Wikiquote

Talmud

central text of Rabbinic Judaism

The Talmud (Hebrew: תלמוד) is the central text of Rabbinic Judaism. It is considered to be an authoritative record of rabbinic discussions on the Hebrew Bible, Jewish law, Jewish ethics, customs, legends and stories, tracing back to the traditions of the Pharisees.

A complete set of the Babylonian Talmud.
A page from the Rosh Hashanah tractate. The center column contains the Talmud text: first the Mishnah, and then the Gemara, which is marked with the abbreviation גמ׳ (gimel-mem). Surrounding it is the commentary (Rashi on the right, Tosafot on the left), with notes and cross references in the margins. The commentary is written in Rashi script.
An early manuscript, with commentary by Rashi, written in Rashi script. The commentary is at the bottom of the right column, continuing into the left column.
Yeshiva pupils studying the Talmud.
This page aims to present a selection of wholesome Talmudic quotes that can be appreciated by a broad audience. Please review the suggested guidelines before contributing.

Quotes

edit

God

edit
See also: God in Judaism (Wikipedia)
 
"The Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva." (Shabbat 30b:5)
  • לְלַמֶּדְךָ שֶׁאֵין שְׁכִינָה שׁוֹרָה לֹא מִתּוֹךְ עַצְבוּת וְלֹא מִתּוֹךְ עַצְלוּת וְלֹא מִתּוֹךְ שְׂחוֹק וְלֹא מִתּוֹךְ קַלּוּת רֹאשׁ וְלֹא מִתּוֹךְ שִׂיחָה וְלֹא מִתּוֹךְ דְּבָרִים בְּטֵלִים, אֶלָּא מִתּוֹךְ דְּבַר שִׂמְחָה שֶׁל מִצְוָה
    • Shabbat 30b:5
    • Translations:
      • The Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva.
      • The Divine Presence rests [upon man] though sadness, neither through sloth, nor through jesting, nor through levity, nor through loquacity, nor through [a host of] vain pursuits, but rather through the joyful performance of keeping one's religious duty.[1]

Golden Rule

edit
See also: Golden Rule (Wikipedia)
 
"That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation." (Hillel the Elder, Shabbat 31a:6)

Saving a life

edit
  • הַמְאַבֵּד נֶפֶשׁ אַחַת מַעֲלִין עָלָיו כְּאִילּוּ אִיבֵּד עוֹלָם מָלֵא. וְכָל־הַמְקַייֵם נֶפֶשׁ אַחַת מַעֲלִין עָלָיו כְּאִילּוּ קִייֵם עוֹלָם מָלֵא.‏
    • Jerusalem Talmud Sanhedrin 4:9:1
    • Translation:
      • For anybody who destroys a single life it is counted as if he destroyed an entire world, and for anybody who preserves a single life it is counted as if he preserved an entire world.
    • Variants:
      • המאבד נפש אחת מישראל מעלה עליו הכתוב כאילו איבד עולם מלא וכל המקיים נפש אחת מישראל מעלה עליו הכתוב כאילו קיים עולם מלא
        • Babylonian Talmud Sanhedrin 37a:13
        • Translation:
          • With regard to anyone who destroys one soul from the Jewish people, i.e., kills one Jew, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world.
          • Comments:
            • In some translations, the phrase "destroys a single life in Israel"[2] is used.
      • הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא.‏
        • Mishnah Sanhedrin 4:5
        • Translation:
          • With regard to anyone who destroys one soul from the Jewish people, i.e., kills one Jew, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world.
    • Related:
      • مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍۢ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًۭا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًۭا
        • Quran 5:32
        • Translation:
          • That is why We ordained for the Children of Israel that whoever takes a life—unless as a punishment for murder or mischief in the land—it will be as if they killed all of humanity; and whoever saves a life, it will be as if they saved all of humanity.
    • Other translations:

Afterlife

edit
  • שְׁלֹשָׁה פְּתָחִים יֵשׁ לַגֵּיהִנָּם, אֶחָד בַּמִּדְבָּר וְאֶחָד בַּיָּם וְאֶחָד בִּירוּשָׁלַיִם.‏

Prayer

edit
  • ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״. וַאֲנַן, מַאי טַעְמָא אָמְרִינַן לֵיהּ? כִּדְדָרֵישׁ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ.‏
    • Pesachim 56a:5–6
    • Translation:
      • Blessed be the name of His glorious kingdom for ever and ever. The Gemara asks: What is the reason that we recite that passage: Blessed be the name of His glorious kingdom for ever and ever, even though it does not appear in the Torah? The Gemara answers: We recite it in accordance with that which Rabbi Shimon ben Lakish interpreted homiletically.

Observance

edit
  • בְּנִי, הִזָּהֵר בְּדִבְרֵי סוֹפְרִים יוֹתֵר מִדִּבְרֵי תוֹרָה. שֶׁדִּבְרֵי תוֹרָה יֵשׁ בָּהֶן עֲשֵׂה וְלֹא תַעֲשֶׂה. וְדִבְרֵי סוֹפְרִים — כׇּל הָעוֹבֵר עַל דִּבְרֵי סוֹפְרִים חַיָּיב מִיתָה.‏
    • Eruvin 21b:8
    • Translation:
      • My son, be careful to fulfill the words of the Sages [soferim] even more than the words of the Torah. For the words of the Torah include positive and negative commandments, and even with regard to the negative commandments, the violation of many of them is punishable only by lashes. Whereas with respect to the words of the Sages, anyone who transgresses the words of the Sages is liable to receive the death penalty, as it is stated: "And whoever breaches through a hedge, a snake shall bite him" (Ecclesiastes 10:8), taking hedges to refer metaphorically to decrees.

Humility

edit
  • לְעוֹלָם יְהֵא אָדָם רַךְ כְּקָנֶה וְאַל יְהֵא קָשֶׁה כְּאֶרֶז.‏

Patience

edit

Money

edit
  • לעולם ישליש אדם את מעותיו שליש בקרקע ושליש בפרקמטיא ושליש תחת ידו
    • Bava Metzia 42a:3
    • Translations:
      • A person should always divide his money into three; he should bury one-third in the ground, and invest one-third in business [bifrakmatya], and keep one-third in his possession.

Marriage

edit
Main article: Talmudic views on marriage
 
"One should always be willing to sell all he has in order to marry the daughter of a Torah scholar and in order to marry off his daughter to a Torah scholar." (Pesachim 49a:22)
  • לְעוֹלָם יִמְכּוֹר אָדָם כׇּל מַה שֶׁיֵּשׁ לוֹ וְיִשָּׂא בַּת תַּלְמִיד חָכָם, וְיַשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם

Parents

edit
  • תָּנוּ רַבָּנַן: נֶאֱמַר: ״כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ״, וְנֶאֱמַר: ״כַּבֵּד אֶת ה׳ מֵהוֹנֶךָ״, הִשְׁוָה הַכָּתוּב כִּבּוּד אָב וָאֵם לִכְבוֹד הַמָּקוֹם. נֶאֱמַר: ״אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ״, וְנֶאֱמַר: ״אֶת ה׳ אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד״, הִשְׁוָה הַכָּתוּב מוֹרָאַת אָב וָאֵם לְמוֹרָאַת הַמָּקוֹם. נֶאֱמַר: ״מְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת״, וְנֶאֱמַר: ״אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ״, הִשְׁוָה הַכָּתוּב בִּרְכַּת אָב וָאֵם לְבִרְכַּת הַמָּקוֹם.‏
    • Kiddushin 30b:18–20
    • Translations:
      • The Sages taught that it is stated: "Honor your father and your mother" (Exodus 20:11), and it is stated: "Honor the Lord with your wealth" (Proverbs 3:9). In this manner, the verse equates the honor of one's father and mother to the honor of the Omnipresent, as the term "honor" is used in both cases. Similarly, it is stated: "A man shall fear his mother and his father" (Leviticus 19:3), and it is stated: "You shall fear the Lord your God and Him you shall serve" (Deuteronomy 6:13). The verse equates the fear of one's father and mother to the fear of the Omnipresent. Likewise, it is stated: "He who curses his father or his mother shall be put to death" (Exodus 21:17), and it is stated: "Whoever curses his God shall bear his sin" (Leviticus 24:15). The verse equates the blessing, a euphemism for cursing, of one's father and mother to the blessing of the Omnipresent.
    • Comments:

Authority

edit

Government

edit
 
"Even if all the seas would be ink, and the reeds that grow near swamps would be quills, and the heavens would be parchment … all of these are insufficient to write the unquantifiable space of governmental authority." (Shabbat 11a:5)
  • אִם יִהְיוּ כׇּל הַיָּמִים דְּיוֹ, וַאֲגַמִּים קוּלְמוֹסִים, וְשָׁמַיִם יְרִיעוֹת, וְכׇל בְּנֵי אָדָם לַבְלָרִין — אֵין מַסְפִּיקִים לִכְתּוֹב חֲלָלָהּ שֶׁל רְשׁוּת.‏
    • Shabbat 11a:5
    • Translation:
      • Even if all the seas would be ink, and the reeds that grow near swamps would be quills, and the heavens would be parchment upon which the words would be written, and all the people would be scribes; all of these are insufficient to write the unquantifiable space of governmental authority, i.e., all the considerations with which a government must concern itself and deal.

Majority rule

edit
  • חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר״א שהלכה כמותו בכ״מ עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א״ל מאי עביד קוב״ה בההיא שעתא א״ל קא חייך ואמר נצחוני בני נצחוני בני
    • Bava Metzia 59b:4–5
    • Translation:
      • Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion? Rabbi Yehoshua stood on his feet and said: It is written: "It is not in heaven" (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase "It is not in heaven" in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: "After a majority to incline" (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer's opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.

Justice

edit
Main article: Talmudic views on justice
  • כדתניא צדק צדק תרדף אחד לדין ואחד לפשרה
    • Sanhedrin 32b:6
    • Translation:
      • As it is taught in a baraita: When the verse states: "Justice, justice, shall you follow," one mention of "justice" is stated with regard to judgment and one is stated with regard to compromise.

Law

edit
  • לֵיהּ מִידֵּי בְּקַשִּׁישׁוּתָא תַּלְיָא מִילְּתָא בְּטַעְמָא תַּלְיָא מִילְּתָא וְטַעְמָא מַאי זִיל

Noahide laws

edit
See also: Seven Laws of Noah (Wikipedia)
 
"The descendants of Noah, i.e., all of humanity, were commanded to observe seven mitzvot." (Sanhedrin 56a:24)
  • תנו רבנן שבע מצות נצטוו בני נח דינין וברכת השם ע״ז גילוי עריות ושפיכות דמים וגזל ואבר מן החי
    • Sanhedrin 56a:24
    • Translation:
      • The descendants of Noah, i.e., all of humanity, were commanded to observe seven mitzvot: The mitzva of establishing courts of judgment; and the prohibition against blessing, i.e., cursing, the name of God; and the prohibition of idol worship; and the prohibition against forbidden sexual relations; and the prohibition of bloodshed; and the prohibition of robbery; and the prohibition against eating a limb from a living animal.
    • Comments:
      • These seven laws are referred to as the Noahide Laws. They are considered to be binding on all of humanity (i.e., all the descendants of Noah).

