History of the Jews in Iraq: Encyclopedia II - History of the Jews in Iraq - Babylonia as the center of Judaism 219 CE - ~1050 CE

History of the Jews in Iraq - Babylonia as the center of Judaism 219 CE - ~1050 CE

After the fall of Jerusalem, Babylon would become the focus of Judaism for more than a thousand years. The rabbi Abba Arika, afterward called simply Rab, was a key figure in maintaining Judaism after the destruction of Jerusalem. Rab left Palestine to return to his Babylonian home, the year of which has been accurately recorded (530 of the Seleucidan, or 219 of the common era), marks an epoch; for from it dates the beginning of a new movement in Babylonian Judaism—namely, the initiation of the dominant rôle which the Babylonian Academies played for several centuries. Leaving an existing Babylonian academy at Nehardea to his friend Samuel, Rab founded a new academy in Sura, where he held property. Thus, there existed in Babylonia two contemporary academies, so far removed from each other, however, as not to interfere with each other's operations. Since Rab and Samuel were acknowledged peers in position and learning, their academies likewise were accounted of equal rank and influence. Thus both Babylonian rabbinical schools opened their lectures brilliantly, and the ensuing discussions in their classes furnished the earliest stratum of the scholarly material deposited in the Babylonian Talmud. The coexistence for many decades of these two colleges of equal rank (though the school at Nehardea was moved to Pumbedita -- now Fallujah) originated that remarkable phenomenon of the dual leadership of the Babylonian Academies which, with some slight interruptions, became a permanent institution and a weighty factor in the development of Babylonian Judaism.

The key work of these academies was the compilation of the Babylonian Talmud, started by Rav Ashi and Ravina, two leaders of the Babylonian Jewish community, around the year 550. Editorial work by the Savoraim or Rabbanan Savoraei (post-Talmudic rabbis), continued on this text for the next 250 years; much of the text did not reach its final form until around 700. (See eras within Jewish law.) The Mishnah and Babylonian Gemara together form the Talmud Bavli (the "Babylonian Talmud").

The three centuries in the course of which the Babylonian Talmud was developed in the academies founded by Rab and Samuel were followed by five centuries during which it was zealously preserved, studied, expounded in the schools, and, through their influence, recognized by the whole diaspora. Sura and Pumbedita were considered the only important seats of learning: their heads and sages were the undisputed authorities, whose decisions were sought from all sides and were accepted wherever Jewish communal life existed. In the words of the haggadist, "God created these two academies in order that the promise might be fulfilled, that the word of God should never depart from Israel's mouth" (Isa. lix. 21). The periods of Jewish history immediately following the close of the Talmud are designated according to the titles of the teachers at Sura and Pumbedita; thus we have "the time of the Geonim and that of the Saboraim. The Saboraim were the scholars whose diligent hands completed the Talmud in the first third of the sixth century, adding manifold amplifications to its text. The two academies lasted until the middle of the eleventh century, Pumbedita faded after its chief rabbi was murdered in 1038, and Sura faded soon after.

Adapted from the Wikipedia article "Babylonia as the center of Judaism 219 CE - ~1050 CE", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki