Those We Don't Speak Of (Part 20) - The Odd Man Out

In this episode we get deep into the Pharisees and how they and their Rabbinical offspring made up the oral Torah and wrote the Talmud which is the foundation of modern Judaism. This is only part one so check back soon for part two and please listen to the entire Those We Don't Speak of series. Cheers and Blessings! 

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Episode Transcript

Speaker 1 (00:04):
Hi, everybody, It's me Cinderoa Acts. I'm just listening to
the Fringe Radio Network while I clean these chimneys with
my cass livers. Anyway, so Chad White, the fringe cowboy,
I mean, he's like he took a leave of absence
or whatever, and so the guys asked me to do

(00:27):
the network. I D So you're listening to the Fringe
Radio Network. I know, I was gonna say it, Fringe
Radio Network dot com? What oh chat? Oh yeah? Do
you have the app? It's the best way to listen
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(00:49):
I mean it's clean and simple, and you have all
the shows, all the episodes, and you have the live chat,
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trace you and you don't have to log in to
use it. How do you get it fringeradionetwork dot com

(01:13):
right at the top of the page. So anyway, so
we're just gonna go back to cleaning these chimneys and
listening to the Fringe Radio Network. And so I guess
you know, I mean, I guess we're listening together, So
I mean, I know, I mean well, I mean, I
guess you might be listening to a different episode or whatever,

(01:33):
or or maybe maybe you're listening maybe you're listening to it,
like at a different time than we are. But I mean, well,
I mean, if you accidentally just downloaded this, no, I
guess you'd be Okay, I'm rambling. Okay, Okay, you're listening
to the Fringe Radio Network Fringe radionetwork dot com. There

(01:57):
are you happy? Okay, let's clean these chimneys.

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Must be eighteen or older to subscribe to Disney Plus.
Terms apply.

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Speaker 5 (03:14):
Hello. My name is doctor Mercuriel Arborea, and I am
the founder of the Arborea Institute. Through our unique blend
of benign pharmacology, sensory therapy and energy scoping, we can
guide you to a new, better, happier you. You are

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about to embark on a raving journey.

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At the new age of nuagess be.

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What is its stake is more than one.

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Small country.

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A world order.

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It's no longer a theory.

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What I'm about to say as fact.

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The secret organizations of the world theory elite are no
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They have a plan that are no leading does hit
today one government?

Speaker 8 (04:19):
Welcome useless leaders to the odd Man Out Podcast, where
we talk about hidden history, depolitical policy, accult deconstruction, economics,
religion and philosophy Under rabbit Hole, Officionado the odd Man Welcome.

Speaker 4 (04:33):
The affirmative task we have now is to actually create
a new world orders.

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Public policy, put itself become the captain of a scientific
technological elite.

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And when that first cocaine was smuggled in on a ship,
it may as well have been a deadly bacteria so
much as it hurt the body the soul of our country.
But take my word for it, this scourge will stop.

Speaker 8 (05:07):
Welcome addities to another The odd Man Out Podcast. I
am so excited to bring you the show today. I
think I announced on social media recently that I was
going to be doing a series on Kabo Lah. I've
talked about it before. I mentioned it with the Freemasonry series,
and I thought it was time to do one that

(05:29):
really delved into the Kaba law because it's such a deep,
deep subject. They say people go crazy studying it or
trying to understand it, and it's very confusing because it's
a whole nother world and they've had hundreds of years
to write this stuff and come up with all these kooky,
crazy ideas, and it even goes back to Egyptian Lord,
you know, the ancient world, because they borrowed ideas from

(05:52):
all these other societies and cultures, and so it's very
very foreign, unintended. It's hard to comprehend unless you go
to school and learn it or you study under some master.
You know, it's very, very difficult. And I've been gathering
information on this for several years now, and I feel

(06:15):
like it's finally time I have enough information to make
some fantastic shows that very much reveal kabbola, what it means,
a lot of the secretive aspects of it, the kookiness,
the craziness, the insanity, their perspectives, and it helps us
to understand why a lot of the things are the
way they are, because well, the Habbat Mafia they study

(06:39):
kabala intensely. A lot of these organizations and groups study
Kabala babb a lah, and so I think it's going
to be some of the most important information I've ever
put out there. But it hit me a couple of
days later after I announced I was working on that
series that maybe I should do one on the Taall
Mood first to kind of lay a basis for the

(07:01):
Kabbo law, because probably ninety percent of people out there
know nothing about the tal Mood, just like they know
nothing about Goabbolah and Jewish mysticism, So I think it's
important to understand these They kind of go hand in hand. Now,
people can be Talmudists and not be Cabalists, but many

(07:22):
Orthodox and many reform in even many conservative Jews study
or believe in at least parts of the Kabbo law.
They probably don't even know that the stories, the history
of how it seeped into mainstream Judaism. So we're going
to look into that kind of stuff, and we're going
to look into the taal mood first and kind of
try to understand some of the stuff. It's a huge,

(07:44):
huge tome of writings, but a lot of people don't
realize that the tal mood is what Jesus referred to
as the tradition of the elders, the tradition of man men.
He talked about the Pharisees and how that's what they
were falling, and the Talmud is what became of the
tradition of men, the tradition of the elders. So let's

(08:08):
go ahead and get into this and hopefully this will
help us to understand some of the things we've studied
in the past and some of the things we'll be
studying in the future. So that being said, let's go
ahead and do this now. Author Bernard Lazar He referred
to the Talmud as the quote the creator of the
Jewish nation and the mold of the Jewish soul unquote

(08:31):
now hitabrute dot org. It says that the whole Talmud
is also traditionally referred to as the shas A Hebrew
abbreviation of Shisha Siddarum, the six orders of the Mishnah.
Six is an official, extremely important number in Judaism. We
need to remember that, and I think we all know
that far before the Holocaust, six has been a very

(08:56):
important number in the legend and the history of Judaism.
But we won't talk about that just yet now. In
a book called Ever Since Sinai Jewish author, he said
that Judaism taught the doctrine of the oral Torah together
with the written Torah, which Moses received at Sinai. So

