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Just who were the Pharisees and where did their religious doctrines originate? In the Old Testament? No, for if it did, why did Yahshua so strenuously oppose their ideas? Is the bible – both Old and New Testaments- a house divided? An examination of the period “between the Testaments” shows that while men may be divided – the Bible is not!

      Much of the professing believer’s world today suffers from the mistaken notion that Yahshua came to do away with His Father’s Torah – the law of the Old Testament. Nothing could be further from the truth! Yahshua himself said, “Do not think that I came to annul the Torah or the Prophets; I did not come to annul, but to fulfill. In Matthew 5:17 Yahshua plainly said that He did not come to do away with His Father’s Torah but to complete Yahweh’s revelation. Then why are so many confused on this point? Why do some mistakenly preach that the Torah was “done away”?

      One of the major assumptions in this connection is that most theologians assume that the Pharisees and the other religionists of Yahshua’s day were the representatives and the exponents of the revelation given to Moses – Elohim’s Torah in the First Covenant . But the Bible shows that the One who later became Yahshua Messiah was present in the First Testament as the Messenger of Yahweh. Exo 3:2 and the Messenger of YAHWEH appeared to him in a flame of fire from the middle of a thorn bush… Everything existed through his (Yahshua’s) hands, and without Him, not even one thing existed of the things, which have existed. John 1:1, 3 (see also Eph 3:9 and Heb 1:2). Just where and when did the Pharisees get their practices which Yahshua condemned?

The Return from Babylon

Chronologically speaking, three authors of the Old Testament are Ezra, Nehemiah and Malachi. These three men all worked among the Jewish community that had returned to Judea after the Babylonian captivity. They were largely successful in bringing to the people an awareness of Elohim’s true religion. A body of priests (Aaron’s descendants whom Elohim had ordained to be the religious leaders) was set up to guide the people in matters of religion. This company of men was known in history as the “Great Assembly” or “Synagogue” (Knesset Hagedolah). Due to the work of this body throughout the period of Persian dominance the Jews were living for the most part in accordance with Elohim’s law (Heinrich Graetz, History of the Jews, Jewish Publication Society, Philadelphia. 1894, Vol. I pp. 406-407). Because of this, Elohim granted them special protection and privileges by a series of miracles, at the coming of Alexander the Great in 330 B.C. This is described in Josephus’ Antiquities of the Jews, Book XI, Chapter X, Parts 5-6

A New Way of Life

At his death, Alexander’s empire was divided into four parts (Dan 8:22). Judea first passed under the rule of the Ptolemies of Egypt and, later, the Seleucids of Syria. Both of these were Macedonian (Greek) dynasties and were great exponents of the pagan, Gentile way of life known as “Hellenism.” The basic philosophy behind Hellenism was this: Every man had the right to think for himself on any matter as long as there was not a real departure from the customs that were essentially Greek. This philosophy — freedom of thought or individualism, which is seemingly altruistic in principle—resulted in myriads of confusing and contradictory beliefs among the Greeks in every phase of life. Every man was allowed his own ideas about the sciences, the arts, law and about religion. So varied were the opinions among the Greek scholars in the various fields of study that individuals took pride in contending with one another over who could present the greatest “wisdom” and “knowledge” on any particular subject. With the encouragement of the rulers, Hellenism spread rapidly in the Ptolemaic Empire. Judea was by no means exempt.

Great Assembly No Longer in Authority

Within a score of years after the coming of the Greeks, the Great Assembly disappears from history as an organized body having religious control over the Jewish people. It is not known how the Greeks dismissed this authoritative religious body from its official capacity as teachers of the Law. But it is obvious that the authority of the Great Assembly was eroded and the Greek leaders forbade them to teach. Without the religious guidance of the Great Assembly, many Jews began to imbibe the Greek customs and ideas which were inundating the land. “With the change from Persian to Greek rule [the Ptolemies were Greeks remember,] Hellenism made its influence felt, and came pouring like a flood into a country which had known nothing of it. There was no escape from its influence. It was present everywhere, in the street and the market, in the everyday life and all the phases of social intercourse” (R. Travers Herford, Talmud and Apocrypha, Soncino Press, London, 1933, page 77).Much of this Hellenistic influence came from the numerous Greek cities which were established under the Ptolemies. Most of these were on the Mediterranean seacoast or on the east side of Jordan.

