Pesach

"An unblemished lamb or kid, a male, within its first year shall it be for you; from the sheep or goats shall you take it. (Exodus 12:5)”

“The blood shall be a sign for you upon the houses where you are; I shall see the blood and I shall pass over you; there shall not be a plague of destruction upon you when I strike in the land of Egypt. (Exodus 12:13)”

“Moses called to all the elders of Israel and said to them, ‘Draw forth or buy for yourselves one of the flock for your families, and slaughter the pesach-offering. You shall take a bundle of hyssop and dip it into the blood that is in the basin, and touch the lintel and the two doorposts with some of the blood that is in the basin, and as for you, no man shall leave the entrance of his house until morning. HASHEM will pass through to smite Egypt, and He will see the blood that is on the lintel and the two doorposts; and HASHEM will pass over the entrance and He will not permit the destroyer to enter your houses to smite. You shall observe this matter as a decree for yourself and for your children forever. It shall be that when you come to the land that HASHEM will give you, as He has spoken, you shall observe this service. And it shall be that when your children say to you, ‘What is this service to you?’ You shall say, ‘It is a pesach feast-offering to HASHEM, Who passed over the houses of the Children of Israel in Egypt when He smote the Egyptians, but He saved our households’’ and the people bowed their heads and prostrated themselves. (Exodus 12:21-27)”

“In one house shall it be eaten; you shall not remove any of the meat from the house to the outside, and you shall not break a bone in it. (Exodus 12:46)”

When HASHEM took the Children of Israel out of Egypt, He demonstrated His absolute control over nature and humanity. Before the onset of the tenth plague, every family who served HASHEM took a lamb, an object of Egyptian worship, to sacrifice as an offering to HASHEM. They were told to eat the entire lamb without breaking a bone. They were also told to mark their doorposts with the blood of this animal. These acts of faith and obedience separated the servants of HASHEM from the idol worshipers. All of the plagues demonstrated HASHEM’s sovereignty over all of creation.

“…the Children of Israel went forth with an upraised hand, before the eyes of all Egypt... and on their gods HASHEM had inflicted punishments. (Numbers 33:3,4)”

The Israelites took an  Egyptian deity, the lamb, and demonstrated publicly that it was not to be worshiped, it was not divine. By leaving the bones intact and marking their doorposts with the blood of an Egyptian deity, the Children of Israel were showing immense trust in HASHEM. They were putting themselves fully at the mercy of HASHEM and completely trusting Him to rescue them. They were declaring that nothing from the created world should be worshiped, only HASHEM, for He created it and He sustains it. Each year the Jewish people observe Pesach to remember what HASHEM has done.

“You shall observe this matter as a decree for yourself and for your children forever (Leviticus 23:14).”

Christians attempt to make connections from the Pesach story to their deity. They claim that the lamb foreshadows their deity's sacrificial death and many Christians claim Pesach has been fulfilled by this allegedly final sacrifice. Pesach is to be observed forever, not fulfilled, and this man was not without blemish, nor was he a lamb, so he certainly would not be an acceptable sacrifice. The significance and meaning of Pesach is not centered on the animal sacrifice; the substance of Pesach is in observing HASHEM’s commands and to come closer to Him by doing His will.

In Christianity an emphasis is placed on the blood, to the extreme of consuming it in remembrance of their deity's sacrifice. The Torah strictly forbids the consumption of blood in any situation, but particularly mentions it referencing offerings made to HASHEM. It is explained that the blood is the part of the sacrifice that contains the soul. It is never to be consumed. The blood placed on the doorposts wasn't the source of redemption. By obeying HASHEM and marking themselves as separate they became holy. It was the righteous actions of the people that protected them from the plague. Their actions and obedience to G-d’s command is what facilitated their redemption.

The Name of G-d

Exodus 3:13, 14

Exodus 3:13, 14, “Moses said to G-d, ‘Behold, when I come to the Children of Israel and say to them, ‘The G-d of your forefathers has sent me to you,’ and they say to me, ‘What is His Name?’ – what shall I say to them?’ HASHEM answered Moses, ‘I Shall Be As I Shall Be,’ And He said, ‘So shall you say to the Children of Israel, ‘I Shall Be has sent me to you.’”

In this instance, Christians have first stated a belief, the belief being that the man they worship is divine, and then retroactively apply every mention of HASHEM to their deity. They claim that each mention of HASHEM is a prophecy that supports their faith. They believe Exodus 3:13, 14 are revealing the name of their three-in-one combination deity. HASHEM does not tell Moses, "we shall be as we shall be"

This passage details an important dialogue between HASHEM and Moses. HASHEM tells Moses to lead B'nei Yisroel from Egypt, and then HASHEM reveals the name He will use to relate to all of Israel. This is a significant event in the history of the Jewish people, when they are brought closer to HASHEM. HASHEM does not share his reign with anyone. He is not a multiplicity.

“See, now, that I, I am He – and no god is with Me. I put to death and I bring life, I struck down and I will heal, and there is no rescuer from My hand. (Deuteronomy 32:39)”

Messiah

Jews await the coming of the Messiah. They believe with complete faith that he will rule on the throne of David and with his reign will come the fulfillment of many prophecies, such as universal knowledge of G-d (Jeremiah 31:31-34) and peace among nations. Christians claims that the man they worship is this Messiah. They claim he descends from David, as they record in the Christian books of Matthew and Luke. Aside from the fact that not a single messianic hope was realized, both of the recorded genealogies disqualify him, due to their devastating flaws. Both genealogies include predecessors that are excluded from the monarchy. The first complication in the lineage of this man is found in Matthew 1:11,

“and Josiah the father of Jeconiah [footnote: a 11 That is Jehoiachin; also in verse 12] and his brothers at the time of the exile to Babylon.” 

The dilemma arises with the inclusion of Jeconiah/Jehoiachin (also called Coniah) in the genealogy, because this king is excluded from producing heirs that would posses the throne. See Jeremiah 22:24-30,

“As I live – the word of HASHEM – even if you, Coniah [footnote: Coniah is a derisive nickname for Jehoiakim’s son Jeconiah (also known as Jehoiachin).] son of Jehoiakim, king of Judah, would be a signet ring on My right hand, I would pull you off it. I will deliver you into the hand of those who seek your soul, into the hand of those you fear – into the hand of Nebuchadrezzar, king of Babylonia, and into the hand of the Chaldeans…O land, land, land! Hear the word of HASHEM! Thus said HASHEM: Inscribe this man to become childless, a man who will not succeed in his life; for none of his descendants will ever succeed in being a man who sits on the throne of David, and ever to rule over Judah.”

HASHEM declares this man childless regarding the Davidic throne. Jeconiah's descendants will never be king, never rule over Judah by sitting on the throne. In an attempt to defend their deity's genealogical issues, some Christians cite Haggiai 2:23, when Zerubbabel, one of Jeconiah's descendants, assumed a leadership position, not kingship. G-d elevated one of Jeconiah's descendants, but did not instate him on the throne. HASHEM said “As I live (vs. 24),” and due to the fact that He lives forever, this decree against Jeconiah will live forever too.

The second genealogy recorded in the Christian book of Luke includes an ancestor with equally devastating results. The author of the Christian book of Luke lists Nathan, instead of his brother Solomon in this alternate Christian genealogical line.

“the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, (Luke 3:31)”

This turn of ancestry excludes the Christian deity once again from ruling on the Davidic throne, since HASHEM promises the throne to pass through Solomon's descendants forever.

“Behold, a son will be born to you; he will be a man of rest, and I shall grant him rest from all his enemies all around. His name will be Solomon, and I will bestow peace and tranquility upon Israel in his days. He will build a temple for My Name’s sake; he will be a son to Me and I will be a Father to him. And I will establish the throne of his kingdom over Israel forever.’ (1 Chronicles 22:9-10)”

The virgin birth presents further complications for Christian apologetics. Each man's lineage is passed to him by his father. See Numbers 1:2, 18,

“Take a census of the entire assembly of the Children of Israel according to their families, according to their fathers’ household, by number of the names, every male according to their head count…They gathered together the entire assembly on the first of the second month, and they established their genealogy according to their families, according to their fathers’ household, by number of the names…”

Virgin birth eliminates paternal lineage, and along with it, the potential to rule. This fact, combined with the previously mentioned issues, prevents this man's claim to the throne.

Shiloh

Genesis 49:10

Genesis 49:10 says, “The scepter shall not depart from Judah nor a scholar from among his descendants until Shiloh arrives and his will be an assemblage of nations.”

King David, from the tribe of Judah, is promised by HASHEM that his descendants will hold the scepter. Judah's privilege to rule is reaffirmed no matter what turmoil might come to the children of Israel. A temporary rebuke of Bnei Yisroel involving the removal of kingship in the land doesn’t negate HASHEM's promise. When Bnei Yisroel come back to the land and restore the Temple there will be a descendant of David on the throne to rule, since the scepter will still belong to Judah. At that time, the blessing made to the tribe of Judah will rise to its full intended purpose when all the nations serve HASHEM and respect the king of Israel.

Many Christians project five New Testament prophecies into this verse. Firstly, they presume that there must be a continuous line of kings on the throne until ‘Shiloh arrives’ and that when this consecutive line is broken, the scepter will then depart from Judah. They claim that when the second Temple was destroyed in 70 A.D./C.E, the scepter departed from Judah and that their deity is the one who now eternally holds the scepter and the kingship. This line of reasoning does not account for the Babylonian exile, which occurred around the time of the first Temple's destruction hundreds of years prior and created a temporary break in the kingship. After this disruption in rule, the throne was reestablished and a king from the tribe of Judah was reinstated until the second Temple's destruction.. The current exile doesn't eliminate this guarantee to the tribe of Judah. This present disruption is temporary as was the disruption during the previous exile.

Christians believe that their deity has descended from the tribe of Judah, is an acceptable candidate to sit on the Davidic throne, has the "obedience of the people (John 10:16)," fulfills the requirements of the Messiah (Shiloh), and came before the descendants of David supposedly lost their identity. Each of these points is erroneous. Not only did he fail at ruling Israel and leave all of the messianic hopes unfulfilled, he is an unacceptable candidate for the throne. The tribe of Judah is not lost. They have kept records of their ancestry.

The whole objective of this verse is to affirm the tribe of Judah as the owner and possessor of the throne. This verse communicates that the scepter belongs to the tribe of Judah, regardless of G-d’s temporary rebuke and removal of a king from the throne.

Akeida, The Binding of Isaac

Genesis 22:8

Genesis 22:8, “And Abraham said, ‘G-d will seek out for Himself the lamb for the offering, my son.’ And the two of them went together.”

This test is one in a series of ten tests that Abraham faced. They are, according to Rashi, as recorded in the Artscroll Tanach,

1. Abraham hides for thirteen years from King Nimrod, who wants to kill him.

2. Nimrod throws him into a burning furnace.

3. G-d commands Abraham to leave his family and homeland.

4. A famine forces him to leave Canaan.

5. Pharaoh's officials kidnap Sarah.

6. Abraham goes to war to rescue Lot.

7. G-d tells him that his offspring will suffer under four kingdoms.

8. G-d commands him to circumcise himself and Ishmael.

9. G-d commands him to banish Hagar and Ishmael.

10. G-d commands him to offer Isaac on the alter.

The Artscroll Tanach also relates from the Midrash, that the location of the Akeida was named Shalem by Shem, who was also known as Malchizedek. The same place was called Yireh, "HASHEM will see," by Abraham after the Akeida, and G-d combined both names into Yerushalayim.

Many Christians refer to the binding of Isaac as an allusion to their deity's sacrificial death. G-d clearly states in the Bible that He hates human sacrifice. G-d plainly declares in Deuteronomy 18 that murdering one’s children is detestable to Him. An essential part of the binding of Isaac is that he wasn’t killed. An animal took his place. It was a test from G-d, but G-d didn’t let Isaac die. G-d provided a slaughter, but it wasn’t Himself and it wasn’t a human. The animal was obviously the chosen sacrifice and G-d was clearly not condoning human sacrifice. An important fact, is that human sacrifice is not kosher, according to the strict and detailed laws in the Torah, so this offering would never be accepted in the Temple since it's forbidden.

It is important to note that Abraham was only told to bring Isaac as an offering, not to actually sacrifice him. Abraham is not instructed to kill Isaac at any time in the text. See Genesis 22:2,

“And He said, ‘Please take your son, your only one, whom you love – Isaac – and go to the land of Moriah; bring him up there as an offering upon one of the mountains which I shall tell you.”

Abraham’s act of bringing Isaac ‘as an offering’ is an act of dedication. He is showing G-d that Isaac does not belong to him, but to G-d who created him. It is also important to see how G-d described Isaac to Abraham, ‘your son, your only one, whom you love…’ This kind of language is used, because G-d does not want Abraham to detach himself from his son, as would be done by a one performing a pagan ritual, where the child is actually murdered. G-d didn’t want Abraham to kill his son, only to dedicate him to G-d. Evidence of this can be seen in Genesis 22:8, when Abraham declares that HASHEM will provide the offering. Abraham prophetically knew that G-d would provide an animal to sacrifice. Also in Genesis 22:5, when Abraham says, "we will worship and we will return to you." he knows they will both return.

Abraham's Covenant

Genesis 17:19

Genesis 17:19, “G-d said, ‘Nonetheless, your wife Sarah will bear you a son and you shall call his name Isaac; and I will fulfill My covenant with him as an everlasting covenant for his offspring after him.’”

Many Christians believe the man they worship to be the offspring mentioned in this verse. This offspring, which G-d promises will be more numerous than the sand and stars, is the recipient of Abraham's covenant relationship with G-d.

The covenant mentioned in this verse is of great significance to humanity. HASHEM chose Abraham to transmit His values to the world. He promises Abraham the land of Israel and many descendants who would follow in his path of service to HASHEM. It is these descendants, the offspring of Isaac, that are mentioned in this verse. HASHEM has made a covenant with Abraham and He is informing Abraham that this covenant will be fulfilled through Isaac and his descendants. This verse is intended to communicate that Isaac is the child who will maintain the covenant made to Abraham and that the Jewish people, who descend from Isaac, are the continuation of that promise.

Malchizedek

“But Malchizedek, king of Salem, brought out bread and wine; he was a priest of G-d the Most High, Maker of heaven and earth; (Genesis 14:18)”

Many Christians assert that this verse contains three prophecies that predict Christianity. They believe that their deity's kingship, priesthood and final meal were spoken of in this verse due to many misunderstandings. One point of confusion is the Hebrew word  כהן (kohen) which is used in multiple places to identify those who are leaders in religious servitude, simply someone who serves HASHEM.

The descendants of Aaron from the tribe of Levi are set aside to serve HASHEM as a special group of kohanim and only those from that group are qualified to perform those specific temple services. Many Christians mistakenly believe that this is the only type of kohen, they believe that the word kohen is never applied to people other than the descendants of Aaron. The word kohen itself is used generally to refer to those who serve HASHEM, the descendants of Aaron included. Moshe’s father-in-law, Yisro, is called a kohen of Median (Exodus 2:16).

Many Christians connect this verse with Psalm 110 where King David is referred to as a priest in the order of Malchizedek (meaning he served HASHEM as Malchizedek did), yet attribute it to their deity instead of King David. Some Christians go so far as to say Malchizedek was a manifestation of HASHEM on earth who came to foreshadow their religion. They say that other than the descendants of Aaron, only G-d can be a priest. This is nonsensical, because HASHEM does not perform servitude for Himself.

Malchizedek's name means righteous king. Many Christians claim that their deity was foreshadowed by Malchizedek's reign. The Christian deity never reigned on the throne. An event that never occurred is void of meaning. The claim of kingship is irrelevant in light of this fact. David and Malchizedek were both kings of Jerusalem and both inspired service to G-d. Malchizedek was a king and a priest of HASHEM, just like David.

Tradition says that Malchizedek was a title for Shem of the sons of Noah and that he could have reached the same heights of righteousness as Avraham had he not reversed the order of the blessing that he gave to G-d and Avraham. He said,

"He blessed him saying: "Blesssed is Abram of G-d, the Most High, Maker of heaven and earth; and blessed be G-d, the Most High, Who has delivered your foes into your hand... (Genesis 14:19-20)"

This disqualified him from imparting HASHEM's divine will to the world as Avraham has done. Malchizedek should have mentioned HASHEM first in this blessing.

Many Christians associate the meal of Malchizedek and Abraham with the meal of their deity as recorded in the Christian Bible. This is incongruous since there were no similar components to the meals other than the fact that they both served common staples of their time. The bread and wine that were offered by Malchizedek to Abraham are very common items to be served to guests. They are basic elements of a meal and do not necessitate special significance. It was perfectly normal for someone to bring out these items and it doesn’t foreshadow any religious event. Bread, and breaking it together, is symbolic of peaceful interaction, while wine symbolizes joy and celebration. Malchizedek was celebrating with Abraham.

Importantly, serving bread and wine has nothing to do with flesh and blood, which Christians symbolically, some even believe literally, eat in remembrance of their deity's human sacrifice. HASHEM abhors human sacrifice (Deuteronomy 12:31) and HASHEM gives clear instructions not to consume blood (Leviticus 17:10-12). This is a pagan practice.

Understanding Seed

Genesis 12:7

Genesis 12:7, “HASHEM appeared to Abram and said, ‘To your offspring [seed/zera] I will give this land.’” So he built an altar there to HASHEM Who appeared to him.”

The Christian Bible records an incorrect interpretation of this verse by Paul, the foremost originator of Christianity, in reference to the use of the singular form of the Hebrew word zera, meaning seed. He asserts that this word implies the coming of an individual who will be of significance to humanity, specifically the Christian deity.

“The promises were spoken to Abraham and to his seed. The Scripture does not say "and to seeds," meaning many people, but "and to your seed," meaning one person, who is christ. (Galatians 3:16)”

Contrary to Paul’s claim, there are many instances of seed/zera in the Hebrew Bible, in singular form, which obviously refer to multiple descendants. An example is the verse mentioning Hagar in Genesis 16:8-10.

“And he said, “Hagar, maidservant of Sarai, where have you come from and where are you going?” “I am running away from Sarai my mistress...And the angel of HASHEM said to her, I will greatly increase your offspring, [seed/zera] and they will not be counted for abundance.”

If the seed/zera in this verse can “not be counted for abundance,” one can easily conclude seed/zera is not limited to a single descendant. Paul’s erroneous assertion discredits him.

Abraham's Blessing

Genesis 12:3

 “I will bless those who bless you, and him who curses you I will curse; and all the families of the earth shall bless themselves by you. (Genesis 12:3),”

Genesis 22:18

Genesis 22:18 says, “And all the nations of the earth shall bless themselves by your offspring, because you have listened to My voice.”

Genesis 26:2-5

Genesis 26:4, 5 says, “I will increase your offspring like the stars of the heavens; and will give to your offspring all these lands’; and all the nations of the earth shall bless themselves by your offspring. Because Abraham obeyed My voice, and observed My safeguards, My commandments, My decrees, and My Torahs.”

This promise made to Abraham guarantees that his descendants will be a blessing to the nations. Jews are the bearers of the Torah and are intended to shine HASHEM’s righteousness into the world.

While many Christians at this time in world history believe the first half of Genesis 12:3 instructs them to bless Jews and some have the hope that they will convert Jews to Christianity through their support, most Christians assert that their deity is the offspring/seed and that their religion blesses the earth. They believe their human sacrifice atones for the sins of the world. Most Christians believe that acceptance of Christian doctrine is the only path to true forgiveness of sins. This is inaccurate.

“HASHEM is close to all who call upon Him, to all who call upon Him sincerely. (Psalm 145:18)”

There are many charitable acts currently performed by Christians, but since its inception Christian institutions have largely been responsible for persecuting those not in agreement with them. During the history of Christianity , there have been many instances that were a curse and not a blessing, such as the inquisitions which involved forced conversions and torture, multiple expulsions, restrictions affecting livelihood and dress, inhumane acts of the crusades and the general contempt shown to those not in agreement with them.

Just before mentioning the nations being blessed by Isaac’s seed in Genesis 26, the text identifies the seed as being multiplied, “…increase your offspring [seed]…(vs. 4).”  The seed is not just one person. It is the Jewish people. Christian beliefs are not the blessing mentioned in the promise to Abraham, but Jews properly following all the mitzvahs in the Torah will be lights shining HASHEM’s wonders and goodness to the world.

