This new edition of the Babylonian Talmud Tract Sanhedrin provides an authoritative translation and critical commentary on one of the most important texts in Jewish literature. The volume includes extensive footnotes and references to other rabbinical literature, making it an essential resource for scholars and lay readers alike. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

Jeffrey L. Rubenstein offers a translation from the Hebrew of The Formation of the Babylonian Talmud by David Weiss Halivni. Halivni's work is widely regarded as the most comprehensive scholarly examination of the processes of composition and editing of the Babylonian Talmud. Halivni presents the summation of a lifetime of scholarship and the conclusions of his multivolume Talmudic commentary, Sources and Traditions (Meqorot umesorot). Arguing against the traditional view that the Talmud was composed c. 450 CE by the last of the named sages in the Talmud, the Amoraim, Halivni proposes that its formation took place over a much longer period of time, not reaching its final form until about 750 CE. The Talmud consists of many literary strata or layers, with later layers constantly commenting upon and reinterpreting earlier layers. The later layers differ qualitatively from the earlier layers, and were composed by anonymous sages whom Halivni calls Stammaim. These sages were the true author-editors of the Talmud, who reconstructed the reasons underpinning earlier rulings, created the dialectical argumentation characteristic of the Talmud, and formulated the literary units that make up the Talmudic text. Halivni also discusses the history and development of rabbinic tradition from the Mishnah through the post-Talmud legal codes, the types of dialectical analysis found in the different rabbinic works, and the roles of reciters, transmitters, compilers, and editors in the composition of the Talmud. This volume contains an introduction and annotations by Jeffrey Rubenstein.

The Hebrew Scriptures contain many hundreds of laws both religious and civil. They concern the Temple (in Exodus), the priesthood (in Leviticus), the Temple offerings and other rites (in Numbers), and the social order of Israel (in Deuteronomy). These may rightly be called the written law (Torah). The oral law is the extension of these precepts to cover all of life and its contingencies. The oral law (or Mishnah) was written down by rabbinic sages about 200 C.E. With the Talmud, Jewish sages systematized the laws in Scripture together with those of the oral tradition. While the Mishnah records rules governing the conduct of the holy life of Israel, the Talmud concerns itself with the details of the Mishnah. Israel's oral law found its definitive expression in the Talmud. The Talmud of Babylonia (a.k.a., the Bavli, or Babylonian Talmud), is a sustained commentary on the written and oral law of Israel. Compiled between 500-600 C.E., it offers a magnificent record of how Jewish scholars preserved a humane and enduring civilization. Representing the primary document of rabbinic Judaism, it throws considerable light on the New Testament as well. This monumental American translation was completed a decade ago--but was extraordinarily expensive and difficult to find--and features translations by Jacob Neusner, Tzvee Zahavy, Alan Avery-Peck, B. Barry Levy, Peter Haas, and Martin S. Jaffee, with commentary and new introductions by Jacob Neusner.