Take – Tamarisk

Take

tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Genesis 14:14, etc.), but more commonly "take" is used without it (Joshua 10:39; Job 5:13; Sirach 23:21; John 7:30, etc.). An occasional obscurity is thus caused, as in Genesis 27:3, "take me venison" for "hunt venison for me." "To take advice" (2 Chronicles 25:17; the King James Version Judges 19:30, the Revised Version (British and American) "counsel") is "to reflect," not "to consult others" (compare 1 Kings 12:28; but contrast 2 Kings 6:8, etc.). "To take knowledge of" is "to learn thoroughly," "investigate" (1 Samuel 23:23, etc.), as is "to take notice of" (2 Samuel 3:36). "To take an oath of" (Genesis 50:25, etc.) is "to exact an oath of." "To be taken with a disease" in the King James Version Matthew 4:24; Luke 4:38 is "to suffer with" (the Revised Version (British and American) "be holden with"), but in 1 Macc 9:55; 2 Macc 9:21 (the King James Version and the Revised Version (British and American)), the context gives the force "be attacked by," as in modern English Compare the King James Version Luke 8:37 (the Revised Version (British and American) "holden"); Micah 4:9 (the Revised Version (British and American) "take hold of"). "Take" occurs in the sense "overtake" in the King James Version Genesis 19:19 (the Revised Version (British and American) "overtake"); Sirach 36:26. "Take away" has sometimes a more forcible significance than in modern English, as in the King James Version Leviticus 6:2, "a thing taken away by violence" (the Revised Version (British and American) "robbery"); Daniel 11:12, the King James Version "He hath taken away the multitude," where the meaning is "swept away" (compare the Revised Version margin "carried away"; the Revised Version (British and American) "shall be lifted up" is inappropriate here). So in "lest he take thee away with his stroke" (the King James Version Job 36:18), "take away" means simply "slay." (The text here is intensely obscure, and the Revised Version (British and American) has followed a different interpretation.) So "to be taken away" may mean simply "to die," as in Ezekiel 33:6; The Wisdom of Solomon 14:15; Sirach 16:9; 19:3; Mark 2:20, although in 1 Corinthians 5:2 it means "to be expelled." "To take away judgment" or "right" (Job 27:2; Job 34:5; Acts 8:33) is "to refuse it," but in Ze 3:15 English Versions of the Bible means "the sentence against thee is canceled" (the Hebrew text is dubious). Nehemiah 5:2 the King James Version has "take up" for "get" (so the Revised Version (British and American)), perhaps with the connotation "on credit." "Take up" is also used frequently for "utter solemnly" (Numbers 23:7; Isaiah 14:4, etc.), a use due to the Hebrew "lift up," "exalt" (nasa'). For "take up" in the sense of "lift" (physically), compare Isaiah 40:15; Acts 7:43; the King James Version 21:15. "Take care" in Tobit 5:20; 1 Corinthians 9:9 the King James Version (the Revised Version (British and American) "to care") means "be anxious about," "have in mind" And the very obscure "scurrility in the matter of giving and taking" (Sirach 41:19) is explained by the Hebrew to mean "refusing the gift for which thou art besought." The following phrases are archaic, but hardly need explanation: "Take indignation" (Nehemiah 4:1); "take wrong" (1 Corinthians 6:7); "take up in the lips" (Ezekiel 36:3; the King James Version Ps 16:4, "take .... into my lips," the Revised Version (British and American) "take .... upon my lips"); and in the King James Version "take to record" (Acts 20:26, the Revised Version (British and American) "testify unto"); "take shame" (Micah 2:6 the King James Version).

Burton Scott Easton

Tale

tal (tokhen, mithkoneth, micpar; leros): In the King James Version of the Old Testament (with one exception, Psalms 90:9) "tale" (in the sing.) means number. "Tell" often has the same meaning, e.g. "I may tell (i.e. reckon) all my bones" (Psalms 22:17). When Moses requested permission to go three days' journey into the wilderness to sacrifice to Yahweh, Pharaoh replied by demanding the full "tale" of bricks from the Israelites although they were compelled to provide themselves with straw (Exodus 5:8,Exodus 5:18; see also 1 Samuel 18:27; 1 Chronicles 9:28). In Psalms 90:9, "as a tale that is told" is a doubtful rendering (see GAMES). The Septuagint and the Vulgate (Jerome's Latin Bible, 390-405 A.D.) render "as a spider's web." The literal and perhaps accurate translation is "as a sigh" (Driver, in the Parallel Psalter, gives "as a murmur"). The word used in this psalm means "to whisper," or "speak sotto voce," as a devout believer repeats to himself the words of a favorite hymn or passage (Psalms 1:2).

The disciples considered the account given by the women in regard to the resurrection as "idle tales" (the King James Version, the Revised Version (British and American) "idle talk"), literally, "nonsensical talk" (Luke 24:11).

In talebearer the word has another meaning, namely, "slanderous talk or gossip." The word occurs 5 times in Proverbs 11:13; Proverbs 18:8; Proverbs 20:19; Proverbs 26:20,Proverbs 26:22 (the King James Version) and once in Leviticus (19:16). The word used in Leviticus and also in Proverbs 20:19 means a person who gads about from house to house hawking malicious gossip (compare 1 Timothy 5:13). From the same root comes the Hebrew word for "merchant." In Ezekiel 22:9 for the King James Version "men that carry tales" the Revised Version (British and American) gives "slanderous men," as Doeg (1 Samuel 22:9,1 Samuel 22:22); Ziba (2 Samuel 16:3; 2 Samuel 19:27); and a certain maid-servant (2 Samuel 17:17).

