Why Jews Don't Accept Jesus
An answer to Christian missionaries
6. Although many faiths, including some Roman mystery religions, spoke of a man/god, Judaism sought to keep clear the boundaries between the human and the divine. The blurring was taken to be the sign of betrayal of the tradition.
7. Jesus did place great emphasis on internal spirituality. This was not because he was more spiritually advanced, but because society was more advanced materially. Moses had to set up a system of courts, of civil and criminal law. Jesus was born in Rome, with the most advanced civil society of the time. He did not need to discuss external rites, either religious or civil. They were taken care of by Roman law and the developed Jewish law. In this sense, Islam bears a closer kinship to Judaism; it, too, is a religion of law, necessitated by Muhammad's melding desert tribes into a religious community, much in the manner of Moses. Hence, as Moses Montefiore said of Jesus, "Public justice is outside his purview."
8. The idea that one can be saved only through Jesus is contrary to simple compassion and justice. Judaism teaches that "the righteous of all nations have a share in the world to come." Maimonides writes in a letter that there are non-Jews who "bring their souls to perfection." That is the simple truth that all faiths should acknowledge and celebrate. Otherwise, there can be no kinship. As Abraham Joshua Heschel once wrote about attempts to convert the Jews: "How can we take seriously a friendship that is conditioned ultimately on the hope and expectation that the Jew will disappear? How would a Christian feel if we Jews were engaged in an effort to bring about the liquidation of Christianity?"
A related note: There are some today who speak of themselves as "Jews for Jesus." This is nonsense. It makes as much sense as saying "Christians for Muhammad." A Jew who accepts Jesus has cut himself off from the faith community of Jews, and that has been so for 2,000 years. Moreover, that Christians argue with the Jewish community about the legitimacy of "Jews for Jesus" is presumption of a high order. I would not presume to tell Christians who is a Christian and emphatically reject the idea that the Christian community can tell me who qualifies as a Jew.
Many Jewish thinkers have seen Jesus as they have seen Muhammad, as God's instrument to advance monotheism in the world. Franz Rosenzweig spoke of Judaism as the sun--that is the source--and Christianity as the rays of the sun--that which spreads monotheism to the world. The greatest Jewish philosopher, Maimonides, of the Middle Ages saw Islam and Christianity as the preparation for God's eventual Kingdom.
Jesus exercises a powerful historical fascination. He was without doubt a profound and enigmatic personality. Nonetheless, he remains for many Jews a man whose wisdom and wit place him among the great teachers of humanity, but neither a messiah nor a god.
For those who wish to explore this further, there are no end of books addressing the complex, fascinating relations between Christianity and Judaism. A polemical work, which illustrates how Jews answer the various verses in the Torah taken to be referring to Jesus by many Christians, is "You Take Jesus, I'll Take God," by Samuel Levine. A more ecumenical examination is the work of the renowned scholar Jacob Neusner, "A Rabbi Talks With Jesus." For those interested in how the rabbis anticipated Jesus' teachings, one book worth reading is by the Christian scholar Brad Young, "Jesus, the Jewish Theologian."