Most Christians and Muslims have never heard this sentence as the Torah intends. The third of the commandments is spoken.
“Why should I be bereaved of both of you in one day?” (Genesis 27:45)
Rivkah is not just a worried mother. She delivers the Third Commandment in Toldot, centuries before Sinai.
The Third Commandment in Toldot – Exact Parallel
Sinai (Exodus 20:7)
Toldot (Genesis 27:45)
לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא “You shall not take the name of Hashem your God in vain”
לָמָה אֶשְׁכַּל גַּם־שְׁנֵיכֶם יוֹם אֶחָד “Why should I lose both of you in one day?” – terror of false oaths causing double death
Rabbi David Fohrman points out: the deepest meaning of “taking God’s name in vain” is not just swearing falsely. It is invoking God’s name to justify something that will bring destruction while pretending it is holy.
Rivkah sees the future clearly: If Esau swears by God to take revenge, and Jacob is forced to defend himself, both sons could die on the same day—one by murder, one by execution. Two corpses because someone used God’s name to sanctify hatred.
That is the ultimate desecration of the Name.
Why This Destroys Replacement Theology
Every time a church taught that “God curses the Jews,” they did exactly what Esau threatened to do. When Islam claimed “the Jews corrupted the Torah,” they acted the same way. They took God’s name in vain. They used Scripture to justify hatred and dispossession.
Rivkah’s cry in Toldot is the Torah’s eternal protest. It stands against every false oath sworn “in the name of God.” These oaths aim to harm Jacob.
As Rabbi Dr. Akiva Tatz teaches: “The Jewish people remain alive for a specific reason. Every attempt to destroy us in God’s name violates the Third Commandment in Toldot.”
Internal Links – Keep Reading the Series
Essay 1: The Ten Commandments in Toldot – They Began with Rivkah, Not Sinai
Essay 2: The Second Commandment in Toldot – Esau’s Rage and “No Other Gods”
Why Does God Play Favorites? The Silence Cain Heard Wrong
From Crypto-Jewish Mexico to the Torah of My Fathers
Next in this 10-part series: Essay 4 – The Fourth Commandment in Toldot: “Stay a Few Days” – The First Shabbat in Exile
Shabbat Shalom from a Kohen. His mothers never stopped crying this cry. [Chazzan Gavriel ben David] Beit HaShoavah – Return, Repent, Rejoice https://beithashoavah.org
When the church taught me the Second Commandment was only about statues and idols, I learned something unexpected. I never imagined it was first spoken by a Jewish mother fleeing her own son’s violence.
Yet in Parashat Toldot, centuries before the thunder at Sinai, Rivkah utters the Second Commandment in Toldot almost word-for-word:
“Your brother Esau is comforting himself (מִתְנַחֵם) with the thought of killing you.” (Genesis 27:42)
Rabbi David Fohrman demonstrates that this single sentence is the exact precursor. It leads to “You shall have no other gods before Me.” Esau’s rage is not just anger. It has become his god.
How Esau Became the First Worshipper of “Another God”
In Hebrew, the verb מִתְנַחֵם (mitnachem) means “to comfort oneself.” After losing the blessing, Esau does not turn to Hashem for comfort. He turns to murder.
Murderous hatred becomes his new deity—the very first “other god” in human history after Cain.
Rivkah’s urgent warning to Jacob is therefore the Second Commandment in Toldot in its embryonic form:
Do not serve the god of revenge. Do not let violence sit on the throne where only Hashem belongs.
This is why the Rebecca Jacob Sinai mirror is so devastating to replacement theology. The Second Commandment did not begin with golden calves or Baal statues. It began when a Jewish mother identified the first false god humanity ever worshipped: the god of blood-revenge.
The Chiastic Proof – Side by Side
Sinai (Exodus 20:3)
Toldot (Genesis 27:41–42)
לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיָ “You shall have no other gods before Me”
וַיִּתְנַחֵם הוּא לְהָרְגְּךָ “He is comforting himself by killing you” – serving the god of murderous rage
Watch Rabbi Fohrman lay this out:
Aleph Beta / YouTube Part 1
Aleph Beta / YouTube Part 2
Why This Matters for Jewish Chosenness
Every time Christianity or Islam claims the Torah’s commandments while rejecting the Jewish people, they repeat Esau’s original mistake.
They replace the God of Abraham, Isaac, and Jacob with the god of supersessionist revenge: “The Jews killed our savior” or “The Jews lost their chosenness.” That is modern avodah zarah—serving another god on the very face of the God who spoke to three million Jews at Sinai.
As Chazzan I teach in Esnoga Beit HaShoavah: “We are not hated because we are worse. We are hated because we are the living witness that the Second Commandment in Toldot still applies. There is only one God. He never annulled His covenant with Jacob.”
