Son's of Tzadok: Part 2 Prophets Cannot Change or Add to the Torah

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Introduction

The Torah is eternal, unchanging, and complete. Given by Hashem to Moshe Rabbeinu at Mount Sinai, it serves as the sole foundation of Jewish law. This is a fundamental principle of Judaism: no one—no prophet, visionary, or leader—has the authority to add to or subtract from its commandments. The Torah itself explicitly states:

Deuteronomy 4:2: “You shall not add to the word which I command you, nor take away from it.”

This divine instruction safeguards the Torah’s integrity, preventing false teachings, distortions, or innovations that might lead the Jewish people astray. Prophets, while essential for guiding and inspiring the nation, cannot introduce new laws or replace the Torah’s authority.

However, sectarian groups like the Hebrew Roots Sons of Tzadok misapply Ezekiel’s Temple vision to claim priestly exclusivity and calendar authority. They elevate a prophetic vision into a source of halacha—an act that violates the Torah’s clear command. The Talmud (Menachot 45a) addresses these contradictions and teaches that Ezekiel’s vision is aspirational, awaiting resolution in the Messianic era, not a practical legal guide for today.

This section will demonstrate that the Torah—not prophetic visions—remains the supreme and only authority for Jewish law. It will also highlight how Traditional Rabbinic Judaism, by distinguishing between Torah Law and Rabbinic Law, preserves the integrity of the Torah, in stark contrast to the sectarian distortions of the Sons of Tzadok.

The Torah, as the divinely given foundation of Jewish life, explicitly states that its laws are immutable, eternal, and unchanging. It serves as the sole authority for all halachic matters, and no prophet, sage, or visionary—regardless of their stature—has the power to add to or subtract from its commandments. This fundamental principle is a cornerstone of Judaism, ensuring the eternal integrity of the Torah.

Groups such as the Hebrew Roots Sons of Tzadok misapply Ezekiel’s vision of the Temple to justify their claims of priestly exclusivity and calendar authority. However, such misuse of prophecy violates clear Torah law and ignores the role of prophecy within the Jewish tradition. Ezekiel’s vision, as acknowledged by the sages of the Talmud, is aspirational—a glimpse into the Messianic era—and has no halachic authority for the present day. To claim otherwise is to distort Torah law and undermine the very system of authority commanded by Hashem.

This section will explore the Torah principle prohibiting changes to its laws, the Talmudic resolution of Ezekiel’s vision, and a refutation of the Sons of Tzadok’s misuse of prophecy. It will conclude by affirming that the Torah alone is the ultimate authority for Jewish law and by explaining the unique Rabbinic distinction between Torah Law and Rabbinic Law.

1. The Torah Principle: Immutable and Eternal

The Torah explicitly forbids adding to or subtracting from its commandments, establishing it as a perfect, complete, and eternal guide for Jewish life.

This principle is stated unequivocally in Deuteronomy 4:2:

“You shall not add to the word which I command you, nor take away from it, to observe the commandments of the Lord your God which I command you.”

This verse provides a clear and unambiguous boundary: the Torah, as given to Moshe Rabbeinu at Sinai, is immutable. Its laws cannot be expanded, reduced, or altered by anyone—not even a prophet. The Torah’s completeness ensures that it remains the unchanging foundation of halacha and Jewish identity for all generations.

Rambam (Maimonides)

reinforces this principle in his Mishneh Torah (Yesodei HaTorah 9:1), where he writes:

“A prophet cannot innovate a new law or commandment; he cannot add to the Torah or take away from it. If a prophet instructs the people to do something that contradicts a single mitzvah, or claims to add new commandments, he is a false prophet.”

Here, Rambam clarifies that prophets serve an essential role in guiding, inspiring, and rebuking the Jewish people, but they do not have the authority to legislate or alter Torah law. Any prophet who claims to introduce new commandments or contradict existing mitzvot is immediately disqualified.

This principle underscores a critical distinction: prophecy is not a source of halacha. Instead, it serves to reaffirm and strengthen the Jewish people’s commitment to the Torah. Prophetic visions, no matter how powerful, cannot replace or override the laws of the Torah.

2. Rabbinic Judaism’s Distinction Between Torah and Rabbinic Law

What makes Rabbinic Judaism unique is its clear distinction

between Torah Law (De’oraita) and Rabbinic Law (De’rabbanan).

This distinction reflects intellectual integrity, humility, and a commitment to preserving the Torah’s divine authority:

1. Torah Law (De’oraita): These are mitzvot explicitly commanded in the Torah, given by Hashem at Sinai. They are eternal, immutable, and cannot be altered or innovated.

2. Rabbinic Law (De’rabbanan): These are safeguards, enactments, and extensions instituted by the sages to protect and uphold Torah commandments. Examples include lighting Shabbat candles, reciting blessings before eating, or creating the Hillel calendar to unify observance.

