We come now to the Talmud, in which passages from this Song are quoted and interpreted. This elaborate work, consists of what is called the Mishna, constituting the text, and the Gemara, which is a commentary upon it, derived from two sources, viz.—Jerusalem and Babylon. The Jews, from time immemorial, had an unwritten law ‏תּוֹרָה שֶׁבַּעַל פֶּה‎ δόγματα ἄγραφα, in addition to the written one, ‏תּוֹרָה שֶׁבַּכְּתָב‎, ἔγγραφος, contained in the Pentateuch. Hillel of Babylon (born 75 B.C.), who, next to Ezra, was celebrated by posterity as the restorer of the law, [29] first arranged and divided this oral law into six parts:—1, concerning sowing; 2, women; 3, festivals; 4, the rights of property; 5, holy things; 6, pure and impure things. This, which comprises everything that appertains to the Jewish law, was called ‏מִשְׁנָה‎ Mishna, δευτέρωσις, or the second recension of the law. In order to reconcile the Sadducees, who denied every law not founded on Holy Writ, Hillel laid down seven hermeneutic rules, whereby the Scriptures might be interpreted in such a manner that the oral law could be deduced from it. [30] When fears were afterwards entertained lest the oral tradition should be lost, Rabbi Judah Hakkadosh (i.e. holy), in the year 220 A.D., collected everything that had been said upon the subject, preserving the division of Hillel, and probably making some additions of his 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 This he did in a manner so masterly and satisfactory, that it superseded every other previous attempt, and constitutes the present Mishna.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 ‏אֲמוֹרָאִים‎ Amoraim, public lecturers, and the exposition ‏גְמָרָא‎ 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 (A.D.) 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 ‏תַּלְמוּד‎ book of instruction; and also ‏גְמָרָא‎ 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. [31]