mishnah

There are still many people who commit large portions of mishnah and talmud to memory, even though it no longer needs to be passed down orally.

A Gutenberg Bible is a bit of both. 2009

One opinion, however, reverses the order of the mishnah, and has the boy precede the girl by a year, since the man usually goes forth to the marketplace and gains wisdom from people, while the woman customarily stays at home (Gen. Rabbah 18: 1).

Eve: Midrash and Aggadah. 2009

R. Meir is considered to be the tanna of the mishnah which allows children to blow the shofar (a positive, time-bound mitzvah) but which is understood to prohibit women from blowing the shofar.

Legal-Religious Status of the Jewish Female. leBeit Yoreh 2009

Nipple development is also considered one of the signs in this mishnah.

Legal-Religious Status of the Female According to Age. leBeit Yoreh 2009

One wonders whether the mishnah, redacted long after the destruction of the Temple, reflects practice during Temple times or, more likely, rabbinic ideas of what Temple practices should have been ideally, i.e., a holy place excluding women as far as possible.

Legal-Religious Status of the Jewish Female. leBeit Yoreh 2009

(This mishnah teaches that the woman precedes the man by an entire year in her understanding of the significance of her vow.)

Eve: Midrash and Aggadah. 2009

The Rabbis are puzzled by this mishnah, since Isaac was forty years old when he married Rebekah (see Gen. 25: 20), and when the twins were born, he was sixty (see Gen. 25: 26).

Rebekah: Midrash and Aggadah. 2009

The reason given here, that the man is more exposed to what happens in the world because he goes out to the marketplace, actually supplements the above mishnah: despite her remaining within her house, and her not going forth to the marketplace, she nevertheless is gifted with greater wisdom than the man.

Eve: Midrash and Aggadah. 2009

Fonrobert attempts to show how this story relates to the mishnah dealing with the woman who brought the bloodstain to Rabbi Akiva (who pushed her to disclose enough information to give a lenient ruling) and to the reliability of women to inform rabbis about their bloodstains even if the actual checking cloths are lost.

Female Purity (Niddah) Annotated Bibliography. leBeit Yoreh 2009

On the contrary, from parallel sources one can see that the material that makes up the mishnah is mostly from the generation of Usha (middle of the second century c.e.) and after.

Sotah, Tractate. 2009