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 English translation was completed a decade ago—but was extraordinarily expensive and difficult to find. Featuring translations by Jacob Neusner, Tzvee Zahavy, Alan Avery-Peck, B. Barry Levy, Peter Haas, and Martin S. Jaffee, and commentary and new introductions by Jacob Neusner, all thirty-seven Talmudic tractates are available in this single searchable resource. With Logos Bible Software, the instantaneous searches by word or phrase provide exceptional research capabilities, and opens swift avenues for exploration and discovery.
Interested in more? Be sure to check out the Babylonian and Jerusalem Talmud Collection (50 vols.).
“Of the two Talmuds, the Talmud of the Land of Israel of ca. 400 c.e. and the Talmud of Babylonia of 600 c.e., the latter is by far the more important, and when people speak of the Talmud, they mean only the Talmud of Babylonia.” (Volume 1, Page xxviii)
“The Talmud defines the model of what it means to be a human being, made in God’s likeness, after God’s model. That model embodies all that is rational and refined.” (Volume 1, Page xxxiii)
“The Mishnah assembles masses of conflicting opinion, and the Gemara (Bavli) is laden with disputes. Contention and debate serve a principal purpose in expounding the Torah.” (Volume 1, Page xxx)
“Second, through the life of prayer and fulfillment of commandments, Israel wraps itself before God in a cloak made up of the fabric of actions that sanctify-thread by thread. From Israel’s perspective, all Israel and individual Israelites conduct life under the perpetual rule of that just and merciful God who made the world, and that his rule is personal, immediate, and penetrating. In the morning the Israelite accepts God’s dominion in an act of personal submission, and then explicitly undertakes to carry out God’s commandments, in all their concrete specificity.” (Volume 1, Page xxxvi)
“The Mishnah is read by the Talmud as a composite of discrete and essentially autonomous rules, a set of atoms, not an integrated molecule, so to speak. In so doing, the Bavli obliterates the most striking formal traits of the Mishnah. The Mishnah as a whole and its complete statement of an earlier viewpoint no longer exists in the Talmud.” (Volume 1, Page xxix)
David B. Woods