Home » Why Jews Don't Accept Jesus ben Joseph as the Messiah of Prophecy

( or in English-Richard A. Vail--the above is my hebrew name)

I recently read a question on why Judiasm doesn't accept Jesus ben Joseph (Yeshua ben Yussef) as the messiah (heb; moshiach) of prophecy. I wrote this many years ago as an attempt to explain WHY I chose to convert to Judaism. It was never my intention to actually publish this essay, as it is intensely personal in nature, but because of my conversion, I too often have the distinct misfortune to be regularly proselytized by well meaning, if not misguided, Christians who wish to "save my soul." What these individuals fail to comprehend is that I, as a rational thinking person, cannot accept many of the concepts and precepts that are core beliefs of Christianity. This small essay is but an attempt on my part; a somewhat humble ger yehudi, to place in a concise, logical format those facets of the Christian faith that I find personally objectionable along with such scriptural authority as one unlearned in Torah as I, have been able to discover that support the arguments presented below. With tremendous misgivings, I proffer this essay for your review.

It comes to mind that a translation of Hebrew Books (seferim) is neccessary.

the Torah:

Bereshit: Genesis

Shemot: Exodus

Vayikra: Leviticus

Bamidbar: Numbers

Devarim: Deuteronomy

Nevi'im The Prophets

Yehoshua: Joshua

Shofim: Judges

Shmuel: Samuel

Melechim: Kings

Yeshiyahu: Isaiah

Yeremiyahu: Jeremiah

Yehezkhel: Ezekiel

The Twelve Prophets (often misnamed as "minor")

Hoshea: Hosea (considered by Jews to be near equal in importance to Moshe)

Yoel: Joel

Amos

Ovadiah: Obadiah (my namesake)

Yonah: Jonah

Michah: Micah

Nachum: Nahum

Havakhuk: Habakkuk

Zephaniah

Haggai

Zachariah

Malachai

Khetuvim , The Writings

Tehillim: Psalms

Mishlei: Proverbs

Iyyov: Job

Shir HaShiri'im: Song of Songs

Rut: Ruth

Eichah: Lamentations

Estair: Ethser

Daniel

Ezra-Nechemiah

Divre HaYami'im: Chronicles

These are the books that make up the Hebrew scriptures...or TaNaKh

I. THE TRINITY

There is found at the center of Christian dogma the concept of the "Trinity". This is the division of the Deity into, if you will, three "people" while remaining as one G-d. This concept of this "Trinity", the divisibility of G-d, is completely foreign to Judaism, both in the distant biblical past, as well as the present. In no instance is there found in the Hebrew scripturesany6 support for this false assumption.

It is my belief that this misconception, or misperception of HaShem, Blessed be He, has arisen through a poor understanding by non-fluent speaker of the Hebrew language, both in ancient times down through the present. I contend that this basic misunderstanding was and continues to be exacerbated by misinterpretation of the Hebrew Scriptures themselves from the biblical era to the present.

A singular example of this may be found in the Elokhim-"G-d". In the Hebrew, this word has several, yet distinct "flavors" of meaning. First and foremost, it is used to refer to the G-d of Israel, and is meant solely in the singular, though the form is in fact grammatically plural. The second flavor of meaning is found in its application to other gods such as the Canaanite deities of Ba'al and Asherah as well as all other pagan deities (Babylonian, Egyptian, etc.). The third and final flavor or application of the word is its common use in the Hebrew Scriptures to refer to the heavenly host.

When the first flavor or meaning is implied by the context of the verse to mean the G-d of Israel, it is most emphatically meant in the singular. This concept is best described in the prayer known as the Sh'ma, from the first word.-Sh'ma, or Hear.

Hear O Israel, The L-rd is your G-d, the L-rd is One. Devarim. 6.4

This declaration of the uniqueness, the indivisibility of the Hebrew G-d echoes throughout out the scripture. It is repeated in one form or another for thousands of years, from Patriarch to Prophet to the Sages of the Knesset Gadol (Great Assembly) on to the present day.

In Sefer Shemot is found, perhaps, the most authoritative declaration against the divisibility of the Hebrew G-d;

"You shall have no other G-d besides Me". Shemot 20.3

This passage is from what is more popularly called the "Ten Commandments". There is perhaps an even better example of this found in Sefer Devarim;

"It has been clearly demonstrated to you that the L-rd alone is G-d; there is none besides Him". Dev. 4.35

And,

"Know therefore this day and keep in mind that the L-rd alone is G-d in heaven above and on earth below; there is no other G-d". Dev. 4.39

As well as;

"See that I, I am He; there is no G-d besides Me." Dev. 32.39

These few verses alone should, in and of themselves be sufficient to silence those voices that continue to speak otherwise.

The Prophets themselves continue to express this message of the indivisibility of the Hebrew G-d. This is despite the passage of several centuries when it would logical to assume that through cultural diffusion there would be some assimilation of foreign concepts and practices upon Hebrew religious theosophy. However, the very opposite is in fact the case.

In the Seventh Century BCE, we find during the eighty-four yearlong prophetic career of Yeshayahu, , with the inspiration of HaShem, B''H, upon him calling;

"I am the First and I am the last, and besides Me there is no G-d but Me." Yesh 44.6

Additionally, in the following century, the nevi, Zecharyah, declared;

"The L-rd shall be King over all the earth; in that day there shall be one L-rd with one name." Zech 14.9

In the simplest of terms, the L-rd G-d of Israel shall alone be worshipped and shall be called by his divine name.

The second "flavor" of meaning to the word (hebrew word didn't cross) is applied to all the other gods of the world. Because of this usage and the normally plural for the word is misunderstood to mean the G-d of Israel, B''H, is a "plurality". In this instance, as in most languages, there are words whose basic forms are plural, but whose usage and meaning is singular. Think for a moment, how many similar plural/singular words can you think of in English?

