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The Living Talmud: The Wisdom of the Fathers and Its Classical Commentaries
Religion. The teachings of the Jewish sages on the conduct of human life and thought. A very nice vintage collector's item. Number # MD199. Originally 50 cents.
247 pages, Mass Market Paperback
First published September 1, 1957
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May 27, 2026
The Talmud is the inheritance of all those who love wisdom and dedicate themselves to a life of humble study. Law, medicine, and literature are noble professions only if we give 100% effort and expect no reward but the quiet confidence of study, without thought of worldly gain. However, THE LIVING TALMUD is no book for the Yeshiva Bocher. Study is pointless, even sinful, unless accompanied by righteous conduct, and morality extends beyond the individual and out towards all mankind.
Arthur Miller says in a taped conversation for the series A HISTORY OF DISBELIEF, "In my youth, I always wondered what the Jewish concept of the afterlife was, and my best guess was that it was Moses leading the congregation in an eternal study of the Torah". What he took for a joke, the Talmud hails as a virtue. The Talmud is easily dismissed by many as a series of 2,000 years, or more, set of commentaries on laws handed down more than 5,000 years ago. Wrong. The Talmud is for intense reinterpretation, hot but fruitful debate, and instruction for the mind forever; not to use the Talmud is to lose it. Is there anything greater than the Talmud? Yes, the Sages who constantly ask questions of it. The Talmud itself counsels that when students are in doubt, the opinion of the Masters comes first. You have no right to interpret on your own. In fact, no one does. Study is a communal effort. Study with the Sages, yes. Study with a companion if no Sage lives near you. You may study by yourself, the least meritorious form of study, but only if you bear in mind that the Talmud is communicating the wisdom of the scholars to you every minute. The Talmud is a meta-text; a constant commentary on itself. But, this is no language game or an exercise in mental acrobatics. The Midrash, Mishnah, Halaqa, and Agada prepare one for life, and the Talmud is the key to holding on to life and living a life worth living. How often the Rabbis featured in this volume return to the theme of "this life is but preparation for the next life; do not miss the chance to live it morally, justly, and courageously". Is there wisdom outside the Talmud? Yes, but properly speaking, it is not wisdom and more like preparation born of experience and not reflection and robust debate.
If a man is born to dedicate himself to Torah, how is he to live? Worldly gain but not worldly
pursuits are condemned in the Talmud. A man must earn a living to study, and that study tells him living is not enough. Security is necessary for contemplation, but not an end in itself: "The more the flesh, the more the worm". When your job threatens to overtake the Talmud, leave your job. It won't be your companion in the next life. Alas, this leaves women largely out of the life of the scholar. A woman is a wife and companion, but has no independent existence outside of her family. The wisdom of the world to come is reserved for men. Family ties don't receive much attention in the Talmud, though they cannot morally be neglected. A man must see to to that his sons follow the Torah, and put study first.
The Talmud cries out for social justice. If your brother suffers, suffer with him. If he is overjoyed, join in his joy. If he is hungry, feed him. If he excels in study, be glad for him. Do not begrudge anyone anything; property, riches, outstanding merit. Envy is one of the worst sins a man may commit. How can the social fabric be maintained if you are dying of envy? And, how can the Torah be studied if there is poverty? "No bread, no Torah. No Torah, no bread". Bread means security, work with dignity, sufficient wages. Without these things who would have time to study? "No Torah, no bread" tells us what kind of work is dignified, and what kind will or won't intrude on the life of study. Humility is the great virtue that leads both to worthwhile and worthy Torah study and a just society. Consider that you and your fellow were both born of a tiny drop, grew into flesh, and will wind up food for worms. Now, do you think your are more valuable than he is? Or, that you are entitled to work, bread and study while he is not?
Yet, think not that political action will lead to a just society. No one should aspire to rule, or even be seen as desiring a political position. If you draw the attention of the rulers, the Talmud admonishes, the rulers will come looking for you and cart you away. But, should we not speak truth to power, as did Daniel and the three Nebuchadnezzar threatened to throw into the fiery furnace? These were men of their time living under a foreign oppressor. They told the truth but did not suggest anyone should rebel. The Talmud contains the command to obey earthly rulers, even if they are unjust, also found in the teachings of Jesus and Paul. Politics is a mean and base earthly pursuit. The best you can do by way of political action is to live the Talmud, carry it around with you, for you are a walking Talmud if you practice peace, kindness, and charity.
The paradox of the Talmud is that it contains instructions for all things and none. In the beginning and the end is the Word, the holy scripture, and he who has mastered it has not really mastered it. There is no end to studying and practice based on study. It's easy to see how this tradition of critical and self-critical constant study influenced scientists and philosophers such as Spinoza and Einstein. The laws of nature themselves require eternal questioning and reinterpretation. Suppose the universe itself is a text to be deciphered? The Talmud says, "attribute nothing to yourself. Always cite your authority for a quote and explanation". Multiple commentaries lead to an ever-expanding set of truths. If a notion is false, it must be abandoned, no matter how venerable the source. The Talmud is science, wisdom, and respecting authority, the laws of physics, or the laws of man, enough to question it.