(09:17):
it was said God gave him the oral Torah, its
authoritative exposition, which was never meant to be committed to writing.
It was to have been passed on by word of
mouth from Master to disciple only that the fear in
times of persecution that the Torah would be forgotten in
Israel induced the rabbis of the third or sixth centuries

(09:37):
of our era to collect in written form the accumulated
traditions of the oral Torah. The result was the Mishna
and the Gomara, which together form the tal Mood. Author
Jacob Neusner, another Jewish author, he says in his book
Early Rabbinicque Judaism, Historical Studies and Religion that returned art

(10:02):
it is customary to refer to the Judaism represented by
Talmudic and cognate literature as Pharisaic rabbinic, or sometimes merely
as Pharisaic. Little effort has gone into defining, let alone
differentiating Phariseeism and Rabbinism. The reason is that rabbinic. I'm
going to try to say this word. It looks like

(10:23):
it's German Heilgeschite, which shapes and predominates in virtually every
account of the history of Judaism in late Antiquity of
the Talmudic period regards the rabbis known after the destruction
of the Second Temple a d. Seventy as heirs and
continuators of the Pharisees of the period before that time.

(10:45):
This unil in near view of the unitary tradition simply
represents a modern continuation and secular garb of the rabbinic
history of the oral Torah. That history holds that, along
with the written Torah, the pentateuch an oral Torah was
revealed at Sinai to Moses, passed on from him to Joshua,

(11:05):
then to judges, the prophets, the men of the Great Assembly,
the scribes, the sages of the Second Temple, Phariseism, and
finally to the rabbis who wrote it all down in
the Mishnah, the Tussepta, the two Gemarat, Babylonian and Palestine
related compilations, all containing the revelation of Sinai. There is

(11:25):
a Babylonian Talmud and a Jerusalem Talmud. Rabbi Israel Draisen
said this, until the destruction of the Second Temple in
seventy CE, Judaism was temple oriented. The primary form of
worship was sacrifices. Several major sects existed during the final
centuries of the Temple. One the Sadducees, who insisted that

(11:48):
the Torah be observed as written without any changes. Pay
attention to this the Pharisees, who began to make substantial changes,
which were later called the Oral Torah, and thirdly the Asnes,
who left Jerusalem and founded the Cumran community by the
Dead Sea. Soon after the Temple was destroyed. The Sadducees

(12:09):
and the Assnes cease to exist. In Rabbindic Judaism evolved
from the Pharisees. He says that the Hebrew name of
the Pharisees is Perushim, which we've studied before, which translates
as those who departed. He says in parentheses, from the
literal understanding of the Torah, that's from mysteries of Judaism too.

(12:34):
In the history of the Talmud, it says that the
Tellmud is a central text of Ribbinic Judaism and the
second most important text in the Jewish religion canon after
the Tanakh. The Talmud consists of sixty three tractates and
in standard print is over sixty two hundred pages long

(12:55):
six two hundred pages long. It goes on to say
that the name written law law was given to the
Pentitok prophets and the Hagiographa and of that oral law
to all the teachings of the sages, consisting of comments
on the text of the Bible. The word torah alone
was applied to the entire Bible. The term talmood was

(13:16):
reserved for the oral law, though the meaning of these
two words is identical, namely teaching or study. Still because
it is written ve limdo as v l MD, and
it refers to Deuteronomy nineteen and teaches that the children
of Israel put it in their mouths, that is to

(13:36):
say that the teacher's duty was to explain and comment
on the laws and ordinances until the children understood them
thoroughly and were conversant with them by heart. The name
talmud was applied to what was styled by long phrase
oral law Torah shi ba al Pei. This word designated
all the commentaries of the sages on the scriptures which

(13:58):
the Pharisees had begun to interpret figuratively. Figurative interpretation was
inaugurated in the days of the Great Assembly, when its
members resolved to keep themselves distinct from the Samaritans, their
inverterate enemies, who adhere to the literal interpretation of the text, which,
in the opinion of the Pharisees, was falsified by them.

(14:20):
This study, however, commenced to make progress at the time
of the Sanhedron, or from that of the Macedonian conquest
of Judea, when the term Great Assembly was changed to
the Greek Sanhedron. It spread into every college where were
assembled sages entrusted with the guidance of congregations, with instructions

(14:41):
of the law of ordinances relating to the clean and unclean. Again,
that's the history of the Talmud. Author Raphael Mahler said
this about the Talmud and the Pharisees. He said, the Pharisees,
Abraham Buckner argued, are the ones who paved the path
of deceit and cunning for the pieties of religion. The

(15:03):
state of mind of the men of the Talmud and
their ethics are the product of the baneful influence of
decadent intellect. The entire Talmud is permeated by a spirit
of intolerance. The barren interpretations in rabbinic literature are manifestations
of rooted prejudices, perversity, absence of humanitarian sentiment, and concepts

(15:26):
of God which are a desecration of God's name, and
that was from a book called Hasidism and the Jewish
Enlightenment again by Raphael Mauler. Now, this is what the
Jewish Virtual Library says about Rabbinic Judaism. And you may
have heard people talk about how rabbinic Judaism change Judaism.

