Four more volumes are ready for publication and the entire text, which consists of 36 tractates in all, should take 10 more years to finish, Professor Piperno said.
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Theirs was an insular community in which sexual selection—for Darwin, a central motor of mammalian evolution—had for centuries favored slender, nearsighted, stoop-shouldered young men rocking back and forth as they pondered the complex, heavily annotated, often esoteric tractates of Jewish law.
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In Brisker yeshivas, the tractates studied deviate from the tractates popular in most yeshivas. Most yeshivas learn the Talmudic laws of money, property, marriage, and divorce. In Brisk, there is a greater tendency toward Kodashim tractates, as well as Nazir and Sotah (more ritually oriented) tractates in Nashim. Rabbi Joseph B. Soloveitchik is noted for a tendency to study tractates in Seder Moed, a tendency formalized by Yeshiva University's decision to learn a tractate from Seder Moed every four years.
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Talmud study begins in 5th grade at an introductory level. Talmudic study in earnest begins in 8th grade with its division into Bekius and Iyyun. Tractates that are studied with the Bekius method include Rosh Hashanah, Sotah, Ta'anit, Megillah, Chagigah, Succah, Brachos and others. Shorter tractates are usually chosen as Bekius tractates.
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In addition to the sedarim of Tohorot (except Niddah) and Kodashim, several tractates and parts of tractates are missing from the Jerusalem Talmud. The last four chapters of Shabbat, and the last chapter of Makkot, are missing. Niddah ends abruptly after the first lines of chapter 4. Tractates Avot and Eduyot are missing (from both the Jerusalem and Babylonian Talmuds).
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Laws concerning terumah are also mentioned in the tractates Demai and Ma'aserot.
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The mesivta has a five-year cycle of Biyun mesechtos to finish. The five year time period ensures that the same tractates are not studied by the same students. The bekies tractates are chosen by the rabbi of the class, and unless circumstances force otherwise, that rabbi will learn the same tractates every year. Mishna is studied until 5th grade until the primary focus becomes Talmudic studies.
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Author of tosafot to several tractates; those to Sotah are among the edited tosafot.
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The manuscript contains novellae to the Talmudic tractates Berachot, Megillah, Beitzah, Pesachim, Avodah Zarah, Gittin, Sanhedrin, Niddah, Bava Metzia, and Kiddushin. It also contains a reference to the author's novellae on Ketubot, indicating that the author also produced novellae on additional tractates.
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Author of tosafot to several tractates, of which those to Hullin were seen by Azulai.
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Presently, his Talmudic chiddushim arranged according to the order of the tractates are being edited.
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The "major" tractates, which are those of the Mishnah itself, are organized into six groups, called sedarim, while the minor tractates, which were not canonized in the Mishnah, stand alone. The Mishnah comprises sixty-three tractates, each of which is divided into chapters and paragraphs. The same applies to the Tosefta. Each masekhet or tractate is named after the principal subject with which it deals, for example, Masekhet Berakhoth, Masekhet Shabbath, or Masekhet Sanhedrin.
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He also studied the Talmud tractates Moed, Bava Metzia, and portions of Kodashim and Bava Batra.
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Non-Mishnaic literature, such as Midrash, even when from the Mishnaic-era, is not organized into tractates.
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Masechtot Ketanot Similarly, a Masechet Hanukkah is mentioned in connection with the Vilna Gaon, but is not extant.Rabbi Avraham ben haGra, Rav Pe'alim, introduction to seven tractates A translation of all of the minor tractates was published in two volumes by Soncino Press; a one-volume edition with the original Hebrew was later issued as part of their set of the Babylonian Talmud. Numerous translations of individual tractates have been produced by other publishers. The Yale Judaica Series includes translations of Avot de- Rabbi Natan and Semahot; the former has been translated at least three other times, and the latter also appears, along with the two Derekh Eretz tractates, in Michael Rodkinson's Talmud translation.
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The minor tractates are normally printed at the end of Seder Nezikin in the Talmud. They include:Encyclopaedia Judaica, Minor Tractates # Avot of Rabbi Natan (Hebrew: אבות דרבי נתן), an expansion of Pirkei Avot. # Soferim (Hebrew: סופרים – Scribes). This tractate appears in two different versions in the Jerusalem and Babylonian Talmuds.
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Author of tosafot to Alfasi; under his supervision his students prepared tosafot to several tractates ("Sefer ha- Yashar," p. 85d).
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There are numerous medieval treatises or tractates on uroscopy, like there are many publications on sophisticated laboratory methods of to-day.
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Among his several tractates, the most important is De H Zwinglii vita et obitu (1536), translated into English by Henry Bennet (1561).
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There is a Tosefta for the tractates Zevahim, Hullin, Bekhorot, Arakhin, Temurah, Me'ilah, and Keritot. Tamid, Middot and Kinnim have no Tosefta.
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He appears to have composed tosafot to most of the tractates of the Talmud, traces being found of his annotations to twenty tractates. The only collection that has been published are his additamenta to Berakot, published at Warsaw in 1863. A long fragment of his tosafot to Abodah Zarah is still extant in a manuscript that formerly belonged to Samuel David Luzzatto and Solomon Joachim HalberstamR.E.J. vii.
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The yeshiva's studies are primarily Talmud texts and relevant rabbinic literature. The yeshiva has a rotating cycle of nine different Talmudic tractates it covers in the course of nine years: Bava Kamma 1, Yevamos, Bava Basra, Gittin, Bava Kamma 2, Nedarim, Bava Metzia, Kiddushin, and Kesubos. There are additional tractates that are sometimes studied in the spring semester. These include Succah, Pesachim, and Makkos.
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The minor tractates (Hebrew: מסכתות קטנות, masechtot qetanot) are essays from the Talmudic period or later dealing with topics about which no formal tractate exists in the Mishnah. They may thus be contrasted to the Tosefta, whose tractates parallel those of the Mishnah. Each minor tractate contains all the important material bearing on a single subject. While they are mishnaic in form and are called "tractates," the topics discussed in them are arranged more systematically than in the Mishnah; for they are eminently practical in purpose, being, in a certain sense, the first manuals in which the data scattered through prolix sources have been collected in a brief and comprehensive form.
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Flourished in the beginning of the thirteenth century in Germany; author of tosafot to several tractates,Compare Michael, "Or ha- Ḥayyim," No. 427 and to Sefer Ra'avyah.
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However, only his works on Keilim and Oholot were published, as Sidrei Taharot. (The other tractates were lost during the Holocaust.) The task took him ten years to complete.
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There were other occasional sermons and tractates. His brother John Berriman published posthumously two volumes of sermons, as Christian Doctrines and Duties explained and recommended in xl Sermons (1751).
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His rulings were highly regarded by his contemporaries. Samuel is known to have written commentaries on several Talmudic tractates, he also wrote a selihah for Yom Kipur that has survived.
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Manuscripts of the tractates of theology About the Single God (Tractatus de Deo Uno), A Theologic Tractate about the Law and Justice (Tractatus theologicus de jure et justitia) are also survived.
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Each Talmud consists of two parts, the Mishna (in Hebrew), in sixty-three tractates, and an explanation of the same (Gemara), ten or twelve times as long. The explanatory portion of the Jerusalem Talmud is written in NeoWestern Aramaic and that of the Babylonian Talmud in Eastern Aramaic, which is closely allied to Syriac or Mandaic. The passages in the Gemara containing additional Mishna are, however, given in New Hebrew. Only thirty-nine tractates of the Mishna have Gemara.
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Tractate Horayot in the Babylonian Talmud consists of only fourteen pages. It is the shortest tractate of gemara in the Babylonian Talmud, from among all the tractates of gemara that comprehensively cover the Mishnah in their respective tractates. In many editions it is printed together with tractate Avodah Zarah. The gemara is mainly devoted to the interpretation of the laws of the Mishnah dealing with sacrifices for unintentional sin, with a few aggadic digressions in the third chapter.
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Winzet's vernacular writings have been edited by J. Hewison for the Scottish Text Society (2 vols, 1888, 1890). The Tractates were printed, with a preface by David Laing, by the Maitland Club (1835).
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Rabbi Shaul Brus wrote and authored several volumes of Minchas Shaul (מנחת שאול) on various tractates of the Talmud. Posthumously, some of his Talmudic lectures have been printed by his children and students (see Google Books).
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Harry Mordecai Freedman (17 October 1901 – 4 December 1982) was a rabbi, author, translator, and teacher. Among his more famous contributions are his translations done for several tractates of the Talmud, Midrash Rabbah, and Encyclopedia Talmudit.
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It is generally considered that Judah b. Nathan wrote tosafot to several tractates of the Talmud, and he is mentioned as a tosafist in "Haggahot Mordechai" (Sanhedrin, No. 696). He is often quoted in the edited tosafot.
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In the Jerusalem Talmud there is a Gemara for all the tractates of Zeraim, as the laws with which they deal mostly concern the Land of Israel, where this Talmud was compiled and these laws were applicable.
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Cashdan was one of a group of Anglo-Jewish scholars who worked for the Soncino Press and he contributed to the Soncino Books of the Bible series and the Soncino Press Babylonian Talmud. Cashdan wrote the introduction and commentary for the last three of the Minor Prophets: Haggai, Zechariah and Malachi. He translated and annotated Tractates Hullin and Menahot and, from the Minor Tractates (), Avoth DeRabbi Nathan. Cashdan wrote a new translation for the centenary edition of the Singer's Prayer Book the so-called "Cashdan Siddur", published in 1990.
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At the age of sixteen, the Rebbe had already formulated a spectacular idea: he would compose a "gemara" of a sort on the mishnayos of Seder Taharos, as there is no Talmud Bavli on those tractates. In order to accomplish this, he gathered all the relevant material from the whole Talmud Bavli, Talmud Yerushalmi, and all other Braysos etc., and presented them in chronological order in a sefer he called Sidrei Taharos on Maseches Keilim. He later did the same with all the other tractates of Seder Taharos.
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The Mishnah devotes one of its six sub-divisions, named Tohorot ("purities"), to the laws of ritual impurity. Neither the Babylonian nor the Jerusalem Talmud contains systematic commentaries to the tractates of Tohorot (except for Niddah), as these laws had little practical relevance after the destruction of the Temple. However, the laws are discussed many times in other tractates, and in later rabbinic literature. Maimonides clarifies that, in addition to all of Israel, the priests are expected to be knowledgeable and fluent in the general and specifics of ṭumah and ṭaharah law.
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There about 15 minor tractates. The first eight or so contain much original material; the last seven or so are collections of material scattered throughout the Talmud. Ancient authorities mention especially seven such tractates, which are doubtless the earliest ones. Their name and form suggests that they originated in the period of oral tradition which was dominated by the Talmud and the Midrash, so that these treatises are doubtless of great antiquity, some of them having been compiled in their main outlines before even the final redaction of the Talmud in the 6th century.
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Bava Kamma (Jewish Babylonian Aramaic: Bāḇā Qammā "The First Gate") is the first of a series of three Talmudic tractates in the order Nezikin ("Damages") that deal with civil matters such as damages and torts. The other two of these tractates are Bava Metzia and Bava Batra: originally all three formed a single tractate called Nezikin, each "Bava" meaning "part" or "subdivision." Bava Kamma discusses various forms of damage and the compensation owed for them. Biblical laws dealing with the cases discussed in Bava Kamma are contained in the following passages: , and .
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The structure of the Talmud follows that of the Mishnah, in which six orders (sedarim; singular: seder) of general subject matter are divided into 60 or 63 tractates (masekhtot; singular: masekhet) of more focused subject compilations, though not all tractates have Gemara. Each tractate is divided into chapters (perakim; singular: perek), 517 in total, that are both numbered according to the Hebrew alphabet and given names, usually using the first one or two words in the first mishnah. A perek may continue over several (up to tens of) pages. Each perek will contain several mishnayot.
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Unlike other tractates in the order of Zeraim, a number of essays were written on the tractate Challah. This is due to the fact that the mitzvah of dough offering is also practiced outside of Israel and during exile. In addition to the commentaries on the Mishnah and the Yerushalmi and the Rambam's rulings, the Ramban wrote Halachot (like the rulings of the Rif for the rest of the tractates), followed by Rashba and Rosh. A special place is given the Maharit Algazi's commentary on the Hilchot Challah of the Ramban.
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The Jerusalem Talmud has also received some attention from Adin Steinsaltz, who plans a translation into modern Hebrew and accompanying explanation similar to his work on the Babylonian Talmud. So far only Tractates Pe'ah and Shekalim have appeared.
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Epstein authored the Levush Mordechai (1901), which contains his chiddushim, or novellae, on all tractates of the Talmud. Epstein died in Jerusalem in 1933, corresponding to the Hebrew date 10 of Kislev 5694. He is buried on the Mount of Olives.
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Shishah Shittot, containing novellæ on six Talmudic tractates, was published by his grandson Elijah ben Wolf Spira (Fürth, 1768). His manuscript works, including commentaries on the Bible and Talmud, as well as sermons, responsa, etc., were destroyed by fire in 1754.
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Like most tractates in the order of Zeraim, there is no Babylonian Talmud for this tractate. The Jewish religious laws detailed in this tractate continue to apply in modern Israel, where the Sabbatical year, known as shmita, is still observed.
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Jacob was the author of: (1) "Mishkenot Ya'aḳob" (Wilna, 1838), responsa on the four parts of the Shulchan Aruch; (2) "Ḳohelet Ya'aḳob" (ib. 1857), novellæ on the tractates of the Talmudic orders Zeraim and Moed; and (3) another collection of responsa.
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Avot de-Rabbi Nathan (), usually printed together with the minor tractates of the Talmud, is a Jewish aggadic work probably compiled in the geonic era (c.700–900 CE). Although Avot de-Rabbi Nathan is the first and longest of the "minor tractates", it probably does not belong in that collection chronologically, having more the character of a late midrash. In the form now extant it contains a mixture of Mishnah and Midrash, and may be technically designated as a homiletical exposition of the Mishnaic tractate Pirkei Avot, having for its foundation an older recension (version) of that tractate.
