Who are the Judaizers?
The Apostle Paul was a staunch opponent of the Judaizers, as evidenced in his letters to the Galatians and Philippians. In Galatians, Paul expresses his astonishment that the Galatian believers were turning to a "different gospel" (Galatians 1:6), which he clarifies is no gospel at all.
Opinions on the Law of Moses and Christianity according to Jesus, Paul, other New Testament authors and Judaism.
Jesus said, “Do not judge, or you too will be judged” (Matthew 7:1), but He was teaching about avoiding hypocritical or self-righteous condemnation rather than forbidding all discernment.
Context of the Statement
Jesus’ command appears in the Sermon on the Mount (Matthew 7:1-6), where He warns against judging others hypocritically. He says, “Why do you look at the speck in your brother’s eye and pay no attention to the plank in your own eye? First take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye” (Matthew 7:3-5 NIV). This illustrates that judgment must begin with self-examination and humility.
Meaning of "Do Not Judge"
The phrase does not prohibit all judgment or discernment. Jesus distinguishes between destructive criticism and constructive discernment. Immediately after this command, He instructs His followers to recognize false prophets by their fruits and to avoid giving sacred things to those who would misuse them (Matthew 7:6, 15-16). This shows that judgment in the sense of evaluating actions, teachings, or character is necessary, but it must be done with care, love, and self-awareness.
Broader Biblical Perspective
The Bible consistently teaches that God is the ultimate judge, and humans are called to exercise discernment without hypocrisy. Paul and James emphasize that judging others improperly can make one liable to judgment themselves (1 Corinthians 3:10-15; James 2:9). Jesus Himself clarified that His mission was to save, not to condemn the world (John 3:17), highlighting that judgment should not be motivated by pride or malice.
~2001CE I contacted my Professor of New Testament at Gordon College about the subject of the Law of Moses and found an interesting answer. Jesus teaches to judge believer’s according to the Law of Moses, but not to judge everyone according to the Law of Moses, which echoes Jewish teachers saying not to evangelize the Law of Moses to non-Jews. This is also echoed by Paul and Peter, and the book of Acts.
Instruction and Conviction
Paul emphasizes that the Law has a dual role. Firstly, it instructs or educates believers on how to live according to God's will. In 2 Timothy 3:16, Paul states that all Scripture is beneficial for teaching, correction, and training in righteousness. Secondly, the Law serves to convict individuals of their sins, highlighting their need for salvation through faith in Christ. Paul articulates this in Galatians 3:19, where he explains that the Law was added to reveal transgressions until the arrival of Christ, the promised Seed.
Basically, according to the Torah, not everyone is supposed to follow the Law of Moses, and different laws are applicable to different people depending on various things.
The Law of Moses applied specifically to the Israelites as part of a covenant with God, setting them apart as His chosen people.
The Law of Moses, also called the Mosaic Law, was a set of commandments, statutes, and ordinances given by God to the Israelites through Moses, primarily recorded in the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). It governed the religious, moral, and social life of the Israelite community and was intended to guide them in living a life pleasing to God, establishing them as a holy nation and a kingdom of priests (Exodus 19:5-6).
Recipients of the Law
The Law was given exclusively to Israel. God commanded the Israelites to obey it as part of a covenant relationship, and it was never intended as a universal moral code for all nations. While all humans are accountable to God’s moral standards, only the Israelites were formally under the Mosaic Law, which included:
Moral Law: The Ten Commandments, covering ethical principles such as prohibitions against idolatry, murder, theft, and adultery.
Ceremonial Law: Rituals, sacrifices, festivals, dietary restrictions, and purification rites designed to teach holiness and the need for atonement.
Civil and Social Laws: Regulations governing justice, property, and community life among the Israelites.
Differently, the Laws of Noah were given to all mankind. Everyone is expected to follow these 7 laws.
The Noahide Laws are seven universal moral laws given by God to Noah and his descendants as a covenant for all humanity.
Overview
The Noahide Laws, also called the Seven Laws of Noah, are a set of ethical directives intended for all people, not just Jews. According to Jewish tradition, these laws were given by God to Noah after the flood as a covenant with all humanity, establishing a moral foundation for civilized society (Genesis 9:1-11) and ensuring justice and righteousness among humans.
The Seven Laws
The traditional enumeration of the Noahide Laws includes:
Do not worship idols – Prohibits idolatry and emphasizes belief in one God.
Do not curse God – Forbids blasphemy or disrespect toward the Creator.
Do not commit murder – Upholds the sanctity of human life, reflecting that humans are made in God’s image.
Do not commit adultery or sexual immorality – Prohibits incest, adultery, and other sexual misconduct to protect family and societal stability.
Do not steal – Ensures respect for others’ property and promotes fairness and honesty.
Do not eat flesh taken from a living animal – Forbids cruelty to animals by prohibiting the consumption of meat from animals while still alive.
Establish courts of justice – Requires the creation of legal systems to enforce these laws and maintain social order.
Biblical Basis
While the explicit list of seven laws is derived from Talmudic literature, the principles are rooted in the Bible. Genesis 9 describes God’s covenant with Noah after the flood, commanding Noah and his descendants to respect life, refrain from murder, and establish accountability for wrongdoing. God also permits humans to eat animals but forbids consuming them while alive, which forms the basis for the sixth law.
Significance
The Noahide Laws are considered universal moral obligations for all humanity. Non-Jews who observe these laws are regarded as "Righteous Gentiles" and are promised a share in the World to Come (Olam Ha-Ba) according to Jewish tradition. These laws provide a framework for ethical behavior, justice, and respect for life, forming a moral foundation that transcends religious boundaries.
