Questions about Judaism answered by a Jew!

[Philosopher]

So would this mean that the Jews still have to have different laws than The Gentiles. Would this mean that A Jew Is a Muslim(Submitter). Could it be that the Quran is the Nohadite(Gentile that submits) book of Law? Given through the Ishmaelites to spread those rules through the world. Could it be that you got this because we werent doing it and that is why we were send to exile? But could it be that today we are willing to explain you those laws if you would only ask? Could it be that you arent interpretiing the Qur'an in the proper way because today you reject the Tanach(Torah Prophets Scriptures? That it is just like watching the last movie of a sequel?

"We sent not any before thee except men to whom we revealed: Question the People of the Remembrance [Children fo Israel], if it should be that you do not know -- with the clear signs, and the Psalms, and We have sent down to thee Remembrance [Qur'an] that thou [Muslims] mayest make clear to mankind what was sent down to them [Israelites]" [Qur'an, "The Bee", chapter 16:45].


"The Qur'an could not have been forged apart from G-d, but it is a confirmation of what was before it, and a distinguishing of the Book [Tanach] wherein is no doubt, from the Lord of all Being" (Qur'an, "Jonah", chapter 10:38. Also see "The Table", chapter 5:52; "Sand Dunes", chapter 46:11 "The Cow", chapter 2:172. Additional Qur'anic acceptance of the Tanach is given in "Night Journey", chapter 17:3; "Prostration", chapter 32:23; "The Believer", chapter 23:56. These references to "the Book" always refer to the Tanach in its original Hebrew, not to translations which are often unreliable).

"Surely, We sent down the Torah, wherein is guidance and light. Thereby, the prophets, who had surrendered themselves, gave judgment for those of Jewry, as did the masters and the rabbis, following such portions of God's Book as they were given to keep and bear witness to" [Qur'an, "The Table", chapter 5:48].
"O believers, be not of those who hurt Moses, but God declared him quit of what they said, and he was high honored with God" [Qur'an, "Confederates", chapter 33:69].

"We gave the Children of Israel the Book, the Judgment and the Prophethood, and We provided them with good things, and We preferred them above all beings" [Qur'an, "Hobbling" , chapter 45:15].


"And when Moses said to his people. `Remember G-d's blessing upon you, He...gave you such as He had not given to any other being. Oh my people, enter the Holy Land which G-d has prescribed for you...' And the angels say, 'We settled the Children of Israel in a sure settlement" [Qur'an, "The Table", chapter 5:23; "Jonah", chapter 10:93].
Israel was even meant to fight for the land:
"...They [the Children of Israel] said to a prophet of theirs [Samuel]: 'Raise up for us a king, and we will fight in G-d's way.' He said 'Might it be that, if fighting is prescribed for you, you will not fight?' They said: 'Why should we not fight in G-d's way?' Yet, when fighting was prescribed for them, they turned their backs, except for a few of them..." [Qur'an, "The Cow", chapter 2:246, 247].
"Pharoah sought to scare them out of the land [of Israel]; but We [Allah] drowned him, together with all who were with him. Then We said to the Israelites: 'Dwell in this land [the Land of Israel]. When the promise of the World to Come comes to pass, We shall assemble you all together" [Qur'an, "Night Journey", chapter 17:106 - which foresees the return of a "mixed multitude"].


The Qur'an forbids making a division between the prophets before or after the Exile (Qur'an, "The Cow", chapter 2:130,208, "The House of Imram", chapter 3:78), and before or after the Hegira. Furthermore, the Qur'an praises the Psalms of David, which are Songs of Zion. The Qur'an acknowledges David as God's viceroy and Judge on Earth [Qur'an, "Zad", chapter 38:16-19,25].



"We sent against you [Israel] our servants [the Romans] to discountenance you, and to enter the Temple, as they [the Babylonians] entered it the first time, and to destroy utterly what they ascended to. Perchance your Lord will have mercy upon you, but if you return [to the Land of Israel], We shall return...[to you]" [Qur'an, "Night Journey", chapter 17:8].

"There is a ban upon a city [Jerusalem] that We have destroyed. They [the Jews] shall not return [to the Land of Israel] till when Gog and Magog are unloosed, and they slide down out of every slope, and nigh has drawn the true promise, and behold, the eyes of the unbelievers staring. 'Alas for us! We were heedless of this. Nay, we are evildoers" [Qur'an, "The Prophets", chapter 21:96, 97].

Who or what prompts you to enlist in the hordes of Gog and Magog?

