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Don’t be Talmuddled
By Jason Jordan
The word “Talmud” in Hebrew is Lamud and means “The Teaching” and is the name for a collection of volumes and revised and expanded volumes, which further expand and elaborate on another set of writings called The Mishnah. The word Mishnah means, “repetition,” or more specifically repetition of the Torah. The Mishnah came from the written Torah of Moshe (Moses) and from the Oral Torah since Adam (though Judaism’s definition of the Oral Torah’s origin is not the same).
Depending on what theological camp you stand in the writings of the Mishnah and the Talmud are either a help or a hindrance to the study of Scripture.
The Plank in Christianity’s Eye
The Jews view them as indispensable writings established by devoted scholars who wanted to preserve the sanctity of the Torah during threatening times. Christian scholars generally view them as a collection of additional burdens that undermine and misdirect the eternal authority of Scripture. This is despite Christianity retaining and promoting countless volumes of writings by early church fathers who largely teach a replacement faith severed from its Hebraic foundations. In addition the current church with assistance from the government finance hundreds of bookstore franchises that sell millions of volumes of contemporary commentaries, discussions and studies, which promote grace garnished replacement theology with little or no emphasis on obedience to Torah. A simple search through a popular Christian bookstore to find anything that promotes Sabbath observance will invariably turn out to be an exercise in futility.
Wolves in Rabbis Clothing
On the other side of the coin, prominent Jewish scholars who compiled much of the rabbinic literature we have today also effectively implemented their own type of replacement theology. What once started out as an historical, referential, and commentary based set of writings over time developed into a dominant teaching that began to overshadow the Torah.
Over time the Kohanim HaGedolim (High Priesthood) and the Sanhedrin absorbed a significant amount of corrupt members who were appointed by pagan authorities. Therefore, it is difficult to ascertain whether or not bad doctrine grew from the seed of Rabbis or wolves in Rabbis clothing, particularly during the Diaspora (exile of Jews from Israel by the Babylonians and the Romans). Some Christian and even some Messianic authors accuse the very formation of rabbinical authority as an apostate regime, despite two of the most central individuals in Scripture, Yahshua (Jesus) and Sha’ul (Paul) being Rabbis themselves.
Furthermore, the Scriptures do not record any criticism by them of the structure of the rabbinic or Sanhedrin authority of their day. On the contrary, by their own words they displayed familiarity with and respect for the rabbinic assembly and the writings of the great sages.
The Origin & Meaning of the Title Rabbi
The first formal application of the title Rabbi was applied in 46BCE to the Elder Gamliel. He was the president of the Sanhedrin and the son of Simon and the Grandson of Hillel who were also renowned Elders but neither were known as Rabbis. The title Rabbi evolved from the term, “Rabban,” which means “our master.” Over time the title shortened to “Rabbi” and became associated with “teacher.” Rabbi Sha’ul (Paul) studied at the foot of Gamliel and made no bones about pointing this out to the Jews (Acts 22:3).
Yahshua was a Rabbi
The head Pharisee of the Sanhedrin (John 3:1) calls Yahshua “Rabbi” (John 3:2). Mary referred to Yahshua in Aramaic as “Rabboni” outside the tomb (John 20:16) despite the term being translated as “Lord” in the King James Version. Bartimaeus also used the title “Rabboni” in Mark 10:51. When Yahshua sees two of Rav Yochannan haTivilah’s (John the immerser’s) former talmidim (disciples), they immediately address him as “Rabbi” (John 1:38). Nathaniel also calls Yahshua “Rabbi” when he acknowledges him as the King of Israel (John 1:49).
However, there were Rabbis who taught and recorded error, making the Mishnah and the Talmud theological minefields to the untrained Torah processing eye. This is evident when one studies the final collapse of the Tabernacle or Temple Priesthood and the emergence of Diaspora rabbinic authority. One school of thought is that the Rabbis dismantled the High Priesthood as a grab for power, which was driven by the shameless trafficking of man-made tradition with Talmudic literature as their guiding rule. Another school of thought is that the Rabbis took authority over the Priesthood because it had become so corrupt and their writings were simply discussions and opinions expounded from the Torah.
The Appointment of Mini Moshes
Under YHWH’s guidance Moshe formed the Tabernacle Kohanim HaGedolim (High Priesthood) and had authority over it, though he was not a kohen (priest) himself. At the prompting of his father-in-law (Exodus 18:17-27), he also appointed seventy elders to provide ruling over general matters (Numbers 11:16-30). The formation of rabbinic authority was an attempt to re-establish this same type of delegation. This system was alive and well in Yahshua’s day and was endorsed by him in Matthew 23:2 when he said, “…The Sophrim (Scribes) and Prushim (Pharisees) sit in Moshe’s kesay (seat of authority): All therefore that Moshe’s kesay will invite you to observe, that observe and do…” Though Yahshua was quick to point out the hypocrisy of the Pharisees and Scribe’s (Matthew 23:3), he began his criticism by plainly establishing that he had no problem with their council or system of authority.
While the Messiah warns about the tradition of men (Mark 7:1-13), which is a direct reference to the Mishnah, which existed in oral form at that time, his rebuke is focused on how the Pharisee’s reverence for it caused them to “let go” of the commands of YHWH. The Pharisees and the Teachers of the Torah initiated this whole encounter and were abruptly silenced when Yahshua quoted the prophet Isaiah. Before long the accuracy of the prophets became so damaging to the Pharisees’ position that they began to develop doctrine that elevated them over their authority. By the 12th century Moshe ben Maimon wrote this introduction to the Mishnah that neatly illustrated this view: “If there are 1,000 prophets, all of them of the stature of Elijah and Elisha, giving a certain interpretation, and 1,001 rabbis giving the opposite interpretation, you shall incline after the majority (Exodus 23:2) and the law is according to the 1,001 rabbis, not according to the 1,000 venerable prophets…God did not permit us to learn from the prophets, only from the Rabbis who are men of logic and reason.”
It is true that one who studies rabbinic writing is forced to weed out the good from the bad. Yahshua paralleled this process when he cleansed the Temple by sifting out the unrighteous High Priests from the righteous ones before his death and resurrection. Added to this there are those who dishonestly attack controversial, yet not necessarily wrong rabbinic writings. Take for example this quote:
Talmud Moed Kattan 17a. “If a Jew is tempted to do evil he should go to a city where he is not known and do the evil there.”
Here is how it really reads:
Talmud Moed Kattan 17a. Rabbi Ila'i said: “If a person is tempted to do evil he should go to a city where he is not known, dress in black clothes, cover his head in black, and do what his heart desires so that G-d's name will not be desecrated.”
