Jewish denomination that began in eighth century Baghdad to form a separate sect that rejected of the Oral Torah and Talmud, and placed sole reliance on the Tanakh as scripture. Thus, for example, Karaite understood Exodus 35:3 ("Do not light a fire in any of your dwellings on the Sabbath day") as forbidding the use of any kind of fire on the Sabbath, including fires lit before the start of the Sabbath, which are permitted by the Oral Law. Karaites also do not adhere to widespread customs such as the donning of tefillin and the prohibition against eating milk and meat together on the grounds that such practices are grounded in the Oral Law. Some Karaites strive to adhere only to the peshat (plain meaning) of the text. This is in contrast to Rabbinic Judaism, which relies on the Oral Torah and employs several interpretive methods which, at times, stray from the literal meaning. Modern perspectives Torat Eretz Yisrael According to Torat Eretz Yisrael and Minhagei Eretz Yisrael, it is important to notice that Torah sages can err, just as the Sanhedrin could (Leviticus 4:13). Reform Judaism Reform Judaism generally considers the Oral Law to reflect interpretations or perspectives on the Torah authored by groups of rabbis in Babylonia and Palestine over a period of time, which are not inherently more legitimate or authoritative than the opinions of Jewish scholars, philosophers, or religious leaders at any other time, including the present. Conservative Judaism Conservative Judaism (also known as "Masorti" outside North America) takes an intermediate perspective, claiming that the Oral tradition is entitled to authority, but regarding its rulings as flexible guidelines rather than immutable precepts, that may be viewed through the lens of modernity. Jewish scholar and philosopher Ismar Schorsch has postulated that Conservative Judaism is tied to "sensing divinity both in the Torah and in the Oral Law," but not in a literalist manner. Rabbi Zecharias Frankel, considered intellectual founder of Conservative Judaism, was respected by many Orthodox until writing in 1859 that the Talmudic term "Law given to Moses at Sinai" always meant ancient customs accepted as such. His opponents demanded that he issue an unequivocal statement of belief in the total divinity of Oral Law, yet he refrained from doing so. He was consequently ostracized and declared a heretic by several authorities. See also Aggadah Hadith Law given to Moses at Sinai Oral history Oral law