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The earliest printed Talmuds were published by the Soncino family decades prior to Bomberg's Talmud. Though the Soncinos only printed about sixteen tractates,Heller, "Earliest," 63 Bomberg clearly based his own publication after their model. Gershon Soncino claimed that in addition to emulating his layout, Bomberg also copied the texts of the Soncino Talmuds, a claim some modern scholars, such as Raphael Rabinovicz, have substantiated. Still, Bomberg printed many tractates that Soncino never released, which were obviously rendered directly from manuscripts, and even the editions which may have borrowed from Soncino's text show evidence of having been supplemented by additional manuscripts.
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The major tractates, one per volume, were: "Shabbat, Eruvin, Pesachim, Gittin, Kiddushin, Nazir, Sotah, Bava Kama, Sanhedrin, Makot, Shevuot, Avodah Zara" (with some volumes having, in addition, "Minor Tractates"). Gittin. Rest of inside coverpage Hebrew, but bottom has (in English) Jewish Bookstore, J. Geseng, Shanghai, 1942: A Survivors' Talmud was published, encouraged by President Truman's "responsibility toward these victims of persecution" statement. The U.S. Army (despite "the acute shortage of paper in Germany") agreed to print "fifty copies of the Talmud, packaged into 16-volume sets" during 1947–1950. The plan was extended: 3,000 copies, in 19-volume sets.
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Jacob Tam, Sefer ha-Yashar, No. 616, p. 72b, Vienna, 1811. Although he died young, the Rivam contributed to Tosafot, mentioned by Eliezer ben Joel HaLevi,Avi haEzri, §417 to several tractates of the Talmud. He is often quoted in the edited Tosafot.
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The Mishnah's topical organization thus became the framework of the Talmud as a whole. But not every tractate in the Mishnah has a corresponding Gemara. Also, the order of the tractates in the Talmud differs in some cases from that in the Mishnah.
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Flourished in the thirteenth and fourteenth centuries; author of the "Sefer Keritut." In this workSefer Keritut, 1:7 § 1; 5:3 §§ 120, 148 Samson refers to his glosses on Eruvin and Avodah Zarah; he appears to have written glosses on other Talmudic tractates also.
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Ebel Rabbati () is one of the later or minor tractates which in the editions of the Babylonian Talmud are placed after the fourth order, Neziḳin; it treats of mourning for the dead. It is known also under the euphemistic name Semachot (), meaning "festive occasions" or "joys".
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Twenty-one tractates attributed to Gaudentius survive. Gaudentius also wrote many pastoral letters. Ten of his sermons have survived.Patron Saints Index: Saint Gaudentius His Easter sermons were written down at the request of the Brescian nobleman Benivolus, who had been too ill to listen to Gaudentius speak.
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This Seder, or order, has eleven tractates, arranged, like most of the orders of the Mishnah, mostly in descending sequence according to the number of chapters. The traditional reasoning for the order of the tractates according to Maimonides, beyond the ordering according to number of chapters, is that Zevahim is first as it deals with the main physical purpose of the Temple, namely, animal sacrifices. Menahot continuing the subject of offerings, and so is placed next, according to the scriptural order and the status of meal-offerings as supplementary to the meat offerings. After dealing with offerings to the Temple, Hullin follows, dealing with the related topic of "secular" slaughter for meat.
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R. Moses b. Maimon Responsa (Jehoshua Blau edition), vol. 2, Jerusalem 1960 (reprint 1989), responsum # 251 (p. 459) [Hebrew] He also authored a Talmudic commentary - ḥiddushim (novellae) on tractates Baba Batra (link here) and Shevuot (included in Joseph Samuel Modiano's Uryan Telitai, Salonica 1795) - which is quoted by various Rishonim.
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Since then, he has published works on at least eight tractates of the Talmud. Some have been published in several editions, as he is continuously expanding and revising those works. The name of his Sefer (book) is called Biurim Veiyunim. He has also published Rabbi Leibowitz's sermons on the Pentateuch.
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Song Yingxing also published two scientific tractates that outline his cosmological views. In these, he discusses the concepts of qi and xing (). Qi has been described in many different ways by Chinese philosophers. To Song, it is a type of all-permeating vapor from which solid objects (xing) are formed.
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Friedman also published several textbooks for religious schools, including Iddish Lashon (Yiddish Language), a Yiddish primer. He wrote many other pamphlets and collections of chiddushim - including a collection on the Talmudic tractates of Gittin, Kiddushin, and Yoma that he titled Avnei Ezel (Guiding Stones) - which were lost in the war.
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Around 385, Priscillian was charged with sorcery and executed by authority of the Emperor Maximus. The ascetic movement Priscillianism is named after him, and continued in Hispania and Gaul until the late 6th century. Tractates by Priscillian and close followers, which had seemed lost, were discovered in 1885 and published in 1889.
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He is best known for authoring Kikayon DeYona, a commentary on the Talmud, Rashi, Tosfos, Maharshal, and Maharsha to various tractates. The commentary was recently re- printed in 1958 in Mount Kisco, New York by the Nitra yeshiva (formerly from Slovakia before the Holocaust) with footnotes and glosses by Rabbi Chaim Michael Dov Weissmandl.
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Isaac Lattes,Sha'are Ẓiyyon, p. 25 and Menahem Meïri,Introduction to Abot, p. 14 who seem to place the redaction of Seder Olam at the time when the Massektot (tractates) Derek Ereẓ Rabbah, the Derek Ereẓ Zuṭa, the Soferim, and other later treatises were composed, may have referred to the work in its present form.
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David Najar was a rabbinical writer of Tunis, where he died at the beginning of the nineteenth century. He was the author of Ẓemaḥ Dawid, which was published after his death, together with the Admat Yehudah of Judah Cohen Tanugi (Leghorn, 1828), and which contains novellæ to some tractates of the Talmud and to some parts of Maimonides' Yad.
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Hamodia Magazine, 3 May 2012, pp. 18–20. In those years, only some of the 63 tractates of the Talmud were being studied regularly, such as Berachot, Shabbat, and Eruvin, which deal with practical laws, while others, such as Zevachim and Temurah, were hardly studied. Shapiro also viewed the program as a way to unify the Jewish people.Marks, Yehudah.
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Nezikin ( Neziqin, "Damages") or Seder Nezikin (, "The Order of Damages") is the fourth Order of the Mishna (also the Tosefta and Talmud). It deals largely with Jewish criminal and civil law and the Jewish court system. Nezikin contains ten volumes (or "tractates"): #Bava Kamma (, First Gate) deals with civil matters, largely damages and compensation. 10 chapters.
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Thomas de Rossy was a theologian and known as such, though his extant writings are dominated by political invective. He authored two extant tractates and probably at least two others not extant.McEwan, "'A Theolog Solempne", p. 23. His Quaestio de Conceptione Virginis Immaculatae was a reiteration of some of the arguments for the Immaculate Conception made by Duns Scotus.
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Christopher Hugh Partridge, Introduction to World Religions (2005). Fortress Press: pp 283-286. In addition to the Tanakh, there are two further textual traditions in Judaism: Mishnah (tractates expounding on Jewish law) and the Talmud (commentary of Misneh and Torah). These are both codifications and redactions of the Jewish oral traditions and major works in Rabbinic Judaism.
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Elhanan ben Isaac Jaffe of Dampierre (Hebrew: רבי אלחנן בן יצחק; d. 1184) also known as Rabbeinu Elhanan was a 12th-century French Tosafist and the son Isaac ben Samuel. He is mostly known for his numerous commentaries on the Talmudic tractates, Avodah Zarah and Yoma among other notable commentaries. He is also the founder of the Jaffe family.
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Challah (Hebrew: חלה, literally "Loaf") is the ninth tractate of Seder Zeraim ("Order of Seeds"). It discusses the laws of the dough offering, known in Hebrew as challah. Like most of the tractates in Zeraim, it appears only in the Mishnah, and does not appear in the Babylonian Talmud, but rather in the Talmud Yerushalmi and Tosefta only.
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After Issachar's death Jacob was appointed trustee of the charities of the city. He died in Vilna. Jacob was the author of Shittot, a commentary on the tractate Erubin. The work is divided into three parts, the first consisting of novellæ on the Gemara, the second of novellæ on the Tosefta, and the third of novellæ on the corresponding tractates in the Yerushalmi.
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Makshirin, Zavim and Tevul Tom follow Niddah based on Scriptural order. The next stage down is impurities that are Rabbinic only (Yadaim). Finally, Uktzin is last as it is restricted and has no Scriptural source, the laws being derived from the reasoning of the Sages. The Jewish Encyclopedia on the other hand observed that the tractates are arranged in order of decreasing length.
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Moed (, "Festivals") is the second Order of the Mishnah, the first written recording of the Oral Torah of the Jewish people (also the Tosefta and Talmud). Of the six orders of the Mishna, Moed is the third shortest. The order of Moed consists of 12 tractates: # Shabbat: or Shabbath () ("Sabbath") deals with the 39 prohibitions of "work" on the Shabbat. 24 chapters.
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He must have lived until at least 1305, as he records his teacher R' Shmuel dying in that year.HaMichtam, Pesachim p. 149 ("Ahavat Shalom" edition) His work Sefer haMichtam is a halachic work based on Isaac Alfasi's rulings on the Talmud. It covers a number of tractates, particular in Seder Moed (Brachot, Pesachim, Rosh Hashana, Sukkah, Beitzah, Taanit, Megillah, and Moed Kattan).
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Israel of Bamberg was a 13th century German Tosafist who served as Chief Rabbi of Bamberg, Germany after succeeding his teacher Rabbi Samuel of Bamberg. Israel's tosafot are quoted by Mordecai ben Hillel who mentions Israel's tosafot on the Talmudic tractates of Shabbat and Avodah Zarah, which though no longer extant. In his tosafot, Israel relies primarily on his teacher.
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Leviticus 15:19-30, 18:19, 20:18 The prohibition has been maintained in traditional Jewish law. The laws concerning niddah are also referred to as taharat hamishpacha (, Hebrew for family purity). Niddah, along with Eruvin and Yevamot, is considered one of the three most difficult tractates in the Babylonian Talmud. A Hebrew mnemonic for the three is עני (ani, meaning "poverty").
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Seder Kodashim, the fifth order, or division, of the Mishnah (compiled between 200–220 CE), provides detailed descriptions and discussions of the religious laws connected with Temple service including the sacrifices, the Temple and its furnishings, as well as the priests who carried out the duties and ceremonies of its service. Tractates of the order deal with the sacrifices of animals, birds, and meal offerings, the laws of bringing a sacrifice, such as the sin offering and the guilt offering, and the laws of misappropriation of sacred property. In addition, the order contains a description of the Second Temple (tractate Middot), and a description and rules about the daily sacrifice service in the Temple (tractate Tamid). In the Babylonian Talmud, all the tractates have Gemara – rabbinical commentary and analysis – for all their chapters; some chapters of Tamid, and none on Middot and Kinnim.
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A number of important laws are not elaborated upon in the Mishnah. These include the laws of tzitzit, tefillin (phylacteries), mezuzot, the holiday of Hanukkah, and the laws of conversion to Judaism. These were later discussed in the minor tractates. Nissim ben Jacob's Hakdamah Le'mafteach Hatalmud argued that it was unnecessary for Judah the Prince to discuss them as many of these laws were so well known.
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Grandson of Rashi, and brother of RaSHBaM and Rabbeinu Tam; died before his father, leaving four children.Jacob Tam, "Sefer ha-Yashar," No. 616, p. 72b, Vienna, 1811 Although he died young, Isaac wrote tosafot, mentioned by Eliezer ben Joel HaLevi,Avi haEzri, § 417 to several tractates of the Talmud. Isaac himself is often quoted in the edited tosafot (Shabbat 138a; Ketuvot 29b et passim).
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1477), and the well-known "Epistle" of Samuel of Morocco (Cologne, 1493). Two earlier tractates deal with the legend of Simon of Trent (Hain, Nos. 7,733, 15,658), while there exists in Munich an illustrated broadside relating to the blood accusation at Passau, printed as early as 1470. Folz's "Die Rechnung Kolpergers von dem Gesuch die Juden" (Nuremberg, 1491; Hain, No. 7,210) may also be referred to.
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Tohorot (Hebrew: טָהֳרוֹת, literally "Purities") is the sixth and last order of the Mishnah (also of the Tosefta and Talmud). This order deals with the clean/unclean distinction and family purity. This is the longest of the orders in the Mishnah. There are 12 tractates: #Keilim: (כלים "Vessels"); deals with a large array of various utensils and how they fare in terms of purity.
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The traditional reasoning for the order of the tractates (according to Rambam) is as follows. Kelim is first as it introduces the levels of impurity, and dictates to which object the various impurities apply at all. Oholot follows because it outlines the most serious type of impurity. Negaim follows because it is next in severity and because, like a corpse, a metzorah transmits tent-impurity.
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Towards the close of his life the saint occupied a column upon a mountain-side near Antioch called from his miracles the "Hill of Wonders", and it was here that he died. Besides the letter mentioned, several writings are attributed to the younger Simeon. A number of these small spiritual tractates were printed by Cozza-Luzi ("Nova PP. Bib.", VIII, iii, Rome, 1871, pp. 4–156).
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At twenty-three he wrote Tiferet Yaakov, on Shulchan Aruch Choshen Mishpat (Warsaw, 1842), but the larger part of the edition was destroyed by order of the censor (see Fürst, Bibliotheca Judaica v. 3). His other published works also bear the same name, Tiferet Yaakov, and comprise commentary and novellae on the Talmudic tractates Gittin (ib. 1858) and Chullin (ib. 1867). These works remain popular today.
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Treasure of Logic on Valid Cognition (ལེགས་པར་བཤད་པ་རིན་པོ་ཆེའི་བསྟན་བཅོས་བཞུགས་སོ།) "Treasure of Logic on Valid Cognition" (; sanskr. Subhashitaratnanidhi) is an aphoristic tractate that is considered to be dogmatic. It was written in the beginning of the 13th century by Tibetan spiritual leader and Buddhist scholar Sakya Pandita. One of the most popular tractates in medieval Tibet and Mongolia.B.Vladimirtsov.
