When Jesus Comes Again Will All Jews Believe

View of Jesus in traditional Judaism

At that place is no specific doctrinal view of Jesus in traditional Judaism. Monotheism, a conventionalities in the absolute unity and singularity of God, is central to Judaism,^[1] which regards the worship of a person as a class of idolatry.^[ii] Therefore, consideration of Jesus as deity is non an issue in traditional Jewish thought. The rejection of Jesus every bit Messiah has never been a theological result for Judaism because Jewish eschatology holds that the coming of the Jewish Messiah will be associated with events that had non occurred at the fourth dimension of Jesus, such every bit the rebuilding of The Temple, a Messianic Age of peace, and the ingathering of Jews to their homeland.^{[3] [4]}

Historically, some Jewish writers and scholars accept considered Jesus as the nearly damaging "imitation prophet,"^[5] and traditional views of Jesus have been mostly negative, though influential Jewish scholars of the Middle Ages including Judah Halevi and Maimonides viewed Jesus as an important preparatory figure for a future universal ethical monotheism of the Messianic Age. Some modern Jewish thinkers starting in the 18th century with the Orthodox Jacob Emden and the reformer Moses Mendelssohn have sympathetically speculated that the historical Jesus may have been closer to Judaism than either the Gospels or traditional Jewish accounts would indicate, a view that is still espoused by some.

Judaism has never accepted any of the claimed fulfilments of prophecy that Christianity attributes to Jesus.

Background [edit]

Woodcut carved past Johann von Armssheim (1483). Portrays a disputation between Christian and Jewish scholars

The belief that Jesus is God, the Son of God, or a person of the Trinity, is incompatible with Jewish theology. Jews believe Jesus did not fulfill messianic prophecies that found the criteria for the coming of the messiah.^[6] Judaism does not have Jesus as a divine being, an intermediary betwixt humans and God, a messiah, or holy. Belief in the Trinity is also held to exist incompatible with Judaism, as are a number of other tenets of Christianity.

Jewish theology [edit]

Oneness and indivisibility of God [edit]

In Judaism, the idea of God as a duality or trinity is heretical — information technology is even considered by some polytheistic.^[7] 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."

Judaism teaches that it is heretical for any man to claim to be God, function of God, or the literal son of God. The Jerusalem Talmud states explicitly: "if a man claims to exist God, he is a liar."^[8]

Paul Johnson, in his book A History of the Jews, describes the schism betwixt Jews and Christians acquired past a divergence from this principle:

To the question, Was Jesus God or man?, the Christians therefore answered: both. After seventy AD, their answer was unanimous and increasingly emphatic. This fabricated a consummate breach with Judaism inevitable.^[9]

In the 12th century, the preeminent Jewish scholar Maimonides codification cadre principles of Modern Judaism, writing "[God], the Crusade of all, is one. This does not hateful one as in one of a pair, nor 1 similar a species (which encompasses many individuals), nor one equally in an object that is fabricated up of many elements, nor every bit a single simple object that is infinitely divisible. Rather, God is a unity dissimilar any other possible unity."^[ten] Some Orthodox Jewish scholars note that the common poetic Jewish expression, "Our Father in Sky", was used literally by Jesus to refer to God equally "his Father in Heaven" (cf. Lord's Prayer).^[11]

God is not corporeal [edit]

Maimonides' 13 principles of organized religion includes the concept that God has no trunk and that physical concepts practise non apply to him.^[12] In the "Yigdal" prayer, plant towards the beginning of the Jewish prayer books used in synagogues around the world, information technology states "He has no semblance of a torso nor is He corporeal". It is a central tenet of Judaism that God does not have whatsoever physical characteristics;^[xiii] that God's essence cannot be fathomed.^{[14] [15] [16] [17]}

Jesus equally the Jewish Messiah [edit]

Judaism'southward idea of the messiah differs substantially from the Christian thought of the Messiah. In orthodox Rabbinic Judaism the messiah'south task is to bring in the Messianic Age, a ane-time issue, and a presumed messiah who is killed before completing the task (i.e. compelling all of Israel to walk in the manner 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) is not 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 simply appointed him in order to exam the masses.^[18]