See SLANDER.

T. Lewis

Talent

tal'-ent (kikkar; talanton): A weight composed of 60 manehs (English Versions of the Bible "pounds") equal to about 120 pounds troy and 96 pounds avoirdupois, or 672,500 grains, of the Phoenician standard. See WEIGHTS AND MEASURES. When used in the monetary sense the talent might be either of silver or gold, and the value varied according to the standard, but is probably to be taken on the Phoenician, which would give about 410 British pounds, or $2,050 (in 1915), for the silver talent and 6,150 British pounds or $30,750 (in 1915), for the gold.

See MONEY.

Figurative: "Talent," like "pound," is used metaphorically in the New Testament for mental and spiritual attainments or gifts (Matthew 25:15–28).

H. Porter

Talitha Cumi

ta-le'-tha koo'-me (talitha koumi): Derived from the Aramaic Talyetha' qumi, "damsel, arise"), which in the New Testament manuscripts is transliterated variously (Westcott-Hort, Taleitha koum, otherwise Talitha koumi). We have no data for determining how far Jesus employed the Aramaic language, but Mark (5:41) notes its use in this tender incident, and there is strong probability that Aramaic was used normally, if not exclusively, by Christ. There is, however, no ground for attributing any magical significance to the use of the Aramaic words in connection with this miracle.

Talmai

(1) A clan, possibly of Aramean origin, generally reputed to be of gigantic height; resident in Hebron at the time of the Hebrew conquest and driven thence by Caleb (Numbers 13:22; Joshua 15:14; Judges 1:10).

(2) A son of Ammihur (or Ammihud), king of Geshur, a small Aramean kingdom, and a contemporary of David, to whom he gave his daughter Maacah in marriage. When Absalom fled from David after the assassination of Amnon he took refuge with Talmai at Geshur (2 Samuel 3:3; 2 Samuel 13:37; 1 Chronicles 3:2).

Talmon

tal'-mon (talmon): One of the porters in connection with the temple-service (1 Chronicles 9:17; Ezra 2:42; Nehemiah 7:45; Nehemiah 11:19; Nehemiah 12:25).

Talmud

tal'-mud (talmudh):

I. PRELIMINARY REMARKS AND VERBAL EXPLANATIONS

II. IMPORTANCE OF THE TALMUD

III. THE TRADITIONAL LAW UNTIL THE COMPOSITION OF THE MISHNA

IV. DIVISION AND CONTENTS OF THE MISHNA (AND THE TALMUD)

1. Zera`im, "Seeds"

2. Mo`edh, "Feasts"

3. Nashim, "Women"

4. Neziqin, "Damages"

5. Kodhashim, "Sacred Things"

6. Teharoth, "Clean Things"

V. THE PALESTINIAN TALMUD

VI. THE BABYLONIAN TALMUD

VII. THE NON-CANONICAL LITTLE TREATISES AND THE TOSEPHTA'

1. Treatises after the 4th Cedher

2. Seven Little Treatises

LITERATURE

The present writer is, for brevity's sake, under necessity to refer to his Einleitung in den Talmud, 4th edition, Leipzig, 1908. It is quoted here as Introduction.

There are very few books which are mentioned so often and yet are so little known as the Talmud. It is perhaps true that nobody can now be found, who, as did the Capuchin monk Henricus Seynensis, thinks that "Talmud" is the name of a rabbi. Yet a great deal of ignorance on this subject still prevails in many circles. Many are afraid to inform themselves, as this may be too difficult or too tedious; others (the anti-Semites) do not want correct information to be spread on this subject, because this would interfere seriously with their use of the Talmud as a means for their agitation against the Jews.

I. Preliminary Remarks and Verbal Explanations.

(1) Mishnah, "the oral doctrine and the study of it" (from shanah, "to repeat," "to learn," "to teach"), especially

(a) the whole of the oral law which had come into existence up to the end of the 2nd century AD;

(b) the whole of the teaching of one of the rabbis living during the first two centuries AD (tanna', plural tanna'im);

(c) a single tenet;

(d) a collection of such tenets;

(e) above all, the collection made by Rabbi Jehudah (or Judah) ha-Nasi'.

(2) Gemara', "the matter that is leaned" (from gemar, "to accomplish," "to learn"), denotes since the 9th century the collection of the discussions of the Amoraim, i.e. of the rabbis teaching from about 200 to 500 AD.

(3) Talmudh, "the studying" or "the teaching," was in older times used for the discussions of the Amoraim; now it means the Mishna with the discussions thereupon.

(4) Halakhah (from halakh, "to go"): (a) the life as far as it is ruled by the Law; (b) a statutory precept.

(5) Haggadhah (from higgidh, "to tell"), the non-halakhic exegesis.

II. Importance of the Talmud.

Commonly the Talmud is declared to be the Jewish code of Law. But this is not the case, even for the traditional or "orthodox" Jews. Really the Talmud is the source whence the Jewish Law is to be derived. Whosoever wants to show what the Jewish Law says about a certain case (point, question) has to compare at first the Shulchan `arukh with its commentary, then the other codices (Maimonides, Alphasi, etc.) and the Responsa, and finally the Talmudic discussions; but he is not allowed to give a decisive sentence on the authority of the Talmud alone (see Intro, 116, 117; David Hoffmann, Der Schulchan-Aruch, 2nd edition, Berlin, 1894, 38, 39). On the other hand, no decision is valid if it is against the yield of the Talmudic discussion. The liberal (Reformed) Jews say that the Talmud, though it is interesting and, as a Jewish work of antiquity, ever venerable, has in itself no authority for faith and life.

