The Great Tzitzit Controversy

The Great Tzitzit Controversy

There is a small but growing number of people in the very messy Messianic movement that have begun tying tzitzit on the belt loops? [1]

"Hanging tzitzit from belt loops (which may seem ‘cool’ or ‘hip’) is no fulfillment of the commandment according to its plain meaning and therefore is an idle act." 

The Great Tzitzit Controversy

By Philip Crossan

Hear I go again writing about yet another touchy subject. But it is a subject worth addressing. There is a small but growing number of people in the very messy Messianic movement that have begun tying tzitzit on the belt loops of their pants and wearing them on Sabbath. Maybe that is alright if one really feels that this is something they should be doing. I do respect my friends who do this and I likewise appreciate their willingness to obey the Scriptures. But I’m not so sure they grasp the entire commandment. I suppose what really got the ball rolling around in my head concerning this issue is when being confronted by those who feel their personal interpretation of the commandment is something to split fellowship over. In this study we will be looking at what the Bible says and attempting to decipher how we can apply it.

Numbers 15:38-40

(38) Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue:

(39) And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:

40. That ye may remember, and do all my commandments, and be holy unto your God.

Numbers 15:38 "Speak to the people of Isra'el, instructing them to make, through all their generations, tzitziyot on the corners of their garments, and to put with the tzitzit on each corner a blue thread.

39 It is to be a tzitzit for you to look at and thereby remember all of ADONAI's mitzvot and obey them, so that you won't go around wherever your own heart and eyes lead you to prostitute yourselves;

40 but it will help you remember and obey all my mitzvot and be holy for your God. CJB

First off in verse 38 we are presented with the word fringes, ציצת Tzitzit, a literal translation of the word is ‘fringe’ or ‘feather like’. But is the modern rabbinic tzitzit ‘feather like’? No not at all. Is the modern rabbinic tzitzit what is being described in the verse? I doubt it. Actually the modern rabbinic tzitzit came from what was developed in the late second temple period. The truth is that we do not know what the tzitzit from the time of Moses to the second temple actually looked like. We also don’t know what Yeshua’s tzitzit looked like. So your guess is as good as mine and anyone else’s. Am I downplaying the modern tzitzit or telling you it is irrelevant? No not in any way. I wear them to you know and I don’t want to look like a big contradiction. I’m simply pointing out that the modern rabbinic tzitzit is probably not what the ancient Israelites wore. So don’t try to split theological hairs about it. But if this is not exactly what ancient Israel wore then why would we wear it. Simple, because it is the closest thing we have and it is generally accepted by the people of Israel. For those readers who do not realize that there are other forms of tzitzit then I suggest doing an internet search. For one example look up Karaite tzitzit for an interesting and different interpretation.

Our second point, also in verse 38, “in the borders of their garments”. Borders? ףנכ kanaf, literally means ‘corners’. The verse is actually referring to a ‘four cornered garment’. So there is to be four tzitzit and four corners upon which to tie them. Are belt loops corners? Do pants have corners? No and no again. The historic interpretation of this verse is the katan, a type of tunic or long shirt having four corners. Another innovation of the late second temple period is the tallit. Just a side note, based on my own research, I believe that part of the issue that Paul writes about in 1 Corinthians 11 is actually a misuse of the tallit which continues today in men covering their heads with them. The tallit appears to have been developed primarily by Jews outside of the land of Israel as an alternative to the traditional katan. The purpose of the tallit may have been that the garment can be put on or taken off anytime without changing ones actual outer garment unlike the katan. One last comment on the four corners, if a garment does not have four corners then it does not have to have tzitzit tied upon it, and probably should not.

Point number three “a ribband of blue”. The verse does not say what shade of blue nor how to make the specific dye. It is irrelevant, obeying the commandment with what is available is much more important than knowing the exact coloring process used by ancient Israel. If the exact process is available then glory be to HaShem (blessed be His name) and use it but the commandment is simply to use a ribband of blue. Therefore use what you have available.

Also take note that the verses do not say that the four cornered garment cannot be tucked into your pants. It likewise does not indicate length or thickness of the tzitzit, and says nothing about tzitzit and skin contact.

Let’s review what the commandment actually communicates. We are to wear a feather like fringe with a cord of blue on the corners of a four cornered garment. It is a sign for us to look upon not necessarily for others to look upon. This will serve as a reminder of the commandments.

Here are some serious considerations about the practicality of wearing tzitzit all the time or on the outside of clothing regularly. How about working with equipment? Think about the dangers of operating a drill press or table saw and getting religiously long tzitzit caught in the machine. How about a chainsaw, tractor, or tiller? More simply what about when weeding the garden or working on the vehicle. I’ll add to that the difficulty in cleaning them and making new ones so often. And here’s a real simple problem that everyone men and women face; how about using the toilet. The fact is long tzitzit might go where they should not. Let’s keep this simple brothers and sisters. HaShem (blessed be His name) did not give us burdensome commandments. He meant them to be good for us. There are many times that tzitzit are simply impractical, so don’t wear them at those times.

The majority of the people in the Messianic movement only wear tzitzit on their tallit. I’m not opposed to this either. The tallit is often treated with more respect and only used for set apart times and not profane or common use. For myself I also like the idea of wearing tzitzit on a tunic or long shirt, as long as it has four corners, but you will not find me tying long tzitzit for this.

