What is the Talmud?
The Talmud is a collection of two books: Mishna and Gemara.
The Mishna is itself a collection of the Oral Laws and Traditions of the Jewish people. Tradition states that it was compiled in the third century by Rabbi Yehuda Ha-Nasi (Judah the Prince). The Mishna is written in Hebrew, in the Land of Israel, is comprised of six sections, or orders, each of which contains several tractates. The rabbis who wrote the Mishna are called "Tanaim," or teachers.
There are two different Talmuds. A Talmud is technically a combination of Mishna, and then Gemara commenbting on the Mishna. The one that most people refer to when they say "the Talmud" is the Babylonian Talmud. Written after the closing of the Mishna until the 6th century in Babylonia, the Gemara comments on and expands on the Mishna. Its main purpose is to elucidate what the Mishna means and make the Mishna clearer. The Gemara will often cite material composed at the same time of the Mishna but not included in it, such as a Baraita ("outside" teaching) or Tosefta ("additional" teaching), and will attempt to harmonize the variant traditions. The Gemara is primarily written in Aramaic, with some Hebrew.
The Jerusalem or Palestinian Talmud has similar goals to the Babylonian Talmud, but was finished around 100 years earlier, and was written in the land of Israel (most likely around the Galilee, and not Jerusalem). It is also written primarily in Aramaic. Rabbis in both Gemaras are called "Amoraim," or speakers.
The Talmud is a collection of two books: Mishna and Gemara.
The Mishna is itself a collection of the Oral Laws and Traditions of the Jewish people. Tradition states that it was compiled in the third century by Rabbi Yehuda Ha-Nasi (Judah the Prince). The Mishna is written in Hebrew, in the Land of Israel, is comprised of six sections, or orders, each of which contains several tractates. The rabbis who wrote the Mishna are called "Tanaim," or teachers.
There are two different Talmuds. A Talmud is technically a combination of Mishna, and then Gemara commenbting on the Mishna. The one that most people refer to when they say "the Talmud" is the Babylonian Talmud. Written after the closing of the Mishna until the 6th century in Babylonia, the Gemara comments on and expands on the Mishna. Its main purpose is to elucidate what the Mishna means and make the Mishna clearer. The Gemara will often cite material composed at the same time of the Mishna but not included in it, such as a Baraita ("outside" teaching) or Tosefta ("additional" teaching), and will attempt to harmonize the variant traditions. The Gemara is primarily written in Aramaic, with some Hebrew.
The Jerusalem or Palestinian Talmud has similar goals to the Babylonian Talmud, but was finished around 100 years earlier, and was written in the land of Israel (most likely around the Galilee, and not Jerusalem). It is also written primarily in Aramaic. Rabbis in both Gemaras are called "Amoraim," or speakers.
Books of the Talmud
The Talmud follows the order of the Mishna: Six orders, divided into tractates. What follows are the tractates of the Mishna. Bolded tractates are included in the Babylonian Talmud. Italicized tractates are in the Jerusalem Talmud. Bold italicized tractates are in both.
