Rabbinic literature consists of writings to represent the Jewish history specifically from the Talmudic era. In a specific case, the literature refers to Talmudim, Midrah, and other related writings. Other Rabbinic eras include Zugot, Geonim, Acharonim, Chazal, and Tannaim. The Mishnaic literature consists the earliest wrings of rabbinic literature that expound and develop the Oral Law of Judaism and other ethical teachings such as Babylonian Talmud, minor tractates and Jerusalem Talmud (Own Ball 2). The Midrash denotes a compilation of exegetical, narrative, and homiletical writings in the Geonic era. Midrash has an annotated list of the completed works in the extra-canonical rabbinical literature.
The Hebrew Bible refers to Tanakh as a canonical collection of Jewish writings specifically from the Christian Old Testament canonical edition. Some of the books include Ezra, Lamentations, Kings, Genesis and others. Hebrew Bible attempts to provide specific contents while it avoids the allusion of interpretative tradition or theological opinion. Hebrew Bible applies in academic writings and interfaith groups since it has neutral contexts that include conversation among different religion traditions. Many theologians and researchers in religion find the Hebrew Bible as neutral that can address the following ambiguities: dual covenant theology, Supersession’s, covenant theology, and other forms of modern Christian formulations (Owen Ball 5).
In the early New Testament times, relationship among Sadducees, Christians, and Pharisees has turbulence and many controversies. After the fall of the Temple in 70 A.D, Rabbinic Judaism rejected Yeshua as the Messiah and was hostile toward the Nazarene Christians (Neusner 190). Rabbi Akiva endorsed Bar Kochba as the Messiah. Rabbis placed a curse to the daily synagogue prayers, Amida as well as minima, and nozri. The early Christians were first called Christians when they were at Antioch, Greece (Acts 11:26) King Agrippa used the term while he listened to Paul’s testimony when he cited; “You have almost succeeded in convincing me to become a Christian.” Apostle Peter used the term to describe followers of Christ. In First Peter 4: 16 state that a person that suffers as a Christian should not suffer shame, he should rather glorify God. The Rabbi literature such as Eusebius, Talmud, and Origen call the early Christians as Nazarenes. Jewish editors of Talmudic literature censor the term Yeshua the Nazarene. The Nazarene comment on Isaiah 29: 17-21 state that Scribes and Pharisees led people astray from the Word of God, and they deny Christ as the Son of God. Pharisees curse the Jewish Nazarenes from worshipping in the synagogues. Yeshua himself said that he did not come to destroy the Law in (Ma17-19).
Rabbinic literature illuminates the details of the New Testament and realia of the texts. There is intense debate concerning synchronic and diachronic diversity between the New Testament and Rabbinic literature. The early Rabbinic Judaism and the historic picture of the Second Temple depict early Christians emerging from Judaism. Talmud and Midrash cluster different rabbinic passages in the New Testament for the convenience of New Testament scholars. The rabbinic traditions concerning the Second Temple gained acceptance as historically accurate in 1960s (Neusner 177). Most scholars subject the rabbinic traditions as rigorous critical analysis in the literal context. In the mid-century, the standard treatment of early Judaism depicts a normative rabbinic theology and politics of the Second Temple. Later on scholars show respect to different varieties of biblical and the legal interpretations of customs in antiquity. New Testament scholars in this decade stop from using Judaism as a background for the Biblical text. The integrity, legitimacy, and vitality of Jewish community and tradition are lost amidst Christian quest for information that can clarify New Testament passages. The Christians are fond of creating a caricature of Judaism to support own interests. One can evaluate Torah as casuistry or legalism. Jewish expect to harmonize and exaggerate the foundation of New Testament Christology. The Jewish experience is different from the Christian views. The Jewish communities, literal works, and ways of life, and the intellectual world reduce to simplistic synthesis for an effective Christian argument that is irrelevant to Judaism. An adequate comparative and historical method requires Christian writings and early Jewish tradition. Megillah says that come and see how beloved are Israel in the sight of God, in that every place where they were in exile they travelled together. They faced exile in Egypt, and God did not abandon them. The Lord revealed himself to them just as he did when they were in captivity in Babylon. God had a plan to redeem them in the future. The story teaches that the Holy One, blessed He, will save his people from exile. In Lamentations, Biblical text spoke to the people of Israel to ensure their safety, contentment, and prosperity to ensure they stop weeping. The mountains of Zion remain in a desolate condition do to the iniquities that people have committed. False prophets seduce humans from the path of life. The Lord of Hosts will call all to weeping and Lamentations. Diverse texts can illuminate one another without caricature or subordination. The issue of Sabbath serves as a test case between Jewish and Christians. In the Book of Matthew in the New Testament (12:1-14) Jesus defends his disciples as they pick and eat kernels of grain as they walk in the field during Sabbath. Jesus also defends himself for curing a crippled person during Sabbath. The story draws debate between Jesus and the Pharisees in the observance of the true meaning of Sabbath. The Anti-Jewish polemics argue that mercy can stand over judgment (Hosea 6:6) some of the scholars argue that mercy is like a yoke that can bring true rest and freedom from ritualistic considerations of the Pharisaic casuistry. Torah cites that God calls people to repentance where they should stop sinful living and embrace the Lord direction. Repentance is great since it will bring redemption to those that turn from transgressions in Israel. Sins account for human error as people stable in life, and God calls all so that they can stop stumbling in iniquity .as wicked people turn from wickedness, God will teach them to live righteously. The holy one and the blessed one is different in character from the mortals since they commit sin in secrecy. Humanity should learn to accept the instructions from the Lord and learn good deeds.
The Misna Sabbat cites that it is wrong to work during Sabbath. The rabbinic literature cites that some of the themes of Sabbath lie in observing the regulation against work for one to have peace and joy. Christians perceive the collection of Misna writings as onerous regulation. Some researchers argue that Jesus opposes Pharisaic view concerning Sabbath legislation to become a mountain hanging on the hair. The Bible uses a simple command for Christians to keep the Sabbath holy. The modern Christians suffer disappointment when they read the Misna narrative since it does not offer inspiring words concerning pray, Sabbath, and divine worship. Matthew perceives Sabbath is a day of rest, and this is an attack against Judaism and its regulations. The New Testament and the gospel of Matthew do not use ritualistic or legal words. Paul the apostle offers a distinction between the laws and Jesus Christ. The Epistle of Barnabas does not provide for legalism for the Jewish. Different scholars argue that Jewish practices in accordance to observing Sabbath have over development.
Works Cited
Neusner, Jacob. "The Use of the Mishnah for the History of Judaism Prior To the Time of the Mishnah." Journal for the Study of Judaism 11.2 (1980): 177-185. Print.
Owen-Ball, David T.. "Rabbinic Rhetoric and the Tribute Passage (Mt. 22:15-22; Mk. 12:13-17; Lk. 20:20-26)." Novum Testamentum 35.1 (1993): 1-14. Print.
The Holy Bible: containing the Old and New Testaments with the Apocryphal/Deuterocanonical books : New Revised Standard Version.. New York: Oxford University Press, 1989. Print.
