Judaism can not be credited with the possession of Articles of Faith. Many attempts have indeed been made at systematizing and reducing to a fixed phraseology and sequence the contents of the Jewish religion. But these have always lacked the one essential element: authoritative sanction on the part of a supreme ecclesiastical body. And for this reason they have not been recognized as final or regarded as of universally binding force. Though to a certain extent incorporated in the liturgy and utilized for purposes of instruction, these formulations of the cardinal tenets of Judaism carried no greater weight than that imparted to them by the fame and scholarship of their respective authors. None of them had a character analogous to that given in the Church to its three great formulas (the socalled Apostles' Creed, the Nicene or Constantopolitan, and the Athanasian), or even to the Kalimat AsShahadat of the Mohammedans. The recital of this "Kalimah" is the first of the five pillars of practical religion in Islam, and one converted to Islam must repeat it verbatim; so that among the conditions required of every believer with reference to confession is the duty to repeat it aloud at least once in a lifetime. None of the many summaries from the pens of Jewish philosophers and rabbis has been invested with similar importance and prominence. The reasons for this relative absence of official and obligatory creeds are easily ascertained.
No Need for Creeds in Judaism
The remark of Leibnitz, in his preface to the "Essais de Theodicee," that the nations which filled the earth before the establishment of Christianity had ceremonies of devotion, sacrifices, libations, and a priesthood, but that they had no Articles of Faith and no dogmatic theology, applies with slight modification to the Jews. Originally race-or perhaps it is more correct to say nationality-and religion were coextensive. Birth, not profession, admitted to the religionational fellowship. As long as internal dissension or external attack did not necessitate for purposes of defense the formulation of the peculiar and differentiating doctrines, the thought of paragraphing and fixing the contents of the religious consciousness could not insinuate itself into the mind of even the most faithful. Missionary or proselytizing religions are driven to the definite declaration of their teachings. The admission of the neophyte hinges upon the profession and the acceptance of his part of the belief, and that t here may be no uncertainty about what is essential and what nonessential, it is incumbent on the proper authorities to determine and promulgate the cardinal tenets in a form that will facilitate repetition and memorizing. And the same necessity arises wh en the Church or religious fellowship is torn by internal heresies. Under the necessity of combating heresies of various degrees of perilousness and of stubborn insistence, the Church and Islam, were forced to define and officially limit their respective theological concepts. Both of these provocations to creedbuilding were less intense in Judaism. The proselytizing zeal, though during certain periods more active than at others, was, on the whole, neutralized, partly by inherent disinclination and part ly by force of circumstances. Righteousness, according to Jewish belief, was not conditioned of the acceptance of the Jewish religion. And the righteous among the nations that carried into practise the seven fundamental laws of the covenant with Noah and his descendants were declared to be participants in the felicity of the hereafter. This interpretation of the status of nonJews precluded the development of a missionary attitude. Moreover, the regulations for the reception of proselytes, as developed in course of time, prove the eminently practical, that is, the noncreedal character of Judaism. Compliance with certain rites baptism, circumcision, and sacrifice is the test of the wouldbe convert's faith. He is instructed in the details of the legal practise that manifests the Jew's religiosity, while the profession of faith demanded is limited to the acknowledgement of the unity of God and the rejection of idolatry (Yorei De'ah, Germ, 268, 2). Judah haLevi ("Cuzari," i. 115) puts the whole mat ter very strikingly when he says:
"We are not putting on an equality with us a person entering our religion through confession alone [Arabic original, bikalamati=by word]. We require deeds, including in that term selfrestraint, purity, study of the Law, circumcision, and the performance of other duties demanded by the Torah."
For the preparation of the convert, therefore, no other method of instruction was employed than for the training of one born a Jew. The aim of teaching was to convey a knowledge of the Law, obedience to which manifested the acceptance of the underlying religious principles; namely, the existence of God and the holiness of Israel as the people of his covenant.
The controversy whether Judaism demands belief in dogma or inculcates obedience to practical laws alone, as enlisted many competent scholars. Moses Mendelssohn, in his "Jerusalem," defended the nondogmatic nature of Judaism, while Low, among others, (see his "Gesammelte Schriften," i. 3152, 433 et seq. 1871) took the opposite side. Low made it clear that the Mendelssohnian theory had been carried beyond its legitimate bounds. The meaning of the word for faithful and belief in Hebrew [emunah] had undoubtedly been strained too far to substantiate the Mendelssohnian thesis. Underlying the practise of the Law was assuredly the recognition of certain fundamental and decisive religious principles culminating in the belief in God and revelation, and likewise in the doctrine of retributive divine justice.
Evolution of Judaism
The modern critical view of the development of the Pentateuch within the evolution of Israel's monotheism confirms this theory. The controversy of the Prophets hinges on the adoption by the people of Israel of the religion of YHWH, that excluded from the outset idolatry, or certainly the recognition of any other deity than YHWH as the legitimate Lord of Israel; that, in its progressive evolution, associated YHWH the concepts of holiness, justice, and righteousness; and that which culminated in the teaching of God's spirituality and universality. The historical books of the Bible, as recast in accordance with these latter religious ideas evince the force of a strong and clearly apprehended conviction concerning the providential purpose in the destinies of earth's inhabitants, and more especially in the guidance of Israel.
