According to the Judaism, the Messiah (Mashia' H משיח) is a man, resulting from the line of the King David, who will lead the Monde to come, one era of peace and happiness, eternal and whose all the nations will profit from the ground.
Pour the Jews, this Messiah did not come yet: the fact of having believed in the messianity of Jesus separated the Jews from the first Christians 2000 years ago, and the messianity of Menachem Mendel Schneerson affirmed by some of its partisans, the Hassidim of Loubavitch, of the highly orthodoxe Jews, were worth critical sharp on behalf of others to them, these critics going sometimes until the suspicion of hérésie.
Cependant, if the Messianic Temps are a generally shared belief, the opinions on the divergent Messiah, and many are the Jews, in particular the reformed Juifs, which estimate to be able to occur some.

Mashia' H in the Hebraic Bible

Mashia' H (משיח) comes from the root מש " ח (MS' H), meaning " oiling of a man in oil of olive " , according to the habit ancienne.
La first occurrence of oiling in the Texte is in the Livre of the Exodus (chapter 29) during the establishment of the priests Cohanim: " You will take the oil of oiling, you will spread some on his head, and you it oindras". Were also oints the instruments of the worship. It is in Lév. 4:3 that the " term; mashia' h" is coupled for the first time at Cohen, to indicate the Cohen Gadol.

This habit of oiling of the priests was very widespread in the Middle East: oil of Sésame was versed on the head of the bride, the freed slaves, etc the priests oints ( pašîšû ) constituted an important class of the Babylonian clergy. On the other hand, the oiling of the Kings seems to have been specific to the Jews and continued in the kings chrétiens.
Elle is evoked in and appears clearly in the Book of Samuel like related to the kings, when David continues Saül (1 Sam. 24:6): " That the Eternal keeps me to make against my lord, the oint of the Eternal, an action such as carrying my hand on him, because it is the oint of Éternel"
Les kings who were devoted by oiling was Saül, David, Absalom, Solomon, Hazaël (king d' Aram, by Elie), Jehu, Joash and Jehoahaz.
Les prophets was it also: Elisee was oint by Elie, and Isaïe is presented in the form of a oint by the Lord.

Textual requirements

The majority of the textual requirements concerning the Messiah and his achievements are drawn from the Livre of Isaïe in which practically all the references (Isaïe 11:12) return to a Messiah who does not relate to specific people and that, although the Messiah is designated as being downward of Jéssé, ancétre of David. But one finds references treating of times future - without specifying that these changes depend on the arrival of the Messiah in practically all the biblical books and those the house of Israel or the Jews indicates explicitly.

  • " Judges and conseillers" will be restored (Isaïe 1:26)
  • " He will be a referee between the nations and the tax collector of many people… " (Isaïe 2:4)
  • " … Seul God will be large in this jour." (Isaïe 2:17)
  • " A branch will leave the stock of Jessé." (Isaïe 11:1)
  • " On him the spirit of the Lord will rest: spirit of wisdom and intelligence, spirit of council and force, spirit of science and fear of Dieu" (Isaïe 11:2)
  • " He will judge the weak ones with justice, he will hand down judgments equitable in favor of the humble ones of the country… of the breath of his lips, he will make die the méchant." (Isaïe 11:4)
  • the knowledge of God will fill up the world (Isaïe 11:9)
  • " … The nations will turn to lui." (Isaïe 11:10)
  • " He will raise the standard towards the nations to receuillir exiled of Israel and to gather the scattered remains of Juda of the four corners of the terre." (Isaïe 11:12)
  • " Forever, it will destroy death… and will make disappear from all the ground the opprobe of its people… ". " (Isaïe 25:8)
  • " Can thus your deaths return to the life and the corpses of the miens ressusciter! "
(Isaïe 26:19)
  • " Repurchased of the Lord will return… a perpetual joy crowning to them tête."
(Isaïe 51:11)
  • He will be a messenger of peace (Isaïe 52:7)
  • " Because My House will be called a house of prayers for all the nations." (Isaïe 56:3 - 7)
  • " In these days there, ten men of any language, any nation will seize the side of the dress of only one Juif individual while saying: We want to go with you because we avaons intended to say that God is with you! " (Zacharie 8:23)
  • the cities in ruin of Israel will be restored (Ezéchiel 16:55)
  • the weapons of war will be destroyed (Ezéchiel 39:9)
  • the Temple will be rebuilt. (Ezéchiel 40)
  • " I will gratifierai the people of a purified idiom, so that all call upon the name of the Eternal and adore it of a heart unanime." (Sophonie 3:9)
  • " … I will make pénéter my law in them (the house of Israel), it is in their heart that I will nscrirai it… Because, all they will know me… " (Jérémie 31:33 - 34)
  • " Seek your delights in Eternel." (Psalms 37:4)
  • It will take the waste land and will make it abundant and fertile (Isaïe 51:3, Amos 9:13 - 15, Ezéchiel 36:29 - 30, Isaïe 11:6 - 9)

