"Why is the notion of Oral Torah so repugnant to Messianic Jews? Some of the suspicion derives from proper concern for the primacy and unique authority of the Written Torah. Thus, some argue that the Written Torah is sufficient, and neither requires nor permits any supplement. It is further argued that the rabbinic doctrine of the Oral Torah was invented not just to supplement the Written Torah but to supplant it. Some of the suspicion derives from the Apostolic Writings (New Testament) and their treatment of the Pharisees... Yeshua's apparent reservations about the Pharisaic 'tradition of the elders' are read as a direct rejection of any notion of Oral Torah. Yeshua's bestowal of halakhic authority on his shelichim (apostles) likewise seems to preclude Pharisaic-rabbinic claims to such authority. Finally, Messianic Jewish suspicion regarding the Oral Torah derives also from the Pharisaic-rabbinic rejection of the messianic claims for Yeshua made by his followers, and from their subsequent treatment of those followers. In order to uphold any notion of Oral Torah for Messianic Jews, these objections must be addressed," Mark Kinzer, Israel's Messiah and the People of God, pg. 31
"We thus may conclude that (1) because of its lack of legal detail and its abundance of apparent legal inconsistency, the Torah requires supplemental legal instruction; (2) the Torah itself recognizes this fact, and envisions a Mosaic teaching office whose role is to interpret and apply the Torah's regulations to new circumstances; and (3) this Mosaic teaching office, while having its ultimate authority from God, receives its immediate sanction from the affirmation of the Jewish people as a whole. While the Torah itself nowhere uses the term, there is no reason why the tradition of supplemental instruction in the Mosaic succession should not be called 'Oral Torah,'" pg. 40.
“As authoritative as the Sages are, however, it would be hard to apply our verse to them, they are simply no longer ‘in charge at the time.’ Rather, their authority is derivative and contingent: it is derivative because the Sages’ interpretations are not directly authoritative for the average Jew but are mediated through the authority of the contemporary rabbi, scholar, or even legal code, who are authorized by the verse [Deut. 17] as the contemporary judge(s)…” Michael Berger, Rabbinic Authority, pg. 38
“I am a Pharisee, the son of a Pharisee…!” (Acts 23:6