The legends of the Jews belong indisputably into the treasury of world literature, which they have entered as "stories that you will not find in the Bible" or as "all Jewish legends in a nutshell". Ginzberg excelled in the ability to absorb hundreds of stories and their versions in the original languages ​​and notice the differences that indicate which story is original and derived. This work is still a springboard for the study of biblical legends in general, and the author's conclusions were not later discoveries of the so -called Scrolls from the Dead Sea and Gnostic Manuscripts from Nag Hammad, but mostly confirmed. The Czech reader, who has not yet had the opportunity to become acquainted with them, enables for the first time to look into texts that have been formed for thousands of years and are closely related to the term "oral torac". Torah itself (it is always necessary to write with a capital letter) is not just learning (doctrine) or five books of Moses, but is also synonymous with the term Tanach, the whole Jewish Bible. Moreover, the Torah is not only the Holy Scripture, the closely associated tabernacle, but also the living being preceding the creature of man and the world. Its double character - written and oral - cannot be forgotten. A written form is an external manifestation of a Torah, revealed by a "physical artifact", necessarily accompanied by internal content, an oral tora, which was created in parallel with the "material" text. Although the first comprehensive written expression of the oral Torah is the rabbi Mišna from the beginning of the 3rd century. After kr., it certainly does not mean that "stories that do not find in the Bible of the Christian" are "additional fiction" rabbi detached from the everyday life of the Jewish community. Exactly opposite. Ginzberg pointed out all his work that both aspects were synchronously. Without them, "Torah" would never be whole. The written record of the oral Torah was given only after the destruction of the temple in 70 after Kr. (after the so -called churban), ie after the end of the second temple. In short, this expresses the claim that "Tanach is a temple after a churban": the material temple has disappeared, but has accepted a spiritual form that has never lost and can never lose.