Author: crt

An Introduction to the Thirteen Principles of the Jewish Faith and the Many Denominations of Judaism

Many years ago, I overheard a conversation among several Jews discussing the various denominations of Judaism and what each branch believes or doesn’t believe. I was surprised for two reasons. First, I hadn’t realized they were Jewish at all. Based on the way they dressed, they simply didn’t fit my preconceived image of what a Jew looked like. Second, I had no idea Judaism encompassed such a wide variety of denominations and perspectives.

At that point in my life, my only real exposure to Judaism had been during a job interview in Philadelphia with several Orthodox Jewish men. They wore the distinctive black-and-white attire commonly associated with Orthodox Judaism and, in keeping with their religious practice, politely explained that they could not shake my hand. I also remember them mentioning that, because of the Jewish High Holy Days and other fall festivals, I would have many days off during September and October. They offered me the position, but I ultimately declined for reasons entirely unrelated to Judaism.

Like a coastline gradually reshaped by the tides, my own spiritual journey took an unexpected turn. What began as simple curiosity led to years of studying the Tanakh, Jewish history, rabbinic literature, and the various streams within Judaism. After several years of intensive research, honest questioning, and prayerful reflection, the landscape of my faith changed. I converted to Judaism.

Even today, I often encounter the same assumptions I once held. When friends, coworkers, or acquaintances learn that I converted, specifically to Reform Judaism, they are frequently surprised to discover that Judaism has multiple denominations. Many are equally surprised to learn that not all Jews dress like the Orthodox they may have seen in movies or on television. In reality, Judaism is remarkably diverse, encompassing a wide range of beliefs, practices, and expressions of Jewish life.

One of the most common questions people ask when they learn about my conversion, or when they begin exploring Judaism themselves, is, “What do Jews believe?”

The answer isn’t as straightforward as many expect.

Unlike many Christian denominations, Judaism has never been defined by a single creed or universal statement of faith. Traditionally, Judaism has emphasized living the covenant through obedience to God’s commandments (mitzvot) more than subscribing to a fixed list of theological doctrines. While all Jews share a common heritage rooted in the God of Israel, the Torah, and the Jewish people, different movements within Judaism understand revelation, Jewish law, tradition, and even some theological concepts in different ways. One aspect I appreciate about Judaism is critical thinking is encouraged, and many voices or opinions are usually welcomed rather than shunned. The pages of the Talmud are full of rabbis debating said various opinions on every imaginable topic, establishing a foundation for thoughtful, and sometimes, intense discussions, among present-day and future Jewish generations.

Before exploring the various denominations and their approaches to Judaism, it is helpful to begin with the closest thing Judaism has to a historical statement of faith penned by a Jewish sage. With the help of ChatGPT, I summarized my findings as an introduction to the thirteen principles of the Jewish faith and the many denominations of Judaism.

~Sage(s): Noun – profoundly wise individual(s)~

Maimonides and the Thirteen Principles

Rabbi Moses ben Maimon, better known as Maimonides or the Rambam (1138–1204), was one of Judaism’s greatest philosophers, physicians, and legal scholars. In his commentary on the Mishnah, he articulated what became known as the Thirteen Principles of Faith.

These principles were not given at Mount Sinai, nor are they found together anywhere in the Tanakh. Rather, they represent Maimonides’ effort to summarize the theological foundations he believed undergirded Judaism.

His thirteen principles are:

  1. God exists.
  2. God is absolutely one.
  3. God has no physical form.
  4. God is eternal.
  5. God alone is worthy of worship.
  6. Prophecy is genuine.
  7. Moses was the greatest of all prophets.
  8. The Torah was given by God to Moses.
  9. The Torah will never be replaced or changed.
  10. God knows the thoughts and actions of humanity.
  11. God rewards righteousness and punishes wickedness.
  12. The Messiah will come.
  13. God will resurrect the dead.

Many Orthodox Jews still recite these principles today through the familiar declaration, Ani Ma’amin (“I Believe”).

Not Every Rabbi Agreed

It may surprise many readers to learn that Maimonides’ list was not universally accepted.

Several respected medieval rabbis argued that Judaism should not be reduced to a fixed creed. Rabbi Hasdai Crescas proposed six foundational principles, while Rabbi Joseph Albo argued that only three core principles were truly essential.

This disagreement itself illustrates something unique about Judaism: questions are welcomed. Throughout Jewish history, vigorous debate has often been viewed as a means of pursuing truth rather than a threat to it.

Why Are There Different Denominations?

Modern Judaism is often divided into several denominations or movements. These movements generally agree on many fundamental beliefs—such as the existence of one God, the importance of the Torah, and the covenant between God and Israel—but they differ significantly in how they understand revelation, Jewish law (halakhah), and the authority of tradition.

The greatest point of disagreement is not whether Judaism is valuable, but what gives Judaism its authority.

Some believe every commandment remains eternally binding exactly as interpreted through the rabbinic tradition.

Others believe Jewish law develops over time.

Still others see Judaism primarily as an evolving religious civilization in which individual conscience plays a greater role.

Understanding these differences helps explain why Jewish communities can look quite different while sharing the same heritage.

Modern – Day Different Denominations of Judaism

Orthodox Judaism

Orthodox Judaism accepts all thirteen of Maimonides’ principles as authoritative.