Jerusalem

edit
See also: Jerusalem in Judaism (Wikipedia)
 
"One who did not see Jerusalem in its glory, never saw a beautiful city." (Sukkah 51b:4)
  • לָא חָרְבָה יְרוּשָׁלַיִם אֶלָּא בִּשְׁבִיל שֶׁחִלְּלוּ בָּהּ אֶת הַשַּׁבָּת, שֶׁנֶּאֱמַר: ״וּמִשַׁבְּתוֹתַי הֶעְלִימוּ עֵינֵיהֶם וָאֵחַל בְּתוֹכָם״.‏

Exile

edit
 
"The Holy One, Blessed be He, exiled Israel among the nations only so that converts would join them." (Pesachim 87b:14)
  • לֹא הִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל לְבֵין הָאוּמּוֹת אֶלָּא כְּדֵי שֶׁיִּתּוֹסְפוּ עֲלֵיהֶם גֵּרִים

Gentiles

edit
Main article: Talmudic views on gentiles
 
"A gentile who engages in the study of Torah is like a High Priest." (Avodah Zarah 3a:2)
  • רבי מאיר אומר מנין שאפילו עובד כוכבים ועוסק בתורה שהוא ככהן גדול תלמוד לומר (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם כהנים לוים וישראלים לא נאמר אלא האדם הא למדת שאפילו עובד כוכבים ועוסק בתורה הרי הוא ככהן גדול
    • Avodah Zarah 3a:2
    • Translation:
      • Rabbi Meir would say: From where is it derived that even a gentile who engages in Torah study is considered like a High Priest? The verse states: "You shall therefore keep My statutes and My ordinances, which if a person do, and shall live by them" (Leviticus 18:5). It is not stated: Priests, Levites, and Israelites, but rather the general term "person." From here you learn that even a gentile who engages in the study of Torah is like a High Priest. This demonstrates that gentiles are rewarded for fulfilling mitzvot, despite the fact that they are not commanded to do so.

Jesus

edit
Main article: Jesus in the Talmud
  • שְׁפִילִית לְסֵיפֵיהּ דַּעֲווֹן גִּלְיוֹן, וּכְתִיב בֵּיהּ: אֲנָא לָא לְמִיפְחַת מִן אוֹרָיְיתָא דְּמֹשֶׁה אֲתֵיתִי [וְלָא] לְאוֹסֹפֵי עַל אוֹרָיְיתָא דְמֹשֶׁה אֲתֵיתִי

Idolatry

edit

Sin

edit
  • בָּתַר גַּנָּבָא גְּנוֹב, וְטַעְמָא טְעֵים.‏
  • כְּשֵׁם שֶׁאָסוּר לְטָהֵר אֶת הַטָּמֵא כָּךְ אָסוּר לְטַמֵּא אֶת הַטָּהוֹר.‏
    • Jerusalem Talmud, Terumot 5:3:5
    • Translations:
      • Just as it is forbidden to declare the impure as pure, so it is forbidden to declare the pure as impure.
      • Just as it is forbidden to permit that which is prohibited, so it is forbidden to prohibit that which is permitted.
        • Lewis Browne: The Wisdom of Israel: An Anthology (1945), p. 232
  • אִם רוֹאֶה אָדָם שֶׁיִּצְרוֹ מִתְגַּבֵּר עָלָיו — יֵלֵךְ לְמָקוֹם שֶׁאֵין מַכִּירִין אוֹתוֹ, וְיִלְבַּשׁ שְׁחוֹרִים וְיִתְעַטֵּף שְׁחוֹרִים, וְיַעֲשֶׂה מַה שֶּׁלִּבּוֹ חָפֵץ, וְאַל יְחַלֵּל שֵׁם שָׁמַיִם בְּפַרְהֶסְיָא.‏
    • Moed Katan 17a:12
    • Translation:
      • If a person sees that his evil inclination is gaining control over him and he cannot overcome it, then he should go to a place where he is not known. He should wear black, and he should wrap his head in black, as if he were a mourner. Perhaps these changes will influence him, so that he not sin. Even if these actions do not help, he should at least do as his heart desires in private and not desecrate the name of Heaven in public.
  • הלכה: כְּתִיב לֹא תִקּוֹם וְלֹא תִטּוֹר אֶת בְּנֵי עַמֶּךָ. הֵיךְ עֲבִידָה. הֲוָה מְקַטֵּעַ קוֹפָּד וּמְחַת סַכִּינָא לְיָדוֹי. תַּחֲזוֹר וְתִמְחֵי לְיָדֵיהּ.‏