Source:

Editors Note: The name has been edited in italics above.

Because the Transcendent Name is so Sacred Jews traditionally use one of two titles rather than write or pronounce the Name needlessly. This is done to honor the Sacred Name (not out of superstition against using it as some critics imagine).

Temple and Yeshiva Beth HaShem is unique. We honor and respect Gods Sacred Name.

שמע ישראל ה 'הוא האלוהים שלנו הוא אחד

Shema Yisrael Adonai Elohaynu Adonai Echad
"Hear Israel, Adonai is our God, Adonai is One"

Source:

Tzitzit 
by Rabbi Shraga Simmons 

How to gain some meta-physical "fringe" benefits.

Tzitzit are tassels that hang down from the four corners of a rectangular garment, as the Torah says: "You shall put fringes on your four-cornered garment."¹
Why do we wear Tzitzit? The Torah explains that by doing so, "you will see it and remember all the mitzvot."²
How do the tzitzit remind us of the mitzvot? On the simple level, Tzitzit serve as the colloquial string-around-the-finger reminder.³ As we go about our daily chores, whether at work or at a ball game, Tzitzit give us an anchor to the world of spirituality.
Further, the numerical value of "Tzitzit" is 600. Add to that the 8 strings and 5 knots on each corner, and you get 613 -- the number of mitzvot in the Torah.⁴

Let's delve a bit deeper into the verse: "You will see it and remember all the mitzvot." If there are four strings on each corner, why does the Torah use the singular form "it"?
"It" refers to the single blue thread on each corner prescribed by the Torah.⁵ The color blue is similar to the sea, which is like the clear blue sky, which is the color of the God's "heavenly throne."⁶
Our challenge is to make spirituality a part of daily reality. In seeing the Tzitzit, we have a tangible reminder of an incorporeal God.⁷ Seeing God in our lives is a progression -- from recognizing his presence in mundane things like a garment, all the way to the spiritual realms ("heavenly throne").
In this way, Tzitzit has a meta-physical "fringe" benefit (pun intended), in helping to safeguard one from temptation.⁸ The Torah tells us: "And you will see them, and remember not to follow after your heart and eyes, that you stray after them."⁹ Tzitzit remind us that God is watching, and our actions should reflect that realization.
The Talmud¹⁰ tells of a man who was intensely addicted to a dangerous vice and was willing to spend any amount of money to satisfy that desire. One time he traveled across the world, and at the moment before the forbidden activity, the man's Tzitzit "slapped him in the face." The commentators¹¹ explain that the Tzitzit struck him not literally, but psychologically -- with the four corners appearing as witnesses against him.

The Strings

On each corner, four strings are looped through a hole, and drape down on both sides, giving the appearance of eight tassels per corner.¹² The upper one-third of the tassels are a series of five double-knots, separated one from another with four sets of windings. Below the bottom knot, the remaining two-thirds of each string hangs loosely.¹³
Each section of knots-and-windings should be approximately one inch (2.5 cm.) -- for a total of 4 inches of knots-and-windings, and 8 inches of loose hanging strings.
The hole on each corner should be about two inches from the edge,¹⁴ to fulfill the biblical requirement that it be on the garment's "corner." If the corner tears, it can usually be repaired.¹⁵
The strings must be made either from wool, or from the same material from which the garment is made.¹⁶ Each string actually consists of two threads twisted together, and must be spun especially for the sake of Tzitzit.¹⁷ Therefore one should buy Tzitzit that carry a proper rabbinic supervision.
Once you've purchased the strings, it's not so difficult to attach them yourself. It's fun and meaningful. The process of putting Tzitzit on the garment is as follows:

• use four strings, one which is longer, to wrap around the others
• tie the four ends together,¹⁸ to ensure that each string will end up with one end on each side.
• insert the strings into the hole, and be sure to say "Le'shem mitzvat Tzitzit."
• tie a double-knot
• wind the longer string around the others 7 times
• tie a double-knot, and wind the longer string around the others 8 times
• tie a double-knot, and wind the longer string around the others 11 times
• tie a double-knot, and wind the longer string around the others 13 times
• tie a (fifth and final) double-knot

Watch an instructional video: "How to Tie Your Own Tzitzit."
Why are the strings wound with 7, 8, 11, and 13 windings?

• Seven represents the perfection of the physical world, which was created in seven days.
• Eight is the number of transcendence that goes beyond nature.
• Eleven is the numerical value of vav-hey, the last two letters of God's Name.
• Thirteen is the numerical value of echad -- one.¹⁹

Although a Tallit Katan is worn underneath the shirt, there are different customs as to whether or not the tassels should be left hanging out and visible.²⁰ Given the purpose of Tzitzit, it is considered better to wear them "untucked" so that we can look at them often and use them as an anchor. However, if this would cause embarrassment or dissent when living amongst non-Jews, it is acceptable to have the strings tucked in.²¹

Broken Strings

What if one or more of the strings break?
Our custom is that each string, when originally inserted, should be a length of 24-28.8 cm.²² If thereafter a string should be cut or broken, then it will depend:
If the break is within the section of knots-and-windings, then according to most opinions the Tzitzit are invalid.²³
If the break is in the part where the strings hang loosely, then even if there is a break all the way up to the windings, it is still kosher.
If there are two breaks, then we must determine whether or not these are two ends of the same string, given that each string was initially inserted into the hole and doubled over.
How can we know whether or not these are two ends of the same string?
Firstly, when initially tying the knots on the Tzitzit, one should ensure that the two ends of any given string are always on opposite sides of the knot. Thus in the event that two strings break:

• If the two broken strings are on the same side of the knot, one may rely that these are of two different strings. This is still kosher, even if the two strings are broken all the way up to the windings.
• If the two broken strings are on opposite sides, then one of the broken strings will require a length of ki'day aniva -- "enough of a string that it could be tied."²⁴ The length of ki'day aniva is minimally 4-4.8 cm.

