Questions about Judaism answered by a Jew!

[snakelegs]

The effect of every Mitzvah is to take a portion of the physical world and make it spiritual. That could be the food we eat, the money we give to Tzedakah, the bed we provide to weary travelers--but it all starts with our own bodies.

beautiful!

 

[Pygoscelis]

Just seems perplexing to me that God would make us in such a way that he then requires us to alter ourselves to be more in tune with him. Was there a time before circumcision was required? Does it have anything to do with the Adam and Eve story?

 

[lavikor201]

Just seems perplexing to me that God would make us in such a way that he then requires us to alter ourselves to be more in tune with him. Was there a time before circumcision was required? Does it have anything to do with the Adam and Eve story?

No. Circumscion was the mark for the Jewish people, and Adam was not a Jew. The first Jew was Abraham.

 

[lavikor201]

Please Read: Shabbat will be starting soon, so no Jews will be on tonight or tommorow, and then on sunday we will be preparing for pesakh (Passover) so most likely no Jews will be on at least until wednesday. Ask a question if you wish but be patient for an answer. (On pesakh no bread products and many other products can be eaten) See: LINK


Here is a little something on the story of Pesakh:


A. Pesach (pronounced PAY-sakh) is the Hebrew word for Passover. Pesach is a holiday that commemorates the Hebrews’ rapid departure from ancient Egypt. The Jews had just endured over 200 years of exile, including several decades of torturous slave labor, and now G-d was going to fulfill His promise to Abraham—the promise to redeem the Jews and do justice to their slave-masters. Right before the Exodus, G-d commands the Jews to sacrifice one lamb per family and mark the Jewish doorposts with its blood. This would be a sign for G-d to "pass over" the Jewish homes as He slew the Egyptian firstborn—the last of ten supernatural attacks on the Egyptians. This is the origin of the name "Passover."

In Hebrew, Egypt is Mitzrayim—etymologically related to meitzarim, or borders. The moral of the Exodus story is that we all can escape our personal EgyptsB. Passover is a Spring holiday; it starts on the 15th of Nissan (usually sometime in April) and lasts for eight days (in Israel, seven days). The first two and last two days (in Israel, only the first and last day) are major holidays, i.e. on these days it is forbidden to work, drive, turn on or off a light, etc. The middle days are Chol Hamoed.

C. We observe Passover much the same way the Jews did on the first 15th of Nissan in Egypt. Pesach is observed by sacrificing a lamb, eating “bitter herbs”, and Matzah, and purging one’s house of any grain-based leavened item. The lamb is not done today due to the Temple’s absence, but everything else is: the mad, meticulous scrubbing and cleaning of every nook and cranny, the Seders on the first two nights, and the Shabbat-like services on the first and last days.

D. The lesson of Pesach is that you have unlimited potential. In Hebrew, Egypt is Mitzrayim—etymologically related to meitzarim, or borders. The moral of the Exodus story is that we all can escape our personal Egypts. And the seek-and-destroy-any-leavened-particle part of Passover teaches us to eradicate our puffed-up, inflated, doughy egos and be simple, flat, unleavened Matzot. The holiday of Pesach contains innumerable lessons, laws and customs. Browse our knowledge base for more information about this beautiful holiday; and if you are finished and still want more, go to Passover.net.


Evidence that the Jews were enslaved in Egypt and saved?

There is plenty of archeological evidence that indicate that the Jews were enslaved in Ancient Egypt. Many books have been written on this topic, one of them is “Israel in Egypt – Evidence for the Authenticity of the Exodus Tradition” written by James Hoffmeier.

Additionally a papyrus was found in Egypt in the nineteenth century which describes in detail many of the plagues and the Exodus itself. This papyrus, which currently resides in a Dutch museum, is known as the Ipuwer Papyrus, which was written by an Egyptian who was an eye-witness to these events.

Nevertheless, is there any more compelling evidence than the fact that for more than 3,000 years Jews have sat down by the Seder table and repeated the exact same story to their children? This is a chain of a direct unbroken tradition passed down from fathers who saw the events, to their children who in turn passed it down to their children, who passed it down to their children...

What were the Ten Plagues?
by Mrs. Nechama D. Kumer

1. Blood: All water turned to blood, including both river water and water in a cup. An Egyptian could only obtain water by buying it from a Jewish person.

2. Frogs: These amphibious friends made their way into every nook and cranny of the Egyptians’ homes, croaking cacophony until they themselves croaked, leaving a rotting stench in their wake. So valiant were the frogs in their mission, they would even jump to their demise into a hot oven in their determination to ruin the Egyptians’ baking bread.

3. Lice: these tiny insects were itching to bug the Egyptians. This was the first plague that the black magicians could not duplicate, proving that the plagues were G-d’s doing and not Moses’ fancy magic tricks.

4. Mixture of Beasts: Lions, tigers and bears (and a lot more wild things) attacked the Egyptians.

5. Pestilence: All Egyptian owned animals that were outdoors bit the dust.

6. Boils: The Egyptians broke out in boils.

7. Hail: Fire and ice came together in monster sized hailstones, killing any Egyptian who ventured outdoors and destroying much of their crops.

8. Locusts: Locusts of all shape and size consumed anything they could get their pincers on that remained after the hail did its part. Then, G-d had the wind blow every last locust into the sea, so they wouldn’t then become the Egyptians’ soup de jour for lack of much else to eat.