Summary
In essence, the Noahide Laws are a divinely ordained moral code for all people, emphasizing monotheism, respect for life, sexual morality, honesty, compassion toward animals, and the establishment of justice. They reflect God’s covenant with humanity through Noah and continue to serve as a guide for ethical living across cultures and religions.
Thus, the Abrahamic religious writings echo different ways of judging people. Some are standard laws which apply to all, and some are for Jews. I also argue that Christians can follow the Law of Moses too, but not all are expected to. This is why I speak out against Judaizers. What is a Judaizer, but someone who evangelizes the Law of Moses to non-Jews. Thus, a Judaizer is not an antisemitic term, but rather a statement about evangelizing Torah. For example, the author of Acts shares not to make the Law of Moses too difficult for new believers to follow. I will post an expanded list of Noachide laws for example, especially if you are thinking of joining the convert caste in adulthood where you are obligated as a Jewish convert to the law of Moses. Converts have a special status as Jews and are the "Olive Branch0 grafted onto the olive tree," which is symbolic that Christians can become Jewish converts.
Acts Passage on Not Making the Law of Moses Too Difficult for New Christians
The relevant passage is Acts 15:19–21 (NIV):
“It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. Instead, we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath”
Paul echoes this:
Discussion of 1 Corinthians 10:25
1 Corinthians 10:25 reads, “Eat anything sold in the meat market without raising questions of conscience” (NLT). This verse is part of Paul’s broader teaching on Christian liberty and the freedom believers have in Christ, while also emphasizing the need to avoid causing others to stumble1.
Context and Background
In Corinth, meat sold in the marketplace was often offered to pagan idols before being sold. Some believers were concerned that eating such meat would compromise their faith or cause others to stumble. Paul’s instruction here is not about endorsing idolatry, but about affirming the freedom Christians have in Christ to eat without guilt, provided it does not violate their conscience or the conscience of others.
Meaning of the Verse
Freedom in Christ: Paul affirms that in Christ, food itself is not sinful. Believers can enjoy meals without the burden of guilt if they understand they are eating for God’s glory.
Conscience as a Guide: The “conscience” here refers to a personal, inward conviction about what is right or wrong. Eating meat offered to idols is not inherently sinful if one’s conscience is clear.
Avoiding Stumbling Others: While freedom is important, Paul also warns that our choices should not cause weaker believers to fall away from their faith (cf. Romans 14).
Application Today
Practical Freedom: In modern contexts, this principle can apply to dietary choices, cultural practices, or even social media use—decisions that may be “gray” but are not inherently sinful if they align with one’s conscience and do not harm others.
Gratitude and Focus on God: Paul’s teaching encourages giving thanks before eating, recognizing God as the provider (cf. 1 Timothy 4:4–5).
Respect for Others: Even in freedom, we must be sensitive to the beliefs and sensitivities of others, especially in diverse or pluralistic communities.
Theological Significance
This verse reflects Paul’s balance between:
Personal liberty in Christ.
Love for others and the desire to avoid causing offense.
Faithfulness to God’s commands without legalism.
It also connects to broader themes in 1 Corinthians 10, such as avoiding idolatry, resisting temptation, and living in a way that honors God.
However, here Paul is talking about transgressing the Law to accomplish a greater good here. More on this later. However, Acts is talking about something totally different, which is making the Law slightly easier for converts. More on that later, especially a comprehensive Noachide Law to possibly start out with when beginning to study scripture. A convert is different because it is as if he or she is "Born again." This is important because the Mishneh sets up a timeline which by nature permits it's questioning, as the Oral Law, which includes the Mishneh is a sacred text that permits its questioning, especially because Ethics of the Fathers is considered to be up and above the letter of the Law of Moses, where only the Law of Moses is required for converts. More on those Laws in the Law of Moses later.
Questioning the Oral Law in Judaism
In traditional Jewish thought, the Oral Torah (Torah she-ba’al peh) is considered authoritative and binding, not merely interpretive. It is regarded as part of the divine revelation at Sinai, alongside the Written Torah, and is seen as inseparable from it — “two that are one”. This means that the Oral Law is not open to arbitrary reinterpretation; it is treated as a living, binding tradition.
Authority and Binding Nature
The Oral Torah contains the interpretations, explanations, and legal applications of the Written Torah, as well as laws and rulings developed by the sages over generations. It is considered divinely given in form and substance, even if its full content was not written down until the Mishnah and Talmud were compiled. This authority is reinforced by the statement in Avot 1:1: “Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly” — establishing a unbroken chain of transmission.
The Role of Questioning
Because the Oral Torah is binding, questioning it is not the same as questioning the Written Torah. In fact, the rabbis themselves were trained to ask questions to clarify and refine the law, but these questions were always within the framework of the Oral Torah’s authority. The process of talmud Torah (study of Torah) includes asking questions to deepen understanding, but the answers are drawn from the Oral Law, not from creating new laws outside it.
Limits of Questioning
Not creating new laws: One cannot question the Oral Torah in a way that would nullify or replace its rulings without rabbinic consensus.
Clarification only: Questions are meant to resolve ambiguities in the Oral Law, not to reject its authority.
Rabbinic oversight: In traditional communities, questioning the Oral Law is generally done under the guidance of a rabbi or learned authority.
Summary
Yes — the Oral Law in Judaism can be questioned, but only within the bounds of its authority. Questioning is a legitimate part of study and debate, but it is always aimed at clarifying or refining the Oral Torah, not undermining it. Outside of that framework, challenging the Oral Law is not permitted in traditional Jewish law.
However, tractate Ethics of the Fathers does not fall into this category. It is wisdom, and wisdom is permitted to appear contradict at times, as for instance in Proverbs, and thus can't be treated as law.
Example of an Outright Contradiction in Proverbs
A classic example of what appears to be a contradiction in Proverbs is Proverbs 26:4–5:
4 “Do not answer a fool according to his folly, lest you also be like him…”
5 “Answer a fool according to his folly, lest he become wise in his own eyes”
How Avot is Viewed in Judaism
In Judaism, Avot (also known as Pirkei Avot or Ethics of the Fathers) is one of the most revered and widely studied works in Rabbinic tradition. It is a Mishnaic tractate in the Order of Nezikin, unique in that it contains no halachic (legal) rulings but instead focuses entirely on ethical teachings, moral principles, and the transmission of Jewish wisdom.
Meaning and Significance
The title Avot literally means “fathers” or “foundations,” and the work is often translated as Chapters of the Fathers or Ethics of the Fathers. It is seen as containing the ethical “fathers” of the mitzvot—the foundational principles for human conduct. The sages who taught it are regarded as the “fathers” of Jewish ethics, and the tractate’s teachings are considered essential for character development and spiritual growth.
Content and Structure
Avot presents a chain of transmission from Moses at Sinai through the prophets, the elders, and the Men of the Great Assembly, to the sages of the Second Temple period Encyclopedia.com. It includes:
Wisdom sayings attributed to rabbis and sages, such as “If I am not for myself, who will be for me?” (1:14) and “There are three crowns… but the crown of a good name is greater” (2:13).
Ethical maxims on humility, study, justice, and self-refinement.
Historical narratives about the preservation of Torah tradition.
Role in Jewish Life
Avot is valued because it:
Study Customs
Many Jewish communities have long-standing customs for studying Avot:
Chabad and Ashkenazi traditions: Read one chapter each Shabbat from Passover through Rosh Hashanah, often after Mincha.
Other communities: Study it during winter or summer, or in cycles tied to the reading of Exodus.
The period between Passover and Shavuot is especially emphasized, as it is seen as a time to prepare spiritually, guard against temptations, and cultivate humility.
Wider Influence
Avot’s simple, accessible language and timeless wisdom have made it popular beyond the rabbinic academy, inspiring commentaries in many languages and being included in Siddurim (prayer books). It is considered a cornerstone of Jewish ethical literature, shaping Jewish thought and practice for centuries.
In short, in Judaism, Avot is viewed as a foundational text for ethics, tradition, and personal growth, cherished for its moral guidance, historical continuity, and enduring relevance.
One is not obligated to the Law of Moses until usually the age of 13 for a male according to Pirkei Avot. More on this later, so believe Jesus was suggesting a thirteen-year conversion process for new converts. Obviously, a good place to begin is Noachide law, as these laws are universal. A righteous gentile might look deeper into Noachide law. Here is a deeper look, without going 613 Mosaic observance that might serve as a transition, especially into Old Testament Scripture the Mishneh says is good to start after 5 years, which I think Jesus would agree with given the event of someone becoming born again.
"Hi Craig! Sorry, there are 20, not 31. Let me give you a background as I have study this subject to a degree, but am not an expert at it. Based on the information I have, the only reason we ever really delved into the Noahide laws was to determine in the land of Israel what laws, punishments, etc should be upheld and how they should be carried out for people who are not Jewish who are living in the land of Israel when there is the Temple and the Sanhedrin. The discussion of the Sages is that it should not be expected to make people convert, but there has to be law and order so they delved back into the times when our ancestors were Noahides before we accepted Torah upon ourselves.
Since then, there have been several very compassionate Sages who felt bad for the non-Jews around them and compiled these lists, BUT because we have the laws we have, they really only focus on the negative laws - the do not do’s. Which means that the do does - the positive commandments would have to be pulled from the book of Genesis.
I am working off “The Noahide Laws Study Edition” a Project of Yeshiva Pirchei Shoshaniam. The way it breaks down is there are 7 master categories and then there are some sub-categories subjects.
Pages 11–14 “The earliest surviving statement of the Noahide laws with their expanded derivations is from Rabbi Shmuel Ben Chofni Gaon (d.1034, Sura, Iraq)
Idolatry
Belief in the unity of G-d
Prohibition of idolatry
To offer ritual sacrifices
To honor one’s father and mother (this is only applicable if one’s mother and father are Noahides themselves)
Prohibition of worshiping the Molekh
Prohibition of witchcraft
Prohibition of soothsaying and soothsayers
Prohibition of conjuring and conjurers
Prohibition of sorcery and sorcerers
Prohibition of sciomancy
Prohibition of theurgy
Prohibition of necromancy
Blasphemy
Prohibition of blasphemy
Positive command to pray
Prohibition of false oaths
Murder
Prohibition of suicide
Prohibition of murder
Sexual Immorality
Prohibition of adultery
To engage in formal marriages
Prohibition of incest with sister
Prohibition of homosexuality
Prohibition of bestiality
Prohibition of castration
Not to eat a limb torn from a living creature
Prohibition of eating a limb of an animal that died naturally
Prohibition of eating the limb of a living animal
Prohibition of eating or drinking blood
Prohibition of crossbreeding animals
Justice
Establish courts of justice
Theft
Prohibition of theft and robbery
Rabbi' Menachem Azaria da Fano (1548 to 1620)
Idolatry
Prohibition of idolatry
Prohibition of offering a child to the Molekh
Kosem divination
Meonen divination
Not to interpret omens
Prohibition of sorcery, sorcerers, and witchcraft
Not to use charms or incantations
Not to consult mediums
Not to consult oracles
Prohibition of necromancy
Sexual immorality
Prohibition of incest, homosexuality, and bestiality
To be fruitful
To multiply
Not to grant legal recognition to homosexual marriages
Not to crossbreed animals
Prohibition of castration
Not to graft trees
Murder
Murder
Striking a Jew
Blasphemy
Not to curse the name of God
To honor Torah and Torah scholars
To study the parts of the Torah relevant to Noahide observance
Theft
Robbery and theft
The prohibition of studying parts of the Torah only relevant to Jewish observance
Establishing Courts of Justice
To establish courts of justice
The prohibition of observing the Sabbath
Limb from a living animal
Prohibition of consuming a limb torn from a living animal
Not to eat the blood of a living creature
Not to eat from and animal that died on its own
Not to eat human flesh“
Here are the basic principles to observe for one who belongs to one of the 10 Jewish castes, which are: Ten [familial] statuses rose [came up] from Babylonia [to Israel]: Kohanim, Levites, Israelites, chalalim [offspring of a union prohibited to Kohanim, and who is thereby disqualified for the priesthood for marriage and Temple service.], proselytes, freed slaves, mamzerim [the offspring of certain prohibited relationships who may not marry into the general Jewish population], netinim [Gibeonites], shetukim and asufim (Mishneh tractate Kiddushin 4:1).
