{"id":338,"date":"2020-02-03T17:21:21","date_gmt":"2020-02-03T23:21:21","guid":{"rendered":"http:\/\/nazarenespace.com\/blog\/?p=338"},"modified":"2022-09-29T17:16:16","modified_gmt":"2022-09-29T22:16:16","slug":"in-defense-of-talmudic-law-traditional-messianic-judaism","status":"publish","type":"post","link":"http:\/\/nazarenespace.com\/blog\/2020\/02\/03\/in-defense-of-talmudic-law-traditional-messianic-judaism\/","title":{"rendered":"In Defense of Talmudic Law – “Traditional Messianic Judaism”"},"content":{"rendered":"\n
\"\"<\/figure><\/div>\n\n\n\n

While digging through my old papers I ran across this article written way back in 1981 by a Messianic Jew named Andrew P. Pilant. At the time Pilant was advocating something he called \u201cTraditional Messianic Judaism<\/strong>\u201d which was getting little attention from the mainline of the movement. Although I never met Pilant, when I came into the Messianic movement from Rabbinic Judaism around 1984 I found myself influenced by this paper. I do not agree with everything said in it, but I think it is worthy of posting here some 40 years later:<\/em><\/p>\n\n\n\n

In Defense of Talmudic Law
By Andrew P. Pilant
1981<\/strong><\/p>\n\n\n\n

\u201cIf we we\u2019re going to be Jewish, we have to be honest about it. . .
Jewishness is something that was more than laying teffilin,
more than just singing Jewish songs. It is thinking Jewish,
it is smelling Jewish, it was taking Judaism
and putting it out to the ends of your fingertips \u2014
so that everything that you come in contact with
would have a Jewish touch to it.\u201d
\u2013 Andrew P. Pilant<\/em><\/p>\n\n\n\n


This paper is concerned with the facet of Rabbinic study that is involved with the defense of Talmudic Law, as being a natural and integral part of Rabbinics, it must be pointed out, rests on five very important principles, as elucidated by scholars such as Z. H. Chajes: <\/p>\n\n\n\n

A. That the Written, and especially parts of the Oral Law, were not \nthe result of a historical process, but of a single divine revelation;<\/p>\n\n\n\n

B. The principle that two \u2018Laws\u2019 are organically related;<\/p>\n\n\n\n

C. The principle that the progressive and historical development of \nJewish Law is limited exclusively to the laws of non-Pentateuchal \nstatutes (i.e. the decrees of the Sanhedrin);<\/p>\n\n\n\n

D. The principle that the Talmudic Rabbis claimed for their own teaching the finality which later authorities ascribe to them;<\/p>\n\n\n\n

E. The Principle that the Torah gave to the Rabbis of the Talmudic \nera (500 B.C.E.-200 C.E.) Divine sanction for their legislation, and \nthat such legislation could not be abrogated at will.<\/p>\n\n\n\n

In defense of these principles, one should, because of the very \nnature of the subject, be able to use the rules of logic and scientific \nreasoning. One should assume these aspects to be true, logically testing\n their fundamental components and inferred derivations.<\/p>\n\n\n\n

The Torah is divided into two parts, the written and unwritten (Oral)\n Law. The former is the written text of Scripture, the Torah, which was \ndivinely revealed to Moses at Sinai. The later consists of expositions \nand interpretations. In order to understand the relationship between the\n Oral and Written Law, it is necessary to understand their goal. The \ngoal of the Oral Tradition and its teachings is to get one to integrate \nthe written Law into one\u2019s own being. The most important tools to allow \none to arrive at this goal are the many and varied Mitzvot. Mitzvot are \ndeeds reflecting the correct interpretation of Scripture, i.e. the Oral \nTradition.<\/p>\n\n\n\n

The whole emphasis of Mitzvot (for example laying tefillin, not \ndriving a car on Sabbath, not eating pork) is not in the actions that an\n individual must go through to perform the deed. Rather, the importance \nof Mitzvot lies in the inward quality the actions stimulate. A Mitzvah \nis not a Mitzvah because of the physical actions an individual performs,\n but because it stimulates in the individual an understanding of \nScripture. Thus, the thoughts and intents of the heart are the more \nimportant aspect of Mitzvot. In the final analysis, the Lord is \nconcerned with intent rather than action. This is not to say that the \nactions do not play a role, but should be a natural by-product of the \nintent. For example, two individuals can go through exactly the same \nactions, and it will be a Mitzvah for one and not for the other. The \ndifference would be one of \u201cintent.\u201d If one understood Elohim\u2019s Law the \nway He designed it to be understood, one would not be performing it as a\n list of instructions but would perform it as a natural result of his \nunderstanding of the world. In fact, it would never occur to him to do \nanything else.<\/p>\n\n\n\n

