Three False Teachings of Yeshua?

As I have engaged in Rabbinic studies, the book Jewish Literacy by Rabbi Joseph Telushkin has been an incredible source of information on Jewish thought. The book begins at Creation and hits key points not just of the Tanakh, but even of New Testament era and on up to modern history. It is in entry 71 that Rabbi Telushkin focuses on Yeshua. The entry is titled “Jesus, The Crucifixion, Pontius Pilate, The New Testament.” In this entry, we are given the following as a statement about the affiliation it would seem Yeshua kept.

"Most statements attributed to Jesus in the New Testament conform to Jewish teachings. This is, of course, not surprising, since Jesus generally practiced *Pharisaic (rabbinic) Judaism. However, at least three innovative teachings ascribed to Jesus diametrically oppose Jewish teachings."

So it would seem that even modern Judaism would not find great disagreement with many of our Rabbi’s teachings, and Rabbi Telushkin even goes so far as to claim that a large majority of Yeshua’s practices and teachings actually conform to Pharisaic (rabbinic) Judaism.

It is to the “three innovative teachings” that we should turn our attention.

Issue 1: Jesus forgives all sins

The first complaint that Rabbi Telushkin brings against the teachings of Yeshua is his claim to be able to forgive sins. He cites Matthew 9:6 as this source of his concern. Let's read the whole story and see if we can gain some context.

1 So He got into a boat, crossed over, and came to His own town. 2 Just then some men brought to Him a paralytic lying on a mat. Seeing their faith, Jesus told the paralytic, “Have courage, son, your sins are forgiven.”

3 At this, some of the scribes said among themselves, “He’s blaspheming!”

4 But perceiving their thoughts, Jesus said, “Why are you thinking evil things in your hearts? 5 For which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? 6 But so you may know that the Son of Man has authority on earth to forgive sins”—then He told the paralytic, “Get up, pick up your mat, and go home.” 7 And he got up and went home. 8 When the crowds saw this, they were awestruck and gave glory to G-d who had given such authority to men.

Rabbi Telushkin's response to this is very similar as these scribes, "G-d Himself only forgives those sins committed against Him."

The Miracle

Now there are several things that must be addressed.

First and foremost, Let us address the miracle that Yeshua did. When confronted with the accusation, Yeshua offers a miracle as proof that he has the authority to forgive sins. This seems like pretty concrete evidence to his authority. Well, not quite, you see even a false prophet can perform miracles.

“If a prophet or someone who has dreams arises among you and proclaims a sign or wonder to you, 2 and that sign or wonder he has promised you comes about, but he says, ‘Let us follow other gods,’ which you have not known, ‘and let us worship them,’ 3 do not listen to that prophet’s words or to that dreamer. For HaShem your G-d is testing you to know whether you love HaShem your G-d with all your heart and all your soul. 4 You must follow HaShem your G-d and fear Him. You must keep His commands and listen to His voice; you must worship Him and remain faithful to Him. 5 That prophet or dreamer must be put to death, because he has urged rebellion against HaShem your G-d who brought you out of the land of Egypt and redeemed you from the place of slavery, to turn you from the way HaShem your G-d has commanded you to walk. You must purge the evil from you. - Deuteronomy 13:1-5

So the miracle is a sign that the Yeshua is telling the truth, but we still must dig deeper. Which brings us to problem two.

The Rabbi is Right

Problem two is that technically Rabbi Telushkin is right: according to Judaism, only the wronged individual may forgive the sins. I cannot forgive sins committed against Brad and Brad can't forgive sins committed against Seamus or Austin.

However, there is a wonderful concept in Judaism called "Agency." An agent of a person is similar to a legal representative in our culture. Yet, it is also much greater. According to Judaism, when an agent acts on behalf of the one who sent them, they ARE the person. Full stop! As an agent, you can literally get married to someone for someone else. I'll try to describe briefly how this works.

Isaac is going to marry Esther. The date is set, the wedding is scheduled, the plans are made, the chuppah is constructed, and the wine is bought. But two days before the wedding, Isaac comes down with a bad case of the flu. They can't reschedule because the deposits are all paid and guests have flown in from around the world. What are they to do? Well Isaac appoints his best friend Phillip to be his agent. The morning of the wedding arrives, Isaac is at home in bed eating soup and consuming fluids while Esther is getting dressed. The ceremony starts and Phillip stands in place of Isaac. The wedding proceeds and at the end of the day, Isaac and Esther are now husband and wife, even though Isaac missed the whole thing.

The Talmud even outlines that a man's agent could even nullify his wife's vows in accordance with Numbers 30:13 based on the principal that "The legal status of a persons agent is like that of himself." Citation below is a summary of a broader discussion on the topic from Nedarim 72b.

