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108-477: One of the earliest sources mentioning the existence of the village is from the Talmud , which states that the village was one of ten surrounding Damascus inhabited by Jews . Rabbi Rafram bar Papa was recorded as having prayed in the synagogue of Jobar. During the medieval period, it was "the most important and longest lasting Jewish community outside of the old city walls." An anonymous Jewish traveller who arrived

216-685: A Hebrew abbreviation of shisha sedarim , or the "six orders" of the Mishnah . The Talmud has two components: the Mishnah ( משנה , c. 200 CE), a written compendium of the Oral Torah ; and the Gemara ( גמרא , c. 500 CE), a commentary of the Mishnah and related Tannaitic writings whose greater goal is to systematically understand the Hebrew Bible . Sometimes, the term "Talmud"

324-405: A conservation project in the neighborhood. Talmud The Talmud ( / ˈ t ɑː l m ʊ d , - m ə d , ˈ t æ l -/ ; Hebrew : תַּלְמוּד ‎ , romanized :  Talmūḏ , lit.   'teaching') is, after the Hebrew Bible , the central text of Rabbinic Judaism and the primary source of Jewish religious law ( halakha ) and Jewish theology . Until

432-463: A Babylonian Aramaic dialect. The Jerusalem is also more fragmentary (and difficult to read) due to a less complete redactional process . Legally, the two differ minimally. The Babylonian Talmud has received significantly more interest and coverage from commentators. This significantly greater influence is primarily because the prestige of the Jewish community of Israel steadily declined in contrast with

540-480: A building is the value and knowledge that can be gained from the material remaining within the building. The Society for the Protection of Ancient Buildings has a unique approach to the preservation of historic buildings, which focuses on the materials that were used in the building's construction and what knowledge can be learned from the remaining material. One of the biggest challenges to building restoration

648-503: A certain Mr. Graham, "the village, the people, the synagogue and the family that inhabit it, are wretched and miserable in the extreme." In 1869, a visitor, while acknowledging the existence of the old synagogue, questions if there was ever a permanent Jewish presence in the village. She goes on to reveal that the village is, however, a "favourite resort of wealthy Jews...It is their park and café. There they spend their long summer afternoons, often

756-520: A compilation by Zechariah Aghmati called Sefer ha-Ner . The Tosafot are collected commentaries by various medieval Ashkenazic rabbis on the Talmud (known as Tosafists or Ba'alei Tosafot ). One of the main goals of the Tosafot is to explain and interpret contradictory statements in the Talmud. Unlike Rashi, the Tosafot is not a running commentary, but rather comments on selected matters. Often

864-661: A compilation of scholastic teachings and analyses on the Mishnah (especially those concerning agricultural laws) found across regional centres of the Land of Israel now known as the Academies in Galilee (principally those of Tiberias , Sepphoris , and Caesarea ). It is written largely in Jewish Palestinian Aramaic , a Western Aramaic language that differs from its Babylonian counterpart . The eye and

972-490: A corresponding Gemara. Also, the order of the tractates in the Talmud differs in some cases from that in the Mishnah . The Gemara constitutes the commentary portion of the Talmud. The Mishnah, and its commentary (the Gemara), together constitute the Talmud. This commentary arises from a longstanding tradition of rabbis analyzing, debating, and discussing the Mishnah ever since it had been published. The rabbis who participated in

1080-531: A disciple of Judah ha-Nasi . Tradition ascribes the compilation of the Babylonian Talmud in its present form to two Babylonian sages, Rav Ashi and Ravina II . Rav Ashi was president of the Sura Academy from 375 to 427. The work begun by Rav Ashi was completed by Ravina, who is traditionally regarded as the final Amoraic expounder. Accordingly, traditionalists argue that Ravina's death in 475

1188-519: A few years after the Spanish immigration (1522) found 60 Jewish families living in the village of Jobar, who had a "very beautiful synagogue." Ibn Tulun (died 1546) mentions that "Jobar is a Jewish village with a Muslim presence." The "Chronicle" of Joseph Sambari (1672) says that the Jewish community of Damascus lived chiefly in Jobar and in 1735 the village was populated solely by Jews. Documents from

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1296-430: A high level of authenticity, accurately replicating historic materials and techniques as much as possible, ideally using modern techniques only in a concealed manner where they will not compromise the historic character of the structure's appearance. For instance a restoration might involve the replacement of outdated heating and cooling systems with newer ones, or the installation of climate controls that never existed at

1404-536: A lower boundary on the dating of the Babylonian Talmud, it must post-date the early 5th century given its reliance on the Jerusalem Talmud . From the time of its completion, the Talmud became integral to Jewish scholarship. A maxim in Pirkei Avot advocates its study from the age of 15. This section outlines some of the major areas of Talmudic study. One area of Talmudic scholarship developed out of

