Is the Oral Law a big lie?

That is quite an insulting question to ask a rabbinic orthodox Jew  - "Is the Oral Law a big lie?".

However, I am asking it.

This  is a halachic version of wikipedia  http://halachipedia.com/index.php?title=Prohibition_to_Lie

Assuming the content is accurate, a very odd statement is made:

"To Prevent Sin

It is permissible to lie in order to prevent another Jew from transgressing a sin. For instance to a person who is lax in certain prohibitions that a certain rav ruled that it is forbidden even if the rav never did. <sup>[8] "





If this line of reasoning  has been established by the rabbanites, that means they will have no problem making false claims about the authority of their laws and halacha.  It is saying that when lying is expedient  to further the cause, then it is OK.  This can apply to ascribing the Zohar to being par of the Oral Law, or the Oral Law as being part of the Torah.  By simply lying  in the claim that the Oral Law was given to Moses, they create adherence to this set of man made laws.  

It also means that no credibility can be given to claims and statements by the Pharisees.</sup>

Not in Heaven - Rabbinical vs TaNaKh Interpretation part 1

Deut. 30:

יא  כִּי הַמִּצְוָה הַזֹּאת, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--לֹא-נִפְלֵאת הִוא מִמְּךָ, וְלֹא רְחֹקָה הִוא.	11 For this commandment which I command thee this day, it is not too hard for thee, neither is it far off.
יב  לֹא בַשָּׁמַיִם, הִוא:  לֵאמֹר, מִי יַעֲלֶה-לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ, וְיַשְׁמִעֵנוּ אֹתָהּ, וְנַעֲשֶׂנָּה.	12 It is not in heaven, that thou shouldest say: 'Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?'
יג  וְלֹא-מֵעֵבֶר לַיָּם, הִוא:  לֵאמֹר, מִי יַעֲבָר-לָנוּ אֶל-עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ, וְיַשְׁמִעֵנוּ אֹתָהּ, וְנַעֲשֶׂנָּה.	13 Neither is it beyond the sea, that thou shouldest say: 'Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?'
יד  כִּי-קָרוֹב אֵלֶיךָ הַדָּבָר, מְאֹד:  בְּפִיךָ וּבִלְבָבְךָ, לַעֲשֹׂתוֹ.  {ס}	14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it

לֹא בַשָּׁמַיִם, הִוא  - 

or Not in Heaven have developed into a specific Rabbinic halachic motto, which has been debated for generations. A famous book by Rabbi Dr Eliezer Berkovits uses this as its title, “Not in Heaven: The Nature and Function of Halakha”.

The Talmudic use of this motto in the famous story about the Oven of Akhnai, teaches that halacha is not objective in terms of heavenly signs or proofs, but one of a majority vote. Hence, even “truth” often takes this path in rabbinic thought.

A plain reading of the Torah text will lead to a completely different understanding of these passages.

The context of these verses is the practice of the Written law as per verse 10: “to keep His commandments and His statutes which are written in this book of the law”

Thus, we see in the following verse “For this commandment which I command thee this day, it is not too hard for thee, neither is it far off.” The phrase “Not in heaven” is referring to the sky, i.e. the practical, mental and physical requirements of keeping the Written Torah are not sky high. They are not a cinch, but they are largely attainable without having to give up one's ordinary life. For example, there is one day of Atonement and fasting in the Written Torah, whereas the rabbinic Oral Law requires an additional 5 fast days, and an extra 3 weeks of mourning between the fast of “Tammuz” and the fast of “Av”, plus 33 days of mourning within the Omer period, although some will mourn the entire 49 days. Similarly, Islam was originally mimicking the Torah, but then decided an entire month of fasting is better than just the 1 day of Yom Kippur.

The Torah seems to be ruling out these exaggerated man-made religions, which are bent on ascetism and self harm in the name of religion.

The Torah is not up in the sky, but as we shall see, this has been misinterpreted by others.

To be continued…..

The Karaite Position

Deut 28:

יד  וְלֹא תָסוּר, מִכָּל-הַדְּבָרִים אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם--יָמִין וּשְׂמֹאול:  לָלֶכֶת, אַחֲרֵי אֱלֹהִים אֲחֵרִים--לְעָבְדָם.  {פ} 14 and shalt not turn aside from any of the words which I command you this day, to the right hand, or to the left, to go after other gods to serve them.


The Torah sets out a condition for observance of the Torah, and this is mentioned several times, including in the Blessing of Devarim 28.


Turning aside from the Mitzvah of the Torah  - to the right or the left - is forbidden.

It suggests that the Karaite position is precisely on the line of the written torah, and should not veer to  the right or the left.

The "right" is implying stronger, and thus the Rabbinic type movements who added many "fences" and strictures to "strengthen" the observance, whilst the "left" implies weakening, so it could mean secularism, Reform, or Reconstructionism.   Karaism  should therefore maintain its position on the correct path of the written torah, without adding extra laws ans strictures, and also to avoid reformist tendencies who permit anything that is fashionable.