(15:47):
It's not the same as the old Torah, and we'll
get into that in a few minutes. But this is
what rabbinic Judaism is defined as by the Jewish Virtual Library.
Rabbinding Judaism, which is based on the dual Torah, was
formulated in the second century, making the religion in terms
of defining texts, younger than Christianity. By the sixth century,

(16:10):
it had become the dominant type of Judaism and is
the foundation of all forms of Judaism practiced today. Among
the different judaisms in antiquity, rabbinic Judaism held that at
Mount Sinai, God revealed the Torah to Moses in two media,
the written and the oral Torah. The rabbis claimed they

(16:32):
possessed the memorization of the oral Torah. Mamonides, the name
by which Rabbi Moses bin Maymon, who lived from eleven
thirty five to twelve o four, is popularly remembered as
the Jewish philosopher who provided what historian Dumont recalled as
the more complete but simplified, modernized, abridged, and indexed Talmood

(16:55):
which any literate man could use as a reference book.
This volume by Mamonides was known as the Mishna Torah
or the Second Torah. How many of you in church
have ever heard a pastor talk about the Second Torah?
For the oral Torah go on here. However, later a
Spanish born Jew, Joseph Caro, who lived from fourteen eighty

(17:18):
eight to fifteen seventy five and who later settled in Palestine,
Palestine that doesn't even exist, and who later settled in
Palestine where he established a religious training center, wrote what
he called the shulkan Aruk, which translates to the prepared table.
This was, as historian Dumont put it, yet another every

(17:41):
man's edition of the Talmud, a pocket table which would
have the final word on everything. This codification of the
Talmod is what essentially remains the popular version of the
Talmud today, still very much a guide book and insight
into the Jewish philosophy behind the drive for world dominion. Yes,

(18:02):
I said to world dominion. Shouldn't surprise anyone from everything
that we've studied, should it? Now, this is fascinating. Rabbi
Israel Dresen, I think we mentioned him before Mysteries of Judaism,
Part two. It's really interesting. Here he says that Benjamin Law,
a highly respected Orthodox rabbi, has published a series of

(18:23):
books entitled The Sages, in which he details the step
by step development of the changes in the oral Torah.
He says, in the light of this, scholars have advanced
an alternative theory regarding the Sadducees. They note that the
high priests in the later Temple period were not from
the family of Zadoc. It's tz a d ok. They

(18:45):
interpret Zedekim as the righteous ones. That's tzed uk i
m those who argued that the Torah be observed as
written and not changed as the Pharisees advocated. The Hebrew
name of the Pharisees is Perushim, just translated as those
who departed from the literal understanding of Torah when the

(19:05):
Pharisees began to change Judaism. Because of the change circumstances
since the time of the Torah was composed, probably beginning
in the fourth or third century BCE. The Sadducees objected
to the changes. The Pharisees, for their part, insisted that
they were not making changes. They were implementing the oral
law that God gave to Moses when God revealed the Torah.

(19:27):
For example, while the Torus states an ie for an eye,
the oral Torah taught that God told Moses that this
should be understood as monetary compensation. The Statucees objected, saying
that this notion of an oral Torah is itself an invention.
It had never been mentioned until then that fascinating history.

(19:47):
In Max Dumont's other major work, The Indestructible Jews, published
in nineteen seventy one, is a candid exposition of the
concept of a Jewish supremacy, and in that volume he
is ser Jewish history consists of a unique series of events,
accidental or purposeful, which have had practical effect of preserving

(20:08):
the Jews as Jews in an exile to fulfill their
avowed mission of ushering in a brotherhood of man. Whether
this mission was initiated by God or retroactively attributed to
God by the Jews themselves, and in no way alters
our thesis of a Jewish manifest destiny. We're gonna have

(20:28):
to check out that book. What was that title again,
Max Dumont, The Indestructible Jews. We contend that this exile
is not a punishment for sins, but a key factor
in Jewish survival. Instead of having doomed the Jews to extinction,
it funneled them into freedom. This is me saying this,
but at what price? In how many others have to

(20:51):
pay for that so called freedom? And what does freedom
actually mean in this context? Respected Talmudic author Michael Rodkinson
in his Babylonian Talmud New Edition, he said sages who
interpreted the Bible passages figuratively unlike the Samaritans, were called pharisees.
This is kind of going over what we've already studied,

(21:13):
but let's continue. The Samaritans, of course, persecuted those pharisees,
objected to their interpretation, and did them great injury whenever
they had the power. At last, Janni Hercanus the first
overcame them, burned their temple, devastated their city, and compelled
them by force of arms to conduct themselves according to

(21:33):
the doctrines of the Pharisees, though he himself in his
latter years became a sadducee. That's pretty wild, right, So
they were forcing other Jews to adhere to the Phariseical
laws and teachings.

Speaker 6 (21:48):
Yeah, it's wild wild.

Speaker 8 (21:49):
You don't hear this stuff in church people. You don't
hear it in the mainstream.

Speaker 7 (21:52):
Now.

Speaker 8 (21:53):
Moses has is like a famous famous Jewish author, and
some people say that he's actually the grandfather of of Zionism.
And he had a book Let's see what's the name here?
Rome and Jerusalem, And in it he says that to
reject the living development of the Jewish oral law, which
was written down later in the Tall Mood as a

(22:15):
man made statute, and to admit only the scriptures as
divine constitutes in reality a far narrower view and is
thoroughly unhistorical. Nothing justifies us to ascribe a more sacred
origin to the written law than to the oral law
or to the tradition of the elder's tradition of men.

(22:37):
He continues, on the contrary, since the restoration of the
living development of the law from mouth to mouth has
been considered as holier work than the static written law.
Understand that this oral law, he says, the oral Torah
is holier than the static written law. The reason is
easily evident. The national legislative genius would have been extinguished

(23:01):
but for this occupation with the living development of the law. Sorry,
it's my watch to this occupation. Judaism owes its national
rebirth after the Babylonian exile, and its simultaneous existence in
the diaspora, its heroic battles against Greek and Roman enemies
of the Jewish nation, and its continued existence after the

(23:21):
destruction of the Second Commonwealth in exile for almost two
thousand years. It will also owe its future national rebirth
to this same phenomenon. Again, he's talking about the oral law,
which obviously was not handed down to Moses by God,
and will study and look into that. But it's really

(23:42):
about them being their own God, writing their own religion
in real time, and changing it whenever they want to.
And we've talked about that when we've touched on Kabbala
and the different studies. But they believe that obviously before
even the Kabbala. So let's go a little bit further here.
The aforementioned Max Dumont. In his book Jews, God and History,

