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Among the absurd notions as to what the Talmud was, given credence in the Middle Ages, one was that it was a man! The mediaeval priest or peasant was perhaps wiser than he knew. Almost, might we say, the Talmud was Man, for it is a record of the doings, the beliefs, the usages, the hopes, the sufferings, the patience, the humor, the mentality, and the morality of the Jewish people for half a millennium. What is the Talmud? There is more than one answer. Ostensibly it is the corpus juris of the Jews from about the first century before the Christian era to about the fourth after it. But we shall see as we proceed that the Talmud was much more than this. The very word "Law" in Hebrew—"Torah"—means more than its translation would imply. The Jew interpreted his whole religion in terms of law. It is his name in fact for the Bible's first five books—the Pentateuch. To explain what the Talmud is we must first explain the theory of its growth more remarkable perhaps than the work itself. What was that theory? The Divine Law was revealed to Moses, not only through the Commands that were found written in the Bible, but also through all the later rules and regulations of post-exilic days. These additional laws it was presumed were handed down orally from Moses to Joshua, thence to the Prophets, and later still transmitted to the Scribes, and eventually to the Rabbis. The reason why the Rabbis ascribed to Moses the laws that they later evolved, was due to their intense reverence for Scripture, and their modest sense of their own authority and qualification. "If the men of old were giants then we are pigmies," said they. They felt and believed that all duty for the guidance of man was found in the Bible either directly or inferentially. Their motto was then, "Search the Scriptures," and they did search them with a literalness and a painstaking thoroughness never since repeated. Not a word, not a letter escaped them. Every redundancy of expression was freighted with meaning, every repetition was made to give birth to new truth. Some of the inferences were logical and natural, some artificial and far-fetched, but all ingenious. Sometimes the method was inductive and sometimes deductive. That is, occasionally a needed law was promulgated by the Jewish Sanhedrin, and then its authority sought in the Scripture, or the Scripture would be sought in the first instance to reveal new law.
Excerpt from Hebraic Literature: Translations From the Talmud, Midrashim and Kabbala, With Special Introduction Among the absurd notions as to what the Talmud was, given credence in the Middle Ages, one was that it was a man! The mediæval priest or peasant was perhaps wiser than he knew. Almost, might we say, the Talmud was Man, for it is a record of the doings, the beliefs, the usages, the hopes, the sufferings, the patience, the humor, the mentality, and the morality of the Jewish people for half a millennium. What is the Talmud? There is more than one answer. Ostensibly it is the corpus juris of the Jews from about the first century before the Christian era to about the fourth after it. But we shall see as we proceed that the Talmud was much more than this. The very word «Law» in Hebrew - «Torah» - means more than its translation would imply. The Jew interpreted his whole religion in terms of law. It is his name, in fact, for the Bibles first five books - the Pentateuch. To explain what the Talmud is we must first explain the theory of its growth, more remarkable perhaps than the work itself. What was that theory? The Divine Law was revealed to Moses, not only through the Commands that were found written in the Bible, but also through all the later rules and regulations of postexilic days. These additional laws it was presumed were handed down orally from Moses to Joshua, thence to the Prophets, and later still transmitted to the Scribes, and eventually to the Rabbis. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala is a book by Various authors. It delves into nearly all major Jewish texts and provides historical and religious insights.
A translation of Jewish sacred texts as well as descriptions of religious festivals and holidays and translations of proverbs. The introduction by Harris discusses the literary and historical context of the Talmud's creation and the misuse of selective translations from it by Christians.