9. Darkness: At first it was really, really, really dark...and then the darkness became so thick that the Egyptians could not even move, remaining frozen until the plague passed.

10. Smiting of the First Born: At the stroke of midnight, every firstborn male person and animal died. No household was spared, and most lost several members. The only one who was spared, was...Pharaoh himself, but boy was he scared...and don’t say we didn’t warn you...

For the most part, the plagues only affected the Egyptians while the Jews remained plague-less.

The Wildest Story Ever Told
by Rabbi Tzvi Freeman

Everybody's got a story to tell. But how many people purposely and happily tell a story that makes them look, well, sort of bad?
The Jews do. Who else but the Jews would focus their core beliefs around the memory that "We were slaves to a terrible tyrant in a powerful land, and our G-d, Master of the Entire Universe, took us out from there with a mighty hand and an outstretched arm.

"No one else claimed this story for their own. And why would they want to? Who wants to be the descendant of a slave? Who wants to believe that they were "powerless" until someone else saved them? Who wants to give all the credit to their G-d?

The story of the Jews' Exodus from Egypt has a miraculousness about it that runs counter to human practicality. That's why it's possible for people and textbooks to deny the whole thing could have ever taken place. Even if you believe in a Creator, this story is still hard to swallow. Moses himself forecast this incredulity when he said, "Ask the previous generations, from the time the world was formed . . . was there ever such a thing in the world . . . that G-d would take a nation out of another nation with signs and wonders and all sorts of miracles . . . ?"

this story is supposed to sound impossible...because it goes against what the human mind likes to imagineThat's just the point: this story is supposed to sound impossible. Not because the human mind is too limited to imagine these "wild" miracles, but because it goes against what the human mind likes to imagine. The human mind loves simple, organized systems: higher to lower, simple to complex, few to many. Where we can create order, we create it. Where order defies us, we impose it. And if it refuses to obey, we simply ignore the data and delude ourselves into imagining that order exists regardless.
Great minds disagree. Einstein protested, "True, things should be made as simple as possible — but no simpler!" Good ol' Albert was only echoing the sages of his Jewish heritage who, in so many different ways, declared the same call for empiricism. As Maimonides put it, "Opinions don't affect reality. Reality makes opinions."

These men, however, are the exceptions. For most of history, man imposed hierarchy everywhere, even on gods and nature. The Ultimate, Big G-d who made everything had to be at the top, very far away from it all, so as not to get His "pristine ultimateness" sullied by this mess He created. Lesser gods took care of the forces of nature, and the lowest ones dealt with mundane human crises (assuming the humans involved could deliver a top-notch bribe).

An Infinite G-d is everywhere, precisely because He is Infinite and unboundedEasy to categorize, easy to understand: material universe on bottom, the infinite on top, and an intricate hierarchy in between. Until Moses came along, that was the way Pharaoh looked at things. Moses "introduced" Pharaoh to something radical: the Infinite Supreme Being has no hierarchy. An Infinite G-d is everywhere, precisely because He is Infinite and unbounded. He is in the river, in the animals, in the wind, in the fire and the hail and the sun, in life and in death. He is entirely beyond the limitations of the world and yet intimately involved with it at the same time. In fact, G-d is so involved with the world, He created miracles to redeem a nation of slaves from its oppressor. That is why the Jewish people are not easily understood: we reject "simple" hierarchy, we are counter-intuitive. "Why," others moan, "are you looking for G-d in those strange places? Don't you know G-d is to be found in the universal, in the heavenly, in those matters so general as to encompass all mankind? What is your obsession with the minutiae of material ritual and physical objects?"
But the Jew is the one who says the Infinite G-d is not "over the sea or up in the heavens," not something intangible that cannot be touched, not too ethereal to be real, nor too lofty to relate to our lives. The Infinite is here now. Whatever situation you're in, there is always a simple deed you can do to bond with the Infinite.

This is Judaism: the meeting between the finite material world and Infinite G-dliness. While others search for G-d up on high, we find G-d in the woolen strings hanging from our clothes. We find G-d in the light of a wax candle and in a cup of wine. We find G-d in the sound of children's voices reading His Torah.

We find G-d in the crunch and swallow of a Matza on Passover night. We find G-d in a simple story about a group of slaves liberated from a powerful land. We find G-d.

 

[Hemoo]

i have some questions :

1- if a married man or woman commits an adultery, what is his/her punishment in the torah and judaism?

2- what if the one who commited the adultery is not married, does jews have another punishment?

3- mention all sort of physical punishments that is applied on the one who commits the prohibited actions ?

i hope this is not so much questions ,and thanks for your replies...

 

[Philosopher]

What is the Jewish ruling on divorce? Is it a sin?

 

[thirdwatch512]

one question...

1. What are the requirments for being a prophet?

2. Is it true that the majority of Jews must live in israel before prophethood can start again?

3. how does mohammad not fit the eligability of prophethood?

4. what do you think of the poetry in the qu'ran?

5.do most jews typically believe that a messiah will come, or rather just simply a messianic era?

 

[lavikor201]

Just seems perplexing to me that God would make us in such a way that he then requires us to alter ourselves to be more in tune with him. Was there a time before circumcision was required? Does it have anything to do with the Adam and Eve story?

We cannot explain many of the things that G-d commands us to do, but with our limited knowledge and with his infinite wisdom, we must assume that we must be like new born babies trying to understand what is going on in an algebra text book. The babies being us, and the text book being the Torah.

1- if a married man or woman commits an adultery, what is his/her punishment in the torah and judaism?

The punishment would be death is two witnesses saw the event occur and warned the guilty person that he would be put to death if he continued committing the crime. If that did not occur then the punishment would be up to the courts.

2- what if the one who commited the adultery is not married, does jews have another punishment?

If it is an unmarried Jewish women that the unmarried male commites adultery with, then they will probably have to get married.

As with all forbidden relationships in the Torah this carries an additional prohibition of “yichud” – private seclusion with the opposite gender. The Talmud (Avoda Zara, 36b) derives this from the verse, “If your brother, the son of your mother, entice you.. (Deuteronomy 13:7).”

According to many opinions, Maimonides (Ishus 1:4) among them, there’s an additional prohibition of “There must not be any prostitutes among Israelite girls. Similarly, there must be no male prostitutes (Deuteronomy 23:18).” These opinions understand that a prostitute is not only a woman, or man, who has relations freely and indiscriminately, but one who has any relations without marriage.

There’s also a positive command in Deuteronomy 24:1 that says, “When a man has taken a wife, and married her…” The Hebrew word used here for marriage is “U’Boalah,” meaning to have relations with her. This requires that people must marry first (See Maggid Mishna on Maimonides ibid.).

mention all sort of physical punishments that is applied on the one who commits the prohibited actions ?

Stoning is one, I don't know them off the top of my head.

Let me remind you though that witnesses had to warn the person of his crime and that he would be put to death while he was doing the crime for him to be put to death. Therefore, the death penalty was almost never used, but prison for life, exile and others instead.

What is the Jewish ruling on divorce? Is it a sin?

Divorce is aloud. A get (גט, plural gittim or gittin) is the Hebrew word for a divorce document, which is presented by a husband to his wife on the occasion of their divorce. The essential text of the get is quite short: "You are hereby permitted to all men," i.e. you are no longer a married woman, and the laws of adultery no longer apply. The get also returns to the wife the legal rights which a husband holds in regard to his wife in a Jewish marriage.

1. What are the requirments for being a prophet?

2. Is it true that the majority of Jews must live in israel before prophethood can start again?

In four chapters of the Fundamentals of Torah, Maimonides gives a thorough and clear definition of what is required of a true prophet (the following is a free translation):

Chapter 7

1) One of the bases of religion is to know that G-d visits people in prophetic visions, which come only to exceedingly wise people of outstanding characteristics, whose inclinations never lead them to earthly matters but who always conquer their inclinations, and who are of correct temperaments. A person who fulfils these criteria, and is of perfect health, will, when studying esoterical philosophy and is attracted by those elevated issues and is of an appropriate temperament to understand and comprehend them , and sanctifies himself by moving away from anybody who concerns himself with ephemeral matters, and encourages himself not to have any thoughts about useless matters and its contrivances, have his thoughts permanently attuned to above, from under G-d's Throne, to understand the pure and holy forms, and looks upon the wisdom of G-d [in Creation] in its entirety, from the first form [i.e the Holy Chayot] till the centre of the Earth, and sees in them G-d's greatness, and then prophecy will immediately come to him. At the time when prophecy comes to him, his soul will be on the same level as that of the Ishim angels, and he will become a different man, and he will realize that he is not [any more] as he was, but will rise above the level of other wise men, as it is written, "...and you shall prophesy with him, and shall be turned into another man".

2) There are [many] levels of prophecy - in the same way that one person can be wiser than another, so can he be more prophetic. Prophetic insights come only in nocturnal visions in dreams, or by day after falling asleep, as it is written, "I the L-rd make Myself known to him in a vision, and speak to him in a dream". Whenever one is receiving a prophecy, one's limbs shake, the strength of one's body weakens, and one's thoughts become disturbed, leaving one's mind free to understand what one will see, as it is written in connection with Abraham, "...and, lo, a horror of great darkness fell upon him", and as it is written in connection with Daniel, "...for my comely appearance was horribly changed, and I retained no strength".

3) What is made known to a prophet during prophecy is done so by way of parable, and he will immediately realize what the parable means. For instance, when Jacob the Patriarch saw the ladder with angels ascending and descending it, it was a parable representing monarchy and its subjection. Similarly, the animals which Ezekiel saw, the boiling pot and almond tree which Jeremiah saw, and all the other objects seen by the other Prophets were also parables. Of the Prophets, some, like those mentioned above, related what they saw in their prophecy and their interpretation of it, whereas some related just their interpretation. Sometimes they related just the parables [of the prophecy], like Ezekiel and Zachariah sometimes did. All of the Prophets prophesized by way of parables and riddles.

4) None of the Prophets receive prophecies whenever they wanted, but they would attune their thoughts, be happy and of a good heart, and seek solitude, for prophecy does not come to those who are sad or lazy, but only to those who are happy. Therefore, the sons of prophets would have before them harps, drums and flutes, and would seek prophecy, as it is written, "...and they shall prophesy", that is to say that they will follow the ways of prophecy until they prophesize, progressing as they go.

5) Those who seek prophecy are called the sons of prophets. Even though they attune their thoughts, the Divine Presence may, or may not, inspire them.