Note how the term “Jew” is added and the sentence is shortened. In actuality the correct quotation aligns with Torah. Let me explain. The Scriptures warn emphatically about stark rebukes of those who are poor in spirit. (Proverbs 15:1; “A gentle answer turns away anger…” Galatians 6:1; “You who are spiritual ones restore him in the ruach of gentleness…” 2 Timothy 2:25; “In meekness instructing those that oppose him…” Hebrews 5:2; “He is the one who can humble Himself and have rachamim (mercy) on the ignorant who go astray.” Rav Yochannan haTivilah (John the immerser [Baptist]), Yahshua and Sha’ul usually only gave harsh rebukes when provoked by familiar spirits residing within hosts, dishonest scribes or teachers of the Torah. If a person (not necessarily a Jew), is burning with sin and is abruptly commanded, “You can't do that!” they are not likely to be in the right state of mind to obey. On the contrary they might even lash out at such a sudden admonishment. This teaching causes the occupant to delay his intended actions by directing him to travel to a foreign city. Such a lengthy trip is designed to give the occupant time to cool off. Dressing in black garments also serves as a reminder that he is in darkness. This passage is actually an indirect rebuke to prevent sin. Aaron, though he was unsuccessful, tried something similar when he requested the collection of jewellery to fashion the golden calf (Exodus 32:2). This action was designed to discourage the women from going through with the construction of the idol by demanding they part with personal valuables. He also delayed the festival till the following day in the hopes that Moshe would return in the meantime (Exodus 32:5). YHWH knew this and still appointed him as a High Priest though he appeared to be the ringleader of an act that brought about the deaths of many Israelites. Even the Scriptures themselves contain instruction that if dissected out of context appear to be in error. Take for example this verse that seems to encourage alcoholism: Proverbs 31:6; “Give strong drink to him that is ready to perish, and wine to those who are of heavy of levim (hearts).”
It is interesting to note that Nazarene Israelite and Messianic communities generally view the Mishnah and the Talmud with a cautious respect and as having varying degrees of merit whilst also containing misinterpretations and wrong teaching. It is not uncommon to hear a Messianic Rabbi every so often reference the Talmud with the same frequency as a Christian minister refers to the writings of the Ante-Nicene, Nicene and Post-Nicene Church Fathers.
But what would be the relevance of investigating Torah commentaries that were set down by Jewish rabbis, scholars, and sages who apparently did some of their own replacement theology and then went onto reject the Messiah?
Yahshua and Sha’ul Studied the Writings of the Great Sages
To fully comprehend the Apostle Sha’ul’s writings it is advantages to become familiar with his training to some degree, because of his continuous references to the Torah, the scrolls of the Prophets (Nevaim) and to Jewish learning. Here is how he introduces himself before the Sanhedrin in Acts 22:3; “I am indeed a man, a Yahudi (Jew) of Tarsus, a city in Cilikia, yet brought up in this city [Jerusalem] at the yeshiva (house of Torah study) of Gamliel, and taught according to the perfect manner of the Torah of the ahvot (fathers), and was zealous towards YHWH as you all are this day.” Then he goes onto support the Torah by saying:
• Romans 3:31; “Do we then make void the Torah through personal emunah (faith)? By no means: actually we establish the Torah.”
• Romans 7:7; “What shall we say then? Is the Torah a sinful, or sin causing instrument? Let it not be! No, I had not known about sin, except by the Torah: for I had not known lust, except the Torah has said, You shall not covet.”
• Romans 7:12; “Therefore the Torah is kadosh (set-apart) and the mitzvoth (commandments) are kadosh, and just and tov (good).”
• Romans 7:16; “If then I do that which I do not want to do, I consent to the Torah that is tov (good).”
The writings of the Mishnah and the Talmud contained many teachings and discussions about Scripture that were often at the centre of many debates in Sha’ul and Yahshua’s day. Consequently, ignoring these works inadvertently robs a student of the context in which the Messiah verbally wrestled with his critics.
Two famous Rabbis, the liberal minded Hillel and the conservative Shammi lived a century before the time of Yahshua and were constantly a topic of discussion among the sages. Yahshua’s teachings sometimes agreed with one or the other. Though many questions leveled at Yahshua were motivated to try and trap him, the Pharisees were often equally curious as to hear his genuine opinion, much as they would have been when he taught once as a twelve year old boy at the foot of the Temple stairs. The question about divorce asked in Mathew 19:3 was an eager query as to see which school of thought Yahshua adhered to – Hillel who was for divorce or Shammai, who was very much against it. When Yahshua is asked, “What is the greatest of all the commandments?” he responds by saying, “You shall love your neighbour as yourself. On these two commandments hang all the Torah and the Naviim (prophets)" (Matthew 22:39, 40). This teaching followed in the spirit of Rabbi Hillel, who wrote, "What is hateful to you, do not to your neighbor. That is the Torah. All the rest is commentary."
The Mishnah – A Type of Early Biblical Encyclopaedia
The Mishnah is a written systematic codification of the Torah. It was written after the destruction of the Second Temple when there was concern that a specific style of interpretation of the Torah or the Oral Torah would be lost. Rabbi Jehuda was the first to consider the prospect of preserving the Oral Torah in written form. He compiled written lists and charts, which was called the Sepher Mischnaioth (Mishnah).
It consists of six major topics:
Zeraim (Seeds) - Concerned with agriculture and prayer.
• Moed (Occasions) – Concerned with Shabbat, festivals, and fasts.
• Nashim (Women) - Concerned with infidelity, marriage, and divorce.
• Nezikin (Damages) – Concerned with civil and criminal law, the government, and ethics.
• Kedoshim (Holy Things) – Concerned with the Temple, sacrifices, and kashrut.
• Taharot (Purity Issues) – Concerned with laws of ritual purity and impurity, including menstruation.
The merit of this above arrangement meant that if a student desired to study the Sabbath, he could have done so without looking for isolated verses scattered through Exodus, Numbers and Leviticus.
While the majority of the Mishnah reads like a legal document, it is occasionally enlivened with teachings that expand on the Torah. The Mishnah is also heavily based on the Oral Torah, which is often questioned so the subject of the Oral Law or Oral Torah will now be examined.
The Oral Torah
The Torah or the Word of YHWH was originally completely orally based. However, this is not the same thing as the rabbinic view of the “Oral Torah,” which according to the Talmud has three principally, yet distinctly, different origins. They are:
1) That it was a separate revelation given to Moshe
2) That it was an extended elaboration and interpretation of the written Torah
3) That it was a protective fence that was later erected around the Torah
If option 1 is true there is no record in any of the Scriptures of additional rulings disseminated by Moses to the children of Israel. If option 2 and 3 are correct then the (written) Torah predates it. This begs the question, which comes first, the hearing or recording of information? Of course information has to be heard or uttered before it is written down. It is the Ruach (Spirit) that quickens (gives life, instruction and power), not the viewing of physical shapes and markings on stone parchment or otherwise that represent spoken words, though the writing of words and letters have great instructional value.
