The Talmud is, after the Hebrew Bible, the central text of Rabbinic Judaism and the primary source of Jewish religious law (halakha) 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 also as "the guide for the daily life" of Jews.
Rabbinic literature, in its broadest sense, is the entire spectrum of works authored by rabbis throughout Jewish history. The term typically refers to literature from the Talmudic era, as opposed to medieval and modern rabbinic writings. It aligns with the Hebrew term Sifrut Chazal, which translates to “literature [of our] sages” and generally pertains only to the sages (Chazal) from the Talmudic period. This more specific sense of "Rabbinic literature"—referring to the Talmud, Midrashim, and related writings, but hardly ever to later texts—is how the term is generally intended when used in contemporary academic writing. The terms mefareshim and parshanim almost always refer to later, post-Talmudic writers of rabbinic glosses on Biblical and Talmudic texts.
The Gemara is an essential component of the Talmud, comprising a collection of rabbinical analyses and commentaries on the Mishnah and presented in 63 books. The term is derived from the Aramaic word גמרא and rooted in the Semitic word ג-מ-ר (gamar), which means "to finish" or "complete". Initially, the Gemara was transmitted orally and not permitted to be written down. However, after Judah the Prince compiled the Mishnah around 200 CE, rabbis from Babylonia and the Land of Israel extensively studied the work. Their discussions were eventually documented in a series of books, which would come to be known as the Gemara. The Gemara, when combined with the Mishnah, forms the full Talmud.
According to Jewish tradition, the Torah contains 613 commandments.
Geonim were the presidents of the two great Babylonian Talmudic Academies of Sura and Pumbedita, in the Abbasid Caliphate. They were generally accepted as the spiritual leaders of the Jewish community worldwide in the early medieval era, in contrast to the Resh Galuta (exilarch) who wielded secular authority over the Jews in Islamic lands.
Chananel ben Chushiel or Ḥananel ben Ḥushiel, an 11th-century Kairouanan rabbi and Talmudist, was in close contact with the last Geonim. He is best known for his commentary on the Talmud. Chananel is often referred to as Rabbeinu Chananel – Hebrew for "our teacher, Chananel".
The Mekhilta of Rabbi Ishmael is midrash halakha to the Book of Exodus. The Aramaic title Mekhilta corresponds to the Mishnaic Hebrew term מדה middā "measure," "rule", and is used to denote a compilation of exegesis. Other important mekhiltas were those of Shimon bar Yochai and on Book of Deuteronomy. The latter work was also associated with Rabbi Ishmael's teachings.
Savora is a term used in Jewish law and history to signify one among the leading rabbis living from the end of period of the Amoraim to the beginning of the Geonim. As a group they are also referred to as the Rabbeinu Sevorai or Rabanan Saborai, and may have played a large role in giving the Talmud its current structure. Modern scholars also use the plural term Stammaim for the authors of unattributed statements in the Gemara.
Chazal or Ḥazal are the Jewish sages of the Mishnaic and Talmudic eras, spanning from the final 300 years of the Second Temple period until the 7th century, or c. 250 BCE – c. 625 CE. Their authority was mostly in the field of Halakha and less regarding Jewish theology.
Kalonimus Kalman Szapiro, was the Grand Rabbi of Piaseczno, Poland, who authored a number of works and was murdered by the Nazis during the Holocaust. He is best remembered for a series of homilies on parshah that were delivered almost every Shabbat during the time he spent with his students in the Warsaw ghetto between the years 1939 and 1942. Shortly after the final entry in this series of meditations, the entire community in the ghetto was sent to the gas chambers in Treblinka. This work is collected under the title Esh Kodesh.
Yisroel Hopstein (1737–1814), also known as the Maggid of Kozhnitz, was the founder of Kozhnitz Hasidism, and a noted hasidic leader in Poland during the late 18th and early 19th century. He was a student of both the Magid/Dov Ber of Mezeritch and Elimelech of Lizhensk, and wrote many books on Chassidus and Kabbalah. He is sometimes referred to as "the Avodat Yisrael" for his works.
The Mekhilta of Rabbi Shimon ben Yochai is midrash halakha on the Book of Exodus from the school of Rabbi Akiva attributed to Shimon bar Yochai. No midrash of this name is mentioned in Talmudic literature, but Nachmanides (d.1270) refers to one which he calls either Mekhilta de-Rabbi Shimon ben Yochai, Mekhilta Achǝrita de-Rabbi Shimon, or simply Mekhilta Acheret. Todros ben Joseph Abulafia (d.1285) also refers to Mekhilta de-Rabbi Shimon ben Yochai.
Shir ha-Shirim Zutta is a midrash on Shir ha-Shirim.
Elazar Hurvitz is an academic scholar in the field of Talmudic studies.
Zechariah ben Judah Aghmati, also spelled Agamati, was a Rabbi and Talmudist who lived from 1120 CE - 1195 CE in Morocco.
Kalonymus Kalman Halevi Epstein was a rabbi, Kabbalist and a leader of the Chassidic movement, known as the Maor Vashamesh after his Hebrew book.
The following outline is provided as an overview of and topical guide to Judaism:
Iggeret of Rabbi Sherira Gaon, also known as the Letter of Rav Sherira Gaon, and the Epistle of Rav Sherira Gaon, is a responsum penned in the late 10th century in the Pumbedita Academy by Sherira ben Hanina, the Chief Rabbi and scholar of Babylonian Jewry, to Rabbi Jacob ben Nissim of Kairouan, in which he methodologically details the development of rabbinic literature, bringing down a chronological list of the Sages of Israel from the time of the compilation of the Mishnah, to the subsequent rabbinic works, spanning the period of the Tannaim, Amoraim, Savoraim, and Geonim under the Babylonian Exilarchs, concluding with his own time. Therein, Sherira ben Hanina outlines the development of the Talmud, how it was used, its hermeneutic principles, and how its lessons are to be applied in daily life whenever one rabbinic source contradicts another rabbinic source. It is considered one of the classics in Jewish historiography.
She'iltot of Rav Achai Gaon, also known as Sheiltot de-Rav Ahai, or simply She'iltot, is a rabbinic halakhic work composed in the 8th century by Ahai of Shabha, during the geonic period. She'iltot is an Aramaic word, meaning "Inquiries" or "Quæstiones" and is arranged in order of the biblical pericopes, or weekly Torah readings. The She'iltot is one of the earliest rabbinic works composed after the Talmud.
The book Esh Kodesh is a collection of sermons by the Rebbe of Piaseczno, Rabbi Kalonymus Kalman Shapira, delivered to his followers in the Warsaw Ghetto during the Holocaust. This book serves as a unique Hasidic, theological-philosophical, and historical document.
