While foreign domination appeared as a common theme to both Babylonia and the Land of Israel, this chapter attempts to illustrate the legal setups of both places during the transitional period between the Mishnah and the Talmud.
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Username Please enter your Username. Password Please enter your Password. Forgot password? The Yerushalmi has Gemara on the first 39 tractates of the Mishnah. Some scholars believe that the differences in the Gemara reflect the different priorities and curricula of Babylonia and of the Land of Israel. Others think that parts of each Gemara have been lost. Citations of the Yerushalmi text usually refer to the text by tractate, chapter, and halakhah.
Thus, Yerushalmi citations also often include a reference to the page and column number a, b, c, or d. In contrast, the Bavli is printed on folio pages, and is referred to by page number and side a or b. These differences result from variations in early printings, and not from choices within the rabbinic communities of Babylonia and the land of Israel.
Medieval sources credit Rabbi Yohanan, a third-century sage, with editing the Yerushalmi. However, the fact that the Yerushalmi quotes many fourth and fifth-century rabbis makes this suggestion impossible. From the identities of the rabbis quoted in the Yerushalmi, and from the historical events mentioned in the text, most contemporary scholars conclude that this Talmud was edited between the end of the fourth century and the beginning of the fifth century CE.
The codification of the Bavli took place about a hundred years later. The discussions of the Bavli and the Yerushalmi reflect the differing concerns of the cultures from which the texts emerged. A comparison of the narrative elements of the two Talmuds suggests that the rabbis of the Yerushalmi had more interaction with non-rabbis—both Jews and non-Jews—than the rabbis of the Bavli did. The Yerushalmi, produced in a place under Hellenistic control, reflects Greek influences, both in its language and in its content.
Traditionally, the Bavli has been considered the more authoritative of the two Talmuds. This privileging of the Bavli reflects the fact that Babylonia was the dominant center of Jewish life from talmudic times through the beginning of the medieval period.
The first codifiers of halakhah Jewish law , based in Baghdad in the eighth through 10th centuries, used the Bavli as the basis of their legal writings. Today, there is renewed interest in studying the Talmud Yerushalmi.
This interest reflects the current academic emphases on tracing the development of the Talmudic text, and on understanding the cultures that produced these texts. Many scholars attempt to learn about the history of the talmudic text by comparing parallel passages in the Bavli and the Yerushalmi. Comparisons between the two Talmuds also yield new information about the relative attitudes and interests of Babylonian and Palestinian rabbis.
The traditional approach to learning Talmud, which emphasized the legal elements of the text, tended to dismiss the Yerushalmi as incomplete and non-authoritative. Today, interest in the literary, cultural and historical aspects of traditional texts has prompted a rediscovery of this Talmud, and a willingness to reconsider its place in the Jewish canon.
The Talmud comprises Gemara and the Mishnah, a code of law on which the Gemara elaborates. Together with the Gemara, it makes up the Talmud. Comprised of the Mishnah and the Gemara, it contains the opinions of thousands of rabbis from different periods in Jewish history. We use cookies to improve your experience on our site and bring you ads that might interest you. Comparing the Two Texts While the Bavli favors multi-part, complex arguments, Yerushalmi discussions rarely include lengthy debate.
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