The Amazing World of Paleo-Hebrew
There are synchronised layers of additional meaning contained in the elaborate pictographic form and arrangement of Paleo-Hebrew letters within the Torah. The link between this language and the subject matter of the Scriptures has remained intact even in Modern Hebrew and has been widely accepted as the closet written form of the pure Edenic language uttered by the first humans. These letters were the consequence of the Ruach (spirit) manifesting itself into physical form. The first Scriptural record of a written symbol occurs in Genesis 4:14-16 when YHWH marks Qayin (Cain) after the murder of Hevel (Abel). Contrary to popular belief this mark was a good thing, at least for Cain, because it preserved his life.
The general rabbinic definition of the Oral Torah does not appear to refer to a pre-Sinai revelation. Yet, according to Scripture the Torah is eternal and therefore was in existence before the very foundation of the world. John 1:1; “Besesheeth (in the beginning) was the Torah, and the Torah was with YHWH, and the Torah was YHWH.” But this is not to say that the first five books of the Bible where around before Moshe wrote them. The Torah both before and after it was formally given to the nation of Israel is YHWH’s wisdom. It is how He considers Himself, considers us and considers all creation. It contains the full wisdom with which He creates and manages everything.
Adam was taught the Torah by YHWH. This is evident in the Scriptures when we see the prohibition against eating certain food (Genesis 2:15-17). Once Hava (Eve) hit the scene they were instructed to be fruitful and multiply (Genesis 1:28). On another occasion after the fall, when the Creator sought them on foot (Genesis 3:8), He verbally identified Himself by calling out to avoid eavesdropping (Genesis 3:9). This is interesting, because HaSatan would have had to eavesdrop to set up his initial deception.
Even Cain and Able display some knowledge of the Torah by presenting offerings before YHWH. In fact Noah, Abraham, Isaac and Jacob, all knew of a right ruling that was inseparable to the Creator. This is because it was originally in the hearts of all men, but over the generations it gradually diluted to a point where only eight humans retained obedience to it. How would Noah have known which animals were ritually pure (tahor) and what was Jacob studying in his tent if there was no formal knowledge of the Torah before Mount Sinai?
Ultimately if a person is not prepared to accept that the Torah (in whatever capacity) was observed before Mount Sinai then Genesis 26:3 & 4, where Isaac is told by YHWH that Abraham was obedient to His commandments, will forever remain a mystery.
Even before Israel reached Sinai they were given additional ordinances by Moshe from YHWH in Exodus 15:22-26. Note the underlined words in verse 26; “And said, ‘If you will diligently listen to the voice of YHWH your Elohim, and will do that which is right in His sight, and will give ear to His mitzvoth, and shomer (keep) all His chukim (statutes), I will put none of these diseases upon you, which I have brought upon the Mitzrim (Egyptians): for I am YHWH-Rophechah (your Healer).’”
The first record within Scripture of a written Torah is concerned with Israel’s successful victory over Amalek forces in the wilderness. Exodus 17:14; "Then YHWH said to Moshe, 'Write this for a memorial in a scroll, and rehearse it in the ears of Yahoshua (Joshua): for I will utterly put out the remembrance of Amalek from under shamayim (heaven).'"
Marriage Sealed in Blood – The Biggest Wedding in all History
The Torah set down by Moshe was distinct from the Torah known by Israel’s forefathers, because this Torah fit a demonstrative episodic model. It reads like one long example of what happens when a nation chooses to abide in it or abandon it. It also contains the pattern for future events set out in Revelations. However, there is one major distinction. It was eventually delivered to and accepted by the entire nation of Israel in a formal covenant ceremony, not all that dissimilar to a marriage. Exodus 24:3,4; “And Moshe came and told all the people all the words of YHWH, and all the mishpatim (right rulings): and all the people answered with kol echad (one voice), and said, all the words that YHWH has said we will do . And Moshe wrote all the words of YHWH, and rose up early in the morning, and built an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.” Then the deal was sealed by young Israelite men who offered burnt offerings and sacrificed young bulls as a fellowship offering to YHWH. Exodus 24:6-8; “Moshe took half of the dahm (blood) and put it in basins; and half of the dahm he sprinkled on the altar. And he took the scroll of the brit (covenant) and read in the audience of the people: and they said, All that YHWH has said we will do and be obedient.’ And Moshe took the dahm, and sprinkled it on the people and said, ‘See the dahm of the brit that YHWH has made with you concerning these words.’” The nation of Israel had committed themselves to the covenant in sacrificial blood, which Moshe had clearly written and read out in the presence of YHWH. After three hundred and fifty years of merciless captivity in Egypt the largest single revelation of the Torah had finally been disseminated before a national body of chosen people who were to be set-apart as a nation of priests.
It wasn't until forty years after Mount Sinai, prior to the death of Moshe and the Hebrew’s grand entrance into the land of Israel that the written Torah (known as the Five Books of Moses) was completely compiled and subsequently copied.
Better on Your Heart than on a Scroll
Until then an almost completely verbal relaying of Torah (YHWH’s word) was preferred. It eliminated the fear of losing valuable scrolls and promoted phenomenal mental recall so that even an imprisoned Israelite could recite and ponder its infinite wisdom from the confines of an empty cell. The Oral Torah enabled a student to ask questions and get immediate answers, which minimised misinterpretation that is the pitfall of every kind of written authoritative religious instruction that has ever been set down on the face of the earth.
Rabbi Aryeh Kaplan explains the value of the Oral Torah in his "Handbook of Jewish Thought" (Moznaim 1979):
“The Oral Torah was originally meant to be transmitted by word of mouth. It was transmitted from master to student in such a manner that if the student had any question, he would be able to ask, and thus avoid ambiguity. A written text, on the other hand, no matter how perfect, is always subject to misinterpretation.”
“Furthermore, the Oral Torah was meant to cover the infinitude of cases which would arise in the course of time. It could never have been written in its entirety. It is thus written (Ecclesiastes 12:12), "Of making many books there is no end." God therefore gave Moses a set of rules through which the Torah could be applied to every possible case.”
“If the entire Torah would have been given in writing, everyone would be able to interpret it as he desired. This would lead to division and discord among people who followed the Torah in different ways. The Oral Torah, on the other hand, would require a central authority to preserve it, thus assuring the unity of Israel...”
More to the Torah than First Meets the Eye
The Torah is not a set of religious guidelines that are adhered to by a believer. It is the national code of conduct for all members of the Commonwealth of Israel, whether they are descended from Abraham, grafted in, or living in or outside the land of Israel.
A cross reference of the commandments in the Torah and the rest of Scripture show that there were observances that were unique to the people of Israel before the Revelation at Mount Sinai that were not specifically, reaffirmed at that time. For instance, the seventh day Sabbath’s inclusion in the Ten Commandments is clearly a central pillar, yet when one studies what to do on that day there is only an injunction against lighting fires, excessive travel, cutting down trees, ploughing and harvesting fields. But as one moves on from the Torah and into the books of the Prophets (Nevaim) and the Brit Chadashah (New Testament) additional rulings on the Sabbath become apparent. They include rulings for acquiring food if hungry, public Torah reading, meeting in groups, applying medical aid to the sick or injured and maintaining military duties during times of conflict.
