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83-574: The Mishnah commences with an account of the four beginnings of the religious and the civil year ( 1:1 ); it speaks of the four judgement-days of the pilgrim festivals and Rosh ha-Shanah ( 1:2 ); of the six months in which the messengers of the Sanhedrin announce the month ( 1:3 ); of the two months, the beginnings of which witnesses announce to the Sanhedrin even on the Sabbath ( 1:4 ), and even if

166-751: A combined service. The Priestly Blessing is said during the Reader's repetition of the Amidah. In the Eastern Ashkenazic rite outside the land of Israel , the Mussaf Amidah of major Jewish holidays is the only time the Priestly Blessing is said. The name "Musaf" refers to addition , since it is an additional prayer service recited on festive days that is taking the place of additional offerings that were once made on these days. It

249-519: A number of different approaches. The main work discussing the Mishnah is the Talmud, as outlined . However, the Talmud is not usually viewed as a commentary on the Mishnah per se , because: the Talmud also has many other goals; its analysis — " Gemara " — often entails long, tangential discussions; and neither version of the Talmud covers the entire Mishnah (each covers about 50–70% of the text). As

332-579: A product of the time of the Amoraim . The dignity of the nasi is not emphasized, because acumen and scholarship prevailed in the schoolhouse, and there was no desire to let old precedences (see Eduyot ) come to the fore again. Even the Mishnah contains some additions from the time of the Amoraim (see, for example, 4:2, where a gap must be filled from the Tosefta). Mishnah The Mishnah or

415-543: A result, numerous commentaries-proper on the Mishna have been written, typically intended to allow for the study of the work without requiring direct reference to (and facility for) the Gemara . Mishnah study, independent of the Talmud, was a marginal phenomenon before the late 15th century. The few commentaries that had been published tended to be limited to the tractates not covered by the Talmud, while Maimonides' commentary

498-536: A ruling was revisited, but the second ruling would not become popularly known. To correct this, Judah the Prince took up the redaction of the Mishnah. If a point was of no conflict, he kept its language; where there was conflict, he reordered the opinions and ruled, and he clarified where context was not given. The idea was not to use his discretion, but rather to examine the tradition as far back as he could, and only supplement as required. According to Rabbinic Judaism ,

581-457: A single paragraph of the work, i.e. the smallest unit of structure, leading to the use of the plural, " Mishnayot ", for the whole work. Because of the division into six orders, the Mishnah is sometimes called Shas (an acronym for Shisha Sedarim – the "six orders"), although that term is more often used for the Talmud as a whole. The six orders are: The acronym "Z'MaN NaKaT" is a popular mnemonic for these orders. In each order (with

664-478: A source and a tool for creating laws, and the first of many books to complement the Tanakh in certain aspects. Before the publication of the Mishnah, Jewish scholarship and judgement were predominantly oral, as according to the Talmud, it was not permitted to write them down. The earliest recorded oral law may have been of the midrashic form, in which halakhic discussion is structured as exegetical commentary on

747-614: A special tune for the Mishnaic passage "Bammeh madliqin" in the Friday night service ; there may also be tunes for Mishnaic passages in other parts of the liturgy, such as the passages in the daily prayers relating to sacrifices and incense and the paragraphs recited at the end of the Musaf service on Shabbat . Otherwise, there is often a customary intonation used in the study of Mishnah or Talmud, somewhat similar to an Arabic mawwal , but this

830-429: A tradition that unattributed statements of the law represent the views of Rabbi Meir (Sanhedrin 86a), which supports the theory (recorded by Sherira Gaon in his famous Iggeret ) that he was the author of an earlier collection. For this reason, the few passages that actually say "this is the view of Rabbi Meir" represent cases where the author intended to present Rabbi Meir's view as a "minority opinion" not representing

913-577: Is an additional service that is recited on Shabbat , Yom Tov , Chol Hamoed , and Rosh Chodesh . The service, which is traditionally combined with the Shacharit in synagogues , is considered to be additional to the regular services of Shacharit , Mincha , and Maariv . In contemporary Hebrew, the word may also signify a newspaper supplement . During the days of the Holy Temple , additional offerings were offered on these festive days. Mussaf