Discussions and Dogmatism Disfavored
The Psalms and Wisdom books manifest the predominance, of definite religious beliefs. To say that Judaism is a barren legalistic convention, as Mendelssohn avers, is an unmistakable exaggeration. The modicum of truth in his theory is that throughout Biblical Judaism, as in fact throughout all later phases of Jewish religious thinking and practise, this doctrinal element remains always in solution. It is not crystallized into fixed phraseology or rigid dogma. And, moreover, the ethical and practical implications of the religion are never obscured. This is evidenced by the Biblical passages that, in the opinion of many, partake of the nature of Articles of Faith, or are of great value as showing what, in the opinion of their respective authors, constitutes the essence of religion. Among these the most noteworthy are Deut. vi. 4; Isa., xlv. 57; Micah vi. 8; Ps. xv.; Isa. i. 16, 17; xxxiii. 15.
Whatever controversies may have agitated Israel during the centuries of the Prophets and the earlier postexilic period, they were not of a kind to induce the defining of Articles of Faith counteract the influences of heretical teaching. Dogmatic influences manifest themselves only after the Maccabean struggle for independence. But even these differences were not farreaching enough to overcome the inherent aversion to dogmatic fixation of principles; for, with the Jews, acceptance of principles was not so much a matter of theoretical assent as of practical conduct. Though Josephus would have the divisions between the Pharisees and the Sadducees hinge on the formal acceptance or rejection of certain points of doctrine such as Providence, resurrection of the body, which for the Pharisees, was identical with future retribution it is the consensus of opinion among modern scholars that the differences between these two parties were rooted in their respective political programs, and implied in their respectively national and antinational attitudes, rather than in their philosophical or religious dogmas.
If the words of Sirach (iii. 2023) are to be taken as a criterion, the intensely pious of his days did not incline to speculations of what was beyond their powers to comprehend. They were content to perform their, religious duties in simplicity of faith. The Mishnah (Hag. 11. 1) indorsed this view of Sirach, and in some degree, discountenanced theosophy and dogmatism. Among the recorded discussions in the schools of the Rabbis, dogmatic problems commanded only a very inferior degree of attention ('Er. 13b: controversy concerning the, value of human life; Hag. 12a: concerning the order of Creation). Nevertheless, in the earliest Mishnah is found the citation of Abtalion against heresy and unbelief (Ab. i. 11 [12]); and many a Baraita betrays the prevalence of religious differences (Ber. 12b; 'Ab. Zarah 17a). These controversies have left their impress upon the prayerbook and the liturgy. This is shown by the prominence given to the Shema'; to the Messianic predictions in the ShemonehEsreh (the "Eighteen Benedictions"), which emphasized the belief in the Resurrection; and, finally, to the prominence given to the Decalogue though the latter was again omitted in order to counteract the belief that it alone had been revealed (Tamid v. 1; Yer. Ber. 6b; Bab. Ber. 12a). These expressions of belief are held to have originated in the desire to give definite utterance and impressiveness to the corresponding doctrines that were either rejected or attenuated by some of the heretical schools. But while the se portions of the daily liturgy are expressive of the doctrinal contents of the regnant party in the synagogue, they were not cast into the form of catalogued Articles of Faith.
The first to make the attempt to formulate them was Philo of Alexandria. The influence of Greek thought induced among the Jews of Egypt the reflective mood. Discussion was undoubtedly active on the unsettled points of speculative be lief; and such discussion led, as it nearly always does, to a stricter definition of the doctrines. In his work "De Mundi Opificio," lxi., Philo enumerates five articles as embracing the chief tenets of Mosaism:
1. God is and rules;
2. God is one
3. The world was created;
4. Creation is one;
5. God's providence rules Creation.
But among the Tannaim and Amoraim this example of Philo found no followers, though many of their number were drawn into controversies with both Jews and nonJews, and had to fortify their faith against the attacks of contemporaneous philosophy as well as against rising Christianity. Only in a general way the Mishnah Sanh. xi. 1 excludes from the world to come the Epicureans and those who deny belief in resurrection or in the divine origin of the Torah. R. Akiba would also regard as heretical the readers o f Sefarim Hetsonim-certain extraneous writings (Apocrypha or Gospels)-and such persons that would heal through whispered formulas of magic. Abba Saul designated as under suspicion of infidelity those that pronounce the ineffable name of the Deity. By implication, the contrary doctrine and attitude may thus be regarded as having been proclaimed as orthodox. On the other hand, Akiba himself declares that the command to love one's neighbor the fundamental the principle of the Law; while Ben Asa i assigns this distinction to the Biblical verse, "This is the book of the generations of man " (Gen. v. i.; Gen. R. xxiv). The definition of Hillel the Elder in his interview with a wouldbe convert (Shab. 31a), embodies in the golden rule the one fundamental article of faith. A teacher of the third Christian century, R. Simlai, traces the development of Jewish religious principles from Moses with his 613 commands of prohibition and injunction, through David, who, according to this rabbi, enumerates eleven; through Isaiah, with six; Micah, with three; to Habakkuk who simply but impressively sums up all religious faith in the single phrase, "The pious lives in his faith" (Mak., toward end). As the Halakhah enjoins that one should prefer death to an act of idolatry, incest, unchastity, or murder, the inference is plain that the corresponding positive principles were held to be fundamental articles of Judaism.
