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A Guide for Returning 10-Tribers

by

Rabbi Avraham Feld

Copyright 2007 © Kol haTor.org.il

 
Chapter 1

A Loving glance at you from Above

Throughout the Bible various instances are cited, likening the relationship between G-d and his people, to one between husband and wife. Crucial to remember, the Bible always speaks in the language of man (anthropomorphisms). Similarly, the Bible uses metaphors and symbolic language to liken Israel and the Torah to husband and wife. When immersed deeply in the study of Torah, and glimpses of spiritual insight are reached, it is as if a lover is down on the street and looking longingly upwards, catches a glance of his beloved from behind the window lattice of a royal tower.

 A person came to the court of the holy sage, Rabbi Mendel of Kotz.

“So, why have you come here?” asked the righteous Rabbi.

“I’ve come all this way to find G-d,” the guest replied.

Then you have wasted time and money. G-d is accessible to anyone everywhere.” said Rabbi Mendel.

“Then why should I have come?”

“In order to find yourself,”  replied the Rabbi,  “… to find yourself.”

We are about to go on a short journey into the realm of the legitimate keepers of the Torah. Those who put their minds, hearts, and souls into learning the Holy Torah. Those who willingly shoulder this task, will discover great rewards, and will come upon a spiritual landscape that is both vast and beautiful. The rewards of such a journey lead to clarity and happiness.

For the returning 10-Triber, along this journey, come philosophical and physical attacks, one of them being Replacement Theology, This is the theology which underlies the reasoning and conviction of those groups who say to Jews: “Who cares about your ‘man-made’ laws?  The antiquity and continuity of your Written and Oral Traditions do not matter. G-d has kicked you out of his Kingdom, tossed you out of the ballpark, thrown you through the window. We are the New Israel. We are no longer ‘under the Law’"

To all this, we respond:

”Oops, you missed it. Your continued persistence to follow in the footsteps of ancient 10-Israel, who rebelled against the Torah and rejected G-d’s appointed Guardians of His Torah, (the Jews – Psalm 60:7; Gen 49:10),  has obscured one of the main themes of the Bible to you. ‘Surely, The L-rd has chosen Jacob to be His, and Israel as His prized possession…..?’ ‘Surely, the L-rd will not abandon His people, nor forsake His heritage?” (Psalms 132:13,  Psalm 135:14).

In reality, the Torah contains all that is needed in order to achieve self-awareness - an awareness of what G-d demands of us. The Torah is whole, all-inclusive and provides continuous sustenance to those who seek Him. The same Torah berates us when we sin, but also reminds us of G-d’s everlasting love and undying patience.  G-d will never turn His back upon His chosen people. No matter how far they stray, the door of repentance remains open, allowing the repentant soul to return and bask in the light and warmth of an all-loving, all-forgiving G-d. “He, being Merciful, forgives iniquity, and does not destroy; frequently He turns his anger away, and does not stir up all His wrath” (Ps. 78:38); “For Thou O L-rd are good and forgiving and exceedingly kind to all those who call upon You” (Ps. 86:5).

An interesting parable illustrates this concept.  It is said that when Thomas Edison had finished putting the final touches onto his first light bulb, he requested from one of his young helpers to carry upstairs the new fragile bulb. The nervous lad dropped the fragile bulb, and Edison’s team had to work a full 24 hours more, in order to make a second bulb. When it was finished, Edison once again gave it to the very same helper who had dropped the first bulb. He knew that more than a light bulb was at stake. All the more, so does G-d never take away His love for, or belief in His chosen people. They were chosen to receive the Torah and even if they sometimes drop the light, G-d continues to grant chance after chance, never giving up, and always leaving open, the doorway home.

Austin and Mitchell live next door to each other, and frequently borrow from one another.  Austin, however, was better at borrowing than returning. When Mitchell came by, one bright day, he said to his neighbor,

“Would you like to put my power drill and work table in your garage?” “Why would I want you to do that?” asked Austin?

"Because", said Mitchell, "I like to keep all my tools in the same place."

When nations borrow from us, fine, but not when they want to completely replace us.  Our sages and our G-d understood long ago, that there would be those who would try and claim the Torah as their own, and to our exclusion.

Moshe asked G-d, “Shall I write it (the Torah) down for them?” G-d answered, “I chose not to give it entirely in writing for I foresee a day when they shall be subservient to other nations, who will then take the Torah (and claim it as their own)… Therefore, I shall give the Torah in writing but the Mishnah, Talmud, and Aggadah shall be transmitted orally, so that even when they become subservient to other nations, they shall remain distinct” (Shemot Rabbah 47:1). 

Vowels and the Torah

Once a non-Jew asked the great and saintly Shammai: “How many Torahs do you have?”

“Two,”  he answered, “One Oral and one Written, as it says: These are the statutes and judgments and laws [Hebrew: “TOROT”  (i.e. the plural of Torah], which the L-rd made between Him and the children of Israel in Mount Sinai by the hand of Moses” (Leviticus 26:46). The non-Jewish fellow said, “I believe you concerning the Written, but not in regards to the Oral Law. Convert me on condition that you teach me only the Written Law.” Shammai became indignant and sent him away. The man then went to the equally great and saintly Hillel who accepted him for the conversion program.  On the first day Hillel taught the person the alphabet: Aleph, beth, gimmel, dalet, etc. On the second day Hillel reversed the letters. The prospective convert disagreed and said: “Yesterday you taught me a DIFFERENT sequence.” Hillel answered, “My son, you are relying on me anyway so rely on me concerning the Oral Torah too”.

In other words we would not know how to pronounce the Hebrew Alphabet if not for the Oral Tradition. Similarly in order to understand the Laws we have to rely on Oral Tradition. Without such a tradition even the Written Law would not be accessible.

Listen to this my beloved friends, - our Rabbis and scribes only started putting vowels to Hebrew consonants between the 6th and 10th centuries of our common era.  This is the opinion of archaeologists today. The earliest vocalized texts, 895 C.E., are the Cairo Prophets (Joshua, Judges, Samuel, Kings, Isaiah, Jeremiah, Ezekiel, and 12 Minor Prophets). The twenty-four books of the Bible were vocalized in the Aleppo Codex, 930 C.E., almost ruined in the anti-Jewish pogroms in 1947. Also, the Leningrad Codex with the Hebrew Bible was dated at 1000 C.E.

The Torah scrolls received from the Torah’s revelation at Mt. Sinai, were written without vowels. Throughout the forty years of wandering in the desert, and even during the times of the Prophets, the Torah was read and understood without vowel indicators (The Hebrew alphabet consists of written consonants only, each of which have various vowel pronunciations).

How was this possible? Complete, utter and absolute reliance was on the Oral Tradition. In the case of the Torah, extra-textural knowledge is crucial to determine the simple meanings of many texts and elucidation of G-d’s wishes. Three times, for example, the Bible says not to cook meat with the three-letter Hebrew word chalav (milk). Chalav can be just as easily pronounced cheylev (animal fats). Without any authoritative Oral Law, we would not know the Divine command was not to cook with some animal fats. This passed on through many millions of people having no questions or doubts because of the clear Oral Bible, which specifies the three letter word to be chalav - milk.

Rabbi Chaim Shmuelevitz once went to visit his uncle, Rabbi Avraham Yaffeu, who was the head of the Novhardok Yeshivah. This Yeshivah was a college of higher Rabbinic studies that emphasized a particular type of Musar. “Musar” means “Reproval” and is the name applied to a rigorous ethical-spiritual movement in the Torah world. The aim was to hunt out and remove even the slightest hint of ulterior motivation in the service of God and humanity. Rabbi Chaim asked the Rosh Yeshivah (i.e. dean) who amongst his amazing student body was the most outstanding. Rabbi Chaim first showed him various brilliant students with high IQs and photographic memories. He then singled out one boy who was not absolutely the most brilliant. This young man, said Rabbi Chaim, is the greatest searcher. Namely he tries with every fiber of his being to seek out and know G-d’s words, wisdom and will.  He puts all his heart and soul into this search and so will excel beyond the others. The student in question became Rabbi Yisroel Kanievsky (“The Stiepler”) who was renowned for his Torah scholarship, community concern, and ability to perform miracles. He passed away only recently. This is the ongoing tradition that has never ceased.

It is easy to preserve, maintain and faithfully transmit the Torah because we cherish it so much.

Cherish is the word I use to describe all the feelings I have, hiding for you inside. You don’t know how many times I’ve wished that I had told you.

You don’t know how many times I’ve wished that I could hold you*.

You don’t know how many times I’ve wished that I could be molded into someone who could cherish you as much as you cherish me.

And we do cherish you and we do cherish you. Cherish is the word.“ (Approximately Terry Kirkman). *

”It (the Torah) is a tree of life for those who hold it. And its supporters are happy” (Proverbs 3:18 ).

Maimonides (Rambam), a world class physician, and philosopher, a giant of mind and soul, carefully recorded the generations since the Giving of Torah at Sinai until his own time 800 years ago. There had passed only 120 generations. We can even list them exactly. Using an Aish HaTorah text, the translation of the names of these spiritual Torch bearers, is as follows

"UNBROKEN CHAIN OF TRANSMISSION "

1. Moses
2. Joshua 1312 BCE
3. THE ELDERS 1260-860 BCE
4. Pinchas and the 70 Elders
5. Eli the Kohen
6. Samuel the Prophet
7. King David

THE PROPHETS 860-360 BCE

8. Achiya
9. Elijah the Prophet
10. Elisha
11. Yehoyda the Priest
12. Zechariah ben Yehoyda
13. Hosea
14. Amos
15. Isaiah
16. Micah
17. Joel
18. Nachum
19. Habakuk
20. Zephania
21. Jeremiah
22. Baruch ben Neriah

THE GREAT ASSEMBLY 360-260 BCE

23. The Great Assembly consisted of 120 Elders, including Ezra, Zecharia, Daniel and Mordechai
24. Shimon the Tzaddik

TANA’IM – MISHNAIC ERA 260 BCE – 200 CE

25. Antigonos of Socho
26. Yose ben Yozer, Yose ben Yochanan
27. Yehoshua ben Perachiah, Nittai of Arbel
28. Yehuda ben Tabbai, Shimon ben Shatach
29. Shemaya and Avtalyon
30. Hillel and Shamai
31. R’Shimon ben Hillel, R’Yochanan ben Zakkai
32. Rabban Gamliel the Elder, R’Eliezer ben Hyrcanus, R’Yehoshua ben Chananiah, R’Shimon ben Netanel, R’Elazer ben Arakh.
33. Rabban Shimon ben Gamliel I, Rebbe Akiva, Rebbe Tarfon, R’Shimon ben Elazar, R’Yochanan ben Nuri.
34. Rabban Gamliel II, Rebbe Meir, Rebbe Yishmael, Rebbe Yehuda, Rebbe Yose, R’Shimon bar Yochai
35. Rabbi Shimon ben Gamliel II
36. Rabbi Yehuda the Prince (Codifier of the Mishnah in 190 C.E.)

