مشنه
مـِشـْنـَه (بالعبرية משנה, "تكرار") هو المصدر الأساسي للنصوص الدينية اليهودية الحاخامية rabbinic . يعتبر المشناه أول سجل للشريعة الشفهية لليهود ، و أيضا للفريسيين Pharisee و يعتبر العمل الأول ضمن اليهودية الحاخامية .
ابتدأ بتدوين الشريعة اليهودية الشفاهية إثر خراب الهيكل عام 70 للميلاد على يد يهودا هاناسي Judah haNasi أي يهوذا الأمير. أحيانا يشار له فقط بكلمة الحاخام Rebbi (انظر حاخام ) باعتباره أصل الحاخامية. فيما سُمي الميشناه حوالي عام 200 للميلاد. و يُعرف حاخامو المشناه باسم المعلمين (تـَنـَائيم _مفردها تنا_) و جردت العادة إيراد عديد من التعاليم الواردة في المشناه تحت اسم أحد هؤلاء التنائيم.
تتألف المشناه من ستة مباحث (سـِداريم، مفردها سـِدِر أي سـِلك) و كل واحد من هذه المباحث يتألف من 7 إلى 12 مقالة تدعى مَسـِّخْتوت (مفردها مسـّيخت). و تتضمن المشناه آراء فقهية محسومة، و كثيرا ما تضم خلافات في وجهات النظر بين التائيم، و بها القليل من الحوار. تقريبا معظم الميشناه مكتوب بالعبرية الميشنايية ، باستثناء بعض العبارات المكتوبة بالآرامية. التعليقات الحاخامية على المشناه خلال القرون الثلاثة التالية سجلت جميعها تقريبا بالآرامية و وضعت بشكل مشابه الجمارا . يشكل الميشناه مع الجمارا سوية التلمود.
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المباحث الست
The term "Mishnah" originally referred to a method of teaching by presenting topics in a systematic order, as contrasted with Midrash, which followed the order of the Bible. As a written compilation, the order of the Mishnah is by subject matter and includes a much broader selection of halakhic subjects and discusses individual subjects more thoroughly than the Midrash.
The Mishnah consists of six orders (sedarim, singular seder סדר), each containing 7–12 tractates (masechtot, singular masechet מסכת; lit. "web"), 63 in total. Each masechet is divided into chapters (peraqim, singular pereq) and then paragraphs (mishnayot, singular mishnah). In this last context, the word mishnah means a single paragraph of the work, i.e. the smallest unit of structure, leading to the use of the plural, "Mishnayot", for the whole work.
Because of the division into six orders, the Mishnah is sometimes called Shas (an acronym for Shisha Sedarim – the "six orders"), although that term is more often used for the Talmud as a whole.
المباحث الست هي:
- Zeraim ("Seeds"), dealing with prayer and blessings, tithes and agricultural laws (11 tractates)
- Moed ("Festival"), pertaining to the laws of the Sabbath and the Festivals (12 tractates)
- Nashim ("Women"), concerning marriage and divorce, some forms of oaths and the laws of the nazirite (7 tractates)
- Nezikin ("Damages"), dealing with civil and criminal law, the functioning of the courts and oaths (10 tractates)
- Kodashim ("Holy things"), regarding sacrificial rites, the Temple, and the dietary laws (11 tractates) and
- Tohorot ("Purities"), pertaining to the laws of purity and impurity, including the impurity of the dead, food purity, and bodily purity (12 tractates).
The acronym "Z'MaN NaKaT" is a popular mnemonic for these orders.[1] In each order (with the exception of Zeraim), tractates are arranged from biggest (in number of chapters) to smallest.
The Babylonian Talmud (Hagiga 14a) states that there were either six hundred or seven hundred orders of the Mishnah. The Mishnah was divided into six thematic sections by its author, Judah HaNasi.[2][3] There is also a tradition that Ezra the scribe dictated from memory not only the 24 books of the Tanakh but 60 esoteric books. It is not known whether this is a reference to the Mishnah, but there is a case for saying that the Mishnah does consist of 60 tractates. (The current total is 63, but Makkot was originally part of Sanhedrin, and Bava Kamma (literally: "First Portal"), Bava Metzia ("Middle Portal") and Bava Batra ("Final Portal") are often regarded as subdivisions of one enormous tractate, titled simply Nezikin.)
Omissions
A number of important laws are not elaborated upon in the Mishnah. These include the laws of tzitzit, tefillin (phylacteries), mezuzot, the holiday of Hanukkah, and the laws of conversion to Judaism. These were later discussed in the minor tractates.
Nissim ben Jacob's Hakdamah Le'mafteach Hatalmud argued that it was unnecessary for "Judah the Prince" to discuss them as many of these laws were so well known. Margolies suggests that as the Mishnah was redacted after the Bar Kokhba revolt, Judah could not have included discussion of Hanukkah, which commemorates the Jewish revolt against the Seleucid Empire (the Romans would not have tolerated this overt nationalism). Similarly, there were then several decrees in place aimed at suppressing outward signs of national identity, including decrees against wearing tefillin and tzitzit; as conversion to Judaism was against Roman law, Judah would not have discussed this.[4]
David Zvi Hoffmann suggests that there existed ancient texts analogous to the present-day Shulchan Aruch that discussed the basic laws of day to day living and it was therefore not necessary to focus on these laws in the Mishnah.
Mishnah, Gemara, and Talmud
Rabbinic commentary, debate and analysis on the Mishnah from the next four centuries, done in the Land of Israel and in Babylonia, were eventually redacted and compiled as well. In themselves they are known as Gemara. The books which set out the Mishnah in its original structure, together with the associated Gemara, are known as Talmuds. Two Talmuds were compiled, the Babylonian Talmud (to which the term "Talmud" normally refers) and the Jerusalem Talmud. Unlike the Hebrew Mishnah, the Gemara is written primarily in Aramaic.
المصادر
التلمود كتاب اليهود المقدس: لـ أحمد إيبش، دار قتيبة، دمشق (2006)
- ^ Eisenberg, Ronald L. (2004). "Rabbinic Literature". The JPS Guide to Jewish Traditions. Philadelphia: The Jewish Publication Society. pp. 499–500.
- ^ "Maimonides on the Six Orders of the Mishnah". My Jewish Learning (in الإنجليزية الأمريكية). Retrieved 2023-12-29.
- ^ "The Mishnah | Reform Judaism". www.reformjudaism.org (in الإنجليزية). Retrieved 2023-12-29.
- ^ "יסוד המשנה ועריכתה" [Yesod Hamishna Va'arichatah] (in العبرية). pp. 25–28. Retrieved 9 October 2018.