Jews believe that the messiah will fulfill the messianic prophecies of the prophets Isaiah and Ezekiel.^{[xix] [20] [21] [22]} Judaism interprets Isaiah 11:1 ("And at that place shall come up forth a shoot out of the stock of Jesse, and a twig shall grow forth out of his roots.") to mean that the messiah will be a patrilineal bloodline descendant of King David.^[23] He is expected to return the Jews to their homeland and rebuild the Temple, reign as male monarch, and usher in an era of peace^[three] and understanding where "the knowledge of God" fills the earth,^[4] leading the nations to "cease upwards recognizing the wrongs they did State of israel".^[24] Ezekiel states the messiah will redeem the Jews.^[25]

The Jewish view of Jesus is influenced past the fact that Jesus lived while the 2nd Temple was continuing, and non while the Jews were exiled. Being conceived via the Holy Spirit (as espoused past orthodox Christian doctrine), it would be impossible for Jesus to be a patrilineal bloodline descendant of King David. He never reigned as king, and at that place was no subsequent era of peace or great cognition. Jesus died without completing or even accomplishing office of whatever of the messianic tasks, which Christians say will occur at a Second Coming. Rather than being redeemed, the Jews were subsequently exiled from Judea, and the Temple was destroyed years later, not rebuilt. These discrepancies were noted by Jewish scholars who were contemporaries of Jesus, as later pointed out by Nachmanides, who in 1263 observed that Jesus was rejected as the messiah by the rabbis of his fourth dimension.^[26]

Moreover, Judaism sees Christian claims that Jesus is the textual messiah of the Hebrew Bible as being based on mistranslations,^{[27] [28]} with the idea that Jesus did not fulfill whatever of the Jewish Messiah qualifications.^[29]

Prophecy and Jesus [edit]

According to the Torah (Deuteronomy 13:1–5 and xviii:18–22), the criteria for a person to be considered a prophet or speak for God in Judaism are that he must follow the God of State of israel (and no other god); he must not describe God differently from how he is known to exist from Scripture; he must not advocate change to God's discussion or land that God has inverse his heed and wishes things that contradict his already-stated eternal word.^[xxx] There is no concept of the Messiah "fulfilling the law" to costless the Israelites from their duty to maintain the mitzvot in Judaism, as is understood in much of Christianity or some Messianic Judaism.

In that location are two types of "imitation prophet" recognized in the Hebrew Bible: the one who claims to be a prophet in the name of idolatry, and the 1 who claims to be a prophet in the name of the God of Israel, only declares that whatever discussion or commandment (mitzvah) which God has said no longer applies, or makes simulated statements in the proper noun of God.^[31] Equally traditional Judaism believes that God's give-and-take is truthful eternally, one who claims to speak in God's proper noun but diverges in any way from what God himself has said, logically cannot exist inspired by divine authorisation. Deuteronomy 13:1 states but, "Be conscientious to find only that which I enjoin upon you; neither add to it nor accept abroad from it."^{[32] [33] [34]}

Fifty-fifty if someone who appears to exist a prophet can perform supernatural acts or signs, no prophet or dreamer tin contradict the laws already stated in the Bible.^{[35] [36]} Thus, whatsoever deviation consort by Jesus from the tenets of biblical Judaism would disqualify him from being considered a prophet in Judaism. This was the view adopted by Jesus' contemporaries, every bit according to rabbinical tradition equally stated in the Talmud (Sotah 48b) "when Malachi died the Prophecy departed from Israel." Equally Malachi lived centuries before Jesus it is clear that the rabbis of Talmudic times did not view Jesus equally a divinely inspired prophet. Furthermore, the Bible itself includes an example of a prophet who could speak directly with God and could work miracles only was "evil",^[37] in the course of Balaam.

