Basis of Jewish Religion

7/28/2019 Basis of Jewish Religion

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ContentsIntroduction ................................................. ............................................... 1God's guidance to Israel .............................................. ....................................... 1Diversity ................................................. .................................................. ............. 2The joint ................................................ .................................................. . 3

The Hebrew Bible and Apocrypha ............................................ ...... 4Septuagint ................................................. .................................................. .......... 4Tanaka and Old Testament .............................................. ........................ 5The Oral Torah ............................................... .................................. 6Use of the word Torah .............................................. .................................................. ..6About Tora core ............................................... .................................................. ..... 7From the oral Torah to the Talmud ............................................. ...................................7Interpretation Types ................................................. ........................................ 8Midrash ................................................. .................................................. ............... 8

Halakhah ................................................. .................................................. ............... 9Haggada ................................................. .................................................. ............... 9The timescales ................................................. ......................................... 10Division into periods ............................................... ............................................... 10Mishna takes shape ............................................... .................................................. ...10The Talmud takes theform ............................................... .................................................. ... 11Talmudic literature and midrashisk .............................................. ........... 11Mishnah ................................................. .................................................. ............... 11Example ................................................. .................................................. ........ 11Divisions ................................................. .................................................. ... 12Tosefta ................................................. .................................................. ............... 13Talmud ................................................. .................................................. ............... 13Comments ................................................. .................................................. 14Midrashim ................................................. ............................................ 14Halakhic Midrashim ................................................ .......................................... 14Haggadiska midrashim ................................................ ......................................... 14The Talmud today ................................................ .......................................... 14This text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht

1A brief introduction to the Talmud and MidrashOF DIETS MITTERNACHT"When your son asks you ..." (5 Moses 6:20)IntroductionMoses called all Israel, to admonish them to keep the statutes and judgments whichthe Lord commanded him to teach them. They would pass it on to children andgrandchildren, inculcate them in their children, talk about them as they sat in hishouse, when they were out walking, they went to bed and when they arose. Theywould love the Lord their God with all his heart, with all his soul and with all his might(5 Mose 6:5) and be righteous before the Lord his God by faithfully comply with "all

this law, so he has to ask-precipitated us' (Gen. 6:25 5; read the entire five Gen. 5-6).God's Guide to Israel


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Torah, God's guidance, was sent to Moses for the people of Israel on behalf of MountSinai. According to rabbinic tradition had this guidance dessfr-before only existed inheaven. Now it was Moses the two ways, as a written part, the Pentateuch alsoreferred to as the written Torah and an oral part, the so-called oral Torah. The OralTorah debt smile passed from mouth to mouth, from generation to generation, from

teacher-to student (mAvot 1:1 ff).Over time, systematized the Oral Torah scholars of the tradition bearers andpreserved in a collection of texts known as the Mishnah (c. AD 200). At that time,many Jews lived in Babylonia, while others, after decades of war and devastationhad returned to the Land of Israel. Both of Babylon and Jerusalem-Salem and thesurrounding area started to emerge so-called lrohus, rabbinical schools, where anextensive interpretation activities going on. Two collections of Mishnatolk-tions grewand preserved separately. They were named The babylo-tronic Talmud and theTalmud jerusalemitiska. Talmud bavli, as the ba-bylonska Talmud is also known, wascompleted around 700 CE, the Jerusalem-This text is in the making! Misspellings and unfinished phrases may occur. Dieter

Mitternacht2salemitiska Talmud about the year 400 CE, but the interpretation process continuedthrough the centuries. Some interpretations were inserted in the Talmud thatcomments-tors, others gathered in other text collections. Interpretation and collectionhas been going through the centuries and continues today, so that it is practicallyimpossible to survey the extensive Jewish corpora and no single person knows thecontent of everything that has been collected.DiversityLike other peoples and religions of Judaism consists of several groupings withdifferent interests and priorities with regard to faith beliefs tions, religious practice andappreciation of traditions and writings. For Jews-nas part to come to the thousands ofyears have been scattered to all over the world. Of the approximately 15 million Jewsin the world today, one third live in Israel, about half in the Americas and about 15%in Europe. Jews shapes their lives and perceive their religious tradition in manydifferent ways. Orthodox Jews in Brooklyn are different from other Jews in the samecity. Jews in Russia preserve other traditions than Jews in Ethiopia-a or Australia.Jewish life in France related to a different culture than in Argentina, etc. Again thereis a growing jew population in Germany related to the humanities and culturalheritage that their ancestors before the war and Shoan (Holocaust) has helped tobuild up and give-vocational adult.

