The Oral Law - 3. Review: Session 1 7/10/16

Transcription

1 The Oral Law - 3 A PRIMER FOR MESSIANIC BELIEVERS MESSIANIC PASTOR RICK ARII BETH DAVID MESSIANIC CONGREGATION Review: Session 1 Discussed existing perceptions and knowledge regarding Jewish literature and Talmud specifically. Why study Talmud? The importance of Rabbinic Literature for believers in Messiah Yeshua Jewish Role A Covenant People (Gift and Calling) Guarding the Covenant: Exodus 19:1-6, Deuteronomy 29:1, Keeping the Covenant: Exodus 21:12, 17 This is the underlying question of Talmud: How do we guard God s Covenant? How do we keep (do) it? 1

2 Review: Session 2 Ø Explored what defines Judaism and its core foundation in the Torah Ø Introduced the dual Torah and discussed the plurality of Judaisms and the need for unity in a spreading diaspora Ø Discussed the concept and diverse meanings of the term, law Ø Overview of the Talmudic era BC 600 AD, and introduced Mishnah, Gemara, and Talmud Review: Mishnah Commentary on Torah Mishnah Torah 2

3 Review: Gemara Commentary on Mishnah Gemara Torah Mishnah Review: Mishnah+Gemara=Talmud Gemara Torah Mishnah 3

4 Review: Mishnah+Yerushalmi Gemara = Yerushalmi Talmud Gemara-Y Torah Mishnah Review: Mishnah+BavliGemara = Bavli Talmud Gemara-B Torah Mishnah 4

5 Review: The Rabbinic Canon ØMishnah ØCommentary on Torah ØCodified ca. 200CE ØVoices from 250 BCE 200 CE (Tana im) ØGemara ØCommentary on Mishnah ØDeveloped in two different schools (Amor im) Ø Inside the land (Jerusalem/Palestinian/Yerushalmi) Ø Outside the land (Babylonian/Bavil) ØYerushalmi Talmud Codified ca. 400 CE ØBavli Talmud Codified ca. 600 CE Assignment for the week Read Nehemiah Chapter 8. Summarize it in 250 words or less, paying careful attention to how Ezra reads, interprets, and teaches from Scripture. 5

6 Session 3 Overview Session Three will continue with a deeper look at the pertinent Biblical history starting with the giving of Torah on Mt. Sinai, but focusing on the Second Temple period, the destruction of the Temple/Jerusalem, and the ensuing Talmudic period. Details will include Ezra s role and the development of Scribes, Pharisees, Mishnaic voices and the development and codification of the Talmud. Age of Torah: ca BC 971 BC Ø 1450 BC Mount Sinai Ø 10 Commandments (written in stone, by the finger of God) Ø Written Torah (attributed to Moses) Ø Oral Torah (spoken to Moses, passed to Joshua) Ø 1400 BC Joshua leads Israel into Canaan Ø 1350 BC Era of the Judges Begins Ø 1051 BC First King of Israel: Saul Ø 1011 BC Second King of Israel: David 6

7 First Temple Period Ø 971 BC Third King of Israel: Solomon Ø 960 BC First Temple Completed Ø 931 BC Divided Kingdom Judah (south) and Israel (north) Ø 722 BC Israel falls to Assyria Ø 586 BC Judah falls to Babylon, Jerusalem/Temple destroyed Ø 538 BC Cyrus Edict allowing Jews to return to their land Ø Zerubbabel and 49,697 return Ø 536 BC Rebuilding of the Temple begins Ø BC Rebuilding complete Second Temple Period Ø 516 BC Rebuilding of the Temple completed Ø 457 BC Ezra Sent to Judah Ø BC Nehemiah Governs Judah Ø 400 BC Inter-testamental (silent?) Period Ø BC Alexander the Great Ø BC Ptolemaic/Selucidic Control of The Land Ø BC Hasmonean Dynasty (Jewish self-rule) Ø 63 BC Pompey conquers Jerusalem for Rome Ø 37 BC Herod the Great appointed King of Judea/Jews Ø 20 BC Herod begins refurbishing the Temple Ø c. 6 4 BC 30 AD Life of Yeshua Ø 70 AD Temple/Jerusalem destroyed by Romans 7

