Misplaced Pages

#737262

51-982: The most notable text in the Jewish Western Aramaic corpus is the Jerusalem Talmud , which is still studied in Jewish religious schools and academically, although not as widely as the Babylonian Talmud , most of which is written in Jewish Babylonian Aramaic . There are some older texts in Jewish Western Aramaic, notably the Megillat Taanit : the Babylonian Talmud contains occasional quotations from these. Dead Sea Scroll 4Q246 , found in Qumran ,

102-452: A broad discursive framework was created. The law as laid down in the two compilations is basically similar, except in emphasis and in minor details. In a novel view, David Weiss Halivni describes the longer discursive passages in the Babylonian Talmud as the "Stammaitic" layer of redaction, and believe that it was added later than the rest: if one were to remove the "Stammaitic" passages, the remaining text would be quite similar in character to

153-609: A work of the quality they had intended and that this is the reason why the Gemara do not comment upon the whole Mishnah, or that certain sections were lost. Current perspectives on the dating of the closure of the text of the Palestinian Talmud rely on an understanding of activity of rabbinic scholarship and literary production, identifying datable historical datapoints mentioned by the text, and its reliance on and citation by other datable (or roughly datable) texts. Broadly,

204-443: Is Active Frequentative . The verbal pattern itpa'al is Passive Frequentative . The verbal pattern aphel is Active Causative . The verbal pattern itaphal is Passive Causative . The language has received considerable scholarly attention, as shown in the bibliography below. However, the majority of those who are familiar with it, namely Orthodox Jewish students of Talmud, are given no systematic instruction in

255-456: Is because she pounds [the spiced ingredients] with him." The Hebrew word for "pound" is dakh ( דך ), which rules out the spelling of rabah ( רבה ), as found in the printed editions. Yemenite Jews still call it dūkeh .   Leiden University Libraries has digitised both volumes of the manuscript and made it available in its Digital Collections. Among the Hebrew manuscripts held in

306-480: Is important in that it preserves some earlier variants to textual readings, such as in Tractate Pesachim 10:3 (70a), which brings down the old Hebrew word for charoset (the sweet relish eaten at Passover), viz. dūkeh ( Hebrew : דוכה ), instead of rūbeh/rabah ( Hebrew : רובה ), saying with a play on words: "The members of Isse's household would say in the name of Isse: Why is it called dūkeh ? It

357-689: Is meant to be a similar style to Tosafot . Rabbi Chaim Kanievsky published a commentary on tractates Berakhot through Nedarim (roughly 70% of the Jerusalem Talmud), considered by many to be the clearest commentary. Most of it is reprinted in the Oz Vehadar edition of the Yerushalmi. Rabbi Yitzchok Isaac Krasilschikov wrote the Toledot Yitzchak and Tevuna commentaries on tractates Berakhot through Rosh Hashanah (roughly 50% of

408-729: Is uncertain, and has to be reconstructed with the help of these kindred dialects and of the reading tradition of the Yemenite Jews , and where available those of the Iraqi , Syrian and Egyptian Jews . The value of the Yemenite reading tradition has been challenged by Matthew Morgenstern . (The vocalized Aramaic texts with which Jews are familiar, from the Bible and the prayer book , are of limited usefulness for this purpose, as they are in different dialects.) Talmudic Aramaic bears all

459-516: Is written in this language as well. There were some differences in the dialects between Judea and Galilee , and most surviving texts are in the Galilean dialect. Michael Sokoloff has published separate dictionaries of the two dialects. A Galilean dialect of Aramaic was probably a language spoken by Jesus . Jewish Western Aramaic was gradually replaced by Arabic following the Muslim conquest of

510-696: The Nasi of the Sanhedrin and put an end to the practice of semikhah (formal scholarly ordination). The redaction of the Jerusalem Talmud was done to codify the laws of the Sanhedrin as the redaction of the Mishnah had similarly done during the time of Judah ha-Nasi . It was thought that the compilers of the Jerusalem Talmud worked to collect the rulings of the Sanhedrin and lacked the time to produce