1512-482: A new site. The buildings are often built to better standards and as mentioned above have unique architectural elements that can increase business. Cultural significance - One of the most important reasons that a site is restored is because of its cultural significance. Certain sites are tied to a nation’s identity making the site more valuable for what it provides to the culture than if it were demolished. According to Building Talk , “the renovation of heritage buildings

1620-473: A result of the ravages of time and use. Building restoration can be thought of as that set of activities which are greater than year-to-year maintenance, but which by retaining the building are less than a demolition and the construction of a new building. Not all building conservation seeks to follow the original design of the building. It is reasonably commonplace for the shell of a building — its external walls — to be retained whilst an entirely new building

1728-399: A site of unknown significance. Although rare, there are times when a site would be demolished or reconstruction is chosen over restoration. This decision is made primarily when the resources to restore the site are unavailable. The challenge to reconstruction is that there is an element of conjecture in the process that can easily alter the site unintentionally. Another reason not to restore

1836-413: A specialized aspect of a society's planning system, and its practitioners are termed built or historic environment conservation professionals. Architectural conservation is the process by which individuals or groups attempt to protect valued buildings from unwanted change. As a movement, architectural conservation in general, and the preservation of ancient structures specifically, gained momentum during

1944-586: A subset of preservation with some variation to account for the different requirements of the building and the needs of the institution. The reasons to restore a building most frequently fall into five main categories. Value - Buildings hold intrinsic value not only in the history of the building, how it was used, but also how it was built. Historic buildings, notably pre-WWII, are built with higher quality materials and built under different standards than modern buildings. Architectural Design - Buildings have personalities, specific architectural elements that make

2052-727: A sugya of the Babylonian Talmud may draw upon the Mishnah, the Jerusalem Talmud, midrash, and other sources. The traditions that the Gemara comments on are not limited to what is found in the Mishnah, but the Baraita as well (a term that broadly designates Oral Torah traditions that did not end up in the Mishnah). The baraitot cited in the Gemara are often quotations from the Tosefta (a tannaitic compendium of halakha parallel to

2160-544: A variety of subjects, including halakha , Jewish ethics , philosophy , customs , history , and folklore , and many other topics. The term Talmud normally refers to the collection of writings named specifically the Babylonian Talmud ( Talmud Bavli ), compiled in the 5th century by Rav Ashi and Ravina II . There is also an earlier collection known as the Jerusalem Talmud ( Talmud Yerushalmi ). It may also traditionally be called Shas ( ש״ס ),

2268-408: A week in these rooms. There are conflicting reports from the mid-19th century onwards as to the ethno-religious makeup of the village. In 1839, it was reported that the village "is entirely peopled by Jews." But an account a few years later in 1847 stated that the village was home to three to four thousand Muslims, with the exception of one Jewish family who took care of the synagogue, and according to

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2376-417: Is complete, the next step is a thorough measured survey with a tape, rod and level. Modern measuring techniques, such as photogrammetry (the use of aerial photographs to make maps and surveys) and stereophotogrammetry, are also used today to increase accuracy. Once the measurements are complete, there is an analysis of the structural stability of the building and its living pattern of movement. No building

2484-567: Is constantly evolving as new sites of cultural significance are added. Another great resource for restoration of cultural heritage sites is the World Monuments Fund , which focuses on working with local groups around the world providing support for restoration, preservation, and stewardship. Restoration of Historic Buildings Restoration of historic buildings varies from country to country, just as with cultural heritage sites and other building restoration projects. Before any work

2592-404: Is constructed within. This approach is also referred to as adaptive reuse . Although techniques of architectural conservation are improving, the action of cleaning or repairing buildings can, with hindsight, be seen to cause problems that at the time were unforeseen. A good example is the unrestrained use of sandblasting to clean smog deposits from soft-stoned buildings — a technique employed in

2700-508: 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 . The Mishnah is a compilation of legal opinions and debates. Statements in the Mishnah are typically terse, recording brief opinions of

2808-510: Is done on a historic building, conservator-restorers should consult local requirements. Best practices listed above still apply. One example of restoration of historic buildings is the work conducted by the National Park Service which owns and maintains thousands of historic buildings and has been a leader in historic preservation for over 100 years. The standards were developed in 1975 and updated in 1992. The standards deal with

2916-411: Is essential to the permanent residence of history and culture in the nation’s psyche.” One chance rule - When a building is demolished what is lost cannot be measured. The site could hold a one of a kind design element or a historically significant past currently unknown. The One chance rule is guided by the idea that there is only one chance to restore a site and missing that opportunity could destroy

3024-480: Is known as an architectural conservator-restorer . Decisions of when and how to engage in an intervention are critical to the ultimate conservation-restoration of cultural heritage . Ultimately, the decision is value based: a combination of artistic, contextual, and informational values is normally considered. In some cases, a decision to not intervene may be the most appropriate choice. The Conservation Architect must consider factors that deal with issues of prolonging

