It is God’s will that there exist a indivisible degree of uniformity mediante Jewish practices, as well as mediante the interpretation of the Law.
Therefore, even when giammai formal central authority, such as the Sanhedrin, exists, God has provided guidelines sicuro insure the continuance of Judaism as a unified way of life. These guidelines provide the basis for the system of Torah law known as halacha (literally, «the way»).
Moreover, it was impossible onesto include every possible case sopra the Oral Torah. It would also be impossible for the Sanhedrin onesto decide sopra every possible case. Therefore, God gave each qualified Torah scholar the right to decide questions of Torah law. Then, even if laws were forgotten, they could be restored through the halachic process.
Other works, written prior or contemporary puro the Babylonian Talmud are likewise very important for the understanding of laws, beliefs and history
It is verso positive commandment for a duly qualified Torah scholar esatto render decisions mediante questions of Torah law when asked. It is thus written, «You shall teach the children of Israel all the decrees which God told them through Moses» (Leviticus )…
The unique relationship between meetville God and Israel guarantees that we will always be able onesto ascertain His will. It is thus written, «You will seek God your Lord, and you will find Him, as long as you search after Him with all your heart and with all your soul» (Deut. 4:29)…
God therefore granted the Jewish people as a whole per sort of collective Divine Inspiration so that they would be able onesto recognize the correct opinion con questions of Torah law. Therefore, when there is any question, it is ultimately decided on the basis of what becomes common practice. Hence, when per decision is accepted as verso general custom, it becomes universally binding.
Therefore, any practice, decision or code that is universally accepted by the Jewish people is assumed esatto represent God’s will and is binding as such. Even when a decision is initially disputed, the commonly accepted opinion becomes binding as law.
Since the Talmud was accepted by all Israel, it is the final authority durante all questions of Torah law. Since such universal acceptance is per manifestation of God’s will, one who opposes the teachings of the Talmud is like one who opposes God and His Torah. All later codes and decisions are binding only insofar as they are derived from the Talmud.
However, since they were all known onesto the compilers of the Talmud, it is assumed that when the Talmud disputes these works, it does so for verso reason. Therefore, whenever they disagree with the Talmud, decisions found con the Jerusalem Talmud, Midrash and Tosefta are ignored. There are, however, indivisible special cases, where, because of long established custom, the opinions of other early works are accepted, even when they disagree with the Talmud.
All the opinions found in the Talmud are equally sacred. Still, there is always one binding opinion whenever questions of actual practice are concerned.
However, when a dispute involves questions of opinion or history, and has giammai special consequences any opinion found per the Talmud is equally affecte. Similarly, mai final decision is normally rendered between conflicting Talmudical opinions con the case of laws that are in nessun caso longer applicable.
This is known either from the Talmudic discussions itself, or from later tradition
The main sistema of the Talmud came puro an end with the death of Ravina mediante 4259 (499 CE). This initiated the period of the Savoraim, who made some additions to the Talmud and placed it durante its final form. The period of the Savoraim lasted for 90 years until 4349 (589 CE). They reached final decisions per all questions that had not been decided sopra the Talmud. Since the Savoraim headed academies including all the sages of the time, their decisions are as binding as those of the Talmud.