8 The Chronicler It is widely recognized that the chronicler s compilation of Ezra and Nehemiah was motivated by keen theological interests. The more important themes identified as shaping the careful construction of the literature include covenant renewal in the restoration community (e.g., Nehemiah 8 10), the rebuilding and dedication of the wall of Jerusalem as a physical demonstration of God s fulfillment of earlier promises to restore the remnant of Israel (cf. Zeph. 3: 19 20; Hag. 2: 1 9), the historical and theological continuity between preexilic and postexilic Israel(e.g., the institution of the temple, installation of officers like the priests and temple servants, and the importance of the Torah of Moses as the guide for Hebrew religious and social life, and the legitimacy of the restoration community s religious, political, economic, and social agenda as God s elect (cf. Neh. 9: 32 37). Andrew E. Hill, John H. Walton, A Survey of the Old Testament Scribes = Lawyers The development of writing systems in the ancient Near East led to the rise of a professional class of scribes, and this held true for Hebrew society in Old Testament times. In preexilic Israel these official secretaries were key figures in both religious and civil administration (cf. 2 Sam 8:16 17; 20:23 26). During the period of the Hebrew monarchies the scribes functioned as diplomats in a way, since their expertise in the languages and literature of the day facilitated international correspondence (cf. 2 Kings 18:18 26). The scribes also wrote personal letters and public documents (e.g., Isa 50:1; Jer 36:18) and recorded legal, military, and financial data for the monarchy (cf. 1 Kings 4:3; 2 Kings 22:3 4; 2 Chron 24:11; 2 Chron 26:11). The Levites also served as scribes and recorders for the temple (2 Chron 34:13, 15). After the fall of the Hebrew monarchies, the scribal class in postexilic Israel was tied solely to the temple and more narrowly focused as to function. These temple scribes were essentially a class of scholars who devoted themselves to copying, preserving, publishing, and interpreting the Law of Moses for the Hebrew people. Ezra is often identified as the precursor of this scribal class (Ezra 7:1 10). By New Testament times, the scribes formed a powerful religious and political class in Judaism. They became major opponents of the ministry of Jesus, accusing him of violating Jewish law (cf. Matt. 23:2). Andrew E. Hill, John H. Walton, A Survey of the Old Testament 8

9 Metamorphosis of priest and scribe Perhaps more significant was the metamorphosis that took place in the offices of priest and scribe. In the preexilic period a scribe was a highranking cabinet member of the state bureaucracy (e.g., 2 Sam. 20: 24 25; 2 Kings 18: 18) who never functioned as a priest. The role of the scribe was redefined with the arrival of Ezra. As a priest-scribe he became the model for a later class of religious professionals whose sole task was the study and exposition of Scripture (cf. Ezra 7: 10). The long-term ramifications of this restructuring of Hebrew society emerged in the attitudes and teachings of later Judaism. Unfortunately, the consequences for Hebrew religion were mostly negative. Yet the historical and theological developments traced from the postexilic period through the intertestamental period contribute greatly to the understanding of New Testament backgrounds, especially Jesus encounters with the religious elite of Palestine in the first century AD. For example, the zealous but misguided appeal to Mosaic law for community rule eventually led to a pharisaical legalism that tithed pepper seeds with ruthless calculation but ignored the very essence of Torah faith, justice, and mercy (Matt. 23:23 Metamorphosis of priest and scribe To ensure community obedience to covenant stipulations related to personal purity, the Mosaic code was fenced in or supplemented by a legal hedge called the oral law, or tradition of the elders (cf. Matt. 15: 1 9). Gradually the supplemental code displaced the primary code of Moses, prompting Jesus to decry a religion that neglected the law of God to cling to the traditions of men (cf. Mark 7: 1 9). The idea of Hebrew exclusiveness fostered by Ezra slowly degenerated into an unhealthy preoccupation with the separation from the unclean lifestyle of the Gentiles. As a result, the majority of the Jews were blinded to their divine commission as a light to the nations (Isa. 42: 6; Luke 2: 32) and desensitized to their own spiritual bankruptcy (Luke 5: 27 31; 10: 25 37). Finally, the study and teaching of the law of Moses continued to be divorced from the priesthood. For their part, the priests were more concerned about political and economic issues due to the influence of Hellenism on the ruling aristocracy of Jerusalem. By New Testament times, however, a professional class of scribes or lawyers had usurped the priestly role as spiritual leaders of the people. Jesus condemned them as little more than blind guides and whitewashed tombs (Matt. 23: 16, 27). Small wonder the multitudes were astounded at the teaching of Jesus as one who spoke with authority (cf. Mark 1: 22)! Hill, Andrew E.; Walton, John H. ( ). A Survey of the Old Testament (Kindle Locations ). Zondervan. Kindle Edition. 9

