I am studying the history of various branches of Judaism. I understand the position of rabbinic Judaism that parts of the laws were oral and not written. But this alone would not justify the authenticity of the current rabbinic literature as given by God. In other words, how can one know that what is stated in them is the same as what was given by God? So my question is:
What are the arguments for the authenticity of rabbinic literature?
Answer
I am collecting the arguments that has been given in one answer. I am making this a community wiki answer, so please feel free to improve this summery and add the summery of new answers in future.
(Note that we are assuming that there has been an oral Torah that was revealed by God to Moshe, and we are assuming the authenticity of written Torah, and we are not asking for arguments for them in this question, but only for arguments about why oral Torah we have today is the same as what was revealed by God to Moshe.)
oral Torah as tradition is passed from generation to generation going back to Moshe.
historically there hasn't been an alternative source for oral Torah.
although there has been disagreements about minor issues and the details, there has been an almost consensus on major issues. Even these disagreements are regarded as not mutually contradictory in a way that is beyond our human level of understanding.
Rambam lists the chain of people that it went through from Moshe on down. This means that what Rambam had was authentic. It's not perfect as it does not go to the present day, but we know the documents written by Rambam are authentic.
about the details, the Torah says we should follow what Sanhedrin and the sages derive from the principles.
the rulings of the Supreme Court define the oral law (Rambam Mamrim 1:1) even if the court had no knowledge of precedent.
there are several rishonim, that trace the mesorah from Moshe to Rabbi Yehuda HaNasi, which at least shows that the mishna is authentic.
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