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Posted By richards on February 6, 2015
Talmud Daf Yomi Yevamot Yevamos 116 Gemarrah Rabbi Weisblum "
Talmud daf Yomi class for Tractate Yevamot Yevamos, by Rabbi Dr. Moshe P. Weisblum. " Tractate...
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Talmud Daf Yomi Yevamot Yevamos 116 Gemarrah Rabbi Weisblum " - Video
Posted By richards on February 6, 2015
El Talmud () es una obra que recoge principalmente las discusiones rabnicas sobre leyes judas, tradiciones, costumbres, narraciones y dichos, parbolas, historias y leyendas.
Existen dos importantes versiones del Talmud: el Talmud de Jerusaln (Talmud Yerushlmi), que se redact en la entonces recin creada provincia romana llamada Philistea,[1] y el Talmud de Babilonia (Talmud Bvli), que fue redactado en la regin de Babilonia, en Mesopotamia. Ambas versiones fueron redactadas a lo largo de muchos siglos por generaciones de eruditos provenientes de muchas academias rabnicas establecidas desde la Antigedad en adelante.
El judasmo considera al Talmud ser la tradicin oral, mientras que la Tor (Pentateuco) constituye la tradicin escrita.[2]
El Talmud extiende, explica y complementa al Tanaj, pero no puede, por definicin, contradecir a la parte ms importante o esencia de la misma, a la Tor.
El Talmud est dividido en dos partes, la Mishn y la Guemar. La Mishn a su vez est formada por 6 rdenes (sedarim):
Existen dos Talmud: El de Jerusaln y el de Babilonia. El sistema de redaccin del Talmud consiste en una serie de leyes basadas en la tradicin oral de La Tor que fue redactada en un libro llamado (Mishn) a cuyos autores se les conoce como "Tanaim". sta es idntica tanto en el Talmud de Jerusaln como en el Talmud de Babilonia. La Guemar son las discusiones de sabios conocidos como "Amoraim" que explican la Mishn, y sus explicaciones fueron escritas en arameo. En estas explicaciones est la diferencia entre el Talmud de Jerusaln y el de Babilonia, mas las dos llegan a la misma conclusin solo que por caminos distintos.
En cuestin temtica el Talmud se divide en Halaj (textos de carcter legal) y Hagad (parbolas e historias). La tradicin oral del Pentateuco transmitida a Moiss est en su mayora en el Talmud, es por eso que es un libro fundamental de estudio para la religin juda.
Portada del Talmud de Babilonia, edicin de Vilna, 1881.
Primera pgina del "Tratado Brajot", el primero que se halla en el Talmud. Ntese que el texto original figura en el centro de la pgina, mientras que las notas e interpretaciones subsecuentes son dispuestas alrededor del mismo.
Pgina del "Tratado Pesajim", Talmud Babilnico Koren, edicin bilinge e ilustrada, publicada en Jerusaln.
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Da Wikipedia, l'enciclopedia libera.
Il Talmud (ebraico , che significa insegnamento, studio, discussione dalla radice ebraica --, LMD) uno dei testi sacri dell'Ebraismo. Il Talmud riconosciuto solo dall'Ebraismo che, assieme ai Midrashim e ad altri testi Rabbinici o mistici noti del Canone ebraico, lo considera come trasmissione e discussione orale della Torah. La Torah orale fu rivelata sul monte Sinai a Mos e trasmessa a voce, di generazione in generazione, fino alla conquista romana. Il Talmud fu fissato per iscritto solo quando, con la distruzione del Secondo Tempio di Gerusalemme, gli Ebrei temettero che le basi religiose di Israele potessero sparire.
Il Talmud consiste in una raccolta di discussioni avvenute tra i sapienti (Chakhamim) e i maestri (rabbanim) circa i significati e le applicazioni dei passi della Torah scritta, e si articola in due livelli:
I termini Talmud e Ghemara vengono spesso usati in maniera intercambiabile. La Ghemara forma la base di tutti i codici della Halakhah (legge rabbinica) e viene spesso citata in altra letteratura rabbinica. L'intero Talmud anche conosciuto con il nome di Shas (in ebraico: ?), acronimo di Shisha Sedarim, i sei ordini (Zeraim, Moed, Nashim, Nezikin, Kodashim, Tohorot) in cui divisa la Mishnah. La suddivisione del Talmud identica a quella della Mishnah: i Shisha Sedarim si suddividono in Massechtot - trattati, i quali a loro volta sono composti da capitoli.