In this context the Qur'an warns:

"Upon this day when their faces are turned about in the fire, they shall say: 'Ah, would we had obeyed God and the messenger!' They shall say: 'Our Lord, we obeyed the chiefs and great ones, and they led us astray from the way. Our Lord, give them chastisement twofold, and curse them with a mighty curse" [ Qur'an, "The Confederates", chapter 33:66].

The next verse admonishes:

"O believers, be not as those who hurt Moses, but God declared him quit of what they said, and he was high honored with God" [Qur'an, "The Confederates", chapter 33:68].

"Dispute not with the People of the Book, save in a fairer manner, except for those of them that go wrong; and say: 'We believe in what has been sent down to us, and what has been sent down to you, our God and your God are One, and to Him we have surrendered" [Qur'an, "The Spider", chapter 29:45].


"If God had willed, he would have made you one nation, but he may try you in what has come to you. So be ye forward in good works, unto God shall you return altogether, and He will tell you of that whereon you were at variance" [Qur'an, "The Table", chapter 5:53; "The Bee", chapter 16:95].
It is from God that we follow different rituals:

"We have appointed for every nation a holy rite that they shall perform" [Qur'an, "The Pilgrimage", chapter 22:66].

The Qur'an even distinguishes between Abraham, Isaac and Jacob on the one hand, and Ishmael on the other:

"Remember also our servants Abraham, Isaac and Jacob, men of might they and of vision. Assuredly, We purified them with a quality most pure, the remembrance of the Abode, and in our sight, they are of the chosen, the excellent. Remember also our servants Ishmael, Elisha and Dhool Kifl, each is among the excellent" [Qur'an, "The Zad", chapter 38:45-48].

According to these verses, the three Patriarchs Abraham, Isaac and Jacob are described as purified, chosen and excellent, while Ishmael, although being counted among the excellent, is not mentioned as chosen. The chosen-ness of the three Patriarchs has to do with the Land Covenant which the Lord of All Beings made with them [Tanach, Genesis 15:18, 17:4-8, 26:4, 35:11-12].

While every nation has its own distinctive characteristics, it is exactly this Land Covenant which molds the People of Israel into something distinctive, unique in history.

The Qur'an stresses this repeatedly:

"[Allah] gave you such as He had not given to any being. O My People [the Israelites], enter the Holy Land [Land of Israel] which God has prescribed for you..." [Qur'an, "The Table", chapter 5:24]. "Children of Israel, remember...that I have preferred you above all beings" [Qur'an, "The Cow", chapter 2:44].

Note also the distinction between the calls and levels of Abraham's son Isaac, grandson Jacob and son Ishmael:

"We gave him [Abraham] Isaac and Jacob, and each We made a prophet, and We gave them our mercy, and We appointed to them a tongue of truthfulness, sublime...And Ishmael...was true to his promise, and he was a messenger, a prophet. He bade his people to pray and to give alms, and he was pleasing to his Lord" [Qur'an, "Mary", chapter 19:50-56; "The Prophets", chapter 21:72,85].
The Qur'an does say that Abraham "was neither a Jew nor a Christian, but a Muslim of pure faith" (Qur'an, "The House of Imram", chapter 3:60). He "named you Muslim(submitted) aforetime" [Qur'an, "The Pilgrimage", chapter 22:77-78] and admonished you to "follow the creed of Abraham, a man of pure faith and no idolater" [Qur'an, "The Bee", chapter 16:124].
The expression "He named you Muslim aforetime" shows that the term "Muslim" is here applied in its etymological sense, meaning "one who submits to God", a God Fearer who followed the universal faith of Noah (Genesis 9) given to all mankind, rather than the member of a specific later religion.

It is in this sense that the Qur'an speaks of the prophets of Israel as those who have surrendered to God; i.e., as Muslims (God Fearers) [Qur'an, "The Table", chapter 5:48], despite the fact that they and the People of Israel were commanded to observe ordinances and rites different from those of the descendants of Ishmael.
An example of such differences is the Sabbath. This day of rest and sanctification is for the Children of Israel also a sign of God's covenant with them [Tanach, Exodus 31:13-17].
The Qur'an confirms this and even ridicules Jews who do not observe the Sabbath as "apes" [Qur'an, "The Cow", chapter 2:63].
"Praise the Lord, all you nations, praise him, all you people, for his grace did prevail over us, and the Lord's truth is for ever. Praise you the Lord" [Tanach, Psalm 117].
"Have you considered? If it be from God, and you disbelieve in it, and a witness from among the Children of Israel bears witness to its like, and believes, and you wax proud, God guides not the people of the evildoers" [Qur'an, "Sand Dunes", chapter 46:8-9].