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996-492: Is arranged in order of topics rather than in the form of a Biblical commentary. (In a very few cases, there is no scriptural source at all and the law is described as Halakha leMoshe miSinai , "law to Moses from Sinai".) The Midrash halakha , by contrast, while presenting similar laws, does so in the form of a Biblical commentary and explicitly links its conclusions to details in the Biblical text. These Midrashim often predate

1079-553: Is because both tefillin and the Mussaf prayer are called ot (sign), and there is no need to have two signs at the same time. Alternatively, tefillin are likened to a crown, and when reciting the text of Mussaf Kedushah Keter yitnu lecha ("they will give You [God] a crown") it is improper to wear a crown on one's own head. In some German communities, it is optional to remove the Tefillin before mussaf, and some keep them on. Near

1162-666: Is followed by the Chazzan's repetition of the Amidah that includes an additional reading known as the Kedushah , as well as Birkat Kohanim (either the full one or the Chazzan's recitation of Birkat Kohanim). After the Amidah comes the full Kaddish , followed by Ein ke'eloheinu . In Orthodox Judaism this is followed by a reading from the Talmud on the incense offering called Pittum Haketoreth and daily psalms that used to be recited in

1245-462: Is not known whether this is a reference to the Mishnah, but there is a case for saying that the Mishnah does consist of 60 tractates. (The current total is 63, but Makkot was originally part of Sanhedrin , and Bava Kamma (literally: "First Portal"), Bava Metzia ("Middle Portal") and Bava Batra ("Final Portal") are often regarded as subdivisions of one enormous tractate, titled simply Nezikin.) A number of important laws are not elaborated upon in

1328-630: Is not reduced to a precise system like that for the Biblical books. (In some traditions this intonation is the same as or similar to that used for the Passover Haggadah .) Recordings have been made for Israeli national archives, and Frank Alvarez-Pereyre has published a book-length study of the Syrian tradition of Mishnah reading on the basis of these recordings. Most vowelized editions of the Mishnah today reflect standard Ashkenazic vowelization, and often contain mistakes. The Albeck edition of

1411-399: Is now recited in lieu of these offerings. Mussaf refers to both the full service (which includes the Amidah and all Jewish prayers that follow that are normally recited during Shacharit ) and the Amidah itself that is recited for Mussaf. The main addition is a fourth blessing of the Amidah specially for these days. The correct time to recite musaf is until the seventh Halachic hour of

1494-499: Is often used in a narrower sense to mean traditions concerning the editing and reading of the Biblical text (see Masoretic Text ). The resulting Jewish law and custom is called halakha . While most discussions in the Mishnah concern the correct way to carry out laws recorded in the Torah, it usually presents its conclusions without explicitly linking them to any scriptural passage, though scriptural quotations do occur. For this reason it

1577-517: Is recited at this Musaf just as it is every day; however, some communities in Israel omit it specifically on this occasion because of the concern of drunkenness. The Mussaf service starts with the silent recitation of the Amidah . After the first three blessings included in every Amidah, the service continues Tikanta Shabbat reading on the holiness of Shabbat (in some communities, le-Moshe tsivita

1660-670: Is recited instead of Tikanta Shabbat ), and then by a reading from the biblical Book of Numbers about the sacrifices that used to be performed in the Temple in Jerusalem . Next comes Yismechu , "They shall rejoice in Your sovereignty"; Eloheynu , "Our God and God of our Ancestors, may you be pleased with our rest". The service then continues Retzei , "Be favorable, our God, toward your people Israel and their prayer, and restore services to your Temple" and concludes like any other Amidah. This

1743-451: Is recited, the Amidah contains seven blessings - the three at the beginning and three at the end of every Amidah, and one in the middle in regards to the particular day. But on Rosh Hashanah , the Amidah contains nine blessings. The three middle blessings are in reference to Kingship , Remembrance , and the Shofar blowings . The shofar is blown during Musaf as well as before musaf. In