If there are three broken strings, then ki'day aniva is not sufficient. Rather, you will need a full-length string, since we require at least two complete strings, and there is a concern that these three ends may be of three different strings, leaving only one complete string.²⁵
View a slideshow: "Common Cases of Broken Strings in Tzitzit."

The Garment

Only a four-cornered garment is required to have Tzitzit.²⁶ A poncho, for example, requires Tzitzit. A regular button-down dress shirt does not require Tzitzit, because it only has two "corners" (in the front). Similarly, a t-shirt does not require Tzitzit, as it has no corners. However, if one would cut a slit up the sides of the t-shirt (so that a majority of the side is "open"), that would in effect create "four corners," and the t-shirt would require Tzitzit.
Today, since four-cornered garments are not so common, we go out of our way to wear a four-cornered garment, in order to perform this important mitzvah.²⁷
Two articles of clothing are made for this purpose: the Tallit Katan (the small cloak) and the Tallit Gadol (the large cloak).

The Tallit Katan

The Tallit Katan usually consists of a simple, white rectangular garment with a hole in the middle for the head. For an adult, this should be at least 18 inches long on each side (i.e. 18 x 36 when unfolded).²⁸ It is kept on all day long, and is generally worn underneath one's regular shirt. It need not be worn at night.²⁹




Those who will not be wearing a Tallit Gadol later³⁰ (see below), should recite the following blessing upon putting on the Tallit Katan:³¹

Blessing for Tallit Katan

When a Jewish boy turns three, he should be presented with his own Tallit Katan.³² This way, he will become accustomed to this important mitzvah from an early age.

The Tallit Gadol

The Tallit Gadol (often called tallit, for short) is a large white cloth with no hole in it. It is made to be worn specifically during morning prayers (hence the term "prayer shawl"). The idea of wearing a special tallit during prayer is because we mention the Torah commandment of Tzitzit during a focal point of the prayers, the Shema.
The cloth usually has black, white or blue stripes.³³ Ideally, it should be made from pure wool.³⁴ The tallit is worn draped over the shoulders, with two corners in the front and two in back.³⁵ An average size tallit is 4x6 feet.
[A scarf does not require Tzitzit, because it does not have the minimum size.³⁶ Similarly, the small, fringed scarves that people sometimes wear around their necks do not qualify as a tallit and are not a fulfillment of the mitzvah.³⁷]
On days when tefillin are also worn, the tallit is put on first.³⁸
Before donning the Tallit Gadol, one should check the strings to see that they are not tangled³⁹ or torn.⁴⁰
For the Tallit Gadol, the following blessing is recited⁴¹ while standing.⁴² One should have in mind to include the Tallit Katan in the blessing.⁴³ One should also intend that the wearing of Tzitzit is to remind us of all the mitzvot.⁴⁴

Blessing for Tallit Gadol

Immediately after reciting the blessing, the Tallit Gadol should be draped over the shoulders and then temporarily wrapped around the head while its end is thrown over the left shoulder. The reason for throwing to the left is because we want the tzitzit to protect us against the desires of the heart, which is tilted to the left, as is written in Numbers 15:39.⁴⁵
We then straighten out the tallit, so that two tzitzit are in the front and two in the back; two on the right and two on the left. We are thus surrounded by the mitzvah of tzitzit.⁴⁶ Since the blessing is "to be wrapped in tzitzit," this would not be fulfilled by wearing it like a scarf.
Afterwards, the tallit may be left resting just on the shoulders in a cape-like fashion. Some people keep it over their head for parts of the morning prayers,⁴⁷ as a way to increase concentration and to give a feeling of being enveloped by God's presence.
Watch a short video: "How to Put on a Tallit."
The tallit must be treated with respect.⁴⁸ Therefore, one should try not to allow the strings to drag on the floor.⁴⁹ Also, since the Tallit Gadol is designated for prayer services, it should be taken off before entering the bathroom.⁵⁰ It is permitted to wear a Tallit Katan in the bathroom.⁵¹
After the morning prayers are complete, the Tallit Gadol is removed.
There are different opinions as to when a boy should begin to wear a Tallit Gadol. In some communities, boys begin at age 13; in other communities, they begin upon getting married.⁵² Everyone should follow the customs of his community.

Women and Tzitzit

Women have traditionally not worn Tzitzit. Here's why:
There are five mitzvot in the Torah that are "positive time-bound mitzvot." For example, waving a lulav is done during the time period of Sukkot. Tzitzit is also a time-bound mitzvah since the mitzvah applies only during the daytime (as implied by the verse "you shall see it" -- which excludes Tzitzit at night).⁵³ As with all positive time-bound mitzvot, only men are required to perform this mitzvah.⁵⁴ See Women and Mitzvot for more perspective on this.

