The Netzari Faith

Netzarim, Original followers of Yeshua & His 12

oral mashiach | The Beginning of the Oral Law

Devarim 1:1 These are the words which Moshe spoke to all of Israel, across the Yarden, in the wilderness, in the plain over-against Suph, between Paran and Tophel, and Laban, and Chazerot, and Di-Zahav

אלה הדברים -- Eleh HaDevarim These are the words- Moshe, the man who started his career not speaking well, begins a long monologue with the second generation of Israel.  The book begins with the word HaDevarim that means “the words” that Moshe began his speech with.  Many commentators point out that these are Moshe’s words and not Hashem’s words as they were for the last four books in the Torah[1]where it frequently says, “Speak to the Children of Israel,” or “speak to Aaron saying etc.” and thus is called Mishneh Torah (Repetition of the Torah). In Devarim things are spoken to Israel in the 1st/2nd person whereas, the rest of the Torah is written in the 3rd person.  This shows us that the first four books should be seen as objective reality, outside Moshe and us a people.  Devarim is separate even in its beginning without a conjunctive ו vav which connotes connection to the previous subject within Torah.[2]

It must be noted that in this light we have to ask the question, of how this can be called Torah if it did not come directly from Hashem’s mouth as it was previously given.

We understand that there was none like Moshe in Hashem’s house, who Hashem spoke face to face, and who understood what was being said.[3]  Moreover, this is an understanding that comes to us in the form of a creed through the Rambam.  He wrote the Shelosh Asar Ikarim (the 13 principles of faith) that define what Judaism’s fundamental beliefs are.  The seventh principle of it states:

“I believe with complete faith, that prophecy of Moshe Rabbienu, may peace be upon him, was true and the he was the foremost (the Av- father) of the prophets that proceeded him and those that came after him.”

And number 8:

“I believe with perfect faith that the entire Torah that we now have is that which was given to Moshe (by G-d).”

If Moshe did not receive the words of the book as he did before, then how was it done?  The Marashal and Vilna Gaon (as pointed out by Artscroll’s Chumash intro Devarim) say that it was given by G-d through the Ruach HaKodesh (Holy Spirit) just as other prophets would have prophesied.  This teaching shows a transition of methodology of how Hashem would communicate in the future, and gives us an undeniable proof of the Oral Torah which is the whole book of Devarim.  First, Hashem did not speak to another prophet like Moshe again, save the Moshiach, which is the prophet like Moshe[4] and it could be said He only spoke to Moshe in this manner for a limited time.

As an example, when we read the Admonitions in Vayikra they are read without a break in the cantillations because they were spoken in the plural by Hashem, through Moshe.  In contrast, in Devarim, the Admonitions (chpt 28) are spoken on behalf of Hashem by Moshe. [5] Another notable difference is in the Eser Dibrot (10 Words from Sinai) uses the word שמור shamor/guard the Shabbat and not זכו / רzachor/remember the Shabbat.  The word shamor indicates a negative command against breaking the Shabbat laws. The word zachor indicates a positive command. Shamor/guard is a command to keep ourselves far from sin and it is incumbent upon us to follow and do whereas zachor is positive and contains the idea that Shabbat is something that we are given from above, and thus, should be received and enjoyed because the essence is from Hashem.  This is like the two parts of the Torah; the first (Bereshit – Bamidbar) was given from above and outside of human subjective input and Devarim given with human interaction and contribution.  It is to show that humanity has a part in the Divine blueprint of Creation[6] and we must take that it is the Truth from Hashem and not neglect our part in the redemption/restoration of Creation.  (This is a very deep concept that should be thought through thoroughly by the reader.)

Noting this contrast, we see that Moshe is also preparing the new generation for entry into the Promised Land.  We know that the Presence of G-d did not follow them in a cloud and fire into the Land, the manna stopped, and the miracles of the desert did not continue.[7] It would begin a new paradigm for Israel, one of involvement in the mitzvot that were given in Devarim that were clarified in the book.  Additionally, we see that many of the over seventy new mitzvot given are related to living in the Land and our responsibility to fulfill them therein.