(24:06):
he says that Talmudic learning or Talmudism, accomplished three things.
It changed the nature of Jehovah, It changed the nature
of the Jew, and it changed the Jewish idea of
the government. The prophets had transformed Jehovah into a God
of justice and morality, into a God of mercy and righteousness.
The Talmudist injected God into the everyday activities of life,

(24:30):
demanding that the actions of the Jews themselves be tinged
with these attributes of God. The Bible had created the
nationalist Jew. Talmud gave birth to the universally adapted Jew,
providing him with an invisible framework for the governance of man.
The Talmud had not always been known by that name.
Though its seeds had been sown in the fifth century

(24:51):
b c. The name Talmud was not applied to this
growing body of knowledge until the sixth century AD. This
historic the function of the Babylonian yeshivas was to fuse
the traditions of the past into the Jewish culture of
the future, to give Jewish law the flexibility it needed
in order to protect the rapidly changing fortunes of the

(25:13):
Jews in the centuries ahead. Let us therefore trace the
origin of the Talmood in Palestine to the Babylonian yeshivas,
and from there follow its further development until its final
stultification in the eighteenth century ghettos of Europe. The first
reinterpretations of the Mosaic injunctions may have been based on
nothing more than cleverness, But soon the interpreters were carried

(25:36):
away by their own inventiveness to outdo each other. They
sought for profundity instead of mere ingenuity, and a new
biblical science was born, that of the midrash or exposition.
Though nobody knew it, then the seeds for the future
tal mood had begun to grow. Now what is the

(25:57):
mid rash in Jewish tradition? This from Ai Google. A
midrash is an ancient commentary or interpretation of the Hebrew
Bible or the Tanakh that uses a variety of interpretive techniques,
including wordplay, allegory, and historical context to explore deeper meanings

(26:18):
and implications within that text. Midrash can also refer to
a collection of these interpretations. Here's a more detailed explanation.
Midrash is rooted in the Hebrew word dirash, meaning to
seek or inquire. It involves a method of Biblical interpretation
that goes beyond a simple literal reading, aiming to explore

(26:40):
hidden meanings, moral lessons, and broader implications within the text.
Diverse interpretive techniques. Midrashic interpretation can involve various methods, including
wordplay in gamatria, using the sounds and numerical values of
Hebrew letters to uncover hidden connections within a verse, allegory,

(27:02):
and parable interpreting the text on a deeper symbolic level,
where the words might represent something other than their liberal
meaning excuse me, than their literal meaning. Historical and contextual
analysis considering the historical and cultural context of the Biblical
text to understand its relevance and implications. Collections of midrash.

(27:25):
Midrash is not just a method. It also refers to
the collections of these interpretations, often grouped together in volumes
or commentaries examples of midrash. Some well known collections of
midrash include the Midrash Rabah, which contains commentaries on the
Torah and other Biblical books. In midrash, tankuma significance. Midrash

(27:48):
plays a crucial role in Jewish religious thought and tradition,
providing a rich tapestry of interpretations and insights into the scriptures.
Now that is their politically correct definition, right.

Speaker 2 (28:05):
You're invited to an exclusive in store experience at select
Forison locations. Disney's live action Lelo and Stitch is now
available on Disney Plus, and to celebrate, you can try
out the new Lelo and Stitch interactive experience in your
local Verison store until October fifth.

Speaker 3 (28:21):
Stop by your local Verison store to check it out.

Speaker 2 (28:24):
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being a Verizon customer. Must be eighteen or older to
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Speaker 8 (29:05):
Now we're going to go to another book by Rabbi
Israel Dresen. This is Mysteries of Judaism three. We've also
mentioned one in two. But let's go into this part
about the midrash, and we'll cover what we just covered
just for a second, then go on and get deeper
into it. So in the next part it says, what
is the midrash. The root of the word midrash is

(29:26):
du rash, like we learned earlier, meaning to go search, investigate,
and look for deeper meaning that is not explicit in
the biblical words. The early and medieval rabbis used the
Biblical text as a springboard to teach the holakau, the
Jewish law that is not in the Bible or which
they saw hinted at in the Bible. They also used

(29:47):
midrashic books to teach proper ethical behavior by means of sermons, parables, allegories, legends, speculations,
and fantastic stories. Many rabbis use midrash in their sermons
today to give authenticity to and emphasize whatever point they
want to make, but usually mislead their congregations. When they

(30:08):
do so, many rabbis in their sermons mispronounce midrash and
call the collection medrish. And there's no such thing as medrish,
as he says, the rabbis continue to mispronounce midrash and
continue the error. More importantly, they usually incorrectly say the
medrish says, without revealing to the congregants one which of

(30:31):
the many different mid ration contains what they are saying.
For there are most likely other mid rationum that address
the issue involved in the rabbi's sermon that have an
idea or solution totally different than the idea the rabbi
is expounding. Number two that even in the one midrash

(30:51):
that the rabbi is addressing, there is frequently not only
one opinion in the midrash, but others as well, and
the others are by ancient rats with a different view
than the one the sermon is extolling. Thus, when the
rabbi says the medrish says, he is misleading his audience
to believe what he quotes in the sole ancient opinion

(31:14):
on the subject. Now listen to this, it says, are
the sermonic stories in the midrationum true. In his essay
called hellc Momonodes explains that people who think that the
stories in the mid Ration are true are fools. Those
who reject the Midration altogether because they are not true
are also fools, because, while untrue, the stories are parables

(31:38):
designed to teach people lessons. So long story short, you
realize that the mid Rash is a lot of fairy
tales and just made up stories that have a little
bit to do with Bible if you actually start looking
into the mid Ration, even though it's very important in
modern Judaism. And I've watched a bunch of these sermons

(32:01):
by these rabbis, and when they mentioned the Midrash, they
mention it as if it is history. If it's historical,
they don't bother to tell anyone that these were made
up stories, totally made up and became part of what
they call tora. It's very important to their rabbinic religion.
And I just wanted to point that out since we
mentioned the mid Ration, and we will mention it again

(32:23):
as this series goes on. Werner Sombart in the Jews
in Modern Capitalism says, for a very long period, religious
teaching was enshrined in the Talmod, and hence Jews through
many centuries, lived in it, for it, and through it.
The Talmud was the most precious possession of the Jew.

