That method takes the Mishnah of Judah ha-Nasi as a text or foundation, adding to it the other tannaitic traditions, and deriving from all of them the theoretical explanations and practical applications of the religious Law.

eu: Judah ha-Nasi

The foundations of this process of analysis were laid by Rab, a disciple of Rabbi Judah ha-Nasi.

* Rabbi Yehudah ha-Nasi or Judah haNasi, Talmudic scholar ( according to Jewish tradition, he was born the same day Rabbi Akiva died a martyr's death )

* Jewish Eretz Yisraeli scholar Judah ha-Nasi compiles tracts of the Mishnah, beginning the creation of Talmudic law.

But at the same time it is fair to consider the Mishnah of Judah ha-Nasi ( called simply " the Mishnah ") as derived from the school of Akiva ; and the majority of halakic Midrashim now extant are also to be thus credited.

Compassion for the brute is declared to have been the merit of Moses which made him the shepherd of his people ( Exodus Rabbah 2 ), while Judah ha-Nasi saw in his own ailment the punishment for having once failed to show compassion for a frightened calf.

Further, the term tosafot was not applied for the first time to the glosses of Rashi's continuators, but to the Tosefta, the additions to the Mishnah compiled by Judah ha-Nasi I. Tosefta is a Babylonian term, which in Jerusalem writings is replaced by tosafot.

There he is variously called " Judah ," " Judah Nesi ' ah " (= " ha-Nasi "), and occasionally " Rabbi " like his grandfather, Judah I.

Another hakham mentioned by name was Simon, the son of Judah ha-Nasi I, who after the death of his father officiated as hakham with his elder brother, the nasi.

On his return to Nehardea he studied under Levi b. Sisi, who was in Babylon before the death of Judah ha-Nasi ( see A. Krochmal in " He-Ḥaluẓ ," i. 69 ), and who exerted a great influence on Samuel's development.

According to an account in the Talmud ( B. M. 85b ), which Rapoport declares to be a later addition ("' Erek Millin ," pp. 10, 222 ), but which may have some basis in fact, Samuel is said to have cured R. Judah ha-Nasi I of an affliction of the eyes.

After having acquired a great store of knowledge in the Land of Israel, his studies there including the Mishnah edited by R. Judah ha-Nasi as well as the other collections of traditional lore, Samuel left the Holy Land, probably with his father, and returned to his native city.

According to the Talmud, Resh Lakish, like Yochanan, ascribed his knowledge of the Torah to his good fortune in having been privileged to see the patriarch Judah ha-Nasi ( Yer.

He had a close friendship with " Antoninus ", possibly Antoninus Pius, who would consult Rabbi Judah on various worldly and spiritual matters.

David, who was accepted as king by Judah alone, was meanwhile reigning at Hebron, and for some time war was carried on between the two parties.

# Abijah ( queen ), the daughter of Zechariah ( 2 Chronicles 29: 1 ), who married King Ahaz of Judah.

# Abijah ( king ) of the Kingdom of Judah, also known as Abijam ( אבים ' aḄiYaM " My Father is Yam "), who was son of Rehoboam and succeeded him on the throne of Judah.

His father, Aibo, was a brother of Chiyya, who lived in Palestine, and was a highly esteemed scholar in the collegiate circle of the patriarch Judah I.

However, it is also possible to divide the book into three parts rather than four by combining the sections treating David and Solomon, since they both ruled over a combined Judah and Israel, unlike the last section that contains the chronicle of the Davidic kings who ruled the Kingdom of Judah alone.

Letter of Artaxerxes to Ezra ( Artaxerxes ' rescript ): King Artaxerxes is moved by God to commission Ezra " to inquire about Judah and Jerusalem with regard to the Law of your God " and to " appoint magistrates and judges to administer justice to all the people of Trans-Euphrates — all who know the laws of your God.

It is difficult to describe the parties and politics of Judah in this period because of the lack of historical source, but there seem to have been three important groups involved: the returnees from the exile who claimed the reconstruction with the support of Cyrus I ; " the adversaries of Judah and Benjamin "; and a third group, " people of the land ," who seem to be local opposition against the returnees building the Temple in Jerusalem.

It derives its name from, and records the visions of, Jeremiah, who lived in Jerusalem in the late 7th and early 6th centuries BC during the time of king Josiah and the fall of the Kingdom of Judah to the Babylonians, and who subsequently went into exile in Egypt.

According to the book, the Prophet Jeremiah was a son of a priest from Anatot in the land of Benjamin, who lived in the last years of the Kingdom of Judah just prior to, during, and immediately after the siege of Jerusalem, culminating in the destruction of Solomon's Temple and the raiding of the city by Nebuchadnezzar of Babylon.

As a consequence of Solomon's failure to stamp out the worship of gods other than Yahweh, the kingdom of David is split in two in the reign of his own son Rehoboam, who becomes the first to reign over the kingdom of Judah.

In Esther 2: 5 – 6, either Mordecai or his great-grandfather Kish is identified as having been exiled from Jerusalem to Babylon by King Nebuchadnezzar in 597 BCE: " Mordecai son of Jair, the son of Shimei, the son of Kish, who had been carried into exile from Jerusalem by Nebuchadnezzar king of Babylon, among those taken captive with Jeconiah king of Judah.

By the time Esther was written, the foreign power visible on the horizon as a future threat to Judah was the Macedonians of Alexander the Great, who defeated the Persian empire about 150 years after the time of the story of Esther ; the Septuagint version noticeably calls Haman a " bully " ( βουγαῖον ) where the Hebrew text describes him as an Agagite.