3132-800: Is largely in Jewish Babylonian Aramaic , although quotations in the Gemara of the Mishnah, the Baraitas and Tanakh appear in Mishnaic or Biblical Hebrew. Some other dialects of Aramaic occur in quotations of other older works, like the Megillat Taanit . The reason why earlier texts occur in Hebrew, and later texts in Aramaic, is because of the adoption of the latter (which was the spoken vernacular) by rabbinic circles during

3240-461: Is often criticized as being a modern-day version of pilpul . Nevertheless, the influence of the Brisker method is great. Most modern-day Yeshivot study the Talmud using the Brisker method in some form. One feature of this method is the use of Maimonides ' Mishneh Torah as a guide to Talmudic interpretation, as distinct from its use as a source of practical halakha . Rival methods were those of

3348-438: Is often only a beginning as many of the original materials are either unstable or in many cases environmentally unsound. Many eighteenth century greens were made with arsenic and lead, materials no longer allowed in paints. Another problem occurs when the original pigment came from a material no longer available. For example, in the early to mid-19th century, some browns were produced from bits of ground mummies . In cases like this

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3456-660: Is only a Muslim village." However, during these years, Jewish visits to the village persisted, and on festival days many of the Damascus Jews assembled at the synagogue to worship. After the establishment of the State of Israel , Jews in Syria faced greater discrimination as the Syrian government enforced tighter restrictions. Jewish property could not be sold and those that had been abandoned were confiscated. A religious centre in

3564-579: Is only used for the Gemara. As a whole, the traditions of the Talmud emerged in a literary tradition that occurred between the destruction of the Second Temple in 70 CE and the Arab conquest in the early seventh century. In all, the Talmud is divided into 63 tractates , with each tractate systematically discussing one general subject or theme. In the standard print of the Talmud (the Vilna Shas ),

3672-433: Is permanently still; soil and wind can affect building stability and need to be documented. Finally, the architect or surveyor tests the electrical connections, plumbing, and other utilities present in the building (this is more for historic and re-purposed buildings). For both ancient and historic buildings, lightning conductors and fire-fighting equipment are checked to make sure they can provide sufficient protection. At

3780-419: Is that each country has their own terminology, standards, regulations and oversights which impact every restoration process. As a result, there are no international set of standards. Conservators often follow best practices in the restoration approach. Every restoration project will adhere to the standard that the property is to be used as it was originally intended. This standard will guide all other decisions in

3888-658: Is the latest possible date for the completion of the redaction of the Talmud. However, even on the most traditional view, a few passages are regarded as the work of a group of rabbis who edited the Talmud after the end of the Amoraic period, known as the Savoraim or Rabbanan Savora'e (meaning "reasoners" or "considerers"). Unlike the Western Aramaic dialect of the Jerusalm Talmud, the Babylonian Talmud has

3996-659: Is used without qualification. The two Talmuds were likely written independently of one another. The Jerusalem Talmud ( Talmud Yerushalmi ) is known by several other names, including the Palestinian Talmud (which is more accurate, as it was not compiled in Jerusalem ), or the Talmuda de-Eretz Yisrael ("Talmud of the Land of Israel"). Prior to being written down, it was transmitted orally for centuries and represents

4104-496: The makshan (questioner) and tartzan (answerer). Gemara also commonly tries to find the correct biblical basis for a given law in the Mishnah as well as the logical process that connects the biblical to the Mishnaic tradition. This process was known as talmud , long before the "Talmud" itself became a text. In addition, the Gemara contains a wide range of narratives, homiletical or exegetical passages, sayings, and other non-legal content, termed aggadah . A story told in

4212-458: The Aggadic material from the Talmud. It was intended to familiarize the public with the ethical parts of the Talmud and to dispute many of the accusations surrounding its contents. Geonic -era (6th-11th centuries) commentaries have largely been lost, but are known to exist from partial quotations in later medieval and early modern texts. Because of this, it is known that now-lost commentaries on

4320-704: The Bronze Age , like Egypt's Great Pyramids , still stand today. Ancient buildings such as the Egyptian pyramids, the Roman Colosseum , and the Parthenon face common preservation issues. The most prominent factors affecting these structures are the environment, pollution, and tourism. As the Earth's climate patterns change, so too do the environmental conditions governing these buildings. For example,

4428-506: The Mir and Telz yeshivas . See Chaim Rabinowitz § Telshe and Yeshiva Ohel Torah-Baranovich § Style of learning . The text of the Talmud has been subject to some level of critical scrutiny throughout its history. Rabbinic tradition holds that the people cited in both Talmuds did not have a hand in its writings; rather, their teachings were edited into a rough form around 450 CE (Talmud Yerushalmi) and 550 CE (Talmud Bavli.) The text of