Internal Links – Continue the Journey
Essay 1: The Ten Commandments in Toldot – They Began with Rivkah, Not Sinai
Why Does God Play Favorites? The Silence Cain Heard Wrong
From Crypto-Jewish Mexico to the Torah of My Fathers – My Personal Return
The Passover Lamb Was Never Jesus – It Was the Egyptian God
Next in this 10-part series: Essay 3 – The Third Commandment in Toldot: “Why Should I Lose Both of You in One Day?”
Shabbat Shalom from the Chazzan carrying the same warning Rivkah gave, [Gavriel ben David ] Beit HaShoavah – Return, Repent, Rejoice https://beithashoavah.org
The article explores the connection between Rivkah and the Ten Commandments, emphasizing their roots in the Jewish family.
Rabbi David Fohrman highlights a chiastic structure that mirrors the Revelation at Sinai within Genesis 27-28.
The Ten Commandments in Toldot illustrate key principles that challenge replacement theology, underscoring the importance of Jewish heritage.
Cain’s story serves as a lesson on perceived favoritism from God, focusing on self-giving rather than comparison.
Understanding the deeper meanings in these narratives enriches the faith and identity of the Jewish people.
When I discovered I am a descendant of Aaron through the Diaz Ramirez crypto-Jewish family of Nuevo León, one question has never left me:
How can any religion claim to replace the Jewish people? As my Rabbi Dr. Akiva Tatz says ” you first must enjoy the question before you can enjoy the answer. It’s a bit like understanding Rivkah and the Ten Commandments, where the deeper you delve, the more you discover.
The Ten Commandments in Toldot – the words quoted by the entire world – were first whispered in a tent. A Jewish mother whispered them in Beersheba. The story of Rivkah and the Ten Commandments illustrates the profound connection between the Jewish mothers and their faith.
The Shocking Discovery Rabbi Fohrman Makes About the Ten Commandments in Toldot
In his groundbreaking Aleph Beta series on Parashat Toldot, Rabbi David Fohrman demonstrates something remarkable. He reveals that Genesis 27–28 is structured as a perfect chiastic mirror of the Revelation at Sinai. The Ten Commandments in Toldot are in the exact same order. They contain the exact same themes and key phrases that will later thunder in Exodus 20.
Watch the teaching that changed everything:
Part 1 on YouTube (Aleph Beta)
Part 2 on YouTube (Aleph Beta)
The Ten Commandments in Toldot – Side-by-Side Proof
#
Sinai (Exodus 20)
Rivkah’s Words in Toldot (Genesis 27–28)
1
“I am Hashem your God”
“My son, listen to my voice… do exactly what I command you” (27:8,13) – establishing divine authority
2
No other gods
Warning against Esau’s murderous hatred – serving the god of violence (27:41-42)
3
Do not take God’s name in vain
“Why should I lose both of you in one day?” – terror of false oaths (27:45)
4
Remember the Sabbath
“Stay with Laban a few days until your brother’s anger turns” – Shabbat rest in exile (27:44)
5
Honor father and mother
Jacob obeys his mother above Isaac’s mistaken blessing – the entire plot!
6
You shall not murder
Direct warning against Esau’s plan to kill Jacob
7
You shall not commit adultery
“Do not take a wife from the daughters of Canaan” (28:1)
8
You shall not steal
The blessing was “stolen” only in appearance – Rivkah insists it belongs to Jacob
9
You shall not bear false witness
The goatskin deception protects deeper truth
10
You shall not covet
Esau covets the blessing that was never his – root of the conflict
Why the Ten Commandments in Toldot Destroy Replacement Theology
This Rebecca Jacob Sinai mirror is the Torah’s way of shouting to Christianity and Islam. The Ten Commandments in Toldot were born inside the Jewish family. This occurred centuries before Sinai. You cannot inherit the commandments while rejecting the family that birthed them.
As Rabbi David Fohrman teaches, “The Jewish people are not chosen because we are better. We are chosen because we are the only nation that carries the historical event of Revelation in our national DNA.”
Internal Links to Related Articles on Beit HaShoavah
Essay 1: Why Does God Play Favorites? The Silence Cain Heard Wrong
My Return Story: From Crypto-Jewish Mexico Back to the Torah of My Fathers
The Tree That Christianity Got Wrong – Eden and Jewish Resurrection
Passover Lamb Was Never Jesus – It Was the Egyptian God
Next in this 10-part series: The Second Commandment in Toldot – Esau’s Rage and “No Other Gods”
Shabbat Shalom from a Chazzann who came home, [Gavriel ben David ] Beit HaShoavah – Return, Repent, Rejoice https://beithashoavah.org
Why Does God Play Favorites?
The Shocking Answer Hidden in the Story of Cain and Abel
We all know the children’s version of the story: Cain brings an offering. Abel brings an offering. God likes Abel’s better. Cain gets jealous and kills his brother. Moral of the story: Don’t be jealous.
But that version leaves the most troubling question completely unanswered:
Why did God reject Cain’s offering in the first place? Why would the Creator of the universe—who loves all His children—seem to play favorites with the very first two brothers in history?
