THE PURPOSEFUL MISQUOTE OF DEUTERONOMY 27:26 IN GALATIANS 3:10

I came across an interesting article on Pauls misquoting Torah, adding words, etc.

THE PURPOSEFUL MISQUOTE OF DEUTERONOMY 27:26 IN GALATIANS 3:10

Gal 3:10 10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (KJV)

We encounter another verse that is a lie in Galatians chapter 3. So far we have seen many attempts by the writers of Galatians chapter 3 to purposefully misquote and twist the Jewish Scriptures in a negative way in order to misrepresent the Law and make it “negative.” Of course this has to be done if you are going to do away with it and the task was not hard as the Gentile audiences to which these epistles were aimed had little or no prior understanding of Hebrew or the Jewish Scriptures. Little has changed today in the Gentile Church. We must suspend in our thinking when reading this article that Galatians chapter 3 was written long after 150 A.D. and most likely around 180 A.D. when Irenaeus responds to Marcion’s first New Testament with one of his own. The writer of Galatians chapter 3 does a masterful job of writing and misquoting Torah in order to make it look as if the Law has been replaced by “faith” in Christ. Here we have in Gal. 3:10 a rather scary passage that G-d will curse people if they “continueth not in ALL things that are written in the book of the Law.”

We all sin. 1Ki 8:46 If they sin against Thee – for there is no man that sinneth not – We are told in Gal. 3 that if a man does not “continue in ALL that is written in the book of the Law” his failure to continue in “ALL” the Law brings a terrible curse from G-d, or so we are led to believe. The Christian New Testament has a reference verse from which the Galatians 3 writer quotes and that verse is Deut. 27:26.

Ask yourself: Does Deut. 27:26, from which the Gal. 3 writer supposedly quotes in verse 10, really say that G-d will curse mankind if he does not “continue in “ALL” that is written in the Law.” The answer is simply “NO”!

In the Tyndale Commentary on Galatians on page 96 it says “Now it is quite true that the Hebrew Bible does not have the word “all” in this verse; it simply says “Cursed be he who does not confirm (uphold) the words of this Law, to perform them.”

Let us see how the verse is written in the Hebrew:\
Deu 27:26 [ארור אשׁר לא־יקים את־דברי התורה־הזאת לעשׂות אותם ואמר כל־העם אמן׃ ]

Dt. 27:26 Accursed is one who will not uphold the words of this Torah, to perform them. And the entire people shall say, Amen.

When consulting the Stone Edition Chumash concerning the commentary and exegesis of Deuteronomy chapter 27 verse 26 which is the verse misquoted in Gal. 3: 10 we find some interesting comments.

Mosheh ben Maimon (RaMBaM) explains “who will not uphold” to mean that every Jew (person since part of the Mosaic Laws are contained in the Covenant and Laws of Noah) must accept the Torah’s validity in full, and dare not claim that even one of its commandments is not relevant. He next says that “this curse” is not imposed upon a person who commits a sin, only one one who denies that a part of the Torah is G-d given or relevant. The curse is not upon one who breaks a commandment although disobedience toward G-d never brings His blessing. But the curse of this verse refers only to those who look at the Torah and say that it is not from G-d or not relevant or as Christians have been taught is “passed away” and ” not binding.”

This is dangerous ground for a Christian to not only live in but die with such beliefs cherished instead of the truth concerning Torah. The Torah becomes not relevant to all who believe the theology of Galatians 3 and other such replacement religion as expressed in the Christian New Testament. RaMBaM cites approvingly a view in the Jerusalem Talmud (Sotah 7:4) that this curse applies to anyone who can influence others to be loyal to Torah, but does not care to do so, especially people in positions of authority, who have the power to mold the behavior of others. Even someone who studies Torah and is rigorously observant, but is unconcerned about the shortcomings of others, even though he can help them, is included in this verse. This is very scary when you understand the scope of Rambam’s comments and consider what Christian Pastors teach concerning the Law and Torah being passed away today and that mankind is no longer under the Law/Torah. The verse as understood by the Rabbis is that the curse comes to one who denies the Law’s validity for one’s life and that G-d gave it all and it’s observance is demanded by G-d. We are to perform these Laws as our test of our love for our G-d and such performance, as best we can, is commanded by G-d. Denial of any of the above brings the curse of G-d and the Christian New Testament is full of religious doctrine that paves the way for such curses in one’s life; either now or after we die.

These verses also implies the obligation upon every individual to support Torah study, each according to his ability.

Now if you don’t believe Jews are better equipped to interpret their own writings than the monks of Rome then we have a serious problem on our hands.

It would seem from the Jewish commentators on the Hebrew Bible that the writer of Gal. 3 verse 10 has again completely misunderstood the Jewish Scriptures and tragically misused the verse of Deut. 27:26 in such a way as to negate the whole of the Law as if failing to obey it “all” is a curse upon anyone who tries to live his life dedicated to the Word and Laws of G-d. Again it must be said that Laws are little more than Covenant responsibilities that one has been given by G-d to assure one’ right-standing before G-d. Such right-standing before G-d is assured by one’s attempted obedience to these Covenant stipulations and Laws and when one fails this same G-d has given remedy to restore such a broken relationship. This is not hard and one must have only the desire to try to live a life obedient before G-d. But again the writer of Gal. 3:10 uses the verse to scare all readers everywhere, failure to uphold and perform “all” of the Law brings a curse upon him when in reality such an attempt brings the blessings of G-d. Besides there are parts of the Law that apply only to men, to women, and to priests. There is no way a person can “obey” all the Law and Jsus was not an exception. He believed in it “all” as other Jewish commentators have related as the real meaning of the verse in it’s Hebraic context. Jsus knew and believed all of the Torah was from G-d and relevant to all facets of life. It is Christians who have been opposite and hold contrary beliefs concerning the Law that in reality are sinful and bring a curse.

I would hate to die as a “Law/Torah” rejecting Christian and meet G-d and find out what curse awaits me because I believed the anti-Semitic pro-Pauline writer of Galatians 3:20 over Moses, the Prophets.

Again we encounter the purposeful mistranslation of the original verse from Deut. 27:26 and have even the addition of words to the text that are missing in the original (“all) from the pen of the writer of Gal. 3:10. This “curse” again is not for sinning, but for denying the Law’s validity for one’s life and that it all came from G-d. The verse of Deut. 27:26 is completely taken out of context by the writer of Galatians and does irreparable damage to the original meaning of the verse and what G-d intended we know about His Torah.

LOOKING AT THE HISTORICAL CONTEXT FOR FURTHER MEANING

The real message Paul was sending in his letters to the Corinthians and the Galatians was to separate themselves from a group which had become a serious threat to him because they were exposing his false teachings for what they were…lies based upon false pride. The Biblically illiterate Gentiles of Asia became easy pickings for Paul. It was these Gentiles who had learned about Judaism in the synagogues and felt an affinity to monotheism. Most had not accepted all the precepts of Judaism but were sympathetic to its principles. Paul found them a ready-made community to proselytize and had converted many of them to his faith.

Then he discovered that many of his converts were reverting back to Judaism or Jewish practices. They and the Jewish-Christian missionaries who returned them to the fold of the Torah were called “Judaizers.” The Judaizing Christians were a problem to Paul because converts remained Christians while insisting on following a Jewish style such as observing the Sabbath, celebrating Jewish festivals following dietary laws as mandated in Torah for them.

These “Judaizers” were a threat to Paul’s efforts to indoctrinate his false beliefs and practices into his converts and followers. Paul expressed his greatest animosity for Judaizer, pronouncing a curse on them, when just the opposite is true for those who add to or take away from the Word of G-d (Deut.. 4:2). But it is only by understanding the conflict between Paul and the Judaizers and his bitter resentment of them as competitors we can appreciate his virulent attacks on Torah and his use, or misuse, of quotations from it. The Law is the underpinning of Judaism; by condemning it and its advocates, Paul hoped to weaken both. This, then, is the background and motivation behind Paul’s choice of Pentateuchal quotations.

He literally took the law out of the Law and transformed it into a mockery of Moses’ messages. Paul launched a battery of Biblical citations in Gal. 3. The following paragraphs contain some of Paul’s quotations, their original wording in Tanakh, and comments.

Cursed is everyone who does not continue to do every written in the book of the law” (Gal. 3:10).

Paul was saying in essence once a person became a Jew and agreed to live according to the Law, he incurred the wrath and curses of G-d if he failed to uphold every statute. On the other hand, Paul inferred, if one did not take himself the obligation of living according to principles in Torah, he was then free to violate them without penalty so long as he had “faith”. Although Paul expressed another view later in the same letter (Gal. 5:19-21, 6:7-9), he nevertheless continued to propound the concept that the individual was not bound by any limitations provided, he professed the belief that Jsus is Christ. So often I hear Christians say that the Jew cannot be “saved” without faith in Jsus because they do not obey the law perfectly, but to one’s amazement if they only knew a little about Judaism.

There is no hint in Rabbinic literature of a view such as the Paul expressed, namely that one must achieve legal perfection through perfect obedience to the Law. This neither corresponds to general rabbinic positions nor to those of any specific branch of the Pharisees such as the Shammaites who were considered stricter than others. “The Rabbis consistently passed up opportunities to require legal perfection.”

Paul’s version of Dt. 27:26 is predictably different from its original source, viz “Cursed is he will not uphold the words of this Law to do theme .” It is important to know to what the phrase, ‘the words of this Law,’ refers in it’s original context as used in the book of Deut. 27:26. This is the last verse in the chapter and relates to commandments of a very serious nature. Mentioned in the previous verses. There is a series of imprecations against people who commit the following immoral acts: idolatry, dishonor of parents, removal of a neighbor’s landmark (theft of his land), inhumanity to the blind, injustice to the helpless (widowed, orphaned, and foreigner), incest and beastiality, murder, and bribery.

Many of these offenses might never be discovered or judged in a law court. The Mosaic Law stated that G-d would judge the offenders and curse (punish) them for their wickedness. This, according to Torah, would be the fate of those who violated serious ethical laws, whether or not they expressed a belief in the Mosaic code. Paul said in direct contradiction to the Deuteronomic phrase he cited that no one will be justified by the Law because “the righteous will live by faith.” This is the same error he makes repeatedly. Of course no one will be justified by the Law or rather the Law will not justify any wanton and deliberate offender.

On the contrary, the righteous Jew or Gentile will be justified by his good behavior which is his response to faith in G-d and His Word. Immediately after Paul’s quote in Gal. 3 of the phrase in Deuteronomy with his anti-Torah interpretation, Paul will now do something he has not done often; he quotes correctly an Old Testament passage from Leviticus coupled with an explanation consistent with its meaning. He stated that the Law is not based on faith and illustrated this with Lev. 18:5: You shall keep My statutes and ordinances and the man who does so shall live by them.” It is a sad shame that he vacillates between these positions in his writings, and even sadder that the Christian Church has so ill-prepared their flocks that in reading the Bible they overlook such errors.

Ask yourself: Are you now beginning to see the importance of studying the Hebrew?

It is time for Christians to repent when information like this comes their way. The bottom line is that we have bought lie after lie in the Christian New Testament.

Where is your anger, you have been deceived when reading the Christian New Testament as you are now becoming aware of the purposeful misrepresentation of “religious beliefs” once held by the early followers of Jsus? We are admonished not to add to or take away from the Word of G-d but we see it done on almost every page of the Christian New Testament, passage after passage is purposefully mistranslated, misapplied, taken out of context, twisted to give a different meaning than the original author intended, etc.

When will you come to a point in your life that you can say before G-d “this is enough” and begin to defend G-d and His truth when such lies are exposed?

The context of Deut. 27:26, the curse is not for one breaking the Law but denying the validity and relevance of the Law for one’s life. This curse ironically comes to those who adopt Paul’s theological persuasion of an end of the Law. Paul is simply wrong and we have the testimony of the Jewish nation for 3000 years to this fact. It is the Jews, who are the bearers and protectors of the divine oracles of G-d, we need to listen to their “light” as they instruct the nations to the truths of G-d since Israel and not Rome is a Holy Nation and a Royal Priesthood. “I am God; I called you for the purpose of righteousness… and I made you a Covenant people, to be a light to the nations.” Isaiah 42:6

“The purpose of creation could not be fulfilled until the Jewish nation left Egypt and received the Torah at Sinai. It was then that they would achieve the potential for being a ‘light to the nations’ and bring an awareness of God to the entire world.” – Netziv, Introduction to Exodus

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Passover Lamb or Passover Man?

“I can only show you the door, you’re the one that has to walk through it.”

Torah concerning the Passover as it pertains to the lamb and compare it to relevant New Testament passages that claim Passover connections to Jesus.

The TaNaCH was all written through prophecy… it is all “G-d” speaking through Moses or the Prophets… therefore you won’t find contradictions. (That by definition is “a Bible”- G-ds words to us, Scriptures)

If there are contradictions in their accounts then it cannot be writen through prophecy, therefore, not G-ds words. ie: NT = Errors, Contradictions, Falsehoods, Manipulated, Misquoted, Mistranslated, and even Fabricated verses from TaNaCH in order to make Jsus’ life fit traditional Jewish messianic parameters.

(See: NT Errors, Contradictions, Falsehoods)

G-d is not an Avatar. Man doesn’t become G-d nor does G-d become Man.
Numbers 23:19 “God is not a man that He should lie, nor a mortal that He should change His mind.”

THE CHRISTIAN PERSPECTIVE VERSUS THE SPECIFICATIONS IN THE HEBREW BIBLE
The process for testing this claim by Christian missionaries consists of contrasting the requirements concerning sacrificial offerings, as specified in the Hebrew Bible, against the accounts in the New Testament that describe the death of Jesus on the cross as a sacrificial offering. As part of this analysis, it is important to bear in mind the following two conditions that existed during the life of Jesus, at the time of his death, and for several decades following his death:

 The Second Temple was still standing in Jerusalem

 The Hebrew Bible was the Scripture in force

The salient issue to be addressed, and answered, is:
According to the requirements set forth in the Hebrew Bible, was Jesus a valid sacrificial offering, and was his death by crucifixion an acceptable process, for remission of sins?