With the Great Assembly removed from the scene and this new culture substituted for the Law of Elohim, the Jews began to absorb many elements of Hellenism such as the wearing the pagan kippa, which came from sun worship. The Jews had no one to guide them in understanding the Torah except a few isolated teachers here and there who lacked the official authority of the Great Assembly. After a few years of this influence, the people literally came to a state of religious confusion. Some endeavored to keep a form of the Spiritual teachings, but with Hellenism everywhere, it became almost impossible to adhere to the true form of the Torah of Moses. Almost everything the Greeks brought to the Jews was antagonistic to the laws of Elohim, and without the religious guidance of the Great Assembly, many of them began to tolerate these innovations and even, as time progressed, to take up many of the Greek ideas and customs themselves.

100 years of Ptolemaic Rule

After a series of battles with the Syrians, Ptolemy I, the Greek King of Egypt, took firm control of Judea in 301 B.C. His descendants retained that control for over one hundred years, until 196 B.C. This one- hundred-year period of Greek-Egyptian domination is very important in the religious history of the Jews. This is the period in which many great and significant changes first began to take place in Jewish religious life. “During the comparatively quiet rule of the Ptolemies, Greek ideas, customs and morality had been making peaceful conquests in Israel” (Charles Foster Kent, History of the Jewish people, page 320).

There was little resistance to these inroads. We are informed by Dr. Jacob Lauterbach, a learned Jewish scholar that Jewish tradition knows of no religious teacher who taught any form of religion from the death of Simon the Just (270 B.C.) until about the year 190 B.C. (Jacob Z. Lauterbach, Rabbinic Essays, Hebrew Union College Press, Cincinnati, 1951, page 196). “This would have been impossible,” Dr. Lauterbach says, “if there had been any official activity of the teachers in those years” (ibid.). But there was none.

In fact, whole generations came and went, offering no great resistance to the new customs which were encouraged by the commercial and educational intercourse taking place between the Jews, Greeks and Hellenistic Egyptians. In fact, thousands of Jews migrated to Egypt during this period. By the end of the Ptolemaic period, there were over a million Jews in Egypt, out of a total population of about seven million. A prime example of Hellenistic influence is the wearing of the pagan kippa and the concept of the immortality of the soul. This doctrine was widely publicized in the writings of the pagan Greek philosopher Plato.

The Coming of the Seleucids

In 198 B.C. the Seleucid Kingdom of Syria conquered Judea and drove out the Egyptians. Like the Ptolemies, the Seleucids were also of Greek origin and equally Hellenistic in culture and outlook. At first conditions in Judea were pretty much like what they had been under the Ptolemies. The Seleucid ruler, Antiochus II, was favorably inclined toward the Jews. Conditions rapidly changed, however, with the coming to the throne in 175 B.C. of Antiochus Epiphanies. Shortly after he ascended the throne, there was a contention among several of the priests in Jerusalem for the office of High Priest. Jason, the brother of the reigning High Priest, persuaded Antiochus to transfer the office to him, by offering a large sum of money to the King. Jason was Hellenistically inclined and was followed in this by many of the people. “A passion for Greek costumes, Greek customs, and Greek names [Jason’s Hebrew name was Joshua] seized the people. Large numbers were enrolled as citizens of Antioch [the capital of Syria]. Many even endeavored to conceal the fact that they had been circumcised …. To demonstrate that he had left all the traditions of his race behind, Jason sent a rich present for sacrifices in connection with the great festival at Tyre in honor of the god Hercules (Kent, History of the Jewish people, pp. 324-325).

Of course, not everyone in Judea went this far, but by and large, most people are inclined to follow their human leaders, at least to a certain extent. About three years after Jason assumed office, Menelaus (Hebrew name Onias), a man most believe to have been of the tribe of Benjamin (not a descendent of Aaron and therefore not truly a priest) offered Antiochus a larger bribe than Jason, and he was named High Priest instead. Because of this, Jason fled beyond Jordan to the Ammonites for refuge. (see II Maccabees, Chapter 4). Many of the Jews thought Jason had been unjustly deprived of becoming High Priest. Many of the people began to take sides — some for Jason, some for Menelaus. Fighting broke out between the two groups, both of whom were led by outright Hellenists. Jason’s forces won out and Menelaus fled to Antioch. There Antiochus became infuriated to learn that many of the Jews had taken sides against his appointed official or, in effect, against his government itself! At that time Antiochus was planning to conquer Egypt. When that failed, due to the intervention of the Romans, he decided to take out his anger on the rebellious Jews at Jerusalem. He planned not only to subdue the Jews but to put an end to their religion once and for all. e the Jews but to put an end to their religion once and for all.