The Decalogue as a Summary
From Philo down to late medieval and even modern writers, the Decalogue has been held to be in some way a summary of both the articles of the true faith and the duties derived from that faith. According to the Alexandrian philosopher the order of the Ten Words is not accidental. They divide readily into two groups: the first five summarizing man's relations to the Deity; the other five specifying man's duties to his fellows. Ibn Ezra virtually adopts this view. He interprets the contents of the Decalogue, not merely in their legalritual bearing but as expressive of ethicoreligious principles. But this view can be traced to other traditions. In Yer. Ber. 6b the Shema' is declared to be only an epitome of the Decalogue. That in the poetry of the synagogal ritual this thought often dominates is well known. No less a thinker than Saadia Gaon composed a liturgical production of this character (see AZHAROT) and R. Eliezer ben Nathan of Mayence enriched the pray erbook with a piyyut in which the six hundred and thirteen commands are rubricated in the order of and in connection with the Decalogue. The theory that the Decalogue was the foundation of Judaism, its article of faith, was advocated Isaac Abravanel (see his Commentary on Ex. xx. 1); and in recent years by Isaac M. Wise of Cincinnati in his "Catechism" and other writings.
The only confession of faith, however, which, though not so denominated, has found universal acceptance, forms a part of the daily liturgy, contained in all Jewish prayerbooks. ln its original form it read somewhat as follows:
"True and established is this word for us forever. True it is that Thou art our God as Thou wast the God of our fathers; our King as [Thou wast] the King of our fathers; our Redeemer and the Redeemer of our fathers; our Creator and the Rock of our salvation; our Deliverer and Savior from eternity is Thy name, and there is no God besides Thee."
This statement dates probably from the days of the Hasmoneans (see Landshuth, in "Hegyon Leb").
Saadia's, Judah haLevi's and Bahya's Creed
In the stricter sense of the term, specifications in connected sequence, and rational analysis of Articles of Faith, did not find favor with the teachers and the faithful before the Arabic period. The polemics with the Karaites on the one hand, and, on the other, the necessity of defending their religion against the attacks of the philosophies current among both Mohammedans and Jews, induced the leading thinkers to define and formulate their beliefs. Saadia's "Emunot weDeot" is in reality one long ex position of the main tenets of the faithful. The plan of the book discloses a systematization of the different religious doctrines that, in the estimation of the author, constitute the sum total of his faith. They are, in the order of their treatment by him, the following:
1. The world is created;
2. God is one and incorporeal;
3. belief in revelation (including the divine origin of tradition;
4. man is called to righteousness and endowed with all necessary qualities of mind and soul to avoid sin;
5. belief in reward and punishment;
6. the soul is created pure; after death it leaves the body;
7. belief in resurrection;
8. Messianic expectation, retribution, and final judgment.
Judah haLevi endeavored, in his "Cuzari," to determine the fundamentals of Judaism on another basis. He rejects all appeal to speculative reason, repudiating the method of the Motekallamin. The miracles and traditions are, in their natural character, both the source and the evidence of the true faith. With them Judaism stands and falls. The book of Bahya ibn Pakuda ("Hobot haLebabot"), while remarkable, as it is, for endeavoring to give religion its true setting as a spiritual force, contributed nothing of note to the exposition of the fundamental articles. It goes without saying that the unity of God, His government of the world, the possibilities of leading a divine life-which were never forfeited by man-are expounded as essentials of Judaism.
Ibn Daud and Hananel ben Hushiel
More interesting on this point is the work of R. Abraham ibn Daud (1120) entitled "Emnah Ramah" (The High Faithful). In the second division of his treatise he discourses on the principles of faith and the Law. These principles are:
The existence of God;
His Unity;
His spirituality;
His other attributes;
His power as manifested in His works;
His providence.
Less well known is the scheme of an African rabbi, Hananel b. Hushiel, about a century earlier, according to whom Judaism's fundamental articles number four:
Belief in God;
belief in prophecy;
belief in a future state;
belief in the advent of the Messiah.
The Thirteen Articles of Maimonides
The most widely spread and popular of all creeds is that of Maimonides, embracing the thirteen articles. Why he chose this particular number has been a subject of much discussion. Some have seen in the number a reference to the thirteen attributes of God. Probably no meaning attaches to the choice of the number. His articles are:
1. The existence of God;
2. His unity;
3. His spirituality;
4. His eternity;
5. God alone the object of worship;
6. Revelation through his prophets;
7. the preeminence of Moses among the Prophets;
8. God's law given on Mount Sinai;
9. the immutability of the Torah as God's Law;
10. God's foreknowledge of men's actions;
11. retribution;
12. the coming of the Messiah;
13. Resurrection.
This creed Maimonides wrote while still a very young man; it forms a part of his Mishnah Commentary, but he never referred to it in his later works (See S/ Adler, "Tenets of Faith and Their Authority in the Talmud," in his "Kobez 'al Yad," p. 92, where Yad haHazakah, Issure Biah, xiv, 2, is referred to as proof that Maimonides in his advanced age regarded as fundamental of the faith only the unity of God and the prohibition of idolatry). It did not meet universal acceptance; but, as its phraseology is succinct, it has passed into the prayerbook, and is therefore familiar to almost all Jews of the Orthodox school. The successors of Maimonides, from the thirteenth to the fifteenth century-Nahmanides , Abba Mari ben Moses, Simon ben Zemah, Duran, Albo, Isaac Arama, and Joseph Jaabez-reduced his thirteen articles to three:
Belief in
God;
in Creation (or revelation); and in
providence (or retribution).
Others, like Crescas and David ben Samuel Estella, spoke of seven fundamental articles, laying stress on freewill. On the other hand, David ben YomTob ibn Bilia, in his "Yesodot ha Maskil" (Fundamentals of the Thinking Man), adds to the thirteen of Maimonides thirteen of his own-a number which a contemporary of Albo (see "'Ikkarim," iii.) also chose for his fundamentals; while Jedaiah Penini, in the last chapter of his "Behinat haDat," enumerated no less than thirtyfive cardinal principles (see Low, "Judische Dogmen," in his "Gesammelte Werke," i. 156 et seq.; and Schechter, "Dogmas of Judaism," in "Studies of Judaism," pp. 147181).