AMORA’IM – TALMUDIC ERA – 200-500 CE

37. Rav, Shmuel, Rabbi Yochanan (Compiler of the Jerusalem Talmud)
38. Rav Huna, Rav Yehuda, Rav Nachman, Rav Kahana, Rabba bar bar Channa, Rav Ami, Rav Asi
39. Rabbah, Rav Yosef, Rav Chisda, Rabba bar Huna
40. Abaya, Rava
41. Rav Ashi, Ravina (Compilers of the Babylonian Talmud in 500 C.E.)
42. And onwards. 120 generations of unbroken transmission up until today.

Chapter 2

EVIDENCE FOR THE ORAL LAW

When G-d gave the Laws of Booths (Succoth) to Moses (Leviticus chapter 23), He did not only say you should dwell in the Succah for 7 days, He also explained what exactly would comprise a valid Succah; minimum measurements, suitable vs. unsuitable materials for the roof, and other necessary details of construction. However, these measurements and requirements do not appear in the Written Torah.

Would G-d order you to sit, pray, eat, and sleep in something, without defining what that something is?  As well as telling Moses what compromises the construction of a Succah, and what defines dwelling in the Succah, so G-d also explained to Moses, who exactly was obligated to dwell in it:  Men are obligated to dwell in the Succah, while women are not.  If they do dwell however, they receive credit for doing so. Likewise, someone in the middle of a journey is relieved of the obligation to dwell in a Succah (see Rambam, Introduction to Zeraim).

We have numerous terms, nay - whole instructions, that are left undefined by the written Torah. We have entire legal institutions, the basis of whose existence is derived from the Oral Law. These crucial institutions, legal categories, practical systems are not clarified, explained, or elaborated upon in the Written Law. Almost complete reliance is placed upon the Oral Tradition for the application, implementations, and specific details (Yehudah HaLevi, Kuzari 3;35). The indisputable fact is that the Bible often involves itself with the exceptional situation rather than with generalizations and principles. This shows that Scripture relies on other statements of direction and law.

The Oral Law fulfills this need.

The Bible introduces the Hebrew Civil and Criminal Statute with this verse: “Now these are the Judgments which thou shalt set before them” [Exodus 21:1].

The Bible then goes on to the slavery laws:

“If you buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing” [Exodus 21:2].

What happened to the “Judgments” that had to be set before them? They were included in the Oral Teaching. The laws of slavery are discussed without concern to the issues of individual freedom. These are included in the Oral Tradition. This is the way of the world and will always be: Teacher-student,  Professor-disciple, Rabbi-Talmid. Thus in the areas of crafts, dance, martial arts, history, science, music, arts, information, and knowledge, etc., there is always vital explanation passed on through an oral dimension. This oral transmission is crucial in all fields of endeavor - be it sheep farming or riding class V rapids.  There is a crucial dimension of oral transmission involved. The Torah too was passed on by the relationship between student and teacher. This is the way of the world, the way God created it and intended for His word to be passed on.

In antiquity this manner of Oral Tradition was used by all nations in order to insure the transmission of their beliefs and spiritual treasures. All of Greek and Roman law, civil and criminal, as well as codes, culture, epic poems – all this was transmitted orally. Once something is written down, it is bound and dated, locked in one inflexible form, immovable and subject to distortion.  As it is said, “the devil too can quote scriptures”. Transmission of Oral Law however, protects it from distortion and insures the preservation of the original intent and meaning of the Commandments.

The teacher-student relationship insures the benefits of active learning and dialogue. During oral teaching, a student can always pause and request his teacher to elucidate upon an important point. Also important, an Oral Tradition affords each generation the glorious challenge of establishing its own intimate relationship with the Torah’s teachings, practice and wisdom. Thus, each new generation becomes the key player in transmitting the tradition to the next generation, and so on and so forth, this continues on into eternity.

In the distant past, the world operated with simpler standards and more natural ways. The relationship between the written texts and the verbal explanation of these texts was harmonious and in sync with natural order of things. Theory/abstraction was likewise in a healthy natural relationship with implementation, actualization and practice. Therefore the Talmud calls the Bible, “Mirkra”, i.e. text. The root of this Hebrew word is “KoRA” which means "read", because the Torah is read publicly (as heard from Rav Shlomo Riskin, 1972: Yeshiva University). The word also means to “call” - because it‘s not really Torah if it doesn’t call out to you in your practical daily life. Theory must lead to practice, and those who reject the Oral Tradition are distorting the divinely created natural order, and upsetting the perfectly balanced system of transmitting the heavenly wisdom and will of G-d to humanity. A healthy, lively system of learning, protects our precious wisdom, and insures that in every generation there exist learned men and a system of justice and law to implement this wisdom.

[Deuteronomy 17:8] “If there arise a matter too hard for you in judgment, a case of murder, legal rights and assault, being matters of controversy within your gates: then shall you arise, and get yourself up into the place which the L-rd your G-d shall choose;”

[Deuteronomy 17:9] And you shall come unto the priests the Levites, and unto the Judge then in office, [we have only the sages of our present day] and enquire;  they shall hold an inquiry and give a decision for you.”

[Deuteronomy 17:10] “You must abide by the decision they pronounce for you, in that place which the L-rd shall choose; and you must take care to carry out all their instructions.”

[Deuteronomy 17:11] “You must abide by the verdict they give you, and and by the decision they declare to you swerving neither right nor left of the sentence they have pronounced for you.”

This is so simple, true, logical, and pure. No field of activity is devoid of a teaching tradition that involves some oral communication to clarify and define itself. In any field if a question arises one naturally goes to the experts in that field at the time. Our sages and wise men have been charged with passing on the Oral Tradition.

The Bible legislates that we maintain a certain amount of faith and respect for the spiritual leadership of the sages and judges of our people. Certain religions twist this sentiment and turn it into ancestor worship. Judaism does  not. The Bible and Talmud state that as long as people are running G-d’s show on earth, they are subject to error in certain circumstances of detailed religious practice. The Bible discusses what to do in the case of a court that mistakenly legislates for the application of a certain religious practice. We can work it out. The biblically ordained system has its checks and balances. Never the less, the Bible instructs us to have faith in our spiritual leadership. Whom did Abraham need to believe in order to take his son on that covenantal journey and offer him up? He had of course to believe in G-d. Who did Isaac need to believe in? Isaac also believed in G-d but he needed in addition to respect and believe in the integrity, sanity, and wisdom of his father, Abraham. In every generation we are bidden to likewise respect and believe in the sages that will be in our time.

The problem in healing the broken down relationship between Judah and 10-Israel, lies much with Replacement Theology. Non-Jewish believers claim themselves the right to correct the 3000 year old academy of Jewish Torah experience and to replace it with their new-found wisdom, which they regard as superior. Historically, and based on broad generalizing according to the main stream development of 10-Israel in Exile, the process may be summarized as follows:

Loss of their Torah identity by the Ten Tribes of Israel amongst the nations

Their adopting of Christian Messianism with all its anti-Torah and anti-Judaism teachings, which swept through the nations, claiming their Divine election and replacement of Judah (Judaism)

As prophesied, an End-Time Return to Torah by the Lost Ten Tribes.

It should be self-evident, that this adopted spirit of ‘replacement”, mingled with the ancient in-bred anti-Judah spirit of the 10 Northern Tribes, and their zeal to establish their own independent Temple and Holy City, would not be shed instantly. It should also be evident, and we in fact observe this in practice, that across the world today, there is a gradual return to the realization and acceptance of the need to return to Rabbinic interpretation of the Torah – which includes the Oral Torah of Judaism.

“Teach you.” “declare to you” (Deut. 17:11), means Oral Communication. The Written Law is to the Oral Law like short notes or a formula are for a lecturer. For those who have not heard the lecture from the Master, such notes would be completely useless. Words and marks that serve those scholars who have heard the lecture, are instructive guiding stars illuminating the wisdom that had been taught. These same words and marks stare at the uninitiated as unmeaning sphinxes.

It also applies, throughout the world, in what is known as the Common Law, consisting of recorded verdicts of the past which form a basis and foundation for current and future law interpretations as required in ongoing cases and verdicts. The written Law of any country, can never ever be so broad as to include every possible real case scenario that comes before the courts. All written laws require interpretation in order to define its real implications. The wisdom and truths, known and appreciated by the diligent student, are sneered at by the uninitiated, and considered to be merely a clever or witty play of words, and to contain empty dreams without any real foundation (Rabbi Samson Rafael Hirsch – Exodus Commentary 21:2).

In Physics, we have the formula E=mc 2, meaning energy equals mass multiplied by the speed of light squared. The volumous explanations of this  formula is comparable to the Oral Tradition that brings the concept down to the physical world and makes it applicable to everyday life. To those who are uninitiated and have not heard the explanation, the short notes or formulae appear to be mere markings or plays on words.

The Oral Law is in fact expressed in the Written Torah. If one persists with the right Hebrew language tools (its rules and structures) he would reveal the Oral Law deep in the Written Law. The Malbim is an important source that illustrates this concept.  In one of his texts the Malbim organizes and categorizes the sages’ interpretation on the Book of Vayikra (Leviticus). These interpretations contain: six hundred and thirteen rules, two-hundred and forty-eight linguistic principles, and three hundred and sixty five guidelines for understanding verbs and synonyms. This shows, that even if all of Oral Torah was forgotten, using these divine principles, we could reconstruct the proper understanding of the written text.

Jews have studied and pondered the Divine words. They cherished, loved, honored, and revered the Oral and Written Torah. All this existed centuries before Christianity or Islam existed, while most of the world was illiterate and ignorant. Jews have been devoted to the scrolls and pages of our holy books. These holy books preserved us as much as we preserved them, binding together our people throughout the diaspora and across the generations in exile.

“We’ll be as close as pages in a book, my love and I.

So close that we can share a single look, share every sigh.

 So close that before I hear your laugh, my laugh breaks through.

And when a tear starts to appear, my eyes grow misty too.

Our dreams won’t come tumbling to the ground.

We’ll hold them fast Darling,

as the strongest book is bound, we’re bound to last.

our life is my life, and while life beats away in my heart,

 we’ll be as close as pages in a book” .

(Dorothy Fields, Sigmund Romberg, 1944.)

“These are the Statutes and Judgments and Laws [Hebrew: “Torot” i.e. the plural of Torah], which the L-rd made between Him and the children of Israel in Mount Sinai by the hand of Moses” [Leviticus 26:46]. These laws were given at Sinai to the Children of Israel through Moses.  G-d did not make a Covenant with Israel except by virtue of the Oral Tradition (Talmud, Gittin 60b). Both Torahs were communicated by the same prophets, and derived from the same source. The Torahs are the words of G-d that in part were written in the Bible, and in part exist in the authoritative statements of the righteous teachers of the Oral Tradition (Hoffman, Die Erste Mischna, Berlin, 1882, p. 3).

Jewish leaders of scholarship and piety were blessed in having Divine Inspiration (“So they not err in Judgment” Midrash Leviticus Rabah 29). This tradition existed from time immemorial and will continue into the future. The Bible set up a system to deal with the possibility of error on the part of the elders and sages. Judaism never claimed infallibility for its spiritual leaders and Rabbis (Rabbi Dr. Jacobovots, “Journal of a Rabbi”, NY 1966). This system has always worked and always protected the integrity, truth, and faithfulness of our traditions. We were never left adrift in the ocean without sexton or compass. G-d in His wisdom gave us a Torah that would stand the test of time and the vicissitudes of Exile and persecution, of redemption, and return.

