While in the Talmud we read—
“Almsgiving exalteth a nation [that is, Israel], ... but benevolence is a sin to nations,”—that is to say, for the Gentiles to exercise charity and benevolence is sin. (Compare Baba-Bathra, fol. 10, col. 2.)
And again: “All Israelites have a portion in the world to come.” (Sanhedrim, fol. 90, col. 1.) “The world was created only for Israel; none are called the children of God but Israel, none are beloved before God but Israel.” (Gèrim.)
“Three things did Moses ask of God”:—1. “He asked that the Shekinah (the glory of God) might rest upon Israel.” 2. “That the Shekinah might rest upon none but Israel.” 3. “That God’s ways might be made known unto him: and all these requests were granted.” (Cf. Berachotk, fol. 7, col. 1.)
Such teachings as these from the Talmud might be multiplied indefinitely.
The Authority and Influence of the Talmud on Judaism
The influence of the Talmud on Judaism has been measureless.
In the second, third, fourth, fifth, and part of the sixth centuries which followed the destruction of Jerusalem and the Temple, the Rabbinic schools of Palestine and Babylonia, where “the great book” was thought out and compiled, became for the scattered people new centres, where the old sacred learning was not only carried on, but made to shine with a yet greater splendour—a splendour never possessed in any of the ages of its long story.
And when the Book (the Talmud) was finally completed in the sixth century it was recognized throughout the scattered Jewish people as having put new life and new meaning into the sacred writings, which to a certain extent, especially in the case of the Ritual Law, naturally, after the fall of the Temple and the Holy City, had lost much of their power and special application.