Judaism

Shared History of Jews and Christians.

In 1965, the Second Vatican Council issued its Declaration on the Relationship of the Church to Non-Christian Religions: "True, authorities of the Jews and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be blamed upon all the Jews then living, without distinction, nor upon the Jews of today... The Jews should not be presented as repudiated or cursed by God... The Church decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone"

In 1998, The Vatican Commission for Religious Relations with the Jews issued the document We Remember: A Reflection on the 'Shoah': "We wish to turn awareness of past sins into a firm resolve to build a new future in which there will be no more anti-Judaism among Christians or anti-Christian sentiment among Jews, but rather a shared mutual respect as befits those who adore the one Creator and Lord and have a common father in faith, Abraham"

Economic disparities and disadvantages prompt people to take nefarious ways to survive and the common journey of these two faiths shows us the pitfalls of ignorance and bigotry.

http://www.jewfaq.org/toc.htm

What is Judaism?

What is Judaism? What does it mean to be a Jew? Most people, both Jewish and gentile, would instinctively say that Judaism is a religion. And yet, there are militant atheists who insist that they are Jews! Is Judaism a race? If you were to say so, most Jews would think you were an anti-Semite! So what is Judaism?

Is Judaism a Religion?

Clearly, there is a religion called Judaism, a set of ideas about the world and the way we should live our lives that is called "Judaism." It is studied in Religious Studies courses and taught to Jewish children in Hebrew schools. See What do Jews Believe? for details. There is a lot of flexibility about certain aspects of those beliefs, and a lot of disagreement about specifics, but that flexibility is built into the organized system of belief that is Judaism.

However, many people who call themselves Jews do not believe in that religion at all! More than half of all Jews in Israel today call themselves "secular," and don't believe in G-d or any of the religious beliefs of Judaism. Half of all Jews in the United States don't belong to any synagogue. They may practice some of the rituals of Judaism and celebrate some of the holidays, but they don't think of these actions as religious activities.

The most traditional Jews and the most liberal Jews and everyone in between would agree that these secular people are still Jews, regardless of their disbelief. See Who is a Jew? Clearly, then, there is more to being Jewish than just a religion.

Are Jews a Race?

In the 1980s, the United States Supreme Court ruled that Jews are a race, at least for purposes of certain anti-discrimination laws. Their reasoning: at the time these laws were passed, people routinely spoke of the "Jewish race" or the "Italian race" as well as the "Negro race," so that is what the legislators intended to protect.

But many Jews were deeply offended by that decision, offended by any hint that Jews could be considered a race. The idea of Jews as a race brings to mind nightmarish visions of Nazi Germany, where Jews were declared to be not just a race, but an inferior race that had to be rounded up into ghettos and exterminated like vermin.

But setting aside the emotional issues, Jews are clearly not a race.

Race is a genetic distinction, and refers to people with shared ancestry and shared genetic traits. You can't change your race; it's in your DNA. I could never become black or Asian no matter how much I might want to.

Common ancestry is not required to be a Jew. Many Jews worldwide share common ancestry, as shown by genetic research; however, you can be a Jew without sharing this common ancestry, for example, by converting. Thus, although I could never become black or Asian, blacks and Asians have become Jews (Sammy Davis Jr. and Connie Chung).

Is It a Culture or Ethnic Group?

Most secular American Jews think of their Jewishness as a matter of culture or ethnicity. When they think of Jewish culture, they think of the food, of the Yiddish language, of some limited holiday observances, and of cultural values like the emphasis on education.

Those secular American Jews would probably be surprised to learn that much of what they think of as Jewish culture is really just Ashkenazic Jewish culture, the culture of Jews whose ancestors come from one part of the world. Jews have lived in many parts of the world and have developed many different traditions. As a Sephardic friend likes to remind me, Yiddish is not part of his culture, nor are bagels and lox, chopped liver, latkes, gefilte fish or matzah ball soup. His idea of Jewish cooking includes bourekas, phyllo dough pastries filled with cheese or spinach. His ancestors probably wouldn't know what to do with a dreidel.