Critical textual analysis

The concept of the Messiah seems to evolve/move during the Bible: according to holding of the assumption deuteronomist, this concept, little evoked in Pentateuque, if not the prophecy of Balaam (cf the opinion of Maïmonide, supra) was modelled to correspond to the king Josias: the qualifier of Mashia' H generally returns in the Tanakh in partnership with David, which perhaps explains why the leader who will have to leave his rows is called Mashia' H, according to prophecies of the prophets of the Second Temple (ex: Daniel 9). The prophecy of Balaam would be thus a " ajout". Perhaps they are used as justification with the pertaining to worship reforms undertaken by Josias, or perhaps this one achieves them it in order to establish the messianity of its character.
Après the death of this one, military dimension loses its preponderance: it is indeed outstanding that warlike prophecies of Isaïe, already present at Michée, yield the step to miraculous prophecies of Ezéchiel, which works out accurately on its predecessors in all the other fields.
Le concept of Messiah arises particularly when the ideology deuteronomist serves the nationalist ideologies, as at the time hasmonéenne (circa IIe century AEC), where prophecies of Zacharie, referring to Ezra and Zorobabel, are reinterpreted like announcing the arrival of two savers.
C' is accordingly that certain interpret the treason of Judas Iscariote, whose name could mean " Judas Sicaire" : as an attempt to push Jesus to adopt a martial attitude with respect to the Romans and thus to take again the military aspect which the Messiah has.

In Talmud

The Wise ones are questioned (Treated Horayot 11b) why all the kings were not oints. An answer is that oiling occurred only when one doubt occurred at the beginning of their royalty on their designation by the Eternal. It thus acted as official permission. However, even the kings not having received oiling had the title of Melekh HaMashia' H . It is that the title of " Mashia' h" indicate that their sacring received divine approval, which explains why the Persian king Cyrus is also called mashia' H (Isaïe 45), because it led the hard life to king de Babylone, and replaced it, with the support and the blessing of God (a support of which Cyrus is quite conscious, because it does not hesitate to thank for it Ahura Mazda, god supreme of the Hénothéisme mazdéen).

Mashia' H is in practice a man, born from a woman (interpretation of AD ki yavo Shilo ), without any divine or superhuman character. ( " Talmud does not make mention nowhere belief in a superhuman redeemer as Messie" , in Cohen, 1949. Chap. XI, The Hereafter , § I. The Messiah, p. 347)
Selon a spread tradition, a potential Messiah rises to each generation, but it can be achieved only if supreme providence estimates that the generation in is worthy.

According to Wise the, there is two Messies, the first being the Mashia' H Ben Yossef, which carries out the practical stages, like the gathering of the people, and Mashia' H Ben David, which is the spiritual Messiah. Mashia' H Ben Yossef, from the tribe of Ephraïm, goes down from Rachel, while Mashia' H Ben David, from the Tribu of Juda, goes down from Lea.

Talmud discusses the Messiah in other places:

  • Sanhédrin 94a :
    the Saint, blessed is it, wanted to make Ézéchias Mashia' H and of Sennacherib Gog and Magog.
    La measurement of justice said to Him: Master of the world, that in is of King David, who said so many songs and praises in front of You? You did not make of him Mashia' H (with the illustrated direction of the term), that didn't Ézéchias, for which You carried out all these miracles, and who sing a song in front of You, you would make of him Mashia' H?