Jesus and salvation [edit]

Judaism does non share the Christian concept of salvation, as it does not believe people are born in a country of sin.^[38] Judaism holds instead that man is built-in to strive for perfection, and to follow the give-and-take of God.^{[ citation needed ]} A person who sins tin can repent of that sin and, if he repents fullheartedly, regrets the sin, and commits to never do the sin again, will accept the sin exist forgiven.^[39]

Jesus in rabbinical literature [edit]

The Talmud [edit]

Various works of classical Jewish rabbinic literature are thought to contain references to Jesus, including some uncensored manuscripts of the Babylonian Talmud and the classical midrash literature written between 250 CE and 700 CE. There is a spectrum of scholarly views on how many of these references are actually to Jesus.^[40]

Christian regime in Europe were largely unaware of possible references to Jesus in the Talmud until 1236, when a convert from Judaism, Nicholas Donin, laid thirty-five formal charges against the Talmud before Pope Gregory 9, and these charges were brought upon rabbi Yechiel of Paris to defend at the Disputation of Paris in 1240.^[41] Yechiel's primary defence was that the Yeshu in rabbinic literature was a disciple of Joshua ben Perachiah, and not to exist confused with Jesus (Vikkuah Rabbenu Yechiel mi-Paris). At the later Disputation of Barcelona (1263) Nachmanides made the same point.^[42]

Jacob ben Meir (11th century),^[43] Jehiel ben Solomon Heilprin (17th century), and Jacob Emden (18th century) support this view, but not all rabbis took this view. The Kuzari by Yehuda Halevi (c.1075-1141),^[44] understood these references in Talmud as referring to Jesus of Nazareth based on evidence that Jesus of Nazareth lived 130 years prior to the date that Christians believe he lived.^{[ citation needed ]} Profiat Duran's anti-Christian polemic Kelimmat ha-Goyim ("Shame of the Gentiles", 1397) makes it evident that Duran gave no acceptance to Yechiel'due south theory of 2 Jesuses.^[45]

Mod scholarship on the Talmud has a spectrum^[46] of views. From Joseph Klausner, R. Travers Herford and Peter Schäfer,^[47] who run across some traces of a historical Jesus in the Talmud, to the views of Johann Maier and Jacob Neusner, who consider that there are fiddling or no historical traces and texts have been applied to Jesus in later editing, to others such equally Daniel Boyarin (1999), who argue that Jesus in the Talmud is a literary device used by Pharisaic rabbis to annotate on their human relationship to and with early messianic Jews.^[48]

The Vatican's papal bull issued in 1554 censored the Talmud and other Jewish texts,^{[ citation needed ]} 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 information technology to Avodah Zarah 2:2 to align information technology with similar text of Chullin 2:22 in the Tosefta.^{[ citation needed ]} In the Munich (1342 CE), Paris, and Jewish Theological Seminary of America manuscripts of the Talmud, the appellation Ha-Notzri is added to the final mention of a 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. Pupil,^[49] Zindler and McKinsey^[50] Ha-Notzri is non found in other early pre-censorship partial manuscripts (the Florence, Hamburg and Karlsruhe) where these embrace the passages in question.^{[ citation needed ]}

Although Notzri does not announced in the Tosefta, by the fourth dimension the Babylonian Talmud was produced, Notzri had become the standard Hebrew give-and-take for Christian and the Yeshu Ha-Notzri found in the Talmud has become the controversial rendition of "Jesus the Nazarene" in Hebrew. For case, by 1180 CE the term Yeshu Ha-Notzri can exist found in the Maimonides' Mishneh Torah (Hilchos Melachim xi:four, uncensored version).

In Sanhedrin 107b; Sotah 47a states that Jesus was sexually immoral and worshiped idols.^[51]

Toledot Yeshu [edit]

In the Toledot Yeshu the name of Yeshu is taken to mean yimakh shemo.^[52] In all cases of its use, the references are to Yeshu are associated with acts or behaviour that are seen as leading Jews abroad from Judaism to minuth, a term usually translated as "heresy" or "apostasy". Historically, the portrayals of Jesus in the Talmud and Jewish literature were used as an excuse for anti-Jewish sentiments.^[53]

Maimonides [edit]

Maimonides 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:

Apropos Jesus of Nazareth who imagined himself to get the Messiah and was put to death by the court, the Prophet Daniel said already: "too the rebellious sons of thy people will elevator themselves up to institute the vision; but they will stumble." (Dan.eleven,14) And tin can there be a greater stumbling block than this: All the prophets affirmed that the Messiah would redeem Israel, save them, get together their dispersed and strengthen the commandments, only he caused Israel to be destroyed by the sword, their remnants to be dispersed, and humiliated, their changing the Torah, and misleading the earth to serve gods besides the Lord.