A look back in history will notice two main groupings. First there is the SephardicJudaism which until 1492 lived mainly in Spain and Portugal, but then was displacedand settled mainly in the Ottoman Empire main campuses, such as Cairo,Thessaloniki, Istanbul and Damascus. Many also moved to America and some ofEurope's North-tional regions. The Sephardic Jews read the Babylonian Talmud.The askenasiska Judaism which first found in central Europe and then in EasternEurope, estimated in the early 1800s have constituted the majority of ju-usersworldwide. Within the askenasiska Judaism arose on the ti-it is also the so-calledChassidismen. Moreover, they wanted to, however, adapt to European culture andsought agreement with Christianity. Many were influenced by the Enlightenment, andwanted to be involved in the European countries' educational systems and languages.

While there were those who warned that in-gration was at the expense of identity.This text is in the making! Misspellings and unfinished phrases may occur. Dieter


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Mitternacht3When integration efforts had his abrupt and horrific end when millions of Jews wereexterminated in concentration camps arose several flyktingv-ters to Palestine. From1940 onwards immigrated mainly box-looks from the Mediterranean and Eastern

Europe and the State of Israel's founding was the population to 80% of askenaser.The Sephardic Jews who had settled in North Africa, Middle East, Southwest Asia isalso called Oriental Jews. They tend to derive their parishes origins until the FirstTemple period (10th-6th century. BCE). The Oriental Jews have never lived inEurope and are currently at least half of the State of Israel's population. There arealso groups of Jews in India and China with their own traditions.Today Judaism is divided on the basis of rabbinic and religious-philosophical criteriain Liberal Judaism, also known as Reform Judaism, Orthodox and ultra-OrthodoxJudaism and Conservative Judaism. Within these groupings there is disagreement interms of divine worship design, the ritual pre-writing, the validity, the role of womenand the rabbinic tradition significant. Then there are Jewish mysticism and Hassidic

groups that focus on exploring the Tora's secrets.The jointIn diversity there are common, what all can agree upon, the linking of Jews andJudaism around the world. Basic is that with the exception of Reform Judaism,provides a common response to The issue of who is a Jew: a person born a jewmother or have con-verted to Judaism. Unlike the terms Christian or Muslim, Jewdenotes membership of both a religion and a people. Some would add that asbelonging to the Land of Israel is the third compo-nent which unites all Jews.Jews who practice their religion is broadly agreed that the Torah as it is representedin the Talmud is God's perfect guidance and obligations of the silent words to hispeople both in the past, present and future. Unlike Christianity, which makes theCreed in the center stands in Judaism faithfulness to God's guidance in the center. IfChristians can fight for the right belief, orthodoxy, are fighting the Jews rather for theright action, ortopraxin.This text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht4The Hebrew Bible and ApocryphaAs background to the discussion of the Talmud and Midrash is a word says gas in theHebrew Bible and the Apocrypha. Among the many traditions of Judaism occupiesthe Hebrew Bible, also called Tanaka, a cen-tral position. Tanaka is an acronym for

the word Torah ("Guidelines"), Nevi'im (Prophets) and Ketuvim (the Scriptures). Itcontains 24 books that are broadly consistent with the Christian Old Testament's 39books (see box). After Tanaka is the so-called rabbinical or talmu-Jewish literature isessential for all forms of rabbinic Judaism. Of less importance to tradition throughcenturies formation but still a part of it, is the large amount of apocryphal writings.Some of them are gathered in the Appendix to the Old Testament of the Bible 2000thIt is a unique phenomenon that two completely different religious communities play asignificant part of their sacred texts common. It reminds Christians that their faith hasgrown out of Judaism and sets the scene for re-tion between Jews and Christianstoday. When it is said that the Old Testament was Jesus' Bible must be rememberedthat at the time of Jesus there was no ready-yourself Bible and the term "Old

Testament" came into use only when people started talking about "New Testament"as the second part of the Christian writers collection, which took place earlier than in


