rosends
Gold Member
- Oct 19, 2012
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But when you base your purported meaning on errors, you end up with a mistaken conclusion.As I pointed out there are various levels of meaning to scripture and even your own rabbis recognize that.
Take a look at those 2 sentences. The first says "we believe" and the second says "it isn't just a belief." You seem confused.We believe the suffering servant who is suffering unjustly and redeems the world through his suffering is Jesus the Messiah. Christianity isn't just a belief or opinion, it's the power of God to salvation.
If someone were to pick up a calculus book and try to understand it without knowing other math, one might come up with all sorts of misunderstandings. It is strange that you think that it is important for anyone, and especially anyone who has no background in either ther language or the ideas, to take an advanced and highly technical text and twist it so it goes along with your beliefs.Yes, there is a belief that the suffering of the righteous can motivate sinners to repentance. But anyone who reads what the RAMCHAL wrote, can see for themselves, that's not what he's referring to. It's more than just "motivating people to repent". I know that you will assert otherwise, but Christians can just read what the RAMCHAL said for themselves. My expectation or concern here is not to convince you of anything, it's to help Christians, not fall prey to disingenuous, deceptive Jewish anti-missionary arguments.
Only because you don't understand the Ramchal. I can get you material to help you out if you want.What you call "magic" is simply spiritual or a divine work. There's certainly a vicarious component to what the RAMCHAL is saying.
He did say a lot more, but said it in a particular way which requires that you have studied earlier works, which you haven't. So your knee jerk reaction to a literal read of a section posted on a website is a bad idea.He said much more than that. You can pretend otherwise, but you're not fooling anyone who reads it.
Your ignorance of the text and the tradition into which it was written is sad and a poor attempt to convince people that a Jewish writer said something that supports your twisted theology. Clearly you didn't read Messilat Yesharim, or even learn the D"H in order from the beginning so you would understand any of it. Sad.Your reductionist interpretation isn't very convincing. Christians will see right through it and thank God for that. That's my only concern.
Because it is. Good point.Time and time again, we hear Jewish anti-missionaries characterizing our Christian faith as alien to the faith of the ancient Israelites.
Only if you misunderstand what the Ramchal is saying. The more you try to prove your belief by latching on to your mistaken ideas about the Ramchal, the sadder you sound. You need the anchor in Jewish thought because without it your entire theology floats away. Strange that through all the years, Jewish thinkers and sages haven't read the Ramchal and then accepted what you are saying. But I guess you know better than any and every Jewish person who has ever studied the Ramchal because a website has a snippet in English and you think you understand it.Supposedly, the suffering of the righteous, can't redeem others. It's supposedly a "pagan belief", to believe that the Messiah would redeem the world through His suffering. Well, the more mystical you rabbinic Jewish people get, the more Christian you sound. The RAMCHAL is clearly stating that the suffering of the righteous has an ontological, cosmic, redemptive, and purifying effect on creation. You disparagingly dismiss that as "magic", but that's exactly what the RAMCHAL is saying.
No, I refer to the exact thing the Ramchal wrote about starting a process, a sequence of events, and tie it to an entire corpus of Jewish writing which discusses this idea. You try to pull this one idea out and read it in a vacuum so you can support what you want it to mean. It doesn't work like that.You pretend that the "sequence of events", is just people feeling sorry for the righteous who are suffering, so they repent and become righteous themselves. Can the suffering of the righteous, lead people to repentance? Of course, that's part of it, but you reduce it to just that, because if it's something more it's supposedly "magic" and in your mind most likely, despite you denying it, it's "too Christian". That's why you call it "magic", to discredit the obvious.
Typo? Misspelling in Hebrew and mis-transliteration in English? Not a type. You just don't know the word you are copying and pasting.Typo. I'm sure if I go through your posts I will find plenty. You missed my point and reduce it to a typo.
Reality dictates "fallen angels"? What color is the sky in your world?It's not a rabbinic Jewish concept. But reality itself undermines your rabbinic-Talmudic Jewish beliefs.
According to your brand of Christianity I guess.The point is that all of the false gods or idols are demons or fallen spirits.
According to whom?The human being in the vision represents the saints or tzadikim,
The Artscroll says "also"? So the artscroll says that it refers to saints first and the messiah "also"? Can you scan in that commentary?In my Artscroll Tenach commentary, the Son of Man, or the man in the vision, is also the Mashiach.
That's great and I love to learn new things -- where is this interpretation from? You refer to 7:18 which names a different group to invoke the idea of the holy people, no reference to the messiah, and not the same word as the one used earlier to refer to the messiah. Verse 13 says "like a son of man" (k'var enosh) and 7:18 then talks about קַדִּישֵׁ֖י עֶלְיוֹנִ֑ין a plural and different group. Deciding that the two refer to the same thing is what I'm looking for a source for. Do you have one?
The Son of Man as the Saints or the Remnant of Israel: This interpretation reads the "one like a son of man" as a symbol for the people of Israel themselves, particularly the faithful "remnant" who remain true to God amidst persecution. In this view, the figure's triumph over the beasts (interpreted as oppressive foreign empires) is a symbolic promise of Israel's eventual vindication and restoration. This interpretation is suggested in Daniel 7:18, where it says, "But the holy ones of the Most High shall receive the kingdom and possess the kingdom forever and ever." Here, the "holy ones" are often understood to represent the faithful saints/tzadikim.