Antiochus, feigning peace, proceeded to take the city. He polluted the Temple by burning Swine’s flesh on its altar, and erected a statue of Jupiter Olympus in the Holy Place. This had been prophesied by Daniel (Dan 11:29-31). He plundered the Temple of all objects of value and then issued a decree forbidding the Jews to worship Yahweh or in any way exercise their religion. Despite the severity of this decree, there were many Hellenistically inclined Jews who nonetheless accepted it without protest. Many of these Hellenists were priests and levities. On the other hand, for many other Jews, the majority of whom may have been only slightly interested in religion previously, this decree forbidding with such basic practices as circumcision and requiring idol worship was simply too much.

The Maccabean Revolt

In the small village of Modein, the head of a priestly family, Mattathias, and his five sons, stood up to oppose Antiochus and his decree. “If anyone be zealous for the laws of his country and for the worship of Yahweh, let him follow me,” he proclaimed (Josephus, Antiquities of the Jews, Book XII, Chapter VI, Part 2). Thousands flocked to his banner and a full revolt was under way. Just before his death, Mattathias made his third son, Judah (called Maccabee), general of their army. After a long series of battles with his forces greatly outnumbered, Judah defeated the Syrians and their Samaritan allies.

In 165 B.C. He went up to Jerusalem and purified the Temple, restoring the true ritual of Yahweh. Judah was killed in a later battle. Finally Simon, the last survivor of Mattathias’ sons, was able to proclaim an independent nation with himself as High Priest.

The nation was now, at last, free of foreign domination. But the years of religious anarchy and Hellenistic influence had taken their toll. Dr. Lauterbach states: “During the seventy or eighty years of religious anarchy, many new practices had been gradually adopted by the people” (Lauterbach, page 205). The British scholar Travers Herford adds: “In the absence of authoritative guidance, the people had gone their own way; new customs had found a place among old religious usages…new ideas had been formed under the influence of Hellenism which had permeated the land for more than a century, and there had been no one to point out the danger which thereby threatened the religious life of the people” (Herford, Talmud and Apocrypha, pp. 64-65).

The Sanhedrin

We are now at the point where the Pharisees first make their appearance in history, sometime after the Maccabean wars. But before we note this, we need to examine briefly the rise of the Sanhedrin, the body which they dominated during much of its existence. While some sources would lead us to believe that the Sanhedrin was the direct successor to the Great Assembly, this was not the case. It was not until about 196 B.C. after a hiatus of some eighty years that the Sanhedrin was first established. This is shown by an ancient manuscript found today in a text called Fragments of a Zadokite Work. This text points to 196 B.C. as the year the Sanhedrin first met and interesting enough the very year the Essene sect migrated to Kumran. This body is said to consist of “men of understanding from Aaron” (that is priests), and “from Israel wise teachers” (that is, non-priestly teachers) (Lauterbach, Rabbinic Essays, Page 203). This is significant! The writer mentions there were both priests and lay teachers in the new Sanhedrin. This was an innovation. Until this time only the priests, with their assistants, the Levites, were considered to have the authority to teach religion to the people. This was one of the main reasons the Essene Priests rejected the Sanhedrin and even all Temple worship from that point in 196BC until the destruction of the Temple in 70AD.

This would not have been permitted while the Great Assembly, the successor of Ezra, was in authority. This is clearly shown from the writings of Malachi, who was contemporary with Ezra, Nehemiah and the early days of the Great Assembly. “For the lips of the priest should guard knowledge, and they should seek the Torah from his mouth; for he is the messenger of Yahweh of Hosts (Mal 2:7). The Torah of Moses, which Yahweh had directly commanded him, clearly enjoined that the priests and Levities were to perform the functions of teachers, not just any layman who would presume to do so. (See Deut 18:1-7; 33:10 and also Ezek 44:23)

Lay Teachers Reject Sole Authority of Priests to Teach

Why was this radical change? Again we must briefly go back to the period of religious anarchy when the Egyptian Ptolemies ruled Judea. Both the Ptolemies and the later Seleucid rulers looked upon the High Priest as the head of the Jewish nation. In turn, it was the High Priest, with his assistants (other priests) who dealt with the Hellenist rulers on behalf of the nation.

