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The translation of Aggadic (non-legal) selections from the Jerusalem Talmud with analytical commentary.
The Yerushalmi, also known as the Jerusalem Talmud or the Talmud of the Land of Israel, is the lesser known and lesser studied of the two Talmuds of Jewish tradition. The "talmud" that is generally studied, the one that has had the most profound influence on Jewish life and culture, is actually the Bavli, or Babylonian Talmud. These two Talmuds, developed in different parts of the Jewish world nearly two millennia ago, differ in many ways, despite the fact that they are both structured as Jewish oral law as set forth by Rabbi Judah the Prince. The Yerushalmi, famous for its incomprehensibility, consists of hundreds of pages of what Dr. Jacob Neusner calls "barely intelligible writing". In The Yerushalmi - The Talmud of the Land of Israel: An Introduction, Dr. Neusner, regarded by some as one of the foremost Jewish scholars today, offers the first clear and careful booklength study of this important document, and he provides the modern reader with a rich understanding of its history, its content, and its significance. As Dr. Neusner explains, "The Yerushalmi has suffered an odious but deserved reputation for the difficulty in making sense of its discourse. That reputation is only partly true; there are many passages that are scarcely intelligible. But there are a great many more that are entirely or mainly accessible". In this groundbreaking introduction to the Yerushalmi, Dr. Neusner looks at the Talmud of the Land of Israel as literature and then deals with its three most important topics: the sages, Torah, and history. In his engaging preface, Dr. Neusner invites his readers to think about the excitement generated by the discovery of the Dead Sea Scrolls in 1947. He then compares thatsignificant discovery to the kind of reaction that would be inspired if a document like the Yerushalmi were found in the same kind of hillside cave: Consider in your mind's eye the sensation such a discovery - the sudden, unanticipated discovery of the Yerushalmi - would cause, the scholarly lives and energies that would flow to the find and its explication.... To call the contents of that hillside cave a revolution, to compare them to the finds at Qumran, at the Dead Sea, or at Nag Hammadi, or to any of the other great contemporary discoveries from ancient times, would hardly be deemed an exaggeration. The Yerushalmi is just such a library. The Yerushalmi - The Talmud of the Land of Israel: An Introduction is the third in Dr. Neusner's series of introductory volumes on classical rabbinic literature.
THE JERUSALEM TALMUD. The Talmud is Judaism's holiest book. Its authority takes precedence over the Old Testament in Judaism. Evidence of this may be found in the Talmud itself, Erubin 21b (Soncino edition):"My son, be more careful in the observance of the words of the Scribes than in the words of the Torah". While not doubting the importance of Bible study, the Talmud, or Gemara, stand at the center of the Israeli school system. No other book has shaped the Jewish people as much as the Talmud. The Talmud records the legal and religious discussions thousands of rabbis had over centuries until it was compiled in about 500 CE. The Talmud page spans two thousand years. It constitutes the foundation of Jewish law, practice and customs to this very day and forms the core curriculum of Orthodox yeshivas. Talmudic discussions are indeed often methodological attempts to arrive at a just conclusion on the basis of scrutinizing a legal problem. But the Gemara is not always "rational." Sometimes it delves into the supernatural. Certain segments speak, quite literally, of the power of demons or magic amulets. The Jewish Scribes claim the Talmud is partly a collection of traditions Moses gave them in oral form. The Talmud has two components. The first part is the Mishnah (200 CE), the written compendium of Judaism's Oral Torah (Torah meaning "Instruction", "Teaching" in Hebrew). To the Mishnah the rabbis later added the Gemara (rabbinical commentaries). Together these comprise the Talmud. It is written in Tannaitic Hebrew and Aramaic. The Talmud contains the teachings and opinions of thousands of rabbis on a variety of subjects, including Halakha (law), Jewish ethics, philosophy, customs, history, lore and many other topics. The Talmud is the basis for all codes of Jewish law and is much quoted in rabbinic literature .There are two versions, the Jerusalem Talmud and the Babylonian Talmud. It is not linear but dialogical. It has a multi-linear design in both Hebrew and Aramaic. It is in block Hebrew and in different script. There is no punctuation and no vocalization. It is not your modern day text. Jewish discussion requires looking at a page filled with discussions, it forces interaction. The rabbis warned of the dangers of learning alone. They demanded that one find a study partner. A traditional learning interaction is filled with energy and dialogue, debate and discussion and the page comes alive as the commentators become active participants in the discussion and the learning partners actually speak to the text as if it is alive. Study partners paraphrase commentators and explain text and dispute one another with the same passion that they dispute the commentators.Conversations are lively, loud and filled with gesticulations and frustrations. Jewish debate takes place in a Beit Midrash, a study hall. The structure of the Talmud follows that of the Mishnah, in which six orders (sedarim) of general subject matter are divided into 60 or 63 tractates (masekhtot) of more focused subject compilations, though not all tractates have Gemara. Each tractate is divided into chapters (perakim), 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 severalmishnayot with their accompanying exchanges that form the "building-blocks" of the Gemara; the name for a passage of gemara is a sugya. A sugya, including baraita or tosefta, will typically comprise a detailed proof-based elaboration of a Mishnaic statement, whether halakhic or aggadic. A sugya may, and often does, range widely off the subject of the mishnah.
The Jerusalem Talmud probably originated in Tiberias in the School of Johanan ben Nappaha. It is a compilation of teachings of the schools of Tiberias, Sepphoris and Caesarea. It is written largely in a western Aramaic dialect that differs from its Babylonian counterpart.
An in-depth introduction to the ancient work of Jewish law and theology. One of the world’s supreme works of religious literature, the Talmud has been unjustly neglected by a civilization that is rightly proud of its Judeo-Christian heritage. In The Talmud of Jerusalem, Dagobert D. Runes offers a fascinating and scholarly overview of its evolution and the rabbis who taught and contributed to it. The Talmud came into being in the centuries after Jerusalem fell to the Roman Empire, when the people of Palestine were scattered to the four corners of the earth. To preserve their faith amid the strange customs of Pagan lands, the wandering Israelites turned to their teachers for a fresh interpretation of the Torah, the ancient book of Moses. The Oral Laws formulated by the sages were eventually codified in the Talmud.