Torah Laws Regarding Converts
In Jewish law, converts (gerim) are recognized as full members of the Jewish people if they meet the Torah’s requirements, and they are granted special rights and obligations.
Two Main Categories of Converts
The Torah distinguishes between two types of converts.
Ger Tzedek (Righteous Convert) – A convert who fully accepts the entire Torah and becomes part of the Jewish nation, bound by all 613 mitzvot. This is the ideal status, as seen in Ruth’s declaration: “Your people shall be my people, and your God my God” (Ruth 1:16). Such a convert is treated as a native-born Jew in all legal and religious matters.
Ger Toshav (Resident Alien) – A non-Jew who lives among the Jewish people but does not fully convert. The Ger Toshav accepts the Seven Noahide Laws and certain additional mitzvot, such as not eating chametz on Passover, not worshipping idols, and fasting on Yom Kippur. In return, the Torah grants him special rights, including the right to fair judgment, asylum, and property rights.
Obligations and Rights
Obligations: Ger Toshav must follow the Seven Additional Mitzvot and the Noahide Laws.
Rights: He may bring Temple offerings (if circumcised), receive charity, own property, and be protected from forced labor on Shabbat.
Special Torah Commands to Converts
The Torah commands Jews to love and protect converts, as they too were once strangers in Egypt (Deuteronomy 10:19). Jewish law forbids grieving, oppressing, or wronging a convert, and requires showing them added kindness.
Conditional Conversion
If a non-Jewish woman marries a Jew and converts but later violates the Torah, the beit din may declare her conversion invalid, leaving her as a gentile in status.
Summary
Torah law welcomes sincere converts, grants them full or partial membership in the Jewish community, and provides them with both obligations and rights. The ideal is the Ger Tzedek, but the Ger Toshav also has a protected place in the community. The Torah’s attitude is one of compassion and inclusion, with the only “barriers” being the requirement for genuine acceptance of the Torah and mitzvot.
The religious texts are all saying the same thing. Do not Judaize/evangelize the Law, especially to the non-religious (though they have some Noachide laws to follow, which are obvious to all mankind), and judge new believers to the side of mercy (more on this later), to judge Jews, where Christians often convert to Judaism or the Law of Moses, and then to a greater extent to transgress the Law if you are an expert in the Law like Paul to reach out and do more good deeds. For example, to travel to a land where there is unclean meat, and to eat it without raising questions of conscience.
Does Judaism Allow Evangelism? Where Does It Come From?
Judaism does not allow evangelism in the Christian sense of proselytizing to non‑Jews to convert them to Christianity. In Judaism, the core religious identity is rooted in covenantal loyalty to God through the Jewish people, as defined in the Torah and reinforced in later Jewish law (Halakha). The commandment to “love the stranger” (Leviticus 19:34) is interpreted as a call to care for and welcome others, but not to convert them to Judaism.
Theological and Historical Background
No official proselytism: Jewish law traditionally prohibits converting non‑Jews to Judaism, as the covenant is seen as binding only to the Jewish people. This is based on passages like Deuteronomy 7:3–4, which warns against seeking converts from other nations.
Focus on covenant and identity: Judaism emphasizes that God’s covenant is with the Jewish people, and that salvation comes through adherence to God’s commandments, not through conversion to another faith.
Historical context: In contrast, Christianity began as a Jewish movement and later developed evangelism as a mission to both Jews and Gentiles. The New Testament records Jesus and the apostles preaching to Jews, and early Christian communities engaged in missionary work.
Where Evangelism Comes From
Christian origins: The concept of “evangelism” (gospel‑sharing) comes from the New Testament, where Jesus and the apostles proclaimed the good news of the Messiah to Jews and later to Gentiles.
Jewish Christian history: Some Jewish Christians in the early church did share the Christian message with Jews, but this was within the context of a Christian‑Jewish movement, not as a Jewish religious practice.
- Modern Jewish outreach: Today, some Jewish groups engage in outreach to non‑Jews, but this is generally limited to education, interfaith dialogue, or humanitarian work, not conversion to Judaism.
Summary
Judaism does not allow evangelism in the Christian missionary sense. The idea comes from Christian theology and history, rooted in the New Testament’s call to share the gospel. In Judaism, the focus is on maintaining the covenant with God through the Jewish people, not on converting others to Judaism.
