The Talmud has two components: the Mishnah ( Hebrew: משנה, c. 200 CE ), the first written compendium of Judaism's Oral Law, and the Gemara ( c. 500 CE ), an elucidation of the Mishnah and related Tannaitic writings that often ventures onto other subjects and expounds broadly on the Hebrew Bible.

Unlike many other musar books, which are ordered the authors ' own lists of character traits, Luzzato builds his work on a Beraita ( quoted in many places, including ( Bablylonian Talmud, Avodah Zarah 20b )) in the name of the sage Pinchas ben-Yair, whose list goes in order of accomplishment:

The primary source for the institution of Birkat Hachama is a Beraita mentioned in the Talmud:

All Orthodox authorities, however, agree that only later Rabbinical interpretations are subject to reconsideration, and hold that core sources of Divine written and oral law, such as the Torah the Mishnah and the Talmud, cannot be overridden.

Halakha, the rabbinic Jewish way of life, then, is based on a combined reading of the Torah, and the oral tradition-the Mishnah, the halakhic Midrash, the Talmud and its commentaries.

According to Rabbinic tradition, all valid interpretations of the written Torah were revealed to Moses at Sinai in oral form, and handed down from teacher to pupil ( The oral revelation is in effect coextensive with the Talmud itself ).

Their details and practical application, however, is set down in the oral law ( eventually codified in the Mishnah and Talmud ) and elaborated on in the later rabbinical literature.

It was redacted 220 CE by Rabbi Yehudah haNasi when, according to the Talmud, the persecution of the Jews and the passage of time raised the possibility that the details of the oral traditions dating from Pharisaic times ( 536 BCE – 70 CE ) would be forgotten.

It is unclear, according to J. Sussman ( Mehqerei Talmud III ), whether there was any writing connected to the Oral Law, or whether it was entirely oral.

There is a wealth of stories and additional information about Moses in the Jewish apocrypha and in the genre of rabbinical exegesis known as Midrash, as well as in the primary works of the Jewish oral law, the Mishnah and the Talmud.

Orthodox Judaism, as it exists today, is an outgrowth that claims to extend from the time of Moses, to the time of the Mishnah and Talmud, through the development of oral law and rabbinic literature, until the present time.

From his teachers, Rashi imbibed the oral traditions pertaining to the Talmud as they had been passed down for centuries, as well as an understanding of the Talmud's unique logic and form of argument.

The term " Torah " is therefore also used in the general sense to include both Judaism's written law and oral law, serving to encompass the entire spectrum of authoritative Jewish religious teachings throughout history, including the Mishnah, the Talmud, the Midrash and more, and the inaccurate rendering of " Torah " as " Law " may be an obstacle to " understanding the ideal that is summed up in the term talmud torah ( תלמוד תורה, " study of Torah ").

Another theory as to the authorship of the Zohar is that it was transmitted like the Talmud before it was transcribed: as an oral tradition reapplied to changing conditions and eventually recorded.

Most Messianic congregations and synagogues can be said to believe that the oral traditions are subservient to the Written Torah, and where there is a conflict between the Torah and the Talmud, the plain interpretation of the Written Torah take precedence.

They also believed that as many parts of the Torah, specifically the laws and commandments, are written in unspecific terms, Moses also received an interpretation of the Torah that was transmitted through the generations in oral form till it was finally put in writing in the Mishnah and later, in greater detail, the Talmud.

Among Orthodox Jews it is used for books both of the Tanakh, the oral law ( Mishnah and Talmud ) or any work of Rabbinic literature.

It is the Talmud, the authoritative oral tradition for Rabbinic Judaism, which explains what are to be bound to the body and the form of tefillin.

Halakha (; literally " walking "), the rabbinic Jewish way of life is based on a combined reading of the Torah, and the oral tradition, including the Mishnah, the halakhic Midrash, the Talmud, and its commentaries.

The following verses, commonly referred to by the first word of the verse immediately following the Shema as the V ' ahavta, or in Classical Hebrew W ' ahav ' ta meaning " And you shall love ...", contain the commands to love God ( the Talmud emphasizes that you will, at some point, whether you choose to or not therefore " shall " future tense, love God ), with all one's heart, soul, and might ; then the verse goes on to remind you to remember all commandments and " teach them diligently to your children and speak of them when you sit down and when you walk, when you lie down and when you rise " ( Deut 6: 7 ); to recite the words of God when retiring or rising ; to bind those words " on thy arm and thy head " ( classically Jewish oral tradition interprets as tefillin ), and to inscribe them on the door-posts of your house and on your gates ( referring to mezuzah ).

The work was mainly written as a defence of Rabbinic Judaism against the views of the Karaites, who rejected the oral law ( Mishna and Talmud ).