In the fourteenth century Asher ben Jehiel of Toledo raised his voice against the Maimonidean Articles of Faith, declaring them to be only temporary, and suggested that another be added to recognize that the Exile is a punishment for the sins of Israel . Isaac Abravanel, his "Rosh Amanah," took the same attitude towards Maimonides' creed. While defending Maimonides against Hasdai and Albo, he refused to accept dogmatic articles for Judaism, holding, with all the cabalists, that the 613 commandments of t he Law are all tantamount to Articles of Faith.
In liturgical poetry the Articles of Faith as evolved by philosophical speculation met with metrical presentation. The most noted of such metrical and rimed elaborations are the "Adon 'Olam," by an anonymous writer now used as an introduction to the morning services (by the Sephardim as the conclusion of the musaf or "additional" service), and of comparatively recent date; and the other known as the "Yigdal," according to Luzzatto, by R. Daniel b. Judah Dayyan.
Modern Catechisms
The modern catechisms abound in formulated Articles of Faith. These are generally intended to be recited by the candidates for confirmation, or to be used for the reception of proselytes (See Dr. Einhorn's "'Olat Tamid"). The Central Conference of America n Rabbis, in devising a formula for the admission of proselytes, elaborated a set of Articles of Faith. These modern schemes have not met with general favor their authors being in almost all cases the only ones that have had recourse to them in practise. The points of agreement in these recent productions consist in
the affirmation of the unity of God;
the election of Israel as the priest people;
the Messianic destiny of all humanity.
The declaration of principles by the Pittsburgh Conference (1885) is to be classed, perhaps, with the many attempts to fix in a succinct enumeration the main principles of the modern Jewish religious consciousness.
The Karaites are not behind the Rabbinites in the elaboration of Articles of Faith. The oldest instances of the existence of such articles among them are found in the famous word by Judah ben Elijah Hadassi, "Eshkol haKofer." In the order there given these are the articles of the Karaite:
1. God is the Creator of all created beings;
2. He is premundane and has no peer or associate;
3. the whole universe is created;
4. God called Moses and the other Prophets of the Biblical canon;
5. the Law of Moses alone is true;
6. to know the language of the Bible is a religious duty;
7. the Temple at Jerusalem is the palace of the world's ruler;
8. belief in Resurrection contemporaneous with the advent of the Messiah;
9. final judgment;
10. retribution.
The number ten here is not accidental. It is keeping with the scheme of the Decalogue. Judah Hadassi acknowledges that he had predecessors in this line, and mentions some of the works on which he bases his enumeration. The most succinct cataloguing of the Karaite faith in articles is that by Elijah Bashyatzi (died about 1490). His articles vary but little from those by Hadassi, but they are put with greater philosophical precision (see Jost, "Geschichte des Judenthums," ii. 331).
BIBLIOGRAPHY: Schlesinger, German translation of 'Ikkarim (especially introduction and annotations), xvixliii. 620 et seq., 640 et seq.; Low, Gesammelte Werke, i. 3152, 133176; Jost, Gesh. des Judenthums und Seiner Sekten; Hamburger, Realencyclopadie, s.v. Dogmen; Rappoport, Biography of Hananel; Schechter, The Dogmas of Judaism, in Studies in Judaism, pp 147181; J. Aub. Ueber die GlaubensSymbole der Mosaischen Religion; Frankel's Zeitschrift fur die Religiosen Interessen des Judenthums, 1845, 409, 449; Creizenach, Grundlehren des Israelitischen Glaubens, in Geiger's Wissensch. Zeitschrift fur Jud. Theologie, i. 39 et seq., ii. 6 8, 255
Showing posts with label Hashem. Show all posts
Showing posts with label Hashem. Show all posts
Thursday, July 10, 2008
Wednesday, July 9, 2008
WHY DON'T JEWS BELIEVE IN JESUS?
For 2,000 years, Jews have rejected the Christian idea of Jesus as messiah. Why?
It is important to understand why Jews don't believe in Jesus. The purpose is not to disparage other religions, but rather to clarify the Jewish position. The more data that's available, the better-informed choices people can make about their spiritual path.
Jews do not accept Jesus as the messiah because:
1) Jesus did not fulfill the messianic prophecies.
2) Jesus did not embody the personal qualifications of the Messiah.
3) Biblical verses "referring" to Jesus are mistranslations.
4) Jewish belief is based on national revelation.
At the end of this article, we will examine these additional topics:
5) Christianity contradicts Jewish theology
6) Jews and Gentiles
7) Bringing the Messiah
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1) JESUS DID NOT FULFILL THE MESSIANIC PROPHECIES
What is the Messiah supposed to accomplish? The Bible says that he will:
A. Build the Third Temple (Ezekiel 37:26-28).
B. Gather all Jews back to the Land of Israel (Isaiah 43:5-6).
C. Usher in an era of world peace, and end all hatred, oppression, suffering and disease. As it says: "Nation shall not lift up sword against nation, neither shall man learn war anymore." (Isaiah 2:4)
D. Spread universal knowledge of the God of Israel, which will unite humanity as one. As it says: "God will be King over all the world -- on that day, God will be One and His Name will be One" (Zechariah 14:9).
The historical fact is that Jesus fulfilled none of these messianic prophecies.
