The Talmud is not a unified work but a collection of sayings of many different masters, set out in the course of several generations, almost always at odds' s with each other. It 'a religious, legal, scientific, philosophical, literary, exegetical, homiletic. It 'so great that not surprisingly is called the "sea"
What is the Talmud? And 'the soul of the Jewish people. And 'its essence, is the foundation of its existence. The Jews are Jews by the Talmud. They were born with the Torah (and the rest of the Bible), but grew and became what they are with the Talmud. Yet, the Talmud is not a separate and detached from the Torah, not at all. The Talmud, a word that means "study" is in fact the study of Torah. The written text, as it is by definition the Torah, must necessarily be accompanied da una tradizione orale che indirizzi e determini come il testo va capito, interpretato, applicato. E poiché gli ebrei sono tanti, e notoriamente hanno opinioni diverse gli uni dagli altri, hanno da sempre discusso su quale debba essere l’interpretazione esatta di una norma o di un verso della Torà. Il Talmud è l’elaborazione della “registrazione” di queste discussioni nelle yeshivòt (accademie), protrattesi per circa cinque secoli e messe infine per scritto in due fasi: la prima con la Mishnà, che rabbi Yehudà Hanasì redasse alla fine del II secolo; la seconda, due-tre secoli più tardi, con la Ghemarà (un termine aramaico che significa anch’esso studio), che raccoglie le discussioni masters of the Mishnah, itself become an object of study. The Talmud is the collection of the Mishnah and Gemara, and if they have two separate editors, one from the land of Israel (Talmud Yerushalmi), the other from the Babylonian (Talmud Bavli). United, the two Talmudim amounted to almost 30 encyclopedia-sized volumes.
The Talmud Bavli is larger and considered more authoritative and is the most studied in yeshivoth around the world. The Talmud is a religious, legal, scientific, philosophical, literary, exegetical, homiletic, and so on. is so vast that no accident is called the "sea the Talmud. " It 'hard to find a topic, present or not, that there is not dealt with extensively or at least hints. The Talmud is a huge anthem use of reason. Moni Ovadia, in The jew who laughs (Einaudi), is an example (fictional) of Talmudic disquisitions, taken recently by Daniel Vogelman in My best Jewish jokes (Giuntina) and Donatella Di Cesare on L ' inform the Union Nov. 22: these are the two emerging from the chimney sweeps, one dirty and one clean and one wonders which one is going to wash. The banality of the example should not mislead: the logic is extremely thin, the one that counts, and it's enlightening for us to understand what a typical Talmudic reasoning. What at first glance appears to be the most reasonable conclusion, it can be completely reversed and lead to opposite conclusions. The term Aramaic is ipcha mistabra (im), "is more reasonable to the contrary." In a text about the evolution of living organisms recently written by two authors, one of which Israeli of Polish origin, presumably the heir to a tradition of Talmudic studies in the past centuries, the term is used in the dialogues im at the end of each chapter to indicate opposing arguments that can lead to certain conclusions (Eva Jablonka and Marion Lamb, Evolution in four dimensions, edited by M. Buiatti, Utet).
The Talmud is a fresco of the life of the Jewish people in the land of Israel and Babylonia of 15-20 centuries ago. One of the most famous stories of the Talmud, which was recently the subject of a thorough study by J. Bali, V. Franzinetti and S. Levi Della Torre ( Akhnai The furnace, a Talmudic discussion about the catastrophe , Giuntina), tells of a discussion exchanged between two great masters, Rabbi Eliezer and Rabbi Yehoshua, on a certain issue ritual. The first, to demonstrate the validity of this claim invites a stream to reverse its course, and then a locust tree in uprooting, displacement of hundreds of steps further, and the walls of the house of study to tilt. And all this miracle happens, proving that high in the Heavenly Yeshiva, I agree with Rabbi Eliezer. But every time one of these miracles happen, Rabbi Yehoshua, supported by a majority of the other teachers, she stands up and says vehemently that rivers, trees and walls do not have anything to do with the debates among scholars of the law. Finally she heard a voice from heaven which gives explicitly and finally reason to Rabbi Eliezer: then, with a twist, Rabbi Yehoshua cries, citing the Torah itself, "the Torah is not in heaven" (Deut. 30, 12) but is stata data agli uomini, i quali non hanno altro mezzo per dirimere una discussione se non il principio di maggioranza. Al che, conclude il Talmud, il Santo Benedetto avrebbe detto, sorridendo: “i miei figli mi hanno sconfitto, i miei figli mi hanno sconfitto” (tb, Bavà Metzi‘à 59b).
Il Talmud non è un’opera unitaria ma è una raccolta di detti di molti maestri diversi, esposti nel corso di varie generazioni, quasi sempre in contrasto l’uno con l’altro. Il modo con cui la discussione procede è quello delle domande e delle risposte, delle obiezioni e dei tentativi di risolvere le difficoltà, a volte riusciti a volte no. Spesso le domande non hanno una risposta conclusiva: le risposte are less important questions. Writes Rabbi Adin Steinsaltz, the greatest popularizer of the Talmud of our day: "after he likened the Talmudic text, the student must make - to himself or to others - questions about the material studied, to doubt, to make reservations and this is the method of study. From this point of view, the Talmud is perhaps the only holy book in every culture in the world that allows and even encourages questions and complaints by those who attribute to themselves the character of holiness "(What the Talmud, Giuntina, p . 22).
In a famous story tells of Rabbi Yochanan, the greatest scholar of his generation, that one day she was swimming in the Jordan and Lakish Resh, the head (jew) of the local gang of bandits, he plunged with great vigor to attack him. Rabbi Yochanan, not at all afraid, he turned to Resh Lakish with these words: "your strength, dedication to the study of Torah, instead of robbing people." And the other, which lacks the answer ready, he said to Rabbi Yochanan, known for its beauty, "and you may experience your beauty to women" (in another passage from the Talmud says that women, leaving the Miqwè, the ritual bath, jostle to see the good rabbi, with the hope of having children just as beautiful.) The Talmud continues with another hit drama: Rabbi Yochanan dice a Resh Laqish, evidentemente sensibile al fascino femminile, che se sarà disposto a studiare Torà gli farà conoscere sua sorella, più bella di lui stesso. Resh Laqish accetta, diventando in breve tempo, oltre che cognato, l’allievo e il compagno di studio prediletto di Rabbi Yochanan. Ma la storia non si conclude qui. Anni dopo, quando Resh Laqish morì a causa dell’angoscia per un’offesa ricevuta da Rabbi Yochanan, questi si disperava per aver perso il compagno di studio. Gli altri allievi allora gli mandarono il più brillante fra loro, il quale, a ogni affermazione che Rabbi Yochanan faceva, gli portava a sostegno un insegnamento della Mishnà. Al che rabbi Yochanan sbottò e disse: “credi che io non sappia di aver ragione, che tu debba portare prove a mio favore? E tu vorresti forse essere come Resh Laqish? Quando studiavo con lui, a ogni mia affermazione lui mi replicava con 24 obiezioni e io gliele smontavo tutte! E così la conoscenza aumentava” (tb, Bavà Metzi‘à 84a). E’ la discussione, è la critica che sviluppa la conoscenza. Questo è il Talmud!
DAVID GIANFRANCO DI SEGNI
collegio rabbinico italiano
consiglio nazionale delle ricerche
Fonte: Shalom
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