The analytical phase of the testing process identifies ten elements for which the respective accounts in the New Testament are compared with the specifications provided in the Hebrew Bible, primarily in the Torah.

One
According to the accounts in the New Testament, Jesus was crucified by Roman soldiers: John 19:18,23(KJV) – (18) Where they crucified him, and two other with him, on either side one, and Jesus in the midst. (23) Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. [See also Matthew 27:35; Mark 15:24; Luke 23:33.] According to the Levitical Law of Sacrifice in the Torah, the animal brought as a sin sacrifice had to be slaughtered by the person who offered it:

Leviticus 4:27-29 – (27) And if any one person from among the common people sins unwittingly, by performing one of the commandments of the Lord which may not be done, and incurs guilt; (28) Or if his sin, which he has committed, is made known to him, then he shall bring his sacrifice, an unblemished female goat, for his sin which he has sinned. (29) And he shall lay his hand upon the head of the sin offering, and he shall slaughter the sin offering in the place of the burnt offering.

Two
According to the Levitical Law of Sacrifice in the Torah, some of the blood of
the (sin) sacrifice had to be rubbed by the priest with his finger on the horns of
the altar in the Temple, and the rest had to be poured out at the base of the
sacrificial altar. The fat of the sacrifice had to be removed and burnt:

Leviticus 4:30-31 – (30) And the priest shall take some of its blood with his finger, and
put [it] upon the horns of the altar [used] for the burnt offering; and [then] he shall
pour out all of [the rest of] its blood at the base of the altar. (31) And he shall remove
all of its fat, as was removed the fat from the sacrificial peace offerings; and the priest
shall burn it upon the altar for a pleasant fragrance to the Lord; and [thus] shall the
priest make an atonement for him, and he shall be forgiven.
 The New Testament is silent on what was done with the blood of Jesus and
with the fat of his body.

Three
According to the accounts in the New Testament, Jesus was beaten,
whipped, and dragged on the ground before being crucified:

Matthew 26:67(KJV) – Then did they spit in his face, and buffeted him; and others
smote him with the palms of their hands, [See also Mark 14:65; Luke 22:63; John 18:22.]
Matthew 27:26,30-31(KJV) – (26)Then released he Barabbas unto them: and when he
had scourged Jesus, he delivered him to be crucified.
(30) And they spit upon him, and took the reed, and smote him on the head. (31) And
after that they had mocked him, they took the robe off from him, and put his own
raiment on him, and led him away to crucify him. [See also Mark 15:15-20; John 19:1-3.]

According to the Torah, a sacrificial animal had to be without any physical
defects or blemishes:

Deuteronomy 17:1 – You shall not sacrifice to the Lord your God an ox or a sheep that
has in it a blemish or any bad thing, for that is an abomination to the Lord, your God.

Sidebar Note: As a born Jew, Jesus was circumcised on the eighth day following
his birth, a ritual that leaves a scar (Genesis 17:10-13; the “sign of the covenant”).
The circumcision of Jesus is mentioned in the New Testament (Luke 2:21), yet Paul
refers to circumcision as being tantamount to mutilation (Galatians 5:11-12;
Philippians 3:2).

Four
 According to the New Testament, Jesus was “the Lamb of God” whose bones
may not be broken [a reference to the Paschal Lamb of Exodus 12:46 and
Numbers 9:12]:
John 1:29(KJV) – The next day John seeth Jesus coming unto him, and saith, Behold
the Lamb of God, which taketh away the sin of the world.
John 19:36(KJV) – For these things were done, that the scripture should be fulfilled, A
bone of him shall not be broken.

 According to the Torah, the Paschal Lamb was not offered for the removal of
sins. Rather, it was a festive, or commemorative, offering. Yom Kippur (the
Day of Atonement) would have been a more appropriate time for a sin
offering:

Numbers 29:11 – One young male goat for a sin offering, beside the sin offering of
atonement, and the continual burnt offering, and its meal offering, and their drink
offerings. [Yom Kippur – Individual sin offering]

Leviticus 16:15 – He shall then slaughter the he goat of the people’s sin offering and
bring its blood inside the dividing curtain, and he shall do with its blood as he did with
the blood of the bull and sprinkle it upon the cover of the ark, and before the cover of
the ark. [Yom Kippur – Communal sin offering]

Five
 According to the Torah, the Paschal Lamb had to be slaughtered and its
blood used to place markings on the side-posts and lintels of the entrances to
the dwelling. Moreover, the meat had to be roasted and eaten, and whatever
was not consumed by the time the Israelites were to leave their homes, had
to be burnt and destroyed:

Exodus 12:6-10 – (6) And you shall keep it under watch until the fourteenth day of this
month; and the entire congregation of the community of Israel shall slaughter it at
dusk. (7) And they shall take [some] of its blood, and place it on the two doorposts and
on the lintel, on the houses in which they will eat it. (8) And they shall eat the meat in
that night, roasted over fire, and [with] unleavened bread; with bitter herbs they shall
eat it. (9) You shall not eat from it raw, nor boiled in water; but roasted over fire, its
head with its legs, and with its inner parts. (10) And you shall not leave any of it until
morning; and that which left over until the morning you shall burn in the fire.

 According to the accounts in the New Testament this was not done with
Jesus after his death. In fact, Jesus was buried.

Matthew 27:57-60(KJV) – (57) When the even was come, there came a rich man of
Arimathaea, named Joseph, who also himself was Jesus’ disciple: (58) He went to
Pilate, and begged the body of Jesus. Then Pilate commanded the body to be
delivered. (59) And when Joseph had taken the body, he wrapped it in a clean linen
cloth, (60) And laid it in his own new tomb, which he had hewn out in the rock: and he
rolled a great stone to the door of the sepulchre, and departed. [See also Mark 15:42-46;
Luke 23:50-53; John 19:38-42.]

Six
 According to the New Testament, the death of Jesus was a sacrificial offering
that expiated the sins of mankind for all times:
Hebrews 10:10,18(KJV) – (10) By the which will we are sanctified through the offering
of the body of Jesus Christ once for all.
(18) Now where remission of these is, there is no more offering for sin. [See also
Romans 6:10; Hebrews 9:12.]

 According to the Torah, the Passover (sin) sacrifice, a male-goat, had to be
offered on an individual (per household) basis, not as a communal offering:
Numbers 28:22 – And one young male goat for a sin offering, to make atonement for
you.

Seven
 According to the New Testament, the death and blood of Jesus took care of
(almost) all sins:
Hebrews 9:22(KJV) – And almost all things are by the law purged with blood; and
without shedding of blood is no remission.

 According to the Levitical Law of Sacrifice in the Torah, the sacrificial sin
offering brought atonement only for unintentional sins, except as noted in
Leviticus 5:1-6, 20-26[Leviticus 5:1-6, 6:1-7 in Christian Bibles]:
Numbers 15:27-31 – (27) And if a person sins inadvertently, then he shall offer a female
goat in its first year as a sin offering. (28) And the priest shall atone for the erring
person who sinned inadvertently before the Lord in order to make atonement on his
behalf; and it shall be forgiven him. (29) For the native born of the children of Israel
and the stranger who resides among them, one law shall apply to him who sins
inadvertently. (30) And the person who does anything presumptuously, whether he is a
native born or a stranger, that person blasphemes the Lord; and that person shall be
cut off from among his people. (31) Because he has scorned the word of the Lord, and
has violated his commandment; that person shall surely be cut off, for his iniquity is
upon him.

