The Mosaic is the written law of the Jews; the Mishna, the oral. The latter is the very basis of Judaism, is its civil, religious, and juridico-political code,—an explanation and amplification of the Mosaic. It was developed out of the authoritative decisions of the schools and of certain distinct and well-authenticated traditions which were traced back to Sinai itself. Thus there were two chief sections, or parts: Halacoth, the rabbinical decisions, and Haggadah, the traditional narratives and popular illustrations. Of the great bulk of the former the reputed author is Hillel, the head of the Sanhedrim in the early part of Herod the Great’s reign, but, probably, he only collected them. Maimonides arranges them under five heads:—
a. Mosaic and Scriptural;
b. Mosaic and traditional;
c. Dicta and decisions generally received, but doubtful;
d. Decisions of the wise, given by them as “hedges of the law;” and
e. Counsels of prudence, which it was well to follow, though they had no legal authority.
The Haggadic narratives are generally of a light and amusing character, though occasionally a deep significance underlies them, converting them into allegories and fables and parables well worthy the attention of the student, though he may not think so highly of them as Frankel, who exclaims: “They are as vivid flashes: or as those spirits of light in Jewish myth, that flow forth in daily myriads from God’s throne, and then vanish to make way for others.”
The Halacoth and Haggadoth accumulated rapidly after the Captivity, representing in due time “a body of traditional exposition of high authority, which increased rapidly, and required the life-long study of a numerous body of Sopherim, or Scribes, to digest and hand on without loss to succeeding generations.” Soon it outgrew the grasp of even the strongest memory and the profoundest application, and it became evident that, unless put upon record, all that was valuable would perish, and only that be preserved which chanced to be in accordance with popular sentiment. To the digest made by Hillel, Simon ben Gamaliel added the worthiest of the later material; and his son, Jehudah the Holy, entered on a complete redaction and revision, which he published in A.D. 219. Hillel, grandfather of the Gamaliel at whose feet S. Paul sat, had arranged the traditional Halacoth under eighteen heads; Jehudah re-arranged them into six Sedarim, or sections:—
1. Zeraïm (Seeds,) on Agriculture;
2. Moed (Feast,) on the Sabbath, Festivals, and Fasts;