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Two other works, a commentary to the Toledot Adam v'Chavah of R. Jeroham, and a work called Shiṭṭot Meḳubbaẓot, a collection of glosses on various Talmudic tractates, are mentioned by David Conforte and Azulai. An anonymous rabbinical decision, edited by Abraham Palaggi in Abraham Azkir (Smyrna, 1889) and by Simon Bernfeld in Ḳobeẓ al Yad (published by the Meḳiẓe Nirdamim, Berlin, 1899), is attributed to him.
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The Mechina High School studies two tractates every year. One is studied in depth (Iyyun), and the other one is studied in its entirety at a faster pace which is known as the study of Bekius. At the end of the school year, the students take an exam on the entire tractate that was studied in the Bekius program. This exam is called the "Masechta Bechina".
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However, during World War I, Arik fled to the Austrian city of Vienna. Upon his return to Galicia after the war, Arik assumed the post of Chief Rabbi of Tarnów. In addition to his insights on various tractates of both the Jerusalem and Babylonian Talmud and his halakhic responsa, he also arranged and published a volume with the title of 'Chidushei HaraMaL' (Kolomye 1890).
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Haim Zafrani, Two thousand years of Jewish life in Morocco, p. 3A Digest of Commentaries on the Tractates Babha Kamma Babha Mesi'a and Babha Bathera of the Babylonian Talmud Compiled by Zachariah Ben Judah Aghmati (London: The Trustees of the British Museum, 1961) Aghmat-Ourika was the place where the Jews of Marrakesh lived until the Saadian sultan invited them to come and live in Marrakech itself.
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Simon was prolific. He wrote commentaries on several tractates of the Mishnah and the Talmud and on Alfasi (Nos. 4, 5, 7, 11, 12, and 16 in the list of his works given below); he treated various religious dogmas as well as the synagogal rite of Algiers (Nos. 5, 8, 10, 16), while in his responsa he showed a profound acquaintance with the entire halakic literature.
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Aryeh Leib Yellin (1820 in Jasionówka, Mońki County - April 2, 1886) (or Jelin [in Polish], Hebrew: אריה ליב יעלין) was rabbi of Bielsk Podlaski, Poland. He was one of the most prominent Polish rabbis, to whom halakic matters were frequently referred for decision. He was the author of Kol Aryeh and Miẓpeh Aryeh, novellæ on various Talmudical tractates. His most important production is the Yefeh 'Enayim, (trans.
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Hagigah or Chagigah (Hebrew: חגיגה, lit. "Festival Offering") is one of the tractates comprising Moed, one of the six orders of the Mishnah, a collection of Jewish traditions included in the Talmud. It deals with the Three Pilgrimage Festivals (Passover, Shavuot, Sukkot) and the pilgrimage offering that men were supposed to bring in Jerusalem. At the middle of the second chapter, the text discusses topics of ritual purity.
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Born in Prague, Bohemia, in his early years, Rabbi Isaac studied in Regensburg under Rabbeinu Tam and Isaac ben Asher ha-Levi. In the following years, he served as the head of the cities bet din. He compiled tosafot to most tractates of the Talmud. A large number of his tosafot are on the tractate Bava Batra, which are included in the first printed edition of the Talmud.
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He also known to have written tosafot on tractates Pesaḥim, Mo'ed Katan, Bava Kamma, Shabbat, Ketubbot, Gittin, Sotah, Nazir, and Bava Meẓia. In his later life, Rabbi Isaac became embezzled in a controversy with Eliezer ben Nathan of Mainz, who criticized several of Rabbi Isaac's statements and in his reply, Rabbi Isaac is said to have treated him with great respect. Among his pupils where Ephraim ben Isaac of Regensburg.
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The Grammar Books of the Master-poets () are considered to have been composed in the early fourteenth century, and are present in manuscripts from soon after. These tractates draw on the traditions of the Latin grammars of Donatus and Priscianus and also on the teaching of the professional Welsh poets. The tradition of grammars of the Welsh Language developed from these through the Middle Ages and to the Renaissance.
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Sanhedrin () is one of ten tractates of Seder Nezikin (a section of the Talmud that deals with damages, i.e. civil and criminal proceedings). It originally formed one tractate with Makkot, which also deals with criminal law. The Gemara of the tractate is noteworthy as precursors to the development of common law principles, for example the presumption of innocence and the rule that a criminal conviction requires the concurrence of twelve.
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Rabbi Eigis's first work, entitled Minchat Chanoch, was added as an appendix to his father- in-law's work Olat Shmuel. The work deals with issues related to the tractates of Seder Kodashim and tractate Avodah Zarah. Eigis' most famous work are the books of responsa entitled Marcheshet, which deal both with practical and theoretical issues of Jewish law. The work was published in two parts, in 1931 and 1935.
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It draws heavily on Sefer Yetzirah and Sefer HaRazim "Book of Secrets". There are multiple manuscript versions, containing up to seven tractates. The printed version of Sefer Raziel is divided into five books, some of it in the form of a mystical midrash on Creation. It features an elaborate angelology, magical uses of the zodiac, gematria, names of God, protective spells, and a method of writing magical healing amulets.
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Zeraim deals principally with the religious and social aspects of the agricultural laws of the Torah. It explains and elaborates upon the Torah commandments regarding to the rights of the poor and of the priests and Levites to the produce of the harvest, as well as the rules and regulations concerning the cultivation and sowing of fields, gardens and orchards. These laws are dealt with in eleven tractates, each of which concerns a separate aspect of the general subject for which this Order is named. The first tractate, Berakhot, concerns the daily prayers and blessings that observant Jews are obligated to recite. One explanation for the inclusion of the tractate Berakhot, whose topic is seemingly quite different from the remainder of the tractates of the Order is given in the Talmud itself (Shabbat 31a), by Resh Lakish, who homiletically states that the first of the six terms in a verse in Isiah () – the word “emunah” (faith) corresponds to Seder Zeraim.
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Bekhorot (Hebrew: בכורות, "First-borns") is the name of a tractate of the Mishnah and Talmud which discusses the laws of first-born animals and humans. It is one of the tractates forming Seder Kodashim (Hebrew סדר קודשים, "Order of Holy Things"). The primary focus of the tractate relates to the ritual sacrifice (or slaughter) of first-born animals. Priests were required to inspect the first-born for blemishes prior to consecration.
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The Aramaic word masekhta (מסכתא) is used interchangeably with the Hebrew word masekhet. The following are the tractates of the Mishnah, in the six divisions known as Sedarim (Orders): The Babylonian Talmud has Gemara — rabbinical analysis of and commentary on the Mishnah — on thirty- seven masekhtot; the Jerusalem Talmud has Gemara on thirty-nine masekhtot. There are fifteen Minor Masekhtot. They are usually printed at the end of Seder Nezikin in the Talmud.
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They also believed that acts in this world would affect the state of life in the next world. The Mishnah Sahendrin 10 clarifies that only those who follow the correct theology will have a place in the World to Come. There are other passing references to the afterlife in Mishnaic tractates. A particularly important one in the Berakhot informs that the Jewish belief in the afterlife was established long before the compilation of the Mishnah.
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The Yeshiva Gedola's studies are primarily Talmudic texts and rabbinic literature. The yeshiva has a cycle of various tractates it covers over a span of about eight years. Three large chunks of each day (sedarim, or sessions) are applied to the study of Talmud at varying degrees of depth. In addition to Talmudic study, small sections of time each day are allotted for mussar (Jewish ethical literature) and practical halacha (Jewish law).
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Commentaries (ḥiddushim) by Joseph ibn Migash on two tractates, Bava Batra and Shevuot, based on Ḥananel and Alfasi, also survive, as does a compilation by Zechariah Aghmati called Sefer ha-Ner. Using a different style, rabbi Nathan b. Jechiel created a lexicon called the Arukh in the 11th century to help translate difficult words. By far the best-known commentary on the Babylonian Talmud is that of Rashi (Rabbi Solomon ben Isaac, 1040–1105).
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Yevamot (יבמות, "Brother's Widow") is a tractate of the Talmud that deals with, among other concepts, the laws of Yibbum (loosely translated in English as levirate marriage), and, briefly, with conversion to Judaism. This tractate is the first in the order of Nashim (נשים, "Women"). Yevamot, along with Eruvin and Niddah, is considered one of the three most difficult tractates in the Babylonian Talmud. A Hebrew mnemonic for the three is עני (ani, meaning "poverty").
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The assumption is that there was once a Jerusalem Talmud Gemara to Kodashim but that it has been lost.The Jerusalem Talmud on Kodashim, claimed to have been discovered by Solomon Leb Friedlander and of which he published several tractates under the title Talmud Yerushalmi Seder Kodashim (Szinervaralja 1907-8), was proven to be a forgery. See H. L. Strack, Introduction to the Talmud and Midrash (English ed.), Philadelphia, 1931, pp. 68 and 266, n. 16.
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Azulai had in his possession Gerondi's novellæ on the tractates Baba Batra and Sanhedrin, in manuscript.Shem ha-Gedolim, p. 75, Vilna, 1852 His novellæ on the first-named tractate have since been published under the name Aliyot de-Rabbenu Yonah while those on the last-named tractate form part of the collection of commentaries on the Talmud by ancient authors published by Abraham ben Eliezer ha-Levi under the title Sam Ḥayyim.Livorno, 1806; see Benjacob, Oẓar ha-Sefarim, p.
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He was of noble birth, wealthy, learned, and is called by the Jews "Our Master the Saint" or simply Rabbi par excellence. The compilation made by this Rabbi is the Mishna. It is written in Mishnaic Hebrew, and consists of six great divisions or orders, each division containing, on an average, about ten tractates, each tractate being made up of several chapters. The Mishna may be said to be a compilation of Jewish traditional moral theology, liturgy, law, etc.
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The traditional reasoning for the order of the volumes of Nezikin is as follows: The Order begins with civil law (the first 3 tractates) because it is considered the cornerstone of righteousness within a Jewish state. Sanhedrin naturally follows, as it deals with criminal law. Next comes Makkot, as it is a continuation of Sanhedrin's subject matter in terms of criminal procedure. Then, Shevuot, which continues the general topic dealt with in Makkot of the false testimony.
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More impressive is his three part motet setting of the prayer by Saint Augustine of Hippo O sacramentum pietatis (from the latter's Tractates on the gospel of John). In this motet Valls uses variations in rhythm, time signatures and dynamics to express the changing mood of the text. The Mapa includes two operatic works in Italian style, one of these is for chorus. One is a mournful tenor aria apparently composed for the character of Mark Antony in Egypt.
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An exam on an entire tractate is considered a major accomplishment due to the amount and complexity of the information contained in each tractate. Former students recount how decades later they still have an incredible recall of the tractates that they studied in the Mechina's Bekius program. Advanced students complete the Iyyun tractate on their own as an extracurricular project. Those that complete the Iyyun tractate are honored at the end of the school year at a special dinner.
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Rabbi Hershel Reichman, has authored seven volumes of Reshimos Shiurim which are lucid notes and explanations of Rabbi Soloveitchik's lectures on specific sections of the Talmud. These include the Mesechtot ("Tractates") of Sukkah, Shevuot, Nedarim, Bava Kamma, Berachot and Yevamot. The Rav gave shiur for one year on the particularly challenging tractate of Yevamot in the year of 1962-63. Additionally, Rav Reichman is a teacher of Hasidism, and is particularly fond of the philosophy of the Shem Mishmuel.
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In rabbinic literature, damages law is articulated primarily in tractate Bava Kamma of the aptly named Order Nezikin. In Bava Kamma, the Mishnah and Talmud set forth the framework for damages law and formulate numerous rules and key principles. In addition, law pertaining to damages appears in Bava Metzia, Sanhedrin and other Talmudic tractates. After undergoing further expression during the Geonic period, damages law was incorporated in the Jewish law codes of the medieval and early modern periods.
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From the year 1963 until the year of his death, Shapiro published many Talmudic works on the Orders of Nashim, Nezikin, and Moed. They are divided into two sets of books. Kuntres Ha-Biurim are in-depth analysis of various Talmudic topics, often based on exclusive manuscripts and ideas which Shapiro heard from Yitzchok Zev Soloveitchik. Sha'arei Shemu'os is a compilation of Shapiro's novellae arranged by folio of the Talmudic tractates on which he published his works.
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Machzor Vitry, Pirkei Avot 5:20 (Sefaria) "The structure of the tractate differs greatly from the thematic structure of the other tractates and Avot sayings employ a highly stylized language instead of the clear and straightforward mishnaic prose. In addition, the anomalous character of Avot is heightened by the biblical influences on its linguistic expressions, grammatical forms, and vocabulary."Amram Tropper, Wisdom, Politics, and Historiography: Tractate Avot in the Context of the Graeco-Roman Near East (Oxford: Oxford University Press, 2004), 51.
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The Tosafot shelanu are printed in most Talmud editions, in the column farther from the binding. The Vilna edition also includes tosafot from other collections, such as Tosafot Yeshanim, Tosafot ha- Ri and Tosafot ha-Rid on a few tractates. The Piske Tosafot (decisions of the Tosafot) are printed at the end of each tractate. Complete sets of the Tosafot ha-Rosh and the Tosafot of Rabbi Peretz are published separately, as are individual volumes from the Tosafot Yeshanim and a few others.
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The Epistle of Eugnostos is one of many Gnostic tractates from the Nag Hammadi library, discovered in Egypt in 1945. The Nag Hammadi codices contain two full copies of this tractate. The epistle was a familiar literary convention of Antiquity; it is not to be supposed that this essay is an actual letter written by a man named Eugnostos ("right thinking", sometimes Eugnostus). The text is devoid of any specifically Christian themes or associations, and simply describes the esoteric cosmology of the gnostics.
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Bava Metzia (Talmudic Aramaic: בבא מציעא, "The Middle Gate") is the second of the first three Talmudic tractates in the order of Nezikin ("Damages"), the other two being Bava Kamma and Bava Batra. Originally all three formed a single tractate called Nezikin (torts or injuries), each Bava being a Part or subdivision. Bava Metzia discusses civil matters such as property law and usury. It also examines one's obligations to guard lost property that have been found, or property explicitly entrusted to him.
