The History of Judaism

History of Judaism

History of Judaism until 164 BCE

The Old Testament

The history of Judaism is inseparable from the history of Jews themselves. The early part of the story is told in the Hebrew Bible (Old Testament).

It describes how God chose the Jews to be an example to the world, and how God and his chosen people worked out their relationship.

It was a stormy relationship much of the time, and one of the fascinating things about Jewish history is to watch God changing and developing alongside his people.

The Bronze Age

Jewish history begins during the Bronze age in the Middle East.

The birth of the Jewish people and the start of Judaism is told in the first 5 books of the Bible.

God chose Abraham to be the father of a people who would be special to God, and who would be an example of good behaviour and holiness to the rest of the world.

God guided the Jewish people through many troubles, and at the time of Moses he gave them a set of rules by which they should live, including the Ten Commandments.

The birth of Judaism

This was the beginning of Judaism as a structured religion The Jews, under God’s guidance became a powerful people with kings such as Saul, David, and Solomon, who built the first great temple.

From then on Jewish worship was focussed on the Temple, as it contained the Ark of the Covenant, and was the only place where certain rites could be carried out.

The kingdom declines

Around 920 BCE, the kingdom fell apart, and the Jewish people split into groups.

This was the time of the prophets.

Around 600 BCE the temple was destroyed, and the Jewish leadership was killed.

Many Jews were sent into exile in Babylon. Although the Jews were soon allowed to return home, many stayed in exile, beginning the Jewish tradition of the Diaspora – living away from Israel.

Rebuilding a Jewish kingdom

The Jews grew in strength throughout the next 300 years BCE, despite their lands being ruled by foreign powers. At the same time they became more able to practice their faith freely, led by scribes and teachers who explained and interpreted the Bible.

In 175 BCE the King of Syria desecrated the temple and implemented a series of laws aiming to wipe out Judaism in favour of Zeus worship. There was a revolt (164 BCE) and the temple was restored.

The revolt is celebrated in the Jewish festival of Hannukah.

History of Judaism 63BCE-1086CE

Roman Times

For a period the Jewish people governed themselves again and were at peace with the Roman Empire. But internal divisions weakened the Jewish kingdom and allowed the Romans to establish control in 63 BCE.

In the years that followed, the Jewish people were taxed and oppressed by a series of “puppet” rulers who neglected the practice of Judaism.

The priests or Sadducees were allied to the rulers and lost favour with the people, who turned increasingly to the Pharisees or Scribes. These were also known as Rabbis, meaning teachers.

Year 1: CE

What is nowadays called the ‘Current Era’ traditionally begins with the birth of a Jewish teacher called Jesus. His followers came to believe he was the promised Messiah and later split away from Judaism to found Christianity, a faith whose roots are firmly in Judaism.

1 CE – 70 CE: Rabbinic Judaism

The Rabbis encouraged the Jewish people to observe ethical laws in all aspects of life, and observe a cycle of prayer and festivals in the home and at synagogues.

This involved a major rethink of Jewish life. Although the Temple still stood, its unique place as the focus of Jewish prayer and practice was diminished. Many synagogues had been founded in Palestine and right around the Jewish Diaspora.

Great teaching academies were founded in the first century BCE with scholars discussing and debating God’s laws. The most well known of the early teachers were Hillel, and his contemporary Shammai.

70 – 200 CE: The destruction of the Temple

This was a period of great change – political, religious, cultural and social turmoil abounded in Palestine. The Jewish academies flourished but many Jews could not bear being ruled over by the Romans.

During the first 150 years CE the Jews twice rebelled against their Roman leaders, both rebellions were brutally put down, and were followed by stern restrictions on Jewish freedom.

The first revolt, in 70 CE, led to the destruction of the Temple. This brought to an end the temple worship and is still perceived by traditional Jews as the biggest trauma in Jewish history. It is marked by the fast day of Tisha B’av (meaning the ninth day of the month of Av).

A second revolt, in 132 CE, resulted in the death of hundreds of thousands of Jews, the enslaving of thousands of others, and the banning of Jews from Jerusalem

200 – 700 CE: The Mishna and Talmud

Between 200 and 700 CE Judaism developed rapidly.

Following the twin religious and political traumas, the academies moved to new centres both in Palestine and in the Diaspora. A sense of urgency had taken hold and it was considered vital to write down the teachings of the Rabbis so that Judaism could continue.

Around 200 CE, scholars compiled the Mishna, the collection of teachings, sayings and interpretations of the early Rabbis.

The academies continued their work and several generations of Rabbis followed. Their teachings were compiled in the Talmud which expands on the interpretations of the Mishna and established an all-encompassing guide to life.

The Talmud exists in two forms. The first was finalised around the 3rd century CE in Palestine, and the second and superior version was completed during the 5th century CE in Babylon.

During this period Jews were allowed to become Roman citizens, but later were forbidden to own Christian slaves or to marry Christians.

In 439 CE the Romans banned synagogue building, and barred Jews from official jobs.

The Golden Age — The Jews in Spain

The years either side of 1000 CE were the golden age of the Jews in Spain.

Co-existing happily with the country’s Islamic rulers the Jews developed a flourishing study of Science, Hebrew literature and the Talmud.

Despite an attempt to forcibly convert all Jews to Islam in 1086 CE, this golden age continued.

At around this time the first Jews are recorded in Britain.

History From 1090 to 1600

The Crusades

The next Millennium began with the Crusades, military operations by Christian countries to capture the Holy Land.

The armies of the first Crusade attacked Jewish communities on their way to Palestine, especially in Germany.

When the Crusaders captured Jerusalem they slaughtered and enslaved thousands of Jews as well as Muslims.

Following the example of the Romans earlier, they banned Jews from the city.

In Britain, the Jewish population increased, benefiting from the protection of Henry I.

The bad times return

The 1100s were a seriously bad period. Jews were driven from southern Spain by a Berber invasion. Serious anti-Jewish incidents began to occur in Europe:

• in France Jews were accused of ritually murdering a child
• in England Jews were murdered while trying to give gifts to the King at Richard I’s coronation
• 150 Jews were massacred in York
• in 1215 the Catholic Church ordered Jews to live in segregated areas (ghettos) and to wear distinctive clothes.

Expulsions

In England the Jews faced increasing restrictions during the Thirteenth Century, and in 1290 they were all expelled from England.

Shortly afterwards the Jews were expelled from France.

In 1478 the Jews in Spain suffered under the Spanish Inquisition, and in 1492 Jews were expelled from Spain altogether. The same thing happened in Portugal in 1497.

50 years later in Germany, Martin Luther (founder of Protestant Christianity) preached viciously against the Jews.

Scholarship, literature, and mysticism

But it wasn’t an entirely bad period for Judaism. Scholarship and literature flourished, with figures like Rambam, Luria, Levi ben Gershom, and Eleazar ben Judah.

The Jewish form of mysticism, known as Kabbalah reached new heights with the publication in Spain of the Book of Splendour, which influenced Jewish Spirituality for centuries.

History from 1650 to 1860s

Jews return to Britain

This was a period of Jewish expansion.

Jews were allowed to return to England and their rights of citizenship steadily increased.

In 1760 the main representative organisation for British Jewry, The Board of Deputies of British Jews, was founded.

Jews were first recorded in America in 1648.

Hassidism

Poland and Central Europe saw the creation of a new Jewish movement of immense importance – Hassidism.

It followed the example of the Baal Shem Tov (1700-1760) who said that you didn’t have to be an ascetic to be holy; indeed he thought that the appropriate mood for worship was one of joy.

The movement included large amounts of Kabbalic mysticism as well, and the way it made holiness in every day life both intelligible and enjoyable, helped it achieve great popularity among ordinary Jews.

However it also led to divisions within Judaism, as many in the religious establishment were strongly against it.

In Lithuania in 1772 Hassidism was excommunicated, and Hassidic Jews were banned from marrying or doing business with other Jews.

Persecution in Central Europe

Towards the end of the 1700s Jews began to suffer persecution in central Europe, and in Russia they began to be restricted to living in a particular area of the country, called The Pale.

The birth of Reform Judaism

In the 19th Century another new movement appeared in Judaism.

This was Reform Judaism, which began in Germany and held that Jewish law and ritual should move with the times, and not be fixed.

It introduced many changes to worship, and customs, and grew rapidly into a strong movement. It continues to flourish in Europe and the USA.

Good news and bad news

As the 19th century continued many countries gradually withdrew restrictions on Jews—the UK allowed its Jewish citizens the same rights as others by 1860s.

But at the same time Jews came under increasing pressure in central Europe and Russia. There were brutal pogroms against Jews in which they were ejected from their homes and villages, and cruelly treated. Some of this persecution is told in the musical show Fiddler on the Roof.

In Israel, Jewish culture was having a significant rebirth as the Hebrew language was recreated from a language of history and religion into a language of everyday life.

The twentieth century

UK and USA

In Britain and America this was the century of Jewish immigration, with great numbers of Jewish people arriving to escape the pogroms in Poland and Russia.

The Jewish population of Britain increased by 250,000 in 30 years. It was at this time that the East End of London became a centre of Jewish life in Britain. However in 1905 the UK passed a law that slowed immigration to a mere trickle.

The birth of Zionism

The Zionist movement, whose aim was to create a Jewish state, was rooted in centuries of Jewish prayer and yearning to return to the land of Israel.

Political Zionism began in the mid-19th Century and towards the end of the century it gained strength as many Jews began to feel that the only way they could live in safety would be to have a country of their own.

In 1917, in the Balfour Declaration, the UK agreed that a Jewish state should be established in Israel and, following the First World War, the British governed the region in preparation for a permanent political arrangement.

Over the next few years Jewish immigration increased and important institutions were founded such as the Israeli Chief Rabbinate, and the Hebrew University.

The Holocaust

Jewish history of the 1930s and 1940s is dominated by the Holocaust, the implementation on an industrial scale of a plan to wipe the whole Jewish people from the face of Europe.

