The Christian bible seems positively obsessive about blood. At the Last Supper Jesus says: "This is my blood of the covenant, which is poured out for many for the forgiveness of sins," Matthew 26:28. See also Luke 22:20 and John 6:54. The T'nach (bible) does not fixate on blood. Human blood spilled is considered an abomination. G-d calls human sacrifice something that He hates, and an abomination to Him, Read Bamidbar / Numbers 35:33. Human blood corrupts the land! What is Y'shayahu / Isaiah 63 about? It begins with the words "Who is this coming from Edom, with soiled garments?" Jesus never came from Edom. Edom was another name for Jacob's brother Esau (son of Isaac). The country from his descendants was also called Edom, and Edom is often equated with Rome and Christianity. So while Revelation 19:13 says "He is dressed in clothing dipped in blood" this has nothing to do with Y'shayahu / Isaiah 63 . So, who is the one coming from battle with Edom with clothes soiled in battle (soiled with blood)? G-d. How do we know this? Read Y'shayahu / Isaiah 34:5 "For My sword has become sated in the heaven. Behold, it shall descend upon Edom, and upon the nation with whom I contend, for judgment." G-d. His clothes red? From “treading the wine press” of Edom by Himself. Again, Jesus did not destroy Edom -- and he was not soiled by the blood of Edomites. This passage does not fit Jesus. The list maker has a habit of taking a passage from the Christian bible and finding a word here or there that is similar (blood on clothes in Revelation 19 and blood on clothes in Y'shayahu / Isaiah 63) and insisting that they are the same thing -- ignoring the fact that Isaiah tells us that G-d redeems the Jews from Edom and it is G-d's who is (figuratively) covered in their blood.
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Most Christians are taught that Jesus died for their sins -- and the claim that Jesus was the "sin - bearer" for mankind is one the list maker has repeated often on the list of 365 supposed prophecies fulfilled by Jesus, including: 241. Isaiah 53:4b...He would bear the sins of the world... 1 Pet. 2:24 246. Isaiah 53:6a...He would be the sin-bearer for all mankind...Galatians 1:4 247. Isaiah 53:6b...God's will that He bear sin for all mankind... 1 John 4:10 254. Isaiah 53:8d...Dies for the sins of the world... 1 John 2:2 259. Isaiah 53:10b...An offering for sin... Matthew 20:28 265. Isaiah 53:11d...The sin-bearer for all mankind... Hebrews 9:28 The claim that Jesus died for the sins of mankind is referenced in the claimed "fulfillment" passage in the Christian bible, namely 2 Corinthians 5:21 which says "G-d made him who had no sin to be sin[b] for us, so that in him we might become the righteousness of G-d." Today's claim -- and some additional ones we will visit later in this list all tie to the idea that Jesus' death removed sin from the world / mankind / followers of Jesus and so forth. This claim seems odd since there is still plenty of sin in the world -- including by many claiming to be Christians. No one can die for your sins. The T'nach (bible) makes this clear time and again -- we are responsible for our own actions. But did humans need Jesus to die to make them righteous? Not according to the T'nach (bible). All humans can be righteous. Was Noah righteous? Or Abraham? Or Daniel? These three were all righteous without sacrifices or Jesus. "Son of man, if a land sins against Me by trespassing grievously, I shall stretch forth My hand upon it and break its staff of bread, and I shall send famine upon it and cut off from it [both] man and beast. 14. Now should these three men be in its midst-[namely] Noah, Daniel, and Job-they would save themselves with their righteousness, says the L-rd G-d." Y'chezekel / Ezekiel 14:13 - 14. Noah, Daniel and Job could save themselves with their righteousness. No Jesus. No sacrifices at all. "For neither did I (G-d is speaking) speak with your forefathers nor did I command them on the day I brought them out of the land of Egypt, concerning a burnt offering or a sacrifice. But this thing did I command them, saying: Obey Me so that I am your G-d and you are My people, and you walk in all the ways that I command you, so that it may be well with you." Y'rmiyahu / Jeremiah 7:22 - 23. "For I (G-d) desire loving-kindness, and not sacrifices, and knowledge of G-d more than burnt offerings." Hoshea / Hosea 6:6. "With what shall I come before the L-rd, bow before the Most High G-d? Shall I come before Him with burnt offerings, with yearling calves? Will the L-rd be pleased with thousands of rams, with myriad streams of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He has told you, O man, what is good, and what the L-rd demands of you; but to do justice, to love loving-kindness, and to walk discreetly with your G-d." Michah / Micah 6:6 - 8. "With loving-kindness and truth will iniquity be expiated, and through fear of the L-rd turn away from evil." Mishlei / Proverbs 16:6. "Performing charity and justice is preferred by G-d to a sacrifice." Mishlei / Proverbs 21:3. In Daniel 4 the king is told to bring charity and mercy to the poor to atone for his sins. No, sacrifices and blood are not needed to atone for sins -- and in most cases could not cover sins (only mistakes and some very specific minor individual sins). . . Qorban / קָרְבָּן (sacrifice) was only one form of atonement -- and only for very specific (usually accidental) sins. Serious sins always required repentance, turning to G-d and asking for forgiveness (both from the people you might have wronged and from G-d if you wronged Him). The Jewish bible tells us that when there is a Temple we are to bring qorban / קָרְבָּן (sacrifice) there and only there -- because it is the place chosen by G-d for sacrifices. Jesus was not killed in the only place sacrifice was allowed. Without a Temple we are forbidden from bringing sacrifices. We are following G-d's instructions by NOT bringing sacrifices at this time. Right now there is no Temple. There is a mosque -- and thus we Jews have no place in which to bring qorban / קָרְבָּן (sacrifice) . We sacrifice (as Hosea says): "Take words with you and return to the L-rd; say to Him: You shall forgive all iniquity, and accept the good and we will render (for) bullocks (the offering of our) lips. (in other words prayers instead of sacrifice." Hoshea / Hosea 14:.3. The Jewish bible tells us that sacrifices are not needed. Return to G-d and ask Him to forgive your sins -- and He will forgive you without sacrifices. No need for blood. Human sacrifices are forbidden in the bible. No one can die for the individual sins of another.