Eight
 According to the New Testament, the death of Jesus brought about the
remission of sins yet uncommitted, and of sins of those yet to be born:
Hebrews 10:18(KJV) – Now where remission of these is, there is no more offering for
sin.
 According to the Levitical Law of Sacrifice in the Torah, sacrifices could bring
atonement only for sins committed prior to the offering of the sacrifice. No
sacrifice was provided for the atonement of sins committed after the sacrifice
was offered and, thus, no sacrifice can bring atonement for sins of people
born after it was offered. This includes both טּאתָחַ (haTAT)], a sin offering,
described in Leviticus 4:1-5:13, and שׁםָאָ (aSHAM), a guilt offering,
described in Leviticus 5:14-26. Had there been, among the listed sacrifices,
even one kind of sin or guilt offering that could bring atonement for future
sins, the person who would have offered that particular sacrifice would not
have had to do so again for the rest of his life. Moreover, Yom Kippur (the
Day of Atonement), which is ordained by the Torah as an annual Holy Day
(Leviticus 16:29-34), would have had to be celebrated by the Israelites only
the very first time after the giving of the Torah at Mt. Sinai, had they used one
of those “super” sacrificial offerings that could atone for sins of the future.

The claim by the author of Hebrews, that there are no more sin offerings
required following the death of Jesus, is false for other reasons as well:

 The Second Temple stood in Jerusalem for nearly 40 years following the death of
Jesus, during which time literally thousands of animals were offered as sacrifices
of all sorts, including sin and guilt offerings, as prescribed by the Torah.
 The Hebrew Bible contains prophecies about the building of the Third Temple in
the messianic era, and of the resumption of the sacrificial system at that time. All
the types of sacrificial offerings described in the Hebrew Bible will be made on the
sacrificial altar [חַ בֵּזְמִ (mizBE'ah)] in the Temple, including both the טּאתָחַ and
שׁםָאָ sacrificial offerings. In other words, the sacrificial system, which has been
in a state of suspension since the year 70 C.E., when the Romans destroyed the
Second Temple, will be completely restored in the messianic era:

Ezekiel 43:21-22 – And you shall take the bull of the sin offering, and he [the priest]
shall burn it at the edge of the Temple, outside the Sanctuary. (22) And on the
second day you shall offer an unblemished he-goat for a sin offering, and they [the
priests] shall purify the altar as they purified it with the bull. [See also: Isaiah 56:7;
Jeremiah 33:17-18; Ezekiel 40:39,46-47, 41:42, 42:13, 43:13,15,18-19,22,25-27,
44:27,29, 45:17,19,22-23,25, 46:20, 47:1; Zechariah 14:21.]

Nine
 According to the New Testament, God’s “only begotten son” died on the cross
for the sins of mankind, and all who accept this belief are “saved” (i.e., get
salvation) and will go to heaven:
Romans 5:8-11(KJV) – (8) But God commendeth his love toward us, in that, while we
were yet sinners, Christ died for us. (9) Much more then, being now justified by his
blood, we shall be saved from wrath through him. (10) For if, when we were enemies,
we were reconciled to God by the death of his Son, much more, being reconciled, we
shall be saved by his life.(11) And not only so, but we also joy in God through our Lord
Jesus Christ, by whom we have now received the atonement. [See also Acts 10:43;
1Corinthians 15:3; 1Peter 3:18.]

 The Hebrew Bible strictly prohibits (human) vicarious atonement, and
mandates that everyone is responsible for his or her own sins:
Deuteronomy 24:16 – Fathers shall not be put to death because of children, nor shall
children be put to death for fathers; each person shall be put to death for his own sin.
[See also Exodus 32:31-33; Numbers 35:33.]

Ten
 According to the New Testament, Jesus was “God manifest in the flesh” (this
would make it a human sacrifice):
Romans 8:3(KJV) – For what the law could not do, in that it was weak through the flesh,
God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in
the flesh: [See also 1Timothy 3:16; 1John 4:2.]

 The Hebrew Bible strictly prohibits human sacrifices. The concept of human
sacrifices to a deity is foreign to Judaism. Human sacrifice is a pagan rite:
Leviticus 18:21 – And you shall not give any of your offspring to pass through the fire
for Molech, and shall not profane the name of your God; I am the Lord. [See also
Deuteronomy 18:10; Jeremiah 7:31, 19:32; Ezekiel 23:37-39.]

Source: http://thejewishhome.org/counter/JCSacrifice.pdf

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The Ancient Egyptians Worshiped Sheep

noachbenavraham:

The Abomination of Egypt; the Miracle of the Passover Sacrifice
After the fourth plague, Pharaoh offered Moses a compromise – the Israelites could worship God in Egypt without going to the wilderness. Moses replied, “We are going to sacrifice the gods of Egypt in honor of our God. Could we possibly slaughter the Egyptians’ gods right in front of their eyes, and they not stone us?” According to the Torah, the Egyptians held sheep to be sacred, as the image of their deity.

Ultimately, the Torah tells us, God commanded the Israelites to take a lamb or a kid for each household. They were to hold it for four days, from the tenth until the fourteenth of the first month, and slaughter it on the fourteenth. This was done in Egypt, despite the Egyptians’ religious beliefs. To this day Jews commemorate this event, calling the Sabbath preceding Passover Shabbat Hagadol

Originally posted on torahtourguide:

The Abomination of Egypt; the Miracle of the Passover Sacrifice
After the fourth plague, Pharaoh offered Moses a compromise – the Israelites could worship God in Egypt without going to the wilderness. Moses replied, “We are going to sacrifice the gods of Egypt in honor of our God. Could we possibly slaughter the Egyptians’ gods right in front of their eyes, and they not stone us?” According to the Torah, the Egyptians held sheep to be sacred, as the image of their deity.

Ultimately, the Torah tells us, God commanded the Israelites to take a lamb or a kid for each household. They were to hold it for four days, from the tenth until the fourteenth of the first month, and slaughter it on the fourteenth. This was done in Egypt, despite the Egyptians’ religious beliefs. To this day Jews commemorate this event, calling the Sabbath preceding Passover Shabbat Hagadol…

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Parshah Acharei Leviticus 16:1-18:30

Bad stuff goes down in the desert. God demands discipline: sends the Israelites to the corner with a bunch of heavy-duty rules to study. In Acharei Mot, Amichai Lau-Lavie revives his Bar Mitzvah parsha to share what he’s learned after 27 years of sitting in the corner with this text.

Following the deaths of Nadav and Avihu, G‑d warns against unauthorized entry “into the holy.” Only one person, the kohen gadol (“high priest”), may, but once a year, on Yom Kippur, enter the innermost chamber in the Sanctuary to offer the sacred ketoret to G‑d.

Another feature of the Day of Atonement service is the casting of lots over two goats, to determine which should be offered to G‑d and which should be dispatched to carry off the sins of Israel to the wilderness.

