The Talmud is the central text of Rabbinic Judaism and the primary source of Jewish religious law and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the centerpiece of Jewish cultural life and was foundational to "all Jewish thought and aspirations", serving as "the guide for the daily life" of Jews; the term "Talmud" refers to the collection of writings named the Babylonian Talmud, although there is an earlier collection known as the Jerusalem Talmud. It may traditionally be called Shas, a Hebrew abbreviation of shisha sedarim, or the "six orders" of the Mishnah; the Talmud has two components. The term "Talmud" may refer to either the Gemara alone; the entire Talmud consists of 63 tractates, in standard print is over 6,200 pages long. It is written in Mishnaic Hebrew and Jewish Babylonian Aramaic and contains the teachings and opinions of thousands of rabbis on a variety of subjects, including halakha, Jewish ethics, customs, history and many other topics.
The Talmud is the basis for all codes of Jewish law, is quoted in rabbinic literature. Talmud translates as "instruction, learning", from a root LMD "teach, study". Jewish scholarship was oral. Rabbis expounded and debated the Torah and discussed the Tanakh without the benefit of written works, though some may have made private notes, for example of court decisions; this situation changed drastically as the result of the destruction of the Jewish commonwealth and the Second Temple in the year 70 and the consequent upheaval of Jewish social and legal norms. As the rabbis were required to face a new reality—mainly Judaism without a Temple and Judea without at least partial autonomy—there was a flurry of legal discourse and the old system of oral scholarship could not be maintained, it is during this period. The oldest full manuscript of the Talmud, known as the Munich Talmud, dates from 1342 and is available online; the process of "Gemara" proceeded in what were the two major centers of Jewish scholarship and Babylonia.
Correspondingly, two bodies of analysis developed, two works of Talmud were created. The older compilation is called the Talmud Yerushalmi, it was compiled in the 4th century in Galilee. The Babylonian Talmud was compiled about the year 500; the word "Talmud", when used without qualification refers to the Babylonian Talmud. While the editors of Jerusalem Talmud and Babylonian Talmud each mention the other community, most scholars believe these documents were written independently. Here the argument from silence is convincing." The Jerusalem Talmud known as the Palestinian Talmud, or Talmuda de-Eretz Yisrael, was one of the two compilations of Jewish religious teachings and commentary, transmitted orally for centuries prior to its compilation by Jewish scholars in the Land of Israel. It is a compilation of teachings of the schools of Tiberias and Caesarea, it is written in Jewish Palestinian Aramaic, a Western Aramaic language that differs from its Babylonian counterpart. This Talmud is a synopsis of the analysis of the Mishnah, developed over the course of nearly 200 years by the Academies in Galilee Because of their location, the sages of these Academies devoted considerable attention to analysis of the agricultural laws of the Land of Israel.
Traditionally, this Talmud was thought to have been redacted in about the year 350 by Rav Muna and Rav Yossi in the Land of Israel. It is traditionally known as the Talmud Yerushalmi, but the name is a misnomer, as it was not prepared in Jerusalem, it has more been called "The Talmud of the Land of Israel". Its final redaction belongs to the end of the 4th century, but the individual scholars who brought it to its present form cannot be fixed with assurance. By this time Christianity had become the state religion of the Roman Empire and Jerusalem the holy city of Christendom. In 325, Constantine the Great, the first Christian emperor, said "let us have nothing in common with the detestable Jewish crowd." This policy made a Jew an pauper. The compilers of the Jerusalem Talmud lacked the time to produce a work of the quality they had intended; the text is not easy to follow. The apparent cessation of work on the Jerusalem Talmud in the 5th century has been associated with the decision of Theodosius II in 425 to suppress the Patriarchate and put an end to the practice of semikhah, formal scholarly ordination.