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4536-511: The Vermont State House and Boston Public Library are examples of this type of heritage restoration. Historical conservation is the "preservation and repair of archaeological, historical, and cultural sites and artifacts". When dealing with building conservation, there are four primary types of treatment, or ways in which a property can be managed. Each one has their own objectives and limitations. The next two treatments are

4644-430: The "...materials, features, finishes, spaces, and spatial relationships..." of historic buildings and are divided into preservation, rehabilitating, restoration and reconstruction. As buildings can sustain various forms of damage and deterioration over time, understanding the cause of this damage and finding the best way to treat and prevent it is an important aspect to building restoration. The Agents of Deterioration are

4752-472: The 15th and 16th centuries, a new intensive form of Talmud study arose. Complicated logical arguments were used to explain minor points of contradiction within the Talmud. The term pilpul was applied to this type of study. Usage of pilpul in this sense (that of "sharp analysis") harks back to the Talmudic era and refers to the intellectual sharpness this method demanded. Pilpul practitioners posited that

4860-498: The 15th century on, some authorities sought to apply the methods of Aristotelian logic , as reformulated by Averroes . This method was first recorded, though without explicit reference to Aristotle, by Isaac Campanton (d. Spain, 1463) in his Darkhei ha-Talmud ("The Ways of the Talmud"), and is also found in the works of Moses Chaim Luzzatto . According to the present-day Sephardi scholar José Faur , traditional Sephardic Talmud study could take place on any of three levels. In

4968-454: The 18th and 19th centuries. It was a response to modernism and its corresponding architectural perspective, which eschewed sentimental attachment to old buildings and structures in favor of technological and architectural progress and change. Prior to this time most of the ancient buildings that were still standing had only survived because they either had significant cultural or religious import, or they had yet to be discovered. The growth of

5076-473: The 18th century, pilpul study waned. Other styles of learning such as that of the school of Elijah b. Solomon, the Vilna Gaon , became popular. The term "pilpul" was increasingly applied derogatorily to novellae deemed casuistic and hairsplitting. Authors referred to their own commentaries as "al derekh ha-peshat" (by the simple method) to contrast them with pilpul. Among Sephardi and Italian Jews from

5184-659: The Babylonian community in the years after the redaction of the Talmud and continuing until the Gaonic era. Maimonides claims that all Jewish communities in the Gaonic period formally accepted the Babylonian Talmud as binding, and that in any areas where the two Talmuds conflict, deference is given to the Babylonian opinion. Neither covers the entire Mishnah. For example, the Babylonian commentary only covers 37 of 63 Mishnaic tractates. In particular: The Babylonian Talmud records

5292-597: The Bavli especially was not firmly fixed at that time. Gaonic responsa literature addresses this issue. Teshuvot Geonim Kadmonim, section 78, deals with mistaken biblical readings in the Talmud. This Gaonic responsum states: Architectural conservation Conservation and restoration of immovable cultural property describes the process through which the material, historical, and design integrity of any immovable cultural property are prolonged through carefully planned interventions. The individual engaged in this pursuit

5400-527: The Biblical books themselves), though some may have made private notes ( megillot setarim ), for example, of court decisions. This situation changed drastically due to the Roman destruction of the Jewish commonwealth and the Second Temple in the year 70 and the consequent upheaval of Jewish social and legal norms. As the rabbis were required to face a new reality—mainly Judaism without a Temple (to serve as

5508-533: The Colosseum has already faced lightning, fire, and earthquakes. The changing climate increases the accumulation of salt crystals on the outside of monuments like the Colosseum and the Parthenon. This phenomenon increases the deterioration of these buildings. The salt crystals further contribute to the black effect that man-made pollution has on these buildings. The Parthenon is especially exposed and many of

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5616-463: The Mishnah) and the Midrash halakha (specifically Mekhilta, Sifra and Sifre ). Some baraitot , however, are known only through traditions cited in the Gemara, and are not part of any other collection. In addition to the six Orders, the Talmud contains a series of short treatises of a later date, usually printed at the end of Seder Nezikin. These are not divided into Mishnah and Gemara. The work

5724-507: The Talmud could contain no redundancy or contradiction whatsoever. New categories and distinctions ( hillukim ) were therefore created, resolving seeming contradictions within the Talmud by novel logical means. In the Ashkenazi world the founders of pilpul are generally considered to be Jacob Pollak (1460–1541) and Shalom Shachna . This kind of study reached its height in the 16th and 17th centuries when expertise in pilpulistic analysis

5832-641: The Talmud runs to a length of 2,711 double-sided folios . Talmud translates as "instruction, learning", from the Semitic root lmd , meaning "teach, study". Originally, Jewish scholarship was oral and transferred from one generation to the next. Rabbis expounded and debated the Torah (the written Torah expressed in the Hebrew Bible) and discussed the Tanakh without the benefit of written works (other than

