I was reading Jeremiah 23 not long ago and this passage stuck out to me :
Jeremiah 23:30-32 :"See, therefore, I am against the prophets, says the Lord, who steal my words from one another . who use their own tongues and say 'Says the Lord" . against those who prophesy lying dreams . who lead my people astray by their lies and their recklessness, when I did not send them or appoint them."
One of the reasons that it stuck out to me is that recently I was watching a video by Avi Ben Mordechai regarding the book of Galatians, and Avi makes the distinction between Judaism and Judah-isms in regards to Paul. He makes the point to show that their is a deviation between scriptural precept and rabbinic teaching. When I see this passage in Jeremiah, I began to wonder if this longstanding practice of infusing man made customs and traditions in Israels history, are what became the base for the Talmud. When I go through the scriptures I see several warnings against the traditions of the Pharisees, the scribes, and the traditions of men. When I poke through the Talmud, I see areas where the Talmud is anti-scriptural.
This is the claim. That the Oral is passed directly from Moses.
This contradicts scripture where it says
Afterward, Joshua read all the words of the law—the blessings and the curses—just as it is written in the Book of the Law. There was not a word of all that Moses had commanded that Joshua did not read to the whole assembly of Israel, including the women and children, and the foreigners who lived among them. -Joshua 8:34-35
“Be very strong; be careful to obey all that is written in the Book of the Law of Moses, without turning aside to the right or to the left." Joshua 23:6
Not everything that was written PLUS whatever the oral tradition states. It doesn't say that the oral tradition is the same as the Torah or the Commands of God. To make that equation is an example of adding to Scripture. Take a look at Ezekiel and compare it to the Talmud:
“I said to their children in the wilderness, ‘Do not walk in the statutes of your fathers or keep their ordinances or defile yourselves with their idols. 19 I am the Lord your God; walk in My statutes and keep My ordinances and observe them. - Ezekiel 20
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Rava expounded another verse in similar fashion: What is the meaning of that which is written: “And more than these, my son, be careful: of making many books [sefarim] there is no end; and much study is a weariness of the flesh” (Ecclesiastes 12:12)? My son, be careful to fulfill the words of the Sages [soferim] even more than the words of the Torah. For the words of the Torah include positive and negative commandments, and even with regard to the negative commandments, the violation of many of them is punishable only by lashes. Whereas with respect to the words of the Sages, anyone who transgresses the words of the Sages is liable to receive the death penalty, as it is stated: “And whoever breaches through a hedge, a snake shall bite him”- Talmud Erubin 21b
In my discussions with someone that holds the Talmud as equal to the Word of God, They had this to say
"Moses received the Torah from Sinai and gave it over to Joshua. Joshua gave it over to the Elders, the Elders to the Prophets, and the Prophets gave it over to the Men of the Great Assembly. They [the Men of the Great Assembly] would always say these three things: Be cautious in judgement. Establish many pupils. And make a safety fence around the Torah."If this were the case that the Oral law was equal to that of God's Holy written word, Then why would God state to not walk in the statues of your fathers or keep their ordenances? If it is true that the Oral traditions were as equal as the written, Why were they not written initially?
For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision 11 who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain. 12 One of themselves, a prophet of their own, said, “Cretans are always liars, evil beasts, lazy gluttons.” 13 This testimony is true. For this reason reprove them severely so that they may be sound in the faith, 14 not paying attention to Jewish myths and commandments of men who turn away from the truth. -- Titus 1
The earliest evidence of a Jewish community in Crete is to be found in a circular letter in support of the Jews, sent by the Roman Senate (142 B.C.E.) to various countries at the request of Simeon the Hasmonean. As this was also forwarded to the Cretan city of Gortyna (I Macc. 15:23), it can be assumed that there was a Jewish community in existence there. There is no doubt about the existence of Jewish settlements in Crete after its conquest by the Romans in 68–67 B.C.E. The false Alexander, who after Herod's death claimed to be his son, found ardent supporters and financial help among the Cretan Jews. Philo of Alexandria mentions Crete among the countries with a large Jewish population (Legatione ad Gaium, 282). According to the New Testament (Acts 2:11) there were Cretan Jews living in Jerusalem.- Cited Jewish Virtual Library
From the Titus passage we see that Paul is familiar with Jews in Crete as well as Jerusalem in the time of his penning his letters. The Talmud is a book compiled of many myths and commandments of men... men who reject the Truth of Yeshua. When looking at a tree with poison apples instead of saying "some of them aren't poison" It is more wise to not eat from that tree. The more I read the more I see in the text the dangers of the Talmud when held up to the light of Scripture.
Matt 15: Then some Pharisees and scribes *came to Jesus from Jerusalem and said, 2 “Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread.” 3 And He answered and said to them, “Why do you yourselves transgress the commandment of God for the sake of your tradition? 4 For God said, ‘Honor your father and mother,’ and, ‘He who speaks evil of father or mother is to be put to death.’ 5 But you say, ‘Whoever says to his father or mother, “Whatever I have that would help you has been given to God,” 6 he is not to honor his father or his mother.’ And by this you invalidated the word of God for the sake of your tradition. 7 You hypocrites, rightly did Isaiah prophesy of you: 8 ‘This people honors Me with their lips, But their heart is far away from Me. 9 ‘But in vain do they worship Me, Teaching as doctrines the precepts of men
Then the disciples *came and *said to Him, “Do You know that the Pharisees were offended when they heard this statement?” 13 But He answered and said, “Every plant which My heavenly Father did not plant shall be uprooted. 14 Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit.”4 They tie up heavy burdens and lay them on men’s shoulders, but they themselves are unwilling to move them with so much as a finger. 5 But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments. 6 They love the place of honor at banquets and the chief seats in the synagogues, 7 and respectful greetings in the market places, and being called Rabbi by men. 8 But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9 Do not call anyone on earth your father; for One is your Father, He who is in heaven. 10 Do not be called leaders; for One is your Leader, that is, Christ. 11 But the greatest among you shall be your servant.
12 Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted. 13 “But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves, nor do you allow those who are entering to go in. 14 Woe to you, scribes and Pharisees, hypocrites, because you devour widows’ houses, and for a pretense you make long prayers; therefore you will receive greater condemnation. 15 “Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves. 16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.’ 17 You fools and blind men! Which is more important, the gold or the temple that sanctified the gold? 18 And, ‘Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.’ 19 You blind men, which is more important, the offering, or the altar that sanctifies the offering? 20 Therefore, whoever swears by the altar, swears both by the altar and by everything on it. 21 And whoever swears by the temple, swears both by the temple and by Him who dwells within it. 22 And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it.
23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. 24 You blind guides, who strain out a gnat and swallow a camel! 25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. 26 You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also. 27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. 28 So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness.
29 “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous, 30 and say, ‘If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’ 31 So you testify against yourselves, that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of the guilt of your fathers. 33 You serpents, you brood of vipers, how will you escape the sentence of hell? 34 “Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, 35 so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. 36 Truly I say to you, all these things will come upon this generation - Matt 23
Side by side we can see the parallels.
Scripture:
You shall not add to the word which I am commanding you, nor take away from it, that you may keep the commandments of the Lord your God which I command you.
Deuteronomy 4:2
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MISHNA: One who writes two letters on Shabbat during one lapse of awareness is liable. The following substances used as ink are explained in the Gemara. One is liable if he wrote with deyo, with sam, with sikra, with gum [komos], or with copper sulfate [kankantom] or with any substance that makes a mark. If one wrote on two walls of a house that form a corner, or on two parts of a writing tablet, and the two items are read together, he is liable. One who writes on his flesh on Shabbat is liable. If one unwittingly scratches letters on his flesh on Shabbat,Rabbi Eliezer deems him liable to bring a sin-offering and the Sages deem him exempt.
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The man made rabbinic prohibition of not writing anything is ADDING to the commands. It doesn't say that you can't write anything down on the Sabbath. In fact, that is when a lot of people get some really good time with God and they need to journal or jot down what they're learning. Nothing in the Word of God prohibits this.
"If his father and his teacher were each carrying a burden and he wants to assist them in putting down their burdens, he first places his teacher’s burden down and thereafter places his father’s burden down. If his father and his teacher were in captivity, he first redeems his teacher and thereafter redeems his father. And if his father is a Torah scholar, he first redeems his father and thereafter redeems his teacher."
- Bava Metzia 33a:9
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Exodus 20:12
"Honor your father and your mother, that your days may be prolonged in the land which the LORD your God gives you
and Mark 7
And He said to them, “Rightly did Isaiah prophesy of you hypocrites, as it is written:
‘This people honors Me with their lips,
But their heart is far away from Me.
7 ‘But in vain do they worship Me,
Teaching as doctrines the precepts of men.’
8 Neglecting the commandment of God, you hold to the tradition of men.”
9 He was also saying to them, “You are experts at setting aside the commandment of God in order to keep your tradition. 10 For Moses said, ‘Honor your father and your mother’; and, ‘He who speaks evil of father or mother, is to be put to death’; 11 but you say, ‘If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),’ 12 you no longer permit him to do anything for his father or his mother; 13 thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that.”
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“In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets.- Matt 7
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Abaye said to him: It is prohibited to raise a gentile from a pit even in exchange for payment, because one can say an excuse to him, such as: My son is standing on the roof and I must go use this ladder to help him down from the roof. Alternatively, he can say to him: A time has been appointed for me to appear in the courthouse [bei davar] and I must attend to this matter. Since the Jew can provide a legitimate excuse for refusing to aid the gentile, there is no need to extract him from the pit.- Avodah Zarah 26a 16
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Consider Peter and the issue with his vision of Acts 10 about not calling any man Unclean and refusing to eat with gentiles
But Peter raised him up, saying, “Stand up; I too am just a man.” 27 As he talked with him, he entered and *found many people assembled. 28 And he said to them, “You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean. - Acts 10:26-27
And
But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision. 13 The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy.- Galatians 2
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As it is taught in a baraita: Rabbi Shimon ben Yoḥai says that the graves of gentiles do not render one impure, as it is stated: “And you, My sheep, the sheep of My pasture, are man” (Ezekiel 34:31), which teaches that you, i.e., the Jewish people, are called “man,” but gentiles are not called “man.” Since the Torah states with regard to ritual impurity imparted in a tent: “If a man dies in a tent” (Numbers 19:14), evidently impurity imparted by a tent does not apply to gentiles. - Bava Metzia 114b:2
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“You shall not oppress a hired servant who is poor and needy, whether he is one of your countrymen or one of your aliens who is in your land in your towns. 15 You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it; so that he will not cry against you to the Lord and it become sin in you.- Deut 24:14-15
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"It is necessary only to teach the halakha of one who withholds the wages of a hired laborer; for a gentile to do so to another gentile and for a gentile to do so to a Jew is prohibited, but for a Jew to do so to a gentile is permitted.
-Sanhedrin 57a.
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“If an ox gores a man or a woman to death, the ox shall surely be stoned and its flesh shall not be eaten; but the owner of the ox shall go unpunished. 29 If, however, an ox was previously in the habit of goring and its owner has been warned, yet he does not confine it and it kills a man or a woman, the ox shall be stoned and its owner also shall be put to death. 30 If a ransom is demanded of him, then he shall give for the redemption of his life whatever is demanded of him. 31 Whether it gores a son or a daughter, it shall be done to him according to the same rule. 32 If the ox gores a male or female slave, the owner shall give his or her master thirty shekels of silver, and the ox shall be stoned. -Exodus 21:28-32
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With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability. But with regard to an ox of a gentile that gored the ox of a Jew, regardless of whether the goring ox was innocuous or forewarned, the owner of the ox pays the full cost of the damage.- Bava Kamma 37b
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“You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. 22 You shall not afflict any widow or orphan. 23 If you afflict him at all, and if he does cry out to Me, I will surely hear his cry; 24 and My anger will be kindled, and I will kill you with the sword, and your wives shall become widows and your children fatherless. - Exodus 22
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The Gemara challenges: But wherever there is liability for capital punishment, this tanna teaches it; as it is taught in the first clause: With regard to bloodshed, if a gentile murders another gentile, or a gentile murders a Jew, he is liable. If a Jew murders a gentile, he is exempt. Evidently, the term liable is used in the baraita. - Sanhedrin 57a
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“When you enter your neighbor’s vineyard, then you may eat grapes until you are fully satisfied, but you shall not put any in your basket.25 “When you enter your neighbor’s standing grain, then you may pluck the heads with your hand, but you shall not wield a sickle in your neighbor’s standing grain.- Deut 23:24-25
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The Gemara asks: When does this laborer in a vineyard eat from the fruit? If he does so at the time of the completion of the work, i.e., while he is harvesting the fruit, it is permitted for him to do so, just as a Jew working for another Jew is allowed to do so. If it is not at the time of the completion of its work, eating the fruit is full-fledged robbery, and there is no novel element to this case. - Sanhedrin 57a
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But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, 2 by means of the hypocrisy of liars seared in their own conscience as with a branding iron, 3 men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth. 4 For everything created by God is good, and nothing is to be rejected if it is received with gratitude; 5 for it is sanctified by means of the word of God and prayer.
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The baraita continues: And from the time of danger and onward, the people adopted the custom to marry on Tuesday as well, and the Sages did not reprimand them. And on Monday one may not marry even in time of danger. However, if it is due to the coercion, it is permitted. The baraita concludes: One isolates the groom from the virgin bride, so that he will not engage in intercourse with her for the first time on Shabbat evening, because by rupturing the hymen he inflicts a wound, which is a labor prohibited on Shabbat. - Ketubot 3b:2-
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‘When a stranger resides with you in your land, you shall not do him wrong. 34 The stranger who resides with you shall be to you as the native among you, and you shall love him as yourself, for you were aliens in the land of Egypt; I am the Lord your God.- Leviticus 19:34
And
“When a person sins and acts unfaithfully against the Lord, and deceives his companion in regard to a deposit or a security entrusted to him, or through robbery, or if he has extorted from his companion, 3 or has found what was lost and lied about it and sworn falsely, so that he sins in regard to any one of the things a man may do; 4 then it shall be, when he sins and becomes guilty, that he shall restore what he took by robbery or what he got by extortion, or the deposit which was entrusted to him or the lost thing which he found, 5 or anything about which he swore falsely; he shall make restitution for it in full and add to it one-fifth more.
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In a case when one found a lost item in a city where both Jews and gentiles reside, if the city has a majority of Jews he is obligated to proclaim his find. If there is a majority of gentiles he is not obligated to proclaim his find. - Bava Metzia 24a
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“You shall not pervert the justice due an alien or an orphan, nor take a widow’s garment in pledge. 18 But you shall remember that you were a slave in Egypt, and that the Lord your God redeemed you from there; therefore I am commanding you to do this thing.- Deut 24:17
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In the case of a Jew and a gentile who approach the court for judgment in a legal dispute, if you can vindicate the Jew under Jewish law, vindicate him, and say to the gentile: This is our law. If he can be vindicated under gentile law, vindicate him, and say to the gentile: This is your law. And if it is not possible to vindicate him under either system of law, one approaches the case circuitously, seeking a justification to vindicate the Jew. This is the statement of Rabbi Yishmael. Rabbi Akiva disagrees and says: One does not approach the case circuitously in order to vindicate the Jew due to the sanctification of God’s name, as God’s name will be desecrated if the Jewish judge employs dishonest means. The Gemara infers from this baraita: And even according to Rabbi Akiva, the reason that the court does not employ trickery in order to vindicate the Jew is only because there is the consideration of the sanctification of God’s name. Consequently, if there is no consideration of the sanctification of God’s name, the court does approach the case circuitously. Apparently, it is permitted to deceive a gentile.- Bava Kamma 113a
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These are just some examples of Commands that are violated, I haven't even gone into the adding to the text via myths yet. Look at this strange addition to the story of Balaam's donkey.
Immediately: “And the donkey said to Balaam: Am not I your donkey?” (Numbers 22:30), i.e., the donkey you always use. Balaam said to it: For carrying burdens only, not for riding. The donkey further said to Balaam: “Upon which you have ridden.” Balaam said to it: Merely at irregular occurrences. The donkey said to him: “All your life long unto this day” (Numbers 22:30). The donkey added: And moreover, I perform for you riding during the day, and marriage, i.e., intercourse, during the night. - Avodah Zarah 4b
I've read Numbers 22, You can read Numbers 22, There is NOTHING in that story about Balaam having sex with a donkey. Speaking of weird sexual things:
They decreed upon a male gentile child that he imparts ritual impurity as though he were a Jew who experienced a gonorrhea-like discharge [ziva], so that a Jewish child will not become familiar with him, leading to homosexual intercourse. The Sages employed a euphemism when referring to this decree. ...
And when I came to Rabbi Ḥiyya, he said to me: From when he is nine years and one day old. And when I came back and relayed Rabbi Ḥiyya’s statement before Rabbi Yehuda HaNasi, he said to me: Discard my statement, and grasp the statement of Rabbi Ḥiyya, who says: From when does a gentile child impart ritual impurity as one who experiences ziva? From when he is nine years and one day old.
37a
The Gemara explains the reason for this opinion: Since a nine-year-old boy is fit to engage in intercourse, he also imparts ritual impurity as one who experienced ziva. Ravina said: Therefore, with regard to a female gentile child who is three years and one day old, since she is fit to engage in intercourse at that age, she also imparts impurity as one who experienced ziva. -Avoda Zahara 36b-37a
I'm going to be honest with you , I don't even know what to do with that, or why these men are discussing one and nine year olds with gonorrhea having homosexual intercourse. The words of Paul ring true when he states that these men are " seared in their own conscience as with a branding iron"
The Gemara continues: Who are these three men? They are the angels Michael, Gabriel, and Raphael: Michael, who came to announce to Sarah that she was to give birth to a son; Raphael, who came to heal Abraham after his circumcision; and Gabriel, who went to overturn Sodom. The Gemara asks: But it is written: “And the two angels came to Sodom in the evening” (Genesis 19:1). The Gemara answers that Michael went along with Gabriel to Sodom to save Lot.- Bava Metzia 86:b
This is a pure fabrication. Nowhere do these names appear in the text, but interestingly enough, A very specific Name does show up in the passage.
The many laws and bickerings of these rabbis, and their lengthy commands and traditions separating the Jews and the Gentiles are a worthless anti-scriptural mess. They go counter to the teaching of both the Torah and of the Apostolic writings. I'll close it with this:
As for the assembly, there shall be one statute for you and for the alien who sojourns with you, a perpetual statute throughout your generations; as you are, so shall the alien be before the Lord. 16 There is to be one law and one ordinance for you and for the alien who sojourns with you.’”- Numbers 15
The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person- Ecclesiastes 12:13
Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God. -1 Corinthians 7:19
But as for you, you are to keep My statutes and My judgments and shall not do any of these abominations, neither the native, nor the alien who sojourns among you- Leviticus 18:26
There shall be one standard for you; it shall be for the stranger as well as the native, for I am the Lord your God.’” Leviticus 24:22
If an alien sojourns among you and observes the Passover to the Lord, according to the statute of the Passover and according to its ordinance, so he shall do; you shall have one statute, both for the alien and for the native of the land.’”- Numbers 9:14
to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel- Ephesians 3:6
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him- Romans 10:12
When we read Jeremiah 16:19, We must realize that this applies to the rabbis of the Talmud just as much as the anomian church fathers, and the two sticks joining in the hand of Yeshua can only happen when we find our identity in Him alone.
O LORD, my strength and my stronghold, And my refuge in the day of distress, To You the nations will come From the ends of the earth and say, "Our fathers have inherited nothing but falsehood, Futility and things of no profit."
