Mishnah 70-200 CE Search

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The Talmud

(Mishnah & Gemara)

(Click Here To Read the Babylonian Talmud)

YHWH gave Moses the written laws, known as the Ten Commandments, and He explained in detail how His Laws were to be kept, which is documented in the Torah.

After the Romans destroyed the Second Temple in 70 CE, the rabbis began to write down the temple rituals in order to preserve them, and these Torah rituals were included in the Mishnah portion of the Talmud, which was completed around 200 CE. The Talmud comprises both the Mishnah writings and the Gemara writings, and the Gemara portion was written between 350-500 CE and it consists of all the rabbinical debates and discussions that expand on the Torah and the Mishnah, and on other subjects. Although you can will find some Torah truths in the Mishnah portion, overall, the Talmud (especially the Gemara portion) has Adulterated the Law, combining "a little Torah truth" with "a lot of Lies" that came from the imbecilic ramblings of the insane minds.

Click on each book below to read the Tracts in the Mishnah and the Gemara. When compared, you can clearly see the changes and additions the rabbis made to the Mishnah, when they expanded on it and wrote the Gemara. One of the "Major Changes" was that they altered the observance of the Crescent New Moon to keeping the calculated "Hidden Moon" or conjunction to begin the months (See Jesus Kept The New Moon Link for details).

The Mishnah portion disproves the Lunar Sabbath Theory, where the Sabbath can fall on any day of the week, instead of on the "Seventh Day." This confirms the Holy Scriptures, telling us that the First Day of Unleavened Bread and the First Day of the Feast of Tabernacles must fall on the 15th Day of the Month (Leviticus 23:6, 23:34, 23:39, and Numbers 28:17, 29:12). With the Lunar Sabbath Theory, the First Day of Unleavened Bread and the First Day of the Feast of Tabernacles must always fall on their weekly Sabbath (new moon day + 7 days + 7 days = 15th day). The Mishnah clearly shows that the weekly Sabbath can fall on, before, or after the First Day of Unleavened Bread and it can fall on, before or after the First Day of the Feast of Tabernacles, and that the weekly Sabbath can fall in the middle of the Feasts. The Mishnah also shows that the weekly Sabbath can fall on the New Moon, whereas this is impossible under the Lunar Sabbath Theory (See Lunar Sabbath link for details).

It is important to note that, although the Mishnah portion of the Talmud has preserved much of the oral Law, it also misrepresents some Laws, i.e. compare the verses in Leviticus and Deuteronomy to the interpretation in the Mishnah Sanhedrin:

Leviticus 18:21 You shall not give any of your offspring to sacrifice them to Molech, and so profane the Name of your God: I am YHWH.

Leviticus 20:2 Say further to the people of Israel: Any of the people of Israel, or of the aliens who reside in Israel, who give any of their offspring to Molech shall be put to death; the people of the land shall stone them to death.

Deuteronomy 18:10 No one shall be found among you who makes a son or daughter pass through fire, or who practices divination, or is a soothsayer, or an augur, or a sorcerer,

Mishnah Sanhedrin 7:7 He that offers any of his seed to Molech is not culpable unless he gives up (the child) to Molech and passes him through the fire: if he gave him up to Molech but did not pass him through the fire, or if he passed him through the fire but did not give him up to Molech, he is not culpable; he must both give him up to Molech and pass him through the fire.

Now, we will show you, in the Gemara portion of the Talmud, the imbecilic and insane ramblings of the rabbis who expanded on the short Mishnah quote above, and the whole Gemara is like this example and even worse:

Gemara Sanhedrin Folio 64a - The Mishnah teaches idolatry and giving to Molech. R. Abin said: Our Mishnah is in accordance with the view that Molech worship is not idolatry. For it has been taught, [if one causes his seed to pass through the fire,] whether to Molech or to any other idol he is liable [to death]. R. Eleazar son of R. Simeon said: If to Molech, he is liable; if to another idol, he is not. Abaye said: R. Eleazar son of R. Simeon and R. Hanina b. Antigonus said the one and same thing. R. Eleazar son of R. Simeon, that which has just been stated. R. Hanina b. Antigonus as it has been taught: R. Hanina b. Antigonus said: Why did the Torah employ the word Molech? To teach that the same law applies to whatever they proclaimed as their king, even a pebble or a splinter. Rabina said: The difference between them is in respect of a temporary Molech.

Gemara Sanhedrin Folio 64b - R. Jannai said: Punishment is not incurred unless one delivers his seed to the acolytes of Molech, for it is said, And thou shalt not give of thy seed to pass through the fire to Molech. It has been taught likewise: I might think, that if one caused his seed to pass through the fire to Molech, without first delivering it to the priests, he is liable: therefore the Writ teaches, Thou shalt not give. If he gave it to the priests, but did not cause it to pass through the fire, I might think that he is liable: therefore the Writ states, to pass through. If one delivered it [to the priests of Molech], but caused it to pass through to some other deity, I might think that he is punished: therefore the Writ teaches, to Molech. Now, if he delivered it to the priests and caused it to pass to Molech, but not through the fire, I might think that he is liable: but, as here is written, to pass through; and elsewhere it is stated, There shall not he found among you any one that maketh his son or his daughter to pass through the fire: just as there, the reference is to fire, so here too; and just as here the reference is to Molech, so there too.

