الرد بالتفصيل على شبهة اقتباس النبي صلى الله عليه وسلم من التلمود

[محمد سني 1989]

اقتباس

اولا : ن دعوى الاقتباس هنا قائمة على اساس باطل الا و هي دعوى ان التلمود كله باطل و مجرد عمل متاخر يحتوي على الخرافات و الحقيقة هي ان التلمود و ان بدا تدوينه في القرن الثاني الميلادي الا انه تجميع لتراث شفهي يرجع بعضه الى زمن السبي او حتى ما قبل السبي بقول النقاد

و تتضح اهميته الجلية عند اليهود في اطلاقهم عليه تسمية " التوراة الشفهية" فالتلمود عندهم يعتبر اهم المصادر بعد التناخ (العهد القديم) حيث يضم المشناة و الهاجاداه و يعتبر عندهم بقية علوم الانبياء التي لم يتم تدوينها في اسفار العهد القديم و تم تناقلها شفهيا .

بمعنى اخر يمكننا ان نقول ان التلمود يمثل التراث الشفهي اليهودي الممتد من فترة السبي و ما قبله الى قرون تالية

نقرا من الموسوعة اليهودية JEWISH ENCYCLOPEDIA:

As early as the third century Joshua ben Levi interpreted Deut. ix. 10 to mean that the entire Law, including Miḳra, Mishnah, Talmud, and Haggadah, had been revealed to Moses on Sinai (Yer. Pes. 17a, line 59; Meg. 74d, 25), while in Gen. R. lxvi. 3 the blessings invoked in Gen. xxvii. 28 are explained as "Miḳra, Mishnah, Talmud, and Haggadah." The Palestinian haggadist Isaac divided these four branches into two groups: (1) the Miḳra and the Haggadah, dealing with subjects of general interest; and (2) the Mishnah and the Talmud, "which can not hold the attention of those who hear them" (Pesiḳ. 101b; see Bacher, "Ag. Pal. Amor." ii. 211)

....

The history of the origin of the Talmud is the same as that of the Mishnah—a tradition, transmitted orally for centuries

, was finally cast into definite literary form, although from the moment in which the Talmud became the chief subject of study in the academies it had a double existence, and was accordingly, in its final stage, redacted in two different forms. The Mishnah of Judah I. was adopted simultaneously in Babylon and Palestine as the halakic collection par excellence; and at the same time the development of the Talmud was begun both at Sepphoris, where the Mishnah was redacted, and at Nehardea and Sura, where Judah's pupils Samuel and Rab engaged in their epoch-making work. The academies of Babylon and of Palestine alike regarded the study of the Mishnah and its interpretation as their chief task. The Amoraim, as the directors and members of these academies were called ( see Amora), became the originators of the Talmud; and its final redaction marked the end of the amoraic times in the same way that the period of the Tannaim was concluded by the compilation of the Mishnah of Judah I. Like the Mishnah, the Talmud was not the work of one author or of several authors, but was the result of the collective labors of many successive generations, whose toil finally resulted in a book unique in its mode of development.
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After the completion of the Talmud as a work of literature, it exercised a twofold influence as a historical factor in the history of Judaism and its followers, not only in regard to the guidance and formulation of religious life and thought, but also with respect to the awakening and development of intellectual activity. As a document of religion the Talmud acquired that authority which was due to it as the written embodiment of the ancient tradition, and it fulfilled the task which the men of the Great Assembly set for the representatives of the tradition when they said, "Make a hedge for the Torah" (Ab. i. 2). Those who professed Judaism felt no doubt that the Talmud was equal to the Bible as a source of instruction and decision in problems of religion, and every effort to set forth religious teachings and duties was based on it ; so that even the great systematic treatise of Maimonides, which was intended to supersede the Talmud, only led to a more thorough study of it. In like manner