The plan was carried out by the Nazi government of Germany and their allies.

During the Holocaust 6 million Jewish people were murdered, 1 million of them children.

The events of the Holocaust have shaped Jewish thinking, and the thinking of other people about Jewish issues ever since. War crimes trials of those involved in the Holocaust continue to this day.

The tragedy affected much of the religious thinking of Jews, as they try to make sense of a God who could allow such a thing to happen to his chosen people.

The State of Israel

The second defining Jewish event of the century was the achievement of the Zionist movement in the creation of the State of Israel in 1948.

There had been strong and paramilitary opposition to British colonial rule for many years, and in 1947 the United Nations agreed a plan to partition the land between Jews and Arabs. In May 1948 the British Government withdrew their forces.

Immediately, the surrounding Arab States invaded and the new Jewish State was forced to fight the first of several major wars. Notable among these were the 6-day war in 1967 and the Yom Kippur war in 1973.

The first steps towards a permanent peace came when Israel signed a peace treaty with Egypt in 1979, and with Jordan in 1994.

For most of its history Israel has had an uneasy relationship with the Arab states that surround it, and has been greatly sustained by the help and support of the USA, where the Jewish community is large and influential.

The 21st century began with great political uncertainty over Israel and its relationship with the Palestinian people, and this continues.

 AUTHOR

SESAN SAMUEL OYEDEPO

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Letters: Interrogations addressing Rabbis and Scholars concerning Judaism

Letters: Interrogations addressing Rabbis and Scholars concerning Judaism

 

 

 

 

 

 

Question 1: On the subject of the Jewish schism

 

Dear Rabbi…, Can you tell me if before the Jewish schism the temple was originally located on the Mount Gerizim and David then decided to move it to Jerusalem? It would seem that Samaritans are in fact the original Jews and that it is the actual Jews who are the Protestants?

 

 

Dear Student…, in the first five books of the torah, Mount Gerizim is mentioned as the place of the Bless, the place of the God. (You can search at the knowledge center articles in this issue).

There is no mention to Jerusalem as a holy place. Jerusalem was built by King David 400 years after the entering to the holy land. Nobody command him to do so.

It started from political reasons; he wanted to unite all the people of Israel under his kingdom. And then it became the holy place.

When did God choose this place?

And did he wait 440 years after Israel entered Canaan.

 

Sincerely Rabbi…,

 

 

 

 

 

Question 2: On the event of the Gospels

 

What literary position should be placed the four evangels (gospels)?

It seems evident that the four pseudepigrahae were written by a unique individual and this during a 30 year span (ie.70 ad – 100ad).

 

 

The first of the gospels arrive almost immediately after the destruction of the temple at Jerusalem. It would seem as well that this compendium was written by a laureate of Judaic doctrine or at least Judaic literature and is thus using this source to inspire his work.

The said literature is messianic pseudepigraphae which makes reference to biblical themes however the ambiguity and inconsistency in essence manifest a mythological substructure.

The author intentionally expresses with his literature a messianic desire that is to say; he is interested in creating the messiah or to mechanically bring into life and history the messianic event.

Or is this simply a surreptitious, even subconscious refusal of the mosaic commandment; that is not to bring into existence any image of the divine?

Through his writing the author seems to wish to create even project into existence and history his messiah.

These satiric and ironically nostalgic genera, around personages of Jesus and Mary imprecated with the messianic flavour. Ironic since the messiah is still in the waiting.

 

 

The nostalgic aspect is efficacious in adding prophetic spice to the scenario.

The satiric literary construction elaborates a complete reversal of history, since the candidate of the multiple Jesus of history as described by Flavius Josephus in his Conflicts of the Jews was in fact either a thief or brutal murderer and the Mary of history as described by Josephus literally eats half of her son keeping the other half for a later meal.

Satiric literature one must add is vogue at the event of writing the gospels. Starting in Greece and spreading to Rome with Horace etc… it was the preferred vehicle to express ones chagrin. Historical writers; Herodotus, Flavius Josephus, Titus Livius or Plutarch for instance depict history in the same way and such historical writing in no way expresses satire.

It is explicit that Josephus alludes to just where he got the principal personage in his “The Life of Flavius Josephus”.

Here Flavius Josephus introduces his reader to his historical Jesus who was to become his Jesus of the gospels.

 

 

 

 

 

Question 3: On female nature with Mary mother of the hierophant

 

It might appear that mother of the Christ would improve public view as to the female adventives?

 

 

Subsequently when all is considered it is the symbolic aspect that is the vector of significance.

The miraculous birth would be a symbolic expression of female ontology, which is all it needs to be.

So the question being might be has the author achieved this?

The gospel story reveals the subject Mary but only in motherhood is the female intentionally considered, not the female in general and not beyond this maternal possibility.

However one can only observe with scepticism this having a beneficial outcome on female suffrage to any general state other than that of being a regent.

One must admit that this greatly enhanced the status of a queen but would prove adverse; an ironic weapon against the same Jews Josephus was akin, this in the guise of various protestant Regents.

So the evidence thus points to a stereo-typification rather than an improvement in social perception of female.

The gospels of Josephus would prove to be more a hindrance and betrayal: the fact of trying to motivate public opinion; dangerous, jeopardous and imprudent.

In improvising a mother of the messiah, the queen idea had thus been facilitated manifold and historically this has not been catalytically efficacious.

 

 

 

 

 

Question 4: On the authorisation of the Gospels

 

On might ask; if the four gospels were written by the same individual why is it that they are so different?

 

 

The answer might be that they were each written with a ten year span between the next writing. In a ten year interval the individual has ample time to progress the text each with a different perspective. It is necessary that four conditions must be accounted for in justifying having written the gospels;

 

 

1. Interest; the author would have to have a vested interest in the literary creation, knowing of the impending dispersion of his community, he might furnish certain cohesive contextualisation.

 

2. Free time; the author would have needed sufficient spare time and subvention to concentrate and write the given literature.

 

3. Education; the author would have to have needed an ample knowledge of the subject matter that is; the history and writings of the Hebrews.

 

4. Authority; the author would have to have needed adequate authority to write his work.

Not just any one would or could be authorised to write controversial literature that might disrupt a tightly knit community.

The authorisation points to a Sadducee priest whose duty being the daily and occasional sacrificial rite which was now permanently retired since the destruction of the Jerusalem temple.

 

 

 

 

 

Question 5: On the intention of the gospels

 

What are the motivating intentions behind the conception of the gospel writings?

 

 

Two intentionalities can be commented one individual and the other collective.

1. The first being pure cathartic escapism, indeed the notion of a Messiah proves to be undoubtedly escapist: the author is face to face with a situation which is clearly beyond his perceptible capacities.

In observing the historical nature, on can sympathize with the author constantly enduring never ending war and hatred.

The intensity of such historical context may justify nominal escapism.

Whereas in another context escapism spirals into vice and pretention.

The escapist motive might be a counterintuitive quest for normality and humanity; aspect proposing a rendering of the escapist motive as vehicle for a return to the human and virtuous amidst the chaos.

Indeed if one were to compare the actual history to the gospels the contrast is extreme.

The historical setting reveals an unedited war zone where exclusively hysteria ruled, where as the gospels depict an idyllic dreamland fantasy, with exception of a rapid torture and crucifixion.

 

2. The second intention is collective and strategic, that of the priest as guardian and supposed responsible of the community.

Hence, the vital interest of creating a sort of portable temple and sacrifice.

The dispersed community might gradually disappear without his constant presence.

Thus the community might take with them the messiah on their pending dispersion.

 

 

This idea was revisited with the Jesuit mass of Paul III, who elaborated a portable rite that might be celebrated beyond the confines of a church and that the missionaries could take along with them into exotic lands.

Evidently the gospels would never have existed if the temple had never been destroyed. The writing of the gospels may exhibit a multiplicity of intention.

Ranging from a personal chagrin with the disappearance of the temple and where it is to observe an individual trying to deal with the promise of a messiah with immanent and impending failure.

 

 

 

 

 

Question 6: On the originality of the evangelical Jesus

 

What does classical or doctrinal Judaism think of the following genealogy? Question worthy of answering since a genuine genealogy would exhibit certain probity and hence manifest certain persuasive value?

 

 

The Gospel According to Saint Matthew —————————————–

1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. 1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 1:3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 1:4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 1:5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 1:6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; 1:7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 1:8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 1:9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 1:10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; 1:11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: 1:12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 1:13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 1:14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 1:15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 1:16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 1:17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. —————————————————–

 

1. That the gospels are theological and not historical.

2. One could write theology with a genealogy that states that a Jesus came from David even if it is fictional.

3. There is historical ambiguity for instance; Joseph having a son, Judas etc.

4. It is possible that none of the genealogy is accurate, however genealogy being only the secondary motive.

One could say that the author had no other intention but in writing prose.

 

 

 

 

 

Question 7: On the authorship of the gospels

 

So who wrote the gospels?

 

 

We believe that the unique author of the four gospels was Flavius Josephus.

He wrote these opuscules ten years apart around the years; 70, 80, 90 and right up till the end of his life in 100 AD.

 

1. The author had free time to write the gospels.

 

2. The author had rare ability and expertise to write his various works.

 

3. The author had ample knowledge of Jewish custom.

 

4. The author uses the literal name Joseph as the messianic father and Mathew as the author of the first gospel.

 

5. The author is completely sympathetic to the roman cause.

 

6. The author had detachment and protection from the Jewish authority.

 

7. The author openly criticizes the temple and Jewish authority.

 

8. Josephus was continually in search of valorising Judaism vis-à-vis the ancient world.

 

9. Josephus takes care to not contaminate certain historical works with fictive works this is the case in the Conflicts of the Jews. Written originally in Aramaic and destined to Jews sojourning in Mesopotamia after the Diaspora. Conflicts of the Jews, compared to the Antiquities of the Jews, where the historical exactitude is more interpretive.

 

10. The writing of the gospels covers precisely the life of Josephus that is; 36 to 100 AD.

 

11. The methodology and technique of the gospels is explicative in Josephus work “Against Apion” and especially his “Life of Flavius Josephus”.

 

12. It seems that the gospels are a sort of counter-point to the real history of the Jews and in this it is Flavius Josephus (Joseph ben Mattathias) the author of the gospels.

 

13. The gospels reveal a kind of vanishing point in the religious life of the author, a certain recourse to the irrelevant, impertinence as to cause and effect. Clearly such parallelism shows that the author found himself in extrusion of his element in quest for sense.

 

14. Flavius Josephus was within ten years of Plutarch both living in Rome we can easily posit that one read the other. Easily one can read direct parallels between certain events in the life of Josephus and his gospels; The apostle Peter would refer to the said episode of betrayal of Josephus at Jotapata. The Jesus of the gospels draws attention to the incident in Sepphoris.

Likewise the said apostle Paul likely refers to Josephus himself;

a. Pharisee.

b. Sequestration by the Romans.

c. Life in Rome.

d. A grudge against the Jewish population since the collective suicide.

15. Josephus personage of the Messiah is not Jewish i.e. the name Jesus is of Roman origin rather than him choosing a Jew of a Jewish exemplar.

 

 

 

 

 

Question 8: On the event of a qua novel religion

 

So why would Josephus want to invent a new religion? Or did he simply want to complete the old religion?

 

Antithetically it was the new religion that invented the gospels.

The destruction of the Jerusalem temple and the total dispersion of the Jewish community left a certain vacuity which had to be filled.

This would prove to be the hylemorphic origin of the gospels. It must be added that originally Josephus expressed interest in Jewish sects and perhaps this with an unconvincing character gave birth to the four gospels.

Ironically these writings would in turn prove the end of the Roman Empire and a critical philosophy of religion.

Moreover it is imaginable that Josephus alone living in Rome amongst Romans and imbibed in Roman culture, reminiscent of his Judaic heritage was interested in more intimately portraying this heritage to associates.

Thus to explain the artificially inserted paragraph in the middle of his historical text “Antiquities of the Jews” and where the interpolation introduces a certain messianic personage, two verisimilar scenarios are possible;

1. That some Christian authorship took the responsibility to textually deliberate on an historical messiah so as to perpetuate and reinforce his own conviction or enigma therefore by the projecting into society and amongst any inquisitive lecturer such indoctrination.

 

2. Or it is equally conceivable that it was Josephus himself, who was in possession of the rare text to reopen his own writing to include an historical compossibility thus to unimpaire and advance his quazi satirical gospels.

 

 

 

 

 

Question 9: Why wish to impose a fanciful notion on the public and is it a search for power?

 

There exists an analysis which describes a more fundamental or rudimental motivation.

1. Suspicion (universalisation): The hero of the story appears vulnerable which expresses axiological hesitation as with the universal.

This suggests the Creation to be incomprehensible.

 

2. Jealousy (generalisation): The writer weaves his text with a precocious generalisation, modulating imagery and symbolism contemporary with the ancient world. This evidently suggests not only an awareness of the world but certain relevance.

 

3. Scorn (individualisation): The hero employs miracles and suffering as technique to achieve his manifestation, which reveals an ontological defiance.

 

4. Shame (specialisation): The temple reflecting a certain world view and containing therein his regard for society, the author focuses on a personal defeat. The fact of loosing this omnificent structure may be the operator of the satiric genre.

 

 

 

 

 

Question 10: On the four victims of the gospels.

 

It doesn’t at all appear that the gospel stories helped the non Jews better appreciate Judaism?

 

 

The gospels would have a devastating effect when it fell into the hands of those from outside the community; that is amongst other incidents, the Spanish inquisition and with this later the non Jewish interrogation into the order of the authentic.

The first victim is personal responsibility and culpability since God perpetuates the criminal having the capacity to justify the wrong thus neglecting human potentiality.

The second victim is the Creator, since God is no longer in the horizon.

The world cannot be equated with the Creators personal universal manifestation and development. The Creator understood as teleological efficacy and destination of the world.

The third victim is a true semiotic, the notion of the afterlife eradicates the radical, essentiality of the significant and existentiality of the meaningful.

The fourth victim is the Creation since consistency is relegated to fantasy and coherency to a doctrine of exploitation, since the world has henceforth no absolute value.

 

 

 

 

 

Question 11: On philosophy of religion

 

Did the gospels advance an authentic philosophy of religion?

 

The major effect would be to completely abolish and intimidate philosophy of religion to such extent that those who dare speculate on the nature of the divine did so on an individual basis.

The absolutism of the revealed religion would impede to the point of extinction any speculation as to the nature and potentiality in God.

As with the literature, he student must look for a human explanation and not expect more from the author than the author has to offer with all the historical contingencies.

 

1. An original philosophy of religion excludes the defining of God.

None other than the genuine theologian possesses the natural vocation to consistently establish such definitive. The male is by nature not theologian but philosopher ergo philosophy of religion.

It is evidently presumptuous to invent God.

 

2. Philosophy of religion is essentially phenomenological.

An original philosophy of religion excludes categorically any arbitrary hermeneutic of God.

Therefore any definitive is by causal modality that is by observation, after having established the parameters of Gods necessary productivity.

Such that what is volitional productivity to the Creator, vocational productivity is to the Creation.

 

 

3. Proscript is the refusal to an admission of God, that is, where logic is exigent; thus one must admit it.

The contrary is equally true with an improvisation of the God idea in accordance to ones collective or selective interest.

 

4. The intrinsic difference between theology and philosophy of religion is that of perception. Theology treats the world in function of the divine, the real from the interior, thus an auditable approach.

Whereas philosophy of religion treats the divine in function of the world, the real from the exterior, thus a visual approach.

 

 

 

 

 

Question 12: On four unanswered enigmas problematic with a literal lecture of the gospels.

 

 

1. The evil being hypothesis of whom God is the mastermind.

Such a notion irrefutably suggests a lecture of an irresponsible God, without saying so.

Hypocrisy is intrinsically relative to volition and not disposition, hypocrisy comes in two exemplars, those are:

a) Intrinsic; to not do, what one wants to do and

b) Extrinsic; to do, what one does not want.

 

2. The pardon mechanism of the gospels implies inconsistency in God.

The notion of the grace of God inevitably results in criminal deculpabilization and deradicalization of human potentiality ad ergo human responsibility therein.

Denial of intrinsic accomplishment reduced to divine efficacy.

To pardon is to literally partake in the said vice. God would have to become the criminal making the crime his own this is a logical necessity.

Where as a metaphysics of rectitude engages an etiological and teleological analysis.

 

3. The idea of heaven undoubtedly has for effect the subtraction of the Creator from the mondaine. World development is not necessarily equated with the realisation of the divine as it should.

 

4. The stumbling over the fact of an impotent messiah where even if true would introduce ambiguity and contradiction between the Creation and Creator with the obvious need of the miracle to bridge the gap and sustain the perfectly logical world.

 

 

 

 

 

Question 13: On the first principals concerning Philosophy of religion.

 

 

What are the immutable first principals when it comes to the foundations as with Philosophy of religion?

 

There appears to be a logical quaternary as to the first principals.

 

1. That of essence; the notion of God is first and foremost a philosophical necessity.

The simple idea of a God is a philosophical and moral dynamic; this being the only exit strategy to the personal vice of presumption.

 

2. That of existence; God is efficacious.

Since hypocrisy is of two natures that is;

a) To do what one does not want to do and

b) To not do what one does want to do.

The student must recognise this and avoid implying that the world is not what God wants.

 

3. That of insistence;

The world is in fact and indeed God’s life work.

a) So all what can be perceived is an eminent expression of Gods realisation.

b) A major factor is the necessary symmetry between the Creation and the Creator, a partial comprehension of one yields an irrevocable partial notion of the other, and this is a great lacuna with the advent of the Jewish sects where theism, as a conceptual perfection is held in doubt.

The doctrine of these sects wishes to present a world at odds with the Creator, ergo the futuristic vision that drives the cult.

 

4. That of presents; God can speak for himself.

The student of philosophy of religion must allow in all things the sovereign expression of God to manifest without trying to make it happen.

The Creator is responsible for himself, as is the nature of responsibility.

 

 

 

 

 

Question 14: Concerning protestant sects.

 

 

 

Dear Rabbi, It seems to me that the original theism was and is Judaism.

There have since cropped up two major protestant sects; first Christianity and then Mohammedanism each with all their subsequent sects. It seems to accept one eventuates in an acceptance of the other and maybe any other religious system.

The world looses the fact that the original was and is Judaism.

So why not ask that all these systems convert to the original which would mean treating these systems as what they are that is protestant?

Ontologically it may be too much to think of these sects as being in possession of dynamic autonomy much like the individual at the bottom of a well, one must at least recognise them as being nothing more than a Jewish sect.

 

 

Dear Student; because even though Christianity and Islam are both founded on the tenets of Judaism they believe absolutely that they have superseded Judaism. Their belief system is so entrenched that they are not even prepared to investigate their roots today in an intellectually honest fashion.

 

 

Dear Rabbi; So just the same I believe that we must refine our comprehension in such a way that what you have pointed becomes evident and that the solution must be to recognize these systems as retrograde to an eventual philosophy of religion since they do not contribute to the genuine. Dear Student; According to the Sages the only way that we can succeed in doing that is by drawing all the Jews who are so far from their heritage. If we manage to do that the other religions of the world will cease questioning the validity of Judaism. Dear Rabbi; I see religion as an intrinsic aspect of human potentiality and so if this is the case all those who question the validity of Judaism question as well theism and philosophy of religion therein. In so by doing they compromise their own potential as a religious conscious being. Moreover they radically jeopardise themselves as one who actually valorises religion as remedy and method to eventually escape from inherent human presumption. Dear Student; I agree with you.

 

 

 

 

 

Question 15: Concerning protestant sects and especially essential Judaism.

 

 

 

Dear Rabbi, What if I said?