For two thousand years Jewish and Christian readers have struggled with this. Many simply say, “Well, Abel brought the best (firstlings and fat), Cain just brought whatever.” But the Torah never actually says God told them to bring the best. In fact, the Torah never even commanded offerings at all! So on what basis did God “have regard” for Abel’s offering and not for Cain’s (Genesis 4:4-5)?
Rabbi David Fohrman points out something almost no one notices in the text:
The Hebrew phrase describing God’s response is deeply asymmetrical.
About Abel: וַיִּשַׁע אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ “And He turned to Abel and to his offering.”
About Cain: וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה “But to Cain and to his offering He did not turn.”
The grammar itself is screaming at us: God is not evaluating the gifts in isolation. He is looking at the person and the gift together. The offering is an expression of the offerer.
Abel brings the firstlings and their fat portions because that is who Abel is—he gives of his essence, his very best, holding nothing back. Cain brings “an offering of the fruit of the ground”—perfectly adequate, but nothing in the text suggests it cost him anything deeply personal. It’s not that his offering is bad; it’s that it doesn’t reveal Cain.
God’s “rejection,” then, is not favoritism. It’s a mirror.
God is saying to Cain (without words, because sometimes love speaks through silence): “Cain, I want you. Show me you.”
Cain hears the silence as rejection instead of invitation. And instead of looking inward (“What could I have brought that would have been more me?”), he looks outward in rage: “Why him and not me?” Jealousy is born—the first human emotion after shame in the Garden—and with it, murder.
Fohrman’s staggering conclusion:
God introduces the appearance of favoritism on purpose. He creates the very first instance of “chosen vs. not chosen” not to alienate Cain, but to teach humanity the single most dangerous spiritual truth we will ever face:
When God seems to love someone else more than you, the problem is almost never that God loves you less. The problem is that you have stopped giving Him you.
This is the seed that will flower thousands of years later at Mount Sinai—the same question in national form: “Why this nation and not the others?” The midrash famously says God offered the Torah to every nation first and they all refused. But beneath that midrash lies the exact same principle we meet in Cain and Abel: God chooses those who choose to give Him their deepest selves.
Cain and Abel is not a story about why Abel was better. It is a story about why God sometimes withholds His face—to invite us to chase it.
And the tragedy is that Cain never learns the question behind the silence.
That question will echo through Ishmael, through Esau, through every instance of apparent divine favoritism in the Torah. And every time, Rabbi Fohrman teaches, God is doing the same thing He did with Cain:
In the Torah, we are introduced to the story of Cain and Abel in the Bible, from which themes of jealousy and rivalry emerge.
In the prophetic words of Isaiah 46:9-10, Hashem reminds us: “Remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose’” (Bible Gateway). This divine declaration isn’t mere poetry—it’s a roadmap where ancient biblical stories foreshadow modern challenges. As explored by Rabbi Manis Friedman in his insightful lecture (watch here), the tale of Cain and Abel introduces jealousy as a tool for teaching the morality of right and wrong. In this article, we’ll delve into how truth over jealousy shapes biblical narratives, from Genesis to Gaza, emphasizing Hashem’s eternal lessons. For more on spiritual warfare in Jewish perspective, check our article on Hashem’s non-physical nature.
The Introduction of Jealousy: Cain and Abel’s Moral Lesson
Genesis 4 recounts Cain and Abel’s offerings: Abel’s accepted, Cain’s rejected. Why the distinction? Rabbi Friedman explains it’s Hashem’s deliberate introduction of jealousy—not to harm, but to highlight morality. Cain, driven by envy, murders Abel, showing unchecked jealousy leads to destruction. Yet, this teaches that truth—right and wrong—must prevail over emotions. As Friedman notes, without such distinctions, free will vanishes. Explore similar themes in our post on the spiritual war and end-times prophecies.
This pattern of truth over jealousy echoes in today’s victim culture, where rich and poor, right and left, all claim grievance. What matters? Prioritizing Hashem’s moral framework.
Abraham’s Test in Gaza: Concession to Envy
In Genesis 21:22-34, Abraham forges a peace treaty with Abimelech, ceding wells in Gaza amid envy of his prosperity (Sefaria). Sages in Bereishit Rabbah view this as a faith test: Does Abraham trust Hashem’s land promise (Genesis 13:15) despite concessions? His goodwill toward envious neighbors foreshadows conflicts, but Hashem’s counsel stands. No two-state solution born of jealousy; truth demands morality’s triumph. For insights on Gaza in modern context, see our discussion on Charlie Kirk and Israel.
Isaac and the Philistines: Envy’s Territorial Grip
Genesis 26:12-16 details Isaac’s success provoking Philistine envy: “The Philistines envied him” (Bible Gateway). They sabotage his wells, echoing Cain’s rage. Isaac relocates, trusting divine blessing. This highlights resilience against jealousy, prefiguring claims by religions superseding Judaism. If truth is creation’s fabric, envy-fueled replacement theologies must yield. Learn more about Esau’s envy links in our Understanding Esau article.
