Imagine yourself transported two thousand years back in time to Galilee at the moment of Jesus' Sermon on the Mount. After hearing it, would you abandon your religious beliefs and ideology to follow him, or would you hold on to your own beliefs and walk away? In "A Rabbi Talks with Jesus", Jacob Neusner considers just such a spiritual journey. Placing himself within the context of the Gospel of Matthew, Neusner imagines himself in a dialogue with Jesus of Nazareth and pays him the supreme Judaic gesture of respect: making a connection with him through an honest debate about the nature of God's One Truth. Neusner explains why the Sermon on the Mount would not have convinced him to follow Jesus and why, by the criterion of the Torah of Moses, he would have continued to follow the teachings of Moses. He explores the reasons Christians believe in Jesus Christ and the Kingdom of Heaven, while Jews continue to believe in the Torah of Moses and a kingdom of priests and holy people on earth. This revised and expanded edition, with a foreword by Donald Akenson, creates a thoughtful and accessible context for discussion of the most fundamental question of why Christians and Jews believe what they believe.
A Rabbi Talks with Jesus
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"A tour de force and very, very moving." Jonathan Sacks, Chief Rabbi of Great Britain "By far the most important book for the Jewish-Christian dialogue in the last decade. The absolute honesty, the precision of analysis, the union of respect for the other party with carefully grounded loyalty to one's own position characterize the book and make it a challenge especially to Christians, who will have to ponder the analysis of the contrast between Moses and Jesus." Joseph Cardinal Ratzinger "Neusner here makes a contribution to Jewish-Christian understanding that is as lively as it is unusual ... To listen in as he talks with Matthew's Jesus is to get a surer sense of the real issues on this important front of interreligious dialogue." Schubert M. Ogden, Perkins School of Theology, Southern Methodist University
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53 of 57 people found the following review helpful
By Mei L. Po
Format:Paperback
Listen folks, I don't think the polemics here (in some, not all, of the reviews) are exactly helpful in furthering meaningful dialogue-- something the author of this book deserves full credit for even attempting. If Christianity and Judaism have been talking at cross-purposes for 2000 years, it behooves those of us who call ourselves Christians to *LISTEN* and find out why.
I feel Rabbi Neusner on the whole does a fine job of addressing areas of contention and disagreement between the two faiths- however, he does miss some fine critical points:
- He contrasts the (Jewish/Torah) call to be holy because the Lord God is holy, over and against the Christian call to give up all and follow Christ- without, apparently, recognizing that for believing Christians as well as faithful Jews the chief motive for right living is to emulate God's character (why aspire to "be perfect"? Because our heavenly Father is perfect).
- He sees Judaism as addressing the practical concerns of living in the the here-and-now while Christianity is concerned with the future Kingdom Come- missing the relevance of applied Christian principles for daily living, and the idea that Christians no less than Jews are called to sanctify our days and hours, our waking and working and eating and sleeping; not just wait for "Pie in the sky by and by".
- Lastly, Neusner takes issue with the fact that that the Christian gospel message is addressed to the individual "you" and "I", not to the communal "we" of Israel. This is in fact largely true. We are called as individuals AS WELL AS corporately. But it is also a call to community, as the Body of Christ. How else to put into practice all those commands to love, serve, edify and encourage one another?
Torah, or Christ? At the end of the day, for Neusner, the question leads finally to a regretful parting of the ways.
I feel Rabbi Neusner on the whole does a fine job of addressing areas of contention and disagreement between the two faiths- however, he does miss some fine critical points:
- He contrasts the (Jewish/Torah) call to be holy because the Lord God is holy, over and against the Christian call to give up all and follow Christ- without, apparently, recognizing that for believing Christians as well as faithful Jews the chief motive for right living is to emulate God's character (why aspire to "be perfect"? Because our heavenly Father is perfect).
- He sees Judaism as addressing the practical concerns of living in the the here-and-now while Christianity is concerned with the future Kingdom Come- missing the relevance of applied Christian principles for daily living, and the idea that Christians no less than Jews are called to sanctify our days and hours, our waking and working and eating and sleeping; not just wait for "Pie in the sky by and by".
