11. Don't you believe in three gods?  This is forbidden in the Tenakh. 'Shema Yisroel, Adonai Elohenu, Adonai Echad.'

     There is one and only one G-d. That G-d has a form of existance which is difficult for us to comprehend, and all human attempts at expressing that form fall short, does not change the fact that there is only one G-d.


     Isaiah sees G-d (Isaiah 6) 'seated upon a throne' while the skirts of His robe fill the Temple. This one is described as '(Divine Name), the   L-rd of Hosts', whom Isaiah says he saw with his own eyes (verse 5). Do you think that this figure, seated upon the throne, constituted all that G-d was?
     So, G-d can manifest Himself via His Spirit (mentioned many times in Tanach), or in human-like form, and yet not be totally encompassed in either. To remain monotheists, we have to say  that this is one G-d, revealing Himself in three Persons, NOT three gods.


12.  So why did Yeshua say, 'My G-d, My G-d, why hast thou forsaken me?' if he was one with G-d?

     It's a pointer to Psalm 22, the one that starts with everything in total disarray, and ends with G-d's victory.
     Perhaps his dying words for our benefit?


     In Genesis 19:24 G-d (Divine Name) rains fire on Sodom from G-d (Divine Name) in heaven--ergo, if He can be in two places at the same time then, on earth and also in heaven, then He could also have been on the cross and in heaven, likewise.


13.  'Into Thy hands I commit my spirit'.  Why should he have to say this, if he is already the same with G-d?

     It wasn't a direction, but a statement of total unity between them.
I came from You, I am returning to You."

14. But don't you also claim that Yeshua was a man? In Numbers 23:19 it syas, 'God is not a man'.

     Finish the verse. 'G-d is not a man that he should lie. . . '  This does not say, nor does it imply, that G-d cannot become man.


15. Look, following a false god is heresey. See Deuteronomy 29:17-19.

     Yep. If we're wrong, then we are way wrong. If we're right, then those who reject Yeshua are in the same trouble:

      I will raise up for them a prophet like you from among their
     own people; I will put My words in the mouth of the prophet,
     who shall speak to them everything that I command. Anyone
     who does not heed the words that the prophet shall speak in
     My name, I Myself will hold him accountable. (Deut. 18:18,19)


16.  Didn't Yeshua want to abolish Torah as old and outmoded and replace it with something else?

     Yeshua came to fulfill, or extend the law to its perfection, not abolish it. In other words, it isn't enough to simply refrain from committing murder; you  can 'murder' a person in your heart, so you must not hate, as well.  It isn't enough not to commit adultery; you can commit adultery in your heart, as well, with lust. In other words, all the commandments of Torah must be based on love, love for HaShem, first, and love for one's fellows, second. A person who loves in this way will fulfill all the obligations of Torah naturally, and will not need to be bound by any sets of regulations. Neither will he think that blind obedience to any regulations, minus that ingredient of love, is an adequate 'obedience', or pleasing to HaShem.


     When Yeshua was asked what the greatest commandment was, he said: To love the L-rd your G-d will all your heart, and all your mind.  The second is like it: To love your neighbor as yourself.
     Sounds Torah-observant, doesn't it?


     Do you think that just because you bite your lip and keep your hands at your side, that G-d doesn't see you lashing out in hatred in your mind toward your enemy?  Torah says, 'You shall love your neighbor as yourself'.  This includes what you think, too.


17.  Yeshua wasn't perfect. Didn't he break the Sabbath?

     'And he was teaching in one of the synagogues on the sabbath day. And behold, a woman which had a spirit of infirmity eighteen years, and she was bowed together, and could in no wise lift herself. And when Yeshua saw her, he called her, and said to her, Woman, thou art loosed from thine infirmity. And he laid hands upon her; and immediately she was made straight, and glorified G-d. And the ruler of the synagogue, being moved with indignation because Yeshua had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work, in them therefore come and be healed, and not on the day of the sabbath. But Yeshua answered him and said, Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, these eighteen years, to have been loosed from this bond on the day of the sabbath?' (Luke 13:10-16)

     Do you find something wrong with this? Is it permitted to do good on Sabbath?  WHERE in Tanakh is it forbidden to do this on sabbath? Is it forbidden to allow cruelty to an animal on the Sabbath, but not to a human?  Is the law supposed to exist only for its own sake, so much so that following the 'rules' become more important than anything else? 'The Sabbath was made for man,  not man for the Sabbath' (Mark 2:27) Or,  'The Sabbath was given to you, but you were not given to the Sabbath' (Betzah 17).
      Deut. 17:10,11 doesn't give the rabbis authority to create new law through halacha, but even if it did, the messiah replaced the Sanhedrin and the leaders of the tribes by appointing the band of 70 and the twelve apostles, who sit on thrones, even now, judging Israel through their writings.

