مشنه

يجب ألا يـُخلـَط بينها وبين Mishneh Torah, a much later book of Rabbinic literature by Maimonides.

الـ مـِشـْنـَه (Mishnah ؛ /ˈmɪʃnə/; عبرية: מִשְׁנָה, romanized: mišnā, lit. 'study by repetition', from the verb לִשְׁנוֹת lišnot، "يكرر") هو المصدر الأساسي للنصوص الدينية اليهودية الحاخامية rabbinic . يعتبر المشناه أول سجل للشريعة الشفهية لليهود ، و أيضا للفريسيين Pharisee و يعتبر العمل الأول ضمن اليهودية الحاخامية .

ابتدأ بتدوين الشريعة اليهودية الشفاهية إثر خراب الهيكل عام 70 للميلاد على يد يهودا هاناسي Judah haNasi أي يهوذا الأمير. أحيانا يشار له فقط بكلمة الحاخام Rebbi (انظر حاخام ) باعتباره أصل الحاخامية. فيما سُمي الميشناه حوالي عام 200 للميلاد. و يُعرف حاخامو المشناه باسم المعلمين (تـَنـَائيم _مفردها تنا_) و جردت العادة إيراد عديد من التعاليم الواردة في المشناه تحت اسم أحد هؤلاء التنائيم.

تتألف المشناه من ستة مباحث (سـِداريم، مفردها سـِدِر أي سـِلك) وكل واحد من هذه المباحث يتألف من 7 إلى 12 مقالة تدعى مَسـِّخْتوت (مفردها مسـّيخت). و تتضمن المشناه آراء فقهية محسومة، و كثيرا ما تضم خلافات في وجهات النظر بين التائيم، و بها القليل من الحوار. تقريبا معظم الميشناه مكتوب بالعبرية الميشنايية ، باستثناء بعض العبارات المكتوبة بالآرامية. التعليقات الحاخامية على المشناه خلال القرون الثلاثة التالية سجلت جميعها تقريبا بالآرامية و وضعت بشكل مشابه الجمارا . يشكل الميشناه مع الجمارا سوية التلمود.

 المحتوى والغرض

Mishna study, Pinsk 1924

 المباحث الست

انظر أيضاً: قائمة المباحث التلمودية

The term "Mishnah" originally referred to a method of teaching by presenting topics in a systematic order, as contrasted with Midrash, which followed the order of the Bible. As a written compilation, the order of the Mishnah is by subject matter and includes a much broader selection of halakhic subjects and discusses individual subjects more thoroughly than the Midrash.

The Mishnah consists of six orders (sedarim, singular seder סדר), each containing 7–12 tractates (masechtot, singular masechet מסכת; lit. "web"), 63 in total. Each masechet is divided into chapters (peraqim, singular pereq) and then paragraphs (mishnayot, singular mishnah). In this last context, the word mishnah means a single paragraph of the work, i.e. the smallest unit of structure, leading to the use of the plural, "Mishnayot", for the whole work.

Because of the division into six orders, the Mishnah is sometimes called Shas (an acronym for Shisha Sedarim – the "six orders"), although that term is more often used for the Talmud as a whole.

المباحث الست هي:

• Zeraim ("Seeds"), dealing with prayer and blessings, tithes and agricultural laws (11 tractates)
• Moed ("Festival"), pertaining to the laws of the Sabbath and the Festivals (12 tractates)
• Nashim ("Women"), concerning marriage and divorce, some forms of oaths and the laws of the nazirite (7 tractates)
• Nezikin ("Damages"), dealing with civil and criminal law, the functioning of the courts and oaths (10 tractates)
• Kodashim ("Holy things"), regarding sacrificial rites, the Temple, and the dietary laws (11 tractates) and
• Tohorot ("Purities"), pertaining to the laws of purity and impurity, including the impurity of the dead, food purity, and bodily purity (12 tractates).

The acronym "Z'MaN NaKaT" is a popular mnemonic for these orders. In each order (with the exception of Zeraim), tractates are arranged from biggest (in number of chapters) to smallest.

The Babylonian Talmud (Hagiga 14a) states that there were either six hundred or seven hundred orders of the Mishnah. The Mishnah was divided into six thematic sections by its author, Judah HaNasi. There is also a tradition that Ezra the scribe dictated from memory not only the 24 books of the Tanakh but 60 esoteric books. It is not known whether this is a reference to the Mishnah, but there is a case for saying that the Mishnah does consist of 60 tractates. (The current total is 63, but Makkot was originally part of Sanhedrin, and Bava Kamma (literally: "First Portal"), Bava Metzia ("Middle Portal") and Bava Batra ("Final Portal") are often regarded as subdivisions of one enormous tractate, titled simply Nezikin.)