ABRAHAMS' PRAYER

When told by the Lord that in spite of their high age he would get a son from Sarah, Abraham prayed [Bere****/Genesis 17:18]

"O that Ishmael might live before thee!"

Abraham loved both Ishmael and Isaac, therefore he had to be told:

"Take now thy son, thine only whom you have loved, even Isaac..." [Bere****/Genesis 22:2]. The specification "even Isaac", was to tell him which one of the two beloved sons he should bring to Mount Moriah.

Abraham did not merely pray "that Ishmael might live". He was not concerned that Ishmael would be threatened by Isaac, and would need a special prayer for the protection from the latter.

Abraham was concerned that Ishmael, biologically the firstborn, might try to bring the whole heritage unto himself, and deprive Isaac of the Divine promise.

Abraham prayed that Ishmael might live before the Lord. This prayer should encourage and guide him to let his spiritual Abrahamic inheritance get the upper hand so that he would be alive in the Divine spirit, and consequently recognize also Isaac's call.

The two brothers and their descendants should not fight over the inheritance but "compete in good works" as the Qur'an, Ishmael's guide book, says so aptly.

In the spirit of our father Abraham, let us , the Children of Ishmael and the Children of Israel, pray together:

"O that both of us -- Ishmael and Israel -- might live before Thee!"

MORE POINTS:

1. It stresses the continued validity of the "Book" - Jonah 38; Table 52; Cow 172; Believers 56; Bee 45-47; and others

2. It recognizes the teachings of the Prophets, even of the rabbis -- Table 48 (notwithstanding Repentance 30-35)
3. It recognizes the peculiarity of Israel and the unparalleled gifts to its people (including the land promise) -- Hobbling 15; Cow 60, 247

4. The Land of Israel is prescribed for the Children of Israel -- Table 23

5. Allah settled the Children of Israel in the Land of Israel -- Jonah 93

6. The Children of Israel are rebuked for not fighting for the Land of Israel -- Cow 60, 247
7. David's Kingdom (Zion) and Psalms confirmed, and he being acknowledged as Divine viceroy on earth - Zad 19,25; Cow 252 [cf Is. 28:16]

8. The Psalms and Prophets speak of Israel's return to the land and Jerusalem, and so does the Qur'an -- Bani Israel 8,105

9. Israel often harshly rebuked in the Qur'an, but there is no cancellation of the Covenant or of the Promises

10. On the contrary, the words of the Prophets shall surely be established -- Greeks 5; Hobbling 31; Believers 76

11. Abraham is called a true Muslim - Imram 60; Pilgrimage 77; Cattle 162; and so are the Prophets -- Table 48, notwithstanding their keeping Shabbat and their direction of prayer toward Jerusalem [cf. I Kings 8:30,42]

12. Abraham established a) Mount Moriah in Jerusalem for Israel -- Genesis 22:2, II Chronicles 3:1 b) The Kaaba in Mecca for Ishmael -- Cow 119, 123

13. Qiblah (direction of prayer) for Muslim to Mecca, and for Jews to Jerusalem -- Cow 140, 143 (cf. I Kings 8:29,30)

14. The Qur'an admits different religious rites, and urges all of us to compete in good works - Cow 143, Table 53, Pilgrimage 66

15. Allah wants to be honored by forgiveness and love - Table 15-17, Woman Tested 7, Counsel 14
Allah Himself is saying that Jerusalem is as important to Jews as Mecca is to Muslims.

In "The Cow" Allah says that Jews and Muslims have their own special directions of prayer (Jerusalem for Jews and Mecca for Muslims) [Qur'an, "The Cow", chapter 2:140].

"As iron sharpens iron, so a man sharpens the countenance of his fellow", said King Solomon [Mishle/Proverbs 21:17].


"God is our Lord and your Lord. We have our deeds, and you have your deeds, there is no argument between us and you. God shall bring us together, and unto Him is our homecoming" [Qur'an, "The Counsel", chapter 42:14].



"I believe that there is no God but He in whom the Children of Israel believe. I am of those that surrender" [Qur'an, "Jonah" chapter 10-90].

Interesting. Where did you get this information from?

 

[north_malaysian]

Brother moujahid, I think lavikor has spent enough time on this forum to know that he and all others always have an open invitation to become Muslims and don't need to be reminded.

I think that telling him that "it's time to say the Shahada" is not the most attractive way of giving da3wah, if that was your intent. Personally, that would have the exact opposite effect on me.