R. Aha the son of Raba said: If one caused all his seed to pass through [the fire] to Molech, he is exempt from punishment, because it is written, of thy seed implying, but not all thy seed. R. Ashi propounded: What if one caused his blind or sleeping son to pass through, or if he caused his grandson by his son or daughter to pass through? One at least of these you may solve. For it has been taught: [Any men that giveth any of his seed unto Molech; he shall he put to death And I will set my face against that man, and will cut him off from among his people;] because he hath given of his seed unto Molech. Why is this stated? Because it is said, there shall not be found among you any one that maketh his son or his daughter to pass through the fire. From this I know it only of his son or daughter. Whence do I know that it applies to his son's son or daughter's son too? From the verse, [And if the people of the land do any ways hide their eyes from the man] when he giveth of his seed unto Molech [and kill him not: Then I will cut him off.]

Now the Tanna commences with the verse, 'because he hath given of his seed', but concludes with 'when he giveth of his seed'? This is to intimate another deduction. Thus: [because he hath given] of his seed: From this I know only that the law applies to legitimate seed [that being the normal meaning of the word]; whence do I know that it also applies to illegitimate seed? From the verse, when he giveth of his seed.

Rab Judah said: He is only liable to punishment if he causes his seed to pass through in the normal way. How is that? Abaye said: There was a loose pile of bricks in the middle, and fire on either side of it. Raba said: It was like the children's leaping about on Purim. It has been taught in support of Raba. Punishment is incurred only for causing one's seed to pass in the normal fashion; if he caused him to pass through on foot, he is exempt. He is liable only for his own issue; e.g., for his son and daughter, he is punished; but for his father or mother, brother or sister, he is not. If he passed through himself, he is free from punishment. R. Eleazar son of R. Simeon ruled that he is liable. Further, whether to Molech or to any other idol, he is liable. R. Eleazar son of R. Simeon said: If to Molech, he is liable; if to another idol, he is not.

Ulla said: What is R. Eleazar son of R. Simeon's reason? Scripture saith, There shall not be found among thee 'among thee' means in thyself. And the Rabbis? Do they not interpret 'among thee' thus? Surely we have learnt: If one must search for a lost article of his own and of his father's, priority is given to his own. And we observed thereon: Why so? To which Rab Judah replied: Scripture saith, Save that there shall be no poor among thee, teaching that one's own loss has priority over that of any other man? There the deduction follows from 'save that'.

R. Jose, son of R. Hanina said: Why is extinction thrice threatened for idolatry? One teaches extinction for the normal worship of idols; one for abnormal; and one for the service of Molech. But on the view that Molech worship is included in general idolatry, why is extinction mentioned in its case? To apply to one who causes his son to pass through to an idol [not Molech], where such is not the normal mode of worship. Now, on the view that a megaddef is a worshipper of idols, why is extinction stated for it? Even as it has been taught: That soul shall surely be cut off from among his people; he shall be cut off in this world and in the next: this is R. Akiba's view. R. Ishmael said: But the verse has previously stated 'that soul shall be cut off': are there then three worlds? But [interpret this:] 'and [that soul] shall be cut off' in this world: 'he is to be cut off' [of the following verse, and denoted by the infinitive] in the next; whilst as for the repetition [the finite form of the verb], that is because the Torah employs human phraseology.

Book 1: Tract Sabbath

This book contains Tract Sabbath, which discusses what can and cannot be done on the Jewish Holy day. This tract has a wealth of information on everyday Jewish life in late Classical times, including, for some reason, a great number of medical recipies. Because almost everything is done differently on the Sabbath, this contains an incredible level of ethnographic detail about a wide range of household activities including livestock, clothing, meals, horticulture, hunting, and other more obscure topics, such as fire-fighting and feminine hygene.

Rodkinson makes the point in an appendix that many of the Talmundic regulations which seem to be arbitrary were developed as a response to political persecution. He also includes a prayer which is offered upon the conclusion of studying any tract.

Book 2: Tracts Erubin, Shekalim, Rosh Hashana

This book contains tracts from section Moed (Festivals). Tract Erubin deals with regulations concerning travel on the Sabbath, and the proper construction of 'Erub', propitiatory offerings for transgressions of these rules, usually, but not always, constructed of food. Tract Shekalim deals with tithes. Tract Rosh Hashana discusses the Jewish New Year, a floating holiday tied to lunar observations.

Book 3: Tracts Pesachim, Yomah and Hagiga

This book also contains tracts from section Moed (Festivals), primarily discussions of the rituals to be performed on important holy days: principally Passover and the Day of Atonement. The short third tract, Hagiga, discusses the Holocaust ceremony, (meaning a burnt-offering), which today has come into use as a term for the Nazi genocide. Among other points of interest is description of the ritual of the scapegoat in Chapter VI. of Tract Yomah; and Chapter II. of Tract Hagiga has a notable digression on a variety of subjects, including the cryptic Chariot of God, and the names and characteristics of the seven heavens.