- Lastly, Neusner takes issue with the fact that that the Christian gospel message is addressed to the individual "you" and "I", not to the communal "we" of Israel. This is in fact largely true. We are called as individuals AS WELL AS corporately. But it is also a call to community, as the Body of Christ. How else to put into practice all those commands to love, serve, edify and encourage one another?
Torah, or Christ? At the end of the day, for Neusner, the question leads finally to a regretful parting of the ways.
23 of 24 people found the following review helpful
Format:Paperback
Jacob Neusner's exceptional book, A Rabbi Talks with Jesus, gets at the heart of why Jews struggle to accept the entirety of Jesus' teachings. While avoiding new age relativist methodologies in dialogue, Neusner capitalizes on the reality that differences in belief do exist between Christians and Jews, and only by understanding these differences, can one truly engage in dialogue. Making it, as Pope Benedict the 16th compelling stated, "...the most important book in Jewish-Christian dialogue in the last decade."
In the opening lines, Neusner candidly explains that if he would have been a Jew in first century Palestine, he would not have joined the circle of Jesus' disciples. Even more, he writes that, "If I heard what ... [Jesus] said in the Sermon on the Mount, for good and substantive reasons I would not have followed him." Throughout the book Neusner envisions himself talking with Jesus and sincerely provides cogent reasons as to why he would have found it difficult to accept what Jesus had to say. However, Neusner's objective is neither proselytism nor apprizing Christians as to why their claims about Jesus are erroneous, rather it is to delineate some of the essential issues that divide Christians and Jews. While doing this, Neusner shows the utmost respect for Christian beliefs and takes seriously the teachings of Jesus, which is an essential ingredient for religious dialogue. For that reason, reading this book not only provides the reader with a deeper understanding of Judaism but also becomes a model for how to engage in religious dialogue.
The heart of Neusner's argument is based on the Jewish belief that the Torah gives the necessary guidelines for how to live in God's kingdom and according to Neusner, "by the truth of the Torah, much that Jesus said is wrong." Neusner proves this by envisioning himself responding to Jesus' teachings in the context of a Jew who saw Israel's religion as genuine and faithful, in comparison to a religion that needed reform and renewal. Yet at the same time, Neusner takes to heart what Jesus preached and finds some things very appealing, but he significantly struggles with the nuances of Jesus' teachings, because he believes that if examined closely, it is incongruent with the Torah.
Thus, Neusner begins vicariously placing himself amongst an intrigued crowd who are listening attentively to Jesus preaching what will become known as the Sermon on the Mount. Neuser is at first impressed with Jesus' moving proclamation of the beatitudes' and finds it compatible with the Torah; nonetheless, Neusner's positive reaction suddenly changes as Jesus continues with his sermon: "You have heard that it was said, `An eye for an eye and a tooth for a tooth.' But I say to you, offer no resistance to one who is evil" (MT 5:38-39). Jesus' shocking words leave Neusner bewildered as he struggles to find parallels between resisting one who is evil and "an eye for an eye," but even more, to find parallels between what Jesus said and what the Torah teaches.
Stepping out of the first century and into the present, Nuesner explains that from a Jewish perspective "it is a religious duty to resist evil, to struggle for good, to love God, and to fight against those who make themselves into enemies of God." He goes on to mention that the Torah says nothing about resisting evil and actually looks down on those who behave cowardly and submit. In fact, the Torah expects Israel to always struggle for God's purpose, and in light of that cause, sanctions warfare. Sardonically, Neusner writes how amazing he found "...Jesus' statements that it is a religious duty to fold before evil." Neusner does, however, acknowledge the twenty-fifth proverb which stresses the importance of providing good, ethical treatment for one's enemies, but "not resisting one who is evil" is a completely different concept than fair treatment of one's enemies, and more importantly, it opposes the Torah. Neusner also argues that Jesus' teachings address a group of disciples and not internal Israel. "Jesus has spoken only about how I, in particular, can do what God wants of me. In the shift from the "us" of Sinai to the "I" of the torah of the Galilean sage Jesus takes an important step - in the wrong direction. And If I had been there, I would have wondered what he had to say to not me but to us: all Israel, assembled, that day, in the persons present, before him to hear his torah." This issue over addressing the "I" vs. "us" is a major problem for Nuesner, and he continues to point out throughout his book how Jesus neglects to address Israel as a whole and only concentrates on the individual.