Also, lavikor's participation in this forum, from what I've seen thus far, can hardly be called "fooling around". By creating this thread and participating in many others, he has provided us Muslims with a lot of knowledge about Judaism that we couldn't hope to get anywhere else, while he is, hopefully, attaining the same amount of knowledge for himself about Islam. This is how you achieve tolerance and peace. [quick thread promo]I also hope to see this kind of participation in the solution to Israel thread, which could also be a small but very positive step in achieving peace on a larger scale.[/quick thread promo]

I admire your will to spread Islam, but in my opinion there are better ways of giving da3wah. Just as he presents his religion truthfully here, you present ours truthfully here and in other places as well. Also try to be the best Muslim you can be, let people see you for what you are, let them admire you for your religion, and then if Allah guides them, let them come to you to ask you about Islam. Allah knows best anyway.

Good one!!! :thumbs_up

 

[ManchesterFolk]

The scriptures lavikor, only call on Israel who witnessed G-d's deeds to follow and keep his laws. No other nation is threatened or blamed for not accepting the Torah/Law; they are not obligated to, for they did not witness the miracles which prove the truth of the Torah/Law. Moses did not demand that the children of Israel should believe in him, for none of them ever disputed the truth of the law, which they had witnessed together with him. But the books of Islam and Christianity vehemently curse everyone in the world who disbelieves them although they did not demonstrate their proofs to the whole world.

Very interesting. It actually makes sense what you say, and you should take that as a compliment coming from an Agnostic.

 

[Skywalker]

It made sense to me at first, but then when you think about it, it's like...that's just too easy.

I mean you don't need to see God perform a miracle firsthand in order to believe in Him. That what faith is all about. I think that scriptural guidance and a person's own logic are enough proof for them to come to the realization that God exists, that we exist because of Him, and that we should show gratitude for our existence by being good people.

 

[ManchesterFolk]

It made sense to me at first, but then when you think about it, it's like...that's just too easy.

I mean you don't need to see God perform a miracle firsthand in order to believe in Him. That what faith is all about. I think that scriptural guidance and a person's own logic are enough proof for then to come to the realization that God exists, that we exist because of Him, and that we should show gratitude for our existence by being good people.

But what Judaism obviously says, is that the only people that need to follow all the time consuming boring laws that I would never follow are the people who witnessed the miracles.

The rest of the world is their to make the world a better place and act righteously/good people, instead of focusing their entire lives on the laws which the Jews believe is there sole right, and no one else is responsible for them.

Makes sense to me.

 

[Skywalker]

But what Judaism obviously says, is that the only people that need to follow all the time consuming boring laws that I would never follow are the people who witnessed the miracles.

Yes, but when you get down to the core of it, they didn't witness the miracles either; their ancestors did. So then why are they following these "boring laws" as you put it?

The rest of the world is their to make the world a better place and act righteously/good people, instead of focusing their entire lives on the laws which the Jews believe is there sole right, and no one else is responsible for them.

Makes sense to me.

But what happens if the rest of the world is not making the world a better place? They are under no obligation from God to make it a better place since they don't have to follow God's "boring laws", right?

I think it's only fair if everyone is under the same responsibility under God to make the world a better place by equally following God's laws.

 

[Abu Zakariya]

lavikor

God knows best. I'm not familiar with the actual part in your Scriptures that mention it being an "eternal" law for the Jews, so I can't comment on that. All I know is that a Prophet has been sent for ALL of humanity and everyone has an obligation to follow him. The previous prophets were sent to their particular people.

 

[King David]

G-d chose the People of Israel to observe His Torah (Written and Oral) in the Land of Israel, and there to be a Kingdom of Priests and a Holy People [Shemot/Exodus 19:6] and a Light unto the Nations [Yeshayahu/Isaiah 42:6].

 

[Hemoo]

i have a question :

what does judaism are saying about the pictures and painting and status of humans and animals or any thing that has a soul ?

is it allowed or forbidden ???

 

[King David]

i have a question :

what does judaism are saying about the pictures and painting and status of humans and animals or any thing that has a soul ?

is it allowed or forbidden ???

Idolatry , This is the most forbidden thing!!!!!!!!!!!!!!!!!!!!!!

 

[ManchesterFolk]

I DO NOT WANT TO HIJACK THIS THREAD AND GET INTO LONG DISCUSSIONS SO THIS IS MY LAST POST> PM ME TO CONTINUE ALL CONVERSATIONS!