For both Christians and Jews the Talmud is of value for the following reasons:

(1) on account of the language, Hebrew being used in many parts of the Talmud (especially in Haggadic pieces), Palestinian Aramaic in the Palestinian Talmud, Eastern Aramaic in the Babylonian Talmud (compare "Literature," (7), below). The Talmud also contains words of Babylonian and Persian origin;

(2) for folklore, history, geography, natural and medical science, jurisprudence, archaeology and the understanding of the Old Testament (see "Literature," (6), below, and Introduction, 159-75). For Christians especially the Talmud contains very much which may help the understanding of the New Testament (see "Literature," (12), below).

III. The Traditional Law until the Composition of the Mishna.

The Law found in the Torah of Moses was the only written law which the Jews possessed after their return from the Babylonian exile. This law was neither complete nor sufficient for all times. On account of the ever-changing conditions of life new ordinances became necessary. Who made these we do not know. An authority to do this must have existed; but the claim made by many that after the days of Ezra there existed a college of 120 men called the "Great Synagogue" cannot be proved. Entirely untenable also is the claim of the traditionally orthodox Jews, that ever since the days of Moses there had been in existence, side by side with the written Law, also an oral Law, with all necessary explanations and supplements to the written Law.

What was added to the Pentateuchal Torah was for a long time handed down orally, as can be plainly seen from Josephus and Philo. The increase of such material made it necessary to arrange it. An arrangement according to subject-matter can be traced back to the 1st century AD; very old, perhaps even older, is also the formal adjustment of this material to the Pentateuchal Law, the form of Exegesis (Midrash). Compare Introduction, 19-21.

A comprehensive collection of traditional laws was made by Rabbi Aqiba circa 110-35 AD, if not by an earlier scholar. His work formed the basis of that of Rabbi Me'ir, and this again was the basis of the edition of the Mishna by Rabbi Jehudah ha-Nasi'. In this Mishna, the Mishna paragraph excellence, the anonymous portions generally, although not always, reproduce the views of Rabbi Me'ir.

See TIBERIAS.

The predecessors Rabbi (as R. Jehudah ha-Nasi', the "prince" or the "saint," is usually called), as far as we know, did not put into written form their collections; indeed it has been denied by many, especially by German and French rabbis of the Middle Ages, that Rabbi put into written form the Mishna which he edited. Probably the fact of the matter is that the traditional Law was not allowed to be used in written form for the purposes of instruction and in decisions on matters of the Law, but that written collections of a private character, collections of notes, to use a modern term, existed already at an early period (see Intro, 10 ff).

IV. Division and Contents of the Mishna (and the Talmud).

The Mishna (as also the Talmud) is divided into six "orders" (cedharim) or chief parts, the names of which indicate their chief contents, namely, Zera`im, Agriculture; Moe`dh, Feasts; Nashim, Women; Neziqin, Civil and Criminal Law; Qodhashim, Sacrifices; Teharoth, Unclean Things and Their Purification.

The "orders" are divided into tracts (maccekheth, plural maccikhtoth), now 63, and these again into chapters (pereq, plural peraqim), and these again into paragraphs (mishnayoth). It is Customary to cite the Mishna according to tract chapter and paragraph, e.g. Sanh. (Sanhedhrin) x.1. The Babylonian Talmud is cited according to tract and page, e.g. (Babylonian Talmud) Shabbath 30b; in citing the Palestinian Talmud the number of the chapter is also usually given, e.g. (Palestinian Talmud) Shabbath vi.8d (in most of the editions of the Palestinian Talmud each page has two columns, the sheet accordingly has four).

1. Zera`im, "Seeds":

(1) Berakhoth, "Benedictions": "Hear, O Israel" (Deuteronomy 6:4, shema`); the 18 benedictions, grace at meals, and other prayers.

(2) Pe'ah, "Corner" of the field (Leviticus 19:9 Deuteronomy 24:19).

(3) Dema'i, "Doubtful" fruits (grain, etc.) of which it is uncertain whether the duty for the priests and, in the fixed years, the 2nd tithe have been paid.

(4) Kil'ayim, "Heterogeneous," two kinds, forbidden mixtures (Leviticus 19:19; Deuteronomy 22:9).

(5) Shebhi`ith, "Seventh Year," Sabbatical year (Exodus 23:11; Leviticus 25:1); Shemiqqah (Deuteronomy 15:1).

(6) Terumoth, "Heave Offerings" for the priests (Numbers 18:8 Deuteronomy 18:4).

(7) Ma`aseroth or Ma`aser ri'shon, "First Tithe" (Numbers 18:21).

(8) Ma`aser sheni, "Second Tithe" (Deuteronomy 14:22).

(9) Challah, (offering of a part of the) "Dough" (Numbers 15:18).

(10) `Orlah, "Foreskin" of fruit trees during the first three years (Leviticus 19:23).

(11) Bikkurim, "First-Fruits" (Deuteronomy 26:1 Exodus 23:19).

