ARE ALL THE DOCTRINES OF THE RABBIS CORRECT?
Not all the doctrines of the rabbis are correct.
There are some doctrines of the rabbis that are wrong.
A doctrine of the rabbis that is wrong is the doctrine that says that there are two Torahs: the written Torah and the Oral Torah.
In truth, there is only one Torah (Law of God), that is the Written Torah (Torah Shebichtav), and the so called "Oral Torah" (Torah Shebeal Pe), in truth is not Torah (Law of God), but a set of commandments of men, invented by the rabbis.
That is proven by the verse Devarim (Deuteronomy) 31:24, where it is written:
וַיְהִי כְּכַלּוֹת מֹשֶׁה לִכְתֹּב אֶת דִּבְרֵי הַתּוֹרָה הַזֹּאת עַל סֵפֶר עַד תֻּמָּם:
VAYEHÍ KECHALÓT MOSHÉ LICHTÓV ET DIVRĘI HATORÁ HAZÓT ' AL SĘFER ' AD TUMÂM.
AND IT CAME TO PASS, WHEN MOSES FINISHED OF WRITING THE WORDS OF THIS LAW IN A BOOK, UNTIL THE END OF THEM.
This verse shows that Moses wrote all the Torah (Law of God), so that it is not true the doctrine of the rabbis that says that a part of the Torah was not written by Moses and was transmitted orally to Joshua, who transmitted it orally to the elders of Israel, who transmitted it orally, from generation to generation.
It is written in Devarim (Deuteronomy) 4:2, that God said the following:
(ב) לֹא תֹּסִפוּ עַל הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִּגְרְעוּ מִמֶּנּוּ | לִשְׁמֹר אֶת מִצְוֹת יַהְוֶה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם:
LÓ TOSSÍFU 'AL HADAVÁR ASHÉR ANOCHÍ METSAVÉ ETCHĘM, VELÓ TIGRE'Ú MIMĘNU, LISHEMÔR ET MITSVÓT YAHVÉ ELOHEICHÉM ASHÉR ANOCHÍ METSAVÉ ETCHÉM.
2 YE SHALL NOT ADD UNTO THE WORD WHICH I COMMAND YOU, NEITHER SHALL YE DIMINISH FROM IT, IN ORDER THAT YE KEEP THE COMMANDMENTS OF YAHVEH YOUR GOD WHICH I COMMAND YOU.
Therefore, we see that God commanded us not to add anything nor to remove anything from His Law (Torah).
However, the false doctrine of the Oral Torah causes many things to be added to the Torah, things that God did not command, and that the people are induced to think that God commanded, because the rabbis say that they are parts of the so called "Oral Torah” (Torah Shebeal Pe).
The rabbis say that it is necessary to make a fence around the Torah, to avoid that people violate the commandments of the Torah.
However, this doctrine of the rabbis is wrong, because God ordered us not to add anything to the Torah, so that one must not add any commandment to the Torah.
It is written in Yeshayahu (Isaiah) 29:13 the following:
(יג) וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי | וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה:
VAYÔMER ADONÁI: YÁ'AN KI NIGÁSH HA'ÂM HAZÉ BEFÍV UVISSEFATÁV KIBEDÚNI VELIBÔ RICHÁK MIMĘNI, VATEHÍ YIREATÂM OTÍ MITSVÁT ANASHÍM MELUMADÁ.
AND THE LORD SAID: BECAUSE THIS PEOPLE APPROACHETH WITH HIS MOUTH AND WITH HIS LIPS THEY HONOR ME AND HIS HEART DISTANCETH FROM ME, AND THEIR FEAR TO ME IS COMMANDMENT OF MEN THAT IS TAUGHT.
Therefore, we see that God does not accept that people teach commandments of men, instead of teaching His true commandments.
Another wrong doctrine of the rabbis is that which says that it is not allowed to eat meat and milk or dairy products in the same meal.
It is written in the Torah, in Devarim (Deuteronomy) 14:21, final part, the following:
לֹא תְּבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ:
LÓ TVASHÉL GDÍ BACHALÉV IMÔ.
