It is God’s will that there exist verso certain degree of uniformity con Jewish practices, as well as in the interpretation of the Law.
Therefore, even when niente affatto formal central authority, such as the Sanhedrin, exists, God has provided guidelines esatto insure the continuance of Judaism as verso unified way of life. These guidelines provide the basis for the system of Torah law known as halacha (literally, “the way”).
Moreover, it was impossible onesto include every possible case sopra the Oral Torah. It would also be impossible for the Sanhedrin to decide per every possible case. Therefore, God gave each qualified Torah scholar the right sicuro decide questions of Torah law. Then, even if laws were forgotten, they could be restored through the halachic process.
Other works, written prior or contemporary esatto the Babylonian Talmud are likewise very important for the understanding of laws, beliefs and history
It is per positive commandment for a duly qualified Torah scholar sicuro render decisions mediante questions of Torah law when asked. It is thus written, “You shall teach the children of Israel all the decrees which God told them through Moses” (Leviticus )…
The unique relationship between God and Israel guarantees that we will always be able onesto ascertain His will. It is thus written, “You will seek God your Raffinato, and you will find Him, as long as you search after Him with all your heart and with all your soul” (Deut. 4:29)…
God therefore granted the Jewish people as a whole verso sort of collective Divine Inspiration so that they would be able preciso recognize the correct opinion in questions of Torah law. Therefore, when there is any question, it is ultimately decided on the basis of what becomes common 
practice. Hence, when a decision is accepted as verso general custom, it becomes universally binding.
Therefore, any practice, decision or code that is universally accepted by the Jewish people is assumed preciso represent God’s will and is binding as such. Even when verso decision is initially disputed, the commonly accepted opinion becomes binding as law.
Since the Talmud was accepted by all Israel, it is the final authority in all questions of Torah law. Since such universal acceptance is a manifestation of God’s will, one who opposes the teachings of the Talmud is like one who opposes God and His Torah. All later codes and decisions are binding only insofar as they are derived from the Talmud.
However, since they were all known to the compilers of the Talmud, it is assumed that when the Talmud disputes these works, it does so for verso reason. Therefore, whenever they disagree with the Talmud, decisions found in the Jerusalem Talmud, Midrash and Tosefta are ignored. There are, however, indivis special cases, where, because of long established custom, the opinions of other early works are accepted, even when they disagree with the Talmud.
All the opinions found sopra the Talmud are equally sacred. Still, there is always one binding opinion whenever questions of actual practice are concerned.
However, when a dispute involves questions of opinion or history, and has mai special consequences any opinion found con the Talmud is equally admissible. Similarly, giammai final decision is normally rendered between conflicting Talmudical opinions durante the case of laws that are giammai longer applicable.
This is known either from the Talmudic discussions itself, or from later tradition
The main sistema of the Talmud came esatto an end with the death of Ravina mediante 4259 (499 CE). This initiated the period of the Savoraim, who made some additions onesto the Talmud and placed it sopra its final form. The period of the Savoraim lasted for 90 years until 4349 (589 CE). They reached final decisions mediante all questions that had not been decided durante the Talmud. Since the Savoraim headed academies including all the sages of the time, their decisions are as binding as those of the Talmud.