appears to be consistent with the rabbinic requirements per the Mishnaic tractate Mikvaot, although they were constructed approximately 120 years before the Mishnah was compiled. A clay seal discovered in Jerusalem in 2011 is consistent with the tradition recorded in tractate Shekalim chapter 5. The Elephantine papyri include a "Passover letter" (419 BCE) which already included many of the Pesach observances of today, and the first known text of a Ketubah (about 440 BCE). The Qumran Halachic Letter, which records approximately a dozen disputes regarding the application of halakha, also testifies to the evolutionary process of the Oral Law. In rabbinic literature and commentary This section, discusses the Rabbinic treatment of the Written Law in light of the Oral Law, and the consequent overlap of the oral and written, and is not a general discussion of rabbinic Literature, per se. As above, the Oral Law is recorded in the Midrash and Talmud, while later rabbinic literature builds on these works. Here, it is important to note that these source, "oral", documents, are nevertheless intimately connected to the written. Thus, the midrash provides a verse by verse discussion of the entire (written) Tanakh, per the oral Torah. Similarly, the Talmud, although applying a different framework, discusses and analyses the written Torah—both from an aggadic and halakhic perspective—drawing from (and recording) the oral tradition; here the discussion is organized around the Mishnah, and the discussion does not proceed verse-wise as with the Midrash. The era of the Rishonim sees the Oral Law incorporated into the first formal Torah commentaries, where the biblical text is discussed and / or analysed based on the various Midrashic and Talmudic traditions. The chief of these is perhaps Rashi's commentary on Tanakh. This work clarifies the "simple" meaning of the text, by addressing questions implied by the wording or verse or paragraph structure, by drawing on the Midrashic, Talmudic and Aggadic literature. It has given rise to numerous counter- (e.g., Ramban) and super-commentaries (e.g., Mizrachi), all similarly drawing on the Oral Torah, and widely studied to this day (see Mikraot Gedolot, Yeshiva #Torah and Bible study). In more recent times, Acharonic times, several (Orthodox) commentaries have been produced, which, in some sense, reverse the direction of the analysis. These originated in response to the (erstwhile) challenges of haskalah and Biblical criticism, and were intended "to demonstrate the indivisibility of the written Torah and its counterpart, the oral