Letters Judaica
The Dual Nature of the TorahTraditional Judaism believes that there is a dual Torah, consisting of the Torah Sh'b'ktav (the Written Torah) and the Torah Sh'Ba'al Peh (the Oral Torah). Commandments or statutes derived from the written Torah are called "d'Oraita" from the Aramaic word meaning "from the Torah." For classical Judaism, the Oral Torah comprises of Oral Torah revealed simultaneously at Sinai as well as enactments or laws instituted by later rabbis (d'Rabbanan). The basis or authority for the laws classified as"d'Rabbanan" and for the implementation of the observance of the commandments is derived from Deuteronomy 17:8-11. The rabbis assert that the authority to interpret the commandments and subsequently define (i.e. the way in which the commandments are observed) is found in the written Torah itself, where Moses states that any case or question too difficult for the Jewish persons in future days must be brought before the priests and judges in office at that time. The rabbis serve as judges and legislators akin to a court and a legislature. Rabbis are in fact dayanim (i.e. Judges). The written Torah serves as the constitution for Israel with the Oral Torah and the Rabbis serving as the legislative process. Like the Constitution of the United States, the actual implementation of it is statutes, and future necessitated statutes are left to the Congress and the validity of those laws is left to the courts. The conception of a constitutional model for Torah law that "evolves" or is "pliable" allows it to stay applicable and applicable. A Torah model that does not include this at long last produces a circumstance in which a lot of biblical commandments can not be observed, applied, or understood. Hence a community like the Karaites who argue that they follow only the Biblical text have almost reached the point of extinction, have isolated and in fact excluded themselves from the Jewish community by adopting dissimilar calendar and dissimilar laws. In the end they nonetheless devised a body of their own "halachah"out of requirement in attempting to follow the written text. The case or argument for the Oral Torah exists on two levels. On a very basic level, the very requirement of Oral Torah may be established by looking at the text of the Torah itself. The a Torah scroll is written only with consonants, without vocalization. Hence one word written in Hebrew may have multiple meanings. Hence, where the Hebrew text says "BNCH," one might render this as "Bonayich" "your Builders" or as "B'nayich" "your Children." This occurs rather often. Vowels marks were only added much later after the text was written and codified. So even our very capacity to read and perceive the text is based upon an oral tradition which provides us with both the capacity to pronounce the alphabet, to read, and most significantly comprehend the text. The famous Hillel was neared by a non-Jew who desired to learn the Torah on the condition he would learn the written Torah only. He started instructing him the alef-bet and the next day changed the names of the letters and their pronunciation and the student was confused. He did this to prove a point! The text is foundational but it is informed and understood only with the help of the oral tradition.
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