Even so, Maimonides connected, developing a idea before expressed in Judah Halevi'south Kuzari,^[54]

Yet no human can grasp the thoughts of (the Lord) the Creator of the globe, for our ways are non His ways, and our thoughts are not His thoughts; And all these ways of Jesus of Nazareth and of This Ismaelite who rose after him, were only to clear the way for Messiah the King." ... ." when the Messiah will really ascend and he will succeed and will reign supreme, at once they shall all render and will know that they inherited lies from their forefathers and that their prophets and forefathers have misled them. (Hilkhot Melakhim 11:10–12.)

Epistle to Yemen [edit]

Jesus is mentioned in Maimonides' Epistle to Yemen, written nigh 1172 to Rabbi Jacob ben Netan'el al-Fayyumi, head of the Yemen Jewish community

Ever since the time of Revelation, every despot or slave that has attained to power, be he violent or ignoble, has made it his first aim and his last purpose to destroy our law, and to vitiate our religion, by means of the sword, by violence, or by beast force, such equally Amalek, Sisera, Sennacherib, Nebuchadnezzar, Titus, Hadrian, may their bones be ground to dust, and others like them. This is one of the ii classes which attempt to foil the Divine will.

The second class consists of the most intelligent and educated among the nations, such as the Syrians, Persians, and Greeks. These also endeavour to demolish our law and to vitiate it by ways of arguments which they invent, and by means of controversies which they institute....

After that at that place arose a new sect which combined the two methods, namely, conquest and controversy, into one, considering information technology believed that this process would be more effective in wiping out every trace of the Jewish nation and religion. It, therefore, resolved to lay claim to prophecy and to found a new faith, reverse to our Divine religion, and to contend that information technology was equally God-given. Thereby it hoped to enhance doubts and to create confusion, since one is opposed to the other and both supposedly emanate from a Divine source, which would atomic number 82 to the destruction of both religions. For such is the remarkable plan contrived by a human who is envious and querulous. He will strive to kill his enemy and to save his own life, merely when he finds it impossible to achieve his objective, he will devise a scheme whereby they both will be slain.

The beginning one to accept adopted this plan was Jesus the Nazarene, may his bones exist ground to grit. He was a Jew because his mother was a Jewess although his father was a Gentile. For in accordance with the principles of our police, a child born of a Jewess and a Gentile, or of a Jewess and a slave, is legitimate. (Yebamot 45a). Jesus is only figuratively termed an illegitimate child. He impelled people to believe that he was a prophet sent past 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 disparateness, 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 earlier his reputation spread among our people, meted out plumbing fixtures penalisation 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 Constabulary, merits prophecy for himself, make pretenses to miracles, and allege that he is the Messiah, as information technology is written, "As well the children of the impudent amid thy people shall brand bold to claim prophecy, only they shall fall." (Daniel 11:14).^[55]

In the context of refuting the claims of a contemporary in Yemen purporting to exist the Messiah, Maimonides mentions Jesus once more:

You lot know that the Christians falsely ascribe marvelous powers to Jesus the Nazarene, may his basic be footing to dust, such as the resurrection of the dead and other miracles. Even if nosotros would grant them for the sake of statement, we should not be convinced by their reasoning that Jesus is the Messiah. For we can bring a thou 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 brand himself a laughing stock?^[56]

As a Nazarene [edit]

Among some Israeli synagogues in the Mizrahi (original Center Eastern Jews) communities, such every bit those at Ra'anana, Jesus is seen as a Natzer, a Nazarene, a follower of a religious ascetic motion within Judaism, although their followers are non recognized as Orthodox Jews, despite their own claims to the reverse.^{[57] [ unreliable source? ]}

In add-on to beingness a place-name, Nazarenes were Jews who committed to sure farthermost observances of religious practice, such every bit shaving their heads and abstaining from diverse activities, foods or practices, spending time in contemplation in the desert and so on.