http://www.jewishencyclopedia.com/articles/14213-talmud

اضافة على الاعلى :
نقرا من من موسوعة. Encyclopedia of Religion Goldenberg, Robert
(( As a vast collection of various sayings of numerous rabbis (Jewish teachers) over a period of at least six centuries, the Talmud is basically a recording in writing of traditional oral law. From the orthodox Jewish viewpoint, the "oral law" recorded in the Talmud is second only to the "written law," the Sacred Scriptures; in theory it is considered almost on a par with the Scriptures, but in practice it is, in a certain sense, regarded as superior to it. Since the Jewish concept of oral law as found in the Talmud is so important, this article will first treat oral law before describing the origin and nature of the Talmud itself.
…..
In the last pre-Christian centuries, oral tradition was of special importance because the Pharisees were of the opinion that after the death of the last three of the Minor Prophets, Haggai, Zechariah, and Malachi, the Holy Spirit, i.e., the gift of prophecy, had departed from Israel (Tos. Soṭtah 13.2; Yoma 9b; Soṭtah 48b; Sanh. 11a). According to the opinion of the rabbis, oral tradition was part of the heritage of prophecy as well. Thus, in the Mishnah (Avoth 1.1) it is stated: "Moses received the Law on Sinai and handed it on to Joshua, Joshua to the elders, the elders to the prophets, and the prophets handed it on to men of the great Sanhedrin." The concept of oral tradition enabled the rabbinical scholars to establish a continuous link between Moses and themselves. For them, even their own interpretations and additions to the Law had already been given orally to Moses on Sinai (Berakhot 5a). According to a haggadic (see haggadah) tradition, the only reason why the Mishnah had not been given to Moses in writing was so that it might not be translated into Greek and thus fall into the hands of the Gentiles. After the latter appropriated the written Law of Moses, God could recognize His chosen people only by their possession of the Mishnah, that is, the oral tradition incorporated in the Mishnah [Pesikta rabbati 14b, ed. M. Friedmann (Vienna 1880)] Similarly, the well-known Palestinian teacher of the 3d century, Johanan bar Nappaḥa, said, "The Holy One, praised be He, made the covenant with Israel solely for the sake of the orally handed-on word" (Gittin 60b). For the rabbis, oral law was a necessary supplement to the written law and in their eyes of no less value than the latter. Certain precepts that the rabbis considered very old but for which no point of reference could be found in the Bible were given a special designation as "Halakot [plural of halakah] given to Moses on Sinai" (Mishnah Peah 2.6; Mishnah Eduyyot 8.7; Mishnah Yadayim 4.3).))
https://www.encyclopedia.com/philoso...ja5c4vCkEwiCro

نقرا من تلمود بيراخوت 5a
((If he subdues his evil inclination, excellent; if not, he should remind himself of the day of death, whose silence is alluded to in the continuation of the verse: “And be still, Selah.” 3And Rabbi Levi bar Ḥama said that Rabbi Shimon ben Lakish said: God said to Moses, “Ascend to me on the mountain and be there, and I will give you the stone tablets and the Torah and the mitzva that I have written that you may teach them” (Exodus 24:12), meaning that God revealed to Moses not only the Written Torah, but all of Torah, as it would be transmitted through the generations.
The “tablets” are the ten commandments that were written on the tablets of the Covenant,
the “Torah” is the five books of Moses.
The “mitzva” is the Mishna, which includes explanations for the mitzvot and how they are to be performed.
“That I have written” refers to the Prophets and Writings, written with divine inspiration.
“That you may teach them” refers to the Talmud, which explains the Mishna.
These explanations are the foundation for the rulings of practical halakha. This verse teaches that all aspects of Torah were given to Moses from Sinai. 4The Gemara continues its treatment of the recitation of Shema upon one’s bed. Rabbi Yitzḥak said: Anyone who recites Shema on his bed, it is as if he holds a double-edged sword, guarding him from all evil, as it is stated: “High praises of God in their mouths, and a double-edged sword in their hands” (Psalms 149:6).
https://www.sefaria.org/Berakhot.5a.2?lang=en