The third and final "flavor" of the word as used in the Hebrew Scriptures is as a reference to the Heavenly Host. But, this usage of the word

"Elokim cannot be confused [as is often the case] with because in nearly all the places where the Divine Assembly are called Elokim, it is stressed that is higher than the Elokim." H. Nier, The Triumph of Elokim, 162. See also Shemot 15.11; Tehillim 86.8, 89.7, 96.4, 97.9, 135.2; Divre Chayomim 2.4

For example;

"For the L-rd is a great G-d, a Great King over all supernal beings." Tehillim 95.3

And,

"For you L-rd, are Most High over all the earth; you are great exalted over all supernal beings." Tehillim 97.9

And again;

"Who is like you, O L-rd, among the celestials (Elokim); who is like you, majestic in holiness, awesome in splendor, working wonders." Shemot 15.11

Furthermore, the Heavenly Host serves no real purpose or precise duty. They merely surround HaShem, B''H, who is described as incomparable (See Yesh. 40.25/6, Iyyov Ch's 38 & 39). This is also true where the G-d of Israel, B''H, is described as the G-d of G-ds, or El-ha El-him. (See Dev. 10.17, Yehoshua 22.22, Tehillim 50.1)

Another misunderstanding arises from the Ruach, and it's use as "holy spirit" or "holy ghost". While the word can and is used for "spirit" and "ghost", it is only in it's most subtle of meanings. In the Bantam/Meggido Hebrew-English Dictionary, the meaning from and in descending order is given as;

"Wind, air, breath; soul, spirit; mind; ghost." The New Bantam-Meggido Hebrew & English Dictionary April 1975

Thus, while "spirit" or "ghost" is most certainly meanings of the word, what is most often meant in a scriptural context is that when divine inspiration descends upon a prophet he then speaks from or with G-d's voice or rather the "breath" of HaShem, B''H, though not with the literal "spirit" of G-d.

An excellent example of this is found in the 3 rd Edition of the Hebrew Scriptures recently published by the Jewish Publication Society of Philadelphia, PA, in 1985. This is a completely new translation and was completed over a thirty-year period. During that time the translators/editors were able to take into account many recent discoveries and advances in understanding of the Hebrew Scriptures. This especially includes the scrolls discovered in the caves of Qumran near the shores of the Dead Sea. In the JPS edition, the first two verses of Bereshit read,

"When G-d began to create heaven and earth-the earth being unformed and void, with darkness over the surface of the deep and a wind from G-d sweeping over the water." JPS, Bereshit 1.1-2

In another recent translation, the Schocken Bible, Vol. I: The Five Books of Moses, the same passage reads,

"At the beginning of G-d's creating of the heavens and the earth, when the earth was wild and waste, darkness over the face of the ocean, the rushing-spirit of G-d hovering over the face of the waters." Bereshit 1.1-2, Schocken, 1995

These are both translations from traditional Jewish sources and understanding and thus are very different from the beautiful poetry, if very poor translation, found in the "King James Version."

Another conflict with this concept of "trinity" is that no man may presume to be G-d. If, as it is often asserted, that Jesus ben Joseph was "divine", then it would not be possible for him to appear bodily following his execution as a common criminal by the Roman Provincial Governor. A major argument against his divinity is that HaShem, B''H, the G-d of Israel has no bodily form per se.

"The L-rd spoke to you out of the fire; you heard the sound of words but perceived no shape-nothing but a voice." Dev. 4.12 (See also Dev 5.12)

The most influential voice for the early Christian community, Saul of Tarsus, so claims such a visitation as justification for his apostasy from accepted Jewish practice and conversion to Christianity. However, we are plainly told that only Moshe, Z''L, would be the only individual who would speak directly to G-d, "face to face".

"With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of G-d." Bamidbar 12.8

And,

"The L-rd would speak to Moshe face to face, as one man speaks to another." Shemot 33.11

We are told later the reason for this is,

"For no man may see Me and live." Vayikra 33.20

For this very reason, the children of Israel, at the foot of Mt Horev told Moshe,

"You speak to us, they said to Moshe, and we will obey, but let not G-d speak to us lest we die." Shemot 20.16

After Moshe's death, may his memory be a blessing forever, on Har Nebo in the land of Moab, within sight of the Promised Land we are told,

"Never again did there arise in Israel a prophet like Moshe whom the L-rd singled out face to face." Dev 34.10

In fact, none of the men and women who inherited the mantle of prophecy ever claimed to have seen or spoken to HaShem, B''H, face to face. They received their divine inspiration in the form of dreams, opaque visions or through angelic messengers (See Bamidbar 12.6). We find, therefore numerous instances of prophecies that are described as "a dream at night," (Bereshit 20.3); and a "vision of night" (Yehoshua 33.15). But, if the prophecy were to be received in the bright of day, it only occurs when the prophet fell into a trance akin to sleep and his/her mind functions only passively as when asleep.

