1. TANACH
1.1. Tanakh (the Hebrew Bible) is Judaism’s foundational text. The word “Tanakh” is an acronym of its three parts: Torah (The Five Books of Moses), Nevi’im (Prophets), and Ketuvim (Writings). It contains stories, law, poetry, and teachings about God and humanity.
1.2. TORAH
1.2.1. GENÊSIS
1.2.1.1. Genesis (“Bereishit”) is the first book of the Torah, Judaism’s foundational text, and the only one consisting almost entirely of stories, with just three explicit laws. It tells of the origins of mankind and the Israelites, with stories on creation, Adam and Eve, Noah’s ark, the patriarchs and matriarchs - Abraham and Sarah, Isaac and Rebecca, Jacob, Leah and Rachel - and Joseph and his brothers. Its narratives depict figures as they encounter God, face wandering and exile, and grapple with conflict in family relationships.
1.2.2. EXÔDO
1.2.2.1. Exodus (“Shemot”) is the second book of the Torah, Judaism’s foundational text. It describes the Israelites’ enslavement in Egypt and their miraculous redemption through ten plagues and the splitting of the Red Sea. Under the leadership of Moses, they begin their travels in the desert, where they experience God’s revelation and receive the Ten Commandments at Mount Sinai, and build the Mishkan (Tabernacle). Interspersed throughout the book are more than 100 commandments.
1.2.3. LEVITICOS
1.2.3.1. Leviticus (“Vayikra”) is the third book of the Torah. It primarily delineates the details of sacrificial worship in the Mishkan (Tabernacle), a temporary and portable sanctuary built to serve God in the desert. It also discusses impurity and purification, Yom Kippur, the festivals, forbidden relationships, dietary laws, and various ethical and agricultural laws. Though its topics are diverse, the book is unified by the theme of holiness in people, time, and space.
1.2.4. NÚMEROS
1.2.4.1. Numbers (“Bamidbar”) is the fourth book of the Torah, Judaism’s foundational text. It describes events from 40 years of the Israelites’ wanderings in the desert, beginning with a census and preparations for entering Israel. The book continues to detail a series of complaints, sins, punishments, and an attempted rebellion. Commandments are interspersed throughout, and the book ends by listing places that the Israelites traveled and delineating Israel’s boundaries.
1.2.5. DEUTERONÔMIO
1.2.5.1. Deuteronomy (“Devarim”) is the fifth and last book of the Torah, primarily consisting of Moses’ final speeches ahead of his death. He reminds the Israelites of seminal events that happened in the desert, like the sin of the spies, the giving of the Torah, and the sin of the Golden Calf. He also reviews old laws, introduces new laws to follow as the Israelites enter Israel, and emphasizes the importance of faithfulness to God.
1.3. PROFETAS
1.3.1. Joshua
1.3.1.1. Joshua (“Yehoshua”) is the first book of the Prophets, beginning after the death of Moses and marking the onset of a new chapter for the Israelites as they settle in their homeland. Under Joshua’s leadership, the Israelites send spies and prepare to enter Israel. They cross the Jordan river with divine intervention and begin conquering, starting with the miraculous fall of Jericho’s walls. The book’s second half describes the dividing of land among Israel’s tribes and ends with Joshua’s death.
1.3.2. Judges
1.3.2.1. Judges (“Shoftim”) is the second book of the Prophets, describing the period after Joshua’s leadership and before the advent of monarchy, when Israel lacked long-term centralized leadership. The book details cycles of sin, foreign oppression, repentance, and redemption through leaders appointed by God, like Deborah, Gideon, and Samson. It ends by highlighting the chaos of the period with stories about theft, idolatry, rape, murder, and civil war.
1.3.3. I Samuel
1.3.3.1. Samuel I (“Shmuel Aleph”) is the third book of the Prophets, which begins with the birth and leadership of the prophet Samuel. The Israelites request a king and God chooses Saul, who leads the nation to military victories. When Saul fails to adhere to God’s command to annihilate the nation of Amalek, God selects David as Saul’s future replacement. David defeats the Philistine giant Goliath after Goliath dares the Israelites to send a representative to duel him, and spends much of the book escaping Saul’s attempts to kill him.
1.3.4. II Samuel
1.3.4.1. Samuel II (“Shmuel Bet”) is the second part of the third book of the Prophets. It begins as David hears about the deaths of Saul and his son, Jonathan. David is anointed king, first by the tribe of Judah and ultimately by all of Israel. He establishes a capital in Jerusalem and leads the nation to military victories, but his success is tempered when he sleeps with a woman named Batsheva. This sets off a series of divine punishments, including the death of the child born to Batsheva and a rebellion led by David’s son Absalom.
1.3.5. I Kings
1.3.5.1. Kings I (“Melakhim Aleph”) is the fourth book of the Prophets, which begins with the death of David. David is succeeded by his son Solomon, who receives wisdom from God and builds the Temple. When Solomon begins worshipping other gods in his old age, God promises that the kingdom will split. Following Solomon’s death, his son Rehoboam becomes king over Judah in Jerusalem, while the northern tribes appoint Jeroboam as king of Israel. Elijah the Prophet features prominently at the book’s end, performing miracles and demonstrating God’s power.
1.3.6. II Kings
1.3.6.1. Kings II (“Melakhim Bet”) is the second part of the fourth book of the Prophets. It details the kings of the northern kingdom of Israel and southern kingdom of Judah toward the end of the First Temple period, most of whom betray God. God sends the Assyrians to destroy the northern kingdom, while the southern kingdom temporarily endures under the righteous King Hezekiah. When Hezekiah’s son succeeds him and promotes idolatry, God decrees the destruction of Jerusalem and exile of Judah.
1.3.7. Isaiah
1.3.7.1. Isaiah (“Yeshayahu”) is the fifth book of the Prophets and is known for its visions of universal peace and renewal. Beginning in the period of the First Temple against the backdrop of a rising Assyrian empire and Israel on the decline, Isaiah rebukes Israel for abandoning God and pursuing corruption, calls for change, and warns the nations of their ultimate downfalls. The last third of the book contains comforting prophecies about returning to Jerusalem and redemption.
1.3.8. Jeremiah
1.3.8.1. Jeremiah (“Yirmiyahu”) is the sixth book of the Prophets, with prophecies from the period leading up to the First Temple’s destruction as the Babylonian empire was on the rise. The prophet comes out strongly against idolatry and corruption in Israel, lamenting the impending catastrophe God will inflict in punishment. Jeremiah also bemoans his lone and tormented existence, rejected by the people and at times threatened and tortured. Yet together with his messages of gloom, Jeremiah also delivers visions of hope in God’s ultimate faithfulness to God’s people.
1.3.9. Ezekiel
1.3.9.1. Ezekiel (“Yechezkel”) is the seventh book of the Prophets. Speaking from Babylonian exile during the First Temple’s destruction, Ezekiel often symbolically performs prophecies, like binding himself with cord to emphasize Israel’s stubbornness and shaving his hair to symbolize impending doom. Among other topics, he focuses on religious life in the absence of a Temple and personal responsibility for actions. The book ends with a detailed description of a future Temple.
1.3.10. Hosea
1.3.10.1. Hosea (“Hoshea”) is the first of 12 books of Minor Prophets (“Trei Asar”), marked by their shortness. Prophesying in the period of the First Temple, Hosea primarily rebukes Israel for abandoning God and symbolically reinforces messages in his personal relationships: he marries a prostitute, for example, to emphasize Israel's unfaithfulness, and gives his children names that signify Israel's impending destruction. The book ends by calling for repentance and describing God's love for Israel.
1.3.11. Joel
1.3.11.1. Joel (“Yoel”) is the second of 12 books of Minor Prophets (“Trei Asar”), marked by their shortness. The prophet begins by describing the devastation wrought by a locust plague and calling for repentance, fasting and prayer. Joel describes God’s future response to Israel’s reform, promising abundance and prophecy for all. He also tells of a future “great and terrible day of God” when the “sun shall turn to darkness” (3:3-4) and Israel’s oppressors will be judged.
1.3.12. Amos
1.3.12.1. Amos is the third of 12 books of Minor Prophets (“Trei Asar”), marked by their shortness. The prophet is presented in the book as a shepherd and tender of sycamore trees from the southern town of Tekoa. Speaking during the First Temple period, he primarily delivers messages to the people of the northern kingdom of Israel. Amos condemns their oppression of the poor, arrogance, and insincere ritual worship, describing their future punishments and calling for reform.
1.3.13. Obadiah
1.3.13.1. Obadiah (“Ovadiah”) is the shortest book in the Hebrew Bible, at just 21 verses, and is the fourth of 12 books of Minor Prophets (“Trei Asar”). It focuses on the kingdom of Edom, an oppressor of Israel, criticizing the arrogance of the mountain-dwelling nation and predicting its downfall. Since Edom descends from the biblical character Esau, it is common to read Obadiah as the haftorah for parshat Vayishlach, which discusses the final encounter between Jacob and Esau.
1.3.14. Jonah
1.3.14.1. Jonah (“Yonah”) is one of 12 books of Minor Prophets (“Trei Asar”), marked by their shortness. It begins as Jonah tries to escape a mission of prophecy, ending up on a ship in the midst of a storm. The ship’s sailors throw him into the sea, where a great fish swallows him. Jonah prays in the stomach of the fish, the fish releases him, and he continues on his mission to convince the people of Nineveh to repent. The book is traditionally read publicly on the afternoon of Yom Kippur.