SEDER ZERAIM (Agriculture):
Berakhot (Blessings) * Peah (Corners) * Demai (Doubtful Tithes) * Kilayim (Mixed Kinds) * Shevi'it (Sabbatical Year) * Terumot (Priestly Dues/Food) * Ma'aserot (Tithes) * Ma'aser Sheni (Second Tithes) * Challah (Dough Offering) * Orlah (Restrictions on First Fruits) * Bikkurim (Offering First Fruits)
SEDER MOED (Appointed Times/Holidays):
Shabbat (Shabbat) * Eruvin (Eruvs) * Pesachim (Passover) * Shekalim (Half-Shekel Tax) * Yoma (Yom Kippur) * Sukkah (Sukkot) * Beitzah (Egg/Common Holiday Laws) * Rosh Hashana (Rosh Hashana) * Ta'anit (Fasts) * Megillah (Megillah/Purim) * Moed Katan (Little Festival/Chol HaMoed) * Haggigah (Festival Offerings)
SEDER NASHIM (Women)
Yevamot (Brother's Widow/Levirate Marriage) * Ketubot (Ketubahs) * Nedarim (Vows) * Nazir (Nazirite Laws) * Sotah (Trial of Bitter Waters) * Gittin (Writ of Divorce) * Kiddushin (Engagement)
SEDER NEZIKIN (Damages)
Bava Kamma (The First Gate/Damages and Torts) * Bava Metziah (The Middle Gate/Property Law and Usury) * Bava Batra (The Last Gate/Property Law) * Sanhedrin (Sanhedrin/The Supreme Court) * Makkot (Lashes/Punishments) * Shevuot (Oaths) * Eduyot (Testimonies) * Avodah Zarah (Idol Worship) * Pirkei Avot (Ethics of the Fathers) * Horayot (Decision/Wrongful Decisions)
SEDER KEDOSHIM (Holy Things/Sacrifices)
Zevachim (Sacrifices) * Menahot (Meal Offerings) * Hullin (Ordinary/Kosher Slaughter) * Bekhorot (First Born) * Arakhin (Valuations/Ritual Donations) * Temurah (Exchange) * Keritot (Cutting-off/Special Sins) * Me'ilah (Misuse of [Holy] Property) * Tamid (Daily Offerings) * Middot (Measurements) * Kinnim (Nests/Errors in Bird Offerings)
SEDER TOHOROT (Purities)
Keilim (Vessels) * Oholot (Tents/Impurity via Corpses) * Nega'im (Blemishes/Leprosy) * Parah ([Red] Heifer) * Tohorot (Purities/Lesser Impurities) * Mikvaot (Mikvahs) * Niddah (Menstrual Impurity) * Makshirin (Purifications/Liquid Impurities) * Zavim (Abnormal Discharges) * Tevul Yom (Immersed During the Day) * Yadayim (Hands) * Uktzim (Stems)
The Talmud follows the order of the Mishna: Six orders, divided into tractates. What follows are the tractates of the Mishna. Bolded tractates are included in the Babylonian Talmud. Italicized tractates are in the Jerusalem Talmud. Bold italicized tractates are in both.
SEDER ZERAIM (Agriculture):
Berakhot (Blessings) * Peah (Corners) * Demai (Doubtful Tithes) * Kilayim (Mixed Kinds) * Shevi'it (Sabbatical Year) * Terumot (Priestly Dues/Food) * Ma'aserot (Tithes) * Ma'aser Sheni (Second Tithes) * Challah (Dough Offering) * Orlah (Restrictions on First Fruits) * Bikkurim (Offering First Fruits)
SEDER MOED (Appointed Times/Holidays):
Shabbat (Shabbat) * Eruvin (Eruvs) * Pesachim (Passover) * Shekalim (Half-Shekel Tax) * Yoma (Yom Kippur) * Sukkah (Sukkot) * Beitzah (Egg/Common Holiday Laws) * Rosh Hashana (Rosh Hashana) * Ta'anit (Fasts) * Megillah (Megillah/Purim) * Moed Katan (Little Festival/Chol HaMoed) * Haggigah (Festival Offerings)
SEDER NASHIM (Women)
Yevamot (Brother's Widow/Levirate Marriage) * Ketubot (Ketubahs) * Nedarim (Vows) * Nazir (Nazirite Laws) * Sotah (Trial of Bitter Waters) * Gittin (Writ of Divorce) * Kiddushin (Engagement)
SEDER NEZIKIN (Damages)
Bava Kamma (The First Gate/Damages and Torts) * Bava Metziah (The Middle Gate/Property Law and Usury) * Bava Batra (The Last Gate/Property Law) * Sanhedrin (Sanhedrin/The Supreme Court) * Makkot (Lashes/Punishments) * Shevuot (Oaths) * Eduyot (Testimonies) * Avodah Zarah (Idol Worship) * Pirkei Avot (Ethics of the Fathers) * Horayot (Decision/Wrongful Decisions)
SEDER KEDOSHIM (Holy Things/Sacrifices)
Zevachim (Sacrifices) * Menahot (Meal Offerings) * Hullin (Ordinary/Kosher Slaughter) * Bekhorot (First Born) * Arakhin (Valuations/Ritual Donations) * Temurah (Exchange) * Keritot (Cutting-off/Special Sins) * Me'ilah (Misuse of [Holy] Property) * Tamid (Daily Offerings) * Middot (Measurements) * Kinnim (Nests/Errors in Bird Offerings)
SEDER TOHOROT (Purities)
Keilim (Vessels) * Oholot (Tents/Impurity via Corpses) * Nega'im (Blemishes/Leprosy) * Parah ([Red] Heifer) * Tohorot (Purities/Lesser Impurities) * Mikvaot (Mikvahs) * Niddah (Menstrual Impurity) * Makshirin (Purifications/Liquid Impurities) * Zavim (Abnormal Discharges) * Tevul Yom (Immersed During the Day) * Yadayim (Hands) * Uktzim (Stems)
The Importance of Oral Torah
משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.
