Мишна и Талмуд

All eleven tractates of Seder Kodashim are included in this volume.

All ten tractates of Seder Nezikin are included in this volume.

The traditional reasoning for the order of the tractates (according to Rambam) is as follows. Kelim is first as it introduces the levels of impurity, and dictates to which object the various impurities apply at all. Oholot follows because it outlines the most serious type of impurity. Negaim follows because it is next in severity and because, like a corpse, a metzorah transmits tent-impurity. Parah follows as it outlines the purification for the severe impurities already dealt with. The next stage is lesser impurities (Tohorot) and their method of purification which is immersion (Mikvaot). Niddah follows as it is also a lesser impurity but it has the extra feature of applying to only a portion of people (i.e. to women). Makshirin, Zavim and Tevul Tom follow Niddah based on Scriptural order. The next stage down is impurities that are Rabbinic only (Yadaim). Finally, Uktzin is last as it is restricted and has no Scriptural source, the laws being derived from the reasoning of the Sages.

Pirkei de-Rabbi Eliezer is an aggadic-midrashic work on the Torah containing exegesis and retellings of biblical stories. According to Jewish Encyclopedia it was composed in Italy shortly after 830. Scholars unanimously agree that Pirke de-Rabbi Eliezer is a work of the 8th or 9th century

Avot de-Rabbi Nathan, usually printed together with the minor tractates of the Talmud, is a Jewish aggadic work probably compiled in the geonic era (c.700–900 CE). Although Avot de-Rabbi Nathan is the first and longest of the “minor tractates”, it probably does not belong in that collection chronologically, having more the character of a late midrash. In the form now extant it contains a mixture of Mishnah and Midrash, and may be technically designated as a homiletical exposition of the Mishnaic tractate Pirkei Avot, having for its foundation an older recension (version) of that tractate. It may be considered as a kind of “tosefta” or “gemarah” to the Mishna Avot, which does not possess a traditional gemarah. Avot de-Rabbi Nathan contains many sentences, proverbs, and incidents that are not found anywhere else in the early rabbinical literature. Other rabbinical sayings appear in a more informal style than what is found in the canonical Mishna Avot redacted by Judah I.