rabbis

Many rule-bending aspects of Jewish law, even when approved by top rabbis, have been called rule-breaking by opponents.

Skipping forward a few years, the Rabbis of the middle ages start to comment on the Talmud.

There were debates over this, and many Conservative rabbis argue that it's totally OK to use electricity on Shabbat.

Throughout Jewish history, there has been major, multi-lateral push-pull dynamic among different groups, as well as among different rabbis.

Rashi commented on the entire (Babylonian) Talmud, and so did the Rabbis of his grandchildrens' generation.

As an example, the rabbis decreed that Jewish holidays outside the land of Israel should be celebrated for a second day.

They want some smart rabbis to come up with some smart reasons around the contradiction.

In Judaism, the rabbis have codified such rule-bending for at least 2,000 years.

A bunch of rabbis wandering around the village teaching each other what they can't learn individually, but reaching a consensus as a group.

And there were some high profile stunts where rabbis smashed smartphones and similar.

Many hope our Rabbis change their mind one day, seeing how hard life without electricity has/will become and how plausible solutions may exist.

It was left to Rabbis and Churchmen to make any sense of.

Unless what I'm reading is blatantly wrong, the claims of rabbis about what is "biblically" prohibited have been under dispute and changed over the centuries.

So it may not be a "rabbinical" rule but it came from rabbis and didn't directly follow from the bible and the rules for interpreting the words of the bible.

The Ayah does not mention that these people are "like the Jews"; it is explicitly talking about the Messengers, Scholars, and Rabbis, who were upholding the law on the Jews.

But ultimately, most Rabbis know that these reasons have mainly been brought up to avoid making those "holy days" look like other days by allowing the use of computers, microwaves and so on, so it's not just going to go.

I have been to multiple Churches, Cathedrals, and Synagogues across this country and have talked to Priests, Ministers, Rabbis.

Meanwhile, other Rabbis, such as Maimonadies (I'm sure I spelled that wrong), were trying to extract the laws from the Talmud (a daunting task because not all discussions were resolved).

The Gemara is a collections of more oral law from the generation of the Mishnaic Rabbis, along with debate about the laws in the Mishnah, trying to find proofs for laws, trying to deal with problematic laws, clarify vague laws, and so on.