What is Judaism?

a) An attitude or a persuasion.

b) A culture or a society.

c) A history or a politic.

d) A country or a location.

e) An army or a vogue.

f) A science or a methodology.

g) None of the above.

 

Judaism is pure eternal theism and since Judaism is the initial theism Judaism is the only theism. Protestantism has for necessity to introduce some secondary dependency, as though there is some opprobrious error in the facture.

Orthodox Judaism admits intrinsic contingency reliant on the proportionality between the Creator and the Creation without one there cannot be a complete notion of the other, that is to say your idea of the Creation will be limited according to your presumption of the Creator.

 

 

 

 

 

Question 16: Concerning Moshiach sects.

 

 

 

Dear Rabbi, Tell me please if messianism is essential to Judaism, for it seems a way of simply discharging ones responsibility and a tool used by many protestant systems?

 

 

Dear Student,

The belief in the coming of the Moshiach (a man of flesh and blood) and the ultimate redemption is indeed a fundamental belief in Judaism. In Judaism, it is only through our personal Mitzvotcommandment and good deeds now that we are able to bring about the ultimate redemption.

Modern scholars suggest that the messianic concept was introduced later in the history of Judaism, during the age of the prophets.

They note that the messianic concept is not explicitly mentioned anywhere in the Torah (the first five books of the Bible)…

The Torah contains several references to “the End of Days” (acharit ha-yamim), which is the time of the mashiach; thus, the concept of mashiach was known in the most ancient times.

 

 

Dear Rabbi, So what can be understood with this is that the idea of the Moshiach is an existential description of human potentiality (Mitzvot) ergo finality (acharit ha-yamim), that is to say human achievement and the fact that authentic potentiality is inevitable.

 

Article Source: http://www.articlesbase.com/religion-articles/letters-interrogations-addressing-rabbis-and-scholars-concerning-judaism-1339609.html

About the Author

RRK Ph.S

The Holy Trinity of Judaism

“The Holy” Trinity:
Christianity, Lurianic Kabala and Hasidism –
three offspring of the Vatican.

The fact that Christianity – is a fictional Vatican religion, designed to subjugate the masses, has long been known. There are many facts proving it, books written, published scholarly works and movies made. This topic we will not discuss. We shall deal with Jewish Christianity, which arose about 500 years ago, and gained momentum, have developed and survived until the present day, misleading many innocent Jews.

How it all began.

Kabbalah (from “lekabbel” – in Hebrew to take, receive) – is a secret, the semantic part of Judaism. The name indicates that the Kabbalah as a secret doctrine was received by Moses on Mount Sinai as an integral part of the Torah, and passed onto few chosen ones. This knowledge is transmitted only to those who were worthy and able to embrace it, understand the mystical secrets and use them properly.

In the Middle Ages, Kabbalah relocated from Babylonia to Spain. After the expulsion of Jews from Spain in 1492, the Kabbalah Centre has moved to Palestine, in Safed, where dwelled within the great group of Kabbalists, the head of which stood one of the greatest Jewish sages of the world Rabbi Moshe Cordovero, RaMaK. Rabbi Moshe Cordovero was an expert in Kabbalah and secrets of the Torah. He arranges a secret doctrine that conceals a great knowledge in his books and unexpectedly dies. Vatican announces the hunt for his works and all his manuscripts disappear. Only few families managed to preserve the manuscripts and only in the late 20th century they begin to emerge into the light.

Rabbi Moshe Cordovero died at the age of 48 years, and not his death. From the stories we heard that in the year of his death, there appears certain Isaac Luria Ashkenazi, and opens a “new” trend in the Kabbala, takes for himself students and begins to teach it to them. Also, from the stories, we learn that Isaac Luria was allegedly first disciple of Rabbi Moshe Cordovero, although the first time his theory was published 150 years later in Italy. The new doctrine is fundamentally contradicting the principles of Judaism and the belief in the perfect GOD. Lurianic god is not perfect, he literally “lacks brains”, and the mission to make his brains (Chabad – Chochma, Bina, Daat) allegedly entrusted to the Jews.

This new Kabbalah allegedly recorded by his first disciple, Chaim Vital, but none of these manuscripts have not been seen, since Chaim Vital allegedly told not to open them to people. From the stories it also follows that a year later Yitzhak Luria Ashkenazi unexpectedly dies. Chaim Vital writes that his teacher Isaac Luria allegedly received a new Kabbalah from the prophet Elijah, who gave him the new Kabbalah, and that it is the Torah itself. Strangely, is this the way to receive the Torah? Of course not. Torah was taught by GOD to Moses on Mount Sinai, who handed it to his student Yehoshua, he gave it to Jewish elders, and elders to prophets and prophets passed it to men of great assembly.

Interestingly, no evidence of the greatness, and knowledge of Yitzhak Luria and his disciple, and even more, there is no recognition in the Jewish world of these individuals because they simply weren’t there. After 150 years, in Europe, someone published his works and backed by stories of his greatness and recognition in the Jewish world at that time. Moreover, they claimed to be even greater than other Jewish sages: Rabbi Yosef Caro, Rabbi Moshe Cordovero, Rabbi Eliyahu Devidash, Rav Mosche Galanti, Rav Moshe Alshikh. About all of these great sages of the Torah in the book “Shabhey haAri” wrote demeaning and derogatory things about our sages and supposedly they didn’t understand the new Kabbalah and, therefore, they weren’t part of it. And about Rabbi Moshe Cordovero work, written that his teachings – classified as supposedly Torat a-Klipot (doctrine of unclean forces), and Lurianic or New Kabala – is supposedly Torat a-Tikkun (correct doctrine). As the proof to the previously mentioned another suspicious book was introduced called “Hiz’yenot of Chaim Vital”, who said that in his neighbor’s dream RaMaK said that everyone in heaven learns Lurianic Kabala, therefore, it is mandatory to teach it to all. However, teachings of RaMaK must be abandoned. Who wrote these stories, why Lurianic books were published 150 years later, and why it is in Italy?

Note that unlike other Jewish religious literature that was rigidly stifled by Catholic Church, Lurianic Kabbalah was freely distributed in Europe and without fear of prosecution. Not surprisingly, it will soon reach Palestine, where Jews were mistakenly acknowledged as true teachings of Kabbalah, and begin to develop further with their Jewish brethrens.

Christianity in Lurianic teachings.

In the 15 century in Europe there is motion, arguing that in essence, the true and hidden meaning of Kabbalah is Christian one. The founder of the Christian Kabbalah has become one of the most interesting representatives of the Renaissance, Pico della Mirandola (1463-1494). Christian Kabbalists saw the revelation of Kabbalah, with which you can learn the secrets of Pythagoras and Plato. Beme was a Christian expert in mysticism and had a unique place in Kabala which prolong until 18th century.

After work «De Arte Cabalistica» («On the art of Kabbalah”) in 1517 of the Christian mystic Johann Reuchlin (1455-1522), Pope Leo X recognized the value and usefulness of the Christian Kabbalah. In particular, Reuchlin showed the unity of GOD’s name, a great love for GOD, arguing that it refers to the Messiah – Jesus, which Jews do not recognize as the Messiah. His book became popular within aristocracy and clergy, formed many occult organizations, and practices freely without fear of accusations of witchcraft and heresy. The library’s contemporary Pico della Mirandola, Pope Sixtus IV, had many Kabbalistic works.

Lurianic Kabbalah had spread to Poland and became the basis of the origin and formation of Hasidism. Many Christian scholars have been studying the Kabbalah, some of their ideas are reflected in the doctrine of the Trinity. Popes saw no contradiction between the Lurianic Kabbalah and Christianity. However, the Talmud, Rambam and other books were publicly burned by the inquisitors, followed by pogroms of innocent Jews. Some historical sources support the dissemination of kabbalistic literature by Popes who eagerly wanted to attract Jews to baptism and convert to Christianity! Unfortunately, they were not mistaken. In every generation there were people like Berg and Laitman, who abandoned the Torah and its precepts, began to study and teach the Christian Kabbalah to priests, artists, and light-headed women. Studying Lurianic Kabbalah became very popular within every society, especially in the midst of the prominent members of the aristocracy, nobility and clergy.

Unfortunately, many Sephardic Jewish saints were trapped as well and among them: Rabbi Chaim David Azulai (Chida), Rabbi Yosef Chaim (Ben Ish Chai), Rabbi Isaac Kadouree and others even in our generation. We must understand the motive of the above saints who were suspicious of these teachings but had unconditional love and thirst for knowledge to a meaningful observance of the commandments and serving GOD. They tried to eliminate the controversy of the Lurianic teachings, but didn’t succeed.

Lurianic Kabala contradicts the Torah.

One of the foundations of Torah and its basic precepts is that GOD is perfect, one (united). Note that Lurianic teachings admit that there is one GOD – one as a number. But the Torah not meant it, in fact if to give to the God the number, let even one it turns out that there is something before. Besides as it is possible to limit the God to number? The Torah meant not the God, and Its display – unity of all and all. Also in the book “Etz Chaim” is written that GOD is one but he has a wife, called the Shekhinah, and they have kids. It turns out that there is not only GOD but also others. This is real polytheism – belief in polytheism, as it was in the ancient Greek’s philosophy.

One of the foundations of the Torah is that GOD has no body. Lurianics argue that GOD – is Partzuf Zair Anpin de Atzilut, consisting of light and vessels, and that he has a body – VaK as it is written in the book “Etz Chaim”. However, we all know 13 principles of our Torah – GOD has no shape, form or body whatsoever. Speaking of GOD, “true nature”, is a violation of Torah Law, however, to refer manifestations is permissible.