This distinction ensures that Jews understand the origin and weight of each commandment. Unlike sectarian groups, which blur the lines between divine law and human innovation, Rabbinic Judaism carefully separates the Torah’s authority from the rulings of sages—while honoring both as essential to Jewish life.

The Hebrew Roots Sons of Tzadok ignore this balance. By conflating Ezekiel’s vision with halachic authority, they break the Torah’s boundaries and mislead others into confusion.

3. Talmudic Resolution: Ezekiel’s Vision as Aspirational

The misuse of Ezekiel’s vision by sectarian groups like the Sons of Tzadok ignores the long-standing resolution offered by the sages of the Talmud. In Menachot 45a, the sages acknowledge that parts of Ezekiel’s prophetic description of the future Temple appear to contradict Torah law regarding sacrificial practices and the structure of the Temple.

However, they also clarify how these contradictions should be understood:

“Many of Ezekiel’s words are inconsistent with the words of the Torah. Why then did they not hide the book of Ezekiel?

They said: The matter will be resolved by Elijah

[in the Messianic era].”

The sages recognized the discrepancies but affirmed that Ezekiel’s vision is aspirational—a depiction of the idealized Third Temple in the Messianic future. It is not a practical guide for halachic practice in the present. The authority of Torah law remains unchallenged, and the apparent conflicts between Ezekiel and the Torah are treated as mysteries not a Mitzvah or Halacha (Torah or Rabbinic Law) awaiting resolution in the future.

4. Refuting the Sons of Tzadok’s Misuse of Ezekiel

The Hebrew Roots Sons of Tzadok misuse Ezekiel’s vision to claim exclusive authority over the priesthood and calendar. Their argument is based on a flawed reading of Ezekiel 44:15, which states:

“But the priests, the Levites, the sons of Zadok, who kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me…”

The Sons of Tzadok interpret this verse as evidence that only Zadokite priests are legitimate, rejecting the halachic recognition of all descendants of Aharon. They further claim that their calendar, based on sectarian interpretations, reflects Ezekiel’s vision of restored Temple service.

However, these claims are baseless for several reasons:

1. Ezekiel’s Vision Is Not Mitzvah nor Halachic: As the Talmud makes clear, Ezekiel’s vision is aspirational and has no present-day halachic authority.

2. Priesthood Belongs to All Descendants of Aharon: The Torah establishes that all descendants of Aharon, regardless of Zadokite lineage, are members of the priesthood (Exodus 28:1, Numbers 18:7).

3. The Calendar Is a Halachic Matter: Determining the Jewish calendar is the role of the halachic courts, as mandated in Deuteronomy 17:8-13. The calendar established by Rabbinic Judaism follows Torah principles and ensures Jewish unity.

5. Conclusion: The Torah Is the Sole Authority for Jewish Law

The Torah—not prophetic visions, mystical claims, or alternative ideologies—is the sole authority for Jewish law. Rabbinic Judaism, in its distinction between Torah Law and Rabbinic Law, honors this principle while providing the structure necessary to protect Torah observance.

By misusing Ezekiel’s prophecy, the Hebrew Roots Sons of Tzadok blur these boundaries, introducing confusion and undermining the divine system of Torah authority. Their claims echo the mistakes of historical sectarian movements that rejected halachic tradition and fractured Jewish unity.

In contrast, Traditional Rabbinic Judaism preserves the true Torah system, ensuring that we remain faithful to Hashem’s eternal covenant.

The Torah stands as the unshakable foundation of Jewish law and identity, given by Hashem to guide the Jewish people eternally. Prophets like Ezekiel offered visions of hope, rebuke, and redemption, but their words were never intended to replace or alter the Torah’s commandments. As Rambam reminds us, prophets cannot innovate new laws, and the Torah’s instruction—“You shall not add to the word which I command you”—is absolute.

The Hebrew Roots Sons of Tzadok misuse Ezekiel’s Temple vision to justify their claims of priestly exclusivity and an alternative calendar. However, the Talmud (Menachot 45a) resolves this issue: Ezekiel’s vision is aspirational, a blueprint for the Messianic era, not a source of halachic authority for today.

What sets Traditional Rabbinic Judaism apart is its clarity and intellectual integrity. It upholds the eternal authority of the Torah while distinguishing between Torah Law (De’oraita) and Rabbinic Law (De’rabbanan)—a structure that preserves both divine command and practical application.

In contrast, sectarian movements like the Sons of Tzadok blur these boundaries, introducing confusion, division, and false claims that undermine Jewish unity. Their errors echo those of the Sadducees and Qumran sect, who rejected the halachic process and fractured the Jewish people.

By adhering to the Torah and the halachic tradition passed down through the sages, we honor Hashem’s will and maintain the integrity of the covenant. It is through this fidelity that we remain united as one nation, walking in truth and holiness.