Some modern scholars have questioned this connection. Despite its incomplete state, the Jerusalem Talmud remains an indispensable source of knowledge of the development of the Jewish Law in the Holy Land, it was an important resource in the study of the Babylonian Talmud by the Kairouan school of Chana
The Jewish Encyclopedia
The Jewish Encyclopedia: A Descriptive Record of the History, Religion and Customs of the Jewish People from the Earliest Times to the Present Day is an English-language encyclopedia containing over 15,000 articles on the history and state of Judaism up to the early-20th century. The encyclopedia's managing editor was Isidore Singer and the editorial board was chaired by Isaac K. Funk and Frank H. Vizetelly; the work's scholarship is still regarded: the American Jewish Archives deemed it "the most monumental Jewish scientific work of modern times", Rabbi Joshua L. Segal said "for events prior to 1900, it is considered to offer a level of scholarship superior to either of the more recent Jewish encyclopedias written in English."It was published in 12 volumes between 1901 and 1906 by Funk & Wagnalls of New York, reprinted in the 1960s by KTAV Publishing House. It is now in the public domain. Singer conceived of a Jewish encyclopedia in Europe and proposed creating an Allgemeine Encyklopädia für Geschichte und Wissenschaft des Judenthums in 1891.
He envisioned 12 volumes, published over 10-to-15 years, at a cost of 50 dollars as a set. They would contain unbiased articles on ancient and modern Jewish culture; this proposal received good interest from the Brockhaus publishing company. However, after the House of Rothschild in Paris, consulted by Zadoc Kahn, offered to back the project with only 8 percent of the minimum funds requested by Brockaus, the project was abandoned. Following the Dreyfus affair and associated unpleasantness, Singer emigrated to New York City. Believing that American Jews could do little more than provide funding for his project, Singer was impressed by the level of scholarship in the United States, he wrote a new prospectus, changing the title of his planned encyclopedia to Encyclopedia of the History and Mental Evolution of the Jewish Race. His radical ecumenism and opposition to orthodoxy upset many of his Jewish readers. Funk agreed to publish the encyclopedia on the condition that it remain unbiased on issues which might seem unfavorable for Jews.
Singer accepted and was established in an office at Funk & Wagnalls on 2 May 1898. Publication of the prospectus in 1898 created a severe backlash, including accusations of poor scholarship and of subservience to Christians. Kaufmann Kohler and Gotthard Deutsch, writing in American Hebrew, highlighted Singer's factual errors, accused him of commercialism and irreligiosity. Now considering that the project could not succeed with Singer at the helm, Funk & Wagnalls appointed an editorial board to oversee creation of the encyclopedia. Funk & Wagnalls assembled an editorial board between October 1898 and March 1899. Singer toned down his ideological rhetoric, indicated his desire to collaborate, changed the work's proposed title to The Jewish Encyclopedia. Despite their reservations about Singer, rabbi Gustav Gottheil and Cyrus Adler agreed to join the board, followed by Morris Jastrow, Frederick de Sola Mendes, two published critics of the project: Kauffmann Kohler and Gotthard Deutsch Theologian and Presbyterian minister George Foot Moore was added to the board for balance.
Soon after work started, Moore was replaced by Baptist minister Crawford Toy. Last was added the elderly Marcus Jastrow for his symbolic imprimatur as America's leading Talmudist. In March 1899, the Central Conference of American Rabbis, contemplating a competing project, agreed to discuss collaborating with Funk & Wagnalls—thus securing the position of the Jewish Encyclopedia as the only major project of its kind. Shuly Rubin Schwartz describes the payment scheme arranged at this time as follows: Members of the local executive committee, exclusive of Singer and, of course, would receive one thousand dollars per annum, while the rest of the department editors would receive five hundred. All collaborators, editors included, would be paid five dollars per printed page of about one thousand English words. If the article was written in a foreign language, payment would be only $3.50 per page. Singer's compensation was forty dollars a week, his salary was considered an advance, since Singer alone was to share with the company in the profits.
Other editors participating in all 12 volumes were Gotthard Deutsch, Richard Gottheil, Joseph Jacobs, Kaufmann Kohler, Herman Rosenthal, Crawford Howell Toy. Morris Jastrow, Jr. and Frederick de Sola Mendes assisted with volumes I to II. William Popper served as assistant revision editor and chief of translation for volumes IV through XII; the editors plunged into their enormous task and soon identified and solved some inefficiencies with the project. Article assignments were shuffled around and communication practices were streamlined. Joseph Jacobs was hired as a coordinator, he wrote four hundred articles and procured many of the encyclopedia's illustrations. Herman Rosenthal, an authority on Russia, was added as an editor. Louis Ginzberg joined the project and became head of the rabbinical literature department; the board faced many difficult editorial questions and disagreements. Singer wanted specific entries for every Jewish community in the world, with detailed information about, for example, the name and dates of the first Jewish settler in Prague.