18.  How about when he let his talmidim gather grain in the fields?

     Did not David take the showbread for his men, which only the priests were allowed to eat? Yet his higher mission from G-d took precedence over the ordinary laws. Similarly, Elijah offered sacrifce away from Jerusalem at Mt. Carmel. But again, his special mission permitted this.
     Further,  Shab. 128a says, 'Bundles which can be taken up with one hand may be handled on the sabbath. . . and he may break it with his hand and eat thereof.'--as the disciples were doing.


     Yeshua was not the only one to criticize the  addition of stringent restrictions to the written Torah. The Qumran community, for example, referred to the pharisees as 'dorshe halaqot', or those who 'seek after smooth things'. 'Halaqot' is used for  'lies' or 'untruths', but it is also a pun on 'halakhot', or the Oral Law,  which the pharisees followed for their interpretations. As far as the Qumran group was concerned, the traditions of the pharisees were an annulment of Torah, since they replaced biblical teachings with their own rulings.
     The Pharisees were the only major  Jewish sect (aside from the Christians)  to survive the catastrophe of the year 70. But this does not mean that their interpretations were the ONLY acceptable

     Yeshua's intent is to unite the masses with G-d's law. Where that differs from Rabbinic regulations, there is where the friction was.
      The Master of the sabbath does not attack it; he defines it.

19.  Isn't the central point of Christianity a human sacrifice (the death of Yeshua)?  That is forbidden by Torah!

    It certainly is!  However, Yeshua's death was a self-sacrifice. '. . . I lay down my life for the sheep. . . No one takes it from me, but I lay it down of my own accord.' (John 10:15,18).  'Greater love has no man than this, that he lay down his life for his friends' (John 15:13). 'This is how we know what love is: Yeshua haMoshiach laid down his life for us. And we ought to lay down our lives for our brothers.' (I John 3:16).

     In short, there is a world of difference between throwing a man on a grenade so that he takes the blast instead of you; and the man throwing himself on the grenade so that he takes the blast instead of you. G-d forbids the former. The Messiah did the latter.
    It is also well-documented that soldiers have willingly and happily given their lives so that their buddies might be saved. Are you saying that Judaism disagrees with this?


     Some Midrashim speak of G-d suffering when men do wicked things. (Elie Wiesel wonders, on this basis, whether G-d did not suffer when He saw the Holocaust.) Suffering for others is beautiful. But G-d cannot suffer in His divine nature. This is known as the attribute of divine impassibility. Being absolutely transcendent and simple, He is not affected in any way by the actions of His creatures. It is a logical contradiction for Him to suffer in His divine nature. Therefore, if He is to suffer (and He does not have to, but I mean if He wants to do such a beautiful thing as suffering), then He must take on Himself a non-divine nature capable  of suffering, e.g., the human nature.

20.  Christianity stresses 'faith' while Judaism stresses obedience to Torah.

     Faith?  And for what was Abraham rewarded with the covenant? Wasn't it for his faith, his trust in G-d? He believed (ie, he had faith in) G-d's promises that he would yet have a son. So G-d considered him to be righteous. He was NOT considered a righteous man because of his 'deeds', because of his keeping of any laws or restrictions. Had THAT been necessary, then why wouldn't HaShem have given Abraham the whole Torah right then, and told him to keep it (ie, Sabbath, kashrut, etc.) and all?  Why didn't he just give the laws to Adam right outside of the garden?  The sacrifices were begun then, after all. There is even the point made--and nothing is put into scripture by chance, but only for our benefit and example--that Abraham served both MILK and MEAT to his heavenly visitors.  And he was NOT rebuked for this.  There is an example here, because these events are not recounted just to be empty words.