5940-614: The Talmud was compiled appears to have been forgotten at least by the second half of the Middle Ages, when estimates between the 3rd century BCE to the 9th century CE are suggested in the Wikkuah , a text that records the debates that took place in the Disputation of Paris (also known as the "Trial of the Talmud") which took place in 1240. A wide range of dates have been proposed for the Babylonian Talmud by historians. The text

6048-402: The Talmud were written by Paltoi Gaon, Sherira , Hai Gaon , and Saadya (though in this case, Saadiya is not likely to be the true author). Of these, the commentary of Paltoi ben Abaye ( c. 840) is the earliest. His son, Zemah ben Paltoi paraphrased and explained the passages which he quoted; and he composed, as an aid to the study of the Talmud, a lexicon which Abraham Zacuto consulted in

6156-460: The Talmud, has become a classic. Sections in the commentary covering a few tractates (Pes, BB and Mak) were completed by his students, especially Judah ben Nathan , and a sections dealing with specific tractates (Ned, Naz, Hor and MQ) of the commentary that appear in some print editions of Rashi's commentary today were not composed by him. In the twelfth and thirteenth centuries, a genre of rabbinic literature emerged surrounding Rashi's commentary, with

6264-527: The UK in the 1960s and 1970s — which has damaged the external faces of stonework to the extent that in some cases, later, the stonework has needed to be replaced. Contemporary building codes recognize such problems, and (it is to be hoped) mitigate poor outcomes. Most ancient buildings are constructed of stone and have survived from antiquity as a result of the stability of this building material. However, stone can deteriorate rapidly without protection, particularly in

6372-671: The Windsor Great Hall in Windsor Castle after a destructive fire in 1992. The 1985–1989 removal of 38 layers of paint and the cleaning and repair of the exterior sandstone walls of the White House in the United States are an example of building restoration. Buildings are structures which have, from time to time, particular purposes. They require ongoing maintenance to prevent them falling into disrepair as

6480-412: The advent of modernity , in nearly all Jewish communities, the Talmud was the centerpiece of Jewish cultural life and was foundational to "all Jewish thought and aspirations", serving also as "the guide for the daily life" of Jews. Above all, the Talmud is a commentary on the Mishnah , primarily written in Jewish Babylonian Aramaic . It contains the teachings and opinions of thousands of rabbis on

6588-412: The architectural conservation movement took place at a time of significant archaeological discovery and scientific advancement. Those educated in the field began to see various examples of architecture as either being "correct" or "incorrect". Because of this, two schools of thought began to emerge within the field of building conservation. Preservation/Conservation were used interchangeably to refer to

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6696-447: The architectural school of thought that either encouraged measures that would protect and maintain buildings in their current state, or would prevent further damage and deterioration to them. This school of thought saw the original design of old buildings as correct in and of themselves. Two of the main proponents of preservation and conservation in the 19th century were art critic John Ruskin and artist William Morris . Restoration

6804-450: The building unique and more valuable. Saving these unique traits within original building are ideal. Sustainability - Historic buildings store a lot of embodied energy. Hence, it is better to preserve or re-use them rather than demolition. Restoring a building for another purpose than its original intent is called adaptive reuse . Financially, businesses are better off restoring a building and adapting it for modern use than constructing

6912-458: The center of teaching and study) and total Roman control over Judaea , without at least partial autonomy—there was a flurry of legal discourse and the old system of oral scholarship could not be maintained. It is during this period that rabbinic discourse began to be recorded in writing. In antiquity, the two major centres of Jewish scholarship were located in Galilee and Babylonia . A Talmud

7020-499: The design and art/science definition described above, architectural conservation also refers to issues of identification, policy, regulation, and advocacy associated with the entirety of the cultural and built environment . This broader scope recognizes that society has mechanisms to identify and value historic cultural resources, create laws to protect these resources, and develop policies and management plans for interpretation, protection, and education. Typically this process operates as

7128-674: The development of the Jewish Law in the Holy Land. It was also an important primary source for the study of the Babylonian Talmud by the Kairouan school of Chananel ben Chushiel and Nissim ben Jacob , with the result that opinions ultimately based on the Jerusalem Talmud found their way into both the Tosafot and the Mishneh Torah of Maimonides . Ethical maxims contained in the Jerusalem Talmud are scattered and interspersed in

7236-474: The early 19th century describe properties in the village that belonged to Jewish wakf (religious endowment) and were leased to members of other communities. In 1839, the village was described as "...prettily situated on a green fertile spot," that formed part of the Garden that surrounds Damascus . The inhabitants were reported as numbering 1,000 and seeming to be in a "tolerably prosperous state." Its population

7344-475: The emotional connection to the cultural ancestors. The conservation and restoration of cultural heritage sites pose different challenges and often follow different guidelines because of designation of a heritage site. The United Nations Educational, Scientific and Cultural Organization (UNESCO) is a guiding resource in the conservation of cultural heritage sites. UNESCO's mission is to identify, protect, and preserve World Heritage Sites . The World Heritage List

