Written by the Orthodox historian Rabbi Berel Wein, The Oral Law of Sinai is an extraordinary and beautifully illustrated book that explores the Talmud—a law book that is a faithful transmission of the Oral Law of Sinai. As Rabbi Wein explains, the Talmud is two separate books comprising the Oral Law. This work offers an explanation of the first book of the Talmud, the Mishnah

The intention of the authors is to present a vigorous critique of traditional-rabbinic Judaism. It should be clearly stated at the outset, however, that this critique is offered in the context of an intramural discussion between Jews who believe in Yeshua (Jesus) and those who do not yet follow Him. It should not be understood as an attack on the Jewish people, but rather as a dispute between different sects within Judaism, over the true interpretation of the Tanakh and the authority thereof. This paper's main objective will be to examine the validity of the following premise: for two millennia Judaism has been held hostage under the government and philosophy of one distinct sect, namely the Pharisees and their heirs--the rabbis. Since the destruction of the Second Temple, biblical Judaism had ceased to exist and the rabbinic traditions took over, with a completely reformed version of Judaism which centered on three main pillars: the rabbis themselves, the yeshiva (ישיבה) and the Halacha (הלכה). This work will also try to examine how this sect managed to enforce their traditions upon Israel and at what cost.In order to establish their authority over the Jewish people, the rabbis came up with the revolutionary idea according to which their philosophy, traditions and teachings (i.e., the Oral Law) were passed on through the generations, beginning with Moses and ultimately with God Himself. Henceforth, the focus of the rabbinic religion has been to study and meditate on the Oral Law (Oral Law). In fact, the Oral Law serves as the foundation upon which all the traditions of rabbinic Judaism stand. Without the rabbis' traditions, rabbinic Judaism losses all its validity and existence. In other words, if the divine origin of the Oral Law is nothing but a myth, then rabbinic Judaism has no leg to stand on. Other main objectives of this paper would be to historically examine how the sect of the Pharisees was able to attain such a stronghold over Judaism, to investigate whether the Oral Law's traditions are in fact rooted in the Bible and genuinely reflect God's will for men, and to examine the implications of the Oral Law on Judaism today, especially in regard to Israel's relationship to the New Testament and Yeshua. The first chapter of this paper will deal with the advent of the Pharisees and the circumstances which brought them into the position of authority.

This book is for those sincere questioners whose main obstacle is their struggle with the issue of the authenticity of the Oral Tradition and God-given authority of its torch bearers, the Talmudic Sages. It will show how, between the Orthodox Jewry and their critics, it is simple and uncomplicated for an objective person to identify whose historical and religious perspective is rooted in fact, and whose is not. As "believers, descendants of believers" the Jews trusted their tradition and held fast to it. However, as history progressed and knowledge advanced to the Enlightenment era, secular society and its ways of thinking became very attractive even to the poor and middle-classes of Jewry. Without a clue as to how advanced the Torah's wisdom is - containing secrets that the scientific world is only beginning to discover- they dropped out of Torah observance in droves. It was no help that, in response to the challenge of the Enlightenment in Europe, the ultra-Orthodox world turned inwards, adopting an anti-scientific stance. Thank God, that has changed. Scholars became highly proficient in Torah as well as science and mathematics- and dedicated outreach programs -prevented the assimilation of those within the fold, and also began to attract quality truth-seekers from the outside. They follow in the tradition of RaMBaM (Moses Maimonides, 1135-1204), who wrote the "Guide For the Perplexed" for those who struggled to maintain their faith in light of general scientific knowledge in their own day. Bar-Ron presents more sophisticated and resilient points of evidence, including arguments that have never been published before regarding the Oral Tradition that has been passed down from the time of Sinai.

Since the Torah was given to all of Am Yisrael at Sinai, how did disputes as to its meaning arise? How did the Sages act when new situations arose that were not provided for in the tradition? What is the difference between Rabbinic interpretation and Rabbinic legislation, and to what extent are these guided by logic or moral reasoning? To what extent did the Sages enjoy the power to interpret tradition and legislate? Did the Sages rely on legal fictions to change the law? These questions, among others, are of great importance to anyone who wants to understand the most essential aspects of Judaism. This newly revised and expanded edition aims to educate both the Torah scholar and the interested layman in the complexities of the Oral Law. Book jacket.

In Vision & Valor, Rabbi Berel Wein traces the development of the Talmud, the record of the Oral Law of Sinai as refined, debated, and discussed over four centuries in the great Torah academies of the Land of Israel and Babylonia.This beautifully illustrated, footnoted, oversized volume is a necessity for every Jewish home interested in the soul of Judaism, its rituals, values and practices.

Why did the Jews reject Jesus? Was he really the son of God? Were the Jews culpable in his death? These ancient questions have been debated for almost two thousand years, most recently with the release of Mel Gibson’s explosive The Passion of the Christ. The controversy was never merely academic. The legal status and security of Jews—often their very lives—depended on the answer. In WHY THE JEWS REJECTED JESUS, David Klinghoffer reveals that the Jews since ancient times accepted not only the historical existence of Jesus but the role of certain Jews in bringing about his crucifixion and death. But he also argues that they had every reason to be skeptical of claims for his divinity. For one thing, Palestine under Roman occupation had numerous charismatic would-be messiahs, so Jesus would not have been unique, nor was his following the largest of its kind. For another, the biblical prophecies about the coming of the Messiah were never fulfilled by Jesus, including an ingathering of exiles, the rise of a Davidic king who would defeat Israel’s enemies, the building of a new Temple, and recognition of God by the gentiles. Above all, the Jews understood their biblically commanded way of life, from which Jesus’s followers sought to “free” them, as precious, immutable, and eternal. Jews have long been blamed for Jesus’s death and stigmatized for rejecting him. But Jesus lived and died a relatively obscure figure at the margins of Jewish society. Indeed, it is difficult to argue that “the Jews” of his day rejected Jesus at all, since most Jews had never heard of him. The figure they really rejected, often violently, was Paul, who convinced the Jerusalem church led by Jesus’s brother to jettison the observance of Jewish law. Paul thus founded a new religion. If not for him, Christianity would likely have remained a Jewish movement, and the course of history itself would have been changed. Had the Jews accepted Jesus, Klinghoffer speculates, Christianity would not have conquered Europe, and there would be no Western civilization as we know it. WHY THE JEWS REJECTED JESUS tells the story of this long, acrimonious, and occasionally deadly debate between Christians and Jews. It is thoroughly engaging, lucidly written, and in many ways highly original. Though written from a Jewish point of view, it is also profoundly respectful of Christian sensibilities. Coming at a time when Christians and Jews are in some ways moving closer than ever before, this thoughtful and provocative book represents a genuine effort to heal the ancient rift between these two great faith traditions.

Whether you are studying the Bible for the first time or you're simply curious about its history and contents, you will find everything you need in this "accessible, well-written handbook to Jewish belief as set forth in the Torah" (The Jerusalem Post). George Robinson, author of the acclaimed Essential Judaism, begins by recounting the various theories of the origins of the Torah and goes on to explain its importance as the core element in Jewish belief and practice. He discusses the basics of Jewish theology and Jewish history as they are derived from the Torah, and he outlines how the Dead Sea Scrolls and other archaeological discoveries have enhanced our understanding of the Bible. He introduces us to the vast literature of biblical commentary, chronicles the evolution of the Torah’s place in the synagogue service, offers an illuminating discussion of women and the Bible, and provides a study guide as a companion for individual or group Bible study. In the book’s centerpiece, Robinson summarizes all fifty-four portions that make up the Torah and gives us a brilliant distillation of two thousand years of biblical commentaries—from the rabbis of the Mishnah and the Talmud to medieval commentators such as Rashi, Maimonides, and ibn Ezra to contemporary scholars such as Nahum Sarna, Nechama Leibowitz, Robert Alter, and Everett Fox. This extraordinary volume—which includes a listing of the Torah reading cycles, a Bible time line, glossaries of terms and biblical commentators, and a bibliography—will stand as the essential sourcebook on the Torah for years to come.

In Becoming the People of the Talmud, Talya Fishman examines ways in which circumstances of transmission have shaped the cultural meaning of Jewish traditions. Although the Talmud's preeminence in Jewish study and its determining role in Jewish practice are generally taken for granted, Fishman contends that these roles were not solidified until the late eleventh and early twelfth centuries. The inscription of Talmud—which Sefardi Jews understand to have occurred quite early, and Ashkenazi Jews only later—precipitated these developments. The encounter with Oral Torah as a written corpus was transformative for both subcultures, and it shaped the roles that Talmud came to play in Jewish life. What were the historical circumstances that led to the inscription of Oral Torah in medieval Europe? How did this body of ancient rabbinic traditions, replete with legal controversies and nonlegal material, come to be construed as a reference work and prescriptive guide to Jewish life? Connecting insights from geonica, medieval Jewish and Christian history, and orality-textuality studies, Becoming the People of the Talmud reconstructs the process of cultural transformation that occurred once medieval Jews encountered the Babylonian Talmud as a written text. According to Fishman, the ascription of greater authority to written text was accompanied by changes in reading habits, compositional predilections, classroom practices, approaches to adjudication, assessments of the past, and social hierarchies. She contends that certain medieval Jews were aware of these changes: some noted that books had replaced teachers; others protested the elevation of Talmud-centered erudition and casuistic virtuosity into standards of religious excellence, at the expense of spiritual refinement. The book concludes with a consideration of Rhineland Pietism's emergence in this context and suggests that two contemporaneous phenomena—the prominence of custom in medieval Ashkenazi culture and the novel Christian attack on Talmud—were indirectly linked to the new eminence of this written text in Jewish life.

Bedouin Law from Sinai and the Negev is the first comprehensive study of Bedouin law published in English, including oral, pre-modern law. The material for the book, collected over the course of forty years of field work by Clinton Bailey, one of the world's leading scholars on Bedouin culture, is of permanent scholarly value. Bailey shows how a nomadic desert-dwelling society provides for its own law and order in the traditional absence of any centralized authority or law enforcement agency to protect it. This comprehensive picture of Bedouin law, offers readers a unique opportunity to understand Bedouin law by highlighting the close connection between the law and the culture from which it emerged.

This is the first translation with commentary of selections from The Zohar, the major text of the Kabbalah, the Jewish mystical tradition. This work was written in 13th-century Spain by Moses de Leon, a Spanish scholar.