A History of the Sources
Contents:
1. Introduction.
2. Torah and the Law.
3. Prophecy and Prophets. The Great Assembly.
4. Talmud and the Codes. Responsa.
5. Midrashim.
1. Introduction.
Brit-Am in its researches uses Biblical, Rabbinical, and other sources. Not everyone is familiar with the terminology and historical background invovled.
The following brief notes are provided to give they who are interested more relevant background in the sources employed.
2. Torah and the Law.
The term 'Torah' is often used for the first five books of the Bible, also referred to as the Humash (the Five), and in English as the Pentateuch. [The word "Torah" can also be applied to mean All Religious Teaching in general.] The "Torah" in this sense is the most important section of the Bible. The other books of the Bible, Nevi'im (Prophets) and Ketuvim (Writings) are also studied. They contain historical accounts, moral injunctions, philosophical observation, and prophecies for the future.
All the other Biblical Books emanate from the Torah. The Torah contains the basic principles and the outline of all the Laws. The Torah was inspired to a much greater degree than the other works. It is closer to the Source meaning the Law as transmitted to Moses and Israel. The Written Law as found in the Torah was applicable immediately after it was received. It would have needed instructions as to how the Laws were to be observed in different contingencies. The Torah itself says that we are to go to the Priests, Levites, and Sages if we have any doubt (Deuteronomy 17:8-11). There were also hierarchies of decision making. If the minor groups of judges did not have an answer we are to go to a higher one, all the way up to the Supreme Sanhedrin of 70 members (Exodus 21:21-22, Numbers 11:8-11, 16). The Oral Law was hinted at in the Hebrew Language. Scripture is written in Hebrew in such a way that more than one interpretation is possible. Very often we find that each possible different interpretation is applicable according to differing circumstances. The Written Law was given section by section in the Wilderness. It was applicable at once. The practical application of the Law is not clear from the text. It would have needed an authority to instruct the Hebrews how the Laws were to be carried out. These instructions were applicable immediately and obligatory on each and every one.
We are told:
Deuteronomy (NASB) 17: 8 If a case is too difficult for you to decide, between one kind of homicide or another, between one kind of lawsuit or another, and between one kind of assault or another, that are cases of dispute in your courts, then you shall arise and go up to the place which the LORD your God chooses. ...11 In accordance with the terms of the law about which they instruct you, and in accordance with the verdict which they tell you, you shall act; you shall not turn aside from the word which they declare to you, to the right or the left. ...
So too, there existed a hierarchy of Decision-Making.
Exodus (NASB) 21: 21 Furthermore, you shall select out of all the people able men who fear God, men of truth, those who hate dishonest gain; and you shall place these over them as leaders of thousands, of hundreds,of fifties, and of tens. 22 Let them judge the people at all times; and let it be that they will bring to you every major matter, but they will judge every minor matter themselves.
Numbers (NASB) 11: 16 The LORD therefore said to Moses, 'Gather for Me seventy men from the elders of Israel, whom you know to be the elders of the people and their officers, and bring them to the tent of meeting, and have them take their stand there with you. 17 Then I will come down and speak with you there, and I will take away some of the Spirit who is upon you, and put Him upon them; and they shall bear the burden of the people with you, so that you will not bear it by yourself.
Anyone who believes in the Bible also believes that it was put into effect just after it was received. The Oral Tradition therefore existed from the beginning and was accepted by all the Israelite Nation.
3. Prophecy and Prophets. The Great Assembly.
Before the Destruction of the First Temple a very large number of Israelites had the gift of Prophecy.
There was less need for an intellectual appreciation of the Law since Divine Inspiration was more obvious and an intuitive understanding of what needed to be done was extant.
The Ten Tribes were exiled and did not return. [Conventionally given as ca. 720 BCE.]
The Power of Prophecy was weakened.
The Jews (meaning the Tribes of Judah, Benjamin, Levi, and minorities from the other Tribes, remained.
They too were exiled and taken to Babylon. The First Temple was destroyed. [Conventionally given as ca. 597 BCE.] The Persians conquered Babylon and allowed the Jews to return. A small number did so which eventually increased and multiplied. The Second Temple was build, ca. 516 BCE. [Later the Second Temple would be entirely rebuilt by Herod the Great, reigned from 37 BCE to 1BCE) but this new building was not considered a new temple but rather an improvement on the existing one].
A representative body was created. This was known as the Great Assembly, aka the Great Synagogue, or Synod. It had 120 members at first but its membership was allowed to diminish until it reached 70. Members of the Great Assembly, according to one source, included 80 Prophets and 60 Sages. The Prophets in the great Assembly were Haggai, Zechariah, Malachi (who is identified with Ezra), Daniel, Hananiah, Mishael, Azariah, Nehemiah b. Hachaliah, Mordechai , Zerubbabel ben Shealtiel, and others
Despite this, the power of Prophecy became more and more rare until it disappeared. In the future it will return. The present Ages is one in which the Sages and their offshoots are predominant.
Members of the Great Assembly determined the Biblical Canon. They deci\ded what books would be in the Bible and which would not. They determined that the Bible would include, despite reservations by some, the Books of Ezekiel, Daniel, Esther, and the Twelve Minor Prophets.
4. Talmud and the Codes. Responsa.
Legal Decisions that had been reached from the beginning or that were later modified in permissible ways had at first been transmitted by word of mouth. It had been forbidden to publish them in written form though notes were kept. Eventually a need developed to write down the basic essentials using existing notes and Oral Traditions. This became the Mishna. it was put together by Yehudah the Prince in the 200s CE. The Mishna proved i\nadequate so it was added on to with the Gemara. The Mishna and Gemara together became the Talmud. There are two versions of the Talmud, Talmud Yerushalmi and Talmud Babli which is larger, more complete, and more authoritative.
The Talmud is a large work. Its size is comparable to that of the Encyclopedia Brittanica. In addition to that, hundreds of volumes of commentary and elucidation exist for almost every page! The Talmud is therefore important since it tells us what to do and why as well as containing much additional material of great value and interest.
In the course of time Codes of Law were produced such as that of Maimonides (1138-1204 CE).
Prominent Rabbis throughout the Ages replied to questions in Responsa. These are still studied.
Midrash -is biblical exegesis by ancient rabbinical authorities, it is often linked to the meaning or association of key words in Biblical passages. The earliest midrashim date from the time of the Talmud. Often sages mentioend in the Talmud are attributed authorship of Midrashim and their styles are similar.
Midrash Seder Olam Rabbah (or simply Seder Olam). Traditionally attributed to the Tannaitic Rabbi Yose ben Halafta (300s CE). This work covers topics from the creation of the universe to the construction of the Second Temple in Jerusalem. it deals with Chronology.
Midrash Tanchuma (800s CE) on the Torah, ascribed to Rabbi Tanchum..
Midrash Tehillim,, also known as Midrash Shocher Tov is an aggadic (legend-related) midrash to the Psalms. first mentioned in the 1100s CE.
Midrash Yalkut Shimoni. compiled by Shimon ha-Darshan in the 1200s CE but is collected from over 50 earlier midrashic works.
Midrash Rabbah. This is the main Midrashic work. it is complied from earlier works. Any Midrash "with "Rabah" in its title (Breishit Rabag, Shemot Rabah, etc) is part of this work. Some of it dates from Biblical Times while other parts are quite late.
Midrash HaGadol (in English: The Great Midrash) was written by Rabbi David Adani of Yemen (1300s CE).It is a compilation of aggadic midrashim on the Pentateuch taken from the two Talmuds and earlier Midrashim of Yemenite provenance.