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Jewish views on Jesus

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Adherents of Judaism do not believe that Jesus of Nazareth was the Messiah or Prophet nor do they believe he was the Son of God. In the Jewish perspective, it is believed that the way Christians see Jesus goes against monotheism, a belief in the absolute unity and singularity of God, which is central to Judaism;<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Judaism sees the worship of a person as a form of idolatry, which is forbidden.<ref name=incompat>Template:Cite news</ref> Therefore, considering Jesus divine, as “God the Son”, is forbidden.

Judaism's rejection of Jesus as the Messiah is based on Jewish eschatology, which holds that the coming of the true Messiah will be associated with events that have not yet occurred, such as building the Third Temple, a Messianic Age of peace, and the ingathering of Jews to their homeland.<ref name="Isaiah 2:4">Template:Bibleverse</ref><ref name="Isaiah 11:9">Template:Bibleverse</ref>

Judaism does not accept any of the claimed fulfilments of prophecy that Christianity attributes to Jesus.

BackgroundEdit

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File:Disputation.jpg
Woodcut carved by 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 establish the criteria for the coming of the Messiah.<ref name= notmessiah>Rabbi Shraga Simmons, {{#invoke:citation/CS1|citation |CitationClass=web }}, "Why Jews Don't Believe in Jesus", Ohr Samayach - Ask the Rabbi, accessed March 14, 2006; "Why don't Jews believe that Jesus was the messiah?" Template:Webarchive, AskMoses.com, accessed March 14, 2006.</ref> Judaism does not accept Jesus as a divine being, an intermediary between humans and God, a messiah, or holy. Belief in the Trinity is also held to be incompatible with Judaism, as are a number of other tenets of Christianity.

Jewish theologyEdit

Oneness and indivisibility of GodEdit

Template:See also In Judaism, the idea of God as a duality or trinity is heretical – it is even considered by some polytheistic.<ref>The concept of Trinity is incompatible with Judaism:

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 states explicitly: "If a man claims to be God, he is a liar."<ref>Ta'anit 2:1</ref>

Paul Johnson, in his book A History of the Jews, 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.<ref>Template:Cite book</ref>

In the 12th century, the preeminent Jewish scholar Maimonides codified core principles of Modern 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."<ref>Maimonides, Mishneh Torah Madda Yesodei ha-Torah 1:5</ref> Some Orthodox Jewish scholars note that the common poetic Jewish expression, "Our Father in Heaven", was used literally by Jesus to refer to God as "his Father in Heaven" (cf. Lord's Prayer).<ref name = "Kaplan33">Template:Cite book </ref>

God is not corporealEdit

Maimonides' 13 principles of faith includes the concept that God has no body and that physical concepts do not apply to him.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}Template:Dead link</ref> In the "Yigdal" prayer, found towards the beginning of the Jewish prayer books used in synagogues around the world, it states "He has no semblance of a body nor is He corporeal". It is a central tenet of Judaism that God does not have any physical characteristics;<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> that God's essence cannot be fathomed.<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite news</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Jesus as the Jewish MessiahEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Judaism's idea of the messiah differs substantially from the Christian idea of the Messiah. In orthodox Rabbinic Judaism the messiah's task is to bring in the Messianic Age, a one-time event, and a presumed messiah who is killed 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) is not the messiah. Maimonides states,

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Jews believe that the messiah will fulfill the messianic prophecies of the prophets Isaiah and Ezekiel.<ref name=nachmanides2>Nachmanides in his dispute with Pablo Christiani in 1263 paragraph 49.</ref><ref name=simmons>Simmons, Rabbi Shraga, "Why Jews Don't Believe in Jesus" Template:Webarchive, accessed March 14, 2006.</ref><ref name=ohr>"Why Jews Don't Believe in Jesus", Ohr Samayach - Ask the Rabbi, accessed March 14, 2006.</ref><ref name=askmoses>"Why don't Jews believe that Jesus was the messiah?" Template:Webarchive, AskMoses.com, accessed March 14, 2006.</ref> Judaism interprets Isaiah 11:1 ("And there shall come 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.<ref>Template:Bibleverse</ref> He is expected to return the Jews to their homeland and rebuild the Temple, reign as king, and usher in an era of peace<ref name="Isaiah 2:4"/> and understanding where "the knowledge of God" fills the earth,<ref name="Isaiah 11:9"/> leading the nations to "end up recognizing the wrongs they did Israel".<ref>Template:Bibleverse</ref> Ezekiel states the messiah will redeem the Jews.<ref>Template:Bibleverse</ref>

