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The mishnayot of Nashim also contain incidental aggadic passages, but at the end of Sotah and Kiddushin there are more continuous aggadic passages. In the Tosefta, Yevamot has 14 chapters; Ketubbot, 12 (or 13); Nedarim, 7; Nazir, 6; Sotah, 15; Gittin, 7 (or 9); and Kiddushin, 5.
The mishnayot of Nashim also contain incidental aggadic passages, but at the end of Sotah and Kiddushin there are more continuous aggadic passages. In the Tosefta, Yevamot has 14 chapters; Ketubbot, 12 (or 13); Nedarim, 7; Nazir, 6; Sotah, 15; Gittin, 7 (or 9); and Kiddushin, 5.
Feb 1, 2016 · I'm looking for a list that enumerates the number of Mishnayos in each perek, as well as totals by masechta. Does anyone here know of such a list (or have the ability to quickly produce one)?
- A Google spreadsheet with all that information (and more!) is available here . A screenshot of the more relevant part is clipped below:
- got this from dafyomireview.com /* berachos */ 5,8,6,7,5,8,5,8,5, /* peah */ 6,8,8,11,8,11,8,9, /* demai */ 4,5,6,7,11,12,8, /* kelayim */ 9,11,7,9...
- I ve build the list of the entire mishnaiot with their prakim and number of mishnaiot We join a group of 36 people in our synagogue, so everybody c...
- If you go to this website and choose the schedule of one mishnah a day for a certain masechta, and count the days in the schedule, you'll have th...
- Here you can design your own review programme.
- This list from Misaskim has the information you are looking for.
- The Mishnah as A Literary Work
- Halakhah in The Mishnah
- Aggadah in The Mishnah
- The Structure of Tannaitic Halakhah
- The Sources of The Mishnah
- The Redaction of The Mishnah
- The Later Development of The Text of The Mishnah
- The Traditional Interpretation of The Mishnah
- The Modern Interpretation of The Mishnah
- Editions, Translations, and Aids to Mishnah Study
Originally the term "mishnah" designated the entire content of traditional Torah study, with the exclusion of the 24 books of the Hebrew Bible – "mikra" in Hebrew. Mishnah Ned. 4:3 opposes the term "mikra" to "midrash, halakhot, and aggadot," which are themselves grouped together in Tosefta Ber. 2:12 under the general heading of "mishnah." The term...
The Mishnah itself uses the term halakhah to designate ancient or authoritative traditions (Pe'ah 2:6, Or. 3:9, Yev. 8:3), as well as accepted religious practices (Naz. 7:4, BK 3:9, Edu. 1:5, Men. 4:3, Nid. 4:3). It is also used to refer to individual units of tradition, irrespective of their authoritative status (Avot 6:3), and even to incorrect t...
The other primary component of the Mishnah is the aggadah. This term is notoriously difficult to define, and it has become the custom among scholars to define aggadah by means of negation – as the non-halakhic component of rabbinic tradition (Frankel, Midrash and Aggadah, 20). While fair enough, we must be careful in adopting this approach not to d...
The style of the Mishnah is deceptively simple. Most individual halakhot consist of little more than a description of some situation and a brief statement of the ruling which applies to that situation. To the undiscerning eye these halakhot seem to lack virtually all of the dialectical and conceptual elements which are so characteristic of the late...
When speaking of the sources of the Mishnah, we must distinguish between three senses in which the term is used. First, it is used to designate the multiplicity of fully formulated tannaitic halakhic and aggadic traditions which were accessible to Rabbi when he began to redact his Mishnah (see the following section below). The second sense in which...
The question of the form and purpose of the final redaction of the Mishnah has long been a topic of scholarly debate. In the twentieth century this debate focused on the question whether the Mishnah should be seen as a code of relatively self-consistent and authoritative religious practice (Epstein), or as an anthology of frequently contradictory s...
In the generations following its redaction, Rabbi's Mishnah achieved an unparalleled prominence and authority in the religious life of the Jewish communities both in Ereẓ Israel and in Babylonia. To a large extent this story belongs to the history of later tannaitic and amoraic literature. In one regard, however, it is relevant to the history of th...
Evidence for the interpretation of Rabbi's Mishnah can be found in the statements of the earliest amoraim – their memrot – many of which take the form of comments and additions to the text of the Mishnah. Also, the talmudic sugya (discussion) as a literary whole often takes as its starting point the text of the Mishnah and its interpretation, and e...
The terms "traditional" and "modern" interpretation do not designate different periods of time, but rather different approaches to the interpretation of the Mishnah. Traditional commentaries – as described above – continued to be written throughout the 20thcentury and up to the present day. By far the most successful example is that of Pinḥas Kahat...
The edition of the Mishnah printed in Naples in 1492 is usually regarded as the first edition of the Mishnah. It includes the complete text of the Mishnah and Maimonides' commentary in Hebrew translation. The edition published by Tom Tov Lipman Heller, printed in Prague 1614–17 along with his commentary Tosefot Yom Tov, has exerted significant infl...
According to the Mishna Sedura, the breakup is as follows: Zeraim: 75 prakim with a total of 683 mishnayot. Moed: 88 prakim with a total of 681 mishnayot. Nashim: 71 prakim with a total of 570 mishnayot. N'zikin: 74 prakim with a total of 685 mishnayot.
Seder Nashim. The mandated marriage of a widow to the brother of her childless husband and the alternative rite discharging that obligation. The marital contract (Ketubah) and obligations between husband and wife. Vows taken voluntarily, particularly those that forbid specific actions or objects.
People also ask
How many aggadic passages are in the mishnayot of Nashim?
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Some of these midrashic sentences in the Mishnah have the form of the earliest exegesis of the Soferim (comp. Frankel, l.c. p. 5), and there are also many passages modeled on the tannaitic Talmud (comp. Weiss, l.c. ii. 209-210).