Indeed, dear Friends, any objective view of the Scriptures would yield much evidence that an Oral Tradition was the mode of transmission from parents to children. “And you shall teach them diligently your children” [Deuteronomy 6:7]. This means that the teacher must clarify the axioms with decisiveness and not allow the listener to remain in doubt. The Hebrew word translated as TEACH THEM DILIGENTLY is derived from the root “ShNeH” that connotes the meanings of "the number two, repeat, and teach". From this we learn that the Oral and Written Law must be taught not once but over and over again. Before telling us to teach our children diligently the Torah says, “These Words will be upon your heart” [Deuteronomy 6:7]. This means that we can teach diligently only if we are ourselves convinced in our own hearts that the Torah is true and is the right way of life (Sforno, Rabbi Don Yistchak Abarbanel, Rabbi Moshe Alshik). It has always been the students, the Torah bearers, who received the most support in religious communities, not the athletes or entertainers. The Talmud teaches that in comparison to a host of good deeds, the study of Torah is equal to them all (Talmud Shabbos 127a). Where is it written that Torah must be taught until we know it fluently? The Torah says, “That the L-rds Law may be in your mouth” [Exodus 13:9]. This also connotes the Oral Transmission. From where do we know that the teacher must also explain the reasons behind the Torah? Exodus 21:1 says, “These are the Ordinances that you shall put before them”. The Hebrew expression “put before them” implies something similar to a table spread out with food ready to be partaken of.

“And you shall teach them diligently to your children” [Deuteronomy 6:7]. Teach them to your children? That’s a mouthful! Even G-d couldn’t keep his first two from breaking some rules. This is really important; you had better teach your kids kindness; they might be the ones to choose your nursing home! G-d directed that the Torah be transmitted to future generations by means of Oral teachings. Every age has a next generation; so the generation that was freed from Egypt and received the Torah has a next generation until the end of time.
[Deuteronomy 6:7]  “You shall teach them diligently unto your children”. These are your students, ergo, the relationship between teacher and student is like that between parent and child, and the relationship to fellow pupils, is like that to siblings.

[Deuteronomy 6:7] :And you shall teach them diligently unto your children and shall talk of them when you sit in your house, or walk abroad, at your laying down or at yourrising.”

A substitute Rabbi in an elementary school yeshiva opened class by telling his students, that they could feel at ease with him, as they would with their father. To which piped up one of his small charges, “Can I have a dollar then, Dad?”

G-d commands us to speak of the words of the Holy Torah when you sit in your house, walk by the way, when you lie down and when you rise up. This is a major priority of the Bible, namely its transmission to the present and future generations. The first blessing given to a child is that they grow up in Torah, to marry, and do good deeds. The minute Torah learning slowed down, acculturation and assimilation grew rampant. When a Jewish town stopped learning Torah they vanished. We also believe that the State’s military prowess is ultimately determined according to the number of children chirping like little birds in the study house of Torah learning. Once, G-d forbid, they are interrupted, then we are open to physical annihilation by the enemy. To paraphrase Rabbi Emmanuel Feldman in ‘On Judaism’: “Beyond all the good, rational reasons, Torah is the mysterious bridge connecting the Jew with G-d and by extension all of humanity.”

Through the Torah we interact and communicate. This is the means by which G-d fulfills His covenant with His people, to sustain and protect them.

Chapter 3

THE JEWISH SAGES – GIANTS OF MIND AND SPIRIT

The sages of our Oral Tradition had impeccable character. They were honest, wise, devoted, compassionate, and good hearted. Look at some of the qualities demanded of them:

[Deuteronomy 16:18]  “JUDGES AND OFFICERS SHALT THOU MAKE THEE IN ALL THY GATES, WHICH THE L-RD THY G-D GIVETH THEE, THROUGHOUT THY TRIBES: AND THEY SHALL JUDGE THE PEOPLE WITH JUST JUDGMENT.”
[Deuteronomy 16:19]  “THOU SHALT NOT WREST JUDGMENT; THOU SHALT NOT RESPECT PERSONS, NEITHER TAKE A GIFT: FOR A GIFT DOTH BLIND THE EYES OFTHE WISE, AND PERVERT THE WORDS OF THE RIGHTEOUS.”
[Deuteronomy 16:20] “THAT WHICH IS ALTOGETHER JUST SHALT THOU FOLLOW, THAT THOU MAYEST LIVE, AND INHERIT THE LAND WHICH THE L-RD THY G-D GIVETH THEE.”

Josephus said, thousands of Jews declared their readiness to be trampled upon by Roman cavalry rather then accept symbols of a man’s divinity –as ordered by Caligula. Refusing to relinquish the belief in the absolute unity of G-d, the Jewish sages in lead of the ordinary folk suffered martyrdom. As Fuerst points out in “The worldwide Roman Empire,” it was the Jews alone who refused to pay homage to the “divinity” of Caligula. Their tenacity saved the honor of the human race. Throughout history the Rabbis have defended the Unity of G-d against pollution, be it the Gnostic or Zoroastrians who claimed a duality of the godhead, or the doctrine of three in one (Dr. J. H. Hertz).

We have profound Sinaitic principles for explaining the Torah. These principles have been listed in the name of Rabbi Yishmael son of Rabbi Elisha. Rabbi Yishmael was a colleague of Rabbi Akiva, of Israelite and convert stock. Both died as martyrs.’ If it were not for these principles, we could not understand the plain meaning of Scripture. We need them to understand the clear directions of God’s Will, Commandments, and Love.

“An Eye for an Eye”?

You know what they say: Where you have two Jews, you have three opinions. Yet for the next Biblical study session, all Jews, at all times, scholars and laymen, understood the above Biblical verse to mean just one thing. We are talking about the principle of Lex Talionis (Exodus 21, Leviticus 24), none other than one of the most misunderstood concepts in the entire Bible, the legal category of an eye for an eye. Not a single disagreement exists among 2,000 saintly Rabbis of the Talmud. All agree, that in every single application or instance of injury, it means monetary compensation only. Not a single, solitary case was ever decided in any other way. If you would charge that we are changing in any way the Law of the written Torah, then why did we not, long ago, change the actual written text as well?  Simply because, the holy text on its own, shows without a shadow of a doubt, that there is no other possible interpretation. Let me remind us, that the book of Leviticus 24:22, says clearly, “You shall have one law, the stranger shall be as the citizen,  for I am the L-rd your G-d.” This verse eloquently concludes a section that deals with personal injuries. If we were to say that ‘an eye for eye’ calls for exact retribution, then the Torah’s requirement for one law would make no sense.

What on earth would you do if a blind person blinded someone, or if a disabled person disabled someone? You could not fulfill the literal injunction of eye for eye, foot for foot! The fact is, eye for an eye, is simply a Biblical classification, a divine technical legal term, for just compensation. Look throughout the entire Bible if you will; the term "tachat" means "instead of", "below", or "underneath", but it does not mean for. If the Bible wanted us to take this verse in it’s most external superficial way, it would have written ayin b’ayin, the “b “ meaning "for", and not "ayain tachat ayin" as it is actually written in the text.

Don’t forget to look at the clear prohibition of accepting money – compensation for malicious murder. “Ye shall take no ransom for the life of a murderer” (Numbers 35:31). You see, for anything less than murder, compensation is in order. You can’t take ransom for the life of a murderer, but you do take compensation for injury to bodily organs. The Torah asks for compensation that would not be accomplished by merely damaging the offender. If my eye was 20/40, and yours 20/20; if mine was the hand of a piano player and yours is not, it would not be a fair exchange. Clearly the impossibility of literal application is obvious.

The language is such to convey a moral standard, namely, the enormity of causing personal injury and it is as if you should lose your corresponding body part.  If the Torah had only written “monetary compensation,” we might think that just as in the case of someone who kills his neighbor's animal, pays up and is then free from any other punishment, likewise one who injures another person and pays is also free from further obligation. This is not the case however. He must still ask for forgiveness, and seek atonement from the injured party (Maharal). The Torah never tires from making statements in the written text, that set moral standards. The practical application is to compensate and make good, not to create more pain and loss in the community. The actual Hebrew shows this by using a term that means to complete, make peace, make up and compensate.

We mentioned earlier that the word "tachat" in the expression ‘eye for an eye,’ means "instead of", "under," or "beneath". There is a deeper level of meaning that can be gleaned from studying the exact words used in the Torah. The letters which spell the word “eye” in Hebrew are Ayin, Yod, and Nun ( עין ). These letters each come “beneath” or fall exactly behind the letters Caf, Samech and Fey in the Hebrew alphabet. (In the order of the Hebrew alphabet Yod is directly followed by Caf, Nun is followed by Samech, and Ayin is followed by Fey).

What do Caf, Samech and Fey spell?

The three letter word for money - CeSeF(C-S-F-)!

This once again shows the literal intention of the Scriptures to be monetary compensation. This concept also applies to the Biblical phrase, ‘life for life.’ Look at the parallel verse: [Leviticus 24:18] – “HE THAT SMITETH A BEAST MORTALLY SHALL MAKE IT GOOD ‘LIFE FOR LIFE’.” Again, this simply means fair compensation, otherwise anyone who killed an animal would have to forfeit his life in return. To take away all doubt as to the intent of this technical legal term ‘life for life,’ the same paragraph [Leviticus 24:21] says, “HE THAT KILLS A BEAST SHALL MAKE IT GOOD; AND HE THAT MURDERED A MAN SHALL BE PUT TO DEATH.”

This concept is paraphrased clearly by the following source (Torah Kohanim Baba Kama 84):

“I might think that if a man blinded his fellow man, he too should be blinded, or if he cut off the hand of his fellow man, his hand should be cut off….We are therefore taught (by the juxtaposition of the verses) that damaging another’s animal is comparable to injuring one’s fellow man; just as one who damages another’s animal must pay financial compensation, so must one who injures another man.”

Notice that the concept of an eye for an eye, is classified in the section of law dealing with accidental injuries. The verses preceding the text of “eye for an eye,” deal with intentional assault.  In these cases however, the Torah does not call for any exact retribution relative to the damages. Therefore, if the term 'eye for an eye' was misunderstood as being literal, we would have to conclude that according to the Torah, accidental damages and injury is much worse that premeditated, intentionally inflicted injury.

The sages regard eye and tooth merely as typical examples of damages. They also list twenty-four other bodily organs that fall under the same legal classification and jurisdiction. In computing compensation, the actual damage, loss of time, cost of cure, pain, disfigurement, and embarrassment, are all taken into consideration (Hertz Pentateuch). The jist of it is, “SHALL MAKE IT GOOD, HE SHALL GIVE MONEY” [Exodus 21:34].

To paraphrase Rabbi Dr. Hertz (the late Chief Rabbi of the British Empire), nothing can illustrate the difference between ancient legal systems better than the application of the law of talion (“eye for an eye”). Today the evocation of life for life, etc., is recognized as one of the far-reaching steps in human progress. It has always meant the substitution of legal due process in place of wild revenge. One eye not two, one tooth not ten, one life not a whole family. For the founders of International Law – Hugo Grotius, Jean Bodin, and John Seldan – all maintain that ‘eye for an eye’ enjoins that a fair and equitable relation must exist between the crime and the punishment, and that all citizens have merit before the law. John D. Michaelis (pioneer of Modern Bible Exegesis) said, “This rule is appropriate for free peoples, in which the poorest member has the same right as his most aristocratic assailant. The tooth of the poor peasant is as valuable as the nobleman’s, even if the peasant must bite crust while the nobleman eats cake.” Professor W.E. Allbright (a biblical archaeologist), states this as being a revolutionary concept of law. In ancient jurisprudence, men of power would pay a fine, even for the most heinous of crimes, or they would destroy the entire clan of the offender. Judaism’s ‘eye for an eye,’ set a new precedent of equal justice for all.