Wisdom

edit
  • אָמַר לָא בְּסָבֵי טַעְמָא וְלָא בְּדַרְדַּקֵּי עֵצָה.‏

Age

edit
  • יַנְקוּתָא — כְּלִילָא דְּוַורְדָּא, סָבוּתָא — כְּלִילָא דְחִילְפָא.‏

Miscellaneous

edit
  • דאמרי אינשי אסא דקאי ביני חילפי אסא שמיה ואסא קרו ליה
  • לְעוֹלָם תְּהֵא שְׂמֹאל דּוֹחָה וְיָמִין מְקָרֶבֶת

Quotes about the Talmud

edit

Rabbinic literature

edit
  • The doctrines of religion are resolved into carefulness; carefulness into vigorousness; vigorousness into guiltlessness; guiltlessness into abstemiousness; abstemiousness into cleanliness; cleanliness into godliness.
    • Division of Mishna, as translated by Dr. A. S. Bettelheim. Religious zeal leads to cleanliness, cleanliness to purity, purity to godliness, godliness to humility to the fear of sin. Rabbi Pinhasben-Jaïr—Commentary on the lines from the Talmud. See also Talmudde Jerusalem, by Schwab, IV. 16. Commentary on the treatise Schabbath. Schul—Sentences of Proverbes du Talmud et du Midrasch. 463.

Fiction

edit
  • Abe Petrovsky: Michael, may I tell you a story?
    Mike McDermott: Please.
    Abe Petrovsky: For generations, men in my family have been rabbis. In Israel; before that, in Europe. It was to be my calling. I was quite a prodigy, the pride of my yeshiva. The elders said I had a 40-year-old's understanding of the Midrash by the time I was 12. But by the time I was 13, I knew I could never be a rabbi.
    Mike McDermott: Why not?
    Abe Petrovsky: Because for all I understood of the Talmud, I never saw God there.
    Mike McDermott: You couldn't lie to yourself.
    Abe Petrovsky: I tried. I tried like crazy. I mean, people were counting on me. … My parents were destroyed, devastated by my decision. My father sent me away to New York to live with distant cousins. …
    Mike McDermott: And did your parents get over it?
    Abe Petrovsky: No. I always hoped that I would find some way to change their minds, but they were inconsolable. My father never spoke to me again.