Modern Implications: Truth Trumps Jealousy for Morality
Today, Christianity and Islam’s supersessionist claims mirror ancient envies. Yet, Isaiah affirms Hashem’s unchanging purpose. In a world of victims, Friedman’s teaching urges: Let truth dissolve jealousy. Gaza’s disputes? Abraham’s treaty warns against envy-driven compromises. Morality lives when truth reigns.
Join the conversation—contact us or follow at Beit HaShoavah. For deeper rabbinic insights, visit Chabad.org.
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The Hidden Echoes of Cain and Abel: A Midrash on James Chapter 4 in the Christian Bible
Drawing from Torah wisdom, this midrash interprets James Chapter 4 as an echo of Cain and Abel’s story in Genesis 4.[^1] Cain (Qayin in Hebrew) means “to acquire” or “fabricate,” symbolizing a quest for riches and self-reliance. Abel (Hevel) signifies “nothingness” or “vapor,” implying humility or low self-esteem before the divine. James 4’s warnings on desires and quarrels midrashically expand this, urging truth over jealousy. For interfaith explorations, read our piece on Judaism and Christianity’s parting.
James 4: Desires as Cain’s Acquisitive Spirit
“What causes fights and quarrels among you? Don’t they come from your desires that battle within you?” (James 4:1, NIV, Bible Gateway). This mirrors Cain’s envy-fueled murder. Rabbi Manis Friedman teaches Hashem introduced jealousy to teach morality—right trumps emotion.[^2] Cain fabricates his offering; Abel humbly surrenders. James warns covetousness leads to “kill” (James 4:2), alluding to Genesis. Dive into related prophecies in our spiritual war perspective.
Humility vs. Pride: Abel’s Nothingness in Action
James extols humility: “God opposes the proud but shows favor to the humble” (James 4:6). Abel’s name evokes transience, a virtue in Psalms (Sefaria). Cain’s acquisition breeds slander (James 4:11), judging like Cain did Abel. For Christians, this ties to Jesus’ self-denial; from a Jewish view, it’s Torah’s choice gift.
Practical Lessons: Resisting the Devil’s Envy
“Submit yourselves, then, to God. Resist the devil” (James 4:7). Midrashically, Cain’s spirit is worldly friendship (James 4:4); Abel’s is mist-like planning (James 4:13-17). In social media quarrels, choose Abel’s humility. Hashem declares the end from the beginning (Isaiah 46:10, Bible Gateway).
Contact us or follow at Beit HaShoavah for more dialogues. Explore Rabbi Friedman’s talks on Chabad.org.
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[^1]: As a Jewish educator rooted in Torah study, I offer this midrash from a place of interfaith respect, not as a Christian adherent. My insights draw from Hebrew Scriptures and rabbinic tradition to bridge understandings.
[^2]: Rabbi Manis Friedman, “The Story of Cain and Abel,” YouTube lecture (watch here), emphasizing divine introduction of jealousy for moral teaching. I reference this as a Jewish voice, distinct from Christian theology.
The Tree of Life Paradox: A Foundational Inquiry for Jewish Theological Research and Project Understanding
The Tree of Life is a paradox that no one has examined. We are a dedicated agent committed to thorough Bible research. Also focus on disseminating foundational truths through rigorous project work and robust website SEO. We must delve into the origins of creation to enhance learning and theological insight. Our sages have studied the Torah for millennia. Through this focused study, they have successfully uncovered profound spiritual truths. These are truths that the broader world has often overlooked.
This essay focuses on the critical narrative concerning the Tree of Life (ToL) in the Garden of Eden. It addresses a central paradox that demands careful consideration. Why did Hashem create a Tree that was initially available? Why did it ultimately become off-limits to Adam?
The Garden of Eden is depicted as the ultimate ecosystem. It features lush rivers and a living breeze. At its center is the Tree of Life itself. It is described with its vibrant leaves, sturdy branches, thick trunk, and fruits that seemingly glow with promise. Our critical research shows that in the beginning, this Tree was the undeniable heart of the Garden.
The relationship between Adam and the Tree of Life was established through a clear, unequivocal Divine command. Hasham instructed Adam: “Of every tree of the garden, you may freely eat”. Crucially, the sources confirm that this universal permission extended specifically to the Tree of Life. The purpose of this initial, unrestricted access was monumental. Eating its fruit was meant to grant immortality. It allowed the seeker to “partake and live forever”.
This fundamental understanding establishes a core theological principle. The potential for eternal life was not contingent on a subsequent event or intervention. It was the original, established, and freely offered gift of creation. The Tree of Life was thus created not as a test of obedience. Instead, it was the very mechanism of everlasting existence.
This knowledge anchors our response to the essay’s central question: Why create a permissible tree that later became forbidden? The creation of the Tree of Life proves that Hashem initially intended for humanity to have perpetual life. His project design included immortal life. The Tree was established as the primary source of that enduring existence.