There have been many times in history where no Temple stood and no sacrifices could be made. King Solomon, the builder of the first Temple, remarked as he dedicated the first Temple that when one cannot bring qorban / קָרְבָּן (sacrifice) to the Temple G-d will listen to prayers and sincere repentance. "When your people Israel have been defeated by an enemy because they have sinned against you, and when they turn back to you and confess your name, praying and making supplication to you in this temple, 34 then hear from heaven and forgive the sin of your people Israel and bring them back to the land you gave to their fathers." M'lachim Alef / 1 Kings 8-33. No need for blood. Human sacrifices are forbidden in the bible. No one can die for the individual sins of another. Not only can humans not be sacrificed, but even the blood of various kosher (domestic) animals is not the sole means of atonement. There is atonement through repentance (Vayikra / Leviticus 26:40-42, Shmuel II / II Samuel 12:13-14, Yonah / Jonah 3:10, Yechezkel / Ezekiel 18:21-32, 33:11-16), kindness (Mishlei / Proverbs; 16:6, Daniel 4:24), prayer (M'lachim I / I Kings 8:46-50, Hoshea / Hosea 14:2-3, Daniel 9:19), removal of idolatry (Y'shayahu / Isaiah. 27:9), punishment (Y'shayahu / Isaiah 40:1, Eichah / Lamentations 4:22), death (Y'shayahu / Isaiah 22:14), flour offerings (Vayikra / Leviticus 5:11-13), money (Sh'mot / Exodus. 30:15), incense (Bamidbar / Numbers 17:11-12), and jewelry (Bamidbar / Numbers 31:50). Even in bringing a sacrifice there were many things that added up in the atonement process. Sacrifice without obedience was useless. Obedience without sacrifice when sacrifice was required and possible, was useless. Obedience without sacrifice when sacrifice was never required or when sacrifice wasn't possible - was and is sufficient in and of itself, since it's all that G-d requires when sacrifices cannot be offered (see Y'chezkel / Ezekiel 18/33 and Hoshea / Hosea 14:2-3). Sacrifices tend to be "lumped together" as "one size fits all" by missionaries. In fact there were many types of sacrifices -- some brought every single day -- most of which had nothing to do with sin. Most sacrifices were to thank G-d and for peace -- not to atone for sins. There were also communal sacrifices for the entire nation of Israel (and sacrifices for all the nations -- not just Israel) as well as individual sacrifices for personal wrongdoings. The Christian bible and missionaries tend to ignore the fact that the worse individual sins could not be atoned for with blood sacrifice. Only the חַטָּאת chatat (a mistake, a "missing of the mark" -- you tried to do good but missed) and the אָשָׁם asham (guilt / trespass sacrifice) could be brought as a sacrifice for sins / guilt. Why animal sacrifice at all? Why blood as the question was posed? In sacrificing an animal the animal had to be domestic -- and owned by the person bringing the sacrifice. It had to BE a sacrifice. (Think back to the story of Cain and Abel where Abel brought his finest and Cain only brought "some"). . . The person bringing the sacrifice had to place his hand upon the animal and watch it being killed. He had to feel the life leaving the animal and realize that life is fleeting. It can be gone in a second. We must be grateful to G-d for our lives and for every precious second we are on this earth. G-d does not need, or even want sacrifices. G-d gave sacrifices to man. Jews were used to bringing sacrifices and this is why G-d permitted them. Qorban / קָרְבָּן (sacrifice) gave man a way to feel closer to G-d by giving Him something of value (be it money, flour, an animal, etc.). In pagan religions the gods were bloodthirsty and needed blood to be satisfied. In Judaism G-d permitted man to bring sacrifices because man needed them -- He needs nothing. Maimonides, aka the Rambam, suggested that qorban / קָרְבָּן (sacrifice) was ordained as an accommodation of man's primitive desires. In his Guide to the Perplexed (3:46), the Rambam explains that the nations of the world that worshiped animals generally worshiped one of three domestic animals: either sheep (as did the Egyptians, Targum Onkeles Sh'mot / Exodus 8:22), goats (as in Vayikra / Leviticus 17:7) or cows (as in India, until today). The prophet Isaiah does say that G-d's servant suffers because of (not "for") the sins of the world. This is not the same as the Christian concept that a human being can be a "sin" sacrifice -- or that the death of a person (even Jesus) could somehow "atone" for the sins of others. The theme of Y'shayahu / Isaiah 53 is that G-d is speaking from the future -- the messianic age when there is world peace, global knowledge of Him -- and all the Jews will be returned from exile to the land of Israel. Isaiah begins with G-d speaking at the end of the last verses of Read the last three lines of Y'shayahu / Isaiah 52: "Behold, My servant will succeed; he will be exalted and become high and exceedingly lofty. 14 Just as multitudes were astonished over you (saying) "His appearance is too marred to be a man's, and his visage to be human, 15 so will the many nations exclaim about him, and kings will shut their mouths (in amazement) for they will see that which had never been told to them, and will perceive things they had never heard. " Y'shayahu / Isaiah 52:13 - 15. (The quote is from the Artscroll Stone Edition translation, the link is to the Judaica Press translation). Then in Y'shayahu / Isaiah 53: 1- 9 the gentile nations speak (also from the future messianic era) -- admitting their shock to discover that the one they thought was despised by G-d, and whom they rejected, is really G-d's beloved servant -- now raised high in the messianic age. In the last few verses of the chapter G-d tells us that in those holy days of the messiah servant will be given the wealth of his persecutors. Needless to say -- Jesus was never given the wealth of his persecutors -- they murdered him and he died. Read Isaiah verse 12 for yourself: "Therefore, I will assign him a portion in public and he will divide the mighty as spoils -- in return for having poured out his life for death and being counted among the wicked, for he bore the sin of the many, and prayed for the wicked. " Y'shayahu / Isaiah 53:12. The gentile nations often stole from the servant (the Jews) -- even murdering them and enjoying the fruits of their stolen wealth -- living in the homes of those they killed, and enjoying their art, their goods and even their clothing. The Nazis, for example, even removed the golden tooth fillings from the Jews they murdered and used the gold for their enrichment. Even as the Jews have been murdered or exiled they prayed for the peace of the world and prayed for the wicked -- bearing the burden of the sins of those evil people -- but rather than seeking revenge, they prayed to G-d that all people turn to Him. . . In the messianic age the world will come to realize that the Jews were right -- there is only one G-d -- "Arise, shine, for your light has come, and the glory of the L-rd has shone upon you. . . And nations shall go by your light and kings by the brilliance of your shine. Lift up your eyes all around and see, they all have gathered, they have come to you.. . Instead of your being forsaken and hated without a passerby, I will make you an everlasting pride, the joy of every generation." Y'shayahu / Isaiah 60:1 - 4. 16. Again, this did not happen with Jesus. No one can die for the sins of an other -- Moses actually offered to die for the sin of the golden calf, and G-d turned Him down with the clear message that each person is responsible for his own actions. Read Sh'mot / Exodus 32:30=34. Y'shayahu / Isaiah 53:12 speaks of a very specific type of sin -- the חֵטְא / cheit -- a mistake (a missing of the mark). You tried to do the right thing (it wasn't willful or knowingly doing something wrong). "Sin” is a חֵטְא / cheit -- an unintentional sin through carelessness — a “missing of the mark." Making mistakes (trying to do the right thing and missing aka sin) is all about learning from your mistakes and making up for them via apology, repayment, etc. G-d tells Cain way back in B'reshit / Genesis 4 that he can over come sin (this is "after" Adam and Chava (Eve) sinned, so OOPS there goes the idea of "original sin"). Y'shayahu / Isaiah 53:12 does not speak of willful sins or sins done on purpose -- no -- it only mentions the accidental sin, the חֵטְא / cheit. T'nach tells us time and again that the sin sacrifice ( חַטָאת קָרבָּן chatat qorban), teshuva (repenting of your sins and returning to G-d) and tzedakah (doing good for other people, aka "charity") atone for sins. The Torah also tells us that the חַטָאת קָרבָּן (sin sacrifice) only atoned for mistakes (a "missing of the mark" -- you tried to do the right thing and "missed." Intentional sins could be forgiven with acts of charity and repenting -- but not with blood (sin) sacrifices). The only other type of blood sacrifice which atoned for wrongdoing was the אָשָׁם / asham (guilt / trespass) sacrifice. A third sacrifice people think had to do with sin (but it did not) was the עֹלָ֖ה / olah. An עֹלָ֖ה / olah was not a טָּאת / sin sacrifice or a אָשָׁם / guilt sacrifice. An עֹלָ֖ה / olah, translated as "burnt sacrifice," was a voluntary sacrifice generally brought to G-d as a donation to G-d or to seal a vow. . . but sometimes brought for impure thoughts, not deeds). The חַטָּאת / cḥattat (accidental sins) and אָשָׁם / asham sacrifices were PRIVATE offerings brought by INDIVIDUALS, not “atonement” offerings on behalf of the entire nation. Also, no individual sacrifice could be brought for someone else or in advance. The type of offering was specified (female goat or lamb being the most common, but sometimes a bull, birds or flour) -- only domesticated (not wild) kosher animals were fit for sacrifice. Human sacrifices (Jesus anyone?) are totally forbidden by the Torah. Read Vayikra / Leviticus chapter 5 to learn about the אָשָׁם / asham (guilt / trespass) qorbanot (sacrifices) and the very few things they covered: Read Vayikra / Leviticus chapter 5 to learn about the אָשָׁם / asham (guilt / trespass) qorbanot (sacrifices) and the very few things they covered:
The אָשָׁם / asham (guilt / tresspass) qorbanot also atoned for stealing things from the altar. You also brought an אָשָׁם / asham if you weren't sure if you'd sinned -- or what sin you might have committed. If you weren't sure you'd sinnd you'd bring an asham, instead of a חַטָּאת / cḥattat (accidental sins). This is because a חַטָּאת / cḥattat (accidental sins) means an admission of the sin, and you'd be punished for it. If a person brought an asham (because they weren't sure they'd sinned) and later discovered that he had in fact committed the sin, he would have to bring a chatat at that time. Here is a translation along with the Artscroll Stone Edition footnotes at the bottom of each response to aid in your understanding of the passage. Y'shayahu / Isaiah 52:13 Behold, My servant will succeed; he will be exalted and become high and exceedingly lofty. 14 Just as multitudes were astonished over you (saying) "His appearance is too marred to be a man's, and his visage to be human, 15 so will the many nations exclaim about him, and kings will shut their mouths (in amazement) for they will see that which had never been told to them, and will perceive things they had never heard. 53:1 Who would believe what we have heard! For whom has the arm of HaShem been revealed? 2 In the past he grew like a sapling or like the root from dry ground; he had neither form nor beauty. We saw him, but without a desirable appearance. 3 He was despised and rejected by men, a man of pains and accustomed to being sick. As one from whom we would hide our faces; he was despised and we had no regard for him. 4 But in truth it was our ills and he carried our pains -- but we had regarded him diseased, stricken by G-d and afflicted! 5 He was wounded as a result (because of) our rebellious transgressions, and oppressed as a result our iniquities. The chastisement upon him was for our benefit, and through his wounds we were healed. 6 We have all strayed like sheep each of us turning his own way and HaShem inflicted upon him the iniquity of us all. 7 He was persecuted and afflicted but did not open his mouth; like a sheep being led to the slaughter or a ewe that is silent before her shearers, he did not open his mouth. 8 he was removed far away from the land where they lived and a plague came upon them (לָֽמוֹ / lamo) through the transgression of my people (the gentile nations). He submitted to the grave with the wicked and joined with the wealthy in his executions (בְּמֹתָ֑יו / b'motav) 9 He submitted himself to his grave like evil men; and the wealthy (submitted) to his executions for committing no crime and with no deceit in his mouth. 10 HaShem desired to oppress him and He afflicted him; if his physical being would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand. 11. He (he servant) would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry. 12. Therefore, I will assign him a portion in public and he will divide the mighty as spoils -- in return for having poured out his life for death and being counted among the wicked, for he bore the sin of the many, and prayed for the wicked. Footnotes from Artscroll Stone Edition: Isaiah 52:13 i.e. G-d's servant the people of Israel (Rashi) 52:15 Just as Israel had once been astonishingly degraded, so it will astonish the nations by its exaltedness when the time of redemption arrives. 53:1-3 this is the prophecy foretelling what the nations and their kings will exclaim when they witness Israel's rejuvenation. The nations will contrast their former scornful attitude toward the Jews (vv. 1-3) with their new realization of Israel's grandeur (vv 4-7). 53:5 we brought suffering upon Israel for our own selfish purposes; it was not, as we had claimed, that G-d was punishing Israel for its own evil behavior. 53:6 We sinned by inflicting punishment upon Israel. Such oppression is often described as "Hashem's punishment" (see 10:5, Habakkuk 1:12), for He decreed that it should happen (Abarbanel). 53:8 When Israel's exile is finally ended the nations will marvel that such a generation could have survived the expulsion from "the land of the living, i.e. Israel, that the nations had sinfully inflicted upon it. 53:9 Ordinary Jews chose to die like common criminals, rather than renounce their faith; and wealthy Jews were killed for no reason other than to enable their wicked conquerors to confiscate their riches (Radak). 53:10 That is, Israel. G-d replies to the nations that Israel's suffering was a punishment for its own sins; and when the people realize this and repent, they will be redeemed and rewarded. 53:11 Israel will teach the nations of G-d's righteousness. Hebrews 9:28 says "so (Jesus) was sacrificed once to take away the sins of many..." Y'shayahu / Isaiah 53:11 does not speak about a sacrifice to "take away sins." It speaks of the knowledge of the servant leading the world to know G-d. "Hearken to Me, you who know righteousness, a people that has My Torah in their heart, fear not reproach of man, and from their revilings be not dismayed." Y'shayahu / Isaiah 51:7. Knowledge. Not blood. "He would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry." Y'shayahu / Isaiah 53:11. 1. The word sin is not found in this verse. 2. It says nothing about bearing the sins of anyone, let alone the world. 3. The T'nach (bible) actually FORBIDS anyone bearing the sins of another. We are each responsible for our own sins. G-d clearly tells Moses that each of us is responsible for our own sins. That is why even in qorban (sacrifices) each of us must bring our OWN qorban (sacrifice). We must be there when it is killed. We must watch it die. We must be part of the process -- no one can "vicariously" do it for us in some distant place from which we are removed. (There are both individual and communal sins and atonements -- but it is important to recognize the difference). The idea that no one can atone for the sins of another is repeated over and over again in the T'nach: "So you shall not pollute the land in which you are; for blood pollutes the land and no expiation can be made for the land for the blood that is shed on it, except by the blood of him who has shed it!" (Bamidbar / Numbers 35:33). "Fathers shall not be put to death for their sons, nor shall sons be put to death for their fathers; everyone shall be put to death for his own sin" (D'varim / Deuteronomy 24:16; M'lachim Beit / 2 Kings 14:6). There are many more such verses -- no one can die for the wrongdoings of another, and human sacrifice is disgusting to G-d. Vayikra / Leviticus 18:21; "you shall not give any of your offspring to pass through for Molech. And you shall not profane the Name of your G-d. I am the L-rd." (Molech was a false god, but the point is that human sacrifices profane the name of G-d and are forbidden). Vayikra / Leviticus 24; "if a man strikes down any human being he shall be put to death.. . . one who strikes a person shall be put to death. . . One law shall be exacted for you, convert and resident alike, for I am the L-rd, your G-d. Got that? Jesus' murder by the Romans was not legal per Jewish law. The Jews had lost the right to pass the death penalty and Jesus (per the Christian bible) had not committed a crime warranting the death penalty. The trial of Jesus as described in the Christian bible could never have happened -- it went against Jewish law (we can discuss the trial at another time). The point being that a human death is NOT a sacrifice, it is an abomination to G-d. See also D'varim / Deuteronomy 18:10-12; Jeremiah 7:31, 19: 5; Ezekiel 23:37, 39). These all speak of how G-d hates human sacrifice. The idea that you need blood to atone for your sins is part of Christianity's pagan roots. It is NOT Judaism. It is NOT Torah for all that missionaries keeps trying to force fit the angry evil pagan god who delights in blood onto the Jewish G-d. The prophet Amos wrote "Did you offer Me sacrifices and meal-offerings in the desert forty years, O house of Israel?" Amos 5:25. Yet Moses, Aaron, Miriam -- they were loved by G-d. Contrary to the Christian bible they did not need blood for their sins to be forgiven. It might surprise you to know that very few sins, iniquities, transgressions and so on could be atoned for with sacrifices. No major wrongdoings had sacrifices -- they required charity, repentance, prayer and so on to receive forgiveness. . . not blood. The Hebrew is מֵעֲוֹנֹתֵ֑ינוּ (for our impulsive, lustful wrongdoings). Most Christian translations choose the word "iniquity" here, and that is more honest than the translations above. An avon / עוון / transgression is when a person does whatever he wants, but not to anger G‑d. The sinner is intent on enjoying forbidden things he desires -- he knows it is wrong but does it any way. . . Thus an avon is worse than "sin." In Y'shayahu / Isaiah 53:11 G-d is saying that in the messianic age (a time of global peace, universal knowledge of G-d and the return of all the Jewish people to the land of Israel) the servant will understand why he had to suffer. It was not "for" the sins of others. It was BECAUSE of the sins of others. The servant stood as a beacon, a light, of good -- an example to others of how to grow spiritually. The servant's knowledge of Torah and the mitzvot (how to be a good person) leads the world to know Him. "He would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry." Y'shayahu / Isaiah 53:11. This verse tells us that the servant “will cause the masses to be righteous” – not as some mistranslate, “he will justify the many." Note that the word for "iniquities" is וַעֲוֹנֹתָ֖ם. An avon / עוון is not a mistake. An avon / עוון is more serious than sin). It is a knowing violation of the rule of law -- the commission of a crime from an impulsive (think lustful) action. (it is more serious than sin) -- it is a knowing violation of the rule of law -- the commission of a crime from an impulsive (think lustful) action. The Hebrew word translated as “sin” is חֵטְא / cheit -- a mistake (a missing of the mark). You tried to do the right thing (it wasn't willful or knowingly doing something wrong). "Sin” is a חֵטְא / cheit -- an unintentional sin through carelessness — a “missing of the mark." Making mistakes (trying to do the right thing and missing aka sin) is all about learning from your mistakes and making up for them via apology, repayment, etc. G-d tells Cain way back in B'reshit / Genesis 4 that he can over come sin (this is "after" Adam and Chava (Eve) sinned, so OOPS there goes the idea of "original sin"). Translating avon / עוון as "sin" is not only incorrect -- it has to be intentional as the words are not at all similar. Jesus could not possibly have been a sacrifice for all the sins of the world --
An avon/ עוון (unless it falls under the אָשָׁם תָּלוּי / asham talui or or אָשָׁם גְּזֵל֣וֹת / asham g'zelot) cannot be rectified with a qorban (sacrifice). So what are these two sacrifices which can be brought for an avon/ עוון? They are discussed in Vayikra / Leviticus chapter 5.