2. Mo`edh, "Feasts":

(1) Shabbath (Exodus 20:10; Exodus 23:12; Deuteronomy 5:14).

(2) `Erubhin, "Mixtures," i.e. ideal combination of localities with the purpose of facilitating the observance of the Sabbatical laws.

(3) Pesachim, "Passover" (Exodus 12:1–51; Leviticus 23:5 Numbers 28:16 Deuteronomy 16:1); Numbers 9, the Second Passover (Numbers 9:10). (4) Sheqalim, "Shekels" for the Temple (compare Nehemiah 10:33; Exodus 30:12 ff).

(5) Yoma', "The Day" of Atonement (Leviticus 16:1–34).

(6) Cukkah, "Booth," Feast of Tabernacles (Leviticus 23:34 Numbers 29:12 Deuteronomy 16:13).

(7) Betsah, "Egg" (first word of the treatise) or Yom Tobh, "Feast," on the difference between the Sabbath and festivals (compare Exodus 12:10).

(8) Ro'sh ha-shanah, "New Year," first day of the month Tishri (Leviticus 23:24 Numbers 29:1).

(9) Ta`anith, "Fasting."

(10) Meghillah, "The Roll" of Esther, Purim (Esther 9:28).

(11) Mo`edh qatan, "Minor Feast," or Mashqin, "They irrigate" (first word of the treatise), the days between the first day and the last day of the feast of Passover, and likewise of Tabernacles.

(12) Chaghighah, "Feast Offering," statutes relating to the three feasts of pilgrimage (Passover, Weeks, Tabernacles); compare Deuteronomy 16:16 f.

3. Nashim, "Women":

(1) Yebhamoth, "Sisters-in-Law" (perhaps better, Yebhamuth, Levirate marriage; Deuteronomy 25:5 ff; compare Ruth 4:5; Matthew 22:24).

(2) Kethubhoth, "Marriage Deeds."

(3) Nedharim, "Vows," and their annulment (Numbers 30:1–16).

(4) Nazir, "Nazirite" (Numbers 6:1–27).

(5) Gittin, "Letters of Divorce" (Deuteronomy 24:1; compare Matthew 5:31).

(6) Cotah, "The Suspected Woman" (Numbers 5:11).

(7) Qiddushin, "Betrothals."

4. Nezikin, "Damages":

(1) (2) and (3) Babha' qamma', Babha' metsi`a', Babha' bathra', "The First Gate," "The Second Gate," "The Last Gate," were in ancient times only one treatise called Neziqin: (a) Damages and injuries and the responsibility; (b) and (c) right of possession.

(4) and (5) Sanhedhrin, "Court of Justice," and Makkoth "Stripes" (Deuteronomy 25:1 ff; compare 1 Corinthians 11:24). In ancient times only one treatise; criminal law and criminal proceedings.

(6) Shebhu`oth, "Oaths" (Leviticus 5:1 ff).

(7) `Edhuyoth, "Attestations" of later teachers as to the opinions of former authorities.

(8) `Abhodhah zarah, "Idolatry," commerce and intercourse with idolaters.

(9) 'Abhoth, (sayings of the) "Fathers"; sayings of the Tanna'im.

(10) Horayoth, (erroneous) "Decisions," and the sin offering to be brought in such a case (Leviticus 4:13 ff).

5. Qodhashim, "Sacred Things":

(1) Zebhahim, "Sacrifices" (Le 1 ff).

(2) Menachoth, "Meal Offerings" (Leviticus 2:5,Leviticus 2:11; Leviticus 6:7; Numbers 5:15, etc.).

(3) Chullin, "Common Things," things non-sacred; slaughtering of animals and birds for ordinary use.

(4) Bekhoroth, "The Firstborn" (Exodus 13:2,Exodus 13:12; Leviticus 27:26,Leviticus 27:32; Numbers 8:6, etc.).

(5) `Arakhin, "Estimates," "Valuations" of persons and things dedicated to God (Leviticus 27:2).

(6) Temurah, "Substitution" of a common (non-sacred) thing for a sacred one (compare Leviticus 27:10,Leviticus 27:33).

(7) Kerithoth, "Excisions," the punishment of being cut off from Israel (Genesis 17:14; Exodus 12:15, etc.).

(8) Me`ilah, "Unfaithfulness," as to sacred things, embezzlement (Numbers 5:6; Leviticus 5:15).

(9) Tamidh, "The Daily Morning and Evening Sacrifice" (Ex 29:38; Nu 38:3).

(10) Middoth, "Measurements" of the Temple.

(11) Qinnim, "Nests," the offering of two turtle-doves or two young pigeons (Leviticus 1:14 Leviticus 5:1 Leviticus 12:8).

6. Teharoth, "Clean Things":

This title is used euphemistically for "unclean things":

(1) Kelim, "Vessels" (Leviticus 6:20 Leviticus 11:32 Numbers 19:14 Numbers 31:20).

(2) 'Oholoth, "Tents," the impurity originating with a corpse or a part of it (compare Numbers 19:14).

(3) Negha`im, "Leprosy" (Leviticus 13:1–59; Leviticus 14:1–57).

(4) Parah, "Red Heifer"; its ashes used for the purpose of purification (Numbers 19:2).

See HEIFER, RED.

(5) Teharoth, "Clean Things," euphemistically for defilements.

(6) Mikwa'oth, "Diving-Baths" (Leviticus 15:12; Numbers 31:33; Leviticus 14:8; Leviticus 15:5 ff; compare Mark 7:4).

