Updated: Update: 2020.07.04

תּוֹרָה    

Tei•mân•iꞋ SeiphꞋër Tōr•âhꞋ

 תּוֹרָה (Tōr•âhꞋ); The "Instructing", is the hiph•ilꞋ verbal noun of הוֹרָה, a cognate of מוֹרֶה. 

The Christian miso-Judaic (de-Judaizing) assumption of an "Old" or "Testament" implies Displacement Theology and is deeply offensive to any knowledgeable, self-respecting Jew.

Dᵊvâr•imꞋ 17.10-11, echoed by RibꞋi Yᵊhō•shūꞋa (The Nᵊtzârim Reconstruction of Hebrew Matitᵊyâhu 23.1-8) and further corroborated by Dead Sea Scroll 4Q MMT, prove conclusively that Tōr•âhꞋ has, from Har Sin•aiꞋ, always consisted of two elements:

1. תּוֹרָה שֶׁבִּכְתָב; the first five books of Ta•na"khꞋ, and

2. תּוֹרָה שֶׁבְּעַל-פֶּה; Biblically limited to ŌꞋhël Mō•eidꞋ or Beit ha-Mi•qᵊdâshꞋ hâ-Rish•ōnꞋ and kō•han•imꞋ Ha•lâkh•âhꞋ instituted no later than the Beit ha-Mi•qᵊdâshꞋ hâ-Rish•ōnꞋ, from which the Shᵊkhin•âhꞋ departed, never again to reappear in a physical place (i.e. pre-rabbinic) 

Nᵊviy•imꞋ Prophesied Weaning From Anthropomorphic Temple & Priest-Cult

When, in cBCE 1543, Mōsh•ëhꞋ decreed the requirement of physical yō•khas•inꞋ for kō•han•imꞋ (and Lᵊwiy•imꞋ) as well as a sole physical location acceptable for an anthropomorphic temple edifice and sacrifice, whether knowingly or inadvertently, by Divine Guidance he ensured that both were temporal.

Inexorably, physical things cannot be eternal. Physical is necessarily temporal. Inescapably, Mōsh•ëhꞋ ensured that, eventually Yi•sᵊr•â•eilꞋ would be weaned from its anthropomorphisms.

Tragically, today's Orthodox Jews insist, in defiance of Ta•na"khꞋ and Ta•lᵊmudꞋ, on degenerating back into ancient anthropomorphisms, assimilated during their sojourn in Egypt (priest-cult and physical edifice with sacrifices for deity). This was later exacerbated by Babylonian assimilation and Christian-era Dark Ages reforms assimilated during their sojourn in (originally Hellenist Roman Empire) Europe.

cBCE 710 — Yo•eilꞋ ha-Nâ•viꞋ

Some 8 centuries after Mōsh•ëhꞋ at Har Sin•aiꞋ, Yo•eilꞋ ha-Nâ•viꞋ, in reaction to the Assyrian quelling of rebellion cBCE 710, corroborated Israel's impending weaning from its continuing nursing on remnants of anthropomorphism, predicting the obsolescence of Kō•han•imꞋ and Lᵊwiy•imꞋ:

^3.1 “after which I shall pour-out רוּחִי֙ on all bâ•sârꞋ. Then your sons and your daughters וְנִבְּא֖וּ; old men shall absolutely dream, young men shall see visions; ² In those days, I shall even pour-out רוּחִֽי on the commoners—the laborers and maids.

³ So I will allow dire-signs in the skies and on the earth: blood & fires on the earth, from which plumes of smoke arise. ⁴ [Though] solar eclipse and blood-moon may intervene before the Day of the Great and Awesome י‑‑ה‎, ⁵ everyone who calls on the Name of י‑‑ה shall יִמָּלֵט, because there shall be refuge in Har Tzi•yonꞋ and in Yᵊru•shâ•laꞋyim—when י‑‑ה has said!

And everyone (!) who calls on י‑‑ה shall be among the survivors.”

cBCE 623 — Yi•rᵊmᵊyâhꞋu ha-Nâ•viꞋ

Almost a century later, cBCE 623, Yi•rᵊmᵊyâhꞋu ha-Nâ•viꞋ confirmed:

^31.27 “ ‘Look, the days are coming;’ declares י‑‑ה, ‘when I will sow Beit Yi•sᵊr•â•eilꞋ and Beit Yᵊhūd•âhꞋ with the seed of â•dâmꞋ  as well as the seed of kâ•sheirꞋ-livestock …