Orthodox Jews believe:

  • The Torah was given directly by God to Moses.
  • The Oral Torah, preserved in the Mishnah and Talmud, was also revealed at Sinai.
  • Halakhah is fully binding.
  • The commandments remain obligatory.
  • A personal Messiah will one day gather the Jewish people, rebuild the Temple, and usher in universal peace.
  • The resurrection of the dead will occur in the Messianic Age.

For Orthodox Judaism, the thirteen principles remain an accurate summary of Jewish belief. Orthodox have subsects such as Haredi Judaism and Hassidic Judaism, which have some different interpretations and cultural practices.

Modern Orthodox Judaism

Modern Orthodox Judaism shares the same theology as Orthodox Judaism while encouraging engagement with the modern world.

Modern Orthodox Jews generally embrace:

  • Higher education
  • Professional careers
  • Scientific discovery
  • Participation in democratic society

while maintaining complete commitment to halakhah.

The thirteen principles are fully affirmed.

Conservative Judaism

Conservative Judaism generally accepts the spirit of Maimonides’ principles but often interprets several of them more broadly.

Most Conservative Jews believe:

  • God revealed the Torah, although many understand revelation as occurring through both divine inspiration and human participation.
  • Halakhah remains authoritative but continues to develop through rabbinic interpretation.
  • The Messiah may refer either to an individual descendant of David or to a future Messianic Age.
  • Resurrection is interpreted literally by some and symbolically by others.

Thus, while honoring the thirteen principles, Conservative Judaism allows for a wider range of interpretation than Orthodoxy.

Reform Judaism

Reform Judaism places greater emphasis on ethical living and social justice than on adherence to fixed theological doctrines.

Many Reform Jews affirm:

  • Belief in one God.
  • The prophetic call to justice.
  • The importance of Jewish identity and covenant.

However, Reform Judaism often understands several of Maimonides’ principles differently.

For example:

  • The Torah is generally viewed as divinely inspired but written by human beings.
  • Halakhah is not considered universally binding.
  • Individuals determine which mitzvot hold spiritual meaning for their lives.
  • Belief in a personal Messiah is often replaced by hope for a future Messianic Age characterized by justice and peace.
  • Resurrection is frequently understood metaphorically or omitted altogether.

Because Reform Judaism values individual autonomy, beliefs may vary considerably from one member to another.

Reconstructionist Judaism

Founded in the twentieth century by Rabbi Mordecai Kaplan, Reconstructionist Judaism understands Judaism as an evolving religious civilization.

Many Reconstructionists:

  • View the Torah as the religious literature of the Jewish people rather than direct divine revelation.
  • Do not regard halakhah as binding.
  • Understand God in nontraditional ways, sometimes as the sum of the forces that lead humanity toward goodness rather than as a supernatural being.
  • Interpret the Messiah and resurrection symbolically rather than literally.

Consequently, Reconstructionist Judaism departs most significantly from Maimonides’ original formulation.

Jewish Renewal

Jewish Renewal is less concerned with systematic theology than with spiritual experience.

Drawing from Hasidism, Kabbalah, meditation, music, and social justice, Jewish Renewal encourages worship that engages both heart and soul.

Members may affirm many of the thirteen principles, reinterpret others, or focus less on formal doctrine altogether.

Comparing the Denominations

PrincipleOrthodoxConservativeReformReconstructionist
One God✓✓✓Usually, though often reinterpreted
Torah from GodLiteralDivine-human revelationInspired by GodHuman religious literature
Halakhah BindingYesYes, but evolvingGenerally noNo
MessiahPersonal MessiahMessiah or Messianic AgeUsually Messianic AgeSymbolic future
ResurrectionLiteralMixed viewsUsually symbolicSymbolic

Unity Amid Diversity

Despite these differences, every major branch of Judaism recognizes the enduring significance of the Jewish people, the Torah, Shabbat, and the covenant with the God of Israel.

Perhaps that is why the old Jewish saying remains so fitting:

“Two Jews, three opinions.”

Far from being a weakness, Judaism has long viewed respectful disagreement as an opportunity to deepen understanding. Maimonides’ Thirteen Principles continue to influence Jewish thought more than eight centuries after they were written, even as different Jewish movements continue to wrestle with what faithful covenantal living looks like in every generation.

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WHY THE TANAKH (Old Testament) CANNOT BE THE INERRANT WORD OF GOD (and I’m OK with that)

Having spent much of my life in Christian circles, I repeatedly heard pastors, teachers, and theologians proclaim that the Bible is the “inerrant Word of God.” According to this doctrine, every word of Scripture is completely free from error in history, science, theology, chronology, and even the smallest details. Years ago, I wrote an article entitled, “Why the New Testament Cannot Be the Inerrant Word of God.” To be fair, since then, I discovered the Tanakh, also known as the “Old” Testament by Christians, has discrepancies as well.

Nevertheless, as I explored Judaism and the Hebrew Scriptures more deeply, I discovered something surprising: Judaism has historically not depended upon the modern doctrine of biblical inerrancy. That statement may shock both Christians and Jews.

After all, if the Tanakh contains apparent contradictions, numerical discrepancies, copyist errors, or differing accounts of the same event, does that mean the Torah is false? Does it mean Moses was not a prophet? Does it mean God did not reveal Himself to Israel? Not necessarily.

