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29

Either what was posted on that forum is about half-correct, or your understanding of what was said was about half-correct. Traditional Judaism does believe that "[H]oly texts are the revealed word of the divine and thus cannot ever be contradicted by modern research, philosophy or belief systems." It is not true "[t]hat it is understood that the scripture ...


24

I agree with the answer Daniel gave, but I would clarify things slightly differently. 1) Orthodox Judaism believes that the Torah is the literal Word of G-d. This is one of the Thirteen Principles of Faith as brought down by Maimonides: "We do not know exactly how the Torah was transmitted to Moses. But when it was transmitted, Moses merely wrote it ...


18

The oldest written Torah Sheb'al Peh (though not exactly a manuscript) would seem to be the recently-discovered mosaic of the ancient shul in Beit Shaan. The Hebrew Wikipedia article about that shul (which was destroyed 1300 years ago, and existed a few hundred before that) can be found at this link. Here is their image of the mosaic (I hope I'm allowed to ...


14

The Jews believe in the Written Torah as it was given word for word from God to Moses. But additionally, we believe that Moses was taught by God an Oral Torah, that is, a tradition of how to explain the text of the Written Torah, how certain laws are applied, how we practice certain mitzvos, and other additional concepts pertaining to Jewish law. Moses ...


12

The Midrash (Exodus Rabbah 47:1) says that one reason was to maintain one portion of the Torah as a uniquely Jewish possession. The gentiles have the written Torah (ever since, under order of Ptolemy II Philadelphus, it was translated into Greek, and later into other languages); but so long as the Oral Torah remained orally transmitted, it was unavailable to ...


11

There are a few hints to the Oral Torah in the Chumash, but nothing explicit. One of these is found in Devarim 12:21: וְזָבַחְתָּ מִבְּקָרְךָ וּמִצֹּאנְךָ אֲשֶׁר נָתַן יְהֹוָה לְךָ כַּאֲשֶׁר צִוִּיתִךָ you may slaughter of your cattle and of your sheep, which the Lord has given you, as I have commanded you The problem is that we don't find ...


10

The statement "all the words of the Law" is modified by the next phrase "the blessing and the curse". The simple meaning of the verses is that Joshua explained benefits of keeping the law and vice versa. Not necessarily all commandments. There are interpretations of the verse that all commandments were taught, but your question is based on a literal ...


10

The question as currently phrased is asked by, among others, R. Yosef Albo in Sefer HaIkarim 3:23 (which is why I'm unsure as to why it still has a negative score). Since I don't have a better way of doing this, I'm going to just paste here what I wrote to this similar question, with a couple of variations. 1. Idiomatic Expressions Some differences between ...


9

This question is dealt with at great length in the Sefer "The 13 Principles of Faith" (Gutnick edition) by Rabbi Chaim Miller in the Eighth Principle, Lesson Seven, based on the teaching of the Lubavitcher Rebbe. He summarizes the chapter as follows: The Sanhedrin of each generation was authorized to overrule any of the derived laws of the previous ...


9

Frankly, kaveh, we don't know it's 100% the same. Traditional rabbinic literature is riddled with arguments about legal details. But, that is part of traditional Judaism. G-d expected unclarity in areas, that is why he gave us the laws of Deuteronomy 17- the Supreme Court on the Temple Mount. This becomes the absolute law even if a greater scholar ...


9

Your question is based on the assumption that what chazal did was reinterpret. In fact the "Torah" as we know it today that was given at mt. sinai included both the oral and written traditions. when chazzal tells us the meaning of a posuk they aren't redefining it but explaining its intention.


9

In order for the Torah Shebal Peh to be "added" to the Torah it would be necessary to conclude from independent evidence that it wasn't part of the Torah to begin with. To argue that Torah Shebal Peh is not divine because it was "added" is to either argue in a circle or merely beg the question. The verse does not proscribe adding to the "written" Torah but ...


8

There are many answers given to this question: The Midrash cited in the other answer refers to the exclusive relationship that the Oral Torah allowed. The Christians may read the written Torah, but only the Jews had the Oral Torah. (The Gemara in Gittin also quotes that Passuk.) The Rambam in Moreh Nevuchim (I.71) takes this further and says that by ...


7

Evidence for an oral torah: In addition to what Hacham Gabriel said, the written torah itself provides evidence that it is incomplete, e.g. in D'varim 12:21 God tells Moshe to slaughter animals "as I have commanded you", but nowhere in the written torah is how to do that discussed. Thus, there must have been some supplementary instruction that Moshe ...


7

Joshua tought the oral law as well. Just because it doesn't specify the MILLIONS of Halachot it doesn't mean he didn't teach them. The Torah is the basic outline for the commandments, but without the Oral Torah we are clueless. Like it says "don Tefilin." What are Tefilin? What shape? What color? How does it stay on my head? He didn't just say "put ...


7

The Rambam, towards the end of his commentary to Sanhedrin 10:1, explicitly mentions the oral Torah. ... Similarly, the transmitted explanation of the Torah was also received from G-d. This is what we do nowadays with the forms of the sukah, lulav, shofar, tzitzis, tefilin, etc., which are the exact same forms that G-d gave to Mosheh. ...