The Blue Thread

The Torah says that of the four threads at each corner, one should be of "techeilet."⁵⁵ Techeilet is a blue dye made from the blood of the chilazon,⁵⁶ a sea creature found on the coast of northern Israel.
Why don't we use the blue thread today? This particular blue dye was very precious and because of its value, the Romans (who conquered Israel in 63 BCE) decreed that only "blue-blooded" royalty could wear the color techeilet. This caused the Jewish dyers to go underground. By 639 CE, at the time of the Arab conquest, the secret of techeilet was lost all together.
It is interesting that the series of stripes (usually black or blue) on just about every Tallit Gadol may have their origin as a reminder of the "strand of techeilet" once worn as part of the Tzitzit.⁵⁷
In the late 19th century, a massive international search was made to rediscover the original chilazon, the snail used to make techeilet. Since then, several species of snails have been suggested by researchers, but much controversy remains about the matter. Today, while some scholars advocate the wearing of "techeilet strings" from these snails, most scholars remain unconvinced. Consequently, most observant Jews wear only white Tzitzit.⁵⁸ The Tzitzit are still fit for use, even if they are all white, without the blue string.⁵⁹
Finally, let's end with a joke:

Shlomie decided to try out the new Chinese cleaners in town. He brought in his tallit to be cleaned. When the time came to pick it up, he was stunned see a bill for $105 dollars."Why so much?!" Shlomie exclaimed.
"Five dollars to clean the garment," said the man, "and 100 dollars to get out all those knots!"

For further study:

• Tzitzit - A Thread of Light, by Rabbi Aryeh Kaplan, published as part of The Aryeh Kaplan Anthology, Part II [ArtScroll]
• The Laws of Tzitzis, by Rabbi Aharon Pollak [Targum Press]

Photos courtesy of Oter Israel - oter-israel.co.il

1. Numbers 15:37
2. Numbers 15:39
3. Alshich - Numbers 15:39
4. Rashi - Numbers 15:39
5. Numbers 15:38
6. Talmud - Menachot 43b
7. This idea is evident from a verse in Song of Songs, where the word 'hatzitz means "to peak."
8. See Brachot 13a; Menachot 44a
9. Numbers 15:39
10. Menachot 44a
11. Alshich - Numbers 15:41
12. Menachot 39b, Orach Chaim 11:12
13. based on Ezekiel 8:3, where the word tzitzit refers to a [freely-hanging] lock of hair (Talmud - Menachot 42a; Rema - Orach Chaim 11:14)
14. Orach Chaim 11:9
15. Orach Chaim 16:4-5
16. Orach Chaim 9:2-3
17. Orach Chaim 11:1
18. Orach Chaim 12:1
19. Tzitzit by Rabbi Aryeh Kaplan, p. 214
20. See Mishnah Berurah 8:25, Shu"t Tzitz Eliezer 8:3, 8:5
21. Mishnah Berurah 8:25-6, based on Tosfot - Brachot 18a
22. Orach Chaim 11:13
23. Orach Chaim 12:3
24. Orach Chaim 12:1
25. Orach Chaim 12:1 with Biur Halacha
26. Orach Chaim 10:1
27. Orach Chaim 24:1; see Abarbanel - Numbers 15:38
28. See Mishnah Berurah 8:17
29. Orach Chaim 18:1
30. Mishnah Berurah 8:24
31. Rema - Orach Chaim 8:6
32. Orach Chaim 17:3; Sha'arei Teshuva (Orach Chaim 17:2)
33. See Pri Megadim (Mishbetzot Zahav 9:6) and Ta'amei HaMinahgim 15
34. Mishnah Berurah 9:16
35. Orach Chaim 8:4
36. Orach Chaim 10:11
37. See Mishnah Berurah 16:4
38. Orach Chaim 25:1
39. Orach Chaim 8:7
40. Orach Chaim 8:9
41. Orach Chaim 8:5
42. Orach Chaim 8:1
43. Mishnah Berurah 8:24
44. Orach Chaim 8:8
45. Radvaz 3:571, quoting Rav Sa'adya Gaon (Bo)
46. Orach Chaim 8:4
47. Mishnah Berurah 8:4
48. Mishnah Berurah 21:14
49. Orach Chaim 21:4
50. Mishnah Berurah 21:14
51. Orach Chaim 21:3
52. Mishnah Berurah 17:10
53. Orach Chaim18:1
54. Orach Chaim 17:2; Halichot Shlomo (vol. I, pg. 35)
55. Numbers 15:38
56. Tosefta - Menachot 9:6
57. Legend says that the blue stripes on the Israeli flag are based on the stripes of the tallit.
58. Kaplan (pp. 218-222)
59. Talmud - Menachot 4:1

This article can also be read at: http://www.aish.com/jl/m/mm/Tzitzit.html 

[1] http://roodawakening.blogspot.com/2008/05/tzitzit-is-word-tzitz.html

       [2] http://michaelrood.tv/store-1/apparel/micro-tallit

       [3]  Any online Judaica Store

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I don't always drink the Heretic's Kool Aid, but when I do I prefer to drink DOS CASAS. 

STAY THIRSTY, my friends.® 
~the MOST INTERESTING JEW in the WORLD

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Watch this short video explaining the Jewish understanding of Isaiah 53.

—

ISAIAH 53… IN 53 SECONDS

Chosen People Ministries has focused on Isaiah 53 because it believes this passage is one of its most powerful proof-texts. When read out-of-context and mistranslated, Isaiah 53 gives the impression of a prophecy describing the suffering and death of the messiah, specifically Jesus dying for our sins.