"The Gemara clarifies the second disagreement: The question concerning an agent is subject to a dispute between Rabbi Yonatan and Rabbi Yoshiya, as it is taught in a baraita: If there is one who says to a steward appointed to take care of his household: All vows that my wife will vow from now until I come back from such and such a place, you should nullify them for her in my stead, and the steward annulled them for her, one might have thought that they would be nullified. To dispel this notion, the verse states with regard to a vow taken by a wife: “Her husband sustains it and her husband nullifies it” (Numbers 30:14), which indicates that only her husband is able to do so, and no one else; this is the statement of Rabbi Yoshiya. Rabbi Yonatan says: We have found everywhere in halakha that the legal status of a person’s agent is like that of himself. Since the steward was the agent of the husband, his nullification of the vows is effective."-Bava Metzia 96a:20

It really is an incredible concept. But how does this help us with the issue of Yeshua forgiving sins? Well, HaShem has used agents all throughout scripture to accomplish His will. Moses was an agent acting on G-d's behalf to Pharoah. Moses performed signs and wonders, but these are attributed to HaShem.

The prophets are considered agents. They delivered warnings and judgement or blessing on G-d's behalf.

Samuel was an agent who anointed the first two kings of Israel according to G-d's design. Had Samuel acted of himself, David would not have been anointed as he was not what Samuel was looking for in a king. But HaShem had a different plan.

All of this begs the question, "do we ever see an agent of G-d forgiving sins on G-d's behalf. And the simple answer is "no." HOWEVER, there is this one little passage in Exodus that has to be brought into the conversation.

20 “I am going to send an angel before you to protect you on the way and bring you to the place I have prepared. 21 Be attentive to him and listen to his voice. Do not defy him, because he will not forgive your acts of rebellion, for My name is in him. 22 But if you will carefully obey him and do everything I say, then I will be an enemy to your enemies and a foe to your foes. 23 For My angel will go before you and bring you to the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites, and Jebusites, and I will wipe them out. 24 You must not bow down to their gods or worship them. Do not imitate their practices. Instead, demolish them and smash their sacred pillars to pieces. 25 Worship HaShem your G-d, and He will bless your bread and your water. I will remove illnesses from you. 26 No woman will miscarry or be childless in your land. I will give you the full number of your days. - Exodus 23:20-26

Here we see an angel, or a sent one, a messenger sent to act on HaShem's behalf leading the people through the wilderness and going before them into battle. HaShem is the one speaking and He frequently switches between Himself and His Agent that seems to make it incredibly difficult to determine and separation between the two.

In verse 20, Hashem says "Do not defy him, because he will not forgive your acts of rebellion (sin),for My name is in him." HaShem clearly identifies this agent with Himself and specifically states that the Agent has the power to withhold forgiveness. This seems unnecessary if only G-d can forgive sins right? Correct. Which leads to the logical conclusion that if the angel can withhold forgiveness on behalf of HaShem, then the angel can logically deliver forgiveness on behalf of HaShem.

How do we know if Yeshua was truly an agent?

Alright, so we have established that the sign points to Yeshua being an agent, but is not guaranteed proof. We have examined the role of agency and how an agent can forgive a sinner on behalf of the individual wronged. Let us examine one final piece of evidence from the story in Matthew to see if we can tidy up this issue with a simple question: who gets the glory?

8 When the crowds saw this, they were awestruck and gave glory to G-d who had given such authority to men.

It states for very clearly that HaShem was given the glory for the act Yeshua did. Yeshua did not seek glory for himself. He did not contradict Torah. He did not lead the crowds away from the worshipping HaShem, but rather brought glory to HaShem by the work that he did.

Further, in the article Tzadik from Chabad, it outlines that a true Tzadik can only act through the power of Hashem. Here is a story included in the article to expound further.

A man afflicted with an incurable case of psoriasis came to ask the Rebbe for help. “I’ve heard great things about you. I’ve heard that you perform miracles and I’ve come to ask you to perform a miracle for me. As for my background, I went through the Holocaust. I don’t pray to G‑d and I don’t believe in G‑d. But I do believe in tzaddikim (completely righteous people). My father was a Bobover chassid and always went to his Rebbe for blessings, so I’ve always believed in the power of tzaddikim.”

The Rebbe replied that a tzaddik has no power of his own. A tzaddik is merely an extension of G‑d, here in this world to help people, which he does by tapping into G‑d’s powers. “If you don’t believe in G‑d, you cannot believe in me.”