Another thing that the Torah is silent on is the ritual of the marriage ceremony. Even though it encourages taking a wife (Genesis 2:24) it does not go into any detail on the wedding vow. My wife and I have been politely criticised by Christians for doing the Havdalah celebration ritual on the eve of Shabbat, because it is not in the Scriptures. But Christians will happily go through the recital of a wedding ceremony even though it to is not found in the Scriptures. A once in a lifetime wedding ceremony that is not found in the Scriptures seems to be a different story than a weekly Shabbat ceremony to the compartmentalised mind of the average Christian.
Without knowing the manner in which Israelites practiced Torah ordinances before the Mosaic Covenant was given at Sinai the context and interpretation of crucial aspects of the Torah are incomprehensible. For example circumcision, presenting offerings and tithing were already practiced among the tribes of Israel.
The famous quote, “an eye for an eye” [or in Hebrew, ayin tachat ayin (Exodus 21:24)] would never be understood as referring to monetary compensation if we didn’t know the ruling of “the value of an eye,” which is found in the Oral Torah. This means that if someone damage's the property of another (whether physical or material) they must pay the value of that property for an eye or an eye's worth. In no way does an eye for an eye literally mean one damaged organ for another or inflicting exactly the same punishment as issued by the offender. This is even in spite of the following passages that appear in Leviticus; "Anyone who maims another, what he inflicted will be done to him," and "What injury he gave to another will be given to him." The first verse is paralleled in Judges 15:11 by the mouth of Sampson who answered to the Yahudim (Jews) after his Philistine wife was given to a former friend. He said, "As they did to me, so I have done to them." This did not mean that he had stolen all the wives of the Philistines. In actuality, he had burned their grain stocks and vineyards.
The Development of the Mishnah and Talmud
The principle motive for finally committing the Oral Torah to writing was out of fear that all the mouths that spoke it would be extinguished. Due to unprecedented losses of suitably trained scholars and teachers during the Great Revolt against Rome in 66CE and again in the Bar-Kokhba rebellion in 132-135CE the Oral Torah gradually became the domain of the scribe.
Around the year 200CE the Oral Torah was finally committed to parchment, though this act had been resisted for centuries by leading Rabbis. The Rabbis principally responsible for the content and the evolution of the Mishnah consist of:
First Generation: Rabban Yohanan ben Zakkai's generation (circa 40 BCE-80 CE).
Second Generation: Rabban Gamiel of Yavneh, Rabbi Eliezer and Rabbi Yehoshua’s generation, the teachers of Rabbi Akiva.
Third Generation: The generation of Rabbi Akiva and his colleagues.
Fourth Generation: The generation of Rabbi Meir, Rabbi Yehuda and their colleagues.
Fifth Generation: Rabbi Judah HaNasi's generation.
The Mishnah was studied so meticulously by generations of Tannaim Rabbis that it eventually gave birth to volumes of commentaries and discussions which were called Gemara (meaning to “study” and “complete”). These writings were edited and formerly compiled around 400CE and became known as the” Jerusalem Talmud.” The most prominent Rabbis between the Mishnah and the Talmud period consisted of Rabbis Shimon ben Judah HaNasi and Yehoshua ben Levi.
Over a century later Babylonian Rabbis expanded upon the Talmud by adding even more extensive discussions and deliberations. This became known as the “Babylonian Talmud.” The format of the Talmud consists of laws from the Mishnah followed by deep deliberations on their meanings.
Rabbi Akiva ben Joseph - Model Scholar or Scheming Meddler?
The Mishnah was heavily revised by Rabbi Akiva, and then by Rabbi Meir. Finally, Judah HaNasi oversaw the writing down of the Mishnah (as it appears in its present form), in the academy at Yavneh.
Rabbi Akiva was chiefly responsible for changing the way the Torah was interpreted, which caused a comprehensive rabbinical religious framework to be erected that obscured and retarded the effectiveness of a perfectly divine teaching. While Rabbi Akiva may have helped preserve Jewish heritage and their unique awareness of Torah by erecting a type of “safeguard for the Scriptural Law” his intervention caused some damaging precedents that caused some fundamental departures from its teachings, which expanded like a ripple effect throughout the Jewish world and like Christianity caused it to shift considerably from its roots.
The most damaging of these precedents was the gradual abolishment of the tithe offering for the Levite priests. This action inadvertently instituted a transfer of the authority from the Tabernacle priesthood to an exclusive rabbinic authority. The priesthood eventually disbanded because they could no longer effectively survive without receiving the Torah ordained tithe offering from the people. However, this move may not have been without good reason because by this time most of the priests had become illegally appointed by Rome. This climate also accounted for the escalating death rate among high priests who insisted on entering the Holy of Holies chamber.
Rabbi Akiva’s influence on the Mishnah was the most influential because he painstakingly attached significance to nearly every piece of text. It was and still is believed today by some Jews that he was able to gain insight into the Torah that even superseded Moses.
Rabbi Akiva also assisted in the Bar Kokhba rebellion. He and his students threw their full support behind a Jewish leader known as Bar Kokhba who they were convinced was the Moshiach (messiah). Other rabbis ridiculed him for this belief (the Talmud records another rabbi as saying, "Akiba, grass will grow in your cheeks and still the son of David will not have come.") Eventually Akiva was captured and tortured to death.
One of the biggest ironies within Orthodox Judaism is that they still revere Rabbi Akiva as one of the most eminent figures in rabbinic history even though he believed in a false Messiah. To this day Bar Kochba’s messiahship is not accepted by anyone. But an Israelite who accepts Yahshua as Messiah is not recognised under the Jewish “law of return” and forbidden to legally make Aliyah (return and take up residence) in the land of Israel. A Jew who accepts Yahshua is not even eligible to even join a Shule (Jewish congregation) in their local community, yet Rabbi Akiva and his follower’s Jewish identity remains intact.
To some, Rabbi Akiva was a saint who strengthened and brought great clarity to the understanding of Torah by introducing a profound interpretation that elevated him as a standout among his peers. But to others he was a wolf in sheep’s clothing that came in and instituted narrow interpretations and subtle changes that robbed teachers who came after of a once clear understanding of Torah.
Conclusion
While I do not discourage studying the Talmud or any other rabbinic writing, I do believe that such material should not be read in preference to or as frequently as the Torah or any other part of Scripture. In fact I would go so far as to encourage the reading of Pseudo-Scriptures such as the Book of Enoch, the Book of Jasher and the works of the Apocrypha over the Talmud. However, someone who frequently studies the Scriptures and also finds time to read popular magazines or fantasy novels might benefit by replacing this secular material with the study of Talmudic literature. Ultimately the Talmud can never be compared with the Torah, because it is largely full of discussion, debate, examples that show multiple interpretations and differing opinions that are seldom resolved within the text.
While Nazarene Israelites generally respect rabbinic writings as a source of man-originated religious thinking, they see no Scriptural basis for according them the same level of authority as the Torah.
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I pray this article from Jason Jordan ministers to you.
