|
||||||||||||||||||
|
||||||||||||||||||
BackgroundThe belief that Jesus is God, part of the Trinity, the Messiah, or a prophet of God are incompatible with traditional Jewish tenets. The idea of the Jewish Messiah is different from the Christian Christ because Jews believe Jesus did not fulfill Jewish Messianic prophecies that establish the criteria for the coming of the Messiah.[3] Authoritative texts of Judaism reject Jesus as God, Divine Being, intermediary between humans and God, Messiah or saint. The belief in the Trinity, as with many other central Christian doctrines,[4] are also held to be incompatible with Judaism. Judaism's worldview and JesusIndivisibility of GodIn Judaism, the idea of God as a duality or trinity is heretical — it is considered a deviation from strict monotheism and is akin to polytheism.[5] According to Judaic beliefs, the Torah rules out a trinitarian God in Deuteronomy (6:4): "Hear Israel, the Lord is our God, the Lord is one." See also Shema Yisrael. In his book A History of the Jews, Paul Johnson describes the schism between Jews and Christians caused by a divergence from this principle: To the question, Was Jesus God or man?, the Christians therefore answered: both. After 70 AD, their answer was unanimous and increasingly emphatic. This made a complete breach with Judaism inevitable.[6] Fundamentally, Judaism believes that God, as the creator of time, space, and matter, is beyond them, and cannot be born or die, or have a son. Judaism teaches that it is heretical for any man to claim to be God, part of God, or the literal son of God. The Jerusalem Talmud (Ta'anit 2:1) states explicitly: "if a man claims to be God, he is a liar." In the 12th century, the preeminent Jewish scholar Maimonides elucidated the core principles of Judaism, writing "[God], the Cause of all, is one. This does not mean one as in one of a pair, nor one like a species (which encompasses many individuals), nor one as in an object that is made up of many elements, nor as a single simple object that is infinitely divisible. Rather, God is a unity unlike any other possible unity."[7] Some Jewish scholars note that[8] though Jesus is said to have used the phrase "my Father in Heaven" (cf. Lord's Prayer), this common poetic Jewish expression may have been misinterpreted as literal. Judaism's view of the MessiahJudaism's view of the Messiah differs substantially from the Christian idea of the Messiah. In the Jewish account, the Messiah's task is to bring in the Messianic age, a one-time event, and a presumed messiah who dies before completing the task (i.e., compelling all of Israel to walk in the way of Torah, repairing the breaches in observance, fighting the wars of God, building the Temple in its place, gathering in the dispersed exiles of Israel), isn't the Messiah. Maimonides states, "But if he did not succeed in all this or was killed, he is definitely not the Moshiach promised in the Torah... and God only appointed him in order to test the masses." [9] Jews believe that the Messiah will fulfill the messianic prophecies of the Prophets Isaiah and Ezekiel.[10][11][12][13]According to Isaiah, the Messiah will be a paternal descendant of King David (Isaiah 11:1) via King Solomon (1 Chronicles 22:8-10). He is expected to return the Jews to their homeland and rebuild the Temple, reign as King, and usher in an era of peace (Isaiah 2:4) and understanding where "the knowledge of God" fills the earth (Isaiah 11:9), leading the nations to "end up recognizing the wrongs they did Israel" (Isaiah 52:13-53:5). Ezekiel states the Messiah will redeem the Jews (Ezekiel 16:55). Therefore, any Judaic view of Jesus per se is influenced by the fact that Jesus lived while the Second Temple was standing, and not while the Jews were exiled. He never reigned as King, and there was no subsequent era of peace or great knowledge. Jesus died without completing or even accomplishing any of the messianic task, promising a second coming. Rather than being redeemed, the Jews were subsequently exiled from Israel. These discrepancies were noted by Jewish scholars who were contemporaries of Jesus, as later pointed out by Nahmanides, who in 1263 observed that Jesus was rejected as the Messiah by the rabbis of his time.[14] Further, according to common beliefs of Judaism, Christian claims that Jesus is the textual messiah of the Hebrew Bible are based on mistranslations[15][16][17] and Jesus did not fulfill the qualifications for Jewish Messiah. Prophecy and JesusAccording to the Torah, at a minimum the criteria for a person to be considered a prophet or speak for God in Judaism are that they must follow the God of Israel (and no other God), they must not describe God differently than he is known to be from Scripture, they must not advocate change to God's word or state that God has changed his mind and wishes things that contradict his already-stated eternal word, and the things they do speak of must come to pass (Deuteronomy 13:1-5;18:18-22). Additionally, there are two types of "false prophet" recognized in the Hebrew Bible (Tanakh): the one who claims to be a prophet in the name of idolatry, and the one who claims to be a prophet in the name of the God of Israel, but declares that any word or commandment (mitzvah) which God has said no longer applies, or makes false statements in the name of God.[18] As Judaism believes that God's word is true eternally, one who claims to speak in God's name but diverges in any way from what God himself has said, logically cannot be inspired by divine authority. Deuteronomy 13:1 states simply, "All this which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it."