Co-ordinate to their website, they continue beingness recognized every bit Jews, and Jesus lived around 130 or 140 CE and was conflated with Neoplatonic behavior into what became the New Testament. To them, Jesus is a teacher, in the tradition of other Jewish teachers, and was not God or God's son.

Positive historical reevaluations [edit]

Considering the historical Jesus, some modern Jewish thinkers have come to concord a more positive view of Jesus, arguing that he himself did not abandon Judaism and/or that he benefited non-Jews. Among celebrated Orthodox rabbis holding these views are Jacob Emden,^{[58] [59]} Eliyahu Soloveitchik, and Elijah Benamozegh.^[60]

Moses Mendelssohn, too as some other religious thinkers of the Jewish Enlightenment, also held more positive views.^[61] Austrian-born philosopher Martin Buber also held Jesus in swell regard.^[62] A positive view of Jesus is fairly represented among modern Jews^[63] in the currents of Reform (Emil M. Hirsch and Kaufmann Kohler), Conservative (Milton Steinberg and Byron Sherwin,^[64]), and Jewish Renewal (Zalman Schachter-Shalomi).

Some modern Orthodox rabbis, such equally Irving Greenberg and Jonathan Sacks, also hold positive views (Greenberg theorizes Jesus equally "a messiah only not The Messiah").^[65]

Rabbi Shmuley Boteach takes this even further, following the research of Hyam Maccoby.^[66] Boteach authored Kosher Jesus in 2012, in which he depicts Jesus as "a Jewish patriot murdered past Rome for his struggle on behalf of his people."^[67] Opinions of the merits of the book differ, with Israeli-American Rabbi Yechiel Eckstein, President of the International Fellowship of Christians and Jews, praising information technology every bit "mettlesome and thought-provoking".^[68] Boteach said that the book "traces the teachings of Jesus to their original sources: the Torah, the Talmud and rabbinic literature".^[69]

See besides [edit]

• Christian–Jewish reconciliation
• Christ myth theory
• Judaism'due south views on Muhammad
• Jesus in Islam
• Jews for Jesus
• List of messiah claimants
• Messianic Judaism
• Milhamoth ha-Shem
• Opposition to Christianity in Chazalic literature
• The Book of Nestor the Priest (Sefer Nestor Ha-Komer)
• Sefer Nizzahon Yashan
• Sefer Joseph Hamekane
• The Touchstone of Ibn Shaprut

References [edit]