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1826-401: Is recommended that a woman who does not wish to remain in the synagogue for the Mussaf to still listen to the shofar blowing (even though strictly speaking, women are not obligated in shofar), but if she will not stay in shul, it is preferable for her to hear the shofar blowing before mussaf rather than the blowing in the middle of Mussaf. Rabbi Ovadiah Yosef ruled that women should come to

1909-628: Is related to the name Joseph ( Yosef ). Orthodox Judaism considers recitation of the traditional Mussaf as normative, and includes it as part of the regular prayer service on the days it is recited. In Conservative Judaism , an adapted Mussaf is recited: The liturgy identifies the State of Israel as the Jewish homeland, but recognizes the Temple as a purely historical institution without calling for its future reconstruction. The Rabbinical Assembly of Conservative Judaism has devised two forms for

1992-454: Is that it Mussaf involves the recitation of some prayers for what is the fourth time of the day; the other is Reform Judaism's rejection of sacrifice (as it appears in the Torah) as a necessary way to draw close to God. During Shabbat and Yom Tov, Tefillin are not worn at all. But on Rosh Chodesh , they are worn during Shacharit, and in most communities they are removed prior to Mussaf. This

2075-646: Is written in Mishnaic Hebrew , but some parts are in Jewish Western Aramaic . The term " Mishnah " originally referred to a method of teaching by presenting topics in a systematic order, as contrasted with Midrash , which followed the order of the Bible. As a written compilation, the order of the Mishnah is by subject matter and includes a much broader selection of halakhic subjects and discusses individual subjects more thoroughly than

2158-594: The Tosefta follows it, adding comments that form the basis of the Gemara in both Talmuds. The contents of the Mishnah with the corresponding sections of the Tosefta are as follows: General calendar for the year, 1:1–4 = Tosefta 1:1–13. Regulations concerning the months' witnesses, 1:5–2:1 (connecting with 1:4) = Tosefta 1:15–2:1 (abbreviated). Historical matter regarding fire-signals and messengers and their reception on

2241-519: The av bet din (head of the Court) called out to a large assembly, "Sanctified!" all the people cried out aloud after him (2:8). Rabban Gamliel II had representations of the moon which he showed to the witnesses. There once arose a dispute between him and Rabbi Yehoshua regarding the Tishri moon; the latter, in obedience to the nasi , came on foot to Jamnia on the day which he had calculated to be

2324-637: The Book of Numbers chapters 28 and 29 ( Parshat Pinchas ). In the Nusach Ashkenaz and Nusach Sefard as well as in the Italian Nusach , the following additional offerings are recited as part of musaf on each day Mussaf is recited; in the Sephardic rite, they are recited only on the Sabbath and Rosh Chodesh, but omitted on Festivals. Due to the fact that Jewish holidays are observed two days in

2407-449: The Day of Atonement , and the two scholars made peace (iii.). There were various obstacles to the sanctification of the months, as when time was lacking for the ceremony, or when there were no witnesses present before the bet din . In the first case the following day became the new moon; in the second case the bet din alone performed the sanctification. The Mishnah discusses also the laws of

2490-640: The House of Shammai and the House of Hillel . After the First Jewish–Roman War in 70 CE, with the end of the Second Temple Jewish center in Jerusalem, Jewish social and legal norms were in upheaval. The Rabbis were faced with the new reality of Judaism without a Temple (to serve as the center of teaching and study) and Judea without autonomy. It is during this period that Rabbinic discourse began to be recorded in writing. The possibility

2573-461: The Midrash . The Mishnah consists of six orders ( sedarim , singular seder סדר ), each containing 7–12 tractates ( masechtot , singular masechet מסכת ; lit. "web"), 63 in total. Each masechet is divided into chapters ( peraqim , singular pereq ) and then paragraphs ( mishnayot , singular mishnah ). In this last context, the word mishnah means

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2656-523: The Mishna ( / ˈ m ɪ ʃ n ə / ; Hebrew : מִשְׁנָה , "study by repetition", from the verb shanah שנה ‎, or "to study and review", also "secondary") is the first written collection of the Jewish oral traditions that are known as the Oral Torah . It is also the first work of rabbinic literature , with the oldest surviving material dating to the 6th to 7th centuries BCE. The Mishnah