"When I spoke to the prophets, for I granted many visions, and spoke parables through the prophets." Hoshea 12.11

Despite these oblique references, there exists a more authoritative argument against the divinity of any man. This is found in Yehezkhel in the 28 th Chapter,

"Because you have been so haughty and said, I am a god; I sit enthroned like a god in the heart of the seas,' whereas you are not a god, but a man." Yehezkhel 28.2

Against such individuals the G-d of Israel declares;

"I swear I will bring against you strangers, the most ruthless of nations. They shall unsheathe their swords against your prized shrewdness, and they shall strike down your splendor." Yehezkhel 28.7

And,

"Will you still say, I am a god' before your slayers, when you are proved a man, not a god, at the hands of those who strike you down? By the hand of strangers you shall die the death of the uncircumcised, for I have spoken declares the L-rd" Yehezkhel 28.9-10

It must be noted that crucifixion was not a Jewish (or Hebrew) form of execution, but rather a common Roman method of executing common criminals or traitors. In the Hebrew tradition, execution was by stoning, burning or garroting. Only after death was the criminal impaled or hung from a tree, but that individual must not remain so exhibited over night (See Dev. 21.22)

Further, in Yeshiyahu is found a similar prophecy on the fate of a man who declares himself to be a god, yet will find his end in an ignominious death. (See Yeshiyahu 14.12-20) Strangely, the Dead Sea Scrolls echo this prophecy with one of their own. They state there will come a man who declares himself to be the "Son of G-d" who will attempt to elevate himself to be G-d. This prophecy states that this false Moshiach will be overthrown by the "People of G-d" who will have HaShem, B''H, securely on their side. (See Scroll 4Q246-"A Vision of the Son of G-d") This particular scroll has been dated to the early portion of the 1 st Century BCE. It may, however, be a copy of a far older scroll, at least that is what is being speculated. Even so, it has been shown to have been in existence some fifty or more years prior to the birth of Jesus ben Joseph.

Yet another argument against the deification of the mans, is his use of the title "ben Adam" or "Son of Man". This particular title is reserved for prophets. (See Yehezkhel Ch 2, Yeremiyahu Ch 49 & 51, and others)

Thus through scriptural and non-canonical sources, it has been shown how the concept of the divisibility of the G-d of Israel, B''H, or the "Trinity" has no basis. Additionally, as there is no precedent or this concept in the Hebrew Scriptures, it is and must be an "invasive" concept from pagan sources. Nowhere in the Hebrew Canon is the plural form of personal pronoun used in reference to G-d. It most emphatically does not state "We, Us, Their, They, Them," but rather the singular "Me, I, Him, His." (See Gemara Melachim 17.34b-39).

"You shall have no other G-d besides me." Dev 5.7

"You must revere the L-rd, your G-d; only Him shall you worship, to Him shall you hold fast, and by His name shall you swear." Dev. 10.20

And finally;

"It is known that he is but a man. He cannot content with one mightier than he." Kohelet 6.10

II. MIRACLES

Miracles are often cited as justification for the divinity of Jesus ben Joseph. However, the ability to perform miracles does not either prove or disprove the validity of any claims for an individual to being the Moshiach of prophesy. Indeed, in Sefer Devarim, we are told that HaShem, B''H, would test us. That He would in fact tempt us to stray and follow false prophets and Moshiachim.

"If there appears among you a prophet or dream diviner and he gives you a sign or portent, saying let us follow and worship another god',--whom you have not experienced-even if that sigh or portent that he named you comes true, do not heed the words of the prophet or dream diviner. For the L-rd your G-d is testing you to see whether you really love the L-rd your G-d with all your heart and soul. Follow none but the L-rd your G-d , and revere none but Him." Dev. 13.2-6

Despite the Unambiguousness of this passage, and the easily proven invalid concept of the "trinity", it is still claimed that Jesus ben Joseph is divine by reason of the miracles he is alleged to have performed.

Other valid prophets from the earliest times and in one instance even predating formal Judaism performed many of the miracles attributed as "proof". Curing leprosy by Elisha (II Melachim Ch 5); raising the dead, both Eliyahu (I Melachim 17.17-24) and his disciple Elisha (II Melachim 4.31-37); Elisha procuring sustenance for his disciples (II Melachim 4.42-44); and the ascension bodily into heaven by Hanokh;

"Hanokh wawlked with G-d, then he was no more, for G-d took him." Bereshit 5.24

And of Eliyahu, who

"Went to heaving in a whirlwind." II Melachim 2.11

Both ascended bodily to heaven prior to death, as opposed to after death when all those who live a righteous life are admitted to heaven but still leave their bodies behind.

Thus, as has been shown, depending upon miracles to provide the proof necessary to sustain the validity of the divine status of Jesus ben Joseph is based on fallacious logic. At the very best miracles would show the man to be a prophet, or at worst, when taken in conjunction with his teachings that the only way to G-d was to worship him, a man, paints him as a blasphemer, heretic, and false Moshiach for told by Yehezkhel, Yeshiyahu and the writer of the Qumran scrolls 4Q246.

III. THE "NEW" COVENANT

A core premise of Christianity is that of the "New Covenant". In this concept, a "new" covenant is forged by Christians who supplant B'Nai Y'Israel and the "old" covenant. On of the pillars used to support this so-called "new" covenant is the "sacrifice" of Jesus ben Joseph for mankind's sins. (See Part IV below). The basic flaw in the "new" covenant is quite simple to disprove.

"Yet even then, when they [Israel] are in the land of their enemies. I will not abhor them nor spurn them so as to destroy them and annul my covenant with them; for I am their G-d." Vayikra 26.44

And,

"Israel is sacred to the L-rd, the first of his grain, all who devour him shall bear guilt, evil shall come upon them-the word of the L-rd." Yeremiyahu 2.3

It is as simple as that. G-d does not change his mind like a spoiled child, no matter how great his anger.

"G-d is not a man to be capricious, or mortal to change his mind. Would He speak and not act, promise and not fulfill?" Bamidbar 23.19

Additionally,

"The Glory of Israel does not deceive or change His mind, for He is not human that He should change his mind." I Shmuel 15.29

In Tehillim 89, one of the prophecies that is regularly cited as referring to the coming Moshiach, though in it's interpretation it is usually thought to refer specifically to Dovid ben Yishai;

"I will not violate my covenant, or change what I have uttered." Tehillim 89.35

Despite the above passuk, G-d can and does punish those who transgress his mitzvoth. (See Tehillim 99.8, Shemot Ch 32; Bamidbar Ch 20). Though punishment is normally meted out to individuals, it can and was brought against entire nations. However, the premise promulgated by Christian theologians that the Covenant of Israel can be superceded is discounted by the appearance of the neviim themselves.