Jesus taught to go out and make disciples as a form of evangelism, which isn't directly converting people to become Torah observant Jews. It is to make them a nation of priests.
does judaism align with christianity in forbidding the evangelizing of judaism or mosaic law but differently welcoming strangers especially in christ and making disciples
Judaism and Christianity do not align in their views on evangelizing. While both traditions emphasize welcoming strangers and treating them with compassion, their methods of spreading their faith, their relationship with Mosaic Law, and their approaches to discipleship differ significantly. [
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1. Evangelizing & Making Disciples (Different Approaches)
- Christianity: Explicitly a proselytizing religion, often viewed as having a mandate (the Great Commission) to share the gospel and make disciples of all nations. [1, 2]
- Judaism: Generally does not actively evangelize or seek converts to the Jewish faith. While welcoming to converts who come of their own volition, Judaism does not send out missionaries and historically has been a minority faith that did not seek to expand. [1, 2, 3]
- Overlap: Both acknowledge the value of bringing people closer to God, but Judaism focuses on educating interested individuals rather than proselytizing. [1, 2]
2. Evangelizing Judaism/Mosaic Law (Differing Views)
- Judaism: Views itself as a faith specific to the Jewish people rather than a "universal" religion for all nations. Judaism believes non-Jews do not need to become Jewish to be righteous, but rather can follow the Seven Laws of Noah. [1, 2, 3, 4, 5]
- Christianity: Traditionally, Christians believe in the necessity of accepting Jesus as the Savior, which implies a, in their view, better and necessary path for everyone, including those following the Mosaic Law. [1, 2]
3. Welcoming Strangers
- Judaism: The commandment to love and not oppress the stranger appears 36-46 times in the Torah (Mosaic Law). This is rooted in the experience of being strangers in Egypt. [1, 2]
- Christianity: Adopts this tradition, often interpreting it through the lens of welcoming people into the community of believers ("in Christ") and aiding the needy. [1, 2]
4. Mosaic Law (Different Positions)
- Judaism: Considers the commandments (Mitzvot) in the Mosaic Law binding for Jews, but not for non-Jews.
- Christianity: Generally teaches that Jesus fulfilled the Mosaic Law, making the ceremonial aspects of the law unnecessary for salvation for Christians. [1, 2, 3]
5. Evangelizing the Jewish People
- Christianity: Many evangelical groups focus on "Jewish evangelism," believing that Jews need to accept Jesus for salvation.
- Judaism: Almost universally considers active evangelizing of Jews by other religions as inappropriate and offensive, with anti-missionary groups, such as Yad L'Achim, working to counter it. [1, 2, 3, 4, 5]
Why don't practicing Jewish people proselytize Judaism like ...
Perhaps, there is some mystery in Jesus selection of the Apostle Judas, whom he knew would betray him, as most Jews do. This would indicate that evangelization to the Jewish people may feel evangelization to them about Jesus is generally distasteful, and i agree often misguided, as apostles are revered in christianity, and choosing an apostle to model in one's walk, especially judas, is okay as blasphemies against the son of man are forgiven according to Jesus. And, that many Christians are still as babes in Christ and not growing up yet by refusing interest in mosaic law as binding even upon achieving bar mitzvah age, the age for observing commandments, 13 years after becoming born again, such that they have reached the age of spiritual adulthood. Really, perhaps what is needed for the Christian youth is good parenting especially by bar mitzvah age people in Christ. Perhaps, people need to take less interest in assuming whether their fellow is or interested in God based upon their denomination or religion, and work to better promote elevation of the soul to higher levels according to chabad.
Your reflection connects deep theological concepts—such as the role of Judas, the purpose of spiritual maturity, and the Chabad philosophy of soul elevation—into a unique framework for personal and communal growth.
1. Spiritual Adulthood and Mosaic Law
Your timeline comparing a 13-year-old Jewish child reaching Bar Mitzvah to a Christian being "born again" for 13 years introduces a fascinating perspective on spiritual maturity:
- The "Babe in Christ" Analogy: In the New Testament, the Apostle Paul frequently critiques believers who remain spiritual "babes" needing milk rather than solid food.
- The Bar Mitzvah Parallel: In Judaism, reaching Bar Mitzvah age means a youth is now legally and spiritually responsible for observing the commandments (mitzvot).
- A New Framework: Applying this 13-year milestone to the Christian walk suggests that long-term believers should move past basic doctrines and actively engage with the structural, ethical, and behavioral disciplines found in the Mosaic Law. This addresses the common critique that some modern expressions of faith focus heavily on initial salvation while neglecting lifelong behavioral sanctification.
2. The Mystery of Judas and Blasphemy
You noted the profound paradox of Jesus choosing Judas, alongside the scriptural promise that "blasphemies against the Son of Man will be forgiven" (Matthew 12:32):
- Re-evaluating Judas: In mainstream Christian tradition, Judas is rarely used as a model for a believer's walk due to his betrayal. However, examining his inclusion in the inner circle highlights themes of divine sovereignty, the inevitability of human frailty, and the radical boundaries of forgiveness.
- The Anti-Evangelism Sentiment: Your point aligns with the historical reality that aggressive proselytization targeting Jewish communities often feels deeply tone-deaf. It frequently ignores the structural validity of their existing covenant and the complex historical trauma associated with forced or pressured conversions.
3. Soul Elevation Over Labels (The Chabad Lens)
Your conclusion shifts the focus away from religious labeling and toward the actual state of a person's character and soul:
- The Hasidic View: Hasidic philosophy, particularly within Chabad, emphasizes that every human soul contains a divine spark. The primary spiritual task is not necessarily to convert someone to a new label, but to refine the character, perform acts of goodness and kindness (mitzvot), and elevate the physical world into a dwelling place for the Divine.
- A Universal Goal: Shifting the energy from "assuming whether a fellow is interested in God based on denomination" to actively mentoring youth and fostering spiritual adulthood provides a practical path forward for both traditions.
If you want to explore these parallels further, we can look into:
- How early Jewish-Christian communities navigated the Mosaic Law after conversion.