Those were the only two types of Avon / עוון (translated by Christians as iniquity) which a person could bring a sacrifice for (an asham / guilt sacrifice). Any other type of Avon / עוון must be atoned for with other actions including charity, prayer, repentance. The biggest mistake in the Christian bible is thinking G-d is a pagan god that needs blood (e.g. is "blood thirsty"). G-d needs nothing and He is loving, not cruel. קָרְבָּן / Qorban aka "sacrifice" (and prayer for that matter) is for US, not for G-d. G-d needs nothing. Humans began giving gifts to G-d as early as B'reshit / Genesis chapter 4 when Cain and Abel bring sacrifices to G-d. Very few sacrifices had to do with sin -- most were a way to connect closer to Him by turning our focus away from the mundane to the holy. The false idea that only blood atones gives the excuse Christians need to explain how their all powerful man-god (Jesus) could be killed. Not only does it explain that he could be killed, but it explains that Jesus HAD to be killed to be the "perfect" sacrifice. This is pagan nonsense, the opposite of what the Torah teaches us. You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. The sacrifices of G-d are a broken spirit; a broken and contrite heart, O G-d, you will not despise. [T'hillim / Psalm 51:16-17] To do what is right and just is more acceptable to the Eternal than sacrifice. [Mishlei / Proverbs 21:3] Sacrifice and offering you did not desire, but my ears you have pierced; burnt offerings and sin offerings you did not require. [T'hillim / Psalm 40:6] He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy. [Mishlei / Proverbs 28:13] If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. [Divrei Hayamim II 7:14 / 2 Chronicles 7:14] But if from there you seek the Eternal your G-d, you will find him if you look for him with all your heart and with all your soul. [D'varim / Deuteronomy 4:29] He prays to G-d and finds favor with him, he sees G-d's face and shouts for joy; he is restored by G-d to his righteous state. [Iyov / Job 33:26] Turn from evil and do good; seek peace and pursue it. [T'hillim / Psalm 34:14] Take words with you and return to the Eternal. Say to him: "Forgive all our sins and receive us graciously, that we may we will pay oxen [with] our lips." [Hoshea 14:2 / Hosea 14:2] Through love and faithfulness sin is atoned for; through the fear of the Eternal a man avoids evil. [Mishlei / Proverbs 16:6] For I desire mercy, not sacrifice, and acknowledgment of G-d rather than burnt offerings. [Hoshea / Hosea 6:6] With what shall I come before the Eternal and bow down before the exalted G-d? Shall I come before him with burnt offerings, with calves a year old? Will the Eternal be pleased with thousands of rams, with ten thousand rivers of oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul? He has showed you, O man, what is good. And what does the Eternal require of you? Only to do Justice, and to love Mercy and to walk humbly with your G-d. [Micah 6:6-8] The key to atoning for our sins is sincere repentance and trying our best not to repeat the mistake, willful disobedience, etc. Isaiah puts it very well in the very first chapter of the book of Isaiah. Isaiah tells us that G-d is sick and tired of empty, insincere prayers and the endless parade of “sacrifices” offered by people just "going through the motions" -- sinners who have not really repented, but who insincerely offer sacrifices or even prayers, but without true repentance in their hearts-- “What use to Me is the huge number of your sacrifices?” says Hashem; “I am fed up with olah-offerings (burnt / elevation offers) of rams and the offals of fattened calves, and the blood of oxen, lambs and goats does not give Me any pleasure. When you come to appear before Me—who asked this of you, to come trampling through My courtyards? Do not bring your meaningless mincḥah-offerings..." A mincha is a gift to G-d, not a sin or atonement sacrifice. It is not life, it is just flour and oil. It signifies food and sustenance, or the fruits of a person’s labor, but it is not intrinsically powerful) "any more—I find it a disgusting stench... Rosh Chodesh (the new month), Shabbat (Sabbath), even the Festival assemblies—I cannot tolerate crookedness mixed with service. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood. Wash, cleanse yourselves, remove the evil of your deeds from before My eyes, cease to do evil. Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, plead the case of the widow. “Come, please, let’s discuss this rationally,” HaShem says; “even if your sins are like bright crimson, I will bleach them as white as snow—even if they are as red as crimson dye I will make them [as white as] wool!” (Y'shayahu / Isaiah 1:11-18). What is the meaning of Y'shayahu / Isaiah 53:11? "He would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry." Y'shayahu / Isaiah 53:11. Knowledge. The servant brings the world to righteousness and knowledge of G-d. Not faith in Jesus. Not belief. Not "being saved." Knowledge. The Jewish people are a light to the nations -- "Learn and observe [the Torah] for it is your (Torah is our) wisdom and understanding in the eyes of the nations, who will hear of all these laws and proclaim that this is truly a great, wise and understanding nation. (the Jews). " D'varim / Deuteronomy 4:6. In the book of Isaiah itself G-d tells the Jewish people that they are a light to the gentile nations: Y'shayahu / Isaiah 42:5 - 6 "So said G-d the L-rd, the Creator of the heavens and the One Who stretched them out, Who spread out the earth and what springs forth from it, Who gave a soul to the people upon it and a spirit to those who walk thereon. I am the L-rd; I called you with righteousness and I will strengthen your hand; and I formed you, and I made you a covenant for the people, for a light to nations." The Jewish people are a light to the other nations of the world. . . an example to the world so that one day: "the land shall be full of knowledge of the L-rd as water covers the sea bed." Y'shayahu / Isaiah 11:9. How can we know with complete certainty that Isaiah is speaking of the Jewish people and not Jesus? "So said the L-rd of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that G-d is with you."" Zechariah 8:23. The Jew. Not the Christian. Here is a translation along with the Artscroll Stone Edition footnotes at the bottom of each response to aid in your understanding of the passage. Y'shayahu / Isaiah 52:13 Behold, My servant will succeed; he will be exalted and become high and exceedingly lofty. 14 Just as multitudes were astonished over you (saying) "His appearance is too marred to be a man's, and his visage to be human, 15 so will the many nations exclaim about him, and kings will shut their mouths (in amazement) for they will see that which had never been told to them, and will perceive things they had never heard. 53:1 Who would believe what we have heard! For whom has the arm of HaShem been revealed? 2 In the past he grew like a sapling or like the root from dry ground; he had neither form nor beauty. We saw him, but without a desirable appearance. 3 He was despised and rejected by men, a man of pains and accustomed to being sick. As one from whom we would hide our faces; he was despised and we had no regard for him. 4 But in truth it was our ills and he carried our pains -- but we had regarded him diseased, stricken by G-d and afflicted! 5 He was wounded as a result (because of) our rebellious transgressions, and oppressed as a result our iniquities. The chastisement upon him was for our benefit, and through his wounds we were healed. 6 We have all strayed like sheep each of us turning his own way and HaShem inflicted upon him the iniquity of us all. 7 He was persecuted and afflicted but did not open his mouth; like a sheep being led to the slaughter or a ewe that is silent before her shearers, he did not open his mouth. 8 he was removed far away from the land where they lived and a plague came upon them (לָֽמוֹ / lamo) through the transgression of my people (the gentile nations). He submitted to the grave with the wicked and joined with the wealthy in his executions (בְּמֹתָ֑יו / b'motav) 9 He submitted himself to his grave like evil men; and the wealthy (submitted) to his executions for committing no crime and with no deceit in his mouth. 10 HaShem desired to oppress him and He afflicted him; if his physical being would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand. 11. He (he servant) would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry. 12. Therefore, I will assign him a portion in public and he will divide the mighty as spoils -- in return for having poured out his life for death and being counted among the wicked, for he bore the sin of the many, and prayed for the wicked. Footnotes from Artscroll Stone Edition: Isaiah 52:13 i.e. G-d's servant the people of Israel (Rashi) 52:15 Just as Israel had once been astonishingly degraded, so it will astonish the nations by its exaltedness when the time of redemption arrives. 53:1-3 this is the prophecy foretelling what the nations and their kings will exclaim when they witness Israel's rejuvenation. The nations will contrast their former scornful attitude toward the Jews (vv. 1-3) with their new realization of Israel's grandeur (vv 4-7). 53:5 we brought suffering upon Israel for our own selfish purposes; it was not, as we had claimed, that G-d was punishing Israel for its own evil behavior. 53:6 We sinned by inflicting punishment upon Israel. Such oppression is often described as "Hashem's punishment" (see 10:5, Habakkuk 1:12), for He decreed that it should happen (Abarbanel). 53:8 When Israel's exile is finally ended the nations will marvel that such a generation could have survived the expulsion from "the land of the living, i.e. Israel, that the nations had sinfully inflicted upon it. 53:9 Ordinary Jews chose to die like common criminals, rather than renounce their faith; and wealthy Jews were killed for no reason other than to enable their wicked conquerors to confiscate their riches (Radak). 53:10 That is, Israel. G-d replies to the nations that Israel's suffering was a punishment for its own sins; and when the people realize this and repent, they will be redeemed and rewarded. 53:11 Israel will teach the nations of G-d's righteousness. Romans 5:8 - 9 makes the claim that is the primary one of many Christians: Jesus died for your sins: "we have now been justified by his blood, how much more shall we be saved from God’s wrath through him" Romans 5:9. Y'shayahu / Isaiah 53:11 says that the servant justifies the many through his knowledge -- not through his blood. Read Y'shayahu / Isaiah 53:11. . "He would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry." Y'shayahu / Isaiah 53:11.