There are certainly cultural traits and behaviors that are shared by many Jews, that make us feel more comfortable with other Jews. Jews in many parts of the world share many of those cultural aspects. However, that culture is not shared by all Jews all over the world, and people who do not share that culture are no less Jews because of it. Thus, Judaism must be something more than a culture or an ethnic group.

Are the Jews a Nation?

The traditional explanation, and the one given in the Torah, is that the Jews are a nation. The Hebrew word, believe it or not, is "goy." The Torah and the rabbis used this term not in the modern sense meaning a territorial and political entity, but in the ancient sense meaning a group of people with a common history, a common destiny, and a sense that we are all connected to each other.

Unfortunately, in modern times, the term "nation" has become too contaminated by ugly, jingoistic notions of a country obsessed with its own superiority and bent on world domination. Because of this notion of "nationhood," Jews are often falsely accused of being disloyal to their own country in favor of their loyalty to the Jewish "nation," of being more loyal to Israel than to their home country. Some have gone so far as to use this distorted interpretation of "nationhood" to prove that Jews do, or seek to, control the world. In fact, a surprising number of anti-Semitic websites and newsgroup postings linked to this page (in an earlier form) as proof of their anti-Semitic delusions that Jews are nationalistic, that Israel is a colonial power and so forth.

Because of the inaccurate connotations that have attached themselves to the term "nation," the term can no longer be used to accurately describe the Jewish people.

The Jewish People are a Family

It is clear from the discussion above that there is a certain amount of truth in the claims that it is a religion, a race, or an ethnic group, none of these descriptions is entirely adequate to describe what connects Jews to other Jews. And yet, almost all Jews feel a sense of connectedness to each other that many find hard to explain, define, or even understand. Traditionally, this interconnectedness was understood as "nationhood" or "peoplehood," but those terms have become so distorted over time that they are no longer accurate.

Rabbi Adin Steinsalts has suggested a better analogy for the Jewish people: We are a family. See the third essay in his recent book, We Jews: Who Are We and What Should We Do. But though this is a new book, it is certainly not a new concept: throughout the Bible and Jewish literature, the Jewish people are referred to as "the Children of Israel," a reference to the fact that we are all the physical or spiritual descendants of the Patriarch Jacob, who was later called Israel. In other words, we are part of his extended family.

Like a family, we don't always agree with each other. We often argue and criticize each other. We hold each other to the very highest standards, knowing that the shortcomings of any member of the family will be held against all of us. But when someone outside of the family unfairly criticizes a family member or the family as a whole, we are quick to join together in opposition to that unfair criticism.

When members of our "family" suffer or are persecuted, we all feel their pain. For example, in the 1980s, when Africa was suffering from droughts and famines, many Jews around the world learned for the first time about the Beta Israel, the Jews of Ethiopia. Their religion, race and culture are quite different from ours, and we had not even known that they existed before the famine. And yet, our hearts went out to them as our fellow Jews during this period of famine, like distant cousins we had never met, and Jews from around the world helped them to emigrate to Israel.

When a member of our "family" does something illegal, immoral or shameful, we all feel the shame, and we all feel that it reflects on us. As Jews, many of us were embarrassed by the Monica Lewinsky scandal, or the Jack Abramoff affair, because Lewinsky and Abramoff are Jews. We were shocked when Israeli Prime Minister Yitzchak Rabin was killed by a Jew, unable to believe that one Jew would ever kill another member of the "family."

And when a member of our "family" accomplishes something significant, we all feel proud. A perfect example of Jews (even completely secular ones) delighting in the accomplishments of our fellow Jews is the perennial popularity of Adam Sandler's Chanukkah songs, listing famous people who are Jewish. We all take pride in scientists like Albert Einstein or political leaders like Joe Lieberman (we don't all agree with his politics or his religious views, but we were all proud to see him on a national ticket). And is there a Jew who doesn't know (or at least feel pride upon learning) that Sandy Koufax declined to pitch in a World Series game that fell on Yom Kippur?

