The Essential Talmud [Special Edition] [Englisch] [Taschenbuch]

The Talmud is not part of the shared Judeo-Christian tradition; this is a development of rabbinic Judaism after the divergence of the paths. Steinsalz states that if the Bible constitutes the cornerstone of Judaism, the Talmud is its central pillar. The Talmud arose from the writings of teachers and the wise in Palestine and in Babylonia from the aftermath of the destruction of the second Temple up until the early Middle Ages. Steinsaltz traces this history in the first part of the text, from the periods of oral tradition, to the tannaim (the period of Hillel and Shammai), the compilation of the Misnah, the amoraim (interpretations), and the final redaction and printing. Steinsaltz also looks at the various times of the banning and burning of the Talmud. He points out that without the Talmud, the Jewish communities might well have ceased to exist, which is one of the reasons why persecutors sought to limit or destroy the books.

In his second section, Steinsaltz looks at the structure and content of the Talmud. While the Talmud consists of the Mishnah (a book of halakhah, the laws, written in Hebrew), and the Gemarah (the commentary on the law), in fact there is much more to Talmud than this. Into the commentaries rabbis and sages included many details and facets about the culture and general life of Jewish people beyond the legal and theological beliefs. It represents a thousand years of wisdom, legend, philosophy, common sense and community interpretation that goes well beyond a strict legal codification. While talking about such well-known topics such as dietary restrictions and Sabbath/holy day observances, one gets a sense for the greater community, what is important and what is identity-forming.

The third section is on method. The Jewish tradition never developed a theological practice like the Christian theological process, largely because the Talmudic process already encompassed much of what would have been otherwise covered. There are particular ways of thinking, approaching problems of interpretation and applicability, as well as an open-endedness to Talmud that makes it a strong and continuing vital presence in Jewish life. The Talmudic scholar is not required to memorise and accept all that is written in the books -- unlike the Bible, it was never seen as having a final redaction and closing of the canon. Indeed, according to Steinsaltz, it is the responsibility of a Talmudic student or scholar to question things that seem to conflict with each other, or with daily life. Just as culture and society continue to change, so too does the Talmud and the way it is applied and interpreted -- this process is built into the document itself.

In this book, Steinsaltz writes for the general audience. He defines his terms and, while he uses a fair amount of Hebrew terminology, he keeps these well explained and relevant. He does not go off on tangents or into too much detail for an introductory survey; however, he does give good examples as highlights (for instance, the discussion about the mouse who brought in breadcrumbs to Passover, etc.). These add colourful details; the Talmud can be wonderfully practical and astonishingly removed from real life, all within pages of each other.

This is a wonderful introduction to the Talmud by a wonderful teacher.