Modern mainstream Judaism is based on a combination of the Hebrew Bible and Jewish oral law, which includes the Mishnah and Gemarrah ( together comprising the Talmud ) in addition to other rabbinic commentaries ; this oral law further specifies regulations for ritual purity, including obligations relating to excretory functions, meals, and waking.

The third essay is devoted to the refutation of the teachings of Karaism and to the history of the development of the oral tradition, the Talmud.

The Tannaim, as teachers of the Oral Law, were direct transmitters of an oral tradition passed from teacher to student that was written and codified as the basis for the Mishnah, Tosefta, and tannaitic teachings of the Talmud.

The Jewish view of the Bible is discerned through Judaism's oral law, which is recorded in various works of rabbinic literature, such as the Mishnah and Talmud.

Although there is no reference to reincarnation in the Talmud or any prior writings, according to rabbis such as Rabbi Avraham Arieh Trugman, reincarnation is recognized as being part and parcel of Jewish tradition.

The Talmud records the tradition that Judah haNasi was buried in the necropolis of Beit She ' arim, in the Lower Galilee.

The Talmud records a tradition that unattributed statements of the law represent the views of Rabbi Meir ( Sanhedrin 86a ), which supports the theory ( recorded by Rav Sherira Gaon in his famous Iggeret ) that he was the author of an earlier collection.

Rashi had no sons and taught the Mishnah and Talmud to his daughters, until they knew it by heart as Jewish tradition teaches, they then transferred their knowledge of original Mishnah commentary to the Ashkenazi men of the next generation.

Rabbinic tradition holds that the people cited in both Talmuds did not have a hand in its writings ; rather, their teachings were edited into a rough form around 450 CE ( Talmud Yerushalmi ) and 550 CE ( Talmud Bavli.

Yiddish is also the academic language of the study of the Talmud according to the tradition of the Lithuanian yeshivas.

Renowned in the Jewish tradition as a sage and a scholar, he is associated with the development of the Mishnah and the Talmud and, as such, one of the most important figures in Jewish history.

The Gemara ( also transliterated Gemora or, less commonly, Gemorra ; from Aramaic גמרא gamar ; literally, " study " or " learning by tradition ") is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah.

The rabbis of the Talmud declared, based upon a rabbinic tradition, that Amoz was the brother of Amaziah ( אמציה ), the king of Judah at that time ( and, as a result, that Isaiah himself was a member of the royal family ).

The Mishna in the beginning of Avot and ( in more detail ) Maimonides in his Introduction to Mishneh Torah records a chain of tradition ( mesorah ) from Moses at Mount Sinai down to R ' Ashi, redactor of the Talmud and last of the Amoraim.

This chain of tradition includes the interpretation of unclear statements in the Bible ( e. g. that the " fruit of a beautiful tree " refers to a citron as opposed to any other fruit ), the methods of textual exegesis ( the disagreements recorded in the Mishna and Talmud generally focus on methods of exegesis ), and Laws with Mosaic authority that cannot be derived from the Biblical text ( these include measurements ( e. g. what amount of an non-kosher food must one eat to be liable ), the amount and order of the scrolls to be placed in the phylacteries, etc.

Some Messianic communities believe that the rabbinic commentaries such as the Mishnah and the Talmud, while historically informative and useful in understanding tradition, are not normative and may not be followed where they differ from the messianic scriptures.

Following the Temple's destruction at the end of the First Jewish Revolt and the displacement to the Galilee of the bulk of the remaining Jewish population in Judea at the end of the Bar Kochva Revolt, Jewish tradition in the Talmud and poems from the period records that the descendants of each priestly watch established a separate residential seat in towns and villages of the Galilee, and maintained this residential pattern for at least several centuries in anticipation of the reconstruction of the Temple and reinstitution of the cycle of priestly courses.

The Rabbinic Sages of the Talmud, for instance, saw no need to philosophically prove the existence of God through independent logic from first principles, like philosophers stemming from the Greek tradition did.

Consequently, the rabbis recognized the need for writing commentaries on the Torah and Talmud and for writing law codes that would allow Jews anywhere in the world to be able to continue living in the Jewish tradition.

Rejecting Talmud and Rabbinic tradition, Karaites took liberty to reinterpret Tanach as they saw fit.

Among the classic texts of Jewish tradition, some Jewish Bible commentators, the Midrash, the Talmud, and mainstream Jewish philosophy utilise revealed approaches.

However, it proved an obstacle to further development when, endowed with the authority of a sacred tradition in the Talmud and in the Midrash ( collections edited subsequently to the Talmud ), it became the sole source for the interpretation of the Bible among later generations.