The man waved his hand, “Eh! I still believe in tzaddikim.” So the Rebbe told him to take off his shirt and undershirt and stand up. The Rebbe got up from his chair, put both his hands on the man’s right arm and slid them from top to bottom, upon which the psoriasis disap­peared. The Rebbe repeated the action with the man’s left arm, chest, and back, and again the man’s scales receded. The Rebbe told his visitor that he normally did not perform revealed miracles. Generally, Heavenly assistance would appear in a more concealed manner. But there are always exceptions to the rule. He hoped that from that day on, the man would once again believe in G‑d and begin living a life of Torah and mitzvot.1

In similarity, Yeshua states these words about himself in relation to G-d:

19 Then Jesus replied, “I assure you: The Son is not able to do anything on His own, but only what He sees the Father doing. For whatever the Father[f] does, the Son also does these things in the same way. 20 For the Father loves the Son and shows Him everything He is doing, and He will show Him greater works than these so that you will be amazed. John 5:19-20

Yeshua makes it very clear that he can do nothing apart from the G-d just as Chabad explains that a righteous person is an extension of G-d.

Let us now move on to the second issue Rabbi Telushkin brings against the teachings of Yeshua..

Issue 2: Jesus’ attitude toward evil people

Rabbi Telushkin offers the following verses as evidence of the teaching that is contrary to Torah.

38 “You have heard that it was said, An eye for an eye and a tooth for a tooth. 39 But I tell you, don’t resist an evildoer. On the contrary, if anyone slaps you on your right cheek, turn the other to him also. - Matthew 5:38-39

44 But I tell you, love your enemies and pray for those who persecute you, - Matthew 5:44

Rabbi Telushkin presents the example of Moses killing the Egyptian and Deuteronomy 17:7 as evidence that Yeshua taught something that opposed Judaism.

7 The witnesses’ hands are to be the first in putting him to death, and after that, the hands of all the people. You must purge the evil from you. – Deuteronomy 17:7

The Soncino Chumash has a wonderful response to this apparent disparage between Rabbinic Judaism and the teachings of Rabbi Yeshua. In Leviticus 19:18 in the Parshah Kedoshim (Holy Ones), Scripture says,

“Do not take revenge or bear a grudge against members of your community, but love your neighbor as yourself; I am HaShem.”

The commentary on this verse supplies us with a wonderful expression of how Yeshua’s teaching is in perfect harmony with The Torah.

18. thou shalt not take vengeance. Forbids repaying evil with evil. “If a man finds both a friend and an enemy in distress, he should first assist his enemy, in order to subdue his evil inclination, ‘i.e. man’s inborn passion for revenge (Talmud). Scripture inculcates this virtue both by precept and illustrious example. Joseph’s conduct to his brethren, and David’s to Saul, are among the noblest instances of forgiveness to be found in literature. …

Nor bear any grudge. Waiting for an opportunity to repay evil with evil. The Rabbis give the following explanation of these two phrases: ‘If a man says, I will not lend you the tool you require, because you did not lend it to me when I asked for it—that is vengeance. If a man says, I will lend you the tool, although you refused to lend it when I asked for it—that is bearing grudge.’  In an ancient Jewish book, that has come down to us probably from Maccabean times, known as Testaments of the Twelve Patriarchs, we read: ‘Love ye one another from the heart; and if a man sin against thee, cast forth the poison of hate and speak peaceably to him. If he confess and repent, forgive him. But if he be shameless and persist in his wrongdoing, even so forgive him from the heart, and leave to G-d the avenging. Beware of hatred; for it works lawlessness even against the L-rd Himself. For it will not heart the words of the Commandments concerning the loving of one’s neighbor. Love would quicken even the dead, and would call back them that are condemned to die; but hatred would slay the living.’ The Rabbis declare, ‘He who has a forgiving spirit is himself forgiven. Whosoever does not persecute them that persecute him, whosoever suffers wrong in silence and requites it not, they are deemed the friends of G-d.’

Before finishing the quote from the Chumash, it is worth noting that much of what is said in the last paragraph is perfectly in line with the Sermon on the Mount.

• but hatred would slay the living.

  • But I tell you, everyone who is angry (hates) with his brother will be subject to judgment. Matthew 5:22

  • 1 John 3:15 expounds further on this, “Everyone who hates his brother is a murderer.”

• The Rabbis declare, ‘He who has a forgiving spirit is himself forgiven.

  • The merciful are blessed, for they will be shown mercy. Matthew 5:7

• Whosoever does not persecute them that persecute him, whosoever suffers wrong in silence and requites it not, they are deemed the friends of God.’

  • The peacemakers are blessed, for they will be called sons of God.

  • Those who are persecuted for righteousness are blessed for the kingdom of heaven is theirs.