"The L-rd will never abandon his people [Israel], seeing that the L-rd undertook to make you [Israel] hi people." I Shmuel 12.22

In Bereshit, HaShem, B''H, tell us that his covenant with Avraham, and by specific extension, to his descendants was and is eternal. (See Bereshit 15.18). This is repeated many times to both Avraham and his heirs, that G-d will;

"Maintain My covenant between Me and you, and our offspring to come as an everlasting covenant throughout the ages." Bereshit 17.7

And;

"I will maintain with him [Yitzhak] My Covenant as an everlasting covenant." Bereshit 17.19

This message is a constant refrain throughout the ages, repeatedly echoed by the Neviim, first by Moshe, Z''L;

"I will remember in their favor the covenant with the ancients who I freed from Mitzrayim in the sight of nations." Vayikra 26.45

By Yehoshua, Z''L;

"I will never break my covenant with you." Yehoshua 2.1

By Asaph, A Psalmist and nevi;

"Be ever mindful of His covenant, the promise He gave for a thousand generations, that He swore with Avraham, swore to Yitzhak, and confirmed for Yakov, for Israel, as and eternal covenant." I Divre Chayomim 16.15-17

Through the nevi Yeremiyahu, Z''L, HaShem, B''H, declares that only if Israel would cease to exist as a people would He then dissolve His covenant with B'Nai Y'Israel. (See Yeremiyahu 31.37). In this same chapter we are told that B'Nai Y'Israel would have the covenant with HaShem, B''H, renewed so strongly that it would be unnecessary for parents to teach their children Torah. The children themselves would be born with the love of G-d in their hearts and further educations then would not be necessary. (See Yeremiyahu 31.31-36 & 34.20-21) In Chapter 32, Verse 40, this is repeated, and then again in Chapter 50;

"They will attach themselves to the L-rd by a Covenant for all times." Yeremiyahu 50.5

In Yehezkhel, HaShem, B''H, declares that He remembers;

"The covenant I made with you in the days of your youth and I will establish it as an everlasting covenant." Yehezkhel 16.60

Elsewhere, in a Mizmor by Dovid ben Yishai, HaShem, B''H, tells us that;

"He is ever mindful of His covenant, the promise He gave for a thousand generations, that He made with Avraham, swore to Yitzhak and confirmed in Decree for Yakov, for Y'Israel, as an eternal covenant." Tehillim 105.8-10

Moreover, the covenant that the G-d of Israel established would be in effect in perpetuity is found in Tehillim 119.1551-152.

It is thus understood that simply by reading the Hebrew Scriptures one can find that the covenant established with the patriarchs of Israel is an everlasting covenant. One that may not be changed simply because some men may wish it so.

IV. THE SACRIFICE OF JESUS BEN JOSEPH The concept of the sacrifice of Jesus ben Josheph for the worlds sins is perhaps the single most important concept of Christianity. The idea that Jesus ben Joseph was a human sacrifice' for the remission of all of humanities sins and further, by praying to him will gain one remission for those sins. As will be shown, the concept that any form of human sacrifice, however symbolic, is inimical to Judaism and Jewish religious practice and teachings throughout the ages. Furthermore, human sacrifice is specifically forbidden.

In two separate instances in the Torah are found the prohibitions against human sacrifice. (See Vayikra Ch's 18 & 20). In the first instance;

"Do not allow any of your offspring to be offered to Molech." Vayikra 18.21

This is a rather straightforward mitzvah. It is reinforced and strengthened as well as having a stringent punishment added by the following passuk;

"Anyone among the Israelites, or among the strangers residing in Israel, who gives any of his offspring to Molech, shall be put to death. The people of the land shall pelt him with stones." Vayikra 20.2

The Neviim, those men and women who inherited the mantle of Moshe, Rabbeinu, Z''L, railed against this horrendous practice time and time again. They did so, so often that one king of the southern Kingdom of Judah, Ahaz ben Yotam was condemned for this vile practice (See II Melachim 20.6). It was only by the timely teshuvah of Yoshiyahu ben Amon that temporarily forestalled the righteous wrath of G-d (See II Melachim Ch 22). Perhaps the most telling argument against the execrable practice of human sacrifice comes from the nevi Micah;

"Hear what the L-rd is sayingshall I give my first-born for my transgressions, the fruit of my body for my sins." Micah 6.7

What G-d requires from us is;

"Only to do justice and to love goodness, and walk modestly with G-d." Micah 6.8

From Yeremiyahu, with divine inspiration upon him we are given the message;

"They have built shrines to Topheth in the Valley of ben Hinnom to burn their sons and daughters in the fire-something which I have never commanded." Yeremiyahu 7.31

And;

"They built shrines to Ba'al, to put their children to the fire as burnt offerings to Ba'al-which I never commanded, never decreed, and which never came to my mind." Yeremiyahu 19.15

As well as;

"And built shrines to Ba'al which are in the Valley of ben Hinnom where they offered up their sons and daughters to Molech-when I had never commanded, or even thought, that they should do such an abominable thing, and so brought guilt upon Judah." Yeremiyahu 32.35

Later, during the Babylonian Captivity, HaShem, B''H, through the nevi Yehezkhel spoke yet again against this terrible practice.

"You even took the sons and daughters that you bore to Me and you sacrificed themyou slaughtered My children and presented to as offerings." Yehezkhel 16.20-21

Does this then sound like a god who would accept or countenance something so abhorrent as to be forbidden not once, but many times through the ages? Does this sound like a god who would permit the sacrifice of his first-born son'? In the teachings of Judaism, the preservation of life is of paramount importance, and therefore, the answer is as simple as it is straightforward. NO!

