Babylonian Talmud

The Talmud developed in two major centres of Jewish scholarship: Babylonia and Palestine. The Jerusalem or Palestinian Talmud was completed c.350, and the Babylonian Talmud (the more complete and authoritative) was written down c. 500, but was further edited for another two centuries. The Talmud served as the basis for all codes of rabbinic law.

Bavli, also called Talmud Bavli, or the Babylonian Talmud, second and more of the two Talmuds (the other Talmud being the ) produced. Completed about 600 ce, the Bavli served as the constitution and bylaws of Rabbinic.Several attributes of the Bavli distinguish it from the Talmud Yerushalmi ( ) and must be considered in accounting for its great influence. First, the Bavli shows how practical reason can work to make issues and actions conform to a single principle. Second, it shows how discerns the regular and the orderly in the confusion and disorder of everyday conflict.The Bavli in its 37 tractates is entirely uniform, stylistic preferences exhibited on any given page characterize every other page of the document, and diverse topics produce only slight differentiation in modes of analysis.

The task of interpretation in the Talmudic writing was to uncover the of the truth that God in the one and unique revelation, the (both oral and written). By integrity was meant a truth that was unified and beyond all division. The message of the first document of the oral Torah, the, was the hierarchical unity of all being in the One on high.

Since the Bavli’s authorship undertook precisely the same inquiry, the way that the Mishnah and the Bavli deal with the problem of showing the integrity of truth for the reader how the two dominant documents of Judaism set matters forth. The Mishnah’s version of the integrity of truth focuses upon the unity of all being within a.

The Mishnah’s overriding proposition is that all classes of things stand in a hierarchical relationship to one another, and, in that hierarchy, there is place for everything. The theological proposition that is but never spelled out, of course, is that one God occupies the of the hierarchy of all being—to that one God all things turn upward, from complexity to simplicity; from that one God all things flow downward, from singularity to multiplicity. To state with emphasis the one large argument—the metaproposition—that the Mishnah’s authorship sets forth in countless small ways: the very that appear multiple in fact form classes of things, and, moreover, these classes themselves are subject to a reasoned ordering by appeal to this-worldly characteristics signified by properties and indicative traits. Get exclusive access to content from our 1768 First Edition with your subscription.The Bavli’s version of the integrity of truth matches the Mishnah’s theme of the hierarchical unity of all being with the Bavli’s principle that many principles express a single one—many laws embody one governing law, which is the law behind the laws.

However, the difference in the documents may be seen, in how, for instance, the Mishnah establishes a world in stasis: lists of like things, subject to like rules. In contrast, the Bavli portrays a world in motion: lists of like things form series, but series also conform to rules.

The Bavli’s paramount intellectual trait is its quest through abstraction for the unity of the law and the integrity of truth. That same quest insists on the fair and balanced representation of conflicting principles behind discrete laws—not to serve the cause of academic harmony but to set forth how, at their foundations, the complicated and diverse laws may be explained by appeal to simple and few principles. The conflict of principles then is less consequential than the demonstration that diverse cases may be reduced to only a few principles.

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Both Talmuds, the Yerushalmi and the Bavli, treat the same issues of the Mishnah, yet the second Talmud radically differs from the first, and the two Talmuds rarely intersect other than at a given Mishnah paragraph or selection. This is not so surprising, for, despite the fact that the Yerushalmi is 200 years older than the Bavli, scholars do not believe the framers of the Bavli to have had access to the Yerushalmi during the Bavli’s redaction. (Though some sayings known to the editors of the Yerushalmi also circulated among those of the Bavli.) Therefore, each Talmud pursues its own interests when reading a passage shared with the other.

No substantial, shared exegetical or tradition, whether in fully spelled-out statements in so many words, or in the gist of ideas, or in topical conventions, or in intellectual characteristics, governed the two Talmuds’ reading of the same Mishnah paragraph. The Bavli presents an utterly statement, speaking in its own behalf and in its own way about its own interests.If we compare the way in which the two Talmuds read the same Mishnah, we discern consistent differences between them. The principal difference between the Talmuds is the same difference that distinguishes jurisprudence from philosophy. The Yerushalmi talks in details, the Bavli in large truths; the Yerushalmi tells us what the Mishnah says, the Bavli, what it means. How do the two Talmuds compare502266.