Yes, but when you get down to the core of it, they didn't witness the miracles either; their ancestors did. So then why are they following these "boring laws" as you put it?

Yes, but they are according to the Jewish poster, to pass it on and never let them forget it, since the covanent is an eternal one passed down.

But what happens if the rest of the world is not making the world a better place? They are under no obligation from God to make it a better place since they don't have to follow God's "boring laws", right?

I think it's only fair if everyone is under the same responsibility under God to make the world a better place by equally following God's laws.

They aren't? Of course they are, the Jewish guy just said a bit ago that Jews must follow the Laws of Torah (spirituality) and Non-Jews must follow the laws of making the world a better place, helping one another etc.

Your view of fairness, might be contradicting the Quran. Please read your own scriptures:

2:47 O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures.

lavikor

God knows best. I'm not familiar with the actual part in your Scriptures that mention it being an "eternal" law for the Jews, so I can't comment on that. All I know is that a Prophet has been sent for ALL of humanity and everyone has an obligation to follow him. The previous prophets were sent to their particular people.

May I? Thank you... please correct me Jewish posters if I am wrong.

Genesis 17:19. And God said, "Indeed, your wife Sarah will bear you a son, and you shall name him Isaac, and I will establish My covenant with him as an everlasting covenant for his seed after him.

Exodus 31:16: The B'nei Yisrael shall preserve the Shabbos, to maintain the Shabbos for their generations, as an everlasting covenant.

 

[Abu Zakariya]

ManchesterFolk

I don't know how one could interpret those passages (like for instance, maybe there was a particular condition etc.), but lets say that it is 100% clear... The Islamic position on this still stands. This law was for the Jews and Moses was their Prophet. A new one has, however, come and he is for all of humanity. The Sabbath isn't part of the Shari'ah of this Ummah and if the Jewish scriptures contradict this, then we as Muslims are obviously going to believe the Islamic sources before we believe what other sources state.

 

[Abu Zakariya]

KingDavid

You've already quoted those verses and I've already responded! Just look a few pages back. What you are doing right now is called spamming.

 

[King David]

Genesis 17:19. And God said, "Indeed, your wife Sarah will bear you a son, and you shall name him Isaac, and I will establish My covenant with him as an everlasting covenant for his seed after him.

Berei**** - Chapter 17

With commentary from Rashi​

1. And Abram was ninety-nine years old, and God appeared to Abram, and He said to him, "I am the Almighty God; walk before Me and be perfect.

I am the Almighty God Heb. שַׁדַי -I am He Whose Godliness suffices for every creature. [שֶׁ that, דַי is sufficient]. Therefore, walk before Me, and I will be your God and your Protector, and wherever it (this name) appears in Scripture, it means “His sufficiency,” but each one is [to be interpreted] according to the context. — [from Gen. Rabbah 47:3]
walk before Me As the Targum renders: “Serve Me, cleave to My service.”
and be perfect This too is one command following another command: be perfect in all My trials (Mid. Ps. 119: 3), i.e., “Walk before Me” with faith and honesty, and also be perfect in all My trials. [Mizrachi] According to its midrashic interpretation, walk before Me refers to the commandment of circumcision, and thereby, you will be perfect, for as long as the foreskin is upon you, I consider you imperfect (Gen. Rabbah 46:1). Another explanation: “and be perfect” -Now you are missing [control over] five organs: two eyes, two ears, and the male organ. I will add a letter to your name, and the numerical value of your letters [of your name] will be 248, corresponding to the number of your organs (Tan. Lech Lecha 16, Ned. 32b).
​

2. And I will place My covenant between Me and between you, and I will multiply you very greatly."

And I will place My covenant A covenant of love and the covenant of the land, to give it to you as a heritage through [your fulfillment of] this commandment. — [from Gen. Rabbah 46:9]
​

3. And Abram fell upon his face, and God spoke with him, saying,

And Abram fell upon his face from fear of the Shechinah, for as long as he was uncircumcised, he did not have the strength to stand when the Divine Presence stood over him, and that is what is said concerning Balaam (Num. 24:4):“who falls and his eyes are open” (Num. Rabbah 12:8). I found this in the Baraitha of Rabbi Eliezer (Pirkei d’Rabbi Eliezer ch. 29).
​

4. "As for Me, behold My covenant is with you, and you shall become the father of a multitude of nations.