Miscellaneous

edit
  • Once upon a time, under pressure of censorship, printers would inscribe in the flyleaves of volumes of the Talmud: "Whatever may be written herein about gentiles does not refer to the gentiles of today, but to gentiles of times past." Today, the flyleaves of our books bear a similar inscription, albeit an invisible one: "Whatever may be written herein about Jews does not refer to the Jews of today, but to Jews who lived in other times." So we are able to sit down and study Torah, Talmud, books of ethics, or books of faith without considering their relevance to our lives. Whatever is written there does not apply to us or to our generation, but only to other people, other times. We must expunge from those invisible prologues the notion that the words are written about someone else, about others, about anyone but us. Whether the book is a volume of Torah, a tractate of the Talmud, or a tract of faith, the opposite must be inscribed: "Whatever is written herein refers only to me; is written for me and obligates me. First and foremost, the content is addressed to me."
  • Jews don't read the Bible literally. We read it through the lens of generations of interpretations and acknowledge the evolution of human understanding of God. The Talmudic image of God is vastly different from the image of God presented in the Bible.
  • In the Jewish Quarter [Judengasse] was I born and educated; until my fifteenth year, they tried to beat the Talmud into me. My teachers were inhuman beings [Unmenschen], my colleagues were bad company, inducing me to secret sin; my body was frail, my spirit raw.
  • I was supposed to devote myself only to the Talmud. But the Talmud utterly repelled me, thought I was still a pious Jew-boy [Judenkind]. I wanted to satisfy my craving to be active, to do something: this craving looked for a sphere for itself because none was offered it. I did not want to be a good-for-nothing – and therefore I became a writer.
    • Hess' Diary
  • The Talmud states, it was proved to Elisha that Metatron could not be a second deity by the fact that Metatron received 60 "strokes with fiery rods" to demonstrate that Metatron was not a god, but an angel, and could be punished.
    • Oxford Centre for Postgraduate Hebrew Studies, Society for Jewish Study (1983). The Journal of Jewish Studies, Volumes 34-35. The Oxford Centre for Postgraduate Hebrew Studies. p. 26. Retrieved 5 March 2014.
  • Just as Hillel's actions were not based (even in theory) on any reasoned ethical system, so his moral teaching did not take the form of a systematic treatise, but was expressed in aphorisms, which were, no doubt, occasioned by particular circumstances, but have none the less a universal value. This value, indeed, is not for the doubter, who must needs either find a rational basis for morality, or discard it. They appeal to those who accept, as Hillel accepted, the fundamental postulates of Judaism; and their claim to universality rests, therefore, on the extent to which those postulates are in accord with the root facts of human nature. They are interpretative, not speculative. The moral sayings of Hillel recorded in the Talmud are few in number, but they embody with sufficient fulness the point of view which was expressed no less fully in his conduct. They are contained almost exclusively in the first two chapters of the "Ethics of the Fathers."
  • A person who understands the law but who is far from the love of God is like a bank official who has the keys for the inside of the building but not the key for the front door.
    • Leo Tolstoy's paraphrase of The Talmud, A Calendar of Wisdom, P. Sekirin, trans. (1997), June 15
  • The commandments of God should be followed because of love of God, not because of fear of God.
    • Leo Tolstoy's paraphrase of The Talmud, A Calendar of Wisdom, P. Sekirin, trans. (1997), June 15
  • We have quoted and have usually explained texts from talmudic literature. Such texts have been and still are often used in Israeli politics and often quoted in the Israeli Hebrew press. We have concluded that in the usual English translations of talmudic literature some of the most sensitive passages are usually toned down or falsified – as a result, we have ourselves translated all of the texts from talmudic literature that we have quoted in the book.
  • Maimonides, the great Jewish theologian and historian, who at one time was almost deified by his countrymen and afterward treated as a heretic, remarks that the more absurd and void of sense the Talmud seems, the more sublime is the secret meaning. This learned man has successfully demonstrated that the Chaldean Magic, the science of Moses and other learned thaumaturgists was wholly based on an extensive knowledge of the various and now forgotten branches of natural science. Thoroughly acquainted with all the resources of the vegetable, animal, and mineral kingdoms, experts in occult chemistry and physics, psychologists as well as physiologists, why wonder that the graduates or adepts instructed in the mysterious sanctuaries of the temples, could perform wonders, which even in our days of enlightenment would appear supernatural? It is an insult to human nature to brand magic and the occult science with the name of imposture. To believe that for so many thousands of years, one-half of mankind practiced deception and fraud on the other half, is equivalent to saying that the human race was composed only of knaves and incurable idiots. Where is the country in which magic was not practised? At what age was it wholly forgotten?
    • H. P. Blavatsky in Isis Unveiled: A Master-Key to the Mysteries of Ancient and Modern Science and Theology (1877), p. 19

References

edit
  1. ↑ File:Torah of Israel.jpg
  2. ↑ "Therefore, Adam [from whom all humanity descended] was created singly, to teach us that whoever destroys a single life in Israel is considered by Scripture to have destroyed the whole world and whoever saves a single life in Israel is considered by Scripture to have saved the whole world." "The Origins of the Precept 'Whoever Saves a Life Saves the World'", Philologos, Mosaic Magazine. Oct 21, 2016.

See also

edit
edit
 
Wikipedia
Wikipedia has an article about:
 
Wiktionary
Look up Talmud in Wiktionary, the free dictionary
Retrieved from "https://en.wikiquote.org/w/index.php?title=Talmud&oldid=3600534"