The Parshah of Acharei also warns against bringing korbanot (animal or meal offerings) anywhere but in the Holy Temple, forbids the consumption of blood, and details the laws prohibiting incest and other deviant sexual relations.

Parsha in 60 Seconds Presents Achrei Mot

Source: http://www.chabad.org/parshah/default_cdo/jewish/Torah-Portion.htm

http://www.g-dcast.com/

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Silly Allegory

noachbenavraham:

Props to The Onion and their head film critic Peter Rosenthal (whoever plays him has the most perfect NPR voice)

Originally posted on Menashe's Blog:

https://www.youtube.com/watch?v=bZ75eB3FCkE&feature=youtu.be

The video posted represents in a funny way the ridiculous fuss presently being made by Christians about the film Noah.

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THE SOCIETY OF WOODCHOPPERS FOR THE STUDY OF MISHNA IN BERDICHEV

THE SOCIETY OF WOODCHOPPERS FOR THE STUDY OF MISHNA IN BERDICHEV

Among religious Jews, talmudic scholars are regarded with the same awe and respect with which secular society regards Nobel laureates. Yet throughout Jewish history, study of the Mishna and Talmud was hardly restricted to an intellectual elite.

An old book saved from the millions burned by the Nazis, and now housed at the YIVO library in New York, bears the stamp THE SOCIETY OF WOODCHOPPERS FOR THE STUDY OF MISHNA IN BERDICHEV.

That the men who chopped wood in Berdichev, an arduous job that required no literacy, met regularly to study Jewish law demonstrates the ongoing pervasiveness of study of the Oral Law in the Jewish community.

According to the census of 1789, the Jews constituted 75% of Berdychiv’s population (1,951 out of 2,640, of whom 246 were liquor-dealers, 452 houseowners, 134 merchants, 188 artisans, 150 clerks and 56 idlers). In 1797, Prince Radziwill granted seven Jewish families the monopoly privilege of the cloth trade in the town. Jews were a major driving force of the town’s commerce in the first half of the 19th century, founding a number of trading companies (some traded internationally), banking establishments, and serving as agents of the neighboring estates of Polish nobility (szlachta).

By the end of the 18th century, Berdychiv became an important center of Hasidism. As the town grew, a number of noted scholars served as rabbis there, including Lieber the Great and Joseph the Harif and the Tzadik Levi Yitzhak of Berdichev (the author of Kedushat Levi), who lived and taught there until his death in 1809. See also Berditchev (Hasidic dynasty).

Plan of Berdychiv city. 1825

In its heyday, Berdychiv accounted some eighty synagogues and batei midrash, and was famous for its cantors.

Berdychiv was also one of the centers of the conflict between Hasidim and Mitnagdim. As the ideas of Haskalah influenced parts of the Jewish communities, a large group of Maskilim formed in Berdychiv in the 1820s.

In 1847, 23,160 Jews resided in Berdychiv and by 1861 the number doubled to 46,683, constituting the second largest Jewish community in the Russian Empire. The May Laws of 1882 and other government persecutions affected Jewish population and in 1897, out of the town’s population of 53,728, 41,617 (about 80%) were Jewish.[1] 58% of Jewish males and 32% of Jewish females were literate.

Until World War I, the natural growth was balanced by the emigration. During the 1917 October Revolution and Russian Civil War, the mayor of the town was the Bundist leader D. Lipets. In early 1919, the Jews of Berdychiv became victims of a pogrom and in 1920 the advancing Soviet troops destroyed most of the city by the artillery fire.

The Soviet authorities closed or destroyed most of the town’s synagogues.

In the 1920s, Yiddish language was officially recognized and in 1924, the first in Ukraine official law court to conduct its affairs in Yiddish was established in the city, but in the 1930s, the use of Yiddish was curtailed and all Jewish cultural activities were suspended before World War II.

Most civilians from areas near the border did not have a chance to evacuate when the Nazis began their invasion on June 22, 1941. An “extermination” unit was established in Berdychiv in early July 1941 and a Jewish ghetto was set up. It was liquidated on October 5, 1941, after all the inhabitants were murdered.

The Nazis killed about 20,000 to 30,000 Jews who had not evacuated Berdychiv. A 1973 Ukrainian-language article about the history of Berdychiv says:”Гестапівці стратили 38 536 чоловік.” (Gestapo killed 38,536 persons.) In line with the official Soviet policy regarding the Jews and the Holocaust, the article does not mention the word “Jew” and did not acknowledge the genocide of the Jews.

This song sounds an alarm to the nations that all mankind must fight against the rising tide of anti-semitism which presently is at it’s highest point since WWII. The video draws a clear parallel between Nazism of the past and radical Islam of the present.

Antisemitism Watch

http://www.berdichev.org/videos/antisemitism_watch.html

Source: http://www.berdichev.org/videos.html

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How to receive forgiveness?

How to receive forgiveness?  By Ezekiel Ezra

One thing for sure that noone can die or pay for others’s sin and human sacrifice or semi god(jesus/yeshua) sacrifice is an abomination. Well in the Tanakh there are some verses to describe this:-

Hosea 6:6
For I desire mercy, and not sacrifice, and the knowledge of God rather than burnt-offerings.

Psalms 51:16
(51:18) For Thou delightest not in sacrifice, else would I give it; Thou hast no pleasure in burnt-offering.

Psalms 40:6
(40:7) Sacrifice and meal-offering Thou hast no delight in; mine ears hast Thou opened; burnt-offering and sin-offering hast Thou not required.

Psalms 34:18, 19
(34:19) The LORD is nigh unto them that are of a broken heart, and saveth such as are of a contrite spirit. (34:20) Many are the ills of the righteous, but the LORD delivereth him out of them all.

Hosea 14:2
(14:3) Take with you words, and return unto the LORD; say unto Him: ‘Forgive all iniquity, and accept that which is good; so will we render for bullocks the offering of our lips.

(you shall use your words as an offering with a realization and deep regret for sin)

Micah 6:6 -8
‘Wherewith shall I come before the LORD, and bow myself before God on high? Shall I come before Him with burnt-offerings, with calves of a year old?

Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?’

It hath been told thee, O man, what is good, and what the LORD doth require of thee: only to do justly, and to love mercy, and to walk humbly with thy God.

(do you see that you should NOT give your firstborn for the sin of your soul! If you shall not do that why would God do that? The question of who the “firstborn son” of God is is another discussion but here’s a hint: it’s Israel!)

Jeremiah 7:22, 23
For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices; but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’

(If a blood sacrifice were most important it would have been one of the first revelations. Yet here God is reminding the people that the most important thing is to LISTEN and OBEY the Creator.)

Proverbs 28:13
He that covereth his transgressions shall not prosper; but whoso confesseth and forsaketh them shall obtain mercy.

1 Kings 8:38, 39
what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house; then hear Thou in heaven Thy dwelling-place, and forgive, and do, and render unto every man according to all his ways, whose heart Thou knowest – for Thou, even Thou only, knowest the hearts of all the children of men -

Job 33:26
He prayeth unto God, and He is favourable unto him; so that he seeth His face with joy; and He restoreth unto man his righteousness.

Numbers 16:46 -48
(17:11) And Moses said unto Aaron: ‘Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from the LORD: the plague is begun.’