In an another context of Neusner's book, he argues that Jesus is teaching people to violate some of the Ten Commandments, in particular, "take care to keep holy the Sabbath day." Neusner's allegations are based on Matthew 12:1-8, where Jesus and his disciples pluck ears of grain and eat them on the Sabbath. When Pharisees accuse Jesus of `doing what is not lawful on the Sabbath,' Jesus refers to the great King David who did similar unlawful acts and then declares that he, the Son of man, is lord of the Sabbath. Jesus then enters a synagogue, where he continues the debate with a parable, and in conclusion avers that "it is lawful to do good on the Sabbath" (MT 12:12).
According to Neusner, Jews do on the Sabbath what God did on the seventh day of creation, and keeping the Sabbath "...is not about doing good or not doing good; the issue of the Sabbath is holiness, and in the Torah, to be holy is to be like God." Keeping all of the laws centered on the Torah may seem senseless to non-Jews, but Neusner points out that "Israel is Israel on the Sabbath" by living out those seemingly senseless Sabbath rules. Hence, Neusner doesn't see how Jesus' teachings on the Sabbath relate to him as "a member of a family, on the one side, and as part of a community, sharing in the social order of the holy people, on the other?" Furthermore, Neusner affirms that "only God is lord of the Sabbath" and that "the Torah teaches me to rest on the Sabbath, because that is how I learn to act like God." Thus, for Neusner, not only is it obvious that Jesus has violated the commandment to "keep holy the Sabbath" and taught others to do so, but just as in the previous example, Jesus continues to address only the individual instead of the community as a whole.
These two examples capitalize on Neusner's central points that, firstly, Jesus was not harmonious with the teachings of the Torah: "the Torah had told me things about God's kingdom that Jesus neglected, and Jesus had told me things about God's kingdom that the Torah had not affirmed," and secondly, Jesus' teachings tended to address the individual, neglecting the community or Israel as a people: "he has spoken to me, but not to us." Overall, A Rabbi Talks with Jesus, coherently and concisely facilitates Jewish reasoning for not being able to accept the teachings of Jesus. Even more, it challenges readers to step away from post-modern relativist approaches of dialogue and instead lay claim to the truth that defines one's own religion.
Throughout the past few centuries, religious dialogue has taken on new shapes and forms as nascent views have immerged arguing that one cannot determine which religion holds "the truth" or is "the best." Thus, there is no objective truth to religion and each religion is true to the one holding it. This post-modern view differs significantly with medieval times when disputing the truth-claims of religion took center stage. One actually believed that their religion was the truth and having dialogue meant to engage in polemics. However, this medieval modus operandi diminished as the ideals of the Enlightenment led many to become indifferent to the truth-claims of religion. What soon emerged was a general toleration and respect for all religions. And the differences between religions were dismissed as trivial and unimportant. These fundamental ideas and concepts of the Enlightenment have continued to affect the West up to the present where now relativistic approaches to dialogue with other religions has led many westerners to believe that fundamentally all religions are relatively true for the beholder. Furthermore, the only way to have authentic dialogue would be to suppose, in principle, that the other can be as right, or more right than your beliefs. In light of this ideology, Pope Benedict the 16th wrote an extensive essay titled Relativism: the Central Problem for Faith Today. In this essay he explicates the perils of engaging in religious dialogue from a relativist perspective and states that it would seem as if it is a miracle that religions in general still exist. It is no surprise then that Benedict favored Neusner's approach, in A Rabbi Talks with Jesus, for they both have asserted the many differences that exist between Christianity and Judaism and believe that is through coming to a better understanding of these differences that one can have true religious dialogue. This contrasts significantly with a relativistic approach to dialogue which does not necessarily seek religious inquiry, but emphasizes, for the most part, that it doesn't matter what one believes to be true just as long as they seek to be good people.