By Jason Jordan
The word “Talmud” in Hebrew is Lamud and means “The Teaching” and is the name for a collection of volumes and revised and expanded volumes, which further expand and elaborate on another set of writings called The Mishnah. The word Mishnah means, “repetition,” or more specifically repetition of the Torah. The Mishnah came from the written Torah of Moshe (Moses) and from the Oral Torah since Adam (though Judaism’s definition of the Oral Torah’s origin is not the same).
Depending on what theological camp you stand in the writings of the Mishnah and the Talmud are either a help or a hindrance to the study of Scripture.
The Plank in Christianity’s Eye
The Jews view them as indispensable writings established by devoted scholars who wanted to preserve the sanctity of the Torah during threatening times. Christian scholars generally view them as a collection of additional burdens that undermine and misdirect the eternal authority of Scripture. This is despite Christianity retaining and promoting countless volumes of writings by early church fathers who largely teach a replacement faith severed from its Hebraic foundations. In addition the current church with assistance from the government finance hundreds of bookstore franchises that sell millions of volumes of contemporary commentaries, discussions and studies, which promote grace garnished replacement theology with little or no emphasis on obedience to Torah. A simple search through a popular Christian bookstore to find anything that promotes Sabbath observance will invariably turn out to be an exercise in futility.
Wolves in Rabbis Clothing
On the other side of the coin, prominent Jewish scholars who compiled much of the rabbinic literature we have today also effectively implemented their own type of replacement theology. What once started out as an historical, referential, and commentary based set of writings over time developed into a dominant teaching that began to overshadow the Torah.
Over time the Kohanim HaGedolim (High Priesthood) and the Sanhedrin absorbed a significant amount of corrupt members who were appointed by pagan authorities. Therefore, it is difficult to ascertain whether or not bad doctrine grew from the seed of Rabbis or wolves in Rabbis clothing, particularly during the Diaspora (exile of Jews from Israel by the Babylonians and the Romans). Some Christian and even some Messianic authors accuse the very formation of rabbinical authority as an apostate regime, despite two of the most central individuals in Scripture, Yahshua (Jesus) and Sha’ul (Paul) being Rabbis themselves.
Furthermore, the Scriptures do not record any criticism by them of the structure of the rabbinic or Sanhedrin authority of their day. On the contrary, by their own words they displayed familiarity with and respect for the rabbinic assembly and the writings of the great sages.
The Origin & Meaning of the Title Rabbi
The first formal application of the title Rabbi was applied in 46BCE to the Elder Gamliel. He was the president of the Sanhedrin and the son of Simon and the Grandson of Hillel who were also renowned Elders but neither were known as Rabbis. The title Rabbi evolved from the term, “Rabban,” which means “our master.” Over time the title shortened to “Rabbi” and became associated with “teacher.” Rabbi Sha’ul (Paul) studied at the foot of Gamliel and made no bones about pointing this out to the Jews (Acts 22:3).
Yahshua was a Rabbi
The head Pharisee of the Sanhedrin (John 3:1) calls Yahshua “Rabbi” (John 3:2). Mary referred to Yahshua in Aramaic as “Rabboni” outside the tomb (John 20:16) despite the term being translated as “Lord” in the King James Version. Bartimaeus also used the title “Rabboni” in Mark 10:51. When Yahshua sees two of Rav Yochannan haTivilah’s (John the immerser’s) former talmidim (disciples), they immediately address him as “Rabbi” (John 1:38). Nathaniel also calls Yahshua “Rabbi” when he acknowledges him as the King of Israel (John 1:49).
However, there were Rabbis who taught and recorded error, making the Mishnah and the Talmud theological minefields to the untrained Torah processing eye. This is evident when one studies the final collapse of the Tabernacle or Temple Priesthood and the emergence of Diaspora rabbinic authority. One school of thought is that the Rabbis dismantled the High Priesthood as a grab for power, which was driven by the shameless trafficking of man-made tradition with Talmudic literature as their guiding rule. Another school of thought is that the Rabbis took authority over the Priesthood because it had become so corrupt and their writings were simply discussions and opinions expounded from the Torah.
The Appointment of Mini Moshes
Under YHWH’s guidance Moshe formed the Tabernacle Kohanim HaGedolim (High Priesthood) and had authority over it, though he was not a kohen (priest) himself. At the prompting of his father-in-law (Exodus 18:17-27), he also appointed seventy elders to provide ruling over general matters (Numbers 11:16-30). The formation of rabbinic authority was an attempt to re-establish this same type of delegation. This system was alive and well in Yahshua’s day and was endorsed by him in Matthew 23:2 when he said, “…The Sophrim (Scribes) and Prushim (Pharisees) sit in Moshe’s kesay (seat of authority): All therefore that Moshe’s kesay will invite you to observe, that observe and do…” Though Yahshua was quick to point out the hypocrisy of the Pharisees and Scribe’s (Matthew 23:3), he began his criticism by plainly establishing that he had no problem with their council or system of authority.
While the Messiah warns about the tradition of men (Mark 7:1-13), which is a direct reference to the Mishnah, which existed in oral form at that time, his rebuke is focused on how the Pharisee’s reverence for it caused them to “let go” of the commands of YHWH. The Pharisees and the Teachers of the Torah initiated this whole encounter and were abruptly silenced when Yahshua quoted the prophet Isaiah. Before long the accuracy of the prophets became so damaging to the Pharisees’ position that they began to develop doctrine that elevated them over their authority. By the 12th century Moshe ben Maimon wrote this introduction to the Mishnah that neatly illustrated this view: “If there are 1,000 prophets, all of them of the stature of Elijah and Elisha, giving a certain interpretation, and 1,001 rabbis giving the opposite interpretation, you shall incline after the majority (Exodus 23:2) and the law is according to the 1,001 rabbis, not according to the 1,000 venerable prophets…God did not permit us to learn from the prophets, only from the Rabbis who are men of logic and reason.”
It is true that one who studies rabbinic writing is forced to weed out the good from the bad. Yahshua paralleled this process when he cleansed the Temple by sifting out the unrighteous High Priests from the righteous ones before his death and resurrection. Added to this there are those who dishonestly attack controversial, yet not necessarily wrong rabbinic writings. Take for example this quote:
Talmud Moed Kattan 17a. “If a Jew is tempted to do evil he should go to a city where he is not known and do the evil there.”
Here is how it really reads:
Talmud Moed Kattan 17a. Rabbi Ila'i said: “If a person is tempted to do evil he should go to a city where he is not known, dress in black clothes, cover his head in black, and do what his heart desires so that G-d's name will not be desecrated.”
