the case of the Talmud dates are of real and living importance, though we own
that it is difficult to fix them with accuracy. We believe, however, with one of
Deutsch’s critics, that Christian elements have found their way into the Talmud,
though doubtless, pre-Christian ideas, similar to those which are met with in the
Books of Wisdom and Ecclesiasticus, are also to be found there. Is it not true
that the Mishna was brought into its present form by Rabbi Jehudah, surnamed
the Holy, about A.D. 200, and that the Gemara was not completed until A.D. 500?
Deutsch, indeed, appeals to the article in the “Novellæ Constitutiones” (or
Novels, as they are commonly called) of Justinian against the Talmud. The
reference is correct enough, but the Novels belong to the later parts of Justinian’s
reign, and were not promulgated before the year 534.
It is well known that at the present time there are three parties among the Jews
who differ widely as to the amount of respect which ought to be paid to the
legislation contained within the pages of the Talmud. Two out of these parties
would greatly modify it, or actually sweep it away. We believe that its influence
upon practice is not destined to endure; and that though there is a book which
will continue so to influence life, that book is not the Talmud, but the Bible. The
Talmud has its curiosities and even beauties, as well as its gross absurdities and
defects; but, after all, it will be found, we believe, that it often reflects but too
truly the mind of those of whom it was said, “Ye have made the commandment
of GOD of none effect by your traditions.”
With these preliminary observations, we pass on to a more particular description
of the Talmud.
There are two Talmuds, the one called the Talmud of the Occidentals, or the
“Jerusalem” Talmud, and the other the “Babylonian” Talmud. The former of
these originally included the whole of the first five Sedarim (or portions,) but
now consists of only thirty-nine treatises. Its final redaction is supposed to have
taken place towards the close of the fourth Christian century, but the authorities
engaged in the work cannot now be determined. But it is certainly distinguished
by more accuracy of expression and precision of statement than the second or
Babylonian, or “our” Talmud, which makes use of its predecessor, and was not
completed for a century later. Its editor is generally considered to be Rabbi Ashi,
president of the Academy of Syro in Babylon (A.D. 365-427.) Both the Mishna,
though revised in A.D. 219, and the “Palestine” Gemara, had become greatly