This Christian interpretation is absolutely incorrect for several good reasons. Isaiah commonly uses familiar metaphors and often speaks of the people of Israel as a single individual referred to as the Servant of God. Moreover in nine previous  passages, Isaiah identifies the Servant to be  Israel, as we see in Isaiah 41:8  “Israel is my Servant…” and Isaiah 43:10 “You are My witnesses says the Lord, and My Servant whom I have chosen…”

Chapters 52-53 describe the reaction of the nations of the world when they witness the future and ultimate redemption of the Jewish people.

Initially, the nations viewed the Jewish people scornfully and considered them to be rejected by God and deserving of suffering and His divine punishment. Isaiah states that in the future, the nations will be shocked and dumbfounded when they witness God’s unexpected and glorious redemption of the Jewish people.

The nations will then contrast their new realization of Israel’s grandeur with their previous beliefs. Ultimately, they will conclude that the Jews were not rejected by God, but in fact, they suffered from the unjustified and disproportionate persecution inflicted upon them by the nations of the world.

To validate their biased misinterpretation, missionaries intentionally avoid mention of a critical fact. In Isaiah 53:5, they deliberately mistranslate the word “from” as“for”, andthereby claim that the Servant will suffer for the sins of the Jewish people. In fact, the verse says that the nations of the world will actually admit that Israel – the Servant of God – “was wounded from our transgressions, bruisedfrom our iniquities.” In the original Hebrew, the letter “מ – mem” which serves as the prefix to the words “transgressions” and “iniquities” means “from”, not “for.”Therefore, this verse cannot be read as supporting the Christian view that the Servant, namely Jesus, suffers for the sins of the world.

In fact, many Christian commentaries including the New English Bible: Oxford Study Edition, The New Interpreters Study Bible and The Harper Collins Study Bible agree with the Jewish interpretation of Isaiah 53. For example, the Oxford Study Edition states, “Israel, the servant of God, has suffered as a humiliated individual.”

SOURCE: http://www.jewsforjudaism.org/isaiah53/isaiah-53-in-53-seconds/

Arius - teachings about the nature of the Godhead

There's debate between Christology 's co-equal Trinitarianism vs. Shema Yisrael (the monotheistic essence of Judaism) long before Arius.

Arius (Greek: Ἄρειος, AD 250 or 256–336) was a Christian presbyter in Alexandria, Egypt, of Libyanorigins. His teachings about the nature of the Godhead, which emphasized the Father's divinity over the Son, and his opposition to the Athanasian or Trinitarian Christology, made him a controversial figure in the First Council of Nicea, 

After Emperor Constantine legalized and formalized the Christianity of the time in the Roman Empire, the newly recognized catholic Church sought to unify and clarify its theology. Trinitarian Christians, including Athanasius, used Arius and Arianism as epithets to describe those who disagreed with their doctrine of co-equal Trinitarianism, a Christology representing God the Father and Son (Jesus of Nazareth) as "of one essence" (consubstantial) and coeternal.



Although virtually all positive writings on Arius' theology have been suppressed or destroyed, negative writings describe Arius' theology as one in which there was a time before the Son of God, when onlyGod the Father existed. Despite concerted opposition, 'Arian', or nontrinitarian Christian churches persisted throughout Europe and North Africa, in various Gothic and Germanic kingdoms, until suppressed by military conquest or voluntary royal conversion between the fifth and seventh centuries.

Arius was accused of being too liberal and loose in his theology, engaging in heresy (as defined by his opponents). However, some historians argue that Arius was actually quite conservative,[8] and that he deplored how, in his view, Christian theology was being too freely mixed with Greek pagan philosophy

In explaining his actions against Arius, Alexander of Alexandria wrote a letter to Alexander of Constantinople and Eusebius of Nicomedia (where the emperor was then residing), detailing the errors into which he believed Arius had fallen. According to Alexander, Arius taught:



That God was not always the Father, but that there was a period when he was not the Father; that the Word of God was not from eternity, but was made out of nothing; for that the ever-existing God (‘the I AM’—the eternal One) made him who did not previously exist, out of nothing; wherefore there was a time when he did not exist, inasmuch as the Son is a creature and a work. That he is neither like the Father as it regards his essence, nor is by nature either the Father’s true Word, or true Wisdom, but indeed one of his works and creatures, being erroneously called Word and Wisdom, since he was himself made of God’s own Word and the Wisdom which is in God, whereby God both made all things and him also. Wherefore he is as to his nature mutable and susceptible of change, as all other rational creatures are: hence the Word is alien to and other than the essence of God; and the Father is inexplicable by the Son, and invisible to him, for neither does the Word perfectly and accurately know the Father, neither can he distinctly see him. The Son knows not the nature of his own essence: for he was made on our account, in order that God might create us by him, as by an instrument; nor would he ever have existed, unless God had wished to create us.
— Socrates Scholasticus

HISTORICAL BACKGROUND

Arius (256-336 A.D.) is the most famous heretic of Christian theology. He was born in Libya and died in Constantinople. Arius held a prominent position as a priest in the Church of Alexandria when he started a theological controversy in 318. Arius denied the eternal deity of Christ and his equality with the Father. He argued that Christ was created by the Father. Since the age of the Apostles, Jesus had always been considered divine by his followers, but his precise relation to the Godhead had not yet been defined. Thanks to Arius, the Trinitarian controversy regarding the status of Jesus Christ erupted.