1.3.15. Micah
1.3.15.1. Micah (“Micha”) is one of 12 books of Minor Prophets (“Trei Asar)”, marked by their shortness. Speaking during the First Temple period, the prophet berates Israel and its leadership for insincere ritual worship, corruption, and oppression of the poor. He warns of Jerusalem’s destruction and calls for reform in the form of simple and sincere worship: “to do justice, to love goodness, and to walk modestly with your God” (6:8).
1.3.16. Nahum
1.3.16.1. Nahum is one of the 12 books of Minor Prophets (“Trei Asar”), taking place in the 7th century BCE. Unlike most other prophets, Nahum (whose name means “comfort”) does not rebuke or call for reform, but instead praises God and celebrates the downfall of the powerful and oppressive Assyrian empire. He describes the destruction of its capital, Nineveh, and the resulting salvation of Israel.
1.3.17. Habakkuk
1.3.17.1. Habakkuk is one of 12 books of Minor Prophets (“Trei Asar”), marked by their shortness. Speaking during the First Temple period, likely toward the end of the 7th century BCE, the prophet opens by charging God to explain the unjust success of the Chaldeans, oppressors of Israel. God responds, encouraging patience and suggesting that “the righteous person shall live by their faith.' (2:4) The book ends with the prophet’s prayer of praise to God.
1.3.18. Zephaniah
1.3.18.1. Zephaniah is one of the 12 books of Minor Prophets (“Trei Asar”), marked by their shortness. Speaking during the 7th century BCE, the prophet opens by describing a future “day of God.” On that day, Zephaniah warns, God will purge the kingdom of Judah of the evil in its midst, destroying the unfaithful and their idolatry. Zephaniah calls for reform, justice, and humility, prophesies about the downfall of Israel’s enemies, and ends with a consolitary message about a future return to Zion.
1.3.19. Haggai
1.3.19.1. Haggai is one of 12 books of Minor Prophets (“Trei Asar”), marked by their shortness. Speaking in the 6th century BCE, 18 years after Cyrus the Great’s decree allowing exiled Jews to return to Israel, Haggai criticizes those who have settled in Israel but not rebuilt the Temple and urges them to begin building. His language is mostly simple and straightforward, and his persuasion is successful; Haggai reports that three weeks after his first prophecy, construction of the Second Temple commenced.
1.3.20. Zechariah
1.3.20.1. The Book of Zechariah is the eleventh of the Tere Asar (Twelve Minor Prophets). The term denotes the short length of the text in relation to the longer prophetic texts known as the Major Prophets. Zechariah’s ministry took place during the reign of Darius the Great (Zechariah 1:1), and was contemporary with Haggai in a post-exilic world after the fall of Jerusalem. Zechariah is specific about dating his writing 520–518 BCE. Chapters 1 to 6 recall the nation's history, for the purpose of presenting a solemn warning to the present generation. Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be kept any longer, and an encouraging address to the people, assuring them of God's presence and blessing. Chapters 9 to 14 consist of two “prophecies” or "burdens". The first prophecy (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the coming of the Messiah. The second prophecy (ch. 12–14) points out the glories that await Israel in "the latter day", the final conflict and triumph of God's kingdom.
1.3.21. Malachi
1.3.21.1. Malachi is the last book of the Prophets, and according to rabbinic tradition, marks the end of prophecy in Israel. Speaking during the Second Temple period, Malachi criticizes the priests for their disingenuous ritual worship in the Temple and chastises the people for their infidelity to their spouses and to God. Yet he also emphasizes God's love for Israel and encourages the people to repent, describing God’s future blessings.
1.4. ESCRITOS
1.4.1. Psalms
1.4.1.1. Psalms (“Tehillim”), the first book of the section in the Hebrew Bible called Writings, is an anthology of 150 poems attributed to King David and to others. It includes songs of praise to God, laments of communal or personal tragedy, and expressions of anger, despair, hope, and gratitude. Psalms are prevalent throughout Jewish liturgy and commonly recited as an independent form of prayer. They are often sung or chanted.
1.4.2. Proverbs
1.4.2.1. Proverbs (“Mishlei”), the second book of the section in the Hebrew Bible called Writings, contains guidance for living a wise, moral, and righteous life, in the form of poems and short statements. It consists of both general observations about human nature as well as lessons directly instructing the listener to take a course of action, covering themes like avoiding bad influences, the value of hard work, properly using the power of speech, and the importance of fearing God.
1.4.3. Job
1.4.3.1. Job (“Iyov”) is the third book of the section in the Hebrew Bible called Writings. It opens with Satan convincing God to test the faith of the righteous and wealthy Job by striking him with tragedy. This spurs conversations between Job and his friends about why the righteous suffer, with Job vacillating between acceptance and anger. God ultimately speaks to Job, explaining that a human’s ability to understand God’s ways is limited. The book ends with Job building a new family and estate.
1.4.4. Song of Songs
1.4.4.1. Song of Songs (“Shir Hashirim”) is one of the five megillot (scrolls), part of the section of the Hebrew Bible called Writings. Attributed in its opening verse to King Solomon, the book records poetic conversations between two lovers, describing their pursuit of each other through vineyards and fields of blossoming flowers. It is traditionally understood as a metaphor for the loving relationship between God and the people of Israel, and is often read publicly on Passover or on Shabbat evening.
1.4.5. Ruth
1.4.5.1. The Book of Ruth is one of the five megillot (scrolls), part of the section of the Hebrew Bible called Writings, and is traditionally read on the holiday of Shavuot. It tells the story of Ruth, a widow of Moabite origin who insists on staying with her widowed, Israelite mother-in-law, declaring “wherever you go, I will go... your people shall be my people, and your God my God” (1:16). Ruth’s loyalty leads her to the field of her kinsman, Boaz, whom she ultimately marries. Together they have a child, who later becomes the grandfather of King David.
1.4.6. Lamentations
1.4.6.1. The Book of Lamentations (“Eikhah”) is one of the five megillot (scrolls), part of the section of the Hebrew Bible called Writings. It laments the destruction of the First Temple in Jerusalem during the 6th century BCE, along with the exile of the tribe of Judah. Attributed in the Talmud to the prophet Jeremiah, the book poetically describes the suffering of Jerusalem and its former inhabitants and grapples with theological explanations for that suffering. It is read publicly on the fast of Tisha B’Av.
1.4.7. Ecclesiastes
1.4.7.1. Ecclesiastes (“Kohelet”) is one of the five megillot (scrolls), part of the section of the Hebrew Bible called Writings, and is often read publicly on the holiday of Sukkot. Attributed in the book’s opening verse to a son of King David (traditionally identified as King Solomon) the book explores the meaning of life, reckoning with death, futility, and purpose. The book often suggests that “all is vanity” and “nothing is new under the sun,” but also concludes by asserting that life’s purpose can be found in fear of God and adherence to God’s laws.
1.4.8. Esther
1.4.8.1. The Book of Esther is one of the five megillot (scrolls), part of the section of the Hebrew Bible called Writings. It tells the story of Esther, a Jew who becomes queen of Persia and together with her cousin, Mordechai, foils a plot of the evil Haman to destroy the Jews. To commemorate the transformation from “grief and mourning to festive joy” (9:22), Esther and Mordechai establish the Purim holiday. The book of Esther is read publicly in the evening and morning of Purim.
1.4.9. Daniel
1.4.9.1. Daniel is one of the books of the section in the Hebrew Bible called Writings. It is set in the periods spanning the end of the First Temple and the beginning of the Second Temple. The book’s first half, written mostly in Aramaic, includes stories about Daniel, a Jewish advisor to Babylonian kings, and his peers. Daniel interprets dreams and messages and miraculously survives several attempts to destroy him, such as when he emerges unharmed from a lions’ den. In the book’s second half, Daniel describes prophetic visions about the declines of powerful empires and the end of days.
1.4.10. Ezra
1.4.10.1. Ezra is one of the books of the section in the Hebrew Bible called Writings, and originally included the book of Nehemiah as well. The two books describe the Jewish return to Israel in the 6th and 5th centuries BCE, following seven decades of Babylonian exile. The book of Ezra recounts the challenges faced by those building the Second Temple and the celebration upon the Temple’s completion. It also tells of Ezra the scribe, under whose leadership a group of intermarried Jewish men agree to send away their foreign wives.
1.4.11. Nehemiah
1.4.11.1. Nehemiah is one of the books of the section in the Hebrew Bible called Writings, and was originally included as part of the book of Ezra. It is mostly a first-person account of Nehemiah, a Jewish cup-bearer to the king of Persia who returns to Jerusalem in the 5th century BCE and becomes governor of Judah. Nehemiah oversees the rebuilding of Jerusalem’s walls in 52 days, defying opposition from Judah’s enemies. He also helps repopulate Jerusalem, enforces the cancellation of debts, and assists Ezra in leading a religious revival.