7452-451: The end of this assessment process, the conservator will analyze all the collected data and decide on a conservation plan based on available funding sources.. The phrase covers a wide span of activities, from the cleaning of the interior or exterior of a building — as took place at St Paul's Cathedral in London — to the rebuilding of damaged or derelict buildings, such as the restoration of

7560-450: The entire night, under the bower of vine and jasmine." A publication in 1874 makes a claim to the contrary, that the village is "principally a colony of Jews". It is probable that the Jewish population must have dwindled, since by 1893, Richard F. Burton writes "it is a Muslim village with a synagogue dedicated to Elijah and is a pilgrimage for Damascus Jews", and the 1907 edition of Cook's handbook for Palestine and Syria states that "Jobar

7668-466: The explanations of Tosafot differ from those of Rashi. Among the founders of the Tosafist school were Rabbeinu Tam , who was a grandson of Rashi, and, Rabbenu Tam's nephew, Isaac ben Samuel . The Tosafot commentaries were collected in different editions in the various schools. The benchmark collection of Tosafot for Northern France was that of Eliezer of Touques . The standard collection for Spain

7776-426: The fifteenth century. Saadia Gaon is said to have composed commentaries on the Talmud, aside from his Arabic commentaries on the Mishnah. The first surviving commentary on the entire Talmud is that of Chananel ben Chushiel . Many medieval authors also composed commentaries focusing on the content of specific tractates, including Nissim ben Jacob and Gershom ben Judah . The commentary of Rashi , covering most of

7884-469: The heart are two abettors to the crime. The final redaction of the text was in the late fourth or early fifth century, once Christianity had become the state religion of the Roman Empire and Jerusalem. Just as wisdom has made a crown for one's head, so, too, humility has made a sole for one's foot. Despite its incomplete state, the Jerusalem Talmud remains an indispensable source of knowledge of

7992-460: The late 19th century another trend in Talmud study arose. Hayyim Soloveitchik (1853–1918) of Brisk (Brest-Litovsk) developed and refined this style of study. Brisker method involves a reductionistic analysis of rabbinic arguments within the Talmud or among the Rishonim , explaining the differing opinions by placing them within a categorical structure. The Brisker method is highly analytical and

8100-631: The legal discussions throughout the several treatises, many of which differ from those in the Babylonian Talmud. The Babylonian Talmud ( Talmud Bavli ) consists of documents compiled over the period of late antiquity (3rd to 6th centuries). During this time, the most important of the Jewish centres in Mesopotamia , a region called " Babylonia " in Jewish sources (see Talmudic academies in Babylonia ) and later known as Iraq , were Nehardea , Nisibis (modern Nusaybin ), Mahoza ( al-Mada'in , just to

8208-449: The life and preserving the integrity of architectural character, such as form and style, and/or its constituent materials, such as stone, brick, glass, metal, and wood. In this sense, the term refers to the "professional use of a combination of science, art, craft, and technology as a preservation tool" and is allied with – and often equated to – its parent fields, of historic environment conservation and art conservation . In addition to

8316-400: The modern era of pollution and climate change. There are many organizations that work to raise public awareness of the necessity to preserve ancient and historic buildings and areas, across communities, users and government. In addition to promoting the cultural value of these buildings, and encouraging appropriate policies and strategies for conservation, the organizations can help in raising

8424-483: The need to ascertain the Halakha (Jewish rabbinical law). Early commentators such as Isaac Alfasi (North Africa, 1013–1103) attempted to extract and determine the binding legal opinions from the vast corpus of the Talmud. Alfasi's work was highly influential, attracted several commentaries in its own right and later served as a basis for the creation of halakhic codes. Another influential medieval Halakhic work following

8532-514: The neighbourhood was taken over by Palestinian Arabs and the old synagogue was converted into a school for displaced Arabs. The neighbourhood is the burial-place of a wonder-working sage of the 16th century, the patriarch of the Abuhatzeira rabbinical dynasty, Rabbi Shmuel Elbaz-Abuchatzira. The fate of the synagogue remains a source of controversy. On July 28, 2010, a number of TV satellite dishes were removed by municipal workers enforcing

8640-741: The opinions of the rabbis of the Ma'arava (the West, meaning Israel) as well as of those of Babylonia, while the Jerusalem Talmud seldom cites the Babylonian rabbis. The Babylonian version also contains the opinions of more generations because of its later date of completion. For both these reasons, it is regarded as more comprehensive. 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

8748-607: The order of the Babylonian Talmud, and to some extent modelled on Alfasi, was "the Mordechai ", a compilation by Mordechai ben Hillel ( c. 1250–1298). A third such work was that of Asher ben Yechiel (d. 1327). All these works and their commentaries are printed in the Vilna and many subsequent editions of the Talmud. A 15th-century Spanish rabbi, Jacob ibn Habib (d. 1516), compiled the Ein Yaakov , which extracts nearly all