Adam, being created perfect, understood the world correctly, and so he performed Mitzvot simply because he had no reason to think otherwise. By the time of Noah, however, this understanding of the world had suffered aberration to the extent that Noah was given commandments to not drink blood, not fornicate, etc. Noah\u2019s understanding coupled with the commandments brought him up to Adam\u2019s former level. Without the commandments, Noah may have deviated from the natural course of things and drank blood. Thus, the Lord gave him this commandment. This is also true of Enoch, and Abraham, where the Lord gave them insight to correct any misunderstandings they may have had about how the world has supposed to work.<\/p>\n\n\n\n

The Lord sought to call a people to Himself. Through Moses, the \nChildren of Israel were called to Sinai and were given the Torah along \nwith the correct understanding of how it was to be applied in every \ncircumstance\u2026 not the details of every situation but the mechanisms to \nderive the correct interpretation. For this generation, the Law and \ntheir understanding of it brought them to the level that Adam had been \nin Eden. This provided the Israelites with a level of understanding \nhigher than any other nation of that generation. This is obvious, for \nwhen Moses was given the Ten Commandments he was not given two tablets \nof stone and left to figure them out. He understood each Commandment and\n its ramifications to the utmost extent.<\/p>\n\n\n\n

In the course of Israel\u2019s history, fine points of this Law and its \nunderstanding were forgotten. The Lord sent Judges who were experts in \ndealing with \u201cfine points\u201d for this generation. The Judges expertise, \ncombined with the people\u2019s remembrance of the revelation at Sinai and \nwith the written Torah, was sufficient. The bulk of Scriptures written a\n this time dealt with these judges. Later generations not only forgot \npoints of the Law, but began to misinterpret and misapply them. Thus, \nthe Lord sent the Prophets to inject correct understanding where the \npeople had erred in their interpretation of Scripture.<\/p>\n\n\n\n

Even before the birth of Messiah, the generations had deviated to \nsuch an extent from their Father\u2019s teaching that the rabbis sought to \nrecord the \u201cunderstanding\u201d before it was forgotten all together. This \nattempt is seen in the Talmud. Rules and methods were discovered at this\n time that enabled them to write down what had previously been only \nmental thoughts. They sought to crystallize the Oral Tradition by giving\n many examples. Through the understanding of these examples and the \ntechniques of the rabbis one should be able to reconstruct the \nunderstanding the Children of Israel had at Sinai. To one who is not \naware of the methods and direction of the rabbis, the Talmud appears as a\n mass of confused examples and legalistic rituals. However, to those who\n desire to integrate the teachings of the rabbis in the fashion in which\n they were intended, it will stimulate within them an attitude both \nproper and coherent with the universe that the Lord created. The Messiah\n understood this perfectly. He understood the balance between the \nunderstanding that was to be integrated and the importance of the tools \nto accomplish this goal. Some rabbis of His day did not \u201cunderstand\u201d \nthis balance. They emphasized the physical aspect of the Mitzvot \nsometimes to the exclusion of the Mitzvot\u2019s purpose. Thus the Messiah \nsaw that they were so wrapped up in the tool that they lost sight of the\n purpose of the tool. This was the only point of contention between the \nMessiah and the rabbinical leaders of His day. Thus, in Matthew 23:23 He\n declares to the Jewish leaders, \u201cFor you tithe mint and dill and cumin,\n and have neglected the weightier provisions of the law; justice and \nmercy and faithfulness; but these are the things you should have done \nwithout neglecting the others.\u201d<\/p>\n\n\n\n

In the Middle Ages, a large quantity of time was spent studying and \ntransmitting the teachings of the sages of the Second Temple Era. For \nthese generations, the rabbi\u2019s teaching combined with all that had gone \nbefore them was sufficient to give them a proper understanding of how \nthe world should be. After years had passed, people began once again to \nlose sight of the purpose and direction of Mitzvot. Groups such as the \nHasidim sought to correct this imbalance. For this generation, their \nteaching gave the people a correct understanding of Scripture, when \ncombined with what they knew already.<\/p>\n\n\n\n

