Why Do We Follow Takkanot? The Revealed Truth of Shem Tov’s Matthew

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The debate over takkanot (rabbinic enactments) and their place in the life of Torah-observant Jews is central to understanding the interplay between Torah law, rabbinic authority, and the teachings of Yeshua. At the heart of this discussion lies Shem Tov ben Isaac Ibn Shaprut’s (an Orthodox
Rabbinic Jew) in his Even Bohan and his unique rendering of the Gospel of Matthew. The phrase “do as Moses says” in Shem Tov’s Matthew offers profound insights into the Torah’s mandate to follow rabbinic authority, challenging misinterpretations that reject the legitimacy of takkanot.

Addendum .....

Shem Tov ben Isaac Ibn Shaprut was a dedicated rabbinic Jew who lived in 14th-century Spain, a time when Jewish communities faced significant pressure from Christian authorities.

As the author of the Even Bohan, a polemical work aimed at defending Judaism against Christian claims, Shem Tov’s writings are deeply rooted in rabbinic tradition.

His knowledge and reliance on the Talmud, Midrash, and other rabbinic texts demonstrate his firm commitment to the principles of Rabbinic Judaism. It is important to recognize that Shem Tov’s inclusion of the Gospel of Matthew in his work was not an endorsement of Christian theology, but rather a strategic tool to highlight inconsistencies and refute missionary arguments.

As such, it is inconceivable that Shem Tov would write anything that undermines the legitimacy of rabbinic authority or takkanot, which are central to Jewish law and tradition. His work reflects a defense of the Torah as interpreted through the lens of rabbinic wisdom, emphasizing the continuity and validity of Jewish law rather than opposing it.

Thus, interpretations of Shem Tov’s Matthew that suggest a rejection of takkanot are not only inconsistent with his rabbinic worldview but also distort the historical and cultural context of his writings.

The Misinterpretation of Shem Tov’s Matthew

In Matthew 23, the Greek manuscripts record Yeshua’s words as follows:

"The scribes and Pharisees sit in Moses’ seat. Therefore, whatever they tell you to observe, that observe and do, but do not do according to their works; for they say and do not do.” Shem Tov’s Hebrew Matthew, however, shifts the focus, rendering it as “Do as Moses says.”

Some, especially within the Hebrew Roots movement, have interpreted Shem Tov’s wording as a rejection of takkanot. They claim that Yeshua’s critique of the Pharisees invalidates the rabbinic system of enacting laws to ensure proper Torah observance. This reading not only misunderstands the historical and cultural context of Yeshua’s words but also fails to grasp the deeper truth Shem Tov’s Matthew conveys.

Yeshua’s critique in Matthew 23 does not reject the authority of Pharisees or their role in preserving Torah. Instead, his words reflect a timeless concern about integrity in leadership—leaders must not only teach the law but also live by it. Shem Tov’s version, by emphasizing “do as Moses says,” shifts the focus from the personal failings of certain leaders to the foundational principle that all authority stems from the Torah.

Deuteronomy 17: The Source of Rabbinic Authority

The Torah itself provides the foundation for takkanot in Deuteronomy 17:8-13, where the judicial authority of the priests and judges is established:

“You shall do according to the sentence which they pronounce upon you in that place which the Lord chooses... You shall not turn aside to the right or to the left from the sentence which they pronounce.”

This passage places the responsibility for interpreting and applying Torah law squarely on the shoulders of the judges and priests. Their rulings are seen as extensions of Moses’ authority, binding upon all Israel.

Thus, “do as Moses says” includes adherence to the decisions of the court, the very essence of takkanot.

Deuteronomy 17 establishes a divine mandate for communal leadership to adapt Torah observance to changing circumstances. This authority is not optional; it is an integral part of living within the covenant.

Just as the judges in Moses’ time were empowered to issue rulings, so too were later rabbinic leaders entrusted with creating takkanot that ensured the continuity and application of Torah law.

Yeshua’s Context:

Critique of Hypocrisy, Not Authority

Yeshua’s rebuke in Matthew 23 is not a rejection of takkanot but a critique of hypocrisy.

He acknowledges the authority of the Pharisees, who sit in Moses’ seat, but warns against imitating their behavior:

“For they bind heavy burdens, hard to bear, and lay them on men’s shoulders, but they themselves will not move them with one of their fingers.”

(Matthew 23:4)

This aligns with Torah principles: leaders must act with integrity and humility, upholding the spirit of the law while guiding the community. Yeshua’s critique targets abuses of authority, not the legitimate role of takkanot in maintaining Torah observance.

Pharisaic leadership played a vital role in preserving the Torah and adapting its principles to the lived realities of Jewish communities. Yeshua’s words serve as a reminder that leadership comes with responsibility—not to undermine the system but to ensure it operates in alignment with divine justice and mercy.

Shem Tov’s Wording: Refocusing on Moses

Shem Tov’s rendering, “do as Moses says,” highlights the Torah’s centrality in rabbinic authority. It shifts the focus from the individuals in leadership to the foundational principle: all authority stems from Moses and the Torah. This interpretation aligns with rabbinic tradition, which sees takkanot as rooted in Torah law and mandated by Moses’ command to obey the court.

