{"id":159318,"date":"2024-09-04T11:05:22","date_gmt":"2024-09-04T08:05:22","guid":{"rendered":"https:\/\/blog.nli.org.il\/?p=159318"},"modified":"2024-09-16T11:21:34","modified_gmt":"2024-09-16T08:21:34","slug":"jerusalem_talmud","status":"publish","type":"post","link":"https:\/\/blognli2026.moonsite.co.il\/en\/jerusalem_talmud\/","title":{"rendered":"The Jerusalem Talmud: The Beta Version of the Gemara\u00a0"},"content":{"rendered":"\n

The Babylonian Talmud and Jerusalem Talmud are like the Coke and Pepsi of Jewish literature.<\/p>\n\n\n\n

They were created in the same period and deal with the same subjects, but one achieved eternal glory and the other is a bit… bleak.<\/p>\n\n\n\n

What makes a book canonical? One thing\u2019s for sure: It\u2019s not the book itself.<\/p>\n\n\n\n

Let’s begin with a story:<\/p>\n\n\n\n

For hundreds of years, Jews were forced to accept the fact that Seder Kodashim, one of the six orders of the Jerusalem Talmud, simply didn’t exist.<\/p>\n\n\n\n

Some were sure it had disappeared, and some thought it had never existed. Until one day in the year 1905, when it simply popped up, out of nowhere<\/p>\n\n\n\n

The mysterious copy was signed by the printer “Shlomo Algazi, AKA Friedl\u00e4nder.”<\/p>\n\n\n\n

Algazi, who presented himself as a “pure Sephardi,” claimed that a single copy of Seder Kodashim had ended up in the possession of his brother in Turkey, and that he had copied it. The book was a huge success and the money started flowing in. But that\u2019s when things started to go wonky.<\/p>\n\n\n

\n
\"\u05e9\u05e2\u05e8
Jerusalem Talmud, Seder Kodashim, 1909<\/a><\/figcaption><\/figure><\/div>\n\n\n

The buyers soon noticed all sorts of puzzling details. The language and style matched the rest of the Jerusalem Talmud, but there was hardly any new information presented in these hundreds of new pages. Suspicions were raised.<\/p>\n\n\n\n

Slowly, readers began to realize that the entire book simply contained variations on existing sources, and Algazi was accused of forgery.<\/p>\n\n\n\n

He of course denied any wrongdoing and explained that the fact that the new order lacked new information was exactly the point! He argued that since the text already appeared in other places, no one thought it was worthwhile to preserve Seder Kodashim in its own right.<\/p>\n\n\n\n

The readers weren\u2019t convinced and even debated whether it was better to hide the book away or burn it. The lively debate reached its peak when rabbis published pamphlets in favor of Algazi, with sharp titles like “Avenging Sword” and “Answer to the Fool.”<\/p>\n\n\n

\n
\"\u05d7\u05e8\u05d1
The \u201cAvenging Sword\u201d pamphlet, 1911<\/a><\/a><\/figcaption><\/figure><\/div>\n\n\n

But it soon emerged that these pamphlets were written by none other than Shlomo Algazi, AKA Friedl\u00e4nder. Ultimately, Algazi confessed that he hadn\u2019t actually found the book, and that he in fact wrote it himself.<\/p>\n\n\n\n

He then also admitted that he wasn\u2019t exactly Sephardi and that his name wasn\u2019t Shlomo. He confessed that his real name was Zosia and that he was just an ordinary man from the very Eastern European town of Beshankovichy.<\/p>\n\n\n

\n
\"Lilien
Drawing by E.M. Lilien<\/figcaption><\/figure><\/div>\n\n\n

When I heard this story, I chuckled. But I was also curious about how such a large part of the Jerusalem Talmud could simply disappear. Seder Kodashim is one of the six orders of the Mishnah, upon which both the Jerusalem Talmud and the Babylonian Talmud are based. <\/p>\n\n\n\n

It isn\u2019t even the only part that is missing from the Jerusalem Talmud. Entire chapters from other tractates have been lost over the years. Moreover, if you compare the Jerusalem Talmud to the Babylonian Talmud, you discover that the discussions in the former are much less developed and have been less thoroughly edited.<\/p>\n\n\n\n

What happened? How is it possible that we have the Babylonian Talmud as a complete and developed work, while the Jerusalem Talmud seems like something you might have ordered on Ali Express?<\/p>\n\n\n\n

I found the answer in this letter:<\/p>\n\n\n

\n
\"Nnl
A letter written by Pirqoi Ben Baboi that was found in the Cairo Genizah, late 8th<\/sup> century<\/a><\/a><\/figcaption><\/figure><\/div>\n\n\n

Discovered in the Cairo Genizah, the letter was written approximately 1200 years ago by a Babylonian Jewish sage named Pirqoi Ben Baboi. Aside from the fact that his name is particularly fun to say, he provides a glimpse into an interesting moment in the history of the Jerusalem Talmud.<\/p>\n\n\n\n