אָז לֹא אֵבוֹשׁ, בְּהַבִּיטִי אֶל כָּל מִצְוֹתֶיךָ:
כָּל הַמִּצְווֹת שֶׁנִּתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי – בְּפֵרוּשָׁן נִתְּנוּ, שֶׁנֶּאֱמָר "וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן, וְהַתּוֹרָה וְהַמִּצְוָה" (שמות כד, יב): "תּוֹרָה", זוֹ תּוֹרָה שֶׁבִּכְתָב; וּ"מִצְוָה", זֶה פֵּרוּשָׁהּ. וְצִוָּנוּ לַעֲשׂוֹת הַתּוֹרָה, עַל פִּי הַמִּצְוָה. וּמִצְוָה זוֹ, הִיא הַנִּקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.
כָּל הַמִּצְווֹת שֶׁנִּתְּנוּ לוֹ לְמֹשֶׁה בְּסִינַי – בְּפֵרוּשָׁן נִתְּנוּ, שֶׁנֶּאֱמָר "וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן, וְהַתּוֹרָה וְהַמִּצְוָה" (שמות כד, יב): "תּוֹרָה", זוֹ תּוֹרָה שֶׁבִּכְתָב; וּ"מִצְוָה", זֶה פֵּרוּשָׁהּ. וְצִוָּנוּ לַעֲשׂוֹת הַתּוֹרָה, עַל פִּי הַמִּצְוָה. וּמִצְוָה זוֹ, הִיא הַנִּקְרֵאת תּוֹרָה שֶׁבְּעַל פֶּה.
The Rambam's Introduction to the Mishneh Torah
"In the name of God, Lord of the world" (Genesis 21:33)
"Then I will not be ashamed when I gaze at all Your mitzvot" (Psalms 119:6).
The mitzvot given to Moses at Mount Sinai were all given together with their explanations, as implied by [Exodus 24:12]: "And I will give you the tablets of stone, the Torah, and the mitzvah."
"The Torah" refers to the Written Law; "the mitzvah," to its explanation. [God] commanded us to fulfill "the Torah" according to [the instructions of] "the mitzvah." "The mitzvah" is called the Oral Law.
"In the name of God, Lord of the world" (Genesis 21:33)
"Then I will not be ashamed when I gaze at all Your mitzvot" (Psalms 119:6).
The mitzvot given to Moses at Mount Sinai were all given together with their explanations, as implied by [Exodus 24:12]: "And I will give you the tablets of stone, the Torah, and the mitzvah."
"The Torah" refers to the Written Law; "the mitzvah," to its explanation. [God] commanded us to fulfill "the Torah" according to [the instructions of] "the mitzvah." "The mitzvah" is called the Oral Law.
(יא) כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃ (יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יג) וְלֹא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבׇר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃ {ס}
(11) Surely, this Instruction which I enjoin upon you this day is not too baffling for you, nor is it beyond reach. (12) It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?” (13) Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?” (14) No, the thing is very close to you, in your mouth and in your heart, to observe it.
