467:, which attained to canonical standing as the authentic collection of the legal traditions of religious practise. In the Mishnah, the completion of which was accomplished soon after the death of its author or editor (about 219), the schools both of the Land of Israel and of Babylonia received a recognized text-book, upon which the lectures and the debates of the students were thence-forward founded. The recognition of Rabbi Judah's Mishnah marks a strong dividing line in the history of the Academies and their teachers: it indicates the transition from the age of the
550:, the patriarch alone had exercised (either with or without the consent of the Council of Sages), was later on so regulated that the degree could only be conferred by the patriarch and council conjointly. The patriarchal dignity had meanwhile become worldly, as it were; for exceptional learning was by no means held to be an essential attribute of its possessor. The Academy of Tiberias, whose unordained members were called ḥaberim (associates), never lacked men, of more or less ability, who labored and taught in the manner of Johanan. Among these may be mentioned
459:, had been teaching. Only with great difficulty could Shimon ben Gamaliel establish his authority over this pupil of Akiba, who far outshone him in learning. Shimon's son, Judah I, however, was fortunate enough to unite with his inherited rank the indisputable reputation of a distinguished scholar, a combination of great importance under the circumstances. Judah, in whom "Torah and dignity" were combined, was the man appointed to close an important epoch and to lay the foundation of a new one. The academy at Sepphoris, to which eminent students from
604:(or Palestinian Talmud), of which Johanan ben Nappaha laid the foundation; for which reason he is generally styled, although erroneously, its redactor or author. In point of fact, however, this work was not completed until nearly a century and a half after Johanan's death; and its close is undoubtedly connected with the extinction of the patriarchal office (about 425). But Tiberias did not therefore cease to be a seat of learning, although very little of its subsequent activity is known.
799:
25:
523:; and throughout the whole of the fourth century the opinions of the "sages of Caesarea" were taken into respectful account, even in Tiberias. Sepphoris also resumed its former importance as a seat of learning; and eminent men worked there in the fourth century, long after the disaster to the city wrought by the forces of the emperor
507:
When
Johanan died in 279—this is the only settled date in the whole chronology of the Amoraim—the renown of the Tiberias Academy was so firmly established that it suffered no deterioration under his successors, although none of them equaled him in learning. For a time, indeed, Caesarea came into
626:
which was destined to aid so efficiently in the proper reading and understanding of the biblical text. This system, which achieved universal recognition, is called the "Tiberian punctuation". At
Tiberias flourished, about the middle of the eighth century, the Masorite Phinehas, called also
295:, the school at Yavne was the recognized tribunal that gathered the traditions of the past and confirmed them; that ruled and regulated existing conditions; and that sowed the seeds for future development. Next to its founder, it owed its splendor and its undisputed supremacy especially to
661:, brought the Tiberian school of Masorites to a distinguished end. Tiberias thereafter ceased to play any part in Jewish learning, until, in the twelfth century, it emerged for a brief period, and again in the sixteenth century, when it became the object of the pious ambition of Don
504:(grandson of Judah I) soon found himself compelled to remove to that city. The imposing personality and unexampled learning of Johanan rendered Tiberias for a long period the undisputed center of Levantine Judaism, the magnet which attracted Babylonian students.
527:. From the beginning of the third century there had been an academy at Lydda in Judea, or "the South," as Judea was then called. This academy now gained a new reputation as a school of traditional learning. From it came the teacher to whom
395:). The events that preceded and followed the great civil revolution under Bar Kokhba (from the year 117 to about 140) resulted in the decay and death of the school at Yavne. According to tradition, the Sanhedrin was removed from Yavne to
279:
of
Jerusalem by putting into practice the ordinances of that body as far as was necessary and practicable, attracted all those who had escaped the national catastrophe and who had become prominent by their character and their learning.
491:
succeeded him as head of the school, and introduced the new order of things that commenced with the completion of the
Mishnah. In Hanina's lifetime the last migration of the Sanhedrin occurred. His pupil,
415:, had his home in Usha. Here was undertaken the great work of the restoration of Levantine Judaism after its disintegration under Hadrian. The study of the Law flourished anew; and
367:— were nourished and strengthened. There, too, the way was paved for a systematic treatment of Halakhah and exegesis. In Yavne were held the decisive debates upon the
42:
642:
638:
583:
571:
654:
650:
646:
634:
89:
582:—the renown of Tiberias was also greatly augmented by many prominent and productive workers, from the contemporaries and pupils of Johanan down to
578:, who constitute a series of brilliant names in the field of the Halakah. In the department of the Aggadah—always highly prized and popular in the
61:
259:
in 70 CE put as abrupt an end to the disputes of the schools as it did to the contests between political parties. It was then that a disciple of
812:
68:
854:
399:, from Usha back to Yavne, and a second time from Yavne to Usha. This final settlement in Usha indicates the ultimate spiritual supremacy of
194:
343:– Yavne remained the center; and in "the vineyard" of Yavne, as they called their place of meeting, they used to assemble for joint action.
