Talmud

The night before Passover, chametz “leaven” is searched for and then burned the next morning—ביעור חמץ biʿur chametz. Afterwards, any remaining unfound chametz is nullified and declared to be “like the dust of the earth,”— ביטול חמץ bittul chametz. Which of these acts fulfills the biblical requirement?

Cats were known and domesticated in ancient Egypt, Greece, and Rome, but are absent from the Bible and Second Temple literature. The Persians despised cats, but the Talmud tolerates them.

In the second century C.E., 4 Ezra and Irenaeus tell a story of how the Torah was burned by Nebuchadnezzar and reconstructed by Ezra through divine inspiration. Rabbinic texts know of this tradition, but in their version, Ezra’s contribution is changing the Torah into Aramaic writing, or even Aramaic language.

Tamar, Judah’s daughter-in-law, is twice-widowed, but the Torah still expects Judah to allow his third son Shelah to marry her. In the Second Temple period book, Tobit marries his seven-times widowed cousin upon the advice of the angel Raphael. And yet, the Talmud prohibits marrying twice widowed women, for fear they are dangerous.

Eastern Christianity includes prayer and a festival honoring the martyrdom of a woman and her seven sons who, in the time of Antiochus IV, refused to eat pork. The Talmud reimagines their story, depicting the woman and her sons as refusing to worship an idol in Roman times. This change reflects the rabbis’ tendency to downplay martyrdom in favor of a piety model centered on “dying” through exhaustive Torah study.

Both Philo of Alexandria (c. 25 B.C.E. – 50 C.E.) and some later rabbinic interpreters insist that Moses remained celibate so that he might always be pure and ready to hear YHWH, but each arrived at this conclusion through a different approach.

The rabbis distinguish four stages in the fetus’ development towards personhood. For the duration of the pregnancy, until the commencement of active labor, “a fetus is like its mother’s thigh” (עוּבָּר יֶרֶךְ אִמוֹ).

The absence of an explicit prohibition in the Torah against father-daughter incest led to a debate among the talmudic-era rabbis, and eventually among medieval Rabbanites and Karaites, about whether such a prohibition should be derived from a logical a fortiori (קל וחומר) argument or from a hermeneutic (גזרה שוה) one.

The Torah is often used to highlight various ethical values while its many ethically problematic commandments are ignored or explained away. Is there a way to treat the Torah as a moral authority while honestly confronting the ethical issues it raises?

The Talmud requires having two unspecified cooked dishes to be eaten as part of the Passover meal. How did this requirement develop into the custom of placing two particular symbolic foods, the shankbone and the egg, on the seder plate?

In halakha, the 39 melachot of Mishnah Shabbat 7:2 functions as a comprehensive list of primary categories of forbidden labor. A closer look at the list in context, however, reveals that it was composed and added as a supplement, to clarify a detail in the previous mishnah.

Shemurah matzah, “guarded matzah,” has two meanings: The matzah is guarded so that it does not become chametz, and the matzah is made with the express intent that it be used to fulfill the mitzvah. This latter idea, however, does not appear in any of the early (Tannaitic or Amoraic) layers of the Talmud, but only in the editorial (Stammaitic) layer. This article demonstrates how this notion entered rabbinic literature.^[1]

The Torah and Bavli vs. the Prophets and Yerushalmi