Arthur Miller says in a taped conversation for the series A HISTORY OF DISBELIEF, "In my youth, I always wondered what the Jewish concept of the afterlife was, and my best guess was that it was Moses leading the congregation in an eternal study of the Torah". What he took for a joke, the Talmud hails as a virtue. The Talmud is easily dismissed by many as a series of 2,000 years, or more, set of commentaries on laws handed down more than 5,000 years ago. Wrong. The Talmud is for intense reinterpretation, hot but fruitful debate, and instruction for the mind forever; not to use the Talmud is to lose it. Is there anything greater than the Talmud? Yes, the Sages who constantly ask questions of it. The Talmud itself counsels that when students are in doubt, the opinion of the Masters comes first. You have no right to interpret on your own. In fact, no one does. Study is a communal effort. Study with the Sages, yes. Study with a companion if no Sage lives near you. You may study by yourself, the least meritorious form of study, but only if you bear in mind that the Talmud is communicating the wisdom of the scholars to you every minute. The Talmud is a meta-text; a constant commentary on itself. But, this is no language game or an exercise in mental acrobatics. The Midrash, Mishnah, Halaqa, and Agada prepare one for life, and the Talmud is the key to holding on to life and living a life worth living. How often the Rabbis featured in this volume return to the theme of "this life is but preparation for the next life; do not miss the chance to live it morally, justly, and courageously". Is there wisdom outside the Talmud? Yes, but properly speaking, it is not wisdom and more like preparation born of experience and not reflection and robust debate.
If a man is born to dedicate himself to Torah, how is he to live? Worldly gain but not worldly
pursuits are condemned in the Talmud. A man must earn a living to study, and that study tells him living is not enough. Security is necessary for contemplation, but not an end in itself: "The more the flesh, the more the worm". When your job threatens to overtake the Talmud, leave your job. It won't be your companion in the next life. Alas, this leaves women largely out of the life of the scholar. A woman is a wife and companion, but has no independent existence outside of her family. The wisdom of the world to come is reserved for men. Family ties don't receive much attention in the Talmud, though they cannot morally be neglected. A man must see to to that his sons follow the Torah, and put study first.
The Talmud cries out for social justice. If your brother suffers, suffer with him. If he is overjoyed, join in his joy. If he is hungry, feed him. If he excels in study, be glad for him. Do not begrudge anyone anything; property, riches, outstanding merit. Envy is one of the worst sins a man may commit. How can the social fabric be maintained if you are dying of envy? And, how can the Torah be studied if there is poverty? "No bread, no Torah. No Torah, no bread". Bread means security, work with dignity, sufficient wages. Without these things who would have time to study? "No Torah, no bread" tells us what kind of work is dignified, and what kind will or won't intrude on the life of study. Humility is the great virtue that leads both to worthwhile and worthy Torah study and a just society. Consider that you and your fellow were both born of a tiny drop, grew into flesh, and will wind up food for worms. Now, do you think your are more valuable than he is? Or, that you are entitled to work, bread and study while he is not?
Yet, think not that political action will lead to a just society. No one should aspire to rule, or even be seen as desiring a political position. If you draw the attention of the rulers, the Talmud admonishes, the rulers will come looking for you and cart you away. But, should we not speak truth to power, as did Daniel and the three Nebuchadnezzar threatened to throw into the fiery furnace? These were men of their time living under a foreign oppressor. They told the truth but did not suggest anyone should rebel. The Talmud contains the command to obey earthly rulers, even if they are unjust, also found in the teachings of Jesus and Paul. Politics is a mean and base earthly pursuit. The best you can do by way of political action is to live the Talmud, carry it around with you, for you are a walking Talmud if you practice peace, kindness, and charity.
The paradox of the Talmud is that it contains instructions for all things and none. In the beginning and the end is the Word, the holy scripture, and he who has mastered it has not really mastered it. There is no end to studying and practice based on study. It's easy to see how this tradition of critical and self-critical constant study influenced scientists and philosophers such as Spinoza and Einstein. The laws of nature themselves require eternal questioning and reinterpretation. Suppose the universe itself is a text to be deciphered? The Talmud says, "attribute nothing to yourself. Always cite your authority for a quote and explanation". Multiple commentaries lead to an ever-expanding set of truths. If a notion is false, it must be abandoned, no matter how venerable the source. The Talmud is science, wisdom, and respecting authority, the laws of physics, or the laws of man, enough to question it.
Displaying 1 of 1 review