  • Sanh. 98a:

    Rabbi Yehoshoua Ben Levi, walking, met leant with the entry of a cave, the prophet Elie, at the place where Rabbi Shimon Bar Yo' haï was buried.
    Il required of him: do I Have a share in the world to come?
    Il (Elie) answered: if the Master wants it .
    Il required of him then: Will Quand come the Messiah?
    Il answered - Va and requires of him .
    Where will I find it? , enquit Rabbi.
    With the door of Rome
    And how I will recognize it?
    It sat with the affected poor of all kinds of diseases. All demolish and remake their bandages in only time, but him, it make and remake its bandages, the ones after the others, by saying this: 'When I must bring the Delivery, it is not necessary that I would be delayed to remake all my bandages! '
    Il (Rabbi Yehoshoua Ben Levi) thus went, and greeted it:     Peace on you, my Master and professor
    Peace on you, wire of Levi (Ben Levi)
    Quand will come you, Maître?
    Today
    A its return at Elie, Elie enquit:     what does it have says you?
    Peace on you, wire of Levi
    By that, it ensured you, like with your father, a portion of the Monde to come .
    It did not speak to me true, it said that it would come today, but it did not do it!
    Il (Elie) answered him:     It is what he said to you: today, if you hear His voice (Psalms 95:7)

  • Soukka 52b:

    It is written (Michée 5:4): " C `is as there will be peace. When L `Assyrian comes in our country, and qu `it penetrates in our palates, we will make raise against him seven pastors and eight oints".
    Qui is the seven pastors? David in the center; Adam, Seth, Mathusalem on its line; Abraham, Jacob, and Brace with its gauche.
    Et which is the eight oints? Jessé, Saül, Samuel, Amos, Sophonie, Sédécias, Mashia' H and Elie.

Rabbinical opinions

Maïmonide

Rabbi and philosopher of the 13th century, Moshe Ben Maïmon is only 13 years old when its family is forced to flee her birthplace of Cordoue, fallen with the hands from the Almohade S. the conquest of the Islam beats full sound, and of many Jews convert sometimes under the constraint, but so impressed by successes of the Islam in which some see the finger of God. With the Yemen, an applicant with the messianity preaches with the Jews to adopt a syncretism judéo-Moslem.
C' is in this context which should be read the opinion of Maïmonide, of which the design of Mashia' H in the Jewish thought is so strongly tributary. The following passage is drawn from sound Mishneh Torah ( Hilkhot Melakhim Oumil' hamoteihem , chaptitre 11):

"The King oint ( Melekh HaMashia' H ) is intended to rise and restore the Royaume Davidique in his antique and the first sovereignty. He will build the Temple of Jerusalem and will gather the stray of Israel. All the laws will take again strength in its days as before: the sacrificial offerings will be offered and the sabattic years as well as the Jubilé S will be held, in agreement with all the precepts mentioned in the Torah. Whoever does not believe in him, or does not await its arrival, does not defy only the other prophets, but also the Torah and Moïse our Master. Because the Torah testifies in connection with him in these terms: " then the Eternal, your God, will bring back your exiled and will have compassion of you, it will still gather you… When you would be exiled at the other end of the sky… and it is there that It will suit you chercher." etc (Deutéronome 30:3 - 5). "

"These words are explicitly mentioned in the Torah, circumscribe and include all the words spoken by all the prophets. In the section of the Torah referring to Bala' amndt, also, he is written: " and here that he prophesied in connection with both oints": the first oint, it is David, which saved Israel of all its oppressors; and the last oint will rise among its descent and will save Israel at the end. Here its remarks (Numbers 24:17 - 18): " I see it, but not maintenant" - it is David; " I contemplate it, but not près" - it is Melekh HaMashia' h. " A star leaves Jacob " - it is David, " A sceptre rises of Israël" - it is Melekh HaMashia' h. " It bores the sides of Moab" - it is David, as one learns it from " It beat Moabites, and it measured them with a chalk line… " (II Samuel 8:2), " And it kills all the children of Seth " - it is Melekh HaMashia' H, by the way of which it is known as: " And it will dominate of one sea to the autre" (Zacharie 9:10). " It is made main of Édom " - it is David, as follows: " And Édom was fixed with David, etc." (II Samuel 8:6); " He makes himself main of Séir, his ennemis" - it is Melekh HaMashia' H, as follows: " Liberators will go up on the mountain of Sion, to judge the mountain of Ésaü; And to the Éternel the règne" will belong; (Abdias 1:21). "