5. And your name shall no longer be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations.

the father of a multitude of nations אַב הֲמוֹן is an acrostic of his name [i.e., - אב ר הם]. (Gen. Rabbah 46:7). The “resh” that was in it [his name] originally, denoting that he was the father only of Aram, which was his native place, whereas now [he became] the father of the whole world (Ber. 13a): nevertheless the “resh” that was there originally was not moved from its place. For even the “yud” in Sarai’s name complained to the Shechinah until it was added to Joshua, as it is said: (Num. 13:16):“and Moses called Hosea [הוֹשֵׁעַ] the son of Nun, Joshua [יְהוֹשֻׁעַ].” - [from Gen. Rabbah 47:1]
​

6. And I will make you exceedingly fruitful, and I will make you into nations, and kings will emerge from you.

and I will make you into nations [This refers to] Israel and Edom, for he already had Ishmael, and He would therefore not be informing him about him.
​

7. And I will establish My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a God and to your seed after you.

And I will establish My covenant And what is that covenant? To be to you for a God.
​

8. And I will give you and your seed after you the land of your sojournings, the entire land of Canaan for an everlasting possession, and I will be to them for a God."

for an everlasting possession And there I will be to you for a God (Gen. Rabbah 46:9), but if one dwells outside the Holy Land, it is as though he has no God (Keth. 110b).
​

9. And God said to Abraham, "And you shall keep My covenant, you and your seed after you throughout their generations.

And you Heb. וְאַתָּה. This “vav” connects [this verse] to the preceding matter. “As for Me, behold My covenant is with you,” and you must be careful to observe it. Now what does its observance entail?“This is My covenant, which you shall observe…that every male among you be circumcised.”
​

10. This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised.

between Me and you those living now.
and between your seed who are destined to be born.
be circumcised Heb. הִמוֹל, is like לְהִמוֹל, to circumcise [the infinitive], as you might עִשוֹת in place לַעִשוֹת, to do.
​

11. And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you.

And you shall circumcise וּנְמַלְתֶּם is like וּמַלְתֶּם, and the “nun” is superfluous, a radical that sometimes appears in it, like the“nun” of נוֹשׁ‏ֵ and the“nun” of נוֹשֵׂא וּנְמַלְתֶּם has the same form as וּנְשָׂאתֶם, (i.e., the Kal form). But יִמוֹל is in the passive form (the Nifal), like יֵעָשֶׂה (it will be done) יֵאָכֵל (it will be eaten).
​

12. And at the age of eight days, every male shall be circumcised to you throughout your generations, one that is born in the house, or one that is purchased with money, from any foreigner, who is not of your seed.

one that is born in the house whom the maidservant bore in the house.
one that is purchased with money whom he bought after he was born.
​

13. Those born in the house and those purchased for money shall be circumcised, and My covenant shall be in your flesh as an everlasting covenant.

Those born in the house… shall be circumcised Here Scripture repeated it [the commandment to circumcise a slave born in the house;] but did not state [that it is to be] on the eighth day, to teach you that there is a slave born in the house who is circumcised after eight days [other editions: at the age of one day], as is delineated in Tractate Shabbath (135b).
​

14. And an uncircumcised male, who will not circumcise the flesh of his foreskin-that soul will be cut off from its people; he has broken My covenant."

And an uncircumcised male Here Scripture teaches that circumcision is in that place that distinguishes between male and female.
who will not circumcise When he reaches the age when he becomes liable for punishment, then [his soul] will be cut off (Shab. 133b), but his father [who does not circumcise him] is not punishable by “kareth” (spiritual excision), but is guilty of transgressing a positive commandment (Yeb. 70b).
​

15. And God said to Abraham, "Your wife Sarai-you shall not call her name Sarai, for Sarah is her name.

you shall not call her name Sarai which means “my princess,” for me, but not for others. But Sarah, in an unqualified sense, shall be her name, that she will be a princess over all. — [from Ber. 13a]
​

16. And I will bless her, and I will give you a son from her, and I will bless her, and she will become [a mother of]nations; kings of nations will be from her. "

And I will bless her And what is the blessing? That she returned to her youth, as it is said (below 18: 12): “My skin has become smooth.” - [from B.M. 87a]
and I will bless her with breast feeding, when she required it, on the day of Isaac’s feast, for people were murmuring against them, that they had brought a foundling from the street and were saying, “He is our son.” So each one brought her child with her, but not her wet nurse, and she (Sarah) nursed them all. That is what is said: (below 21:7):“Sarah has nursed children.” Gen. Rabbah (47:2) alludes slightly to this. — [from B.M. 87a]
​

17. And Abraham fell on his face and rejoiced, and he said to himself, "Will[a child]be born to one who is a hundred years old, and will Sarah, who is ninety years old, give birth?"