  • You are blessed when they insult and persecute you and falsely say every kind of evil against you because of me. Matthew 5:9-11

Continuing in the commentary:

Thou shalt love thy neighbor as thyself. וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ i.e. let the honour and property of thy fellowman be as dear to thee as thine own. These three Heb, words were early recognized as the most comprehensive rule of conduct, as containing the essence of religioun and applicable in every human relation and towards all men. Even the criminal condemned to die, say the Rabbis, has a claim in our brotherly love, and we must spare him unnecessary suffering. Hillel paraphrased this rule into ‘Whatever is hateful unto thee do it not unto thy fellow’; and declared it to be the whole Law, the remainder  being but a commentary on this fundamental principle of the Torah.

 I believe this commentary on Leviticus clears the matter of Yeshua's teaching beautifully and shows us that it is well within the teachings of Torah to "Love your enemies."

In addition, we can see that Yeshua is addressing matters of personal relationship, while the passage offered by Rabbi Telushkin addresses legal proceedings in court. Yeshua is not reinterpreting the law, but rather addressing the hearts of men so that they do not use this law to justify personal vengeance. He would rather that they leave vengeance to HaShem as it belongs to Him (Deut 32:35). This is further realized by Yeshua's use of "You have heard it said" and "but I say to you." Yeshua does not say "it is written...but I say to you." Thus we should read that Yeshua was not contradicting Torah, but addressing the context of the law. He is reminding his listeners that this law is for the courts and does not give one permission to enact personal vengeance.

Issue 3: Jesus claims that people can come to God only through him

Rabbi Telushkin brings forward Matthew 11:27 the final source of issue that he takes with Yeshua's teachings.

“No one knows the Father except the Son, and anyone to whom the Son chooses to reveal Him.”

He offers Psalms 145:18 as counter evidence to the claim that Yeshua makes.

“G-d is near to all who call unto Him.”

Let's see if these two verses truly stand in opposition to one another.

In Matthew 11, Yeshua is offering a prayer. While this prayer is to the Father, it is also said publicly. So let us look at the who context of what he has to say.

25 At that time Jesus said, “I praise You, Father, L-rd of heaven and earth, because You have hidden these things from the wise and learned and revealed them to infants. 26 Yes, Father, because this was Your good pleasure. 27 All things have been entrusted to Me by My Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son desires to reveal Him.

It seems pretty clear from the English what Yeshua is saying, except that this was not written in English. In the Greek the word "knows" to identify the relationship between the Father and the Son is "ἐπιγινώσκω" (epiginōskō). According to Thayer's Greek Lexicon, this word means, "to become thoroughly acquainted with, to know thoroughly; to know accurately, know well." Furthermore, a basic google search of the meaning summarizes it as, "'to know fully, recognize, realize, come to understand.' It implies a more thorough or experiential kind of knowing, often based on prior or preliminary knowledge."

While the verse in Psalms states that HaShem is near to all who call on Him. It also specifies "to those who call out to Him in integrity." It does not connote this "experiential knowledge." This is the difference of someone helping a stranger or maybe even a friend in need, and the knowledge of intimacy shared with a spouse, or even more literally, a parent and child.

Yeshua was not claiming that no one could know HaShem apart from Him, but that through Him, one can have an even more realistic and experiential knowledge. This would also make perfect sense if He were the Messiah who is to teach all how to fully walk in HaShem's Torah. He would lead Israel in the proper Halachah. If he truly is an agent of G-d, then it would stand to reason that his knowledge of G-d would surpass all those around him as he guides them into deeper relationship with the Creator.

I believe by a simple analysis of the language, we can see that Yeshua's claim is not in contradiction with Scripture. Even the disciples of Yeshua taught that HaShem is revealed through creation so that none are without excuse. But it is through His appointed son that we come to know Him more fully.

Further, if we look to Rabbinic Literature, we see in Chayei Moharan 299, this quotation:

Once, he spoke with me about a matter that it is impossible to be a truly righteous person except by approaching the true Tzaddik of the generation. He answered and said: "Before the true Tzaddik is found in the world, one can approach the Blessed Name by oneself. But once the true Tzaddik is found in the world, it is impossible to approach the Blessed Name truly in any way except by approaching him. And I have a beautiful discourse on this with the help of the Blessed Name, and if it is the will of the Blessed Name to write it, it will be clarified elsewhere."

If Yeshua was the Tzaddik of his generation, then according to this teaching, it stands to reason that once you meet him, he is the only way to Hashem.

1. https://www.chabad.org/library/article_cdo/aid/137090/jewish/Tzadik.htm

2. All Biblical Text is from the HCSB