(17:12) And Aaron took as Moses spoke, and ran into the midst of the assembly; and, behold, the plague was begun among the people; and he put on the incense, and made atonement for the people.

(17:13) And he stood between the dead and the living; and the plague was stayed.

Leviticus 5:11
But if his means suffice not for two turtledoves, or two young pigeons, then he shall bring his offering for that wherein he hath sinned, the tenth part of an ephah of fine flour for a sin-offering; he shall put no oil upon it, neither shall he put any frankincense thereon; for it is a sin-offering.

Ezekiel 33:14-19
Again, when I say to the wicked: ‘thou shalt surely die’ if he TURN from his sin and Do that which Is lawful and right, he will surely LIVE. He will NOT die. NONE of the sins which he has committed will be remembered against him.”‘

Eze 33:12 “Therefore you, O son of man, say to the children of your people: ‘The righteousness of the righteous man shall not deliver him in the day of his transgression; as for the wickedness of the wicked, he shall not fall because of it in the day that he turns from his wickedness; nor shall the righteous be able to live because of his righteousness in the day that he sins.’ 13 When I say to the righteous that he shall surely live, but he trusts in his own righteousness and commits iniquity, none of his righteous works shall be remembered; but because of the iniquity that he has committed, he shall die. 14 Again, when I say to the wicked, ‘You shall surely die,’ if he turns from his sin and does what is lawful and right, 15 if the wicked restores the pledge, gives back what he has stolen, and walks in the statutes of life without committing iniquity, he shall surely live; he shall not die. 16 None of his sins which he has committed shall be remembered against him; he has done what is lawful and right; he shall surely live.

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The Parshah of Tazria

The Parshah of Tazria continues the discussion of the laws of tumah v’taharah, ritual impurity and purity.

A woman giving birth should undergo a process of purification, which includes immersing in a mikvah (a naturally gathered pool of water) and bringing offerings to the Holy Temple. All male infants are to be circumcised on the eighth day of life.

Tzaraat (often mistranslated as “leprosy”) is a supra-natural plague, which also can afflict garments. If white or pink patches appear on a person’s skin (dark red or green in garments), a kohen is summoned. Judging by various signs, such as an increase in size of the afflicted area after a seven-day quarantine, the kohen pronounces it tamei (impure) or tahor (pure).

A person afflicted with tzaraat must dwell alone outside of the camp (or city) until he is healed. The afflicted area in a garment is removed; if the tzaraat spreads or recurs, the entire garment must be burned.
***

General Overview: The bulk of this week’s portion, Tazria, discusses various forms of tzara’at, skin maladies which are contracted as a result of engaging in forbidden gossip. Also discussed are certain garment discolorations which constitute “clothing tzara’at.”

First Aliyah: The Jewish people are instructed regarding the ritual impurity contracted by a woman who gives birth. The timeframe of this period of impurity differs depending whether the child is a boy or girl. At the conclusion of this period, the woman immerses in a mikvah and is required to bring certain offerings in the Temple. Incidentally, the Torah mentions the obligation to circumcise a male child on the eighth day of his life. The Torah then begins discussing the laws of tzara’at, a skin discoloration — often inaccurately translated as “leprosy” — which renders a person ritually impure. This aliyah discusses various forms of white skin discolorations. A person who has the symptoms of tzara’at must be seen by a priest. If the discoloration is deemed “suspicious,” the priest will immediately declare the individual impure or quarantine him for up to two weeks.

Second Aliyah: At the conclusion of the quarantine period, the priest either declares the individual pure or impure. The Torah then discusses what is done in the event that the tzara’at spreads after the individual was declared pure, or if there is raw skin within the tzara’at, or if the tzara’at has spread over the entire body.

Third Aliyah: We learn the laws of tzara’at which appears following an inflammation on the skin.

Fourth Aliyah: We learn the laws of tzara’at which appears following a burn to the skin.

Fifth Aliyah: In this aliyah we discover that tzara’at can also affect the areas on the body covered by hair. The symptoms and laws of such a tzara’at are quite different than standard tzara’at. This section concludes with the laws of a person afflicted by multiple dull white areas on his skin.

Sixth Aliyah: This section discusses tzara’at which appears on a bald spot, as well a white discoloration streaked with red, which can appear anywhere on the body. Also discussed is the procedure followed by an individual who is afflicted with tzara’at, the main requirement being that he must remain outside the city until his condition clears up. The Torah then discusses “clothing tzara’at,” a green or red discoloration which can affect certain types of materials. The garment is shown to a priest who quarantines it for up to two weeks.

Seventh Aliyah: At the conclusion of the quarantine period, depending on the circumstances the garment is either declared pure, or completely burnt, or only the part which was discolored is torn out and burnt.

http://www.chabad.org/parshah/default_cdo/aid/15577/jewish/Tazria.htm

Lecho Dodi,
Lecha Dodi, L’chah Dodi, Lekah Dodi, Lechah Dodi
Let’s go, my beloved, to meet the bride, Lekhah dodi liqrat kallah

and let us welcome the presence of Shabbat.

Lecha dodi likrat kala, p’nei Shabbat n’kabelah!

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Could Jesus’ Death Atone for Any Kind of Sin?

Could Jesus’ Death Atone for Any Kind of Sin?

Question:
Dear Rabbi Singer,
A mutual friend of ours introduced me to your site. I work with Michael Flanigan of Palestine, TX. I am a gentile Christian who has many questions. I have found a lot of fascinating reading on your site. Michael and I have been discussing atonement and sacrifice as of late. Now bear in mind that I am by no means a biblical scholar, so I apologize if my questions seem silly. Would it not be possible for the death of Y’shua to apply as an unintentional sin sacrifice with His death applying when an individual asks Him into his/her life initially? Thereafter, sins would be forgiven as intentional sins through repentance. I hope you are able to make sense of my question. I am learning much through my conversations with Michael and listening to your tapes. I will continue to visit your website in the future.
Thank you for your time.

Answer:
There is nothing silly about your question. First, I will explain your question more clearly so that those unfamiliar with this subject will have a better grasp of what you are asking.

Missionaries claim that the blood sacrificial system is man’s only hope for atonement; they insist that there can be no forgiveness of sin without the shedding of blood. They maintain that the Bible sets forth only blood atonement to expiate sin.

Evangelical Christians assert that for the past nineteen centuries, since the destruction of the second Temple in 70 C.E., the Jewish people lacked the essential and indispensable animal sacrificial system for atonement. Consequently, they maintain, God must have provided a blood atonement in place of the animal sacrifices of the past. This sacrifice, they insist, is the death of Jesus on the cross.

In support of their claim that atonement can only be achieved through the shedding of blood, missionaries cite the following verse:

This is because the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul. (Leviticus 17:11)

The Church appeals to this verse to prove that the blood of the cross is man’s only hope for salvation and the assurance that God will forgive his sins.

