An Appreciation To the Rabbis

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 2^nd 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 19^th/20^th 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.