Outstanding among these were Joseph, the son of Tobias, and his son Hyrcanus. In order to be successful diplomats at the Hellenistic court in Alexandria, they felt it necessary to adopt Greek ways. And these they brought back with them to Judea. Thus, it was the priests, the ones who should have been teaching the people Yahweh’s Torah, who became the chief proponents of Hellenism. From 206 to 196 B.C. a series of battles between the rival Hellenistic kings of Syria and Egypt devastated many parts of Judea. Some blamed Hellenism for this trouble and began to seek to return to the laws of their fathers. But to whom could they turn?

The priests as a whole had become thoroughly Hellenized. In fact, different priests were taking sides in the wars and were even raising up armies to help either the-Syrians or the Egyptians. The only ones who had studied Elohim’s Word and remained committed to it in any form were a few laymen and some minor priests. These sat in the new Sanhedrin.

What was Yahweh’s way?

Prior to and during the Maccabean revolt, the outwardly Hellenistic priests and their followers supported Antiochus Epiphanies. The lay teachers and the Sanhedrin as a whole supported the Maccabees. Religiously speaking, the major result of the Maccabee’s victory was the total discrediting of Hellenism in Judea. The High Priesthood was given to the Hasmonean (Maccabean) family itself, which descended from minor priests. No one was an outright Hellenist any longer. Many were desirous of following Elohim’s way. But whatever religious unity there might have been was short-lived.

The question basically was one of determining just what was Elohim’s way. There was, of course, the written Bible (the Old Testament Tanach). But how were the people to apply its teachings to the various problems and events that arise in daily life? The Jews, remember, had just emerged from a period where the teaching and practice of Yahweh’s law had been forbidden. And this had been preceded by an era of some eighty years during which Hellenism had made great inroads into the daily lives of the people; and all this while there had been no organized body directing religious life.

Hundreds of years before, Ezra and those priests and Levites assisting him had “…And they read aloud clearly in the Book, in the Torah of the Elohim, and they gave the sense, and caused them to discern the reading.” (Neh 8:8). Through the ages, Yahweh’s servants have been responsible to show the people (with his guidance) how his Law applied in various situations in their lives. This was never the prerogative of anyone who wanted to choose “the rabbinate” for a vocation, but only those whom Yahweh specifically chose. And in ancient Israel, under the First Covenant, Yahweh chose the priests, primarily, with the Levites to assist them, for this purpose of teaching.

The Pharisees Come on the Scene

Following the Maccabean victory there were many priests who were ready and willing to resume their ancient, Elohim-given role as teachers and expounders of the Law. But there were also the lay teachers who had come to sit in the Sanhedrin and had made a notable contribution to the Maccabean cause at a time when many priests were outright Hellenists and supporters of Antiochus Epiphanies. Lauterbach says that the lay teachers “refused to recognize the authority of the priests as a class, and, inasmuch as many of the priests had proven unfaithful guardians of the Torah, they would not entrust to them the regulation of the religious life of the people” (Lauterbach, page 209).

It was these lay teachers who organized themselves into the party of the Pharisees. Although many of the priests had indeed become Hellenized, this did not necessarily give the lay teachers the right to usurp some of the priests’ Elohim-given authority. But, sadly they insisted on following the way that seemed right to them (Prov 14:12; 16:25).

Here are the teachers who engineered the religious practices to the people

The Sadducees

No one questioned the right of the priests to officiate in the Temple. But the priests pointed to Deuteronomy 17:8-13 as giving them, and not the lay teachers, the authority to teach and to decide questions pertaining to religion. They and their supporters organized themselves into the party of the Sadducees (name taken from Zadok, the High Priest in Solomon’s day). The priests as a whole were wealthy. This and their previous support of Hellenism caused the people to mistrust them by and large. Josephus tells us, “The Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side” (Antiquities of the Jews, XIII, x, 6).

Lay Teachers Justify the People’s Errors

And yet the main reason for the popularity of the Pharisees and the rejection of the Sadducees was neither the tainted past nor the wealth of the priests. It was in the teachings of the Pharisees themselves. During the period of religious anarchy under Hellenistic rule, the continuity of official teachers of the law had been broken. Hellenism had made its inroads. Consequently, when the Maccabean War came to an end, and some teachers did think of returning to Yahweh’s Torah, it was found that “many new customs and practices for which there were no precedents in the traditions of the fathers, and not the slightest indication in the Book of the Law, were observed by the people and considered by them as a part of their religious laws and practices” (Lauterbach, Rabbinic Essays, Hebrew Union College Press, Cincinnati p. 195).