Christians counter that Jesus will fulfill these in the Second Coming, but Jewish sources show that the Messiah will fulfill the prophecies outright, and no concept of a second coming exists.
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2) JESUS DID NOT EMBODY THE PERSONAL QUALIFICATIONS OF MESSIAH
A. MESSIAH AS PROPHET
Jesus was not a prophet. Prophecy can only exist in Israel when the land is inhabited by a majority of world Jewry. During the time of Ezra (circa 300 BCE), when the majority of Jews refused to move from Babylon to Israel, prophecy ended upon the death of the last prophets -- Haggai, Zechariah and Malachi.
Jesus appeared on the scene approximately 350 years after prophecy had ended.
B. DESCENDENT OF DAVID
The Messiah must be descended on his father's side from King David (see Genesis 49:10 and Isaiah 11:1). According to the Christian claim that Jesus was the product of a virgin birth, he had no father -- and thus could not have possibly fulfilled the messianic requirement of being descended on his father's side from King David!
C. TORAH OBSERVANCE
The Messiah will lead the Jewish people to full Torah observance. The Torah states that all mitzvot remain binding forever, and anyone coming to change the Torah is immediately identified as a false prophet. (Deut. 13:1-4)
Throughout the New Testament, Jesus contradicts the Torah and states that its commandments are no longer applicable. (see John 1:45 and 9:16, Acts 3:22 and 7:37)
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3) MISTRANSLATED VERSES "REFERRING" TO JESUS
Biblical verses can only be understood by studying the original Hebrew text -- which reveals many discrepancies in the Christian translation.
A. VIRGIN BIRTH
The Christian idea of a virgin birth is derived from the verse in Isaiah 7:14 describing an "alma" as giving birth. The word "alma" has always meant a young woman, but Christian theologians came centuries later and translated it as "virgin." This accords Jesus' birth with the first century pagan idea of mortals being impregnated by gods.
B. CRUCIFIXION
The verse in Psalms 22:17 reads: "Like a lion, they are at my hands and feet." The Hebrew word ki-ari (like a lion) is grammatically similar to the word "gouged." Thus Christianity reads the verse as a reference to crucifixion: "They pierced my hands and feet."
C. SUFFERING SERVANT
Christianity claims that Isaiah chapter 53 refers to Jesus, as the "suffering servant."
In actuality, Isaiah 53 directly follows the theme of chapter 52, describing the exile and redemption of the Jewish people. The prophecies are written in the singular form because the Jews ("Israel") are regarded as one unit. The Torah is filled with examples of the Jewish nation referred to with a singular pronoun.
Ironically, Isaiah's prophecies of persecution refer in part to the 11th century when Jews were tortured and killed by Crusaders who acted in the name of Jesus.
From where did these mistranslations stem? St. Gregory, 4th century Bishop of Nanianzus, wrote: "A little jargon is all that is necessary to impose on the people. The less they comprehend, the more they admire."
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4) JEWISH BELIEF IS BASED SOLELY ON NATIONAL REVELATION
Of the 15,000 religions in human history, only Judaism bases its belief on national revelation -- i.e. God speaking to the entire nation. If God is going to start a religion, it makes sense He'll tell everyone, not just one person.
Judaism, unique among all of the world's major religions, does not rely on "claims of miracles" as the basis for its religion. In fact, the Bible says that God sometimes grants the power of "miracles" to charlatans, in order to test Jewish loyalty to the Torah (Deut. 13:4).
Maimonides states (Foundations of Torah, ch. 8):
The Jews did not believe in Moses, our teacher, because of the miracles he performed. Whenever anyone's belief is based on seeing miracles, he has lingering doubts, because it is possible the miracles were performed through magic or sorcery. All of the miracles performed by Moses in the desert were because they were necessary, and not as proof of his prophecy.
What then was the basis of [Jewish] belief? The Revelation at Mount Sinai, which we saw with our own eyes and heard with our own ears, not dependent on the testimony of others... as it says, "Face to face, God spoke with you..." The Torah also states: "God did not make this covenant with our fathers, but with us -- who are all here alive today." (Deut. 5:3)
Judaism is not miracles. It is the personal eyewitness experience of every man, woman and child, standing at Mount Sinai 3,300 years ago.
See "Did God Speak at Mount Sinai" for further reading.
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5) CHRISTIANITY CONTRADICTS JEWISH THEOLOGY
The following theological points apply primarily to the Roman Catholic Church, the largest Christian denomination.
A. GOD AS THREE?
The Catholic idea of Trinity breaks God into three separate beings: The Father, the Son and the Holy Ghost (Matthew 28:19).
Contrast this to the Shema, the basis of Jewish belief: "Hear O Israel, the Lord our God, the Lord is ONE" (Deut. 6:4). Jews declare the Shema every day, while writing it on doorposts (Mezuzah), and binding it to the hand and head (Tefillin). This statement of God's One-ness is the first words a Jewish child is taught to say, and the last words uttered before a Jew dies.
In Jewish law, worship of a three-part god is considered idolatry -- one of the three cardinal sins that a Jew should rather give up his life than transgress. This explains why during the Inquisitions and throughout history, Jews gave up their lives rather than convert.
B. MAN AS GOD?
Roman Catholics believe that God came down to earth in human form, as Jesus said: "I and the Father are one" (John 10:30).
Maimonides devotes most of the "Guide for the Perplexed" to the fundamental idea that God is incorporeal, meaning that He assumes no physical form. God is Eternal, above time. He is Infinite, beyond space. He cannot be born, and cannot die. Saying that God assumes human form makes God small, diminishing both His unity and His divinity. As the Torah says: "God is not a mortal" (Numbers 23:19).