Judaism 101 What Is Judaism

This is a far more difficult question than you might expect. Judaism has no dogma, no formal set of beliefs that one must hold to be a Jew. In Judaism, actions are far more important than beliefs, although there is certainly a place for belief within Judaism.

The closest that anyone has ever come to creating a widely-accepted list of Jewish beliefs is Rambam's thirteen principles of faith.           (Jewish works refer to him by the Hebrew acronym of his title and name — Rabbi Moshe ben Maimon    Maimonides - Wikipedia, the free encyclopedia)   Read also Catholic Encyclopedia

 Rambam's thirteen principles of faith, which he thought were the minimum requirements of Jewish belief, are:

1. G-d exists
2. G-d is one and unique
3. G-d is incorporeal
4. G-d is eternal
5. Prayer is to be directed to G-d alone and to no other
6. The words of the prophets are true
7. Moses's prophecies are true, and Moses was the greatest of the prophets
8. The Written Torah (first 5 books of the Bible) and Oral Torah (teachings now contained in the Talmud and other writings) were given to Moses
9. There will be no other Torah
10. G-d knows the thoughts and deeds of men
11. G-d will reward the good and punish the wicked
12. The Messiah will come
13. The dead will be resurrected

As you can see, these are very basic and general principles. Yet as basic as these principles are, the necessity of believing each one of these has been disputed at one time or another, and the liberal movements of Judaism dispute many of these principles.

Unlike many other religions, Judaism does not focus much on abstract cosmological concepts. Although Jews have certainly considered the nature of G-d, man, the universe, life and the afterlife at great length (see Kabbalah and Jewish Mysticism), there is no mandated, official, definitive belief on these subjects, outside of the very general concepts discussed above. There is substantial room for personal opinion on all of these matters, because as I said before, Judaism is more concerned about actions than beliefs.

Judaism focuses on relationships: the relationship between G-d and mankind, between G-d and the Jewish people, between the Jewish people and the land of Israel, and between human beings. Our scriptures tell the story of the development of these relationships, from the time of creation, through the creation of the relationship between G-d and Abraham, to the creation of the relationship between G-d and the Jewish people, and forward. The scriptures also specify the mutual obligations created by these relationships, although various movements of Judaism disagree about the nature of these obligations. Some say they are absolute, unchanging laws from G-d (Orthodox); some say they are laws from G-d that change and evolve over time (Conservative); some say that they are guidelines that you can choose whether or not to follow (Reform, Reconstructionist). For more on these distinctions, see Movements of Judaism.

So, what are these actions that Judaism is so concerned about? According to Orthodox Judaism, these actions include 613 commandments given by G-d in the Torah as well as laws instituted by the rabbis and long-standing customs. These actions are discussed in depth on the page regarding Halakhah: Jewish Law and the pages following it.

Suggestions for Further Reading

As I said above, Judaism focuses more on actions than on beliefs, and books about Judaism tend to do the same. Most books emphasize holidays, practices and observances. The best summary of Jewish beliefs I've seen is Milton Steinberg's Basic Judaism. This book presents and contrasts the traditional and modern perspectives, and shows that we have more in common than many of us realize.

Judaism 101 What Do Jews Believe

I believe with perfect faith in the coming of the moshiach, and though he may tarry, still I await him every day.
- Principle 12 of Rambam's 13 Principles of Faith

The Messianic Idea in Judaism

Belief in the eventual coming of the Moshiach is a basic and fundamental part of traditional Judaism. It is part of Rambam's 13 Principles of Faith, the minimum requirements of Jewish belief. In the Shemoneh Esrei prayer, recited three times daily, we pray for all of the elements of the coming of the Moshiach: ingathering of the exiles; restoration of the religious courts of justice; an end of wickedness, sin and heresy; reward to the righteous; rebuilding of Jerusalem; restoration of the line of King David; and restoration of Temple service.

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 mentioned anywhere in the Torah (the first five books of the Bible).

