Back التوراة الشفوية Arabic Устен закон Bulgarian Ústní tóra Czech Parola Torao Esperanto Torá oral Spanish Torah orale French Mûnlinge Torah Frisian תורה שבעל-פה HE Taurat lisan ID 口伝律法 Japanese
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According to Rabbinic Judaism, the Oral Torah or Oral Law (Hebrew: תּוֹרָה שֶׁבְּעַל־פֶּה, romanized: Tōrā šebbəʿal-pe) are statutes and legal interpretations that were not recorded in the Five Books of Moses, the Written Torah (תּוֹרָה שֶׁבִּכְתָב, Tōrā šebbīḵṯāv, '"Written Law"'), and which are regarded by Orthodox Jews as prescriptive and given at the same time. This holistic Jewish code of conduct encompasses a wide swathe of rituals, worship practices, God–man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages.
According to Rabbinic Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation until its contents were finally committed to writing following the destruction of the Second Temple in 70 CE, when Jewish civilization was faced with an existential threat, by virtue of the dispersion of the Jewish people.[1]
The major repositories of the Oral Torah are the Mishnah, compiled between 200–220 CE by Judah ha-Nasi, and the Gemara, a series of running commentaries and debates concerning the Mishnah, which together form the Talmud, the preeminent text of Rabbinic Judaism. In fact, two "versions" of the Talmud exist: one produced in the Galilee c. 300–350 CE (the Jerusalem Talmud), and a second, more extensive Talmud compiled in Jewish Babylonia c. 450–500 CE (the Babylonian Talmud).
Belief that at least portions of the Oral Torah were transmitted orally from God to Moses on Biblical Mount Sinai during the Exodus from Egypt is a fundamental tenet of faith of Orthodox Judaism, and was recognized as one of the Thirteen Principles of Faith by Maimonides. However, not all new branches of Rabbinic inspired ideologies accept the literal Sinaitic provenance of the Oral Torah, characterizing it instead as the product of a historical process of continuing interpretation.
There have also been historical dissenters to the Oral Torah in its entirety, including the ancient Sadducees, Essenes, and adherents to modern Karaite Judaism, who derive their religious practice strictly from the Written Torah, using Scripture's most natural meaning to form their basis of Jewish law. Karaites often look to traditions of interpretation but, unlike Rabbinic Jews, do not ascribe to those traditions authoritative or normative parity with the Written Torah. The Beta Israel, who traditionally adhere to a form of Judaism referred to as Haymanot, also reject the idea of an Oral Torah.[2][3]
- ^ Schwartz, H.; Loebel-Fried, C. (2006). Tree of Souls: The Mythology of Judaism. Oxford University Press. p. 55. ISBN 978-0-19-532713-7.
- ^ Ehrlich, Mark Avrum (2009). Encyclopedia of the Jewish Diaspora: Origins, Experiences, and Culture, Volume 2. ABC-CLIO. p. 473.
Traditionally, the Beta Israel were monotheistic and practiced a Torah-based Judaism, without observing Oral Law, or knowing the Talmud, known to other communities of Jews.
- ^ Appiah, Anthony; Gates, Henry Louis Jr. (2005). Africana: The Encyclopedia of the African and African American Experience. Oxford University Press. p. 565.
In terms of their religious beliefs, the Beta Israel have always identified themselves as exiles from the land of Israel and believers of the faith of Moses. For almost 2,000 years, however, they were completely isolated from the rest of the Jewish world. They never learned of the Talmud, the codification of Jewish oral law, or any of the traditions that arose after biblical times, such as the holiday of Hanukkah.