Conflict arose over what types of Bible interpretation should be included
Avdimi of Haifa
Avdimi of Haifa was among the greatest of the amoraim of Eretz Israel who flourished during the 3rd and 4th centuries. He was a student of Levi ben Sisi and Resh Lakish and his pupils included Rabbi Abbahu, Rav Zeira and Rabbi Helbo, his traditional burial place lies on Yaffa Street. Travelers and pilgrims from the Middle Ages noted his grave site
Funk & Wagnalls
Funk & Wagnalls was an American publisher known for its reference works, including A Standard Dictionary of the English Language, the Funk & Wagnalls Standard Encyclopedia. The encyclopedia was renamed Funk & Wagnalls New Standard Encyclopedia in 1931 and in 1945, it was known as New Funk & Wagnalls Encyclopedia, Universal Standard Encyclopedia, Funk & Wagnalls Standard Reference Encyclopedia, Funk & Wagnalls New Encyclopedia; the last printing of Funk & Wagnalls New Encyclopedia was in 1997. As of 2018, annual Yearbooks are still in production; the I. K. Funk & Company, founded in 1875, was renamed Funk & Wagnalls Company after two years, became Funk & Wagnalls Inc. Funk & Wagnalls Corporation. Isaac Kaufmann Funk founded the business in 1875 as I. K. Funk & Company. In 1877, Adam Willis Wagnalls, one of Funk's classmates at Wittenberg College, joined the firm as a partner and the name of the firm was changed to Funk & Wagnalls Company. During its early years, Funk & Wagnalls Company published religious books.
The publication of The Literary Digest in 1890 marked a shift to publishing of general reference dictionaries and encyclopedias. The firm published The Standard Dictionary of the English Language in 2 volumes in 1893 & 1895 and Funk & Wagnalls Standard Encyclopedia in 1912. In 1913, the New Standard Unabridged Dictionary of the English Language was published under the supervision of Isaac K. Funk; the New Standard Unabridged Dictionary was revised until 1943, a edition, supervised by Charles Earl Funk. The encyclopedia was based upon Chambers's Encyclopaedia: "Especially are we indebted to the famous Chambers's Encyclopaedia... With its publishers we have arranged to draw upon its stores as as we have found it of advantage so to do."Wilfred J. Funk, the son of Isaac Funk, was president of the company from 1925 to 1940. Unicorn Press obtained the rights to publish the encyclopedia, by 1953 that firm began to sell the encyclopedia through a supermarket continuity marketing campaign, encouraging consumers to include the latest volume of the encyclopedia on their shopping lists.
Grocery stores in the 1970s in the Midwest kept about four volumes in a rotation, dropping the last and adding the latest until all volumes could be acquired with the initial first volume being 99 cents. The first several volumes were gold painted along the edges and the volumes were not; these volumes were $2.99 and toward the volumes the price had increased with the inflation of the 1970s. If one did not go shopping on a weekly basis, or delivery was spotty, there was a good chance that a volume might be missed to complete the set. In 1965, Funk & Wagnalls Co. was sold to Reader's Digest. In 1971, the company, now Funk and Wagnalls, was sold to Dun & Bradstreet. Dun and Bradstreet retained Funk & Wagnalls New Encyclopedia, but other reference works were relinquished to other publishers. In 1984, Dun & Bradstreet sold Funk & Wagnalls, Inc. to a group of Funk & Wagnalls executives, who in turn sold it to Field Corporation in 1988. In 1991, the company was sold to K-III Holdings, in 1993 Funk & Wagnalls Corporation acquired the World Almanac.