(32:45):
It was the breath of his nostrils. It was his
very soul. The Talmud became a family history for generation
after generation, with which each was familiar. The thinker lived
in its thought, the poet in its pure idealism. The
outer world, the world of nature and of man, the
powerful ones of the earth, and the events of the

(33:08):
time were for the Jew during one thousand years, accidents
phantoms his only reality.

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Speaker 8 (33:45):
Was the tael mood. The tail Mood, as edited by
the Saborreira, has become the chief depository of Jewish religious
teaching and its universal authority resulted from the Mohammedan conquests
to begin with. It became the legal and constitutional foundation
for Jewish communal life and Babylon, at the head of

(34:07):
which stood the Prince of the Captivity and the presidents
of two Talmudic colleges, the Gayanum or Excellency. Again we
turned to Israel Dresen, this time in Some Mysteries of Judaism,
Part one Judaism's greatest mystery. A fact that fu Jews
realize is that Judaism today is not Tora Judaism, but

(34:31):
rabbinical Judaism. As we mentioned before, virtually all of the
Torres laws were modified in some ways by the rabbis,
and many, as we will see, were even abolished. Orthodox
Jews can observe all the Orthodox Jewish practices while recognizing
that the rabbis had to modify many biblical laws and

(34:51):
practices because of changed circumstances, especially the cessation of sacrifices
when the Temple was destroyed in seven CE. These changes
are called Torah shah bah al pei oral Torah. While
they are innovations, they are based on the spirit or
text of Torah laws. Based on the spirit, there is

(35:13):
a single source in all the Talmud that states that
all laws including the Talmud itself, were given by God
to Moses at Sinai. However, other Talmudic sources state the opposite.
The Talmud contains a parable where Moses is being shown
Rabbi Akiva's teaching oral Torah to a class and because

(35:33):
of change circumstances, especially the cessation of the sacrifices, when
the temple was destroyed in seventy CE. It goes that
Moses was watching and was startled. He thought this was
not the Torah he gave the Israelites. Then he heard
students ask Rabbi, what is your source? He answered them,
A la kah Moses mishnah. It is the law of

(35:56):
Moses obtained at Sinai. Moses was relieved, while realizing that
Rabbi Akiva's teaching was not what he taught. He was
consoled for Rabbi Akiva was saying, these laws are derived
in some way from Mosaic law, and they are as
significant as if Moses obtained them at Sinai to his
students in the second century CE. Again the religion of Man,

(36:19):
the tradition of the elders. When did God give oral Torah?
When did it begin? The general scholarly and rabbinical view
is that oral Torah blossomed during the Second Temple period,
when Judeans who had returned from the Babylonian exile were
faced with new problems that the Torah did not address,

(36:39):
and others that the Torah did address but needed updating
to fit the situations they found. The Hasidic Rabbi zadok
Ha Cohen Rabinowitz of Lubland wrote that the oral Tora
burst into full bloom around one hundred and fifty BCE,
when Jews began to integrate scientific findings of nature and
logic into their understanding of Torah. He felt that the

(37:01):
Torah was used extensively after the last prophets died, when
it was no longer possible to learn proper behavior from
God and the Jews had to rely on their interpretation
of the Torah. And although the oral Torah was not
evident in the written Torah, it revealed the Torah's goal.
But the oral Torah did not begin at this time,

(37:22):
and then they make the claim that it started with Moses.
Deuteronomy one to five. Moses began to explain this Torah.
Deuteronomy is Moses's own version of past events. It is
the beginning of the oral law. This continued. Rabbi Zadok
explains why the version of the decalogue of Deuteronomy five
is different than in Exodus twenty she Amara mosh me

(37:45):
p Atsmo says, Moses said these laws on his own authority.
Even the many other statements by Moses contained in Deuteronomy
that do not indicate they were said by God are
also oral Torah developed by Moses, just as the oral
Torah that the later stages of Israel said on their
own authority. Rabbi Sadak noted that events narrated in early

(38:09):
Torah books ended during the second year after the Exodus.
He claims that Moses began his Deuteronomy speeches thirty eight
years later, when he addressed a new generation of people
who would shortly enter Canaan and face radically new problems
that required new laws. In innovations and interpretations of existing laws,
Deuteronomy is this new interpretation one fitting landowners rather than

(38:35):
desert nomads netziv. When even further, he stated that principles
of the interpretation also change during the first century CE.
For example, Hellel listed seven principles in the second century,
Rabbi Ishmael used thirteen. This is because new principles were
needed in every generation. In short, Judaism today is radically

(38:59):
different from the tor Judaism because the rabbis found it
necessary to adapt the laws. Josephus nowhere states that the
Pharisees possessed a non literary tradition. They had a tradition,
but this was not the law of Moses. It was
additional to it, guided by Josephus and the Gospels. We
may conclude that the Pharisees possessed ancient traditions, but not

(39:22):
how such traditions were formulated and transmitted. We are not
entitled to speak of the oral Torah. That's again early
reminding Judaism by Jacob Neusner. We've mentioned him before, and
we're going to get deeper into that as well. Deeper
into is there any proof that this oral Torah was
given by Moses from God to Moses? Rather now in

(39:44):
the secret powers behind revolution, Viscount Leon de Ponson's he
said that when we speak of the Jewish religion, we
only think of Bible, of the religion of Moses. He says,
is an illusion. The Jews of the Middle ages were Talmudists.
They have not all cease to be so. Even today,
the Talmud takes precedence and authority over the Bible. The

(40:06):
archives of the Israelites recognize the absolute authority of the
Talmud over the Bible in the universe. He says that
during two thousand years, the Talmud has been and still
is an object of veneration for the Israelites, whom it
is their religious code. And they confirm that, absolutely confirm