Laws and Legal Principles of Biblical Interpretation

"Even More So"

Come let us learn together for a while and discuss some of the principles that serve as laws of Exegesis. One of these ancient principals is as follows: an inference (conclusion) can be made from a minor premise (lenient law) to a major premise (strict law) and vice versa. This concept in Hebrew (a very precise and beautiful language) is communicated in two words: “Kal veChomer”, i.e. "Judgement from a Lenient Case Extrapolated to a More Serious One". Now say, for example, we have an act that is forbidden on a regular festival (holiday). It would then be so much more forbidden on a special stricter holiday such as The Day of Atonement (Yom Kippur). Likewise, if a certain action is permissible on Yom Kippur then so much more so should it be permitted on an ordinary festival.

"Key Words and Expressions"

Let us discuss another important rule of Exegesis. When similar words and phrases appear in different places and separate contexts it can be inferred that what is meant in one passage, can clarify and be applied to the other. This rule of logic is succinctly expressed by the two Hebrew words: “Gezera Sheva”. The following enable us to see these legal concepts at work. For example, the verse fragment concerning a “Hebrew slave” [Exodus 21:2] is unclear.

“IF THOU BUY A HEBREW SERVANT, SIX YEARS HE SHALL SERVE: AND IN THE SEVENTH HE SHALL GO OUT FREE FOR NOTHING” [Exodus 21:2].

This could conceivably apply to a pagan slave owned by a Hebrew or to an Israelite slave owned by a fellow Israelite. It cannot however, apply to both. We only know that this refers to the case of a Israelite slave because of the similar phraseology used in Deuteronomy in reference to “your Hebrew brother”.

“AND IF THY BROTHER, AN HEBREW MAN, OR AN HEBREW WOMAN, BE SOLD UNTO THEE, AND SERVE THEE SIX YEARS; THEN IN THE SEVENTH YEAR THOU SHALT LET HIM GO FREE FROM THEE” [Deuteronomy 15:12 ].

This is the same case as that in Exodus 21:2 and here it clearly refers to “your brother, a Hebrew man.” Thus the two verses clarify each other.

APPLICATION OF GENERAL PRINCIPLES

Extrapolation

Another legal concept states that a general principle learned from one or two Biblical verses, is similarly applicable to related laws. For example:

[Deuteronomy 24:6] NO MAN SHALL TAKE THE NETHER OR THE UPPER MILLSTONE TO PLEDGE: FOR HE TAKETH A MAN'S LIFE TO PLEDGE.

We are told here that no man should take a hand mill or millstone [general rule] to pledge [as security for a loan/debt] for he would be taking a life [livelihood] in pledge. This Sinaitic rule of logic would dictate that generally, the just established principal applies to all similar issues. The conclusion of the Rabbis therefore, is that everything that is necessary for the preparation of food is forbidden to be used as a pledge.

The Torah says that a man cannot marry the daughter of his mother by another father i.e. maternal half sister (Leviticus 18:9, Deuteronomy 27:22). There is also a law against marrying the sister of your father (Leviticus 18:12). The general principle by extrapolation demands that the law against marrying your maternal half sister applies to the maternal half sister of your father.

The Torah says that if a man strikes the eye or knocks out the tooth of his slave he must let him go free (Exodus 21:27). Based on the above principle of application to related cases the Rabbis concluded whenever any part of the body of a slave is mutilated by the master then the slave must be set free.

Contextual Harmonization

Now let us examine one more of the more simple rules of Biblical exposition. Two similar passages that contradict one another can be harmonized by a third passage that reconciles the first two. In Genesis 22:2, Abraham is told to offer up his son. God however had already told Abraham that his son Isaac would become a great nation (Genesis 21:12). The answer is that the command was to place Isaac as an offering but not to slaughter him. The literal Hebrew said merely to raise him up, and then Avraham was ordered to lower him down. Thus there was no contradiction.

In Exodus 13:6, the Israelites are told to eat unleavened bread for seven days whereas in another verse they are told six days: [Deuteronomy 16:8] “SIX DAYS THOU SHALT EAT UNLEAVENED BREAD: AND ON THE SEVENTH DAY SHALL BE A SOLEMN ASSEMBLY TO THE L-RD THY G-D: THOU SHALT DO NO WORK THEREIN. “

To solve the problem of this apparent contradiction all that is needed is the application of the exegetical principal stated earlier (a third verse can reconcile two apparently contradictory verses). Here is the reconciliatory third verse:

[Leviticus 23:14] “AND YE SHALL EAT NEITHER BREAD, NOR PARCHED CORN, NOR GREEN EARS, UNTIL THE SELFSAME DAY THAT YE HAVE BROUGHT AN OFFERING UNTO YOUR G-D: IT SHALL BE A STATUTE FOR EVER THROUGHOUT YOUR GENERATIONS IN ALL YOUR DWELLINGS.”
[Leviticus 23:15] “AND YE SHALL COUNT UNTO YOU FROM THE MORROW AFTER THE SABBATH, FROM THE DAY THAT YE BROUGHT THE SHEAF OF THE WAVE OFFERING; SEVEN SABBATHS SHALL BE COMPLETE:”

This is the law of new produce. It was forbidden to eat new grain of the season until the second day of Passover (called “Sabbath” on the verse Leviticus 23:15 above) when the Omer barley offering was sacrificed. Here lies the reconciliation between the apparent contradiction regarding the observance of seven days rather than six days. If the unleavened bread (matzah) was made of new grain it could only be eaten on six days of the Passover week. Therefore the verse in Exodus 13:6 about eating unleavened bread for six days refers to unleavened bread made from new grain.

In another example of the same principle can be applied to the following. In Exodus 19:20 the verse states that G-d came down:

[Exodus 19:20] AND THE L-RD CAME DOWN UPON MOUNT SINAI , ON THE TOP OF THE MOUNT: AND THE L-RD CALLED MOSES UP TO THE TOP OF THE MOUNT; AND MOSES WENT UP.

In Exodus 20:22 however, it says that G-d spoke from heaven:

[Exodus 20:22] AND THE L-RD SAID UNTO MOSES, THUS THOU SHALT SAY UNTO THE CHILDREN OF ISRAEL, YE HAVE SEEN THAT I HAVE TALKED WITH YOU FROM HEAVEN.

Deuteronomy makes peace between the two versions by explaining that out of heaven did He make his voice heard in order to take you under the bond of His discipline, and then on the earth, He let be seen His great fire from the midst of which you heard His words. Here is the conciliatory verse:

[Deuteronomy 4:36] “OUT OF HEAVEN HE MADE THEE TO HEAR HIS VOICE, THAT HE MIGHT INSTRUCT THEE: AND UPON EARTH HE SHEWED THEE HIS GREAT FIRE; AND THOU HEARDEST HIS WORDS OUT OF THE MIDST OF THE FIRE.”

These are but a few simple examples of how the Written Torah is predicated on the logical rules of exegesis contained in the Oral Torah. The same Oral Torah also explains how its rules are to be utilized. No one has authority to use these principles in just any old way.

The Oral Torah saves us from gross violation of G-d’s true intentions. For example, the true understanding and practical literal application of the concept “eye for an eye,” is equal and fair monetary compensation. Dr. Travers Herford in his comprehensive book Talmud and Apocrypha, explained that the concept of an eye for an eye was metaphorical, and such a punishment was never inflicted. This policy is clearly felt, and understood by any student with a sensitive understanding of the Torah and its texts as a whole. Only through the guidance of the Oral Tradition can this sensitivity be protected and nurtured.

The Written Torah would be comparable to hard earth and all the fruit and vegetables from which it grows, are comparable to the Oral Torah. The Written law appears fixed, rigid, unchanging. The Oral Law is moving, alive, dynamic, and flexible. It has the potential to categorize, define, analyze, adjust, and to apply the Torah’s principles to each new generation. The Written Law is similar to the magnificent skeleton of the human body. The Oral Tradition fills out the body, gives skin, eyes, and hair-coloring, personality and healthy body systems. The Oral and written tradition together is what makes the Hebrew people and their Bible together the longest living faith. It exemplifies the Covenant that is in a continual state of renewal and rejuvenation. The purpose of the tension inspired by dynamic ongoing debate, is to reveal G-d’s Will, Desires and Drectives. Thus is depicted the excitement of the ongoing revelations and dialogue between G-d and Israel .

There is much evidence for the antiquity of the Oral Tradition. A Mishna in Negaim occupies itself with a person afflicted by "Tsarat" [tanslated as "leprosy" but referring to a special spiritually-generated type of disease that broke out before the monumental revelation at Sinai]. The Mishna lays down the law that in such a case those particular signs of "leprosy" did not make a person ritually unclean, even after the revelation at Sinai.

We have laws in the Mishna which only make sense and were relevant to the times before the Land was conquered and settlement commenced. One such example, is the question of inheritance in the case of the daughters of Zelophehad from the Tribe of Manasseh (Numbers 27:1). The Mishna said they had rights to the portion of both their father and grandfather. [The land was split up according to the families that went out of Egypt – upon their death their immediate descendants – usually sons - inherited their portions]. This is Oral Law at the very beginning of Israelite History. Another example is the prohibition of orlah (which limits the use of trees before their fifth year, Leviticus 19:24) and how it influenced the Israelite settlers. The Mishna decreed that in the case of the already planted (by the Caananites) trees encountered by the first Israeli settlers, the law did not apply.

Another interesting example was the arguments and debates about the six cities of refuge where accidental manslayers could stay and be rehabilitated, safe from the harm of retribution and revenge (Numbers chapter 35). The six cities were divided such that there were three on each side of the Jordan River. The Mishna provided necessary details of instruction, such as when the status of refuge came into effect. Even though three cities were already set up on the east side in the time of Moses, they only went into operation when all the six cities had been established (Makot 3b).

As with the example of an eye for an eye, all of our important institutions assume the existence of an Oral Torah. The written law never stood alone. It was always accompanied and elucidated by the Oral Torah. This does not require a leap of faith, but merely looking over the Torah, one is immediately struck with the absolute necessity for the Oral Law.

We see how the Oral Teaching was delivered, functioning, and cleaning up issues from the dawn of Jewish history. Thus the Oral Tradition clarifies difficulties in understanding and implementing the Biblical words from the earliest times of manhood. The Oral Law would not need to legislate and enact laws that applied to situations that were not in existence. No one would need a legal enactment for folk with leprosy even before the Torah was revealed, except for the real people and their families immediately affected at that time. We see that the teachings which came to us from the Mishna of the Sages have identical date and origin with that which is derived by interpretation of the Scriptural Word. All is given by the One G-d and communicated by the one same Prophet Moses - Moses, and thereafter the Elders, Prophets, Sages, down to our own times. The principles by which the Sages in future generations deduced the laws applicable to any generation (Sifra, Behar, Exodus Rabah 41).