What is the Talmud? There is more than one answer. Ostensibly it is the corpus juris of the Jews from about the first century before the Christian era to about the fourth after it. But we shall see as we proceed that the Talmud was much more than this. The very word "Law" in Hebrew-"Torah"-means more than its translation would imply. The Jew interpreted his whole religion in terms of law. It is his name in fact for the Bible's first five books-the Pentateuch. To explain what the Talmud is we must first explain the theory of its growth more remarkable perhaps than the work itself. What was that theory? The Divine Law was revealed to Moses, not only through the Commands that were found written in the Bible, but also through all the later rules and regulations of post-exilic days. These additional laws it was presumed were handed down orally from Moses to Joshua, thence to the Prophets, and later still transmitted to the Scribes, and eventually to the Rabbis. The reason why the Rabbis ascribed to Moses the laws that they later evolved, was due to their intense reverence for Scripture, and their modest {iv} sense of their own authority and qualification. "If the men of old were giants then we are pigmies," said they. They felt and believed that all duty for the guidance of man was found in the Bible either directly or inferentially. Their motto was then, "Search the Scriptures," and they did search them with literalness and a painstaking thoroughness never since repeated. Not a word, not a letter escaped them. Every redundancy of expression was freighted with meaning, every repetition was made to give birth to new truth. Some of the inferences were logical and natural, some artificial and far-fetched, but all ingenious. Sometimes the method was inductive and sometimes deductive. That is, occasionally the Jewish Sanhedrin promulgated a needed law, and then its authority sought in the Scripture, or the Scripture would be sought in the first instance to reveal new law.
Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala By Harris
Among the absurd notions as to what the Talmud was, given credence in the Middle Ages, one was that it was a man! The mediaeval priest or peasant was perhaps wiser than he knew. Almost, might we say, the Talmud was Man, for it is a record of the doings, the beliefs, the usages, the hopes, the sufferings, the patience, the humor, the mentality, and the morality of the Jewish people for half a millennium.What is the Talmud? There is more than one answer. Ostensibly it is the corpus juris of the Jews from about the first century before the Christian era to about the fourth after it. But we shall see as we proceed that the Talmud was much more than this. The very word "Law" in Hebrew-"Torah"-means more than its translation would imply. The Jew interpreted his whole religion in terms of law. It is his name in fact for the Bible's first five books-the Pentateuch. To explain what the Talmud is we must first explain the theory of its growth more remarkable perhaps than the work itself. What was that theory? The Divine Law was revealed to Moses, not only through the Commands that were found written in the Bible, but also through all the later rules and regulations of post-exilic days. These additional laws it was presumed were handed down orally from Moses to Joshua, thence to the Prophets, and later still transmitted to the Scribes, and eventually to the Rabbis. The reason why the Rabbis ascribed to Moses the laws that they later evolved, was due to their intense reverence for Scripture, and their modest sense of their own authority and qualification. "If the men of old were giants then we are pigmies," said they.
Maurice Henry Harris's superb translation and commentary on the sacred texts of Judaism are authentic, well-researched and impeccably presented. Together they form a superb introduction to Judaism and the Hebraic traditions. In this book, Harris undertakes a thorough study of the ancient Jewish texts, hoping to present them to Jewish and non-Jewish readers alike in a manner both accessible and comprehensible to English speakers. The result is this translated compendium of three of the most fundamental sacred texts of Judaism: Firstly, Harris translates the collection of ancient Babylonian writings known as the Talmud, which broadly expounds on the Biblical canon. Next, there is the Rabbinic literature and commentaries collectively known as the Midrash, many of which seek to interpret difficult passages of the Bible. Lastly, Harris tackles documents of the esoteric and mystical school of Jewish thought named Kabbalah. Together, the texts which comprise these three broad compendiums constitute (alongside the Torah and Hebrew Bible) the core principles of the Jewish faith. As such they hold immense historical, philosophical and religious insights into the Jewish beliefs, and how the ancient Rabbis sought to interpret the word of God as presented in the Bible. Maurice Harris confidently and ably translates these texts while providing his own explanations and commentary. Making pains to demystify elements of the texts which are particularly profound or deep, Harris manages to respectfully present the core tenets of the Jewish faith. While portions of his translations are difficult owing to the subject matter, this manual is on the whole a comprehensive introduction to Judaism's most ancient beliefs. In addition to the three principle texts, Harris explains the major Jewish fasts, festivals and customs, and introduces a variety of common proverbs and sayings popular among adherents of Judaism. Source references are present throughout the text, making Hebraic Literature a comprehensive and impressive work.