One of the foundations of our Torah is that GOD is perfect, limitless and infinite, and therefore not understandable by anyone in any way. Lurianics argue that GOD – is Partzuf Zair Anpin de Atzilut, and that it is not perfect, and it has only VaK – the body, but Chabad is brains for GOD which he lacks from birth, as written in the book “Etz Chaim” 20th chapter and on. Moreover, it is written of special task or mission of all Jews to respect the commandments of the Torah, and to accomplish it they codified a new sidur of the entire Lurianic teaching called siddur Rashash. All siddur built on tzelamim, tzelem – a constant shape in the form of the human body consisting of various names of GOD, which must be injested into the brain of Lurianic god. The book “Etz Chaim” calls it – gdilat Zair Anpin (to grow up god). Unbelievable and unspeakable ideology! This is in fact idol-worshipper and horrifying after-math guaranteed.

One of the foundations of our Torah is that only GOD and no one else can create something new. Lurianics argue on this principle and claim that the Sefirot in the reunification of men and women themselves are able to create something new, as it is written in the same book of “Etz Chaim”, more so can create other Sefirot. Lurianics identify Sefirot and God, both it is not surprising, and they still time break thus an interdiction of polytheism.

“The Holy” Trinity of Hasidism.

There isn’t any trace of Hasidism in written and oral Torah, therefore, cannot be reckoned Jewish heritage in any way. We had mentioned previously that Lurianic Kabbalah was widely spread in Europe. It also found itself in formation of Hasidism and becomes the basis of its teachings. As we know, all the fictitious doctrines begin with stories and tales and lead to creation of another heretical religion. They always find a successor who in fact records everything and passes successfully around the world without fear of public persecution. Moreover, accepted not only in one community but throughout the world and leads to control and subjugation of mass.

Hasidic Judaism, said to be founded by someone named Baal Shem Tov, who allegedly was a great expert on the Torah, the greatest saint of all times, was very famous but there is no evidence of that. Stories and tales about him also appeared 150 years after his supposed time of existence, as the founder of Lurianic Kabala. It is said that the Baal Shem Tov was so great and was friend with Prophet Elijah. Supposedly, Baal Shem Tov merited studying the book of Adam ha Rishon. He walked on water, resurrected dead, helped many poor people calling everyone to act kindly to each other. Déjà Vu. Who did it all remind us of? Oh, yes of course. Jesus Christ! And this is simply because neither Moses nor any other of the Jewish prophets, kings, and wise could walk on water, probably were not as great as Baal Shem Tov.

Moreover, Baal Shem Tov had a great-grandson named Nachman. He was a very great sage and did not have time to tell about this to the world and died, and left not even one book. But, suddenly we hear that came his faithful disciple named Nathan, wrote a pile of books and made various statements to people in the name of his teacher, claiming that his teacher proclaimed that anyone, who visits his grave on Rosh Hashana, will be saved from the fire of Hell. Wow, what a great saint! Again, Moses and the other Jewish prophets and the righteous couldn’t do that!

More, Dov Ber, who was so called another disciple of the Baal Shem Tov, had a student named Shneur Zalman who decided to present the new doctrine to Jewish people because teachings of Torah were aged and people weren’t excited about it anymore. So, the new doctrine built on the Lurianic teachings which he called Chasidut Chabad – Chochma, Bina, Daat. It wasn’t a simple task to replace old Torah with a new one and, yet, incorporate into the hearts of masses. Meal and vodka together will win the hearts of people whether religious, businessmen and poor alike. What wouldn’t a simple Jew listen to at the party with friends and meal accompanied with bottles of vodka? Exactly! For this reason vodka has been erected in the status sacred, and saturday and celebratory meals, together with simply religious-business business-meeting, began to begin and come to an end with reliable hard drinkings. No wonder, the sage Rabbi Eliyahu from Vilna (Goan MiVilna) declared war on Hasidism. Unfortunately, Chabad won the war and we can find them everywhere which cannot be said of true Torah.

A few years ago, the last seventh Admore Chabad, Menachem Mendel died, never becoming a messiah as Chabad hoped. According to them, Menachem Mendel was preaching truth and met all the qualities of Messiah. Everyone in Chabad were convinced that Menachem was Moshiyach and there will not be other one. After his death, Chabad had a choice either to admit to their wrong-teachings and misleading millions or continually proclaim that the seventh rebbe was Mashiach to cover the lies. And they chose the Messiah, however, already dead. Who did it all reminds us? Déjà Vu, Jesus Christ! Our Holy Torah never mentions of dead messiah. Final redemption does not apply to dead Messiah and that cannot be: either buried – then a mere mortal, not the Messiah, or – invulnerable elect of God – then absolute power over physical world, the destruction of Amalek, assembling all Jews in Land of Israel, building the Third Temple and era of resurrection from the dead, followed by Olam HaBa.

Well, with this Hasidism does not end, but only begins. Feeling the impact of Chabad, people began to create their own form of Hasidism. Hasidic leaders multiplied like mushrooms, and today there are more than fifty types of Hasidism. Yes, having good life at the expense of others.

It’s a pity and great sorrow for us, Guardians of the Torah of Moses, how many honest Jews fell into the hands of Hasidism, where even there in the darkness, they strive to find light, acting kindly and helping other Jews. Our purpose is to open the eyes of honest people and expose the truth.

In conclusion.

We are very sorry for those unfortunate Jews who go after other gods, abandoning the Holy Torah and Jewish heritage.

There is no doubt that not only Christianity, but Lurianic teachings and Hasidism are all branches of Vatican created to completely destroy the true Torah, and replace with false teaching and confusing content. The Vatican successfully pushed the Jews out from the path of the just but didn’t stop at that. It effectively penetrated into the Jewish minds, therefore, accepting Hasidism, Mashikhism as authentic Judaism with new Torah, believe blindly to Rebbe who is dead and proclaimed him Messiah. I personnaly don’t believe that there is better proof than this.

With love to our Jewish people from Guardians of the Torah of Moses

Article Source: http://www.articlesbase.com/science-articles/the-holy-trinity-of-judaism-2493384.html

About the Author

mendel

Rabbi at New Synagogue Speaks of Converts to Judaism

Giving welcome

Rabbi at new synagogue speaks of converts to Judaism

BY SERGIO CARMONA.

JOURNAL STAFF WRITER

There’s a new rabbi in town.
Rabbi Celso Cukierkorn, who moved to Miami-Dade County in May and has started Adat Achim Synagogue in Sunny Isles, knows a great deal about those who convert to Judaism. Since his rabbinic career started more than a decade ago, Cukierkorn, 37, has converted many of those people himself – in Europe, South America and China. Welcoming new people as Jews is important to him.
“Today, we have as many Jews in the world as there were the day the Americans liberated the concentration camps,” he said. “Next generation, we will have negative growth, and we’re going to have less Jews in the world. Somebody has got to do something about it. I believe that as a leader of Jewish people, we should put them on the red carpet; we should welcome those people who are legitimately interested in becoming Jewish. It must be offered
to them.”
Cukierkorn was born in Brazil and comes from a rabbinical family that goes back 700 years. He is a member of the rabbinical cabinet of United Jewish Appeal. His conversion process involves an online course for people who are willing to be Jewish and can convert anyone from any part of the world through online study and a final exam.
“This course gives people the tools to empower themselves to establish Jewish identity in a way that they can work on their own time, because today’s environment and situation regarding our : mobility, regarding our schedule and other priorities we have in our lives, sometimes would not allow many people to be in a regular conversion to
Judaism course,” he said.
Cukierkorn. currently has 30-40 students from South Florida. One of those students, Tatiana Suarez, who resides in Miami-Dade County, is. grateful for the course’s flexibility and the learning opportunity provided.
“Rabbi Cukierkorn has a very nice method about learning Judaism;” said Suarez. “He’s critical. He can get deeper. If you don’t have time, he gives flexibility to his students. The” rabbi gives you everything you need to know and he guides you very well through the course.”
Cukierkorn enjoys working with students who posses the maturity to learn to become a Jew.
“I think that the very beauty of people coming
into Judaism is they have an adult mind and that they’re going to ‘experience things for the first time already with a mature mind,” he, said.
Cukierkorn is not only impressed with his students’ maturity, but impressed with their dedication, as well.
“Most of the people I work with, they could choose any religion, and for them becoming Jewish and joining the greater Jewish family is the most important thing in their life,” he said. ‘as a congregational rabbi, I have never seen another group ‘that opens so much enthusiasm in Judaism than people converting; and usually they make wonderful Jews.”
Cukierkorn has also provided close guidance to his students. One is Larry Hudson, a former student who became a
Jew in 2002.
“He’s provided close guidance to our family here in Florida,” Hudson said. “He is very astute in the field of Judaism, and he’s provided guidance to individuals like ourselves in converting to Judaism.”
Cukierkorn is proud to have an impact on his students’ lives.
“From all of my rabbinic duties, converting people gives me the greatest pleasure,” he said. “I have converted people from New Zealand to Argentina, and having a small part in their lives is the greatest reward I have in my
rabbinic duties.”
Cukierkorn’s guidelines, expectations and requirements. for his course are available at http://www.convertingtojudaism.com. He can be reached at 305-510-8111.

Origininally featured in the L’Chaim section of The Jewish Journal July 10, 2007

http://www.convertingtojudaism.com

Article Source: http://www.articlesbase.com/religion-articles/rabbi-at-new-synagogue-speaks-of-converts-to-judaism-468606.html

About the Author

Rabbi at adat achim synagogue http://www.adatachim.org/
and runs http://www.convertingtojudaism.com/

Analyze Judaism From the Point of View of People

Judaism

In Acts 26:5 and Galatians 1:13 there is a description of how God has entered into relationships with Jews which later resulted in Judaism, or as the Apostle calls it, the religion of the Jews. And although it is know that the major religions of the world are Christianity, Islam, and Judaism, labeling Judaism solely a religion is an incorrect notion, and harms the understanding of the Judaism and Jews. Most people will agree that religion is basically a group of people who share common beliefs and money. Although this is also true for Judaism, Judaism should not be classified as a religion only.