One of the fundamental differences between Judaism and much of modern Christianity is that Judaism does not require a doctrine of absolute textual perfection in order to recognize divine revelation. The Torah was given at Sinai. Israel entered into covenant with the God of Abraham, Isaac, and Jacob. The prophets spoke God’s message to the nation. None of those truths depend upon proving that every number copied by every scribe over thousands of years was transmitted without variation.

In fact, when we examine the Tanakh carefully, we find a number of passages that raise legitimate questions for those who insist that Scripture must be completely free from all discrepancies. Some of these involve numbers. Others involve chronology. Some involve parallel accounts that preserve different details.

The purpose of the following examples is not to attack Judaism, diminish the holiness of Scripture, or undermine faith in the God of Israel. Rather, they illustrate why many Jews do not ground their faith upon a modern doctrine of biblical inerrancy. Instead, faith rests upon God’s covenant with Israel, the teachings of Torah, and the enduring message of the prophets.

Let us examine some examples.

1. Who Incited David to Take the Census?

In 2 Samuel, God is identified as the one who incited David:

“Again the anger of the LORD was kindled against Israel, and He incited David against them, saying, ‘Go, count Israel and Judah.'” (2 Samuel 24:1)

However, the parallel account in Chronicles states:

“Then Satan stood up against Israel and incited David to count Israel.” (1 Chronicles 21:1)

The question is straightforward: Was it God or Satan?

Traditional Jewish commentators often explain that God permitted Satan to act as His agent. Others suggest the Chronicler was expressing the same event using later theological language.

Regardless of one’s preferred explanation, the texts present different immediate causes for the same event.

2. How Old Was King Ahaziah?

According to Kings:

“Ahaziah was twenty-two years old when he became king.” (2 Kings 8:26)

Yet Chronicles records:

“Ahaziah was forty-two years old when he became king.” (2 Chronicles 22:2)

The difficulty is obvious. Ahaziah’s father, Jehoram, died at age forty (2 Chronicles 21:20), making it impossible for Ahaziah to have been forty-two when he ascended the throne.

Most scholars and many traditional commentators conclude that a copyist error entered the text of Chronicles.

While this may be a reasonable explanation, it demonstrates that textual transmission was not immune from human error.

3. How Old Was Jehoiachin?

Kings states:

“Jehoiachin was eighteen years old when he became king.” (2 Kings 24:8)

Chronicles states:

“Jehoiachin was eight years old when he became king.” (2 Chronicles 36:9)

Both numbers cannot be historically correct.

Again, many commentators attribute this discrepancy to a scribal error that developed during transmission.

The question remains: If inerrancy means complete freedom from all textual mistakes, how should such passages be understood?

4. Who Killed Goliath?

One of the most famous stories in Scripture is David’s defeat of Goliath.

“David prevailed over the Philistine with a sling and with a stone.” (1 Samuel 17:50)

Yet another passage appears to say something different:

“Elhanan the son of Jaare-oregim the Bethlehemite struck down Goliath the Gittite.” (2 Samuel 21:19)

Chronicles later modifies the account:

“Elhanan the son of Jair struck down Lahmi the brother of Goliath the Gittite.” (1 Chronicles 20:5)

Many readers conclude that Chronicles preserves a corrected version of Samuel.

Others suggest a copying mistake occurred in Samuel.

Regardless of the solution, the texts raise questions that require explanation.

5. Different Census Numbers for David’s Army

After David’s census, Samuel reports:

“There were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand.” (2 Samuel 24:9)

Chronicles reports:

“All Israel were one million one hundred thousand men who drew the sword, and Judah was four hundred seventy thousand.” (1 Chronicles 21:5)

These totals differ by hundreds of thousands.

Some commentators argue that one account includes standing troops while the other excludes them.

Others conclude that the numbers were transmitted differently.

Whatever explanation one adopts, the figures are not identical.

6. The Two Creation Accounts

Genesis 1 presents creation in the following order:

  • Vegetation
  • Sea creatures and birds
  • Land animals
  • Humanity

Genesis 2 appears to focus on a different sequence:

“The LORD God formed man from the dust of the ground.” (Genesis 2:7)

Afterward, animals are brought before Adam:

“Out of the ground the LORD God formed every beast of the field and every bird of the heavens.” (Genesis 2:19)

Traditional commentators often explain that Genesis 1 provides a panoramic overview while Genesis 2 zooms in on humanity’s role in creation.

Critical scholars often view the chapters as preserving separate creation traditions.

Either way, readers have wrestled with these passages for centuries.

7. Can Human Beings See God?

In one passage we read:

“The LORD spoke to Moses face to face, as a man speaks to his friend.” (Exodus 33:11)

Yet later in the same chapter:

“You cannot see My face, for no man shall see Me and live.” (Exodus 33:20)

Traditional Jewish interpretation understands “face to face” as an expression describing intimate communication rather than literal visual observation. I’ve also heard a rabbi explain that Moses is the only human to ever see God face to face – no one else has since.

Still, the passages illustrate the tension between anthropomorphic and transcendent descriptions of God found throughout Scripture.

8. How Many Animals Entered Noah’s Ark?

Genesis 6 instructs Noah:

“Of every living thing of all flesh, you shall bring two of every sort into the ark.” (Genesis 6:19)

Yet Genesis 7 states:

“Take with you seven pairs of all clean animals… and a pair of the animals that are not clean.” (Genesis 7:2)

Many readers resolve the issue by noting that Genesis 6 gives the general rule while Genesis 7 provides additional instructions concerning clean animals.