[19][20][21] Even if someone who appears to be a prophet can perform supernatural acts or signs, no prophet or dreamer can contradict the laws already stated in the Bible (Deuteronomy 13:1-5;18:18-22).[22] Thus, any divergence from the tenets of Biblical Judaism espoused by Jesus would disqualify him from being considered a prophet in Judaism. This was the view adopted by Jesus' contemporaries, as according to rabbinical tradition as stated in the Talmud (Sotah 48b) "when Malachi died the Prophecy departed from Israel." As Malachi lived centuries before Jesus it is clear that the rabbis of Talmudic times did not view Jesus as a divinely-inspired prophet. Jesus and salvationJudaism does not believe that salvation or repentance from sin can be achieved through sacrifice on another's behalf, ("The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.")[23] and is instead focused on the requirements of personal repentance.[24] In addition, Judaism focuses on understanding how one may live a sacred life according to God's will in this world, rather than the hope of or methods for finding spiritual salvation in a future one. Judaism views Jews' divine obligation to be living as a "holy people" in full accordance with Divine will, as a "light unto the nations," and Judaism does not purport to offer the exclusive path to salvation or "the one path to God." Accordingly, the implications of the Christian conception of Jesus massively diverge from the Jewish worldview. Authoritative texts of Judaism that mention JesusThe Talmud and "Yeshu"The name Yeshu (alt: Jeshu, Yeishu, Heb: יש"ו) appears in various works of classical Jewish rabbinic literature including the Babylonian Talmud (redacted roughly before 600 CE) and the classical midrash literature written between 200 CE and 700 CE. Scholars have debated the meaning of the name, which has been used as an acronym for the Hebrew expression yemach shemo vezichro ("May his name and memory be obliterated.") The word is similar to, and may be a wordplay on, Yeshua, believed by many to be the original Aramaic or Hebrew name of Jesus. Due to this fact, along with the occurrence in several manuscripts of the Babylonian Talmud of the appellation Ha-Notzri, meaning the nazarene, and some similarities between the stories of the two figures, some or many of the references to Yeshu have been traditionally understood to refer to the Jesus of Christianity. Conversely, others have criticized this view,[25] citing discrepancies between events mentioned in association with Yeshu and the time of Jesus' life,[26] and differences between accounts of the deaths of Yeshu and Jesus.[27] In all cases of its use, the references are to individuals who (whether real or not) are associated with acts or behaviour that are seen as leading Jews away from Judaism to minuth (a term usually translated as "heresy" or "apostasy"). Therefore, whether Yeshu equates with "Jesus" has historically been a delicate question, as "Yeshu" is portrayed in a negative light, and negative portrayals of Jesus in Jewish literature might incite, or be used as an excuse for, anti-semitism among some Christians. Some argue that there is no relationship between Yeshu and the historical Jesus; some argue that Yeshu refers to the historical Jesus; some argue that Yeshu is a literary device used by Rabbis to comment on their relationship to and with early Christians. ExamplesThe primary references to Yeshu are found in uncensored texts of the Babylonian Talmud and the Tosefta. The Vatican's papal bull issued in 1554 censored the Talmud and other Jewish texts, resulting in the removal of references to Yeshu. No known manuscript of the Jerusalem Talmud makes mention of the name although one translation (Herford) has added it to Avodah Zarah 2:2 to align it with similar text of Chullin 2:22 in the Tosefta. All later usages of the term Yeshu are derived from these primary references. In the Munich (1342 CE), Paris, and Jewish Theological Seminary manuscripts of the Talmud, the appellation Ha-Notzri is added to the last mention of Yeshu in Sanhedrin 107b and Sotah 47a as well as to the occurrences in Sanhedrin 43a, Sanhedrin 103a, Berachot 17b and Avodah Zarah 16b-17a. Student [1], Zindler and McKinsey [2] note that Ha-Notzri is not found in other early pre-censorship partial manuscripts (the Florence, Hamburg and Karlsruhe) where these cover the passages in question. Although Notzri does not appear in the Tosefta, by the time the Babylonian Talmud was produced, Notzri had become the standard Hebrew word for Christian and Yeshu Ha-Notzri had become the conventional rendition of "Jesus the Nazarene" in Hebrew. For example, by 1180 CE the term Yeshu Ha-Notzri can be found in the Maimonides' Mishneh Torah (Hilchos Melachim 11:4, uncensored version). Although the word Ha-Notzri literally means the nezarene (the one who was born in Nazareth), Maimonides' reference is clearly intended to indicate Jesus. To explain the dearth of references to Jesus in the Talmud, it has been argued that