In 1998, as part of the Information division of Primedia Inc. the encyclopedia content appeared on the Web site "funkandwagnalls.com". This short-lived venture was shut down in 2001. Ripplewood Holdings bought Primedia's education division in 1999, which became part of Reader's Digest Association in 2007. In 2009, Funk & Wagnalls was acquired by World Book Encyclopedia. After failing to purchase rights to the text of the Encyclopædia Britannica and World Book Encyclopedia for its Encarta digital encyclopedia, Microsoft reluctantly used the text of Funk & Wagnalls encyclopedia for the first editions of its encyclopedia; this licensed text was replaced over the following years with content Microsoft created itself. 18?? – The Preacher's Homiletic Commentary on the Old Testament 18?? – The Preacher's Homiletic Commentary on the New Testament 1890 – The Literary Digest 1891 – The Encyclopedia of Missions 1893-95 – The Standard Dictionary of the English Language 1901/1906 – The Jewish Encyclopedia, 12 volumes 1906 – The World's Famous Orations, 10 volume set 1909 – Standard Bible Dictionary 1912 – Funk & Wagnalls Standard Encyclopedia 1913 - 1943 The New Standard Unabridged Dictionary of the English Language, Two volumes 1915 – Women of all nations: a record of their characteristics, manners and influence, Volume 1 1915 – Women of all nations: a record of their characteristics, manners and influence, Volume 2 1915 – Women of all nations: a record of their characteristics, manners and influence, Volume 3 1920 – Funk and Wagnall's Student's Standard Dictionary of the English language 1927 – The World's One Hundred Best Short Stories, 10 volumes 1929 – Pocket Library of the World's Essential Knowledge, 10 volumes 1929 – The World's 1000 Best Poems, 10 volumes 1936 – A New Standard Bible Dictionary 1946 - Funk and Wagnalls New Practical Standard Dictionary, 2 volumes Re-Copyrighted in 1949, 1951, 1952, 1953, 1954 1955 ***First hand account from volumes dated 1955.
1949/50 – Funk & Wagnalls standard dictionary of folklore and legend, 2 volumes. A one-volume edition with minor revisions was released in 1972. 1957 – The Fashion Dictionary 19?? – Funk & Wagnalls standard handbook of synonyms and prepositions 1968 – Handbook of Indoor Games & Stunts 1971 – Standard Dictionary of the English Language
Land of Israel
The Land of Israel is the traditional Jewish name for an area of indefinite geographical extension in the Southern Levant. Related biblical and historical English terms include the Land of Canaan, the Promised Land, the Holy Land, Palestine; the definitions of the limits of this territory vary between passages in the Hebrew Bible, with specific mentions in Genesis 15, Exodus 23, Numbers 34 and Ezekiel 47. Nine times elsewhere in the Bible, the settled land is referred as "from Dan to Beersheba", three times it is referred as "from the entrance of Hamath unto the brook of Egypt”; these biblical limits for the land differ from the borders of established historical Israelite and Jewish kingdoms. Jewish religious belief defines the land as where Jewish religious law prevailed and excludes territory where it was not applied, it holds that the area is a God-given inheritance of the Jewish people based on the Torah the books of Genesis and Exodus, as well as on the Prophets. According to the Book of Genesis, the land was first promised by God to the descendants of Abram.
Abram's name was changed to Abraham, with the promise refined to pass through his son Isaac and to the Israelites, descendants of Jacob, Abraham's grandson. This belief is not shared by most adherents of replacement theology, who hold the view that the Old Testament prophecies were superseded by the coming of Jesus, a view repudiated by Christian Zionists as a theological error. Evangelical Zionists variously claim that Israel has title to the land by divine right, or by a theological and moral grounding of attachment to the land unique to Jews; the idea that ancient religious texts can be warrant or divine right for a modern claim has been challenged, Israeli courts have rejected land claims based on religious motivations. During the League of Nations mandatory period the term "Eretz Yisrael" or the "Land of Israel" was part of the official Hebrew name of Mandatory Palestine. Official Hebrew documents used the Hebrew transliteration of the word “Palestine” פלשתינה followed always by the two initial letters of "Eretz Yisrael", א״י Aleph-Yod.
The Land of Israel concept has been evoked by the founders of the State of Israel. It surfaces in political debates on the status of the West Bank, referred to in official Israeli discourse as the Judea and Samaria Area, from the names of the two historical Jewish kingdoms; the term "Land of Israel" is a direct translation of the Hebrew phrase ארץ ישראל, which occurs in the Bible, is first mentioned in the Tanakh in 1 Samuel 13:19, following the Exodus, when the Israelite tribes were in the Land of Canaan. The words are used sparsely in the Bible: King David is ordered to gather'strangers to the land of Israel' for building purposes, the same phrasing is used in reference to King Solomon's census of all of the'strangers in the Land of Israel'. Ezekiel, though preferring the phrase'soil of Israel', employs eretz israel twice at Ezekiel 40:2 and Ezekiel 47:18. According to Martin Noth, the term is not an "authentic and original name for this land", but instead serves as "a somewhat flexible description of the area which the Israelite tribes had their settlements".