7

I would like to supplement the important answers which precede mine: The "Oral Torah" is mentioned "explicitly" in the sense that [according to our tradition] it is the subject being directly referred to in places such as the verse cited in DanF's answer. On the other hand, the "concept" or "doctrine" of Oral Torah is not stated explicitly in the same ...


7

The Talmud addresses this issue in Bava Kamma 41a: ת"ר ממשמע שנאמר (שמות כא, כח) סקל יסקל השור איני יודע שנבילה היא ונבילה אסורה באכילה מה ת"ל לא יאכל את בשרו מגיד לך הכתוב שאם שחטו לאחר שנגמר דינו אסור באכילה From the fact that it says "the bull shall be stoned" do I not know that it is neveilah (unslaughtered), and neveilah is forbidden to eat? ...


7

The verses before and after 21 point out that blood can't be eaten -- it has to be spilled on the ground. They also point to which animals can be eaten. But no where in them are there any explanations of how one is to slaughter the animal. So if verse 21 says "as I have commanded" but the laws of slaughter are not in the written text (does one have to use a ...


6

Pirke Avot 1:1: Moses received the Torah from Sinai and gave it over to Joshua. Joshua gave it over to the Elders, the Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly. That "a generation arose" does not have to mean every single person after Joshua. It could be that most but not all did not know Hashem (but you ...


6

See Yerushalmi Peah Perek 2 Halacha 4, Shmos Rabbah Begining Parsha 47, Vayikrah Rabbah Begining Parsha 22 where it says that it was all said to Moshe at Har Sinai. ריב"ל אמר עליהם ועליהם כל ככל דברים הדברים מקרא משנה תלמוד ואגדה אפי' מה שתלמיד ותיק עתיד להורות לפני רבו כבר נאמר למשה בסיני For a lot on this subject please see this and the following pages


6

According to the introduction to Rambam's Mishnah Torah the Torah does mention the Oral law in the verse Shmot (Ex) 24:12. My loose translation: "... I shall give you the stone tablets, the Torah and the mitzvah that I have written to teach them". Ramba"m explains that the word "Torah" means the written law, and the word "mitzvah" means the Oral Law. Yes, ...


6

This is found in Shaarei Teshuva ch. 84 לרבינו האי ז"ל וששאלתם צורב"א מרבנן הוא כמו צרב'ת השחין דבר חם המתחמם באשה של תורה האי צורבא מרבנן דרתח אורייתיה קא מרתחא ליה שנאמר הלא כה דברי כאש ד"א צורבא מרבנן קשה בערבי קורין לחטים הקשות חנטא צריבא (צ"ל מנוגה) (מובהק) נגדו בערו גחלי אש ותרגם מזיו יקריה מבהקין גרסינן בשקלים תבוא מארה לאשה שיש לה בעל ואינה ...


5

According to Shu"t Min HaShamayim 3, the question of whether Rashi tefilin or Rabbeinu Tam tefilin is correct is a dispute between G-d and the yeshivah shel maalah. Therefore, when Mosheh got the mesorah from G-d, he only got one opinion.


5

One might ask: if, as we established in Chapter One, all the basic explanations if the laws of the Torah were received from Moses, (the general wording of the laws {written in the Torah} and also the particulars and details of all the laws of the entire Torah were spoken on Sinai- the Tora Kohanim, B'har) then what is that special class of laws ...


5

A possible meaning of the following verse: ספר הושע פרק ח (יב) אֶכְתָּוב {אֶכְתָּב} לוֹ רֻבֵּו {רֻבֵּי} תּוֹרָתִי כְּמוֹ זָר נֶחְשָׁבוּ (as I heard from Rav Yonason David and is most likely from an earlier authority) is "If I allow them to write down the bulk of my Torah (which is clearly the Oral Torah) then they (Klal Yisrael) would be considered like ...


5

I am collecting the arguments that has been given in one answer. I am making this a community wiki answer, so please feel free to improve this summery and add the summery of new answers in future. (Note that we are assuming that there has been an oral Torah that was revealed by God to Moshe, and we are assuming the authenticity of written Torah, and we are ...


5

It is not inconsistent to say that Joshua read only the written Torah yet read every word that was commanded (in the written Torah). It's like a student who gets a C on a test for not including in the answers very basic information that was expected, and then complains to his professor, "But I memorized the textbook that you yourself wrote, and I wrote down ...


5

The oldest actual manuscript fragment appears to be the Cairo Genizah scroll fragment (in the Cambridge University Library Genizah collection) studied by Professor Shamma Friedman containing the Bavli's Chullin 101a - 105a. Opinions to the exact date vary, from "at latest 7th century(600's CE)" to Dr. Stephan Reif's estimate of around 750 CE. A picture and ...


5

I saw the following ideas in The Encyclopedia of Talmudic Disputes and Perspectives: R. Yochanan and Resh Lakish by R. Nachman Cohen, which attempts to apply a few "big ideas" which divide R"Y and R"L as the reasons behind their many disagreements: Resh Lakish holds that the Yetzer Hara is a creation unto itself and enters the human causing him to sin. ...



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