Secondo la tradizione ebraica la Torah scritta non pu essere applicata senza la Torah orale.[1]
Nel 586 a.C. vi fu la distruzione del Tempio di Gerusalemme di Salomone (secondo il Talmud nel 416 a.e.v.) ed il popolo ebraico deportato in Babilonia. Allora divenne necessario precisare in che modo mantenere una vita ebraica in terra d'esilio e in mancanza del santuario di Gerusalemme. Questa fu l'opera degli scribi (Soferim), fondatori della Grande Sinagoga, interpreti della Torah scritta e maestri della Torah orale. Dopo il ritorno da Babilonia i tre ultimi profeti (Aggeo, Zaccaria e Malachia), lo scriba Esdra e poi gli uomini della Grande Sinagoga assicurarono la trasmissione della tradizione orale che pass successivamente attraverso i farisei e le loro grandi scuole (Yeshivot).
In origine, la cultura ebraica si sviluppava oralmente, quando i rabbini esponevano e discutevano la Legge (la legge scritta espressa nella Bibbia ebraica) e commentavano il Tanakh senza il beneficio di opere scritte (ad eccezione dei libri biblici), anche se alcuni potevano aver tenuto delle note personali (Meghillot setarim), ad esempio le sentenze del tribunale ebraico. La situazione cambi drasticamente a causa della distruzione della comunit ebraica e del Secondo Tempio nell'anno 70 e.v. e il conseguente sconvolgimento delle relative norme sociali e giuridiche. Mentre i rabbini si trovarono ad affrontare una nuova realt - soprattutto l'ebraismo senza il Tempio (che serviva come centro di insegnamento e di studio) e senza una Giudea almeno parzialmente autonoma - si gener una pletora di problematiche giuridiche e il vecchio sistema di studio orale non pot esser mantenuto. Fu durante questo periodo che il discorso rabbinico inizi a essere messo per iscritto.[2][3]
La prima legge orale registrata potrebbe essere stata fatta in forma midrashica, dove la discussione halakhica strutturata come commentario esegetico del Pentateuco (Torah). Ma una forma alternativa, organizzata per argomento anzich per versetto biblico, si afferm verso l'anno 200 e.v. quando Rabbi Judah haNasi redasse la Mishnah (ebraico: ).
La Legge Orale non era certo monolitica; piuttosto, variava tra le diverse scuole rabbiniche. Le due pi famose erano la Scuola di Shammai e la Scuola di Hillel. In generale, tutti i pareri validi, anche quelli non normativi, furono registrati nel Talmud.
Presto, di fronte a situazioni nuove e a divergenze di scuola, fu necessario ricavare dalla Torah, scritta e orale, le decisioni pratiche. Questa fu opera dei rabbini e specialmente dei 71 membri del Sinedrio.
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Posted By richards on February 6, 2015
Un article de Wikipdia, l'encyclopdie libre.
Le Talmud (hb.: talmoud, tude) est lun des textes fondamentaux du judasme rabbinique, ne le cdant en importance qu la Bible hbraque, dont il reprsente le versant oral. Il est rdig dans un mlange d'hbreu et d'aramen. Le Talmud est le fondement de la loi juive ou Halakha.
Compos de la Mishna et de la Guemara, il compile les discussions rabbiniques sur lensemble des sujets de la Loi juive, classs en six ordres (shisha sedarim, abrg Sha"s). Abordant les problmes selon sa faon propre, il traite comme en passant dthique, de mythes, de mdecine et dautres questions, et restitue l'interprtation traditionnelle telle qu'elle s'est dveloppe dans les acadmies de Palestine et de Babylonie[1], d'o les deux versions du Talmud, dites Talmud de Jrusalem et Talmud de Babylone.