(ב) לֹֽא־תִהְיֶ֥ה אַחֲרֵֽי־רַבִּ֖ים לְרָעֹ֑ת וְלֹא־תַעֲנֶ֣ה עַל־רִ֗ב לִנְטֹ֛ת אַחֲרֵ֥י רַבִּ֖ים לְהַטֹּֽת׃ (ג) וְדָ֕ל לֹ֥א תֶהְדַּ֖ר בְּרִיבֽוֹ׃ {ס}
(2) You shall neither side with the mighty to do wrong—you shall not give perverse testimony in a dispute so as to pervert it in favor of the mighty— (3) nor shall you show deference to a poor person in a dispute.
תנן התם חתכו חוליות ונתן חול בין חוליא לחוליא ר"א מטהר וחכמים מטמאין
§ Apropos the topic of verbal mistreatment, we learned in a mishna there (Kelim 5:10): If one cut an earthenware oven widthwise into segments, and placed sand between each and every segment, Rabbi Eliezer deems it ritually pure. Because of the sand, its legal status is not that of a complete vessel, and therefore it is not susceptible to ritual impurity. And the Rabbis deem it ritually impure, as it is functionally a complete oven.
וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני אמרו אותו היום הביאו כל טהרות שטיהר ר"א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר"ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו
And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him. After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion? Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me. The Sages said: On that day, the Sages brought all the ritually pure items deemed pure by the ruling of Rabbi Eliezer with regard to the oven and burned them in fire, and the Sages reached a consensus in his regard and ostracized him. And the Sages said: Who will go and inform him of his ostracism? Rabbi Akiva, his beloved disciple, said to them: I will go, lest an unseemly person go and inform him in a callous and offensive manner, and he would thereby destroy the entire world.
Oral Torah in Action
וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ לְמַ֗עַן תִּהְיֶ֛ה תּוֹרַ֥ת ה' בְּפִ֑יךָ כִּ֚י בְּיָ֣ד חֲזָקָ֔ה הוֹצִֽאֲךָ֥ ה' מִמִּצְרָֽיִם׃
“And this shall serve you as a sign on your hand and as a reminder on your forehead —in order that the Teaching of ה' may be in your mouth—that with a mighty hand ה' freed you from Egypt.
לאות על ידך - לפי עומק פשוטו: יהיה לך לזכרון תמיד, כאלו כתוב על ידך. כעין, שימני כחותם על לבך.
לאות על ידך, according to the true meaning: an exhortation that this memory should be with you permanently, as if the subject matter had literally been inscribed on your hand. We find a similar syntax in Song of Songs 8,6 שימי כחותם על לבך, “place it on your heart as if it had been engraved there like a seal,”
ת"ר כיצד סדרן קדש לי והי' כי יביאך מימין שמע והי' אם שמוע משמאל
§ The Sages taught in a baraita: How does one arrange the four passages inside the phylacteries? The passage of: “Sanctify unto Me” (Exodus 13:1–10), and the passage of: “And it shall be when He shall bring you” (Exodus 13:11–16), are placed on the right; the passage of: “Listen, O Israel” (Deuteronomy 6:4–9), and the passage of: “And it shall come to pass, if you shall hearken diligently” (Deuteronomy 11:13–21), are placed on the left.
Relevance on Jewish Thought and Law Today
(מ) וּבַזְּמָן הַזֶּה תָּכְפוּ צָרוֹת יְתֵרוֹת, וְדָחֲקָה שָׁעָה אֶת הַכֹּל, וְאָבְדָה חָכְמַת חֲכָמֵינוּ, וּבִינַת נְבוֹנֵינוּ נִסְתַּתְּרָה; לְפִיכָּךְ אוֹתָן הַפֵּרוּשִׁין וְהַתְּשׁוּבוֹת וְהַהֲלָכוֹת שֶׁחִבְּרוּ הַגְּאוֹנִים, וְרָאוּ שְׁהֶם דְּבָרִים מְבֹאָרִים, נִתְקַשּׁוּ בְּיָמֵינוּ, וְאֵין מֵבִין עִנְיְנֵיהֶם כָּרָאוּי אֵלָא מְעַט בְּמִסְפָּר. וְאֵין צָרִיךְ לוֹמַר, הַתַּלְמוּד עַצְמוֹ: הַבַּבְלִי, וְהַיְּרוּשְׁלְמִי, וְסִפְרָא, וְסִפְרֵי, וְהַתּוֹסֶפְתּוֹת – שְׁהֶן צְרִיכִין דַּעַת רְחָבָה וְנֶפֶשׁ חֲכָמָה וּזְמָן אָרוּךְ, וְאַחַר כָּךְ יִוָּדַע מֵהֶן הַדֶּרֶךְ הַנְּכוֹחָה בַּדְּבָרִים הָאֲסוּרִין וְהַמֻּתָּרִין וּשְׁאָר דִּינֵי תּוֹרָה הֵיאַךְ הִיא.