561-745: The Talmud of the Land of Israel , is a collection of rabbinic notes on the second-century Jewish oral tradition known as the Mishnah . Naming this version of the Talmud after Palestine or the Land of Israel —rather than Jerusalem —is considered more accurate, as the text originated mainly from Galilee in Byzantine Palaestina Secunda rather than from Jerusalem, where no Jews lived at

SECTION 10

#1732771870738

612-579: The Tosafot and the Mishneh Torah of Maimonides . The Babylonian Talmud has traditionally been studied more widely and has had a greater influence on the halakhic tradition than the Jerusalem Talmud. However, some traditions associated with the Jerusalem Talmud are reflected in certain forms of the liturgy, particularly those of the Italian Jews and Romaniotes . Following the formation of

663-575: The Vatican Library is a late 13th-century – early 14th-century copy of Tractate Sotah and the complete Zeraim 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). L. Ginzberg printed variant readings from this manuscript on pp. 347–372 at

714-462: The region of Palestine – or the Land of Israel – is considered more accurate, as the text originated mainly from Galilee in Byzantine Palaestina Secunda rather than from Jerusalem, where no Jews lived at the time. The use of the parallel terms dates to the period of the geonim (6th–11th century CE), alongside other terms such as "Talmud of the Land of Israel," "Talmud of the West," and "Talmud of

765-659: The rishonim (i.e. the early exponents of the Torah). In addition, the Jerusalem Talmud remains an indispensable source of knowledge of the development of the Jewish Law in the Holy Land. It was also an important resource in 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

816-403: The 6th or 7th century. In the initial Venice edition, the Jerusalem Talmud was published in four volumes, corresponding to separate sedarim of the Mishnah. Page numbers are by volume as follows: Each page was printed as a folio , thus it contains four sub-pages (i.e., 7a, 7b, 7c, 7d), in contrast to the Babylonian Talmud which only has two sub-pages (7a, 7b). In addition, each chapter of

867-525: The Babylonian . The Jerusalem Talmud is often fragmentary and difficult to read, even for experienced Talmudists. The redaction of the Babylonian Talmud, on the other hand, is more careful and precise. The traditional explanation for this difference was the idea that the redactors of the Jerusalem Talmud had to finish their work abruptly. A more probable explanation is the fact that the Babylonian Talmud wasn't redacted for at least another 200 years, in which

918-467: The Babylonian Talmud before his death. So far only Tractates Pe'ah and Shekalim have appeared. Jewish Babylonian Aramaic Jewish Babylonian Aramaic ( Aramaic : ארמית Ārāmît ) was the form of Middle Aramaic employed by writers in Lower Mesopotamia between the fourth and eleventh centuries. It is most commonly identified with the language of the Babylonian Talmud (which

969-587: The Babylonian Talmud has been far greater than that of the Jerusalem Talmud. In the main, this is because the influence and prestige of the Jewish community of Israel steadily declined in contrast with the Babylonian community in the years after the redaction of the Talmud and continuing until the Gaonic era . Furthermore, the editing of the Babylonian Talmud was superior to that of the Jerusalem version, making it more accessible and readily usable. Hai ben Sherira , on

1020-507: The Gemara is reproduced alongside his commentary in the Vilna and Mutzal Mi'Eish editions of the Jerusalem Talmud. Another 16th century commentary on the Yerushalmi is Rabbi Elazar ben Moshe Azikri 's commentary to Tractates Berakhot and Betzah. Today's modern printed editions almost all carry the commentaries, Korban ha-Eida , by David ben Naphtali Fränkel (c. 1704–1762) of Berlin on