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the mid 100's.SeptuagintLong before the Hebrew Bible had been defined translated the Hebrew text of thefuture lingua franca, Greek, only the five books of Moses (200-century BCE), thenuntil mid-to-first century CE remaining papers are grouped in the so-called Sep

tuaginta (LXX). Like any translation is also LXX interpretation. When the translatorsthought that the Hebrew idiom was incomprehensible to hellenis-cal Greeks chosethe express the content quite freely. Et example of this is God's self-presentation toMoses in the burning bush (2 Moses 3:14), which says hy


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Job, Psalms, Proverbs, Ecclesiastes, clean, Song of SolomonProphetsthe largerThis text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht

6Job, Psalms, Proverbs, Ruth, Song of Solomon, Ecclesiastes, Lamentations, Esther,Daniel, Ezra-Nehemiah (one book), Chronicles (book)Isaiah, Jeremiah, Lamentations, Ezekiel, Danielthe smaller Hosea, Joel, Amos, Obadia, Jonah, Micah, Nahum, Habakkuk, Sefania,Haggai, Zech-aria, MalachiAdditions to the Old Testament (the Bible 2000):Tobit, Judith, Esther, in the Greek text, the First and Second Maccabees, Sa-lomoWisdom, Sirach, Baruch, Jeremiah's letter, Additions to Daniel, Manasseh's prayer.These writings are included in the Septuagint (LXX) and embedded in Catholiceditions of Gam-added Testament. The texts were excluded from Tanaka of

Palestinian Judaism.The Oral TorahUse of the word TorahThe word Torah is used in several different ways, reflecting that it denotes a centralreligious greatness that can be represented by "learning", "teaching" or "guidance",while circumscribing part of the Jewish tradition's corpus. As the Jewish traditioncorpus may be the effect of switching between:- A generic term for the revelation to Israel - a written and an oral Torah- The first five books of Moses- A label for the commandments that God gave to Israel at Mount Sinai- Individual bids (Hebrew mitzvah,-ot), which regulates real life situationsAccording to traditional account includes 613 Torah commandments (mitzvot) whichis intended to guide the people of Israel in all life situations. The number 613 is saidto be composed of 365 negative commandments, one for each day of the year, and248 positive commandments, one for each leg man has in his body. The translationof "Torah" with "law" is misleading, because the Torah contains and involves muchmore than what is usually meant by "law", ie. rules and regulations that apply to theadministration of justice. Faithful Jews see Torah as God's gift and guidance for life.This text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht7

About Tora's coreIt is said that a sneherde asked Rabbi Akiva (c. 50-135 CE), an "instant" theteaching of Torah. Rabbi Akiva replied: "Our teachers Mo-seen spent 40 days andnights on Mount Sinai, how am I supposed to learn Torah in a moment? Tora hasone basic rule: Do not do to your neighbor that you hate. "In addition to this so-called "golden rule" are other attempts to re-duce Torah to acore. Such an attempt is attributed to the prophet Amos who raised the slogan:"Search me, you shall live" (Am 5:4).Others have seen the word "The righteous shall live by faith" (Hab 2:4) as a center.When asked after the great commandment Jesus replied with the words from theTorah (5 Gen. 6:4 f; & 3 Mos 19:3): "The most important thing is this: Hear, O Israel,

the Lord our God is the one Lord, and you shall love the Lord, your God with all yourheart, with all thy soul, with all thy mind and with all your strength. Then comes this:


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You shall love your neighbor as yourself. Slightly higher bids than they are not."(Mark 12:29-31).From the oral Torah to the TalmudThe rabbinic literature had its origin in the so-called oral Torah. Underlying this is thetradition of God on Mount Sinai gave Moses a double revelation. This double

revelation - a written and an oral one - "contain the divine architect's plan for reality,his design for the entire universe" (Jacob Neusner).The rabbis believe that God through Moses to give both written and oral teaching hasshown how the Torah should be taught. Moses, who is considered the chief rabbi,followed God's example and rabbis follow Moses' example. The written Torah is partof the revelation. First, together with the Oral Torah is the revelation perfect. Anotherway of looking at the advent of the Oral Torah is that it was growing up, because thebids were interpreted and raised in new life situations.After the second destruction of the Temple in 70 v.t. and a time of uncertainty anddevastation that hit Jerusalem and the whole country, it became increasinglyimportant re-preserving even the oral tradition into writing. Until about the year