ARIUS’ VIEW OF JESUS

Arius did not believe that the Father and the Son were of the same substance. Instead, he believed in the eternal functional and ontological subordination of the Son to the Father—that the Son was a lower being than the Father.

According to Arius, the Son was created before time. In other words, he was not co-eternal with the Father. As he put it, “Before he was begotten or created or appointed or established, he did not exist; for he was not unbegotten” (Letter to Eusebius). Furthermore, the Son was not of one divine substance with the Father. He was rather of a similar substance with the Father (homoiousios). On this view, the divine qualities of the Son are given to him by the Father. Arius claimed that when the Scriptures speak of Jesus as the “Son” of God, it is merely a title of honor—a title given to Jesus as the one on whom the Father had lavished a special grace. Thus, Arius says, “He is not God truly, but by participation in grace…He too is called God in name only” (Early Christian Doctrines).

ORTHODOX RESPONSE

The theology of Arius became so controversial that Constantine intervened in 325, calling the Council of Nicaea. Athanasius, the leading defender of Nicene orthodoxy and the most prolific writer of orthodox Trinitarian doctrine in the fourth century, saw a major flaw in the writings of Arius and called his heresy the “forerunner of the Antichrist” (Athanasius,Or. Ar. 1:1).

According to Athanasius, the Son was eternally begotten from the Father such that he can be said to be of the same essence (homoousios) with the Father: “The Son is other in kind and nature than the creatures, or rather belongs to the Father’s substance and is of the same nature as He.” (Athanasius, Contra Arianos, III).

WHY DOES ALL THIS MATTER?

There are some today who repeat Arius’ views. However, Jesus claimed to be God and the Christian tradition has held that there is an intimate connection between salvation and the deity of Christ. We are saved from God by God. Only a divine Savior can bear the weight of God’s wrath in atonement. Only Jesus as the God-man can satisfy the enormous debt and penalty caused by human sin against God. No mere human could bridge that gap. Only a divine Savior can pay the costly price of redeeming us from our bondage to sin and death. Only the God-man can conquer all his people’s enemies. Our salvation rests on the infinite capacities of our savior, Jesus Christ.

Jews believe that a blood sacrifice is
not required for forgiveness of sins

IN SHORT... If a person believes that a blood sacrifice were necessary in order for Gd to forgive human sin, then that person forgot to study the Five Books of Moses. Even a single example where Gd forgave without a blood sacrifice would prove that this idea is unbiblical. There are many such examples, but the most interesting is found in the Book of Leviticus. The reason this is so interesting is that it appears right in the middle of the discussion of sin sacrifices. In Leviticus 5:11-13, it states, 'If, however, he cannot afford two doves or two young pigeons, he is to bring as an offering for his sin a tenth of an ephah of fine flour for a sin offering.' In Jonah 3:10, we also see that one does not need a blood sacrifice for the forgiveness of sins. There, the Bible simply states that Gd saw the works of the people of Niniveh. Specifically it says that these works consisted of abandoning their evil ways, and because they did, Gd forgave them. There are many other examples. Therefore, as was stated earlier, the idea that one needs a blood sacrifice for the forgiveness of sins is unbiblical. [3]

Watch this short video explaining the Jewish understanding of Isaiah 53.

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ISAIAH 53… IN 53 SECONDS

Chosen People Ministries has focused on Isaiah 53 because it believes this passage is one of its most powerful proof-texts. When read out-of-context and mistranslated, Isaiah 53 gives the impression of a prophecy describing the suffering and death of the messiah, specifically Jesus dying for our sins.

This Christian interpretation is absolutely incorrect for several good reasons. Isaiah commonly uses familiar metaphors and often speaks of the people of Israel as a single individual referred to as the Servant of God. Moreover in nine previous  passages, Isaiah identifies the Servant to be  Israel, as we see in Isaiah 41:8  “Israel is my Servant…” and Isaiah 43:10 “You are My witnesses says the Lord, and My Servant whom I have chosen…”

Chapters 52-53 describe the reaction of the nations of the world when they witness the future and ultimate redemption of the Jewish people.

Initially, the nations viewed the Jewish people scornfully and considered them to be rejected by God and deserving of suffering and His divine punishment. Isaiah states that in the future, the nations will be shocked and dumbfounded when they witness God’s unexpected and glorious redemption of the Jewish people.

The nations will then contrast their new realization of Israel’s grandeur with their previous beliefs. Ultimately, they will conclude that the Jews were not rejected by God, but in fact, they suffered from the unjustified and disproportionate persecution inflicted upon them by the nations of the world.

To validate their biased misinterpretation, missionaries intentionally avoid mention of a critical fact. In Isaiah 53:5, they deliberately mistranslate the word “from” as“for”, andthereby claim that the Servant will suffer for the sins of the Jewish people. In fact, the verse says that the nations of the world will actually admit that Israel – the Servant of God – “was wounded from our transgressions, bruisedfrom our iniquities.” In the original Hebrew, the letter “מ – mem” which serves as the prefix to the words “transgressions” and “iniquities” means “from”, not “for.”Therefore, this verse cannot be read as supporting the Christian view that the Servant, namely Jesus, suffers for the sins of the world.