(40:27):
that right from a book called Airs of the Pharisees.
I'm going to read a part. It's pretty interesting and
connects to what we were talking about. In a sense,
the Bible of the Synagogue is totally of rabbinic literature.
The earliest part of that literature, the Tenatic Midrationam, took
the form of running commentaries, mostly of legal character on

(40:51):
the Biblical text. The Mishnah, though not actually a running
commentary like the Tenatic Midrasum, is nevertheless based on the
oral torahs laws understanding of biblical legislation. The Gamara, which
together with the Mishnah makes up the Talmod, is in
a way a commentary on the Mishnah. While a considerable

(41:13):
part of the Jewish literature through the ages also took
the form of commentaries and super commentaries on the Talmod. Indeed,
the very function of the Zohar, that major work of
Jewish mysticism, which in its structure represents a running commentary
on the Torah, is to point out those secret meanings

(41:35):
of the text. It is moreover sufficiently obscure in style
and language to remain relatively inaccessible to the ordinary reader
who comes to it without the requisite preparation. The various
branches of rabbinic literature are overwhelming in their sheer bulk.
But perhaps we shall be able to understand why in

(41:56):
the academies of Eastern Europe Talmod study was stressed at
the expense of Bible reading this Jewish author. By the way,
it used to be said, and not always without justification,
that the Yeshiva student of Eastern Europe knew his Bible
only from the Biblical quotations which appear in the Talmod

(42:17):
and other rabbinic literature. You have to remember that Rabbinic
Judaism is actually younger than Christianity. We'll go on and
when Time Magazine on one occasion identified the Jewish Bible
with the Talmod. The mistake was more of a bibliographal
one than of a historical or existential nature. For the

(42:38):
Bible of the Synagogue is not identical with the literal
meaning of the Old Testament text, but it is that
text as refracted through the lenses of rabbinic literature. The
second consideration is this what the Bible critics study is
in reality the Old Testament, the plain text of the

(43:00):
Hebrew Bible. Yet, as we have pointed out time and
time again in these pages, Judaism is not based on
the literal meaning of the Biblical text. The Bible of
Judaism is the Bible as interpreted by the Pharisees, by
the Midrash and the Talmod, by Rashi, in Iban Ezra,

(43:21):
by Mammonodes and Malbim. It is the Bible in which
countless generations of Jews have found the Word of God
addressed to their particular needs and circumstances. It is the
Bible which they have grown and which has grown with them.
But it is not the Bible of Fundamentalism Christianity. The

(43:41):
Bible of Fundamentalism is indeed endangered by the findings of
modern scholarship. Our Bible he says, on the other hand,
stands or falls not in relation to the problems of authorship,
but by our ability to find in it the word
of God. He basically means, they just adapt it to
whatever times they're in, whether it's adaptable or not. They

(44:04):
twist it to mean whatever they want it to mean.
And they same as say that. And he goes on
to say, considering the doctrine of emanation and other neoplatonic
notions which play a major part in Jewish mysticism, it
may be said that the method of Sod secret counsel
provided another opportunity for philosophy to be assimilated to basic

(44:26):
Jewish concepts and vice versa. While seen from a rationalist
point of view, the Sod method of interpretation may be
said to have led to a number of far reaching aberrations,
it will still have to be admitted that the mystics
insistence that the real meaning of the Torah is not
exhausted by the written words has been another factor responsible

(44:50):
for preventing traditional Judaism from espousing a Protestant type of
Biblical literalism. And what I've talked about in the past
is it's just hard to say it's kind of hard
to put in terms that Judaism has kind of a
secular influence, and I think what I mean by that is, yeah,
they had this bizarre view of God, but also they

(45:13):
just make it mean whatever humans want it to mean,
whatever each human wants it to mean, and the Chicaina
will bless them however they interpret it. Michael Collins Piper
in The New Babylon He said that the Jewish Publication
Society of America, one of the most highly regarded Jewish
literature institutions, published in nineteen forty six a volume entitled

(45:35):
The Pharisees the Sociological Background of their Faith, written by
one Lewis Finkelstein. In that volume, it is stated in
no uncertain terms that Pharisaism became Talmudism, Talmudism became medieval Rabbinism,
and medieval Rabbinism became a modern Rabbinism. But throughout these

(45:56):
changes of name, inevitable adaptation of custom and a justment
of law, and the spirit of the ancient Pharisee survives unaltered.
Aish dot com That's aish dot Com says that in
many respects, the oral Torah is more important than the
written Torah. It is a foundation of our faith to

(46:16):
believe that God gave Moses an oral explanation of the
Torah along with the written text. This oral tradition is
now essentially preserved in the Talmod and the Midration. We
thus speak of two Torahs. There is a written torah,
a Torah shabikitov, and the oral torah Torah Shabalpei. Both
are alluded to in God's statements to Moses, come up

(46:39):
to me to the mountain, and I will give you
the Torah and the commandments. Michael Hoffmann in Judaism's Strange
Gods he said that the rabbi's credentials are all predicated
upon his mastery of the talmod. Other studies are clearly secondary.
Britain's Jewish Chronicle of March twenty sixth, nineteen ninety three
states that in religious school, the Yeshiva, the students are

(47:03):
devoted to the Talmud to the exclusion of everything else.
We've heard this time and time again. Jewish scholar Hiam
Maccabee in Judaism On Trial, quotes Rabbi Yahiel ben Joseph further,
without the Talmod, we would not be able to understand
passages in the Bible. God has handed this authority to

(47:25):
the sages, and tradition is a necessity as well as scripture.
The sages also made enactments of their own. Anyone who
does not study the Talmud cannot understand scripture. There are
two versions of the Talmud, the Jerusalem Talmod and the
Babylonian Talmod. The Babylonian Talmod is regarded as the authoritative version.