6) All the Prophets, from the first to the last, prophesized in these ways, with the exception of Moses our Teacher, chief of the Prophets. In what ways did Moses differ from the other Prophets? Firstly, whereas the other Prophets received their prophecies in a dream or vision, Moses received his while awake and standing, as it is written, "And when Moses was in the Tent of Meeting to speak with Him, he heard the voice speaking to him, et cetera". Secondly, the other Prophets received their prophecies via an angel. Therefore, what they saw was by way of parable and riddle. Moses, on the other hand, did not receive his prophecies via an angel, as it is written, "With him I speak mouth to mouth", "And the L-rd spoke to Moses face to face", "...and the outward appearance of the L-rd does he behold", that is to say that what Moses saw what not by way of parable, but he saw each prophecy absolutely clearly without any parables or riddles. The Torah said about him, "...manifestly, and not in dark speeches", showing that when Moses received a prophecy he did not do so by way of riddles, but did so with clarity, and saw everything absolutely clearly. Thirdly, the other Prophets were scared [of their prophetic visions] and would shy away, but Moses wasn't and didn't. Scripture says, "...as a man speaks with a friend" - just as a man is not scared to listen to his friend, so Moses had the capabilities to understand his prophecies and to stand unafraid. Fourthly, none of the Prophets prophesized whenever they wanted to, but whenever G-d wanted to He would visit Moses and bestow upon him prophecy. Moses did not have to attune his thoughts or otherwise prepare himself, for the reason that he was always prepared and stood like a ministering angel. Therefore, he would receive prophecies at any time, as it is written, "Stand still and I will hear what the L-rd will command concerning you". In this G-d trusted him, as it is written, "Go say to them, `Return to your tents'. But as for you, stand here by Me, and I will speak to you, et cetera". From here we see that whenever any of the other Prophets had finished prophesizing they would return to their houses [and families] and other bodily needs, like everybody else, so they therefore did not separate themselves from their wives. Moses, on the other hand, did not return to his home, and separated himself from his wife, and all that resembled her, for ever. His mind was [always] connected to G-d, and G-d's glory never left him at all; light emanated from his face, and he was holy like an angel.


Whenever one is receiving a prophecy, one's limbs shake, the strength of one's body weakens, and one's thoughts become disturbed, leaving one's mind free to understand what one will see7) It is possible for the prophecy of a prophet to be for him alone, to widen his outlooks and to increase his knowledge so that he will not know what he [previously] did not know from these great matters. It is also possible that he has to deliver the prophecy to one of the nations of the world, or to the people of a [particular] town, or to the citizens of a nation, [in order] to teach them wisdom, and to let them know what to do, or to prevent them from doing [again] any bad deeds. When a prophet is sent [by G-d] on such a mission, he is given a sign and proof [to present], so that people will know that G-d [really] sent him in truth. Not everyone who presents a sign and proof is believed as a prophet, but only those people who are known to be suitable to receive prophecies on account of their wisdom and actions, and that they went in the ways of prophecy in its holiness and exegeses. When such people present a sign and proof and say that G-d sent them, it is a commandment to listen to them, for it is written, "...to him you shall listen". It is possible that although a person presents a sign and proof he is not a prophet, and the sign could be achieved by other means; even so, we are commanded to listen to him; because he is a great and wise man who is suitable to receive prophecy, we assume that his prophecy is true. In this we have commanded, just as we have been commanded to decide a verdict according to the testimony of two people who are eligible to bear testimony [together], even though they may be lying; since they have always been honest in the past, we assume that they being honest now as well. About this and similar matters it is written, "The secret things belong to the L-rd our G-d, but those things which are revealed belong to use and to our children for ever, that we may do all the words of the Torah", and it is also written, "...for a man looks on the outward appearance, but the L-rd looks on the heart".

Chapter 8

1) The Children of Israel did not believe in Moses [solely] because of the signs he presented, for someone who believes [in a prophet solely] because of the signs he presents is tainted, for it could be that his signs are performed by means of spells and witchcraft. All the signs that Moses performed in the wilderness were done so according to the needs of the moment, and not to bring proof to his prophecies. There was a need to sink the Egyptians, so Moses split the sea and drowned them in it; the Children of Israel needed food, so Moses brought down the manna for them; they needed water, so Moses split the rock for them; Korah and his followers rebelled, so Moses opened up the ground and they were swallowed up. The same principle applies with all the other signs. It was the assembly at Mount Sinai that made them believe in Moses, when our eyes, and no-one else's, saw, and our ears, and no-one else's, heard, and Moses drew near to the darkness, and the voice spoke to him, and we heard it saying to Moses, "Moses, Moses, go tell them such-and-such". In connection with this it is written, "The L-rd talked with you face to face", and it is also written, "The L-rd did not make this covenant with our fathers, but with us, even us". From where is it known that the assembly at Mount Sinai was the proof that the prophecy of Moses was true and that he was not speaking basely? It is derived from the verse, "Lo, I come to you in a thick cloud, that the people may hear when I speak with you, and believe you for ever". From this we see that prior to the assembly at Mount Sinai their belief in Moses was not one that would have lasted for ever, but it was a belief that left room for discussion and thought.


The Children of Israel did not believe in Moses [solely] because of the signs he presented, for someone who believes [in a prophet solely] because of the signs he presents is tainted, for it could be that his signs are performed by means of spells and witchcraft2) It would transpire that those people to whom a prophet is sent are witnesses that his prophecy is true, and he need not perform any other sign, for them and they combine to form one unit with respect to this matter, in the same way that two people who saw the same thing together combine as witnesses, for each of them is a witness that the other is speaking the truth, and need not bring [additional] proof to back him up. So it was with Moses our Teacher, that all of the Children of Israel were his witnesses after the assembly at Mount Sinai, and he didn't have to perform for them any signs. This is what G-d said to him at the time when his prophecy started, when He showed him what signs to perform in Egypt: "And they shall listen to your voice". Moses knew that anyone who believes [solely] because of signs is tainted and will be doubtful, and expressed a reluctance to go by saying, "But behold they will not believe me". G-d told him that these signs will [continue to be performed and] applied only until they had left Egypt and assembled at Mount Sinai, whereupon any doubt will vanish, and also assured him that [at Mount Sinai] He will give signs that Moses had been sent by G-d in truth from the [very] beginning, and that no doubt will remain. This is what Scripture says: "...and this shall be a sign to you that I have sent you; when you have brought the people out of Egypt, you shall G-d upon this mountain". From this we learn that any Prophet that came after Moses is not believed solely because of his signs to make us think that if he makes a sign we should listen to everything he says, but [is believed] because of the commandment of Moses in the Torah: "...to him you shall listen", if he gives a sign. Just as we have been commanded to decide a matter according to the testimony of two witnesses, even though we do not know if his sign is Divine or achieved by spells and witchcraft.

3) Therefore, if a prophet arose and performed great signs and wonders, and tells us to deny the prophecy of Moses our Teacher, we do not listen to him, and we [will] know for sure that his signs are the result of spells and witchcraft. The prophecy of Moses was not dependant upon signs, so the signs of this prophet cannot outweigh the signs of Moses, for we saw and heard them, just as he did. This is similar to two witnesses who bear testimony that a particular person did a particular thing in front of them, but he is not like they say he is, so we do not listen to them and we know for sure that they are false witnesses. Therefore, the Torah said that if a prophet comes with signs and wonders, we do not listen to him, for he is coming to deny that what we saw with our eyes. Since we believe in wonders only because of a commandment of Moses, how can we accept a sign that is brought to deny the prophecy of Moses which we saw and heard?!

Chapter 9

1) It is explicitly and clearly stated in the Torah that it [the Torah] is an everlasting Mitzvah, and cannot be changed, subtracted from or added to, as it is written, "Every matter which I command you observe to do it; you shall not add to it, or subtract from it", and it is also written, "...but those things which are revealed belong to us and to our children for ever, that we may do all the words of the Torah". From here we see that we have been commanded to keep all the commandments of the Torah for always. In connection with this it is written, "...a statute for ever throughout your generations", and it is also written, "It is not in heaven". From here we see that a prophet may not make any changes [at all] in the Torah. Therefore, if a man, whether a gentile or a Jew, arises and performs signs and wonders, and says that G-d sent him to add to, or take away from, a mitzvah, or to institute a new mitzvah which we did not hear from Moses, or says that the commandments with which we have been commanded are not for eternity but are meant only for a temporary period, then he is a false prophet, for he has come to undermine the prophecy of Moses. His punishment is death by strangulation, which is the punishment for deliberately speaking in the name of G-d without having been commanded to do so. G-d told Moses that all the commandments are for eternity, and no man can accuse G-d of being deceitful.


If a prophet predicts something bad, such as that so-and-so will die, or that this year will be one of war or famine, et cetera, and his prediction did not come true, then it is not a disproof of his prophecy and we do not label him as a false prophet, for the reason that God is exceedingly merciful and [often] revokes bad decrees2) If so, why is it written in the Torah, "I will raise up for them a prophet from amongst their brethren, like you, and will put My words in his mouth, and he shall say to them all that I shall command him"? The prophet in question does not come to start a [new] religion, but to reiterate the commandments of the Torah and to warn the people not to transgress them, as the last Prophet said, "Remember the Torah of Moses My servant". Similarly, if he gave us commandment in optional matters, such as by saying, `Go (or don't go) to such-and-such a place', or, `Start (or don't start) a war today', or, `Build (or don't build) a wall here', et cetera, we are commanded to listen to him, and anyone who doesn't is liable to death at the hands of G-d, for it is written, "And it shall come to pass, that whoever will not listen to My words which he shall speak in My Name, I will require it of him".

3) Similarly, a prophet who himself transgresses his own words, and a prophet who ignores his prophecy [and does not deliver it], are also liable to death at the hands of G-d, for it is written, "I will require it of him". Similarly, if a prophet who is known to be a [true] prophet tells us to transgress one, or many, of the commandments of the Torah, whether of the stringent or of the more lenient ones, but only as a temporary practice, then we are commanded to listen to him. So we learnt from the first Sages, that we should listen to a prophet whatever the commandments he tells us to transgress are, as with Elijah at Mount Carmel, except if the commandment he tells us to transgress is that of not practicing idolatry, and provided that he tells us to transgress only as a temporary practice, like Elijah did at Mount Carmel, when he offered sacrifices outside Jerusalem, which is the city chosen for offering sacrifices in, and anyone who does so outside Jerusalem is liable to karet. Even so, since Elijah was a prophet, it was a mitzvah to listen to him. The verse, "...to him you shall listen" applies also in situations like the one with Elijah. Had the people asked Elijah how he could violate the Torah verse of, "Take heed to yourself that you do not offer your burnt offerings in any place that you see", he could have told them that anyone offering sacrifices outside the Temple is liable to karet, in accordance with what Moses commanded, but he was offering sacrifices outside the Temple in accordance with what G-d had said to him, and in order to discredit the prophets of Ba'al. In this manner we are commanded to listen to any prophet who tells us to transgress as a temporary measure. If he tells us that a commandment of the Torah is to be abolished for ever, then his punishment is death by strangulation, for it is written, "...belong to us and to our children for ever".