1071-577: The Jerusalem Talmud (paralleling a chapter of Mishnah) is divided into "halachot"; each "halacha" is the commentary on a single short passage of Mishnah. Passages in the Jerusalem Talmud are generally references by a combination of chapter and halacha (i.e., Yerushalmi Sotah 1:1), by a page in the Venice edition (i.e., Yerushalmi Sotah 15a), or both (Yerushalmi Sotah 1:1 15a). In addition to the sedarim of Tohorot (except part of Niddah ) and Kodashim , several tractates and parts of tractates are missing from

SECTION 20

#1732771870738

1122-578: The Jerusalem Talmud are the commentaries to Tractate Shekalim of Menachem Meiri , Meshulam ben David and Shemuel ben Shniur . All three of these commentaries are reprinted in the Mutzal Mi'Eish edition of the Jerusalem Talmud Tractate Shekalim. 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

1173-472: The Jerusalem Talmud's continued importance for the understanding of arcane matters, Hai ben Sherira wrote: Whatever we find in the Jerusalem Talmud and there is nothing that contradicts it in our own Talmud (i.e. the Babylonian Talmud), or which gives a nice explanation for its matters of discourse, we can hold-on to it and rely upon it, for it is not to be viewed as inferior to the commentaries of

1224-664: The Jerusalem Talmud), which was published from his manuscript by the Mutzal Me-esh Institute. A modern edition and commentary, known as Or Simchah , is currently being prepared in Arad ; another edition in preparation, including paraphrases and explanatory notes in modern Hebrew, is Yedid Nefesh . The Jerusalem Talmud has also received some attention from Adin Steinsaltz , who planned a translation into modern Hebrew and accompanying explanation similar to his work on

1275-481: 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 and is reprinted in the Oz Vehadar edition. 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

1326-522: The Jerusalem Talmud, which was quoted by other rishonim but has now been lost. 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 . However it is a Halachic work and not per se a commentary on the Jerusalem Talmud. The only surviving commentaries of Rishonim on

1377-403: The Jerusalem Talmud. Neither the Jerusalem nor the Babylonian Talmud covers the entire Mishnah: for example, a Babylonian Gemara exists only for 37 out of the 63 tractates of the Mishnah. In particular: The Babylonian Talmud records the opinions of the rabbis of Israel as well as of those of Babylonia, while the Jerusalem Talmud seldom cites the Babylonian rabbis. The Babylonian version contains

1428-622: 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. In the Vilna edition of

1479-708: 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. Tractate Shekalim from the Jerusalem Talmud is printed in printings of both the Jerusalem and the Babylonian Talmud. According to the Jewish Encyclopedia , Yerushalmi has not been preserved in its entirety; large portions of it were entirely lost at an early date, while other parts exist only in fragments. The editio princeps (ed. Bomberg, Venice, 1523 et seq.), based on

1530-458: The Leiden manuscript and on which all later editions are based, terminates with the following remark: "Thus far we have found what is contained in this Talmud; and we have endeavored in vain to obtain the missing portions." Of the four manuscripts used for this first edition (comp. the note at the conclusion of Shab. xx. 17d and the passage just cited), only one is now in existence; it is preserved in

1581-537: The Levant in the seventh century. י, ו, א, ה are used to denote vowels. וו and יי are also used as replacements for their singular counterparts in the middle of words. This Semitic languages -related article is a stub . You can help Misplaced Pages by expanding it . Jerusalem Talmud The Jerusalem Talmud ( Hebrew : תַּלְמוּד יְרוּשַׁלְמִי , romanized :  Talmud Yerushalmi , often Yerushalmi for short) or Palestinian Talmud , also known as

Jewish Palestinian Aramaic - Misplaced Pages Continue

1632-407: The Palestinian Talmud corresponds to a Roman official also named Proclus , who became the governor of Palestine around 380 and eventually climbed to the position of praefectus urbi Constantinopolis (Prefect of Constantinople) which he held between 388–392. The dating of the Palestinian Talmud is definitively prior to that of the Babylonian Talmud, which heavily relies on it. The Babylonian Talmud

