The History and Form of the Mishnah

Why is it called the “Mishnah”? The Hebrew root "ShNH" means "to repeat," (ושננתם לבניך) and refers to memorization by repetition. "Mishnah" therefore has the sense of "that which is memorized by rote," as distinct from the Rabbinic designation for the Bible: "Miqra,"that which is read and recited from a written text. The Jewish sages whose statements are quoted in the Mishnah are known as Tanna'im (singular: "Tanna"), derived from the Aramaic root related to the Hebrew "ShNH". The era in which the Mishnah was developed is therefore referred to as the "Tanna'itic" era.

Tosefta or Tannaitic Midrash “Our” Mishnah Refers to Translation Gemara Term Mishnah “Our Mishnah” מתניתין Tosefta or Tannaitic Midrash “The Rabbis taught” תנו רבנן Baraita “It was taught” תניא

Generations of Tannaim 1 40-80CE Rabban Yohanan ben Zakkai's generation 2 80-110 Rabban Gamliel of Yavneh, Rabbi Eliezer and Rabbi Yehoshua's generation, the teachers of Rabbi Akiva. 3 110-135 The generation of Rabbi Akiva and his colleagues, R. Ishmael. 4 135-170 The generation of Rabbi Meir, Rabbi Yehuda and their colleagues. Live in Usha. 5 170-20 0 Rabbi Judah haNasi's generation

When were the contents of the Mishnah was composed? There are traditions in the Mishnah that claim to go back before the fifth century B.C.E. (the "Great Assembly"; cf. Nehemiah 8-10), as well as a few additions from as late as the mid-third century C.E. However, the main body of the Mishnah consists of teachings attributed to authorities from about the middle of the first century, through 220 CE. It was compiled by R. Judah the Patriarch.

Pre - Mishnah Sherira Gaon – before Mishnah, each Rabbi had his own formulation and order of traditions. Rebbi’s Mishnha is based on that of R. Akiva: תוספתא מסכת זבים פרק א הלכה ה כשהיה ר' עקיבא מסדר הלכות לתלמידים אמר כל מי ששמע טעם על חברו יבוא ויאמר

Rabbinic Texts Tannaitic Mishnah Midrashim Tosefta 200CE Talmud Yerushalmi 400CE Amoraic Midrashim Talmud Bavli 600CE See https://fc.gannacademy.org/gannopedia/genremap/rlgenremaphebrew.html

Texts and Time Periods 1000BCE King David 586 BCE Destruction of Temple I 539 BCE Cyrus the Great – Persian rule 516 BCE Second Temple Built 332 BCE Alexander the Great – Greek rule 164 BCE Maccabean Revolt 150BCE-70CE Pharisees 70 CE Second Temple Destroyed 132 CE Bar Kokhba Revolt 50-200 CE Tannaitic Period 220 CE Mishnah & Tannaitic Midrash Compiled 200-500 CE Amoraic Period 400 CE Yerushalmi & Amoraic Midrash Compiled 500-700 CE Savoraim in Babylonia 600 CE Bavli Completed

Tannaitic Midrash רבי עקיבא רבי ישמעאל ------ בראשית מכילתא דרבי שמעון בר יוחאי מכילתא דרבי ישמעאל שמות ספרא (רק קטעים) ויקרא ספרי זוטא ספרי במדבר מדרש תנאים דברים

Comparing Mishnah & Tosefta תוספתא מסכת חולין פרק ח הלכה ו טיפת חלב שנפלה על החתיכה ר' יהודה אומר אם יש בנותן טעם באותה חתיכה וחכמים אומרים באותה הקדרה אמר רבי נראין דברי ר' יהודה בזמן שלא ניער ולא כסה ודברי חכמים בזמן שניער וכסה: משנה מסכת חולין פרק ח טיפת חלב שנפלה על החתיכה אם יש בה בנותן טעם באותה חתיכה אסור ניער את הקדרה אם יש בה בנותן טעם באותה קדרה אסור

Purpose of Mishnah Book of Textbook of Practical Halakha Oral Tradition Quotes the opinion of a single Rabbi in the Tosefta as “the Sages” in order to say that he represent the Halakha. There are still multiple opinion and contradictions within the Mishnah. Also, Mishnah includes impractical temple and purity laws.

Stephen Wald The question of the form and purpose of the final redaction of the Mishnah has long been a topic of scholarly debate. In the twentieth century this debate focused on the question whether the Mishnah should be seen as a code of relatively self-consistent and authoritative religious practice (Epstein), or as an anthology of frequently contradictory sources (Albeck). As so formulated, this dispute seems somewhat artificial. On the one hand, there is no reason to assume that the final redaction of the Mishnah was governed by one single overriding principle. On the other hand, the redaction of the Mishnah could reflect a preliminary, but as yet incomplete, effort to bring order and consistency to the body of tannaitic halakhah.

