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The Rabbinic period, or the Talmudic period, [1] denotes a transformative era in Jewish history, spanning from the destruction of the Second Temple in 70 CE to the Muslim conquest in 638 CE. Pivotal in shaping Judaism into its classical form, it is regarded as the second most important era in Jewish history after the Biblical period. [2]
According to this view, while the title rabbi was not used earlier, Moses was the first rabbi (and is commonly referred to by Orthodox Jews as "Moses our Rabbi"), with the knowledge and laws received at Sinai being passed down from teachers to students through the era of the Judges, and the prophets (most of whom are seen as the "rabbis" of ...
The period of the Tannaim, also referred to as the Mishnaic period, lasted about 210 years. It came after the period of the Zugot "Pairs" and was immediately followed by the period of the Amoraim "Interpreters". [3] The root tanna (תנא) is the Aramaic equivalent of the Hebrew root shanah (שנה), which also is the root word of Mishnah.
Rabbinic literature, in its broadest sense, is the entire corpus of works authored by rabbis throughout Jewish history. [1] The term typically refers to literature from the Talmudic era (70–640 CE), [ 2 ] as opposed to medieval and modern rabbinic writings .
The differences between Karaite and Rabbinic Judaism go back more than a thousand years. Rabbinical Judaism originates from the Pharisees of the Second Temple period. Karaite Judaism may have its origins among the Sadducees of the same era. Karaite Jews hold the entire Hebrew Bible to be a religious authority.
Rishonim (Hebrew: [ʁiʃoˈnim]; Hebrew: ראשונים, lit. 'the first ones'; sing. ראשון, Rishon) were the leading rabbis and poskim who lived approximately during the 11th to 15th centuries, in the era before the writing of the Shulchan Aruch (שׁוּלחָן עָרוּך, "Set Table", a common printed code of Jewish law, 1563 CE) and following the Geonim (589–1038 CE).
The Geonim officiated, in the last place, as directors of the academies, continuing as such the educational activity of the Amoraim and Saboraim.For while the Amoraim, through their interpretation of the Mishnah, gave rise to the Talmud, and while the Saboraim definitively edited it, the Geonim's task was to interpret it; for them it became the subject of study and instruction, and they gave ...
Throughout history there have been several attempts to reestablish the classical semikhah. The title of "rabbi" has "proliferated greatly over the last century". [1] Nowadays semikha is also granted for a limited form of ordination, focused on the application of Halakha in specific settings as opposed to underlying Talmudic knowledge.