relevant bible pages
In the Hebrew Bible, "man of God" (ish-Elohim, or ish ha'Elohim) is a title applied to beloved leaders and prophets some 77 times in 71 verses concerning 12 individuals. This includes Moses; the angel of the Lord who appeared to Samson's mother; Samuel; David; Shemaiah (chief prophet in Judah during the reign of Rehoboam); the man from Judah who cried out against King Jeroboam of Israel and the altar (rabbis identify him as Iddo the Seer); Elijah; the man who prophesied to King Ahab that Israel could defeat the Arameans (1 Kings 20:28; rabbinical commentaries identify him as the prophet Micah); Elisha; Hanan, son of Igdaliah (Jeremiah 35:4), a prophet or holy man having an office in the Temple; and the man who warned Judah's King Amaziah not to go to war (2 Chronicles 25:7, 9; rabbis identify him as Amoz, father of the prophet Isaiah).
relevant bible pages
1 law https://biblehub.com/interlinear/numbers/9-14.htm passover
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Ezekiel 3
4Then He said to me, "Son of man, go now to the house of Israel and speak My words to them. 5For you are not being sent to a people of unfamiliar speech or difficult language, but to the house of Israel- 6not to the many peoples of unfamiliar speech and difficult language whose words you cannot understand. Surely if I had sent you to them, they would have listened to you.7But the house of Israel will be unwilling to listen to you, since they are unwilling to listen to Me. For the whole house of Israel is hard-headed and hard-hearted.
gEN 34:25 SIMEON AND LEVI EXECUTE JUSTIVE against shechem for defiling of dinah
gen 37 joseph sold by brothers but levi did not say not to kill him
https://biblehub.com/ruth/1-1.htm
In the days when the judges ruled, there was a famine in the land. So a man from Bethlehem in Judah, together with his wife and two sons, went to live for a while in the country of Moab.
https://biblehub.com/interlinear/jeremiah/5-31.htm
The prophets prophesy lies, the priests rule by their own authority, and my people love it this way. But what will you do in the end?
rule https://biblehub.com/hebrew/7287.htm
jeremiah 5:31
Joshua 24:25-6
It could rule for example that previous Rabbinic laws are to remain in place until new laws have been determined, although those are questions that only the Authority of the Priests and Judges can decide.
13 The next day Moses took his seat to judge the people, and they stood around him from morning until evening.
14 When his father-in-law saw all that Moses was doing for the people, he asked, "What is this that you are doing for the people? Why do you sit alone as judge, with all the people standing around you from morning till evening?".
15 "Because the people come to me to inquire of Y-hova," Moses replied.
16 "Whenever they have a dispute, it is brought to me to judge between one man and another, and I make known to them the statutes and laws of Y-hova".
17 But Moses' father-in-law said to him, "What you are doing is not good.
18 Surely you and these people with you will wear yourselves out, because the task is too heavy for you. You cannot handle it alone.
19 Now listen to me; I will give you some advice, and may Y-hova be with you. You must be the people's representative before Y-hova and bring their causes to Him.
20 Teach them the statutes and laws, and show them the way to live and the work they must do.
There are sections in the Oral Torah that provide a host of additional rules about the Tabernacle, as well as Shechita/Kashrut (kosher slaughter). See for example Talmud Tractate Chullin.
However, comprensive details about the design of the Tabernacle are contained within the Torah (see for example, Exodus 25 - 30) and there are also some regulations for how we are to slaughter meat as well (see for example Deuteronomy 15:23).
It is agreed that many questions still arise about 'kosher slaughter' (for carnivores) and most of these questions are left unanswered by the Torah. As such, we do need further instruction about how this should take place.
As mentioned, the Oral Torah is often justified as necessary because it helps us to interpret, explain, create and apply Jewish Law. The crucial point raised by this theory is that further instruction is exactly what's necessary but it's supposed to be done by the Priests and Judges.
So it came to pass ... Moses ... completed (kechalot) writing the words of this law in a book, until they were finished (tumam).
It's also important to recognise that the Torah expressly tells us that all the laws given to Moses were ultimately written down by Moses and included in the Torah. It's important to recognise that the Oral Torah stands in direct contradiction to the Torah on this point.
ex 23:4 and 24:13
2 chron 17:7
Differing opinions makes an Israelite's compliance with Deuteronomy 17:11 of the Torah impossible; that is, Israelites are instructed to "not turn aside from the words which they shall declare unto thee, to the right hand, nor to the left", however is not possible to follow a decision verbatim where there is more than one possible interpretation. Two possible and differing opinions represent controversy and continue to require resolution.