Note how the term “Jew” is added and the sentence is shortened. In actuality the correct quotation aligns with Torah. Let me explain. The Scriptures warn emphatically about stark rebukes of those who are poor in spirit. (Proverbs 15:1; “A gentle answer turns away anger…” Galatians 6:1; “You who are spiritual ones restore him in the ruach of gentleness…” 2 Timothy 2:25; “In meekness instructing those that oppose him…” Hebrews 5:2; “He is the one who can humble Himself and have rachamim (mercy) on the ignorant who go astray.” Rav Yochannan haTivilah (John the immerser [Baptist]), Yahshua and Sha’ul usually only gave harsh rebukes when provoked by familiar spirits residing within hosts, dishonest scribes or teachers of the Torah. If a person (not necessarily a Jew), is burning with sin and is abruptly commanded, “You can't do that!” they are not likely to be in the right state of mind to obey. On the contrary they might even lash out at such a sudden admonishment. This teaching causes the occupant to delay his intended actions by directing him to travel to a foreign city. Such a lengthy trip is designed to give the occupant time to cool off. Dressing in black garments also serves as a reminder that he is in darkness. This passage is actually an indirect rebuke to prevent sin. Aaron, though he was unsuccessful, tried something similar when he requested the collection of jewellery to fashion the golden calf (Exodus 32:2). This action was designed to discourage the women from going through with the construction of the idol by demanding they part with personal valuables. He also delayed the festival till the following day in the hopes that Moshe would return in the meantime (Exodus 32:5). YHWH knew this and still appointed him as a High Priest though he appeared to be the ringleader of an act that brought about the deaths of many Israelites. Even the Scriptures themselves contain instruction that if dissected out of context appear to be in error. Take for example this verse that seems to encourage alcoholism: Proverbs 31:6; “Give strong drink to him that is ready to perish, and wine to those who are of heavy of levim (hearts).”
It is interesting to note that Nazarene Israelite and Messianic communities generally view the Mishnah and the Talmud with a cautious respect and as having varying degrees of merit whilst also containing misinterpretations and wrong teaching. It is not uncommon to hear a Messianic Rabbi every so often reference the Talmud with the same frequency as a Christian minister refers to the writings of the Ante-Nicene, Nicene and Post-Nicene Church Fathers.
But what would be the relevance of investigating Torah commentaries that were set down by Jewish rabbis, scholars, and sages who apparently did some of their own replacement theology and then went onto reject the Messiah?
Yahshua and Sha’ul Studied the Writings of the Great Sages
To fully comprehend the Apostle Sha’ul’s writings it is advantages to become familiar with his training to some degree, because of his continuous references to the Torah, the scrolls of the Prophets (Nevaim) and to Jewish learning. Here is how he introduces himself before the Sanhedrin in Acts 22:3; “I am indeed a man, a Yahudi (Jew) of Tarsus, a city in Cilikia, yet brought up in this city [Jerusalem] at the yeshiva (house of Torah study) of Gamliel, and taught according to the perfect manner of the Torah of the ahvot (fathers), and was zealous towards YHWH as you all are this day.” Then he goes onto support the Torah by saying:
• Romans 3:31; “Do we then make void the Torah through personal emunah (faith)? By no means: actually we establish the Torah.”
• Romans 7:7; “What shall we say then? Is the Torah a sinful, or sin causing instrument? Let it not be! No, I had not known about sin, except by the Torah: for I had not known lust, except the Torah has said, You shall not covet.”
• Romans 7:12; “Therefore the Torah is kadosh (set-apart) and the mitzvoth (commandments) are kadosh, and just and tov (good).”
• Romans 7:16; “If then I do that which I do not want to do, I consent to the Torah that is tov (good).”
The writings of the Mishnah and the Talmud contained many teachings and discussions about Scripture that were often at the centre of many debates in Sha’ul and Yahshua’s day. Consequently, ignoring these works inadvertently robs a student of the context in which the Messiah verbally wrestled with his critics.
Two famous Rabbis, the liberal minded Hillel and the conservative Shammi lived a century before the time of Yahshua and were constantly a topic of discussion among the sages. Yahshua’s teachings sometimes agreed with one or the other. Though many questions leveled at Yahshua were motivated to try and trap him, the Pharisees were often equally curious as to hear his genuine opinion, much as they would have been when he taught once as a twelve year old boy at the foot of the Temple stairs. The question about divorce asked in Mathew 19:3 was an eager query as to see which school of thought Yahshua adhered to – Hillel who was for divorce or Shammai, who was very much against it. When Yahshua is asked, “What is the greatest of all the commandments?” he responds by saying, “You shall love your neighbour as yourself. On these two commandments hang all the Torah and the Naviim (prophets)" (Matthew 22:39, 40). This teaching followed in the spirit of Rabbi Hillel, who wrote, "What is hateful to you, do not to your neighbor. That is the Torah. All the rest is commentary."
The Mishnah – A Type of Early Biblical Encyclopaedia
The Mishnah is a written systematic codification of the Torah. It was written after the destruction of the Second Temple when there was concern that a specific style of interpretation of the Torah or the Oral Torah would be lost. Rabbi Jehuda was the first to consider the prospect of preserving the Oral Torah in written form. He compiled written lists and charts, which was called the Sepher Mischnaioth (Mishnah).
It consists of six major topics:
Zeraim (Seeds) - Concerned with agriculture and prayer.
• Moed (Occasions) – Concerned with Shabbat, festivals, and fasts.
• Nashim (Women) - Concerned with infidelity, marriage, and divorce.
• Nezikin (Damages) – Concerned with civil and criminal law, the government, and ethics.
• Kedoshim (Holy Things) – Concerned with the Temple, sacrifices, and kashrut.
• Taharot (Purity Issues) – Concerned with laws of ritual purity and impurity, including menstruation.
The merit of this above arrangement meant that if a student desired to study the Sabbath, he could have done so without looking for isolated verses scattered through Exodus, Numbers and Leviticus.
While the majority of the Mishnah reads like a legal document, it is occasionally enlivened with teachings that expand on the Torah. The Mishnah is also heavily based on the Oral Torah, which is often questioned so the subject of the Oral Law or Oral Torah will now be examined.
The Oral Torah
The Torah or the Word of YHWH was originally completely orally based. However, this is not the same thing as the rabbinic view of the “Oral Torah,” which according to the Talmud has three principally, yet distinctly, different origins. They are:
1) That it was a separate revelation given to Moshe
2) That it was an extended elaboration and interpretation of the written Torah
3) That it was a protective fence that was later erected around the Torah
If option 1 is true there is no record in any of the Scriptures of additional rulings disseminated by Moses to the children of Israel. If option 2 and 3 are correct then the (written) Torah predates it. This begs the question, which comes first, the hearing or recording of information? Of course information has to be heard or uttered before it is written down. It is the Ruach (Spirit) that quickens (gives life, instruction and power), not the viewing of physical shapes and markings on stone parchment or otherwise that represent spoken words, though the writing of words and letters have great instructional value.
The Amazing World of Paleo-Hebrew
There are synchronised layers of additional meaning contained in the elaborate pictographic form and arrangement of Paleo-Hebrew letters within the Torah. The link between this language and the subject matter of the Scriptures has remained intact even in Modern Hebrew and has been widely accepted as the closet written form of the pure Edenic language uttered by the first humans. These letters were the consequence of the Ruach (spirit) manifesting itself into physical form. The first Scriptural record of a written symbol occurs in Genesis 4:14-16 when YHWH marks Qayin (Cain) after the murder of Hevel (Abel). Contrary to popular belief this mark was a good thing, at least for Cain, because it preserved his life.