(מא) וּמִפְּנֵי זֶה נָעַרְתִּי חָצְנִי, אֲנִי מֹשֶׁה בֵּירִבִּי מַיְמוֹן הַסְּפָרַדִּי, וְנִשְׁעַנְתִּי עַל הַצּוּר בָּרוּךְ הוּא, וּבִינוֹתִי בְּכָל אֵלּוּ הַסְּפָרִים; וְרָאִיתִי לְחַבַּר דְּבָרִים הַמִּתְבָּרְרִים מִכָּל אֵלּוּ הַחִבּוּרִין, בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַטָּמֵא וְהַטָּהוֹר עִם שְׁאָר דִּינֵי תּוֹרָה: כֻּלָּן בְּלָשׁוֹן בְּרוּרָה וְדֶרֶךְ קְצָרָה, עַד שֶׁתְּהֶא תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ סְדוּרָה בְּפִי הַכֹּל – בְּלֹא קֻשְׁיָה וְלֹא פֵּרוּק, וְלֹא זֶה אוֹמֵר בְּכֹה וְזֶה אוֹמֵר בְּכֹה, אֵלָא דְּבָרִים בְּרוּרִים קְרוֹבִים נְכוֹנִים, עַל פִּי הַמִּשְׁפָּט אֲשֶׁר יִתְבָּאַר מִכָּל אֵלּוּ הַחִבּוּרִין וְהַפֵּרוּשִׁין הַנִּמְצָאִים מִיְּמוֹת רַבֵּנוּ הַקָּדוֹשׁ וְעַד עַכְשָׁו.
(40) At this time, we have been beset by additional difficulties, everyone feels [financial] pressure, the wisdom of our Sages has become lost, and the comprehension of our men of understanding has become hidden. Therefore, those explanations, laws, and replies which the Geonim composed and considered to be fully explained material have become difficult to grasp in our age, and only a select few comprehend these matters in the proper way. Needless to say, [there is confusion] with regard to the Talmud itself - both the Jerusalem and Babylonian Talmuds - the Sifra, the Sifre, and the Tosefta, for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah.
(41) Therefore, I girded my loins - I, Moses, the son of Maimon, of Spain. I relied upon the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and the permitted, the impure and the pure, and the remainder of the Torah's laws, all in clear and concise terms, so that the entire Oral Law could be organized in each person's mouth without questions or objections. Instead of [arguments], this one claiming such and another such, [this text will allow for] clear and correct statements based on the judgments that result from all the texts and explanations mentioned above, from the days of Rabbenu Hakadosh until the present.
Statement of Principles of the Masorti (Conservative) Movement, 1988
The rabbis of the Mishnah, the Talmud, and midrash recognized that changes had occurred and that they themselves were instituting them. They took pains to justify the legitimacy of rabbis in each generation applying the law in new ways to meet the demands of the time. They pointed out that the Torah itself requires such judicial activity, a mandate which they interpreted broadly to include, at times, even outright revisions of the law.
Each individual cannot be empowered to make changes in the law, for that would undermine its authority and coherence; only the rabbinic leaders of the community, because of their knowledge of the content aims, and methods of halakhah, are authorized by Jewish tradition to make the necessary changes, although they must keep the customs and needs of the community in mind as they deliberate.
