There are two Talmuds, the one called the Talmud of the Occidentals, or the “Jerusalem” Talmud, and the other the “Babylonian” Talmud. The former of these originally included the whole of the first five _Sedarim_ (or portions,) but now consists of only thirty-nine treatises. Its final redaction is supposed to have taken place towards the close of the fourth Christian century, but the authorities engaged in the work cannot now be determined. But it is certainly distinguished by more accuracy of expression and precision of statement than the second or Babylonian, or “our” Talmud, which makes use of its predecessor, and was not completed for a century later. Its editor is generally considered to be Rabbi Ashi, president of the Academy of Syro in Babylon (A.D. 365-427.) Both the Mishna, though revised in A.D. 219, and the “Palestine” Gemara, had become greatly corrupted through the interpolation of gross traditions and the critical judgments of different schools, when Rabbi Ashi, with the assistance of his friend and disciple, Abina, undertook the labour of sifting the old from the new, and introducing order into chaos. Ashi was appointed to the headship of the school of Sora at the age of twenty-three, and under his rule Sora became the head-quarters of Rabbinism in the East. When he entered on the redaction of the Mishna and Gemara, he began by assembling yearly at the great feasts the most learned Hebrews, and examining them with respect to their traditional practices and expositions. He then called together his disciples every spring, and gave out to them a particular treatise of the Mishna; in the autumn they again came before him with all the information relative to it they had collected in the interval. This he personally investigated, and reduced into shape. The Mishna being composed of sixty-three treatises, he was thus engaged for upwards of thirty years. The final revision occupied him twenty-two years. At the time of his death (in his seventy-fifth year) the work was all but completed; the last touches were given by his friend, Rabbi Abina. 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;