2739-556: The Mussaf Amidah with varying degrees of difference from the Orthodox form. One version refers to the prescribed sacrifices, but in the past tense ("there our ancestors offered" rather than "there we shall offer"). A newer version omits references to sacrifices entirely. Reform and Reconstructionist Judaism generally omit the Mussaf Amidah on Shabbat, though it is retained on some festivals. There are two reasons why: One

2822-464: The Torah , with the oldest surviving material dating to the 6th to 7th centuries CE. Rabbis expounded on and debated the Tanakh without the benefit of written works (other than the Biblical books themselves), though some may have made private notes ( מגילות סתרים ) for example of court decisions. The oral traditions were far from monolithic, and varied among various schools, the most famous of which were

2905-696: The psalm of the Day , and/or either Adon Olam or Yigdal . There is a debate, in Orthodox Judaism, whether women are required to recite Mussaf, being that it is a time-bound commandment (from which women are generally exempt), and based on the opinion that they are only obligated to pray once a day. The Mussaf service contains only a commemorative mention of the sacrifices, and does not contain any personal requests, thereby making there be no special reason for women to recite it. In any case, Ashkenazi women are permitted to recite Mussaf. On Rosh Hashanah , it

2988-477: The shofar (3:2); the horn of the cow may not be used (3:2); the form of the trumpet for Rosh haShanah, the fast-day, and Yovel is determined (3:3–5); damage to the shofar and means of repair are indicated (3:6); in times of danger the people that pray assemble in pits and caves (3:7); one passing a synagogue who hears the shofar fulfills his obligation only if he intended to fulfill it (3:7); they are exhorted to be firm by being reminded of Moses ' uplifted hands in

3071-471: The tanna appointed to recite the Mishnah passage under discussion. This may indicate that, even if the Mishnah was reduced to writing, it was not available on general distribution. Very roughly, there are two traditions of Mishnah text. One is found in manuscripts and printed editions of the Mishnah on its own, or as part of the Jerusalem Talmud . The other is found in manuscripts and editions of

3154-541: The Babylonian Talmud ; though there is sometimes a difference between the text of a whole paragraph printed at the beginning of a discussion (which may be edited to conform with the text of the Mishnah-only editions) and the line-by-line citations in the course of the discussion. Robert Brody, in his Mishna and Tosefta Studies (Jerusalem 2014), warns against over-simplifying the picture by assuming that

3237-475: The Biblical laws, which was much needed since the destruction of the Second Temple in 70 CE . The Mishnah is thus a collection of existing traditions rather than new law. The term "Mishnah" is related to the verb "to teach, repeat", and to adjectives meaning "second". It is thus named for being both the one written authority (codex) secondary (only) to the Tanakh as a basis for the passing of judgment,

3320-602: The Eastern Ashkenazic rite in the Diaspora , Birkat Kohanim is recited on most Jewish holidays during the chazzan's repetition only during Mussaf. But on Simchat Torah , it is recited during Shacharit. This is because there is a tradition to drink prior to Mussaf, and Birkat Kohanim cannot be performed by drunk Kohanim. In the Western Ashkenazic rite, Birkat Kohanim is recited at Shacharit and Musaf, just like every other Festival. In most communities in Israel, it

3403-665: The Jewish People in the Period of the Second Temple and the Talmud, Volume 3 The Literature of the Sages: First Part: Oral Tora, Halakha, Mishna, Tosefta, Talmud, External Tractates. Compendia Rerum Iudaicarum ad Novum Testamentum , Ed. Shmuel Safrai, Brill, 1987, ISBN   9004275134 The first printed edition of the Mishnah was published in Naples . There have been many subsequent editions, including

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3486-456: The Mishnah emphasizes the authority of the patriarchal house by recounting the dispute between the patriarch and his deputy Joshua and showing how the latter was forced to yield. The Tosefta omits the ordinances of Gamliel and of Johanan ben Zakkai, and the dispute of the two leaders of the school-house, nor does it mention anything of the power of any tannaitic dignitary; the Tosefta is here