10 Significant shifts 2 nd temple period ØLanguage Ø C. 255 Septuagint completed in Alexandria Ø Remember Philo? Ø 196 Rosetta Stone Tribute to Ptolemy V written in Greek, Egyptian hieroglyphs and Egyptian demotic ØRulership / Occupation Ø Persian Rule of Egypt Ø332 Alexander the Great conquers Egypt/Palestine Ø Hellenization begins Ø331 Ptolemaic (Egyptian) Control Ø198 Seleucid (Syrian) Control Post Temple Period Ø Jewish Revolt Ø 70 Destruction of the Temple and Jerusalem ØMessianic believers in Jerusalem flee to Pela Ø40? 100 Apostolic Writings emerge Ø 135 Bar Kochba Revolt Ø Pharasaic Center Relocates Ø 70 from Jerusalem to Yavne Ø 140 Yavne to Usha Ø Usha to Shefaram Ø 170 Shefarim to Beit She arim Ø 200 Beit She arim to Tz ippori (Sephoris) Ø 250 Tz ippoi to Tiberias 10

11 History of Anti Semitism / Supersessionism: Ø115 Ignatius, bishop of Antioch: For if even unto this day we live after the manner of Judaism, we avow that we have not receive grace. Ø120 Epistle of Barnabas: Ours it is; but they lost it in this way forever Ø150 Justin Martyr Ø Dialogue with Trypho the Jew: Christ is the Israel and the Jacob, we are the true Israelite race... Ø you [those of the circumcision] alone may suffer that which you now justly suffer; and that your land may be desolate, and your cities burned with fire Ø165 Melito, bishop of Sardis:...the people was made void when the church arose. Ø210 Hippolytus of Rome: declared the Jews eternally rejected by God, guilty of lilling Jesus History of Anti Semitism / Supersessionism: Ø220 Origen: Expressed his utter confidence that the Jews were forever rejected by God Ø306 The Church Synod of Elvira: restricts social interactions with Jews Ø315 Emperor Constantine: Edict of Milan forbids Jews from living in Jerusalem; converts from Christianity to Judaism to be burned alive Ø325 Council of Nicaea: Separates Easter from Passover, severing commonality with Jewish roots Ø320 Cyprian, Bishop of Carthage: states Gentiles and not Jews would inherit the kingdom of heaven Ø330 Tertullian s Against the Jews : The Church is the heir to the Abrahamic/Davidic/New Covenants. Declared permanence of Jewish expulsion from Jerusalem/Israel 11

12 7/10/16 History of Anti Semitism / Supersessionism: 341 Ø341 Council of Antioch: forbade Christians from celebrating Passover Ø350 Christian Emperor Constantius: forbade Christian/Jewish marriage Ø380 Chrysostom: Homilies against the Jews : Jews are gathering choruses of effeminates and a great rubbish heap of harlots Ø Roman Emperor Theodosius makes Christianity the official state religion, giving full power to the supersessionists. Theological declarations became outwardly violent and militant. 12

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