(47:46):
The authority of the babylon Talmud is also greater than
that of the Jerusalem Talmod. In cases of doubt, the
former is decisive. In the minor magazine Benigh Breath eighteen
nine US. This is from archive dot org. The enthusiasm
for the law which the Jews who returned from Babylonian

(48:07):
captivity brought back with them initiated a process of multiplying
religious ordinances which continued for some centuries. The greater Judaism
which thus arose, took concrete shape about the year two
hundred in the Mishnah, with the compilation of which the
name of our Judah the Prince is usually associated. The Mishna, however,

(48:30):
by no means, introduced finality into Jewish law. On the contrary,
it was the starting point of a long series of
enactments and periodical recodifications which extended to almost modern times.
Out of the Mishna, the Gamara, a record of oral
discussions ostensibly suggested by the Mishnah, but enormously transcending it

(48:53):
in scope. The task of collecting and editing this huge material,
which hitherto had existed only in the memory of the learned,
was undertaken by r Ashi and Rabina, among others, and
completed towards the end of the fifth century. Thus arose
the Talmod, as the Mishna and the Gamara together was called,

(49:13):
But the great work did not receive its final shape
until another half century had passed, which time the Sabarum
or the Saberum, as the heads of the rabbinical schools
were styled in that age, had made some further additions
to the text and subjected it to a last revision.
But though the Talmod was finished, the end of the

(49:35):
Jewish religious legislation had not yet come to be. The
Sabarum succeeded the Yanum, who debarred the task of revision
which had engaged the efforts of the predecessors devoted their
energies to commenting upon the Talmod, to deciding the points
it had left undetermined, and to deducing from it fresh

(49:57):
rules for the guidance of Jewish life. The age of
the Gaianum may be said to have terminated about the
year one thousand. The mouth from teacher to student, from
one generation of sages to the next. The oral law
was the traditional learning of the Pharisees, a religious sect
and political party. The Sadducees were the religious and political

(50:20):
rivals of the Pharisees, as we've learned earlier, and the
Pharisees eventually committed oral law to writing some time between
two thousand and fifteen hundred years ago. The oral law
can be found in the Talmod, which contemporary rabbis tell
us is the primary book of law for the Jews.
Contemporary rabbis are directly attuned with the Pharisees of Jesus'

(50:45):
time through long and intensive study of the Pharisee teachings
in the Talmod. The Talmod is then the written form
of that which in the time of Jesus was called
the tradition of the elders. That was Rabbi Michael Rodkinson
and also says that and the Jewish religion as it
is today traces its descent without a break through all

(51:06):
the centuries from the Pharisees. Quoted in the Universal Jewish Encyclopedia,
The Jews, their History and their Culture says here that
any decision regarding the Jewish religion must be based on
the tal Mood as the final resume. The taal Mood
is to this day the circulating heart's blood of the

(51:28):
Jewish religion. Whatever laws, customs, or ceremonies we observe. Whether
we are Orthodox, conservative, reform or merely spasmodic sentimentalists, we
follow the tal Mood. It is our common law. The
talmod is the heart's blood of the Jewish faith, as
so said by Hermann Wuck. We're quoting several different Jewish

(51:51):
encyclopedias here. The Talmud is the largest and most important
single piece of literature, and the study of it is
essential for any real understanding of Pharisaism. That was concerning
the Pharisees nineteen oh five Jewish Encyclopedia. It says that
with the destruction of the temple seventy a d. The
Sadducees disappeared altogether, leaving the regulation of all Jewish affairs

(52:15):
in the hands of the Pharisees. Henceforth, Jewish life was
regulated by the Pharisees. The whole history of Judaism was
reconstructed from the Phariseakh point of view, and a new
aspect was given to the Sanhedrin of the past. A
new chain of tradition supplanted the older priestly tradition. Pharisaism
shaped the character of Judaism and the life and the

(52:37):
thought of the jew for all the future. The Talmud
is a collection of teachings and commentaries on the Torah
and the Mishnah, and it reflects the oral traditions that
the Pharisees reserved and advocated for The Mishnah, which is
the first part of the Talmud, was edited by Judah
HaNasi around two hundred a D. And it contains rulings

(52:57):
and traditions that are believed to originate from the Pharisees. However,
the Talmud itself was compiled much later, around four hundred
a D. For the Jerusalem Talmud and around five hundred
AD for the Babylonian Talmud, by rabbis who continued the
Phariseaic tradition of interpreting and debating the law. I continue
to talk about the Phariseic part because it's such an

(53:20):
important part, because they formed what is now modern Judaism.
As we've just read. So all of these pastors, these
Christian pastors that support these guys, they are supporting the
heir of the Pharisees. They are supporting the guys the
teachings that Jesus was standing against, and they've added to
those teachings in a great way since Jesus's time on earth.

(53:42):
They've majorly added to it. So they have this huge,
huge tome of books that they consider Torah, and that
includes Jewish mysticism as well. So the things that they
say are Judaism, they want people to think it goes
back to the time of Moses and all that kind
of stuff. These guys are supporting the actual modern day Pharisees.

(54:05):
And that's what's happened to the Christian Church, at least
a lot of Protestantism.

Speaker 6 (54:09):
Anyway.

Speaker 8 (54:10):
A Jewish reference book here it says Judaism nowadays still
rests on the foundation which is laid down in the Talmod. Thus,
for instance, the elements of our ritual prayers, and the
arrangement of our public service, our festive calendar, and the
celebration of some of our holiest festivals. The marriage law,
and innumerable forms and customs of the religious life are,

(54:33):
though more or less modified and fashioned according to the
demands of our time, still on the whole permeated and
governed by the Talmudic principles and regulations. But the Talmudic
conception of man implied a reciprocal responsibility from the individual
men and nations to the collective human community. For the

(54:55):
fulfillment of the larger organism is dependent upon the integrated
functioning of its constituent parts. The unique gifts of energy, substance,
or spirit which an individual is endowed must all be
directed to a larger human service. Back to the book.

