The Talmud makes no clear reference to Jesus or Christianity.<ref>[http://www.angelfire.com/mt/talmud/jesus.html Historical Analysis: The Talmud neither disparaged nor even mentions Jesus]</ref> Various attempts to equate ''minim'' with early Christians are tenuous at best because there seems to be no relationship between the teachings of the ''minim'' and Christian teachings. Christianity is first discussed in detail in terms of Jewish law by the ''rishonim'' (Rabbis of the early medieval period (1250–1550))
===Forbidden===
It is implied by Maimonides in his "Laws of Kings":
:Even Jesus the NazareneChristian, who imagined himself as messiah, and was executed by the court -- was already prophesied about by Daniel "Those who are violent among your own people will rise up in confirmation of the vision, but they will falter." (Daniel 11:14). There was a great stumbling in this. All the prophets spoke of messiah as redeemer and saviour of the Jewish people, who will gather the exiles, and strengthen their laws. But this one has caused the destruction of Israel by the sword, the dispersal of the remnant, the exchange of the Torah for another, the misleading of most of the world to worship a god other than the L-rd.<ref>Mishneh Torah, Laws of Kings and their Wars 11:4</ref>
Most of these texts are missing from the the standard Vilna edition of these works, and are assumed to have been deleted by the censors. For whatever reason, the Code of Jewish Law has not made use of these supporting texts.
It has been noted that in the Maimonides' day and Islamic environment, it was just as dangerous to say that Christianity was not idolatry as it was for in Tosefos day to say that it was.
===Historical Reconstruction===
Attempts to reconstruct Rabbinic opinion of the early Christians based on New Testament, Josephus and other nearly contemporary writing is problematic, and has never been fully attempted, but may yet yield fruitful results. Josephus generally portrays the Sadducees as antagonistic to early Christianity<ref>Ant. 20:9, etc</ref>, while the New Testament portrays Pharisees as being tolerant.<ref>John 3:2, Acts 5:34, etc</ref> Neither Jesus, nor the early Christians were accused of idolatry. Instead they were apparently executed on the basis of blasphemy<ref>Mathew 26:65, Mark 14:64 and John 10:33</ref>, or given corporal punishment based on disobedience to the directives of a court<ref>2 Corinthians 11:24.</ref>
==Other Rabbinic Views of Christianity==
R===Rabbi Menahem Ha-Meiri (d. 1315)===Rabbi Menahem Ha-Meiri, the fourteenth century Provencal scholar, introduced a new perspective in framing relations between Jews and the wider Christian or Islamic societies in which they lived:
:It has already been stated that these things [laws relating to gentiles] were said concerning periods when there existed nations of idolaters, and they were contaminated in their deeds and tainted in their dispositions . . . but other nations, which are restrained by the ways of religion and which are free from such blemishes of character - on the contrary, they even punish such deeds - are, without doubt, exempt from this prohibition.<ref>Meiri, Bet Habechirah, Avodah Zarah, 53. See also, ibid., 39, 46, 48, 59 and in many other places in his writings.</ref>
According to Meiri, all mishnaic rules circumscribing business and other transactions with non-Jews are to be understood as referring to pagan or polytheistic cultures, no longer extant, which in addition to being idolatrous were also unprincipled in their dealings with people. That has now changed. The nations amongst whom Jews lived were now "restrained by the ways of religion" and were therefore to be regarded as on a par with the ''[{[Ger Toshav]]'' of biblical times, namely as ''[[Chasidei Umos HaOlam]]''.<ref>Much has been written about Meiri's conceptual leap in relation to non-Jews: see Jacob Katz, Exclusiveness and Tolerance, New York, Behrman House, 1961, 114-128; Ephraim Urbach, "Shitat Hasovlanut shel Rabbi Menahem Hameiri," in E. Etkes (ed), Perakim beToldot haHevrah haYehudit, Jerusalem, 1980, 34-44; M. Halbertal, Bein Torah leChokhmah, Jerusalem, Magnes Press, 2000, 80-108.</ref>
R. ===Rabbi Moses Rivkes (Lithuania, 17th century)===Rabbi Moses Rivkes gives halakhic expression to the difference between pagan and monotheistic gentile cultures:
:The rabbis of the Talmud meant by the term 'idolators' the pagans who lived in their time, who worshipped the stars and the constellations and did not believe in the Exodus from Egypt and in the creation of the world out of nothing. But the nations under whose benevolent shadow we, the Jewish nation, are exiled and are dispersed among them, they do believe in the creation of the world out of nothing and the Exodus from Egypt and in the essentials of faith, and their whole intention is toward the Maker of heaven and earth, as other authorities have said . . . these nations do believe in all of this<ref>R. Moses Rivkes (Lithuania, 17th century), Be'er haGolah to Choshen Mishpat 425:5).</ref>