1.4.12. I Chronicles
1.4.12.1. I Chronicles (“Divrei Hayamim Aleph”) is the first half of the last book of the Hebrew Bible. It retells biblical history, beginning with Adam. While parts of the book align with details that appear in the Torah and early Prophets, much of it contains additions, gaps, or alternative explanations. The first 10 chapters cover up to the death of King Saul, mostly through genealogical lists. The remaining 19 chapters primarily concern the reign of David and the beginning of the reign of Solomon, emphasizing the centrality of Jerusalem and the stability of the Davidic dynasty.
1.4.13. II Chronicles
1.4.13.1. II Chronicles (“Divrei Hayamim Bet”) is the second half of the last book of the Hebrew Bible. It retells biblical history, beginning with the reign of King Solomon until the destruction of the First Temple and the edict of Cyrus the Great. While parts of II Chronicles align with details that appear in the later Prophets, much of it contains additions, gaps, or alternative explanations; for example, the book focuses almost exclusively on kings from Judah, with only occasional mentions of the kingdom of Israel.
2. MISHNAH
2.1. The Mishnah is the first major work of rabbinic literature, consisting of teachings transmitted over hundreds of years and compiled around 200 CE. It covers agricultural, ritual, civil, criminal, and Temple-related laws, presenting a multiplicity of legal opinions and incorporating occasional stories. It is a foundation of the Jewish oral tradition, which continues with the Talmud, a work that is structured as commentary on the Mishnah.
2.2. SEDER ZERAIM(Agriculture)
2.2.1. Berakhot
2.2.1.1. Composed: Talmudic Israel, c.190 - c.230 CE Berakhot (Blessings) belongs to the first order, Zera'im (seeds) and discusses the rules of blessings and prayers, particularly the Shema and the Amidah. It consists of nine chapters.
2.2.2. Peah
2.2.2.1. Composed: Talmudic Israel, c.190 - c.230 CE Peah (Corner) belongs to the first order, Zera'im (seeds) and discusses the regulations concerning the commandment to leave the corner of one's field for the poor as stated in Leviticus 19:9-10, Leviticus 23:22; Deuteronomy 24:19-22, and with the rights of the poor in general. It consists of eight chapters.
2.2.3. Demai
2.2.3.1. Composed: Talmudic Israel, c.190 - c.230 CE Demai (Doubtful Produce) belongs to the first order, Zera'im (seeds) and discusses various cases in which it is not certain whether the priestly donations have been taken from produce. It consists of seven chapters.
2.2.4. Kilayim
2.2.4.1. Composed: Talmudic Israel, c.190 - c.230 CE Kilayim (Of Two Sorts) belongs to the first order, Zera'im (seeds) and discusses rules regarding forbidden mixtures in agriculture, clothing and breeding, as stated in Leviticus 19:19; Deuteronomy 22:9-11. It consists of nine chapters.
2.2.5. Sheviit
2.2.5.1. Composed: Talmudic Israel, c.190 - c.230 CE Sheviit (Seventh Year) belongs to the first order, Zera'im (seeds) and discusses rules of agricultural and fiscal regulations concerning the Sabbatical Year, as stated in Exodus 23:11, Leviticus 25:1-8, Deuteronomy 15:1-11. It consists of ten chapters.
2.2.6. Terumot
2.2.6.1. Composed: Talmudic Israel, c.190 - c.230 CE Terumot (Donations) belongs to the first order, Zera'im (seeds) and discusses it the laws regarding the terumah donation given to the Kohanim (Jewish priests), as stated in Numbers 18:8-20, Deuteronomy 18:4. It consists of eleven chapters.
2.2.7. Maasrot
2.2.7.1. Composed: Talmudic Israel, c.190 - c.230 CE Maaserot (Tithes) belongs to the first order, Zera'im (seeds) and discusses the rules regarding the first tithe (Maaseh Rishon) to be given to the Levites, as stated in Numbers 18:21-24. It consists of five chapters.
2.2.8. Maaser Sheni
2.2.8.1. Composed: Talmudic Israel, c.190 - c.230 CE Maaseh Sheni (Second Tithes) belongs to the first order, Zera'im (seeds) and discusses the rules concerning the tithe which was to be eaten in Jerusalem, as stated in Deuteronomy 14:22-26. It consists of five chapters.
2.2.9. Challah
2.2.9.1. Composed: Talmudic Israel, c.190 - c.230 CE Hallah (Glob of Dough) belongs to the first order, Zera'im (seeds) and discusses the laws regarding the hallah offering of dough to be given to the Kohanim, as stated in Numbers 15:18-21. It consists of four chapters.
2.2.10. Orlah
2.2.10.1. Composed: Talmudic Israel, c.190 - c.230 CE Orlah (Blockage [of Trees]) belongs to the first order, Zera'im (seeds) and discusses the first-fruit gifts to the Kohanim and Temple, as stated in Exodus 23:19; Deuteronomy 26:1. It consists of three to four chapters.
2.2.11. Bikkurim
2.2.11.1. Composed: Talmudic Israel, c.190 - c.230 CE Bikkurim (First-Fruits) belongs to the first order, Zera'im (seeds) and discusses the prohibition of the immediate use of a tree after it has been planted, as stated in Leviticus 19:23-25. It consists of three chapters.
2.3. SEDER MOED(Holidays)
2.3.1. Shabbat
2.3.1.1. omposed: Talmudic Israel, c.190 - c.230 CE Shabbat (Sabbath) belongs to the second order, Moed (Festivals) and discusses the 39 prohibitions of "work" on the Shabbat. It has twenty four chapters.
2.3.2. Eruvin
2.3.2.1. Composed: Talmudic Israel, c.190 - c.230 CE Eruvim (Mixtures) belongs to the second order, Moed (Festivals) and discusses the Eruv or Sabbath-bound - a category of constructions/delineations that alter the domains of the Sabbath for carrying and travel. It has ten chapters.
2.3.3. Pesachim
2.3.3.1. Composed: Talmudic Israel, c.190 - c.230 CE Pesahim (Passover Festivals) belongs to the second order, Moed (Festivals) and discusses the prescriptions regarding the Passover and the paschal sacrifice. It has ten chapters.
2.3.4. Shekalim
2.3.4.1. Composed: Talmudic Israel, c.190 - c.230 CE Shekalim (Shekels) belongs to the second order, Moed (Festivals) and discusses the collection of the half-Shekel as well as the expenses and expenditure of the Temple. It has eight chapters.
2.3.5. Yoma
2.3.5.1. Composed: Talmudic Israel, c.190 - c.230 CE Yoma (The Day) belongs to the second order, Moed (Festivals) and discusses the prescriptions Yom Kippur, especially the ceremony by the Kohen Gadol. It has eight chapters.
2.3.6. Sukkah
2.3.6.1. Composed: Talmudic Israel, c.190 - c.230 CE Sukkah (Booths) belongs to the second order, Moed (Festivals) and discusses the festival of Sukkot (the Feast of Tabernacles) and the Sukkah itself. Also deals with the Four Species (Lulav, Etrog, Hadass, Aravah — Palm branch, Citron, Myrtle, Willow) which are waved on Sukkot. It has five chapters.
2.3.7. Beitzah
2.3.7.1. Composed: Talmudic Israel, c.190 - c.230 CE Bezah (Eggs) belongs to the second order, Moed (Festivals) and discusses the rules to be observed on Festivals. It has five chapters.
2.3.8. Rosh Hashanah
2.3.8.1. Composed: Talmudic Israel, c.190 - c.230 CE Rosh Hashanah (New Year) belongs to the second order, Moed (Festivals) and discusses the regulation of the calendar by the new moon, and with the services of the festival of Rosh Hashanah. It has four chapters.
2.3.9. Taanit
2.3.9.1. Composed: Talmudic Israel, c.190 - c.230 CE Taanit (Fasting) belongs to the second order, Moed (Festivals) and discusses the regulation of the special fast-days in times of drought or other untoward occurrences. It has four chapters.
2.3.10. Megillah
2.3.10.1. Composed: Talmudic Israel, c.190 - c.230 CE Megillah (Scroll) belongs to the second order, Moed (Festivals) and discusses regulations and prescriptions regarding the reading of the scroll of Esther at Purim, and the reading of other passages from the Torah and Neviim in the synagogue. It has four chapters.
2.3.11. Moed Katan
2.3.11.1. Composed: Talmudic Israel, c.190 - c.230 CE Moed Qatan (Little Festival) belongs to the second order, Moed (Festivals) and discusses Chol Hamoed, the intermediate festival days of Pesach and Sukkot and the laws of mourning. It has three chapters.
2.3.12. Chagigah
2.3.12.1. Composed: Talmudic Israel, c.190 - c.230 CE Chagigah (Festival Offering) belongs to the second order, Moed (Festivals) and the Three Pilgrimage Festivals (Passover, Shavuot, Sukkot) and the pilgrimage offering that men were supposed to bring in Jerusalem. It has three chapters.
2.4. SEDER NASHIM(Family law)
2.4.1. Yevamot
2.4.1.1. Composed: Talmudic Israel, c.190 - c.230 CE Yevamot (Levirate marriage) belongs to the third order, Nashim (Women) and discusses the mandated marriage of a widow to her brother-in-law, deals with the Jewish law of levirate marriage (Deut. 25:5–10) and other topics, such as the status of minors. It has sixteen chapters.