Rabbi Akiva asks, “Did Moses learn the whole Torah?” To which he replies, “No.” G-d only needed to teach him the principles.

 
Chapter 4

LAWS AND LEGAL PRINCIPLES OF BIBLICAL INTERPRETATION

The survival of the Jewish people is a mysterious and wonderful phenomenon, demonstrating that the life of this nation is governed by a higher special process transcending the processes of adaptation expanded by materialistic interpretations. To paraphrase Professor Nicholai Berdyaev (The Meaning of History, London, Moscow Academy of Spiritual Culture, 1936), the Jewish people and the Jewish Torah’s survival seems absolutely inexplicable. All of this points to the particular and mysterious foundations of their destiny. Scientific criticism, applied to traditional Biblical history, can neither discredit the universal role played by the Jews, nor offer a satisfactory explanation of their mysterious destiny. Nor does this criticism grapple with their extraordinary intense feeling for history.

As Blaise Pascal said, “This people are not eminent solely by their antiquity, but are also singular by their devotion, which has always continued from their origin, until now. In spite of all the endeavors of many powerful kings who have a hundred times tried to destroy them, as their historians testify, they have nevertheless been preserved (and this preservation has been foretold), their history comprehends in its duration, all our histories.”

Ellis Rivkin points out in his The Dynamics of Jewish History, “In any given century, Jews would be living simultaneously in as many as three or four radically different societies, each of which demanded a distinctive form of Jewish adaptation if survival was to be sustained. Not only was this challenge met, but it was met without annulling a distinctive Jewish identity.”

This continuity was made possible by the unique combination of meshing of the Oral and Written Torah. “YOU ARE THE ONES WHO HAVE BEEN SHOWN SO THAT YOU WILL KNOW,” says the Torah, “THAT G-D IS THE SUPREME BEING AND THERE IS NONE BESIDES HIM” [Deuteronomy 32:40]. The same chapter links this personal G-d with a practical transmission.

You might inquire about times long past, going back to the time that G-d created man on earth, exploring one end of the heavens to the other, see if anything as great as this has ever happened. G-d related and relates to His people within history and through His Torah. A living process of transmissions highlighted here and there with miracles. “REALIZE IT TODAY AND PONDER IN YOUR HEART: G-D IS THE SUPREME BEING IN HEAVEN ABOVE AND ON EARTH BENEATH – THERE IS NO OTHER. KEEP HIS DECREES AND COMMANDMENTS THAT I AM PRESENTING TO YOU TODAY” [Deuteronomy 4:39-40]. Decrees and Commandments that are to be kept in a real time practical way; the only way was, and is, with a living Oral Torah explanation enabling us to do so.

Much of the reasons for Christian rejection of the Oral Torah, may lie in the fact that Christianity sees religion as a spiritual exercise only – much of it tied to the Church and for Sundays only. In Judaism, the Bible and its Laws is like a national constitution. It is for running and controlling the daily life and needs of a vibrantly active nation and its country.

Groups arose and disappeared, which rejected Judaism and its guardianship of the Oral Tradition. Still, they were at their wits ends to apply the Written Law without the Oral Law, and had to invent their own version. They did indeed, and each and every one of them admitted to the absolute necessity of the Oral Tradition, but merely rejected the age old commitment, devotion, and transmission of the sages.

The current re-awakening of the Lost Ten Tribes in exile amongst the nations, to their original ‘Hebraic Roots’, have experienced a gradual return to Torah and with that, to Jewish religious custom and practice. If this is part of the Prophetic Process of Return foretold by the Bible Prophets, then it also includes an eventual Return to the Promised Land of Israel – and hence, a practical ‘national’ System of Law. Replacement theology though, inspires these Returnees to claim interpretation of the Written Bible Laws for themselves, by their own authority. Much as they reject Rabbinic authority and its Oral Law as ‘man-made’, they do not realize that they are simply installing and creating their own new ‘Oral’ interpretation! It does not need intensive analyzing to determine which of the two Law Systems are the most authentic and experienced.

Rabbi Tuvia Singer’s insightful tapes point out that folk who have not had the opportunity to learn about the Oral Torah, sometimes say it’s an invention of the Rabbinic Sages. To say the righteous Sages have invented something foreign and have no authority regarding the Bible, is like saying the Jewish Israelis occupying Jerusalem are foreign and invented their authority over the city. Jewish Israelite presence in Jerusalem is an expression of Biblical truth and G-d’s desire. Just as the elders, Rabbis, scribes, and sages of the Oral Torah express Biblical truth and G-d’s Desire.

The Christian world lost complete contact with the Oral Law for a host of reasons. Firstly, because the early Church, after the council of Nicea, had no access to the Oral Tradition in terms of their total lack of schooling and experience. Hence, since they were lacking access, they demonized it and rejected it. They also never even tried, according to their theology, to fulfill the Written Bible. Without an attempt to keep the written laws, there arose no need to understand in depth, how to apply the various written laws. The Lost Ten Tribes however, according to tradition and the Bible, will return and will keep the Law.

 
Chapter 5
PROTECTING THE BIBLE INJUNCTIONS WITH FENCING

Daniel and other outstanding, brilliant, young Jews were recruited by Nebuchadnezzar to be trained to serve Babylon. The King sent the finest foods and drinks for these up and coming scholars, but they could not eat or drink of this kingly spread. Why? It was not pork or shellfish. There is however, a general Rabbinic prohibition not to eat Gentile produced food that had no Jewish supervision. Otherwise one could not know for sure that some non-kosher ingredients were mixed with permitted foods. In addition to Biblically ordained laws of Kashrut which deal specifically with permitted and non-permitted categories of food, the Rabbis proclaimed further eating restrictions that had nothing to do with food categories, but rather with matters of assimilation. Daniel and others kept to these decrees that forbade drinking wine with Gentiles and eating bread baked by Gentiles. These social barriers were put up in order to discourage and inhibit assimilation and intermarriage. These are non-Biblical, strictly protective Rabbinic decrees, which Daniel and friends kept, even at risk to their very lives. Daniel and friends and the nation of Israel have been guided by the same Torah injunction.

[Deuteronomy 17:8] “IF THERE BE A MATTER CONCEALED FROM THEE IN JUDGMENT, BETWEEN BLOOD AND BLOOD, BETWEEN DECISION AND DECISION, AND BETWEEN PLAGUE AND PLAGUE, (EVEN) MATTERS OF CONTROVERSY WITHIN THY GATES, THEN THOU SHALT ARISE, AND GET THEE UP UNTO THE PLACE WHICH THE L-RD THY G-D SHALL CHOOSE.”

[Deuteronomy 17:8] “AND THOU SHALT COME UNTO THE PRIEST THE LEVITES, AND UNTO THE JUDGE THAT SHALL BE IN THOSE DAYS;”

[Even if he is not like other judges who were before him, you must listen to him; you have only the judge of your own time (Talmud, Rosh HaShanah 25)]

“AND THOU SHALT INQUIRE; AND THEY SHALL DECLARE UNTO THEE THE SENTENCE OF THE JUDGMENT.”

[Deuteronomy 17:10] “AND THOU SHALT DO ACCORDING TO THE TENOR OF THE SENTENCE, WHICH THEY SHALL DECLARE UNTO THEE FROM THAT PLACE WHICH THE L-RD SHALL CHOOSE; AND THOU SHALT OBSERVE TO DO ACCORDING TO ALL THAT THEY SHALL TEACH THEE.”

[Deuteronomy 17:11] “ACCORDING TO THE LAW WHICH THEY SHALL TEACH THEE, AND ACCORDING TO THE JUDGMENT WHICH THEY SHALL TELL THEE, THOU SHALT DO; THOU SHALL NOT TURN ASIDE FROM THE SENTENCE WHICH THEY SHALL DECLARE UNTO THEE (TO THE) RIGHT (HAND), NOR (TO THE) LEFT.”

[Deuteronomy 17:12] “AND THE MAN THAT DOETH PRESUMPTUOUSLY, ON NOT HEARKENING UNTO THE PRIEST THAT STANDETH TO MINISTER THERE (BEFORE) THE L-RD THY G-D, OR UNTO THE JUDGE, EVEN THAT MAN SHALL DIE; AND THOU SHALT EXTERMINATE THE EVIL FROM ISRAEL.”

[Deuteronomy 17:13] “AND ALL THE PEOPLE SHALL HEAR, AND FEAR, AND DO NO MORE PRESUMPTUOUSLY.”

Take a good look at Daniel 1:3-16. Miracles were performed for Daniel and his friends because of their adherence to Rabbinic decrees. The Torah gives the Rabbinic Sages the power to protect the Torah, to erect fences around the Torah. Much like a guardrail protects cars from falling off a highway or into a ravine below, or as a hedge of roses is to a garden. Numerous times the Torah says to guard and protect the Torah. Hence the erecting of protective degrees of Rabbinic origin is in harmony with Biblical demands. A Rabbinic law made to protect a Biblical law, is not adding to the Bible. Just the opposite – it is fulfilling the Biblical injunction of protecting and guarding the Bible.

The Oral Tradition makes protective degrees to keep Jews from intermarrying. These included a ban on Gentile produced wine and cooked foods. Daniel, Chanayah and Mishael risked their lives rather than transgress Rabbinic ordinances. Also, in Daniel 3/6-13, Daniel was found praying three times a day, just as he had done before – it has something to do with the law. What law? Not so much Biblical law, but a Rabbinical law encouraging regular prayer. Yet Daniel, a prophet keeps it.

There are numerous examples of prophets who observed the laws of the Oral Torah. The following is a brief review of a few more. Exodus 20:22 says, “You shall make Me an alter of stone, but do not build it from hewn stone. If you lift up your iron tool upon it, you have profaned it.” Our Oral Tradition said that the rest of the building stones around the Temple could only be used if the cutting had not been done at the Temple site. This is exactly the tradition that the Prophets kept during the construction of the first Temple (1-Kings 6:7).

In Leviticus 23:10 the Torah, speaking of the Omer waved offering, says that on the day after the Sabbath the priest shall wave it. Anybody who is hip to what is happening,  knows that Passover is also called a Sabbath. Thus the Torah means that the wave offering should be performed the day after Passover. Going back to the very dawn of our people, the book of Joshua (5:11) testifies to the correctness of that explanation.

Likewise, in the Book of Ruth (4:7), we see Oral Tradition in action. The Talmud teaches the legal mechanisms for exchange of monies and properties. Then here in the Book of Ruth we see money used as a vehicle for transferring ownership of land.

Our sages explain the problem of moving objects into the city from outside (on the Sabbath), in other words moving objects from public to private domains and vice versa. Just take a look in Jeremiah 17:21 and see how the Prophets upheld the intention of the biblical Sabbath laws as explained by the Oral Traditions.

Many times the prophets exhorted the people to keep the non-Biblical laws that emerge from the Rabbinic Oral prescriptions. As safeguards, these non-Biblical laws serve to protect, guard, and preserve Biblical laws. All of our traditions maintain that Divine Inspiration did not leave the sages. In the texts of the prophets, can be found discussions relating to the applications of Torah laws. They support the explanations and elucidations of cryptic, vague, and otherwise non-intelligible Biblical commands. Again and again, the Torah tells us to listen to prophet or sage. Deuteronomy 17:8-11 and Leviticus 26:46 clearly imply there will always be sages to go to.

