By Saul Mayzlish, Leon Charney
The authors reached again into background to appreciate the explanations and techniques amazing rabbis and Talmudic students deserted the Holy Land, either bodily and spiritually, to settle in what got here to be referred to as the lands of the Diaspora. This dramatic exodus used to be opposite to the biblical injunction that each one Jews needs to stay within the land of Israel.
The conflict of the 2 Talmuds explains in nice element how the Babylonian students created their very own interpretation of the Torah that grew to take priority over that of the Jerusalem students. This booklet exhibits that each one humans are topic in a variety of how one can energy, glory, and guilt. It used to be strength, glory, and guilt that has effected the culture and scholarship of Judaism for the previous 2,000 years.
The reader learns how those features intertwined in a good method to make Judaism an everlasting and colourful religion.
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Extra resources for Battle of the Two Talmuds: Judaism's Struggle with Power, Glory, & Guilt
One of these newcomers was the bright Rav Kahana, Rav’s student, and others including Rabbi Eleazar ben Pedat, Rav Ami, Rav Asi, and more. Of course all the local scholars considered themselves his pupils as well. However, his closest scholar and friend was Rabbi Simeon ben Lakish, who was known as Resh Lakish. Resh Lakish was born to a poor family in Zippori, ten years after Rabbi Yochanan. In his youth, he was not a Torah student. Instead, forced to make a living (this is mentioned only in the Babylonian Talmud), he joined the people of Lydia, who were known for their archery.
Both their yeshivas developed a study method that dealt with the explanation of the Mishnah, aided by parallel sources from the external mishnayot, looking at the verses from all possible sides. The two large yeshivas concentrated on the study of the Mishnah and its comprehensive research. Naturally there were many differences in their attitudes, and discussions between Rav and Shmuel became foundations for study in that generation and the next one. Such was their influence that the following generation ruled that in financial matters, the halakhah was to be according to the interpretations of Shmuel, and in other matters, according to Rav’s.
In addition, in the last Order, Toharot (purities), there is a gemara for only one tractate, Niddah (menstruation). The amoraim of Babylonia wrote gemarot for these tractates as well, but they were lost because they were not a focus of study. The Jerusalem Talmud has a gemara just for the first four Orders (with small omissions), including the entire Order of Zraim and for forty tractates altogether. In contrast, the Babylonian Talmud does not have a gemara for the Orders Kodashim and Toharot (aside from a few sections), although it seems that they were composed at the time, only to be lost later.