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• W1992091960 abstract "THERE HAVE BEEN NUMEROUS STUDIES dedicated to the beginnings of tractates and chapters in the Babylonian Talmud.1 These opening passages often serve the editor as a good opportunity to present an introductory unit or overview of the topic under discussion, and the Mishnah's own structure and content often dictate an introductory discussion of basic principles, leaving the chapters' endings to illustrate principles introduced earlier. This heavy concentration of material at the beginning of chapters in the Babylonian Talmud creates a quantitative disparity between their beginnings and ends. Given the awareness of the editors of the Bavli to structural and stylistic issues,2 it may be assumed that they were keenly aware of disparity. One of the methods used to balance the end of the chapter with the beginning was to expand the briefer discussion at the end by transferring material from other ?ugyot.3 This phenomenon often manifests itself in the inclusion of aggadic material at the end of talmudic units, which also serves to end the talmudic discussion on a positive and inspiring note, often praising those who (like themselves) study Torah.4At the end of the second chapter of bBM we have an interesting example of phenomenon. Here, instead of creating a closing ?ugya using Babylonian material, the editor used a long unit of Palestinian material to create a two-part finale.5 The final sugya's first part has been widely discussed by scholars because it addresses the relative importance oimuhnah and talmud in the rabbinic curriculum; the ?ugya has been a natural point of departure for discussing these terms.6 The suffya's second part is aggadic in nature and contrasts the sage with the am ha- 'arete (simpleton). In study I hope to demonstrate how the closing sugya in bBM 2 has clear parallels in yHor, which was reworked by the Bavli's editors.My findings here have important implications for understanding the complicated relationship between the Bavli and Yerushalmi. As we will see the material in the Babylonian sugya in its present form is mainly attributed to tannaitic sources. Analysis of the parallel Palestinian material demonstrates that the attributions are indeed based on short authentic tannaitic passages found but these were augmented with amoraic discussions, which were condensed in the Bavli and attributed to tannaim.7 When evaluating attributions in the Bavli, the key to testing their authenticity lies not only in careful comparison of textual variants but in analysis of all parallel sources. My findings demonstrate how active the transmitters of the ?ugya and the editors of the Bavli sometimes were in formulating the ?uffya's final version as well as their willingness to draw their sources from Palestinian traditions and develop them. Babylonian amoraim and redactors drew on a rich oral tradition of Palestinian sources, but not on the actual Talmud Yerushalmi. Only a model of oral transmission can explain the striking similarities on the hand and the considerable differences on the other. Moreover, example illuminates how free the Bavli's editors felt to manipulate the oral traditions of which they made use. Finally, study should help shift some of the justified attention that has been devoted to the openings of chapters to the study of their endings as well.The Babylonian suffya as it appears in the printed editions can be rendered as follows:Part IBaraitaThe sages taught: The study of Scripture is midah and it is not midah,8 the study of miahnah is midah and receives reward for it, the study of gemara- is no greater midah than this, and should surely pursue the study of muhnah more than the study oigemara.Explanation of Contradiction[The baratta] itself is difficult! [i.e., is an internal contradiction]. You say [with regard to] gemara - there is no greater midah than this and then you say one should surely pursue the study of miahnah more than the study of gemara! …" @default.
• W1992091960 created "2016-06-24" @default.
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• W1992091960 date "2012-01-01" @default.
• W1992091960 modified "2023-10-17" @default.
• W1992091960 title "The Homilies on <i>Mishnah</i> and <i>Talmud</i> Study at the Close of Bavli <i>Bava’ Metsi‘a’</i> 2 and Yerushalmi <i>Horayot</i> 3: Their Origin and Development" @default.
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• W1992091960 doi "https://doi.org/10.1353/jqr.2012.0016" @default.
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