4) Similarly, if he tries to abolish [for ever] a Rabbinical institution or decree, or, concerning one of the Laws of the Torah he says that G-d commanded for the Law to be one way,, but we practice [in a different way] according to the words of so-and-so, then he is a false prophet and is put to death by strangulation, even if he shows a sign, for he is trying to disprove the Torah's statement of, "It is not in heaven". If, however, he said that we should do what he says only as a temporary measure, we listen to him.

5) This is talking about any commandment other than the one not to serve idols, for if he told us to serve idols we do not listen to him, even if he told us to do so only as a temporary measure. Even if he performed great signs and wonders and says that G-d has commanded that we serve idols on a particular day, or at a particular hour, he is trying to turn us away from G-d, and about this it is written, "And the sign or wonder come to pass...you shall not listen to the words of that prophet...because he has spoken to turn you away from the L-rd your G-d", for he is trying to disprove the prophecy of Moses. Therefore, we know for sure that he is a false prophet, and that all his signs are the result of spells and witchcraft, and he must be put to death by strangulation.


If a man says that G-d sent him to add to, or take away from, a mitzvah, or to institute a new mitzvah which we did not hear from Moses, then he is a false prophetChapter 10

1) Any prophet who arises and says that G-d sent him does not have to perform a sign of the type that Moses, Elijah or Elishah did, which involved supernatural events. Instead, the sign that he has to perform is to predict the future, and we have to believe him, as it is written, "And if you say in your heart, `How shall we know the word which the L-rd has not to spoken?'". Therefore, when a man suitable for prophecy comes in the Name of G-d, without wanting to add to or take away from, any of the commandments, but wants us to serve G-d properly, we do not ask him to split the sea, or to resurrect the dead, or to perform some other supernatural event, and then believe him, but we tell him to predict the future because he is a prophet, which he does, and we wait to see if what he says happens or not. Even if was wrong in only a small matter, he is a false prophet, but if all of what he said comes true, then he is believed.

2) A prophet has to be checked many times. If all his words are true then he is a prophet, as it says with respect to Samuel, "And all Israel, from Dan to Be'er-Sheva, knew that Samuel was accredited as a prophet of the L-rd".

3) Enchanters and diviners also predict the future, so how do they differ from a prophet? Of what enchanters and diviners say some comes true and some does not, as it is written, "Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save you from these things shall come upon you" - it says, "from these things", and not, "from all these things", so it is possible that not all of what they said will come true, and that they were mistaken in everything, as it is written, "...that frustrates the omens of imposters, and makes diviners mad". With respect to a [true] prophet, all of what he says comes true, as it is written, "Know now that nothing shall fall to the earth of the word of the L-rd", and it is also written, "The prophet that has a dream, let him tell a dream; and he that has My word, let him speak My word faithfully. What is the chaff of the wheat? says the L-rd", that is to say that the words of diviners is like some chaff into which some wheat has been mixed, whereas the words of the L-rd are completely true, with no falsehoods at all. This is backed up by Scripture, which says that prognosticators and diviners deceive the nations with their words, but a prophet makes known truthful matters, and we do not have to enchant or divine [to verify his words], for it is written, "There must not be found among you anyone that makes his son or his daughter pass through the fire...for these nations...The L-rd your G-d will raise up for you a prophet from amongst you". From here we see that a prophet makes known only earthly matters, such as famine or plenty, war or peace, and similar things. Prophets even answer the needs of the one, such as when Saul had lost an item and went to a prophet to help him find it. A prophet may say what he wants provided that he does not start another religion, add a mitzvah or take one away.

4) If a prophet predicts something bad, such as that so-and-so will die, or that this year will be one of war or famine, et cetera, and his prediction did not come true, then it is not a disproof of his prophecy and we do not label him as a false prophet, for the reason that G-d is exceedingly merciful and [often] revokes bad decrees, so it is possible that those on whom evil had been decreed had, like the citizens of Nineveh, repented, or had had their decree suspended, as with Hezekiah. But if, however, the prophet decreed good things and his prediction did not come true, then he is definitely a false prophet, for whenever G-d makes a good decree, even if it is conditional, He does not revoke it. From here we see that a prophet is tested only with respect to good matters. This is what Jeremiah said in his answer to Hananiah the son of Azur, when Jeremiah was prophesizing bad things and Hananiah good things: `If what I say does not come true, it is not a sign that I am a false prophet, but if what you say does not come true, it shows that you are a false prophet', for it is written, "Nevertheless, hear now this word...As for the prophet who prophecies for peace, when the word of that prophet shall come to pass, then shall it be known that the L-rd has truly sent the prophet".


