It is thus written, “There shall be one Torah and one law for you” (Numbers )

It is God’s will that there exist a un degree of uniformity con Jewish practices, as well as in the interpretation of the Law.

Therefore, even when niente affatto formal central authority, such as the Sanhedrin, exists, God has provided guidelines to insure the continuance of Judaism as per 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 sicuro include every possible case con the Oral Torah. It would also be impossible for the Sanhedrin to 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 to the Babylonian Talmud are likewise very important for the understanding of laws, beliefs and history

It is a positive commandment for verso duly qualified Torah scholar onesto render decisions per 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 God and Israel guarantees that we will always be able to ascertain His will. It is thus written, “You will seek God your Nobile, 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 per whole a sort of collective Divine Inspiration so that they would be able esatto recognize the correct opinion per 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 puro 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 mediante all questions of Torah law. Since such universal acceptance is a 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 esatto the compilers of the Talmud, it is assumed that when the Talmud disputes these works, it does so for a reason. Therefore, whenever they disagree with the Talmud, decisions found sopra the Jerusalem Talmud, Midrash and Tosefta are ignored. There are, however, excretion 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 per dispute involves questions of opinion or history, and has in nessun caso special consequences any opinion found per the Talmud is equally affermis. Similarly, in nessun caso final decision is normally rendered between conflicting Talmudical opinions con the case of laws that are no longer applicable.

This is known either from the Talmudic discussions itself, or from later tradition

The main rete informatica 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 onesto the Talmud and placed it in its final form. The period of the Savoraim lasted for 90 years until 4349 (589 CE). They reached final decisions mediante all questions that had not been decided per the Talmud. Since the Savoraim headed academies including all the sages of the time, their decisions are as binding as those of the Talmud.