The Jewish view of Jesus is influenced by the fact that Jesus lived while the Second Temple was standing, and not during an exile. Being conceived via the Holy Spirit (as espoused by orthodox Christian doctrine), it would be impossible for Jesus to be a patrilineal bloodline descendant of King David. He never reigned as king, and there was no subsequent era of peace or great knowledge. Jesus died without completing or even accomplishing part of any of the messianic tasks, which Christians say will occur at a Second Coming. Rather than being redeemed, the Jews were subsequently exiled from Judaea, and the Temple destroyed (as of yet it has not been 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 time.<ref>Nachmanides in the Disputation of Barcelona with Pablo Christiani in 1263 paragraph 103.</ref>

Moreover, Judaism sees Christian claims that Jesus is the textual messiah of the Hebrew Bible as being based on mistranslations,<ref>Template:Cite book</ref><ref>Troki, Isaac. Template:Usurped.</ref> given that Jesus did not fulfill any of the Jewish Messiah qualifications.<ref name = "Aish">{{#invoke:citation/CS1|citation |CitationClass=web }} </ref>

Prophecy and JesusEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} According to the Torah (Template:Bibleverse and Template:Bibleverse-nb), the criteria for a person to be considered a prophet or speak for God in Judaism are that he must follow the God of Israel (and no other god); he must not describe God differently from how he is known to be from Scripture; he 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.<ref>Mishneh Torah Madah Yeshodai HaTorah 8:7-9</ref> There is no concept of the Messiah "fulfilling the law" to free the Israelites from their duty to maintain the mitzvot in Judaism, as is understood in much of Christianity or some Messianic Judaism.

Deuteronomy 13:1 says, "Be careful to observe only that which I enjoin upon you; neither add to it nor take away from it."<ref>Tanakh: A New Translation of the Holy Scriptures, ©1985 by The Jewish Publication Society, 1st edition, p. 296; in christian bibles this verse is Deuteronomy 12:32</ref><ref name=ou>Frankel, Rabbi Pinchas, "Covenant of History", Orthodox Union of Jewish Congregations of America, accessed March 14, 2006.</ref><ref name=urj>Edwards, Laurence, "Torat Hayim - Living Torah: No Rest(s) for the Wicked" Template:Webarchive, Union of American Hebrew Congregations, accessed March 14, 2006.</ref>

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 Tanakh.<ref>Template:Bibleverse and Template:Bibleverse-nb</ref><ref name=buchwald>Buchwald, Rabbi Ephraim, "Parashat Re'eh 5764-2004: Identifying a True Prophet" Template:Webarchive, National Jewish Outreach Program, accessed March 14, 2006</ref> Thus, any divergence espoused by Jesus from the tenets of scriptural Judaism 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. Furthermore, the Bible itself includes an example of a prophet who could speak directly with God and could work miracles but was "evil",<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> in the form of Balaam.

Jesus and salvationEdit

Template:See also Judaism does not share the Christian concept of salvation, as it does not believe people are born in a state of sin.<ref name = "Kolatch">Template:Cite book </ref> Judaism holds instead that man is born to strive for perfection, and to follow the word of God.Template:Citation needed Sin is then divided into two categories; transgression against God (through a failure to fulfill ritual obligations, such as not sanctifying the Sabbath), and transgression against man (through a failure to fulfill moral obligations, such as committing gossip). To gain absolution, a person can repent of that sin, regret the sin, and commit to never do the sin again. God will then forgive their transgression against Him, although one may still be punished depending on the severity of the sin. If a sin is committed against man, the person needs to gain forgiveness from the one he sinned against; it cannot be forgiven by God or another person.<ref name = "ST">Template:Cite book</ref>

Jesus in rabbinical literatureEdit

The TalmudEdit

Template:See also 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.<ref>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 have Jesus in mind – to moderates (eg, Herford [1903] 2006), to maximalists (Klausner 1943, 17–54; especially Schäfer 2007)."</ref>

Christian authorities 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 IX, and these charges were brought upon rabbi Yechiel of Paris to defend at the Disputation of Paris in 1240.<ref>Saadia R. Eisenberg Reading Medieval Religious Disputation: The 1240 "Debate" Between Rabbi Yechiel of Paris and Friar Nicholas Donin</ref> Yechiel's primary defence was that the Yeshu in rabbinic literature was a disciple of Joshua ben Perachiah, and not to be confused with Jesus (Vikkuah Rabbenu Yechiel mi-Paris). At the later Disputation of Barcelona (1263) Catalonian rabbi Nachmanides made the same point.<ref>paragraph 22. Vikuach HaRamban found in Otzar Havikuchim by J. D. Eisenstein, Hebrew Publishing Society, 1915 and Kitvey HaRamban by Rabbi Charles D. Chavel, Mosad Horav Kook, 1963</ref>