³¹ “ ‘Look, the days are coming,’ declared י‑‑ה, ‘that I cut shall a בְּרִ֥ית חֲדָשָֽׁה with Beit Yi•sᵊr•â•eilꞋ and with Beit Yᵊhūd•âhꞋ. ³² Not like the בְּרִ֗ית that I cut with your fathers in the Day of Force, when I led them by the hand out of Mi•tzᵊraꞋyim—My בְּרִיתִ֗, which they breached even while I was husbanding them!’ declared י‑‑ה. ³³ Because this is the בְּרִ֡ית that I shall cut with Beit Yi•sᵊr•â•eilꞋ after those days,’ declared י‑‑ה; ‘I will give My תּֽוֹרָה in their innermost-being and I shall write it in their heart. Then I shall be their Ël•ōh•imꞋ, and they shall be My Am. ³⁴  No longer shall any ish teach his reiꞋëh, nor any ish his brother, saying «Know י‑‑ה!» For all of them shall know Me, from the garbage-collector to the wealthiest CEO and head of government,’ declares י‑‑ה. ‘Because I'm going to forgive, and no longer remember, their â•wōnꞋ and their khat•âtꞋ.’ “

Development Of תּוֹרָה From Avᵊrâ•hâmꞋ

We see in Scripture, passing down from our Patriarchs, from Avᵊrâ•hâmꞋ through Yi•tzᵊkhâqꞋ to Ya•a•qōvꞋ and his 12 sons, who became the 12 Tribes of Yi•sᵊr•â•eilꞋ, the early development of rule by a budding set of family-clan, source values that informed the original family honor, which defined the family — so much so that anyone who rejected Tōr•âhꞋ was excised from the family (e.g., Yi•shᵊm•â•eilꞋ and Ya•a•qōvꞋ's twin brother – by the same mother – Ei•sauꞋ-Ë•dōmꞋ/​A•mâ•leiqꞋ).

As Tōr•âhꞋ developed in the 12 different tribes in the half-millennium between Avᵊrâ•hâmꞋ (B.C.E. 2039) and the Yᵊtzi•âhꞋ (i.e. Har Sin•aiꞋ; B.C.E. ), diverging tribal interpretations crept into the different tribes, divisive strayings from the original Principles, allowed to form tribalist wedges and barriers dividing Am Yi•sᵊr•â•eilꞋ. This persistent and denominationalizing assimilation-creep eventually caused the split with YᵊhūdꞋâh that destroyed the northern 10 Tribes (B.C.E. 722), the denominationalization that split the Pᵊrush•imꞋ from the Tzᵊdoq•imꞋ, and between today's Jewish denominations and Jews that threaten to destroy modern Israel. These almost imperceptible divergences creeping-in between the tribes, magnified over time, especially during the sojourn in Egypt; inexorably became mutually incompatible and contentious between the tribes, creating denominations, unbridgeable divisions and conflicts.

This is Tōr•âhꞋ as it was understood by Avᵊrâ•hâmꞋ, Yi•tzᵊkhâqꞋ and Ya•a•qōvꞋ; restoring its pristine origins as contrasted against the strayings of Hellenism and the (prohibited) mysticism and "Poof!" supernaturalism of the Dark Ages – and since. Serious restoration of Tōr•âhꞋ, as well as future refinement of Tōr•âhꞋ, depend solely upon a real-world (not a fairy tale, human-conceived, fantasy world) and mathematically-precise logic in harmony with the Creator's Laws of His Creation (universe).

For millennia, families would "sit shiv•âhꞋ" for relatives who rejected the family-defining Tōr•âhꞋ – and adopt into the family anyone who embraces bᵊrit Tōr•âhꞋ according to family protocol!!!

The importance of Mōsh•ëhꞋ at Har Sin•aiꞋ is not an origin of Tōr•âhꞋ – which, having ultimately derived from י‑‑ה, had been developing within the family for nearly half a millennium since Avᵊrâ•hâmꞋ. Rather, Mōsh•ëhꞋ's contribution was in simplifying; returning to the Source, restoring and making tᵊshuv•âhꞋ to the simple source values comprising the family Honor, reconciling the 12 versions that had developed within the family (the respective 12 tribes) once again into a single, codified set of 10 source values – unifying the Name!

Yet, it's impossible to restore Tōr•âhꞋ from its most pristine source – Ta•na"khꞋ – without first renouncing and expunging countless (c BCE 165) Hellenist, (Dark Ages) European and subsequent Reforms, so that we may return to refining Tōr•âhꞋ, instead of simply continuing to "refine" (patch) so many of today's rabbinic displacement strayings. (For example, rabbinic "reasoning." which supposedly links Sha•bâtꞋ of Tōr•âhꞋ to the 20^th-century rabbinic reform prohibiting electricity, dangles from today's rabbis' rejection of science, historical documentation and logic; rabbinic denial of the real world to, instead, cling to superstition and faulty – false – logic.)