This is often the case with the list maker's claims (list of 365 prophecies Jesus supposedly fulfilled) -- the claim does not match the biblical text given as "proof." It is a core belief in Christianity, re-enforced by Romans 5:8 - 9, that Jesus died as some sort of sacrifice -- to remove sins, specifically the "sin of Adam" (original sin). There is no concept of original sin in the T'nach (bible) -- indeed the bible tells us time and again that we are not born sinners (it says we sin from our youth, not our birth -- B'reshit / Genesis 8:21). G-d never cursed Adam. He did curse the ground, the snake. . . but not Adam. With the birth of Noah G-d removed the curse He had made upon the soil -- there was no curse, original or otherwise, on Adam. B'reshit / Genesis 5:29. One of the verses most devastating to Original Sin is B'reshit / Genesis 4:7, where G-d tells Cain that he can overcome temptation. Cain is envious of Abel because G-d accepts only Abel's sacrifice. Cain is tempted to murder Abel. G-d says, "if you do not do good, sin crouches at the entrance. Its desire is for you, but you can rule over it." Right from chapter 4 we are told that we can rule over sin. There is no "original" sin and the death of Jesus could not "justify" anyone through his death. As Isaiah says clearly it is the knowledge of the servant (Torah understanding) which justifies -- not blood or death. Repeatedly the Christian bible insists that without blood there is no remission of sins. It goes on to say that this is found in the T'nach -- the Jewish bible. "the law (Torah) requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness." Hebrews 9:22. This is totally false -- 100% incorrect.
Even in bringing a sacrifice there were many things that added up in the atonement process. Sacrifice without obedience was useless. Obedience without sacrifice when sacrifice was required and possible, was useless. Obedience without sacrifice when sacrifice was never required or when sacrifice wasn't possible - was and is sufficient in and of itself, since it's all that G-d requires when sacrifices cannot be offered (see Hoshea / Hosea 14:2-3, Y'chezkel / Ezekiel 18/33). There were both communal sacrifices for the entire nation of Israel and individual sacrifices for personal wrongdoings. The Christian bible ignores the fact that the worse individual sins could not be atoned for with blood sacrifice. Only the חַטָּאת chatat (a mistake, a "missing of the mark" -- you tried to do good but missed) and the אָשָׁם asham (guilt / tresspass sacrifice) could be brought as a sacrifice for sins / guilt. The asham was for:
More serious wrongdoings could NOT be atoned for with a blood sacrifice -- totally refuting Hebrews 9:22 which says that "nearly everything" needed a blood sacrifice for atonement. Wrongdoings which could not be resolved with a blood sacrifice include the עוון avon (iniquity) or the פֶּֽשַׁע pĕsha (transgression, willful rebellion against G-d). עוון Avon (translated by Christians as iniquity) is an impulsive act of lust or uncontrollable urges (could not be atoned for with a sacrifice). An avon (unless it falls under the asham talu or asham g'zelot) cannot be rectified with a qorban, and neither can a pesha. Repentance and turning to G-d to seek forgiveness for sins against G-d and seeking forgiveness to any person that might have been harmed from that person are the methods of atonement; פֶּֽשַׁע pĕsha' is usually translated by Christians as "transgression." It means to willfully go against G-d. It means "rebellion" (could not be atoned for with a sacrifice) -- but other things in this life do atone for them. M'lachim Alef / 1 Kings 8:46-50 include chatat, avon, rasha (wicked or evil) and pesha are atoned for by prayer. Y'chezkel / Ezekiel 18:21-32 speaks of sin, iniquity and willful rebellion against G-d all being forgiven through repentance. chatat (18:21), pesha (18:22), chatat (18:24), pesha (18:28), pesha and avon (18:30) are all atoned through repentance. "By loving kindness and truth iniquity is atoned for..." (Mishlei / Proverbs 16:6). "If you return to G-d you will be restored; if you remove unrighteousness far from your tent...then you will delight in G-d..." (Iyov / Job 22:23-27). This whole fixation on blood, blood, blood by missionaries is not supported by the Jewish bible. The missionaries take the statement that blood can atone for SOME sins and somehow morph it into "you need blood for sins to be forgiven." This is akin to eating a slice of pizza because you are hungry and then insisting that the only type of food that exists in the world is pizza. How crazy is that? The idea that you need blood to atone for your sins is part of Christianity's pagan roots. It is NOT Judaism. It is NOT Torah for all that missionaries keeps trying to force fit the angry evil pagan god who delights in blood onto the Jewish G-d. The prophet Amos wrote "Did you offer Me sacrifices and meal-offerings in the desert forty years, O house of Israel?" Amos 5:25. Yet Moses, Aaron, Miriam -- they were loved by G-d. Contrary to the Christian bible they did not need blood for their sins to be forgiven. "Son of man, if a land sins against Me by trespassing grievously, I shall stretch forth My hand upon it and break its staff of bread, and I shall send famine upon it and cut off from it [both] man and beast. 14. Now should these three men be in its midst-[namely] Noah, Daniel, and Job-they would save themselves with their righteousness, says the L-rd G-d." Y'chezkel / Ezekiel 14: 13. Daniel was righteous without a Temple or sacrifices. He lived in exile and could not bring sacrifices. Yet the T'nach (bible) tells us that Daniel saved himself with his righteousness. No Jesus. No blood. No sacrifices. Just righteousness. Yet another claim that is rejected by the bible itself. Here is a translation along with the Artscroll Stone Edition footnotes at the bottom of each response to aid in your understanding of the passage. Y'shayahu / Isaiah 52:13 Behold, My servant will succeed; he will be exalted and become high and exceedingly lofty. 14 Just as multitudes were astonished over you (saying) "His appearance is too marred to be a man's, and his visage to be human, 15 so will the many nations exclaim about him, and kings will shut their mouths (in amazement) for they will see that which had never been told to them, and will perceive things they had never heard. 53:1 Who would believe what we have heard! For whom has the arm of HaShem been revealed? 2 In the past he grew like a sapling or like the root from dry ground; he had neither form nor beauty. We saw him, but without a desirable appearance. 3 He was despised and rejected by men, a man of pains and accustomed to being sick. As one from whom we would hide our faces; he was despised and we had no regard for him. 4 But in truth it was our ills and he carried our pains -- but we had regarded him diseased, stricken by G-d and afflicted! 5 He was wounded as a result (because of) our rebellious transgressions, and oppressed as a result our iniquities. The chastisement upon him was for our benefit, and through his wounds we were healed. 6 We have all strayed like sheep each of us turning his own way and HaShem inflicted upon him the iniquity of us all. 7 He was persecuted and afflicted but did not open his mouth; like a sheep being led to the slaughter or a ewe that is silent before her shearers, he did not open his mouth. 8 he was removed far away from the land where they lived and a plague came upon them (לָֽמוֹ / lamo) through the transgression of my people (the gentile nations). He submitted to the grave with the wicked and joined with the wealthy in his executions (בְּמֹתָ֑יו / b'motav) 9 He submitted himself to his grave like evil men; and the wealthy (submitted) to his executions for committing no crime and with no deceit in his mouth. 10 HaShem desired to oppress him and He afflicted him; if his physical being would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand. 11. He (he servant) would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry. 12. Therefore, I will assign him a portion in public and he will divide the mighty as spoils -- in return for having poured out his life for death and being counted among the wicked, for he bore the sin of the many, and prayed for the wicked. Footnotes from Artscroll Stone Edition: Isaiah 52:13 i.e. G-d's servant the people of Israel (Rashi) 52:15 Just as Israel had once been astonishingly degraded, so it will astonish the nations by its exaltedness when the time of redemption arrives. 53:1-3 this is the prophecy foretelling what the nations and their kings will exclaim when they witness Israel's rejuvenation. The nations will contrast their former scornful attitude toward the Jews (vv. 1-3) with their new realization of Israel's grandeur (vv 4-7). 53:5 we brought suffering upon Israel for our own selfish purposes; it was not, as we had claimed, that G-d was punishing Israel for its own evil behavior. 53:6 We sinned by inflicting punishment upon Israel. Such oppression is often described as "Hashem's punishment" (see 10:5, Habakkuk 1:12), for He decreed that it should happen (Abarbanel). 53:8 When Israel's exile is finally ended the nations will marvel that such a generation could have survived the expulsion from "the land of the living, i.e. Israel, that the nations had sinfully inflicted upon it. 53:9 Ordinary Jews chose to die like common criminals, rather than renounce their faith; and wealthy Jews were killed for no reason other than to enable their wicked conquerors to confiscate their riches (Radak). 53:10 That is, Israel. G-d replies to the nations that Israel's suffering was a punishment for its own sins; and when the people realize this and repent, they will be redeemed and rewarded. 