ARE ALL THE DOCTRINES OF THE
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
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
VAYEHÍ KECHALÓT MOSHÉ LICHTÓV ET DIVRĘI HATORÁ HAZÓT ' AL SĘFER ' AD
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
It is written in Devarim (Deuteronomy) 4:2, that God said the following:
(ב) לֹא תֹּסִפוּ
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
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
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
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
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,
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
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
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:
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
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
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
The Karaite Jews celebrate the
Feast of the Weeks (Chag haShavuot)
in the correct day.
Paulo Fernandes Pontes (Hebrew name:
Yochanan Ben Yosef).
Published in May 24, 2009.
Updated in June 19, 2015.