Sitt cltur, le Talmud a fait lobjet de nombreux commentaires et exgses, les uns tentant den extraire la matire lgale, les autres den poursuivre les discussions en dveloppant sa dimension casuistique, aboutissant de savantes discussions et des interprtations novatrices.
Les pharisiens puis les rabbins, contrairement aux sadducens puis aux karates du Moyen ge, ont toujours affirm l'existence d'une Torah orale transmise de gnration en gnration, de matre lves. Pour le judasme, il n'est pas possible d'appliquer les prceptes bibliques sans passer par l'interprtation que les Sages en ont faite. De plus la Torah crite ordonne d'couter les sages de sa gnration (Parachat Choftim, Dvarim chap.17 versets 8 11).
Cette Torah orale prend son origine avec Mose lui-mme qui, aprs avoir reu les tables de la Loi sur le mont Sina et en avoir ralis plusieurs copies pour les dignitaires, la transmet Josu, qui la transmet son tour ses successeurs spirituels et ainsi de suite jusqu la Grande Assemble, anctre du Sanhdrin[2]. Du point de vue historique et littraire, elle se dveloppe concurremment la littrature apocalyptique, apocryphe ou pseudpigraphique, qui tente de prolonger le message biblique par la lettre, tandis que la Torah orale le fait par lesprit, au moyen dun enseignement exclusivement oral[3].
Aprs la deuxime destruction du Temple, les successeurs des pharisiens, les docteurs de la Loi, portent dsormais le titre de rabbi (littralement mon matre en hbreu) et prennent en main le destin de la nation. Ils crent un judasme sans temple et ouvrent des acadmies Yavn, puis en Galile, afin de se livrer un travail d'interprtation de lcriture suivant des canons d'hermneutique qui s'affinent progressivement et mettent en ordre les traditions transmises.
Lorsque les circonstances politiques agitant la Jude au IIesicle menacent la prennit de cet enseignement, il est dcid de procder la mise par crit de celui-ci. Ces travaux sont consigns dans les recueils dits 'Midrachei Halakha', qui offrent un commentaire des textes lgislatifs du Pentateuque, verset par verset.
On considre gnralement qu'aux alentours du Iersicle, la rdaction de la Mishna est entame, les lois et leurs interprtations tant organises non plus par verset biblique mais par thme. Elle est clture par Rabbi Yehouda Ha-Nassi, aux environs de 200 EC.
Du IIIe au Vesicle, les rabbins (dsormais appels Amoram et non plus Tannam) se donnent pour tche d'lucider les textes de la Mishna, de les commenter, d'en rechercher les sources bibliques et d'en concilier les contradictions apparentes, et cela tant en Palestine qu'en Babylonie. La rdaction du Talmud s'achve aux environs de l'an 500 EC[4].
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Posted By richards on February 6, 2015
Der Talmud (hebrisch, deutschBelehrung, Studium) ist eines der bedeutendsten Schriftwerke des Judentums. Er besteht aus zwei Teilen, der lteren Mischna und der jngeren Gemara, und liegt in zwei Ausgaben vor, dem Babylonischen (Talmud Bavli) und dem Jerusalemer Talmud (Talmud Jeruschalmi). Der Talmud enthlt selbst keine Gesetzestexte, sondern zeigt auf, wie die Regeln der Tora in der Praxis und im Alltag von den Rabbinen verstanden und ausgelegt wurden.
Der Talmud liegt in zwei groen Ausgaben vor. Nach Umfang und inhaltlichem Gewicht ist der Talmud Bavli, der Babylonische Talmud (abgekrzt: bT), das bedeutendere Werk. Er entstand in den relativ groen, geschlossenen jdischen Siedlungsgebieten, die nach der Zerstrung Jerusalems durch die Rmer im judenfreundlicheren Perserreich existierten, genauer gesagt in Sura und Pumbedita. Dieses Gebiet wurde im Judentum traditionell als Babylon bezeichnet, obwohl eine Stadt oder ein Staat solchen Namens seit dem Untergang des neubabylonischen Reiches im 5. Jahrhundert v.Chr. nicht mehr existierte. Als magebliche Autoren gelten die Rabbiner Abba Arikha (genannt Raw), Samuel Jarchinai (Mar) sowie Rav Aschi.
