Midrash, Mishnah, and Gemara: The Jewish Predilection for Justified Law
The initial impetus for writing this book was the desire to understand more fully and completely the contribution of the redactors of the Talmud, the Stammaim. It was this desire to appreciate the redactors' innovations along with the indebtedness to their predecessors that made me reexamine the nature of both Midrashic and Mishnaic forms, place them in their proper historical perspective, and relate them to the source of all Jewish knowledge, the Bible.
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1 The Biblical Period
2 The PostBiblical Period
3 The Mishnaic Period
4 The Amoraic Period
5 The Stammaitic Period
6 The Gemara as Successor of Midrash
Abaye aggadah Akiba Amoraic Amoraim anonymous apodictic Ashi Baba Kama Babylonian Talmud Berakhoth Bible biblical law Bikkurim century b.c.e. Chagigah change from Midrashic chapter commandments commentary complex Midrash court disagreement discursive material discussion drashah drashoth early example exegesis exegetical Exod fixed laws formula Gemara give and take halakhic halakhoth Hebrew Hillel Hillelites hora'ah ibid instance interpretation Ishmael Jerusalem Jewish Josephus Judah justification later learning literature Maimonides Mekhilta Midrashic form Midrashic to Mishnaic Midreshei Halakhah Mish Mishnah Mishnaic form Mishneh Torah mitzvah Mossad motive clauses opinion Palestinian Talmud passage period phrase pilpul piska practical halakhah quoted rabbinic Rashbam reason redaction redactors references root drash Saboraim sages says scholars scriptural second century Shabbath Shammaites Shmuel Sifra Sifrei Deut simple Midrash Sources and Traditions Stammaim statement studying Torah Tanna Tannaim Temple Mount Temple Scroll tion Tosafoth Tosefta transmitted unclean whereas word Yabneh Yochanan Yose ben Yoezer