53:11 Israel will teach the nations of G-d's righteousness. Isaiah does not say that it is G-d's will that the servant die, let alone to die for mankind. The T'nach makes it clear that no one can die for the sins of another person. We are each responsible for our own actions. Read D'varim / Deuteronomy 24:16 "Fathers shall not die [through the testimony] of their sons, and sons shall not die [through the testimony] of their fathers, since [in any case] every man shall die for his sins." G-d's judging of us is done as a father correcting his child -- in the hope that the child learns and becomes a better person. "The wicked shall give up his way, and the man of iniquity his thoughts, and he shall return to HaShem, Who shall have mercy upon him, and to our G-d, for He will freely pardon." Y'shayahu / Isaiah 55:7. And "Do I desire the death of the wicked? says HaShem G-d. Is it not rather in his repenting of his ways that he may live?" Y'chezkel / Ezekiel 18:23. When G-d judges us, He does so with mercy. As King David once said "let us fall now into the hand of HaShem; for His mercies are great; but into the hand of man let me not fall." Shmuel 2 / 2 Samuel 24:14. So the list maker (and much of Christianity) is wrong to think that G-d would accept a "human sacrifice." Vicarious atonement of a person dying for the sins of another is completely forbidden. Moses even offered his life for his people -- and G-d rejected the idea. "the next day that Moses said to the people: "You have committed a grave sin. And now I will go up to the L-rd; perhaps I will obtain atonement for your sin." And Moses returned to the L-rd and said: "Please! This people has committed a grave sin. They have made themselves a god of gold. And now, if You forgive their sin But if not, erase me now from Your book, which You have written." And the L-rd said to Moses: "Whoever has sinned against Me, him I will erase from My book!"" Sh'mot / Exodus 32:30=34. No one can die for your sins. And Isaiah's servant is not one person. The prophet has already made it clear that the servant cannot be one person, but pertains to more than one (plural servant). This excludes Jesus from being Isaiah's servant. Most Christian translations is found in line 9 which says "He submitted his grave to evil people; submitted to his executions with the wealthy, for committing no crime, and with no deceit in his mouth." First notice that the servant will suffer multiple executions (בְּמֹתָ֑יו / b'motav). Go back now and read verse 8, the line preceding this verse. . . "He was released from captivity and judgment; who could have imagined such a generation? For he was removed from the land of the living; because of my people's sin (the sins of the non-Jewish nations) they (the Jews) were afflicted." The line ends with "they were" / לָֽמוֹ lamo -- plural, further emphasizing that Isaiah is speaking of multiple people and multiple deaths. . . Thus בְּמֹתָ֑יו / b'motav (“in their deaths”) in verse 9 is plural referring back to the phrase נֶ֥גַע לָֽמֹו / nĕga lamo ("they were afflicted") at the end of verse 8, yet, most Christian translations have "death" (singular) and "he was stricken" singular -- both incorrect. The servant is more than one person. If today's verse does not say the servant (plural) must die to atone for the sins of others, what does it say? Y'shayahu / Isaiah 53:10 says "HaShem desired to oppress him and He afflicted him; if his soul would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand." Y'shayahu / Isaiah 53:10.
Nothing about dying, let alone dying for the sins of others. But why would G-d want to oppress and afflict His servant? To encourage the servant to admit his wrongdoings -- and turn back to G-d. This is why the very next part of the verse says if his soul would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand." Y'shayahu / Isaiah 53:10. G-d warned us what would happen to us Jews if we did not heed His mitzvot. "But this is what will happen] if you do not listen to Me, and do not keep all these commandments. 26:15 If you come to denigrate My decrees, and grow tired of My laws, then you will not keep all My commandments, and you will have broken My covenant. 26:16 I will then do the same to you. I will bring upon you feelings of anxiety, along with depression and excitement, destroying your outlook and making life hopeless. . . "I will scatter you among the nations, and keep the sword drawn against you. Your land will remain desolate, and your cities in ruins." Vayikra / Leviticus 26:14 - 16, 33. G-d does not punish us out of cruelty. G-d is a loving parent, and a responsible parent may have to punish a child for that child to learn to be a better person. "But when the time finally comes that their stubborn spirit is humbled, I will forgive their sin." Vayikra / Leviticus 26:41. G-d punishes us, His servant, for turning away from Him -- and this extends to our behavior, just believing in G-d is insufficient. We must follow the mitzvot, most of which have to do with being good to our fellow man. The second Temple was destroyed because of baseless hatred of Jew against Jew. . . Notice that G-d says He will forgive our sin. And there is no mention of blood. No mention of a blood sacrifice let alone the disgusting idea that a human being should be painfully executed as some sort of abhorrent "sacrifice." So ask yourself: did G-d desire to oppress, crush and afflict His people, the Jews? The answer is yes. "As happy as G-d was to be good to you and increase you, so will He be happy to exile you and destroy you. You will be torn up from the land which you are about to occupy. G-d will scatter you among the nations, from one end of the earth to the other. There you will serve idolators who worship gods of wood and stone, unknown to you and your fathers. Among those nations you will feel insecure, and there will be no place for your foot to rest. There God will make you cowardly, destroying your outlook and making life hopeless. Among those nations you will feel insecure, and there will be no place for your foot to rest. There G-d will make you cowardly, destroying your outlook and making life hopeless. . . " D'varim / Deuteronomy 28:63 - 64, "There shall come a time when you shall experience all the words of blessing and curse that I have presented to you. There, among the nations where G-d will have banished you, you will reflect on the situation. You will then return to G-d your L-rd, and you will obey Him, doing everything that I am commanding you today. You and your children [will repent] with all your heart and with all your soul. G-d will then bring back your remnants and have mercy on you. G-d your L-rd will once again gather you from among all the nations where He scattered you." D'varim / Deuteronomy 30:1 - 3. G-d desired to oppress His people as a method to have us return to Him -- at which time He will return us to our land, Israel in the true messianic era. None of this happened 2000 years ago with Jesus. 2000 years ago the Jews were not in exile -- we were exiled a mere 40 years after Jesus' death. . . Y'shayahu / Isaiah 53:10 says "HaShem desired to oppress him and He afflicted him; if his soul would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand." G-d warned us what would happen if we failed to keep our contract. . . this was not done out of cruelty, but out of love. Just as a parent punishes a child in hopes that the child will learn and not endanger their life so too G-d is our ultimate Father and wants us to learn to be good people. Here is a translation along with the Artscroll Stone Edition footnotes at the bottom of each response to aid in your understanding of the passage. Y'shayahu / Isaiah 52:13 Behold, My servant will succeed; he will be exalted and become high and exceedingly lofty. 14 Just as multitudes were astonished over you (saying) "His appearance is too marred to be a man's, and his visage to be human, 15 so will the many nations exclaim about him, and kings will shut their mouths (in amazement) for they will see that which had never been told to them, and will perceive things they had never heard. 53:1 Who would believe what we have heard! For whom has the arm of HaShem been revealed? 2 In the past he grew like a sapling or like the root from dry ground; he had neither form nor beauty. We saw him, but without a desirable appearance. 3 He was despised and rejected by men, a man of pains and accustomed to being sick. As one from whom we would hide our faces; he was despised and we had no regard for him. 4 But in truth it was our ills and he carried our pains -- but we had regarded him diseased, stricken by G-d and afflicted! 5 He was wounded as a result (because of) our rebellious transgressions, and oppressed as a result our iniquities. The chastisement upon him was for our benefit, and through his wounds we were healed. 6 We have all strayed like sheep each of us turning his own way and HaShem inflicted upon him the iniquity of us all. 7 He was persecuted and afflicted but did not open his mouth; like a sheep being led to the slaughter or a ewe that is silent before her shearers, he did not open his mouth. 8 he was removed far away from the land where they lived and a plague came upon them (לָֽמוֹ / lamo) through the transgression of my people (the gentile nations). He submitted to the grave with the wicked and joined with the wealthy in his executions (בְּמֹתָ֑יו / b'motav) 9 He submitted himself to his grave like evil men; and the wealthy (submitted) to his executions for committing no crime and with no deceit in his mouth. 10 HaShem desired to oppress him and He afflicted him; if his physical being would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand. 11. He (he servant) would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry. 12. Therefore, I will assign him a portion in public and he will divide the mighty as spoils -- in return for having poured out his life for death and being counted among the wicked, for he bore the sin of the many, and prayed for the wicked. Footnotes from Artscroll Stone Edition: Isaiah 52:13 i.e. G-d's servant the people of Israel (Rashi) 52:15 Just as Israel had once been astonishingly degraded, so it will astonish the nations by its exaltedness when the time of redemption arrives. 53:1-3 this is the prophecy foretelling what the nations and their kings will exclaim when they witness Israel's rejuvenation. The nations will contrast their former scornful attitude toward the Jews (vv. 1-3) with their new realization of Israel's grandeur (vv 4-7). 53:5 we brought suffering upon Israel for our own selfish purposes; it was not, as we had claimed, that G-d was punishing Israel for its own evil behavior. 53:6 We sinned by inflicting punishment upon Israel. Such oppression is often described as "Hashem's punishment" (see 10:5, Habakkuk 1:12), for He decreed that it should happen (Abarbanel). 53:8 When Israel's exile is finally ended the nations will marvel that such a generation could have survived the expulsion from "the land of the living, i.e. Israel, that the nations had sinfully inflicted upon it. 53:9 Ordinary Jews chose to die like common criminals, rather than renounce their faith; and wealthy Jews were killed for no reason other than to enable their wicked conquerors to confiscate their riches (Radak). 53:10 That is, Israel. G-d replies to the nations that Israel's suffering was a punishment for its own sins; and when the people realize this and repent, they will be redeemed and rewarded. 53:11 Israel will teach the nations of G-d's righteousness.