Daneben steht der erheblich krzere, in seinen Bestimmungen oft weniger strenge und weniger wichtige Talmud Jeruschalmi, der in Palstina entstand. Im Altertum nannte man ihn talmud eretz israel (Talmud Land Israel) oder auch talmud de-maaraba (Talmud des Westens). Heute nennt man ihn meist Talmud Jeruschalmi (Jerusalemer Talmud). In der wissenschaftlichen Literatur wird er als Palstinischer Talmud bezeichnet (abgekrzt: pT).[1] Christliche Gelehrte nennen ihn bisweilen auch Palstinensischer Talmud. [2][3] Hier gilt nach jdischer Tradition, die auf Maimonides zurckgeht, als wichtigster Autor Rabbi Jochanan.
Wenn einfach vom Talmud gesprochen wird, ist in der Regel der Babylonische Talmud gemeint.
Der erste Druck des Talmud stammt von Daniel Bomberg, einem aus Antwerpen stammenden Christen, der zwischen 1516 und 1539 in Venedig ttig war. Die von Bomberg eingefhrte Folio-Zhlung wird heute noch benutzt.
Es gibt verschiedene Methoden der Stoffgliederung im Talmud:
Kernstck des Talmud ist die Mischna (hebrisch: (Lehre durch) Wiederholung). Es handelt sich hierbei um jenen Teil der Tora (hebrisch), den Gott nach jdischer Tradition Moses am Berg Sinai mndlich offenbart hat und der in der Folgezeit auch zunchst nur mndlich weitergegeben, im 1. oder 2. Jahrhundert schlielich aber doch kodifiziert wurde. Ihre endgltige Form gefunden hat die in Hebrisch abgefasste Mischna im 2. Jahrhundert unter redaktioneller Federfhrung von Jehuda ha-Nasi. Sie ist im Babylonischen und im Jerusalemer Talmud im Wesentlichen identisch.
Die zweite Schicht des Talmud ist die Gemara (aramisch: Lehre, Wissenschaft), die aus Kommentaren und Analysen zur Mischna in aramischer Sprache besteht. Sie sind die Frucht umfangreicher und tief philosophischer Diskussionen unter jdischen Gelehrten insbesondere in den Akademien von Sura und Pumbedita. Ausgehend von den meist rein juristischen Fragestellungen wurden Verbindungen zu anderen Gebieten wie Medizin, Naturwissenschaft, Geschichte oder Pdagogik hergestellt. Auch wurde der eher sachliche Stil der Mischna mit diversen Fabeln, Sagen, Gleichnissen, Rtseln etc. angereichert. Die Gemara war zwischen dem 5. und 8. Jahrhundert abgeschlossen. Anders als die einheitliche Mischna weichen die Fassungen der Gemara in der babylonischen und der palstinischen Talmudausgabe voneinander ab.
Beim Babylonischen Talmud kommen schlielich als dritte Schicht die Kommentare aus spterer Zeit hinzu. Hervorzuheben sind insofern insbesondere jene von Rabbi Schlomo ben Jizchak (genannt Raschi), einem im 11. Jahrhundert in Frankreich und Deutschland wirkenden Talmud-Gelehrten.
Die stndige Fortentwicklung der Tradition durch Diskussionen, Kommentare und Analysen prgt den durchgngig dialektischen Stil des Talmud. Das bevorzugte Mittel der Darstellung ist der Dialog zwischen verschiedenen rabbinischen Lehrmeinungen, der am Ende zu einer Entscheidung fhrt und den mageblichen Stand der Tradition wiedergibt.
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For the related article discussing the Hebrew name Yeshu as found in Talmud and other Jewish literature, see Yeshu. For the similar sounding Hebrew or Aramaic name, see Yeshua (name).