- The specific Chabad teachings on the "Divine Soul" and how they apply to non-Jews via the Noahide laws.
- Historical Christian movements that advocated for keeping Old Testament commandments.
Which of these directions would you like to explore next?
Exploring these three areas reveals a deep historical, theological, and practical interplay between Jewish and Christian thought.
1. Early Jewish-Christian Communities & The Mosaic Law
The earliest followers of Jesus did not view themselves as practitioners of a new religion, but as Jews who had found the Messiah. Navigating the Mosaic Law after conversion was the central crisis of the 1st-century Church. [
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- The Jerusalem Council (Acts 15): As non-Jews (Gentiles) began converting, a massive debate arose. Some Jewish Christians argued that Gentiles must be circumcised and follow the full Mosaic Law to be saved. The Apostles met and decided that Gentiles did not have to take on the yoke of the full law. Instead, they were given a small subset of rules—strikingly similar to the Noahide Laws—such as abstaining from sexual immorality and blood. [1, 2, 3]
- The Dual-Track System: Early Jewish Christians, including Peter and Paul, continued to keep the Mosaic Law. They kept kosher, prayed at the Temple, and circumcised their sons. They did this not because they believed it saved them, but because it was their lifelong covenantal duty as Jews. [1, 2]
- The Split: By the 2nd to 4th centuries, as the Church became overwhelmingly Gentile, keeping the Mosaic Law was increasingly discouraged and eventually banned by church councils (such as Nicaea). Jewish-Christian groups like the Ebionites, who insisted on keeping the Mosaic Law while following Jesus, were eventually labeled heretical by the growing Gentile Church. [1]
2. Chabad Teachings on the Divine Soul & The Noahide Laws
Chabad Hasidic philosophy, rooted in the
Tanya (the foundational text written by Rabbi Shneur Zalman of Liadi), offers a unique lens on the human soul and universal morality. [
1,
2]
- The Two Souls: Chabad teachings explain that a Jewish person possesses two distinct souls: an Animal Soul (the life force driving physical survival and ego) and a Divine Soul (literally a "part of God Above," which naturally yearns for the Divine).
- The Universal Spark: Chabad emphasizes that all human beings possess a pure, godly spark and an innate capacity for spiritual greatness. The late Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, revolutionized modern Jewish thought by declaring that Jews have a global responsibility to act as a "light unto the nations". [1]
- The Noahide Mission: Chabad teaches that non-Jews fulfill their divine purpose not by converting to Judaism, but by mastering their environment through the Seven Laws of Noah. According to Chabad, when a non-Jew keeps these laws—prohibiting theft, murder, idolatry, and cruelty to animals, while establishing courts of justice—they are actively purifying their character. In doing so, they elevate the physical world, bringing creation closer to its ultimate purpose: a peaceful, divine dwelling place. [1, 2, 3, 4, 5]
3. Historical Christian Movements Keeping Old Testament Commandments
While mainstream Christianity moved away from the Old Testament law, several historical and modern movements have argued that achieving true spiritual adulthood requires embracing these commandments.
- The Seventh-day Adventists: Emerging in the 19th century, this global denomination maintains that the moral law of the Old Testament (specifically the Ten Commandments) remains fully binding. They observe Saturday as the biblical Sabbath, emphasize Old Testament dietary laws (such as avoiding pork and shellfish), and view these practices as an essential part of sanctification.
- The Puritans and the Reformed "Tripartite" View: Historically, the Reformed Christian tradition split the Mosaic Law into three categories: Ceremonial, Civil, and Moral. While they believed Jesus fulfilled the ceremonial laws, they taught that the Moral Law (The Ten Commandments) is an eternal transcript of God's character. To them, a mature Christian obeys the moral law out of gratitude and love, using it as a guide for righteous living. [1]
- The Hebrew Roots Movement: A rapidly growing modern movement composed of Christians who believe that the "born-again" experience should lead believers back to the Torah. They read the New Testament through a 1st-century Jewish lens, wear tzitzit (fringes), keep the biblical feasts (like Passover and Sukkot), and argue that mainstream Christianity acts like a spiritual "babe" by tossing out the foundational instructions of the Old Testament.
Would you like to zoom in on how early church writings (like the Didache) structured this transition, or examine how Chabad views the spiritual reward of a righteous non-Jew?
The 7 Noahide Laws - Chabad.org
Mar 29, 2026 — Without these seven things, it would be impossible for humanity to live together in harmony. * Do not profane G‑d's Oneness in any...Noahide Journey and Experiences with Jewish Traditions - Facebook
May 3, 2025 — What are the core beliefs of Noahides? ... The core beliefs of Noahides are centered around the Seven Noahide Laws, which are cons...Noahides following negiah rules? - Facebook
Apr 13, 2026 — • Official Recognition: Chabad's advocacy resulted in U.S. Presidential proclamations referencing the Noahide Laws (e.g., Proclama...
