Aug 25, 2009
Posted on Aug 25, 2009 in Judaism, Torah, Yeshua | 1 comment
Recently, someone started a discussion on Facebook as to whether followers of Yeshua should follow either a rabbinic (Pharisaic) path verses a more Karaite path in their Torah observance. I’ve got a lot of thoughts on this, but unfortunately am nearly always short on time due to pressing deadlines with my work. I would like to share, however, the brief response I wrote for this discussion:
It is natural to think that the Karaite way of doing things would be a better way of doing things. However, the Karaite interpretation is actually anti-Scriptural. Let’s think about it. If we were to go to a Karaite interpretation of Scripture, we would all being living out the Scriptures as we interpret them. Which means, we would not be in any kind of unity. Which means we would be celebrating the feasts at different times, celebrating them in different ways, trying to fulfill the commandments in different ways. In short, this is chaos and anarchy. The Master (Yeshua) was a Pharisee among Pharisees, in that he was in agreement with the Pharisees in all but one point: hypocrisy.
Here are 3 short examples of the many that can be sited to show his Pharisaic affinity:
- He & his disciples kept the feast at the same times as greater Israel (which was determined by Pharisaic halachah)
- He reclined at the Passover meal (a Pharisaic invention, seemingly contrary to the biblical mandate in Exodus)
- He gave a blessing before eating, strictly a Pharisaic invention
The list could go on and on. These are just off the top of my head. It boils down to this: Yeshua was in agreement with Pharisaic tradition so long as it did not contradict with the written Word. We must examine the words of the Master and the Apostolic writings to determine whether a tradition is able to be kept or not, and follow his example.
The Karaite method is not even an alternative. If we were following the Karaite method, we would revert to the days of the Judges when “Every man did what was right in his own eyes…And they again did wickedness in the eyes of Hashem.”
Jun 3, 2009
Posted on Jun 3, 2009 in Book Reviews | 0 comments
Meet the Rabbis
by Brad H. Young
Hendrickson Publishers
Many people ask why studying Jewish sources is important. They are extremely important in that they help us to understand our faith in context. Familiarizing oneself with Jewish sources will add dimension to your faith, and help gain a more in-depth understanding of key concepts found within the Biblical narratives, particularly in the Gospels and Epistles. I recommend Brad Young’s newest work as a starting point for those who desire to explore Jewish texts.
Following his other excellent works such as Jesus the Jewish Theologian, Paul the Jewish Theologian, and The Parables, Young puts forth his most recent work, Meet the Rabbis, in an effort to continue educating his readers about the Jewish context of our Scriptures, our Savior and our Faith. Young helps to gently bridge the gap between Christian understanding and the world of rabbinic writings, thought and Scriptural application. He does a great job and engaging the reader through continual cross referencing between the rabbinic texts and the teachings of our Master. This is why MTR is such a great starting point for those new to Jewish texts.
In MTR, he introduces the reader to rabbinic writings in a way that is very engaging, even including the full text of Pirkei Avot, one of the foundational texts for understanding the teachings of Judaism. This is a “don’t miss” book.
Apr 15, 2006
Posted on Apr 15, 2006 in Judaism, Talmud, Torah | 0 comments
A few people have been asking about where to read the account of Akhnai’s Oven (which can also be “Aknai’s Oven”). This is the link to the source of this text.