In short, the people had adopted many customs and ideas which were in truth clearly pagan. The best example of these is the belief in the immortality of the soul already mentioned. “The difficulty was to find a sanction in the Torah [the Law] for the new customs and practices which had established themselves in the community…” (Herford, Talmud and Apocrypha, Soncino Press, London 1933, p.66). The teachers should have shown the people they were sinning (Isa 58:1). Instead they chose to justify them. This should not seem strange. It was done in Jeremiah’s day (Jer 23:21-22) and in Isaiah’s (Isa 30:10).

Pagan Customs called Jewish!

And yet the Scripture plainly states: “So says Yahweh, Do not learn the way of the nations; and do not be terrified at the signs of the heavens; for the nations were terrified at them. (Jer 10:2). Consequently, here is how the Oral law of the Rabbi’s came about. The teachers taught that the new customs the people had adopted were not really pagan — they were actually Jewish! They reasoned this: “That it is hardly possible that foreign customs and non-Jewish laws should have met with such universal acceptance. The total absence of objection on the part of the people to such customs in the opinion of the teachers must vouch for their Jewish origin”, (Lauterbach p.211).

These teachers told the people that it simply was not possible for them, being Jews, to have inherited any heathen custom or practice. They furthermore taught that since the customs were “Jewish,” then they must have been taught by Moses himself, and this is how the Oral Law started. (This is no different from today, when churchgoers by the millions assume that the original apostles observed Sunday, Easter, Christmas, and the like)

However, since these new found pagan laws could not be found anywhere in scripture the rabbis who were the the teachers themselves came to believe that such generally recognized laws and practices must have been old traditional laws and practices adopted by the fathers and transmitted to the following generations in addition to the Written Law. Such a belief would naturally free the teachers from the necessity of finding scriptural proof for all the new practices” (ibid).

In other words they claimed that these customs, since they were not written in the Old Testament, must have been handed down orally from Moses — by word of mouth. Actually, these traditional laws— these oral laws— were not from Moses nor any of the prophets. There is not a single reference in the Scripture that Moses gave the Israelites any oral or traditional laws that were to be transmitted to posterity along with the written Word. The Bible states just the opposite. It plainly says that Moses wrote the whole Law in a book.

Notice: “And it happened, when Moses finished writing, until their completion, all the Words of this Torah in a book…” (Deut 31:24).

There is no such thing as an “oral law of Moses”

Oral Law Gains Acceptance

The theory of the “oral law” was accepted only gradually — a matter of a few years, rather than months. “The theory of an authoritative traditional law (which might be taught independently of the Scriptures) was altogether too new to be unhesitatingly accepted…the theory was too startling and novel to be unconditionally accepted” (Lauterbach, p. 211). The greatest opposition to the so- called “oral law” came from the priests who, as a whole, declared that the Scripture was the only necessary code of laws to obey. “This apparently simple solution offered by the priestly group in the Sanhedrin did not find favor with the lay members of that body” (ibid. p. 209).

And, with the passage of time, the lay teachers ultimately came to constitute the majority of representatives in the Sanhedrin. These Pharisaic lay teachers succeeded in convincing the people that they were right and that the priests were wrong. Some of the people’s fears concerning the priestly Sadducees were apparently valid, however. Many of the priests did become worldly minded and they found worldly politics far more interesting than religion. For the Sadducees indeed say there is no resurrection, nor angel, nor spirit. But Pharisees confess both (Acts 23:8). This was probably a result of the influence of the Greek Epicurean philosophy. It taught that there was no future life of any kind and that man should therefore seek as many physical pleasures in this life as possible, since that was all there was.

New Laws of the Pharisees

Many of the Pharisees came to believe what they were doing was Elohim’s will. “It is certain that they [the Pharisees] regarded themselves as the successors of the prophets, and not merely in fact but by right” (Herford, p.71). Based on this claimed authority, they adopted a method of teaching what they believed to be laws of Elohim, without any initial reference to the Scripture for authority. “Finding no convincing proof for such laws in the Bible, they taught them independently of scriptural proof, i.e., in the Mishnah-form” (Lauterbach, p.229).