1. ^ "Devarim (Deuteronomy) 6:4".
2. ^ Schochet, Rabbi J. Emmanuel (29 July 1999). "Judaism has no place for those who betray their roots". The Canadian Jewish News. Archived from the original on 20 March 2001. Retrieved 11 March 2015.
3. ^ ^{a b} Isaiah 2:4
4. ^ ^{a b} Isaiah 11:ix
5. ^ Mishneh Torah, Sefer Shofetim, Melachim uMilchamot, Affiliate xi, Halacha four. Chabad translation by Eliyahu Touge.
6. ^ Rabbi Shraga Simmons, "Why Jews Don't Believe in Jesus". Retrieved 2006-03-14 . , "Why Jews Don't Believe in Jesus", Ohr Samayach - Ask the Rabbi, accessed March xiv, 2006; "Why don't Jews believe that Jesus was the messiah?", AskMoses.com, accessed March 14, 2006.
7. ^ The concept of Trinity is incompatible with Judaism:
   • Response - Reference Heart - FAQ - Proof Texts - Trinity Archived 2007-06-09 at the Wayback Motorcar (Jews for Judaism)
   • The Trinity in the Shema? by Rabbi Singer (outreachjudaism.org)
   • The Doctrine of the Trinity (religionfacts.com)
8. ^ Ta'anit 2:1
9. ^ Johnson, Paul (1987). A History of the Jews . HarperCollins. pp. 144. ISBN0-06-091533-1.
10. ^ Maimonides, Mishneh Torah Madda Yesodei ha-Torah 1:5
11. ^ Kaplan, Aryeh (1985) [1976]. "From Messiah to Christ". The Real Messiah? A Jewish Response to Missionaries. New York: National Briefing of Synagogue Youth. p. 33. ISBN1-879016-11-seven. During his lifetime, Jesus oftentimes spoke of God as "my Father in Heaven." For the Jews, this was a common poetic expression, and one that is still used in Jewish prayers. For the infidel gentiles, yet, it had a much more literal connotation.
12. ^ "Principal Behavior of Judaism". ijs.org.au. Israel & Judaism Studies. Retrieved 2016-12-08 .
13. ^ "Anthropomorphism". jewishvirtuallibrary.org. Jewish Virtual Library. Retrieved 2016-12-08 .
14. ^ Deuteronomy. 4:12. The Lord spoke to yous out of the midst of the fire; you heard the sound of the words, just saw no epitome, just a voice. {{cite book}}: CS1 maint: location (link)
15. ^ Exodus. pp. 25:20. ... for man shall not run into Me and live.
16. ^ "Maimonides #3 - God'south Incorporeality". aishcom . Retrieved 2016-12-08 .
17. ^ "Affiliate 1: Grand-D Part 1". torah.org . Retrieved 2016-12-08 .
18. ^ Maimonides, Hilchos Melachim 11:4-5.
19. ^ Nachmanides in his dispute with Pablo Christiani in 1263 paragraph 49.
20. ^ Simmons, Rabbi Shraga, "Why Jews Don't Believe in Jesus", accessed March 14, 2006.
21. ^ "Why Jews Don't Believe in Jesus", Ohr Samayach - Ask the Rabbi, accessed March 14, 2006.
22. ^ "Why don't Jews believe that Jesus was the messiah?", AskMoses.com, accessed March 14, 2006.
23. ^ Isaiah 11:ane
24. ^ Isaiah 52:xiii–53:5
25. ^ Ezekiel xvi:55
26. ^ Nachmanides in the Disputation of Barcelona with Pablo Christiani in 1263 paragraph 103.
27. ^ Michoel Drazin (1990). Their Hollow Inheritance. A Comprehensive Refutation of Christian Missionaries. Gefen Publishing House, Ltd. ISBN965-229-070-10.
28. ^ Troki, Isaac. "Faith Strengthened" Archived 2007-09-29 at the Wayback Auto.
29. ^ Simmons, Shraga. "Why Jews Don't Believe in Jesus". Aish HaTorah. Retrieved August 15, 2011. Jews do not accept Jesus every bit the messiah because:
    #Jesus did not fulfill the messianic prophecies. #Jesus did not embody the personal qualifications of the Messiah. #Biblical verses "referring" to Jesus are mistranslations. #Jewish belief is based on national revelation.
30. ^ Mishneh Torah Madah Yeshodai HaTorah 8:7-ix
31. ^ A source for these is Deuteronomy 18:20, which refers to false prophets who claim to speak in the proper name of God.
32. ^ Rich, Tracey, "Prophets and Prophecy", Judaism 101, accessed March 14, 2006.
33. ^ Frankel, Rabbi Pinchas, "Covenant of History", Orthodox Union of Jewish Congregations of America, accessed March 14, 2006.