(55:16):
Ever since Sinai, we also read that the modern Jew
is the heir of the Pharisees. The two millennia which
separate him from the last of the Biblical books do
not represent a vacuum. Modern Judaism does not take up
the thread where the Bible left off. Although throughout Jewish
history there have been sectarian movements which have occasionally attempted

(55:39):
to do so. For the majority of Jews, the biblical
thread has never been interrupted. There is a direct connection
between the Jew of today and his biblical ancestors. The
link which connects the modern Jew with the canonical literature
of his Hebrew forbears is the religion of the Pharisees,
the teachings of the scribes and sages who began their

(56:01):
activity during the days of the Second Temple, and the
result of whose monumental labors has been preserved in the
last literature of the Talmod and in the very fabric
of Jewish life. Looking upon themselves as mere interpreters of
the Torah, these scribes and sages in fact initiated a
process of continuous reform, adapting the Biblical provisions to the

(56:26):
ever changing circumstances of life, and laying the foundations of
the whole post Biblical evolution of Judaism. All right, guys,
that concludes this episode of the Automa Out podcast. This
is Talmod Part one, but it's in this series those
we don't speak of, and if you haven't checked out

(56:46):
that series, please do. All of the links will be
in this episode's show notes, and we have almost twenty
episodes now in that series, I think you'll find it
very valuable. I can't wait to bring you tal Mood
Part two. I think it's very very important that we
understand the culture and the religion, what happened to it

(57:06):
since the days of Moses and biblical times and all that,
because it allows us to understand that this is not
some kind of holy, sacred belief system that cannot be judged,
cannot be criticized, and we need to look into it
to find out what they believe and why they believe it.
This is very important instead of just blindly defending this group,

(57:29):
this large group with different sex and everything like that,
it's very important to know the facts and to know
that you don't have to just defend this belief system
that you don't even know anything about, which is what
many people do. Can't wait to bring you part two
on the twel Mood. Then we'll get into the Kabbala series,
which connects directly to this. And so I want to

(57:53):
thank my patrons for supporting the show, and I want
to thank all of you guys for being so patient
of I've got a good excuse why I haven't been
doing content, and that is because I have a four
week old granddaughter, and you got to understand that the
parents aren't quite eighteen yet. So my wife and I
are helping out with them a whole lot because they're

(58:13):
in school. In fact, they're both in homeschool now, and
my son is at home with the baby during the day,
and I'm helping out with the baby as well as
making sure he's doing his schoolwork. So I just have
not had the time to be able to put content together.
But I have been saving things here and there and
still reading, and I've got a lot of things that

(58:35):
i want to talk about, so I'm going to be
doing that very soon. I want to thank my patrons.
I want to thank Andy and Maverick Pilgrim, Awake, Jake
an Cole, Ashley, that Crazy bread Man for being a
covert co conspirator, Aaron James and Bill for being a
producer of the show. And if you want to give

(58:57):
on Patreon, to Patreon dot com forward slash the Oddman Out.
If you don't want to do Patreon, I have other
ways to support the show. You can go to buy
me a coffee dot com forward Slash the Oddman Out,
venmo At the Oddman Out. Cash app dollar sign the
Oddmen Out, and I do have shirts. I have stickers, mugs,

(59:20):
things that I've designed, things that I've talked about on
this show, and there's even phrases that I've coined that
I've made into shirts, so I'm pretty proud of that.
This is all in the show notes. All my social
media is going to be in the show notes, so
please check those out if you want to. I want
to thank Alternate Current Radio dot com for hosting my show.
Get on over there and check out all their fine

(59:42):
podcasts and music shows, especially boiler Room that's their flagship
show every Thursday night. I want to thank Friends Radio
Network dot com as well for hosting my show, and
as always, cheers and blessings, and remember their order is
not our or see you guys.

Speaker 6 (01:00:08):
Aceov who became Edam, who became the Roman Empire, which
metamorphosed into the Christian Empire, which became Christian civilization, which
is now represented by the United States of America. The
destruction of Edam is prophesied many times throughout the Bible.
In the Book of Daniel, recorded in chapter seven, where
the four empires are represented by four beasts. The fourth

(01:00:30):
beast refers to Rome and Western civilization. Daniel relates the
fourth Beast was dreadful, terrifying, and extremely powerful, with enormous
iron teeth that devoured and crushed and trampled with its feet.
And I watched as the beast was killed and its
flesh destroyed and dispatched into the consuming flames. All its

(01:00:50):
manifestations will be destroyed. Furthermore, from Daniel's dream, it seems
that their destruction will occur before the Messiah comes.

Speaker 4 (01:01:00):
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Speaker 1 (01:01:33):
Hi, everybody, it's me Cinderea Acts. I'm just listening to
the Fringe Radio network while I clean these chimneys my
cast livers. Anyway, So Chad White the Fringe Cowboy. I mean,
he's like he took a leave of absence or whatever.

(01:01:54):
And so the guys asked me to do the network ID.
So you're listening to the friend Radio Network. I know,
I was gonna say it fringe radionetwork dot com. What
oh jat?

Speaker 3 (01:02:11):
Oh yeah?

Speaker 1 (01:02:13):
Do you have the app? It's the best way to
listen to the Fringe Radio Network. I mean it's so great.
I mean it's clean and simple, and you have all
the shows, all the episodes, and you have the live chat,
and it's it's safe and it won't hurt your phone,
and it sounds beautiful and it won't track you or

(01:02:35):
trace you and you don't have to log in to
use it. How do you get it fringeradionetwork dot com
right at the top of the page. So anyway, so
we're just gonna go back to cleaning these chimneys and
listening to the Fringe Radio Network. And uh so I
guess you know, I mean, I guess we're listening together.

(01:02:56):
So I mean, I know, I mean, well, I mean
I guess you might be listening to a different episode
or whatever, or or maybe maybe you're listening. Maybe you're
listening to it like at a different time than we are.
But I mean, well, I mean if you accidentally just
downloaded this, no, I guess you'd be Okay, I'm rambling. Okay, Okay,

(01:03:20):
you're listening to the fringe radio network fringeradionetwork dot com.
There are you happy?

Speaker 3 (01:03:29):
Okay, let's clean these chimneys.