1683-473: The Palestinian Talmud is dated at some time from the second half of the fourth century to the first half of the fifth century. Christine Hayes has argued that a lack of evidence for Amoraim activity in Syria Palaestina after the 370s implies that the text was closed by around 370. However, reference to historical events from around or even slightly after 370 may push the earliest possible date to

1734-652: The Western Lands." The Jerusalem Talmud probably originated in Tiberias in the School of Johanan bar Nappaha as a compilation of teachings of the schools of Tiberias, Caesarea, and Sepphoris . It is written largely in Jewish Palestinian Aramaic , a Western Aramaic language that differs from its Babylonian counterpart . This Talmud is a synopsis of the analysis of the Mishnah that

1785-411: The end of his Fragments of the Yerushalmi (New York 1909). Saul Lieberman printed variants at the end of his essay, ʿAl ha-Yerushalmi (Hebrew), Jerusalem 1929. Both editors noted that this manuscript is full of gross errors but also retains some valuable readings. Traditionally, the redaction of this Talmud was thought to have been brought to an abrupt end around 425, when Theodosius II suppressed

1836-498: The form Pa'el (פַּעֵל) “like to do”, are all in the active voice. But the form Itpe'el (אִתְפְּעֵל), the form Itaph'al (אִתַפְעַל) and the form Itpa'al (אִתְפַּעַל) are essentially reflexive and usually function in a passive sense. The Aramaic verb has two participles : an active participle with suffix and a passive participle with suffix : |} The verbal pattern (binyan) pa‘el are frequentative verbs showing repeated or intense action. The verbal pattern pa'el

1887-533: The late 4th century. For example, the Roman general Ursicinus , who had a public role between 351 and 359, is mentioned several times in a legendary context, suggesting that these references are somewhat later than his public career. Furthermore, there is also a reference to the Persian campaign of the Roman emperor Julian from 363. While less clear, there is also confidence that the Roman official "Proclus" named by

1938-504: The library of the University of Leyden (see below ). Of the six orders of the Mishnah, the fifth, Ḳodashim, is missing entirely from the Palestinian Talmud, while the sixth, Ṭohorot, contains only the first three chapters of the treatise Niddah (iv. 48d–51b). There are significant differences between the two Talmud compilations. The language of the Jerusalem Talmud is Jewish Aramaic, a Western Aramaic dialect which differs from that of

1989-467: The literature of the Rishonim. Most significantly, Rabbi Samson ben Abraham of Sens (c. 1150 – c. 1230), known as the Rash , excerpts and explains many sections of the Jerusalem Talmud in his commentary to the Mishnah of Seder Zeraim. His work, however, is focused on the Mishnah and is not a comprehensive commentary on the entire Jerusalem Talmud. Judah ben Yakar (died c.1210) wrote a commentary to much of

2040-509: The marks of being a specialist language of study and legal argumentation, like Law French , rather than a vernacular mother tongue, and continued in use for these purposes long after Judeo-Arabic had become the languages of daily life. It has developed a battery of technical logical terms, such as tiyuvta (conclusive refutation) and tiqu (undecidable moot point), which are still used in Jewish legal writings, including those in other languages, and have influenced modern Hebrew . Like

2091-520: The modern state of Israel , there was some interest in restoring Jerusalem Talmud's traditions. For example, David Bar-Hayim of the Machon Shilo institute has issued a siddur reflecting the practices found in the Jerusalem Talmud and other sources. There is no comprehensive commentary to the Jerusalem Talmud by any of the Rishonim , but explanations of many individual passages can be found in

Jewish Palestinian Aramaic - Misplaced Pages Continue

2142-414: The opinions of more generations because of its later date of completion. For both these reasons, it is regarded as a more comprehensive collection of the opinions available. On the other hand, because of the centuries of redaction between the composition of the Jerusalem and the Babylonian Talmud, the opinions of early amoraim might be closer to their original form in the Jerusalem Talmud. The influence of