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With 2,711 dappim (plural for daf) in the Talmud, there are over 5400 amudim. (It's not exactly twice the number of dappim, as some tractates will end on the front side of the page.) Most programs schedule some days for review or catch up, typically on Saturday and/or Sunday. As such, programs will cover between five and seven amudim a week. Depending on the schedule, the entire Talmud would be completed in this fashion after 15 to 21 years.
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While the Bet Habechirah is extant for all of Talmud, we only have the Yad Ramah for Tractates Sanhedrin, Baba Batra and Gittin. Like the commentaries of Ramban and the others, these are generally printed as independent works, though some Talmud editions include the Shittah Mekubbetzet in an abbreviated form. In later centuries, focus partially shifted from direct Talmudic interpretation to the analysis of previously written Talmudic commentaries. These later commentaries are generally printed at the back of each tractate.
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The laws detailed in this tractate are derived from the Torah in and , and for terumat ma'aser from . The mitzvah (commandment) applies only to produce grown in the Land of Israel and continues to be observed in the modern state of Israel. This tractate comprises eleven chapters in the Mishna and ten in the Tosefta and has fifty-nine folio pages of Gemara in the Jerusalem Talmud. Like most tractates in the order of Zeraim, there is no Babylonian Talmud for this tractate.
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Riccio relates that he was ordered by Emperor Maximilian to prepare a Latin translation of the Talmud. All that has come down of it are the translations of the tractates Berakot, Sanhedrin, and Makkot (Augsburg, 1519), which are the earliest Latin renderings of the Mishnah known to bibliographers. The most important of his other works is De Cælesti Agricultura, a large religio-philosophical work in four parts, dedicated to Emperor Charles V and to his brother Ferdinand (Augsburg, 1541; 2d ed., Basel, 1597).
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This completed a project which had been mostly clarified and organized by his father and Nathan the Babylonian. The Mishnah consists of 63 tractates codifying Jewish law, which are the basis of the Talmud. According to Abraham ben David, the Mishnah was compiled by Rabbi Judah the Prince in anno mundi 3949, or the year 500 of the Seleucid era, which corresponds to 189 CE.Abraham ben David, Seder Ha-Kabbalah Leharavad, Jerusalem 1971, p.16 (Hebrew)Heinrich Graetz, History of the Jews, vol.
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The halakhic ruling usually follows that view. Sometimes, however, it appears to be the opinion of a single sage, and the view of the sages collectively (, hachamim) is given separately. As Judah the Prince went through the tractates, the Mishnah was set forth, but throughout his life some parts were updated as new information came to light. Because of the proliferation of earlier versions, it was deemed too hard to retract anything already released, and therefore a second version of certain laws were released.
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Historians give various reasons for Mladen's failure in relation to the career of his father, namely his violent tendencies and vanity, although those were not unusual traits for a ruler. At the same time, he was praised by his contemporaries for his chivalrous and intellectual virtues. Even the very negative description of chronicler Miha Madijev admits that he read the Holy Scripture often. He seems to have inspired his personal physician, William of Varignan (later also a professor of medicine), to write scientific tractates.
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According to the Jewish Encyclopedia, The Leiden Jerusalem Talmud (Or. 4720) is today the only extant complete manuscript of the Jerusalem Talmud. It was copied in 1289 by Rabbi Yechiel ben Yekutiel the Physician of Rome and shows elements of a later recension. The additions which are added in the biblical glosses of the Leiden manuscript do not appear in extant fragments of the same Talmudic tractates found in Yemen,Yehuda Levi Nahum, Hasifat Genuzim Miteman (Revelation of Ancient Yemenite Treasures), Holon (Israel) 1971, pp.
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Rosh Hashanah () is the name of a text of Jewish law originating in the Mishnah which formed the basis of tractates in both the Babylonian Talmud and the Jerusalem Talmud of the same name. It is the eighth tractate of the order Moed. The text contains the most important rules concerning the calendar year, together with a description of the inauguration of the months, laws on the form and use of the shofar and laws related to the religious services during the Jewish holiday of Rosh Hashanah.
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Bava Batra (also Baba Batra; Talmudic Aramaic: בבא בתרא "The Last Gate") is the third of the three Talmudic tractates in the Talmud in the order Nezikin; it deals with a person's responsibilities and rights as the owner of property. It is part of Judaism's oral law. Originally it, together with Bava Kamma and Bava Metzia, formed a single tractate called Nezikin (torts or injuries). Unlike Bava Kamma and Bava Metzia, this tractate is not the exposition of a certain passage in the Torah.
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Rav Yaakov studied at Yeshiva Rabbi Chaim Berlin, and then at Rabbi Nosson Dovid Rabinowitz's kollel in Shaarei Chesed. He received semichos from the Chief Rabbi of Jerusalem, Rabbi Yitzchok Kolitz and Rabbi Zalman Nechemia Goldberg. In the summer of 1996, he left the kollel to learn for six years in Beth Medrash Govoah in Lakewood, New Jersey, once again reuniting with a Radziner, the rosh yeshiva, Rabbi Yerucham Olshin. During those six years he reviewed his Yoreh Deah many times and went through many Talmudic tractates.
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The original intention was that the two texts would be viewed on equal standing, but the succinctness of the Mishnah and the power and influence of Judah ha-Nasi made it more popular among most students of tradition.Alberdina Houtman, Mishnah and Tosefta: A Synoptic Comparison of the Tractates Berakhot, Mohr Siebeck, 1996 Ultimately, the state of the source material is such to allow divergent opinions to exist. These opinions serve to show the difficulties in establishing a clear picture of the origins of the Tosefta.
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Monika Bartoszewicz: Controversies Of Conversions: The Potential Terrorist Threat of European Converts to Islam, PhD thesis, University of St Andrews (School of International Relations), 2012, p.71. a former British Muslim, and a former neo-Nazi. Since 2010, Myatt has written extensively about his rejection of his extremist past and about his rejection of extremism in general. Myatt has translated works of ancient Greek literature, translated and written a commentary on the Greek text of eight tractates of the Corpus Hermeticum, and written several collections of poems.
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The Jerusalem Talmud has no Gemara on any of the tractates of Kodashim. Maimonides, however, mentions of the existence of a Jerusalem Talmud Gemara to Kodashim; however, it is doubtful he had seen it, as he is not known to have cited it anywhere. Nonetheless, this order was a subject of study in the Talmudic academies of the Land of Israel, as many statements contained in the Gemara of the Babylonian Talmud are attributed to the rabbinic scholars known as Amoraim in the Land of Israel.
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After mastering and memorizing several tractates of gemara, he was tested by his father and then accepted into his yeshiva in Amstov, where was considered one of the best students. At age 15, he married Rachel, the daughter of Rabbi Pinchas Menachem Justman. Dov Beirish then settled in his wife Rachel's hometown of Ger where his father-in-law and his wife's uncle, Rabbi Yehudah Aryeh Leib Alter, encouraged him to continue his Torah study. After many years of marriage the couple realized that they could not produce a child and agreed to divorce.
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The total number of identified Hebrew incunabula is about 175, though more may exist or have existed. A list of ascertained incunabula is given in tabular form on pp. 578 and 579 of the 1901 Jewish Encyclopedia article, and to these may be added the last-mentioned eight, which include the Talmud tractates Ketubot, Giṭṭin, and Baba Meẓi'a, each printed separately by Joshua Soncino in 1488-89, and of which no copy is known to exist. The same fate has met all the copies of the Leiria Edition of the Early Prophets (1494).
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In his Tractates on the Gospel of John, Augustine, commenting on the Samaritan woman from John 4:1–42, uses the woman as a figure of the church. According to Raming, the authority of the Decretum Gratiani, a collection of Roman Catholic canon law which prohibits women from leading, teaching, or being a witness, rests largely on the views of the early church fathers, especially St. Augustine.Raming, I. (2004). A history of women and ordination volume two: The priestly office of women – God’s gift to a renewed church. (B.
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A significant proportion of young men then remain in yeshiva until their marriage; thereafter many continue their Torah studies in a kollel. (In 2006, there were 80,000 in full-time learning .) Kollel studies usually focus on deep analysis of Talmud, and those Tractates not usually covered in the standard "undergraduate" program; see #Talmud study below. Some Kollels similarly focus on halacha in total, others specifically on those topics required for Semikha (Rabbinic ordination) or Dayanut (qualification as a Rabbinic Judge). The certification in question is often conferred by the Rosh Yeshiva.
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After this technique is mastered, the student is ready to go on to other areas of the Talmud (see, for example, Yeshivas Ner Yisroel #Cycle of Masechtos ). Tractates Berachot, Sukkah, Pesachim and Shabbat are often included. Works initially studied to clarify the Talmudic text are the commentary by Rashi, and Tosafot, a parallel analysis and critique. The integration of Talmud, Rashi and Tosafot, is considered as foundational – and prerequisite – to further analysis (in fact, this combination is sometimes referred to by its own acronym, "gefet" גפ״ת – Gemara, perush Rashi, Tosafot).
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He was author of the book Halachot Pesukot, which discusses those halachot that were practiced in the Diaspora since the destruction of the Second Temple. The text, which is generally organized along the same pattern as the tractates of the Babylonian Talmud, was the subject of many abridgements and summaries. The original was lost for many years, and was only known in the form of a Hebrew paraphrase called Hilchot Re'u (published Versailles 1886), until it was discovered in a Yemenite manuscript purchased in 1911 and published in Jerusalem in 1951.
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The Vilna Gaon was born in Sialiec, Polish–Lithuanian Commonwealth on April 23, 1720 as Elijah Ben Solomon Zalmanto a well known rabbinical family. Legend has it that by the age of four he had committed the Tanakh to memory. At the age of seven he was taught Talmud by Moses Margalit, rabbi of Kėdainiai and the author of a commentary to the Jerusalem Talmud, entitled Pnei Moshe ("The Face of Moses"). The young Eliyahu was said to have already known several of the Talmudic tractates by heart.
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Dayan Hillman authored many scholarly works, including a 20-volume commentary on every tractate of the Babylonian and Jerusalem Talmuds, as well as on the Mishnaic Orders Zeraim and Taharos and on the Rambam and Sifra, entitled Or Hayashar (London, Jerusalem). He also published novellae on the Tanakh and a book of his sermons and orations. Among the other writings of this outstanding figure were manuscripts on the Talmudic tractates Zevachim, Arakhin and Temura—all in the Order of Kodshim—and responsa on all four sections of the Shulchan Aruch.
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Eliakim ben Meshullam (born about 1030; died at the end of the eleventh century in Speyer, Rhenish Bavaria) was a German rabbi, Talmudist and payyeṭan. He studied at the yeshivot in Mainz and Worms, having Rashi as a fellow student. Eliakim himself founded a Talmudical school in Speyer. He wrote a commentary on all the tractates of the Talmud except Berakot and Niddah (see Solomon Luria, Responsa, No. 29, and Asher ben Jehiel, Responsa, Rule 1, § 8), which was used by scholars as late as the fourteenth century.
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Yemenite Jews still call it dūkeh.Yehuda Ratzaby, Dictionary of the Hebrew Language used by Yemenite Jews (אוצר לשון הקדש שלבני תימן), Tel-Aviv 1978, s.v. דּוּכֵּהּ (p. 54). Among the Hebrew manuscripts held in the Vatican Library is a late 13th-century – early 14th- century copy of Tractate Sotah and the complete Seder Zera'im for the Jerusalem Talmud (Vat. ebr. 133): Berakhot, Peah, Demai, Kilayim, Sheviit, Terumot, Maaserot, Maaser Sheni, Ḥallah and Orlah (without the Mishnah for the Tractates, excepting only the Mishnah to the 2nd chapter of Berakhot).
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Maimonides and Rabbi Menachem Hameiri of Perpignan, "Comments on Tractates Baba Metzia, 27a and Baba Kama 113b" in Beit HabechiraRabbi Moses of Coucy in Semag, § 74Rabbi Joseph Caro in Shulhan Aruch, Hoshen Mishpat, § 266Rabbi Jacob Emden in Emden's Seder Olam Raba, Hamburg 1757, p.33 Of the three prevalent attitudes towards Christians, only the ultraorthodox Haredim are totally negative, guided by the Psak Halacha [halachic verdict] from 1967 of Rabbi Moshe Feinstein (1895–1985). This verdict, published in Igrot Moshe, Yore Dea 3:43 prohibited any meetings with priests.
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1086, from the Beatus d'Osma. Some Christian authorities (Álvaro and Eulogius of Córdoba) were scandalized at the treatment of Christians, and began encouraging the public declarations of the faith as a way to reinforce the faith of the Christian community and protest the Islamic laws that Christians saw as unjust. Eulogius composed tractates and martyrologies for Christians during this time. The forty-eight Christians (mostly monks) known as the Martyrs of Córdoba were martyred between the years 850 and 859, being decapitated for publicly proclaiming their Christian beliefs.
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According to Otto Dov KulkaAs of 2008 Otto Dov Kulka's works are out of print, but the following may be useful and is available on microfilm: Reminiscences of Otto Dov Kulka (Glen Rock, New Jersey: Microfilming Corp. of America, 1975), , . of Hebrew University, the term became widespread in the nineteenth century when it was used in discussions about Jewish emancipation in Germany (Judenfrage). In the 19th century hundreds of tractates, pamphlets, newspaper articles and books were written on the subject, with many offering such solutions as resettlement, deportation, or assimilation of the Jewish population.
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The Gemara answered that the vicarious responsibility of which speaks is limited to those who have the power to restrain their fellow from evil but do not do so.Babylonian Talmud Sanhedrin 27b, in, e.g., Talmud Bavli, elucidated by Asher Dicker and Abba Zvi Naiman, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1993), volume 47, page 27b. Tractates Nedarim and Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows and oaths in (20:7 in NJPS), and , , and .Mishnah Nedarim 1:1–11:11, in, e.g.
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This designation is seen as addressing how regulations regarding prayers and blessings – and especially those concerning the recital of the Shema prayer – the emblematic Jewish declaration of faith in the One God – came to be grouped with agricultural laws, which are seen both as an expression of faith through reliance on God and, according to Rashi, the foremost Talmudic commentator (1040 – 1105 CE), as an expression of faithfulness in social relationships, by providing their respective dues to the poor and the priests and Levites as described in the other tractates of this Order.