In response to this argument, I have explained that contrary to the missionary claim that blood sacrifice is the only method of atonement, the Bible clearly prescribes three methods of atonement: the sin sacrifice, repentance, and charity. Moreover, the sin sacrifice (called in the Jewish Scriptures as korban chatat) did not atone for all types of sin, but rather, only for man’s most insignificant iniquity: unintentional sins. The sin sacrifice was inadequate to atone for a transgression committed intentionally. The brazen sinner was barred from the sanctuary, and had to bear his own iniquity because of his rebellion against God. The Torah teaches this fundamental principle:

If a person sins unintentionally, then he shall offer a one-year-old female goat for a sin offering. The priest shall make atonement before the Lord for the person who goes astray when he sins unintentionally, making atonement for him that he may be forgiven …The person who does anything defiantly, whether he is native or an alien, that one is blaspheming the Lord; and that person shall be cut off from among his people, because he has despised the word of the Lord and has broken His commandment, that person shall be completely cut off; his guilt shall be on him. (Numbers 15:27-31)

Your question is excellent: “If the sin sacrifice was necessary in order to atone for unintentional sin, didn’t Jesus then have to die for those sins committed unwittingly?”

The answer to your question is simple. Jesus could not die for anyone’s sins, whether they were committed intentionally or accidentally. To begin with, the Jewish people were strictly prohibited from offering human sacrifices under any circumstances. There is not one place throughout the entire corpus of the Jewish Scriptures where human sacrifices are condoned. In fact, over and over again, the Bible warns the Jewish people that it is a grave sin to bring a human being as a sacrifice. In the Book of Leviticus, only distinct species of animals are permitted for use in blood sacrifices.

The ancient pagan religions promoted the same idea about atonement as Christendom continues to preach today (e.g. Molech). They would joyfully offer a child into the fires of their sacrificial offering in order to expiate their sins and appease the gods. Why would a child sacrifice be used in this pagan ritual rather than an adult? The reason is that a child is a moving portrait of one who is innocent of sin. A child, they reasoned, could not have committed iniquity and thus mirrored the animal sacrifice which also had to be unblemished. The Torah therefore condemned human sacrifices, and forewarned Jewish people of terrible consequences if this commandment were violated.

This message was conveyed at Mt. Moriah, where Abraham prepared to offer up his beloved son Isaac as a sacrifice. At that epic moment in history, as Abraham was ready to sacrifice Isaac, the Almighty admonished him that He did not desire human sacrifice, and directed Abraham to sacrifice the ram caught in the thicket instead. The Almighty’s directive – He only wanted animal sacrifices rather than human sacrifices – was immediately understood. This teaching has never departed from the mind and soul of the children of Israel.

Furthermore, the prophet Ezekiel warned the Jewish nation that a righteous man could not atone for the wins of the wicked. Wouldn’t we consider a father cruel if he punished an obedient child for the misdeeds of another? Only an unjust society would pardon its criminals while imprisoning the innocent. The prophet therefore warns that no innocent person can die for the sins of the wicked!

The soul that sins, it shall die! The son shall not bear for the sin of the father, nor the father bear for the sin of the son. The righteousness of the righteous person shall be upon him, and the wickedness of the wicked person shall be upon him. 21As for the wicked man, if he should turn away from all his sins which he did, and safeguard all My decrees, and do justice and righteousness; he shall surely live. He will not die. 22All his transgressions which he committed will not be remembered against him. For the righteousness which he did, he shall live. 23Do I desire at all the death of the wicked man — the words of my Lord, God — is it not rather his return from his ways, that he might live? (Ezekiel 18:20-23)

Moreover, if missionaries want to use Leviticus 17:11 to bolster their claim that blood sacrifices are indispensable for procuring an atonement, they must use all of the verse, not just a part of it. Leviticus 17:11 specifically says that the blood of the sacrifice must be placed “upon the altar to make atonement for your souls.” That is to say, Leviticus 17:11 explicitly declares that blood can only effect atonement if it is placed on the altar. Jesus’ blood, however, was never placed on the altar. If the Church is going to take the “blood” part of the verse literally, they must also take the “altar” part literally as well. Jesus’ blood was never sprinkled on the altar, and therefore his death could not provide atonement for anyone.

Finally, the prophets loudly declared to theJewish people that the contrite prayer of the penitent sinner replaces the sacrificial system. Therefore, atonement for unintentional sins today is expiated through devotional supplication to God, the Merciful One.

In fact, in the third chapter of Hosea, the prophet foretold with divine exactness that the nation of Israel would not have a sacrificial system during the last segment of Jewish history until the messianic age. Hosea declares,

…for the children of Israel shall abide many days without king or prince, without sacrifice or sacred pillar, without ephod or teraphim. Afterward the children of Israel shall return and seek the Lord their God and David their king. They shall fear the Lord and His goodness in the latter days. (Hosea 3:4-5)

In the words of the Bible, this period of time would last for many days. Yet, despite the repeated proclamations of the Church that the crucifixion of Jesus serves as a sin sacrifice today, the words of Hosea were meticulously fulfilled, and we remain without an animal sacrificial until this day.

Given the spiritual magnitude of this remarkable prophecy, Hosea was compelled to reveal how the ecclesiastical Temple functions were it to be replaced. In essence, if the prophet is testifying that the nation of Israel will indeed be without a sacrificial system during their long exile until the messianic age, what are we to use instead? How are the Jewish people to atone for unintentional sin without a blood sacrifice during their bitter exile? What about all the animal sacrifices prescribed in the Book of Leviticus? Can the Jewish people get along without animal offerings? Missionaries claim they cannot.

The Bible disagrees.

For this reason, the teaching highlighted in Hosea 14:2-3 is crucial. In these two verses, Hosea reveals to his nation how they are to replace the sacrificial system during their protracted exile. The prophet declares that the Almighty wants us to “render for bulls the offering of our lips.” Prayer is to replace the sacrificial system. Hosea states,
Take words with you, and return to the Lord. Say to Him, “Take away all iniquity; receive us graciously, for we willrender for bulls the offering of our lips.” (Hosea 14:2-3)

The prophets never instruct the Jews to worship any crucified messiah or demigod; nor does Scripture suggest that an innocent man could die as an atonement for the sins of the wicked. Such a message is utterly antithetical to the teachings of the Jewish Scriptures. Rather, it is the prayers of the sinner that would become as bulls of the sin offerings.

King Solomon echoes this sentiment as well.

In I Kings 8:46-50, King Solomon delivers a startling prophetic message as he inaugurates the newly constructed first Temple. In his inauguration sermon, King Solomon forewarns that one day the Jewish people would be driven out of the land of Israel, and banished to the land of their enemies, near and far. During their exile, many would fervently desire to repent of their sins. King Solomon then declares that they are to face Jerusalem from their diaspora, confess their sins, “and God will hear their prayers in heaven, and forgive them for all their transgressions.”

If they sin against You, for there is no man who does not sin, and You will be angry with them, and deliver them to the enemy, and their captors will carry them away captive to the land of the enemy, far or near. And they shall bethink themselves 47in the land where they were carried captive, and repent, and make supplication to You in the land of their captors, saying,‘We have sinned, and have done perversely, we have committed wickedness.’ 48And they shall return to You with all their heart, and with all their soul, in the land of their enemies, who led them away captive, and pray to You toward their land, which You gave to their fathers, the city You have chosen, and the house which I have built for Your name. 49And You shall hear their prayer and their supplication in heaven, in Your dwelling place, and maintain their cause. 50And forgive Your people for what they have sinned against You, and all their transgressions that they have transgressed against You… (I Kings 8:46-50)

There was no mention of a cross or a dead messiah in King Solomon’s prophetic message. Only the contrite and repentant prayer of the remorseful sinner can bring about a complete atonement. Although King Solomon’s timeless message stands out as a theological impossibility in Christian terms, it remains the warm, centerpiece of the God’s system of atonement throughout his long and bitter exile.