3569-585: The Mishnah in its original structure, together with the associated Gemara , are known as Talmuds . Two Talmuds were compiled, the Babylonian Talmud (to which the term "Talmud" normally refers) and the Jerusalem Talmud , with the oldest surviving Talmudic manuscripts dating to the 8th century CE. Unlike the Hebrew Mishnah, the Gemara is written primarily in Aramaic. The Mishnah teaches

3652-710: The Mishnah using a variety of melodies and many different kinds of pronunciation. These institutes are the Jewish Oral Traditions Research Center and the National Voice Archives (the Phonoteca at the Jewish National and University Library). See below for external links. Both the Mishnah and Talmud contain little serious biographical studies of the people discussed therein, and the same tractate will conflate

3735-606: The Mishnah was redacted after the Bar Kokhba revolt , Judah could not have included discussion of Hanukkah, which commemorates the Jewish revolt against the Seleucid Empire (the Romans would not have tolerated this overt nationalism). Similarly, there were then several decrees in place aimed at suppressing outward signs of national identity, including decrees against wearing tefillin and tzitzit; as conversion to Judaism

3818-484: The Mishnah was vocalized by Hanoch Yelon , who made careful eclectic use of both medieval manuscripts and current oral traditions of pronunciation from Jewish communities all over the world. The Albeck edition includes an introduction by Yelon detailing his eclectic method. Two institutes at the Hebrew University in Jerusalem have collected major oral archives which hold extensive recordings of Jews chanting

3901-519: The Mishnah-only tradition is always the more authentic, or that it represents a "Palestinian" as against a "Babylonian" tradition. Manuscripts from the Cairo Geniza , or citations in other works, may support either type of reading or other readings altogether. Complete manuscripts (mss.) bolded . The earliest extant material witness to rabbinic literature of any kind is dating to the 6th–7th centuries CE, see Mosaic of Rehob . The Literature of

3984-462: The Mishnah. The Mishnah also quotes the Torah for principles not associated with law , but just as practical advice, even at times for humor or as guidance for understanding historical debates. Some Jews do not accept the codification of the oral law at all. Karaite Judaism , for example, recognises only the Tanakh as authoritative in Halakha (Jewish religious law ) and theology . It rejects

4067-402: The Mishnah. These include the laws of tzitzit , tefillin (phylacteries), mezuzot , the holiday of Hanukkah , and the laws of conversion to Judaism . These were later discussed in the minor tractates . Nissim ben Jacob 's Hakdamah Le'mafteach Hatalmud argued that it was unnecessary for "Judah the Prince" to discuss them as many of these laws were so well known. Margolies suggests that as

4150-699: The Oral Torah ( Hebrew : תורה שבעל-פה ) was given to Moses with the Torah at Mount Sinai or Mount Horeb as an exposition to the latter. The accumulated traditions of the Oral Law, expounded by scholars in each generation from Moses onward, is considered as the necessary basis for the interpretation, and often for the reading, of the Written Law. Jews sometimes refer to this as the Masorah (Hebrew: מסורה ), roughly translated as tradition, though that word

4233-533: The Prince recorded the Mishnah in writing or established it as an oral text for memorisation. The most important early account of its composition, the Iggeret Rav Sherira Gaon (Epistle of Rabbi Sherira Gaon) is ambiguous on the point, although the Spanish recension leans to the theory that the Mishnah was written. However, the Talmud records that, in every study session, there was a person called

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4316-615: The Prince went through the tractates, the Mishnah was set forth, but throughout his life some parts were updated as new information came to light. Because of the proliferation of earlier versions, it was deemed too hard to retract anything already released, and therefore a second version of certain laws were released. The Talmud refers to these differing versions as Mishnah Rishonah ("First Mishnah") and Mishnah Acharonah ("Last Mishnah"). David Zvi Hoffmann suggests that Mishnah Rishonah actually refers to texts from earlier Sages upon which Rebbi based his Mishnah. The Talmud records