Judaism says that the Messiah will be born of human parents, and possess normal physical attributes like other people. He will not be a demi-god, and will not possess supernatural qualities. In fact, an individual is alive in every generation with the capacity to step into the role of the Messiah. (see Maimonides - Laws of Kings 11:3)
C. INTERMEDIARY FOR PRAYER?
The Catholic belief is that prayer must be directed through an intermediary -- i.e. confessing one's sins to a priest. Jesus himself is an intermediary, as Jesus said: "No man cometh unto the Father but by me."
In Judaism, prayer is a totally private matter, between each individual and God. As the Bible says: "God is near to all who call unto Him" (Psalms 145:18). Further, the Ten Commandments state: "You shall have no other gods BEFORE ME," meaning that it is forbidden to set up a mediator between God and man. (see Maimonides - Laws of Idolatry ch. 1)
D. INVOLVEMENT IN THE PHYSICAL WORLD
Catholic doctrine often treats the physical world as an evil to be avoided. Mary, the holiest woman, is portrayed as a virgin. Priests and nuns are celibate. And monasteries are in remote, secluded locations.
By contrast, Judaism believes that God created the physical world not to frustrate us, but for our pleasure. Jewish spirituality comes through grappling with the mundane world in a way that uplifts and elevates. Sex in the proper context is one of the holiest acts we can perform.
The Talmud says if a person has the opportunity to taste a new fruit and refuses to do so, he will have to account for that in the World to Come. Jewish rabbinical schools teach how to live amidst the bustle of commercial activity. Jews don't retreat from life, we elevate it.
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6) JEWS AND GENTILES
Judaism does not demand that everyone convert to the religion. The Torah of Moses is a truth for all humanity, whether Jewish or not. King Solomon asked God to heed the prayers of non-Jews who come to the Holy Temple (Kings I 8:41-43). The prophet Isaiah refers to the Temple as a "House for all nations."
The Temple service during Sukkot featured 70 bull offerings, corresponding to the 70 nations of the world. The Talmud says that if the Romans would have realized how much benefit they were getting from the Temple, they'd never have destroyed it.
Jews have never actively sought converts to Judaism because the Torah prescribes a righteous path for gentiles to follow, known as the "Seven Laws of Noah." Maimonides explains that any human being who faithfully observes these basic moral laws earns a proper place in heaven.
For further study of the Seven Laws of Noah, see:
Bnei Noah of Fort Worthhttp://www.fastlane.net/~bneinoah/
Path of the Righteous Gentilehttp://www.chabad.org/gopher/outlook/7laws/index.html
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7) BRINGING THE MESSIAH
Maimonides states that the popularity of Christianity (and Islam) is part of God's plan to spread the ideals of Torah throughout the world. This moves society closer to a perfected state of morality and toward a greater understanding of God. All this is in preparation for the Messianic age.
Indeed, the world is in desperate need of Messianic redemption. War and pollution threaten our planet; ego and confusion erode family life. To the extent we are aware of the problems of society, is the extent we will yearn for redemption. As the Talmud says, one of the first questions a Jew is asked on Judgment Day is: "Did you yearn for the arrival of the Messiah?"
How can we hasten the coming of the Messiah? The best way is to love all humanity generously, to keep the mitzvot of the Torah (as best we can), and to encourage others to do so as well.
Despite the gloom, the world does seem headed toward redemption. One apparent sign is that the Jewish people have returned to the Land of Israel and made it bloom again. Additionally, a major movement is afoot of young Jews returning to Torah tradition.
The Messiah can come at any moment, and it all depends on our actions. God is ready when we are. For as King David says: "Redemption will come today -- if you hearken to His voice."
It is important to understand why Jews don't believe in Jesus. The purpose is not to disparage other religions, but rather to clarify the Jewish position. The more data that's available, the better-informed choices people can make about their spiritual path.
Jews do not accept Jesus as the messiah because:
1) Jesus did not fulfill the messianic prophecies.
2) Jesus did not embody the personal qualifications of the Messiah.
3) Biblical verses "referring" to Jesus are mistranslations.
4) Jewish belief is based on national revelation.
At the end of this article, we will examine these additional topics:
5) Christianity contradicts Jewish theology
6) Jews and Gentiles
7) Bringing the Messiah
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1) JESUS DID NOT FULFILL THE MESSIANIC PROPHECIES
What is the Messiah supposed to accomplish? The Bible says that he will:
A. Build the Third Temple (Ezekiel 37:26-28).
B. Gather all Jews back to the Land of Israel (Isaiah 43:5-6).
C. Usher in an era of world peace, and end all hatred, oppression, suffering and disease. As it says: "Nation shall not lift up sword against nation, neither shall man learn war anymore." (Isaiah 2:4)
D. Spread universal knowledge of the God of Israel, which will unite humanity as one. As it says: "God will be King over all the world -- on that day, God will be One and His Name will be One" (Zechariah 14:9).
The historical fact is that Jesus fulfilled none of these messianic prophecies.
Christians counter that Jesus will fulfill these in the Second Coming, but Jewish sources show that the Messiah will fulfill the prophecies outright, and no concept of a second coming exists.