Let us analyze Judaism from the point of view of people and the traits of belongingness to various groups. One such group is the religious group in which people share common views as to God and other aspects of spiritual life. On such basis people can be bound as the believers, although they may live in different parts of the world. Another bounding characteristic is a national relationships, meaning that people can feel bonded together on the basis of common nationality. For instance Italians feel strong about being such and could support their natives only because they live on the same land. However if this bond brakes and an Italian leaves the country, say for India, he no longer feels the bonding power of his nation. Finally, the third and most significant, adherence power in people’s life belongs to family ties. Related people by blood tend to maintain constant relationships with each other and feel lost when such bond brake. Not only closest family is considered relatives but also cousins, and even cousins’ “club” which includes second and third cousins.

All of those connections taken and blended together will constitute the meaning of Judaism. It has an aspect of all three, as Jews have common religious believes, were ones gives a “promised” land which to these days remains their dreamed of land, and certainly Jews believe in having common ancestors. Consequently we see that Judaism in not merely a religion, but a threefold concept which includes a lot f aspects. Thus Judaism cannot be called a race, as it is not related to skin color or place of living. Judaism is a national identity that does not depend on the territorial attachment and independent of the fact of whether the Jew lives in Israel or not. His nationality is inherently related to the Land of Israel since God granted it to him/her as a descendent of Abraham, Isaac and Jacob and therefore unalterable.

Altogether the Jew remains a Jew, and thus relates to Judaism, regardless of the fact if he or she follows the religious rites, participates in Jewish causes has a comprehensive understanding of the Jewish history. Since Judaism is an essential part of the Jew, which relates to his God given soul, no matter how good or bad he/she may do in life, a person remains a complete Jew, ignorant perhaps of the tradition and rituals, not attentive to its people perhaps, or even not interested in the Land of his heritage.

The vision that creates such misconception of Judaism and being a Jew comes from gentile perception of this idea, who view Jews as only a religious group. Certainly there are Jews, who view themselves only as a religion followers, but those are Jews who have converted into in, without being born of Jewish parents, or should I say mother. Only a person who has Jewish blood, can comprehend the meaning of Judaism as it is now and as it was a thousand years ago. Those Jews still have the same values, which mostly are centered on their family. This proves the claim that regardless of the societal or material success of a person, a Jew still remains a Jew, because the family ties exist perpetually, and cannot be broke by rhyme nor reason.

Such family connections and religious affairs in Judaism can easily explain the phenomenon of it. For thousand of years the followers of this faith have been coming together and landing a helping hand to each other like no other religious group in the world. This happens because being a Jew is also being a family member and for them it’s not only empty words but a way of life. They are bond by their Land of Israel even if they do not live their, by common ancestors even if they might not know their names, and by universal religious belief, which can be disregarded. Those are the unique components of the eternal recipe called Judaism.

Article Source: http://www.articlesbase.com/non-fiction-articles/analyze-judaism-from-the-point-of-view-of-people-97675.html

About the Author

Jeff Stats is a staff writer at
custom college essay,

term paper, coursework, and
research paper writing service Mindrelief.net

Judaism and the Jewish People

THE JEWISH PEOPLE descend from nomadic tribes in the Middle East. In the 13th century BCE they establish towns and villages in the present-day area of Israel. Jewish kingdoms and states are centered around Jerusalem, the site of the Temple. Judaism, the religion that evolves in this period, demands ethical behavior, individual responsibility, tolerance and social justice.

Jews believe in a single god, prohibit human sacrifice and practice communal worship. Many of the teachings of Judaism enter into Christianity and Islam and influence other religions and cultures. Judaism does not encourage conversions but has always accepted converts from other religions.
In the Diaspora, the two thousand years of Jewish life in dispersion, Judaism develops into many different trends: mystical movements like the Kabbalah that search for hidden meanings and mysteries in the Biblical texts; pietistic movements like Hassidism that hold simple faith and intensity of religious experience higher than scholarship; and rationalistic schools of theology that explain the scriptures by the logic of reason and history.
Communities in the Diaspora provide the framework for Jewish life: synagogues, schools, bathhouses and kosher food. Communities are often isolated, having little or no contact with groups in other countries. But Jews continue to use the same Biblical texts and prayers and adhere to the same religious laws.
When Jews are granted equal rights and begin to live outside of Jewish communities, Judaism loses its unifying force. Modern religious movements develop, abandoning the common bases of traditional Judaism. In countries where no legal or social barriers exist, Jews begin to assimilate, and many embrace a secular identity. After the Holocaust, the idea of a common history and fate again gains strength among Jews.
The Jewish Diaspora and Israel

THE FIRST JEWISH communities outside of Israel are established during the Babylonian Exile (700 BCE). Jews also settle on the Arabian Peninsula and in Egypt. After the Jewish revolts against the Roman occupation (66-135 CE), Jews are banned from living in Jerusalem and Judea. Under Byzantine rule (324-640 CE), Christianity is introduced in Israel and many anti-Jewish laws are enacted. By the 6th century, Jews have become a minority in their own land. After the Arab conquest, the Jewish population declines further. At the time of the first crusades (11th century), only a few thousand Jews remain in Israel.

Jews for many centuries form the only religious and ethnic minority in the countries they settled in. They live in their own communities separate from the general population under special laws and restrictions. They use the Hebrew language or dialects that combined Hebrew with the language of the country: Yiddish among Ashkenasim, Jews who originally settled in Germany; Ladino among Sephardim, Jews who have migrated to Spain, and Judeo-Arabic among Jews in North Africa.
Despite their enforced separateness, Jewish communities in the Diaspora adopt many customs of the surrounding cultures. Integrating non-Jews into the community through marriage is common practice. Many also convert to Christianity or Islam. As a result, Jews in the Diaspora usually are members of two cultures (Jewish and Arabic, for example) and also resemble outwardly the surrounding population.
Jewish communities in Moslem countries, in Spain and Portugal, prosper culturally and economically, despite some restrictions. Jews in Christian Europe are subject to oppression, persecution and sporadic expulsions alternating with periods of relative peace and prosperity. Sephardim and Ashkenasim develop different customs and religious practices over the centuries.
With emancipation, the granting of equal rights, and the diminishing role of religion, Jews begin to integrate fully into the societies they have lived in for hundreds of years. For many, Jewishness becomes a secular and national identity. In the 19th century, Zionism, a Jewish national movement, proposes a return to Israel and the re-establishment of a Jewish state. In 1948 this new state is founded. Millions of Jews emigrate to Israel, but a majority of the Jewish population continues to live in the Diaspora.

The First Crusade

DURING THE FIRST 700 years of Christendom, Jewish communities in Europe are rarely placed in direct physical danger. But the situation changes when, in 1095, Pope Urbanus calls for a crusade to liberate Jerusalem from the hands of the Muslims.
On their way to Jerusalem, the crusaders leave a track of death and destruction behind in the Jewish communities along the Rhine and Danube. “Because,” as they exclaim, “why should we attack the unbelievers in the Holy Land, and leave the infidels in our midst undisturbed ?”
On May 25, 1096, about 800 Jews are murdered in Worms, Germany, while many others choose suicide. In Regensburg, the Jews are thrown into the Danube to be “baptized.” In Mainz, Cologne, Prague and many other cities, thousands of Jews are killed and their possessions plundered. During the following hundred years, new crusades are accompanied by massacres and pillage among the Jewish population.
With the crusades, the status of the Jews as second class citizens becomes entrenched in Church dogma and state laws throughout Christian Europe. A period of oppression and insecurity follows that ends only in the 18th century.

Anti-Jewish Myths

IN THE MIDDLE AGES, belief in miracles and legends is common. Two myths with an anti-Jewish character appear throughout Europe: Jews desecrating the Host; and Jews committing ritual murder. Both myths survive into the 20th century. Other popular beliefs during the Middle Ages have Jews grow hems and tails – attributes of the devil.
After the Church in 1215 establishes the doctrine that the flesh and blood of Jesus Christ is contained in the consecrated Host and wine, stories begin to surface that Jews steal, mutilate or burn the Host in order to kill Jesus once more. Miracles form an elementary part of this myth: the mutilated Host starts to bleed – thus proving the doctrine and the truth of the Christian faith.
According to the “blood libels,” Jews are killing Christian children in order to satisfy their supposed need for “Christian blood” in making Passover bread or in other religious rituals. While higher authorities of the Church and state often oppose the stories, the myth lives on in popular belief, supported and encouraged by local clergy who launch profitable pilgrimages to the sites of the alleged murders.
The Blood Libels are the most influential and cruel legends in the arsenal of anti-Jewish beliefs, perpetuating the myth of the evil and inhuman nature of the Jews and inciting the Christian population to take bloody revenge. Allegations of ritual murder will surface in the 20th century, in Russia and in the propaganda spread by the Nazis.

Patterns of Discrimination

IN 1215, THE POPE issues a decree that Jews must wear special marks on their dress to distinguish them more clearly from Christians. The Church wants to prevent Christians from unknowingly associating with Jews. These discriminating dress marks differ from place to place: sometimes Jews have to wear a yellow or red badge on their dress, sometimes a pointed hat, the so-called “Jew hat.”
Not only dress marks are used to separate Jews from Christians. More and more, Jews are forced to live together in isolation, in ghettos closed off by walls. As ghettos are usually not allowed to extend, they become increasingly crowded
The most far-reaching act of discrimination concerns an even more basic right: Jews do not receive permission for permanent residence in towns and villages. As they have been forced more and more into trade, peddling and money lending, Jews are admitted to towns for limited periods only when economic development demands more trade and credit. They have to pay extra taxes. When the economic situation changes or local merchants have fallen too deeply into debts, the permits are not extended. Often, Jews are simply expelled.
Many communities have to pay taxes to the king or prince in return for their protection. In the German states, Jews are considered property of the emperor who sells the right to tax them to local princes and bishops. Often, Jewish communities are caught between the rival economic interests of townspeople and the local princes who “own” the Jews.

