What really happened to Judaism after the destruction of the Temple in 70 AD? This video explores the hidden transformation that reshaped Judaism forever. As the Temple burned and the priesthood scattered, a new form of Judaism quietly emerged—centered not on sacrifices, but on study, rabbis, and the Oral Torah. We uncover how figures like Yohanan ben Zakkai helped build what would become Rabbinic Judaism. At the same time, we explore how early Christians saw these events as the fulfillment of Jesus’ prophecies and the end of the old covenant. Discover the sharp contrasts between Rabbinic Judaism and Christianity in the post-Temple world, and how both faiths responded to the loss of the Temple. Topics covered in this episode: 1. The fall of the Second Temple in 70 AD 2. The rise of Rabbinic Judaism and the Oral Torah 3. Jesus’ prophecy about the Temple 4. Hebrews 10 and the finality of Christ’s sacrifice 5. The diverging paths of Judaism and Christianity Did Rabbinic Judaism preserve the faith of Moses—or reshape it? What does the fall of the Temple reveal about God’s plan?
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"This book provides a critical survey of Judaism, making it an excellent introduction for anyone interested in learning about the Jewish faith from a critical perspective!"
The central aim of this book is to argue that the God of Israel did not give Moses the traditions of the Orthodox Rabbis, known as the "Oral Law" or "Oral Torah." Jewish tradition claims that the Oral Law, which includes rabbinic laws and statutes, was handed to Moses alongside the Pentateuch. However, drawing from biblical scholarship, history, and archaeology, this book demonstrates that it is unreasonable to believe God gave Moses a concealed Oral Law at Mount Sinai—one that only Rabbis can interpret, thus making the people of Israel dependent on them to connect with God.
This book defines Judaism, explores its origins, and critically examines rabbinic arguments for the Oral Law. It also offers evidence to show that the Oral Law is untenable biblically, historically, and logically while revealing its true sources and intentions based on Jewish scholarly research.
Rabbinic Judaism relies entirely on the claim that God provided an additional, oral body of law. Refuting this claim undermines its foundational premise. As one Jewish professor admitted, “There is no greater threat to Rabbinic Judaism than the refutation of the Oral Law as handed down to Moses at Sinai.”
We wish to clarify three key points:
First, this book explores challenging issues but is fully supported by academic research. Drawing on studies from Israeli scholars, it presents rigorous arguments while remaining accessible to non-academic readers.
Second, we deeply respect the Jewish people (of which we are a part) and their dedication to preserving God’s Word and identity throughout the diaspora. However, we lament that traditions rooted in the Oral Law have led to a version of Judaism that diverges from the Hebrew Bible and the God of Israel.
Third, this critique is an internal discussion between Jews who believe in Yeshua (Jesus) and those who do not. It is not an attack on the Jewish people but a call for dialogue grounded in biblical and historical truth.
If you’d like to go beyond a simple survey, don’t miss my other book, The New Kings of Israel: A Theological Survey and Critique of Rabbinic Judaism. There, I take readers on a far deeper journey — a bold and comprehensive apologetic exploration that uncovers the roots and challenges of Rabbinic Judaism with clarity and conviction.
About the Authors:
Dr. Eitan Bar (1984) is an uprising Jewish-Christian scholar and thinker with several advanced Bible and theology degrees living in Israel. His unique combination of Jewish background and Christian education and faith offers a fresh view of various spiritual doctrines. As a native Hebrew speaker and a Bible scholar, he combines his Jewish heritage with his Christian education and faith to offer new and timely perspectives on Christianity.
Dr. Golan Broshi was born and raised in a Kibbutz by the Galilee in Israel. He holds a Dual Bachelor's degree in Education and in Social and Anthropology; a Master's degree in Jewish Education; and a Doctorate (D.Min) degree in Middle Eastern studies.
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