2.4.2. Ketubot
2.4.2.1. Composed: Talmudic Israel, c.190 - c.230 CE Ketubot (Prenuptial agreements) belongs to the third order, Nashim (Women) and discusses the Ketubah (Judaism's prenuptial agreement), as well as topics such as virginity, Jus primae noctis and the obligations of a couple towards each other. It has thirteen chapters.
2.4.3. Nedarim
2.4.3.1. Composed: Talmudic Israel, c.190 - c.230 CE Nedarim (Vows) belongs to the third order, Nashim (Women) and discusses various types of vows, often known as nedarim, and their legal consequence. It has thirteen chapters.
2.4.4. Nazir
2.4.4.1. Composed: Talmudic Israel, c.190 - c.230 CE Nazir (One who abstains) belongs to the third order, Nashim (Women) and discusses details of the Nazirite vow and being a Nazirite (Num 6). It has nine chapters.
2.4.5. Sotah
2.4.5.1. Composed: Talmudic Israel, c.190 - c.230 CE Sotah (Wayward Wife) belongs to the third order, Nashim (Women) and discusses the ritual of the Sotah – the woman suspected of adultery (Num 5) as well as other rituals involving a spoken formula (such as breaking the heifer's neck, the King's septa-annual public Torah reading, the Blessings and Curses of Mount Gerizim and Mount Ebal, etc...). It has nine chapters.
2.4.6. Gittin
2.4.6.1. Composed: Talmudic Israel, c.190 - c.230 CE Gittin (Documents) belongs to the third order, Nashim (Women) and discusses the concepts of divorces and other documents. It has nine chapters.
2.4.7. Kiddushin
2.4.7.1. Composed: Talmudic Israel, c.190 - c.230 CE Kiddushin (Documents) belongs to the third order, Nashim (Women) and discusses the initial stage of marriage – betrothal, as well as the laws of Jewish lineages. It has four chapters.
2.5. SEDER NEZIKIN(Damages)
2.5.1. Bava Kamma
2.5.1.1. Composed: Talmudic Israel, c.190 - c.230 CE Bava Kamma (First Gate) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the civil matters, largely damages and compensation. It has ten chapters.
2.5.2. Bava Metzia
2.5.2.1. Composed: Talmudic Israel, c.190 - c.230 CE Bava Metzia (Middle Gate) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the civil matters, largely torts and property law. It has ten chapters.
2.5.3. Bava Batra
2.5.3.1. Composed: Talmudic Israel, c.190 - c.230 CE Bava Batra (Final Gate) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the civil matters, largely torts and property law. It has ten chapters.
2.5.4. Sanhedrin
2.5.4.1. Composed: Talmudic Israel, c.190 - c.230 CE Sanhedrin (The Synod) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the rules of court proceedings in the Sanhedrin, the death penalty, and other criminal matters. It has eleven chapters.
2.5.5. Makkot
2.5.5.1. Composed: Talmudic Israel, c.190 - c.230 CE Makkot (Lashes) belongs to the fourth order, Nezikin (The Order of Damages) and discusses collusive witnesses, cities of refuge and the punishment of lashes. It has three chapters.
2.5.6. Shevuot
2.5.6.1. Composed: Talmudic Israel, c.190 - c.230 CE Shevuot (Oaths) belongs to the fourth order, Nezikin (The Order of Damages) and discusses various types of oaths and their consequences. It has eight chapters.
2.5.7. Eduyot
2.5.7.1. Composed: Talmudic Israel, c.190 - c.230 CE Eduyot (Testimonies) belongs to the fourth order, Nezikin (The Order of Damages) and presents case studies of legal disputes in Mishnaic times and the miscellaneous testimonies that illustrate various Sages and principles of halakha. It has eight chapters.
2.5.8. Avodah Zarah
2.5.8.1. Composed: Talmudic Israel, c.190 - c.230 CE Avodah Zarah (Foreign worship) belongs to the fourth order, Nezikin (The Order of Damages) and presents the laws of interactions between Jews and Gentiles and/or idolaters (from a Jewish perspective). It has five chapters.
2.5.9. Pirkei Avot
2.5.9.1. Composed: Talmudic Israel, c.190 - c.230 CE Avot (Fathers) belongs to the fourth order, Nezikin (The Order of Damages) and presents the laws of interactions between Jews and Gentiles and/or idolaters (from a Jewish perspective). It has five chapters.
2.5.10. Horayot
2.5.10.1. Composed: Talmudic Israel, c.190 - c.230 CE Horayot (Decisions) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the communal sin-offering brought for major errors by the Sanhedrin. It has three chapters.
2.6. SEDER KODASHIM(Sacrifices)
2.6.1. Zevachim
2.6.1.1. Composed: Talmudic Israel, c.190 - c.230 CE Zevahim (Sacrifices) belongs to the fifth order, Kodshim (Holy things) and discusses the procedure of animal and bird offerings. It has fourteen chapters.
2.6.2. Menachot
2.6.2.1. Composed: Talmudic Israel, c.190 - c.230 CE Menahot (Meal Offerings) belongs to the fifth order, Kodshim (Holy things) and discusses the various grain-based offerings in the Temple. It has thirteen chapters.
2.6.3. Chullin
2.6.3.1. Composed: Talmudic Israel, c.190 - c.230 CE Hulin (Ordinary/Mundane Things) belongs to the fifth order, Kodshim (Holy things) and discusses the laws of slaughter and meat consumption (i.e. animals used for every-day as opposed to sacred reasons). It has twelve chapters.
2.6.4. Bekhorot
2.6.4.1. Composed: Talmudic Israel, c.190 - c.230 CE Bekhorot (First Born) belongs to the fifth order, Kodshim (Holy things) and discusses the sanctification and redemption of animal and human firstborns. It has nine chapters.
2.6.5. Arakhin
2.6.5.1. Composed: Talmudic Israel, c.190 - c.230 CE Arakhin (Dedications) belongs to the fifth order, Kodshim (Holy things) and discusses a person dedicating their value to the Temple or dedicating a field. It has nine chapters.
2.6.6. Temurah
2.6.6.1. Composed: Talmudic Israel, c.190 - c.230 CE Temurah (Substitution) belongs to the fifth order, Kodshim (Holy things) and discusses the laws of what happens if an animal is substituted for an animal dedicated for a sacrifice. It has seven chapters.
2.6.7. Keritot
2.6.7.1. Composed: Talmudic Israel, c.190 - c.230 CE Keritot (Excisions) belongs to the fifth order, Kodshim (Holy things) and discusses the commandments for which the penalty is karet "excision") as well as the sacrifices associated with their (mostly unwitting) transgression. It has six chapters.
2.6.8. Meilah
2.6.8.1. Composed: Talmudic Israel, c.190 - c.230 CE Meilah (Sacrilege) belongs to the fifth order, Kodshim (Holy things) and discusses the laws of restitution for the misappropriation of Temple property. It has six chapters.
2.6.9. Tamid
2.6.9.1. Composed: Talmudic Israel, c.190 - c.230 CE Tamid (Always) belongs to the fifth order, Kodshim (Holy things) and discusses the procedure of the Tamid (daily sacrifice). It has six or seven chapters.
2.6.10. Middot
2.6.10.1. Composed: Talmudic Israel, c.190 - c.230 CE Middot (Measurements) belongs to the fifth order, Kodshim (Holy things) and discusses the measurements of the second Temple. It has four chapters.
2.6.11. Kinnim
2.6.11.1. Composed: Talmudic Israel, c.190 - c.230 CE Kinnim (Nests) belongs to the fifth order, Kodshim (Holy things) and discusses the complex laws for situations where the mixing of bird-offerings occurred. It has three chapters.
2.7. SEDER TAHOROT(Purity)
2.7.1. Kelim
2.7.1.1. Composed: Talmudic Israel, c.190 - c.230 CE Kelim (Vessels) belongs to the sixth order, Tahorot (Purities) and discusses a large array of various utensils and how they fare in terms of purity. It has thirty chapters. It is the largest order of the Mishnah.
2.7.2. Oholot
2.7.2.1. Composed: Talmudic Israel, c.190 - c.230 CE Ohalot (Tents) belongs to the sixth order, Tahorot (Purities) and discusses with the laws of the Zaraath (an unknown skin disease). It has eighteen chapters.
2.7.3. Negaim
2.7.3.1. Composed: Talmudic Israel, c.190 - c.230 CE Negaim (Plagues) belongs to the sixth order, Tahorot (Purities) and discusses the uncleanness from a corpse and its peculiar property of defling people or objects either by the latter "tenting" over the corpse, or by the corpse "tenting" over them, or by the presence of both corpse and person or object under the same roof or tent. It has fourteen chapters.
2.7.4. Parah
2.7.4.1. Composed: Talmudic Israel, c.190 - c.230 CE Parah (Cow) belongs to the sixth order, Tahorot (Purities) and discusses the laws of the Red Heifer (Para Adumah). It has twelve chapters.
2.7.5. Tahorot
2.7.5.1. Composed: Talmudic Israel, c.190 - c.230 CE Tahorot (Purities) belongs to the sixth order, Tahorot (Purities) and discusses the miscellaneous laws of purity, especially the actual mechanics of contracting impurity and the laws of the impurity of food. It has ten chapters.
2.7.6. Mikvaot
2.7.6.1. Composed: Talmudic Israel, c.190 - c.230 CE Mikavot (Pools) belongs to the sixth order, Tahorot (Purities) and discusses the laws of the mikveh (pool) used for cleansing the body from impurities. It has four chapters.