It is much like the transition Yeshua showed us when he gave the keys of the Kingdom and authority to the Shli’chim (Apostles) shortly before after his resurrection. In Matthew, shortly after the “transfiguration,” Yeshua gives the disciples the authority to legislate matters of halacha and matters of the Kingdom[8] much like Moshe gave authority to the 70 elders to do the same in Shemot and Bamidbar prior to his death.[9]  The comparison is even more striking when we see that it was to an individual that was given the authority to lead.  Moshe gives the authority to Y’hoshua a different times in Bamidbar 27: 18-23 and Devarim 31:7. In Bamidbar Y’hoshua is given the authority and in Devarim, Moshe does not give authority again but reiterates, before the elders, that Y’hoshua is the head of the nation and he should be followed. This happened as we see in Devarim 34:9 through the book of called after him. Yeshua gives authority to Kefa, one of the pillars of the Kahal of Believers,[10] in the same fashion.  The first time Yeshua does this, he tells Kefa the following:

I tell you, you are Kefa, and on this rock I will build my assembly, and the gates of Gehinom shall not prevail against it.  I will give you the keys of the Kingdom of Heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” (Matthew 16:18-19)

Additionally, similar to what Moshe did before He would leave, Yeshua tells Kefa to take care of His flock and to love them in Yochanon 21 where he reiterates that Kefa is the head and shepherd of the flock.  This is like what Moshe did also when he asked Hashem who would go in and out before the congregation and Hashem.

“Let Hashem, the G-d of the spirits of all flesh, appoint a man over the assembly who shall go out before them and come in before them, who shall lead them out and bring them in, that the congregation of Hashem may not be as sheep that have no shepherd.” (Bamidbar 27:16-17)

The transition from one authority who heard from Hashem directly to one(s) who hear from G-d in dreams, visions, or the Umim and Thumin is clear.  It also shows a transition of power structure and authority from a single prophet/king/priest, to a group of people with a central leader to guide the people.

Along with this fact, we see that the Oral tradition becomes a major factor in lives of the people.   Devarim is the written version of the Oral Law as we know it.  It was given at Sinai but was not given to Moshe to write down.  He, similar to the Y’hudah haNasi,[11] the redactor of the Mishnah, saw that the Jewish people would need clarification of the Torah in fashion that they were used to learning. Both sought to explain the Torah in a fashion that would explain many of the laws given in the Torah and expounded the details of the Torah in a fashion that is conducive to life outside the norm of the people.  Israel would be entering the Land and would be living outside the normative miracles of the desert life under the Wings of the Shechinah.  Yehudah haNasi, following in the footsteps of R. Akiva, sought to clarify the Oral Tradition in a manner that could be learned easier and could be used for definitive halacha.[12]

We also see that the writing of the Besora Tova (Good News) needed to be written down as the last of the Shli’chim died and the authoritative Oral Traditions given by Maran Yeshua needed to be preserved. This presents a difficulty because it was eventually taken over by gentiles who did not know or accept the manner of the Jews who scrupulously memorized and understood the method of teaching and presenting the Torah (both written and oral) correctly.  We need not worry for all things come from Heaven and we can accept what we have been given in the form and language it is today.

In conclusion, we observe that it is proper for us write down what we have received from our fathers in a manner that can be taught to the future generations.  This will be different in every generation because it needs to accessible to the reader in a language it can be learned easily.  We learn this from Moshe that the Torah should be explained clearly.  Rashi who states in Devarim1:5, באר את התורה be’er et haTorah/Clarifying the Torah as Moshe explaining the Torah in all seventy languages.[13] The Torah was given in all seventy languages; however, we find that it was only heard and then written in Hebrew so that the Children of Israel would understand it. [14]  When we speak and teach, it should be clear and available for our students to learn and pass down.  We should not say something complex and think that it will be understood (Avot 2:4).  We should also speak and write in a manner that people can think about and learn Torah so that it can be given over to another.  This way the light of Hashem and His Moshiach will continue and we can fulfill the words, “And you shall teach them diligently to your children.” [15] Amen


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