4399-430: The Sabbath, 2:2–6 = Tosefta 2:2 (abbreviated). The continuation of the laws of 2:1 concerning witnesses (2:7, 8), and the questioning of witnesses, and the sanctification of the months are entirely lacking in the Tosefta. Historical data concerning Gamaliel and the dispute with Joshua, 2:8–9 = Tosefta 2:3 (a mere final teaching). Continuation of the laws of 2:7 concerning witnesses, 3:1 = Tosefta 3:1, 2. Regulations regarding

4482-582: The Talmud Yerushalmi and the Talmud Bavli, and in variances of medieval manuscripts and early editions of the Mishnah. The best known examples of these differences is found in J.N.Epstein's Introduction to the Text of the Mishnah (1948). Epstein has also concluded that the period of the Amoraim was one of further deliberate changes to the text of the Mishnah, which he views as attempts to return

4565-557: The Temple in Jerusalem. These readings are usually omitted by Conservative Jews, and are always omitted by Reform Jews. Pittum ha-ketoret is followed by the Rabbi's Kaddish (in the Western Ashkenazic rite, a Mourner's Kaddish is recited instead), the Aleinu , followed in most communities by a Mourner's Kaddish. Some communities conclude with the reading of Anim Zemirot , Shir Hayichud ,

4648-449: The Vilna edition, the text cited line by line in the Gemara often preserves important variants, which sometimes reflect the readings of older manuscripts. The nearest approach to a critical edition is that of Hanoch Albeck . There is also an edition by Yosef Qafiḥ of the Mishnah together with the commentary of Maimonides , which compares the base text used by Maimonides with the Napoli and Vilna editions and other sources. The Mishnah

4731-436: The accepted law. There are also references to the "Mishnah of Rabbi Akiva ", suggesting a still earlier collection; on the other hand, these references may simply mean his teachings in general. Another possibility is that Rabbi Akiva and Rabbi Meir established the divisions and order of subjects in the Mishnah, making them the authors of a school curriculum rather than of a book. Authorities are divided on whether Rabbi Judah

4814-462: The attacks of the Sadducees ; they must be provided with food, for witnesses were bound to journey even on the Sabbath (1:9). Others went along to identify the unknown (2:1). In olden times bonfire -signals on the mountains announced to all as far as Babylon that the month had been sanctified. The custom of having witnesses and messengers was introduced after the Sadducees had attempted to practice deception (2:2–4). The large court called Bet Ya'azeḳ

4897-411: The basis of the Sephardic tradition for recitation. As well as being printed on its own, the Mishnah is included in all editions of the Babylonian and Jerusalem Talmuds. Each paragraph is printed on its own, and followed by the relevant Gemara discussion. However, that discussion itself often cites the Mishnah line by line. While the text printed in paragraph form has generally been standardized to follow

4980-568: The beginning of the 3rd century CE. Modern authors who have provided examples of these changes include J.N. Epstein and S. Friedman. Following Judah the Prince's redaction there remained a number of different versions of the Mishnah in circulation. The Mishnah used in the Babylonian rabbinic community differing markedly from that used in the Palestinian one. Indeed within these rabbinic communities themselves there are indications of different versions being used for study. These differences are shown in divergent citations of individual Mishnah passages in

5063-416: The codification of the Oral Torah in the Mishnah and Talmud and subsequent works of mainstream Rabbinic Judaism which maintain that the Talmud is an authoritative interpretation of the Torah . Karaites maintain that all of the divine commandments handed down to Moses by God were recorded in the written Torah without additional Oral Law or explanation. As a result, Karaite Jews do not accept as binding

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5146-440: The day (when the day is divided up into twelve-hour parts); however, it is proper to begin musaf before 6.5 relative hours, because after this time there is a doubt as to whether Musaf of Mincha should be recited first. If one did not recite it by this time, it is permissible to recite it for the remainder of the day; one who deliberately does this is called a "sinner". Traditionally, it is recited immediately following Shacharit as

5229-418: The end of the central Mussaf blessing, one requests 12 things from God ("goodness, blessing, rejoicing, happiness, redemption..."), corresponding to the 12 months of the year. During Hebrew calendar leap years , a 13th request is made (" atonement of willful sin"). In the Western Ashkenazic rite, the 13th request is recited only on Rosh Chodesh of Second Adar, the 13th month of the year. On most days Mussaf