The prohibition against eating from the Tree of Life was enforced after Adam’s transgression. This transgression involved the Tree of the Knowledge of Good and Evil. This event does not retroactively negate the reason for its creation. Instead, the boundary shows the immediate consequence of the initial error. It demonstrates the profound consequence of the removal of the ultimate gift of immortality, which was unconditional. The Tree was not created to be off-limits; it became off-limits because the state of perfection needed to enjoy its benefits had been forfeited.
This sequence provides a robust platform for theological inquiry. The presence and original permission granted to the Tree of Life underscore that the gift of immortality was foundational and inherent to humanity’s initial relationship with the Creator. This research confirms that the pathway to eternal life was present and available from the start. This is a key principle noted in associated research available via resources like Esnoga Beit HaShoavah.
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Footnotes
Excerpts from “TheTree.mp4ofLife.mp4”: Sages have delved into Torah, revealing truths. The Garden of Eden features the tree of life at the center, described with vibrant leaves, sturdy branches, thick trunk, and glowing fruits. Hasham commanded Adam, “Of every tree of the garden, you may freely eat,” which included the Tree of Life granting immortality, enabling one to “partake and live forever.” This information is relevant to the study of the Tree of Life.
I will gather all the nations. I will take them down to the Valley of Jehoshaphat. There, I will contend with them concerning My people and My heritage, Israel. They scattered My people among the nations and divided My land.
Charlie Kirk’s voice first grabbed me on the radio—wiser, cunning, full of courage and genius. The day he praised Dennis Prager’s Rational Bible, I heard it: not just a Christian firebrand, but a hidden Jewish soul. Kirk loved Jewish thought more than anything, knowing the Tanakh gifted the world God’s light. Even when we’d clash—like him pushing pastors to say Jews need Jesus—he spoke from a deep Torah well, defending Israel’s worth and America’s Sephardic roots. Think Haym Salomon bankrolling the Revolution. He followed Orthodox rabbis, wove Genesis into the Constitution, and explored Jesus’s Jewish kin. Until his murder, he was that wandering spark—evangelical yet echoing Jewish grit.
What America just felt is what the Jewish people have felt a million times over. For 3500 years and even in the times of Abraham going back 4000 years. Jews have seen our greatest minds killed for thoughts and words. The are a thousands of Charlie Kirk’s today in Israel. I have heard them teach Torah and science and philosophy.
Each day the war in Gaza goes by we the Jewish people loose a another Charlie Kirk. On this Rosh Hashanah 5786 may Hashem hear the cry of the widows and the orphans and the blood of our martyrs “Kiddish Hashem”. Hear the cry of Israel and the Shofar.
Charlie Kirk and his Jewish soul cries out for our redemption. La Shanah tovah tikatev v’taihatem.
One of the verses many people use is “The Stone the Builders Rejected.” Well, I want to discuss the idea of a foundation. It is the most important part of building a house—or, in our case, the Third Temple. If you get the foundation wrong, then the rest of the structure will be wrong.
This week’s Torah portion, Re’eh, underscores this through the Torah’s prohibition against “other gods which you have not known” (Deut. 11:26–28)—a divine warning against straying into unfamiliar worship that erodes the covenant bedrock laid by Abraham, Isaac, and Jacob. As a Christian or Messianic, I want to highlight something. What you have accepted is new to you.
This invites us to rebuild on Torah’s unshakable ground.I would like to point to the proof that what you have rejected is “That Which You Have Not Heard” as a Christian or Messianic,
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem.
2It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be lifted up above the hills; and all the nations shall flow to it,
3and many peoples shall come, and say: “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
4He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.
Many Christians often turn to the Old Testament for insights into God’s nature. They refer to it as the Hebrew Bible or Tanakh. It also offers insights into His plan for humanity.
This week’s Torah portion, Re’eh (“Behold”), found in Deuteronomy 11:26–16:17, presents a critical choice. It presents the statement, “Behold, I set before you today a blessing and a curse. A blessing will come if you obey the commandments of the Lord your God. However, a curse will occur if you do not obey. You must not turn away from the way.
Do not follow other gods which you have not known” (Deut. 11:26–28). Moses delivered this passage to the Israelites. They were on the cusp of entering the Promised Land. It emphasizes fidelity to the God of Abraham, Isaac, and Jacob. It warns emphatically against idolatry. It also cautions against the adoption of foreign religious practices.
These practices include introducing new deities or modes of worship unknown to our shared forefathers. This essay is written for a Christian audience. I aim to explore how Re’eh serves as a divine safeguard against religions like Christianity. From a Jewish perspective, they diverge from the pure monotheism of the Torah.
We can examine Christian claims about Jesus fulfilling the Binding of Isaac. This is done by contrasting the oral traditions of Judaism and Christianity. We can also trace the non-Jewish origins of vicarious atonement. This shows why the Torah precludes belief in “that which you have not known.”
Ask Your Fathers and They Will Tell You.