However, traditional Judaism maintains that the messianic idea has always been a part of Judaism. The Moshiach is not mentioned explicitly in the Torah, because the Torah was written in terms that all people could understand, and the abstract concept of a distant, spiritual, future reward was beyond the comprehension of some people. However, the Torah contains several references to "the End of Days" (achareet ha-yameem), which is the time of the Moshiach; thus, the concept of Moshiach was known in the most ancient times.

The term "Moshiach" literally means "the anointed one," and refers to the ancient practice of anointing kings with oil when they took the throne. The Moshiach is the one who will be anointed as king in the End of Days.

The word "Moshiach" does not mean "savior." The notion of an innocent, divine or 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. Unfortunately, this Christian concept has become so deeply ingrained in the English word "messiah" that this English word can no longer be used to refer to the Jewish concept. The word "Moshiach" will be used throughout this page.

The Moshiach

The Moshiach will be a great political leader descended from King David (Jeremiah 23:5). The Moshiach is often referred to as "Moshiach ben David" (Moshiach, son of David). He will be well-versed in Jewish law, and observant of its commandments. (Isaiah 11:2-5) He will be a charismatic leader, inspiring others to follow his example. He will be a great military leader, who will win battles for Israel. He will be a great judge, who makes righteous decisions (Jeremiah 33:15). But above all, he will be a human being, not a god, demi-god or other supernatural being.

It has been said that in every generation, a person is born with the potential to be the Moshiach. If the time is right for the messianic age within that person's lifetime, then that person will be the Moshiach. But if that person dies before he completes the mission of the Moshiach, then that person is not the Moshiach.

When Will the Moshiach Come?

There are a wide variety of opinions on the subject of when the Moshiach will come. Some of Judaism's greatest minds have cursed those who try to predict the time of the moshiach's coming, because errors in such predictions could cause people to lose faith in the messianic idea or in Judaism itself. This actually happened in the 17th century, when Shabbatai Tzvi claimed to be the Moshiach. When Tzvi converted to Islam under threat of death, many Jews converted with him. Nevertheless, this prohibition has not stopped anyone from speculating about the time when the Moshiach will come.

Although some scholars believed that G-d has set aside a specific date for the coming of the Moshiach, most authority suggests that the conduct of mankind will determine the time of the moshiach's coming. In general, it is believed that the Moshiach will come in a time when he is most needed (because the world is so sinful), or in a time when he is most deserved (because the world is so good). For example, each of the following has been suggested as the time when the Moshiach will come:

• if Israel repented a single day;
• if Israel observed a single Shabbat properly;
• if Israel observed two Shabbats in a row properly;
• in a generation that is totally innocent or totally guilty;
• in a generation that loses hope;
• in a generation where children are totally disrespectful towards their parents and elders;

What Will the Moshiach Do?

Before the time of the Moshiach, there shall be war and suffering (Ezekiel 38:16)

The Moshiach will bring about the political and spiritual redemption of the Jewish people by bringing us back to Israel and restoring Jerusalem (Isaiah 11:11-12; Jeremiah 23:8; 30:3; Hosea 3:4-5). He will establish a government in Israel that will be the center of all world government, both for Jews and gentiles (Isaiah 2:2-4; 11:10; 42:1). He will rebuild the Temple and re-establish its worship (Jeremiah 33:18). He will restore the religious court system of Israel and establish Jewish law as the law of the land (Jeremiah 33:15).

Olam Ha-Ba: The Messianic Age

The world after the messiah comes is often referred to in Jewish literature as Olam Ha-Ba (oh-LAHM hah-BAH), the World to Come. This term can cause some confusion, because it is also used to refer to a spiritual afterlife. In English, we commonly use the term "messianic age" to refer specifically to the time of the messiah.

Olam Ha-Ba will be characterized by the peaceful co-existence of all people. (Isaiah 2:4) Hatred, intolerance and war will cease to exist. Some authorities suggest that the laws of nature will change, so that predatory beasts will no longer seek prey and agriculture will bring forth supernatural abundance (Isaiah 11:6-11:9). Others, however, say that these statements are merely an allegory for peace and prosperity.