546:, as well as the seat of the Academy, which considered itself the successor of the ancient Sanhedrin. The right of ordination which, since
75:
657:), was to a certain extent his contemporary. The last-named Aaron ben Moses ben Asher (briefly called Ben Asher), a contemporary of
439:
In the time of Shimon ben
Gamaliel II, the seat of the Patriarchate frequently shifted location; its first move being from Usha to
57:
299:, a great-grandson of Hillel. To him flocked the pupils of Johanan ben Zakkai and other masters and students of the Law and of
538:
Tiberias accordingly remained the abode of the official head of
Judaism in the Land of Israel and, in a certain sense, of the
519:, with whom he had personal intercourse. After Johanan's death the school at Cæsarea attained a new standing under his pupil
512:, who lived there in the first half of the third century, and exercised the duties of a teacher contemporaneously with the
844:
785:
411:. Usha remained for a long time the seat of the academy; its importance being due to the pupils of Akiba, one of whom,
187:
108:
82:
283:
Moreover, it reared a new generation of similarly gifted men, whose task it became to overcome the results of the
674:
448:
46:
859:
180:
256:
839:
769:
463:
also flocked, erected an indestructible monument to itself through Judah's activity in editing the
817:
300:
35:
547:
483:
After Judah's death
Sepphoris did not long remain the seat of the patriarch and the Academy.
416:
336:
304:
287:. During the interval between these two disasters (56-117), or, more accurately, until the
8:
789:
493:
420:
312:
721:
524:
419:, was invested with the rank that had been his father's in Yavne. With him the rank of
230:
535:
But neither
Caesarea, Sepphoris, nor Lydda could detract from the renown of Tiberias.
351:
In the fertile ground of the Yavne
Academy the roots of the literature of tradition —
708:
551:
284:
264:
250:
702:
601:
595:
456:
444:
392:
260:
234:
226:
218:
217:
that served as centers for Jewish scholarship and the development of Jewish law in
849:
834:
622:
traditions and innovations; for there in the seventh century was introduced that
613:
509:
488:
428:
237:, or Palestinian Talmud, which was compiled into book form in around 350–400 CE.
233:. The academies had a major influence on Judaism through the development of the
808:
579:
563:
513:
412:
388:
372:
368:
828:
803:
693:
687:; the academy of Pumbedita was moved to this town for half of the 6th century
575:
440:
431:, and the seat of the academy was made identical with that of the patriarch.
320:
726:
697:
680:
629:
543:
484:
222:
696:; the academy of Pumbedita was relocated to Mahuza during the time of the
586:, who was illustrious as a collector and an editor of aggadic literature.
730:
662:
658:
487:, the unpretentious son of a distinguished father, became patriarch; but
396:
328:
296:
802: This article incorporates text from a publication now in the
559:
555:
380:
316:
712:
619:
567:
460:
452:
424:
332:
324:
288:
276:
272:
246:
168:
24:
716:
684:
501:
497:
163:
151:
755:
539:
472:
468:
464:
408:
400:
384:
375:
received its permanent form; and there, probably, was edited the
364:
356:
352:
340:
213:
146:
141:
275:
at Yavne, which at once constituted itself the successor of the
754:
Between the
Babylonian and Palestinian Talmuds, accounting for
623:
528:
520:
516:
383:, which became the foundation for the later Targum named after
376:
360:
292:
158:
131:
618:
Further importance was gained by Tiberias as the seat of the
404:
303:. Although some of them taught and labored in other places –
268:
136:
733:, the political center of Jewish Mesopotamia after Nehardea
600:
The imperishable monument to the school of Tiberias is the
308:
16:
Centers for Jewish scholarship in 1st to 5th centuries CE
758:
difference in selected sugyot from Tractate Avodah Zarah
531:
owed his knowledge of Hebrew and his insight into the
574:, Jonah, Jose, Jeremiah, Mani, the son of Jonah, and
407:, the latter having become depopulated by the war of
387:. It was Yavne that inspired and sanctioned the new
49:. Unsourced material may be challenged and removed.