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As part of his ambitious endeavor, Rabbi Shabsai received a blessing from Rabbi Yaakov Yisrael Kanievsky who said that Rabbi Shabsai should merit to live seeing all the volumes of his edition published. Nonetheless, when Rabbi Frankel took a break from printing his edition of Maimonides' works and instead invested in comprehensive indices from the tractates Bava Kamma and Bava Basra, he died on Rosh Hashana, 2000, at the age of 91.Deiah veDibur His index on Bava Basra was printed after his death and was named in his memory "Raza D'Shabsai".
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This is seen as an explanation for why the regulations regarding prayers and blessings – and especially those concerning the recital of the Shema prayer – the Jewish declaration of faith in the One God – came to be grouped with agricultural laws, which are seen both as an expression of faith through reliance on God and, according to the commentator Rashi, (1040 – 1105 CE), as an expression of faithfulness in social relationships, by the provisions of dues to the poor, the priests and the Levites as described in the other tractates of this Order.
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Both Rabbinic tradition and scholarship ascribe this effort to Rabbi Judah HaNasi. The product of this effort, the Mishnah, is generally considered the first work of rabbinic literature. "Mishnah" is the name given to the sixty-three tractates that HaNasi systematically codified, which in turn are divided into six "orders." Unlike the Torah, in which, for example, laws of the Sabbath are scattered throughout the books of Exodus, Leviticus, and Numbers, all the Mishnaic laws of the Sabbath are located in a single tractate called Shabbat (Hebrew for "Sabbath").
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Modern editions such as those of the Oz ve-Hadar Institute correct misprints and restore passages that in earlier editions were modified or excised by censorship but do not attempt a comprehensive account of textual variants. One edition, by rabbi Yosef Amar, represents the Yemenite tradition, and takes the form of a photostatic reproduction of a Vilna-based print to which Yemenite vocalization and textual variants have been added by hand, together with printed introductory material. Collations of the Yemenite manuscripts of some tractates have been published by Columbia University.Julius Joseph Price, The Yemenite ms.
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The Mandaean Book of John (Mandaic language '; Hebrew script ; Mandaic script: ࡃࡓࡔࡀ ࡖࡉࡄࡉࡀ) is a Mandaean holy book in Mandaic Aramaic which is believed by Mandeans to have been written by their chief prophet John the Baptist. The book contains accounts of John's life and miracles, as well as a number of polemical conversations with Jesus and tractates mimicking Jesus's deeds in Jerusalem. Chapter seven of the Mandaean Book of John contains traditions attributed to John the Baptist. A German translation Das Johannesbuch der Mandäer translated by Lidzbarski appeared in 1905.
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Rabbi Abulafia was a prolific author. He wrote a huge book of novellae on the Talmud, entitled Peratei Peratin (Detail of Details). It followed the style of the Rif and was clearly influenced by Hai Gaon, Sherira Gaon, Joseph ibn Migash, Rashi, and Rambam. The only sections of this work that are extant are the parts on Tractates Bava Batra, Sanhedrin, Kidushin, and the part on the fourth chapter of Tractate Gittin, each of which are known as Yad Ramah ("The Upraised Hand"—a play on the acronym Ramah).
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Bekhorot, Arakhin and Temurah all discuss auxiliary laws of sanctity and follow the order in which they appear in the Torah. Keritot then follows, as it largely discusses the offering for the transgression of certain commandments, and Me'ilah follows that as it also deals with transgressions of sanctity, although of a lighter nature. After dealing with laws, two mostly descriptive tractates were added, Tamid discussing the daily sacrifice and Middot which overviews the Temple in Jerusalem. Finally, Kinnim was placed last as its laws deal with accidental and rarely occurring situations.
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The Geneva Conventions and other international tractates recognize that land a) conquered in the course of a war; and b) the disposition of which is unresolved through subsequent peace treaties is "occupied" and subject to international laws of war and international humanitarian law.Klapper, Bradley S. (November 13, 2008) "Switzerland says Israel breaking international law" Associated Press. -- "An Israeli Embassy spokeswoman [...] said the decision [...] was sanctioned by law." This includes special protection of individuals in those territories, limitations on the use of land in those territories, and access by international relief agencies.
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In 1858 Weiss settled in Vienna, where he became corrector for the press in the printing establishment of Samarski and Dittmarsch. Six years later (1864) he was appointed lecturer in the bet ha-midrash founded by Adolf Jellinek, holding that position until his death. In Vienna, where Jellinek and other prominent Jewish scholars were congregated, Weiss found greater scope for his literary activity. He immediately turned his attention to a Vienna edition of the Talmud, and the notes with which he provided most of the tractates give evidence of his vast erudition.
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41 [13]–42 [14]. Simcha Assaf and Mordechai A. Friedman are in dispute over whether it was Rabbi Nathan or his Yemenite copyist who quotes from R. David. Three of the author's more extensive commentaries exist for the tractates Berakhot, Shevu'ot and Avot. Since the anonymous copyist makes use of other sources in the original work bequeathed by Rabbi Nathan, it is not uncommon for him to give one explanation for a word in one tractate, but in a different tractate give a different explanation for the same word.
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His chiddushim (original Torah thoughts) on many Talmudic tractates, and on Yoreh De'ah, have been published under the same name. The Sochatchover Rebbe, Rabbi Avrohom Bornsztain (known as the Avnei Nezer), a leading Torah scholar and posek in his own right, is said to have maintained two bookcases — one for Rishonim (earlier commentators) and another for Acharonim (later commentators). The volumes of the Sfas Emes, written in the late 1800s, were to be found in his bookcase containing the Rishonim. To study some portions of the Talmud without the Sfas Emes is unthinkable to the modern-day scholar.
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The evidence of all these facts makes it very probable that this tractate was finally redacted about the middle of the 8th century, an assumption which is supported by the statement of Rabbeinu Asherc. 1300, in Hilkhot Sefer Torah that Soferim was composed at a late date. At that period written prayer-books were doubtless in existence and were probably produced by the scribes, who combined the offices of communal chazzan and reader. It was natural, therefore, that in tractates intended for the scribes all the regulations should be collected which concerned books, the Masorah, and the liturgy.
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There are additional heavenly witnesses references that are considered to be from the same period as the Council of Carthage, including references that have been attributed to Vigilius Tapsensis who attended the Council. Raymond Brown gives one summary: > …in the century following Priscillian, the chief appearance of the Comma is > in tractates defending the Trinity. In PL 62 227–334 there is a work De > Trinitate consisting of twelve books… In Books 1 and 10 (PL 62, 243D, 246B, > 297B) the Comma is cited three times. Another work on the Trinity consisting > of three books Contra Varimadum … North African origin ca.
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The fifth Gospel: the Gospel of Thomas comes of age. 1998. p. 105. Stephen J. Patterson, James McConkey Robinson, Hans-Gebhard Bethge – "The current edition of Wilhelm Schneemelcher's standard New Testament Apocrypha contains eleven Nag Hammadi tractates," Books that are known objectively not to have existed in antiquity are usually not considered part of the New Testament Apocrypha. Among these are the Libellus de Nativitate Sanctae Mariae (also called the "Nativity of Mary") and the Latin Infancy gospel. The latter two did not exist in antiquity, and they seem to be based on the earlier Infancy gospels.
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The Mishnah and the Talmud interpreted the laws of the firstborn's inheritance in in tractates Bava BatraMishnah Bava Batra 8:4–5 (Land of Israel, circa 200 CE), in, e.g., Jacob Neusner, translator, The Mishnah: A New Translation (New Haven: Yale University Press, 1988), pages 574–75; Babylonian Talmud Bava Batra 122b–34a, in, e.g., Talmud Bavli: Tractate Bava Basra: Volume 3, elucidated by Yosef Asher Weiss, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1994), volume 46, pages 122b–34a], in, e.g., Talmud Bavli: Tractate Bava Basra: Volume 3, elucidated by Yosef Asher Weiss, volume 46, pages 122b1–34a2.
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Rabbi Simeon explained that he included the former in the general rule because their disqualification arose in the sanctuary, while he excluded the latter because their disqualification did not arise in the sanctuary.Babylonian Talmud Zevachim 27b. Tractates Nedarim and Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows and oaths in , and , , and .Mishnah Nedarim 1:1–11:11, in, e.g., Jacob Neusner, translator, Mishnah, pages 406–30; Tosefta Nedarim 1:1–7:8, in, e.g., Jacob Neusner, translator, Tosefta, volume 1, pages 785–805; Jerusalem Talmud Nedarim 1a–42b, in, e.g.
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In addition to redacting the Mishnah, Judah haNasi and his court also ruled on which opinions should be followed, although the rulings do not always appear in the text. As he went through the tractates, the Mishnah was set forth, but throughout his life some parts were updated as new information came to light. Because of the proliferation of earlier versions, it was deemed too hard to retract anything already released, and therefore a second version of certain laws were released. The Talmud refers to these differing versions as Mishnah Rishonah ("First Mishnah") and Mishnah Acharonah ("Last Mishnah").
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Probably Bomberg's most impressive accomplishment is his publication of the editio princeps (first printed edition) of the complete Babylonian Talmud, which he completed in under four years. Bomberg adopted the format created by Joshua Solomon Soncino, who printed the first individual tractates of the Talmud in 1483, with the Talmud text in the middle of the page and the commentaries of Rashi and Tosfot surrounding it. Published with the approval of Pope Leo X, this edition became the standard format, which all later editions have followed.Heller, "Earliest," 73-74Amram, "Makers," 162 The project was overseen by chief editor Rabbi Chiya Meir b.
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Berakhoth Talmud Yerushalmi (ברכות תלמוד ירושלמי), with commentary by Solomon Sirilio, ed. Meir Lehmann, Mayence 1875. In the Vilna edition of the Jerusalem Talmud, Rash Sirilio appears only for tractates Berakhot and Pe'ah but the commentary for the entire Seder Zeraim appears in the Mutzal Mi’Eish edition of the Jerusalem Talmud. In addition to his commentary, Sirilio worked to remove mistakes made by manuscript copyists that over time had slipped into the text of the Jerusalem Talmud and his amended text of the Gemara is reproduced alongside his commentary in the Vilna and Mutzal Mi’Eish editions of the Jerusalem Talmud.
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In the edition of Lipa and Höschel Seder Nezikin is wanting; most of the rest of the work was afterward printed at Jerusalem by J.M. Hirschensohn. The Or Zarua comprises the whole ritual, and is arranged according to the Talmudic tractates, while at the same time the halachot are kept together. The author, unlike Maimonides in his Mishneh Torah, does not confine himself to giving the halachic decisions, but gives also the passage of the Talmud, explains the subject matter, and develops the din from it. Thus the Or Zarua is at the same time a ritual code and a Talmudic commentary.
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Rabbi Adin Even-Israel Steinsaltz (11 July 19377 August 2020) () was an Israeli Chabad Chasidic rabbi, teacher, philosopher, social critic, author, translator and publisher. His Steinsaltz edition of the Talmud was originally published in modern Hebrew, with a running commentary to facilitate learning, and has also been translated into English, French, Russian, and Spanish. Beginning in 1989, Steinsaltz published several tractates in Hebrew and English of the Babylonian (Bavli) Talmud in an English-Hebrew edition. The first volume of a new English-Hebrew edition, the Koren Talmud Bavli, was released in May 2012, and has since been brought to completion.
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His secretary once even declined to admit John F. Kennedy because Schneerson was already meeting 'ordinary' people who had requested appointments months previously. Those meetings were discontinued in 1982 when it became impossible to facilitate the large number of people. Meetings were then held only for those who had a special occasion, such as a bride and groom for their wedding or a boy and his family on the occasion of a bar mitzvah. During his four decades as Rebbe, Schneerson would deliver regular addresses, centered on the weekly Torah portion and on various tractates of the Talmud.
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Alexander Suslin HaKohenJewish Encyclopedia: Alexander Suslin haKohen of Frankfort (died 1349) was a prominent 14th century rabbinic authority born in Erfurt, Germany, and one of the most important Talmudists of his time. He was rabbi first in Cologne and Worms, and then moved to Frankfort-on-the-Main. He authored Sefer HaAguddah (ספר האגודה, "Book of the Collection"), a halakhic work (structured by the order of the Talmud's tractates) which was highly regarded by later rabbinic authorities. He was killed in the Erfurt massacre of 1349 during the Black Death era massacres of hundreds of Jewish communities throughout Europe.
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Kil'ayim (, lit. "Mixed Kinds") is the fourth tractate of Seder Zeraim ("Order of Seeds") of the Mishnah, dealing with several biblical prohibitions of mixed species, namely, planting certain mixtures of seeds, grafting different species of trees together, growing plants other than grapevines in vineyards, crossbreeding animals, working a team of different kinds of animals together, and mixing wool and linen in garments. The prohibitions are derived from the Torah in and . Like most tractates in the order of Zeraim, it appears in the Mishnah, the Jerusalem Talmud and the Tosefta only; there is no Babylonian Talmud for this tractate.
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In many ways, the Tosefta acts as a supplement to the Mishnah (tosefta means "supplement, addition"). The Mishnah () is the basic compilation of the Oral law of Judaism; according to the tradition, it was compiled in 189 CE.Rabbi Avraham ben David (RAVAD), Seder Hakabbalah lehaRavad, Jerusalem 1971, p. 16 (Hebrew). The author, who wrote his own chronology in anno 1161 CE, places the compilation of the Mishnah in year 500 of the Seleucid Era counting, a date corresponding to 189 CE. The Tosefta closely corresponds to the Mishnah, with the same divisions for sedarim ("orders") and masekhot ("tractates").
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Classical Jewish records (e.g. Maimonides' Responsa, etc.) put the Second Temple period from 352 BCE to 68 CE, a total of 420 years. The fifth order, or division, of the Mishnah, known as Kodashim, provides detailed descriptions and discussions of the religious laws connected with Temple service including the sacrifices, the Temple and its furnishings, as well as the priests who carried out the duties and ceremonies of its service. Tractates of the order deal with the sacrifices of animals, birds, and meal offerings, the laws of bringing a sacrifice, such as the sin offering and the guilt offering, and the laws of misappropriation of sacred property.