This theological viewpoint was also widespread among Judah ’ s neighbors of differing religions who believed the destruction of a particular city could be attributed to the city ’ s deity who was punishing the city for some communal sin or wrongdoing.

Deane and J. R. Thomson write this valid conclusion, “ The Book of Obadiah is occupied with one subject – the punishment of Edom for its cruel and unbrotherly love conduct towards Judah ...” One can link this idea of punishment to one of the major prophets “ Ezekiel ” who “... interprets the exile to Babylon and the destruction of Jerusalem as deserved punishments for the sins of those who themselves committed them .” Verses 3-7 in Obadiah explain to the reader the reason for the punishment theme, “ Confidence in one ’ s power, intelligence, allies, or the topographical features of one ’ s territory is often mentioned as an attribute of those who foolishly confront the Lord and are consequently punished .” Although destruction is vital to understanding Obadiah, it is of note to understand the destruction being a consequence of action.

The first stage was the collection and arrangement of some spoken sayings of the historical Micah ( the material in chapters 1-3 ), in which the prophet attacks those who build estates through oppression and depicts the Assyrian invasion of Judah as Yahweh's punishment on the kingdom's corrupt rulers, including a prophecy that the Temple will be destroyed.

On the restoration of order in the Land of Israel, Usha became the seat of the academy and Judah spent his youth there.

As it is with all nations that rise up against the kingdom of God, even Israel and Judah will not be exempt from the judgment of God because of their idolatry and unjust ways.

The first 39 chapters prophesy doom for a sinful Judah and for all the nations of the world that oppose God, while the last 27 prophesy the restoration of the nation of Israel and a new creation in God's glorious future kingdom ; this section includes the Songs of the Suffering Servant, four separate passages referring to the nation of Israel, interpreted by Christians as prefiguring the coming of Jesus Christ.

The theological bias is seen in the way it judges each king of Israel on the basis of whether he recognises the authority of the temple in Jerusalem ( none do, and therefore all are " evil "), and each king of Judah on the basis of whether he destroys the " high places " ( rivals to the Temple in Jerusalem ); it gives only passing mention to important and successful kings like Omri and Jeroboam II and totally ignores one of the most significant events in ancient Israel's history, the battle of Qarqar.

Assyria lasted a few more years after the loss of its fortress, but attempts by Egyptian Pharaoh Neco II to rally the Assyrians failed due to opposition from king Josiah of Judah, and it seemed to be all over by 609 BC.

This coming judgment will affect all of the nations, including the author ’ s own nation of Judah where God is understood to reside.

Francis William Newman expressed the critical view common in the early 19th Century, that if the Hittites existed at all " no Hittite king could have compared in power to the King of Judah ...".

The Hasmonean kingdom was a conscious attempt to revive the Judah described in the Bible: a Jewish monarchy ruled from Jerusalem and stretching over all the territories once ruled by David and Solomon.

He is one of the few kings praised so highly as to have “ trusted in the Lord the God of Israel ; so that there was no one like him among all the kings of Judah after him, or among those who were before him ” ().

The judgment of the Lord will descend on Judah and Jerusalem as a punishment for the awful degeneracy in religious life ( 1: 4-7a ); it will extend to all classes of the people ( 1: 7b-13 ), and will be attended with all the horrors of a frightful catastrophe ( 1: 14-18 ); therefore, repent and seek the Lord ( 2: 1-3 ).

According to the Books of Chronicles chapter 9 line 2, the Israelites, who took part in The Return to Zion are from the Tribe of Judah alongside the Tribe of Simeon that was absorbed into it, the Tribe of Benjamin, the Tribe of Levi ( Levites and Priests ) alongside the tribes of Ephraim and Manasseh, which according to the Book of Kings 2 Chapter 7 were exiled by the Assyrians ( The Biblical scholars Umberto Cassuto and Elia Samuele Artom claim these two tribes ' names to be a reference to the remant of all Ten Tribes that was not exiled and absorbed into the Judean population ).

Then shall the cities of Judah and inhabitants of Jerusalem go and cry to the gods to whom they offer incense: but they shall not save them at all in the time of their trouble.

In 2 Kings 14: 21 – 22: " And all the people of Judah took Azariah, who was sixteen years old, and made him king in the room of his father Amaziah.

R. Gershom, his brother Machir, Joseph ben Samuel Bonfils ( Tob ' Elem ) of Limoges, R. Tam ( Jacob ben Meïr ), Menahem ben Perez of Joigny, Perez ben Elijah of Corbeil, Judah of Paris, Meïr Spira, and R. Meïr of Rothenburg made Masoretic compilations, or additions to the subject, which are all more or less frequently referred to in the marginal glosses of Biblical codices and in the works of Hebrew grammarians.

According to the text, once back at Ziklag, David sent portions of the spoil to the various community leaders within Judah ; the text gives a list of the locations of the recipients, but they are all just within the Negev.

(, ) On hearing this news, all the Jews that were in Moab, Ammon, Edom, and in other countries returned to Judah.

Accession counting was the rule for most, but not all, of the kings of Judah, whereas " non-accession " counting was the rule for most, but not all, of the kings of Israel.

* The son of Ishmael, " the ruler of the house of Judah in all the king's matters " ( 2 Chr.

Levi was scattered throughout all of Israel whereas Simeon was scattered in towns only within Judah.

As part of the kingdom of Judah, whatever remained of Simeon was ultimately subjected to the Babylonian captivity ; when the captivity ended, all remaining distinctions between Simeon and the other tribes in the kingdom of Judah had been lost in favour of a common identity as Jews.