This text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht8200 v.t. out the different traditions together in one document collection, called theMishna.Simultaneously with this process and especially after it had reached its by-circuit, therabbis discussed the proper interpretation and use of the commandments. Theygathered in the so-called school buildings and decided the right interpreter-tion bymajority vote. Interpretations were the doctrines that collect-des and preserved.Mishna, which contains the original oral interpretation of the written Torah, was givennew interpretations and explanations, called Gemara. Mishnah and Gemara wasadded then reassembled in a text collection that was called the Talmud. In themodern scientific dis-course, there are references to the Gemara often only whentalking about the Talmud.Interpreting TypesLooking for a way to interpret, there are three types of interpretation in the rab-binskaliterature: Midrash, Halakhah and Haggada. Midrash is also used to designate acorpus which contains interpretations of scripture (see below).MidrashThe term midrash found in 2 Chronicles 13:22 and 24:27 to mean "write down","describe". As a method of interpretation is originally a philological exposition of the

written Torah literal meaning. Over time it develops into a method to interpretscripture in depth, ie. not to rely solely on the literal meaning (peshat) and "dig" forthe spiritual sense. The Talmud compares the type of interpretation with hammers,which raises the dormant sparks of a stone. Sometimes it also refers to a perceivedmidrashtolkning text to be interpreted as interlocutors in a conversation that is alwaysongoing and never reach a definitive conclusion.A famous midrash to the first verse in the Bible ("In the beginning God createdheaven and earth") goes something like this:When someone is building a palace, she takes the help of a builder. The builder, inturn, keeps the drawings and plans to get right in the rooms and corridors-s. The HolyOne, blessed be He, did the same. He looked after in the Torah and then created the

world.The rabbis could thus perceive the Torah as the model for the whole must-coat. The


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actual letters and words as we can see with our eyesThis text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht9can be likened to a lining in which the eternal guidance is hidden. In the lining there is

a depth of possible meanings that can never be lap in its entirety. Possibly thisthinking behind the famous word in Matthew 5:18 that not a dot in the Torah mustpass away until all be fulfilled.Midrashtolkningen grace its peak in the Rabbi Ishmael and Rabbi Akiba schools.Ishmael's hermeneutics was primarily logical and searched for similarities andanalogies, Akiba hermeneutics was more focused on the subti-added. His interestwas addressed as the words and phrases that seemed superfluous, or to what wassaid between the lines. Many passages in the Gemara, the Talmud is a quote fromMidrashsamlingar, so that it is sometimes said that the Talmud (Gemara) relates tothe Mishnah as midrash relates to scripture.Halakhah

The term Halakhah (Hebrew pl. Halakhot, "practice") refers to as the interpretativestrategy tradition, which gives practical guidance on how a rule should be applied inevery-day, church service or in relation to customs and traditions. It is customary in-split Halakhah in an older and younger tradition, but somewhat simplified terms, theHalakhah is based on a choice-interpretation (ie, a midrash) and apply its meaning ina given context and situation in life. Not infrequently cited Tue-vious halakhot tosupport a new contextualization.HaggadaThe Hebrew noun Haggada is derived from a verb meaning "reporting", "declare","tell". The verb is also the time that the start-ing to a halakhic statement, but as anoun, it indicates that the difference is always the Halakhah and refers to thenarrative parts, sometimes even on the aphorisms of the rabbis. Haggadot focuseson those who are not pure texts of Scripture. Biblical stories illustrated, expanded,themes and ideas explored.Haggadah par excellence is the ornate ritual tale of endurance-get out of Egyptexpressed by the head of the household at the Jewish Passover meal. It is called byoutsiders for pskhaggadan. Haggadiska elements can be fine-ments in the NewTestament, such as 1 Cor. 10:1-13.This text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht10

Mishna and Talmud is thus the name of text collections, and midrash ha-Lakhaindicates interpretation types present in the various collections of texts, whichmidrash is the basic and comprehensive designation of "exegesis". Midrash is alsoused for a corpus (see below).TimescalesDivision into periodsRabbis divides the centuries of its own interests and perspectives. Central to these isthe relationship between tradition and teaching.The time period from the years 000-200 to be arranged, therefore, the so-calledTannaim (aram. Tanna of the Hebrews. Shanna "repeat", "teaching", "learning").Tannaim has sometimes been described as living scrolls as they were known for kun-

na cite the oral traditions from memory. They saw their role in the co-added studentsaround them and teach them the tradition through relentless repetition. The students