Mishnah-form was the name given for laying down laws to be observed, apart from Scripture. This is not to say Mishnah-form avoided Scripture altogether. But it was only after a law had already been accepted that the Scriptures might be checked for corroboration. Sometimes “affirmation” of a new law was forced from Scriptures totally unrelated to the particular subject. The word Mishnah is related to the Hebrew root meaning “second” and “study.” Mishnah-form was the second form that the Pharisees adopted for “study” as opposed to the original form of properly expounding the Scriptures, which was called Mishnah-form. This older, original form was known as “teaching after the manner of Moses” (Talmud, Temurah 156, Yebamoth 72b).

Midrash-form is based on deducing laws, teachings, legends, etc., from the Scripture. As time went on it too became perverted. “Whenever there was the remotest possibility of doing so, they would seek by means of new hermeneutical rules [rules pertaining to Biblical interpretation] to find in the words of the Torah support for these traditional laws” (Lauterbach, p. 212).

Thus the Pharisees were able to “find” the traditions they were now approving of by twisted interpretations of Scripture. In doing this they still claimed to be using the Midrash-form. Ezra is said to have taught Midrash-form when he, and his helpers “And they read aloud clearly in the Book, in the Torah of the Elohim, and they gave the sense, and caused them to discern the reading.” (Neh 8:8). There was, however, one major point which Ezra was aware of, but which the Pharisees missed. It is this: Yahweh, in the Bible, never contradicts Himself. Malachi, a contemporary of Ezra was inspired to write: “For I am Yahweh, I do not change. Because of this, you sons of Jacob are not destroyed”. (Mal 3:6). But many of the traditional laws the Pharisees approved of did contradict Scripture. What’s more, many of them even contradicted one another.

With the introduction of the new Mishnah-form, Scripture came to be less relied on than before. New laws, which were not even necessarily traditional, could be enacted. The Pharisees found the Mishnah-form to be an important weapon in their conflict with the Sadducees. Laws that were accepted after being handed down in the Mishnah-form tended to enhance the authority of the Pharisees, since it was solely on their authority that the law was accepted.

The very first individual of whom we have any record who began to teach new commandments in the Mishnah-form, apart from the scriptural basis, was Jose ben Joezer of Zareda. Jose laid down three new commandments. The first concerned the eating of a certain locust; the second, the blood of slaughtered animals; and the third, the touching of a dead body. In doing this he became known as “Jose the Permitter” (Talmud, Abodah Zarah 37b). “Furthermore, Jose is called ‘the Permitter,’ evidently because in all three decisions he permits things that were formerly considered forbidden” (Lauterbach, p.219).

These new laws of Jose were not customs the people had inherited from Hellenism. “It is therefore evident that these Halakot [rules]…were not older traditional laws transmitted by Jose as a mere witness, but Jose’s own teachings. He was the one who ‘permitted’ and he deserved the name [the Permitter]” (ibid., p.218).

These commandments of themselves were not earth-shaking violations, but they did set a precedent! Eventually others began to set down all sorts of new laws. These are what Yahshua called “and in vain they worship me, teaching as doctrines the commandments of men.” (Mark 7:7).

The Prosbul of Hillel

Many others ultimately followed in the steps of Jose. If the majority of Pharisees agreed on a new decision, it was accepted as the Word of Elohim— even if Scripture taught just the opposite. Of the myriad of new laws laid down, perhaps the best example and the best known is the Prosbul of Hillel. Hillel the old headed a Pharisaic school in the days of Herod. His decisions, nonetheless, were not always in keeping with the Word of Elohim. For example, “All private loans are automatically remitted at the end of the Sabbatical Year (Deut 15:2) and hence it became difficult to obtain loans immediately before the onset of that year. In order to avoid hardship and encourage lending, Hillel instituted the Prosbul [Greek: “for the court”], which is a declaration made before a court of law by the creditor, and signed by witnesses, stating that all debts due him are given over to the court for collection.

Since the remission of loans during the seventh year applies only to individuals but not to public loans, the effect of the Prosbul is to render the individual’s loan public, and it is therefore not remitted” (Werblowsky and Wigoder, The Encyclopedia of the Jewish Religion, art. “Prosbul,” p.312). Hillel’s motive was apparently quite practical. And yet the Bible clearly states: “Beware that there is no evil thought in your heart, saying, the seventh year, the year of release draws near; and your eye be evil against your needy brother, and you give him nothing, and he cry to Yahweh against you and it be sin to you” (Deut 15:9).