Book 4: Tracts Betzh, Succah, Moed Katan, Taanith, Megilla and Ebel Rabbathi or Semahoth

This rounds out the Festivals portion of Rodkinson's Talmud translation. Tract Betzah details regulations about cooking, fishing, hunting and other activities on feast days. Tract Succah discusses the Festival of the Tabernacles, particularly the construction and use of the Succah, or booth. Moed Katan is about miscellaneous laws about some minor festivals, for instance activites which are permissible during intercalendary periods. Taanith has discussions about the beginning of the rains, including a sequence of folktales about rainmaking Rabbis. Megilla is about Purim, particularly about the public reading of the book of Esther during that festival. Ebel Rabbath is about mourning and other funerary activities.

Book 5: Tracts Aboth, Derech Eretz-Rabba, Derech Eretz-Zuta, and Baba Kama (First Gate)

This book starts out with three tracts on ethics, including the lucid and moving Pirqe Aboth (Sayings of the Fathers), (also available at sacred-texts in a translation by Taylor). This edition of Aboth comes with extensive commentary. The Baba Kama is the first section of a three-part opening arc of the Jurisprudence section. To the modern reader it is of interest because of the unintentional and (sometimes pungent) atmospheric details of everyday life in first century Israel. Many of the Baba Kama cases start when 'an ox gores' someone or something; the modern equivalent would probably be automobile moving violations. The debates are notable because they are based equally on scripture and appeals to an emerging standard of common-sense justice and human rights.

Book 6: Tract Baba Kama (First Gate), Part II and Tract Baba Metzia (Middle Gate)

This book contains the conclusion of Baba Kama, the First Gate, and Baba Metzia, the Middle Gate. The second half of Baba Kama continues with cases involving stolen items. Baba Metzia continues with civil law, particularly cases involving damages: among the topics are found and loaned articles, real estate, loans, titles, what constitutes usury and fraud, and labor law. Many of the cases in Baba Metzia are extremely convoluted, more so than usual. There are a few scattered legends about the life and death of the principal authors of the Talmud, and some notable passages, mostly in Chapter IV.

Book 7: Tract Baba Bathra (Last Gate)

This, the third part of the 'Gate' sequence of tracts, deals with issues of civil law regarding property, including real estate, moveable possessions, and inheritance, in the usual great detail. At times the discussion becomes so hypothetical that Rodkinson, thankfully, skips ahead a bit. Sandwiched in this very dry volume is one wild section of Haggada (at the end of Chapter V) which consists of some very tall tales about fish, alligators and nautical going-ons. Also, notably, this tract includes what has to be one of the first attempts to discuss where transgender people fit into the legal framework.

Book 8: Tract Sanhedrin: Section Jurisprudence (Damages)

The subject matter of Tract Sanhedrin is principally about crime and punishment. One of the most notable discussions in this book is the debate about the 'stubborn and rebellious son' (Chapter VIII). The rabbis openly express scepticism that a son who disrespects his father in a particular way should be put to death. Out of this quibble over an obscure 'worst case scenario' we see the emergence of a key principle of jurisprudence: the execution of divine law must be tempered by human mercy. This book also wanders far and wide, dispensing wisdom on such topics as the location of the lost tribes, what the windows on Noah's ark were made of, and when the Messiah is due to arrive.

Book 9: Tracts Maccoth, Shebuoth, Eduyoth, Abuda Zara, and Horioth

This is the final book of the Rodkinson translation of the Talmud; it contains the remaining portions of the Jurisprudence section. Tract Maccoth deals with corporal punishment. Tract Shebuoth discusses oaths: what constitutes an oath, false oaths, and so on. Tract Eduyoth is a grab-bag of Mishna without commentary which give various cases related to other Talmud tracts. Tract Abuda Zara elaborates the Biblical commandment not to worship idols; it is of historical interest because of the tangential information about what the idolators (i.e. ancient Pagans) did or did not do. Tract Horioth is another short tract which discusses a number of very technical issues, including the hierarchy of dogs, cats and mice.

Book 10: History of the Talmud

This is the introduction to Rodkinsons' translation. A history of the Talmud, starting with its five hundred years of composition from the first to fifth centuries C.E., and its bitter persecution from antiquity, through the Reformation up to the 19th Century. Includes biographies of the dozens of authors who wrote the Talmud, and a detailed bibliography through 1900.

www.sacred-texts.com/jud/

The Kingdom of Yahweh ( YHWH ) is Coming Soon!

Repent Of Sin And Be Baptized In The Name Of Yahweh ( YHWH ) & In The Name Of Yesu The Messiah & By The Holy Spirit Of Yahweh

Remember to Honor Yahweh's ( YHWH's ) Sacred Feast Days And Worship Yahweh On The Sabbath, Crescent New Moon, Passover, Feast of Unleavened Bread, Day Of Waving The Sheaf Offering, Feast Of Weeks ( Day Of Pentecost ), Feast Of Trumpets, Day Of Atonement, Feast Of Tabernacles ( Feast Of Booths ), And On The Last Great Day.