The Talmud Bably is arranged in the following order. The Mishna forms the text, and the Gemara is annexed as the comment or glossary. The same order is observed as with the Mishna, although it must be observed that the Gemara appears only on thirty-six sections, whereas the whole of the Mishna contains sixty-three sections, as explained in the foregoing chapter. The order of the Talmud is as follows: No. 1.--Seder Zeroeem contains 1 section. No. 2.--Seder Moed contains 11 sections. No. 3.--Seder Nosheem contains 7 sections. No. 4.--Seder Nezekeen contains 8 sections. No. 5.--Seder Kodosheem contains 8 sections. No. 6.--Seder Taharous contains 1 section. -- Total 36 sections. CHAPTER XI. APPENDIX. Having given a brief description of the Mishna and the Talmud, and their contents, we now direct the attention of the reader to the following observations, as a summary to the preceding two chapters. The Pentateuch, or Five Books of Moses, is generally understood by the term "written law," and the Talmud as the oral or traditional law. The oral law was handed down from Moses to Joshua, from the elders to the prophets, and from them to the Great Synod, which consisted of one hundred and twenty of the most learned men of the age, and in like manner from time to time, until the days of Rabbi Judah, already mentioned. This great man, seriously contemplating the state of his nation as regarded their religious affairs, and perceiving that those who were learned in the law were gradually diminishing in number, feared that the knowledge of the oral law might ultimately be forgotten, and with it the essential portion of the law of Moses. In the true spirit of devotion and piety, this Rabbi collected all the doctrines and precepts which had been taught orally, down to that period, and with the assistance of his pious colleagues, committed them to writing, and arranged them in the order of the Mishna, as already described. After the Mishna had been written, and presented to the nation at large, it was received by them with a general and unanimous consent. It was universally approved, and was held by them as an authentic document, delivered to Moses by the Almighty, while on the mount, as an explanation of the written law. The prevailing opinion among the people then was, that the Mishna had been handed down by tradition, and they were confirmed in such opinion by the conviction that the same had been taught to them in their youth in the various schools and academies which were established for such purposes. It was then considered expedient by the learned in those days, that some further explanation should be given, in order to render the Mishna more intelligible to the general class of readers.