Others see evidence of multiple traditions incorporated into the final text.

9. How Long Was Israel in Egypt?

God tells Abraham:

“Your descendants shall be strangers in a land that is not theirs… and they shall be afflicted four hundred years.” (Genesis 15:13)

Yet Exodus states:

“The time that the people of Israel lived in Egypt was four hundred thirty years.” (Exodus 12:40)

Was it 400 years or 430 years?

Some commentators view 400 as a rounded figure and 430 as the precise calculation.

Others see evidence of differing traditions.

Again, the text requires interpretation.

10. The Flood’s Duration

Genesis tells us:

“The rain fell upon the earth forty days and forty nights.” (Genesis 7:12)

Yet elsewhere we read:

“The waters prevailed upon the earth one hundred fifty days.” (Genesis 7:24)

Depending upon which verses are included, the entire flood narrative lasts nearly a full year.

Many readers recognize that different stages of the flood are being described.

Nevertheless, the chronology is considerably more complex than the simple statement that “the flood lasted forty days.”

A Jewish Perspective on Inerrancy

Ironically, the doctrine of biblical inerrancy is not rooted in ancient Judaism but largely emerged from later Christian theological discussions.

The rabbis of old did not spend their time attempting to prove that every number, every chronology, and every manuscript variant was perfectly preserved. Instead, they wrestled honestly with the text, debated difficult passages, and sought wisdom from the Torah.

The existence of apparent contradictions, textual variants, and difficult passages does not disprove the covenant between God and Israel.

Nor does it diminish the holiness of Torah.

Rather, it reminds us that God entrusted His revelation to human beings, who copied, transmitted, interpreted, and preserved these writings over centuries.

For many Jews, faith is not built upon proving that every copyist was perfect. Faith is built upon the God of Abraham, Isaac, and Jacob, who remains faithful even when human beings are not.

The Tanakh points us toward God, teaches righteousness, calls Israel to covenant faithfulness, and reveals the moral character of the Creator. Those truths remain intact whether one describes the text as “inerrant” or simply as sacred Scripture.

Perhaps the better question is not whether the Tanakh is inerrant, but whether we are willing to hear and obey its message.

As for me, I have learned to extract the value of Scripture, specifically, the wisdom, ethics, and characteristics of God it imparts, rather than expect perfection. I suppose you could say, just as God has demonstrated abundant grace (Isaiah 55:7) since the beginning, I too can have grace for the inspired human authors of the Tanakh.

~ Carrie Renee, June 22, 2026
Flip Flop Fellowship

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Jonas Phillips: A Jewish Voice for American Freedom

As Americans commemorate the 250th anniversary of the Declaration of Independence in July 2026, it is fitting to remember Jonas Phillips, an Ashkenazi Jewish immigrant whose life embodied both the promise and the challenges of religious liberty in the new nation.

From Germany, Phillips arrived in the American colonies in 1756 as an indentured servant in Charleston, South Carolina. Like many immigrants seeking opportunity, he began with few resources and faced the uncertainty of starting a new life in an unfamiliar land. Yet through perseverance and determination, he built a successful career as a merchant and eventually settled in Philadelphia, home to one of the largest Jewish communities in colonial America. He and his Sephardic wife, Rebecca, helped found Congregation Mikveh Israel, an Orthodox Sephardic community in Philadelphia. The couple had twenty-one children, some of whom became prominent characters in American history, and even purchased and preserved Thomas Jefferson’s estate – Monticello. The Jewish grave of Jonas Phillips’ daughter, Rachel Phillips Levy, can be visited at Monticello.

When the American Revolution began, Phillips embraced the Patriot cause. He supported independence, served in the local militia, and believed deeply in the revolutionary ideals of liberty and equality. However, as a Jew, he understood that those ideals had not yet been fully extended to all Americans.

In 1787, while delegates gathered in Philadelphia to draft the United States Constitution, Phillips wrote a remarkable petition to George Washington and the Constitutional Convention. He objected to religious tests that excluded Jews and other non-Christians from public office, as one had to attest to the authority of the New Testament to serve. He urged the creation of a government that protected freedom of conscience for all citizens. His appeal reflected the hopes of many religious minorities who sought equal participation in American civic life.

Although Phillips did not live to see every barrier removed, his advocacy helped shape the American commitment to religious liberty. The Constitution’s prohibition against religious tests for federal office became a landmark guarantee of equal citizenship.

Two hundred fifty years after the Declaration of Independence, Jonas Phillips reminds us that the American story includes the voices of Jewish immigrants who helped transform the promise of freedom into a broader reality. His journey, from indentured servant to respected merchant and advocate for religious equality, stands as a testament to the enduring Jewish contribution to the American experiment.

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The Nativity Narrative and the Hebrew Scriptures: A Jewish Perspective

Introduction

Every December, millions of Christians celebrate the nativity story found in the Gospels of Matthew and Luke. Central to that celebration is the belief that Jesus’ birth fulfilled ancient prophecies recorded in the Hebrew Bible. From a Jewish perspective, however, many of the passages cited in support of the nativity narrative are understood very differently.

This article does not seek to criticize Christianity or diminish the significance these beliefs hold for Christians. Rather, it examines several key passages frequently cited in the nativity accounts and explains why traditional Judaism does not regard them as prophecies concerning Jesus. The discussion focuses primarily on the Gospel of Matthew, which repeatedly appeals to the Hebrew Scriptures in an effort to establish Jesus as the promised Messiah.

