Series: Christianity and World Religions                                                        Text: Gen 15:1-6

Sermon: Judaism: Of Law and Life                                                                     May 14, 2006

KINSHIP AND MISINFORMATION

Of all the World Religions considered thus far, you probably feel the most kinship with Judaism.  The reason is obvious; we Christians are the step-children of the Jews.  Christians think of themselves often as the ‘New Israel.’  We share the same scriptures in what we call the Old Testament.  Jews refer to the OT as the Hebrew Scriptures or the Tanak.  While the order of books is different in the Tanak (it ends with Chronicles), both our Protestant OT and the Hebrew Bible consist of the same books.  Judaism is our spiritual parent.  We owe our monotheism to the revelation received by Moses and carried out by the prophets. 

But many Christians think of Jews as essentially the religion of the Old Testament carried into present times.  This is a misconception.  Let’s review the big ideas developed in the early rabbinic movement first.  Then I will describe why Jews today do not believe in Jesus as Messiah or Son of God.  Finally, I will comment on Jewish/Christian relations and upon a primary theological difference between us.

Judaism of today exists in three primary forms; Hasidic/Orthodox (the most conservative), Conservative, and Reformed Judaism.  The differences are roughly comparable to the differences between conservative Pentecostals on one hand and liberal Protestants on the other.  But rather than describe the differences between these basic categories of Judaism, I want to describe the underlying rabbinic worldview that binds them all together.  I’m using Jewish sources in doing so, namely the rabbinic scholar Shemuel Safrai.

BIG IDEAS OF RABBINIC JUDAISM

As I stated before, many Christians do not realize that Rabbinic Judaism transformed the Old Testament legal/ritual system just about as radically as Christianity has done.  The rabbinic movement which underlies all modern Judaism is the direct outgrowth of the Pharisaic movement of Jesus’ day.  After the destruction of Jerusalem and its temple in 72 AD, Pharisaic Judaism continued to meet in a city Jamnia (Yavneh) and created a completely new unified religion – the religion of the Talmud.

Talmud Torah

Talmud Torah  refers to the sacred study of the scriptures.  Talmud means ‘study’.  How can Jews serve God once their temple was destroyed?  This presented a huge problem which was solved at by the rabbinic elders at Jamnia.  They developed the notion of Talmud Torah – or the sacred study of the scriptures.  Since we cannot go into the temple to actually offer a sacrifice anymore, we will transfer the act of worship to the study of the biblical text itself.  The study of the text becomes the new temple or place of worship; when we study the text we participate, in God’s eyes, in what the text describes.  By studying the day of atonement texts we are offering a sacrifice of atonement.  By studying the laws dealing with sacrifice, it is to God as if I am offering sacrifice.  Study is divine worship; the Yeshiva or Beth Midrash becomes a central location for meeting God.  This is not the task of a few priests or sages but the duty of every Israelite individual.  One is to study Torah for no individual gain but only out of fear and love of the Lord.  The sacredness of study is one of the reasons why Judaism has produced such a remarkable intellectual tradition; Nobel Prize winners, philosophers, professors, classical musicians, are often Jewish.  Study is sacred.

The Blessing of the Mitsvot or Commandments

Christians think of the law of the OT as a burden, a heavy obligation, an onerous duty.  Jews rejoice in the law.  One Jewish holiday is called Simchat Torah in which they take their Torah scrolls and dance in the streets to thank God for the gift of the law.  Actually, the word Torah is not properly translated “Law” but better “instruction.”  There is no Torah without commandments and instruction – Hebrew term for a specific commandment is mitzvah; plural mitzvoth.  The primary point of Talmud Torah is to live out a life that pleases God by practical deeds of knowledge and understanding. 

In a classical rabbinic text, Rabbi Akivah was asked which is more important: study or deeds.  He answered, “Study is more important because study leads to deeds.”  In many synagogue services, a portion of the Talmud will be sung which asks, “On three things the world is built; on Torah Study, on divine worship, and on deeds of lovingkindness (gemilut Chasidim).  These deeds of lovingkindness are the result of a life filled with love for God’s law. 

Rabbi Levin of Kansas City in an interview with Rev. Adam Hamilton put it this way.

Judaism is morality.  It’s God’s revelation through inspiration of how to spend our lives being God’s servants.  Our mission is to live the life of God if God could do this on earth. . . By acting correctly in the world, we sanctify God’s name. . . We never try to convert other people.  It is nowhere in the jargon of Judaism.  Rather, we want people to come to the conclusion of God by virtue of our conduct.

Repentance

The notion of repentance is found in many portions of scripture.  Hosea calls to Israel, “Return, O Israel, to the Lord thy God.”  Jonah is all about repentance from beginning to end.  But in Rabbinic literature, the notion of repentance is taken to a new level; it becomes a ‘state’ of being.  One who has reached this state is called baal teshuva or a master at repentance.  In one rabbinic statement, “One hour of repentance and good deeds is more beautiful than the entire world to come.”  The essence of teshuva is to leave the path of sin and to decide not to return to it.  It is not accompanied by acts of asceticism (radical self-denial).  R. Meir says, “Great is repentance!  For on account of one person who repents, the sins of all the world are forgiven.”