V. SALVATION FROM SINS

There exists at the heart of Christianity the concept that salvation for sins may only come through worshipping a man, Jesus ben Joseph. This is a huge stumbling block for Jews. Setting aside the contradiction of raising a man to divinity (See Shemot 20.3, 34.14; Devarim 4.35, 5.7, 10.20; Yeshayahu 14.12-20; Yehezkhel 28.2-10), but focusing solely upon the fallacy that any earth-bound agency has the power to grant forgiveness for sins is anti-ethical to the teachings and practice of Judaism.

The Torah teaches that remission for sins comes through the presentation of a sin offering G-d's, B''H, tabernacle, and later the Bet HaMikdash (See Vayikra Ch 16). The offering for communal sins was presented on Yom Kippur and was the Azazel offering. (See Vayikra Ch 16). However, as HaShem, B''H, in his infinite wisdom knew, the would not always be possible. Thus we are taught;

"Does the L-rd delight in burn offerings and sacrifices as much as obedience to the L-rd's commandments? Surely obedience is better than sacrifice, compliance than the fat of rams." I Shmuel 15.22

In the words of Dovid ben Yishai,

"You do not want sacrifices, you do not desire burn offerings. True sacrifice to G-d is a contrite spirit; G-d you do not despise a contrite and broken heart." Tehillim 51.18-19

Through the nevi Hoshea ben Be'eri, considered to be the greatest of the neviim who followed Moshe, Z''L, prior to the destruction of the Bet HaMikdash when the presentation of sacrifices was still possible, we are taught,

"Goodness, not sacrifice; obedience to G-d rather than burnt offerings." Hoshea 6.6

And;

"Instead of bulls will pay with the offering of our lips." Hoshea 14.3

Thus we are taught that above all else, what HaShem, B''H desires is true heartfelt repentance. That if one who sins would only;

"Turn back to Me, and I will turn back to you." Malachi 3.7

And further;

"If a wicked person turns back from the wickedness that he practiced and does what is Just and Right, such a person shall save his life." Yehezkhel 18.27

However, it is in the Torah itself that we discover the origins of this concept that repentance from sin is;

"Very close to you, in your mouth and in your heart to observe it." Devarim 30.24

Moreover, Iyyov and Rut provide ample evidence for salvation from sins without the need for sacrifice of any sort, human or animal, or the intercession of any earthbound agency. It is plain to see that all that is necessary for salvation and forgiveness of sins is true heartfelt repentance combined with real love of HaShem, B''H.

But perhaps the most authoritative voice for the remission of sins, over and above the foregoing arguments is found the book of nevi Yeshiyahu;

"I, I alone, am He who wipes away transgressions, for My sake; your sins I will not recall." Yeshiyahu 43.25

And;

"I have wiped away your transgressions like a thick cloud, your sins like a cloud return to Me for I have redeemed you." Yeshiyahu 44.22

More specifically, Yom Kippur was established so that sins may be washed away. Therefore, through closer scrutiny, the claim proffered by Christian doctrine that salvation for sins my only be had through the sacrifice of Jesus ben Joseph is easily proven to be fallacious, as is the assertion that the only way to G-d is clearly false. That in face, each and every person, through their individual acts of honest contrition and repentance may petition HaShem, B''H, directly.

VI. THE FLAWED ANCESTRY OF JESUS ben JOSEPH I n the Christian scriptures is presented the claim that Jesus ben Joseph is the Moshiach by right of his descent from Dovid ben Yishai, the chosen and anointed King of Israel. There are however, several factors that argue persuasively and decisively against this claim. Any single one of which would be enough on it's own merits to bar that claim.

A.) The first argument that militates against accepting this claim is that Jesus ben Joseph cannot claim the requisite membership in the tribe of Judah. This is required by the prophecy of Yakov on his deathbed;

"The scepter shall not depart from Judah, nor the ruler's staff from between his feet; so that tribute shall come to him and the homage of peoples be his." Bereshit 49.10

In biblical times, as now, tribal membership was traced solely through the paternal line (See Bamidbar 1.18). If the Christian claim of HaShem's, B''H, being the literal physical father of Jesus ben Joseph and not the "figurative" father is accepted (i.e.-not having and earthly father), he may not lay claim to membership in the tribe of Judah. Being "adopted" into tribal membership is manifestly not a fulfillment of the above prophecy as the Moshiach must be a direct descendant in the male line of Dovid ben Yishai (See I Divre HaYamim 17.11, Tehillim 89.29-38, Yeremiyahu 33.17, II Shmuel 7.12-16) and concomitantly through his duly chosen and anointed successor, Shlomo ben Dovid (See below and I Divre HaYamim 28.7). Without a human father, Jesus ben Joseph cannot lay claim to the very necessary tribal affiliation to fulfill the exacting terms of these prophecies.

B.) The second argument that my be brought to bare against Jesus ben Joseph's claim is by tracing his ancestry through Joseph ben Heli, the husband of Mary. If the lineage as presented in Luke Ch 3 is correct, then this man is a descendant of Natan ben Dovid, not Shlomo ben Dovid, the anointed successor of Dovid ben Yishai. This is another contradiction to the above prophecies as well as one found in I Divre HaYamim, Chapter 22;

"But you will have a son who will be a man at rest, for I will give him rest from all his enemies on sides; Shlomo will be his name and I will confer peace and quiet on Israel in his time. He will build a house for My Name; He shall be a son to Me and I him a father, and I will establish his [Shlomo's] throne of kingship over Israel forever." I Divre HaYamim. 22.9-10

Thus, even if Jesus ben Joseph were the natural son of Joseph ben Heli, he could not lay claim to be HaMoshiach simply by failure to fulfill this prophecy. That is, his ancestry is traced through Natan ben Dovid, a brother of the anointed successor, Shlomo ben Dovid, not Shlomo himself.