The Core Warning in Re’eh: No Room for New Gods
At the heart of Re’eh is Deuteronomy 13, “…worship ‘other gods which you have not known.’ This embodies the Torah’s prohibition against “other gods which you have not known,” a test of our loyalty to Sinai’s singular God…”
A chapter that outlines safeguards against false prophets, dreamers, or even close family members who entice the people to worship “other gods which you have not known” (Deut. 13:2).
Even if such a figure performs signs or wonders that come true, the Torah commands: “You shall not listen to the words of that prophet.” God is testing you to know if you love the Lord your God with all your heart and soul. The Lord your God is testing you to know whether you love the Lord your God with all your heart and with all your soul (Deut. 13:3–4).
This is not merely a prohibition against pagan idols like those of the Canaanites. It serves as a broader admonition against any innovation. Such innovations alter the worship of the one, eternal God revealed at Sinai.
From a Jewish viewpoint, this directly applies to Christianity. In the New Testament, Jesus is elevated to a divine status. He is considered part of the Trinity, also known as the “Son of God.” This concept is utterly foreign to the God of Abraham, Isaac, and Jacob.
The Torah’s God is singular and indivisible, as affirmed in the Shema (Deut. 6:4), and any suggestion of a divine intermediary or incarnation would qualify as “other gods” unknown to the forefathers.
Deuteronomy 13 warns that such teachings, even if accompanied by miracles. These teachings, like those attributed to Jesus, are a test of loyalty. Jews see this as a prophetic barrier against missionary efforts. Christianity transforms the character of a historical figure into a god-like being.
This transformation is precisely what the Torah forbids. This isn’t about rejecting Jesus as a teacher. It is about recognizing that his deification introduces a worship system alien to the covenant at Sinai.
Series: Part II
Contrasting Oral Traditions: From Sinai vs. From the Apostles
Re’eh explicitly warns against as ‘gods you have not known.’ Here, the Torah’s prohibition against “other gods which you have not known” draws a line: Sinai’s continuity vs. apostolic innovations.”
Judaism and Christianity both value oral traditions, but their sources and natures differ profoundly. In Judaism, the Oral Torah (Torah she-be’al peh) was given to Moses at Sinai. Its delivery occurred alongside the Written Torah. It has been faithfully transmitted through generations of sages—from Moses to Joshua and to the elders, prophets, and rabbis.
This tradition, later compiled in the Mishnah and Talmud, clarifies and expands the Written Torah without altering its core monotheism. It stems directly from the God of Abraham, Isaac, and Jacob, ensuring continuity with the forefathers.
Christianity’s oral tradition originates from a unique source. It began with the teachings of Jesus and his apostles in the first century CE. Before the Gospels were written (around 70–100 CE), stories of Jesus’ life, death, and resurrection circulated orally among early followers.
This tradition, as described by scholars, was sustained through community storytelling. It also evolved through hymns and prayers. This tradition evolved to explain Jesus’ role. It provided guidance for early churches. Paul, writing in the 50s CE, incorporated snippets of this oral material, such as accounts of the Last Supper and resurrection (1 Cor. 11 and 15), which were passed down before being formalized in writing.
Unlike Judaism’s Oral Torah, rooted in Sinai, Christianity’s tradition begins with Jesus. He is a figure not prophesied in this divine capacity by the Torah. The tradition develops through church fathers like Ignatius and Justin Martyr in the second century.
This creates a new narrative arc. It diverges from the forefathers’ covenant. It introduces concepts like the Trinity. Re’eh explicitly warns against these concepts as “gods you have not known.”
The Non-Jewish Origins of Vicarious Atonement
…unknown to the Torah. The Torah’s prohibition against “other gods which you have not known” is relevant to redemptive twists. It demands personal teshuvah over external saviors.
A cornerstone of Christianity is the belief that Jesus died for humanity’s sins, offering vicarious atonement—where one person’s sacrifice redeems others. This idea, however, has no roots in Jewish tradition and contradicts the Torah’s emphasis on personal responsibility and repentance.
In Judaism, atonement comes through teshuvah (repentance), prayer, charity, and animal sacrifices (when the Temple stood), but never through human sacrifice, which is abhorrent (Deut. 18:10). Each person atones for their own sins, as Ezekiel states: “The soul who sins shall die” (Ezek. 18:20).
The concept of someone dying for sins evolved within Christianity, not Judaism. Early theories include the Ransom Theory (3rd century, Origen). In this theory, Jesus’ death paid a debt to Satan or God. Christus Victor (dominant pre-12th century) portrays Jesus’ death as a victory over evil powers.
Satisfaction Theory (Anselm, 11th century) suggests it satisfied God’s honor. The Penal Substitution Theory, popularized by Reformers like Calvin, views Jesus’ death as a punishment in sinner’s place. Its purpose was to appease God’s wrath.
These ideas draw loosely from Jewish sacrificial imagery but twist it into a human-centered redemption unknown to the Torah. Jews argue that if vicarious atonement were needed, the Torah would have revealed it at Sinai, not through a later figure.