Our Oral Tradition tells us that all this was, is, and shall be, is hidden in the Torah; not only in a general way, but in a specific way as well. Concerning this secret Truth, that we are incapable of fully understanding, the book of Job says, ‘Its measure is longer than the world.’

[Leviticus 26:46] THESE ARE THE STATUTES AND JUDGMENTS AND LAWS, WHICH THE L-RD MADE BETWEEN HIM AND THE CHILDREN OF ISRAEL IN MOUNT SINAI BY THE HAND OF MOSES.

 
Chapter 6
PROPHETS - KEEPING RABBINIC JUDAISM

Towards the end of the Song of Songs we read, “The flashes thereof are flashes of fire, a most vehement flame.” Shalhevet –yah means the very flame of G-d. This expresses might, sanctity and the endurance of the love from above for Israel . (Idea first expressed by Prof. Yehudah Feliks). This is one of many examples of the passionate relationship between the people and their Creator and by extension, between the people and His Torah. Ultimately the light of G-d and His Torah, and the flame of the holy Torah emanate brightly, touching the rest of humanity as well.

“I believe it’s meant to be
 I watch you when you are sleeping ( exile)
You belong to me
Do you feel the same?
Am I only dreaming?”
 
 (Exile similar to dreaming, Psalm 126)
 
Is this burning an eternal flame ?
Say my name
Sun shines through the rain….
This burning is indeed an eternal flame!
 (B. Steinberg, ’88)

Finally, Israel is described as the eternal nation. Scripture [Genesis 17:7, Leviticus 26:44-45] speaks of ‘ETERNAL BONDS OF DESCENDANTS AFTER YOU.’

(Isaiah 54:10, 54:17) – ‘MY LOVE FOR YOU SHALL NEVER MOVE.’

[Jeremiah 31:34-35, 46:27-28] – ‘I WILL CORRECT YOU IN JUST MEASURE, BUT I WILL NOT UTTERLY DESTROY YOU.’

[Malachi 3:6] – ‘FOR I AM G-D, I DO NOT CHANGE. YOU ARE THE CHILDREN OF JACOB, YOU WILL NOT CEASE TO BE.’

[Deuteronomy 7:6-9, 12] – ‘HE IS G-D, THE FAITHFUL G-D WHICH KEEPS HIS COVENANT AND MERCY WITH THEM THAT LOVE HIM AND KEEP HIS COMMANDMENTS… IF YOU HEARKEN (the oral – listening, ongoing teaching ingredient) TO THESE JUDGMENTS AND KEEP THEM AND DO THEM, THAT THE L-RD YOUR G-D SHALL KEEP UNTO YOU THE COVENANT AND THE MERCY HE SWORE TO YOUR FATHER.’

[Isaiah 59:21] – ‘AS FOR ME, THIS IS MY COVENANT …MY WORDS WHICH I HAVE PUT IN YOUR MOUTH, [oral transmission] SHALL NOT DEPART FROM YOUR MOUTH NOR FROM THE MOUTHS OF YOUR CHILDREN, NOR FROM THE MOUTH OF YOUR CHILDREN’S CHILDREN,’ says G-d, ‘FROM NOW UNTO ALL ETERNITY.’

So, who will survive? – so who has survived as identifiable Jews of today? Only those who have had absolute Orthodox, Torah true, observant, great-grandparents.  Demographically after 3-4 generations of Jews who have cast aside the Oral Torah, they simply stop being sociologically Jewish. A fifth generation doesn’t exist if there were not Torah keeping, Oral Tradition living relatives. Similar to a flower that is cut from its roots, the fragrant smell is retained for a while. Thus we see the Jews who sever themselves from the living Oral Torah,  after a while stop being Jewish. As individuals, or as part of breakaway sects, they disappear from the community of the Jewish people.  Many verses describe the eternal bond between G-d and His people. These verses describe the bond specifically with those who have kept and will keep the Oral Torah.  In short, only the keepers of the Oral Law are alive and part of the body of Israel, to tell of G-d’s requirements to the world.

The world, and specifically the reawakening and returning Lost 10-Tribers today, should take good note of this. According to His Divine Mandate to the Jews in Genesis 49:10, G-d has ensured that the proper interpretation of His Torah would still be available until the End Time, when Mashiach will come to rule in His Kingdom!

Gen. 49:10 “The Scepter shall not depart from Judah, nor a lawgiver (Mechoqeck) from between his feet, until Shiloh come; and to him shall the obedience of the people.”

Psalm 60:7 “Judah is My Lawgiver (Mechoqeck)”.

You would have expected more problems with the Jewish Oral and Written Torah. [Leviticus 6:46] – “THESE ARE THE DECREES, THE ORDINANCES AND THE TORAHS THAT G-D GAVE BETWEEN HIMSELF AND THE CHILDREN OF ISRAEL AT MOUNT SINAI THROUGH MOSES.”

But yet the Gospels, with a 1500 year less history, had a central Church authority who would not hesitate to kill. The New Testament is much smaller, lacking an enormous, beautiful Oral Torah, explaining the Bible, and has over 200,000 textual arguments. Some of the codexes have serious theological implications. For example, several important Christian New Testament versions only go up to Mark 8. Thus rejecting chapters that come after Mark 8 as unreliable and unsubstantiated. Yet look at those branches of Christianity who make a religion out of the chapters supposedly to be found later in Mark. Again, for about 1300 years of New Testament existence, the central authority of the Church made it lethal to tamper with text and it was willing to bloodily enforce its decisions. On the other hand, for over 2000 years the Jews had no such armed and central authority that could effectively do anything if a scribe decided to change a text. What would stop a scribe in London, Paris, L.A., or Manchuria from altering texts? Nothing, no one; yet the Rabbinic scribes, on their own, remained loyal to the teachings of their fathers and mothers. Ergo, respect for the integrity and honesty of the torchbearers is certainly in order. Many ancient, non-Jewish sources recognize the honesty, integrity, sincerity, and righteousness of the sages of Israel.

We can go on and on, with examples of complex commandments, the understanding of which was assigned to the Oral Law. In Numbers 15:37-40 it is stated “HAVE MEN MAKE TASSELS ON THE CORNERS OF THEIR GARMENTS FOR ALL GENERATIONS…” What these are and how they are worn and what they symbolize – all these details are clearly spelled out in the Oral Bible.  For 3350 years, Jews have been wearing these fringes and have known what they are; all this because of an oral Sinaitic tradition explaining the Torah’s shorthand. The Oral Bible brings color and life to the Biblical painting, making the Biblical commands possible to fulfill practically, as they were intended to be.

[Deuteronomy 6:5-9] “AND WRITE THEM ON THE DOORPOSTS OF YOUR HOUSE AND UPON YOUR GATES…”

What are you to write? The Magna Carta? The Star Spangled Banner? Who is authorized to write? How, what, when should it be written on your gates? What if they are not your doorposts and gates – you are merely a renter? Here, again, fulfillment of G-d’s Command predicates reliance on the Oral Torah. The Oral Torah is a necessity. For millennia, the Jews never had a doubt as to the Divine directive. The Mezuza is a feature in Jewish properties. There is no debate, confusion or subjectivity, because the Oral Torah filled in the spaces which are not specified in the Written Torah, regarding: structure, contents, etc

Deuteronomy 12:25 states that “… YOU MAY SLAUGHTER FROM YOUR CATTLE AND YOUR FLOCKS THAT THE L-ORD HAS GIVEN YOU AND AS I HAVE COMMANDED YOU, AND YOU MAY EAT IN YOUR CITIES ACCORDING TO YOUR HEARTS ENTIRE DESIRE.”

Where however in all of the 24 books of scripture are the details of ritual slaughter explained?

Where does it explain the words “to slaughter… as I have commanded you?”

The answer, my friend, is flowing in the Oral Law. Only in the Oral Torah are we provided with the details of this Command; i.e. a humane way to slaughter. Interestingly, the details of the Oral Law pertaining to slaughter,  coincide with a statement from the Encyclopedia Britannica. According to this article, scientific opinion indicates that severance of the carotid arteries and the jugular vein (with the razor sharp ritual knife) in one swift movement, results in immediate loss of consciousness. The after struggle is reflex muscular action alone. It is a very painless way to raise the animal up spiritually together with everything that went into the raising of that animal. This takes the animal to a higher plane, and the human, by consuming its health imbuing properties, can better live and serve G-od and humankind. The ancient law stands on humanitarian high ground when compared to the head crushing and strangling inflicted on animals through non-kosher methods of slaughter. Many Rabbinic Torah authorities even feel that, unless people serve G-d and use their energy from food consumption for that purpose, they have no moral right to eat meat. Judaism has led the world in legislation against animal cruelty and some of the modern societies for animal protection have been founded and supported through tradition conscious Jews.

[Leviticus 11:1-8] “BUT THIS IS WHAT YOU SHALL NOT EAT FROM AMONG THESE THAT BRING UP THEIR CUD OR THAT HAVE SPLIT HOOVES. THE CAMEL, FOR IT BRINGS UP ITS CUD, BUT ITS HOOF IS NOT SPLIT. THE SHOFAN, FOR IT BRINGS UP ITS CUD, BUT ITS HOOF IS NOT SPLIT. THE ARNEVET, FOR IT BRINGS UP ITS CUD, BUT ITS HOOF IS NOT SPLIT. THE PIG, FOR HOOF IS SPLIT, BUT IT DOES NOT CHEW ITS CUD…”

The characteristics of permitted animals, are cloven hooves and the chewing of the cud (rumination). The Oral Law also points out sweeping characteristics of animals and nature. Ruminators for instance, never have incisor teeth in the upper jaw. Also, with the exception of the camel and its family, all ruminators have cloven hooves. Likewise, with the exception of the pig, all hooved animals ruminate. Therefore, says the Oral Tradition, if you find an animal whose species cannot be identified, check out its hoofs. If the hoofs are mutilated or missing, then check out the mouth. If no incisor teeth are present in its upper jaw, then you can be sure it is a clean animal species (as long as you can recognize and rule it out as a camel). If you find an animal whose mouth has been mutilated, check the hoofs. If they are cloven, the animal is clean as long as you can recognize and rule it out as a pig. Zoologists have discovered over 5,000 different kinds of mammals. Why would the Bible and Oral Tradition stick its neck out 3,350 years ago and make such absolute statements regarding the animal kingdom? Did the scribes and the Rabbis have the means of the Discovery Channel and National Geographic to check out every hemisphere, to investigate every nook and cranny of forest, hill, jungle or prairie? In other words, asks the Talmud (Chulin 60/b), was Moses a hunter or an archer (a zoologist)? This refutes those who maintain that the Torah was not divinely revealed.

It was taught in the Academy of Rebbe Yishmael,  the Torah states, “THE CAMEL SHALL BE UNCLEAN TO YOU, ALTHOUGH IT CHEWS ITS CUD.” The Ruler of the Universe knows that the camel chews its cud and yet, it’s impure. Therefore, the verse specifies it. In other words, the redactor of the Bible – G-d himself – knew all the species the zoologists would eventually reveal throughout history. The same G-d of pure oneness, who can see the unity of history and nature, could have the Oral and Written Tradition go out on a limb describing the wild kingdom without any fear of future contradictions.