At any rate, Neusner's book, under the auspices of Pope Benedict, challenges the Western world to not only strive to respect and develop a better understanding for other religions but to identify itself and be an apologist to whatever truth that their religion claims. This book definitely gave me a new perspective on why Jews struggle to accept the teachings of Jesus but also challenged me to not only strive to truly understand the differences and similarities amongst other religions but to identify and lay-claim to the truths of my particular religion.
In the opening lines, Neusner candidly explains that if he would have been a Jew in first century Palestine, he would not have joined the circle of Jesus' disciples. Even more, he writes that, "If I heard what ... [Jesus] said in the Sermon on the Mount, for good and substantive reasons I would not have followed him." Throughout the book Neusner envisions himself talking with Jesus and sincerely provides cogent reasons as to why he would have found it difficult to accept what Jesus had to say. However, Neusner's objective is neither proselytism nor apprizing Christians as to why their claims about Jesus are erroneous, rather it is to delineate some of the essential issues that divide Christians and Jews. While doing this, Neusner shows the utmost respect for Christian beliefs and takes seriously the teachings of Jesus, which is an essential ingredient for religious dialogue. For that reason, reading this book not only provides the reader with a deeper understanding of Judaism but also becomes a model for how to engage in religious dialogue.
The heart of Neusner's argument is based on the Jewish belief that the Torah gives the necessary guidelines for how to live in God's kingdom and according to Neusner, "by the truth of the Torah, much that Jesus said is wrong." Neusner proves this by envisioning himself responding to Jesus' teachings in the context of a Jew who saw Israel's religion as genuine and faithful, in comparison to a religion that needed reform and renewal. Yet at the same time, Neusner takes to heart what Jesus preached and finds some things very appealing, but he significantly struggles with the nuances of Jesus' teachings, because he believes that if examined closely, it is incongruent with the Torah.
Thus, Neusner begins vicariously placing himself amongst an intrigued crowd who are listening attentively to Jesus preaching what will become known as the Sermon on the Mount. Neuser is at first impressed with Jesus' moving proclamation of the beatitudes' and finds it compatible with the Torah; nonetheless, Neusner's positive reaction suddenly changes as Jesus continues with his sermon: "You have heard that it was said, `An eye for an eye and a tooth for a tooth.' But I say to you, offer no resistance to one who is evil" (MT 5:38-39). Jesus' shocking words leave Neusner bewildered as he struggles to find parallels between resisting one who is evil and "an eye for an eye," but even more, to find parallels between what Jesus said and what the Torah teaches.
Stepping out of the first century and into the present, Nuesner explains that from a Jewish perspective "it is a religious duty to resist evil, to struggle for good, to love God, and to fight against those who make themselves into enemies of God." He goes on to mention that the Torah says nothing about resisting evil and actually looks down on those who behave cowardly and submit. In fact, the Torah expects Israel to always struggle for God's purpose, and in light of that cause, sanctions warfare. Sardonically, Neusner writes how amazing he found "...Jesus' statements that it is a religious duty to fold before evil." Neusner does, however, acknowledge the twenty-fifth proverb which stresses the importance of providing good, ethical treatment for one's enemies, but "not resisting one who is evil" is a completely different concept than fair treatment of one's enemies, and more importantly, it opposes the Torah. Neusner also argues that Jesus' teachings address a group of disciples and not internal Israel. "Jesus has spoken only about how I, in particular, can do what God wants of me. In the shift from the "us" of Sinai to the "I" of the torah of the Galilean sage Jesus takes an important step - in the wrong direction. And If I had been there, I would have wondered what he had to say to not me but to us: all Israel, assembled, that day, in the persons present, before him to hear his torah." This issue over addressing the "I" vs. "us" is a major problem for Nuesner, and he continues to point out throughout his book how Jesus neglects to address Israel as a whole and only concentrates on the individual.
In an another context of Neusner's book, he argues that Jesus is teaching people to violate some of the Ten Commandments, in particular, "take care to keep holy the Sabbath day." Neusner's allegations are based on Matthew 12:1-8, where Jesus and his disciples pluck ears of grain and eat them on the Sabbath. When Pharisees accuse Jesus of `doing what is not lawful on the Sabbath,' Jesus refers to the great King David who did similar unlawful acts and then declares that he, the Son of man, is lord of the Sabbath. Jesus then enters a synagogue, where he continues the debate with a parable, and in conclusion avers that "it is lawful to do good on the Sabbath" (MT 12:12).