"And the section of the Towns of Refuge, it is known as: " When the Eternal, your God, widens your borders,… you will add three more cities to these trois-là" , etc (Deutéronome 19:8 - 9). That never occurred, but the Saint, blessed is it does not order in vain. But, as for the words of the prophets, that does not require a proof, as all their books are filled up of this sujet."

"Do not imagine that Melekh HaMashia' H must produce miracles and signs and produce new things in the world or ressuciter deaths and so on. That is not as follows: because Rabbi Akiva was a large scientist within the wise ones of the Mishna, he was the assistant-warrior of the king Bar Kokhba, and protested that he was Melekh HaMashia' h. Him and all the Sages of its generation credited it to be it, until he was killed by sins; it is only with its death which they knew that it was not it. The Wise ones had required neither miracle of him nor sign… "

"And if a king rises, coming from the Maison from David, studying the Torah and implying themselves in the commands like his/her David father, according to the written Torah and oral, if it obliges any Israel to follow them and reinforce his weak points, and carries out the wars of Hashem, that one will have to be treated as if it were the oint. If it makes a success of {and gained over all the nations which surround it. Old versions and ms.} and built a Holy Temple in the assigned place and gathered the stray ones of Israel, it will be in truth Mashia' H, and it will amend the whole world, which will venerate the Lord together, as it is known as: " Then I will give to the people pure lips, so qu `they call upon all the Name of L `Éternel, to serve it D `a common agreement. (Sophonie 3:9). "

"However, if it did not succeed until now, or were killed before it to make, it would be clear that it is not that which the Torah promised to us, and which he is in truth like all the clean and whole kings of the House of David who died. The Saint, blessed is it will have made it come only to test the people, as follows: " Some of the wise men will succumb, so that they are purified, purified and bleached, until the time of the end, because it N `will arrive that at time marqué." (Daniel 11:35). "

Maïmonide writes then the reason for which the Jews think that Jesus was wrong of " créer" the Christianisme and that Muhammad was wrong to found the Islam: not only they did not save Israel, gathered their exiled and reinforced their '' mitzvot '', but they caused its loss by the sword, the dispersion of its survivors and their humiliation, they changed or denied the Torah and, for Christianity, results a great part of the world in incorrectly returning a worship to a god other than the Lord. However, written Maïmonide, these twice help to bring closer the world to God, and thus take part in its redemption.

Nahmanide

See the disputation of Barcelona

In July 1263, Nahmanide, Rabbi of Gérone become spiritual leader of the Jewish community of Catalonia, by its guard the king Jaime First with a public disputation with a Jew apostate become is convened Dominican monk, known under the name of FRA Pablo Christiani , which intends to prove the truth of Christianity starting from the passages of texts pharisees (aggadot drawn from the Talmud and the Midrash) dealing with Mashia' H . This episode marks a turning in the Jewish thought: to discuss the fact that is the Messiah yields the step to be discussed of the fact that it is not.

Nahmanide shows the inanity of the claims of Christiani while giving the passages quoted in their context. It points out with the passage which the majority are only " sermons" not having with the eyes of the Judaism the force of Talmud or the Torah. It quotes then of many biblical and talmudic passages proving that Mashia' H awaited by the prophets is an human being, of flesh and blood, and not a divinity in the Christian understanding of Jesus; that it must bring a reign of universal peaces and justice, and not an era of violence, wars, especially in the name of the religion (Christian).

In addition, Nahmanide affirms that the question of the Messiah is not so important for the Jews which the Christians do not imagine it: it is more méritoire for a Jew to observe the precepts exiled, suffering, humiliated under the boot of the Christians, that under the reign of Mashia' H where it is the natural state of the things.

Joseph Albo

See Sefer HaIkkarim

At the end of XIVe century, a wave of persecutions falls down on the Jews of Spain, involving a number of often forced conversions, and irreversible, creating the class of the Cristianos Nuevos or Marrane S.
Le chief rabbi of Burgos, Solomon HaLévi chooses to convert with all his family. He is highly criticized by one of his former students, Joshua HaLorki. 20 years later, same Joshua HaLorki, meanwhile become doctor of the pope after his conversion under the name of Geronimo de Santa Fe, causes the Jews at the time of a carried out disputation in a tendentious way, and leading after two years to other more or less voluntary conversions.

One of the participants in this famous disputation of Tortosa, Rav Joseph Albo, note that the 12th principle of faith of Maïmonide, waiting of the Messiah, particularly put the Jews at evil, the more so as Geronimo de Santa Fe did not hesitate the error of the one of the largest scholars of the Judaism, Hasdaï Crescas, Master of Rav Albo, which was let misuse by the pseudo-Messiah of Cisneros.
Joseph Albo thus decides to reformulate the principles of faith ( Ikkarim ) in order to keep only the three following principles:

  1. Belief in the existence of God ;
  2. Belief in the revelation ;
  3. Belief in divine justice .
The only truly revealed religion is that which, starting from these principles, can emphasize the others without contradicting itself.
Le Messie is none of his derivatives: in other words, one can be Juif and not accept the Messiah without being apostate.
Cet work, of which the goal was above all to move the polemic towards a ground more " neutre" was excessively badly accommodated within the Judaism.

Isaac Abravanel

See the Messianic trilogy of Abravanel

Isaac Abravanel, court gentleman, large commentator (and contradictor) of Maïmonide saw in the foreground one of the greatest traumatisms of the history of the Jews until the Shoah: the expulsion of the Jews of Spain on August 2nd 1492, of the ground where the majority were established since the Exile.
À its failure personal not to have been able to make cancel the Decree of Alhambra and its suffering of individual, is added the perception of the suffering of his/her brothers, suddenly stripped of all and without shelter, dying in misery and the distress, being detached from any spirituality and holiness. It is in order to reinforce their faith that it writes its Messianic Trilogie ( Migdol Yeshou' ot )

Aren't these misfortunes basing suddenly on the Juif people the pains of childbirth of the Messiah?
Abravanel refutes Christian interpretations of the realization of the Messianic prophecies, particularly those of the Livre of Daniel, in the person of Jesus, but also interpretations of those of the Juifs commentators who locate the realization of prophecies at the time of the Second Temple. According to Abravanel, this one was only one substitute of the first, and fell under the continuations of the exile which began when the First Temple tomba.
Il not only points out that the kingdom of the Christians is not indestructible, since the Moslems made them move back on several occasions, but that the fourth animal of Daniel could be Rome well, and its " small corne" (Daniel 7: 8) the papacy, which has " eyes of homme" and known as " things monstrueuses" , such doctrines of the Trinity or the Incarnation.
Abravanel also defends the rabbinical sources of the messianism, among which the Aggada, put at evil by Nahmanide. He comments on mainly chapter 28 of Pirke of Rabbi Eliezer (which deals with the four empires of the dream of Daniel) and the passages of the treated Sanhédrin afférant with the Messiah. Finally, it makes in the same way with the biblical passages.

The ideas of Abravanel will know a great perenniality in its time and in the centuries to come.

Gaon de Vilna

The impressions of the Gaon de Vilna on the Messiah, and the Messiah wire of Joseph in particular, were consigned by one of its pupils, Rav Hillel de Siklov in its book " Qol HaTour".

Far from any mysticism, Gr" has ( HaGaon Rabbenou Eliyahou ) speculates in Mashia' H responsible Ben Yossef men, who advances the things in order to resscuciter, defend, protect and make live the nation (Jewish), without any publicity nor recognition, occupying himself contrary to the most stripped. According to Gr" has, Mashia' H Ben Yossef is not inevitably a man: the Queen Esther played this part within her generation.