According to Anita Shapira, the term "Eretz Yisrael" was a holy term, vague as far as the exact boundaries of the territories are concerned but defining ownership. The sanctity of the land developed rich associations in rabbinical thought, where it assumes a symbolic and mythological status infused with promise, though always connected to a geographical location. Nur Masalha argues that the biblical boundaries are "entirely fictitious", bore religious connotations in Diaspora Judaism, with the term only coming into ascendency with the rise of Zionism; the Hebrew Bible provides three specific sets of borders for the "Promised Land", each with a different purpose. Neither of the terms "Promised Land" or "Land of Israel" are used in these passages: Genesis 15:13–21, Genesis 17:8 and Ezekiel 47:13–20 use the term "the land", as does Deuteronomy 1:8 in which it is promised explicitly to "Abraham and Jacob... and to their descendants after them," whilst Numbers 34:1–15 describes the "Land of Canaan", allocated to nine and half of the twelve Israelite tribes after the Exodus.
The expression "Land of Israel" is first used in a book, 1 Samuel 13:19. It is defined in detail in the exilic Book of Ezekiel as a land where both the twelve tribes and the "strangers in midst", can claim inheritance; the name "Israel" first appears in the Hebrew Bible as the name given by God to the patriarch Jacob. Deriving from the name "Israel", other designations that came to be associated with the Jewish people have included the "Children of Israel" or "Israelite"; the term'Land of Israel' occurs in one episode in the New Testament, according to Shlomo Sand, it bears the unusual sense of'the area surrounding Jerusalem'. The section in which it appears was written as a parallel to the e
Levi ben Sisi
Levi ben Sisi or Levi bar Sisi was a Jewish scholar, disciple of the patriarch Judah I, school associate of his son Simeon bar Levi. Levi ben Sisi contributed baraitot. Many of Levi's baraitot were embodied in a compilation known as Ḳiddushin de-Be Levi. In the Babylonian Talmud Levi is quoted with his patronymic, neither in that nor in the Jerusalem Talmud nor in the Midrashim is he quoted with the title of "Rabbi", thus one is able to determine whether passages written under the name "Levi" without a patronymic must be credited to Levi bar Sisi or to a younger namesake, always cited as "R. Levi". Although Levi bar Sisi is referred to as "Rav," he was esteemed among scholars. Where an anonymous passage is introduced with the statement למדין לפני חכמים, the implication is that the argument was advanced by Levi before Judah I. Judah I spoke of Levi bar Sisi as of an equal. At the request of a congregation at Simonias to send a man who could fulfil the duties of a preacher, beadle and teacher, supervise general congregational affairs, Judah I sent Levi.
When Levi took up his position, he failed to satisfy the first requirement. Questions of law and of exegesis were addressed to him, he left them unanswered; the Simonias congregation charged the patriarch with sending someone unfit for the job, but he responded that Levi was as able as himself. He asked the same questions, which Levi answered all correctly. Judah inquired why he did not do so before and Levi answered that his courage had failed him. A late midrash speaks of him as a Biblical fine preacher. After Judah's death Levi retired with Ḥanina b. Ḥama from the academy, when Ḥanina received his long-delayed promotion Levi removed to Babylonia, whither his fame had preceded him. He died in Babylonia, was mourned by scholars. In the course of a eulogy on him delivered by Abba bar Abba it was said that Levi alone was worth as much as the whole of humanity. Bacher, Ag. Tan. ii. 536. 60a. This article incorporates text from a publication now in the public domain: Isidore. "Levi b. Sisi"; the Jewish Encyclopedia.