According to Neusner, Jews do on the Sabbath what God did on the seventh day of creation, and keeping the Sabbath "...is not about doing good or not doing good; the issue of the Sabbath is holiness, and in the Torah, to be holy is to be like God." Keeping all of the laws centered on the Torah may seem senseless to non-Jews, but Neusner points out that "Israel is Israel on the Sabbath" by living out those seemingly senseless Sabbath rules. Hence, Neusner doesn't see how Jesus' teachings on the Sabbath relate to him as "a member of a family, on the one side, and as part of a community, sharing in the social order of the holy people, on the other?" Furthermore, Neusner affirms that "only God is lord of the Sabbath" and that "the Torah teaches me to rest on the Sabbath, because that is how I learn to act like God." Thus, for Neusner, not only is it obvious that Jesus has violated the commandment to "keep holy the Sabbath" and taught others to do so, but just as in the previous example, Jesus continues to address only the individual instead of the community as a whole.
These two examples capitalize on Neusner's central points that, firstly, Jesus was not harmonious with the teachings of the Torah: "the Torah had told me things about God's kingdom that Jesus neglected, and Jesus had told me things about God's kingdom that the Torah had not affirmed," and secondly, Jesus' teachings tended to address the individual, neglecting the community or Israel as a people: "he has spoken to me, but not to us." Overall, A Rabbi Talks with Jesus, coherently and concisely facilitates Jewish reasoning for not being able to accept the teachings of Jesus. Even more, it challenges readers to step away from post-modern relativist approaches of dialogue and instead lay claim to the truth that defines one's own religion.
Throughout the past few centuries, religious dialogue has taken on new shapes and forms as nascent views have immerged arguing that one cannot determine which religion holds "the truth" or is "the best." Thus, there is no objective truth to religion and each religion is true to the one holding it. This post-modern view differs significantly with medieval times when disputing the truth-claims of religion took center stage. One actually believed that their religion was the truth and having dialogue meant to engage in polemics. However, this medieval modus operandi diminished as the ideals of the Enlightenment led many to become indifferent to the truth-claims of religion. What soon emerged was a general toleration and respect for all religions. And the differences between religions were dismissed as trivial and unimportant. These fundamental ideas and concepts of the Enlightenment have continued to affect the West up to the present where now relativistic approaches to dialogue with other religions has led many westerners to believe that fundamentally all religions are relatively true for the beholder. Furthermore, the only way to have authentic dialogue would be to suppose, in principle, that the other can be as right, or more right than your beliefs. In light of this ideology, Pope Benedict the 16th wrote an extensive essay titled Relativism: the Central Problem for Faith Today. In this essay he explicates the perils of engaging in religious dialogue from a relativist perspective and states that it would seem as if it is a miracle that religions in general still exist. It is no surprise then that Benedict favored Neusner's approach, in A Rabbi Talks with Jesus, for they both have asserted the many differences that exist between Christianity and Judaism and believe that is through coming to a better understanding of these differences that one can have true religious dialogue. This contrasts significantly with a relativistic approach to dialogue which does not necessarily seek religious inquiry, but emphasizes, for the most part, that it doesn't matter what one believes to be true just as long as they seek to be good people.
At any rate, Neusner's book, under the auspices of Pope Benedict, challenges the Western world to not only strive to respect and develop a better understanding for other religions but to identify itself and be an apologist to whatever truth that their religion claims. This book definitely gave me a new perspective on why Jews struggle to accept the teachings of Jesus but also challenged me to not only strive to truly understand the differences and similarities amongst other religions but to identify and lay-claim to the truths of my particular religion.
46 of 53 people found the following review helpful
Format:Paperback
I began reading this book excitedly, despite Neusner's rather limited premise: he sets out to argue with Jesus over whether his teachings actually stem from the Torah (Jewish Bible) or represent something completely different.