===Rabbi Jonathan Eybeschutz (1690-1764)===So does the introduction to R. Rabbi Jonathan Eybeschutz's halakhic commentary, ''Kreti uPleti'':
:The Christian nations among whom we live, generally observe the principles of justice and righteousness, believe in the creation of the world and the existence and providence of G-d, and in the Law of Moses and the prophets, and oppose the Sadducean view that denies the resurrection of the dead and the immortality of the soul. Therefore it is fitting to be thankful to them, to praise and extol them, and to bring upon them blessings and not, G-d forbid, curses.<ref>Introduction to R. Rabbi Jonathan Eybeschuetz, Kreti uPleti, s.v. ein.</ref>
R. Israel Lipschutz ===Rabbi Yaakov Emden (17821697-18601776) suggested that there are broad parameters of religious belief which lead to ethical conduct and are universal among civilized societies. He called such belief "torah" in an extended sense===Rabbi Yaakov Emden wrote:
:R"We should consider Christians and Moslems as instruments for the fulfillment of the prophecy that the knowledge of G-d will one day spread throughout the earth. Elazar ben Azaryah saidWhereas the nations before them worshipped idols, denied G-d's existence, and thus did not recognize G-d's power or retribution, the rise of Christianity and Islam served to spread among the nations, to the furthest ends of the earth, "If the knowledge that there is no Torah there is no culture [derekh eretz]" One G- The word "Torah" here cannot be meant literallyd who rules the world, since there are many ignorant people who rewards and punishes and reveals Himself to man. Indeed, Christian scholars have not learned it, and many pious only won acceptance among the gentiles who do not keep nations for the revelation of the Written Torah but have also defended G-d's Oral Law. For when, in their hostility to the Torah , ruthless persons in their own midst sought to abrogate and yet are ethical uproot the Talmud, others from among them arose to defend it and people to repulse the attempts."<ref>Commentary to Pirkey Avot, 4:13</ref> In perhaps the most significant analysis of culture. RatherChristianity, Rabbi Emden says: :The writers of the correct interpretation seems Gospels never meant to me say that the Nazarene came to be abolish Judaism, but only that every people has its own he came to establish a new religion [dat Eloki] for the Gentiles from that time onward. Nor was it new, but actually ancient; they being the Seven commandments of the sons of Noah, which comprises three foundational principles, [were forgotten. The Apostles of the Nazarene established them anew . . . It is therefore a habitual saying of mine . . . that the Nazarene brought about a] belief double kindness in a revealed the world. On the one hand, he strengthened the Torahof Moses majestically, as mentioned earlier, [b] belief in [Divine] reward and punishmentnot one of our sages spoke out more emphatically concerning the immutability of the Torah. And on the other hand he did much good for the gentiles . . . by doing away with idolatry and removing the images from their midst. He obligated them with the seven commandments . . . and also bestowed on them ethical ways, and [c] belief in an afterlife (they disagree merely on this respect he was much more stringent with them than the interpretation Torah of these principles). These three principles are what are called here "Torah"Moses, as is well known.<ref>Tiferet Yisrael to Avot 3Rabbi Yaakov Emden, [[Yaakov_Emden_on_Noahides#Rabbi_Jacob_Emden.27s_Letter_.28Seder_Olam_Rabbah_Vezuta.29|Seder Olam Rabbah ve-Zuta]], Appendix. Translation, H. Falk, Journal of Ecumenical Studies, 19:171 [Winter 1982], 105-111).</ref>
Rabbi Yaakov Citing Acts 15, Emden argues that the founders of Christianity were not engaged in creating a new religion but rather bringing the Noahide covenant and its seven laws to the gentiles. That is why they did not require their followers to observe the Sabbath or the command of circumcision (1697which do not apply to non-1776Jews) wrote: . Only later did Christians (mistakenly, Emden argues) see their faith as a rival to and [[Replacement theology|replacement]] of Judaism. Emden urges Christians to go back to their own first principles. If they did so they would "bring their people to love the ancient Children of Israel who remain loyal to their G-d, as indeed commanded to Christians by their original teachers."
