Hebrew learning, also called, "the learning of the Jews," (v. 2), consisted, at this time, chiefly in a knowledge of the Law (Torah), now known as the Pentateuch; the Prophets down to and including Isaiah and some books now no longer extant, some of which are mentioned in the Scriptures, as for instance, the Book of Nathan, (Josh. 10:13), and the Book of Records (Ez. 4:15).
In the Law the Jews were taught the divine origin of the heavens and the earth, through acts of creation; the beginning of the human race, the "fall" and its consequences and the promise of redemption. They were taught the lesson of sin and destruction in the flood, but also the renewal of the covenants of God and the re-peopling of the earth by the descendants of Noah. They were further shown the beginning of the Hebrew people, their history and development, by which they became, notwithstanding human frailties and stubbornness, the foundation of the Messianic kingdom of God on earth. They were taught a moral law that surpasses anything ever conceived by man, and a civil law and ritualistic service, exactly suited to their conditions and calculated to educate them in righteousness and holiness.
This "learning of the Jews" was meant to be applied to every day affairs. It was to be their very life, and not only something to discuss. The Jew had to become familiar with the words of the Law. He was told: "Bind them for a sign upon the posts of thy hand"; "they shall be as frontlets between thy eyes," "thou shalt write them upon the posts of thy house" and on thy gates (Deut. 17:19).
The following quotations illustrate the importance which the Jews attach to the reading of the Law:
"Rabbi Chananya, the son of Teradyon, said, 'That if two sit together and interchange no words of Torah, they are a meeting of scorners, concerning whom it is said, The godly man sitteth not in the seat of the scorners (Ps. 1:1); but if two sit together and interchange words of Torah, the divine Presence abides between them. ... R. Simeon said, If three have eaten at a table and have spoken no words there of Torah, it is as if they had eaten of sacrifices to dead idols. ... R. Chalafta, the son of Dosa, of the village of Chananya, said, When two persons sit together and occupy themselves with the Torah, the Sheschina (the glory of the Lord) abides among them."
Other sacred books were called "Prophets." Some of these were historical, as the Books of Samuel, the Kings, the Chronicles, etc. Others were didactic and prophetic. The Psalms, he Proverbs, the Song of Solomon and Ecclesiastes were known as "the Writings."
Besides the written word, the Jews had a venerable tradition by means of which the historical background of the records was preserved, and opinions, rulings, judgments, judicial decisions, customs and important incidents were transmitted by word of mouth from one generation to another generation. The Levites, who had charge of the sacred buildings and the objects consecrated for the divine services, also were the educators of the people.
Sometime after the destruction of the temple by Titus and the dispersion of the people, the tradition was committed to writing. This literary composition is known as the "Mishna," meaning "repetition." Later, notes or commentaries were written on this text. These explanations are known as the "Gemara," or "complement." The Mishna and Gemara together constitute the Talmud ("instruction"), of which there are two versions: one composed at Jerusalem (about 390 A.D.), and one at Babylon (about 420 A.D.). The Talmud is by far the most important literary work of the adherents of the Mosaic faith, next after the inspired writings of the Old Testament.
As an illustration of the peculiar, deductive explanations of the Scriptures in the Talmud, the following may be referred to. In the Law (Deut. 27:5) it is forbidden to use iron tools in building an altar to the Lord. Why? Rabbi Johannan explains it thus. He says that iron signifies war and strife. The altar is atonement and peace. Therefore the two of them must not come together. "Thus we are taught the value of peace in the home, peace between city and city, nation and nation." (Prof. Graetz, History of the Jews, Vol. 2, p. 329)
The following sentiments are illustrative of the philosophy of the Talmud:
"Love peace and pursue it at any cost." ... "Remember it is better to be persecuted than to persecute." ... "Be not prone to anger." ... "He who giveth alms in secret is greater than Moses himself." ... "It is better to utter a short prayer with devotion than a long one without fervor." ... "He who having but one piece of bread in his basket, and says, What shall I eat tomorrow? is a man of little faith." (Farrar, The Life of Christ, p. 680.)
Curiously enough, some modern critics have belittled the Talmud, very much in the same spirit as that by certain readers of the Book of Mormon. They have found it "uncouth," "unintelligible," "tedious," and "unprofitable." But that only proves that the literary taste and fashions of the world have changed since the composition of these works. It proves nothing against the truths that may be contained in the Talmud, and nothing against the revelations in the Book of Mormon. Truth is truth, no matter how presented, and gold is gold, whether offered on a silver tray or wrapped in rags.
Nephi could, of course, not be familiar with the Talmud, as known in modern times, but the essence of that volume is much older than the books containing it. It gives us an idea of "the learning of the Jews."