Maimonides' Mishneh TorahImage:Rambam.jpg Maimonides Maimonides (Rabbi Moshe ben Maimon) lamented the pains that Jews felt as a result of new faiths that attempted to supplant Judaism, specifically Christianity and Islam. Referring to Jesus, he wrote: "Even Jesus the Nazarene who imagined that he would be Messiah and was killed by the court, was already prophesied by Daniel. So that it was said, “And the members of the outlaws of your nation would be carried to make a (prophetic) vision stand. And they stumbled” (Daniel 11.14). Because, is there a greater stumbling-block than this one? So that all of the prophets spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God."Nonetheless, Maimonides continued, "And all these things of Jesus the Nazarene, and of (Muhammad) the Ishmaelite who stood after him – there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, “Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder.” (Zephaniah 3:9). Look how all the world already becomes full of the things of the Messiah, and the things of the Torah, and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcized of heart.(Hilkhot Melakhim 11:10–12.) Maimonides' Epistle to YemenJesus is mentioned in Maimonides' Epistle to Yemen, written about 1172 to Rabbi Jacob ben Netan'el al-Fayyumi, head of the Yemen Jewish community during a time when Jews of that country were passing through a crisis, namely a forced conversion to Islam, inaugurated about 1165 by 'Abd-al-Nabi ibn Mahdi, and a campaign conducted by a recent convert to win them to his new faith. The context of Maimonides' mention of Jesus is during a portion retelling the history of those who tried to destroy Judaism by the sword, by controversies, and by both conquest and controversy. The last category begins with Jesus, and then refers to Paul of Tarsus, and Muhammad. Maimonides decries the fact that Christianity has drawn people away from the Torah: "The first one to have adopted this plan [to wipe out any trace of the Jewish nation] was Jesus the Nazarene, may his bones be ground to dust...He impelled people to believe that he was a prophet sent by God to clarify perplexities in the Torah, and that he was the Messiah that was predicted by each and every seer. He interpreted the Torah and its precepts in such a fashion as to lead to their total annulment, to the abolition of all its commandments and to the violation of its prohibitions. The sages, of blessed memory, having become aware of his plans before his reputation spread among our people, meted out fitting punishment to him. Daniel had already alluded to him when he presaged the downfall of a wicked one and a heretic among the Jews who would endeavor to destroy the Law, claim prophecy for himself, make pretenses to miracles, and allege that he is the Messiah, as it is written, "Also the children of the impudent among thy people shall make bold to claim prophecy, but they shall fall." (Daniel 11:14).[28] In the context of refuting the claims of a contemporary in Yemen purporting to be the Messiah, Maimonides mentions Jesus again: "You know that the Christians falsely ascribe marvelous powers to Jesus the Nazarene, may his bones be ground to dust, such as the resurrection of the dead and other miracles. Even if we would grant them for the sake of argument, we should not be convinced by their reasoning that Jesus is the Messiah. For we can bring a thousand proofs or so from the Scripture that it is not so even from their point of view. Indeed, will anyone arrogate this rank to himself unless he wishes to make himself a laughing stock?[29] Nahmanides' disputation at BarcelonaIn 1263, Nahmanides, rabbi of Girona and later chief rabbi of Catalonia, was ordered by King James I of Aragon to take part in a public disputation with the apostate Pablo Christiani. Christiani had been trying to make the Jews of Provence abandon Judaism and convert to Christianity. Relying upon the reserve his adversary would be forced to maintain through fear of wounding the feelings of the Christian dignitaries, Pablo assured the King that he could prove the truth of Christianity from the Talmud and other rabbinical writings. Nahmanides complied with the order of the King, but stipulated that complete freedom of speech should be granted, and for four days (July 20-24) debated with Pablo Christiani in the presence of the King, the court, and many ecclesiastical dignitaries. The subjects discussed were:
Christiani argued, based upon several aggadic passages, that the Pharisee sages believed that the Messiah had lived during the Talmudic period, and that they ostensibly believed that the Messiah was therefore Jesus. Nahmanides countered that Christiani's interpretations were per-se distortions; the rabbis would not hint that Jesus was Messiah while, at the same time, explicitly opposing him as such. Nahmanides proceeded to provide context for the proof-texts cited by Christiani, showing that they were most clearly understood differently than as proposed by Christiani. Furthermore, Nahmanides demonstrated from numerous biblical and talmudic sources that traditional Jewish belief ran contrary to Christiani's postulates. Nahmanides went on to show that the Biblical prophets regarded the future messiah as a human, a person of flesh and blood, and not as a divinity, in the way that Christians view Jesus. He noted that their promises of a reign of universal peace and justice had not yet been fulfilled. On the contrary, since the appearance of Jesus, the world had been filled with violence and injustice, and among all denominations the Christians were the most warlike. He noted that questions of the Messiah are of less dogmatic importance to Jews than most Christians imagine. The reason given by him for this bold statement is that it is more meritorious for the Jews to observe the precepts under a Christian ruler, while in exile and suffering humiliation and abuse, than under the rule of the Messiah, when every one would perforce act in accordance with the Law. See alsoReferences
|
Sites |
Searched sites for "Judaism's view of Jesus" |
|
No sites found. |
Sorry, no matching site records were found. |
Want your site listed here?
|
||||||||||||