The general rabbinic definition of the Oral Torah does not appear to refer to a pre-Sinai revelation. Yet, according to Scripture the Torah is eternal and therefore was in existence before the very foundation of the world. John 1:1; “Besesheeth (in the beginning) was the Torah, and the Torah was with YHWH, and the Torah was YHWH.” But this is not to say that the first five books of the Bible where around before Moshe wrote them. The Torah both before and after it was formally given to the nation of Israel is YHWH’s wisdom. It is how He considers Himself, considers us and considers all creation. It contains the full wisdom with which He creates and manages everything.
Adam was taught the Torah by YHWH. This is evident in the Scriptures when we see the prohibition against eating certain food (Genesis 2:15-17). Once Hava (Eve) hit the scene they were instructed to be fruitful and multiply (Genesis 1:28). On another occasion after the fall, when the Creator sought them on foot (Genesis 3:8), He verbally identified Himself by calling out to avoid eavesdropping (Genesis 3:9). This is interesting, because HaSatan would have had to eavesdrop to set up his initial deception.
Even Cain and Able display some knowledge of the Torah by presenting offerings before YHWH. In fact Noah, Abraham, Isaac and Jacob, all knew of a right ruling that was inseparable to the Creator. This is because it was originally in the hearts of all men, but over the generations it gradually diluted to a point where only eight humans retained obedience to it. How would Noah have known which animals were ritually pure (tahor) and what was Jacob studying in his tent if there was no formal knowledge of the Torah before Mount Sinai?
Ultimately if a person is not prepared to accept that the Torah (in whatever capacity) was observed before Mount Sinai then Genesis 26:3 & 4, where Isaac is told by YHWH that Abraham was obedient to His commandments, will forever remain a mystery.
Even before Israel reached Sinai they were given additional ordinances by Moshe from YHWH in Exodus 15:22-26. Note the underlined words in verse 26; “And said, ‘If you will diligently listen to the voice of YHWH your Elohim, and will do that which is right in His sight, and will give ear to His mitzvoth, and shomer (keep) all His chukim (statutes), I will put none of these diseases upon you, which I have brought upon the Mitzrim (Egyptians): for I am YHWH-Rophechah (your Healer).’”
The first record within Scripture of a written Torah is concerned with Israel’s successful victory over Amalek forces in the wilderness. Exodus 17:14; "Then YHWH said to Moshe, 'Write this for a memorial in a scroll, and rehearse it in the ears of Yahoshua (Joshua): for I will utterly put out the remembrance of Amalek from under shamayim (heaven).'"
Marriage Sealed in Blood – The Biggest Wedding in all History
The Torah set down by Moshe was distinct from the Torah known by Israel’s forefathers, because this Torah fit a demonstrative episodic model. It reads like one long example of what happens when a nation chooses to abide in it or abandon it. It also contains the pattern for future events set out in Revelations. However, there is one major distinction. It was eventually delivered to and accepted by the entire nation of Israel in a formal covenant ceremony, not all that dissimilar to a marriage. Exodus 24:3,4; “And Moshe came and told all the people all the words of YHWH, and all the mishpatim (right rulings): and all the people answered with kol echad (one voice), and said, all the words that YHWH has said we will do . And Moshe wrote all the words of YHWH, and rose up early in the morning, and built an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.” Then the deal was sealed by young Israelite men who offered burnt offerings and sacrificed young bulls as a fellowship offering to YHWH. Exodus 24:6-8; “Moshe took half of the dahm (blood) and put it in basins; and half of the dahm he sprinkled on the altar. And he took the scroll of the brit (covenant) and read in the audience of the people: and they said, All that YHWH has said we will do and be obedient.’ And Moshe took the dahm, and sprinkled it on the people and said, ‘See the dahm of the brit that YHWH has made with you concerning these words.’” The nation of Israel had committed themselves to the covenant in sacrificial blood, which Moshe had clearly written and read out in the presence of YHWH. After three hundred and fifty years of merciless captivity in Egypt the largest single revelation of the Torah had finally been disseminated before a national body of chosen people who were to be set-apart as a nation of priests.
It wasn't until forty years after Mount Sinai, prior to the death of Moshe and the Hebrew’s grand entrance into the land of Israel that the written Torah (known as the Five Books of Moses) was completely compiled and subsequently copied.
Better on Your Heart than on a Scroll
Until then an almost completely verbal relaying of Torah (YHWH’s word) was preferred. It eliminated the fear of losing valuable scrolls and promoted phenomenal mental recall so that even an imprisoned Israelite could recite and ponder its infinite wisdom from the confines of an empty cell. The Oral Torah enabled a student to ask questions and get immediate answers, which minimised misinterpretation that is the pitfall of every kind of written authoritative religious instruction that has ever been set down on the face of the earth.
Rabbi Aryeh Kaplan explains the value of the Oral Torah in his "Handbook of Jewish Thought" (Moznaim 1979):
“The Oral Torah was originally meant to be transmitted by word of mouth. It was transmitted from master to student in such a manner that if the student had any question, he would be able to ask, and thus avoid ambiguity. A written text, on the other hand, no matter how perfect, is always subject to misinterpretation.”
“Furthermore, the Oral Torah was meant to cover the infinitude of cases which would arise in the course of time. It could never have been written in its entirety. It is thus written (Ecclesiastes 12:12), "Of making many books there is no end." God therefore gave Moses a set of rules through which the Torah could be applied to every possible case.”
“If the entire Torah would have been given in writing, everyone would be able to interpret it as he desired. This would lead to division and discord among people who followed the Torah in different ways. The Oral Torah, on the other hand, would require a central authority to preserve it, thus assuring the unity of Israel...”
More to the Torah than First Meets the Eye
The Torah is not a set of religious guidelines that are adhered to by a believer. It is the national code of conduct for all members of the Commonwealth of Israel, whether they are descended from Abraham, grafted in, or living in or outside the land of Israel.
A cross reference of the commandments in the Torah and the rest of Scripture show that there were observances that were unique to the people of Israel before the Revelation at Mount Sinai that were not specifically, reaffirmed at that time. For instance, the seventh day Sabbath’s inclusion in the Ten Commandments is clearly a central pillar, yet when one studies what to do on that day there is only an injunction against lighting fires, excessive travel, cutting down trees, ploughing and harvesting fields. But as one moves on from the Torah and into the books of the Prophets (Nevaim) and the Brit Chadashah (New Testament) additional rulings on the Sabbath become apparent. They include rulings for acquiring food if hungry, public Torah reading, meeting in groups, applying medical aid to the sick or injured and maintaining military duties during times of conflict.