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2) JESUS DID NOT EMBODY THE PERSONAL QUALIFICATIONS OF MESSIAH
A. MESSIAH AS PROPHET
Jesus was not a prophet. Prophecy can only exist in Israel when the land is inhabited by a majority of world Jewry. During the time of Ezra (circa 300 BCE), when the majority of Jews refused to move from Babylon to Israel, prophecy ended upon the death of the last prophets -- Haggai, Zechariah and Malachi.
Jesus appeared on the scene approximately 350 years after prophecy had ended.
B. DESCENDENT OF DAVID
The Messiah must be descended on his father's side from King David (see Genesis 49:10 and Isaiah 11:1). According to the Christian claim that Jesus was the product of a virgin birth, he had no father -- and thus could not have possibly fulfilled the messianic requirement of being descended on his father's side from King David!
C. TORAH OBSERVANCE
The Messiah will lead the Jewish people to full Torah observance. The Torah states that all mitzvot remain binding forever, and anyone coming to change the Torah is immediately identified as a false prophet. (Deut. 13:1-4)
Throughout the New Testament, Jesus contradicts the Torah and states that its commandments are no longer applicable. (see John 1:45 and 9:16, Acts 3:22 and 7:37)
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3) MISTRANSLATED VERSES "REFERRING" TO JESUS
Biblical verses can only be understood by studying the original Hebrew text -- which reveals many discrepancies in the Christian translation.
A. VIRGIN BIRTH
The Christian idea of a virgin birth is derived from the verse in Isaiah 7:14 describing an "alma" as giving birth. The word "alma" has always meant a young woman, but Christian theologians came centuries later and translated it as "virgin." This accords Jesus' birth with the first century pagan idea of mortals being impregnated by gods.
B. CRUCIFIXION
The verse in Psalms 22:17 reads: "Like a lion, they are at my hands and feet." The Hebrew word ki-ari (like a lion) is grammatically similar to the word "gouged." Thus Christianity reads the verse as a reference to crucifixion: "They pierced my hands and feet."
C. SUFFERING SERVANT
Christianity claims that Isaiah chapter 53 refers to Jesus, as the "suffering servant."
In actuality, Isaiah 53 directly follows the theme of chapter 52, describing the exile and redemption of the Jewish people. The prophecies are written in the singular form because the Jews ("Israel") are regarded as one unit. The Torah is filled with examples of the Jewish nation referred to with a singular pronoun.
Ironically, Isaiah's prophecies of persecution refer in part to the 11th century when Jews were tortured and killed by Crusaders who acted in the name of Jesus.
From where did these mistranslations stem? St. Gregory, 4th century Bishop of Nanianzus, wrote: "A little jargon is all that is necessary to impose on the people. The less they comprehend, the more they admire."
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4) JEWISH BELIEF IS BASED SOLELY ON NATIONAL REVELATION
Of the 15,000 religions in human history, only Judaism bases its belief on national revelation -- i.e. God speaking to the entire nation. If God is going to start a religion, it makes sense He'll tell everyone, not just one person.
Judaism, unique among all of the world's major religions, does not rely on "claims of miracles" as the basis for its religion. In fact, the Bible says that God sometimes grants the power of "miracles" to charlatans, in order to test Jewish loyalty to the Torah (Deut. 13:4).
Maimonides states (Foundations of Torah, ch. 8):
The Jews did not believe in Moses, our teacher, because of the miracles he performed. Whenever anyone's belief is based on seeing miracles, he has lingering doubts, because it is possible the miracles were performed through magic or sorcery. All of the miracles performed by Moses in the desert were because they were necessary, and not as proof of his prophecy.
What then was the basis of [Jewish] belief? The Revelation at Mount Sinai, which we saw with our own eyes and heard with our own ears, not dependent on the testimony of others... as it says, "Face to face, God spoke with you..." The Torah also states: "God did not make this covenant with our fathers, but with us -- who are all here alive today." (Deut. 5:3)
Judaism is not miracles. It is the personal eyewitness experience of every man, woman and child, standing at Mount Sinai 3,300 years ago.
See "Did God Speak at Mount Sinai" for further reading.
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5) CHRISTIANITY CONTRADICTS JEWISH THEOLOGY
The following theological points apply primarily to the Roman Catholic Church, the largest Christian denomination.
A. GOD AS THREE?
The Catholic idea of Trinity breaks God into three separate beings: The Father, the Son and the Holy Ghost (Matthew 28:19).
Contrast this to the Shema, the basis of Jewish belief: "Hear O Israel, the Lord our God, the Lord is ONE" (Deut. 6:4). Jews declare the Shema every day, while writing it on doorposts (Mezuzah), and binding it to the hand and head (Tefillin). This statement of God's One-ness is the first words a Jewish child is taught to say, and the last words uttered before a Jew dies.
In Jewish law, worship of a three-part god is considered idolatry -- one of the three cardinal sins that a Jew should rather give up his life than transgress. This explains why during the Inquisitions and throughout history, Jews gave up their lives rather than convert.
B. MAN AS GOD?
Roman Catholics believe that God came down to earth in human form, as Jesus said: "I and the Father are one" (John 10:30).
Maimonides devotes most of the "Guide for the Perplexed" to the fundamental idea that God is incorporeal, meaning that He assumes no physical form. God is Eternal, above time. He is Infinite, beyond space. He cannot be born, and cannot die. Saying that God assumes human form makes God small, diminishing both His unity and His divinity. As the Torah says: "God is not a mortal" (Numbers 23:19).