C.) The final argument against Jesus ben Joseph by right of ancestry as claimed by the line of descent found in Matthew Ch 1. In this "alternative" ancestry, we find a naked attempt at legitimacy . This time, his ancestry is traced through Shlomo ben Dovid, though there is a catch. In verse twelve it states;

"After they were brought to Babylon Yeconiah begat Salatheil." Mat 1.12

And therein is the catch. The name of Yeconiah ben Yehoiakim [or more commonly Jehoiakim], a man who was barred from the throne of Dovid ben Yishai along with all of his descendants.

"Thus said the L-rd; record this man [Jeconiah] as without succession, one who shall never be found acceptable; for no man of his seed shall be accept to sit upon the throne of Dovid and to rule in Judah." Yeremiyahu 22.30

It is, therefore, plain that by tracing the ancestry of Jesus ben Joseph through Yeconiah ben Yehoiakim, as found in Matthew renders his claim to be the Moshiach prophesied invalid.

Thus, as has been shown, by failure to fulfill the prophecies in regard to ancestry, Jesus ben Joseph fails in his claims to be the Moshiach.

VIII. THE MOSHIACH WILL BE A NAZARENE

There is found in Christian scripture a quote;

"And he came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be a Nazarene.'" Mat 2.23

However, after a thorough search of the Hebrew Scriptural sources, both canonical and apocryphal, no such prophecy can be found. Which prophet spoke this? Unfortunately, this question may not be answered. Additionally, through some basic historical research one may discover that the city of Nazareth, simply did not exist when the Hebrew Scriptures were composed, much less redacted and canonized. This then, can only be a baldly obvious and easily disproved attempt to manufacture a favorable prophecy, one that is simple to fulfill, albeit after the fact.

IX. INFALLIBILITY

The infallibility of it's scripture is often touted by fundamentalist Christians. As with the other claims presented thus far, this too does not stand up well under closer scrutiny. The Christian canon abounds in errors both simple and more complex. After even a short period of study, one may discover all manner of misquotations, mistranslations and misinterpretations as well as simple errors of context. The following are but a small selection of such errors.

A.) Romans 11.26-This verse is a misquotation of Yeshiyahu 59.20. Saul of Tarsus (aka Paul), the self-appointed "Apostle to the Gentiles", made many such errors in his writing in an attempt to legitimize and justify Jesus ben Joseph's claim to be the Moshiach of prophecy. Simple errors as these are difficult to justify as he was a student of Gemaliel, Z''L; one of the sages who began the redaction of the Mishnah into it's present form; and so are difficult to understand in one who was supposedly steeped in Torah. In the verse he states;

"The deliverer will come from Tzion, he will remove ungodliness from Jacob." Rom 11.26

Interestingly, when one refers to the original passuk, even in the "King James" version of the Christian scriptures, one discovers a very different passage;

"A redeemer will come to Zion and to those who turn away from transgression in Jacob, declare the L-rd." Isa 59.20

This verse has, obviously, a very different meaning from the distorted and incorrect verse given by Saul of Tarsus. The correct interpretation is that the Moshiach will not come to remove sin, but rather will come when we turn AWAY from sin.

B.) Acts 7.14-This is another misquotation wherein it is stated (inexplicably) that the number of people who went to Mitzrayim is seventy-five. The correct number is seventy and may be found in three separate places in the Torah. (See Bereshit 46.27, Shemot 1.5, Devarim 10.22).

C.) Tehillim 22.16-This is an example of the so called "proof-texts". Often they are misquotations that "prove" that Jesus ben Joseph is the foretold Moshiach. In this instance, by mistranslation, an alleged reference to the wounds received by Jesus ben Joseph during his execution by crucifixion by the order Roman authorities. When one refers to the original Hebrew text and translates it anew one discovers a very different meaning from the translation found in Christian texts;

"For dogs have surrounded me a company of evil doers have enclosed me, as a lion at my hands and feet."

This Tehillah was written by Dovid ben Yishai to express his anguish at his exile and pursuit by Shaul ben Kish, the first King of Israel. Nowhere are found the words to pierce/perforate , or harm/injure/damage/maul , or to pierce Additionally, in Yeshiyahu 38.13 if sounds similar usage of the Hebrew verb . Furthermore, in several other Tehillim attributed to Dovid ben Yishai, his foes are often referred to as lions.

[On a historical note, when an individual was crucified, the spikes were never driven through the hands and feet as it is often depicted in Christian legend. This is because neither the webbing of the hands or feet was strong enough to support the weight of the body as it hung from the wooden bars. Thus, the spikes were driven through the forearms and just above the ankles.]

D.) Mathew1.22-23-These two verses are perhaps the most controversial of all the mistranslations found in the Christian scriptures. They purport to prophesize the "virgin" birth of Jesus ben Joseph. In these verses the Hebrew word, "maiden", or "young woman" is mistranslated as virgin. The passage states,

"Now all this was done that it might be fulfilled which was spoken by the L-rd by the prophet saying Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, G-d with us.'" Mat 1.22-23

However, when referring to the original prophecy found in Yeshiyahu 7.14 and translating that text into English a very different meaning is disclosed.

"Assuredly my L-rd shall give you a sign of his own accord! Look, the young woman is with child and about to give birth to a son let her name him Immanuel."