Thus said HASHEM, Master of Legions: In those days it will happen that ten men, of all the [different] languages of the nations, will take hold, they will take hold of the corner of the garment of a Jewish man, saying, ‘Let us go with you, for we have heard that G-d is with you.’” (Zechariah 8:23)”

Monotheism

“I, only I, am HASHEM, and there is no deliverer aside from Me. I have foretold and brought salvation and informed you; there was no strange [god] in your midst. You are my witnesses – the word of HASHEM – and I am G-d. (Isaiah 43:11-12)”

“Do not rely on nobles, nor on a human being [lit. Hebrew, ‘the son of man’], for he holds no salvation. (Psalm 146:3)”

"G-d is not a man that He should be deceitful, nor a son of man that He should relent. (Numbers 23:19)"

“Did you not know? Did you not hear? HASHEM is the eternal G-d, the Creator of the ends of the earth; He does not weary, He does not tire; there is no calculating His understanding. (Isaiah 40:28)”

What is monotheism? It is belief in One G-d.  Does this word, monotheism, apply to Christian teachings about G-d? Christians claim G-d came as a human.  

Some of the following verses have been misapplied by Christians to their deity, even claiming he spoke some of these words, while also claiming he is G-d in human form. When these verses are looked at in depth, it is readily apparent that they are proposing a contradictory scenario.

For example,

"My G-d, my G-d, why have You forsaken me; why so far from saving me, from the words of my roar? (Psalm 22:2)"

Many logistical questions arise when viewing this verse from the premise of Christian doctrine. Is it possible for G-d to cry out to G-d? Can G-d talk to Himself and forsake Himself and still be One G-d? Is G-d One Entity, One Being or separate distinct individual parts that interact with one another and rank differently to each other? 

Christians take these words that David spoke in the anguish of his torment and place them in their god's mouth. When these verses are applied to a man god talking to the father god, begging for a savior, one crying out to the other, then the Christian belief system is no longer monotheistic.

Belief in Christian doctrine necessitates belief in multiple beings, multiple entities and this no longer conforms to the definition of monotheism. It is impossible for One G-d to also be multiple entities. Christian scripture teaches that G-d sits beside Himself, talks to Himself, and keeps secrets from Himself (Matthew 24:36 and Mark 13:32).

The contradictory evidence of Christianity's claim to monotheistic beliefs is enormous. Many verses are applied to the Christian god(s) that in effect prove them to be separate and distinct.

“O my G-d! I call out by day, but You answer not; and by night, but there is no respite for me. (Psalm 22:3)”

Does G-d not answer Himself? Does He asks Himself for things? If He is One, then how could He talk to Himself or request things from Himself and get no response? Separate individual entities are required for this to occur.

“I am obliged to proclaim that HASHEM said to me, ‘You are My son, I have begotten you this day. Ask of Me and I will make nations your inheritance, and the ends of the earth your possession…(Psalm 2:7,8)”

How could G-d, the Ruler and Maker of everything, ask Himself for something? Does G-d not own His creation already?

“I was cast upon You from birth, from my mother’s womb You have been my G-d. (Psalm 22:11)”

Can G-d have a G-d? It is implausible to claim HASHEM can be a master to Himself without acknowledging the distinct and separate nature of the relationship.

“They divide my garments among themselves, and cast lots for my clothing. But You, HASHEM, be not far. O my Strength, hasten to my assistance! (Psalm 22:19, 20)”

David’s enemies wanted to take his royalty from him for themselves. This is understood from the word garments, which represent David’s royal position. If this verse were to be applied to G-d as a human, a number of problems come up. It is impossible for a Monotheistic Being to ask Himself for assistance. Can HASHEM be far from Himself? Does He need assistance?

“Rescue my soul from the sword, my essence from the grip of the dog. Save me from the lion’s mouth as you have answered me from the horns of the reimim. (Psalm 22:21, 22)”

In this verse, David is asking G-d for His salvation. Many Christians also misapply this verse to their deity. Does G-d need someone to save Him? G-d can not ask Himself for salvation. G-d is the Savior and does not need one. G-d can not need a savior and be a savior at the same time. It is verses like the one above that prove without a doubt that the Christian beliefs of G-d are not able to be reconciled with monotheistic beliefs.

