Silly is as silly does, Richard.
By the "whole Exodus Story," I must assume you are referring to the biblical book of Exodus, which I have read.
From a self-professed idolator of all things Hebrew, yours is a most uninformed response. It isn't the chiseled ten commandments or the biblical book of Exodus that should concern you.
It is the biblically unsubstantiated Rabbinical claim of modern Judaism that God gave Moses an "Oral Torah" on Mt. Sinai (in addition to the Ten Commandments), unknown, unseen and unauthorized wearisome regulations which they claimed to have preserved mentally for centuries, as they compiled ever more tedious rabbinical rules and regulations, a burden which they imposed upon the Jewish people, insisting they were equally as binding as the written five books of Moses, the written Torah.
What do you think Jesus meant when He said in Mark 7:13, "Thus you make the word of God of no effect through your tradition which you have handed down"?
Finally, after rejecting Jesus, their prophesied Messiah, in the 1st century A.D., having the bit in their teeth, and with no intention of relinquishing their temporal power, to anyone else, the Rabbis took it upon themselves in the 2nd century to begin recording all these improvised oral rulings into writing, completing the Jerusalem Talmud, in 350 A.D. a full 1,600 years after Moses was at Mt. Sinai, and in a second longer composition, the Babylonian Talmud completed in 500 A.D.
The Talmud adds a vast number of commandments to the commands of the Torah. What does the Torah mean when it (Ex. 20:10) forbids "work" on the Sabbath? What work is forbidden and what is not? On the basis of explaining what ‘work’ is in relation to the Sabbath, the Talmud has divided work up into 39 classes of work.
There are up to 1,500 laws on the Sabbath alone, comprising over 300 pages of difficult and complex reasoning in the Talmud, all supposedly through instructions received by Moses orally on Mt. Sinai. Since very few people have either the time or inclination to read all of this material, they must rely on the Rabbis to rule on what is or is not permissible on the Sabbath. Regulations applying to modern life forbid switching on light or any electrical appliance, using public transport, driving a car, pressing button on pedestrian crossing, kind of hair brush to avoid inadvertently pulling out a hair, pushing a wheeled chair outside the home on the Sabbath, food you can eat in a refrigerator if you open it and the internal light comes on, etc., on and on.
These unbiblical, uninspired traditions of Rabbinical rulings have constituted the inner workings of Rabbinical Judaism, ever since Biblical Judaism ended as the Holy Spirit left the Jerusalem Temple at the moment of Jesus' death on Calvary's cross in the 1st century.
This is the Rabbinical justification: Rabbi Kaplan, greatly in error, claims that "The Written Torah cannot be understood without the oral tradition. Hence, if anything, the Oral Torah is the more important of the two. Since the Written Torah (Five books of Moses) appears largely defective unless supplemented by the oral tradition, a denial of the Oral Torah necessarily leads to the denial of the divine origin of the written text as well."
http://www.aish.com/jl/b/ol/48943186.htmlThe Rabbis base their claim to God's authority, to teach their oral law as binding, upon one verse of Scripture, although the verse itself dispels their claim as spurious.
Exodus 24:12 "The Lord said to Moses, 'Come up to me on the mountain and wait there, that I may give you the tablets of stone, with the law and the commandment,
which I have written for their instruction.'"
All laws which were derived either from scripture or logic were formally accepted by the Sanhedrin. They then became part of the supposed "Oral Torah" tradition, and were transmitted from generation to generation until written down in the Talmuds.
The Talmud (Rabbinical commentary) goes so far as to claim that God made His covenant with Israel on the basis of the Written Law and the "Oral Law:" "The Holy One, Blessed be He, did not make His covenant with Israel except by virtue of the Oral Law." Gittin 60B.
If this is the case we would expect to find reference to this fact in the written Torah (Five books of Moses). So does the Tanakh (Old Testament) give evidence of the existence of an Oral Torah which was in existence from the time of Moses and was used to interpret the Written Torah throughout the history of Israel recorded in the Bible?
If we examine the text we find that there are a number of passages in the Tanakh which speak of the words which were written and read to Israel, but none about passages which were unwritten. Consider the following:
‘And Moses wrote all the words of the Lord. … Then he took the Book of the Covenant and read it in hearing of the people. And they said, ‘All that the Lord has said we will do and be obedient.’ Exodus 24.4, 7.
‘Then the Lord said to Moses, ‘Write these words for according to the tenor of these words I have made a covenant with you and with Israel.’ Exodus 34.27.
The Book of Leviticus concludes with this verse: ‘These are the commandments which the LORD commanded Moses for the children of Israel on Mount Sinai.’ Leviticus 27.34. This refers to the written words found in the book, not any unwritten commands.
At the end of the book of Deuteronomy we read about Moses writing the words of the law and putting it in the Ark of the Covenant, but we find nothing about an Oral Torah. ‘So it was when Moses had completed writing the words of this law in a book when they were finished that Moses commanded the Levites who bore the ark of the covenant of the Lord saying, ‘Take this Book of the Law and put it beside the ark of the covenant of the Lord your God that it may be a witness against you.’ Deuteronomy 31.24-26.
