As regards the Talmud, neither the Mishnah nor the subsequent Gemara aimed at presenting a digested corpus of law.
The most important of them for the understanding of the gemara (Babhli) is that of Rashi 3 (Solomon ben Isaac, d.
By Strack, 1909; and including that of the Gemara by F.
The Gemara names 3 Jewish cubits (2) of 5, 6 and 7 palms; and, as Oppert (24) shows that 25.2 was reckoned 7 palms, 21.6 being 5 palms, we may reasonably apply this scale to the Gemara list, and read it as 18, 21.6 and 25.2 in.
In the Palestinian Talmud (Yerushalmi) the gemara of the 5th order (Qodashim) and of nearly all the 6th (Tohoroth) is missing, besides smaller parts.
In the latter the Gemara follows each paragraph of the Mishnah; in the former, references are usually made to the leaves (the two pages of which are called a and b), the enumeration of the editio princeps being retained in subsequent editions.
The Mishnah is written in a late literary form of Hebrew; but the Gemara is in Aramaic (except the Baraithas), that of the Bab.
In Babylonia, however, learning still flourished, and with Rab Ashi (352-427) the arranging of the present framework of the Gemara may have been taken in hand.
The course of development between the recognition of the supremacy of the Pentateuch and the actual writing down of the Mishnah and Gemara can be traced only in broad lines.
In the Babylonian Talmud (Babhli) there is no gemara to the smaller tractates of Order r, and to parts of ii., iv., v., vi.