Whilst many posts
here have been distinctly critical of Talmudic/Rabbinic
interpretations of Judaism, the time has come to write an
appreciation of the many positive things we can learn from the Rabbis
who are guided by Talmudic and Rabbinic texts.
The mainstay of
Judaic practice for the last 2 millenia has been rabbinical. Whilst I
have disagreements on how they read the Torah and practice certain
elements, they deserve respect for building communities, engaging in
serious Torah study and meticulous observance of Mitzvoth.
The practice of
writing, reading Torah and prayers, of communal work, practice of
gemillat chessed (kindness), charity is all to be lauded.
Education, kashrut,
Batei Din (courts of Jewish Law), and generally respectful behaviour
is also to be appreciated and emulated. In general practicing
Orthodox families inculcate strong moral values and speak
respectfully to others.
There is also much
positive content to rabbinical literature, including even the
Kabbalah, which has some interesting ideas and interpretations.
Disagreeing with certain views does not mean rejecting all.
Interpretations can often be biased and self-serving. Thus the
narrative of causes for the 2nd temple's destruction serve
the rabbinic system, whereas my narrative lays the blame at those who
opposed the Kohanim.
The Karaite movement
was successful in the middle-ages but has since dwindled. The
Rabbinic movement has fluctuated, collapsing in the 19th/20th
centuries and even now only has a minor resurgence. However, most
synagogues, especially in Israel and UK are nominally orthodox. The
services provided from cradle to grave, are prescribed and regulated
by rabbinic teachings, and circumcision if generally followed
according to rabbinic prescription, even by non-orthodox communities.
Indeed, the comforting of mourners is something that the rabbis do
for the entire spectrum of people, regardless of their level of
religious observance. Maimonides, the great intellectual giant wrote
a responsum on the relationship towards Karaites, who were his main
opponents within Judaism of the time. In it he said that Karaites
should be spoken to respectfully when seen in public, and not to be
attacked (unless like me, they attack the rabbinical ideology) for
their beliefs. Also, that wine produced by Karaites is kosher
(rabbinically), and that rabbanites should comfort the mourners of
the Karaite community.
There is a certain
amount of method within rabbinical literature and exegesis. This is
also a welcome approach, although at times I have been critical of
some of these methods. The sadducee – pharisee debate, and later
the karaite – rabbanite polemics fall into a debate which is
outside of the talmudic canon. What I mean by that is that the
debates amongst the talmudists themselves are somehow all “valid”
opinions (in that framework). The rival and opposing views of the 2
groups are not in the same framework, and hence they are generally
mutually exclusive. But that isn't always the case. Sometimes
commentators such as Ibn Ezra and Nachmanides give the game away,
and admit that the Karaites are right. This could be because the 2
named above were closest to Karaites, and had discussions and study
with them.
What I would like to
see is a return to the mutual respect, and occasional sharp debates
that Ibn Ezra and Nachmanides had with the karaites. This year, the
Rabbanites will be counting the Omer correctly, because the day after
the Shabbat will fall on a sunday! Thus, even inadvertently, it is
possible to have agreement on some things.