Maharal

In its Netza' H Israel , entirely devoted about the Delivery, the Rav Yehouda Löw estimates that King David was the prototype of the Messiah wire of David, being based on the last verses of the Book of Samuel (2 Sam 23:1): " Here last words of David. Word of David, wire of Isaï, Word of the man placed high, the oint of God of Jacob , the pleasant cantor of Israël."
Le future Messiah will have to be a king on whom Israel account, carrying out their war in a spirtuelle dimension.

Current opinions

Orthodoxe Judaism

The orthodoxe Judaism is based on the 13 principles of Maïmonide, those being based on the Prophètes. They thus believe in the arrival of the Messiah, even if this one were to delay. This principle of faith was put in music by Mordekhaï Ben David and profited from an immense popular success.

The figure which Mashia' H Ben David will take is however far from being the subject of a consensus. It could be:

  • a child who will grow to make reign peace (according to. It is interpretation of this prophecy which the concept of Hevlei Hamashia' H comes.
  • a judge going down from David (according to whom describes also his qualities. This version is one of most popular. According to the treated Sanhédrin (93b), it is while being based on this description that the claims of Siméon bar Kokhba with the messianity were taken at fault)
  • a large warrior (according to Eikha Rabba, a Midrash on the Lamentations, it is by seeing the force of Ben Keziba, which would have stopped the stones of the Roman catapults with its knee and would have turned over them to the sender, that Rabbi Akiva would have proclaimed it Mashia' H)
  • dependant on the people of Israel (According to Rabbi Yehoshoua Ben Levi, if Israel is deserving, the Messiah will go down from the clouds, like Daniel (7 says it: 13), if not, it will arrive humble and assembling an ass like Zacharie (9 says it: 7) - Sanhédrin 98a)
  • a beggar (according to the aggada of Rabbi Yehoshoua Ben Levi, cf supra)
  • horrible and beautiful (according to Sefer Zeroubavel, a work pseudepigraphic of VIIe century, published in Jellinek and defending a Jewish applicant to the messianity named Menahem Ben Amiel.)
  • the director of the celestial Academy, where study right (Zohar Bereshit 1,4b) the
  • a king-philosopher (Maïmonide, Mishneh Torah , cf supra, and Commentaire of Mishna , to see Eschatologie Jewish.)
This list is not exhaustive.

Massorti Judaism

According to VeEmounah (the " Emits; manifeste" positions " traditionnalistes"):

"As nobody can state certainty on what it will occur at the time of the Messianic era, each one is free to work out its own speculation. Some among us accept like literally true, others like pretty metaphors…

For the world, we dream of a time when the Guerre will be abolished, where the Justice and the compassion will be the universal axioms, as it is known as in Isaïe 11: " … the ground will be filled up knowledge of the Lord as water fills up the mer."
For our people, we dream of the gathering of all the Jews with Sion, where we will be able again to carry out our destinies and to express our distinctive genius in any field of our national life. We affirm the prophecy of Isaïe (2: 3) that " … the Torah will leave Sion, and the word of the Eternal of Jerusalem ".
" We do not know when the Messiah comes, nor if it is a charismatic human figure or the symbol of the redemption of the humanity of the evils of the world. By the doctrines of a Messianic figure, the Judaism teaches us that each human being must live like if it or she has individually the responsibility to bring Messianic times. Beyond that, we echo the words of Maïmonide, based on those of the prophet Habaccuc (2: 3), that when well even it could delay, we will await it each jour."

Judaism progressist (reconstructionnist and reformed)

These movements, for various reasons, rejected the " Messie" concept; , although some believe in Messianic times, not with the direction eschatologic which the orthodoxe ones include/understand, but d'" Utopia " , to which all the Jews are obliged to contribute, substituent with the judged attitude " attentiste" orthodoxe active and realistic attitude.