"For thus said HASHEM, Creator of the heavens; He is the G-d, the One Who fashioned the earth and its Maker; He established it; He did not create it for emptiness; He fashioned it to be inhabited: I am HASHEM and there is no other. I did not speak in secrecy, some place in a land of darkness; I did not tell the descendants of Jacob to seek Me for nothing; I am HASHEM Who speaks righteousness, Who declares upright things. Gather yourselves, come and approach together. O survivors of the nations, who do not know, who carry about the wood of their graven image, and pray to a god who cannot save. Proclaim and approach; even let [your leaders] take counsel together: Who let this be heard from aforetimes, or related it from of old? Is it not I, HASHEM: There is no other god besides Me; there is no righteous god besides Me and no savior other than Me. Turn to Me and be saved, all the ends of the earth, for I am G-d and there is no other. I swear by Myself, righteousness has gone forth from My mouth, a word that will not be rescinded: that to Me shall every knee kneel and every tongue swear. (Isaiah 45:18-23)”

The G-d of Shem

Genesis 9:26, 27

Genesis 9:26, 27, “And he said, ‘Blessed is HASHEM the G-d of Shem; and let Canaan be a slave to them. ‘May G-d extend Japheth, but he will dwell in the tents of Shem; may Canaan be a slave to them.”

Many Christians become confused by what appears to be subsequent references to G-d in one verse. In the case above they imagine there to be two deities mentioned. There are two different Hebrew words used in this verse to reference G-d, one being the four letter name and Elokim being the other name.

This verse identifies HASHEM by name and then proceeds to give the relation He has to Shem by title. The language used is not much different than saying, "Joe, the president of America." This passage is affirming HASHEM as the G-d of Shem.

A Man Named Enoch

Genesis 5:24

Genesis 5:24, “And Enoch walked with G-d; then he was no more, for G-d had taken him.”

Some Christians believe that this verse foreshadows Christianity, but it lacks any hint of similarity. Belief in a god who is part of a pantheon, who dies sacrificially and supposedly resurrected, is pagan to the core and Enoch’s experience does not resemble this.

Enoch was a man who merited circumventing death. He never died or resurrected, which are the core and most central events in Christian doctrine. This man skipped death and HASHEM took him without pain and suffering. This is the opposite of what the Christian deity experienced according to Christian texts.

                      
Judaism has teachings about resurrection, but none of these teachings involve a divine man. Resurrection is never associated with human divinity. Instead, Jewish tradition holds firmly that G-d is never to have form or image, “But you shall greatly beware for your souls, for you did not see any likeness on the day HASHEM spoke to you… (Deuteronomy 4:15).” It is clear that nothing from the physical world should be applied to HASHEM.

Who is that Snake?

Genesis 3:15

Genesis 3:15, “I will put enmity between you and the woman, and between your offspring [seed/zera] and her offspring [seed/zera] …He will pound your head, and you will bite his heel.”

Is the snake in this passage more than a snake? Could an angelic being be involved in this tragedy? Many Christians believe this snake to be an angel named Satan. Rather than an angelic being that is in line with HASHEM's divine will, they claim he is a fallen angel who is in rebellion of G-d's plan. This is contrary to the image of Satan in the book of Job, where Satan is unable to act without G-d's explicit approval and command. In Job 1:12 he asks G-d's permission to afflict Job and Job overcomes temptation to despair against HASHEM.

Satan is an adversary, which is the literal meaning of his name, created by G-d to challenge men. His role is similar to that of a prosecutor in a court of law, who questions and contests actions and motives. Satan is not acting on rebellious desires. He is acting according to G-d’s will, in conformity to the way G-d made him. When man is tested it is done by HASHEM’s command. None of the angels act without it.

On an interesting side note, there are many meanings derived from this account in Genesis. One midrash tells of an animal, indeed talking, that was jealous of Chava, wishing Adam had picked it instead as his companion. When rejected it felt vengeance and acted against the woman. The resulting consequences were perpetual enmity between the two and life altering changes in the physical makeup of both creatures.

We can learn an interesting lesson from this account, other than the danger of jealousy and revenge. We learn to never attribute words to HASHEM that were not from Him. This was Chava's mistake in claiming that HASHEM said to not touch the tree. In midrashic tales, the snake pushes Chava against the tree to prove that nothing comes of disobeying G-d. It might have been smart to refrain from touching the tree, but it is always important to remember G-d's original command, so as not to be led astray by confusion. She succumbed to this argument and digressed into serious sin.