And Abraham fell on his face and rejoiced Heb. וַיִצְחָק Onkelos renders this as an expression of joy, וַחִדִי“and he rejoiced,” but the one [וַתִצְחָק] in the case of Sarah (below 18:12) [he renders] as an expression of laughter. You learn that Abraham believed and rejoiced, but Sarah did not believe and ridiculed, and for this reason, the Holy One, blessed be He, was angry with Sarah, but was not angry with Abraham.
Will [a child] be born to on, etc. There are questions which are positive assertions, like (I Sam. 2: 27): הִנִגְלה נִגְלֵיתִי, “Did I appear?” [meaning:“of course I appeared!”]; (II Sam. 15:27): הִרֹאֶה אַתָּה, “Do you see?” [meaning: “of course you see!”] This too is a positive assertion, and so did he say to himself, “Was such kindness done to anyone else, that the Holy One, blessed be He, is doing for me?”
and will Sarah, who is ninety years old Shall she be worthy of giving birth? Now although the first generations begot children at the age of five hundred, in Abraham’s time, the years were already lessened, and weakness had come to the world. Go out and learn this from the ten generations from Noah to Abraham, who hastened to beget children at the age of sixty and seventy.
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18. And Abraham said to God, "If only Ishmael will live before You!"

If only Ishmael will live If only Ishmael will live! I do not deserve to receive such a reward as this.
will live before You [This means]: [“Let him] live in fear of You,” as in (verse 1): “Walk before Me,” [which Onkelos renders:]“Serve Me.” [following Targum Jonathan]
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19. And God said, "Indeed, your wife Sarah will bear you a son, and you shall name him Isaac, and I will establish My covenant with him as an everlasting covenant for his seed after him.

Indeed אִבָל is an expression of a confirmation of a statement, and likewise (below 42:21):“Indeed (אַבָל) , we are guilty;” (II Kings 4: 14):“Indeed (אַבָל), she has no son.” - [from Targumim]
and you shall name him Isaac Heb. יִצְחָק, because of the rejoicing (צְחוֹק) (Mid. Chaseroth v’Yetheroth. And some say: because of the ten (י) trials, and Sarah’s ninety (צ) years, and the eighth (ח) day on which he was circumcised, and Abraham’s hundred (ק) years. (Pirkei d’Rabbi Eliezer , ch. 32). (Other editions: “And My covenant.” Why is this written? Is it not already written (verse 9): “And you shall keep My covenant, you and your seed, etc.?” But because He said (verse 7): “And I will establish, etc.,” one might think that the sons of Ishmael and the sons of Keturah are included in the establishment [of the covenant]. Therefore, Scripture states: “And I will establish My covenant with him,” and not with others. Now, why does it say [again in verse 21]: “But My covenant I will establish with Isaac?” This teaches us that he was holy from the womb. Another explanation [for the repetition of verse 19]: Said Rabbi Abba: Scripture here derives an a fortiori conclusion regarding the son of the mistress from [what is written regarding] the son of the handmaid. It is written here: “Behold I have blessed him, and I will make him fruitful, and I will multiply him.” This refers to Ishmael. How much more so,“But My covenant I will establish with Isaac!” (Gen. Rabbah 47:5).
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20. And regarding Ishmael, I have heard you; behold I have blessed him, and I will make him fruitful, and I will multiply him exceedingly; he will beget twelve princes, and I will make him into a great nation.

twelve princes Heb. נְשִׂיאִים. They will disappear like clouds, as (Prov. 25:14): Clouds (נְשִׂיאִים) and wind. — [from Gen. Rabbah 47:5]
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21. But My covenant I will establish with Isaac, whom Sarah will bear to you at this time next year."

22. And He finished speaking with him, and God went up from above Abraham.

from above Abraham This is a euphemism used in reference to the Shechinah, and we learn that the righteous are the chariot of the Omnipresent. — [from Gen. Rabbah 47:6, 82:6]
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23. And Abraham took Ishmael his son and all those born in his house and all those purchased with his money, every male of the people of Abraham's household, and he circumcised the flesh of their foreskin on that very day, as God had spoken with him.

on that very day On the very day that he was commanded (Mid. Ps. 112:2), during the day and not at night. He was afraid neither of the heathens nor of the scorners. [He circumcised in the light of day] so that his enemies and his contemporaries would not say,“Had we seen him, we would not have allowed him to circumcise and to fulfill the commandment of the Omnipresent” (Gen. Rabbah 47:9).
and he circumcised Heb. וַיָמָל, an expression in the וַיִפְעַל form, (the active [kal] form.)
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24. And Abraham was ninety-nine years old, when he was circumcised of the flesh of his foreskin.