Rather Elohim says: “Surely, you shall give to him, and your heart shall not be grieved when you give to him, because Yahweh your Elohim will bless for this thing, in all your work, and in all that you put your hand to” (Verse 10). It was because of rules like the Prosbul that Yahshua told the Pharisees, “And in no way he honors his father or his mother. And you annulled the command of Yahweh on account of your tradition” (Mat 15:6).

There were many such instances where the Pharisees enacted many new laws, based solely on their own human reasoning in an attempt to make what they thought would be a better way of life. Yet Elohim tells us: “ is a way that seems upright to a man, but the end of it is the ways of death” (Prov 14:12; 16:25).

Cause and Effect

The Pharisees error was a classic one. Seeing wrong situations, but relying solely on themselves, they attempted to treat the effect rather than the cause. Today, Elohim is treating the cause of man’s ills in some individuals. He is presently changing the hearts of a few. “And I shall give to them one (echad) heart, and I will put a new spirit within you. And I will remove the stony heart out of their flesh, and I will give them a heart of flesh” (Ezek 11:19).

Yahweh’s Law as revealed throughout all of Scripture is indicative of Elohim’s character. It is a giving, serving, sharing, concern for the other person as well as the self, and can be summed up by the word LOVE— love first of all toward Elohim and then towards fellowman. Elohim’s Law shows us exactly how He would live if He were a human being. And this is precisely what Yahshua did when He emptied Himself of His divinity and took on human flesh— He never once broke a single law of Elohim.

The rise of Pharisaism in the period between the Testaments represented an attempt on the part of these people to keep the Law. But they lacked a clear understanding of their own human nature as revealed in the Scriptures. Notice Elohim’s deeply felt near-lament in Deuteronomy 5:29: “Would that this heart of theirs would be like this always, to fear me, and to keep all my commandments, that it might be well with them and with their sons forever”!

But “such a heart” was not in them at that time. They had only the human nature that we all naturally possess—the heart is “… deceitful above all things, and it is incurable; who can know it?” (Jer 17:9)

Joshua told his generation. “…You cannot serve YAHWEH, for they are a holy Elohim; He is a jealous El. He will not lift up from you your transgressions or your sins…” (Joshua 24:19). To do simply was not in their nature— nor is it in ours. But man was not left without hope. There was a promise of better things to come. “And Yahweh your Elohim will circumcise your heart, and the heart of your seed, to love Yahweh your Elohim with all your heart, and with all your soul, that you may live” (Deut 30:6).

The Pharisees as well as the other sects of the period wanted to serve Elohim and keep His commandments They had, as the Apostle Paul (who well knew) put it, “…For I testify to them that they have zeal to Elohim, but not according to knowledge” (Rom 10:2).

Not aware of the necessity for a change in their own human nature, they found it necessary to change Elohim’s law. Not that this was done outwardly, but rather by forced interpretations, rationalizations, attempted codifications of laws that are all-encompassing, and new laws that were not admitted always to be new. By changing the Law, they made it of “none effect.” That is, it did not have the effect that Yahweh’s laws should have on those who keep them.

Pharisaic society was filled with strife. When Alexander Jannaeus, one of the Maccabean kings, ruled, the Pharisees were virtually at war with him and there was much bloodshed. The Talmud itself is a record of the Pharisees striving among themselves, one with another in religious debates, each one trying to convince the others of the correctness of his particular idea, rather than all working harmoniously to see Elohim’s will.

Today, professing Believer’s are treading down the same well-worn path the Pharisees mistakenly took. Where is the sect that has not attempted to read its own ideas into the Bible which it professes to obey? And where is the denomination that is truly bearing the fruits of Elohim’s Spirit – Love, Joy, Peace, Longsuffering, Gentleness, Goodness, Faith, Meekness, and Temperance? Indeed which one even knows what truelove is?

Don’t you follow the crowd. Don’t be led down the garden path into religious deception by any who would warp, distort and twist the scripture to their own destruction. We encourage you to search the scriptures daily to see whether these things be so (Acts 17:11). But by the same token we also ask that you apply the same criterion to all who claim to represent Elohim!

Remember, “. . . To the Torah and to the Testimony! If they do not speak according to this Word, it is because there is no light to them” (Isa 8:20).

As you continue to prayerfully study your Bible and this magazine of Biblical understanding, you will find new vistas of truth continually opening before your very eyes!