All of the Jewish people will return from their exile among the nations to their home in Israel (Isaiah 11:11-12; Jeremiah 23:8; 30:3; Hosea 3:4-5). The law of the Jubilee will be reinstated.

In the Olam Ha-Ba, the whole world will recognize the Jewish G-d as the only true G-d, and the Jewish religion as the only true religion (Isaiah 2:3; 11:10; Micah 4:2-3; Zechariah 14:9). There will be no murder, robbery, competition or jealousy. There will be no sin (Zephaniah 3:13). Sacrifices will continue to be brought in the Temple, but these will be limited to thanksgiving offerings, because there will be no further need for expiatory offerings.

What About Jesus?

Jews do not believe that Jesus was the Moshiach. Assuming that he existed, and assuming that the Christian scriptures are accurate in describing him (both matters that are debatable), he simply did not fulfill the mission of the Moshiach as it is described in the biblical passages cited above. Jesus did not do any of the things that the scriptures said the messiah would do.

On the contrary, another Jew born about a century later came far closer to fulfilling the messianic ideal than Jesus did. His name was Shimeon ben Kosiba, known as Bar Kochba (son of a star), and he was a charismatic, brilliant, but brutal warlord. Rabbi Akiba, one of the greatest scholars in Jewish history, believed that Bar Kochba was the Moshiach. Bar Kochba fought a war against the Roman Empire, catching the Tenth Legion by surprise and retaking Jerusalem. He resumed sacrifices at the site of the Temple and made plans to rebuild the Temple. He established a provisional government and began to issue coins in its name. This is what the Jewish people were looking for in a moshiach; Jesus clearly does not fit into this mold. Ultimately, however, the Roman Empire crushed his revolt and killed Bar Kochba. After his death, all acknowledged that he was not the Moshiach.

Throughout Jewish history, there have been many people who have claimed to be the Moshiach, or whose followers have claimed that they were the Moshiach: Shimeon Bar Kochba, Shabbatai Tzvi, Jesus, and many others too numerous to name. Leo Rosten reports some very entertaining accounts under the heading False Messiahs in his book, The Joys of Yiddish. But all of these people died without fulfilling the mission of the Moshiach; therefore, none of them were the Moshiach. The Moshiach and the Olam Ha-Ba lie in the future, not in the past.

Biblical Passages Referring to the Moshiach

The following passages in the Jewish scriptures are the ones that Jews consider to be messianic in nature or relating to the end of days. These are the ones that we rely upon in developing our messianic concept:

• Isaiah 2, 11, 42; 59:20
• Jeremiah 23, 30, 33; 48:47; 49:39
• Ezekiel 38:16
• Hosea 3:4-3:5
• Micah 4
• Zephaniah 3:9
• Zechariah 14:9
• Daniel 10:14

If you want to know how Jews interpret the passages that Christians consider to be messianic, see the Jews for Judaism website, especially the Knowledge Base under Resources. The Knowledge Base addresses more than 130 of the most common arguments that evangelists make to Jews.

Judaism 101 Moshiach The Messiah

http://www.sullivan-county.com/news/mine/timeline.htm

A Catholic Timeline of Events Relating to

Jews, Anti-Judaism, Antisemitism, and the Holocaust

From the 3rd Century to the Beginning of the Third Millennium

Prepared by Jerry Darring

Conclusion:

We can not force another to form his opinions and faith as we want.   If the other has made up his mind, there is nothing we can do about it, and should aim to co-exist with him .  The mighty at any given time, over rule the weak.    If we are serious about following the path shown by Jesus, then we have to choose the path of forgiveness as shown by Pope John Paul II.    Jesus said, "Father forgive them for they know not what they do" and said it when he suffered the most grievous humiliation.     He said, that in love people should realize the difference between his followers and others.

All the past hurt has taken place because we did not understand the teaching of Christ fully.    Rulers and people in power thought it was their right to punish those who did not follow their commands.    Today the same happens, but the traitors are different and they are called "terrorists" and the same is done to them as did their ancestors.