A prophet who himself transgresses his own words, and a prophet who ignores his prophecy [and does not deliver it], are also liable to death at the hands of G-d5) If a prophet says about another prophet that he is [indeed] a prophet, then he is assumed to be a prophet, and the prophet who said it does not have to be cross-examined. Moses vouched for Joshua, and all of Israel believed in him before he performed a sign. Similarly in the following generations: it is forbidden to doubt or debate the prophecy of a prophet who has been found to be right time and time again, or the prophecy of a prophet who has been vouched for by another prophet, and it is [also] forbidden to test him excessively or for ever [for one who tests him is like one who tests G-d], for it is written, "Do not test the L-rd your G-d as you tested Him in Massah", when we said, "Is the L-rd among us, or not?". Once it has become known that he is a prophet, they will believe and know that G-d is amongst them, and they will nor debate or doubt his words, in accordance with what is written, "...yet they shall know that there has been a prophet amongst them". (This translation is copyright (c) Immanuel M. O'Lvey, 1993. This translation may be distributed in any form (on disk, printed, etc.) provided that it is done so on a non-profit basis and that this copyright and conditions message is left attached. The text used for this translation was the Rambam Le'Am, published by Mossad Ha'Rav Kook, Jerusalem. Words in the text that are in square brackets do not appear in the Rambam's writings. British spelling has been used, and Sephardit pronunciation has been used for words and phrases that have been transliterated. Comments are welcome by email - [email protected].)

3. how does mohammad not fit the eligability of prophethood?

G-d said the Torah and the mitzvot would be eternal for all Jews and so is his covanent. Mohamad claimed that the Torah was corrupted and many of the laws no longer valid for Jews, and told them to convert to his religion.


G-d says that many false prophets may perform miracles, but as Jews we may not rely on such miracles, but the what the Torah tells us in Deut:

13:2[This is what you must do] when a prophet or a person who has visions in a dream arises among you. He may present you with a sign or miracle, ​

13:3 and on the basis of that sign or miracle, say to you, 'Let us try out a different god. Let us serve it and have a new spiritual experience.' ​

13:4 Do not listen to the words of that prophet or dreamer. G-d your L-rd is testing you to see if you are truly able to love G-d your L-rd with all your heart and all your soul. ​

13:5 Follow G-d your L-rd, remain in awe of Him, keep His commandments, obey Him and serve Him, and you will then be able to have a true spiritual experience through Him. ​

13:6 That prophet or dreamer must be put to death for having spoken rebelliously against G-d your L-rd, who brought you out of Egypt and liberated you from the place of slavery. He was trying to make you leave the path that G-d your L-rd commanded you to walk, and you must destroy such evil from your midst. ​

4. what do you think of the poetry in the qu'ran?

I have read many great poems. Poetry is very sweet, but if the Qurans poetry as a book is its main proof, then I would have to say that the "miracle book" which would lead Jews to not "keep his commandments" as G-d said in the verse I posted above, falls into the category of a complete description of what a false prophet is suppose to do.

And by the way, I hear all the time the Quran is the most beautful thing anyone has ever heard, but Arabic is a poetic language. Let me tell you that beauty is in the eyes of the beholder.

5.do most jews typically believe that a messiah will come, or rather just simply a messianic era?

Jews who follow Judaism believe the Messiah or "Moshiakh" will come. However, Jews who follow these liberal movements may have other ideas, but that is not Torah Judaism, so there opinions on Judaism are as valid as Jews who follow Hinduism.

 

[Philosopher]

Do Jews believe in hell?

 

[lavikor201]

Do Jews believe in hell?

Yes, but hell in Judaism is very, VERY different than the eternal place of burning that is described in Christianity and Islam.

 

[Philosopher]

Yes, but hell in Judaism is very, VERY different than the eternal place of burning that is described in Christianity and Islam.

What is hell like in Judaism?

 

[lavikor201]

What is hell like in Judaism?

First, you must remove this silly notion that Islam and Christianity have beat down into your brain about "eternal suffering". Would a just G-d really punish almost all of his creations because they did not believe in a specific religion? Is it not narrow to say, convert to my religion or you will suffer in hell forever?!? What this was and is, is the scare tactic religions use to gain followers. Judaism preaches there is no need to convert to get to heaven, therefore, our main concern is how big we are. We reject potential converts sometimes for there benefit, because if they convert then they will be responsible for more laws, to follow, and is they are not 100% devoted and turn away, then they would have been better off following 7 simple laws. Conversion to Judaism must be soley to be a member of G-d's chosen people, and to completly follow the Torah. Some opinions do say though that Israelites in general are less endangered (Ber. 10a) than heretics, or, according to B. B. 10a, than the heathen to go to hell for long, but if they convert and reject the Torah, then they are in trouble!

Hell is a place which you would normally think is "purgatory". Hell is called "Gehinom". You see, philosopher, heaven is a place of complete spiritual purity. Therefore, when you die you cannot just walk in. The sins you have commited in your life, would make the place no pure.

Before entering the heaven, though, every soul must be refined, for it cannot enjoy the Divine Presence to the fullest degree with the pleasures and coarseness of our physical world still engraved on it. These would give the soul poor “reception” of divine radiance, and must be removed.

In order to restore the level of purity the soul had possessed before entering the physical world, it must undergo a degree of refinement commensurate to the degree which the body may have indulged itself. If a person sinned in this lifetime, as most of us do, then, to continue the radio analogy, we have serious interference. This means there is even more cleaning to be done. This cleaning process hurts, but is a spiritual and mental process designed not for retribution, but to allow one to truly enjoy his/her reward in Gan Eden. This cleaning process is called “Gehinom,” or, in the vernacular, “Hell.”