8856-483: The organic materials used were also very susceptible to the two most significant impediments to preservation and conservation: the elements and life (both human and animal). Over time inorganic materials like brick, stone, metal, concrete, and terra cotta began to be used by ancient people instead of organic ones, due to their durability. In fact, we know that these materials are durable because many ancient structures that are composed of them, even some built as far back as

8964-657: The period of the Amoraim (rabbis cited in the Gemara) beginning around the year 200. A second Aramaic dialect is used in Nedarim , Nazir , Temurah , Keritot , and Me'ilah ; the second is closer in style to the Targum . The oldest full manuscript of the Talmud, known as the Munich Talmud (Codex Hebraicus 95), dates from 1342 and is available online. Manuscripts of the Talmud are as follows: The exact date at which

9072-459: The preservation of structures such as historic sites, houses, monuments, and other significant properties through careful maintenance and upkeep. Restoration aims to create accurate depictions of these locations and protect them against deterioration that could make them inaccessible or unrecognizable in the future. In the field of historic preservation , building restoration is the action or process of accurately revealing, recovering or representing

9180-460: The process that produced this commentarial tradition are known as the Amoraim . Each discussion is presented in a self-contained, edited passage known as a sugya . Much of the Gemara is legal in nature. Each analysis begins with a Mishnaic legal statement. With each sugya, the statement may be analyzed and compared with other statements. This process can be framed as an exchange between two (often anonymous, possibly metaphorical) disputants, termed

9288-595: The public due to the deterioration that has been caused by tourists. The pyramids in Giza have also encountered problems due to large numbers of tourists; more tourists mean greater humidity and water presence, which can lead to erosion. All of the above factors complicate the conservation options available to treat these buildings. The first step in any building conservation project is a sensitive assessment of its history and merits. As noted architect Donald Insall states, "Every building has its own biography. A knowledge of

9396-691: The purpose of supplementing it and addressing internal contradictions via the technique of pilpul . This genre of commentary is known as the Tosafot and focuses on specific passages instead of a running continuous commentary across the entire Talmud. Many Talmudic passages are difficult to understand, sometimes owing to the use of Greek or Persian loanwords whose meaning had become obscure. 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

9504-495: The rabbis debating a subject; or recording only an unattributed ruling, apparently representing a consensus view. The rabbis recorded in the Mishnah are known as the Tannaim (literally, "repeaters", or "teachers"). These tannaim—rabbis of the second century CE--"who produced the Mishnah and other tannaic works, must be distinguished from the rabbis of the third to fifth centuries, known as amoraim (literally, "speakers"), who produced

9612-402: The remaining marbles are eroding to the point that they may no longer be identifiable. The pollution from corrosive agents in the air has also attributed to this deterioration. The third factor affecting ancient building conservation is tourism . While tourism provides both economical and cultural benefits, it can also be destructive. The Egyptian tomb of Seti the 1st is currently off limits to

9720-423: The required funding to implement conservation initiatives and plans, and often serve as a link between the community and local/federal governments to advance conservation projects. A brief list of architectural conservation organizations is below: Building restoration describes a particular treatment approach and philosophy within the field of architectural conservation and historic preservation . It emphasizes

9828-438: The restoration process. This would include which materials are selected, to methods of construction, and finishing touches to the building such as fixtures. The property being restored is considered a record of its time. Any work undertaken will only be to restore the site to the specified time period and no removal of those historical elements will be made, however this does not exclude removing elements not historically accurate to

9936-497: The site of the ancient Hobah. It is a large village about three quarters of an hour's ride from the city, and is inhabited entirely by Mohammedans; but strange to say, the Jews have a synagogue and a few rooms in the court adjoining it. Only the people who have charge of the synagogue live there; but during the spring and summer we constantly see Jews riding on donkeys laden with beds and bedding, and going out to spend three or four days or

10044-405: The site. Best practices are as follows: Cultural heritage sites Cultural Heritage is the physical and emotional reflection of a society, their legacy, and what they value. Tangible or physical representations include the material of the culture, locations of cultural significance, and the community associated with the culture. Intangible representations include oral stories, traditions, and

10152-664: The south of what is now Baghdad ), Pumbedita (near present-day al Anbar Governorate ), and the Sura Academy , probably located about 60 km (37 mi) south of Baghdad. The Babylonian Talmud comprises the Mishnah and the Babylonian Gemara, the latter representing the culmination of more than 300 years of analysis of the Mishnah in the Talmudic Academies in Babylonia. The foundations of this process of analysis were laid by Abba Arika (175–247),

10260-501: The standards allow other materials with similar appearance to be used and organizations like Britain's National Trust for Places of Historic Interest or Natural Beauty will work with a historic paint color re-creator s to replicate the antique paints in durable, stable, and environmentally safe materials. In the United States the National Trust for Historic Preservation is a helpful resource. The polychrome painted interiors of