The Glory of Humanity

Rabbis believed in the intrinsic value of the human and our place in the world and society.  “One human being counts more than the entire creation” they claimed.  Rabbis stressed the uniqueness of every human being.  “Man stamps many coins with one seal and they are all alike, but the Holy One, blessed be he, stamped every man with the seal of the first man, yet not one of them resembles his fellow.”  The human body was seen as good and beautiful.  Caring for your body was considered a mitzvah – a commandment of God since it implies care for the very image of God.  Rabbis emphasized the fundamental equality of all human beings.  Rabbis felt strongly about showing respect to the poor.  In Talmud, the rabbis of Yavneh (Jamnia) compare their high status to that of the peasant, “I am God’s creature and he is God’s creature . . . He may do much or he may do little, it is all one, if only he directs his heart towards heaven.”

QUESTIONS PEOPLE ASK

Why don’t Jews believe in Jesus?

Most Jews have no problem answering this question.  They simply say, “Look in the newspaper.  Do you see world peace?  No.  Messiah hasn’t come yet.”  Reformed Jews have spiritualized the notion of Messiah – not a person but a movement of world peace.  More conservative Jews are still looking for the coming of Messiah.  But in any case, we don’t have peace, we haven’t had Messiah.

A second reason Jews don’t believe in Jesus is the tragic history Christians have had with Jews.  The Holocaust (in Christian Germany!) is only the tip of the iceberg.  Christians have often seen hatred of the Jews almost a spiritual duty – the dark side of believing in the deity of Christ.  Martin Luther in 1543 wrote, “What shall we Christians do with this damned rejected race of Jews?  First, their synagogues should be set on fire, secondly, their homes should be broken down . . . thirdly, they should be deprived of their prayer books and Talmud.”  This is our history and we shouldn’t be surprised if Jews aren’t interested in Christ for the most part.

How do Jews Atone for Sins Today?

Because the temple has been destroyed, Jews can no longer offer sacrifices.  Yet, their religion was transformed by the notion of Talmud Torah.  Jews don’t have a temple anymore, but they have a Talmud.  By studying Talmud, in rabbinic Judaism, and by keeping the mitzvoth, a Jew is spiritually participating in Temple worship.  The Biblical text for this is, “to obey is better than sacrifice” (I Sam 15:22).

RELATIONSHIPS WITH JEWISH FRIENDS

I have enjoyed very meaningful relationships with Jewish friends.  I’ve enjoyed many conversations with Jewish friends and have been challenged morally and spiritually by them.  Let me tell you about three instances because they illustrate the possibilities for us all.

• I developed a good friendship with a rabbinical student named Bruce.  We had a conversation one day about Jesus’ Great Commission.  I said, “Bruce, if I simply decide not to share my faith with Jewish persons, I’m being unfaithful to the command Jesus has given.”  He really thought about that.  He said – tongue in cheek – “Let’s develop hand signals.  A thumbs up from you means, “Jesus loves you, Bruce” and I’ll respond, “Thanks but no thanks.”  We did this all the time.
• It is incorrect to think that Jewish persons are totally uninterested in the conversion of Gentiles.  If you want to talk about it, they want to talk to you.  It is a rabbinic principle called, kol hayotzer which means, “All who are inclined.”  In other words, if you want to talk to me, I would like to talk with you.”  I had a rabbinics professor who once talked to me in a very round-about way that if I was interested, we could talk about converting to Judaism.  I considered this a great honor.  This might be a good posture to take with your Jewish friends.  Direct confrontation with the gospel is usually offensive.  But remember the rabbinic principle kol hayotzer.
• Rather than confronting Jewish folks with the gospel, simply talk about your relationship with God.  Jewish people have absolutely no problem talking with Christians about spiritual things; most appreciate your openness.  I remember having a meeting with a Bible professor and a group of rabbinical students and describing my salvation experience and belief in the resurrection of Jesus.  They listened very respectfully and were very interested.  That is Christian witness; I shared my faith.

KEY DISCUSSION POINT: ORIGINAL SIN

Talking about Judaism does raise the issue of our faith in Jesus Christ as the Messiah and Son of God.  Why do we believe Jesus is the Savior, the Christ?  Jews do not believe in original sin – that is that humans are trapped by sins from which they cannot escape apart from divine aid.  I read a rabbi recently who wrote: For all my admiration of Christianity, I would rather rot in hell than go to a heaven I hadn't earned. How special could heaven be if one attained it through belief unmatched by moral courage?