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Throughout the Nine Days (excluding Tisha B'Av), guests at a seudat mitzvah — for example, a brit milah ceremony, a pidyon haben, a bar mitzvah seudah on the boy's birthday, or a siyum — are allowed to eat meat and drink wine. Some yeshivas, kollels, and other study programs try to plan the completion of a volume of Talmud or Mishnah to coincide with the Nine Days so that a meat meal may be served. The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneersohn, requested that a siyum of a Talmudic tractate should be held every day of The Nine Days. Chabad now broadcasts the completion of tractates on its website.
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Derekh Eretz Zutta (Hebrew: מסכת דרך ארץ זוטא) is one of the minor tractates of the Talmud. The name is misleading in more than one respect; the word "zuta" (small) would seem to indicate that it is a shorter version of the treatise "Derekh Eretz Rabbah," which is not the case, the two having little in common. Also, "Derekh Eretz" is a very unsuitable name for a collection of ethical teachings such as form the substance of the treatise. However, this name is ancient: Rashi called the treatise "Massekhet Derekh Eretz,"Commentary to Berachot 4a while the Tosafists likewise called it "Hilkot Derekh Eretz".
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These publications took a very unique form, and were far from the standard type of commentary on the Talmud. Rather they were primarily a series of pilpulistic connections between the beginning and end of each tractate and the beginning and end of each of the orders in which the tractates are found. The body of the books were brilliant and unique novellae and expositions of the positions of the Rishonim and their views. The particular genre in which Rabbi Bengis chose to couch his novellae was one that very few Talmudic students could explore, much less master, and that essentially caused his entire literary ouevre to fall into obscurity.
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A particularly important element in Ashi's success was the length of his tenure of office as head of Sura Academy. According to a tradition brought by Hai Gaon, he held the position for 60 years, though given his approximately 75-year lifespan it is possible this number was rounded upwards. According to the same tradition, these 60 years were so symmetrically apportioned that each tractate required six months (including a single Kallah) for the study of its Mishnah and the redaction of the traditional expositions of the same (Gemara), totaling 30 years for the 60 tractates. The same process was repeated in the next 30 years.
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"He was certainly not such a king as would be made by men, but such as would bestow a kingdom on men". Augustine notes that "He had come now, not to reign immediately, as He is to reign in the sense in which we pray, Thy kingdom come".Homilies or Tractates of St. Augustin on the Gospel of John, Tractate XVIII, Schaff, P. (ed.), Nicene and Post-Nicene Fathers in the Christian Classics Ethereal Library Lutheran theologian Harold H. Buls considers that "this event must have been a great source of temptation, and therefore He needed to pray. He needed to pray also for His disciples".
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A major area of Talmudic scholarship developed to explain these passages and words. Some early commentators such as Rabbenu Gershom of Mainz (10th century) and Rabbenu Ḥananel (early 11th century) produced running commentaries to various tractates. These commentaries could be read with the text of the Talmud and would help explain the meaning of the text. Another important work is the Sefer ha-Mafteaḥ (Book of the Key) by Nissim Gaon, which contains a preface explaining the different forms of Talmudic argumentation and then explains abbreviated passages in the Talmud by cross-referring to parallel passages where the same thought is expressed in full.
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His commentary on tractate Kiddushin was erroneously published in some editions of the Talmud Bavli as the Tosafos Ri HaZaken, an error noted by the editors of the Vilna Edition Shas, who prove that the commentary could not have been written by the Ri Hazaken. Rabbi Abraham's commentaries to tractates Yevamos, Nedarim, Nazir, Rosh HaShannah, Yoma, and Sukkah have been published in recent years. Additionally his commentary on Chullin is currently under production. His commentaries on Hullin and Ketubot are quoted by Jacob ben Moses of Bagnols, who wrote between 1357–61, and by Menachem di Lonzano, who lived in the second half of the sixteenth century.
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Civit's role as a healer was critical: among the documents of the Veciana family, many notes on remedies can be found in Civit's handwriting, marrying the therapeutic recipes from the tractates she read with popular remedies from oral tradition. During the War of Spanish Succession, his persecution of anti-Bourbon rebel groups and gangs of bandits left the Mayor of Valls badly wounded on several occasions; he was cured by his wife with preparations that she had preserved in writing. Of the 12 or 13 children the couple had, only four survived. One of her sons was Pere-Màrtir Veciana Civit, the second commander of the Esquadres de Catalunya.
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Gittin (Hebrew: ) is a tractate of the Mishnah and the Talmud, and is part of the order of Nashim. The content of the tractate primarily deals with the legal provisions related to halakhic divorce, in particular, the laws relating to the Get (divorce document), although the tractate contains a number of other social provisions which are only vaguely related to that subject, but which offer numerous historical references related to the time of the Jewish uprising. The laws of the divorce itself, including when a divorce is permitted or even required, are discussed in other tractates, namely Ketubot. The word get (Hebrew: ) is thought to be an Akkadian word and generally refers to a written document.
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Noah's three-deck Ark represents this three- level Hebrew cosmos in miniature: heavens, earth, and waters beneath. In Genesis 1, God created the three-level world as a space in the midst of the waters for humanity; in Genesis 6–8, God re-floods that space, saving only Noah, his family, and the animals in the Ark. The Talmudic tractates Sanhedrin, Avodah Zarah, and Zevahim relate that, while Noah was building the Ark, he attempted to warn his neighbors of the coming deluge, but was ignored or mocked. God placed lions and other ferocious animals to protect Noah and his family from the wicked who tried to keep them from the Ark.
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R. Chananel wrote the first complete commentary on the Talmud, today embedded in the Vilna edition Talmud page on certain tractates. The commentary only addresses the orders Moed, Nashim and Nezikin, in other words the topics relevant to practice at the time of writing, and some sections have been lost. Some further fragments have been recovered from the Cairo Genizah and are published in B. M. Levin's Otzar ha- Geonim, and there is now an edition published by Vagshal covering tractate Berachot and order Moed, which also includes the Sefer ha-Mafteaḥ of his colleague Nissim Gaon. The commentary presents a paraphrased summary of the main arguments in the gemara, omitting most of the non-legal sections (Aggada).
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Kaftor VaFerach, by Rabbi Ishtori Haparchi (1280-1355), a disciple of Rabbi Asher ben Jehiel, the Rosh, is one of the few surviving compositions of the Rishonim about all of Seder Zeraim. Many Acharonim, however, wrote commentaries on all or major portions of the Jerusalem Talmud, and as with the Babylonian Talmud, many also wrote on individual tractates of the Jerusalem Talmud. One of the first of the Acharonim to write a commentary on the Jerusalem Talmud was Solomon Sirilio (1485–1554), also known as Rash Sirilio, whose commentaries cover only the Seder Zeraim and the tractate Shekalim of Seder Moed. Sirilio's commentary remained in manuscript form until 1875, when it was first printed in Mainz by Meir Lehmann.
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Procopius, Vandal Wars, Book IV. ix. 9. It could have been destroyed when Jerusalem was pillaged by the Persians in 614. In the Avot of Rabbi Natan, one of the minor tractates printed with the Babylonian Talmud, there is a listing of Jewish treasures, which according to Jewish oral tradition are still in Rome, as they have been for centuries. > The objects that were crafted, and then hidden away are these: the tent of > meeting and the vessels contained therein, the ark and the broken tablets, > the container of manna, and the flask of anointing oil, the stick of Aaron > and its almonds and flowers, the priestly garments, and the garments of the > anointed [high] priest.
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Allow form. And all artists have a different relationship to it, and a different philosophy of it… I think that when you are trying to open up a territory—in this case I was working with a desire to open the lyric—you have to be greedy, in that you want more than you can do. And you’re always bound to fail.” Brenda Hillman has published ten collections of poetry, all from Wesleyan University Press: White Dress (1985), Fortress (1989), Death Tractates (1992), Bright Existence (1993), Loose Sugar (1997), Cascadia (2001), Pieces of Air in the Epic (2005), and Practical Water (2009), for which she won the LA Times Book Award for Poetry.
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Its main rival among Latin tractates in the field of heraldry was De Officio Militari by Nicholas Upton (1454),Manuscripts with coloured achievements of coats-of-arms are in British Library Add MS 30946, Cotton MS Nero C III, Harley MS 3504, 61060, and in College of Arms MS Sheldon 444. which treated heraldry in the larger context of the arts of war. Both works depend on the first work of heraldic jurisprudence, De Insigniis et Armiis, which was written by a professor of law at the University of Padua, Bartolus de Saxoferato, (Bartolo of Sassoferrato), in the 1350s. Johannes broke with previous tradition in denying the right of a man-at-arms to assume a coat of arms.
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They also shared a love for the works of Maimonides. In 1906, a certain Shlomo Friedlander claimed to have discovered and then published two tractates of the Jerusalem Talmud that had been considered to have been lost for hundreds of years. Rabbi Meir Simcha (as well as the Rogatchover Gaon, the Gerer Rebbe, Rabbi Moshe Shmuel Glasner of Klausenburg, the Dor Revi'i, and Rabbi Dr Yissachar Dov Ritter of Rotterdam) was one of the prominent rabbis who discovered that the work was a very clever forgery, and denounced it as such. In Dvinsk, he received visitors from the whole region, and was frequently consulted on issues affecting the community at large, including Poland and Lithuania.
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Like his predecessor, R. Nissim ben Reuben (RaN), Ibn Ḥabib wrote a commentary on the halachot of Isaac Alfasi, entitled Nimmuḳei Yosef, published with the text and the commentary of R. Nissim (Constantinople, 1509). Against the opinion of David ConforteḲore ha- Dorot, p. 26a that Ibn Ḥabib wrote commentaries only upon those tractates which R. Nissim had omitted, Azulai Shem ha-Gedolim proved that Ibn Ḥabib's Nimmuḳei Yosef covered the entire halachot of Isaac Alfasi, but a part of it had remained unpublished, and that the commentary to the halachot of Moed Katan and Makkot, attributed to R. Nissim, belongs to Ibn Ḥabib. The latter quotes Asher ben Jehiel, Ritva, his master RaM, and R. Nissim himself.
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Moreover, the laws contained in the twenty-four chapters that make up that tractate are far more extensive than those contained in the Torah, reflecting the extensiveness of the Oral Law. Some authority suggests HaNasi made use of as many as 13 separate collections of Halakhot from different schools and time periods, and reassembled that material into a coherent whole, arranged it systematically, summarized discussions, and in some cases rendered his own rulings where alternative traditions existed. The Mishnah does far more than expound upon and organize the Biblical commandments. Rather, important topics covered by the Mishnah "rest on no scriptural foundations whatsoever," such as portions of the civil law tractates of Bava Kamma, Bava Metzia and Bava Batra.
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HaNasi's method of codification, in which he often included minority viewpoints and citation by name to rabbis who championed different viewpoints, became a template for the Gemara, a compendium of discussions and commentaries on the Mishnah's laws by generations of leading rabbis during the next four centuries in the two centers of Jewish life, Judea and Babylonia. The Gemara with the Mishnah came to be edited together into compilations known as the Talmud. Both the Babylonian Talmud and the Jerusalem Talmud have been transmitted in written form to the present day, although the more extensive Babylonian Talmud is widely considered to be more authoritative. The Talmud's discussions follow the order of the Mishnah, although not all tractates are discussed.
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The institutes of Leipzig and Berlin have courses in New Testament theology with reference to the Messianic passages in the Old Testament, and they also give instruction in rabbinic literature; they further publish works helpful to their cause, as biographies of famous converts, controversial pamphlets, autobiographies of converted Jews, and occasionally scientific tracts. The Berlin institute has published Strack's "Introduction to the Talmud," his editions of some tractates of the Mishnah, and a monograph on the blood accusation. A special feature of its publications is the New Testament in Hebrew and Yiddish translations. After the death of Strack, the Institutum Judaicum lessened its missionary drive and shifted its focus to research on post-biblical Judaism.
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Influenced by Nachman Krochmal, by Rapoport, and by Leopold Zunz's Gottesdienstliche Vorträge, Weiss devoted part of his time to the study of religious philosophy. Talmudic studies, however, occupied the greater part of his time, and during the years that he spent in his parents' home he wrote several pamphlets containing novellæ on Talmudic tractates, as well as on the Shulḥan 'Aruk, Yoreh De'ah and Ḥoshen Mishpaṭ. He also kept up a correspondence with many distinguished rabbis, particularly Joseph Saul Nathanson, and contributed to Stern's Kokebe Yiẓḥaḳ and to Kobak's Jeschurun. To the former he contributed articles on general subjects, as well as verses and a number of biographies, among which that of Rab (Abba Arika) deserves special notice.
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Weiss' research focused on a critical study of the Babylonian Talmud. While previous investigators of the history of the Talmud predominantly sought their information from external sources, Weiss believed that any study of Talmud requires an extensive textual analysis in addition to a conceptual analysis; a method that was later coined the "inside-outside approach". He began with an analysis of the use of terms that indicate a quotation of sources, then moved on to later and earlier elements within Talmudic discussion, and into their significance for chapters, tractates, and for the Talmud as a literary entity. One of Weiss' conclusions is the opinion that the Talmud was a continuous process from the time of the Amora'im until the time of the Geonim.
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Catharine, the youngest, was early remarkable for her sagacious intellect, for her facility in acquiring knowledge, her cleverness in teaching herself the art of penmanship, and her delight in making extemporary verse. Nothing is recorded of her education, but from her own allusion to it in her "Poem on the Busts", it may be inferred to have been slight and ordinary. Nothing, however, could repress her eager desire for information; and obstacles, as usual, proved incentives to effort. She read with avidity, and wrote with emulative zeal; works of imagination occupying, as in such cases they are wont, her childish attention; and these, as her reasoning powers matured, and her judgment became formed, giving place to tractates and treatises on moral philosophy and religion.
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In the book, Maimuni evinces a great appreciation of and affinity for Sufism (Islamic mysticism). Followers of his path continued to foster a Jewish-Sufi form of pietism for at least a century, and he is rightly considered the founder of this pietistic school. His other works include a commentary on the Torah of which only his commentaries on Genesis and Exodus are now extant, as well as commentaries on parts of his father's Mishneh Torah and on various tractates of the Talmud. He also wrote a work on Halakha (Jewish law), combined with philosophy and ethics (also in Arabic, and arranged after his father's Mishne Torah), as well as a book of Questions & Responsa, more commonly known as Sefer Birkat Avraham.