The Talmud contains passages that some scholars have concluded are references to Christian traditions about Jesus. The history of textual transmission of these passages is complex and scholars are not agreed concerning which passages are original, and which were added later or removed later in reaction to the actions of Christians. Scholars are also divided on the relationship of the passages, if any, to the historical Jesus, though most modern scholarship views the passages as reaction to Christian proselytism rather than having any meaningful trace of a historical Jesus.[citation needed]
The first Christian censorship of the Talmud happened in the year 521.[1] However, far better documented censorship began during the disputations of the Middle Ages. Advocates for the Christian church alleged that the Talmud contained insulting references to Jesus and his mother, Mary. Jewish apologists during the disputations said there were no references to Jesus in the Talmud, and claimed Joshua and its derivations was a common Jewish name, that they referred to other individuals. The disputations led to many of the references being removed (censored) from subsequent editions of the Talmud.
In the modern era there has been a variance of views among scholars of the possible references to Jesus in the Talmud, depending partly on presuppositions as to the extent to which the ancient rabbis were preoccupied with Jesus and Christianity.[2] This range of views among modern scholars on the subject has been described as a range from "minimalists" who see few passages with reference to Jesus, to "maximalists" who see many passages having reference to Jesus.[3] These terms "minimalist" and "maximalist" are not unique to discussion of the Talmud text, they are also used in discussion of academic debate on other aspects of Jewish vs. Christian and Christian vs. Jewish contact and polemic in the early centuries of Christianity, such as the Adversus Iudaeos genre.[4] "Minimalists" include Jacob Z. Lauterbach (1951) ("who recognize[d] only relatively few passages that actually have Jesus in mind"),[3] while "maximalists" include Herford (1903), (who concluded that most of the references related to Jesus, but were non-historical oral traditions which circulated among Jews),[5][6] and Schfer (2007) (who concluded that the passages were parodies of parallel stories about Jesus in the New Testament incorporated into the Talmud in the 3rd and 4th centuries that illustrate the inter-sect rivalry between Judaism and nascent Christianity[7][pageneeded]).
Some editions of the Talmud are missing some of the references, which were removed either by Christian censors starting in the 13th century,[8] or by Jews themselves due to fear of antisemitic reprisals, or some were possibly lost by negligence or accident.[9] However,[citation needed] most modern editions published since the early 20th century have restored most of the references.
During the Middle Ages a series of debates on Judaism were staged by the Christian church including the Disputation of Paris, the Disputation of Barcelona, and Disputation of Tortosa and during those disputations, Jewish converts to Christianity, such as Pablo Christiani and Nicholas Donin claimed the Talmud contained insulting references to Jesus.[10] An early work describing Jesus in the Talmud was Pugio Fidei ("Dagger of Faith") (c. 1280) by the Catalan Dominican Ramn Mart, a Jewish convert to Christianity.[11] In 1681 Johann Christoph Wagenseil translated and published a collection of anti-Christian polemics from Jewish sources, with the title Tela Ignea Satan, sive Arcani et Horribiles Judorum Adversus Christum, Deum, et Christianam Religionem Libri (Flaming Arrows of Satan, that is, the secret and horrible books of the Jews against Christ, God, and the Christian religion) which discussed Jesus in the Talmud.[11] The first book devoted solely to the topic of Jesus in the Talmud was the Latin work Jesus in Talmude published in 1699 by Rudolf Martin Meelfhrer, a student of Wagenseil at Altdorf.[12] In 1700, Johann Andreas Eisenmenger published Entdecktes Judenthum (Judaism Unmasked), which included descriptions of Jesus in the Talmud, and which would become the basis of much anti-Semitic literature in later centuries such as The Talmud Unmasked written in 1892 by Justinas Bonaventure Pranaitis.[13]
