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

However, the Talmud records that, in every study session, there was a person called the tanna appointed to recite the Mishnah passage under discussion.

The Jerusalem Talmud records that itrium, a kind of boiled dough, was common in Palestine from the 3rd to 5th centuries AD, A dictionary compiled by the 9th century Arab physician and lexicographer Isho bar Ali defines itriyya, the Arabic cognate, as string-like shapes made of semolina and dried before cooking.

The Babylonian Talmud records the opinions of the rabbis of Israel as well as of those of Babylonia, while the Jerusalem Talmud only seldom cites the Babylonian rabbis.

The Talmud records Rabbi Eleazar b. Simeon condemning the Samaritan scribes: " You have falsified your Pentateuch ... and you have not profited aught by it.

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.

Although the Talmud records the arguments and positions of the school of Shammai, the teachings of the school of Hillel were ultimately taken as authoritative.

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 Jerusalem Talmud records that itrium, a kind of boiled dough, was common in Palestine from the 3rd to 5th centuries AD, Arabs adapted noodles for long journeys in the 5th century, the first written record of dry pasta.

The Talmud records the following Baraita on this topic:

The Babylonian Talmud records the opinions of the rabbis of Israel as well as of those of Babylonia, while the Jerusalem Talmud only seldom cites the Babylonian rabbis.

After his conversion, the Talmud records a story of how the Roman emperor tried to have Onkelos arrested ( Avodah Zarah 11a ).

The Talmud records that after his death, he was eulogized for seven days.

The Talmud ( Shabbat 135A ) records a discussion of whether the importance of this letting of blood supersedes Shabbat, on which only a boy who was born the previous Shabbat can be circumcised.

These spiraled inscriptions are among the few existing records of female voices during the time and place of the Babylonian 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.

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 ).

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.

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.

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 Talmud expounds a Beraita ( oral tradition ) which illuminates the manner in which the Kohen Gadol ( High Priest ) is to sprinkle the blood of the bull-offering towards the Parochet ( Curtain ) separating the Hekhal ( sanctuary ) from the Kodesh Hakodashim ( Holy of Holies ):

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.

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.

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.

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

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 ).

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.

* Some scholars hold that there has been extensive editorial reshaping of the stories and statements within the Mishnah ( and later, in the Talmud.

* Some scholars hold that many or most of the statements and events described in the Mishnah and Talmud usually occurred more or less as described, and that they can be used as serious sources of historical study.

Although some direct commentaries on particular treatises are extant, our main knowledge of Gaonic era Talmud scholarship comes from statements embedded in Geonic responsa that shed light on Talmudic passages: these are arranged in the order of the Talmud in Levin's Otzar ha-Geonim.

One of the main goals of the Tosafot is to explain and interpret contradictory statements in the Talmud.

In the early medieval era, Rashi concluded that some statements in the extant text of the Talmud were insertions from later editors.

The teachings regarding Messianic redemption are based almost entirely on statements of the Bible and the Talmud, the definite year of salvation being fixed by an interpretation of well-known passages in the Book of Daniel.

R. T. France and separately Edgar V. McKnight state that the divergence of the Talmud statements from the Christian accounts and their negative nature indicate that they are about a person who existed.

While other scholars had also treated the Talmud as a multi-layered work, Halivni's innovation ( primarily in the second volume of his Mekorot u-Mesorot ) was to distinguish between the onymous statements, which are generally succinct Halachic rulings or inquiries attributed to known Amoraim, and the anonymous statements, characterised by a much longer analysis often consisting of lengthy dialectic discussion, which he attributed to the later authors-" Stamma ' im " ( or Savora ' im ).