Jacob ben Meir (11th century),<ref>David R. Catchpole The trial of Jesus: a study in the Gospels and Jewish Historiography from 1770 to the Present Day, Leiden, 1971 Page 62 "(c) Rabbenu Tam (b.Shabb. 104b) declared: 'This was not Jesus of Nazareth.' But his view, from the 12th century, constitutes no evidence."</ref> 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 (Template:Circa),<ref>Section 3 paragraph 65.</ref> 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.Template:Citation needed Profiat Duran's anti-Christian polemic Kelimmat ha-Goyim ("Shame of the Gentiles", 1397) makes it evident that Duran gave no credence to Yechiel's theory of two Jesuses.<ref>Berger D. Jewish history and Jewish memory: essays in honor of Yosef Hayim p39 "This discussion makes it perfectly clear that Duran gave no credence to a theory of two Jesuses." etc.</ref>

Modern scholarship on the Talmud has a spectrum<ref>Robert E. Van Voorst Jesus outside the New Testament: an introduction to the ancient evidence p108 "While Herford was somewhat critical of their accuracy, he seems almost never to have met a possible reference to Jesus that he did not like!70 On the other end of the spectrum, Johann Maier in his Jesus von Nazareth in der talmudischen ..." 2000</ref> of views. From Joseph Klausner, R. Travers Herford and Peter Schäfer,<ref>Peter Schäfer Jesus in the Talmud</ref> who see some traces of a historical Jesus in the Talmud, to the views of Johann Maier and Jacob Neusner, who consider that there are little or no historical traces and texts have been applied to Jesus in later editing, to others such as Daniel Boyarin (1999), who argue that Jesus in the Talmud is a literary device used by Pharisaic rabbis to comment on their relationship to and with early Jewish Christians.<ref>Boyarin Dying for God: martyrdom and the making of Christianity and Judaism 1999</ref>

The Vatican's papal bull issued in 1554 censored the Talmud and other Jewish texts,Template: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 it to Avodah Zarah 2:2 to align it with similar text of Chullin 2:22 in the Tosefta.Template: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 last 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. Student,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Zindler and McKinsey<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Ha-Notzri is not found in other early pre-censorship partial manuscripts (the Florence, Hamburg and Karlsruhe) where these cover the passages in question.Template:Citation needed

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 the Yeshu Ha-Notzri found in the Talmud has become the controversial 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).

Toledot YeshuEdit

In the Toledot Yeshu the name of Yeshu is taken to mean yimakh shemo (May his name be erased).<ref>Apocryphal gospels: an introduction ：Hans-Josef Klauck p213. "An unfriendly interpretation of the child's name is offered: 'But the name Yeshu means: "May his name be blotted out, and his memory too!"' (§ 58). The three letters of which the name Jesus in Hebrew consists, yod, sin and waw,"</ref> In all cases of its use, the references to Yeshu are associated with acts or behaviour that are seen as leading Jews away from Judaism to Minuth, or "heresy" , "apostasy". Historically, the portrayals of Jesus in the Talmud and Jewish literature were used to justify antisemitic sentiments.<ref>Schäfer Jesus in the Talmud 2009 p4 "Whereas in the early modern period the "Jesus in the Talmud" paradigm served almost solely as an inexhaustible source for anti-Jewish sentiments, the subject gained more serious and critical recognition in the nineteenth and twentieth centuries."</ref>

MaimonidesEdit

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:

Concerning Jesus of Nazareth who imagined himself to become the Messiah and was put to death by the court, the Prophet Daniel said already: "also the rebellious sons of thy people will lift themselves up to establish the vision; but they will stumble." (Dan.11,14) And can there be a greater stumbling block than this: All the prophets affirmed that the Messiah would redeem Israel, save them, gather their dispersed and strengthen the commandments, but he caused Israel to be destroyed by the sword, their remnants to be dispersed, and humiliated, their changing the Torah, and misleading the world to serve gods besides the Lord.