Joshua was told to meditate on the written book of the law:
‘This Book of the Law shall not depart from your mouth, but you shall meditate upon it day and night that you may observe to do all that is written in it. For then you will make your way prosperous and then you will have good success.’ Joshua 1.8
The Book of Joshua goes on to tell us that Joshua (to whom Moses supposedly communicated the unwritten oral Torah) possessed a written word, which he read to the people of Israel as they entered the Land. This written word contained all that Moses had passed down: “And afterward he (Joshua) read all the words of the law, the blessing and the curse, according to all that is written in the Book of the Law. There was not a word of all that Moses commanded that Joshua did not read before all the assembly of Israel, and the women, and the little ones, and the sojourners who lived among them.” (Josh 8:34-35)
If Joshua read all the words of the law and did not leave out a word of all that Moses commanded, where does that leave the Oral Torah? None of these verses in the books of the Torah or in the book of Joshua speak of an unwritten Oral Torah, which supposedly preceded the written Torah, given by God at Mount Sinai.
Over and over we read in the Tanakh (Old Testament) about what is written in the Law of Moses. The Written Law was the basis of God’s covenant with Israel. Obedience to the commands contained in the law brought God’s blessing on Israel, disobedience brought His judgement. The following verses in the Tanakh bear witness to this: Exodus 24.4-12, Leviticus 26.46, Numbers 36.13, Deuteronomy 17.18-20, 27.2-26, 28.52-62, 29.20-29, 30.8-10, 31.9-13, 24-26, Joshua 1.7-8, 8.31-35, 23.6, 1 Kings 2.1-4, 2 Kings 22.13-16, 23.2-3, 21-25, 1 Chronicles 16.39-40, 2 Chronicles 23.18, 30.5-16, 31.3, 35.12, Ezra 7.1-10, Nehemiah 8.1-18, 10.28-29, Daniel 9.3-13. In not one of these passages and nowhere else in the Bible is there any mention of an Oral Torah.
When the exiles returned from Babylon to Judea, Ezra realized the importance of keeping the commands of the written Torah (five books of Moses). So he read the Torah to them in order to instruct them in the ways of the Torah so that they would keep its commands:
‘Now all the people gathered together as one man in the open square that was in front of the Water Gate; and they told Ezra the scribe to bring the Book of the Law of Moses, which the LORD had commanded Israel. So Ezra the priest brought the Law before the assembly of men and women and all who could hear with understanding on the first day of the seventh month. Then he read from it in the open square that was in front of the Water Gate from morning until midday, before the men and women and those who could understand; and the ears of all the people were attentive to the Book of the Law.’
He was helped by those who explained the Torah to the people. ‘The Levites, helped the people to understand the Law; and the people stood in their place. So they read distinctly from the book, in the Law of God; and they gave the sense, and helped them to understand the reading.’
The reading was completed in eight days: ‘Also day by day, from the first day until the last day, he read from the Book of the Law of God. And they kept the feast seven days; and on the eighth day there was a sacred assembly, according to the prescribed manner.’ There is no mention here of reading or reciting the Oral Torah. If he simply read the words of the Torah with some instruction being given alongside the reading, this exercise could easily have been completed in eight days. If he had given them the Oral Law which in its Talmudic written form is an immense library of books, eight months or eight years would probably have not been long enough.
Dr Dan Grubner has written: "According to the Torah it is the Written Law that comprised God’s covenant with Israel. It is the Written Law that is the guide to proper governance, and the standard by which those who govern will be judged. It is disobedience to the written law that will bring judgement and exile. It is obedience to the written law that will bring restoration. It is the Written Law that is to be taught to future generations. There is no mention of the Oral Law. … If there was an Oral Law given to Moses, Moses never mentioned it, nor did Joshua, Ezra or any other person in the Bible. If it existed it was not part of God’s covenant with Israel. Nor was it relevant to the blessing or judgement of God. No prophet, priest or king either mentions it or demonstrates any concern to know it or obey it. It was not relevant to the governance or required worship of Israel. Nor did it play any part in the instruction of the people or their children. In other words on the basis of what is recorded in the Tanakh (Old Testament), there was no Oral Law given by God to Moses at Sinai."
For a full list of references in the Tanakh to the written Torah and an absence of references to the Oral Torah go to the article ‘Tanakh and the Oral Torah’ at
http://www.elijahnet.net/Yet, contemporary Rabbinical Judaism very firmly hangs their hat on this "Oral Torah," which they created and entrenched in their Talmud, for having rejected their Messiah, they have nothing else.
For this, Michael, you would forsake Jesus Christ, the Jewish Messiah, the King of Glory?
Michael Rich wrote:
You've never read the "Whole Exodus Story" (every single word?) Wow!
Have you never read how Moses went up to get instructions from God?two times
The second time Moses had to chisel the 10 main commandments himself.
How silly can you get?