:"We should consider Christians and Moslems as instruments for the fulfillment of the prophecy that the knowledge of God will one day spread throughout the earth. Whereas the nations before them worshipped idols, denied God's existence, and thus did not recognize God's power or retribution, the rise of Christianity and Islam served to spread among the nations, to the furthest ends of the earth, the knowledge ===Rabbi Israel Lipschutz (1782-1860)===Rabbi Israel Lipschutz suggested that there is One God who rules the world, who rewards and punishes and reveals Himself to man. Indeed, Christian scholars have not only won acceptance among the nations for the revelation are broad parameters of the Written Torah but have also defended God's Oral Law. For when, in their hostility to the Torah, ruthless persons in their own midst sought religious belief which lead to abrogate ethical conduct and uproot the Talmud, others from are universal among them arose to defend it and to repulse the attemptscivilized societies.He called such belief "<ref>Commentary to Pirkey Avot, 4torah" in an extended sense:13</ref>
In perhaps :R. Elazar ben Azaryah said, "If there is no Torah there is no culture [derekh eretz]" - The word "Torah" here cannot be meant literally, since there are many ignorant people who have not learned it, and many pious among the most significant analysis gentiles who do not keep the Torah and yet are ethical and people of Christianityculture. Rather, Rabbi Emden saysthe correct interpretation seems to me to be that every people has its own religion [dat Eloki] which comprises three foundational principles, [a] belief in a revealed Torah, [b] belief in [Divine] reward and punishment, and [c] belief in an afterlife (they disagree merely on the interpretation of these principles). These three principles are what are called here "Torah".<ref>Tiferet Yisrael to Avot 3:17.</ref>
:The writers of the Gospels never meant to say that the Nazarene came to abolish Judaism, but only that he came to establish a new religion for the Gentiles from that time onward. Nor was it new, but actually ancient; they being the Seven commandments of the sons of Noah, which were forgotten. The Apostles of the Nazarene established them anew . . . It is therefore a habitual saying of mine . . . that the Nazarene brought about a double kindness in the world. On the one hand, he strengthened the Torah of Moses majestically, as mentioned earlier, and not one of our sages spoke out more emphatically concerning the immutability of the Torah. And on the other hand he did much good for the gentiles . . . by doing away with idolatry and removing the images from their midst. He obligated them with the seven commandments . . . and also bestowed on them ethical ways, and in this respect he was much more stringent with them than the Torah of Moses, as is well known.<ref>===Rabbi Yaakov Emden, [[Yaakov_Emden_on_Noahides#Rabbi_Jacob_Emden.27s_Letter_.28Seder_Olam_Rabbah_Vezuta.29|Seder Olam Rabbah veHenry Pereira Mendes (1852-Zuta]], Appendix. Translation, H. Falk, Journal of Ecumenical Studies, 191937)===Rabbi Henry Pereira Mendes said that:1 [Winter 1982], 105-111).</ref>
Citing Acts 15:There is a midrash that, Emden argues that when Adam and Eve were turned out of Eden or earthy paradise, an angel smashed the gates, and the fragments flying all over the earth are the precious stones. We can carry the founders of Christianity midrash further. The precious stones were not engaged in creating a new religion but rather bringing picked up by the Noahide covenant various religions and its seven laws to philosophers of the gentilesworld. That is why they did not require their followers to observe Each claimed and claims that its own fragment alone reflects the Sabbath or light of heaven, forgetting the command of circumcision (setting and incrustations which do not apply to nontime has added. Patience my brother. In G-Jews). Only later did Christians (mistakenlyd's own time we shall, all of us, Emden argues) see their faith as a rival to fit our fragments together and replacement reconstruct the gates of Judaismparadise. Emden urges Christians to go back to their own first principlesThere will be an era of reconciliation of all living faiths and systems, the era of all being in at-one-ment, or atonement, with G-d. If they did so they would "bring their Through the gates shall all people pass to love the ancient Children foot of Israel who remain loyal to their G-d, as indeed commanded to Christians by their original teachers's throne.<ref>Orthodox or Historical Judaism"(Chicago 1894), 217-8</ref>
===Rabbi Zevi Yehudah Kook (1891-1982) ===Rabbi Zevi Yehudah Kook was a rabbi, leader of the Religious Zionist, Mizrachi movement in Israel, on the other hand resurrects many of the classic anti-Christian polemics with a vigor not seen for centuries. Among them: Christianity should be dismissed as an internal Jewish heresy; G-d the creator clearly cannot be a man; the Jewish G-d is alive whereas the Christian’s is dead. Christianity is the refuse of Israel, in line with the purpoted purported ancient Talmudic portrayals of Jesus as boiling in excrement.<ref>Zevi Yehudah Kook, Judaism and Christianity [Hebrew] (Beit El: 2001).</ref>
===Harvey Falk===
Harvey Falk, who is a contemporary orthodox Jew, in his book ''Jesus the Pharisee'' proposes that the spread of the Noahide laws may have been an important part of Jesus' intentions, as well as those of his early followers (see also [[Council of Jerusalem]]).
===Jerusalem Court for Bnei Noah (2007)===
[[Image:BDBN.gif|right]]
A [[The Noahide Oath#Jerusalem Court for Bnei Noah|recent ruling]] by the [[Jerusalem Court for Bnei Noah]] has ruled that it will not allow people from a Christian background to take the [[The Noahide Pledge]] if they believe that Jesus was Messiah. However they state that this is based on procedural and not halachic considerations. They state that another court may accept the Noahide pledge from such a person and it may be completely valid.