(7) Niddah, "The Menstruous" (Leviticus 15:19 Leviticus 15:12).

(8) Makhshirin, "Preparers," or Mashqin, "Fluids" (first word of the treatise). Seven liquids (wine, honey, oil, milk, dew, blood, water) which tend to cause grain, etc., to become defiled (compare Leviticus 11:34,Leviticus 11:37 f) .

(9) Zabhim, "Persons Having an Issue," flux (Leviticus 15:1–33).

(10) Tebhul yom, "A Person Who Has Taken the Ritual Bath during the Day," and is unclean until sunset (Leviticus 15:5; Leviticus 22:6 f).

(11) Yadhayim, "Hands," the ritual impurity of hands and their purification (compare Matthew 15:2,Matthew 15:20; Mark 7:22 ff).

(12) `Uqtsin, "Stalks," the conveyance of ritual impurity by means of the stalks and hulls of plants.

V. The Palestinian Talmud.

Another name, Talmudh Yerushalmi ("Jerusalem Talmud"), is also old, but not accurate. The Palestinian Talmud gives the discussions of the Palestinian Amoraim, teaching from the 3rd century AD until the beginning of the 5th, especially in the schools or academies of Tiberias, Caesarea and Sepphoris. The editions and the Leyden manuscript (in the other manuscripts there are but few treatises) contain only the four cedharim i-iv and a part of Niddah. We do not know whether the other treatises had at any time a Palestinian Gemara. "The Mishna on which the Palestinian Talmud rests" is said to be found in the manuscript Add. 470,1 of the University Library, Cambridge, England (ed W.H. Lowe, 1883). The treatises `Edhuyoth and 'Abhoth have no Gemara in the Palestinian Talmud or in the Babylonian.

Some of the most famous Palestinian Amoraim may be mentioned here (compare Introduction, 99 ff): 1st generation: Chanina bar Chama, Jannai, Jonathan, Osha'ya, the Haggadist Joshua ben Levi; 2nd generation: Jochnnan bar Nappacha, Simeon ben Lackish; 3rd generation: Samuel bar Nachman, Levi, Eliezer ben Pedath, Abbahu, Ze`ira (i); 4th generation: Jeremiah, Acha', Abin (i), Judah, Huna; 5th generation: Jonah, Phinehas, Berechiah, Jose bar Abin, Mani (ii), Tanhuma'.

VI. The Babylonian Talmud.

The Babylonian Talmud is later and more voluminous than the Palestinian Talmud, and is a higher authority for the Jews. In the first cedher only Berakhoth has a Gemara; Sheqalim in the 2nd cedher has in the manuscripts and in the editions the Palestinian Gemara; Middoth and Qinnim in the 5th cedher have no Babylonian Gemara. The greatest Jewish academies in Babylonia were in Nehardea, Cura, Pumbeditha and Mahuza.

Among the greatest Babylonian Amoraim are the following (compare Introduction, 99 ff): 1st generation: Abba Arikha or, shortly, Rab in Cura (died 247 AD). Mar Samuel in Nehardea (died 254 AD). 2nd generation: Rab Huna, Rab Judah (bar Ezekiel). 3rd generation: Rab Chisda, Rab Shesheth, Rab Nachman (bar Jacob), Rabbah bar Chana, the story-teller, Rabbah bar Nahmai, Rab Joseph (died 323 AD). 4th generation: Abaye, Raba' (bar Joseph). 5th generation: Rab Papa. 6th generation: Amemar, Rab Ashi.

VII. The Non-canonical Little Treatises and the Tocephta'.

In the editions of the Babylonian Talmud after the 4th cedher we find some treatises which, as they are not without some interest, we shall not pass over in silence, though they do not belong to the Talmud itself (compare Introduction, 69 ff).

1. Treatises after the 4th Cedher:

(1) 'Abhoth deRabbi Nathan, an expansion of the treatise 'Abhoth, edition. S. Schechter, Vienna, 1887.

(2) Copherim, edition Joe Muller, Leipzig, 1878.

(3) 'Ebhel Rabbathi, "Mourning," or, euphemistically, Semachoth, "Joys."

(4) Kallah, "Bride."

(5) Derekh 'erets, "Way of the World," i.e. Deportment; Rabba' and Zuta', "Large" and "Small."

2. Seven Little Treatises:

Septem Libri Talmudici parvi Hierolymitani, edition. R. Kirchheim, Frankfurt a. Main, 1851: Cepher Torah, Mezuzah, Tephillin, Tsitsith, `Abhadhim, Kuthim (Samaritans), Gerim (Proselytes).

The Tocephta', a work parallel to Rabbi's Mishna, is said to represent the views of R. Nehemiah, disciple of R. Aqiba, edition. M. S. Zuckermandel, Posewalk, 1880. Zuckermandel tries to show that the Tocephta' contains the remains of the old Palestinian Mishna, and that the work commonly called Mishna is the product of a new revision in Babylonia (compare his Tosephta, Mischna und Boraitha in ihrem Verhaltnis zu einander, 2 volumes, Frankfurt a. Main, 1908, 1909).

LITERATURE.

(1) Introductions:

Hermann L. Strack, Einleitung in d. Talmud, 4th edition, Leipzig, 1908, in which other books on this subject are mentioned, pp. 139-44.