In fact, many Christian commentaries including the New English Bible: Oxford Study Edition, The New Interpreters Study Bible and The Harper Collins Study Bible agree with the Jewish interpretation of Isaiah 53. For example, the Oxford Study Edition states, “Israel, the servant of God, has suffered as a humiliated individual.”

SOURCE: http://www.jewsforjudaism.org/isaiah53/isaiah-53-in-53-seconds/

Source:[1]

source:[2]

Source: [3] A MORE COMPLETE EXPLANATION...The God-man relationship was never limited to animal sacrifices, nor was it ever the only means by which a human being obtained forgiveness from Gd for wrongdoing.

A Nazarene Looks at the Sikh Views on Christianity

A Nazarene Looks at the Sikh Views on Christianity

Q: Is Jesus God?

A: Sikhs respectfully disagree with some Christians who believe that Jesus is God. According to Sikhism, Jesus or any other person who took birth in this world is not God. Sikhism has a clear description of God. "God is One. He is the Supreme Truth. He the Creator, is without fear and without hate. He is immortal. He is neither born and nor does He die. By Guru's grace shall He be met. Chant And Meditate on His Name. In the beginning, He was the Truth. Throughout the ages, He has been the Truth. He is the Truth now and He shall be the Truth forever" (Guru Granth Sahib Ji, 1). "He has no form, no shape, no color; God is beyond these three qualities. One understands Him, O Nanak, with whom God is pleased" (Guru Granth Sahib Ji, 283).

Jesus took birth and had physical human form, therefore, Sikhism instructs that Jesus cannot be God since God does not take birth and nor does He die. Any individual who has taken birth in the history of mankind including Sikh Gurus, Jesus, Mohammed, and Buddha are not God. Sikhs however do not discount that Jesus is a prophet and like Sikh Gurus may be one with God.

Jesus took birth and had physical human form, therefore, Sikhism instructs that Jesus cannot be God since God does not take birth and nor does He die. Any individual who has taken birth in the history of mankind including Sikh Gurus, Jesus, Mohammed, and Buddha are not God. Sikhs however do not discount that Jesus is a prophet and like Sikh Gurus may be one with God.

A much-used analogy to describe this is that of an ocean. If God is like an ocean, then our soul is like a drop of water taken from the ocean. The drop of water can become one with the ocean but can never be label as the ocean itself. A human soul can become one with God and attain salvation but can never be label as God Himself. Jesus could have been one with God but not God Himself.

Guru Granth Sahib Ji states "One who is not touched by pleasure, pain, greed, emotional attachment and egotistical pride. Nanak says, listen mind: he is the very image of God. One who is beyond praise and slander, and looks upon gold and iron alike. Nanak says, listen mind: know that such a person attains salvation. One who is not affected by pleasure or pain, and looks upon friend and enemy alike. Nanak says, listen mind: know that such a person attains salvation" (Guru Granth Sahib Ji, 1427). That person becomes the image of Lord, he becomes united with God and merges in the fearless Lord. There no longer remains any difference between that person and God. Juts like the drop of water mingles with the ocean, that person and God become One. Sikh Gurus had become one with God before they preached about God in this world. The Bible says, “The Father and I are one” (John 10:31). Meaning that Jesus and God are one, just like Sikh Gurus and God are One. God then sent Gurus to the Earth to enlighten people. When Gurus were on the Earth they were a part of God, in other words the son of God but NOT God. Each one of us have a part of God in ourselves, the soul, making us the children of God. Like Sikh Gurus, Jesus can be described as the spiritual son of God but not God Himself.

The answer may come as a shock to many Christians but Jesus never said he is God. Actually, he said over and over that he is the son of God, which means that he is not God. Jesus made it clear in many ways that he is not God; that God is greater. “If you truly loved me you would rejoice to have me go to the Father, for the Father is greater than I” (John 14:28). Jesus taught the mankind to pray to the Father, our Creator, not to himself. In fact, he did not mention himself in any way, nor did he indicate that we should pray in his name. His instructions were very specific: we are to pray to God alone.

The result of human errors and the misinterpretation of the Bible lead many Christians to believe that Jesus is God. Errors in translation has taken its toll and resulted in many Christian denominations to have different interpretations and beliefs from the same respected Holy Bible. The first verse of John is very challenging to interpret as it talks about the word of God. “In the beginning was the Word; The Word was in God's presence, and the Word was God” (John 1:1). An objective reading of this verse raises the question: If the “Word” was in “God's presence”, how could it be God? When something is in your presence, it has to be, by definition, separate from you. The logical understanding of these lines is that the “Word” originated from God, or represents God.

In addition, “The Word became flesh and made his dwelling among us, and we have seen his glory: the glory of an only son coming from the Father filled with enduring love” (John 1:14). This verse makes a clear distinction between the Word and the Father. In no way does it argue for the divinity of Jesus. The Word comes from God, and thus reflects the glory of the Creator. This understanding is confirmed by the fact that throughout the Gospels, Jesus emphasizes that he did not speak on his own, that God told him what to say. This clearly indicates that Jesus delivered the Word of God, not that he was God. Here is an illustration, “whatever I say is spoken just as he instructed me" (John 12:44-50). In John 8:40, Jesus describes himself as "a man who has told you the truth which I have heard from God”. Thus again we see that Jesus delivered the Word of God.