Judaism says that the Messiah will be born of human parents, and possess normal physical attributes like other people. He will not be a demi-god, and will not possess supernatural qualities. In fact, an individual is alive in every generation with the capacity to step into the role of the Messiah. (see Maimonides - Laws of Kings 11:3)
C. INTERMEDIARY FOR PRAYER?
The Catholic belief is that prayer must be directed through an intermediary -- i.e. confessing one's sins to a priest. Jesus himself is an intermediary, as Jesus said: "No man cometh unto the Father but by me."
In Judaism, prayer is a totally private matter, between each individual and God. As the Bible says: "God is near to all who call unto Him" (Psalms 145:18). Further, the Ten Commandments state: "You shall have no other gods BEFORE ME," meaning that it is forbidden to set up a mediator between God and man. (see Maimonides - Laws of Idolatry ch. 1)
D. INVOLVEMENT IN THE PHYSICAL WORLD
Catholic doctrine often treats the physical world as an evil to be avoided. Mary, the holiest woman, is portrayed as a virgin. Priests and nuns are celibate. And monasteries are in remote, secluded locations.
By contrast, Judaism believes that God created the physical world not to frustrate us, but for our pleasure. Jewish spirituality comes through grappling with the mundane world in a way that uplifts and elevates. Sex in the proper context is one of the holiest acts we can perform.
The Talmud says if a person has the opportunity to taste a new fruit and refuses to do so, he will have to account for that in the World to Come. Jewish rabbinical schools teach how to live amidst the bustle of commercial activity. Jews don't retreat from life, we elevate it.
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6) JEWS AND GENTILES
Judaism does not demand that everyone convert to the religion. The Torah of Moses is a truth for all humanity, whether Jewish or not. King Solomon asked God to heed the prayers of non-Jews who come to the Holy Temple (Kings I 8:41-43). The prophet Isaiah refers to the Temple as a "House for all nations."
The Temple service during Sukkot featured 70 bull offerings, corresponding to the 70 nations of the world. The Talmud says that if the Romans would have realized how much benefit they were getting from the Temple, they'd never have destroyed it.
Jews have never actively sought converts to Judaism because the Torah prescribes a righteous path for gentiles to follow, known as the "Seven Laws of Noah." Maimonides explains that any human being who faithfully observes these basic moral laws earns a proper place in heaven.
For further study of the Seven Laws of Noah, see:
Bnei Noah of Fort Worthhttp://www.fastlane.net/~bneinoah/
Path of the Righteous Gentilehttp://www.chabad.org/gopher/outlook/7laws/index.html
--------------------------------------------------------------------------------
7) BRINGING THE MESSIAH
Maimonides states that the popularity of Christianity (and Islam) is part of God's plan to spread the ideals of Torah throughout the world. This moves society closer to a perfected state of morality and toward a greater understanding of God. All this is in preparation for the Messianic age.
Indeed, the world is in desperate need of Messianic redemption. War and pollution threaten our planet; ego and confusion erode family life. To the extent we are aware of the problems of society, is the extent we will yearn for redemption. As the Talmud says, one of the first questions a Jew is asked on Judgment Day is: "Did you yearn for the arrival of the Messiah?"
How can we hasten the coming of the Messiah? The best way is to love all humanity generously, to keep the mitzvot of the Torah (as best we can), and to encourage others to do so as well.
Despite the gloom, the world does seem headed toward redemption. One apparent sign is that the Jewish people have returned to the Land of Israel and made it bloom again. Additionally, a major movement is afoot of young Jews returning to Torah tradition.
The Messiah can come at any moment, and it all depends on our actions. God is ready when we are. For as King David says: "Redemption will come today -- if you hearken to His voice."
Tuesday, July 1, 2008
Jewish Answers to Christian Missionaries
- Who do you think Jesus was? According to most theologians and Jewish scholars, Jesus was a first century Jew who claimed to be the messiah and died without fulfilling the messianic prophesies, including bringing universal peace.
- Doesn't the Jewish Bible prove that Jesus is the Messiah? Actually, everyone of the Biblical or rabbinical passages that missionaries bring as proof that Jesus in the Messiah have either been mistranslated, misquoted, taken out of context or even fabricated. When analyzed carefully, Jewish scriptures do not point to Jesus and infact disqualify him from being the messiah.
- Did you know that believing in Jesus is the most Jewish thing you can do? According to Judaism, the messiah will not be divine or eliminate the obligation to observe Torah. Jews believe in a monothiestic system of a non-corpreal God. By believing that Jesus is 'co-equal' to God the father, Christians have crossed an unbreachable chasm by accepting a belief idolatrous for Jews.
- Do you have a personal relationship with God? Every Jew has a personal relationship with God, since we all posses a divine Neshama (soul). All we need to do is turn to God with a sincere heart and this will reawaken our intrinsic spiritual closeness to God. Prayer, Torah study and loving kindess are the spiritual means to approach God.
- How can you get forgivness for your sins without Temple sacrifices? Teshuvah is the means of forgiving our mistakes through a process of repentence that includes reflection, remorse and returning to God. Sacrificial offerings when practiced, only helped to atone for unintentional transgressions. The prophets clearly taught that prayer and repentence are the main remedy for sin and suffice when there is no temple.
- Did you know that Jesus can change your life and perform miricles? No religion has a monopoly on life changing experiences or claims to miracles. The Bible warns against relying on signs and wonders as proof that a person is a messenger of God (Deut 13)
- Did you know that you can be a Christian and a Jew at the same time? a Jew for Jesus or Messianic Jew is as absurd as Christian for Buddah and as rediculous as Kosher Pork. The fact that some of the first early Chrstians were Jews didn't make them right. The early movement died out with in the first few centuries as the church became a gentile institution.
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