Of particular note is the word --"the young woman", not "a" young woman, but a specific individual. Additionally, the verse plainly states "she will name him Immanuel", not "they will name him". What this means, when taken in context of the entire prophecy, the particular young woman spoken of was known personally to the nevi, Yeshiyahu. The prophecy speaks specifically upon events to take place in the immediate future. That the threatened invasion of Judah by the two kings of Samaria and Damascus, and not as the Christian text would have one believe, an event some six hundred plus years in the future. This more correct interpretation is supported by the verses that immediately follow;

"For before the lad knows to reject the bad and choose the good, the ground whose two kings you dread shall be abandoned." Yeshiyahu 7.16

This prophecy, conveniently ignored, refers to the imminent destruction of Damascus and Samaria by the hand of Assyria and not as Christianity would one believe the "virgin" birth of Jesus ben Joseph. Additionally, the prophecy is fulfilled in the chapter that follows by the birth of a child. (See Yeshiyahu Ch 8.)

It is also argued, once again incorrectly, in an attempt to legitimize the above mistranslation, that the translation of the Hebrew Scriptures into Greek (called the Septuagint-meaning seventy) used the word (hebrew word didn't crossover) --Parthenos-to mean "virgin". This claim is misleading for three basic reasons. Firstly, the "seventy" rabbis' did not translate the Septuagint as is popularly believed, but rather, they only translated the Pentateuch (the Torah). Secondly, in the Sefer Bereshit Ch. 34, the word Parthenos is used to refer to Dina bat Yakov following her rape by Shechem! A young woman who is raped is most assuredly no longer a "virgin" by any possible definition of the word. And finally, in the most recent edition of the English translation of the Septuagint, it is pointed out that the Greek translation of Yeshiyahu is considered to be the worst by far of the original Hebrew, while the five books that make up the Pentateuch are considered to be the best. In closing, the Hebrew word for virgin is, b'tulah.

E.) Hebrews 1.5-This verse alleges to quite another "proof-text" prophecies. In this instance it take s either II Shmuel 7.14 or Tehillim 2.7 out of the context that was intended by the original passukim. By removing the fragment from its place, the fragment may be badly distorted in meaning

"Thou art my son, this day I have begotten the? And again I will be to him a father and he shall be to me a son?" Heb 1.5

When using Shmuel as the origin, and recombining the fragment with the remainder of the passuk as well as the one that follows, a very different meaning emerges;

"I will be a father to him, and he shall be to Me a son, when he does wrong, I will chastise him with the Rob of men and the affliction of Mortals, but I will never withdraw My favor from him as I withdrew it from Shaul, whom I removed to make room for you." II Shmuel 7.14

This is a clear reference to David ben Yishai and his heir and son, Shlomo who were chosen by HaShem, B''H, and placed upon the throne of Israel in the place of Shaul ben Kish. (See I Divre Hayamim 7.10-16, 22.10)

Accordingly, if Tehillim 2.7 is used as the "root", again without the context of the entire passuk, it's meaning can be distorted into a wildly inaccurate interpretation.

"ask Me and I will give you nations are your inheritance, and your possessions will extend to the ends of the earth. Break them with the rod of Iron, as a potter's vessel shatter them." Tehillim 2.7-9

The traditional interpretation of these passukim is a warning to those nations of the world who would oppress the chosen people of HaShem, B''H. (See Bereshit 4.22; Hoshea 11.1)

X. CONTRADICTIONS

There are many contradictions within the practice of Christianity. Perhaps the greatest example arises from the dichotomy found in the teachings of Saul of Tarsus, who entertained no high respect for the study of Torah law and none at all for it's practice, in distinct opposition to his "Moshiach". He preached, explained and argued incessantly that by faith alone my one achieve salvation. Good works were unnecessary. Additionally, being self appointed, he gained status with the early church by self-aggrandizement, this by his own admission!

"For I speak to gentiles in as much as I am the Apostle to the gentiles, I magnify my office." Romans 11.3 (See also II Timothy 1.11)

And, he rejected the law of the Torah,

"Christ hath redeemed us from the curse of the law." Galatians 3.13

However, his own Moshiach taught something very, very different.

"I am not sent but to the lost sheep of the House of Israel." Mathew 15.24

And, to his apostles,

"Go not into the way of the gentiles and into any city of the Samaritans, enter yea not; but go rather to the lost sheep of Israel." Matthew 10.5-6

Furthermore, in this so-called "Sermon on the Mount", Jesus ben Joseph reaffirmed the primacy of Torah law that Saul later cast aside as a curse.

"Whosoever therefore shall break one of these least commandments and shall teach men so, he shall be called the least in the Kingdom of Heaven." Mathew 5.19

Jesus ben Joseph also stated that this law would be eternal,

"Till heaven and earth pass, one jot and one tittle shall in no wise pass from the law, till all are fulfilled." Mathew 5.18

So, here we find a curious difference between the Christian messiah and the "Apostle to the Gentiles." On the one hand, the "divine messiah" teaches the law is eternal while the other teaches it to be a curse. Perhaps the most telling argument is found in the Torah itself,

"You shall not add anything to what I command you or take anything away from it, but keep the commandments of the L-rd your G-d that I enjoin upon you." Devarim 4.2

Thus, no man, no matter how inspired may replace the commandments with others of his own devising. Nor may he add to those existent.

To further confuse the issue, Jesus ben Joseph taught,

"If anyone comes to me, and does not hate his own father and mother-he cannot be my disciple." Luke 14.26

By any reasonable interpretation this is a clear contradiction of the commandment to;

"Honor your father and mother." Shemot 20.12

As well as one of the pillars of Judaism,

"Love your neighbor as yourself." Vayikra 19.34 (See also Mark 12.31)

Christianity often claims to teach peace and love, but this does not fit well with,

"Think not that I am come to send peace on earth. I cam not to send peace but a sword." Matthew 10.34

Two thousand years of strife fully support that statement. Nor was he a man of forgiveness. When on the road to Yerushalayim, being hungry, Jesus ben Joseph cursed fig tree for not giving him fruit. He say, may,

"No man eat fruit of thee hereafter for ever." Mark 11.14

Even though it was NOT the season to bare fruit! (See Mark 11.13)

So, whose word should on take? Those of two fallible men? Or that of HaShem, B''H,

"Take care then, not to forget the covenant that the L-rd your G-d concluded with you." Devarim 4.23 (See also Dev. 13.26 & 17.25)

X. THE "SON" OF G-D

Throughout the Hebrew scriptures there are found numerous references of individuals being referred to as the "son of G-d." Most often mentioned in this manner are Dovid ben Yishai and his son/successor, Shlomo ben Dovid. (See I Divre Hayamim 22.9, 28.5-7, II Shmuel 7.14, Tehillim 2.7, and others). There is however a more explicit reference directed to Yakov ben Yitzhak.