In Luke 9:35 Bible says, “This is my Son, My chosen One; listen to Him!” This clearly explains that when Jesus was on the Earth he was the son of God (a soul sent to this world by God) but not God Himself. If a person thinks he can sail his ship in a rain droplet then he is in oblivion but if he believes he can sail his ship in the ocean then he is on the right track. If one worships Jesus then he is in oblivion as Jesus himself said that he is not God but a part of God. One should not worship Jesus but One God only. The tenth Guru of Sikhs, Guru Gobind Singh Ji said, “Those who worship me will be destined to hell. Consider me the son of God and worship my Father. For I am His servant”. He made it very clear so that people are not to worship Guru Gobind Singh Ji. Jesus himself said to worship his Father. When Jesus was on Earth he refers to a Supreme Being high above as his Father. If Jesus is God then why would he refer to someone else as God?

Jesus wants us to worship God, not himself. Jesus is one of the most respected and valued spiritual being in the history of mankind. He gave up his life in order to stand up for the truth and remain strong in his belief and teachings of God. Sikhs Gurus gave up their lives for everyone's right to worship one God. Jesus and Sikh Gurus show us the way to be One with God. We should listen to them and follow their way instead of arguing with each other and reaching our own conclusions.

[1] source: FAQ > Sikh Views on Christianity http://www.realsikhism.com/index.php?subaction=showfull&id=1248371105&ucat=7 

[2] Sikhism believes in one supreme being which is real and immanent and only experienceable in this creation; technically there is nothing in this creation which is devoid of it and distinct of it.

It teaches that the God is omnipresent, transcendence, omnipotent, and omniscient. It also revolves around the belief in reincarnation. Emphasis is onethics, morality, and values; the Sikh faith does not accept miracles. The Sikh school of thought believes in a form of reincarnation similar to Karma. The concept of hell and heaven in Sikhism is metaphorical and is said to be experienced by those who chose (or not) to live in the 5 thieves.

Guru Har Gobind

Sikhism also believes in an omnipresent Onkar, the one constant in the Universe.

THE NATURE OF HUMAN BEINGS
Sikhs deny the reality of man's sinful nature. They teach that people are essentially good; the divine spark within them needs only to be fanned into a flame of goodness. On the other hand, the Bible teaches that men inherit a sinful nature from Adam; a person's guilt must .be atoned for. Guru Nanak taught that a man's sins are moral lapses caused by his environment. They may be cleansed through meditation and prayer. Mic 6:8  It hath been told thee, O man, what is good, and what the LORD doth require of thee: only to do justly, and to love mercy, and to walk humbly with thy God.  Sikhs have a lineage and legacy, guidelines and philosophies, masters, saints and its history. But primarily, the Sikh way of life offers a down-to-earth spiritual path for every-day people. It doesn't matter what your spiritual orientation is. Or what culture or background you belong to. Any person can use this technology to experience his or her own Divinity and Infinity. The Aims of a Sikh are: To train the mind and all the senses to recognize the Divine Light within oneself and within all of creation. To be of service to others. The lifestyle of a Sikh includes: Rising before the sun each morning in what is called the Amrit Vela or Ambrosial Hours. In the two and half hours before the sun rises, the mind has the best chance to quietly surrender and hear the voice of the Spirit. Taking a cold shower, balancing the body, mind and breath and then meditating on the One within everyone. Meditating on and chanting the Shabad Guru, the Sacred Sound Current as Divine Teacher which brings us to the experience of our own Divinity. Meditating and chanting at sunset and before going to sleep. During the day, a Sikh lives a normal life. Single or married; with children or without. In work life and in social life, Sikhs strive to: Be aware of the Divine in our hearts and the whole creation with every breath we take. Earn our living honestly and share whatever we have with others. Be constantly awake for opportunities to serve and elevate others. Mic 6:8 It hath been told thee, O man, what is good, and what the LORD doth require of thee: only to do justly, and to love mercy, and to walk humbly with thy God. source: WHAT JEWS BELIEVE 1 Jews believe that one person cannot die for the sins of another. 2 We do not need a blood sacrifice for the forgiveness of sins. 3 Jews believe that Jesus was not the messiah. [see Be aware: below]  4 Jews believe that Gd hates human sacrifices. 5 Jews believe that one is born into the world with original purity. Jews do not believe in original sin. 6 Jews believe that Gd is one and indivisible. Jews do not believe in a trinity. 7 Jews believe in The Satan, but not in a devil. There is a difference between The Satan and the devil. 8 Jews believe that Gd is Gd, and humans are humans. Gd does not become human nor do humans become Gd. 9 Jews believe that "Jews for Jesus," "Messianic Jews," and "Hebrew Root Christians" are no longer Jews, even if they were once Jews. 10  The "Jewish roots" of Christianity? ... The newest technique used by Christian missionaries and some other Christian clergy is to be found in what they teach when they use the terms, 'The Jewish Roots of Christianity,' or 'The Hebraic Roots of Christianity.' One might think this means how, in their opinion, Christianity began with Jews, or developed from Judaism. However, this is not what they mean by 'the Jewish Roots.' The way these people try to show that the roots of Christianity are to be found in Judaism is by putting a Christian theological interpretation into a Jewish ceremony or ritual. They then claim that this planted Christian theological interpretation, having been 'found' in something Jewish, demonstrates that Christianity was a natural outgrowth of Judaism.