By Professor of Religion Jacob Neusner PhD
The right Torah is the medium by which the only, distinctive God makes himself recognized. The Judaic assertion of monotheism involves expression in Scripture as perfected via the Oral Torah in its local category-formations, Halakhah, norms of habit, and Aggadah norms of trust. The Halakhah of the oral Torah conveys monotheism in a philosophical mode, and the Aggadah, monotheism in a mythic mode. what's ideal in regards to the twin Torah, written and oral, is the fitting fit among the message and the medium, Halakhah for the philosophical monotheism, Aggadah for the mythic assertion of an identical monotheism. Chapters One and clarify the previous, Chapters 3 and 4 the latter. The query replied right here matters how one canonical corpus perfects its better half and produces consequently perfection: the conclusion of the preliminary rationale and software of the Written via the Oral Torah. that's addressed by means of the development of enormous exemplary buildings of comparability and distinction within the shank of the booklet. 4 rules are validated:  the perfection throughout the systematization of the legislations of the Written Torah by way of the Oral Torah, in bankruptcy One;  the perfection of the medium of the Halakhah for the message of philosophical monotheism, in bankruptcy ;  the perfection of Scripture's anomalous writings during the dismantling of 1 rfile and the systematic recasting of one other, in bankruptcy 3;  the perfection of the medium of Aggadah in its kind of narrative for the message of theology touching on God's character and job, in bankruptcy 4.
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Additional resources for The Perfect Torah (Brill Reference Library of Judaism)
To state the character of the Halakhah of the Oral Torah in the present category, it does not suffice simply to note that what Scripture presents episodically, the Halakhah portrays systematically, because a fair portion of the Halakhah works out topics not treated by Scripture at all. That accounts for classifying the triple-tractate as I do. The following outlines the category as set forth in the Halakhah: i. ii. Damage by Chattels A. The Fundamental Rules of assessing damages when the cause is one’s property, animate or inanimate B.
7): “When fire breaks out and catches in thorns so that the stacked grain or the standing grain or the field is consumed, he that kindled the fire shall make full restitution” (Ex. 22:6) The secondary amplification of these generative causes, elegantly carried forward by the Tosefta’s and Bavli’s exegesis of the Mishnah’s statement, leaves no doubt that, within the prevailing hermeneutics of the native category at hand, the sole task is to articulate the givens of Scripture. That fact becomes more blatant at the next stage.
Given these facts, what shall we assess that the sages of the Oral Torah have contributed to their elucidation of the Written Torah? They clarified details and worked out the secondary and tertiary implications thereof. They spelled out the full range of responsibility (“In the case of anything of which I am liable to take care, I am deemed to render possible whatever damage it may do. If l am deemed to have rendered possible part of the damage it may do, I am liable for compensation as if I have made possible all of the damage it may do”).