"Israel is my first born son." Shemot 4.22

Then there is,

"I fell in love with Israel when he was still a child; and I called him my son ever since Egypt." Hoshea 11.1 (See also Devarim 14.1, Pirke Avot 3.14

These passukim are often understood to relate to the entire nation of Israel in addition to Yakov ben Yitzhak. All are the children of G-d. Thus any reference to an individual is understood in the allegorical sense, not the literal. Additionally, the title "ben Adam"-son of man is also referenced as a "prophetic title" and was used by many prophets. Therefore, Judaism unlike other religions of that time and place rejects the concept of G-d, B''H, consorting with human females. To accept such is and must be an invasion from pagan religions of the Near East and eastern Mediterranean region.

XI. HAMOSHIACH

The Jewish concept of t he messiah, or more literally, "the anointed one." Is very different from that of Christianity. To gain a measure of understanding of this Moshiach, one must become familiar with the original Hebrew concept. The Jewish vision of Moshiach is not of a "perfect" or "divine" being in human form who will miraculously cure all of the worlds ills. Nor is he HaShem, B''H, in the guise of a man, for G-d has no human' shape or form (See Devarim 4.12, 5.19) that we may perceive. The Jewish Moshiach is first and foremost a man with a man's limitations and foibles. He will be a man who is granted the first-born's inheritance portion (See Devarim 21.17). This is the double portion that is set aside for the first-born son of a man. In this instance the first-born's portion consists of an extra' blessing, inspiration, prophetic vision and charisma necessary to achieve G-d's design. He will be,

"Full of wisdom and understanding, counsel and might, [the] knowledge and fear of G-d." Yeshiyahu 11.2

In addition, the Moshiach must also be,

"A king from the House of David, who studies Torah and fulfills it's precepts as Dovid [did]and he will prevail upon all of Israel to follow it [the Torah] and repair it's breaches, wage the battle of G-d[re]build the Holy Tempe on it's site, gather the dispersed of Israel[and] rectify the entire world to serve G-d together." Mishnah Torah, Laws of Kings 11.4

He will be a prophet of the highest order, on par with Moshe, Rabbeinu, communicating the word of G-d to man. However, the most important facet of his mission' will be to bring about the,

"Perfection and absolute implementation of the entire body of mitzvot, the divine commandments of the Torah in the world." Likkutei Sichot, Vol. 34 Shoftim (E749), Sefer HsShichot 5751, PP 574-6

Because this is such a daunting task, not one to be undertaking lightly, G-d, B''H, in his infinite wisdom has given us the means to discern between false Moshiachim and He who was foretold. This prophetic' checklist is a series of prophecies that must be fulfilled, each in it's turn in order to be recognized as the Moshiach. Failure to fulfill even the least is enough to bar one from being proclaimed as Moshiach.

I. He must be a Jew. Devarim 17.15, Bamidbar 24.17

II. He must be a member of the House of Dovid ben Yishai in the male line. I Divre Hayamim 17.11, Tehillim 89.29-38, Yeremiyahu 33.17, II Shmuel 7.12-16

III. He must be a descendant of Shlomo ben Dovid. I Divre Hayamim 22.10, 28.7, II Divre Hayamim 7.18

IV. He must gather in the Children of Israel from the Galut. Yeshiyahu 11.12, 2712-13

V. He must influence the world to worship G-d. Yeshiyahu 11.9, 40.5, Yehezkel 37.24-28, Zephanayah 3.9

VI. He must rebuild the Bet HaMikdash in Yerushalayim. Michah 4.1

VII. He must bring world peace. Yeshiyahu 2.4, 11.6, Michah 4.3

To date, no one has been able to fulfill any but the least of these prophecies. Simply put, the Moshiach won't have to return, he'll get it right the first time!

XII CONCLUSION

This essay is in no-way meant to be authoritative or comprehensive, it is merely the effort of one relatively ignorant man's attempt to put into logical form my objections to Christianity and accepting Jesus ben Joseph as the Moshiach of prophecy. I humbly submit that one should draw one's own conclusions.

BIBLIOGRAPHY

Tanakh-The Holy Scriptures, Jewish Publication Society, Philadelphia and Jersusalem 1985

The Triumph of Elokim, "The rise of in Judahite Religion", Herbert Niehr; Vol. Ed. By D. V. Edelman, Krok Pharos, Kampen, Netherlands 1998

The Authorized Version: The King James Bible, Gideon International, National Publishing Co., Philadelphia, PA 1968

Metsudah Tehillim, Transl by Avraham Davis, et al, KTAV Publishing, Hoboken, NJ 1997

The Schocken Bible, Vol. I: The Five Books of Moses, Transl. & commentary by Everett Foxx, Schocken Books, New York, NY 1995

The Dead Sea Scrolls 4Q246-"A Vision of G-d" Transl by Richard Vail, 1999

Mishnah Torah, R'Moshe ben Maimon, Jason Aronson, New York, NY 1992

Likkutei Sichot, Vol. 34, Shoftim,

Aryeh Kaplan Anthology Vol. 1, Mesorah Press, Inc., R'Aryeh Kaplan, Z''L, 1975