Who is the True Messiah? Chaos of Light and Darkness | Sailor Moon Wiki | FANDOM powered by Wikia
Not a benefit in their ideas, but in another manner. I will explain. This is the core idea of the entire quote. Let me explain. If one errs, believing a fallacy as truth, and subsequently learns the truth, he then dismisses his previous error. Conversely, if the true Messiah arrives, and teaches Torah, others might then develop new, false religions, as was so during the rise of Christianity and all other religions, post Moses.
The very existence of false religions, subsequently met with the arrival of the true Messiah, will eternally discount all religions, except for Judaism. In this manner, Judaism will forever remain as the true word of G-d. I will give another example of this method of G-d instructing man, where a prior fallacy serves to validate a subsequent truth: Rashi Num. This would seem like a vindictive statement, but as G-d is devoid of emotion, how do we understand it? I believe the meaning is this: Had G-d not permitted the spies to spy out Israel, they would have been harboring an incorrect notion in relation to G-d.
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If this disbelief was not brought into the open, they would remain with this false notion, and this is not tolerable by G-d. What is meant by "G-d gave them an opportunity to err"? It means that G-d gave them an opportunity to act out this notion in reality so it can be dealt with. G-d's goal was not their loss of Israel. In this manner, the Jews are enabled by G-d to face their mistake, and perhaps correct it.
I believe this is also the case with G-d allowing false religions to rise prior to His delivering the true Messiah.
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G-d certainly prefers that the false religions never existed, but He allows man free will, and history to run a course where the truth will ultimately be unopposed. Allowing false religions to rise prior to the Messiah, G-d secures man a future where all arguments against Torah have been addressed.
G-d knew how history would unfold, that Judaism would be fragmented into numerous branches, and deviations in levels of observance would arise. A cure to this problem was necessary. I believe that the Messiah is this cure. Upon his arrival, which is accepted by the many factions within Judaism other than authentic orthodoxy, Judaism will thereby be unified, and be followed in its original form. Since all members of Judaism accept the coming of Messiah, in contrast to all other laws, which are so compromised, the institution of the Messiah is the one institution that all Jews accept.
This is not only true regarding various Jewish factions, but also on the world scale of all religions.
And if he's a diplomat, he'll probably answer, "I don't remember". The question of whether or not the coming of Jesus fulfills the Messianic prophecies mentioned in the Scriptures, has been hotly debated by Jews and Christians since time immemorial. Great wars have been waged over it, much blood mostly Jewish, I might add has been spilled because of it, and it continues to have a great impact on all of us till this very day, whether we realize it or not. Today, on university campuses across North America, Jewish students are being targeted by overzealous missionaries who are trying to persuade them that Jesus, or Yeshua, as they are fond of calling him, is the true Messiah.
In light of this fact, and especially now that we are in the middle of yet another "holiday season", I think that it's an appropriate time to discuss how the Torah addresses this issue. Is he the real Messiah or isn't he? It really depends on whom you ask. Ask a Christian missionary or a "Jew for Jesus", and he'll undoubtedly present you with many "proofs" from the Bible and the Prophets that "show" that the Torah considers Jesus to be the true Messiah about which the Scripture prophesies.
Ask your typical Jewish person what the Torah says about Jesus, and he'll most likely tell you that the Scripture doesn't even mention or allude to Jesus at all, because he was not the real Messiah. The truth is that they are both wrong.
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On the one hand, all the Scriptural verses and allusions that the missionaries typically use to prove that the Torah considers Jesus to be the real Messiah, have been shown to be misreadings or misunderstandings at best, or gross distortions and intentional mistranslations and falsifications at worst. Yet, unbeknownst to most Jews, the Torah most definitely alludes to the rise of Jesus and the advent of Christianity. And, come to think about it, how could it not? If we are to believe that the Torah is a Divine document, given by G-d to us as an Instruction Book for Life, in which we can find answers and guidance to all the problems and challenges that we might encounter throughout our lives and for as long as we exist as a nation - then it would have to mention Jesus and the advent of Christianity, both which have had such a major impact - for better or for worse - on the Jewish people and on the whole world.
These Scriptural allusions to Jesus, which can be found primarily in the Book of Daniel, are really quite fascinating and I will quote one of them and expound upon it presently. But first I would like to share with you a very ancient "proof" - taken from a verse in this week's Torah portion, Parshas Vayechi, - that the Christians often used to support their claim that the Messiah has already come. To his fourth son, Judah, who had shown leadership qualities and the moral character necessary to be a king in Israel, Jacob relates the following prophecy: "The rod [i.
This verse was actually the basis for one of the very first "proofs" used by the Christians against the Jews in the Disputation at Barcelona. In at Barcelona, Spain, James I of Aragon and Raymond of Penaforte held a major disputation between Pablo Christiani, a convert from Judaism, and Moses Nachmanides, Moses ben Nachman, or "Ramban" , the outstanding rabbi, Bible commentator, kabbalist, and leader of his generation. The disputation was held in four separate sessions - the first was on Friday, July 20, - and all that transpired was faithfully recorded and preserved by Ramban himself, and has since been published under the title The Disputation at Barcelona.
Although Ramban clearly bested his apostate opponent, and showed how all of Pablo Christiani's alleged proofs were nothing more than misreadings or misunderstandings of the Scriptural text, he was "rewarded" for his efforts by being forced to abandon his home in Spain, leaving the country that he had lived in all his life.
Here is a brief excerpt of the disputation, the point at which Pablo Christiani quotes the aforementioned verse to prove his point: Pablo Christiani: Behold, Scripture states, "The rod shall not depart from Judah nor a lawgiver from between his feet until Shiloh arrives". The word "Shiloh" refers to the Messiah.
The prophet Jacob is thus saying that Judah will always retain power until the Messiah will come from him. If so, since you have neither one tribe nor a ruler's staff today, the Messiah who is of his descendants and who has the rulership must have already come. Ramban: The purport of the prophet Jacob is not to state that the kingdom of Judah will never be devoid of power at any time [until the advent of the Messiah].
Rather, he is saying that power will never be removed or depart from him completely. The intent thereof is that as long as kingship continues in Israel, it belongs to Judah. If their kingdom will be temporarily discontinued because of sin, the kingship will return to the tribe of Judah when it will ultimately be restored. The proof of my words is that for many years, before [Jesus] the Nazarene, Judah, not Israel had been divested of royalty.
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And for many years, monarchy ceased both in Israel and in Judah, because in the seventy years during which the Jews were exiled to Babylon, there was no royalty whatsoever in either Judah or Israel. During the era of the Second Temple, there was no king over Judah except for Zerubavel and his sons, who ruled only a short period of time. The people then remained without a king for years
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