Here is where I start my conversation.  I know my own heart.  I know that for all my human effort, I am trapped by my own pride, ego and self-centeredness.  If I can attain great self-control and moral courage, than I’m prone to be prideful about it.  We’ve simply switched sins.  This is the lesson Christians learn from the Old Testament (or Hebrew Scriptures).  Not only that God has a great tendency to appear in human form – which is true and reminds us of Jesus, but that the great repetition, the overriding theme of the story is that of human frailty and transgression.  Israel started with the law but built a golden calf.  I’ve done the same.  Israel’s leadership devolved from Moses to Ahab.  Ours does the same.  Israel started in the promised land but ended up in exile.  I’ve put myself in spiritual exile again and again.  Belief in original sin arises from our encounter with the scriptures and an honest evaluation of our hearts.

Christ speaks to that part of me – especially in his humanity/divinity.  He is fully human so that he understands my humanity and fully God so he can do something to transform me.  Jesus’ redemptive suffering seems to fit the pattern of much of what we read in what we call the Old Testament – Isaiah 53 in particular but many others.  While the good rabbi might consider Christian faith a “heaven he hadn’t earned – belief unmatched by moral courage” – yet it takes great moral courage to say, “God, I’m a sinner.  I’m not good enough to save myself.  Law alone defeats my best intentions.  I cast myself upon your mercy.”  This is the courage of humility and brokenness of soul.  It is from this vantage point whereby we grow into being what God wants for us all along – lives reflecting the goodness of God in Christ.

OF LAW AND SALVATION

There has been a perfect illustration of original sin in the news this week.  I happen to know the man who was trapped by the local police sting – Turkei Hussein.  I knew him in Somerset.  I remember asking him onetime what his profession was, and all I could understand was that he was a scholar of Islam.  He worked for the Muslim doctors only as a way to pay bills as I understood it, he was essentially the Imam for the Somerset mosque.  What a terrible embarrassment for the Muslim community there!  But also, what a lesson in original sin.  Here, this man had devoted his life to being submitted to Allah.  He spent his whole life studying his own sacred texts to be completely devoted – by his own strength – to God.  Yet, as Paul said in Romans 7, “When I want to do good, evil is right there with me.  For in my inner being I delight in God’s law; but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner to the law of sin.” 

This brings Paul to the discovery, “What a wretched man I am!  Who will rescue me from this body of death?  Thanks be to God – through Jesus Christ our Lord.”  Christians believe the law has primarily a negative influence – it instructs us in our inability to comply.  This drives us to our knees and to Christ.  This is where the gospel begins for us and it is where we begin.

I asked a Jewish friend to respond to my sermon.  He provided these remarks which I was unable to include in the sermon itself.  I will also post my response to his commentary.

Regarding your presentation I do have several comments – (1) following the destruction of the Second Temple, rabbis also worked to transfer ritual and religious practice to synagogues – for example finding alternatives within a synagogue service for animal sacrifices.  It was not only an emphasis on careful study of religious texts.  (2) There are important restrictions in proselytizing – Jews are only to try and convert less religious Jews to greater Jewish religious faith.  Those few examples of Jews proselytizing among Gentiles are noted with great disfavor.   Finally, conversion to Judaism is deliberately a long and complicated task.  Imbedded in this process is actually an attempt to dissuade people from actually converting unless they are very serious about it. (3) There is an inherent conflict between Christianity’s commitment to proselytizing and Jewish faith.  To suggest that (a) the messiah has come and salvation is at hand for all and (b) that it is essential in Christianity to spread this message denies an important tenet of Judaism – anticipation of the coming of the messiah.  Within the context of Judaism, Jesus was perhaps an historical figure but certainly not the messiah.  Since you emphasize dialogue, I note the above two difficulties because they present problems for successful dialogue.  I do not know if you want to address these issues as you prepare this paper for publication.

Well, I hope these comments are helpful.

 Cheers,

My response -

Thanks so much for your excellent remarks!  Much appreciated.  I did overemphasize the study element in the rabbinic dealing with the loss of the 2^nd Temple and you provided a helpful corrective.  I’m more familiar with the Talmud Torah response.  Likewise on the issue of conversion of Gentiles to Judaism and the concerns about this.  At HUC, there was a young evangelical girl who started the program a few years ago (a Wheaton college grad) who converted to Judaism and married a rabbinical student.  I understood that this caused great concern and anxiety in the community as a whole (all this is second-hand information as I was already gone – I’ve meet the couple consequently and was told later of her evangelical upbringing).  The wedding, from what I have learned, was absolute agony for all involved – both Jewish and Christian – but everyone was kind and supportive.  It did surprise me, however, how many rabbinical students grew up in Christian homes and were converts to Judaism.  I’ll never forget asking a rabbinical student why she referred to what she learned in Sunday School.  She responded, “Joel, I grew up Presbyterian.”  I said – tongue-in-cheek-, “Well at least not Methodist!”  I think they even have an association called Jews by Choice. 

Here is what I will do since my sermon has been delivered.  I’ll post your remarks to the bottom of the text and post this text on the internet where I post all my sermons.

Many thanks!

Joel