Not all souls merit Gehinom. It is for people who have done good but need to be purified. A handful of people are too evil for Gehinom, and they are punished eternally. Pharaoh is one example, Adolf Hitler I would guess would be another. I can say that a suicide bomber would be a perfect example as well, since not only did he kill himself, but killed others as well. So some, who for example tried to prevent the Jewish people as a whole from following all 613 mitzvot (laws) from the Torah may be punished (I have no idea how much) since the world was created for the Torah and mitzvot.

 

[rebelishaulman]

To add to lavikor201's post, these attributes are told in the Talmud to make your stay in hell a bit longer: adultery, idolatry, pride, mockery, hypocrisy, anger, etc. (Soṭah 4b, 41b; Ta'an. 5a; B. B. 10b, 78b; 'Ab. Zarah 18b; Ned. 22a).

From the JE:

I would also like to respond to "thirdwatch" by asking him to read this part of lavikor201's very long answer concerning a false prophet:

It is explicitly and clearly stated in the Torah that it [the Torah] is an everlasting Mitzvah, and cannot be changed, subtracted from or added to, as it is written, "Every matter which I command you observe to do it; you shall not add to it, or subtract from it", and it is also written, "...but those things which are revealed belong to us and to our children for ever, that we may do all the words of the Torah". From here we see that we have been commanded to keep all the commandments of the Torah for always. In connection with this it is written, "...a statute for ever throughout your generations", and it is also written, "It is not in heaven". From here we see that a prophet may not make any changes [at all] in the Torah. Therefore, if a man, whether a gentile or a Jew, arises and performs signs and wonders, and says that G-d sent him to add to, or take away from, a mitzvah, or to institute a new mitzvah which we did not hear from Moses, or says that the commandments with which we have been commanded are not for eternity but are meant only for a temporary period, then he is a false prophet, for he has come to undermine the prophecy of Moses.
​

Have a good Pesach to all Jewish members.

 

[lavikor201]

Rebelishaulman, Avoda Zara 18b says "R. Simeon b. Lakish said: He who scoffs will fall into Gehenna" Is scoff and "mock" the same thing?

 

[rebelishaulman]

Rebelishaulman, Avoda Zara 18b says "R. Simeon b. Lakish said: He who scoffs will fall into Gehenna" Is scoff and "mock" the same thing?

It means the same thing.

 

[Grace Seeker]

Therefore, if a man, whether a gentile or a Jew, arises and performs signs and wonders, and says that G-d sent him to add to, or take away from, a mitzvah, or to institute a new mitzvah which we did not hear from Moses, or says that the commandments with which we have been commanded are not for eternity but are meant only for a temporary period, then he is a false prophet, for he has come to undermine the prophecy of Moses.

So, when Jesus said to his disciples: "A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another." That would be seen by Jews as proof enough that he was not a prophet of G-d.

Is the Messiah also going to be a prophet?

 

[Grace Seeker]

Not all souls merit Gehinom. It is for people who have done good but need to be purified. A handful of people are too evil for Gehinom, and they are punished eternally. Pharaoh is one example, Adolf Hitler I would guess would be another. I can say that a suicide bomber would be a perfect example as well, since not only did he kill himself, but killed others as well. So some, who for example tried to prevent the Jewish people as a whole from following all 613 mitzvot (laws) from the Torah may be punished (I have no idea how much) since the world was created for the Torah and mitzvot.

So, if Hitler and Pharaoh are sent to some other place than Gehinom, what is it called and what is it like?

 

[lavikor201]

So, when Jesus said to his disciples: "A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another." That would be seen by Jews as proof enough that he was not a prophet of G-d.

Do not add to the word that I am commanding you, and do not subtract from it. You must keep all the commandments of G-d your L-rd, which I am instructing you.
(Deut 4:2)

Adding a commandment such as the one you quoted is in violation of the Torah. Subtracting a commnadment, such as saying one does not need to observe the Sabbath is a violation of the Torah.

The fact that Jesus healed people on Shabbat is an example, of a false prophet will perform miracles and violate the Torah.

Is the Messiah also going to be a prophet?

I would say yes, but at the same time, he will be different from the regular prophets so he is different. I would just call him Moshiach.

So, if Hitler and Pharaoh are sent to some other place than Gehinom, what is it called and what is it like?

We don't know.

 

[Grace Seeker]

As I read history, it seems that a lot of ideas regarding hell and the devil were picked up by Jews (even if not Judaism) during the time of the Babylonian exile. For instance you the Tanakh does not portray G-d has having some arch nemesis that stands opposed to him, but the concept of Satan is present in Jewish lore enough that it appears to have been a widely held belief before the time of the Hasmodean kings.

Would it be a fair assessment to say that this was something gained (for better or worse) during the exile? Are any of those concepts still present in Judaism today? Of course they are not in the Torah, but might they be in some of the commentaries or writings of the rabbis?

 

[lavikor201]

As I read history, it seems that a lot of ideas regarding hell and the devil were picked up by Jews (even if not Judaism) during the time of the Babylonian exile. For instance you the Tanakh does not portray G-d has having some arch nemesis that stands opposed to him, but the concept of Satan is present in Jewish lore enough that it appears to have been a widely held belief before the time of the Hasmodean kings.

Would it be a fair assessment to say that this was something gained (for better or worse) during the exile? Are any of those concepts still present in Judaism today? Of course they are not in the Torah, but might they be in some of the commentaries or writings of the rabbis?

Heaven and Hell are not discussed at large in te written law/Torah, but instead in the Oral Torah/law.

If you wish I will elaborate tonight, or tommorow more on this subject, but I am in a rush.