Genealogies of Jesus

Matthew 1:1–17 and Luke 3:23–38 both provide genealogies for Jesus. Both Matthew and Luke present genealogies intended to connect Jesus to King David. Establishing Davidic ancestry is important because Jewish tradition expects the Messiah to descend from the line of David.

However, when carefully comparing the two genealogies, they differ substantially from one another. Matthew traces Jesus’ ancestry through one line of David’s descendants, while Luke presents a different lineage. Christian commentators have proposed numerous explanations for these differences, including the suggestion that one genealogy represents Joseph’s ancestry and the other Mary’s. Yet both texts explicitly connect the genealogy to Joseph.

From a Jewish perspective, the issue becomes more complicated when combined with the doctrine of the virgin birth. If Jesus was not Joseph’s biological son, questions naturally arise concerning how Davidic lineage would be transmitted. In the Hebrew Bible, tribal and dynastic inheritance is generally traced through the father. Consequently, traditional Judaism does not regard the genealogies as establishing Jesus’ qualifications as the promised Davidic king.

Misquotes & Misinterpretations within the Book of Matthew

From a Jewish perspective, the authors of the various books throughout the “New” Testament tend to grossly misquote the “Old” Testament starting with the nativity narrative. [Note: Throughout my articles, I tend to put “Old” and “New” in quotes when referring to the alleged Testaments because I object to Christianity defining the Jewish text as old, as it infers “out with the old in the with the new” while propagating replacement theology, a dangerous and erroneous perspective.]

(i) Isaiah 7:14 and the Virgin Birth

Perhaps the most well-known prophecy cited in the nativity narrative is Isaiah 7:14. Matthew 1:23 presents this verse as predicting the virgin birth of Jesus.

When read within the broader context of Isaiah 7, however, the prophet is addressing King Ahaz during a military and political crisis in the eighth century BCE. Isaiah offers a sign intended to reassure the king concerning events that would occur in his own generation. For this reason, Jewish commentators understand the prophecy as referring to circumstances contemporary with Isaiah rather than to events centuries in the future.

The Hebrew text also uses the word almah, which traditionally means a young woman of marriageable age. While such a woman may be a virgin, the word itself does not specifically mean “virgin.” Had Isaiah intended to emphasize virginity, other Hebrew terms were available. As a result, Judaism does not view Isaiah 7:14 as a messianic prophecy or as a prediction of a miraculous birth.

(ii) Bethlehem and Micah 5:2

Matthew 2:6 next points to Micah 5:2 as evidence that the Messiah would be born in Bethlehem. Jewish interpretation acknowledges that Micah connects Bethlehem with a future ruler from the house of David. However, biblical prophecies are generally evaluated as complete units rather than isolated phrases.

Biblical prophecies are generally evaluated as complete units rather than isolated phrases (A.K.A. not cherry-picked verses).

The surrounding context of Micah, as well as other similar prophecies found within the Tanakh, describes conditions associated with the messianic age, including the restoration of Israel (Israel is an established nation and all Jews return to the land), all humans know the true God of Israel, Torah teachings will be widely-circulated across the globe; thus, the entire planet experiences subsequent security and peace. Since these conditions have not yet been universally realized, Judaism concludes that the prophecy remains unfulfilled. Thus, even if a claimant were connected to Bethlehem, that fact alone would not establish his identity as the Messiah.

(iii) Hosea 11:1 and “Out of Egypt I Called My Son”

Matthew 2:15 applies Hosea 11:1 to Jesus’ return from Egypt following the death of Herod. Yet when Hosea’s words are read in context, the prophet is recounting Israel’s history rather than predicting a future event.

The verse states, “When Israel was a child, I loved him, and out of Egypt I called My son.” Throughout the passage, “My son” refers collectively to the nation of Israel and recalls the Exodus from Egypt. Traditional Jewish interpretation therefore understands Hosea’s statement as a reflection on Israel’s past rather than as a prophecy concerning a future individual.

For this reason, Judaism does not view Hosea 11:1 as a prediction of the Messiah.

(iv) Jeremiah 31:15 and Rachel’s Weeping

Matthew 2:18 also cites Jeremiah 31:15 after describing the slaughter of infants in Bethlehem. In Jeremiah, Rachel is poetically portrayed as weeping for her children as the Jewish people are led into the Babylonian exile.

The broader context of Jeremiah 31 is not a prophecy about the Messiah’s birth but a message of comfort and restoration. The chapter promises that the exiles will return to their land and that Israel’s future remains secure despite present suffering.

Because the passage addresses the Babylonian exile and Israel’s eventual redemption, Jewish commentators do not interpret it as a prediction concerning events in the life of Jesus.

(v) “He Shall Be Called a Nazarene”

One of the most challenging passages in Matthew appears in chapter 2, verse 23, where the author writes that Jesus lived in Nazareth “that it might be fulfilled which was spoken by the prophets, ‘He shall be called a Nazarene.'”

The difficulty is that no such prophecy appears anywhere in the Hebrew Bible. Numerous explanations have been proposed over the centuries, including possible wordplays and allusions to other verses. Nevertheless, there is no direct text in Tanakh stating that the Messiah would be called a Nazarene.

As a result, this citation remains problematic from a Jewish interpretive standpoint.

The Jewish Understanding of the Messiah

Beyond individual prooftexts, Judaism evaluates messianic claims by examining whether the candidate fulfills the biblical mission of the Messiah.