What about fish? You know what kind of cigarettes a Rabbi smokes? A gefilter cigarette. Fish need fins and scales in order to be considered Kosher (Leviticus 11:9-10, Deuteronomy 14:9) though microscopic scales are not included. The Mishna (Nida 6:9) clearly says, “Every creature that has scales will have fins, but there are those which have fins but no scales.” The Talmud (Nida 51/b) goes on to say if so, then why did G-d not write scales and there would be no need to mention fins? Rebbe Abbahu answered and it was taught in school of Rebbe Yishmael . "In order to magnify the Torah and make it glorious" [Isaiah 42:21]. Around 25,000 new species of fish have been revealed in the last 100 years and all of them that have fins also have scales and vice versa. How could the Talmud have been so sure of itself? Because the information given in the Talmud comes directly from the very author of life, the expert par excellance on oceanography and marine biology.

Remember [Isaiah 45:19], also [Exodus 16:29 -30] says, “LET EVERY MAN REMAIN IN HIS PLACE ON THE SABBATH.” What does that mean? Do we envision West Side Story – Jets vs. Sharks. ‘Yo bro don’t leave your turf. Your hood (neighborhood) is your place and don’t you dare cross lines into another turf on the Sabbath or else you is chopped meat.’ The answer is no. The Oral Tradition spells out what it means not leaving your place. The Sabbath laws carry with them severest of penalties. So G-d was exact in what He wanted, but the exactness was to be found in, yes, you guessed it; the living, breathing, dynamic Oral Tradition.

[Isaiah 58:13-14] “IF YOU RESTRAIN YOUR FOOT BECAUSE OF THE SABBATH FROM PERFORMING YOUR AFFAIRS…” What does this mean? “…AND IF YOU DO RESTRAIN YOUR FOOT…THEN YOU SHALL FIND DELIGHT WITH THE L-RD…” Perhaps some new dance step?  Do the “Restrain your foot hop.” No such confusion was left. The earth was null and void only in Genesis; afterwards the world was to be orderly and logical. G-d’s natural laws make sense and have logus. Likewise His spiritual laws have order, logic, and logus about them. He did not say unintelligible things and order us to do them and be consequently rewarded or punished. He gave laws to do and explained what that meant to us in His Oral Torah. Perhaps we do not understand His ultimate reason or purpose to a specific law, but the practical application has always been intended. Any technical differences are worked out in terms of application within a system that comes to proper Biblically anchored conclusions.

 
Chapter 7
HISTORY – and so …

Michael Drazin in ‘THEIR HOLLOW INHERITANCE’, states that, clearly, the Oral Tradition must be afforded the utmost seriousness, for its explanations of Biblical verses were given to Moses by G-d and have been studied and cherished for generations. In contrast, during the glorious Prophetic Era (which lasted one thousand years – the millennium BCE), while the Israelite people pondered the profound Divine Messages conveyed by its prophets, Christians were non-existent and most Gentiles were illiterate pagans. The Hebrew Bible, with its revolutionary moral standards, only became known to the world at a much later date (around 246 BCE). Nevertheless, the founding fathers of Christianity had to insist that their interpretations of the Hebrew Bible were as valid as those of the Jews. But the basis of theses claims is itself founded on misinterpretations:

[2-Chronicles 34:14] “AND WHEN THEY BROUGHT OUT THE MONEY THAT WAS BROUGHT INTO THE HOUSE OF THE L-RD, HILKIAH THE PRIEST FOUND THE BOOK OF THE LAW OF THE L-RD BY THE HAND OF MOSES.”

The sensational discovery unearthed the Torah Scroll Moses himself had written (“The Book of the Law”) – not that there were not an abundance of scrolls – Torah was being learned and practiced day and night. Merely that this was particular because of its antiquity and the very special scribe that worked on it, namely Moses.

[Deuteronomy 31:24-26] ”AND IT CAME TO PASS, WHEN MOSES HAD FINISHED WRITING THE WORDS OF THE LAW IN THIS BOOK…THAT MOSES COMMANDED THE LEVITES…SAYING, ”TAKE THIS BOOK OF THE LAW AND PUT IT BY THE SIDE OF THE ARK OF THE COVENANT OF THE L-RD, YOUR G-D, THAT IT MAY BE THERE FOR YOU AS A WITNESS.”

This scroll had been hidden from King Ahaz, who had destroyed the holy artifacts one hundred years earlier:

 [2-Chronicles 28:24] “AND AHAZ GATHERED TOGETHER THE VESESELS OF THE HOUSE OF G-D, AND CUT IN PIECES THE VESSELS OF THE HOUSE OF G-D…”

However, when this scroll was unrolled before King Josiah, he rent his clothes (2-Chronicles 34:19) for it fell open to the section containing all the curses destined to befall those Jews who disregard the Torah (Deuteronomy 27:28).

Huldah the prophetess confirmed Josiah’s conviction that this was no mere coincidence but an omen from G-d:

[2-Chronicles 34:24-25] “THUS SAYS THE L-RD: “BEHOLD, I WILL BRING EVIL UPON THIS PLACE AND UPON ITS INHABITANTS, EVEN ALL THE CURSES THAT ARE WRITTEN IN THE BOOK THEY HAVE READ BEFORE THE KING OF JUDAH . BECAUSE THEY HAVE FORSAKEN ME AND OFFERED TO OTHER GODS…”

Hoping to move the populace to repent, Josiah read them this section of the Torah:
[2-Chronicles 34:30] “AND HE READ IN THEIR EARS ALL THE WORDS OF THE BOOK OF THE COVENANT THAT WAS FOUND IN THE HOUSE OF THE L-RD.”

Although there are many covenants in the Torah, this section is called “the Covenant” because they accepted each curse upon themselves as a punishment foe violating the Torah. The conclusion of these two chapters affirms their uniqueness:
[Deuteronomy 28:69] “THESE ARE THE WORDS OF THE COVENANT THE L-RD COMMANDED MOSES TO MAKE WITH THE CHILDREN OF ISRAEL IN THE LAND OF MOAB, BESIDES THE COVENANT HE MADE WITH THEM IN HOREB “ [i.e. Sinai]..

It should be noted that of all of the Torah’s commands, the prohibitions relating to idolatry, were those that were violated by Josiah’s subjects.
[2-CHRONICLES 34:21]  “…FOR GREAT IS THE WRATH OF THE L-RD THAT IS POURED OUT UPON US, BECAUSE OUR FATHERS HAVE NOT KEPT THE WORD OF THE LORD, TO DO ACCORDING TO ALL THAT IS WRITTEN IN THIS BOOK.”

It has been claimed that the written Torah (and consequently, the Oral Tradition) was lost and forgotten until found by Hilkiah. Any objective study however would show this to be obviously erroneous. The Torah was being lived and studied continuously, without interruption, from time immemorial.

Obviously, during the seven hundred years between Moses and Josiah, the Jews had innumerable copies of the Torah. As shown, it was their most treasured possession. The Torah is also referred to throughout the Hebrew Bible. For instance, in the same book chronicling the discovery of this scroll, Deuteronomy 24:16 is quoted verbatim with regard to Amaziah, who reigned just three years prior to Josiah:
[2-Chronicles 25:3-4]  “IT CAME TO PASS, WHEN THE KINGDOM WAS ESTABLISHED UNTO [Amaziah] THAT HE KILLED THE SERVANTS WHO HAD SLAIN THE KING,  HIS FATHER. BUT HE DID NOT PUT THEIR CHILDREN TO DEATH; RATHER HE DID ACCORDING TO THAT WHICH IS WRITTEN IN THE LAW OF THE BOOK OF MOSES, AS THE L-RD COMMANDED, SAYING, FATHERS SHALL NOT DIE FOR CHILDREN, NOR SHALL CHILDREN DIE FOR FATHERS; BUT A MAN SHALL DIE FOR HIS SIN.”

Two men, one Jewish and one a Gentile, arrived late at night in the emergency room at a hospital. In the morning the Jewish man donned tefilin and prayed. The Gentile man was amazed and said to the visiting doctor, “These Jews are really something. He’s here one night and already he’s taking his own blood pressure.” These little boxes and straps were uncovered by archaeologists thousands of years ago. Hundreds of years before, a portion of the Oral Tradition had to be put into writing.

The Torah says [Exodus 13:9] “AND IT SHALL BE AS A SIGN ON YOUR ARM AND A REMINDER BETWEEN YOUR EYES SO THAT THE L-RDS TORAH WILL BE IN YOUR MOUTH FOR WITH A STRONG HAND THE L-RD REMOVED YOU FROM EGYPT .”

Look at [Exodus 13:16 ] – “IT SHALL BE A SIGN UPON YOUR ARM AND AN ORNAMENT (frontlets) BETWEEN YOUR EYES – FOR WITH A STRONG HAND G-D TOOK YOU OUT OF EGYPT .”

Deut. 6:8 makes it clear that this is a real time command.
“BIND THEM AS A SIGN UPON YOUR ARM AND LET THEM BE FRONTLETS BETWEEN YOU EYES.”
[Deut. 11:18] – “PLACE THESE WORDS OF MINE” (which words?). The command says “these words” – quite specific – so, friend, which words?

The hundreds of Oral laws as to what these tefilin are and the details explaining their use, have been faithfully transmitted through the generations. Jewish people have always accepted these traditions, and today, 3,350 years after the Command was articulated, the laws of tefillin are still being practiced in their original fashion.  

Because of the terrible persecution and dispersions that occurred throughout the ages, a danger arose of forgetting the Oral Law, and the detailed instructions and explanations contained within – those such as the commandments surrounding tefillin, as described above. Thus part of it was written down, first a portion called the Mishnah, and later, for the same reason, another portion called the Gemorah.  The two together are referred to as the Talmud. The archaeological find mentioned above, reveals that the tefilin of yesteryear are the same as the ones used today. The fact that our tefilin conform exactly with those of thousands of years ago is truly profound.

We clearly see that archeological finds sometimes confirm the continuity of the Biblical Oral Tradition and how carefully it was preserved and transmitted. Finds include the uncovering of numerous mikvot – ritual baths, even from the First Temple times. Once again, they conform to the rigorous standards of any ultra orthodox Jew of today. The Bible cryptically says, “waters bring purity” and that reveres numerous religious precepts for layman, priests, men, and women that necessitates a ritual bath for purification. Yet complete reliance is again placed on the Oral Bible for the practical real time application of these crucially important biblical injunctions. Almost no problems have crept into the Hebrew Bible. We see here even into the Hebrew Biblical Oral Torah an absence of problems that would halt or obstruct actual observance of the Bible. These discoveries of ritual baths, tefillin, etc. have amazing ramification. They are mind boggling proofs that the ancient Oral Biblical teachings have been faithfully kept.

Hershel, the water carrier, had a son who would soon be Bar Mitzvah, so he went to his friend that he considered wise, as opposed to going to the town’s local spiritual leadership. “Tell me, Buddy, how shall I introduce my son to mysteries of reproduction? He will soon reach an age of spiritual manhood and it is time he learned about the ‘birds and the bees.’ “First of all,” replied his friend, “you must forget about the ‘birds and the bees.’ It is a myth that has no reality, in fact.” “How can you say that?” asked Hershel. “Because I proved it to my own satisfaction. I put a bird and a bee together in a cage and although I watched for a week, I assure you, dear Hershel, nothing happened.”