===Christian opposition===
[[Christian]] critics of the Noahide laws contend that insisting upon a basic set of moral laws is contrary to [[religious pluralism]]. Some believe that their existence implies that [[Jew]]s may set up a legal system that would effectively outlaw Christianity. The Jewish community responds by noting that it makes laws and customs for its own members (like all faiths) and does not set up governments to force [[Judaism|Jewish]] beliefs on non-Jews; in contrast, some non-Jewish faiths have carried out such actions in practice. In addition, with their minimal threshold of morality, the Noahide law may be compared to Catholic social teachings, especially natural law theory.
The major Christian bodies (e.g. the Catholic Church, the Eastern Orthodox Churches and the Protestant Churches) believe the Ten Commandments to be binding on them and would regard the Noahide laws as essentially a subset of these (though the requirement to set up courts, and the dietary regulation, are not explicit in the Ten Commandments). By contrast, most Jewish thinkers consider Some critics of the Seven Noahide Laws laws contend that insisting upon a basic set of moral laws is contrary to [[religious pluralism]]. Some Christians believe that their existence implies that Jews may set up a parallel legal system that would effectively outlaw Christianity. Based on the out-of general categories of commandments-context claims that the "all Christians are idolators", each containing many components and details. Some Jewish thinkers regard "punishment for idolatry is the determination of death penalty", and that "the details Rabbis have absolute control and authority over Noahides", some Christian groups has generated a lot of noise against the Noahide community. The Jewish community responds by noting that: * Noahide Law as something to , with its minimal threshold of morality, law may be left compared to Jewish Catholic social teachings, especially [[rabbinatural law]]stheory. This * Judaism makes laws and customs for its own members (like all faiths) and does not set up governments to force Jewish beliefs on non-Jews; in contrast, some non-Jewish faiths have carried out such actions in addition practice. * This is not the ruling according to the teaching Code of the Jewish law that punishment for violating one of . If Christian were idolators - in the full sense - it would be forbidden to do business with them on the seven Noahide Laws includes a theoretical death penalty (Talmuddays before and after Sunday as well as any Christian holidays, tractate Sanhedrin 57a)as well as several other legal rulings would come into effect. This is not the case, however. Jewish Law holds that Christian is a factor in modern opposition similar to the notion of a Noahide legal systemidolatry, but not full idolatry, and may even be completely permitted for non-Jews. * Jewish scholars respond also by noting note that Jews today no longer carry out the death penalty, even within the Jewish community. Jewish law, in contemporary practice, sees the [[death penalty]] as an indicator of the seriousness of an offense; violators are not actually put to death. Some Most Jewish thinkers authorities believe that penalties are a detail of the Noahide Laws and that Noahides themselves must determine the details of their own laws for themselves. According to this school of thought - see N. Rakover, ''Law and the Noahides'' (1998); M. Dallen, ''The Rainbow Covenant'' (2003)- the Noahide Laws offer mankind a set of absolute values and a framework for righteousness and justice, while the detailed laws that are currently on the books of the world's states and nations are presumptively valid. * Lastly, the Rabbis have no control over Noahides, only the ability to interpret the Bible and give rulings in Jewish law. Even in theory, the Rabbis cannot enforce their decisions on non-Jews anywhere outside of the Land of Israel.
===Christian support===
[[Image:Noahide Christian.png|right]]
Several Christian congregations have abandoned traditional Christianity (rejecting the [[Nicene Creed]]) and adopted the First Covenant or Noahism in recent years. {{Fact|date=February 2007}} In the United States a few organized movements of non-Jews (primarily of Christian origin) have either chosen to reject mainstream religious affiliation and live by the [[Apostolic Decree]], which they view as the original Christian observance of Noahide Laws, or, under the influence of Orthodox Judaism, adhere to the Talmud's listing of the Laws (without converting to Judaism).
==See also==
* [[Noahide Law in the New Testament]]
* [[Tosofos and Christianity]]
* [[The Halakhic Status of the Doctrine of the Trinity]]
* [[Primitive Apostolic Christianity]]
* [[Nicene Creed]] (rejected by the Noahide laws)
* Ephraim Urbach, "Shitat Hasovlanut shel Rabbi Menahem Hameiri," in E. Etkes (ed), Perakim beToldot haHevrah haYehudit, Jerusalem, 1980, 34-44
* Alon Goshen-Gottstein, "Jewish-Christian Relations: From Historical Past to Theological Future" Ecumenism No. 146 (2002).
* Elisheva Barre, Torah for Gentiles, 2008
[[Category:Christian Religion]]
[[Category:Jerusalem Court for Bnei Noah]]
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