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The only passage in which gemara occurs with the meaning of "Talmud" in the strict sense, and not censored, is Eruvin 32b, where it is used by Rav Nahman, a Babylonian amora (3rd C.). [5] Later editions of the Talmud frequently substitute for the word "Gemara" the Aramaic abbreviation for "the six orders of the Mishnah," pronounced as "Shas ...
Mishnah – An analysis of the laws and meaning of the Bible, containing information from the oral law. Gemara – Rabbinical analysis of and commentary on the Mishnah; Tosefta – A set of teachings that in many ways are similar to the Mishnah. It may be an early commentary on the Mishnah, or it may be an independent attempt to codify the oral ...
In the Talmudic sugya, the Gemara passage quotes from the mishnah above (Yoma 8:5) and then brings a statement about Yom Kippur fasting by Rabbi Yannai (3rd C. CE). Rabbi Yannai cites part of a biblical verse (Proverbs 14:10) as his prooftext. The passage goes on to explore the meaning and relationship of Rabbi Yannai's view and the mishnah.
The Gemara explained that the verse indicates that Joseph was worthy of having 12 tribes descend from him, as they did from his father Jacob. But Joseph diminished some of his procreative powers to resist Potiphar's wife in Genesis 39:7–12.
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.
The Gemara constitutes the commentary portion of the Talmud. The Mishnah, and its commentary (the Gemara), together constitute the Talmud. This commentary arises from a longstanding tradition of rabbis analyzing, debating, and discussing the Mishnah ever since it had been published.
The Gemara explained that when Jews recite the Shema, they recite the words, "blessed be the name of God's glorious Kingdom for ever and ever," quietly between the words, "Hear, O Israel: the Lord our God, the Lord is one," from Deuteronomy 6:4, and the words, "And you shall love the Lord your God with all your heart, and with all your soul ...
God said, "Your only one," but Abraham replied, "Each is the only one of his mother!" God said, "Whom you love," but Abraham replied, "I love them both!" Then God said, "Isaac!" The Gemara explained that God employed all this circumlocution in Genesis 22:2 so that Abraham's mind should not reel under the sudden shock of God's command. [248]
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