10368-503: The state of a historic building, as it appeared at a particular period in its history, while protecting its heritage value. Restoration work may be performed to reverse decay, or alterations made to the buildings. Since Historic Building Conservation is more about fostering a deep appreciation for these famous structures and learning more about why they exist, rather than just keeping historic structures standing tall and looking as beautiful as ever, true historic building preservation aims for

10476-480: The text likely trace to this time regardless of the date of the final redaction/compilation. Additional external evidence for a latest possible date for the composition of the Babylonian Talmud are the uses of it by external sources, including the Letter of Baboi (mid-8th century), Seder Tannaim veAmoraim (9th century) and a 10th-century letter by Sherira Gaon addressing the formation of the Babylonian Talmud. As for

10584-618: 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. Commentaries ( ḥiddushim ) by Joseph ibn Migash on two tractates, Bava Batra and Shevuot, based on Ḥananel and Alfasi, also survive, as does

10692-513: The time of building after careful study. Tsarskoye Selo , the complex of former royal palaces outside St Petersburg in Russia is an example of this sort of work. Exterior and interior paint colors present similar problems over time. Air pollution, acid rain, and sun take a toll, and often many layers of different paint exist. Historic paint analysis of old paint layers now allow a corresponding chemical recipe and color to be re-produced. But this

10800-465: The two Talmudim and other amoraic works". Since it sequences its laws by subject matter instead of by biblical context, the Mishnah discusses individual subjects more thoroughly than the Midrash , and it includes a much broader selection of halakhic subjects than the Midrash. The Mishnah's topical organization thus became the framework of the Talmud as a whole. But not every tractate in the Mishnah has

10908-460: The whole life of a building brings an essential understanding of its features and its problems. He gives the Parthenon in Athens as an example; built between 447 and 432 BCE to serve as a temple dedicated to the goddess Athena, its purpose over time changed to Christian church, mosque, and powder magazine before it became one of the most famous tourist attractions in the world. Once the assessment

11016-430: Was Rabbenu Asher 's Tosefot haRosh. The Tosafot that are printed in the standard Vilna edition of the Talmud are an edited version compiled from the various medieval collections, predominantly that of Touques. A recent project, Halacha Brura , founded by Abraham Isaac Kook , presents the Talmud and a summary of the halachic codes side by side, so as to enable the "collation" of Talmud with resultant Halacha. During

11124-597: Was "wholly Hebrew" and governed by local Jewish institutions with a "little hierarchy of rulers and subjects." During the rioting following accusation of ritual murder against the Jews of Damascus in 1840 , the mob fell upon the synagogue, pillaged it and destroyed the scrolls of the Law . The winter in Damascus is sometimes long and dreary; and when the spring comes… the Jews begin to visit Jobar, by some thought to be built on

11232-399: Was compiled in each of these regional centres. The earlier of the two compilations took place in Galilee, either in the late fourth or early fifth century, and it came to be known as the Jerusalem Talmud (or Talmud Yerushalmi ). Later on, and likely some time in the sixth century, the Babylonian Talmud was compiled. This later Talmud is usually what is being referred to when the word "Talmud"

11340-679: Was considered an art form and became a goal in and of itself within the yeshivot of Poland and Lithuania. But the popular new method of Talmud study was not without critics; already in the 15th century, the ethical tract Orhot Zaddikim ("Paths of the Righteous" in Hebrew) criticized pilpul for an overemphasis on intellectual acuity. Many 16th- and 17th-century rabbis were also critical of pilpul. Among them are Judah Loew ben Bezalel (the Maharal of Prague), Isaiah Horowitz , and Yair Bacharach . By

11448-435: Was most likely completed, however, in the 6th century, or prior to the early Muslim conquests in 643–636 CE at the latest, on the basis that the Talmud lacks loanwords or syntax deriving from Arabic . Recently, it has been extensively argued that Talmud is an expression and product of Sasanian culture, as well as other Greek - Roman , Middle Persian , and Syriac sources up to the same period of time. The contents of

11556-598: Was the conservationist school of thought that believed historic buildings could be improved, and sometimes even completed, using current day materials, design, and techniques. In this way it is very similar to the Modernist architectural theory, except it does not advocate the destruction of ancient structures. One of the most ardent supporters of this school of thought in the 19th century was the French architect Eugène Viollet-le-Duc . Victorian restoration of medieval churches

11664-819: Was widespread in England and elsewhere, with results that were deplored at the time by William Morris and are now widely regretted. The Department of the Interior of the United States defined the following treatment approaches to architectural conservation: Other nations recognize some or all of these as potential treatments for historic structures. Canada recognizes preservation, rehabilitation, and restoration. The Burra Charter , for Australia , identifies preservation, restoration, and reconstruction. The earliest building materials used by ancient peoples, such as wood and mud, were organic. Organic materials were used because they were plentiful and renewable. Unfortunately,

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