826:
637:, forefather of five generations of Masorites (
434:
508:prominence, owing solely to the influence of
346:
188:
443:; thence, under Simeon's son and successor,
807:
607:
786:Bacher, Wilhelm. "Academies in Palestine".
715:for most of its history, near what is now
195:
181:
109:Learn how and when to remove this message
455:, where a celebrated disciple of Akiba,
58:"Talmudic academies in Syria Palaestina"
589:
391:version of the Bible — that of Akylas (
267:, founded a new home for Jewish Law in
827:
478:
209:Talmudic academies in Syria Palaestina
371:of certain Biblical books; there the
855:Jews and Judaism in the Roman Empire
240:
47:adding citations to reliable sources
18:
746:
13:
811:; et al., eds. (1901–1906). "
683:, a town adjacent or identical to
14:
871:
821:. New York: Funk & Wagnalls.
797:
23:
793:. Funk and Wagnalls, 1901-1906.
675:Talmudic academies in Babylonia
34:needs additional citations for
763:
1:
779:
633:("Head of the Academy"), and
435:Location of the Patriarchate
7:
668:
10:
876:
845:Jews in the Land of Israel
611:
593:
347:Levantine Judaism restored
271:(Jamnia). The seat of the
244:
760:(New York 1997), p. 20–1.
427:became hereditary in the
739:
608:The Tiberian punctuation
257:destruction of Jerusalem
818:The Jewish Encyclopedia
813:ACADEMIES IN PALESTINE:
301:Talmudical hermeneutics
624:system of punctuation
548:Shimon ben Gamliel II
417:Simeon ben Gamliel II
590:The Jerusalem Talmud
500:, and the patriarch
337:Haninah ben Teradion
305:Eliezer ben Hurcanus
43:improve this article
860:Yeshivas by country
790:Jewish Encyclopedia
494:Johanan bar Nappaha
479:Centers of learning
313:Joshua ben Hananiah
722:Pum-Nahara Academy
679:Feroz-Shapur, now
643:Moses ben Nehemiah
639:Nehemiah ben Asher
231:Palaestina Secunda
709:Pumbedita Academy
552:Eleazar ben Pedat
451:; and finally to
285:Bar Kokhba revolt
265:Johanan ben Zakai
251:Council of Jamnia
241:Council of Jamnia
205:
204:
119:
118:
111:
93:
867:
840:Jewish education
822:
801:
800:
773:
767:
761:
750:
703:Nehardea Academy
602:Jerusalem Talmud
596:Jerusalem Talmud
584:Tanhuma ben Abba
572:Samuel ben Isaac
457:Jose ben Halafta
445:Judah the Prince
393:Aquila of Sinope
261:Hillel the Elder
235:Jerusalem Talmud
227:Palaestina Prima
219:Syria Palaestina
197:
190:
183:
121:
120:
114:
107:
103:
100:
94:
92:
51:
27:
19:
875:
874:
870:
869:
868:
866:
865:
864:
825:
824:
809:Singer, Isidore
798:
782:
777:
776:
768:
764:
751:
747:
742:
671:
655:Aaron ben Moses
651:Moses ben Asher
647:Asher ben Moses
635:Asher the Great
616:
614:Tiberian Hebrew
610:
598:
592:
533:Hebræa Veritas.