Best wishes for a happy Passover.
Sincerely yours,
Rabbi Tovia Singer

http://www.outreachjudaism.org/articles/jesus-death.html

Jesus’ death from outreach Judaism

Could Jesus’ Death Atone for Any Kind of Sin?

“There was no mention of a cross or a dead messiah in King Solomon’s prophetic message. Only the contrite and repentant prayer of the remorseful sinner can bring about a complete atonement. Although King Solomon’s timeless message stands out as a theological impossibility in Christian terms, it remains the warm, centerpiece of the God’s system of atonement throughout his long and bitter exile.”

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How Does a Jew Attain Salvation?

If you haven’t done so yet today, please recite the 
Blessings over the Torah 
before reading the Torah on this web site.
How Does a Jew Attain Salvation?

Christianity maintains that all men are doomed to sin, and everyone will go to everlasting hell unless they accept jesus as their savior.

Judaism has always held that we do not need that sort of salvation, for we are not doomed or damned at birth. We are not doomed or fated to sin. Quite the contrary. The Torah says: “If you do good, won’t there be special privilege? And if you do not do good, sin waits at the door. It lusts after you, but you can dominate it.” (Genesis 4:7) In other words, you can do good, and if you do, things will be better for you. If you do not do good, sin wants to be partners with you. But you can control sin, you can control your evil desires, and you can be good.

So we have free will, and that is what Judaism has always believed, because that is what the Torah teaches. The Torah does not teach — or even mention — that we are “born in sin,” or that we are fated to sin. Just the opposite. We have the ability to choose.

Which means that we can be good, or we can be evil. It’s up to us. And if can be good, that means we can be righteous. I cannot understand how or why Christians like to say that no one can be righteous in the eyes of G-d. The Torah says otherwise.

I often say to missionaries that if they choose to believe that all Gentiles are sinful, I would have to disagree, but I won’t bother to argue the point. It’s their own people, let them say what they want.

But if they choose to say that all people, including Jews, are sinful and cannot be righteous, I have to strongly disagree, because the Torah says quite the opposite: “All your nation is righteous, they will inherit the earth eternally; the shoot that I have planted, the work of My hands, something to be proud of” (Isaiah 60:21). So we are righteous, and Hashem is proud of us.

And it says, “Open the gates, so that the righteous nation that keeps the faith may enter” (Isaiah 26:2).

We Children of Israel are righteous. For the Torah says so. Of course, we must uphold the Torah, or otherwise we might cease to be righteous. But as long as we keep the Torah, we are righteous.

The Prophets of the Torah warned us about this many times. They often called us wicked. When? When we did not obey the Commandments of the Torah. Yet never once in all of the Jewish Bible did the Prophets chastise us for not believing in jesus! Not once!

I also have to wonder: if no one can be righteous in the eyes of G-d, how can the Torah call Noah righteous (Genesis 6:9, 7:1), as just one example? “Noah walked with G-d,” the Torah says. Obviously you can be righteous and you can walk with G-d without the help of jesus.

Hashem called Moses was a trusted servant, and closer to Him than any other prophet. Moses spoke directly to Hashem, and Hashem spoke directly to Moses (Numbers 12:6-8). No mention was made of jesus.

The problem is that Christians do not understand the meaning of the concept “righteousness.” They think it means that one has never sinned. Never sinning is almost impossible. The Torah says that “There is no person on earth so righteous that he does only good and never sins” (Eccl. 7:20)

Rather, the definition of a righteous person is as taught in Proverbs 24:16: “The righteous fall even seven times and still get up, but the wicked stumble in evil.”

Being righteous does not mean that one never sins. It means that after you sin you get back up again, repent, and try again. You keep on trying. That is being righteous.

Not only that, but even if you keep on trying, and you don’t succeed very well, and you have many sins, you can still be forgiven and go to Heaven. In the Book of Job (33:23) it says that if someone has even only one merit and 1000 sins, he is rescued from hell. So we are not doomed to hell.

That’s what Judaism teaches, as we see from the Torah. The Christian bible, on the other hand, teaches that there is no repentance after sinning. Here is what it says in the christian bible:

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 
For it would have been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.
– 2 Peter 2:20-21
In other words, if anyone accepted jesus as savior, and then sins, they are in worse trouble than they were before they accepted jesus.

So what then is the advantage of accepting jesus? It seems better to stay with Hashem! Hashem accepts repentance, and loves all those who turn away from sin, no matter how many times they have sinned and repented. “For the righteous stumble even seven times, but they get up again!”

And they are still called righteous!

And the wicked who repent are no longer called wicked.

Even when I have told the wicked that he will die, but then he repents, and he does justice and righteousness; he returns the collateral when he is supposed to, he repays what he stole, he begins to live by the Laws of Life, and does not do evil, he will live, and he will not die. All the sins that he committed will not be held against him, for he has begun to do judgment and righteousness; he shall surely live.
– Ezekiel 33:14-16

We see, therefore another fallacy of the Christians, who argue that “sin has separated us from a perfectly holy G-d.” We are not separated from Hashem at all. All we need to do is repent.

But no, say the Christians. Repentance won’t work, for some reason that we cannot understand. They claim that “no one can be close to G-d without jesus.”

This is completely wrong. The righteous live by their own faith. (Habbakuk 2:4) We do not gain life or atonement by the faith or righteousness of jesus. We are masters of our own fate, because the choice to do good or bad is our own.

Was King David separated from G-d? Yet the Torah says about him that he did one thing wrong (1 Kings 15:5) and yet he was considered righteous and Hashem was with him. (See, for example, 1 Kings 11:34; 1 Kings 18:14).) Whenever a royal descendant of King David did the right thing, the Torah says about him that he followed in the ways of his ancestor David. (See, for example, 1 Kings 14:8; 2 Kings 18:3; 2 Kings 22:2; et al.)

Did Moses sin? Was he close to G-d or not? Did Abraham sin? Was he close to G-d or not?

And if you examine the Christian belief in this matter, you will find that many denominations believe that G-d only chooses those that G-d has previously decided to choose. In other words, G-d will accept into Heaven only on those whom He has decided to accept into Heaven, and we have no free will or choice! That means that we cannot even be good people if we try! It’s all up to G-d! “Many are called, but few are chosen.”

How is this merciful?

What about all those people who are not chosen? How do they attain “salvation?” Why can they not attain salvation, when it isn’t even their fault? That is possibly the cruelest doctrine I have ever heard! No matter what a person does, he will get Heaven only if G-d had previously chosen him to get Heaven! Everyone else goes to eternal hell!

In Judaism, it is entirely up to you. If you do good, you will get good.

http://www.beingjewish.com/toshuv/salvation.html

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