Returning to the pristine Source Values, simplifying and reconciling, was Mōsh•ëhꞋ's Way, the only Way to restore the One consolidated, national, set of interpretations that can inform subsequent legislative and case law judicial decisions to unify the people of Tōr•âhꞋ, the nation of Tōr•âhꞋ and the Name heralded in Tōr•âhꞋ.

Tōr•âhꞋ is a metonym for the Biblical phrase DërꞋëkh ha-Sheim comprising Tōr•âhꞋ shë-bi-KhᵊtâvꞋ which specifically stipulates inherent khuq•imꞋ and mi•shᵊpât•imꞋ (Biblical terms for Tōr•âhꞋ shë-bᵊ•al pëhꞋ = Oral Torah).

Consequently, Tōr•âhꞋ is understood by all Orthodox Jews to be the five books of MoshꞋëh (bᵊ-Reish•itꞋ, Shᵊm•otꞋ, wa-Yi•qᵊr•âꞋ, bᵊ-Mid•barꞋ and Dᵊvâr•imꞋ) codified by MoshꞋëh on Har Sin•aiꞋ (also called הַר מוֹרִיָה) along with the books of the Nᵊviy•imꞋ and Kᵊtuv•imꞋ (i.e. Ta•na"khꞋ) – interpreted authoritatively (i.e. the Oral Law, later Ha•lâkh•âhꞋ) thereafter exclusively by Bât•eiꞋ-Din established by MoshꞋëh (Shᵊm•otꞋ 18.24-26) or Nᵊviy•imꞋ. Thus, Tōr•âhꞋ, as used by Orthodox Jews, includes Tōr•âhꞋ shë-bi-KhᵊtâvꞋ and Tōr•âhꞋ shë-Bᵊal Pëh. This is the standard convention in Jewish parlance.

Development Of תּוֹרָה שֶׁבְּעַל-פֶּה

Interpretations Direct From Ta•na"khꞋ that permitted the implementation of Tōr•âhꞋ shë-bi-KhᵊtâvꞋ to resolve disputes—i.e. 'Oral Law.'

In the 1^st century C.E., there were three traditions of Oral Law:

1. Original Kha•sid•imꞋ Tzᵊdoq•imꞋ In the Beit ha-Mi•qᵊdâshꞋ ha-Shein•iꞋ Scattered (Many to Qū•mᵊr•ânꞋ) & Marginalized after B.C.E. 175 The Qum•rânꞋ Kha•sid•imꞋ Tzᵊdoq•imꞋ called their version of Tōr•âhꞋ shë-bᵊ•al pëhꞋ מַעֲשֶׂה (Ma•as•ëhꞋ; the practice, the doing). What we know of מַעֲשֶׂה today is almost totally limited to 4Q MMT.
Consequent to the Hellenization & Ouster, in B.C.E. 175, of the Kha•sid•imꞋ Tzᵊdoq•imꞋ from the Beit ha-Mi•qᵊdâshꞋ
2. Hellenist Pseudo-Tzᵊdoq•imꞋ In the Beit ha-Mi•qᵊdâshꞋ Since these "Ko•han•eiꞋ hâ-RëshꞋa" were Greek-speaking Hellenists, they codified their Tzᵊdoq•imꞋ version of Oral Law in Greek—in their Χειρόγραφον Τοις Δόγμασιν.	3. Pᵊrush•imꞋ The Pᵊrush•imꞋ, forbears of today's Orthodox rabbinic Judaism, called their Oral Law הֲלָכָה (Ha•lâkh•âhꞋ; the Walk). All RibꞋis and rabbis, including RibꞋi Yᵊho•shuꞋa—and their followers—were (and are) Pᵊrush•imꞋ.

"Observance of the Tōr•âhꞋ's laws and the milieu of the halakha were the central factor in Jewish life during this period. The assertion that 'there was no factor, force or event which made so significant an impression on the history of the Jewish people, molded its life and forged its character, as the Ha•lâkh•âhꞋ', is particularly appropriate with regard to the Second Temple period [attested not only by the literary evidence but also by archaeological finds], not only with respect to the Pharisees, but also with regard to their opponents, who scrupulously observed the law according to Sadducean tradition. Not only observance of the Tōr•âhꞋ's commandments, but also preoccupation with the proper interpretation of the law in its most minute details, stood in the center of their spiritual world. The halakhic minutiae, concepts, and terms of the talmudic sages that we find in the Mi•shᵊn•âhꞋ of the later Tan•â•imꞋ and which occasionally appear to be the result of late, abstract rabbinic speculation, actually have their roots in this period; they now come alive in front of our eyes as a concrete historical reality, in contemporary documents stemming from Khash•mo•nâ•imꞋ times. The people toiled over Ha•lâkh•âhꞋ and meditated upon it; they clashed over it and divided because of it."

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