Far from rejecting takkanot, Shem Tov’s Matthew emphasizes their validity by grounding them in the divine authority of Moses. His wording reminds the reader that Yeshua’s teachings are deeply connected to Torah observance, reinforcing the Jewish understanding of communal law. By redirecting the focus to Moses, Shem Tov underscores the unity of Torah and takkanot as complementary tools for guiding Jewish life.

Paul and the Pharisaic Tradition of Takkanot

Paul, a self-identified Pharisee, demonstrates the continuity between takkanot and the early Messianic communities. His instructions to Timothy and other leaders mirror the Pharisaic tradition of adapting Torah principles for communal governance. These takkanot serve as practical applications of Torah, ensuring spiritual integrity and communal stability.

Qualifications for Leadership

Paul establishes specific guidelines for appointing leaders in 1 Timothy 3, including the requirement that elders and deacons be the husband of "one wife":

“A bishop must be blameless, the husband of one wife, temperate, sober-minded...” (1 Timothy 3:2).

This principle highlights the emphasis on moral integrity and the avoidance of family discord among leaders.

This instruction parallels Rabbeinu Gershom’s takkanah against polygamy, enacted nearly a millennium later in 11th-century Europe. Rabbeinu Gershom forbade polygamy among Ashkenazi Jews to prevent familial strife and uphold monogamous marriage as an ideal. Both Paul’s instructions and Rabbeinu Gershom’s takkanah reflect the adaptation of Torah values to meet ethical and practical needs, with an emphasis on family unity as a foundation for leadership and societal stability.

Support for Widows

Paul’s detailed guidelines for widows in 1 Timothy 5:3-16 demonstrate a structured approach to communal welfare, ensuring fairness and compassion in supporting the vulnerable. Widows must meet certain criteria, such as being over 60 years old, having a reputation for good deeds, and being devoid of immediate family who can support them.

The Rambam (Mishneh Torah, Hilchot Matnot Aniyim 7:1-2, Hilchot De’ot 6:10) provides a similar framework for supporting the poor and vulnerable:

“It is a positive commandment to give charity to the poor according to what is fitting for the poor person, as it is stated: ‘You shall surely open your hand to him’ (Deuteronomy 15:8).”

Rambam further specifies criteria for distributing charity, ensuring it is given wisely and sustainably, just as Paul emphasizes careful allocation of resources to those who genuinely need them.

Both Paul and Rambam recognize the necessity of creating systems that uphold the dignity of the recipient while preserving communal resources.

Order in Worship

Paul’s instructions on modesty, prayer, and communal behavior in worship (1 Timothy 2) also resonate with the Rambam’s teachings in Mishneh Torah, Hilchot Tefillah (Laws of Prayer). Rambam provides detailed regulations for proper conduct during prayer and synagogue services, such as:

“One must prepare themselves and cleanse their thoughts before praying, focusing their mind on the Creator” (Hilchot Tefillah).

“A person should not act frivolously during prayer, nor should there be any distractions or improper behavior in the synagogue” (Hilchot Tefillah).

Similarly, Paul emphasizes modesty and proper behavior during communal worship to maintain reverence and unity. His instructions reflect the same principles articulated by Rambam: that prayer and worship should be conducted in a manner that reflects the sanctity of God’s presence.

The Unified Framework of Takkanot

Paul’s instructions for widows and worship reflect the same principles found in Rambam’s Mishneh Torah: creating practical, structured systems that ensure fairness, dignity, and sanctity within the community. Both Paul and Rambam demonstrate how takkanot enable the application of Torah principles to communal life, ensuring spiritual and social harmony.

These examples underscore the Pharisaic tradition’s enduring value in addressing real-world needs through Torah-based enactments, bridging Paul’s early Messianic teachings and the halachic framework later articulated by Rambam.

Rejecting Takkanot: A Misstep with Consequences

To reject takkanot based on a misreading of Shem Tov’s Matthew or Yeshua’s critiques is both inconsistent and impractical:

Torah Commands It:

Deuteronomy 17 explicitly mandates adherence to judicial rulings as part of Torah observance.

Yeshua Affirms It:

By acknowledging the Pharisees’ authority, Yeshua supports the system of takkanot, while critiquing its misuse.

Paul Practices It:

Paul’s instructions reflect the same principles of developing takkanot, ensuring order and integrity in Messianic congregations.

Rejecting takkanot leads to chaos, fragmentation, and a lack of unified practice, undermining the Torah’s intent to create a cohesive and holy nation.

Conclusion: Why We Follow Takkanot

Shem Tov’s Hebrew Matthew does not reject takkanot. Instead, it reveals their true purpose: to uphold the Torah’s authority and ensure its observance in every generation.

“Do as Moses says” reminds us that the Torah itself commands adherence to rabbinic rulings, which derive their legitimacy from Moses and the divine command in Deuteronomy 17.

Yeshua, as a Torah-observant Jew, operated within this framework, critiquing hypocrisy while affirming the system’s validity.

Paul, as a Pharisee, demonstrates how takkanot adapt Torah principles to meet communal needs. Together, they affirm the enduring role of takkanot in guiding the faithful toward a life of holiness, unity, and integrity.

By following takkanot, we uphold the revealed truth of the Torah, embodied in Shem Tov’s reminder to "do as Moses says," preserving the legacy of Moses and the Torah for all generations.