Throughout history, thousands of religions have been started by individuals, attempting to convince people that he or she is God’s true prophet. But personal revelation is an extremely weak basis for a religion because one can never know if it is indeed true. Since others did not hear God speak to this person, they have to take his word for it. Even if the individual claiming personal revelation performs miracles, there is still no verification that he is a genuine prophet. Miracles do not prove anything. All they show—assuming they are genuine—is that he has certain powers. It has nothing to do with his claim of prophecy.

Judaism, unique among all of the world’s major religions, does not rely on "claims of miracles" as the basis for its religion. In fact, the Bible says that God sometimes grants the power of "miracles" to charlatans, in order to test Jewish loyalty to the Torah (Deut. 13:4).

Maimonides states (Foundations of Torah, ch. 8):

The Jews did not believe in Moses, our teacher, because of the miracles he performed. Whenever anyone’s belief is based on seeing miracles, he has lingering doubts, because it is possible the miracles were performed through magic or sorcery. All of the miracles performed by Moses in the desert were because they were necessary, and not as proof of his prophecy.

What then was the basis of [Jewish] belief? The Revelation at Mount Sinai, which we saw with our own eyes and heard with our own ears, not dependent on the testimony of others… as it says, "Face to face, God spoke with you…" The Torah also states: "God did not make this covenant with our fathers, but with us—who are all here alive today." (Deut. 5:3)

Judaism is not miracles. It is the personal eyewitness experience of every man, woman and child, standing at Mount Sinai 3,300 years ago.

See "Did God Speak at Mount Sinai" for further reading.

5) CHRISTIANITY CONTRADICTS JEWISH THEOLOGY

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The following theological points apply primarily to the Roman Catholic Church, the largest Christian denomination.

A. GOD AS THREE?

The Catholic idea of Trinity breaks God into three separate beings: The Father, the Son and the Holy Ghost (Matthew 28:19).

Contrast this to the Shema, the basis of Jewish belief: "Hear O Israel, the Lord our God, the Lord is ONE" (Deut. 6:4). Jews declare the Shema every day, while writing it on doorposts (Mezuzah), and binding it to the hand and head (Tefillin). This statement of God’s One-ness is the first words a Jewish child is taught to say, and the last words uttered before a Jew dies.

In Jewish law, worship of a three-part god is considered idolatry—one of the three cardinal sins that a Jew should rather give up his life than transgress. This explains why during the Inquisitions and throughout history, Jews gave up their lives rather than convert.

B. MAN AS GOD?

Roman Catholics believe that God came down to earth in human form, as Jesus said: "I and the Father are one" (John 10:30).

Maimonides devotes most of the "Guide for the Perplexed" to the fundamental idea that God is incorporeal, meaning that He assumes no physical form. God is Eternal, above time. He is Infinite, beyond space. He cannot be born, and cannot die. Saying that God assumes human form makes God small, diminishing both His unity and His divinity. As the Torah says: "God is not a mortal" (Numbers 23:19).

Judaism says that the Messiah will be born of human parents, and possess normal physical attributes like other people. He will not be a demi-god, and will not possess supernatural qualities. In fact, an individual is alive in every generation with the capacity to step into the role of the Messiah. (see Maimonides - Laws of Kings 11:3)

C. INTERMEDIARY FOR PRAYER?

The Catholic belief is that prayer must be directed through an intermediary—i.e. confessing one’s sins to a priest. Jesus himself is an intermediary, as Jesus said: "No man cometh unto the Father but by me."

In Judaism, prayer is a totally private matter, between each individual and God. As the Bible says: "God is near to all who call unto Him" (Psalms 145:18). Further, the Ten Commandments state: "You shall have no other gods BEFORE ME," meaning that it is forbidden to set up a mediator between God and man. (see Maimonides - Laws of Idolatry ch. 1)

D. INVOLVEMENT IN THE PHYSICAL WORLD

Catholic doctrine often treats the physical world as an evil to be avoided. Mary, the holiest woman, is portrayed as a virgin. Priests and nuns are celibate. And monasteries are in remote, secluded locations.

By contrast, Judaism believes that God created the physical world not to frustrate us, but for our pleasure. Jewish spirituality comes through grappling with the mundane world in a way that uplifts and elevates. Sex in the proper context is one of the holiest acts we can perform.

The Talmud says if a person has the opportunity to taste a new fruit and refuses to do so, he will have to account for that in the World to Come. Jewish rabbinical schools teach how to live amidst the bustle of commercial activity. Jews don’t retreat from life, we elevate it.

6) JEWS AND GENTILES

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Judaism does not demand that everyone convert to the religion. The Torah of Moses is a truth for all humanity, whether Jewish or not. King Solomon asked God to heed the prayers of non-Jews who come to the Holy Temple (Kings I 8:41-43). The prophet Isaiah refers to the Temple as a "House for all nations."

The Temple service during Sukkot featured 70 bull offerings, corresponding to the 70 nations of the world. The Talmud says that if the Romans would have realized how much benefit they were getting from the Temple, they’d never have destroyed it.

Jews have never actively sought converts to Judaism because the Torah prescribes a righteous path for gentiles to follow, known as the "Seven Laws of Noah." Maimonides explains that any human being who faithfully observes these basic moral laws earns a proper place in heaven.

For further study of the Seven Laws of Noah:
The Seven Laws of Noah

7) BRINGING THE MESSIAH

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Maimonides states that the popularity of Christianity (and Islam) is part of God’s plan to spread the ideals of Torah throughout the world. This moves society closer to a perfected state of morality and toward a greater understanding of God. All this is in preparation for the Messianic age.

Indeed, the world is in desperate need of Messianic redemption. War and pollution threaten our planet; ego and confusion erode family life. To the extent we are aware of the problems of society, is the extent we will yearn for redemption. As the Talmud says, one of the first questions a Jew is asked on Judgment Day is: "Did you yearn for the arrival of the Messiah?"

How can we hasten the coming of the Messiah? The best way is to love all humanity generously, to keep the mitzvot of the Torah (as best we can), and to encourage others to do so as well.

Despite the gloom, the world does seem headed toward redemption. One apparent sign is that the Jewish people have returned to the Land of Israel and made it bloom again. Additionally, a major movement is afoot of young Jews returning to Torah tradition.

The Messiah can come at any moment, and it all depends on our actions. God is ready when we are. For as King David says: "Redemption will come today—if you hearken to His voice."

by Rabbi Shraga Simmons