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were teacher's disciples and the objective of life Community was that students couldtake independent decisions in religious law.This is followed Amoraim (aram. aram, say, comment), which dominate-the periodextending up to about 500. Amoraim commented and interpreted Tannaims teaching.500s assigned Saboraim (sabar, think) as editor of the Babylonian Talmud, as a

result of Genoim (ga'on, prominent, eminent), the academy superintendent.Mishna takes shapeAfter the Jewish War and the Jerusalem Temple's destruction in 70 formed a centerfor jew lesson in Javne in Judea. Where did Rabbi Akiva ben Joseph (50-135) andorganized the oral tradition in three collections: Midrash, Mishnah and Haggada. Afterthe failed Bar Kochba uppro-year (132-135) was reconstituted Sanhedrin inJerusalem, which Jews Supreme Court and the main academy. In Judah-ha-Nasis(Prince Judah) leadership - both he stood before the Sanhedrin and was arecognized rabbi - got Mish-nasamlingen their official identification.Judah wanted to gather together all the oral tradition, but the extent size forced himeventually to be selective, leaving out almost all of midrash and everything

haggadiskt materials. Others took on themselves to round up the excluded material,baraitot (= the outside landscape) in separateThis text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht11collections. Another explanation is that the Mishnah represents what was taught inthe Palestinian and Babylonian academies, while baraitot is such that only taught inthe academies' private schools. Baraitot can be said to relate to the Mishnah aboutthe apocrypha relates to the Hebrew Bi-cable. One of these collections was Tosefta(= addition).The Talmud takes the formInterpreters of the Mishna was Amoraim (= pavers). Both the Talmud, the PalestinianTalmud and the Babylonian Talmud includes their explanations, discussions anddecisions.After the Bar Kochba revolt, many rabbis have moved to Baghdad in Babylon, andthere founded Jewish academies, only one of Hillel and Shammai in one spirit - twoinfluential rabbis who had each built their own school during the period prior to 70years - since more and more. At the same time raised new schools in Pa-lestina, themost important among them in Sepphoris, Tiberias and Lydda. The exchangebetween the different schools was considerable and between Palestine and Babylon,there were regular contacts. Both the Talmud that were emerging in its place was

testimony by the many similarities between them on the exchange.Amoraims ambition was to thoroughly and comprehensively explain the Mishna andBaraitot. Contradictions were harmonized by attributing differences-na differentsituations or different people. The discussions lasted for centuries row and wereincluded as in both the Talmud, which was taking shape in Palestine and Babylon.Talmudic literature and midrashiskMishnahThe name of the Mishna is derived from the Hebrew word Shanna, which means"repeat" recite ". Mishnah can roughly translated as "the oral teachings". Theimpression of orality, that one is in the midst of an ongoing conversation, appearalready when you read the first sentences-na in the first department's first chapter

(Berakot). To begin the Mishnah:Example


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When do they begin to recite the Shema in the evening?From the moment when the priests come home to eat his victims.This text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht12

"Until the third vigil ends." - R. Eliesers wordsBut the scholars say: "The midnight."Rabban Gamaliel says: "To the dawn."M SH His sons came home after midnight and told him: "We have not said Shemayet." To which he replied: "If the dawn has not started yet, you have to say Shema."And this applies not only in this case. In all cases in which the scholars say that thebids should be performed to midnight, for it until dawn. "For example, victims of the viscera - the requirement to dawn (Lev. 1:9, 3:3-5).And all victims must be eaten within a day. The requirement applies to dawn.But if so, why did when they got to 'midnight'?In order to preserve man from sin.