 Omissions

A number of important laws are not elaborated upon in the Mishnah. These include the laws of tzitzit, tefillin (phylacteries), mezuzot, the holiday of Hanukkah, and the laws of conversion to Judaism. These were later discussed in the minor tractates.

Nissim ben Jacob's Hakdamah Le'mafteach Hatalmud argued that it was unnecessary for "Judah the Prince" to discuss them as many of these laws were so well known. Margolies suggests that as the Mishnah was redacted after the Bar Kokhba revolt, Judah could not have included discussion of Hanukkah, which commemorates the Jewish revolt against the Seleucid Empire (the Romans would not have tolerated this overt nationalism). Similarly, there were then several decrees in place aimed at suppressing outward signs of national identity, including decrees against wearing tefillin and tzitzit; as conversion to Judaism was against Roman law, Judah would not have discussed this.

David Zvi Hoffmann suggests that there existed ancient texts analogous to the present-day Shulchan Aruch that discussed the basic laws of day to day living and it was therefore not necessary to focus on these laws in the Mishnah.

 المشنه والجماره والتلمود

11th century mishnah codex, Biblioteca Palatina, Parma

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. Two Talmuds were compiled, the Babylonian Talmud (to which the term "Talmud" normally refers) and the Jerusalem Talmud. Unlike the Hebrew Mishnah, the Gemara is written primarily in Aramaic.

 التعليقات

Maimonides' Mishnah commentary in Judeo-Arabic

Bartenura Mishna commentary

Title page of the Mishna with the Tosefet Yom Tov

Gemara students using the Mishnah Sdura to note their summary of each sugya alongside its Mishnah

Set of Mishna Kehati: modern print on top row; old format beneath

The main work discussing the Mishnah is the Talmud, as outlined. However, the Talmud is not usually viewed as a commentary on the Mishnah per se, because: the Talmud also has many other goals; its analysis – "Gemara" – often entails long, tangential discussions; and neither version of the Talmud covers the entire Mishnah (each covers about 50–70% of the text). As a result, numerous commentaries-proper on the Mishna have been written, typically intended to allow for the study of the work without requiring direct reference to (and facility for) the Gemara.

 قائمة المعلقين

Commentaries by Rishonim:

• In 1168, Maimonides published Kitab as-Siraj "Book of the Lantern" (عربية: كتاب السراج) a comprehensive commentary on the Mishnah. It was written in Judeo-Arabic and was one of the first commentaries of its kind. In it, Maimonides condensed the associated Talmudic debates, and offered his conclusions on a number of undecided issues. Of particular significance are the various introductory sections – as well as the introduction to the work itself – these are widely quoted in other works on the Mishnah, and on the Oral law in general. Perhaps the most famous is his introduction to the tenth chapter of tractate Sanhedrin where he enumerates the thirteen fundamental beliefs of Judaism. An (incomplete) Hebrew translation was composed by the ibn Tibbon family; a modern Hebrew translation is by Yosef Qafih.
• Samson of Sens was, apart from Maimonides, one of the few rabbis of the early medieval era to compose a Mishnah commentary on some tractates. It is printed in many editions of the Mishnah. It is interwoven with his commentary on major parts of the Tosefta.
• Asher ben Jehiel's commentary on some tractates
• Menachem Meiri's commentary on most of the Mishnah, Beit HaBechirah, providing a digest of the Talmudic discussion and Rishonim there
• An 11th-century CE commentary of the Mishnah, composed by Nathan ben Abraham, President of the Academy in Eretz Israel. This relatively unknown commentary was first printed in Israel in 1955.
• A 12th-century Italian commentary of the Mishnah, made by Isaac ben Melchizedek (only Seder Zera'im is known to have survived)

Prominent commentaries by early Acharonim:

• Obadiah ben Abraham of Bertinoro (15th century) wrote one of the most popular Mishnah commentaries. He draws on Maimonides' work but also offers Talmudical material (in effect a summary of the Talmudic discussion) largely following the commentary of Rashi. In addition to its role as a Mishnah commentary, this work is often used by students of Talmud as a review-text and is often referred to as "the Bartenura" or "the Ra'V".
• Yomtov Lipman Heller wrote a commentary called Tosefet Yom Tov. In the introduction, Heller says that his aim is to add a supplement (tosefet) to Bertinoro's commentary in the style of the Tosafot. The glosses are sometimes quite detailed and analytic. In many compact Mishnah printings, a condensed version of his commentary, titled Ikar Tosefot Yom Tov, is featured.