(2) Manuscripts (Introduction, 72-76):

There are manuscripts of the whole Mishna in Parma, in Budapest, and in Cambridge, England (the latter is published by W.H. Lowe, 1883). The only codex of the Palestinian Talmud is in Leyden; Louis Ginsberg, Yerushalmi Fragments from the Genizah, volume I, text with various readings from the editio princeps, New York, 1909 (372 pp., 4to). The only codex of the Babylonian Talmud was published whole in 1912 by the present writer: Talmud Babylonian codicis Hebrew Monacensis 95 phototypice depictum, Leyden (1140 plates, royal folio). On the manuscripts in the Vatican see S. Ochser, ZDMG, 1909, 365-93,126, 822 f.

(3) Editions (Introduction, 76-81):

(a) Mishna, editio princeps, Naples, 1492, folio, with the commentary of Moses Maimonides; Riva di Trento, 1559, folio, contains also the commentary of Obadiah di Bertinoro. The new edition printed in Wilna contains a great number of commentaries

(b) Palestinian Talmud, editio princeps, Venice, 1523 f, folio; Cracow, 1609, folio. Of a new edition begun by Asia Minor Luncz, Jerusalem, 1908 ff, two books, Berakhoth and Pe'ah, are already published. Another new critical edition, with German translation and notes, was begun in 1912 by G. Beer and O. Holtzman (Die Mischna, Giessen). Compare also B. Ratner, Ahabath Tsijjon Wirushalayim, Varianten und Erganzungen des Jerusalem Talmuds, Wilna, 1901 ff.

(c) Babylonian Talmud, editio princeps, Venice, 1520-23. The edition, Bale, 1578-81, is badly disfigured by the censorship of Marcus Marinus, Amsterdam, 1644-48, Berlin 1862-66. Compare R. Rabbinowicz, Variae Lectiones in Mishna et in Talmud Babylonicum, Munich, 1868-86, Przemysl, 1897 (the cedharim 3, 6 and 5 in part are missing).

(4) Translations:

E. Bischoff, Krit. Geschichte d. Tal-mudubersetzungen, Frankfurt a. Main, 1899.

(a) Mishna, Latin: Gull. Surenhusius, Amsterdam, 1698-1703 (contains also a translation of Maimonides and Obadiah di Bertinoro); German.: J.J. Rabe, Onolzbach, 1760 ff; A. Saminter, D. Hoffmann and others, Berlin, 1887 ff (not yet complete); English: De Sola and Raphall, 18 Treatises from the Mishna, London, 1843; Josephus Barclay, The Talmud, a Translation of 18 Treatises, London, 1878 (but 7 treatises also in De Sola and Raphall; Fiebig, Ausgewahlte Mischnatractate, Tubingen, 1905 ff (annotated German translation).

(b) Palestinian Talmud, Latin: 20 treatises in B. Ugolini, Thesaurus antiquitatum sacrarum, volumes XVII-XXX, Venice, 1755 ff. French: M. Schwab, Paris, 1878-89 (in 1890 appeared a 2nd edition of volume I).

(c) Babylonian Talmud, German.: L. Goldschmidt, Berlin (Leipzig), 1897 ff; gives also the text of the 1st Venetian edition and some variant readings (cedharim 1, 2, and 4 are complete); A. Wunsche, Der Babylonian Talmud in seinen haggadischen Bestandteilen ubersetzt, Leipzig, 1886-89. English: M.L. Rodkinson, New Edition of the Babylonian Talmud .... Translated into English, New York, 1896 ff (is rather an abridgment (unreliable)).

(5) Commentaries (Introduction, 146-51):

(a) Mishna:

Moses Maimonides (1135-1204), Obadiah di Bertinoro (died 1510), Yom-Tobh Lipmann Heller (1579-1654), Israel Lipschutz.

(b) Babylonian Talmud:

Rashi or Solomon Yitschaqi (died 1105); The Tosaphoth (see L. Zunz, Zur Geschichte und Literatur, Berlin, 1845, 29-60); Menahem ben Solomon or Me'-iri (1249-1306); Solomon Luria (died 1573), commonly called Maharshal; Bezaleel Ashkenazi (16th century), author of the Shittah Mequbbetseth; Samuel Edels (1559-1631) or Maharsha'; Meir Lublin (died 1616); Elijah Wilna (died 1797); Aqiba Eger (died 1837).

(6) Single Treatises (Compare Introduction, 151-55):

(a) Mishna:

The present writer is publishing: Ausgewahlte Misnatraktate, nach Handschriften und alten Drucken (Text vokalisiert, Vokabular), ubersetzt und mit Berucksichtigung des Neuen Testaments erlautert, Leipzig (J. C. Hinrichs); Yoma', 3rd edition, 1912, `Abhodhah Zarah, 2nd edition, 1909, Pirqe 'Abhoth, 4th edition, 1914, Shabbath, 2nd edition, 1914, Sanhedhrin, Makkoth, 1910, Pecachim 1911, Berakhoth, 1914. This series is to be continued (H. Laible, e.g., is writing Nedharim); Ch. Taylor, Sayings of the Jewish Fathers, in Hebrew and English, 2nd edition, Cambridge, 1897; W. A. L. Elmslie, The Mishna on Idolatry, with Translation, Cambridge, 1911.