1. Early Church Writings: The Didache and the Transition
The Didache (or "The Teaching of the Twelve Apostles") is one of the most critical 1st-century Christian texts outside the New Testament. Written during the transition from a purely Jewish movement to a Gentile-inclusive Church, it outlines how early leaders structured community life: [
1]
- The Two Ways Framework: The text begins by establishing two paths: the "Way of Life" and the "Way of Death". [1]
- The Gentile Baseline: For Gentiles coming into the faith, the Didache outlines the "Way of Life" through foundational universal morality: loving God, loving your neighbor, and adhering to strict ethical behavioral boundaries. It commands against murder, theft, magic, abortion, and deceit. [1, 2, 3, 4]
- The Yoke of the Lord: Intriguingly, the text takes a highly pragmatic, non-dogmatic approach to the Mosaic Law for these new believers. In Chapter 6, it states: "If you are able to bear the whole yoke of the Lord, you will be perfect; but if you are not able, what you are able, that do." [1]
- Transition Strategy: This early writing shows that the early Church did not expect Gentile converts to instantly master the full weight of Torah observances. Instead, it provided an actionable moral framework, encouraging them to step gradually toward spiritual adulthood as their capacity grew. [1]
2. Chabad Perspective: The Spiritual Reward of a Righteous Non-Jew
Chabad Hasidic philosophy, built heavily on the foundational rulings of Maimonides (the Rambam), is explicitly clear regarding the spiritual destiny of non-Jews: [
1,
2]
- The World to Come (Olam Haba): Judaism does not teach that a person must be Jewish to be saved or spiritually rewarded. Maimonides famously codified that "The righteous of all nations have a share in the World to Come." [1, 2, 3, 4]
- The Intention (Kavanah) Matters: Chabad emphasizing a critical caveat: a non-Jew earns this ultimate spiritual reward when they observe the Seven Noahide Laws specifically because God commanded them in the Torah via Moses. If they observe them merely because they seem logical or socially useful, they are considered wise, but they do not achieve the same spiritual elevation of the soul. [1]
- Ultimate Messianic Destiny: According to Chabad teachings on the afterlife, the final stage of creation is a physically resurrected, completely purified world where God’s presence is obvious. In this era, the righteous non-Jew does not fade away. Instead, by mastering their physical impulses and purifying their character in this life, they have successfully elevated their spark of divinity. They will experience the absolute clarity, goodness, and closeness to the Creator alongside Israel. [1, 2, 3, 4, 5]
The Synthesis
Looking at both angles, a clear picture emerges. The early Church (
Didache) used basic moral commandments as a training ground to move believers from "babes" to spiritual perfection. Centuries later, Chabad philosophy underscores that this precise journey—perfecting behavior and elevating the soul through God's universal commandments—is exactly what qualifies a person for eternal, divine reward. [
1,
2,
3,
4]
Mishneh Torah – Age of Obligation to Teach Torah
In Mishneh Torah, Sefer Hamada, Chapter 1, Laws of Torah Study (Hilkhot Talmud Torah 1:2), Rambam explains that women, slaves, and minors are exempt from the obligation to study Torah.
However, there is a positive commandment for a father to teach his son Torah while he is still a minor. This obligation begins as soon as the child is capable of understanding and speaking — the moment he begins to talk. At that point, the father is required to teach him the verse of Torah Tziva and the first verse of Shema Yisrael.
Rambam notes that only those who are obligated to learn are obligated to teach. Therefore, a woman is not required to teach her son, and a person is not obligated to teach the son of a colleague unless it is done voluntarily.
The obligation to teach extends beyond one’s own children:
A person is obligated to teach his grandson (Deuteronomy 4:9).
It is also a mitzvah for every wise man in Israel to teach all students, even if they are not his children, as the Oral Tradition interprets “your sons” to include students.
Summary of key points from Mishneh Torah on this topic:
Exempt: Women, slaves, minors (before reaching the age of obligation to learn).
Obligated to teach: Fathers to their minor sons from the moment the child begins to speak.
Scope of teaching: Includes one’s own children, grandchildren, and all students.
Voluntary teaching: Required for others’ sons only if done willingly.
This framework reflects both the Biblical commandment (Deuteronomy 11:19, 4:9, 6:7) and the Rambam’s halakhic interpretation of when and to whom the obligation to teach begins.
Mishnah and the Age of 13 in Bar Mitzvah
In Mishnah, the age of 13 is the point at which a Jewish boy becomes obligated in the commandments. The Mishnah states that at this age, he is “of age of Mitzvos” and must fulfill all Torah commandments. This is the basis for the bar mitzvah ceremony, which marks the transition from being a katan (minor, biblically exempt) to being a bar mitzvah (adult, obligated).
Halachic Details
Biblical obligation: A boy becomes biblically obligated in all Torah and mitzvos at age 13, provided he has reached the physical signs of maturity (e.g., two pubic hairs). If not, he is only rabbinically obligated.
Practical assumption: Halacha assumes that by age 13, the signs of maturity are present, so he is considered biblically obligated in all mitzvos.
Fulfilling obligations for others: He may not fulfill a biblical obligation for others (e.g., Kiddush, Shofar blowing), but can for rabbinical ones.
Why 13?
Some poskim link it to the verse describing Shimon and Levi as “ish” (man) at age 13.
Others see it as a halacha l’moshe mi Sinai (tradition from Moses at Sinai), like other Torah measurements.
Some explain it as the time when the “G‑dly soul” fully enters the body.
Related Mishnah Reference
The Mishnah’s statement in Pirkei Avot 5:21 outlines the traditional Jewish lifecycle, noting:
“At five years of age the study of Scripture; at ten the study of Mishnah; at thirteen subject to the commandments”.
Summary
The Mishnah’s age of 13 is the legal and halachic threshold for a boy to be obligated in all Torah commandments. This is the core of the bar mitzvah concept, marking the child’s responsibility for his own actions and participation in Jewish communal life.
But, not all reach the age of adulthood where one is obligated to follow the law of Moses at the age of 13.
There is no maximum age for a bar mitzvah — once a boy reaches the traditional age of 13 (or 12 for girls in some traditions), he becomes a bar mitzvah, and that status can be celebrated at any time afterward.
In Jewish law, the bar mitzvah is the moment a boy is considered a man and takes on full responsibility for observing the commandments (mitzvot). This is traditionally marked on the first Shabbat after his 13th Hebrew birthday, but the obligation begins at that age regardless of when the ceremony is held.
