While Jewish followers of Jesus acknowledge the cultural obstacles and painful historical facts surrounding his identity, there are still many reasons that drive them to believe that he is the Messiah. First and foremost, most people who come to follow Jesus, Jewish or not, have a personal encounter with God that changes their lives. They recognize that Jesus was born to Jewish parents, was raised in a Jewish home in Israel , observed the Torah , and taught the nation of Israel as a rabbi.
Following his teachings is a continuation of the Jewish faith, not an abandonment of it. It is important to understand all the prophecies describing the Messiah in the Jewish Scriptures and not just selected passages. The Hebrew Scriptures relate a complex picture of who this figure will be. It was necessary for the Messiah to first come, suffer, and die as an atonement for sin. By doing so, he brought peace between humanity and God. However, the Tanakh goes on to explain that he will return and at that time establish peace on earth.
Jesus came to bring reconciliation with God, not violence and bloodshed, especially against his own people. He will return one day, and he offers peace with God for those who will embrace him, whether they are Jewish or Gentile. While the actions taken in his name throughout history have been horrendous and inexcusable, anyone who has studied the New Testament knows that Jesus never would have condoned anti-Semitism in any form.
Even if he had some frustrations and debates with some of the religious leaders in his time, he taught and practiced love for all people, including those who mistreated him Matthew ; ; Luke He never taught or would have approved of any prejudice or mistreatment towards the Jewish people.
Yes, you can be Jewish and believe in Jesus! The prayer he recited at the Western Wall, his speech at the Yad Vashem Holocaust memorial and his request for forgiveness from the Jewish people fomented a deep shift in the relations between Jews and Christians.
His symbolic gestures created a dialogue of a new type, based on human and diplomatic friendship that pushed the doctrinal arguments into the corner of a handful of experts.
In its second part, the book presents the internal Orthodox Jewish discourse about Christianity. By the end, Ben Johanan concludes that, whereas Christian discourse aims at conciliation, Orthodox Jewish discourse responded to Christianity with growing hostility, which predated the Second Vatican Council and deepened thereafter.
Some acknowledged that Christians believe in the divine source of the Torah and that and their religious intentions are sincere.
The closer relations between Jews and Christians in the modern era might have generated expectations of a softening toward Christianity, but as Yosef Salmon, a professor of history, and Prof. Aviad Hacohen, a legal scholar have shown, modern Jewish Orthodoxy continued to view Christianity as idolatry. Indeed, according to Ben Johanan, the view that Christianity is idolatry has actually become more firmly entrenched in halakhic discourse.
An increasingly negative attitude toward Christianity is also seen in attempts to restore to Jewish literature expressions inimical to Christianity and to reveal anew the truth that was concealed and censored, ever since the invention of printing, for fear of incurring Christian wrath. Among the censors in the past, some genuinely wished to be enlightened Jews, as Israeli historian Amnon Raz-Krakotzkin has shown.
Normalization and political freedom eliminated the fear of Christianity and served to compensate for the inferiority Jews felt for so long. A more extreme approach is also apparent in the realm of music. They were mostly educated in France and immigrated to Israel after the Six-Day War, drawing close to Mercaz Harav Yeshiva, a key institution of the national-religious movement, founded by Rabbi Kook in Jerusalem.
Ashkenazi was among the few figures in Orthodox Judaism who was relatively well acquainted with Christianity. He maintained that for 2, years Christianity claimed that the Jews did not understand their own holy books, that they were no longer the chosen Israel and that they were punished with exile for crucifying the son of God.
Now it was Christianity that suffered from a loss of self-identity. The reestablishment of Jewish sovereignty proves that the Jews were right in their lengthy disputation with Christianity. Realization of the prophecies about the return to Zion proves that the Jewish interpretation of the Bible, not the Christian one, is the right one.
Thus a new interpretation of the creation of the State of Israel developed. In contrast to their frozen image, both religions move and shift unceasingly with full awareness of themselves, of historical circumstances and of the ideas milling around them. Many reflections came to mind while reading the book, and I want to present three here. Indeed, Augustinian doctrine seems to be enjoying a revival in Mercaz Harav Yeshiva.
The turning point in Christendom occurred in ; in that Jewish community in According to Oury Cherki, one of the rabbis of that circle, the Six-Day War is to be held in even higher regard than the War of Independence. Regrettably, while the Church is moving forward and calling for interfaith conciliation and fraternity, Jewish Orthodox circles are reviving the old controversy and claiming victory.
Instead of aspiring to turn Christians into Jews and to triumph in a religious disputation, it would be better for Judaism to reconcile with and respect the religions that human civilization has created.
Whereas Christian discourse aims at conciliation, Orthodox Jewish discourse responded to Christianity with growing hostility, which predated the Second Vatican Council and deepened thereafter. An unconscious affinity with Christian patterns of thought is also discernible in the conception of the Diaspora Jew who is homeless and therefore universal.
The short answer: Judaism does not consider Jesus to be a prophet, the messiah, or the son of God. But the exact way Jews have spoken about Jesus has, throughout history, had a lot to do with the social and political contexts where they were living.
Jews have often been subjects of Christian monarchies and governments, and the tenor of that experience often colored the way particular communities responded to the church as a whole and Jesus in particular.
Today, as Jews and Christians live in relative harmony, the attitude among most Jews towards Jesus is one of respect, but not religious reverence. This more respectful tone is common among Jewish leaders today.
And of course, there are some diverse views of Jesus within Christianity, too.
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