The Hebrew prophets describe a future age in which Israel is gathered from exile, the nations recognize the God of Israel, warfare ceases, and peace becomes established throughout the world. Passages such as Isaiah 2, Isaiah 11, Jeremiah 23, Ezekiel 37, and Micah 4 present a consistent picture of this future redemption.

Because these conditions were not realized during Jesus’ lifetime, traditional Judaism does not identify him as the Messiah. Rather than viewing the messianic mission as divided into multiple appearances, Judaism expects the Messiah to accomplish the biblical objectives associated with that role.

Conclusion

The disagreement between Judaism and Christianity is not merely about a handful of verses quoted in the nativity narrative. It reflects fundamentally different approaches to interpreting the Hebrew Scriptures and understanding the role of the Messiah.

Christians generally view the passages cited by Matthew as fulfilled in Jesus through prophecy, typology, or theological correspondence. Judaism, by contrast, interprets these passages according to their historical context, grammatical meaning, and original audience. From that perspective, Isaiah 7:14, Hosea 11:1, Jeremiah 31:15, and the other texts discussed above do not refer to Jesus and are not understood as messianic prophecies.

For that reason, while the nativity story occupies a central place within Christianity, it is not regarded within Judaism, nor regarded from the perspective of Flip Flop Fellowship, as the fulfillment of the promises concerning the Messiah found in the Hebrew Bible.

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This Week’s Torah Portion (Vaetchanan)

If you have been exposed to Judaism, Noahides, Messianics, Hebrew Roots, or some variant of those religious groups, then you will most likely be familiar with the weekly Bible readings known as the Torah portion, also referred to as the parashah, which simply means a passage or section of the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy).

This week’s Torah portion can be found in Deuteronomy 3:23 – 7:11. Here are some highlights for you to explore this Sabbath:

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Daniel 7: A Cloudy Day of the LORD

Within Christian circles, a common interpretation of Daniel 7:13 is this one “coming with the clouds” must be Jesus at the time of his second coming; however, upon reading the text in context as well as with nearly every other prophecy made by the prophets, we learn much about this particular cloudy day as well as who emerges.

I submit to you today that this sentiment of one coming with the clouds may not be Jesus victoriously floating in the cloudy air coming down to earth to rule and reign as some imagine, but more like a person emerging from the ashes or smoke upon the smoldering day of the LORD as the prophets frequently describe.

We know in the final moments of this earth and this heaven, there will come a time when Israel is surrounded and attacked, but God literally and physically saves them from annihilation (see Zechariah 12, as one example). We also see in numerous prophecies written by more than two or three witnesses, being the prophets of Tanakh/the Hebrew Bible, words like earthquakes, fire, burning, melting, dissolve, stubble, blazing, steam, and clouds are all used to describe the great and terrible day of the LORD. Furthermore, we see in Isaiah 45:22 Israel’s sins are forgiven like a cloud covering their transgressions from the sight of the LORD.

How does the LORD prefer for His people and the earth to be cleansed throughout the Hebrew Bible? By water and fire – think about the great flood in Noah’s day or washing the hands before various rituals of the Jewish people or being ritually made clean in a mikvah before the feasts of the LORD and other lifetime events (where baptism came from), as well as the burnt offerings using fire and smoke, a sweet-smelling aroma to the LORD. Now consider the LORD previously used water to cleanse or create a new earth, but this time, He will use primarily fire since He already promised not to flood the entire globe at once; hence, the symbol of the rainbow for that covenant. Many Christians understand this concept as even Peter wrote about it in 2 Peter 3:7-13.

Therefore, it should not be too difficult to comprehend this terminology used in Daniel 7:13 as one “coming with the clouds” is referencing one emerging from the smoke or ashes. Review the previous verses in Daniel 7, specifically verses 9 as it references a “fiery flame”, a “burning fire”, or in verse 10, “a fiery stream..” or verse 11 referencing a “burning flame” all leading up to this one coming with the clouds.

Also, notice in these plethora of passages, they all reference an unbelievable amount of destruction using the fire and earthquake or possibly nuclear related terminology described previously (see Isaiah 24:3-6, 13, 18-23, 44:22-25; Haggai 2:6-7; Zechariah 14; Joel 2:2; Ezekiel 30:3, 34:12, 38:18-23, Malachi 4:1-3; Zephaniah 1:14-18, 3:8; Amos 5:18-20; Jeremiah 30:23-24). Nearly every prophet describes the same or similar event.

Is it not possible this earth-shattering epic event full of fire would not create much smoke-filled clouds? Having lived near the gas and oil refineries in the Galveston Bay area of Texas, it was not unusual for explosions to erupt causing smoke-filled plumes of clouds in the sky. Now, consider how at this same time throughout Scripture, the prophets also speak to a resurrection of the dead, specifically all of Israel, all twelve tribes, and the miraculous reunion of both houses of Israel (see Jeremiah 29-31; Ezekiel 34-37) as God forms a New Jerusalem centered in the New Earth and New Heavens (see the article I wrote, “Are We Raptured to Heaven?” ).