People start off with the wrong premises, with conceptual mistakes, and being overly literal in context. The results of these logical faults are to reject the tried and true wisdom of the Oral Torah. Simple, honest reevaluation would correct their mistaken conclusions.

Clarifying the Identity of the Lost Ten Tribes and working to bring them back, is part of the Messianic Process. We should all do all we can to hasten the coming of the Messiah. The whole concept of a Messiah is the concept of a world whose mistaken conclusions can be rectified, whose conceptual mistakes and out of context literalness can be fixed.

The Oral law was given together with the Written Law from the hand of the Almighty G-d of Israel.

 
Chapter 8

The Calendar

Ancient Oral Torah v. Modern Science

We have cited passages and scholars pointing out the importance of history and the survival across time, of the Jews. What, may I ask you, are history and time made of? One response is the rising and setting of the sun. The orbit of the moon around the earth,  the Earth around the sun. Years, months, days, hours, minutes, and seconds are the nitty gritty building blocks of our earthly time perception. That is exactly what is needed for every human society in general and for the Jewish faith community in particular.

All of the timing for the Biblical holidays were entrusted to the Rabbis. Biblical Law demands that the month of Aviv (Passover) must occur in the spring and the month of Tishri, with the harvest festival of Succoth, must be in fall, hence the necessity for a solar and lunar calendar.

Deuteronomy 16:1 demands that Passover be in the spring, ‘FOR IN THE MONTH OF SPRINGTIME THE L-RD, YOUR G-D TOOK YOU OUT OF EGYPT.’ Numbers, 9:1-3 tells us that the Passover offering needs to be offered on the 14 th day of the 1 st month (Aviv). “THE CHILDREN OF ISRAEL SHALL MAKE THE PESACH OFFERING IN ITS APPOINTED TIME. ON THE 14TH OF THIS MONTH,  IN THE AFTERNOON SHALL YOU MAKE IT, IN ITS APPOINTED TIME, ACCORDING TO ALL OF ITS DECREES AND LAWS SHALL YOU MAKE IT.”

Not only the exact style and nature of the offering was dependent on oral explanation of ‘decrees and laws’, but the very fixing of the calendar was completely dependent on our Oral Tradition.

[Ezekiel 13:9]: ‘MY HAND WILL BE AGAINST THE PROPHETS WHO SEE VANITY AND DIVINE FALSEHOOD.  THEY SHALL NOT SHARE THE SECRET OF MY PEOPLE AND IN THE SCROLL OF THE FAMILY OF ISRAEL SHALL THEY NOT BE WRITTEN, AND TO THE LAND OF ISRAEL SHALL THEY NOT ENTER. THEN YOU SHALL KNOW THAT I AM THE L-RD G-D. THEY SHALL NOT BE IN THE COUNCIL OF MY PEOPLE…’

“COUNCIL OF MY PEOPLE”: This refers to the Council of the Calendar Inter-Calculation. When G-d said to Moses and Aaron, “THIS MONTH SHALL BE FOR YOU THE BEGINNING OF THE MONTHS”, [Exodus 12:1-2], G-d also transmitted to them the rules of calculating a new month. How to establish the year and month were made known to him – Moses – in order to fulfill the explicit command. ‘Observe the spring month and offer a celebration of the Passover sacrifice’ (Rosh Hashona 25a). This necessitated us having both a solar and lunar year.

Jewish months are calculated at 29.53059 days, following the cycle of the moon. According to the Oral Torah, the time between one new moon and the next is “29.5 days plus 793 parts of an hour.” An hour is divided into 1080 parts:
793 Parts of 1080 = 0.734259
0.734259/ 24 = 0.03059
29.5 + 0.03059 = 29.53059

Incredibly, it took the modern world many centuries to confirm this figure. Only after calculations using solar satellites, hairline telescopes, laser beams and super-computers did NASA scientists determine that the length of the "synodic month," i.e. the time between one new moon and the next, is 29.530588 days.

Is the point here clear? The Bible orders us to keep the holidays in a certain way and to establish a calendar. This command necessitates a tremendous amount of oral information, including topics in astronomy, maths and seasons, all of which are not found in the Written Torah by any regular examination.

Written textual Scriptures contain many references to the Oral Tradition – where ever the text does not specify procedures, it is obvious that the Oral Torah must be relied upon. In Numbers 29:1, it is stated ‘THE 7TH MONTH (again here is our Rabbinically supervised calendar), ON THE FIRST DAY OF THE MONTH, YOU SHALL HAVE A HOLY CONVOCATION, YOU SHALL DO NO MANNER OF WORK, IT IS A DAY OF BLOWING FOR YOU……’ Blowing what? A French horn? A flute? The answer, my friend is not blowing in the wind. No, my friend, the answer is flowing in the Oral Torah. Here it is stated without debate or contradiction that the Torah is talking about the Shofar, the ram’s horn. Leviticus 16/31 discusses the Day of Atonement; “you shall afflict your soul.” That this refers to fasting and other minor discomforts has been clearly defined in the Oral Law.

Also, the written Torah tells us to circumcise on the 8 th day. What kind of operation is this? A heart operation, perhaps? (“And you shall circumcise your heart”). For heavens sake, we are talking about a medical procedure that demanded a thorough oral explanation.

“The Bible, remarkably for its time, notes that the eighth day after birth is the safest time to perform circumcisions [Gen. 17:12; Lev. 12:2-3]. When a baby is born, they have no bacteria in their intestines for the first few days. By the seventh day, the bacteria multiply and produce vitamin K. Without vitamin K and prothrombin protein (which is produced by the liver using vitamin K), the blood will not clot properly and the possibility of severe bleeding as well as infection would make circumcision dangerous in a primitive medical situation.”

Encyclopedia of Creation Science

But only Oral interpretation could determine the finer details of this delicate operation even in those primitive days.

The prophet Zechariah 8:19 lists four fast days that only are clear to us through the Oral Tradition only. So said HASHEM, (G-d) of Hosts, ‘the fast of the 4th (month), the fast of the 5th (month), the fast of the 7th (month), and the fast of the 10th (month) shall be for the house of Judah for joy and gladness for joyous holidays, for love, truth and peace.’ Here is an undisputed prophet mentioning fasts for which knowledge of the Oral Law was crucial.

For the crucial institution of Sabbath observance again, you need to check in to understand the matter with the Oral Tradition. We learn out from the juxtaposition of prohibition of work next to the work required in the building of the Tabernacle. We learn of 39 categories of prohibitive creative work. From these verses emerge the authoritative definition of work and a Shabbat that has been kept faithfully without debate, by millions of Jews for thousands of years.

 
Chapter 9

Holy Numbers

The following will give you a brief insight into one of the mysterious levels of understanding G-d’s eternal Love Letter, the Torah.

I’d like to thank Aish HaTorah’s Discovery booklet for the form of the wisdom to follow.
7
THE NUMBER 7 is considered one of the most significant numbers in Judaism:
· Shabbat is the 7th day of the week.
· The Sabbatical Year (Shmita) takes place every 7th year.
· When someone passes away, relatives sit “Shiva” in mourning for 7 days.
· At a traditional Jewish wedding, the bride walks around the groom 7 times.
· There are 7 major holidays.
49

THE NUMBER 49, being 7-times-, has great significance in Judaism.
· Between the holidays of Shavuot and Pesach, we “count the Omer” for seven weeks, or 49 days.
· The Jubilee Year occurs after 49 years, following 7 cycles of the 7-year Sabbatical.
· The Zohar reports that the spiritual world contains 49 levels of spiritual elevation and decline.

RESEARCH OF IVAN PANIN – MATHEMATICIAN AT HARVARD UNIVERSITY

Ivan Panin was a Russian immigrant known at the turn of the century as a brilliant literary figure, multi-lingual, and a mathematician at Harvard University.  He was also a devout Catholic.

Among the several languages known by Panin, was Hebrew. The brilliant scholar began studying the Bible in its original language. Aware of the numerical values of the Hebrew alphabet, Panin experimented one day by replacing the letters with their corresponding numbers. Suddenly, his trained scientific mind picked up an elaborate mathematical pattern: In the first verse of the Torah alone, Panin discovered over 50 patterns of the number seven. According to Panin, the statistical odds of this pattern being coincidental were one in 33 trillion – 0.00000000000003.

Following this discovery, Panin devoted his entire life to the study of Bible Numerics, and eventually submitted to the Nobel Research Foundation over 43,000 sheets of his research.

In the first verse of the Torah, Prof. Panin found over 50 combinations of “seven.” Below are a few examples.

Number of words in the verse…………………7 (7 x 1)
Number of letters in the verse………………….28 (7 x 4)
Numeric value of the one verb………...…….…203(7 x 29)
Numeric value of the three nouns………………777(7 x 111)
Numeric value of first-and-last letters, in the first-and-last
words…………………………………...497(7 x 71)
Numeric value of the first-and-last letters of every word
……………… 1393(7 x 199)

TORAH CODES

Suppose we eliminate all spaces in the Torah, and consider the text as one long sequence of 304,805 letters. A computer is then instructed to look for hidden words, encoded at equal skips of letters. For example, the distance between the letters comprising the word “HaShoa” (Holocaust) is 49. Statisticians call this phenomenon ELS – short for “equidistant letter sequence.”

Once the computer has revealed an encoded word, we then format the long list of the Torah’s letters into lines, the length of which graphically depicts best the encoded word. For example, if a code was found at a skip sequence of every 49 letters, we would format the Torah into lines of 50 letters each. No letters are added, deleted or changed; the new line-length simply enables us to view the encoded word more easily.

Did you know that we know exactly how many times each letter appears in the Torah. Take the 5 books of Moses for example: the letter Yod  appears 31,531 times; the letter vav 30,512 times; the letter hey shows up 28,056 times. Good old alef appears 27,059 times and so on! How many words are in Aramaic? How many letters appear in a row? What words and how often do these words repeat themselves? The longest and shortest words are known. Words with only two letters are known. Where each word of a sentence starts with the same letter, and where each word ends with the same letter. Hey, I almost forgot something super amazing. Or as we say in Yiddish and Ladino “.... super kaler fragerlistic espiealadoshes. If you are standing kindly have a seat. Take your shoes off, sit a spell [bit] feel at home now, relax, breathe deeply and easy. Get this, all of the Torah has been calculated to the n'th degree. What an amazing picture of internal balance and perfection emerges! The numerical value of all different verses are known. One can see and feel conceptual, philosophical, legal and moral connections between verses, separated by vast amounts of Scripture. These verses are bound together by there numerical values as well as by their idea content. One could write books on this phenomena alone! By the way, there are about 304,805 letters in the 5 books of Moses, with 5,845 verses, 79 847 words! The prophets have 537,500 letters, the Writings have 317,400 letters. That's 1,159,705 letters [give or take 1] in the whole testament the 24 books of the Hebrew[Jewish] Bible.

Remember if one letter is not written correctly [according to the ancient Oral Torah] the Torah Scroll isn't Kosher for public reading and must be corrected! To the members of the covenantal faith community, intimate involvement in G-d's Words bring great joy and meaning. The section we mention earlier - Leviticus, with the Priest raising his hands, is the shortest of the 27 chapters in Leviticus. With 859 verses, 1950 words, 44 790 le