No one. Read the passage: "We have all strayed like sheep each of us turning his own way and HaShem inflicted upon him (or, accepted his prayers for) the iniquity of us all." Y'shayahu / Isaiah 53:6. When the Jews sinned by allowing the creation of the golden calf Moses offered to give his life to atone for the people. G-d refused. "the next day that Moses said to the people: "You have committed a grave sin. And now I will go up to the L-rd; perhaps I will obtain atonement for your sin." And Moses returned to the L-rd and said: "Please! This people has committed a grave sin. They have made themselves a god of gold. And now, if You forgive their sin But if not, erase me now from Your book, which You have written." And the L-rd said to Moses: "Whoever has sinned against Me, him I will erase from My book!"" Sh'mot / Exodus 32:30=34. No one can die for your sins. In the Talmud, Sotah 14a, the sages actually compare Moses' offer of atonement in Sh'mot / Exodus 32:30=34 to that of Isaiah's suffering servant -- but note that Moses' offer is soundly rejected by G-d. Repentance (being truly sorry for what you did) is at the heart of atonement. G-d forgives those who turn to Him and seek forgiveness (both from those they wrong and G-d) and to try to not repeat the sins. Atonement is an ongoing process throughout our lives -- and it is for a reason. Only through making mistakes, getting up and learning from them, do we grow in knowledge, wisdom and holiness. Do you see why no one else can do it for you? When man repents, G-d forgives. G-d has given us the means to overcome sin. This is accomplished the holy acts of prayer (תפלה / tefillah), contrite personal repentance (תשובה / teshuva) , and good deeds (צדקה / tzedakah). We have been given the ability to choose between good and evil, so that assuredly, by choosing good we will live. Atonement is given when we repent, so that G-d forgives us our trespasses, and choosing good, mankind is freed from the unhappy state of sinfulness. Read Bamidbar / Numbers 35:33 "And you shall not corrupt the land in which you live, for the blood corrupts the land, and the blood which is shed in the land cannot be atoned for except through the blood of the one who shed it." Thus Jesus' blood could not atone for anything -- human blood corrupts the land! Read D'varim / Deuteronomy 24:16 "Fathers shall not be put to death because of sons, nor shall sons be put to death because of fathers; each man shall be put to death for his own transgression." and M'lachim / II Kgs 14:6 "But the sons of the assassins he did not execute, as it is written in the book of the Torah of Moses, which the Lord commanded saying: "Fathers shall not be put to death for sons, nor shall sons be put to death for fathers, but each man shall be put to death for his own sin." and Yirmiyahu / Jeremiah 31:29 [30 in Christian Bibles] "But each man shall die for his iniquity; whoever eats the unripe grapes- his teeth shall be set on edge." Along with these read Y'chezkel / Ezekiel 18 and T'hillim / Psalm Ps 49:7 -- all state clearly that we are responsible for our own sins, no one can die for your sins and human blood (sacrifice) is forbidden -- human blood corrupts the land. If no one can atone for the sins of others (we are speaking of individual sins, not communal sins. Communal sins would be those of the nation as a whole).. . . what is the meaning of "We have all strayed like sheep each of us turning his own way and HaShem inflicted upon him (or, accepted his prayers for) the iniquity of us all." Y'shayahu / Isaiah 53:6? Remember, the speaker of this verse are the gentile nations who formerly thought the servant was disgusting, subhuman and rejected by G-d. They have come to realize that the opposite is true -- the subject is the servant of G-d, now raised to heights in the messianic age. They also realize (in this verse) that the servant bore the punishments that should have happened to them. The gentile nations thrived by abusing the servant (the Jewish people -- taking their money, their homes -- deporting the Jews from their lands, stealing from them and even killing them). They prospered on the backs of the Jews -- and they blamed G-d saying the Jews were cursed by G-d for killing Jesus. "His blood is on us and on our children!" Matthew 27:25. Notice the words "accepted his prayers for" as an alternative translation for "inflicted upon him." The verb in question is הִפְגִּ֣יעַ / hiffGi'a is third person singular, masculine -- past conjugation. Ibn Ezra wrote "Some explain הפגיע he caused to pray; עון has, according to their opinion, the usual meaning iniquity; and the sense of the whole phrase is: G-d will accept the prayer of Israel, that peace shall be on earth. . . "If פגע ב means to pray to, the meaning of the Hiphil הפגיע ב is, to cause to pray to, and also, to accept the prayer, if the noun governed by the preposition ב is the same as the subject to the verb הפגיע; and הפגיע בר is to be translated, He caused to pray to Himself; if, therefore, the phrase הפגיע בו is followed by a noun in the accusative, this must express either the person who is caused to pray, or the object of the prayer. The accusative עון is neither the one nor the other, since in the latter case, not the iniquity but the atonement for the iniquity, not the punishment, but the cancelling of the punishment, (not עון but כפרת עון) is the object of the prayer." The verb פגע can be translated as "inflict", "hit", "hurt", "pray", "request (to intercede" and "supplicate) and all those uses are found in the T'nach. The prayers of the Jewish people kept the world from destruction. There is precedent. G-d is more loving than He is judging -- think back to the story of Sodom and Gomorrah. G-d would have saved those cities full of evil people if only ten righteous people could have been found. The LIVES (not deaths) of those righteous people could have saved the evil ones. Good outweighs evil. This is found in B'reshit / Genesis chapter 18. Either interpretation makes sense. G-d uses the gentile nations to punish the Jewish nation in other biblical passages. "Since the days of our forefathers, we are in great guilt until this day, and because of our iniquities, we were delivered-we, our kings, our priests-into the hands of the kings of the lands by the sword, in captivity, and with plunder and with shame-. . And after all that has come upon us because of our evil deeds and because of our great guilt, because You our G-d, have punished us less than our inequities deserve" Ezra 9:8 - 14. G-d has used the gentile nations (the speakers in this verse) to punish the Jews when we have strayed -- as a parent punishes a child. However, the nations did not treat the Jews fairly and were often cruel beyond reckoning. Even through all our trials and troubles the righteous remnant of the Jewish nation has prayed to G-d for the world -- not just for ourselves. G-d did punish the Jews. He punished us with exile. However, it is due to the misuse of free will that the gentile nations abused our exile with evils far beyond that of punishment. Why does G-d punish the Jewish nation? Jews are tasked with being a light to the other nations -- a nation of priests who bring global knowledge of G-d to the world. While some Jews are Torah observant and do their best to fulfill the role given by G-d, others turn their back on Him. A parent punishes a child, not for the joy of inflicting pain, but in the hope that the punishment will act as a deterrent so the child will learn to do good and avoid evil. G-d's motivation is the same as the parent's. G-d wants the Jewish people to perfect itself and as a result the rest of the world will follow. G-d teaches us that all humans have the ability to rise above our sins, our baser natures. This is why no one can die for your sins -- what lesson would you learn from such a thing? What might seem, on its face, a kindness, is actually cruel. If the lessons are not learned, you do not grow to rise above your own baser emotions and actions. Mankind can and will perfect and redeem itself. G-d believes in mankind -- even as we betray His trust time and again. He tells us that we are created in His image -- and the time will come when we will rise above our own evil and fulfill our purpose on this earth. Here is a translation along with the Artscroll Stone Edition footnotes at the bottom of each response to aid in your understanding of the passage. Y'shayahu / Isaiah 52:13 Behold, My servant will succeed; he will be exalted and become high and exceedingly lofty. 14 Just as multitudes were astonished over you (saying) "His appearance is too marred to be a man's, and his visage to be human, 15 so will the many nations exclaim about him, and kings will shut their mouths (in amazement) for they will see that which had never been told to them, and will perceive things they had never heard. 53:1 Who would believe what we have heard! For whom has the arm of HaShem been revealed? 2 In the past he grew like a sapling or like the root from dry ground; he had neither form nor beauty. We saw him, but without a desirable appearance. 