THOY SHALT NOT COOK THE KID GOAT IN HIS MOTHER'S MILK.
Therefore, we see that God commanded we not to cook the kid goat in his mother's milk.
The rabbis illicitly enlarge the prohibition done by God, and say that God prohibited to eat in the same meal meat and milk or dairy product, but this is not true, because God only prohibited to cook the kid goat in his mother's milk.
Wherefore, it is verified that in reality it is allowed to eat meat and milk or dairy product in the same meal, and that it is only when one cooks kid goat meat that he must not place in it goat milk or cheese, butter or cream or curd done with goat milk.
Another doctrine of the rabbis that is not correct is the following:
The rabbis say that the day of bringing the omer is the day after the first day of Chag haMatsot (Feast of the Unleavened Breads).
However, it is written in Vayikrá (Leviticus) 23:15-16 the following:
(טו) וּסְפַרְתֶּם לָכֶם מִמָּחֳרַת הַשַּׁבָּת מִיּוֹם הֲבִיאֲכֶם אֶת עֹמֶר הַתְּנוּפָה | שֶׁבַע שַׁבָּתוֹת תְּמִימֹת תִּהְיֶינָה: (טז) עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ חֲמִשִּׁים יוֹם | וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה לְיַהְוֶה:
15 USSEFARTĘM LACHĘM MIMACHORÁT HASHABÁT, MIYÔM HAVIACHĘM ET 'OMER HATENUFÁ, SHÉVA SHABATÓT TEMIMÓT TIHEYĘNA. 16 'AD MIMACHORÁT HASHABÁT HASHEVI'ÍT TISPERÚ CHAMISHÍM YOM, VEHIKRAVTĘM MINCHÁ CHADASHÁ LEYAHVÉ.
15 AND YE SHALL COUNT UNTO YOU FROM THE MORROW AFTER THE SABBATH, FROM THE DAY THAT YE BROUGHT THE SHEAF OF THE WAVE-OFFERING; SEVEN COMPLETE SABBATHS SHALL BE, 16 UNTIL THE MORROW AFTER THE SEVENTH SABBATH SHALL YE COUNT FIFTY DAYS; AND YE SHALL OFFER A NEW OFFERING UNTO YAHVEH.
Therefore, we see that in truth the day of bringing the omer is the Sunday after the first day of the Feast of the Unleavened Breads (Chag haMatsot), because it is written in Vayikra (Leviticus) 23:15-16 that the omer must be brought in the day after the Shabbat (Shabbat corresponds to Saturday), and that we must count seven weeks, since the day in which the omer be brought until the day after the seventh Shabbat.
The rabbis say that the day after the Shabbat there mentioned is the day after the first day of the Feast of the Unleavened Breads (Chag haMatsot), because the first day of the Feast of the Unleavened Breads is a Shabbat, because God commanded not to make any work in it.
However, in Vayikra (Leviticus) 23:15-16 it is written that we must count seven weeks since the day after the Shabbat until the day after the seventh Shabbat, what excludes the possibility of interpreting the expression "day after the Shabbat" as being "the day after the first day of the Feast of the Unleavened Breads (Chag haMatsot)", because there is not seven first days of the Feast of the Unleavened Breads in seven consecutive weeks, so that the expression "day after the Shabbat" can only be interpreted as "day after the weekly Shabbat”, that is, “day after Saturday", in other words, Sunday (first day of the week).
Therefore, in truth, the day of bringing the omer is the Sunday (first day of the week) after the first day of Chag haMatsot (Feast of the Unleavened Breads), so that the Feast of the Weeks (Chag haShavuot) always falls on the eighth Sunday (first day of the week) after the first day of Chag haMatsot (Feast of the Unleavened Breads).
Wherefore, we see that the rabbis are celebrating the Feast of the Weeks (Chag haShavuot) in the wrong day.
The Karaite Jews celebrate the Feast of the Weeks (Chag haShavuot) in the correct day.
Yahveh bless you.
Joăo Paulo Fernandes Pontes (Hebrew name: Yochanan Ben Yosef).
Published in May 24, 2009.
Updated in June 19, 2015.