To complete our brief survey, it should be added that our editions of the Babylon Talmud
contain (at the close of vol. ix. and after the fourth `Order') certain Boraithas. Of these there
were originally nine, but two of the smaller tractates (on `the memorial fringes,' and on `non-
Israelites') have not been preserved. The first of these Boraithas is entitled Abhoth de Rabbi
Nathan, and partially corresponds with a tractate of a similar name in the Mishnah.77 Next
follow six minor tractates. These are respectively entitled Sopherim (Scribes),78 detailing the
ordinances about copying the Scriptures, the ritual of the Lectionary, and festive prayers; Ebhel
Rabbathi or Semakhoth,79 containing Halakhah and Haggadah about funeral and mourning
observances; Kallah,80 on the married relationship; Derekh Erets,81 embodying moral
directions and the rules and customs of social intercourse; Derekh Erets Zuta,82 treating of
similar subjects, but as regards learned students; and, lastly, the Pereq ha Shalom,83 which is a
eulogy on peace. All these tractates date, at least in their present form, later than the Talmudic
period.84
77. The last ten chapters curiously group together events or things under numerals from 10 downwards.
The most generally interesting of these is that of the 10 Nequdoth, or passages of Scripture in which
letters are marked by dots, together with the explanation of their reasons (ch. xxxiv.). The whole Boraitha
seems composed of parts of three different works, and consists of forty (or forty-one) chapters, and
occupies ten folio leaves.
78. In twenty-one chapters, each containing a number of Halakhahs, and occupying in all four folio
leaves.
79. In fourteen chapters, occupying rather more than three folio leaves.
80. It fills little more than a folio page.
81. In eleven chapters, covering about 1 ¾ folio leaves.
82. In nine chapters, filling one folio leaf.
83. Little more than a folio column.
84. Besides these, Raphael Kirchheim has published (Frankfort, 1851) the so-called seven smaller
tractates, covering altogether with abundant notes, only forty-four small pages, which treat of the
copying of the Bible (Sepher Torah, in five chapters), of the Mezuzah, or memorial on the doorposts (in
two chapters), Phylacteries (Tephillin, in one chapter), of the Tsitsith, or memorial-fringes (in one
chapter), of Slaves (Abhadim, in three chapters) of the Cutheans, or Samaritans (in two chapters), and,
finally, a curious tractate on Proselytes (Gerim, in four chapters).
But when the Halakhah, however varied in its application, was something fixed and stable, the
utmost latitude was claimed and given in the Haggadah. It is sadly characteristic, that,
practically, the main body of Jewish dogmatic and moral theology is really only Haggadah, and
hence of no absolute authority. The Halakhah indicated with the most minute and painful
punctiliousness every legal ordinance as to outward observances, and it explained every bearing
of the Law of Moses. But beyond this it left the inner man, the spring of actions, untouched.
What he was to believe and what to feel, was chiefly matter of the Haggadah. Of course the
laws of morality, and religion, as laid down in the Pentateuch, were fixed principles, but there
was the greatest divergence and latitude in the explanation and application of many of them. A