Other commentaries by early Acharonim:

• Melechet Shlomo (Solomon Adeni; early 17th century)
• Kav veNaki (Amsterdam 1697) by R. Elisha en Avraham, a brief commentary on the entire Mishnah drawing from "the Bartenura", reprinted 20 times since its publication
• Hon Ashir by Immanuel Hai Ricchi (Amsterdam 1731)
• The Vilna Gaon (Shenot Eliyahu on parts of the Mishnah, and glosses Eliyaho Rabba, Chidushei HaGra, Meoros HaGra)

القرن التاسع عشر:

• A (the) prominent commentary here is Tiferet Yisrael by Israel Lipschitz. It is subdivided into two parts, one more general and the other more analytical, titled Yachin and Boaz respectively (after two large pillars in the Temple in Jerusalem). Although Lipschutz has faced some controversy in certain Hasidic circles, he was greatly respected by such sages as Akiva Eiger, whom he frequently cites, and is widely accepted in the Yeshiva world. The Tiferet Yaakov is an important gloss on the Tiferet Yisrael.
• Others from this time include:
  • Akiva Eiger (glosses, rather than a commentary)
  • Mishnah Rishonah on Zeraim and the Mishnah Acharonah on Tohorot (Rav Efrayim Yitzchok from Premishla)
  • Sidrei Tohorot on Kelim and Oholot (the commentary on the rest of Tohorot and on Eduyot is lost) by Gershon Henoch Leiner, the Radziner Rebbe
  • Gulot Iliyot on Mikvaot, by Rav Dov Ber Lifshitz
  • Ahavat Eitan by Rav Avrohom Abba Krenitz (the great grandfather of Rav Malkiel Kotler)
  • Chazon Ish on Zeraim and Tohorot

القرن العشرون:

• Hayim Nahman Bialik's commentary to seder Zeraim with vocalization (partially available here) in 1930 was one of the first attempts to create a modern commentary on Mishnah. His decision to use the Vilna text (as opposed to a modern scholarly edition), and to write an introduction to every tractate describing its content and the relevant biblical material, influenced Hanoch Albeck, whose project was considered a continuation and expansion of Bialik's.
• Hanoch Albeck's edition (1952–59) (vocalized by Hanoch Yelon), includes Albeck's extensive commentary on each Mishnah, as well as introductions to each tractate (Masekhet) and order (Seder). This commentary tends to focus on the meaning of the mishnayot themselves, with less reliance on the Gemara's interpretation and is, therefore, considered valuable as a tool for the study of Mishnah as an independent work. Especially important are the scholarly notes in the back of the commentary.
• Symcha Petrushka's commentary was written in Yiddish in 1945 (published in Montreal). Its vocalization is supposed to be of high quality.
• The commentary by Pinhas Kehati, which uses the Albeck text of the Mishnah, is written in Modern Israeli Hebrew and based on classical and contemporary works, has become popular in the late 20th century. The commentary is designed to make the Mishnah accessible to a wide readership. Each tractate is introduced with an overview of its contents, including historical and legal background material, and each Mishnah is prefaced by a thematic introduction. The current version of this edition is printed with the Bartenura commentary as well as Kehati's.
• The encyclopedic editions put out by Mishnat Rav Aharon (Beis Medrosho Govoah, Lakewood) on Peah, Sheviit, Challah, and Yadayim.
• Yehuda Leib Ginsburg wrote a commentary on ethical issues, Musar HaMishnah. The commentary appears for the entire text except for Tohorot and Kodashim.
• Shmuel Safrai, Chana Safrai and Ze'ev Safrai have half completed a 45 volume socio-historic commentary "Mishnat Eretz Yisrael".
• Mishnah Sdura, a format specially designed so as to facilitate recital and memorization, published by E. Dordek in 1992. The layout is such that an entire chapter and its structure is readily visible, with each Mishnah, in turn, displayed in its component parts using line breaks (click on above image to view); includes tables summarizing each tractate, and the Kav veNaki commentary.
• ArtScroll's "Elucidated Mishnah", a phrase-by-phrase translation and elucidation based on the Bertinoro - following the format of the Schottenstein Edition Talmud. Its "Yad Avraham" commentary comprises supplementary explanations and notes, drawing on the Gemara and the other Mishnah commentaries and cross referencing the Shulchan Aruch as applicable. The work also includes a general introduction to each tractate. The Modern Hebrew (Ryzman) edition includes all these features.

 انظر أيضا

• Baraita
• Jewish commentaries on the Bible
• List of tractates, chapters, mishnahs and pages in the Talmud
• Mishnah Yomis – daily cycle of Mishna studying
• Mishneh Torah
• Tosefta
• Mishnaic Hebrew

 المصادر

• Howland, Jacob (2010). Plato and the Talmud. Cambridge University Press.

 المصادر

التلمود كتاب اليهود المقدس: لـ أحمد إيبش، دار قتيبة، دمشق (2006)