While understanding all of Israel is resurrected as promised by the LORD regathering them to the land of Israel no matter where in the world they were scattered and died, then the LORD washes them clean and dispenses His Spirit of Holiness onto them (see Ezekiel 11:19-20; 36:27), ponder the plausibility of literally David also being resurrected to rule and reign as the prophets reference numerous times in Ezekiel 34:23-24; 37:24; Jeremiah 30:9; Isaiah 9:7; Hosea 3:5. Notice in Daniel 7:14 and 18, just after describing one who comes within the clouds, that it speaks to one who will rule the reunited kingdom matching what the previous references state as well fulfilling God’s Davidic Covenant or covenant made with King David. Equally interesting is that Ezekiel 34:12 references a cloudy destructive day and then a few verses later also refers to David being made King in Ezekiel 34:23-24.

Due to all of the overwhelming discussion in the Hebrew Bible of said events, it is my conclusion and belief that Daniel 7 is referencing one, specifically King David, emerging from the smoke-filled plumes of clouds due to the fiery day of the LORD, to rule and reign along with the rest of “the saints of the Most High” being Israel (Daniel 7:18), while God’s presence encompasses the newly formed New Jerusalem, New Earth, New Heavens, and activates the promised New Covenant (Ezekiel 36:27, 37:26-28; Jeremiah 29-31; Isaiah 2, 11, 51,59:16-62:12; Micah 4; Zechariah 14).

Just as Daniel foretells, a cloudy day of the LORD indeed appears to be in the forecast.

Carrie Renee, 9.7.2020

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Why Asking God for A Sign Is Not Divination

May 8, 2024

When we consider one of God’s many names is El Roi, which means the God who sees me, we can expect this God who sees our ways will help us see His will or way for our lives, and often reveals said ways through the physical. It’s a brilliant juxtaposition for an invisible God to use the visible to know who God is, and to learn to trust Him and His directions for our customized lives. In fact, God often asked the prophets, “What do you see?” to convey an important message to the prophets (Amos 7:7-8; 8:2; Jeremiah 1:11-13) and just as God modeled to the prophets, the prophets frequently conveyed God’s message to the people using the physical. In the Exodus account, God used the physical manifestations to reveal Himself to the enslaved Israelites in Egypt as well as Egyptians, which ultimately prompted the mixed-multitude to vacate Egypt as they followed Moses and the Israelites throughout the wilderness (Exodus 12:38). God also used signs to answer those who sought God such as King Hezekiah. In Isaiah 37, King Hezekiah prays to God for clarity, and God immediately answers when the prophet Isaiah sends a message to King Hezekiah writing, “And this is the sign for you…” (Isaiah 37:30) to which Isaiah describes physical manifestations of agriculture within a specific timeline and the interpretation of said signs. Furthermore, the prophets are called seers in Tanakh because much spiritual insight can be perceived through what we see whether in the physical, a sign, a vision, or dream. Nearly every prophet throughout Tanakh has a visual experience (i.e. burning bush, visions, dreams); hence, the label of seer. Similarly, the Levitical priest used the signs provided through the breastplate of decision when they struggled to make an important decision such as to go to war or not. Through the story of Jonah, we see another example of using the physical for clarity as the sailors cast lots to quickly determine who the problem was as the angry seas threatened their lives (Jonah 1:7). All of these examples found in Tanakh reveal that it is not only acceptable to seek God’s will or clarity for our lives and that God uses the physical human/prophet/priest as well as physical objects and or circumstances, but that said physical beings or objects can be accurate and trustworthy resources of guidance.

And yet, if it was permissible to seek out God’s guidance through a “seer” or man or woman of God and God Himself used physical signs to guide individuals, then why do we read in various Torah commands, such as Leviticus 19:26 or Deuteronomy 18:9-12, as some examples, to not consult divination, soothsayer, ghosts, mediums, or omens? Torah teaches us there are both false prophets and true prophets, who have a spiritual gift, and both the true and counterfeit can frequently perform the same physical acts or see or read a person or interpret a dream or circumstance accurately. Ponder the Exodus story as the Egyptian magicians performed the same spells as they matched the manifestations God made through Moses and Aaron (Exodus 7:22; 8:3) or how the prophets of Baal dualed the prophet Elijah (1 Kings 18) or how Baalam, who was not of Israel, could also accurately see the future and was well-known throughout his region (Numbers 22) or how a different Pharoah consulted Joseph to interpret a dream (Genesis 41) and King Nebuchadnezzar consulted Daniel to interpret the King’s dream (Daniel 2) because their usual people could not do so at that time but normally could. In other words, these gifts of seeing and interpretation, or means of communication with a spiritual realm are real, prevalent, and still exist today; otherwise, there would be no need for God to document these experiences for each generation to learn from and no need to permanently command not to seek out a diviner, medium, ghost, etc. if such things weren’t real. Now that we’ve established these two groups, why is seeking out a seer or perhaps a rabbi or asking God for a sign okay, but forbidden to consult tarot cards, mediums, or psychics, to use some more modern terms?

Like all actions, it boils down to motive. What is the motive of the so-called prophet, seer, medium, psychic, or whatever label given? What is the motive of the seeker? And what is the motive of God?

