The Mishnah seems to be at odds with the Torah and Prophets

 UPDATE - see below:

As previously shown:

 

https://tanakhemet.blogspot.com/2023/08/shatnez-achilles-heel-of-oral-law.html

 

The Torah forbids wool and linen mixtures .   In Deuteronomy, Shatnez  is clearly defined as wool and linen.

 

 

 

Leviticus Chapter 19 וַיִּקְרָא

 

אֶֽת־חֻקֹּתַי֮ תִּשְׁמֹ֒רוּ֒ בְּהֶמְתְּךָ֙ לֹא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָׂדְךָ֖ לֹא־תִזְרַ֣ע כִּלְאָ֑יִם וּבֶ֤גֶד כִּלְאַ֙יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַעֲלֶ֖ה עָלֶֽיךָ׃

 

 

            19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.

 

 

Deuteronomy Chapter 22 דְּבָרִים

 

לֹ֤א תִלְבַּשׁ֙ שַֽׁעַטְנֵ֔ז צֶ֥מֶר וּפִשְׁתִּ֖ים יַחְדָּֽו׃ {ס}        

11. You shall not wear cloth combining wool and linen.

גְּדִלִ֖ים תַּעֲשֶׂה־לָּ֑ךְ עַל־אַרְבַּ֛ע כַּנְפ֥וֹת כְּסוּתְךָ֖ אֲשֶׁ֥ר תְּכַסֶּה־בָּֽהּ׃ {ס}        

12. You shall make tassels on the four corners of the garment with which you cover yourself.

 

 

and

 

 

 

Ezekiel

44

 

 

 

17 וְהָיָ֗ה בְּבוֹאָם֙ אֶֽל־שַׁעֲרֵי֙ הֶחָצֵ֣ר הַפְּנִימִ֔ית בִּגְדֵ֥י פִשְׁתִּ֖ים יִלְבָּ֑שׁוּ וְלֹֽא־יַעֲלֶ֤ה עֲלֵיהֶם֙ צֶ֔מֶר בְּשָׁרְתָ֗ם בְּשַׁעֲרֵ֛י הֶחָצֵ֥ר הַפְּנִימִ֖ית וָבָֽיְתָה׃

And when they enter the gates of the inner court, they shall wear linen vestments: they shall have nothing woolen upon them when they minister inside the gates of the inner court.

 18פַּאֲרֵ֤י פִשְׁתִּים֙ יִהְי֣וּ עַל־רֹאשָׁ֔ם וּמִכְנְסֵ֣י פִשְׁתִּ֔ים יִֽהְי֖וּ עַל־מׇתְנֵיהֶ֑ם לֹ֥א יַחְגְּר֖וּ בַּיָּֽזַע׃

They shall have linen turbans on their heads and linen breeches on their loins; they shall not gird themselves with anything that causes sweat.

 

The Mishnah, which is the basis of the oral law dedicates an entire volume to  “kilayim”.  And in Ch. 9:1 makes the following statement:

 

 

 

אֵין אָסוּר מִשּׁוּם כִּלְאַיִם אֶלָּא צֶמֶר וּפִשְׁתִּים. וְאֵינוֹ מִטַּמֵּא בִנְגָעִים אֶלָּא צֶמֶר וּפִשְׁתִּים. אֵין הַכֹּהֲנִים לוֹבְשִׁין לְשַׁמֵּשׁ בְּבֵית הַמִּקְדָּשׁ אֶלָּא צֶמֶר וּפִשְׁתִּים. צֶמֶר גְּמַלִּים וְצֶמֶר רְחֵלִים שֶׁטְּרָפָן זֶה בָזֶה, אִם רֹב מִן הַגְּמַלִּים, מֻתָּר, וְאִם רֹב מִן הָרְחֵלִים, אָסוּר. מֶחֱצָה לְמֶחֱצָה, אָסוּר. וְכֵן הַפִּשְׁתָּן וְהַקַּנְבּוֹס שֶׁטְּרָפָן זֶה בָזֶה:

 

Nothing is forbidden on account of kilayim except [a mixture of] wool and linen. No [clothing material] is subject to uncleanness by scale disease except wool or linen. Priests do not wear any materials to serve in the Temple except for wool and linen. Camel’s wool with sheep’s wool, that have been mixed together: if the greater part is camel’s wool, it is permitted [to mix it with linen], but if the greater part is sheep’s wool, it is forbidden; if it is half and half, it is forbidden. The same applies to hemp and linen mixed together.

 

 https://www.sefaria.org/Mishnah_Kilayim.9.1?lang=bi

 

 

 

Despite the outright prohibition in the Torah, and the explicit statement by Yechezkel outlawing  wool with the linen in the Temple service, the Mishnah appears to claims the opposite – i.e.  the Kohanim can only wear shaatnez – wool and linen mixtures in the Temple.

 

 

This raises the question of belief in the Oral law, and the stepwise reasoning for accepting or rejecting it.

 

Depending on how one is raised, one may be familiar with, or totally immersed in the mishnah way of seeing things, or  in some cases not at all aware of its existence.

 

The oral law – Mishnah and Talmud (plus various midrashim, Sifrei, baraitas etc.) is presented by Perushi  Rabbis as part and parcel of the written Torah , and indispensable in understanding the Torah!

 

However, a rational and stepwise approach would be to read the Torah in historical / chronological order.  That means starting with the Torah and then the Nakh.   The Mishna was written some 600-700 years after the end of Chronicles, and the Talmud almost 1000 years after  Divrei Hayamim (Chronicles).

 

 

Contrary to the claim of many rabbis, the oral law is not required to understand the Tanakh. In fact the very opposite is true. The oral law is a deliberate misunderstanding of the Tanakh, or  mistranslation.  It is not easy for the layman to know the entire Talmud or both talmuds, and I certainly make no claim to have such knowledge. Hence I am offering spot tests on various Torah laws, and how they are violated by the oral law of the Perushim.

 

UPDATE:

Most rabbis claim, that the verses from Ezekiel  ch 44 (17-19)  refer only to the Yom Kippur service.

Furthermore, the Mishnah I have quoted above,  is interpreted differently to how I have understood it, and how the plain translation is -  they say  that the garments of the priests may be pure linen, or wool, or a mixture, depending on the occasion.  

the above are difficult to accept, unless one presupposes that everything the oral law presents is true, whilst the plain meaning of the TNK  essentially does not exist.  Firstly, Yechezkel does not state that this restriction is only for Yom Kippur. It is a general rule. Later on in  chapter 45,  there are specified times,  such as the first month (Aviv), and the 7th month. There are also specifics of Shabbat and new moon stated explicitly, e.g. in Ch. 46:1.