Seed of a Woman

Genesis 3:15

Genesis 3:15, “I will put enmity between you and the woman, and between your offspring [seed/zera] and her offspring [seed/zera] …He will pound your head, and you will bite his heel.”

Many Christians pull this verse out of the context of the rest of the Hebrew Bible and misapply meaning to the word seed/zera in the text. Does the Hebrew word, “seed,” indicate anything unusual? Does this verse predict the coming of an individual or multiple offspring? Does a woman not typically have seed or is seed/zera synonymous with offspring? Let us indulge in the luxury of context by looking at other verses in the Hebrew Bible that have the same word seed/zera. In Genesis 16:8-10, Hagar’s seed is said to be great in number,

 “And he said, “Hagar, maidservant of Sarai, where have you come from and where are you going?” “I am running away from Sarai my mistress...And the angel of HASHEM said to her, I will greatly increase your offspring, [seed/zera] and they will not be counted for abundance.”

The same Hebrew word is used to describe the offspring of both women, so any singular or momentous significance placed on Chava's seed/zera is erroneous.

Understanding Elokim

Genesis 1:1, 26

Genesis 1:1,26, “In the beginning of G-d’s creating the heavens and the earth – …And G-d said, “Let us make Man in Our image, after Our likeness. They shall rule over the fish of the sea, the birds of the sky, and over the animal, the whole earth, and every creeping thing that creeps upon the earth.”

This Hebrew word *Elokim, first found in Genesis, is the source of much excitement among some Christians due to simple misunderstandings of its meaning and usage. Some Christians believe this word to be used exclusively in the Hebrew Bible (Old Testament) to refer to G-d, when in actuality it is used to refer to Moses, angels and judges (Psalm 82:1)).

“HASHEM said to Moses, 'See, I have made you a master [elohim] over Pharaoh, and Aaron your brother shall be your spokesman.' (Exodus 7:1)”

With the plural suffix positioned at the end of the Hebrew word Elokim, confusion abounds. As in the case of these Hebrew words, chaim (life) and mayim (water), the plural suffix denotes emphasis. When used as above it communicates complete and total dominion. It certainly does not mean there is polytheism when referring to G-d, as can be clearly seen by its usage with Moses who is not a multiplicity.

In Genesis 1:26 and Genesis 11:7, "Come, let us descend and there confuse their language," we see a rare occurrence of Elokim followed with plural pronouns. This is easily explained when one considers royal language. G-d is consulting created beings around Him, such as angels, not because He needs their input, but because He desires to have a relationship with His creation. It is for the same reason He consults Abraham, Moses, and many prophets throughout time. G-d is not speaking to Himself. He is speaking to His creatures. One could imagine an earthly king speaking to his subjects in this way. G-d is the origination of this majestic way of speaking. If a king speaks to his subjects about something, he most often says "We will do such and such." even though he is really the only one completing the act. This explanation is proven in the subsequent verses,

Genesis 1:27 says,

“So G-d created man in His own image, in the image of G-d He created him; male and female He created them.”

And in Genesis 11:8-9,

“And HASHEM dispersed them from there over the face of the whole earth; and they stopped building the city. That is why it was called Babel, because it was there that HASHEM confused the language of the whole earth, and from there HASHEM scattered them over the face of the whole earth.”

The creative acts mentioned in Genesis 1:26 and Genesis 11:7 were indeed only completed by G-d Himself. G-d included the angels in the planning process and then He completed the acts of creation in the singular, with not one plural pronoun. If the Christian claim were valid to any degree, plural pronouns would abound throughout the Hebrew Bible, but they don't.

*(Those with some knowledge of Hebrew, yet unfamiliar with Jewish tradition, may be wondering what happened to the 'h' in Elokim. Why the 'k'? This replacement is just one of many ways Jews chose to respect G-d when referring to Him in speech and writing. This Hebrew word is not exclusively used to refer to G-d, but when it is, the 'k' is inserted so as not to transgress the prohibition of using His Name in vain by being conscious and careful of any word used to refer to G-d.)