With this background, some questions can be asked. Is the Talmud \ninspired? This is an awkward question to ask. The Torah is inspired in \nits entirety. The Oral Tradition is the Torah\u2019s integration into one\u2019s \nperson, and thus is in a sense inspired because it is a reflection of \nthe Torah. The Talmud is a logical exploration of the Oral Tradition and\n should be logically correct. It is important and authoritative but it \nfunctions as a tool. The Talmud is only a tool when it is used \ncorrectly, otherwise it could be a dangerous thing. Fortunately, because\n of its size, people do not study it unless they have a good reason.<\/p>\n\n\n\n

Another question that could be addressed is whether or not the Talmud\n is a product of progressive revelation. This is absolutely not true! \nThe Talmud is simply a crystallization, a reflection of the Oral \nTradition. Our ability to understand the Oral Tradition in this present \nday has decreased to the extent that we need a portion of the Oral \nTradition written down in order to understand it. The Lord has \ncontinually spoken to his people throughout the ages, but only to raise \nthem back up to a certain level.<\/p>\n\n\n\n

A third question is whether or not the Talmud is fixed and unbending.\n Yes and no. The Talmud reflects the perfect attitude that a person \nshould attain, but unfortunately human beings are not perfect. Therefore\n the emphasis should be shifted from the Talmud to the Oral Tradition \nitself, which is constant for all people. It is possible that it may \nmanifest itself with different emphases through various people\u2019s \nunderstanding of it. A traditional Jew will make the assumption that the\n Talmud scholars knew enough about people that their descriptions of how\n Oral Tradition should manifest itself are consistent for people of all \ntimes and places. If too much emphasis is placed on the physical aspect \nof Mitzvot, one could totally miss the purpose for which the Mitzvot \nwere given. For example, when a Jew dies it is a Mitzvah that he be \nburied in a plain pine box so that all Jews will have equal expenses in \ntheir burials. In Los Angeles, it is actually more expensive and a \nsymbol of wealth if one can import a pine box from New York to Los \nAngeles. This totally negates what the rabbis were trying to say, and \nbecause the rabbis\u2019 advice was misapplied, the Mitzvah did not achieve \nits purpose. It did not increase their understanding of Scripture.<\/p>\n\n\n\n

Talmudic Law is a natural and integral part of the divinely revealed \nwritten Law. Each generation has lost a portion of its understanding of \nhow the Lord wants the word to work. Each generating has been given \nteaching to bring them back to this level. The Mitzvot are one tool used\n to achieve this goal, but only if understood correctly. For any Jew and\n anyone who has an understanding of the Oral Tradition, the Mitzvot can \nincrease this understanding in a very beautiful way.<\/p>\n\n\n\n

Andrew P. Pilant, 1981<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

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While digging through my old papers I ran across this article written way back in 1981 by a Messianic Jew named Andrew P. Pilant. At the time Pilant was advocating something he called \u201cTraditional Messianic Judaism\u201d which was getting little attention from the mainline of the movement. Although I never met Pilant, when I came … Continue reading “In Defense of Talmudic Law – “Traditional Messianic Judaism””<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"rop_custom_images_group":[],"rop_custom_messages_group":[],"rop_publish_now":"initial","rop_publish_now_accounts":[],"rop_publish_now_history":[],"rop_publish_now_status":"pending","footnotes":""},"categories":[1],"tags":[],"class_list":["post-338","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nIn Defense of Talmudic Law - "Traditional Messianic Judaism" - NazareneSpace Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"http:\/\/nazarenespace.com\/blog\/2020\/02\/03\/in-defense-of-talmudic-law-traditional-messianic-judaism\/\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:locale\" content=\"en_US\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:type\" content=\"article\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:title\" content=\"In Defense of Talmudic Law - "Traditional Messianic Judaism" - NazareneSpace Blog\" class=\"yoast-seo-meta-tag\" \/>\n<meta property=\"og:description\" content=\"While digging through my old papers I ran across this article written way back in 1981 by a Messianic Jew named Andrew P. 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Pilant. At the time Pilant was advocating something he called \u201cTraditional Messianic Judaism\u201d which was getting little attention from the mainline of the movement. 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