New York: Funk & Wagnalls
Kingdom of Judah
The Kingdom of Judah was an Iron Age kingdom of the Southern Levant. The Hebrew Bible depicts it as the successor to the United Monarchy, a term denoting the Kingdom of Israel under biblical kings Saul and Solomon and covering the territory of two historical kingdoms and Israel. For the parallel history of the southern Kingdom of Judah and its northern neighbour, the Kingdom of Israel, see History of ancient Israel and Judah. In the 10th and early 9th centuries BCE, the territory of Judah appears to have been sparsely populated, limited to small rural settlements, most of them unfortified. Jerusalem, the kingdom's capital did not emerge as a significant administrative center until the end of the 8th century. In the 7th century its population increased prospering under Assyrian vassalage, but in 605 the Assyrian Empire was defeated, the ensuing competition between the Twenty-sixth Dynasty of Egypt and the Neo-Babylonian Empire for control of the Eastern Mediterranean led to the destruction of the kingdom in a series of campaigns between 597 and 582, the deportation of the elite of the community, the incorporation of Judah into a province of the Neo-Babylonian Empire.
The legendary history of David and Solomon in the 10th century BCE tells little about the origins of Judah. There is no archaeological evidence of an extensive, powerful Kingdom of Judah before the late 8th century BCE. Prior to this the kingdom was no more than a small tribal entity, limited to Jerusalem and its immediate surroundings; the status of Jerusalem in the 10th century BCE is a major subject of debate. The oldest part of Jerusalem and its original urban core is the City of David, which does not show evidence of significant Israelite residential activity until the 9th century. However, unique administrative structures such as the Stepped Stone Structure and the Large Stone Structure, which formed one structure, contain material culture dated to Iron I. On account of the apparent lack of settlement activity in the 10th century BCE, Israel Finkelstein argues that Jerusalem in that century was a small country village in the Judean hills, not a national capital, Ussishkin argues that the city was uninhabited.
Amihai Mazar contends that if the Iron I/Iron IIa dating of administrative structures in the City of David are correct, "Jerusalem was a rather small town with a mighty citadel, which could have been a center of a substantial regional polity."A collection of military orders found in the ruins of a military fortress in the Negev dating to the period of the Kingdom of Judah indicates widespread literacy, given that based on the inscriptions, the ability to read and write extended throughout the chain of command, from commanders to petty officers. According to Professor Eliezer Piasetsky, who participated in analyzing the texts, "Literacy existed at all levels of the administrative and priestly systems of Judah. Reading and writing were not limited to a tiny elite." This indicates the presence of a substantial educational infrastructure in Judah at the time. According to the Hebrew Bible, the kingdom of Judah resulted from the break-up of the United Kingdom of Israel after the northern tribes refused to accept Rehoboam, the son of Solomon, as their king.
At first, only the tribe of Judah remained loyal to the house of David, but soon after the tribe of Benjamin joined Judah. The two kingdoms, Judah in the south and Israel in the north, coexisted uneasily after the split until the destruction of the Kingdom of Israel by Assyria in c. 722/721. The major theme of the Hebrew Bible's narrative is the loyalty of Judah, its kings, to Yahweh, which it states is the God of Israel. Accordingly, all the kings of Israel and all the kings of Judah were "bad", which in terms of Biblical narrative means that they failed to enforce monotheism. Of the "good" kings, Hezekiah is noted for his efforts at stamping out idolatry, but his successors, Manasseh of Judah and Amon, revived idolatry, drawing down on the kingdom the anger of Yahweh. King Josiah returned to the worship of Yahweh alone, but his efforts were too late and Israel's unfaithfulness caused God to permit the kingdom's destruction by the Neo-Babylonian Empire in the Siege of Jerusalem; however it is now well established among academic scholars that the Biblical narrative is not an accurate reflection of religious views in either Judah or Israel during this period.
For the first sixty years, the kings of Judah tried to re-establish their authority over the northern kingdom, there was perpetual war between them. Israel and Judah were in a state of war throughout Rehoboam's seventeen-year reign. Rehoboam built elaborate strongholds, along with fortified cities. In the fifth year of Rehoboam's reign, pharaoh of Egypt, brought a huge army and took many cities. In the sack of Jerusalem, Rehoboam gave them all of the treasures out of the temple as a tribute and Judah became a vassal state of Egypt. Rehoboam's son and successor, Abijah of Judah, continued his father's efforts to bring Israel under his control, he fought the Battle o