The Roman Empire

History of Roman Law 450 BCE Twelve Tables: “When the fruit of a tree falls upon the premises of a neighbor, the owner of the tree shall have a right to gather and remove it” (8:6). Then grew and grew with laws by various assemblies, magistrates, imperial edicts and senatorial resolutions. Republic 510 – 31BCE Empire 31BCE – 476CE

Roman Legal Codification Gaius (d. 180), Papinianus (d. 212), Paulus, Ulpianus (d. 228), and Modestinus (c. 250) Theodosian Code (438CE) Justinian Code (534CE)

Roman Legal Codes R. Aqiva and his colleagues began collecting and organizing rabbinic traditions under Hadrian, when Julianus, Celsus Pomponius, and others were actively involved in making similar compilations in Rome. Rabbi Judah the Prince compiled and edited his Mishnah, and tannaitic midrashim were collected under the Severans, at a time when Gaius, Papinianus, Paulus, and Ulpianus were likewise compiling codices and responsa of Roman law and commenting on earlier legal material. Lee Levine, Judaism and Hellenism in Antiquity: Conflict or Confluence?, p. 135.

Why Include Controversy? Mishnah Eduyot 1:5. And why do they record the opinion of a single person among the many, when the Halachah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number. 1:6. R. Judah said: if so, why do they record the opinion of a single person among the many to set it aside? So that if a man shall say, thus have I learnt the tradition,’ it may be said to him, ‘according to the [refuted] opinion of that individual did you hear it.

Contents of the Mishnah First Order: Zeraim ("Seeds"). 11 tractates. It deals with agricultural laws and prayers. Second Order: Moed ("Festival"). 12 tractates. This pertains to the laws of the Sabbath and the Festivals. Third Order: Nashim ("Women"). 7 tractates. Concerns marriage and divorce. Fourth Order: Nezikin ("Damages"). 10 tractates. Deals with civil and criminal law. Fifth Order: Kodshim ("Holy things"). 11 tractates. This involves sacrificial rites, the Temple, and the dietary laws. Sixth order: Tohorot ("Purities"). 12 tractates. This pertains to the laws of purity and impurity, including the impurity of the dead, the laws of ritual purity for the priests (cohanim), the laws of "family purity" (the menstrual laws) and others.

איגרת רב שרירא גאון כיצד נכתבה המשנה וביומוי דר' בנו של רשב"ג אסתייעא מילתיא ותרצינהו וכתבינהו

Order of Masechtot within a Seder Rambam tries to explain order of tractates in the Mishnah based on either chronological or logical progression.

SEDER MOED Shabbat Eruvin Pesachim Shekalim Yoma Sukkah Beitzah Rosh Hashanah Ta'anint Megillah Moed Katan Hagigah

SEDER MOED Shabbat 24 Eruvin 10 Pesachim 10 Shekalim 8 Yoma 8 Sukkah 5 Beitzah 5 Rosh Hashanah 4 Ta'anint 4 Megillah 4 Moed Katan 3 Hagigah 3

SEDER NASHIM Yevamot 16 Ketubot 13 Nedarim 11 Nazir 9 Sotah 9 Gittin 9 Kiddushin 4

SEDER NEZIKIN Bava Kamma 10 Bava Metzia 10 Bava Batra 10 Sanhedrin 11 Makkot 3 Shevuot 8 Edutoyot 8 Avodah Zarah 5 Avot 5 (6) Horayot 3

SEDER KODASHIM Zevahim 14 Menahot 13 Hullin 12 Bekhorot 9 Arakhin 9 Terumah 7 Keritot 6 Me'ilah 6 Tamid 6 Middot 5 Kinnim 3

SEDER TOHOROT Keilim 30 Oholot 18 Negaim 14 Parah 12 Tohorot 10 Mikvaot 10 Niddah 10 Makshirin 6 Zavim 5 Tevul Yom 4 Yadaim 4 Uktzin 3

SEDER ZERAIM Berakhot 9 Peah 8 Demai 7 Kilaim 9 Sheviit 10 Terumot 11 Ma'asrot 5 Ma'aser Sheini 5 Hallah 4 Orlah 3 Bikkurim 4 See Elman in Anthology quoting Geiger

The most reliable complete manuscript of the Mishnah.

Save one life… משנה מסכת סנהדרין פרק ד משנה ה לפיכך נברא אדם יחידי ללמדך שכל המאבד נפש אחד מישראל מעלה עליו הכתוב כאילו איבד עולם מלא וכל המקיים נפש אחת מישראל מעלה עליו הכתוב כאילו קיים עולם מלא ומפני שלום הבריות שלא יאמר אדם לחבירו אבא גדול מאביך

Mishnah Sanhedrin 4:5 – Ms. Kaufman