1000 Verses – a project of Judaism Resources

As a response to my “Open Response to Itzhak Shapira” Yehezkel Italqi posted a lengthy comment in defense of Shapira. Here is my response to Yehezkel.

Yehezkel

So in your opinion if someone “undermines the simple meaning of the word shachar” then his writing is rendered “cheap entertainment.”

Using your yardstick where does Shapira land up?

Yes I did stress, and I continue to stress, that Shapira mistranslated a verse from the Bible.

The entire thrust of my critique of Shapira is to demonstrate his lack of competence. Now my question to you Yehezkel is this. Did Shapira realize that the most natural translation of “k’shachar” in Joel 2:2 is “like dawn”? Perhaps he realizes this truth now, but at the time that he wrote his book I believe that he did not. If he realized that the natural meaning of the word “k’shachar” in context of the Metzudat David is “like dawn” then why would he run to the JPS to translate the word in a way that completely violates the point the Metzudat David is trying to make? If Shapira would have been capable of reading the verse in the original Hebrew he would not have used the JPS in this instance.

In case you believe that Shapira is truly capable of the understanding Bible I suggest that you watch his video presentation entitled “Response to Objection 2: “Hebrew 101″ – Blackness vs. Dawn. An Answer to R’ Blumenthal objection.” In this presentation he presents two verses from the Bible in his effort to justify the JPS translation of “k’shachar” with the words “as blackness.” He quotes Isaiah 8:20 and Isaiah 14:12. In both of those instances the Metzudat David together with the JPS translate the word “shachar” as “dawn” or “light” and not as “blackness.” If this is not a demonstration of incompetence then what is?

Incidentally, the Yerushalmi you quoted proves that “shachar” refers to the first rays of light and NOT to the blackness of night.

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Yisroel C. Blumenthal

In response to my post “As Dawn Spread Over the Mountains” Itzhak Shapira posted a comment in an attempt to defend his original rendition of the Metzudat David. Here is my response to Shapira.

Itzhak

I have twice pointed out to you and to the public that you have mistranslated Joel 2:2 IN THE CONTEXT of the comment of the Metzudat David. In your video you quoted my first review but you labeled this objection as the “first one” and it is in my second review that this objection appears first (in my first review this objection is # 68). It is for this reason that I took the liberty of presenting the words from my second review. It is obvious to one and all (except perhaps to you) that in my second review I was elucidating the same objection that I had presented in my first review.

Nothing that you have said or written mitigates what I have written in either of my reviews. It is plain for all to see that in the context of misrepresenting the Metzudat David you have mistranslated a verse from the Bible. You have demonstrated to the public that you are incapable of understanding the simple words of Metzudat David.

In your defense you could have told the public that you made a mistake and you took the JPS translation and inserted it into the Metzudat David even though it is obvious that the Metzudat David was not following the JPS translation.

No, you couldn’t do that.

Instead you tried to defend yourself. In the process you tell the audience that you gave them a literal translation of the Metzudat David. What audacity!

Let’s do this word for word. (These are the Hebrew words of the Metzudat David followed by Shapira’s translation.)

Biz’richata – During the sunrise of the sun of righteousness

Yiheye – there will be

Lachem – ?

Refua – healing

V’taanug – and delight

V’dima – that will resemble

P’risat – ?

Ha’or – ?

Uz’richata – ?

Li’prisat – the spreading

K’nafayim – of wings

Ki – ?

Hashmesh – ?

Yifros – ?

Oro – ?

Al – ?

Ha’aretz -?

Ki’knafayim – ?

Ha’prusot – ?

V’chen – as it is

Ne’enmar – written

K’shachar – as blackness

Parus – spread

Al – over

He’harim – the mountains

So you fail to translate 12 out of 25 words and you call that a “literal” translation? And then you tell your audience that what I have done is “criminal”?

For those who cannot read Hebrew, the two phrases that Shapira has not translated read as follows: “the spreading of light and its shine,” and: “for the sun spreads its light over the earth like outspread wings.”

The entire point of the Metzudat David is that the metaphor of the sun spreading its wings that is found in Malachi is also found in Joel where it speaks of the dawn spreading over the mountains. To translate Joel 2:2 as if it spoke of blackness spreading over the mountains IN THE CONTEXT of the Metzudat David is to miss the entire point of the Metzudat David.

In your second attempt to defend yourself you put words in my mouth and then you attack those words. I never said that shachar has “nothing to do with blackness.” The fact that you spend your time refuting words I never said demonstrates that you have no response for the words that I did say.

What do YOU think the Metzudat David was trying to teach us when he compared Joel 2:2 to Malachi 3:20?

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Yisroel C. Blumenthal

As Dawn Spread Over the Mountains

In the summer of 2013 Itzhak Shapira published a book entitled “The Return of the Kosher Pig”. In this book Shapira attempts to bring support to various Christian doctrines from the writings of Judaism’s sages. I have written two reviews demonstrating that Shapira’s arguments are based on his lack of understanding of the texts he quotes. In the review entitled “The School of Matthew” I listed over 80 errors that I found in Shapira’s book (https://yourphariseefriend.wordpress.com/2013/10/15/the-school-of-matthew/ ).

On December 14 2013 Shapira presented this response to one of my objections: Response to Objection 2: “Hebrew 101” – Blackness vs. Dawn. An Answer to R’ Blumenthal objection.

https://www.youtube.com/watch?v=OP5NiPhK90I

With this response Shapira has only further confirmed his abysmal lack of comprehension of the basic Jewish texts.

In both of my reviews I exposed Shapira’s mistranslation of the comments of Metzudat David on Malachi 3:20. I hereby quote from Spiritual Responsibility (https://yourphariseefriend.wordpress.com/2013/11/03/spiritual-responsibility/ ):

“On page 191 of his book Shapira quotes the comments of Metzudat David (a popular Jewish commentator) on Malachi 3:20 (4:2). The commentator elucidates Malachi’s metaphor which attributes “wings” to the sun with a reference to a passage in Joel 2:2. In the book of Joel the dawn is described as “spreading” over the mountains. The Metzudat David explains that the spreading of the light of dawn that Joel speaks of can help us understand the spreading of wings in the verse from Malachi.

Shapira completely missed the point of the Metzudat David and he translated the verse in Joel with the words: “as blackness spread upon the mountains”. Check out these passages in your own Bible (Joel 2:2; Malachi 3:20 (4:2) – see Strong’s concordance #7837).

The commentary of Metzudat David is written in a simple Hebrew. The style of the Metzudat David is not complicated. The comments of the Metzudat David are enjoyed by school-children. Yet Shapira cannot navigate his way through a simple comment that is designed for the child and for the layman.”

Shapira defends himself by telling us that the JPS translates the word “k’shachar” with the words “as blackness.”

The JPS on Joel 2:2 has nothing to do with my objection. My objection was focused on Shapira’s mistranslation of the comments of the Metzudat David.  I present here the full translation of the Metzudat David’s comment on the phrase in question: “and healing in its wings. With its shining you will have healing and pleasure, he (the prophet) compares the spreading of the light and its shine to the spreading of wings because the sun spreads its light over the land like outspread wings as it is written “k’shachar parus al he’harim” (Joel 2:2).”

Here are Metzudat David’s comments on Joel 2:2: “k’shachar. Like the light of dawn spread over the mountains so will the locusts cover the mountains.”

Shapira goes on to say that the purpose of my critique was to demonstrate that the verse in Malachi was not Messianic. Shapira did not understand my review. I was not discussing if the verse in question is or isn’t Messianic. I was demonstrating that Shapira is incapable of reading a comment that a sixth grade school-child should be able to read.

In his defense Shapira has demonstrated that he is incapable of admitting a mistake even when his error is as obvious as the dawn spread over the mountains.   

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Yisroel C. Blumenthal

Response to “Answering Judaism” – Acts 21 – Part  2

http://www.youtube.com/watch?v=CmKpuQaZJQ4

In response to my presentation in which I had presented  evidence that Paul taught a doctrine that was unknown to the original disciples  of Jesus AJ quotes Galatians 1:11 through 1:18. AJ then comments with the  following words:

“He had to check with the apostles, in this case James  and Peter, to confirm what he had received from the  Lord.”

I encourage the readers to read the verses that AJ  quotes and see if you could find anything about Paul seeing the need for  “confirmation” of his mission. The only verse which can perhaps be understood as  if Paul was seeking confirmation is Galatians 2:2 where Paul speaks of laying  out the gospel before those of repute lest he “run in vain.” This comment could  be understood to mean that Paul was checking the doctrines that he had been  teaching against those of Jesus’ disciples just in case he was making a  mistake.

But this interpretation would have Paul saying the very  opposite of the heart and soul of his message in these two chapters in  Galatians. In the first two chapters of Galatians Paul attempts to establish the  superior authority of his teaching. He emphasizes that those of repute imparted  nothing to him (Galatians 2:6). It is for this reason that the Christian  commentators explain that Paul’s words in Galatians 2:2 do not describe a quest  for confirmation but rather an assurance that the Jerusalem Church will not  oppose his efforts (Matthew Henry, Jameison Fausset Brown, Wesley, John Gill,  James Coffman).

AJ goes on to quote John 14:26 where Jesus assures his  disciples that the Holy Spirit will remind them of his teachings. AJ jumps to  the conclusion that this means that the Holy Spirit taught Jesus’ immediate  disciples the same things that Paul claimed to have received.

The reasoning here is completely circular. AJ assumes  that Paul’s teachings are an authentic representation of Jesus’ teachings so he  therefore concludes that John’s Jesus is assuring his disciples that he will  remind them of Paul’s doctrines. But if Paul’s doctrines are not authentic then  Jesus never heard of them, and it would make no sense to assume that he spoke of  what he didn’t know.

AJ raises several passages from the Christian Scriptures  which would seem to indicate that Jesus himself taught about his sacrificial  death. AJ piously informs his readership that my arguments are “repudiated by  the New Testament itself.”

AJ seems to be unaware that I never proposed that the  editors of the Christian Scriptures explicitly taught that Paul was the inventor  of Christianity. My argument is that the editors of the Christian Scriptures  exerted themselves to smooth over the differences between Paul and the Jerusalem  Church. But that with all of their efforts, the deep conflict between Paul and  Jesus’ immediate disciples is still evident.

At some point in his rebuttal, AJ addresses the primary  points that I raised in my presentation. AJ asks how it is that I know that the  members of the Jerusalem Church did not believe that Jesus’ death was the  sacrifice to end all sacrifices. AJ chides me with the words “absence of  evidence is not evidence of absence.” As if I based my argument on absence of  evidence.

The evidence that I presented to establish the argument  that the Jerusalem Church did not view Jesus’ death as the ultimate  sacrifice was the fact that they still brought animal sacrifices in the Temple  after the death of Jesus. Why would they do this if Jesus already atoned for  their sins? Why would they deem this ritual representative of their loyalty to  the Law of Moses?

Some Christians have proposed that perhaps the Jerusalem  Church participated in the temple ritual as a remembrance to Jesus’ sacrifice  and not as a means of atonement in and of itself.

I respond to this bizarre theory with two separate  arguments. One point I raised is the simple fact that the sacrifices were  processed by the non-Christian Temple establishment. The men actually sprinkling  the blood of the offering would certainly not be doing it in remembrance to  Jesus. They would process the offerings with the understanding that these  offerings atoned for sin without the services of Jesus. If the disciples were  looking to make a remembrance to Jesus this would be the wrong way to do  it.

The second argument I raised to refute the “remembrance  theory” is the fact that Paul’s participation in the Temple rite was meant to be  a public demonstration for the Jerusalem crowds. The general populace in  Jerusalem certainly believed that the Temple sacrifices atoned and they did not  view these offerings as a remembrance to Jesus. If someone makes a public  demonstration we can assume that this fellow calculated the crowd’s particular  understanding of his demonstration and that it was that understanding that he  was trying to reinforce by going through with the demonstration. It makes no  sense to say that James made this demonstration with one intention although he  was fully aware that the crowd will read his activity in a way that repudiated  everything he stood for.

AJ does not respond to the second of these two  arguments. He responds to the first argument by suggesting that the Temple  establishment may have been aware of the apostles teaching on the subject of  atonement and still processed their sacrifices anyway. In other words AJ is  suggesting that when the disciples came to the Temple with their offerings the  Temple establishment clearly knew that these sacrifices were being brought in  remembrance to Jesus and they processed them anyway “to do their  duty.”

I find this assertion ridiculous. In order to assume  that the Temple establishment knew of this theory (that the sacrifices were a  remembrance to Jesus) we need to assume that they were deeply knowledgeable  about the modern Jewish-Christian polemic. Until the argument is raised from  this episode in Acts 21 most deeply committed Christians haven’t thought about  animal sacrifices being brought as a remembrance to Jesus.

Harry Ironside, a respected Christian commentator,  declares that had Paul actually gone through with this demonstration, it would  have repudiated all of his teachings. It seems that Ironside, a Christian  thinker, never heard of the idea of the Temple offerings being brought in  remembrance for Jesus. Yet AJ would have us believe that the Temple  establishment knew all about it.

AJ concludes his rebuttal with a response to my  question: why was this particular ritual (the nazirite offering) chosen by James  to represent loyalty to the Law.

AJ responds by explaining that acceptance of a nazirite  vow was a very serious obligation and perhaps the serious nature of the nazirite  vow would be the ultimate demonstration of loyalty to the Law.

It seems that AJ did not read the passage in Acts 21. It  is clear that Paul was not enjoined to accept upon himself a nazirite vow. He  was told by James to participate in the offerings of people who had already  accepted this vow upon themselves.

In conclusion I would suggest that AJ’s attempt to  refute my arguments only serve to strengthen them. Why indeed did the members of  the Jerusalem Church still engage in bringing animal offerings for the expiation  of sin after the death of Jesus? Why did they view this particular activity as a  symbol of their loyalty to the Law of Moses?

AJ has not answered these questions.

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Yisroel C. Blumenthal

Response to “Answering Judaism” – Acts 21 – Part 1

Some time ago I gave a brief presentation on the topic of Acts 21. That passage describes how the members of the Jerusalem Church warned Paul that the rumor has it that he is teaching Jews to abandon the Law of Moses. In order to put this rumor to rest the leaders of the Jerusalem Church suggest that Paul participate in the bringing of some nazirite offerings in the Temple.

This episode makes it clear that the Jewish following of Jesus were still bringing sacrifices in the Jerusalem Temple, for the specific purpose of expiating sin (see Numbers 6:14), long after Jesus was dead. Not only were they bringing these offerings but they saw in these offerings the symbol and the representation of their loyalty to the Law of Moses. The fact that they chose this particular act (bringing offerings for the expiation of sin) as the one that would publicize Paul’s loyalty to the Law tells us that this act was somehow central to the difference between their teaching and that of Paul (or at least the teaching that was Paul was accused of propagating).

http://www.youtube.com/watch?v=CmKpuQaZJQ4

The anonymous author of the blog “Answering Judaism” (henceforth: AJ) attempts to respond to my presentation with this article:

http://answering-judaism.blogspot.com/2013/10/response-to-yisroel-blumenthal-on-acts.html

The opening argument in AJ’s rebuttal is: “To claim that the New Testament writers wrote contradictory messages shows that the person is unwilling to take the time to reconcile the contradictions.” AJ goes on to compare the Christian Scriptures with the Jewish Bible and with the Talmud.

I have already addressed this matter in my “Supplement to Contra Brown.” Here is the relevant quote:

IV. 6. Objections 5:16 and 5:17

Here Brown focuses on some of the misquotations and contradictions that are to be found in the Christian Scriptures. Brown’s responds by demonstrating that the Jewish Scriptures and the Jewish Rabbinic writings also contain discrepancies and seeming contradictions. Brown argues that whatever methods that the adherents of Judaism utilize to resolve the contradictions found in their sacred texts should be allowed for the resolution of the discrepancies found in the Christian texts.

Brown has failed to grasp the vast difference between the respective faith structures of Judaism and Christianity.

Judaism affirms that God established the basic foundations of Judaism in the hearts of the Jewish people. The Exodus and the Sinai revelation which were experienced by the nation as a collective unit, served to establish the basic truths of Judaism in the hearts and minds of the nation. The sacred books were presented to the nation in order that their message be assimilated by the people who will read these books in light of the foundational experiences.

As it is with any written work, and especially one as lengthy as the Jewish Scriptures, there will be questions and confusion. Judaism maintains that the Divine intent was that the judges of the Jewish people arbitrate in all situations where the Scriptural guidance is not clear. The foundational concepts of Judaism will never be affected by the intricacies of the text because they are not dependant on the text. They were established in the hearts of the people independent of any text.

Protestant Christianity, on the other hand prides itself that it does not rely upon humans for the foundation or for the transmission of their belief system. Protestants point to the texts of Scripture and declares that they only rely upon the word of God.

Without getting into the question as to who decided that these texts are indeed the word of God and upon what authority is this decision based, there are serious problems with the Protestant position. If indeed these texts are to serve as the foundation of the religion, and these texts are not meant for any specific audience (as opposed to the texts of Judaism which are meant for a specific target audience) – then who is to arbitrate when confusion arises? These confusions are not limited to peripheral issues in the Christian faith. The texts are unclear about some of the most essential issues of Christianity. This problem is severe enough when we limit our focus to the Christian Scriptures alone. But the confusions are multiplied exponentially when we throw the Jewish Scriptures into the mix.

The sacred texts of Christianity do not give clear direction on issues such as the alleged divinity of Jesus, on the position of the Law of Moses after the advent of Jesus, on the role of the Jewish people in the Messianic age and on many such issues that have divided the ProtestantChurch since its inception.

Since Protestant Christianity does not attribute any authority to a body of human judges, there is no way that these conflicts can be effectively resolved except on a person by person basis. Each reader could resolve the confusions as he or she sees fit. This leaves Christianity with the unhappy proposition of having as many Christianity’s as there are adherents.

This is only where Christianity’s problems begin. When we consider the question of the trustworthiness or lack thereof of the sacred texts of Christianity the Protestant Christian can only point to the texts themselves. As opposed to Judaism where the testimony of the living nation augments the testimony of the texts and the testimony of the texts augments the testimony of the living people – Protestant Christianity only has a set of books upon which they could place their trust. How can we know if these texts were written by honest people? On what basis can we accept that the books of the Christian Scripture were authored by people who lived up to a high ethical and moral standard? Why should we judge the authors of the gospels in a favorable light if there is no outside evidence to support the thesis that these were honest and ethical people?

In the case of Judaism, we have the testimony of the nation concerning the moral and spiritual character of the Biblical authors. These men and women established their credentials in the hearts, minds, and memories of a nation appointed by God as His witnesses. If we find confusion in their writings, we have the testimony of the nation amongst whom these writers lived to reassure us that these authors were holy and trustworthy. The confirmation of a nation serves to counteract any questions that would arise from the body of the texts.

In the case of Christianity, on the other hand, the exact opposite is true. The Jewish people amongst whom these authors lived remember them in a negative light. Why should we trust these people? What is the justification to exert ourselves to straighten out the confusion that abounds in their writings? Where is the witness that will stand to counterbalance the contradictions found in the gospels?

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Yisroel C. Blumenthal