(Note: M SH S = an earlier case, Illustration)DepartmentsMishnah consists of six departments (Hebrew sedarim)Seraim (sowing) - The first section focuses mainly on agriculture, food production andskrdeav data (tenth etc.). First the department's first chapter (Berakot) is about theblessings and prayers as already mentioned Shema.Moed (festivals) - Second Chamber is about holidays and celebrations.Nashim (women) - Third Division units and about EK-sciences and divorce.Nesikin (vandalism) - The fourth section is called and is about civil law, criminal law,idolatry and how to fundamentally deal with the rights and wrongs of the Oral Torah.Kodashim (holy things) - the fifth section deals with how victims should be managed.Toharot (pure things) - The Sixth Chamber, finally, involves clean-safety regulations(Kashrut).It turns out already in this section review the Mishna does not distinguish betweenreligious and secular spheres of life. Judicial and bnepraktik standsThis text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht13side by side. The whole life of the same identity and the weekend is God.ToseftaOral traditions that were excluded from the Mishnah, or port of not-for various

reasons was named baraitot (= excluded) and were largely written in a collectionbearing the name Tosefta (Hebrew "Completion"). Tosefta is arranged according tosimilar principles as the Mishna and raises similar could the problems and issues.Tosefta is four times as extensive as the Mishnah and edited probably between the3rd and 5th century. v.t.In the past it was considered Tosefta often be a commentary on the Mishna, but boththe fact that it contains discussions not found in the Mishna and the pa-rallella issuesdiscussed in a similar way but without the references to Mishnatolkningar suggestthat it is an independent collection. The Committee notes that several of the Talmudicbaraitot are verbatim quotations from the Tosefta. Typical of the Tosefta, which iswritten in Hebrew is also the large amount of Greek loan words.

TalmudSummary of the Talmud process is complex. Over a period of 500 years created the


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rabbis in Jerusalem and in Babylon was his collection, the jerusalem Kingdom(Talmud Yerushalmi) and the Babylonian Talmud (Talmud Bavli). Both the Talmudcontains summaries of the Mishnah (also a number baraitot) and Gemara(interpretations of the Mishnah). The Babylonian Tal-mud is more extensive than thejerusalem Kingdom, treating only the first four sections of the Mishna and the part of

the Sixth Chamber.Talmud was completed in the early 700's. But that the Talmud is ready werecompleted does not mean that the interpretation ceases. Life continues to changeand new situations requiring new decisions about how God's will and guidance to beunderstood. Consequently remained nor the Talmud closed but continued atexpanding.When opening a modern Talmud edition, one finds additional texts that have beenadded as comments to the Gemara. Here it is primarily about the medieval Talmudicexpert Rabbi Schlomo bone Jizchak (Rashi), who lived from 1040 to 1105 CE Today,Talmud, a book collection of approx. 20 000 pages of detailed regulations on theOrthodox Jew's life.

This text is in the making! Misspellings and unfinished phrases may occur. DieterMitternacht14CommentsInterpretations of the Talmud took off when academies established in Europe andNordaf-rich in the 900's and on. Best known and appreciated is Rashis come-positivecomments (Rashi is an acronym for Rabbi Shlomo Yitzhaqi). Rashi counted as amaster in step by step to clarify an argument. Rashis comments, positive commentswere so popular that they basically took out all the other schools' attempts to attachcomments to the Talmud.MidrashimHalakhic MidrashimHalakhic Midrashim is exegetical comments on the texts of Exodus to Deuteronomy.The five famous collections are Mekhilta to 2 Mos, Mek-Hilt deRabbiShimon askYohai to 2 Mos, SIFR to 3 Mos, SIFR to 4 & 5 Mos. Mekhilta means "measure", "rule",sIFR (pl above figures) means "written".Haggadiska midrashimHaggadiska midrashim were added in connection with the readings and explanationsof synagogsgudstjnsten. Surviving collections derived from 300's to 1000's. Bestknown is the Midrash Rabbah is a compilation of comments on the Song of Songs,Ruth, Ecclesiastes, Esther and Lamentations. The oldest is the Genesis Rabbah, a

verse by verse commentary.The Talmud todayThrough the State of Israel's birth and a new cultural resurgence has also been givenrenewed impetus Talmud. Orthodox Judaism has always held high the Talmud andsaw it as the ultimate halakhic authority. In Israel, home to one now hopes that theTalmud is elevated to the state general law.Although Conservative Judaism follows the rabbinic tradition, however, sees it moreas part of an evolutionary process, which changes according to the Halakhah, astimes change.Classical Reform Judaism has traditionally had a negative attitude vis--vis theTalmud. But even where there has recently been raised voices affirming ritual custom

and practice again. Even the rabbinic argumentation style including Talmudiccasuistry has begun to honorary again.


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Basis of Jewish Religion