Starting in the 20th century the topic of Jesus in Judaic literature became subject to more unbiased, scholarly research, such as Das Leben Jesu nach judischen Quellen written in 1902 by Samuel Krauss, which was the first scholarly analysis of the Judaic anti-Christian polemic Toledot Yeshu (The Biography of Jesus).[12] In 1903, Unitarian scholar R. Travers Herford wrote Christianity in Talmud and Midrash, which became the standard work on the topic in the Christian world, and he concluded that a large number of references referred to Jesus, not as a historical individual, but instead as the messiah of Christianity.[14] In 1910, Hermann Strack wrote Jesus, die Hretiker und die Christen nach den altesten judischen Angaben, which found no evidence of a historical Jesus in the Talmud.[12] In 1922 Joseph Klausner wrote Yeshu ha-Notzri (Jesus of Nazareth) which concluded that "the evidence [for a historical Jesus] in the Talmud is scanty and does not contribute much to our knowledge of the historical Jesus; much of it is legendary and reflects the Jewish attempt to counter Christian claims and reproaches" but he did conclude some material was historically reliable.[15] In 1950 Morris Goldstein wrote Jesus in the Jewish Tradition, including sections on the Toledoth Yeshu. In 1951, Jacob Z. Lauterbach wrote the essay Jesus in the Talmud.[16] In 1978 Johann Maier wrote Jesus von Nazareth in der talmudischen berlieferung, in which he concludes that there is virtually no evidence of the historical Jesus in the Talmud, and that the references to Jesus were "legendary" and probably added late in the Talmudic era "as a reaction to Christian provocations".[17] In 2007, Peter Schfer wrote Jesus in the Talmud in which he tried to find a middle ground between "anti-Jewish Christian" and "apologetic Jewish" interpretations. He concluded that the references to Jesus (as the messiah of Christianity) were included in the early (3rd and 4th century) versions of the Talmud, and that they were parodies of New Testament narratives.[18]
In the first few centuries CE, there were many sects of Judaism (such as Pharisees, Essenes, and Sadducees) each claiming to be the correct faith.[19] Some scholars treat Christianity, during that era, referred to as Early Christianity, as simply one of many sects of Judaism.[20] Some sects wrote polemics advocating their position, and occasionally disparaging rival sects. Some scholars view the depictions of Jesus in the Talmud as a manifestation of those inter-sect rivalries thus the depictions can be read as polemics by the rabbinic authors of the Talmud which indirectly criticized the rival sect (Christianity), which was growing and becoming more dominant.[21]
Peter Schfer concluded that the references were not from the early tannaitic period (1st and 2nd centuries) but rather from the 3rd and 4th centuries, during the amoraic period.[22] He asserts that the references in the Babylonian Talmud were "polemical counter-narratives that parody the New Testament stories, most notably the story of Jesus' birth and death"[23] and that the rabbinical authors were familiar with the Gospels (particularly the Gospel of John) in their form as the Diatessaron and the Peshitta, the New Testament of the Syrian Church. Schfer argues that the message conveyed in the Talmud was a "bold and self-confident" assertion of correctness of Judaism, maintaining that "there is no reason to feel ashamed because we rightfully executed a blasphemer and idolater."[24]
By way of comparison the New Testament itself also documents conflict with rabbinical Judaism, for example in the John 8:41 charge "We are not born of fornication."[25] and "Are we not right in saying that you are a Samaritan and have a demon?"[26] and in return in the description in Revelation of a "synagogue of Satan."[27]
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It may well be that random mutations occur, and this is actually what I heard before: Cancerous cells are always present in us. But in general they're killed by the immune system. So, I suppose that a well working immune system also helps to fight cancerous cells and this, too, can be influenced by our ways of life. It's not only about our personal decisions, but also about technical arrangements that we cannot escape. For example, the products of nanotechnology were on the market before some researchers began asking themselves if they could possibly be dangerous, when they enter the lungs as fine dust. But I understand that the study will be warmly welcomed by entrepreneurs and state authorities who want to free themselves from the responsibility they have concerning working conditions and technical products they put onto the markets.
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Posted By richards on February 6, 2015
Luke 8v40-56:- The Ruler of the Synagogue Jairus, unlike Pharisee Simon, humbled himself
Luke 8v40-56:- The Ruler of the Synagogue Jairus, unlike Pharisee Simon, humbled himself to Jesus, Omnipotent Son of our Supernatural Father God, his desires...
By: Chaudhry Rajinder Nijjhar Jatt
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Luke 8v40-56:- The Ruler of the Synagogue Jairus, unlike Pharisee Simon, humbled himself - Video
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