Another thing that the Torah is silent on is the ritual of the marriage ceremony. Even though it encourages taking a wife (Genesis 2:24) it does not go into any detail on the wedding vow. My wife and I have been politely criticised by Christians for doing the Havdalah celebration ritual on the eve of Shabbat, because it is not in the Scriptures. But Christians will happily go through the recital of a wedding ceremony even though it to is not found in the Scriptures. A once in a lifetime wedding ceremony that is not found in the Scriptures seems to be a different story than a weekly Shabbat ceremony to the compartmentalised mind of the average Christian.
Without knowing the manner in which Israelites practiced Torah ordinances before the Mosaic Covenant was given at Sinai the context and interpretation of crucial aspects of the Torah are incomprehensible. For example circumcision, presenting offerings and tithing were already practiced among the tribes of Israel.
The famous quote, “an eye for an eye” [or in Hebrew, ayin tachat ayin (Exodus 21:24)] would never be understood as referring to monetary compensation if we didn’t know the ruling of “the value of an eye,” which is found in the Oral Torah. This means that if someone damage's the property of another (whether physical or material) they must pay the value of that property for an eye or an eye's worth. In no way does an eye for an eye literally mean one damaged organ for another or inflicting exactly the same punishment as issued by the offender. This is even in spite of the following passages that appear in Leviticus; "Anyone who maims another, what he inflicted will be done to him," and "What injury he gave to another will be given to him." The first verse is paralleled in Judges 15:11 by the mouth of Sampson who answered to the Yahudim (Jews) after his Philistine wife was given to a former friend. He said, "As they did to me, so I have done to them." This did not mean that he had stolen all the wives of the Philistines. In actuality, he had burned their grain stocks and vineyards.
The Development of the Mishnah and Talmud
The principle motive for finally committing the Oral Torah to writing was out of fear that all the mouths that spoke it would be extinguished. Due to unprecedented losses of suitably trained scholars and teachers during the Great Revolt against Rome in 66CE and again in the Bar-Kokhba rebellion in 132-135CE the Oral Torah gradually became the domain of the scribe.
Around the year 200CE the Oral Torah was finally committed to parchment, though this act had been resisted for centuries by leading Rabbis. The Rabbis principally responsible for the content and the evolution of the Mishnah consist of:
First Generation: Rabban Yohanan ben Zakkai's generation (circa 40 BCE-80 CE).
Second Generation: Rabban Gamiel of Yavneh, Rabbi Eliezer and Rabbi Yehoshua’s generation, the teachers of Rabbi Akiva.
Third Generation: The generation of Rabbi Akiva and his colleagues.
Fourth Generation: The generation of Rabbi Meir, Rabbi Yehuda and their colleagues.
Fifth Generation: Rabbi Judah HaNasi's generation.
The Mishnah was studied so meticulously by generations of Tannaim Rabbis that it eventually gave birth to volumes of commentaries and discussions which were called Gemara (meaning to “study” and “complete”). These writings were edited and formerly compiled around 400CE and became known as the” Jerusalem Talmud.” The most prominent Rabbis between the Mishnah and the Talmud period consisted of Rabbis Shimon ben Judah HaNasi and Yehoshua ben Levi.
Over a century later Babylonian Rabbis expanded upon the Talmud by adding even more extensive discussions and deliberations. This became known as the “Babylonian Talmud.” The format of the Talmud consists of laws from the Mishnah followed by deep deliberations on their meanings.
Rabbi Akiva ben Joseph - Model Scholar or Scheming Meddler?
The Mishnah was heavily revised by Rabbi Akiva, and then by Rabbi Meir. Finally, Judah HaNasi oversaw the writing down of the Mishnah (as it appears in its present form), in the academy at Yavneh.
Rabbi Akiva was chiefly responsible for changing the way the Torah was interpreted, which caused a comprehensive rabbinical religious framework to be erected that obscured and retarded the effectiveness of a perfectly divine teaching. While Rabbi Akiva may have helped preserve Jewish heritage and their unique awareness of Torah by erecting a type of “safeguard for the Scriptural Law” his intervention caused some damaging precedents that caused some fundamental departures from its teachings, which expanded like a ripple effect throughout the Jewish world and like Christianity caused it to shift considerably from its roots.
The most damaging of these precedents was the gradual abolishment of the tithe offering for the Levite priests. This action inadvertently instituted a transfer of the authority from the Tabernacle priesthood to an exclusive rabbinic authority. The priesthood eventually disbanded because they could no longer effectively survive without receiving the Torah ordained tithe offering from the people. However, this move may not have been without good reason because by this time most of the priests had become illegally appointed by Rome. This climate also accounted for the escalating death rate among high priests who insisted on entering the Holy of Holies chamber.
Rabbi Akiva’s influence on the Mishnah was the most influential because he painstakingly attached significance to nearly every piece of text. It was and still is believed today by some Jews that he was able to gain insight into the Torah that even superseded Moses.
Rabbi Akiva also assisted in the Bar Kokhba rebellion. He and his students threw their full support behind a Jewish leader known as Bar Kokhba who they were convinced was the Moshiach (messiah). Other rabbis ridiculed him for this belief (the Talmud records another rabbi as saying, "Akiba, grass will grow in your cheeks and still the son of David will not have come.") Eventually Akiva was captured and tortured to death.
One of the biggest ironies within Orthodox Judaism is that they still revere Rabbi Akiva as one of the most eminent figures in rabbinic history even though he believed in a false Messiah. To this day Bar Kochba’s messiahship is not accepted by anyone. But an Israelite who accepts Yahshua as Messiah is not recognised under the Jewish “law of return” and forbidden to legally make Aliyah (return and take up residence) in the land of Israel. A Jew who accepts Yahshua is not even eligible to even join a Shule (Jewish congregation) in their local community, yet Rabbi Akiva and his follower’s Jewish identity remains intact.
To some, Rabbi Akiva was a saint who strengthened and brought great clarity to the understanding of Torah by introducing a profound interpretation that elevated him as a standout among his peers. But to others he was a wolf in sheep’s clothing that came in and instituted narrow interpretations and subtle changes that robbed teachers who came after of a once clear understanding of Torah.
Conclusion
While I do not discourage studying the Talmud or any other rabbinic writing, I do believe that such material should not be read in preference to or as frequently as the Torah or any other part of Scripture. In fact I would go so far as to encourage the reading of Pseudo-Scriptures such as the Book of Enoch, the Book of Jasher and the works of the Apocrypha over the Talmud. However, someone who frequently studies the Scriptures and also finds time to read popular magazines or fantasy novels might benefit by replacing this secular material with the study of Talmudic literature. Ultimately the Talmud can never be compared with the Torah, because it is largely full of discussion, debate, examples that show multiple interpretations and differing opinions that are seldom resolved within the text.
While Nazarene Israelites generally respect rabbinic writings as a source of man-originated religious thinking, they see no Scriptural basis for according them the same level of authority as the Torah.
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I pray this article from Jason Jordan ministers to you.
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.Blessed is YHWH Elohim.
.Yo'el Rei
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