In 1976, the Central Conference off American Rabbis (the official organization of the reformed American rabbis) wrote in connection with the Messianic era:

the preceding generations of reformed Jews had an inalterable confidence in the human resources for the good. We passed by terrible tragedies, and were obliged to us réapproprier the Réalisme of our tradition on the human capacity to work with the evil. Nevertheless, our people always refused to despair. The survivors of the Holocaust, having received the life, seized it, nourished it and, being raised above the catastrophe, showed with humanity that the human spirit was untameable.

the State of Israel, established and maintained by the Jewish will to live, shows what plain people can achieve in the history. The existence of the Jew is an argument against despair; Jewish survival is guarantor of the human hope. We remain the witnesses of God who the history is not vain direction. We affirm that with the assistance of God, people are not impotent to influence their destiny. We devote ourselves, as the generations of Jews which preceded us, to work and wait this day when " They will not wound nor will not destroy in all My holy mountain, because the ground will be filled up knowledge of the Lord as water fills up the mer."

Messianic Judaism

They are movements yahwists based on the personality of a Messiah, or a Jewish applicant to the messianity, according to the points of view, like Sabbataï Zvi, Jacob Franck, or Jesus. They not await the arrival of the Messiah but his return, and thus differ basically from the other currents of the Judaism, as well rabbanite as karaïte, which, of the remainder, does not recognize their legitimacy, when well even much of their members are Juifs from a point of view halakhic.

Indeed, if the movements recognizing the messianity of Jesus, among whom one counts the ébionites, the Jews for Jesus, etc, are not considered Christian but Jewish, and if Jesus is not all the time introduced like Messie but like prophet, they are nevertheless related to movements of Christian evangelization and are actively missionaires.
As for the movements founded by Sabbataï Zvi and Jacob Franck, they left the bosom of Judaism for Islam or Christianity.

Not-Jewish opinions: the criticism of Pascal

The Pascal philosopher reproached the rabbis for sticking to a strict materialism and for denying all the spiritual aspect of the Messiah.

Here an extract of its Thought:

the Messiah, according to the carnal Jews, must be a large temporal prince. Jesus-Christ, according to the carnal Christians, came to exempt to us to love God, and to give us sacraments which operate all without us. neither one neither the other is the Christian religion, nor Jewish.

the Jews were of two kinds: the ones had only the pagan affections; others the affection Christian women .

the carnal Jews hold the medium between the Christians and the pagan ones. The pagan ones do not know God and like only the Earth. The Jews know true God and like only the Earth. The Christians know true God, and do not like the ground. The Jews and the pagan ones like the same goods. The Jews and the Christians love same God

Jewish truths and Christian truths always awaited a Messiah who would make them love God, and by this love, to triumph over their enemies.

See too

  • List of Messiahs
  • Jesus seen by the Judaism -->
  • Eschatologie Jewish
  • Jewish Applicants with the messianity

    • References

    • Cohen Abraham, Neusner Jacob, " Everyman' S Talmud: The Major Teachings off the Rabbinic Wise (first éd.1949) ED. Schocken Books, New York 1995 ISBN 0-8052-1032-6

    • Philosophies off Judaism by Julius Guttmann, trans. by David Silverman, JPS. 1964
    • Mishneh Torah , Maimonides, Chapter one Hilkhot Melakhim Umilchamoteihem (Laws off Kings and Wars)
    • '' Mashiach '' Rabbi Jacob Immanuel Schochet, published by S.I.E., Brooklyn, NY, 1992
    • Moses Maimonides' S Treatise one Resurrection , Trans. Fred Rosner
    • Emits Ve-Emunah: Statement off Principles off Conservative Judaism , ED. Robert Gordis, Jewish Theological Seminary off America, 1988
    • Reform Judaism: In Centenary Prospect , Central Conference off American Rabbis

    External bonds

    • Principles off Moshiach and the Messianic Era in Jewish Law

    • the Messianism
    • Moshiach: year Anthology
    • Moshiach Ben Yosef
    • Moshiach: With Perspective Torah (Loubavitch Site)
    • Who is the Messiah? by Jeffrey A. Spitzer
    • Machia' H arrives! (Loubavitch Site)
    • Moshiach.com

    Random links:Saint-Pierre-the-rock | Raymonde April | Charles Ier of Portugal | Sergio Stefanutti

    © 2007-2008 speedlook.com; article text available under the terms of GFDL, from fr.wikipedia.org