2.7.7. Niddah
2.7.7.1. Composed: Talmudic Israel, c.190 - c.230 CE Niddah (Separation) belongs to the sixth order, Tahorot (Purities) and discusses a Niddah, a woman either during her menstrual cycle or shortly after having given birth. It has ten chapters.
2.7.8. Makhshirin
2.7.8.1. Composed: Talmudic Israel, c.190 - c.230 CE Makhshirm (Preliminary acts of preparation) belongs to the sixth order, Tahorot (Purities) and discusses liquids that make food susceptible to tumah (impurity). It has six chapters.
2.7.9. Zavim
2.7.9.1. Composed: Talmudic Israel, c.190 - c.230 CE Zavim (Seminal Emissions) belongs to the sixth order, Tahorot (Purities) and discusses the laws of a person who has ejaculated. It has five chapters.
2.7.10. Tevul Yom
2.7.10.1. Composed: Talmudic Israel, c.190 - c.230 CE Tevul Yom (Immersed [on that] day) belongs to the sixth order, Tahorot (Purities) and discusses a special kind of impurity where the person immerses in a mikveh (ritual bath) but is still unclean for the rest of the day. It has four chapters.
2.7.11. Yadayim
2.7.11.1. Composed: Talmudic Israel, c.190 - c.230 CE Yadayim (Hands) belongs to the sixth order, Tahorot (Purities) and discusses Rabbinic impurity related to the hands. It has four chapters.
2.7.12. Oktzin
2.7.12.1. Composed: Talmudic Israel, c.190 - c.230 CE Ukzim (Stems) belongs to the sixth order, Tahorot (Purities) and discusses the impurity of the stalks of fruit. It has three chapters.
3. TALMUD
3.1. The Talmud is the textual record of generations of rabbinic debate about law, philosophy, and biblical interpretation, compiled between the 3rd and 8th centuries and structured as commentary on the Mishnah with stories interwoven. The Talmud exists in two versions: the more commonly studied Babylonian Talmud was compiled in present-day Iraq, while the Jerusalem Talmud was compiled in Israel.
3.2. SEDER ZERAIM(Agriculture)
3.2.1. Composed: Talmudic Babylon, c.450 - c.550 CE Berakhot (Blessings) belongs to the first order, Zera'im (seeds) and discusses the rules of blessings and prayers, particularly the Shema and the Amidah. It consists of nine chapters.
3.3. SEDER MOED(Holidays)
3.3.1. Shabbat
3.3.1.1. Composed: Talmudic Babylon, c.450 - c.550 CE Shabbat (Sabbath) belongs to the second order, Moed (Festivals) and discusses the 39 prohibitions of "work" on the Shabbat. It has twenty four chapters.
3.3.2. Eruvin
3.3.2.1. Composed: Talmudic Babylon, c.450 - c.550 CE Eruvim (Mixtures) belongs to the second order, Moed (Festivals) and discusses the Eruv or Sabbath-bound - a category of constructions/delineations that alter the domains of the Sabbath for carrying and travel. It has ten chapters.
3.3.3. Pesachim
3.3.3.1. Composed: Talmudic Babylon, c.450 - c.550 CE Pesahim (Passover Festivals) belongs to the second order, Moed (Festivals) and discusses the prescriptions regarding the Passover and the paschal sacrifice. It has ten chapters.
3.3.4. Rosh Hashanah
3.3.4.1. Composed: Talmudic Babylon, c.450 - c.550 CE Rosh Hashanah (New Year) belongs to the second order, Moed (Festivals) and discusses the regulation of the calendar by the new moon, and with the services of the festival of Rosh Hashanah. It has four chapters.
3.3.5. Yoma
3.3.5.1. Composed: Talmudic Babylon, c.450 - c.550 CE Yoma (The Day) belongs to the second order, Moed (Festivals) and discusses the prescriptions Yom Kippur, especially the ceremony by the Kohen Gadol. It has eight chapters.
3.3.6. Sukkah
3.3.6.1. Composed: Talmudic Babylon, c.450 - c.550 CE Sukkah (Booths) belongs to the second order, Moed (Festivals) and discusses the festival of Sukkot (the Feast of Tabernacles) and the Sukkah itself. Also deals with the Four Species (Lulav, Etrog, Hadass, Aravah — Palm branch, Citron, Myrtle, Willow) which are waved on Sukkot. It has five chapters.
3.3.7. Beitzah
3.3.7.1. Composed: Talmudic Babylon, c.450 - c.550 CE Bezah (Eggs) belongs to the second order, Moed (Festivals) and discusses the rules to be observed on Festivals. It has five chapters.
3.3.8. Taanit
3.3.8.1. Composed: Talmudic Babylon, c.450 - c.550 CE Taanit (Fasting) belongs to the second order, Moed (Festivals) and discusses the regulation of the special fast-days in times of drought or other untoward occurrences. It has four chapters.
3.3.9. Megillah
3.3.9.1. Composed: Talmudic Babylon, c.450 - c.550 CE Megillah (Scroll) belongs to the second order, Moed (Festivals) and discusses regulations and prescriptions regarding the reading of the scroll of Esther at Purim, and the reading of other passages from the Torah and Neviim in the synagogue. It has four chapters.
3.3.10. Moed Katan
3.3.10.1. Composed: Talmudic Babylon, c.450 - c.550 CE Moed Qatan (Little Festival) belongs to the second order, Moed (Festivals) and discusses Chol Hamoed, the intermediate festival days of Pesach and Sukkot and the laws of mourning. It has three chapters.
3.3.11. Chagigah
3.3.11.1. Composed: Talmudic Babylon, c.450 - c.550 CE Hagggiah (Festival Offering) belongs to the second order, Moed (Festivals) and the Three Pilgrimage Festivals (Passover, Shavuot, Sukkot) and the pilgrimage offering that men were supposed to bring in Jerusalem. It has three chapters.
3.4. SEDER NASHIM(Family law)
3.4.1. Yevamot
3.4.1.1. Composed: Talmudic Babylon, c.450 - c.550 CE Yevamot (Levirate marriage) belongs to the third order, Nashim (Women) and discusses the mandated marriage of a widow to her brother-in-law, deals with the Jewish law of levirate marriage (Deut. 25:5–10) and other topics, such as the status of minors. It has sixteen chapters.
3.4.2. Ketubot
3.4.2.1. Composed: Talmudic Babylon, c.450 - c.550 CE Ketubot (Prenuptial agreements) belongs to the third order, Nashim (Women) and discusses the Ketubah (Judaism's prenuptial agreement), as well as topics such as virginity, Jus primae noctis and the obligations of a couple towards each other. It has thirteen chapters.
3.4.3. Nedarim
3.4.3.1. Composed: Talmudic Babylon, c.450 - c.550 CE Nedarim (Vows) belongs to the third order, Nashim (Women) and discusses various types of vows, often known as nedarim, and their legal consequence. It has thirteen chapters.
3.4.4. Nazir
3.4.4.1. Composed: Talmudic Babylon, c.450 - c.550 CE Nazir (One who abstains) belongs to the third order, Nashim (Women) and discusses details of the Nazirite vow and being a Nazirite (Num 6). It has nine chapters.
3.4.5. Sotah
3.4.5.1. Composed: Talmudic Babylon, c.450 - c.550 CE Sotah (Wayward Wife) belongs to the third order, Nashim (Women) and discusses the ritual of the Sotah – the woman suspected of adultery (Num 5) as well as other rituals involving a spoken formula (such as breaking the heifer's neck, the King's septa-annual public Torah reading, the Blessings and Curses of Mount Gerizim and Mount Ebal, etc...). It has nine chapters.
3.4.6. Gittin
3.4.6.1. Composed: Talmudic Babylon, c.450 - c.550 CE Gittin (Documents) belongs to the third order, Nashim (Women) and discusses the concepts of divorces and other documents. It has nine chapters.
3.4.7. Kiddushin
3.4.7.1. Composed: Talmudic Babylon, c.450 - c.550 CE Kiddushin (Documents) belongs to the third order, Nashim (Women) and discusses the initial stage of marriage – betrothal, as well as the laws of Jewish lineages. It has four chapters.
3.5. SEDER NEZIKIN(Damages)
3.5.1. Bava Kamma
3.5.1.1. Composed: Talmudic Babylon, c.450 - c.550 CE Bava Kamma (First Gate) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the civil matters, largely damages and compensation. It has ten chapters.
3.5.2. Bava Metzia
3.5.2.1. Composed: Talmudic Babylon, c.450 - c.550 CE Bava Metzia (Middle Gate) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the civil matters, largely torts and property law. It has ten chapters.
3.5.3. Bava Batra
3.5.3.1. Composed: Talmudic Babylon, c.450 - c.550 CE Bava Batra (Final Gate) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the civil matters, largely torts and property law. It has ten chapters.
3.5.4. Sanhedrin
3.5.4.1. Composed: Talmudic Babylon, c.450 - c.550 CE Sanhedrin (The Synod) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the rules of court proceedings in the Sanhedrin, the death penalty, and other criminal matters. It has eleven chapters.