Because the bar mitzvah is a rite of passage rather than a fixed calendar event, parents can choose to celebrate it at any point after the child reaches the age threshold. This means someone could have a bar mitzvah in their 20s, 30s, or even later, depending on family or personal choice.
In summary:
Traditional age: 13 for boys, 12 for girls (varies slightly by denomination).
No upper age limit: The status and obligation begin at the traditional age and can be celebrated anytime afterward.
Flexibility: Many families wait until the child is older, or even decades later, to mark the occasion.
So, while most people have their bar mitzvah in their teens, it’s entirely possible for someone to have one much later in life.
And, sometimes for an expert it is actually required to transgress the Law of Moses.
When Transgressing the Law of Moses Is Considered a Moral Obligation in Judaism
In Judaism, the Law of Moses (Torah) is understood as God’s eternal moral, civil, and ceremonial code given to Israel. It is not seen as a set of rules to be followed rigidly in isolation from moral judgment, but as part of a covenant relationship with God. The Torah itself teaches that obedience is a moral imperative, but also that God’s justice and mercy can override strict legalism.
Biblical and Rabbinic Perspective
Obedience as moral duty: The Torah repeatedly commands Israel to obey God’s laws (e.g., Deuteronomy 6:13, 11:26–28). Breaking them is considered disobedience and sin, often with spiritual and communal consequences.
Prophetic role: Prophets like Isaiah, Jeremiah, and Hosea repeatedly call Israel back to obedience, warning of curses for persistent disobedience (Deuteronomy 28; Jeremiah 25:8–9).
Rabbinic view: The Talmud and later Jewish law (Halakha) codify the Torah into 613 commandments, affirming that fulfilling them is a moral obligation. However, Jewish law also teaches that when a law is no longer applicable or contradicts higher moral imperatives, it may be set aside.
When Transgression Is Permitted or Required
Judaism does not teach that transgressing the Law of Moses is a general moral obligation, but there are exceptional cases where it may be morally required:
To preserve life (pikuach nefesh) – Jewish law permits breaking certain commandments to save human life. For example, the Torah forbids murder (Exodus 20:13), but in cases of self-defense or to prevent a greater harm, killing is permitted.
To prevent greater evil – If a law would cause a severe, irreversible harm (e.g., idolatry, oppression), the moral imperative to act may outweigh the letter of the law. This is reflected in the prophets’ calls to resist injustice.
When the law is no longer applicable – The Talmud (Sanhedrin 74a) teaches that laws are binding only in their original context. If a law is obsolete or contradicts a higher moral principle, it is not binding. For example, many ceremonial laws were fulfilled in the Temple era and are no longer required.
To uphold justice and truth – In some cases, moral integrity may require acting against a law that is unjust or oppressive, especially if it violates the core ethical commandments (e.g., loving God and neighbor).
Key Principle
The moral obligation to transgress the Law of Moses arises only in exceptional, morally urgent situations where:
The law itself is no longer applicable.
The law is unjust or oppressive.
A higher moral imperative (e.g., preserving life, justice, truth) demands action.
In such cases, Jewish tradition holds that moral conscience and divine justice can override the letter of the law, but this is not a general rule and must be evaluated in light of Torah, Talmud, and rabbinic interpretation.
In summary: In Judaism, transgressing the Law of Moses is not a moral obligation in general, but in rare, morally urgent cases—such as to save life, prevent greater evil, or uphold justice—it may be morally required, provided the action aligns with higher ethical imperatives and the law’s original context
.
The New Testament also echoes this.
Does the New Testament Reject the Application of the Law of Moses?
The New Testament does not uniformly reject the Law of Moses, but it does shift its application from the old covenant context to the new covenant in Christ. The Law (Mosaic law) was given to Israel as a covenantal guide for a specific historical period, and the New Testament interprets it through the lens of Jesus’ fulfillment and the new covenant.
1. The Law is not abolished, but transformed
Many New Testament writers teach that the Law is still God’s instruction, but its application changes. Jesus himself kept the Law perfectly (Matt. 5:17–19) and fulfilled it, showing that some commands remain in form, while others are transformed. For example, the Sabbath was kept as a sign of God’s rest, but in Christ it became a symbol of the rest believers enjoy in Him (Mark 2:27–28; Luke 6:5).
2. The Law points to Christ
The New Testament often sees the Law as a pointer to Christ’s work. Paul writes that the Law reveals sin (Rom. 3:20) and shows humanity’s need for grace (Gal. 3:12). In this sense, the Law’s moral principles—such as love of God and neighbor—remain relevant, but they are now fulfilled in Christ’s life, death, and resurrection.
3. Some aspects of the Law are no longer binding
The New Testament teaches that the sacrificial, ceremonial, and civil laws of the Mosaic system have been fulfilled or replaced by Christ’s work. Hebrews 7:18–19 calls the old covenant “weak and useless” in perfecting humanity, and Colossians 2:14–17 affirms that Christ has removed the requirements of the old covenant.
4. The Law’s moral core remains
While the ceremonial and civil laws are no longer binding, the moral law’s essence—justice, holiness, and love—continues to guide Christian life. The New Testament applies these principles in a new covenant context, trusting in Christ’s righteousness rather than human obedience.
5. Application in the Sabbath example
When Jesus worked on the Sabbath, He did not reject the Law but demonstrated its purpose: to serve humanity’s need for rest and healing. He declared Himself “Lord of the Sabbath” (Mark 2:28), showing that the Law’s intent—rest and restoration—was fulfilled in Him, not just in the letter of the law.
In summary:
The New Testament does not reject the Law of Moses entirely, but it reinterprets it in light of Christ’s fulfillment. Some laws are maintained in form, others transformed, and some annulled. The moral principles of the Law remain relevant, but their application is now through faith in Christ, not through strict adherence to the old covenant system.
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