Nonetheless, Maimonides continued, developing a thought earlier expressed in Judah Halevi's Kuzari,<ref>Template:Cite book</ref>

Yet no man can grasp the thoughts of the Creator of the world, for our ways are not 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 arise and he will succeed and will reign supreme, at once they shall all return 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 YemenEdit

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

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In Karaite JudaismEdit

The historical view of Jesus within Karaite Judaism is a complex one. While Karaites share Rabbanite views in rejecting Christian beliefs of Jesus' divinity and claims to messiahship, Karaites throughout history have held warmer opinions about him. Karaite scholar Jacob Qirqisani stated that some Karaites of his day believed that:

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Persian historian and Islamic theologian Al-Shahrastani reported that Karaites believed that Jesus was indeed a righteous man, but was not a prophet, and that the Gospels were not divinely revealed, but created and compiled by Jesus and his disciples.<ref name="AstrenF"/> Hakham Abraham Firkovich believed Jesus himself was actually a Karaite.<ref>Template:Cite book</ref> Controversial hakham Seraya Shapshal said:

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We call him Yeshua haTzadik, that is, the "Just". For us Christ did not modify the Old Testament. On the contrary, he affirmed it… Christ is for us a great prophet, but not the messiah.<ref>Template:Cite book</ref>{{#if:|{{#if:|}}

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As a NazareneEdit

Template:See In addition to being a place-name, Nazarenes were Jews who committed to certain extreme observances of religious practice, such as shaving their heads and abstaining from various activities, foods or practices, spending time in contemplation in the desert and so on. They continue being recognized as Jews, and believe Jesus lived around 130 or 140 CE and was conflated with Neoplatonic beliefs into what became the New Testament. To them, he was not God or God's son.Template:Cn

Positive historical re-evaluationsEdit

Considering the historical Jesus, some modern Jewish thinkers have come to hold a more positive view of Jesus, arguing that he himself did not abandon Judaism and/or that he benefited non-Jews. Among historic Orthodox rabbis holding these views are Jacob Emden,<ref>"Emden's letter about Jesus" Template:Webarchive, Journal of Ecumenical Studies, 19:1, Winter 1982, pp. 105-111. "The Nazarene brought about a double kindness in the world. On the one hand, he strengthened the Torah of Moses majestically, as mentioned earlier, and not one of our Sages spoke out more emphatically concerning the immutability of the Torah. And on the other hand, he did much good for the Gentiles."</ref><ref>Gregory A. Barker and Stephen E. Gregg. Jesus beyond Christianity: The Classic Texts, Oxford University Press, 2010, Template:ISBN, p. 29-31.</ref> Eliyahu Soloveitchik, and Elijah Benamozegh.<ref>Elijah Benamozegh, Israel and Humanity, Paulist Press, 1995, Template:ISBN, p. 329. "Jesus was a good Jew who did not dream of founding a rival church".</ref>

Moses Mendelssohn, as well as some other religious thinkers of the Jewish Enlightenment, also held more positive views.<ref>Matthew B. Hoffman, From rebel to rabbi: reclaiming Jesus and the making of modern Jewish culture, Stanford University Press, 2007, Template:ISBN, 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. 50: "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 law-abiding Jew"</ref> Austrian-born philosopher Martin Buber also held Jesus in great regard.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> A positive view of Jesus is fairly represented among modern Jews<ref>Template:Cite book</ref> in the currents of Reform (Emil G. Hirsch and Kaufmann Kohler), Conservative (Milton Steinberg and Byron Sherwin,<ref>Template:Cite book</ref>), and Jewish Renewal (Zalman Schachter-Shalomi).

Some modern Orthodox rabbis, such as Irving Greenberg and Jonathan Sacks, also hold positive views (Greenberg theorizes Jesus as "a "messiah, but not The Messiah").<ref>Template:Cite news</ref>

Rabbi Shmuley Boteach takes this even further, following the research of Hyam Maccoby.<ref>Zev Garber (ed.) The Jewish Jesus: Revelation, Reflection, Reclamation, Purdue University Press, 2011, Template:ISBN, p. 361. "Both Greenberg and Sherwin use this model of a bifurcated messianic in different ways to suggest that Jews could, perhaps, accept Jesus as a "messiah" without agreeing with the Christian demands that he is the ultimate messiah."Template:Clarify</ref> Boteach authored Kosher Jesus in 2012, in which he depicts Jesus as "a Jewish patriot murdered by Rome for his struggle on behalf of his people."<ref>Shmuley Boteach, Kosher Jesus (Gefen Publishing House, 2012, Template:ISBN).</ref> Opinions of the merits of the book differ, with Israeli-American Rabbi Yechiel Eckstein, President of the International Fellowship of Christians and Jews, praising it as "courageous and thought-provoking".<ref name=scrap>Simon Rocker (January 26, 2012). "Seconds out: rabbis scrap over Jesus Christ", The Jewish Chronicle.</ref> Boteach said that the book "traces the teachings of Jesus to their original sources: the Torah, the Talmud and rabbinic literature".<ref name=PWinterview>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

See alsoEdit

ReferencesEdit

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External linksEdit

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