“Usury”

DURING THE SECOND HALF of the Middle Ages, towns grow and trade expands. Many economic functions the Jews had fulfilled in the past are taken over by other groups. More and more professions and crafts are organized in guilds. As only guild members are allowed to practice in these professions, and new members have to pledge an oath on the Bible, Jews are effectively excluded from membership.
In Western and Central Europe, Jews are driven from one occupation after another. Only trade and money-lending remains open to them. Many Jewish communities sink into poverty, and only a few continue to prosper. As the Church forbids Christians to lend money against interest, but the need for credit in the expanding economy increases, Jews are often the only ones to provide loans. Interest on loans is high because of the risks involved and the lack of capital.
Jews become identified with “usury,” the lending of money against excessive interest. Another stereotype of “the Jew” is created against the background of the same economic circumstances: the Jews as poor peddlers of second-hand articles. These two contradictory images of the Jews, the harsh and unfair moneylender and the poor and untrustworthy peddler, survive into the 20th century – long after their origins in religious intolerance and economic marginalization have disappeared.
The Jewish Community

COMMUNITIES ARE AT THE CENTER of Jewish life in the Diaspora. In the Middle Ages, communities are usually very small, comprising one or two dozen families. In the larger cities, they can comprise a population of several thousand.
Being outsiders in the feudal order of the times, Jews enjoy a large degree of autonomy in regulating their own affairs. Communities raise taxes to pay for synagogues and cemeteries, for the employment of rabbis and teachers, and to feed and house the poor. They are administered by elders elected by members who also vote on the community’s statutes.
Crimes inside the community and legal disputes between members are resolved by Rabbinical courts. There is no police force and no prisons. Courts punish by imposing fines or by banning perpetrators from the community temporarily or permanently.
To enable members to abide by the dietary laws, communities provide for the slaughter of cows, goats, sheep and chicken in the prescribed manner. They also construct bathhouses to allow members to follow the rules of ritual purification. Larger communities maintain religious academies where the Torah and Talmud are studied and rabbis are trained.
?rimes inside the community and legal disputes between members are resolved by Rabbinical courts. There is no police force and no prisons. Courts punish by imposing fines or by banning perpetrators from the community temporarily or permanently.
To enable members to abide by the dietary laws, communities provide for the slaughter of cows, goats, sheep and chicken in the prescribed manner. They also construct bathhouses to allow members to follow the rules of ritual purification. Larger communities maintain religious academies where the Torah and Talmud are studied and rabbis are trained.
Expulsions and the Black Death

AFTER THE CRUSADES, expulsions of entire Jewish communities become frequent events. In 1290, all Jews are expelled from England – about 16,000 people. Communities in England are again established only in the 17th century. In 1306, Jews are also expelled from France.
Expulsions are often preceded by accusations of ritual murder and anti-Jewish riots. Taking advantage of these anti-Jewish sentiments, local rulers, town magistrates or merchants use the opportunity to rid themselves of Jewish moneylenders they owe money to, or of unwanted competition. Just as Jews are admitted to towns to promote trade or provide credit, expulsions are mostly grounded in economic interests as well.
The 14th century is overshadowed by a great disaster: Europe is hit by the plague. Between 1348 and 1350 the epidemics kill millions of people – a third of the European population.
As the real causes are unknown, foreigners, travelers and the Jews, the only non-Christian minority in all affected countries, are accused of having spread the disease. Many believe that Jewish communities are taking revenge for decades of anti-Jewish hostility by poisoning the wells and water supplies.
While the disease is progressing from Spain and Italy north to England and Poland, about 300 Jewish communities are attacked, and thousands of Jews burned at the stakes or killed. In the German states almost all Jewish communities are expelled.
With the forced conversions and expulsion from Portugal and Spain at the end of the 15th century, the highly developed communities of the Iberian Peninsula are destroyed and Sephardic Jews forced into renewed exile. Sporadic expulsion of Jewish communities in Europe continue into the 19th century.

Article Source: http://www.articlesbase.com/history-articles/judaism-and-the-jewish-people-1311213.html

About the Author

Michael Newman – Tutor,Writer,Economist:

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What if Christianity is the correct Religion and Judaism and Islam are wrong

Someone asked me this simple question:

Can you make a simple statement to solve the dilemma of which Religion is the correct one?

I said: let us see what the probability test says

He said: what is the relationship between the probability test and the dilemma of which Religion is the correct one? Please do not make the issue complicated.

 

I said: the probability test puts forwards three logic probabilities

1. Judaism is the correct Religion and Christianity and Islam are wrong

2. Christianity is the correct Religion and Judaism and Islam are wrong

3. Islam is the correct Religion and Judaism and Christianity are wrong

 

Well, let us see the result of each probability

1. What if Judaism is the correct Religion and Christianity and Islam are wrong

In this case, Jews of course will enter the Paradise in the Hereafter.

Also, Christians and Muslims will enter the Paradise in the Hereafter because they believe in the great Prophet Moses and believe in his book, the Torah.

 

2. What if Christianity is the correct Religion and Judaism and Islam are wrong

In this case, Christians of course will enter the Paradise in the Hereafter.

However, the Jews will go to the Eternal Hell because they deny the Lord Jesus, Saint Mary and the Gospel.

On the other hand, Muslims will enter the Paradise in the Hereafter because they Love, respect and believe in the Lord Jesus and his Pure mother Saint Mary. Also, Muslims believe in the Gospel.

 

3. What if Islam is the correct Religion and Judaism and Christianity are wrong

In this case, Muslims of course will enter the Paradise in the Hereafter.

On the other hand, both Jews and Christians will go to the Eternal Hell in the Hereafter because they both deny Allah, Muhammad and the Quran.

 

The results of the probability test in respect to which Religion is the correct one and its impact on the Hereafter show that:

1. Jews have a chance of 33% to enter the Paradise in the Hereafter and a chance of 66% to go to Eternal Hell.

2. Christians have a chance of 66% to enter the Paradise in the Hereafter and a chance of 33% to go to Eternal Hell.

3. Muslims have a chance of 100% to enter the Paradise in the Hereafter and a chance of 0% to go to Eternal Hell.

Article Source: http://www.articlesbase.com/christianity-articles/what-if-christianity-is-the-correct-religion-and-judaism-and-islam-are-wrong-2612097.html

About the Author

Professor Dr. Ibrahim Khalil

Prof. of Clinical and Chemical Pathology, Head (ex-) of Clinical Microbiology and Infection Control Unit, Ain-Shams University. Cairo, Egypt.  President of the Egyptian Society of Inventors, Honorary President of SPIC-Egypt (The Society of Practitioners of Infection Control – Egypt), Co-Chief Editor of the Egyptian Journal of Lab. Medicine.  Member of the Egyptian union of Writers, Published 5 Books and some 60 Medical Articles, Supervisors for 79 PhD theses and111 Master Degree theses.

http://www.articlesbase.com/authors/profdr-ibrahim-khalil/14726

http://www.free-articles-zone.com/author/7657

What if Judaism is the correct Religion and Christianity and Islam are wrong

Someone asked me this simple question:

Can you make a simple statement to solve the dilemma of which Religion is the correct one?

I said: let us see what the probability test says

He said: what is the relationship between the probability test and the dilemma of which Religion is the correct one? Please do not make the issue complicated.

 

I said: the probability test puts forwards three logic probabilities

1. Judaism is the correct Religion and Christianity and Islam are wrong

2. Christianity is the correct Religion and Judaism and Islam are wrong

3. Islam is the correct Religion and Judaism and Christianity are wrong

 

Well, let us see the result of each probability

1. What if Judaism is the correct Religion and Christianity and Islam are wrong

In this case, Jews of course will enter the Paradise in the Hereafter.

Also, Christians and Muslims will enter the Paradise in the Hereafter because they believe in the great Prophet Moses and believe in his book, the Torah.

 

2. What if Christianity is the correct Religion and Judaism and Islam are wrong

In this case, Christians of course will enter the Paradise in the Hereafter.

However, the Jews will go to the Eternal Hell because they deny the Lord Jesus, Saint Mary and the Gospel.

On the other hand, Muslims will enter the Paradise in the Hereafter because they Love, respect and believe in the Lord Jesus and his Pure mother Saint Mary. Also, Muslims believe in the Gospel.

 

3. What if Islam is the correct Religion and Judaism and Christianity are wrong

In this case, Muslims of course will enter the Paradise in the Hereafter.

On the other hand, both Jews and Christians will go to the Eternal Hell in the Hereafter because they both deny Allah, Muhammad and the Quran.

 

The results of the probability test in respect to which Religion is the correct one and its impact on the Hereafter show that:

1. Jews have a chance of 33% to enter the Paradise in the Hereafter and a chance of 66% to go to Eternal Hell.

2. Christians have a chance of 66% to enter the Paradise in the Hereafter and a chance of 33% to go to Eternal Hell.

3. Muslims have a chance of 100% to enter the Paradise in the Hereafter and a chance of 0% to go to Eternal Hell.

Article Source: http://www.articlesbase.com/meditation-articles/what-if-judaism-is-the-correct-religion-and-christianity-and-islam-are-wrong-2526334.html

About the Author

Professor Dr. Ibrahim Khalil

Prof. of Clinical and Chemical Pathology, Head (ex-) of Clinical Microbiology and Infection Control Unit, Ain-Shams University. Cairo, Egypt.  President of the Egyptian Society of Inventors, Honorary President of SPIC-Egypt (The Society of Practitioners of Infection Control – Egypt), Co-Chief Editor of the Egyptian Journal of Lab. Medicine.  Member of the Egyptian union of Writers, Published 5 Books and some 60 Medical Articles, Supervisors for 79 PhD theses and111 Master Degree theses.

http://www.articlesbase.com/authors/profdr-ibrahim-khalil/14726

http://www.free-articles-zone.com/author/7657

A Jewish Messiah

Source: MessiahTruth.com

Judaism, unlike the Christianity, does not believe that the Messiah is Jesus. The noun moshiach (translated as messiah) annotatively means “annointed one;” it does not, however, imply “savior.” The notion of an innocent, semi-divine being who will sacrifice himself to save us from the consequences of our own sins is a purely Christian concept that has no basis in Jewish thought or scripture. In Judaic texts, the term messiah was used for all kings, high priests, certain warriors, but never eschatological figures. In the Tanach, moshiach is used 38 times: two patriarchs, six high priests, once for Cyrus, 29 Israelite kings such as Saul and David. Not once is the word moshiach used in reference to the awaited Messiah. Even in the apocalyptic book of Daniel, the only time moshiach is mentioned is in connection to a murdered high priest. The Dead Sea Scrolls, the Pseudepigrapha, and Apocrypha never mention the Messiah.