5312-437: The exception of Zeraim), tractates are arranged from biggest (in number of chapters) to smallest. The Babylonian Talmud ( Hagiga 14a ) states that there were either six hundred or seven hundred orders of the Mishnah. The Mishnah was divided into six thematic sections by its author, Judah HaNasi. There is also a tradition that Ezra the scribe dictated from memory not only the 24 books of the Tanakh but 60 esoteric books. It

5395-435: The first and second centuries CE. Judah ha-Nasi is credited with the final redaction and publication of the Mishnah, although there have been a few additions since his time: those passages that cite him or his grandson ( Judah II ), and the end of tractate Sotah (which refers to the period after Judah's death). In addition to redacting the Mishnah, Judah and his court also ruled on which opinions should be followed, although

5478-444: The future (4:5), and of the leader in prayer and his relation to the teki'ah (4:6); descriptions of the festival are given in reference to the shofar (4:7); then follows the order of the traditional trumpet-sounds (4:8); and remarks on the duties of the leader in prayer and of the congregation close the treatise (4:9). Curious as is the order of subjects followed in this treatise, in which several mishnaic sources have been combined,

5561-634: The late 19th century Vilna edition, which is the basis of the editions now used by the religious public. Vocalized editions were published in Italy, culminating in the edition of David ben Solomon Altaras , publ. Venice 1737. The Altaras edition was republished in Mantua in 1777, in Pisa in 1797 and 1810 and in Livorno in many editions from 1823 until 1936: reprints of the vocalized Livorno editions were published in Israel in 1913, 1962, 1968 and 1976. These editions show some textual variants by bracketing doubtful words and passages, though they do not attempt detailed textual criticism. The Livorno editions are

5644-433: The moon is visible to every one ( 1:5 ); Gamliel even sent on the Sabbath for forty pairs of witnesses from a distance (1:6); when father and son (who as relatives may otherwise not witness together) behold the new moon they must set out for the beth din (1:7), since they do not absolutely belong to those that are legally unfit for this purpose (1:8). The weak and sick are borne on litters, and are protected against

5727-545: The oral traditions by example, presenting actual cases being brought to judgment, usually along with (i) the debate on the matter, and (ii) the judgment that was given by a notable rabbi based on halakha , mitzvot , and spirit of the teaching ("Torah") that guided his decision. In this way, the Mishnah brings to everyday reality the practice of the 613 Commandments presented in the Torah and aims to cover all aspects of human living, serve as an example for future judgments, and, most important, demonstrate pragmatic exercise of

5810-411: The points of view of many different people. Yet, sketchy biographies of the Mishnaic sages can often be constructed with historical detail from Talmudic and Midrashic sources. According to the Encyclopaedia Judaica (Second Edition), it is accepted that Judah the Prince added, deleted, and rewrote his source material during the process of redacting the Mishnah between the ending of the second century and

5893-417: The rulings do not always appear in the text. Most of the Mishnah is related without attribution ( stam ). This usually indicates that many sages taught so, or that Judah the Prince ruled so. The halakhic ruling usually follows that view. Sometimes, however, it appears to be the opinion of a single sage, and the view of the sages collectively ( Hebrew : חכמים , hachamim ) is given separately. As Judah

5976-465: The second day of Passover (4:2); he extended the time for examining witnesses until the evening, and had them come to Yavneh even in the absence of the av bet din (4:3). The Mishnah then discusses of the order of Rosh Hashanah Mussaf prayers (4:4); of the succession of the Malkhuyot , Zikhronot , and Shofarot ; of the Bible verses concerning the kingdom of God, Providence, and the trumpet-call of

6059-484: The shofar and its use, 3:2–5 = Tosefta 3:3–6a. Aggadic teaching on devotion = Tosefta 3:6b. Final remarks on the shofar and on its obligations, 3:6–end = Tosefta 4:1. Ordinances of Johanan ben Zakkai concerning Rosh ha-Shanah and the Sabbath, and other matters = Tosefta 4:2. Order of worship, 4:5–end = Tosefta 4:4–end. Mishnah 2:7 seems to have been transposed according to Tosefta 4:3, but it belongs there according to its contents. In quoting many of Gamliel's ordinances

