The Talmud on the Oral Torah

b. Gittin 60b

R. Judah bar Naḥmani, the disseminator for [R. Simeon ben Lakish], expounded [as follows]: It is written: Write you these matters (Exodus 34:27), and it is written [later in that same verse]: For on the basis of [‘al pi] these matters. How [can] these [texts be reconciled? They mean to teach]: Matters that were written you may not express them orally [‘al peh, and] matters that were [taught] orally you may not express them in writing. The school of R. Ishmael taught: [The word] these [in the mitzvah recorded in the verse Write you these matters is used here in an emphatic sense]: These [matters, i.e., those recorded in the Written Law], you may write, but you may not write halakhot [i.e., the mishnayot and the rest of the Oral Law].

R. Yoḥanan says: The Holy One made a covenant with the Jewish people only for the sake of the matters that [were transmitted] orally [be‘al peh], as it is stated: For on the basis of [‘al pi] these matters I have made a covenant with you and with Israel (Exodus 34:27).

b. Yoma 28b

Rav said: Abraham our patriarch fulfilled the entire Torah [before it was given], as it is stated: Because [‘ekev] Abraham hearkened to My voice and kept [My charge, My mitzvot, My statutes and My Torahs] (Genesis 26:5). R. Shimi bar Ḥiyya said to Rav: And say [that the verse means that he fulfilled only the] seven [Noahide] mitzvot [and not the entire Torah. The Gemara asks:] But isn’t there also circumcision [that Abraham clearly observed, which is not one of the Noahide laws? Apparently, Abraham fulfilled more than just those seven. The Gemara asks:] And say [that he fulfilled only] the seven mitzvot and circumcision. [Rav] said to him: If so, why do I [need the continuation of the verse, that Abraham kept] My mitzvot and My Torah? [That is a clear indication that he fulfilled mitzvot beyond the seven Noahide mitzvot, and apparently fulfilled the entire Torah.]

Rav said, and some say R. Ashi [said]: Abraham our patriarch fulfilled [the entire Torah], even [the mitzvah of] the joining of cooked foods, [a rabbinic ordinance instituted later,] as it is stated: My Torahs. [Since the term is in the plural, it indicates that Abraham kept two Torahs;] one, the Written Torah, and one, the Oral Torah.

b. Menaḥot 29b

R. Judah says [that] Rav says: When Moses ascended on High, he found the Holy One sitting and tying crowns on the letters [i.e., the calligraphic flourishes on the letters in the Torah scroll—Ed.]. [Moses] said before [God]: Master of the universe, who is preventing You [from giving the Torah without these additions? God] said to him: There is a man who is destined to be born after several generations, and Akiva ben Joseph [is] his name; he is destined to derive from each and every thorn [of these crowns] mounds [upon] mounds of halakhot. [It is for his sake that the crowns must be added to the letters of the Torah.]

[Moses] said before [God]: Master of the Universe, show him to me. [God] said to him: Return behind you. [Moses] went and sat at the end of the eighth row [in R. Akiva’s study hall] and did not understand what they were saying. [Moses’] strength waned, [as he thought his Torah knowledge was deficient]. When [R. Akiva] arrived at [the discussion of] one matter, his students said to him: My teacher, from where do you [derive this? R. Akiva] said to them: [It is] a halakhah [transmitted] to Moses from Sinai. [When Moses heard this,] his mind was put at ease, [as this too was part of the Torah that he was to receive].

[Moses] returned and came before the Holy One [and] said before Him: Master of the universe, You have a man [as great] as this and [yet] You [still choose to] give the Torah through me. [Why? God] said to him: Be silent; this intention arose before Me. [Moses] said before [God]: Master of the universe, You have shown me [R. Akiva’s] Torah, [now] show me his reward. [God] said to him: Return [to where you were. Moses] went back [and] saw that they were weighing [R. Akiva’s] flesh in a butcher shop, [as R. Akiva was tortured to death by the Romans. Moses] said before Him: Master of the Universe, this is Torah and this is its reward? [God] said to him: Be silent; this intention arose before Me.

b. Eruvin 54b

The sages taught [the following baraita]: What was the order of teaching [the Oral Law? How was the Oral Law first taught]? Moses learned [directly] from the mouth of the Almighty. Aaron entered [and sat before him], and Moses taught him his lesson [as he had learned it from God]. Aaron moved [aside] and sat to the left of Moses. [Aaron’s] sons entered, and Moses taught them their lesson [while Aaron listened. Aaron’s] sons moved [aside]; Eleazar sat to the right of Moses and Itamar [sat] to the left of Aaron. R. Judah [disagreed with the first tanna with regard to the seating arrangements and] said: Actually, Aaron would return to [sit to] the right of Moses. The elders entered and Moses taught them their lesson. The elders moved [aside, and] the entire nation entered and Moses taught them their lesson. Therefore, Aaron had [heard the lesson] four times, his sons [heard it] three [times], the elders [heard it] twice, and the entire nation [heard it] once.

Moses [then] departed [to his tent], and Aaron taught [the others] his lesson [as he had learned it from Moses]. Aaron [then] departed, [and] his sons taught [the others] their lesson. His sons [then] departed, [and] the elders taught [the rest of the people] their lesson. Hence everyone, [Aaron, his sons, the elders, and all the people, heard the lesson taught by God] four times.