to be a snail; a detail only spoken of in the oral Torah. For other examples and further discussion here see Kuzari 3:35. Moreover, according to the traditional view, without an Oral Law, blind adherence to the plain text of certain Torah commandments would lead to unethical acts, or would cause the practitioner to violate a commandment elsewhere in the Torah. Neither of these results could have been intended by God; and thus, a priori, a set of supplementary "instructions" must have been provided. A classic example involves the phrase "An eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot" is held in the oral tradition to imply monetary compensation – as opposed to a literal Lex talionis. Further, the interpretation as “monetary compensation” is borne out by , implying that only in the case of murder is Lex talionis applied; this relationship paralleling the logic of the preceding paragraph. Finally, and similarly, the Oral Torah is needed to explain actions of biblical actors, seemingly discordant with other verses. For example, the marriage of Boaz to Ruth () appears on its face to contradict the prohibition of against marrying Moabites (); however, the Oral Torah explains that this prohibition is limited to Moabite men. Similarly, the rabbinic practice for the Counting of the Omer () is at odds with the Karaite practice, which appears to accord with a more literal reading of these verses, but is in fact borne out by . Much Talmudic analysis similarly demonstrates how the Mishnah's rulings, and / or disputes, in fact derive from - and are hence consistent with - the much earlier Biblical texts; see Gemara #Biblical exposition. Relatedly, the 1st century Targum Onkelos is largely consistent with the oral tradition as recorded in the midrash, redacted into writing only in the 3rd or 4th century. Complementary to the above textual and internal evidence, archaeologists have uncovered various physical evidence relating to religious rituals and practices which were current prior to the codification of the Mishnah; from which it can be inferred that Judah HaNasi and his contemporaries recorded, rather than innovated, normative Judaism as practiced during the 1st century CE and prior. For example, excavations at Qumran (Cave 4) have yielded specimens of tefillin and parchment scrolls which reflect later Talmudic discussion. Likewise, the structure and placement of ritual baths at Masada