34. ^ Edwards, Laurence, "Torat Hayim - Living Torah: No Residue(s) for the Wicked" Archived 2005-12-21 at the Wayback Machine, Marriage of American Hebrew Congregations, accessed March 14, 2006.
35. ^ Deuteronomy xiii:1–5 and eighteen:xviii–22
36. ^ Buchwald, Rabbi Ephraim, "Parashat Re'eh 5764-2004: Identifying a True Prophet", National Jewish Outreach Program, accessed March xiv, 2006
37. ^ "Balaam the Prophet of Fault". The Church of God International.
38. ^ Kolatch, Alfred (2000) [1985]. "Judaism and Christianity". The Second Jewish Book of Why. Middle Village, NY: Jonathan David Publishers, Inc. pp. 61–64. ISBN978-0-8246-0314-4. LCCN 84-21477. Original sin, the virgin birth, the Trinity, and vicarious atonement are among the concepts that Christians cover but Jews reject.…The doctrine of original sin is totally unacceptable to Jews (as it is to Fundamentalist Christian sects such as the Baptists and Assemblies of God). Jews believe that human enters the world free of sin, with a soul that is pure and innocent and untainted.
39. ^ Gerondi, Yonah (1981) [1505]. שערי תשובה [The Gates of Repentance] (in Hebrew and English). translated by Shraga Silverstein. Nanuet, New York: Feldheim Publishers. ISBN978-0-87306-252-7.
40. ^ Delbert Burkett. The Blackwell Companion to Jesus. 2010. p. 220. "Accordingly, scholars' analyses range widely from minimalists (eg, Lauterbach 1951) – who recognize only relatively few passages that actually take Jesus in mind – to moderates (eg, Herford [1903] 2006), to maximalists (Klausner 1943, 17–54; peculiarly Schäfer 2007)."
41. ^ Saadia R. Eisenberg Reading Medieval Religious Disputation: The 1240 "Debate" Between Rabbi Yechiel of Paris and Friar Nicholas Donin
42. ^ paragraph 22. Vikuach HaRamban found in Otzar Havikuchim past J. D. Eisenstein, Hebrew Publishing Society, 1915 and Kitvey HaRamban by Rabbi Charles D. Chavel, Mosad Horav Kook, 1963
43. ^ David R. Catchpole The trial of Jesus: a written report in the Gospels and Jewish Historiography from 1770 to the Present Day, Leiden, 1971 Folio 62 "(c) Rabbenu Tam (b.Shabb. 104b) alleged: 'This was not Jesus of Nazareth.' But his view, from the 12th century, constitutes no evidence."
44. ^ Department 3 paragraph 65.
45. ^ Berger D. Jewish history and Jewish memory: essays in award of Yosef Hayim p39 "This discussion makes information technology perfectly articulate that Duran gave no credence to a theory of two Jesuses." etc.
46. ^ Robert E. Van Voorst Jesus outside the New Attestation: an introduction to the ancient evidence p108 "While Herford was somewhat disquisitional of their accurateness, he seems near never to have met a possible reference to Jesus that he did non similar!70 On the other end of the spectrum, Johann Maier in his Jesus von Nazareth in der talmudischen ..." 2000
47. ^ Peter Schäfer Jesus in the Talmud
48. ^ Boyarin Dying for God: martyrdom and the making of Christianity and Judaism 1999
49. ^ "The Jesus Narrative In The Talmud". talmud.faithweb.com.
50. ^ "Ancient Hebrew (Talmud) account of Christ--McKinsey". www.skeptically.org.
51. ^ "Who Was Jesus?". www.noahide.com.
52. ^ Counterfeit gospels: an introduction ：Hans-Josef Klauck p213. "An unfriendly estimation of the child's name is offered: 'But the name Yeshu means: "May his proper name be blotted out, and his memory too!"' (§ 58). The three letters of which the name Jesus in Hebrew consists, yod, sin and waw,"
53. ^ Schäfer Jesus in the Talmud 2009 p4 "Whereas in the early modern period the "Jesus in the Talmud" image served about solely every bit an inexhaustible source for anti-Jewish sentiments, the subject gained more serious and critical recognition in the nineteenth and twentieth centuries."