3.5.5. Makkot
3.5.5.1. Composed: Talmudic Babylon, c.450 - c.550 CE Makkot (Lashes) belongs to the fourth order, Nezikin (The Order of Damages) and discusses collusive witnesses, cities of refuge and the punishment of lashes. It has three chapters.
3.5.6. Shevuot
3.5.6.1. Composed: Talmudic Babylon, c.450 - c.550 CE Shevuot (Oaths) belongs to the fourth order, Nezikin (The Order of Damages) and discusses various types of oaths and their consequences. It has eight chapters.
3.5.7. Avodah Zarah
3.5.7.1. Composed: Talmudic Babylon, c.450 - c.550 CE Avodah Zarah (Foreign worship) belongs to the fourth order, Nezikin (The Order of Damages) and presents the laws of interactions between Jews and Gentiles and/or idolaters (from a Jewish perspective). It has five chapters.
3.5.8. Horayot
3.5.8.1. Composed: Talmudic Babylon, c.450 - c.550 CE Horayot (Decisions) belongs to the fourth order, Nezikin (The Order of Damages) and discusses the communal sin-offering brought for major errors by the Sanhedrin. It has three chapters.
3.6. SEDER KODASHIM(Sacrifices)
3.6.1. Zevachim
3.6.1.1. Composed: Talmudic Babylon, c.450 - c.550 CE Chagigah (Festival Offering) belongs to the second order, Moed (Festivals) and the Three Pilgrimage Festivals (Passover, Shavuot, Sukkot) and the pilgrimage offering that men were supposed to bring in Jerusalem. It has three chapters.
3.6.2. Menachot
3.6.2.1. Composed: Talmudic Babylon, c.450 - c.550 CE Menahot (Meal Offerings) belongs to the fifth order, Kodshim (Holy things) and discusses the various grain-based offerings in the Temple. It has thirteen chapters.
3.6.3. Chullin
3.6.3.1. Composed: Talmudic Babylon, c.450 - c.550 CE Hulin (Ordinary/Mundane Things) belongs to the fifth order, Kodshim (Holy things) and discusses the laws of slaughter and meat consumption (i.e. animals used for every-day as opposed to sacred reasons). It has twelve chapters.
3.6.4. Bekhorot
3.6.4.1. Composed: Talmudic Babylon, c.450 - c.550 CE Bekhorot (First Born) belongs to the fifth order, Kodshim (Holy things) and discusses the sanctification and redemption of animal and human firstborns. It has nine chapters.
3.6.5. Arakhin
3.6.5.1. Composed: Talmudic Babylon, c.450 - c.550 CE Arakhin (Dedications) belongs to the fifth order, Kodshim (Holy things) and discusses a person dedicating their value to the Temple or dedicating a field. It has nine chapters.
3.6.6. Temurah
3.6.6.1. Composed: Talmudic Babylon, c.450 - c.550 CE Temurah (Substitution) belongs to the fifth order, Nezikin (The Order of Damages) and discusses the laws of what happens if an animal is substituted for an animal dedicated for a sacrifice. It has seven chapters.
3.6.7. Keritot
3.6.7.1. Composed: Talmudic Babylon, c.450 - c.550 CE Keritot (Excisions) belongs to the fifth order, Kodshim (Holy things) and discusses the commandments for which the penalty is karet "excision") as well as the sacrifices associated with their (mostly unwitting) transgression. It has six chapters.
3.6.8. Meilah
3.6.8.1. Composed: Talmudic Babylon, c.450 - c.550 CE Meilah (Sacrilege) belongs to the fifth order, Nezikin (The Order of Damages) and discusses the laws of restitution for the misappropriation of Temple property. It has six chapters.
3.6.9. Tamid
3.6.9.1. Composed: Talmudic Babylon, c.450 - c.550 CE Tamid (Always) belongs to the fifth order, Kodshim (Holy things) and discusses the procedure of the Tamid (daily sacrifice). It has six or seven chapters.
3.7. SEDER TAHOROT(Purity)
3.7.1. Niddah
3.7.1.1. Composed: Talmudic Babylon, c.450 - c.550 CE Niddah (Separation) belongs to the sixth order, Tahorot (Purities) and discusses a Niddah, a woman either during her menstrual cycle or shortly after having given birth. It has ten chapters.
4. MIDRASH
4.1. Midrash is a form of literature that interprets and elaborates upon biblical texts, mostly compiled from the 5th century CE through the medieval period. Books in this category generally share common methods of interpretation, like filling in gaps in biblical stories. Sections of midrash appear frequently throughout the Talmud.
4.2. HALAKHAH(Law)
4.2.1. Mekhilta DeRabbi Shimon Bar Yochai
4.2.1.1. Midrash on the Book of Exodus from the school of Rabbi Akiva.
4.2.2. Mekhilta d'Rabbi Yishmael
4.2.2.1. Midrash on the Book of Exodus from the school of Rabbi Yishmael.
4.2.3. Sifra
4.2.3.1. Midrash on the Book of Leviticus from the school of Rabbi Akiva.
4.2.4. Sifrei Bamidbar
4.2.4.1. Midrash on the Book of Numbers from the school of Rabbi Yishmael.
4.2.5. Sifrei Devarim
4.2.5.1. Midrash on the Book of Deuteronomy primarily from the school of Rabbi Akiva.
4.3. AGGADAH(Narrative)
4.3.1. Midrash Rabbah
4.3.1.1. Midrash Rabbah includes the largest volumes of aggadic (non-legal) midrash. The ten works in this category are not actually connected - they vary greatly in style and were compiled over eight centuries - but each work comments on one of the five books of the Torah or the five Megillot. The works were first published together in the 16th century. Their vast scope led them to be printed more than any other set of midrash.
4.3.1.2. Bereishit Rabbah
4.3.1.2.1. Composed: Talmudic Israel/Babylon, 500 CE Bereshit Rabbah is a talmudic-era midrash on the Book of Genesis. It covers most of the book (excluding genealogies and similar passages) with verse-by-verse and often word-by-word commentary. Written in Hebrew mixed with Aramaic and occasional Greek words, its style is simple and clear.
4.3.1.3. Shemot Rabbah
4.3.1.3.1. Composed: Talmudic Israel/Babylon, 1200 CE Shemot Rabbah is a midrash on the Book of Exodus, consisting of two distinct parts compiled in different eras: the first provides verse-by-verse interpretations of the first ten chapters of the Book of Exodus, while the second offers sermons connected to chapters 12-40. The two parts were likely compiled into one work around the 12th century, and the dating of each section is subject to debate.
4.3.1.4. Vayikra Rabbah
4.3.1.4.1. Composed: Talmudic Israel/Babylon, 500 CE Vayikra Rabbah is a midrash on the Book of Leviticus containing sermons based on the opening verses of the book's sections. It consists largely of materials from older works like Genesis Rabbah, Pesikta d’Rav Kahana, and the Jerusalem and Babylonian Talmuds. It was compiled sometime between the fifth and seventh centuries.
4.3.1.5. Bamidbar Rabbah
4.3.1.5.1. Composed: Talmudic Israel/Babylon, 1200 CE Bamidbar Rabbah is a 12th-century midrash on the Book of Numbers, consisting of two distinct parts: the first provides verse-by-verse interpretations for the first seven chapters of the Book of Numbers, while the second offers sermons connected to chapter 8-36. The second part is almost identical to the Midrash Tanchuma on these chapters.
4.3.1.6. Devarim Rabbah
4.3.1.6.1. Composed: Talmudic Israel/Babylon, 900 CE Devarim Rabbah is a midrash on the Book of Deuteronomy compiled in Israel sometime between the 6th and 9th centuries. It consists of 27 sermons on select verses of Deuteronomy, rather than running commentary on the whole book. These sermons were later organized into 11 sections to correspond to the weekly portions of the annual Torah reading cycle. Each sermon starts with a legal question and ends with a consolatory message about the future.
4.3.1.7. Shir HaShirim Rabbah
4.3.1.7.1. Composed: Talmudic Israel/Babylon, c.790 - c.990 CE Shir HaShirim Rabbah is a 7th-century midrash on Song of Songs with verse-by-verse commentary. Compiled in Israel, it gathers material from the Jerusalem Talmud, Pesiḳta d'Rav Kahana, Bereishit Rabbah, Vayikra Rabbah and other sources, and also includes midrashim that are not found in any earlier sources. The work interprets Song of Songs allegorically, assuming that the relationship between the lovers in the book is a metaphor for God’s relationship with Israel.
4.3.1.8. Ruth Rabbah
4.3.1.8.1. Composed: Talmudic Israel/Babylon, c.700 - c.950 CE Ruth Rabbah, also known as Midrash Rut, is a sixth-century midrash on the Book of Ruth with verse-by-verse interpretations on most of the book, compiled in Israel. The commentary in the book is often introduced by a poem or series of poems. While the midrash expands upon the biblical story, it does not introduce new characters or supernatural events.
4.3.1.9. Esther Rabbah
4.3.1.9.1. Composed: Talmudic Israel/Babylon, c.1100 - c.1300 CE Esther Rabbah, also known as “Midrash Achashverosh” or “Midrash Megillah,” is a midrash on the Book of Esther consisting of two distinct parts: the first, compiled around the sixth century, provides verse-by-verse interpretations. The second, compiled around the 11th century, retells and expands upon the Esther story. The two parts were likely compiled into one work around the 12th or 13th century.