Neusner admits freely that he cannot debate against faith -- a person who believes in Jesus does so not only because of his compelling words. And he admits that he does not believe in Jesus... but claims he will debate Jesus' words (as they are passed on to us in the book of Matthew) to pay him the honour of listening to his words and considering them on their merit.
Although, as a Jew, I accepted Neusner's initial premises easily enough, I found his argument began to drone on tediously. His main points boil down to one or two: the Torah teaches holiness for all of Israel; Jesus (as depicted in Matthew), on the other hand, taught eschatological (end-times) lessons concerning salvation of the individual.
Neusner basically ends up insisting again and again that despite Jesus' urging, he would not give up the day-to-day holiness of Judaism for end times that may or may not occur in his lifetime. There's a little more to what he has to say than that, but it's difficult to see through his grandiose prose and excessive verbiage.
All in all, a worthwhile read, and definitely not your usual work of "why we don't worship Jesus" Jewish apologetics. There are plenty of excellent sources for that kind of thing, and Neusner has succeeded in creating something entirely different.
Whether or not it's something of lasting value -- for Jews or for Christians -- is up in the air because of the inaccessibility and redundancy of his style. Worth reading if you feel up to a good mental challenge, though... if you can tolerate his coming back to the same (very few) points over and over again.
Most Recent Customer Reviews
5.0 out of 5 stars
Extreamly Interesting View
I am enjoying his arguments and discussion concerning Jesus and the Torah. As Rabbi Neusner states, he is not trying to convince a Christian to leave their beliefs nor have a... Read more
Published 14 days ago by Russell B. Scaffede
5.0 out of 5 stars
Great Read!
His Holiness, Benedict XVI, referenced this book in his own work, "Jesus of Nazareth." The Holy Father had recommended it in his book... Read more
Published 2 months ago by J. Pinder
3.0 out of 5 stars
judaism is not a religion, it's politics
I really did not read mr. jacob's book, but I exort him to try to understand the teachings of jesus better. Read more
Published 14 months ago by Gerassimo Jorge Glenis
4.0 out of 5 stars
Great book on the Trinity!
As per the title of this review, Neusner makes a good argument why the early Christians would have proclaimed Jesus as God. Read more
Published on April 7, 2011 by Jeff E. Martin
4.0 out of 5 stars
Neusner - Jesus - and the Pope
Like Mr. Llugany (a reviewer of the book) I have come upon this particular one by Neusner through Cardinal Ratzinger's (now Benedict XVI) Jesus von Nazareth, who gave it high... Read more
Published on May 3, 2010 by E. Rodin MD
5.0 out of 5 stars
This book really enforce my original beliefs as practicing catholic
I really enjoy this book lecture is RESPECTFUL,POWERFUL AND INSPIRING.
Reafirm my beliefs as a practicing catholic.
Reafirm my beliefs as a practicing catholic.
Published on April 27, 2010 by Don nadie
3.0 out of 5 stars
Three stars for the writing, five for the thoughts within
Another reviewer here wrote of "A Rabbi Talks to Jesus" that the writer's style is one of "grandiose prose and excessive verbiage" and I would have to agree. Read more
Published on April 17, 2009 by Thinkerthinker
1.0 out of 5 stars
More Loshan Hara from Neussner
Unfortunately, like his disappointing attack on Rabbi Steinsaltz, Mr Neussner tries to be controversial (and therefore jack up his book sales) by setting up a straw man -in this... Read more
Published on March 4, 2009 by Steve
4.0 out of 5 stars
Dr. Neusner goes back in time to Meet the Jesus of Matthew's Gospel
I thought the book was a neat idea. Let's go back in time and hang out with the Master as he teaches the Sermon on the Mount and other assorted lessons. Read more
Published on January 9, 2009 by Dr. Marc Axelrod
5.0 out of 5 stars
A book highly praised by Pope Benedict XVI in his own book "Jesus of...
I heard of this book reading the book "Jesus of Nazareth" by the Pope Benedict XVI. He quotes it with a lot of praise, in more than 20 pages of his own book. Read more
Published on January 12, 2008 by Juan Cahis Llugany