(b) Gemara, Berakhoth, German:

E. M. Pinner, Berlin, 1842, fol; Pe'ah (Palestintan Talmud), German.: J. J. Rabe, Ansbach, 1781; Cukkah, Latin: F. B. Dachs, Utrecht, 1726, 4to; Ro'sh ha-shanah, German: M. Rawicz, Frankfurt a. Main, 1886; Ta`anith German.: Straschun Halle, 1883; Chaghighah, English: A. W. Streane Cambridge, 1891; Kethubhoth, German: M. Rawicz, 1891; Cotah, Latin: J. Chr. Wagenseil, Altdorf, 1674-78; Babha' Metsi`a', German: A. Sammter, Berlin, 1876, fol; Sanhedhrin, Latin: Ugolini, Thesaurus, volume XXV, German.: M. Rawicz, 1892; `Abhodhah Zarah, German: F. Chr. Ewald, Nurnberg, 1856; Zebhachin and Menachoth, Latin: Ugolini, Thesaurus, volume XIX; Hullin, German: M. Rawicz, Offenburg, 1908; Tamidh, Latin: Ugolini, Thesaurus, Vol XIX.

(7) Helps for the Grammatical Understanding (Introduction, 155-58):

(a) Mishna:

M. H. Segal, "Misnaic Hebrew," JQR, 1908, 647-737; K. Albrecht, Grammatik des Neuhebraischen (Sprache der Mishna), Munich, 1913;

(b) Talmud:

J. Levy, Neuhebr. und chald. Worterbuch, Leipzig, 1876-89; M. Jastrow, Dictionary of the .... Talmud Babylonian and Yerushalmi, New York, 1886-1903; W. Bacher, Die Terminologie der jud. Traditionsliteratur, Leipzig, 1905; G. Dalman, Grammatik des judischpalastin. Aramaisch, 2nd edition, Leipzig, 1905; C. Levias, Grammar of the Aramaic Idiom Contained in the Babylonian Talmud, Cincinnati, 1900; Max L. Margolis, Grammar of the Aramaic Language of the Babylonian Talmud with a Chrestomathy, Munich, 1909.

(8) The Haggadah (Introduction, 159-62):

The Haggadic elements of the Palestinian Talmud are collected by Samuel Jaffe in Yepheh Mar'eh, Constantinople, 1587, etc., those of the Babylonian by Jacob ibn Chabib in `En Ya`aqobh, Saloniki, about 1516, etc.; W. Bacher, Die Agada der Tannaiten, 2 volumes, Strassburg, 1884, 1890 (1st volume, 2nd edition, 1903); Die A. der babylon. Amoraer, 1878; Die A. der palastinensischen Amoraer, 1892-99, 3 volumes; P. T. Hershon, A Talmudic Miscellany or 1001 Extracts, London, 1880; Treasures of the Talmud, London, 1882.

(9) Theology (Introduction, 162-65):

F. Weber, Judische Theologie, 2nd edition, Leipzig, 1897; J. Klausner, Die messianischen Vorstellungen des jud. Volkes im Zeitalter der Tannaiten, Berlin, 1904; R.T. Herford, Christianity in Talmud and Midrash, London, 1903; H.L. Strack, Jesus, die Haretiker und die Christen nach den altesten jud. Angaben (texts, translation, commentary), Leipzig, 1910; L. Blau, Das altjudische Zauberwesen, Budapest, 1898; M. Lazarus, Die Ethik des Judentums, 2 volumes, Frankfurt a. Main, 1898, 1911.

(10) The Talmud and the Old Testament (Introduction, 167 f):

G. Aicher, Das Altes Testament in der Mischna, Freiburg i. Baden, 1906; V. Aptowitzer, Das Schriftwort in der rabbin. Literatur, 4 parts, Wien, 1906-11 (to be continued; various readings in the quotations); P.T. Hershon, Genesis, with a Talmudical Commentary, London, 1883.

(11) The Talmud and the New Testament (Introduction, 165-67):

Joh. Lightfoot, Horae hebraicae et talmudicae, edition Leusden, 2 volumes, fol T, Franeker, 1699; Chr. Schottgen, Horae hebraicae et talmudicae in universum Novum Test., 2 volumes, 4to, Dresden, 1733; Franz Delitzsch, "Horae hebraicae et talmudicae," in Zeitschrift fur die gesammte luther. Theologie u. Kirche, 1876-78; Aug. Wunsche, Neue Beitrage zur Erlauterung der Evangelien aus Talmud und Midrash, Goettingen, 1878; Th. Robinson, The Evangelists and the Mishna, London, 1859; W.H. Bennett, The Mishna as Illustrating the Gospels, Cambridge, 1884; Erich Bischoff, Jesus und die Rabbinen, Jesu Bergpredigt und "Himmelreich" in ihrer Unabhangigkeit vom Rabbinismus, Leipzig, 1905.

(12) Jurisprudence (Introduction, 169-71):

J. L. Saalschtitz, Das Mosaische Recht, 2nd edition, Berlin, 1853; Josephus Kohler, "Darstellung des talludischen Rechts," in Zeitschrift fur vergleichende Rechtswissenschaft, 1908, 161-264; Z. Frankel, Der gerichtliche Beweis nach mosaisch-talmud. Rechte, Berlin, 1846; P.B. Benny, The Criminal Code of the Jews, London, 1880; S. Mendelsohn, The Criminal Jurisprudence of the Ancient Hebrews, Baltimore, 1891; H.B. Fassel, Das mosaisch-rabbinische Civilrecht, Gross-Kanischa, 2 volumes, 1852-54; Das mos.-rabb. Gerichtsverfahren in civilrechtl. Sachen, 1859; M. Mielziner, The Jewish Law of Marriage and Divorce, Cincinnati, 1884; D.W. Amram, The Jewish Law of Divorce, Philadelphia, 1896; M. Rapaport, Der Talmud und sein Recht, Berlin, 1912.