4.3.1.10. Kohelet Rabbah
4.3.1.10.1. Composed: Talmudic Israel/Babylon, c.700 - c.950 CE Kohelet Rabbah is a midrash on Ecclesiastes with verse-by-verse interpretations, compiled between the 6th and 8th centuries. The work mostly presents material from earlier sources, including Bereishit Rabbah, Pesiḳta d’Rav Kahana, Eikhah Rabbah, Vayiḳra Rabbah, Shir haShirim Rabbah, and the Jerusalem and Babylonian Talmuds. Ecclesiastes is interpreted in the midrash as a religious allegory. Verses that celebrate the joy of eating and drinking, for example, are read as metaphors for learning Torah and performing mitzvot.
4.3.1.11. Eichah Rabbah
4.3.1.11.1. Composed: Talmudic Israel/Babylon, 500 CE Eichah Rabbah, also known as Eichah Rabbati or Midrash Kinnot, is a talmudic-era midrash on the Book of Lamentations, compiled in Israel. The first quarter of the work is a series of 36 introductory sections (the gematria of the word Eikhah), followed by verse-by-verse commentary on most of the book interspersed with sermons on related topics. The work focuses on the destruction of Jerusalem and the Second Temple.
4.3.2. Ein Yaakov
4.3.2.1. Authors: Levi ibn Habib, Jacob ibn Habib Composed: c.1490 - c.1550 CE Ein Yaakov (‘Well of Jacob”) is a multivolume compilation of stories, parables, and biblical interpretation from the Talmud printed together with commentaries. Rabbi Yaakov ibn Habib began compiling and editing it in the early 16th century in the wake of the expulsion of Jews from Spain. After his death, his son, Rabbi Levi ibn Habib, completed the work. With its accessible content and style, Ein Yaakov has enjoyed wide appeal for centuries among both scholars and laymen and has been printed in over 30 editions.
4.3.3. Ein Yaakov (Glick Edition)
4.3.3.1. Composed: Chicago, c.1901 - c.1921 CE Ein Yaakov (“Well of Jacob”) is a multivolume compilation of stories, parables, and biblical interpretation from the Babylonian Talmud printed together with commentaries. Rabbi Yaakov ibn Habib began compiling and editing it in the early 16th century in the wake of the expulsion of Jews from Spain. After his death, his son, Rabbi Levi ibn Habib completed the work. With its accessible content and style, the Ein Yaakov has enjoyed wide appeal for centuries among both scholars and laymen and has been printed in over 30 editions This edition was first published in Chicago in 1921 by Rabbi Shmuel Tzvi-Hirsch Glick. It includes Rabbi Glick's translation and footnotes but doesn't include the commentaries that appear in the classic version. The release and digitization of this book were kindly sponsored by Fred and Joyce Claar.
4.3.4. Legends of the Jews
4.3.4.1. Author: Louis Ginzberg Composed: New York, 1909 CE Legends of the Jews is an original synthesis of a vast amount of midrashim from rabbinic literature and other ancient sources compiled by Rabbi Louis Ginzberg in the early 20th century. Originally written in German, the book begins with creation of the world and contains stories through the period of Esther. Ginzberg did not quote midrashim, but rather paraphrased and rewrote them into one continuous narrative that covered four volumes, followed by two volumes of footnotes and an index.
4.3.5. Midrash Tehillim
4.3.5.1. Composed: Narbonne, c.1050 - c.1450 CE Midrash Tehillim, also referred to as Midrash Shocher Tov, is a midrash on the Book of Psalms. The work consists of two sections that are distinct in their language and style: the first and oldest section contains midrashim on Psalms 1–118. The second section, added at a later point offers midrashim on Psalms 119–150. Both sections encompass a range of styles and interpretation methods. The precise editors, dates, and places of composition are subject to debate.
4.3.6. Midrash Aggadah
4.3.6.1. Composed: Middle-Age France, c.1020 - c.1220 CE Midrash Aggadah is an anonymous midrashic commentary on the Torah, first published by Solomon Buber in 1894 based on a rare manuscript that he discovered in Aleppo. The manuscript was missing several parts, including the end, where the name of the scribe and date of writing were usually recorded. Scholars believe the text dates back to the 12th or 13th century.
4.3.7. MIDRASH LEKACH TOV
4.3.7.1. Midrash Lekach Tov (“Good Lesson”) is a commentary on the Torah and Megillot incorporating literal explanations and elaborative stories, written in the late 11th and early 12th centuries. The title of the work alludes to the author's name, Toviah, in addition to his practice of introducing each portion in the Torah commentary with a short exposition on a verse containing the word 'Tov.' It is also referred to as Pesikta Zutarta.
4.3.8. Midrash Mishlei
4.3.8.1. Composed: Talmudic Israel/Babylon, c.750 - c.850 CE Midrash Mishlei is a medieval midrash on the Book of Proverbs. Its style is simple, with brief verse-by-verse commentary rarely found in earlier midrashim but common in later biblical interpretations. The exact time and place of composition are subject to debate. The work has not been preserved entirely, with some chapters missing sections.
4.3.9. Midrash Sekhel Tov
4.3.9.1. Author: Menachem ben Shlomo Composed: Middle-Age Italy, 1139 CE Midrash Sekhel Tov (“Good Understanding”) is a 12th century midrash on Genesis, Exodus, and a part of Leviticus, compiled in Italy by Rabbi Menachem ben Shlomo. As is evident from other medieval works that quote it, the midrash originally included exegesis on all five books of the Torah and only part of the text survived. The work is based on many earlier midrashim and draws heavily from Midrash Lekach Tov.
4.3.10. Midrash Tanchuma
4.3.10.1. Composed: Talmudic Babylon/Italy/Israel, c.500 - c.800 CE Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.
4.3.11. Midrash Tanchuma Buber
4.3.11.1. Composed: Talmudic Israel/Babylon, c.150 - c.750 CE “Tanchuma Buber” refers to a version of Midrash Tanchuma published by Solomon Buber in 1885, based primarily on a manuscript that he discovered. Buber claimed that this version was the earliest extant midrash, though later scholars largely disputed that claim. Buber’s version differs significantly from the printed Tanchuma on the books of Genesis and Exodus, but his version of midrash on Leviticus, Numbers, and Deuteronomy largely resembles the printed version.
5. HALAKHAD
6. KABBALAH
6.1. Kabbalah is the primary form of Jewish mysticism, with esoteric works ranging from ancient to contemporary that aim to shed light on God’s essence, the relationship between God’s eternality and the finite universe, and the inner meaning of the Torah. Central to Kabbalah is the notion that God created the world and interacts with it through ten sefirot, or emanated attributes, and that people can affect God’s actions by influencing the sefirot.
6.2. Sefer Yetzirah
6.2.1. Earliest extant Jewish mystical work describing how God used the Hebrew alphabet and numbers to create the world.
6.2.2. Sefer Yetzirah Gra Version
6.2.2.1. Shorter version of the text of Sefer Yetzirah edited by the Vilna Gaon.
6.2.3. Comentários
6.2.3.1. Raavad on Sefer Yetzirah
6.2.3.1.1. Commentary on Sefer Yetzirah mistakenly attributed to Raavad, ascribed by Moses Kordovero and Chida to Yosef ben Shlomo Ashkenazi, an early 14th century Kabbalist.
6.2.3.2. Rasag on Sefer Yetzirah
6.2.3.2.1. Commentary written by Saadia Gaon (Babylonia, 882-942).
6.2.3.3. HaGra on Sefer Yetzirah Gra Version
6.2.3.4. Pri Yitzhak on Sefer Yetzirah Gra Version
6.2.3.5. Ramban on Sefer Yetzirah
6.2.3.5.1. Commentary on Sefer Yetzirah attributed to Ramban. (See the introduction of R' C.D. Chavell in Kitvei Ramban Vol. 2 Pg. 451).
6.3. Hechalot Rabbati
6.3.1. Work describing the sage Rabbi Yishmael’s ascent to heavenly palaces and the angelic praises of God that he heard there.
6.4. Sefer HaBahir
6.4.1. Sefer HaBahir (Book of the Brightness) is an anonymous mystical work, attributed to a 1st-century rabbinic sage Nehunya ben HaKanah because it begins with the words, "R. Nehunya ben HaKanah said". It is an early work of esoteric Jewish mysticism which eventually became known as Kabbalah. Medieval Kabbalists write that the Bahir did not come down to them as a unified book, but rather in pieces found in scattered scrolls and booklets. The scattered and fragmentary nature of the Bahir’s text, which sometimes ends discussion in mid-sentence and which often jumps randomly from topic to topic supports this claim. The historical critical study of this book points to a later date of composition. For some time scholars believed that it was written in the 13th century by Isaac the Blind, or by those in his school. The first sentence, "And now men see not the light which is bright in the skies" (Job 37:21), being isolated, and having no connection with what follows, was taken to be an allusion to the blindness of its author. However, modern scholars of Kabbalah now hold that at least part of the Bahir was an adaptation of an older work, the Sefer Raza Rabba. This older book is mentioned in some of the works of the Geonim; however no complete copies of Sefer Raza Rabba are still in existence. However, quotes from this book can still be found in some older works. Scholar Ronit Meroz argues that elements in the Bahir date back to 10th century Babylonia, as witnessed by the acceptance of the Babylonian system of vowel points, which later fell into disuse, while other elements were written in 12th century Provence. The Bahir assumes the form of an exegetic midrash on the first chapters of Genesis. It is divided into sixty short paragraphs or a hundred and forty passages and is in the form of a dialogue between master and disciples. The Bahir contains commentaries explaining the mystical significance of Biblical verses; the mystical significance of the shapes of the Hebrew letters; the mystical significance of the cantillation signs and vowel points on the letters; the mystical significance of statements in the Sefer Yetzirah and the use of sacred names in magic.