489:Hanina bar Hama
481:
471:to that of the
437:
429:house of Hillel
349:
277:Great Sanhedrin
253:
245:Main articles:
243:
201:
124:Rabbinical eras
115:
104:
98:
95:
52:
50:
40:
28:
17:
12:
11:
5:
873:
863:
862:
857:
852:
847:
842:
837:
795:
794:
781:
778:
775:
774:
762:
744:
743:
741:
738:
737:
736:
735:
734:
724:
719:
706:
690:
689:
688:
670:
667:
612:Main article:
609:
606:
594:Main article:
591:
588:
580:Land of Israel
564:Hiyya bar Abba
480:
477:
436:
433:
413:Judah bar Ilai
389:Greek language
373:Jewish liturgy
348:
345:
242:
239:
203:
202:
200:
199:
192:
185:
177:
174:
173:
172:
171:
166:
161:
156:
155:
154:
149:
144:
139:
126:
125:
117:
116:
99:September 2015
31:
29:
22:
15:
9:
6:
4:
3:
2:
872:
861:
858:
856:
853:
851:
848:
846:
843:
841:
838:
836:
833:
832:
830:
823:
820:
819:
814:
810:
805:
804:public domain
792:
791:
787:
784:
783:
771:
766:
759:
757:
749:
745:
732:
728:
725:
723:
720:
718:
714:
710:
707:
704:
701:
700:
699:
695:
691:
686:
682:
678:
677:
676:
673:
672:
666:
664:
660:
656:
652:
648:
644:
640:
636:
632:
631:
625:
621:
615:
605:
603:
597:
587:
585:
581:
577:
576:Jose ben Abin
573:
569:
565:
561:
557:
553:
549:
545:
542:of the whole
541:
536:
534:
530:
526:
522:
518:
515:
514:Church Father
511:
505:
503:
499:
496:, settled in
495:
490:
486:
476:
474:
470:
466:
462:
458:
454:
450:
449:Beit She'arim
446:
442:
432:
430:
426:
422:
418:
414:
410:
406:
402:
398:
394:
390:
386:
382:
378:
374:
370:
366:
362:
358:
354:
344:
342:
338:
334:
330:
326:
322:
321:Rabbi Ishmael
318:
314:
310:
306:
302:
298:
294:
290:
286:
281:
278:
274:
270:
266:
262:
258:
252:
248:
238:
236:
232:
228:
225:), and later
224:
220:
216:
215:
210:
198:
193:
191:
186:
184:
179:
178:
176:
175:
170:
167:
165:
162:
160:
157:
153:
150:
148:
145:
143:
140:
138:
135:
134:
133:
130:
129:
128:
127:
123:
122:
113:
110:
102:
91:
88:
84:
81:
77:
74:
70:
67:
63:
60: –
59:
55:
54:Find sources:
48:
44:
38:
37:
32:This article
30:
26:
21:
20:
816:
796:
788:
770:Rosh Hashana
765:
753:
752:C.E. Hayes,
748:
727:Sura Academy
692:Mahuza, now
630:Rosh Yeshiva
628:
617:
599:
544:Roman Empire
537:
532:
506:
485:Gamaliel III
482:
438:
350:
282:
254:
212:
208:
206:
105:
96:
86:
79:
72:
65:
53:
41:Please help
36:verification
33:
705:in Nehardea
663:Joseph Nasi
659:Saadia Gaon
329:Rabbi Akiva
297:Gamaliel II
221:(under the
829:Categories
780:References
698:amora Rava
694:al-Mada'in
665:of Naxos.
560:Rabbi Assi
556:Rabbi Ammi
441:Shefa-'Amr
381:Pentateuch
369:canonicity
255:The Roman
69:newspapers
713:Pumbedita
620:Masoretic
568:Rav Zeira
461:Babylonia
453:Sepphoris
425:patriarch
333:Bnei Brak
325:Kfar Aziz
289:Kitos War
273:Sanhedrin
247:Sanhedrin
169:Acharonim
756:halakhic
717:Fallujah
685:Nehardea
669:See also
502:Judah II
498:Tiberias
214:yeshivot
164:Rishonim
152:Savoraim
806::
540:Judaism
510:Hoshaya
473:Amoraim
469:Tannaim
465:Mishnah
409:Hadrian
401:Galilee
385:Onkelos
379:on the
365:Aggadah
357:Mishnah
353:Midrash
317:Peki'in
147:Amoraim
142:Tannaim
83:scholar
850:Talmud
835:Chazal
653:, and
529:Jerome
525:Gallus
521:Abbahu
517:Origen
377:Targum
361:Talmud
341:Siknin
293:Trajan
291:under
223:Romans
159:Geonim
132:Chazal
85:
78:
71:
64:
56:
740:Notes
729:, in
681:Anbar
447:, to
405:Judea
403:over
269:Yavne
211:were
137:Zugot
90:JSTOR
76:books
772:31b.
731:Sura
558:and
421:nasi
397:Usha
363:and
355:and
249:and
229:and
207:The
62:news
815:".
711:in
423:or
339:in
331:in
323:in
315:in
309:Lod
307:in
45:by
831::
649:,
645:,
641:,
570:,
566:,
562:,
554:,
475:.
359:,
335:;
327:,
319:;
311:;
263:,
196:e
189:t
182:v
112:)
106:(
101:)
97:(
87:·
80:·
73:·
66:·
39:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