Here is the text of the argument:
We learnt elsewhere: If he cut it into separate tiles, placing sand between each tile: R. Eliezer declared it clean, and the Sages declared it unclean; and this was the oven of ‘Aknai. Why [the oven of] ‘Aknai? — Said Rab Judah in Samuel’s name: [It means] that they encompassed it with arguments as a snake, and proved it unclean. It has been taught: On that day R. Eliezer brought forward every imaginable argument, but they did not accept them. Said he to them: ‘If the halachah agrees with me, let this carob-tree prove it!’ Thereupon the carob-tree was torn a hundred cubits out of its place — others affirm, four hundred cubits. ‘No proof can be brought from a carob-tree,’ they retorted. Again he said to them: ‘If the halachah agrees with me, let the stream of water prove it!’ Whereupon the stream of water flowed backwards — ‘No proof can be brought from a stream of water,’ they rejoined. Again he urged: ‘If the halachah agrees with me, let the walls of the schoolhouse prove it,’ whereupon the walls inclined to fall. But R. Joshua rebuked them, saying: ‘When scholars are engaged in a halachic dispute, what have ye to interfere?’ Hence they did not fall, in honour of R. Joshua, nor did they resume the upright, in honour of R. Eliezer; and they are still standing thus inclined. Again he said to them: ‘If the halachah agrees with me, let it be proved from Heaven!’ Whereupon a Heavenly Voice cried out: ‘Why do ye dispute with R. Eliezer, seeing that in all matters the halachah agrees with him!’ But R. Joshua arose and exclaimed: ‘It is not in heaven.’ What did he mean by this? — Said R. Jeremiah: That the Torah had already been given at Mount Sinai; we pay no attention to a Heavenly Voice, because Thou hast long since written in the Torah at Mount Sinai, After the majority must one incline.
Another source for this text (with a slight variation) can be found at this link. Be sure to scroll down to the page 140 marker.
Both Avi ben Mordechai and his inspiration Daniel Gruber use this passage in order to try and cast reproach upon rabbinical authority. The claim is made that the rabbis are actually in opposition to the Written Word of God, and will not listen to Hashem even if they hear from Heaven itself. For some time I was swayed into this line of thinking, until challenged to examine the context of this argument firsthand. Upon a cursory exmination, it appears that I have been duped.
In short, this argument is a classic example of how the rabbis upheld Scripture in a case where a person wanted to try and outwit Scriptural authority through clever devisiveness. R. Eleazer, siding with Akhnai (apparently the owner of the oven, or a nickname for such, meaning “snake” in Aramaic), is the classic representation of the false prophet warned against in Deuteronomy 13. R. Eleazer rules that the clay oven (Read the Biblical laws associated with the contamination of earthen vessels, including ovens), which has been “broken” via being cut apart and mortared back together is oblivious to contamination from contact of a dead animal. First, both Akhnai and R. Eleazer in this scenario are intentionally working to find a loophole around the Biblical ordinance for contamination, and immediately shows a rebellious nature towards the commandments of Hashem.
Second, the halachah of R. Eleazer actually is working to “abolish the Torah” in the same way that many within Christianity are doing today, and have been doing throughout the centuries. Rather than using the written Word of Hashem as the plumbline by which all things are aligned, they follow charismatic leaders with whom are signs and wonders.
Opposite of what we have been lead to believe, the case of Akhnai’s Oven actually is one in which the rabbis are upholding the Written Word of God over the opinions of man, even when backed by signs and wonders.
You must not listen to the words of that prophet or dreamer. The LORD your God is testing you to find out whether you love him with all your heart and with all your soul.
(Devarim / Deuteronomy 13:3)
Mar 6, 2006
Posted on Mar 6, 2006 in Judaism, Talmud, Torah | 2 comments
Well, after a couple of hours discussion with a friend who knows the Torah and Talmudic writings far better than I, and reexamining the Scriptures and the original Talmudic source regarding the impurity of Akhnai’s Oven, I have come to some clear understandings of things that were unclear previously regarding rabbinic teachings. I plan on sharing a full discourse on this soon, but in the meantime am planning a formal apology for even mentioning Avi ben Mordechai’s Galatians book on my site. I am continuing to research this information, but it is becoming increasingly apparent that I am going to have to refute this and other such works as being in opposition to the written Scriptures (which they claim to be upholding).
If you would like to begin doing your own homework in the meantime, read the account of Akhnai’s [clay] Oven and the argument between Eliezer ben Hyrcanus and the other rabbis. Before you do, however, re-read Vayikra/Leviticus 11:29-38 and Devarim/Deuteronomy 13. Then, make sure you read a version of the account that mentions the rulings of Eliezer and the rabbis before they delve into the argument. I think things will start becoming apparent from there. I’ll post more when I have time.
-Shalom
Update: A followup to this post can be found here:
http://www.diggingwithdarren.com/blog/2006/04/15/akhnais-oven/
(This link has been fixed. 03/11/2009)