6.5. Zohar
6.5.1. The Zohar (Splendor or Radiance) is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah (the five books of Moses) and scriptural interpretations as well as material on mysticism, mythical cosmogony, and mystical psychology. The Zohar contains discussions of the nature of God, the origin and structure of the universe, the nature of souls, redemption, the relationship of Ego to Darkness and "true self" to "The Light of God", and the relationship between the "universal energy" and man. Its scriptural exegesis can be considered an esoteric form of the rabbinic literature known as Midrash, which elaborates on the Torah. The Zohar is mostly written in what has been described as an exalted, eccentric style of Aramaic. The Zohar first appeared in Spain in the 13th century, and was published by a Jewish writer named Moses de Leon. De Leon ascribed the work to R. Shimon bar Yohai. The Zohar spread among the Jews with remarkable swiftness. Scarcely fifty years had passed since its appearance in Spain before it was quoted by many Kabbalists, including the Italian mystical writer Menahem Recanati and by Todros Abulafia. Certain Jewish communities, however, such as the Dar Daim, Andalusian (Western Sephardic or Spanish and Portuguese Jews), and some Italian communities, never accepted it as authentic. Whilst some people believe it is genuinely part of an oral tradition, handed down from Moses to R. Shimon B. Yohai, others continued to oppose this. The noted Kabbalist Isaac of Acco is supposed to have heard directly from the widow of de Leon that her husband proclaimed authorship by Shimon b. Yohai for profit. Joseph ben Todros and his student Jacob both swore an oath that de Leon did not write it. Elijah Delmedigo (c.1458 – c.1493) endeavored to show that the Zohar could not be attributed to Shimon b. Yohai, by a number of arguments. Debates continued right up until the modern era with R. Yahyeh Qafeh attacking what he saw as subversive doctrines found in it. Modern scholarship, led by Gershom Scholem, tends to agree with Isaac of Acco's statements.
6.5.2. ESTRUTURA
6.5.2.1. Introduction to the Zohar [1a - 14b] Bereshit Noach Lech Lecha Vayera Chayei Sara Toldot Vayetzei Vayishlach Vayeshev Miketz Vayigash Vayechi Shemot Vaera Bo Beshalach Haman Yitro Mishpatim Terumah Tetzaveh Ki Tisa Vayakhel Pekudei Vayikra Tzav Shmini Tazria Metzora Achrei Mot Kedoshim Emor Behar Bechukotai Bamidbar Nasso Beha'alotcha Sh'lach Korach Chukat Balak Pinchas Matot Devarim Vaetchanan Eikev Shoftim Ki Teitzei Vayeilech Ha'Azinu HaIdra Zuta Kadisha
6.6. Tikkunei Zohar
6.6.1. Independent work in the style of the Zohar consisting of 70 commentaries on the first word of the Torah.
6.6.2. ESTRUTURA
6.6.2.1. Introduction to Tikkunei HaZohar Second Introduction to Tikkunei HaZohar Tikkunim Additional Tikkunim
6.7. Chadash
6.7.1. Zohar Chadash is a collection of manuscripts that were found containing material pertaining to the Zohar but not included in printed editions of the work. The manuscripts were later organized, mostly by Torah portion, and printed as their own work.
6.7.2. ESTRUTURA
6.7.2.1. Bereshit Noach Lech Lecha Vayera Toldot Vayetzei Vayeshev Beshalach Yitro Terumah Ki Tisa Tzav Achrei Mot Behar Nasso Chukat Balak Matot Vaetchanan Ki Teitzei Ki Tavo Shir HaShirim Midrash Rut Midrash HaNe'elam Al Eichah Tikkunim Mizohar Chadash Sifra Tanina Tikuna Kadma'ah More about Parshat Noach More about Parshat Shelach More about Parshat Vayera
6.8. Baal HaSulam's Introduction to Zohar
6.8.1. An accessible contemporary introduction to the Zohar and the kabbalistic system.
6.9. RAMAK
6.9.1. Works of Rabbi Moshe Cordovero, a leading 16th-century kabbalist from Tzfat and teacher of the Arizal.
6.9.2. Or Neerav
6.9.2.1. 16th-century Introductory work explaining the importance of kabbalah and detailing a path of study.
6.9.3. Pardes Rimonim
6.9.3.1. importance of kabbalah and detailing a path of study. Pardes Rimonim Encyclopedic summary of early kabbalah composed in Tzfat, among the most influential kabbalistic works of its time.
6.10. RAMCHAL
6.10.1. Works of Rabbi Moshe Chaim Luzzatto, known by his acronym, Ramchal, a prominent 18th-century Italian rabbi, kabbalist, and philosopher.
6.10.2. Assarah Perakim L'Ramchal
6.10.2.1. Summary of the teachings of the Arizal discussed in Sefer Etz Chaim, resolving contradictions.
6.10.3. Da'at Tevunoth
6.10.3.1. Dialogue between the intellect and the soul about the purpose of the world and humankind, in accessible language.
6.10.4. Derech Etz Chayim (Ramchal)
6.10.4.1. Introduction to Kalach Pitchei Chokhmah based on Pri Etz Chaim, printed with Mesillat Yesharim.
6.10.5. Kalach Pitchei Chokhmah
6.10.5.1. Systematic introduction to Lurianic Kabbalah, structured as 138 principles.
6.11. ARIZAL AND CHAIM VITAL
6.11.1. Teachings of the 16th-century founder of modern Kabbalah, Rabbi Isaac Luria (known as the “Arizal”), as recorded by his students, most prominently Rabbi Chaim Vital.
6.11.2. Pri Etz Chaim
6.11.2.1. Companion work to Sefer Etz Chaim dealing with intentions during prayer and performance of commandments.
6.11.3. Sefer Etz Chaim
6.11.3.1. Foundational anthology of Lurianic Kabbalah presenting its theology and its theory of the world’s creation.
6.11.4. Sha'ar HaGilgulim
6.11.4.1. Exposition of the kabbalistic doctrine of reincarnation and other spiritual phenomena.
6.11.5. Shaarei Kedusha
6.11.5.1. Vital’s guide to living a holy life and attaining divine inspiration through character development.
6.12. Outros trabalhos
6.12.1. Avodat HaKodesh (Gabbai)
6.12.1.1. 16th-century work discussing God’s unity, the purpose of creation and humankind, and esoteric aspects of the Torah.
6.12.2. Be'ur Eser S'firot
6.12.2.1. Short 13th-century dialogue explaining the 10 sefirot (emanations or attributes of God).
6.12.3. Chesed LeAvraham
6.12.3.1. 17th-century work on various topics by Rabbi Avraham Azulai.
6.12.4. Ma'arekhet HaElokut
6.12.4.1. Treatise from 14th-century Spain covering fundamental theological issues of Kabbalah.
6.12.5. Maamar Zohar HaRakia
6.12.5.1. 19th-century work defending the antiquity of the Zohar and its attribution to Rabbi Shimon bar Yochai.
6.12.6. Maaseh Rokeach on Mishnah
6.12.6.1. 18th-century kabbalistic commentary on the Mishnah.
6.12.7. Maggid Meisharim
6.12.7.1. 16th-century mystical diary of Rabbi Yosef Karo, author of the Shulchan Arukh, recording his conversations with a maggid, or spiritual being.
6.12.8. Megaleh Amukot
6.12.8.1. 17th-century work with 252 explanations of Moses’ request to enter Israel in the Book of Deuteronomy.
6.12.9. Mitpachat Sefarim
6.12.9.1. 18th-century polemical work against Sabbateanism disputing the authenticity of the Zohar as an ancient text.
6.12.10. Pri Etz Hadar
6.12.10.1. First extant work of instructions for a Tu Bishvat seder from an anonymous author in the 17th century.
6.12.11. Recanati on the Torah
6.12.11.1. 13th-century commentary on the Torah; one of the first works to quote the Zohar.
6.12.12. Reshit Chokhmah
6.12.13. Sefer HaKana
6.12.13.1. Commentary on the commandments, traditionally attributed to the 2nd-century sage, Rabbi Nechunya ben HaKanah.
6.12.14. Shaarei Orah
6.12.14.1. 13th-century guide to the sefirot and the divine names, popular as an introduction to kabbalah.
6.12.15. Shaarei Tzedek
6.12.15.1. 13th-century work on the sefirot by the author of Shaarei Orah.
6.12.16. The Beginning of Wisdom
6.12.16.1. Popular 16th-century work combining ethical teachings with kabbalah, composed by a student of the Ramak.
6.12.17. The Wars of God
6.12.17.1. 20th-century work challenging the authenticity of the Zohar and claiming that Kabbalah is a form of idolatry.