Jeremiah 38-40
https://biblehub.com/bsb/jeremiah/23.htm
https://biblehub.com/hebrew/4853.htm
38 But if you claim, 'This is the burden of the LORD,' then this is what the LORD says: Because you have said, 'This is the burden of the LORD,' and I specifically told you not to make this claim, 39therefore I will surely forget you and will cast you out of My presence, both you and the city that I gave to you and your fathers. 40And I will bring upon you everlasting shame and perpetual humiliation that will never be forgotten."
Please feel free to contact the IsraelAlia Project if you would like to send me a message or leave a comment publicly on this website.
Concerning Levi Moses said, 'He will teach Your judgements to Jacob and Your law to Israel'
make atonement for the people (Leviticus 16:16),
Israeli democracy puts ' has been used as a justification to drive non-Jewish descendants of Abraham out of the country. The argument has been that because Israel is a democracy, non-Jewish inhabitants could vote for and unltimately elect non-Jewish politicians. However, such arguments are 'not of the Torah'. Firstly, it is not supposed to be possible for people to elect non-Jewish leaders. People who are not Jews are entitled to live in the land, as long as the law of the land is the Torah.
Secondly, the Torah says the land is for Abraham's descendants. The fact is, there is a controversy about this point. The Torah begins by saying the land is for Abraham's descendants (which includes Ishmael) although later, says it is for Abraham, Isaac and Jacob's descendants. This could mean either that it is for Abraham, Isaac and Jacob's descendants (including Ishmael) or solely for the descendants following the line of Jacob.
As such, it's quite meaningless to say that Palestinians should move from one part of Israel to what would otherwise be simply another part of Israel.
The line of Ishmael and others are allowed to live in Israel. The only condition is that Torah law applies equally to all. This is perfectly consistent with the Qur'an.
Despite the astounding antisemitism that has swept across the Middle East, the Qur'an is in full support of the Torah.
The Qur'an is an important voice of critcism against 'secular democracy Pharisaic Oral Torah Israel', as are the arguments of Jesus against the Pharisees in the New Testament. Unfortunately, the indiscriminate hatred of all Jews, even if they keep the Covenant, is a misreading of the Qur'an, just as Pharisaic Judaism is a misreading of the Torah. For more on this, see: (Coming Soon: 'Connection to Islam').
These parties are not being discussed in depth by this Project because they do not have a direct role in the creation of Jewish law, although they do sometimes inform people of the intentions of Y-hova, when people inquire to them about this.
And in a controversy they (the Priests) shall stand to judge; according to Mine ordinances shall they judge it.
And shall come near the Priests the sons of Levi for in has chosen them Y-hova to minister and to bless in the name of Y-hova and by their word every controversy and every stroke.
Judges and Officers shall you appoint for yourselves in all your gates, which Y-hova gives to you, tribe by tribe; and they shall judge the people with righteous judgment. You shall not pervert judgment; you shall not show partiality; neither shall you take a bribe; for a gift blinds the eyes of the wise and perverts the words of the righteous. Justice, justice shall you follow, that you may live and inherit the land which Y-hova gives to you.
Moses sits to judge the people.
When they have a matter, it comed to me; and I judge between a man and his neighbour and I make known the statutes of Y-hova and His laws.
Jethro advises Moses to appoint Sarim to help him with the judging.
Sarah admits it was her decision to introduce Hagar to Abram but then says she acted against Hagar and Ishmael because Hagar's attitude had became untenable Sarah says Y-hova is 'the Judge' ('yishpot').
Abraham also calls Him this name when he pleads for Soddom (Genesis 18:25). Laban says G-d (El-hei) would judge between him and Jacob (Genesis 31:52),
The ability of a court to override the rules of the Torah is not found within the Torah itsef. In fact, there is no basis for adding these rules about the court's powers and changing the words of the Torah. In fact, Maimonades had no authority to even discuss changing the rules of the Torah because he was not a Priest or a Judge.
And shall come near the Priests, the sons of Levi, for Y-hova has chosen them to minister and bless in the name of Y-hova and by their word every controversy and every stroke.