At the time that Ben Baboi wrote the letter, a halakhic struggle was underway between the rabbis of the Land of Israel and those residing in Babylon. Ben Baboi tried to convince the Jews of the Holy Land to adopt Babylonian Halakha, as embodied in the Babylonian Talmud. However, the community in Israel stood by the Jerusalem Talmud, which was created in the city of Tiberias, on the shores of the Sea of Galilee. Upon encountering this resistance, Ben Baboi then redirected his efforts to communities outside the Land of Israel that were still undecided between the Jerusalem and Babylonian Talmuds.<\/p>\n\n\n\n

In a letter to the community in the North African city of Kairouan, he writes that it is forbidden to follow the Halakha as it appears in the Jerusalem Talmud.<\/p>\n\n\n\n

Take the following as a somewhat shocking example of differences in the two Talmuds\u2019 halakhic rulings.<\/p>\n\n\n\n

According to the Babylonian Talmud, an engaged couple is forbidden from being alone together to prevent them from engaging in forbidden relations before the wedding. In contrast, the Jerusalem Talmud allows the couple to meet alone before the wedding and even engage in intimate relations. Why? When the Land of Israel was under Roman rule, it was decreed that the local governors had the “right of the first night” with every virgin. The Jews of the Land of Israel preferred the bride and groom to consummate their marriage before this could happen, and thus possibly prevent rape.<\/p>\n\n\n\n

Ben Baboi argues that customs of this nature are reasonable when facing harsh decrees imposed by the authorities. However, once the decrees are no longer imposed, it is forbidden to continue following them. He asserts that the entire Jerusalem Talmud is filled with these types of irrelevant rulings.<\/p>\n\n\n

\n
\"Lilien
Drawing by E.M. Lilien<\/figcaption><\/figure><\/div>\n\n\n

There\u2019s another issue as well: Even before the Talmuds were written down, they were transmitted orally from generation to generation. Ben Baboi claims that due to the harsh political situation, oral transmission in the Land of Israel was fragmented; People transmitted the knowledge, stopped when Torah study was prohibited by the rulers, and then tried to pick up where they had left off when it was permitted again.<\/p>\n\n\n\n

What that means is that various fundamental principles which weren\u2019t written down, or details that were handed down orally from generation to generation, simply dissipated over time. Imagine trying to reconstruct the Passover Seder without ever having experienced it. You might manage to understand more or less what\u2019s happening, but a lot will be lost in the process.<\/p>\n\n\n\n

Ben Baboi\u2019s letter was another step towards the downfall of the Jerusalem Talmud. Its standing was questionable, so fewer copies were made, fewer people worked to interpret it, and it hardly ever served as a basis for halakhic rulings. Editors did not continue to refine the text over generations, as was the case with the Babylonian Talmud, and halakhic discussions came to a halt at an early stage, as can be seen in the book itself.<\/p>\n\n\n\n

I find this process fascinating. The two Talmuds had similar starting positions and the Jerusalem Talmud even possessed a certain advantage. But one failed because the audience didn\u2019t engage with it, and that engagement was essential.<\/p>\n\n\n\n

Books aren\u2019t preserved simply because they are “important” or “sacred”. A pile of words becomes a canonical text only if people consider it meaningful. The point here isn\u2019t about the book itself; the encounter between people and the book is the whole story.<\/p>\n\n\n\n

What’s interesting to me about studying old texts isn’t so much the content itself. After all, it’s not really relevant to my life. What interests me is understanding what happens in the space between a book and its readers \u2013 both those who preserved it until now and those who are currently trying to interpret it.<\/p>\n\n\n\n

In other words, every encounter with a text enriches the text itself \u2013 the interpretation, the editing, and the meanings attributed to the words. When I read a text that has passed through many hands, I don’t just see the book placed before me; I engage in a dialogue with everyone who has engaged with it previously. And that’s pretty awesome.<\/p>\n","protected":false},"excerpt":{"rendered":"

The Babylonian Talmud and Jerusalem Talmud had roughly the same starting point, so why did only one of them become a canonical book?<\/p>\n","protected":false},"author":209,"featured_media":156845,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[218,217],"tags":[1955,1536,224,238,1749],"tags2":[3067,2743,2665],"class_list":["post-159318","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-judaism","category-land-of-israel","tag-jewish-books","tag-jewish-culture","tag-judaism","tag-land-of-israel","tag-jewish_manuscripts_secrets-en"],"acf":[],"yoast_head":"\nThe Jerusalem Talmud: The Beta Version of the Gemara\u00a0<\/title>\n<meta name=\"description\" content=\"The Babylonian Talmud and Jerusalem Talmud had roughly the same starting point, so why did only one of them become a canonical book?\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, 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