Moreover, some streams of Judaism, particularly Kabbalah, incorporate gilgul (reincarnation), where souls return to rectify past failings. Originating in post-Talmudic Kabbalah (12th century onward, e.g., Sefer ha-Bahir), gilgul allows for multiple lifetimes to achieve perfection, making a one-time savior unnecessary. While not universal in Judaism, this belief underscores self-reliant soul rectification over external redemption.
Christian Claims About the Binding of Isaac: A Misplaced Typology
violating Re’eh’s warning against innovations. This showcases the Torah’s prohibition against “other gods which you have not known” in action. It guards the Akedah’s merit for Israel alone.
Christians often see Jesus as foreshadowed in the Binding of Isaac (Akedah, Gen. 22), where Abraham’s willingness to sacrifice his “only son” parallels God’s sacrifice of Jesus. Typologies highlight similarities. Both are “only begotten sons” and carried wood for the sacrifice. The event occurs on a mountain, Moriah, which is linked to Calvary. This interprets the Akedah as prefiguring Jesus’ crucifixion for atonement.
Jews rebut this as a retroactive imposition. The Akedah tests Abraham’s faith, not prophesies a messiah; God provides a ram, halting human sacrifice forever. Isaac isn’t killed, so it can’t foreshadow a death for sins. Rabbinic tradition views it as merit for Israel, not a messianic template. Introducing Jesus here adds a foreign layer, violating Re’eh’s warning against innovations.
Conclusion: Heeding the Call to Behold
Or the allure of foreign traditions. For Jews, Christianity represents precisely what the Torah’s prohibition against “other gods which you have not known” forbids..
Re’eh invites us to “behold” the choice before us: fidelity to the God of our forefathers or the allure of foreign traditions. For Jews, Christianity, with its new oral tradition, vicarious atonement, and typological readings, represents “that which you have not known.” As Christians, reflecting on these differences may deepen appreciation for the Torah’s unyielding monotheism. Ultimately, Re’eh calls us back to the pure covenant of Abraham, Isaac, and Jacob—without additions or intermediaries.
Footnotes:
All biblical quotes from the New Jewish Publication Society Tanakh.
For deeper Jewish perspectives on Deuteronomy 13 and false prophets, see resources from Jews for Judaism.
On gilgul, consult kabbalistic texts like those of Isaac Luria.
Christian atonement theories are summarized in theological works like those of Gustaf Aulén.
Vayera is a Torah portion from the Book of Genesis (Chapters 18:1–22:24) that begins with the Hebrew phrase meaning “and he appeared”.
This parashah is known for exploring themes of faith, hospitality, and divine justice.
In this series of lectures, we will examine traditions. Traditions of Jews and Christians. How do those traditions influence us in how we look at scriptures?
When I speak with Christians, they tell me what they think the Bible says. So, I ask them where they get that tradition. You see, we all have a tradition that explains what the Bible says.
The strongest supporters of truth are the Christian and Messianic Jewish world, and those who claim to follow the Torah, and who also claim that the Jewish people have missed the coming of their Messiah.
Today, I would like to look at the Holy Torah and see if the traditions of the Christian and Messianic world follow the Torah Law.
How the Commandments Provide a Detailed List of Things Not to Do
Re’eh’s commandments, particularly in Chapters 11–13, outline a detailed prohibitions against idolatry, framing it as straying from the “known” path of the God of Abraham, Isaac, and Jacob. These aren’t vague warnings but specific directives to avoid corruption by foreign influences:
Do not follow unknown gods or practices: Explicitly, avoid “other gods which you have not known” (Deut. 11:28; 13:2), even if enticed by miracles, prophets, or family—treat such as tests of loyalty (Deut. 13:3–4).
Do not adopt foreign worship sites or methods: Destroy pagan altars, pillars, and idols in the land; worship only at God’s chosen place (Deut. 12:2–4), not scattering offerings everywhere like the nations.
Do not eat or handle blood improperly: Spill blood on the ground like water in kosher slaughter (Deut. 12:16, 23–24), avoiding pagan blood rites.
Do not imitate abominable national practices: Shun “every abomination that the Lord hates” (Deut. 12:31), including burning children as offerings—God despises such acts.
Do not add or subtract from commandments: Observe exactly what’s commanded, without innovation (Deut. 13:1), ensuring fidelity to the revealed Torah.
Do not show mercy to idolaters: Even close kin enticing to idolatry must be stoned, without pity (Deut. 13:7–11), to purge evil.
Do not be swayed by signs or wonders: Ignore prophets whose predictions come true if they lead to unknown gods (Deut. 13:2–6).
Do not do what is right in your own eyes: Repeatedly, act only as “right and good in the sight of the Lord” (Deut. 12:8, 25, 28), rejecting subjective morality.
These form a comprehensive safeguard, emphasizing relationship-based worship over power-driven or innovative deviations.