We in the Conservative community are committed to carrying on the rabbinic tradition of preserving and enhancing halakhah by making appropriate changes in it through rabbinic decision. This flows from our conviction that halakhah is indispensable for each age. As in the past, the nature and number of adjustments of the law will vary with the degree of change in the environment in which Jews live.
The rapid technological and social change of our time, as well as new ethical insights and goals, have required new interpretations and applications of halakhah to keep it vital for our lives; more adjustments will undoubtedly be necessary in the future. These include additions to the received tradition to deal with new circumstances and, in some cases, modifications of the corpus of halakhah.
...
Following the example of our rabbinic predecessors over the ages, however, we consider instituting changes for a variety of reasons. Occasionally the integrity of the law must be maintained by adjusting it to conform to contemporary practice among observant Jews. Every legal system from time to time must adjust what is on the books to be in line with actual practice if the law is to be taken seriously as a guide to conduct. New technological, social, economic, or political realities sometimes require legal action.
The rabbis of the Mishnah, the Talmud, and midrash recognized that changes had occurred and that they themselves were instituting them. They took pains to justify the legitimacy of rabbis in each generation applying the law in new ways to meet the demands of the time. They pointed out that the Torah itself requires such judicial activity, a mandate which they interpreted broadly to include, at times, even outright revisions of the law.
Each individual cannot be empowered to make changes in the law, for that would undermine its authority and coherence; only the rabbinic leaders of the community, because of their knowledge of the content aims, and methods of halakhah, are authorized by Jewish tradition to make the necessary changes, although they must keep the customs and needs of the community in mind as they deliberate.
We in the Conservative community are committed to carrying on the rabbinic tradition of preserving and enhancing halakhah by making appropriate changes in it through rabbinic decision. This flows from our conviction that halakhah is indispensable for each age. As in the past, the nature and number of adjustments of the law will vary with the degree of change in the environment in which Jews live.
The rapid technological and social change of our time, as well as new ethical insights and goals, have required new interpretations and applications of halakhah to keep it vital for our lives; more adjustments will undoubtedly be necessary in the future. These include additions to the received tradition to deal with new circumstances and, in some cases, modifications of the corpus of halakhah.
...
Following the example of our rabbinic predecessors over the ages, however, we consider instituting changes for a variety of reasons. Occasionally the integrity of the law must be maintained by adjusting it to conform to contemporary practice among observant Jews. Every legal system from time to time must adjust what is on the books to be in line with actual practice if the law is to be taken seriously as a guide to conduct. New technological, social, economic, or political realities sometimes require legal action.
Interview with Rabbi Rick Jacobs, President of the URJ, 2012
Text study is very important to us, but we focus on the Ur-text, on Torah in particular. That’s an interesting contrast between Reform and Orthodox. Talmud, Oral Law, is not our core text…
We’re aggressively pushing Torah and Tanakh study; we’re not aggressive at a North American level of pushing Talmud study. Talmud study remains important, but it’s not as central, certainly doesn’t rise anywhere to the level of a daily study encouragement for us.
[It’s part of] how Reform Judaism looks at rabbinic law… We see ourselves as successors reclaiming the core Torah text.
The rabbis of today and of yesteryear are of equal authority. The amoraim [rabbinic sages quoted in the Talmud] do not get special consideration. Contemporary commentary is equally as interesting and holy, if you will.
Text study is very important to us, but we focus on the Ur-text, on Torah in particular. That’s an interesting contrast between Reform and Orthodox. Talmud, Oral Law, is not our core text…
We’re aggressively pushing Torah and Tanakh study; we’re not aggressive at a North American level of pushing Talmud study. Talmud study remains important, but it’s not as central, certainly doesn’t rise anywhere to the level of a daily study encouragement for us.
[It’s part of] how Reform Judaism looks at rabbinic law… We see ourselves as successors reclaiming the core Torah text.
The rabbis of today and of yesteryear are of equal authority. The amoraim [rabbinic sages quoted in the Talmud] do not get special consideration. Contemporary commentary is equally as interesting and holy, if you will.