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Jesus and John at the Last Supper, by Valentin de Boulogne The closing words of John's Gospel state explicitly concerning the Beloved Disciple, "It is this disciple who testifies to these things and has written them, and we know that his testimony is true." Eusebius, writing in the fourth century, recorded in his Church History a letter which he believed to have been written by Polycrates of Ephesus (circa 130s–196) in the second century. Polycrates believed that John was the one "who reclined upon the bosom of the Lord"; suggesting an identification with the Beloved Disciple: Augustine of Hippo (354 – 430 AD) also believed that John was the Beloved Disciple, in his Tractates on the Gospel of John.Tractate 119 (John 19:24-30).
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3 chapters. # Hagigah: (חגיגה) ("Festival Offering") deals with the Three Pilgrimage Festivals (Passover, Shavuot, Sukkot) and the pilgrimage offering that men were supposed to bring in Jerusalem. 3 chapters. The Jerusalem Talmud has a Gemara on each of the tractates, while in the Babylonian, only that on Shekalim is missing. However, in most printed editions of the Babylonian Talmud (as well as the Daf Yomi cycle), the Jerusalem Gemara to Shekalim is included. In the Babylonian Talmud the treatises of the order Mo'ed are arranged as follows: Shabbat, 'Erubin, Pesachim, Rosh ha-Shanah, Yoma, Sukkah, Beitzah, Hagigah, Mo'ed Katan, Ta'anit, Megillah; while the sequence in the Jerusalem Talmud is Shabbat, Eruvin, Pesachim, Yoma, Sheqalim, Sukkah, Rosh ha-Shanah, Beitzah, Ta'anit, Megillah, Hagigah, Mo'ed' Katan.
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Derekh Eretz Rabbah (Hebrew: דרך ארץ רבה; abbreviated DER) is one of the minor tractates (מסכתות קטנות) of the Talmud. In the editions of the latter the tractate Derekh Eretz consists of three divisions: # Derek Eretz Rabbah ("Large Derekh Eretz") # Derek Eretz Zuta ("Small Derekh Eretz") # Perek ha- Shalom ("Section on Peace") This division is correct in that there are really three different works, but the designations "Rabbah" and "Zuta" are misleading, since the divisions so designated are not longer and shorter divisions of one work, but are, in spite of their relationship, independent of each other. The ancient authorities, who have different names for this treatise, know nothing of the division into "Rabbah" and "Zuta"; the Halakot Gedoloted. A. Hildesheimer, p.
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While a deacon in Rome, he is known to have been a partisan of the Antipope Laurentius, for in a libellus written to Pope Symmachus in 506, John confessed his error in opposing him, condemned Peter of Altinum and Laurentius, and begged pardon of Symmachus. He would then be the "Deacon John" who signed the acta (ecclesiastic publication) of the Roman synod of 499 and 502; the fact the Roman church only had seven deacons at the time makes identifying him with this person very likely.John Moorhead, "The Last Years of Theoderic", Historia: Zeitschrift für Alte Geschichte, 32 (1983), p. 113 He may also be the "Deacon John" to whom Boethius, the 6th-Century philosopher, dedicated three of his five religious tractates, or treatises, written between 512 and 520.
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The last four paragraphs of this chapter return to the format of moral aphorisms attributed to specific rabbis. In liturgical use, and in most printed editions of Avot, a sixth chapter, Kinyan Torah ("Acquisition of Torah") is added; this is in fact the eighth (in the Vilna edition) chapter of tractate Kallah, one of the minor tractates. It is added because its content and style are somewhat similar to that of the original tractate Avot (although it focuses on Torah study more than ethics), and to allow for one chapter to be recited on each Shabbat of the Omer period, this chapter being seen well- suited to Shabbat Shavuot, when the giving of the Torah is celebrated. (See below.) The term Pirkei Avot refers to the composite six-chapter work (Avot plus Kinyan Torah).
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He was the author of She'elot u-Teshubot (responsa), a work in three parts: part i comprises 152 responsa, together with a general index (Constantinople, 1641); part ii consists of 111 responsa in the order of the first three parts of the ritual codex (Venice, 1645); part iii contains responsa to the fourth part of the ritual codex, together with novellæ to the tractate Ḳiddushin, and supercommentaries on RaN's and Alfasi's commentaries on the tractates Ketubot and Ḳiddushin (ib. 1645). The entire work appeared in Fürth in 1764. Joseph also published novellæ to the treatises Shabbat, Ketubot, and Kiddushin (Sudzilkov, 1802), and the responsa which were embodied in Alfandari's Maggid me-Reshit (Constantinople, 1710). He left several commentaries in manuscript on Alfasi, on Maimonides' Yad ha-Chazaka, and on R. Nathan's Aruk.
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"We may nawayis langer contene vs," he writes, "hot expresse on al sydis as we think, referring Jur iugement to the haly Catholik Kirk." In his first work, Certaine Tractates (three in number), printed in 1562, he rates his fellow clergy for negligence and sin, invites replies from Knox regarding his authority as minister and his share in the new ecclesiastical constitution, and protests against the interference with Catholic burgesses by the magistrates of Edinburgh. The Last Blast, which was interrupted in publication, is an onslaught on heretics and a falsely ordained clergy. In his Bake of Four Scoir Thee Questions (1563), addressed to the "Calviniane Precheouris," in which he treats of church doctrine, sacraments, priesthood, obedience to rulers, free- will and other matters, he is dogmatic rather than polemical.
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Several other minor works have been attributed to this same author, along with a lengthy collection of exegetical and polemical tractates, the Quaestiones Veteris et Novi Testamenti, which manuscripts have traditionally ascribed to Augustine. In 1905, Alexander Souter established that this work should also be attributed to Ambrosiaster.David G Hunter, "Fourth-century Latin writers", in Frances Young, Lewis Ayres and Andrew Louth, eds, The Cambridge History of Early Christian Literature, (2010), p307 Fragments of several other works have been ascribed with some certainty to Ambrosiaster: a commentary on Matthew 24, a discussion of the parable of the three measures of flour into which a woman placed yeast, and a treatment of Peter's denial and the arrest of Jesus in Gethsemane. The attribution of other fragments to Ambrosiaster, though, is more tentative.
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The Talmud has two components; the Mishnah (, 200), a written compendium of Rabbinic Judaism's Oral Torah; and the Gemara (, 500), an elucidation of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on the Hebrew Bible. The term "Talmud" may refer to either the Gemara alone, or the Mishnah and Gemara together. The entire Talmud consists of 63 tractates, and in the standard print, called the Vilna Shas, it is 2,711 double-sided folios. It is written in Mishnaic Hebrew and Jewish Babylonian Aramaic and contains the teachings and opinions of thousands of rabbis (dating from before the Common Era through to the fifth century) on a variety of subjects, including halakha, Jewish ethics, philosophy, customs, history, and folklore, and many other topics.
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She also helped him in the family's economic management, giving out receipts and keeping the books of the business buying and selling mules. It is also highly possible that Civit taught Veciana to read and write, or at least to sign his name. Maria Civit was a client of the pharmacist and bookseller Doctor Gassol, who from time to time would rent her one of his two hundred volumes on various topics: the lives of saints, prayer books, tractates on arithmetic and medicine, herbalism and pharmaceutics, books of spells, moral novels, books on history... This auto-didactic cultural education was of great use to Maria and her spouse, both in terms of the economic management of their estate as well as the public image of the military leader of the Mossos.
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The Meiri (1249–1315) states clearly in his introduction to the tractate that during the immediately preceding Geonic period, Pesachim was divided into two tractates. This distinction is also marked explicitly in the Vilna edition in the Hadran at the end of the fourth chapter () and ninth chapter () of the tractate. A second reason given for the plural name of the tractate is that there are, in fact, two Passovers: the "second Pesach" on the 14th of Iyar was instituted a month after Passover for those who were unable to offer the Passover sacrifice on the eve of the holiday on 14th of the month of Nisan, in accordance with . Accordingly, the title of the tractate in the plural recognizes this, although the Mishnah almost entirely concerns the first or "Great" Passover.
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Samuel of Nehardea established the following rule: "When the tabach [butcher] is not familiar with the regulations concerning shechitah, one must not eat anything slaughtered by him". Samuel summed up the laws of shechita in the following five mishnaic words: "shehiyyah" (delaying), "derasah" (chopping), "chaladah" (sticking the knife in under the veins), "hagramah" (cutting in another than the proper part of the animal), and "ikkur" (tearing; Hullin 1:2; 2:3,4), against all of which one must guard himself.Hullin 9a; see shechita; compare Rabbinowicz, "Médecine du Talmud," Introduction As in other tractates, halakhic discussions are interspersed with instructive and entertaining aggadot. In a statement of the marks by which kosher are distinguished from non-kosher animals, a unicorn is mentioned, and is said to be the gazelle of Bei-Ilai.
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Law's main historical interests lay in the sixteenth century, and its religious and ecclesiastical aspects. His major work is ‘The Conflicts between Jesuits and Seculars in the reign of Queen Elizabeth’ (1889). He also wrote many reviews and articles, some of which are in ‘Collected Essays and Reviews of Thomas Graves Law, LL.D.’ (Edinburgh, 1904). To the Dictionary of National Biography he contributed sixteen articles, including those of David Laing, Edmund Law, Robert Parsons, and Nicholas Sanders. For the Camden Society he edited ‘The Archpriest Controversy,’ 2 vols. (1896–8); and for the Scottish Text Society, ‘Catholic Tractates of the Sixteenth Century,’ 1901, and ‘The New Testament in Scots,’ 3 vols. (1901–3). In Scottish history he edited ‘Archbishop Hamilton's Catechism,’ with a preface by William Gladstone (Oxford, 1884), and a chapter on Mary Stuart in the Cambridge Modern History vol. iii.
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Tractate Temurah (, literally: "exchange") is a tractate of the Mishnah, Tosefta, and Babylonian Talmud, which is part of the Order of Kodashim. Its main subject is the Biblical prohibition (Leviticus 27:10) against attempting to switch the sanctity of an animal that has been sanctified for the Temple in Jerusalem with another non-sanctified animal.Hebrew-English Edition of the Babylonian Talmud: Temurah, 1989"... The greater part of Tractate Temurah is an elaboration of the law laid down in Leviticus XXVII, 10, regarding one who dedicates a beast of any of the kinds permitted for sacrifice:" If this is attempted, both animals become sanctified, and the person who attempted the transfer is punished with lashes.Mishneh Torah, Hilchot Temurah 1:1 Like many tractates in the order of Kodshim, Temurah was not often learned by many Talmud scholars.
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Because Soferim belongs to the Minor Tractates, and is not part of the Babylonian Talmud nor the Jerusalem Talmud, later generations of Jews have not always accepted its rulings (in whole or in part) as authoritative. There are a few points of halakha which rabbis have decided straight from Soferim, since they are not mentioned in the Talmud. For example, many Rishonim and the Vilna Gaon rule that a berakha must be recited before the reading of the megilloth Song of Songs, Ruth, Lamentations, and Ecclesiastes; this berakha is mentioned in Soferim, though not in the Talmud. Similarly, Rabbi S. S. Boyarski ruled that a berakha must be recited before reading the other books of Kethuvim; this berakha, too (different in text from the one for the megilloth) is mentioned only in Soferim, and not in the Talmud.
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Whereas his father had actively restricted enrollment to a select group of students, Rabbi Kotler opened the yeshiva doors to a broader range of students and post- graduate fellows. Enrollment grew from less than 200 students in 1962 to over 1,000 by the time of his death in 1982, transforming the Lakewood Yeshiva from a small, elite institution into a world-class Torah center. As more students enrolled, the scope of study broadened to the point where a student could join any number of groups studying all the tractates of the Talmud. Rabbi Kotler continued his father's dream of establishing "branches" of the Lakewood Yeshiva in other cities, supervising the opening of 30 Lakewood-style kollels in 30 cities, including Detroit, Toronto, Montreal, Boston, Long Beach, New York, Scranton, Pennsylvania, Miami Beach, Denver, Pittsburgh, Deal, New Jersey, Mexico, and Melbourne.
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Generally, students look forward to and enjoy Bein Hazmanim, as they see it as an opportunity to take a break from their intensive studying. Many rabbis feel strongly that Bein Hazmanim offers opportunities to grow spiritually in a different context; for example, spending time with parents or friends, working in a different setting, or traveling the Land of Israel. Others (students and rabbis alike) view Bein Hazmanim as an opportunity to study texts that are not typically studied during the typical Yeshiva setting, such as “non-Yeshivish” tractates of the Talmud or obscure s’farim not in the average student’s prevue. Despite the view amongst rabbis that the break from learning is a positive ordeal, many warn their students before Bein Hazmanim of the dangers of involving themselves in inappropriate behavior and futile activities that could damage their spiritual persona.
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Tractate Shevi'it, the fifth tractate of Seder Zeraim ("Order of Seeds") of the Mishnah, deals with the laws of leaving the fields of the Land of Israel to lie fallow every seventh year; the laws concerning which produce may, or may not may not be eaten during the Sabbatical year; and with the cancellation of debts and the rabbinical ordinance established to allow a creditor to reclaim a debt after the Sabbatical year. The tractate comprises ten chapters in the Mishna and eight in the Tosefta and has thirty-one folio pages of Gemara in the Jerusalem Talmud. Like most tractates in the order of Zeraim, there is no Babylonian Talmud for this tractate. According to the Talmud, observance of the Sabbatical year is of high accord, and one who does not do so may not be allowed to be a witness in an Orthodox beth din (rabbinical court).
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Jubilee Volume, 33 Weiss argued that rather than there originally being "one [Babylonian] Talmud", there were "many Talmuds", as every academy produced its own Talmud covering specific tractates, and our Babylonian Talmud is mostly derived from the Talmud of the academy of Pumbeditha.Jubilee Volume, 38 He argues that the Pumbeditha academy never produced Talmud on the Mishnaic orders of Zeraim and Taharot, so no "Babylonian Talmud" on those subjects ever existed, while occasional Talmud material on those subjects which is quoted elsewhere in the Babylonian Talmud is taken from the Talmuds of other academies.Jubilee Volume, 42 Weiss saw evidence of textual development in the Mishna similar to that in the Talmud. For example, in Mishna Shabbat 4:1-3 he discerns three levels: an early anonymous mishna; additions from early Tannaim (around or before the destruction of the Temple); additions from late Tannaim (after the Bar Kochba revolt).