How Each of The Torah Themes Disqualifies Jesus
Re’eh, mirrored in the Akedah, highlights God’s hatred of child sacrifice and demand for “known” worship. Applied to Christianity, each disqualifies Jesus as a divine figure or sacrificial redeemer, as his role introduces “unknown” elements foreign to the Torah’s God—elevating a human to godhood, promoting human sacrifice for atonement, and diverging from Abraham’s proven relationship. Here’s how each theme connects:
Do what is yashar (good and straight) in God’s eyes: Re’eh repeats this, contrasting human eyes (subjective morality) with God’s, as Abraham did in the Akedah by trusting known goodness. Christianity claims Jesus fulfills the law but adds “new commandments” (John 13:34), redefining righteousness through faith in him. This disqualifies Jesus by innovating beyond the Torah, doing what’s “right” in Christian eyes but straying from the forefathers’ known path.
Serve God only in the place He chooses (Mount Moriah/Temple): Re’eh mandates centralized worship at God’s selected site, foreshadowed in the Akedah where Abraham obeys at Moriah. Christianity shifts this to Jesus as the “new temple” (John 2:19–21), allowing decentralized faith in him anywhere, bypassing the Torah’s chosen place. This disqualifies Jesus by introducing an “unknown” intermediary, straying from the forefathers’ site-specific covenant.
God’s Name should be on that place: In the Akedah, Abraham names the site “Hashem yireh,” affirming God’s singular presence. Re’eh echoes this for the Temple. Christianity attributes divine names/titles to Jesus (e.g., “Emmanuel,” “Son of God”), placing God’s “name” on a human figure unknown to Abraham. This disqualifies Jesus as idolatry, equating a man with God’s essence in a way the Torah rejects.
Serve Him by offering sacrifices (burnt offerings/olos): The Akedah features an olah, but God substitutes the ram, rejecting human offering. Re’eh specifies animal burnt offerings at the Temple. Christianity portrays Jesus as the ultimate human burnt offering (Hebrews 10:10), dying once for all sins. This disqualifies him, as Re’eh deems human sacrifice abominable—God hates it, never intending it even in the test.
It’s okay to eat animals like a ram (ayil) or deer (tzvi): Re’eh permits eating such clean animals post-slaughter, with the ram in the Akedah symbolizing acceptable substitution. Christianity’s Eucharist symbolically “eats” Jesus’ body/blood (John 6:53–56), turning a human into consumable sacrifice. This disqualifies Jesus by mimicking pagan rites, inverting the Torah’s ram-as-substitute into forbidden human symbolism.
Spilling of blood (as in kosher slaughter): Re’eh requires blood spilled on the ground, not consumed, echoing the Akedah’s averted human bloodshed. Christianity centers on Jesus’ blood spilled for forgiveness (Matthew 26:28), elevating human blood as redemptive. This disqualifies him, as the Torah prohibits blood manipulation in worship and abhors human spilling for atonement—personal repentance suffices.
Not doing abominable things like sacrificing children: Re’eh explicitly hates child sacrifice, clarifying the Akedah as a non-literal test. Christianity depicts God sacrificing His “only begotten Son” (John 3:16) for humanity’s sins, a divine child offering. This directly disqualifies Jesus, portraying God as endorsing what He abhors—an “unknown” immoral act, unproven in Abraham’s relationship.
“Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; And then the Lord’s wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the Lord giveth you.”
Deuteronomy 11:16-17
“Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; And then the Lord’s wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the Lord giveth you.”
1 Kings 8:35-36
“When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them: Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.”
2 Chronicles 6:26-27
“When the heaven is shut up, and there is no rain, because they have sinned against thee; yet if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them; Then hear thou from heaven, and forgive the sin of thy servants, and of thy people Israel, when thou hast taught them the good way, wherein they should walk; and send rain upon thy land, which thou hast given unto thy people for an inheritance.”
Amos 4:7-8
“And also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered. So two or three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the Lord.”
Deuteronomy 28:23-24
(This is directed toward Israel as a nation for disobedience, but the principle extends to judgment contexts.)
“And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. The Lord shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed.”
Jeremiah 14:1-6
“The word of the Lord that came to Jeremiah concerning the dearth. Judah mourneth, and the gates thereof languish; they are black unto the ground; and the cry of Jerusalem is gone up. And their nobles have sent their little ones to the waters: they came to the pits, and found no water; they returned with their vessels empty; they were ashamed and confounded, and covered their heads. Because the ground is chaff, because there was no rain in the earth, the plowmen were ashamed, they covered their heads. Yea, the hind also calved in the field, and forsook it, because there was no grass. And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass.”
Zechariah 14:17-18
“And it shall be, that whoever will not come up of all the families of the earth unto Jerusalem to worship the King, the Lord of hosts, even upon them shall be no rain. And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the Lord will smite the heathen that come not up to keep the feast of tabernacles.”
(Specific judgment against nations that refuse to honor God.)
These verses highlight instances where the withholding of rain is used as a divine judgment, either for the nation of Israel or other nations, reflecting a consequence of disobedience or refusal to acknowledge God.