2193-609: The orders of Moed, Nashim and parts of Nezikin, and Pnei Moshe , by Moses Margolies (c.1710?–1781) of Amsterdam on the entire Talmud. The Vilna edition also includes the Ridvaz by Rabbi Yaakov Dovid Wilovsky on most of the Talmud. The goal of all three of these commentaries is to explain the simple meaning of the Talmud similar to Rashi 's commentary on the Bavli, and the authors each wrote an additional commentary— Sheyarei ha-Korban , Marei ha-Panim and Tosefot Rid respectively—that

2244-551: The other Judeo-Aramaic languages , it was written in the Hebrew alphabet . May his great name shall be blessed (Kaddish Shalem, 8th century) ַ ני ‎ נַטְרַנִי ‎ he supervised me נֵיעָרְבִינְהוּ וְנִכְתְּבִינְהוּ There are six major verb stems or verbal patterns (binyanim) in Jewish Babylonian Aramaic. The form pe‘al (פְּעַל) “to do”, the form Aph'el (אַפְעֵל) “let do”, and

2295-497: The preeminence of the Babylonian Talmud, wrote: Anything that has been decided halachically in our Talmud (i.e. the Babylonian Talmud), we do not rely on [any contradictory view found in] the Jerusalem Talmud, seeing that many years have passed since instruction coming from there (i.e. the Land of Israel) had ceased on account of persecution, whereas here (i.e. in Babylonia ) is where the final decisions were clarified. However, on

2346-486: The time. The Jerusalem Talmud predates its counterpart, the Babylonian Talmud (known in Hebrew as the Talmud Bavli ), by about a century, written primarily in Jewish Palestinian Aramaic . It was compiled between the late fourth century to the first half of the fifth century. Both versions of the Talmud have two parts, the Mishnah (of which there is only one version), which was finalized by Judah ha-Nasi around

2397-556: The year 200 CE, and either the Babylonian or the Jerusalem Gemara . The Gemara is what differentiates the Jerusalem Talmud from its Babylonian counterpart. The Jerusalem Gemara contains the written discussions of generations of rabbis of the Talmudic academies in Syria Palaestina at Tiberias and Caesarea . This version of the Talmud is frequently named the Jerusalem Talmud or the Palestinian Talmud. The latter name, after

2448-465: Was completed in the seventh century), the Targum Onqelos , and of post-Talmudic ( Gaonic ) literature, which are the most important cultural products of Babylonian Jews . The most important epigraphic sources for the dialect are the hundreds of inscriptions on incantation bowls . The language was closely related to other Eastern Aramaic dialects such as Mandaic . Its original pronunciation

2499-510: Was composed at some time between the mid-sixth century to the early-seventh century, but prior to the onset of the Arab conquests. This provides an upper absolute boundary as to when the Palestinian Talmud could have been compiled. To further push down the upper boundary, some lines ( Demai 2:1; Shevi'it 6:1) of the Palestinian Talmud are also extant in the Tel Rehov inscription which dates to

2550-607: Was copied in 1289 by Jehiel ben Jekuthiel Anav 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, additions which are now incorporated in every printed edition of the Jerusalem Talmud. These Yemenite fragments, a consequence of isolation the Yemenite community, are important as source material (as evidenced below). The Leiden manuscript

2601-448: Was developed for nearly 200 years by the Talmudic academies in Syria Palaestina (principally those of Tiberias and Caesarea ). Because of their location, the sages of these Academies devoted considerable attention to the analysis of the agricultural laws of the Land of Israel . The Leiden Jerusalem Talmud (Or. 4720) is today the only extant complete manuscript of the Jerusalem Talmud and available at Leiden University Libraries . It

SECTION 50

#1732771870738
#737262