First, let’s consider God’s motive in our conundrums. Why does God repeatedly welcome and encourage individuals to seek Him in Tanakh? Perhaps by allowing challenging decisions to be made, it provokes an individual to seek out and “trust in the LORD with all our heart and lean not on our own understanding” as Proverbs 3:5-6 bellows. God says in Jeremiah 33:3, “Call to Me, and I will answer you, and I will tell you wonderous things, secrets you have not known.” In fact, through the prophet Isaiah, God chides the House of Israel for making plans without asking Him first (Isaiah 30:1-2). Isaiah reiterates later in 55:6, “Seek the LORD while He can be found, call to Him while He is near.” God’s motive in allowing or creating the circumstances resulting in our internal and external conflicts is to make Himself, His Name, His Sovereignty, His Voice (a.k.a. Torah, His documented voice) known to us (and others around us through our story). Subsequently, these dilemmas we find ourselves in are opportunities to build a healthy relationship of trust between the Creator and the created. But due to our days full of distraction, we often cannot see God in the chaos of our lives – we struggle to pause for anything much less to interpret the various visual clues and what God may be trying to teach us in our surroundings and circumstances. Hence, God’s love for visual reminders like the tzitzits (strings on the corners of the garment Jewish men wear), God’s words on the doorposts (mezuzah), or engraved stone tablets instructing “Remember the Sabbath”, etc. We need visual and tangible reminders because we are visual and tactile learners. Sabbath is a great day to pause and ponder all the visual clues God provided throughout the busy week as we study and learn to walk in God’s Sacred Highway, His light, a.k.a. Torah, all of which is ultimately for our benefit (Isaiah 35:8 sacred highway; Proverbs 6:23 Torah is light; Deuteronomy 6:24 beneficial). God’s motive in it all is a healthy relationship with us and loving-kindness towards us.

Second, what is the motive of the true and false prophets/seers? Throughout Tanakh, individuals failed to seek, trust, and heed God’s guidance. Hence, the role of the true prophet to reflect, correct, and direct wandering souls in God’s heart for them. No true prophet wants to be a prophet for it historically has not ended well for any prophet in Tanakh (i.e. hated, humiliated, imprisoned/captivity, cut in two, stoned, killed in other capacities). The motive of a true profit is an unadulterated love, fear, and respect for God and ultimately, the repentance of others, and ideally, the subsequent relationships others could have with God. Conversely, some prophets are motivated by profit, fame, or power, all of which is forbidden and one clear way to tell if a prophet is true or false is by if they charge for their services like psychics do, and or if they only predict good things to the seeker for they can read the idols of an individual’s heart (Micah 3:11-12; Ezekiel 13-14) whereas a true prophet is all about making God and His commands (Torah) known and that usually is not what people want to hear. In fact, the test of a true prophet is defined in Deuteronomy 13, which warns if a prophet tells you to do away with God’s law (Torah) and or worship another as if he/she/it is God, then you know that prophet is not sent by God. The fake apostle/prophet Paul, the founder of Christianity, taught precisely those violations, and I believe was sent as a test, to which many have failed. In other words, if the voice of an alleged prophet or any other source contradicts Torah, God’s documented voice, then you know that is not truth, not the correct answer. The motive of a diviner, medium, psychic, or false prophet often is rooted in self-centered objectives of financial gain, popularity, or power and control, or all of the above, and therefore, will likely provide welcomed feedback. Ponder the messages preached by mega-churches or bestselling books penned by preachers – they often propel themes of how God can serve you, not how you can serve God. Essentially, false prophets or diviners are forbidden because their motive is to profit from flattering you as they feed your soul with vain promises of prosperity. They cunningly specialize in making you feel as if you are God while they gauge your being (the visual clues you personify) and can easily mislead you into a direction not for you, but against you.

Lastly, what is the motive of the individual, the seeker, that either consults with God directly or consults a true or false prophet/seer/teacher? The seeker is motivated by wanting to avoid unnecessary suffering (healthy fear); some may be motivated by curiosity (like trying out a psychic or tarot card reading); and some may be motived by an authentic ambition to please God as they ask for God’s directions.

In conclusion, seeking God’s guidance for your life through prayer, Scripture, visual clues, or other Torah-modeled resources are not only permissible but encouraged. When seeking clarity, evaluate your motive and the motive of the source you are seeking. As for me, I have come to trust God’s answers or signs when I’ve sought Him for advice. Through it all, because of life’s conundrums and subsequent heart cries of clarity, I am grateful for and adore this God who sees, listens, and answers.

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Blood Sacrifices Not Mandatory & Certainly Not A Human Sacrifice

Blood animal sacrifices are not mandatory for atonement. Review the plethora of passages revealing a repentant heart will do just fine. Understand the various forms of payment (ie animals, flour, jewelry, incense, etc.) when a temple in Jerusalem exists, is based on affordability, offense, or circumstance to teach the accidental violator a lesson so as to not repeat their violation. Our court system today is based on this concept. Moreover, human sacrifice has always been forbidden (see Leviticus 18:21, 20:3; Deuteronomy 12:29-32; 18:10; 2 Kings 3:27, 16:3, 17:17; 2 Chronicles 28:3, 33:6; Jeremiah 7:31; Psalm 106:35-38; Ezekiel 16:20-21 as some examples) AND no human can die for another’s sins (see Deuteronomy 24:16; Ezekiel 18:1-32; 33:12-20; Jeremiah 31:29-30; Psalm 49:7). In other words, Jesus didn’t die for your sins. All you need is repentance.

When the author of Hebrews uses Psalm 40 to make the reader think a human sacrifice (Jesus) was required for atonement, he changed out what the Psalm actually says. In other words, the author lied. Intentionally deceived and still deceives unsuspecting readers. As Ronald Reagan said, “Trust but verify.” Look this stuff up for yourself.

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