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Wilson Preface to New Testament Apocrypha Wilhelm Schneemelcher, 2003 "Preface to the English Edition - Over the past thirty years or so 'Hennecke-Schneemelcher' has become a standard tool for those working in the field of the NT Apocrypha."Stephen J. Patterson, James McConkey Robinson, Hans-Gebhard Bethge The fifth Gospel: the Gospel of Thomas comes of age 1998 p. 105 "The current edition of Wilhelm Schneemelcher's standard New Testament Apocrypha contains eleven Nag Hammadi tractates..."John Douglas Turner, Anne McGuire, The Nag Hammadi library after fifty years p. 29 Society of Biblical Literature Meeting - 1997 "The current edition of Wilhelm Schneemelcher's standard New Testament Apocrypha..."Christopher R. Matthews Philip, Apostle and Evangelist: configurations of a tradition 2002 "But given the high visibility of Schneemelcher's assessment in the standard edition of the New Testament Apocrypha,"Larry W. Hurtado Lord Jesus Christ: Devotion to Jesus in Earliest Christianity p.
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Brenda Hillman (born March 27, 1951 in Tucson, Arizona) is an American poet and translator. She is the author of ten collections of poetry: White Dress, Fortress, Death Tractates, Bright Existence, Loose Sugar, Cascadia, Pieces of Air in the Epic, Practical Water, for which she won the LA Times Book Award for Poetry, Seasonal Works with Letters on Fire, which received the 2014 Griffin Poetry Prize and the Northern California Book Award for Poetry, and Extra Hidden Life, among the Days, which was awarded the Northern California Book Award for Poetry. Among the awards Hillman has received are the 2012 Academy of American Poets Fellowship, the 2005 William Carlos Williams Prize for poetry, and Fellowships from the National Endowment for the Arts and the Guggenheim Foundation. A professor of Creative Writing, she holds the Olivia Filippi Chair in Poetry at Saint Mary's College of California, in Moraga, California.
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In 1904,"After serving as rabbi in the small town of Zoimel and later in the city of Boisk (Bauska), Latvia, in 1904 Rabbi Kook accepted the invitation of the port city of Jaffa ..." Rav Kook moved to Ottoman Palestine to assume the rabbinical post in Jaffa (Yafo), which also included responsibility for the new mostly secular Zionist agricultural settlements nearby. During these years he wrote a number of works, mostly published posthumously, notably a lengthy commentary on the Aggadot of Tractates Berakhot and Shabbat, titled Eyn Ayah, and a brief book on morality and spirituality, titled Mussar Avicha. Another book, a collection of his letters called Igrot Hareiyah, incorporated the acronym of his name, Abraham Isaac. It was in 1911 that Rav Kook also maintained a correspondence with the Jews of Yemen, addressing some twenty-six questions to "the honorable shepherds of God's congregation" (Heb.
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Zeraim is the first seder (order or division) of the Mishnah, in accordance with the traditional order specified by Rabbi Shimon ben Lakish in the Talmud (Shabbat 31a), although Rabbi Tanhuma suggests in the Midrash (Bamidbar Rabbah 13:15–16) that another tradition has Zeraim as the second order of the Mishnah. Seder Zeraim differs from the general pattern of the other orders that the tractates are arranged in descending order of the number of chapters and, in fact, according to an early tradition, Shevi’it and Kil'ayim come between Terumot and Ma'aserot. There is also evidence that Demai was placed between Kilayim and Ma'aserot. In many editions of the Mishnah, even early ones like those of Naples (1492), and of Riva (1559), as well as in most of the editions of the Babylonian Talmud, a fourth chapter, which is likely a Baraita, has been added to Bikkurim.
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His Right of the Church in a Christian State (1649) was printed in London, and a new enlarged edition of his two tractates was printed by the University Press, connected with the prescribed use of the Directory of Public Worship. Thorndike took an active part in the editing of Brian Walton's Polyglott, the Syriac portion of which was his special contribution, and he carried on a correspondence with James Ussher, Walton, and Edward Pocock. From 1657 he collected materials for a new edition of Origen, a project which was not carried out in his lifetime (an edition appeared in Oxford in 1685). He worked on his major work (in Latin), the Epilogue, and the advocacy of its theory that the Protestant Reformation, as a durable settlement, was practicable only on the basis of a return to the discipline and teaching of the primitive catholic church.
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Thirteenth-century Kohelet Rabbah manuscript from Cairo Geniza (1906 Jewish Encyclopedia) The author of Kohelet Rabbah of course frequently consulted the aggadah of the Jerusalem Talmud. At the same time, it may be assumed that various passages were taken directly from the Babylonian Talmud; and this assumption would prove the relatively later date of Kohelet Rabbah, though the end of the midrash (which is taken from Hagigah 5a) must be considered as an addition. A further characteristic indication of the late composition of the work is the fact that in the commentaries on Ecclesiastes 5:5 and 7:11 passages from Pirkei Avot are quoted, with a reference to this treatise,Compare Vayikra Rabbah 16 and in the commentary on 5:8 several minor tractates are mentioned. In the same commentary on 5:8, Kohelet Rabbah modifies a passage in a way which shows was written at a later time than the other midrashic works mentioned.
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The Mir yeshiva in the Beth Aharon Synagogue, Shanghai The current building of the Mir yeshiva Kalmanowitz is credited with securing the funds and papers to transfer the entire Mir yeshiva – consisting of 250 students, faculty members, and the yeshiva's entire library of sefarim – to Kobe, Japan in 1941 and from there to Shanghai, and providing for its upkeep for five years. Thanks to the money Kalmanowitz sent, Mir students were able to board with Jewish families and eat a nourishing Shabbat meal most of the time – privileges that other refugee students in Shanghai did not enjoy. In addition to money, Kalmanowitz sent matzos and wine for Passover, and hundreds of copies of Talmudic tractates so the students could continue studying without interruption. After Japan attacked Pearl Harbor on December 7, 1941 and the U.S. declared war on Japan, the Joint was prohibited from sending money to the yeshiva students in Shanghai.
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At the end of World War II, 250,000 to 300,000 Jewish survivors remained in Western and Central Europe, housed in DP camps. These survivors, and the schools and yeshivas that sprang up to educate them, were in desperate need of sefarim (Torah books), siddurim (Jewish prayer books), and machzorim (High Holy Days prayer books). The Vaad Hatzalah, an Orthodox rescue organization founded in 1939 to save rabbis and yeshiva students in Poland and Lithuania, printed hundreds of thousands of copies of these and other religious books to meet the survivors' needs, including 10,000 pocket-size editions of individual tractates of the Talmud. At the same time, a group of rabbis led by Samuel A. Snieg, chief rabbi of the U.S. Zone, and Samuel Jakob Rose, both survivors of the Dachau concentration camp, conceived the idea of printing an entire, full-size Talmud in Germany as a sign of the Jewish people's survival despite efforts to annihilate them.
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Judaism does not see human beings as inherently flawed or sinful and needful of being saved from it, but rather capable with a free will of being righteous, and unlike Christianity does not closely associate ideas of "salvation" with a New Covenant delivered by a Jewish messiah, although in Judaism Jewish people will have a renewed national commitment of observing God's commandments under the New Covenant, and the Jewish Messiah will also be ruling at a time of global peace and acceptance of God by all people. Judaism holds instead that proper living is accomplished through good works and heartfelt prayer, as well as a strong faith in God. Judaism also teaches that gentiles can receive a share in "the world to come". This is codified in the Mishna Avot 4:29, the Babylonian Talmud in tractates Avodah Zarah 10b, and Ketubot 111b, and in Maimonides's 12th century law code, the Mishneh Torah, in Hilkhot Melachim (Laws of Kings) 8.11.
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In addition to Lauenburg and Bütow land, Brandenburg-Prussia was to receive the town of Elbing (Elbląg).Frost (2004), p. 104 In an amendment, Brandenburg- Prussia was obliged to return the town to Poland once the latter had bailed it out with 400,000 thalers.The sum stated as Elbing ransom by historian Robert I. Frost is 40,000 thalers in Frost (2004), p. 104, and 400,000 thalers in Frost (2000), p. 200. It is 300,000 thalers in Oakley (1992), p. 103 and Wilson (1998), p. 135. Kamińska (1983), p. 12 gives 400,000 thalers. The commented edition of the treaty at the Institut für Europäische Geschichte (Institute for European History) in Mainz gives 400,000 reichstalers in the second amendment, overruling Article XII of the Wehlau tractates: instead of providing 500 horse, Brandenburg-Prussia was to return Elbing and level its fortification upon receiving the payment, sources given there are: AGADWarschau MK KK Volume 202, p.
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Tractate Middot provides a description of the Temple as reconstructed by Herod in the late 1st century BCE and is based on the memory of sages who saw the Temple and gave an oral description of it to their disciples, after its destruction in 70 CE during the First Jewish–Roman War. One of the main sages reporting the details of the Temple in this tractate is Rabbi Eliezer ben Jacob, a Tanna who lived during the 1st century CE. He is thought to have seen the Temple while it was still standing, and he may also have learned about its inner arrangements from his uncle who served in it. according to Middot 1:2 The final redaction of the tractate by Rabbi Judah ha-Nasi (135 – 217 CE) contains various traditions of other authorities and which are also cited in the Babylonian Talmud tractate Yoma (16a-17a) and the Jerusalem Talmud Yoma (2: 3, 39). Middot, like tractate Tamid, differs from most of the other tractates of the Mishna in that it is primarily a descriptive, rather than a halachic (legal) text.
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Tractates Nedarim and Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows and oaths in , and , , and .Mishnah Nedarim 1:1–11:11, in, e.g., Jacob Neusner, translator, The Mishnah: A New Translation, pages 406–30; Tosefta Nedarim 1:1–7:8, in, e.g., Jacob Neusner, translator, The Tosefta: Translated from the Hebrew, with a New Introduction, volume 1, pages 785–805; Jerusalem Talmud Nedarim 1a–; Babylonian Talmud Nedarim 2a–91b, in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2000), volumes 29–30; Mishnah Shevuot 1:1–8:6, in, e.g., Jacob Neusner, translator, The Mishnah: A New Translation, pages 620–39; Tosefta Shevuot 1:1–6:7, in, e.g., Jacob Neusner, translator, The Tosefta: Translated from the Hebrew, with a New Introduction, volume 2, pages 1219–44; Jerusalem Talmud Shevuot 1a–; Babylonian Talmud Shevuot 2a–49b, in, e.g., Talmud Bavli, elucidated by Michoel Weiner and Mordechai Kuber, edited by Yisroel Simcha Schorr (Brooklyn: Mesorah Publications, 1994), volume 51.
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"Frye (1947: 345) Working along the same lines, Florence Sandler argues that in these texts Blake "set himself to the task of separating true religion from its perversions in his own age and in the Bible itself."Sandler (1990: 43) Also concentrating on the refutation of deism, Alicia Ostriker refers to the series as a "mockery of rationalism and an insistence on Man's potential infinitude."Ostriker (1977: 877) S. Foster Damon suggests that what Blake has done in All Religions are One is "dethroned reason from its ancient place as the supreme faculty of man, replacing it with the Imagination."Damon (1988: 343) Damon also argues that "Blake had completed his revolutionary theory of the nature of Man and proclaimed the unity of all true religions."Damon (1988: 16) Harold Bloom reaches much the same conclusion, suggesting that Blake is arguing for the "primacy of the poetic imagination over all metaphysical and moral systems."Harold Bloom, "Commentary" in Erdman (1982: 894) A similar conclusion is reached by Denise Vultee, who argues that "the two tractates are part of Blake's lifelong quarrel with the philosophy of Bacon, Newton, and Locke.
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However, Moorhead observes that the evidence supporting Boethius having studied in Alexandria "is not as strong as it may appear", and adds that Boethius may have been able to acquire his formidable learning without travelling.. On account of his erudition, Boethius entered the service of Theodoric the Great at a young age and was already a senator by the age of 25. His earliest documented acts on behalf of the Ostrogothic ruler were to investigate allegations that the paymaster of Theodoric's bodyguards had debased the coins of their pay; to produce a waterclock for Theodoric to give to king Gundobad of the Burgunds; and to recruit a lyre-player to perform for Clovis, king of the Franks.. Boethius married his foster-father's daughter, Rusticiana; their children included two boys, Symmachus and Boethius. During Theodoric's reign, Boethius held many important offices, including the consulship in the year 510, but Boethius confesses in his De consolatione philosophiae that his greatest achievement was to have both his sons made co-consuls for the same year (522),Boethius, Anicius Manlius Severinus. The Theological Tractates and The Consolation of Philosophy.
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Tractates Nedarim and Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows and oaths in and and Mishnah Nedarim 1:1–11:11 (Land of Israel, circa 200 CE), in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner (New Haven: Yale University Press, 1988), pages 406–30; Tosefta Nedarim 1:1–7:8 (Land of Israel, circa 250 CE), in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction, translated by Jacob Neusner (Peabody, Massachusetts: Hendrickson Publishers, 2002), volume 1, pages 785–805; Jerusalem Talmud Nedarim 1a–42b (Tiberias, Land of Israel, circa 400 CE), in, e.g., Talmud Yerushalmi, elucidated by Elchanan Cohen, Chaim Ochs, Mordechai Stareshefsky, Abba Zvi Naiman, Gershon Hoffman, Shlomo Silverman, Yehuda Jaffa, Aharon Meir Goldstein, Avrohom Neuberger, edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus (Brooklyn: Mesorah Publications, 2016), volume 33, pages 1a–42b; Babylonian Talmud Nedarim 2a–91b (Babylonia, 6th century), in, e.g., Talmud Bavli, edited by Yisroel Simcha Schorr and Chaim Malinowitz (Brooklyn: Mesorah Publications, 2000), volumes 29–30; Mishnah Shevuot 1:1–8:6, in, e.g.
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