when he was circumcised Heb. בְּהִמֹלוֹ, when it was done to him, like (above 2:4):“when they were created (בְּהִבָּרְאָם).”
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25. And Ishmael his son was thirteen years old, when he was circumcised of the flesh of his foreskin.

when he was circumcised of the flesh of his foreskin Concerning Abraham, it does not say אֵת, because he was lacking only the severing of the flesh, because it had already been flattened out by intercourse, but Ishmael, who was a youth, required that the foreskin be severed and the corona be uncovered. Therefore, in his case, it is אֵת. Gen. Rabbah (47:8).
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26. On that very day, Abraham was circumcised, and[so was]Ishmael his son.

On that very day when Abraham reached the age of ninety-nine and Ishmael [reached the age of] thirteen,“Abraham was circumcised, and [so was] Ishmael his son.”
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27. And all the people of his household, those born in his house and those bought with money from foreigners, were circumcised with him.

 

[Hemoo]

what if the pictures and status not being worshiped ,are they also considered forbidden ??

 

[King David]

what if the pictures and status not being worshiped ,are they also considered forbidden ??

If it is in a place of prayer(synagogue). Then yes.
If its not in a place of prayer . Then no.

 

[Abu Zakariya]

Is it allowed for you to go to graves of pious people and try to benefit from the "holiness" of the place or even ask the person in the grave to intercede to God?

 

[rebelishaulman]

Very interesting. It actually makes sense what you say, and you should take that as a compliment coming from an Agnostic.

Why thank you. It is a very interesting concept indeed. Judaism take on the spirituality we as Jews need to bring into the world, compared to the fixing and doing good deeds in the world that non-Jews must accomplish. The seven laws of Noah are expected of the descendants of Noah, which is the entire world. These are basic moral values that most people will follow without any realization that they are doing so. Monotheistic religions also follow this moral code usually. The essence of G-d's wonderful plan are all around us.

It makes sense. G-d expects the people who witnessed his miracles to follow and pass down the fear of the L-rd to their children. "dore ladore" which means from generation to generation. It is our responsibility as a people as a whole when our people begin to lose this faith.

I don't know how one could interpret those passages (like for instance, maybe there was a particular condition etc.), but lets say that it is 100% clear... The Islamic position on this still stands. This law was for the Jews and Moses was their Prophet. A new one has, however, come and he is for all of humanity. The Sabbath isn't part of the Shari'ah of this Ummah and if the Jewish scriptures contradict this, then we as Muslims are obviously going to believe the Islamic sources before we believe what other sources state.

I still would not understand why G-d would write "eternal" if he did not mean it. Since you think it must have been corrupted, then why would the Rabbi's make the following of the Sabbath eternal? What is the point of adding or changing that. Of course you do not know, but it is something to think about. However, your scriptures clearly recognize that the Jews were chosen. You disagree that we still are, which I really do not see a reason to care if you do or not.

But what happens if the rest of the world is not making the world a better place? They are under no obligation from God to make it a better place since they don't have to follow God's "boring laws", right?

They must follow the laws of morality. What happens when a Jew eats pork? He is breaking the law, but he is still under the obligation.

The obligation for gentiles is to make the world a better place in part by following the seven laws of Noah.

Is it allowed for you to go to graves of pious people and try to benefit from the "holiness" of the place or even ask the person in the grave to intercede to God?

Of course, but it is not to intercede at all. There are no intermediaries to G-d. Each person has a connection to G-d in his own heart.

The point of praying to G-d at the grave of a great sage is for your own benefit. When at the grave of a sage you are inclined to think about how you can better yourself. When at the grave of a sage, you must think to yourself, "wow this man was such a servant of G-d, how could I better myself to be more like him." To benefit from the holyness of a pious persons grave is not to benefit because that person was holy. On the contrary, his acts and love of G-d were what were holy, and the ways we can try to adapt there amazing service of G-d, includes visiting their graves.

 

[Abu Zakariya]

Is it permissible to adress the person in the grave in any way?

 

[rebelishaulman]

Is it permissible to adress the person in the grave in any way?

You can address him, but of course not pray to him.

When I go to a cemetery, I will sometimes speak to the person although they are dead. (It is a very one way conversation :-[ ). It is a type of healing for me. Not the person. (However, you never know.)