Mishná
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Con errores de escaneo (medición automática sobre todo el texto, no revisada a mano) · 16 pasajes ilegibles, excluidos de las respuestas
- Extensión:
- ~680.000 palabras · 3252 pasajes
Cita esta obra
- APATanaj. (n.d.). The Mishnah [Mishná]. Digital reproduction: SigPhi. https://sigphiai.com/es/works/tanakh/the-mishnah
- MLATanaj. The Mishnah [Mishná]. Digital reproduction, SigPhi, https://sigphiai.com/es/works/tanakh/the-mishnah.
- ChicagoTanaj. The Mishnah [Mishná]. Digital reproduction, SigPhi. https://sigphiai.com/es/works/tanakh/the-mishnah.
Referencia de la edición reproducida. SigPhi es la reproducción digital. Se incluyen año, editorial y traductor cuando constan; «n.d.» indica que no consta el año.
De qué trata
La primera gran compilación de la ley oral judía, ordenada en seis divisiones: semillas, fiestas, mujeres, daños, cosas santas y pureza.
Contexto e historia
Se fijó hacia el año 200, y la tradición atribuye su redacción a Yehudá ha-Nasí. No es un código que resuelva: recoge opiniones de rabinos que discrepan y a menudo las deja una junto a otra sin sentenciar. Es la capa de base del Talmud —la Guemará es el debate posterior sobre estas mismas páginas—, y por eso leerla sola da la ley sin la discusión que la acompaña.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
have been supposed that the usage lacked Biblical sanction. But whether the Oral Law was deducible from the Written Law or not, the accepted hypothesis was that it was delivered from Mount Sinai at the same time as the Written Law, and preserved by word of mouth, generation after generation, until it found permanent expression in the Mishnah. Between the Written Law and the Oral Law there could be no contradiction: both claimed the same divine origin and both possessed the same authority and binding force. Although the Mishnah was compiled in its present form at the end of the second century, it deals fully with phases of legislation and religious practice which for more than a hundred years had ceased to have any practical bearing on Jewish life. The destruction of Jerusalem in A.D. 70 made an end of the last vestiges of national self-government, and it marked also the extinction of the pnesthood and the Temple worship which until then had been the centre o' Jewish national and religious life. The Mish¬ nah ’s minute treatment or the Temple cultus and its portrayal of Jewish religious and secular life (with few exceptions) as though the nation still enjoyed privileges lost to it generations earlier, constitute the Mishnah’s chief value as well as the chief problem in its study. It is a matter of extreme difficulty to decide what historical value we should attach to any tradition recorded in the Mishnah.…