The man destined to be the Messiah will be a direct descendant of King David (Isaiah 11:1) through the family of Solomon, David’s son (1 Chronicles 22:9-l0). He will cause all the world to serve God together (Isaiah 11:2), be wiser than Solomon (Mishnah Torah Repentance 9:2), greater than the patriarchs and prophets (Aggadah Genesis 67), and more honored than kings (Mishnah Sanhedrin 10), for he will reign as king of the world (Pirkei Eliezer).

Amongst the most basic missions that the Messiah will accomplish during his lifetime (Isaiah 42:4) are to:

 

• Oversee the rebuilding of Jerusalem, including the Third Temple, in the event that it has not yet been rebuilt (Michah 4:1 and Ezekiel 40-45) 
• Gather the Jewish people from all over the world and bring them home to the Land of Israel (Isaiah 11:12; 27:12-13) 
• Influence every individual of every nation to abandon and be ashamed of their former beliefs (or non-beliefs) and acknowledge and serve only the One True God of Israel (Isaiah 11:9-10; 40:5 and Zephaniah 3:9) 
• Bring about global peace throughout the world (Isaiah 2:4; 11:5-9 and Michah 4:3-4).

There are over a dozen additional prophecies which the Messiah will also achieve (there is no mention of any “second coming” in the Tanach or the New Testament). In order to avoid identifying the wrong individual as Messiah, the Code of Jewish Law dictates criteria for establishing the Messiah’s identity (Mishnah Torah Kings 11:4):

 

“If a king arises from the House of David who meditates on the Torah, occupies himself with the commandments as did his ancestor King David, observes the commandments of the Written and Oral Law, prevails upon all Israel to walk in the way of the Torah and to follow its direction, and fights the wars of God, it may be assumed that he is the Messiah.

 

If he does these things and is fully successful, rebuilds the Third Temple on its location, and gathers the exiled Jews, he is beyond doubt the Messiah. But if he is not fully successful, or if he is killed, he is not the Messiah.”

Over 1,000 years before the attributed birth of the historical Jesus, it was recorded in the Tanach:

• Numbers 23:19: God is not a man, that He should be deceitful, nor the son of man, that He should repent. Would He say and not do, or speak and not confirm? 
• Psalms 146:3: Do not rely on princes nor in the son of man, for he holds no salvation.

Even the New Testament concurs that Jesus, in fact, is not the Messiah:

• Matthew 20:28: Just as the son of man did not come to be served, but to serve.

How Did Pagan Customs Mix into Christmas and Easter?

Source: Noahide.com

It began hundreds of years ago, when the Church changed the Bible. . .

Many modern traditions of Christian holidays do not originate from Christianity itself. These customs are not “harmless” sources of joy, but rather cause invisible spiritual damage to the souls of family members and other loved ones.

What is the source of such customs as adorning Christmas trees with lights, decorating with pine branches, holly, mistletoe, and yule logs, or exchanging gifts? Indeed, why is Christmas celebrated in late December, a time that Jesus certainly was not born? And from where did the name “Easter” come, together with the 40-day fast of Lent and the Easter egg?

All of these strange customs originated in ancient forms of idol-worship, including the Egyptian cult of Isis, the Syrian and Babylonian cults of Astarte (or “Ishtar”), the Greek cult of Dionysus, the Roman festivals of Saturnalia and the sun, the cults of the Druids in England, and others. Such pagan cults were notorious for practicing witchcraft, forced prostitution, self-mutilation, human sacrifice to false gods, and even burning children alive.¹

In other words, the Church accepted its holiday traditions from ancient Egypt, Babylon, Greece, and Rome–enemies of G-d who fought bitterly against His Word and were condemned by such Biblical prophets as Jeremiah, Ezekiel, and Daniel for their wickedness.

Why the pagans hated G-d’s Word

Most of the ancient world was ruled by “secret” societies–powerful sects that controlled education, religion, politics, and much of the economy. These priesthoods had been charged with the responsibility for teaching about G-d and His Law; instead, the priests became corrupt, hiding the Truth from the common people.

The pagan priests knew that G-d is One, and that He alone rules every detail of creation. As the Bible states, “You should know today and place in your heart that Hashem is the G-d, in heaven above and on the earth below; there is nothing else.”²

But these corrupt priests spread the lie that we need a mediator between G-d and man, without whom we cannot reach G-d. The phony “mediators” became the idols and false gods worshipped by the deceived masses. The people were even fooled into believing that G-d dresses Himself in the body of a man, such as Pharoah of Egypt or the King of Tyre.³

Likewise, the priests knew that the Law is the only path to eternal life, and that a sinner is forgiven and cleansed, not through any sacrifice, but only by returning back under the Law. In the Bible, King David declares before G-d:

“You will cleanse me with a hyssop plant and I will be pure; You will wash me and I will be whiter than snow….

“Because You will not desire a sacrifice, or I would give it; a burnt offering you will not want. The sacrifices of G-d are a broken spirit; a broken and crushed heart, G-d, You will not scorn.”⁴

Yet the pagan priests led the people away from true salvation, pretending that only the blood of sacrifices could appease the angry gods and goddesses. The priests mocked G-d’s Law, which guides and blesses every part of our daily lives, by calling it a “curse” too burdensome for man to follow.

The priests of the different nations joined forces, becoming an international priesthood seducing and enslaving most of the world under paganism. Nevertheless, they feared that the Truth might one day become public, exposing the priests and destroying their vast power.

G-d’s victories through true miracles

That day arrived when G-d sent Moses to redeem the Jewish slaves from Egypt.

The priests knew the secrets of sorcery, witchcraft, and magic, and had long been establishing their authority over the people by performing great miracles. When Moses arrived, the Egyptian priests challenged his authority by turning the water of the Nile river into blood and by multiplying frogs upon the land.⁵

G-d, however, turned their miracles into plagues and broke the back of Egyptian imperial power. The plagues were genuine miracles that suspended the very laws of nature-something only the infinite Creator Himself can do. Every year, the redemption from slavery is celebrated in the spring as Pesach (the Passover).

Seven weeks later, the nation of Israel was brought to Mount Sinai. G-d declared that He had chosen the Jewish people to be a “kingdom of priests”–true priests, not pagan ones–to teach G-d’s Word to all the gentile nations.⁶ G-d knew the Jewish people would remain stubbornly loyal to His Law, unlike the pagan priests of the rest of the world. The day G-d spoke to all Israel from the mountain is celebrated as Shavuos (the Jewish Pentecost).

Many centuries later, Greek armies oppressed the Jews in the land of Israel, defiling the Holy Temple in Jerusalem and forcing Jews to worship idols. The Greek pagans were furious that the Jews continued to teach the world the Truth, in word and deed. But G-d delivered the Jews from the vastly superior Greek military forces, and when the Jews cleaned out the Holy Temple, He rewarded them by causing one day’s worth of oil to burn miraculously for eight days in the menorah. This eight-day festival is celebrated in December as Hanukah.

The “New Testament”: Pagan revenge

Between G-d’s own miracles and the Jewish teaching of His Word, the pagan priesthoods of Egypt, Greece, and Rome were steadily losing their power over the gentile populations. They decided to fight back by creating a new religion, one that would claim to be the fulfillment of the Hebrew “Old Testament,” yet would bring back the pagan lies in a new disguise.

Thus the “New Testament” was written, in Greek rather than Hebrew, and attached to the original Hebrew scriptures to try to change their meaning back toward paganism.

The “New Testament” tried to change G-d from One, as in the Hebrew scriptures, into a “trinity” as in Egyptian cults or the eastern religions of Hinduism and Buddhism. It described Jesus as G-d in a human body, like the pagans always described Pharoah and other wicked kings. It declared G-d’s Law to be a “curse” that no one can truly obey, announced that there must be a “mediator” between G-d and man, and pretended that salvation could now be achieved outside the Law.

To blind the gentile nations, the “New Testament” also warned people not to learn from the Jews, declaring that Israel no longer possessed the true, complete Word of G-d.

In the Bible, the book of Daniel warned of an evil power–a false religion–that would believe in the true “G-d of fortresses… plus a god its fathers did not know.” This religion would “speak bizarre words about the Most High, wear out the holy ones (the Jews), and plan to change the festivals and the religious Law.”⁷ The Christian Church has indeed replaced Passover with Easter (the pagan holiday of Astarte and Ishtar) and Hanukah with Christmas (the pagan winter holiday).

Since then, Christian paganism has expanded to include Christmas trees, Easter eggs, and so forth.

How to celebrate genuine Biblical holidays

The only answer is to return to the original Truth of the Hebrew scriptures. The Bible established Passover, Shavuos, and other holidays, while the judges of Israel (the rabbis) acted upon their G-d-given authority to institute such holidays as Hanukah. When we celebrate these true holidays instead of neo-pagan festivals, we clear our homes of dangerous idolatrous symbols, replacing them with G-dly spirituality.

Jews celebrate these holidays slightly differently than Hasidic Gentiles (non-Jews who follow the universal Law), since Jews must follow the priestly Law, which is more difficult and complicated.

¹Hislop, The Two Babylons, Loizeaux Bros., New York (1943), pp. 93-109; Durant, Our Oriental Heritage, Simon & Schuster, New York, 1954, pp. 294-297; Leviticus 18:21.
² Deuteronomy 4:39.
³ Ezekiel 28:1-2,9; 29:3,9.
⁴ Psalms 51:9, 18-19.
⁵ Exodus 7:14 – 8:3.
⁶ Exodus 19:6.
⁷ Daniel 11:38; 7:25.

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