54. ^ Jerald d. Gort, ed. (2006). Religions view religions : explorations in pursuit of agreement ([Online-Ausg.]. ed.). Amsterdam [u.a.]: Rodopi. p. 102. ISBN9042018585.
55. ^ Halkin, Abraham S., ed., and Cohen, Boaz, trans. Moses Maimonides' Epistle to Yemen: The Arabic Original and the Three Hebrew Versions, American University for Jewish Inquiry, 1952, pp. iii-4.
56. ^ Halkin, Abraham S., ed., and Cohen, Boaz, trans. Moses Maimonides' Epistle to Yemen: The Arabic Original and the 3 Hebrew Versions, American University for Jewish Research, 1952, p. xvii.
57. ^ "Netzarim Orthodox Israeli Jews (Ra'anana, Israel)". www.netzarim.co.il . Retrieved 2019-ten-02 .
58. ^ "Emden's letter of the alphabet nearly Jesus" Archived 2013-01-xv at the Wayback Auto, Periodical of Ecumenical Studies, xix:1, Winter 1982, pp. 105-111. "The Nazarene brought well-nigh a double kindness in the world. On the one mitt, he strengthened the Torah of Moses majestically, equally mentioned earlier, and not one of our Sages spoke out more emphatically apropos the immutability of the Torah. And on the other manus, he did much good for the Gentiles."
59. ^ Gregory A. Barker and Stephen Eastward. Gregg. Jesus beyond Christianity: The Classic Texts, Oxford Academy Press, 2010, ISBN 0-19-955345-9, p. 29-31.
60. ^ Elijah Benamozegh, State of israel and Humanity, Paulist Press, 1995, ISBN 0-8047-5371-7, p. 329. "Jesus was a good Jew who did not dream of founding a rival church".
61. ^ Matthew B. Hoffman, From insubordinate to rabbi: reclaiming Jesus and the making of modern Jewish culture, Stanford University Press, 2007, ISBN 0-8047-5371-vii, p. 22: "Mendelssohn depicts Jesus as a model rabbinical Jew... as a loyal rabbi"; p. 259: "Mendelssohn was not the first to make such claims. Jacob Emden (1696-1776), a leading figure of traditional Judaism in eighteenth-century Germany, also looked vary favorably on Jesus"; p. fifty: "Elijah Benamozegh (1823-1901) showed the resemblance between parables and ethical imperatives in the gospels and the Talmud, concluding that 'when Jesus spoke these words he was in no way abandoning Judaism'"; p. 258: "Levinsohn avowed that Jesus was a constabulary-abiding Jew"
62. ^ Rehearing Buber's Jesus Deepens Jewish-Christian Dialogue / By Kramer, Kenneth P. ^{[ dead link ]}
63. ^ Neusner, Jacob (2000). A rabbi talks with Jesus (Rev. ed.). Montreal [Que.]: McGill-Queen's University Printing. p. 4. ISBN0773568395. For a long time Jews have praised Jesus as a rabbi, a Jew similar u.s. really;
64. ^ Magid, Shaul (2013). American Post-Judaism: Identity and Renewal in a Postethnic Society. Indiana University Press. ISBN978-0253008091.
65. ^ Feinstein, EveLevavi (19 June 2011). "JESUS FOR JEWS". The Jerusalem Post . Retrieved 13 June 2019.
66. ^ Zev Garber (ed.) The Jewish Jesus: Revelation, Reflection, Reclamation, Purdue University Press, 2011, ISBN i-55753-579-5, p. 361. "Both Greenberg and Sherwin use this model of a bifurcated messianic in different means to propose that Jews could, perhaps, accept Jesus as a "messiah" without like-minded with the Christian demands that he is the ultimate messiah."^{[ clarification needed ]}
67. ^ Shmuley Boteach, Kosher Jesus (Gefen Publishing Business firm, 2012, ISBN 9652295787).
68. ^ Simon Rocker (January 26, 2012). "Seconds out: rabbis scrap over Jesus Christ", The Jewish Chronicle.
69. ^ Mayefsky, Chana (January 25, 2012). "Shmuley Boteach: Was Jesus Kosher?". Publishers Weekly . Retrieved September 26, 2012.

External links [edit]

• The False Prophet
• "JESUS OF NAZARETH - JewishEncyclopedia.com".
• Jewish Encyclopedia: False Prophet

heinemanthros1965.blogspot.com

Source: https://en.wikipedia.org/wiki/Judaism%27s_view_of_Jesus

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