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Talmud - The two Talmuds
There is only one Mishnah but there are two distinct Gemaras: the Yerushalmi and the Bavli, and two corresponding Talmuds. (Today the word "Talmud", when used without qualification, refers to the Babylonian Talmud.)
Talmud - Talmud Yerushalmi Jerusalem Talmud
The Gemara here is a synopsis of almost 200 years of analysis of the Mishna in the Academies in Israel. Due to the location of the Academies, the agricultural laws of the Land of Israel are discussed in great detail. It was redacted in the year 350 C.E. by Rav Muna and Rav Yossi in Israel. Together, this Gemara and the Mishnah are known as Talmud Yerushalmi (The Jerusalem Talmud; however, the name is a misnomer, as it was not written in Jerusalem. As such it is also known more accurately as the Palestinian Talmud or The Talmud of the Land of Israel.)
References to the Yerushalmi are usually not by page (as in the Babylonian Talmud) but by the Mishna which is under discussion. References are therefore in the format of [Tractate chapter:Mishna] (e.g. Berachot 1:2). As the Babylonian Talmud is considered more influential, references to the Yerushalmi are generally prefaced by "Yerushalmi" to clarify their origin.
The classical commentaries on the Yerushalmi are the P'nei Moshe and the Korban ha-Eidah, which are printed alongside the Talmudic text in most versions of the Yerushalmi.
Talmud - Talmud Bavli Babylonian Talmud
The Gemara here is a synopsis of more than 300 years of analysis of the Mishna in the Babylonian Academies. It was redacted as a formal collection by Rav Ashi and Ravina, two leaders of the Babylonian Jewish community, around the year 550. Rav Ashi actually died in 427 CE, leaving an early version of the Talmud that is no longer extant. Ravina furthered the editorial process well after Rav Ashi's death. 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").
In modern editions, the Gemara is never printed by itself, but always together with the Mishnah. The "canonical edition" is the Vilna edition, typeset by the widow and Brothers Romm. Because this "Vilna Shas" is used to the exclusion of all other printings, the typesetting, pagination, etc., are today frequently thought of as integral to the gemara. The Babylonian Talmud comprises the full Mishna, the 37 gemaras, and the extra-canonical minor tractates, in 5,894 folios.
A page number in the Talmud refers to a double-sided page, known as a daf; each daf has two amudim labelled א and ב, sides A and B. The referencing by daf is relatively recent and dates from the early Talmud printings of the 17th century. Earlier rabbinic literature generally only refers to the tractate or chapters within a tractate. Nowadays, reference is made in format [Tractate daf a/b] (e.g. Berachot 23b).
The primary commentary on the Babylonian Talmud is that of Rashi (Rabbi Solomon ben Isaac, 1040-1105). The commentary is comprehensive, covering almost the entire Talmud. It provides a full explanation of the words, and of the logical structure of each Talmudic passage. The commentary known as Tosafot ("additions" or "supplements") is also regarded as basic to a full understanding of the daf. It comprises collected commentaries on the Talmud, compiled mainly by French and German Rabbis (amongst them Rashi’s grandsons). It carries on the Talmud's own methods of dialectical argument and debate. Some have seen the Tosafot as an addition to the Talmud itself (“the Talmud on the Talmud”); it also functions as a supplement to Rashi's basic commentary. Both commentaries appear in virtually every edition of the Talmud since it was first printed.
In yeshivot, the analytic commentaries by "Maharshal" (Solomon Luria), "Maharam" (Meir Lublin) and "Maharsha" (Samuel Edels), which discuss the Talmud, Rashi, and Tosafot together, are considered integral to advanced study of the tractate. Advanced students will also study the legal commentaries on the Talmud, chiefly "the Rosh" (Asher ben Jehiel), "the Rif" (Isaac Alfasi), and "the Rambam" (Maimonides). These commentaries are printed in almost all editions of the Talmud.
The commentaries on the Talmud are devided into Rishonim and Achronim. The Reshonim are those Rabbis that lived from approximately 1000 CE to approximately 1450 CE. The Achronim are those from approximately 1450 CE to the present date. In the study of the Talmud it is accepted that the earlier commentaries had a better understanding of the Talmud then the later ones. Hence it is very rare to see Achronim argue on Rishonim. Often times the Achronim will be trying to explain the commentary of the Rishonim as opposed to commenting directly on the words of the Talmud. Some prominent Rishonim are Rashi, Tosafot, The Rashba, and The Ritva. Other Rishonim wrote legal commentaries that are also used to understand the meaning of the Talmud. Examples of this are The Rif (Isaac Alfasi), The Rambam (Maimonides), The Rosh (Asher ben Jehiel) and the Alter Rebbe (Schneur Zalman of Liadi). Some prominent Achronim are Rabbi Akiva Eiger, The Pnei Yehoshua, and from more recent times Reb Chaim Soleveichik. The advanced student will be familiar with all the above mentioned commentaries and others, and will use them to properly understand a page of Talmud. Studied properly a page of Talmud can take a full month to understand and even then many advanced Talmudists will tell you that they haven't even scratched the surface.
Talmud - Comparison of style and subject matter
The Talmud Yerushalami is fragmentary and difficult to read, even for experienced Talmudists. However, the Yerushalmi covers a number of topics specific to the land of Israel which are not covered in the Bavli, such as the agricultural laws. (The laws such as leaving the corners of one's field for the poor, leaving one's land fallow every seven years, etc. only apply within the borders of the land of Israel, and thus, the rabbis of the Bavli who had lived in the Diaspora for generations, in many cases, did not consider themselves experts in these laws.)
The redaction of the Babylonian Talmud is much more careful and precise. However, the gemara only exists for 37 out of the 63 tractates of the Mishna: most laws from the Orders Zeraim (agricultural laws limited to the land of Israel) and Toharot (ritual purity laws related to the Temple and sacrificial system) had little practical relevance and were therefore not included. (There is Babylonian gemara on Qodashim - this is probably because the study of the sacrificial regulations is generally thought of as being on par with actually performing sacrifices.) Over time, the Bavli has been studied more intensively, and thus has a plethora of commentary; further, because it is later, the Bavli is assumed to supersede the Yerushalmi, and so Jewish practice is generally determined based on the Babylonian Talmud.
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 Adapted from the Wikipedia article "The two Talmuds", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki |
