Messianic Judaism Quest

Having very briefly reviewed the concept of the what is considered canonical and inspired in Judaism , we now turn our discussion to the question of the Torah She-b’al Peh (literally the Torah of the mouth) - the Oral Torah.

Classical Judaism has held that Judaism is in fact the religion of two Torahs. The Torah Shebiktav, that is the Written Torah, and the Oral Torah. For Orthodox Judaism, the Written Torah is undecipherable without the Oral Torah.

In addition to this, there is the concept of d’Rabban, laws that are derived from rabbinic authority. Here classical Judaism differentiates between the Torah(s) revealed at Sinai (whether the Oral Torah is fully “revealed” or is accessed through the approved process of deduction) and laws derived rabbinically.

This is likely confusing to most “messianic” Jews who do not understand that difference. Rabbinic legislation moreover cannot present itself as derived through the process of prophetic revelation and restriction are imposed upon rabbinic laws.

Now the real question is whether Oral Torah and the body of rabbinic legislation should be authoritative for messianic Jews.

The answer I believe is that they should be a source of authority, and a tremendously significant one at that. The critical emphasis is on the article “a.” I believe that the whole corpus of rabbinic thought whether midrashic, aggadic, or halakhic in nature should be a weighty source of authority.

But they should be a source of authority along with the whole of the Jewish experience. This position is reflective of the philosophical model adopted by the Reconstructionist movement where to paraphrase “halachah has a vote, but not a veto.”

Indeed I have met some messianic Jews have adopted the view that the whole of the Oral Torah and all rabbinic corpus should be seen in the same exact way that Orthodox Judaism views them.

While respectful of this view, I believe that some modifications and alterations are appropriate. I express my position as one who supports and embraces these works, while retaining the ability to disagree with particular decisions.

This view however demands that one strive to make these texts an active part of one’s life- to immerse oneself in these texts. Only then can an individual intelligently express a point of differentiation.

I believe my view is supported by the rubric provided by Yeshua who commanded his followers to “do what the Pharisees command, for they sit in the seat of Moses” and the view embraced by Jacob (i.e. James) regarding the community of Jews who followed Yeshua and adhered to the “Torah and the traditions.”

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