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 own. This he did in a manner so masterly and satisfactory, that it superseded every other previous attempt, and constitutes the present Mishna.

The Mishna became the chief object of study. The rules of Hillel were increased and much acted on; expositions were given upon the reasons that led to the decisions in the Mishna; the expounders were called Amoraim, public lecturers, and the exposition Gemara.

After the death of Judah, many of his learned disciples, objecting to the appointment of his second son Gamaliel, to his father's office, emigrated to Babylon, and having erected schools there, pursued the study of the Mishna. The academy they established in Sura rivalled the one in Tiberias. The Gemara of Tiberias, collated about 358 by an unknown individual, is called Talmud Jerushalmi; and the Gemara of Sura, the compilation of which was begun by R. Ashe (352-427), continued by his disciple and friend, Rabina, and finished about 525, is called Talmud Babli. The latter surpasses the former in comprehensiveness, perspicuity, and depth, is about four times as large, and fills 2947 folio pages. Both united are called The Talmud book of instruction; and also Gemara. It contains the civil and ceremonial law, debates on various branches of art and science, moral sayings, anecdotes, expositions on different passages of Scripture, &c.

100-500, —In Yadaim, (Sect. iii. 5.) we find that R. Akiba, one of the greatest Rabbins who lived in the first century, and president of the Academy of Bai-Barc, said, "The whole world was not worthy of the day in which this sublime Song was given to Israel; for all the Scriptures are holy, but this sublime Song is most holy." There can, therefore, be no doubt that the mysteries which this distinguished Rabbi found in the Song of Songs, he regarded as greater than those he discovered in any other portion of the Sacred Scriptures.