Mishnah

The Mishnah (Hebrew משנה, "repetition") is a major source of rabbinic Judaism's religious texts. It is the first recording of the oral law of the Jewish people, as championed by the Pharisees and is considered the first work of Rabbinic Judaism. The Mishnah was redacted around the year 200 CE by Judah haNasi (Judah the Prince). He is usually simply referred to as 'Rabbi'. Nearly all of the Mishnah is written in Hebrew, except a few verses, which are written in Aramaic. Rabbinic commentaries on the Mishnah over the next three centuries were recorded mostly in Aramaic and were redacted as the Gemara. The Mishnah and the Gemara together form the Talmud.

Historical study

Both the Mishnah and Talmud contain little serious biographical studies of the people discussed therein, and the same tractate will conflate the points of view of many different people. Yet, sketchy biographies of the Mishaic sages can often be constructed with historical detail from Talmudic and Midrashic sources.

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Many modern historical scholars have focused on the timing and the formation the Mishnah. A vital question is whether it is comprised of sources which date from its editor's lifetime, and to what extent is it comprised of earlier, or later sources. Are Mishnaic disputes distinguishable along theological or communal lines, and in what ways do different sections derive from different schools of thought within early Judaism? Can these early sources be identified, and if so, how? In response to these questions, modern scholars have adopted a number of different approaches.

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• Traditionally, rabbinic Judaism has viewed the statements in the Mishnah and Talmud as being historically accurate, and written under a subtle form of divine inspiration, sometimes called the Ruach haKodesh, "The Holy Spirit". In this view, the statements described therein are entirely reliable, and accepted as much. Nevertheless, even the Talmud points out that the Mishnah is on occasions ambiguous or deficient. In general, textual criticism of the Mishnah from Orthodox point-of-view has ceased after the completion of the Talmud, and modern attempts at textual criticism are mainly considered heretical. Most Orthodox Jews view the biographical statements in the Mishnah, Talmud and in some cases, even the early midrash collections, as being entirely historically reliable.
• Some scholars hold that there has been extensive editorial reshaping of the stories and statements within the Mishnah (and later, in the Talmud.) Lacking outside confirming texts, they hold that we cannot confirm the origin or date of most statements and laws, and that we can say little for certain about their authorship. In this view, the questions above are impossible to answer. See, for example, the works of Louis Jacobs, Baruch M. Bokser, Shaye J.D. Cohen, Steven D. Fraade.
• Some scholars hold that the Mishnah and Talmud have been extensively shaped by later editorial redaction, but that it contains sources which we can identify and describe with some level of reliability. In this view, sources can be identified to some extent because each era of history and each distinct geographical region has its own unique feature, which one can trace and analyze. Thus, the questions above may be analyzed. See, for example, the works of Goodblatt, Lee Levine, David C. Kraemer and Robert Goldenberg.
• Some scholars hold that many or most of the statements and events described in the Mishnah and Talmud usually occurred more or less as described, and that they can be used as serious sources of historical study. In this view, historians do their best to tease out later editorial additions (itself a very difficult task) and skeptically view accounts of miracles, leaving behind a reliable historical text. See, for example, the works of Saul Lieberman, David Weiss Halivni, Avraham Goldberg and Dov Zlotnick.