6142-476: The synagogue and listen to Mussaf, but not recite it, as the prayer might be considered a "blessing in vain" as they are not required to recite it. However, other Sephardi authorities permitted women to recite Mussaf. On High Holidays , women are required to recite Mussaf and Ne'ila . The verses recited during the Mussaf Amidah (which are also read for the Maftir on the corresponding days) are all derived from

6225-698: The text to what was regarded as its original form. These lessened over time, as the text of the Mishnah became more and more regarded as authoritative. Many modern historical scholars have focused on the timing and the formation of the Mishnah. A vital question is whether it is composed of sources which date from its editor's lifetime, and to what extent is it composed of earlier, or later sources. Are Mishnaic disputes distinguishable along theological or communal lines, and in what ways do different sections derive from different schools of thought within early Judaism? Can these early sources be identified, and if so, how? In response to these questions, modern scholars have adopted

6308-469: The war with the Amalekites (3:8). Deaf-mutes, insane, and children are legally unfit for blowing the shofar. Johanan ben Zakkai established that the shofar be blown at Yavneh and the surrounding places even if the festival fell on Shabbat, while at one time this was done only in the Temple (4:1); he also fixed the lulav outside of the Temple for seven days, and forbade the eating of new grain on

6391-569: The written collections of the oral tradition in the Midrash or Talmud. The Karaites comprised a significant portion of the world Jewish population in the 10th and 11th centuries CE, and remain extant, although they currently number in the thousands. The rabbis who contributed to the Mishnah are known as the Tannaim , of whom approximately 120 are known. The period during which the Mishnah was assembled spanned about 130 years, or five generations, in

6474-578: Was redacted by Judah ha-Nasi probably in Beit Shearim or Sepphoris between the ending of the second century CE and the beginning of the third century in a time when the persecution of Jews and the passage of time raised the possibility that the details of the oral traditions of the Pharisees from the Second Temple period (516 BCE – 70 CE) would be forgotten. Most of the Mishnah

6557-656: Was against Roman law, Judah would not have discussed this. David Zvi Hoffmann suggests that there existed ancient texts analogous to the present-day Shulchan Aruch that discussed the basic laws of day to day living and it was therefore not necessary to focus on these laws in the Mishnah. Rabbinic commentary, debate and analysis on the Mishnah from the next four centuries, done in the Land of Israel and in Babylonia , were eventually redacted and compiled as well. In themselves they are known as Gemara . The books which set out

6640-480: Was and still is traditionally studied through recitation (out loud). Jewish communities around the world preserved local melodies for chanting the Mishnah, and distinctive ways of pronouncing its words. Many medieval manuscripts of the Mishnah are vowelized, and some of these, especially some fragments found in the Genizah , are partially annotated with Tiberian cantillation marks. Today, many communities have

6723-507: Was felt that the details of the oral traditions of the Pharisees from the Second Temple period (530s BCE / 3230s AM – 70 CE/ 3830 AM) would be forgotten, so the justification was found to have these oral laws transcribed. Over time, different traditions of the Oral Law came into being, raising problems of interpretation. According to the Mevo Hatalmud , many rulings were given in a specific context but would be taken out of it, or

6806-493: Was the assembly-place for the witnesses (2:5); bountiful repasts awaited them, and dispensations from the Law were granted to them (2:6); the first pair of witnesses was questioned separately concerning the appearance of the moon, but all other witnesses were questioned at least cursorily. The Mishnah makes the point that all witnesses must be made to feel their testimony is valued to ensure witnesses continue to come to courts (2:6). Then

6889-515: Was written in Judeo-Arabic and thus inaccessible to many Jewish communities. Dedicated Mishnah study grew vastly in popularity beginning in the late 16th century, due to the kabbalistic emphasis on Mishnah study and as a reaction against the methods of pilpul ; it was aided by the spread of Bertinoro's accessible Hebrew Mishnah commentary around this time. Commentaries by Rishonim : Mussaf Mussaf (also spelled Musaf or Musof )

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