(13) History (Introduction, 171 f):

J. Derenbourg, Histoire de la Palestine depuis Cyrus jusqu'a Adrien, Paris, 1867; L. Herzfeld, Handelsgeschichte der Juden des Altertums, 2nd edition, Braunschweig, 1894; A. Buchler, The Political and the Social Leaders of the Jewish Community of Sepphoris, London, 1909; S. Funk, Die Juden in Babylonien 200-500, 2 volumes, Berlin, 1902, 1908.

(14) Medical Science (Intro, 173):

Jul. Preuss, Biblisch-talmudische Medizin, Berlin, 1911 (735 pp.); L. Kotelmann, Die Ophthalmologie bei den alten Hebraern, Hamburg, 1910 (436 pp.).

(15) Archaeology:

Sam. Krauss, Talmudische Archaologic, 3 volumes, Leipzig, 1910-1912.

Hermann L. Strack

Talsas

tal'-sas (Codex Alexandrinus Saloas, Codex Vaticanus Zalthas; the Revised Version (British and American) "Saloas"): In 1 Esdras 9:22 the King James Version = "Elasha" of Ezra 10:22.

Tamah

ta'-ma.

See TEMAH.

Tamar (1)

ta'-mar (tamar, "palm"; Codex Vaticanus Themar; Codex Alexandrinus Thamar (so Codex Vaticanus in Genesis)):

(1) The wife of Er, the oldest son of Judah (Genesis 38:6). Upon her husband's death under the displeasure of Yahweh, his brother Onan ought to have performed the husband's part, but he evaded his duty in this respect, and likewise perished. Shelah, the next brother, was promised to her, but not given. This led Tamar to the extraordinary course narrated in Genesis 38:13 ff, on which see JUDAH. By her father-in-law she became the mother of Perez and Zerah (the King James Version "Pharez and Zarah"). Judah, who at first condemned her to be burned (Genesis 38:24), was compelled to vindicate her (Genesis 38:25,Genesis 38:26). Through Perez she became an ancestress of Jesus (Thamar, Matthew 1:3).

(2) A daughter of David and sister of Absalom (2 Samuel 13:1). Her beauty inflamed her half-brother Amnon with passion, and by stratagem he forcibly violated her. This brought upon Amnon the terrible revenge of Absalom.

See ABSALOM; AMNON.

(3) A daughter of Absalom (2 Samuel 14:27).

See MAACAH.

James Orr

Tamar (2)

(tamar, "palm tree"; Thaiman):

(1) This name occurs in Ezekiel's ideal delimitation of the territory to be occupied by Israel (Ezekiel 47:19; Ezekiel 48:28). The Dead Sea is the eastern border; and the southern boundary runs from Tamar as far as the waters of Meriboth-kadesh to the Brook of Egypt and the Great Sea. The place therefore lay somewhere to the Southwest of the Dead Sea. "Hazazon-tamar (the same is En-gedi)" (2 Chronicles 20:2) is of course out of the question, being much too far to the North. Eusebius (in Onomasticon) mentions Asasonthamar, with which Thamara was identified. This place was a village with fortress and Roman garrison, a day's journey from Mampsis on the way from Hebron to Elath. It is the Thamaro mentioned by Ptolemy (v.16, 8), as a military station on the road from Hebron to Petra. It is named also in the Peutinger Tables. Neither Mampsis nor Thamaro has been identified.

(2) Among the towns "built" or fortified by Solomon, named in 1 Kings 9:18, is Tamar (the Revised Version (British and American) following Kethibh), or Tadmor (the King James Version following Qere; compare 2 Chronicles 8:4). Gezer, Beth-horon and Baalath, named along with it, are all in Southern Palestine, while Tamar is described as in the wilderness in the land, pointing to the Negeb or to the Wilderness of Judah. It was probably intended to protect the road for trade from Ezion-geber to Jerusalem. We may with some confidence identify it with (1) above. It is interesting to note that the Chronicler (2 Chronicles 8:4) takes it out of connection with the other cities (2 Chronicles 8:5), and brings its building into relation with Solomon's conquest of Hamath-zobah. Clearly in his mind it denoted the great and beautiful city of Palmyra, which has so long been known as "Tadmor in the Wilderness."

W. Ewing

Tamarisk

tam'-a-risk:

(1) 'eshel (Genesis 21:33, the King James Version "grove," margin "tree"; 1 Samuel 22:6, the King James Version "tree," margin "grove"; 1 Samuel 31:13, the King James Version "tree"). The Revised Version (British and American) translation is due to the similarity of 'eshel to the Arabic 'athl, "the tamarisk."

(2) ar`ar (Jeremiah 17:6 margin (compare Jeremiah 48:6), English Versions of the Bible "heath" (which see)).

The tamarisk (Tamarix, with various species in Palestine, chiefly T. Syriaca) is a very characteristic tree of Palestine, especially in the Maritime Plain, near the sea itself, and in the Jordan Valley. Eight species are described. They are characterized by their brittle, feathery branches and by their tiny scale-like leaves. Some varieties flourish not infrequently in salty soil unsuited to any ordinary vegetation.

E. W. G. Masteran