3 He was despised and rejected by men, a man of pains and accustomed to being sick. As one from whom we would hide our faces; he was despised and we had no regard for him. 4 But in truth it was our ills and he carried our pains -- but we had regarded him diseased, stricken by G-d and afflicted! 5 He was wounded as a result (because of) our rebellious transgressions, and oppressed as a result our iniquities. The chastisement upon him was for our benefit, and through his wounds we were healed. 6 We have all strayed like sheep each of us turning his own way and HaShem inflicted upon him the iniquity of us all. 7 He was persecuted and afflicted but did not open his mouth; like a sheep being led to the slaughter or a ewe that is silent before her shearers, he did not open his mouth. 8 he was removed far away from the land where they lived and a plague came upon them (לָֽמוֹ / lamo) through the transgression of my people (the gentile nations). He submitted to the grave with the wicked and joined with the wealthy in his executions (בְּמֹתָ֑יו / b'motav) 9 He submitted himself to his grave like evil men; and the wealthy (submitted) to his executions for committing no crime and with no deceit in his mouth. 10 HaShem desired to oppress him and He afflicted him; if his physical being would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand. 11. He (he servant) would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry. 12. Therefore, I will assign him a portion in public and he will divide the mighty as spoils -- in return for having poured out his life for death and being counted among the wicked, for he bore the sin of the many, and prayed for the wicked. Footnotes from Artscroll Stone Edition: Isaiah 52:13 i.e. G-d's servant the people of Israel (Rashi) 52:15 Just as Israel had once been astonishingly degraded, so it will astonish the nations by its exaltedness when the time of redemption arrives. 53:1-3 this is the prophecy foretelling what the nations and their kings will exclaim when they witness Israel's rejuvenation. The nations will contrast their former scornful attitude toward the Jews (vv. 1-3) with their new realization of Israel's grandeur (vv 4-7). 53:5 we brought suffering upon Israel for our own selfish purposes; it was not, as we had claimed, that G-d was punishing Israel for its own evil behavior. 53:6 We sinned by inflicting punishment upon Israel. Such oppression is often described as "Hashem's punishment" (see 10:5, Habakkuk 1:12), for He decreed that it should happen (Abarbanel). 53:8 When Israel's exile is finally ended the nations will marvel that such a generation could have survived the expulsion from "the land of the living, i.e. Israel, that the nations had sinfully inflicted upon it. 53:9 Ordinary Jews chose to die like common criminals, rather than renounce their faith; and wealthy Jews were killed for no reason other than to enable their wicked conquerors to confiscate their riches (Radak). 53:10 That is, Israel. G-d replies to the nations that Israel's suffering was a punishment for its own sins; and when the people realize this and repent, they will be redeemed and rewarded. 53:11 Israel will teach the nations of G-d's righteousness. "He was pained because of our rebellious sins and oppressed through our (because of our) iniquities; the chastisement upon him was for our benefit, and through his wounds we were healed." Y'shayahu / Isaiah 53:5. There is not one word about sacrifices. Not one. Do you see the word "sacrifice" in the verse? There is no mention of anyone providing peace between man and G-d either. Not one word. This entire claimed prophecy is 100% fake. Fake prophecy. Re-read it: "He was pained because of our rebellious sins and oppressed through our (because of our) iniquities; the chastisement upon him was for our benefit, and through his wounds we were healed." The gentile nations are speaking and recognizing that the servant suffered not because of their own sins, but because of the sins of others (the gentile nations themselves). Y'shayahu / Isaiah 53:5.is the opposite of the list maker (and many missionaries) contention that the servant (Jesus) suffered and died to atone for the sins of Christians. Sacrifices were never necessary for the forgiveness of sins -- consider that in the forty years Moses and the Jews wandered in the desert having escaped Egyptian slavery they did not bring sacrifices. The prophet Amos wrote "Did you offer Me sacrifices and meal-offerings in the desert forty years, O house of Israel?" Amos 5:25. The biggest mistake in the Christian bible is thinking G-d is a pagan god that needs blood (e.g. is "blood thirsty"). G-d needs nothing and He is loving, not cruel. קָרְבָּן / qorban aka "sacrifice" (and prayer for that matter) is for US, not for G-d. G-d needs nothing. Humans began giving gifts to G-d as early as B'reshit / Genesis chapter 4 when Cain and Abel bring sacrifices to G-d. Very few sacrifices had to do with sin -- most were a way to connect closer to Him by turning our focus away from the mundane to the holy. The false idea that only blood atones gives the excuse Christians need to explain how their all powerful man-god (Jesus) could be killed. Not only does it explain that he could be killed, but it explains that Jesus HAD to be killed to be the "perfect" sacrifice. This is pagan nonsense, the opposite of what the Torah teaches us. But if from there you seek the Eternal your G-d, you will find him if you look for him with all your heart and with all your soul. [D'varim / Deuteronomy 4:29] “What use to Me is the huge number of your sacrifices?” says Hashem; “I am fed up with olah-offerings (burnt / elevation offers) of rams and the offals of fattened calves, and the blood of oxen, lambs and goats does not give Me any pleasure. When you come to appear before Me—who asked this of you, to come trampling through My courtyards? Do not bring your meaningless mincḥah-offerings (A mincha is a gift to G-d, not a sin or atonement sacrifice. It is not life, it is just flour and oil. It signifies food and sustenance, or the fruits of a person’s labor, but it is not intrinsically powerful) any more—I find it a disgusting stench... Rosh Ḥodesh (the new month), Shabbat (Sabbath), even the Festival assemblies—I cannot tolerate crookedness mixed with service. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood. Wash, cleanse yourselves, remove the evil of your deeds from before My eyes, cease to do evil. Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, plead the case of the widow. “Come, please, let’s discuss this rationally,” HaShem says; “even if your sins are like bright crimson, I will bleach them as white as snow—even if they are as red as crimson dye I will make them [as white as] wool!” (Y'shayahu / Isaiah 1:11-18). For I desire mercy, not sacrifice, and acknowledgment of G-d rather than burnt offerings. [Hoshea / Hosea 6:6] Take words with you and return to the Eternal. Say to him: "Forgive all our sins and receive us graciously, that we may we will pay oxen [with] our lips." [Hoshea 14:2 / Hosea 14:2] With what shall I come before the Eternal and bow down before the exalted G-d? Shall I come before him with burnt offerings, with calves a year old? Will the Eternal be pleased with thousands of rams, with ten thousand rivers of oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul? He has showed you, O man, what is good. And what does the Eternal require of you? Only to do Justice, and to love Mercy and to walk humbly with your G-d. [Micah 6:6-8] Turn from evil and do good; seek peace and pursue it. [T'hillim / Psalm 34:14] Sacrifice and offering you did not desire, but my ears you have pierced; burnt offerings and sin offerings you did not require. [T'hillim / Psalm 40:6] You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. The sacrifices of G-d are a broken spirit; a broken and contrite heart, O G-d, you will not despise. [T'hillim / Psalm 51:16-17] Through love and faithfulness sin is atoned for; through the fear of the Eternal a man avoids evil. [Mishlei / Proverbs 16:6] To do what is right and just is more acceptable to the Eternal than sacrifice. [Mishlei / Proverbs 21:3] He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy. [Mishlei / Proverbs 28:13] If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. [Divrei Hayamim II 7:14 / 2 Chronicles 7:14] He prays to G-d and finds favor with him, he sees G-d's face and shouts for joy; he is restored by G-d to his righteous state. [Iyov / Job 33:26] The key to atoning for our sins is sincere repentance and trying our best not to repeat the mistake, willful disobedience, etc. Isaiah puts it very well in the very first chapter of the book of Isaiah. Isaiah tells us that G-d is sick and tired of empty, insincere prayers and the endless parade of “sacrifices” offered by people just "going through the motions" -- sinners who have not really repented, but who insincerely offer sacrifices or even prayers, but without true repentance in their hearts. Human sacrifices are forbidden. No human being could be sacrificed to G-d -- willing or unwilling. The concept is disgusting to G-d. Bamidbar / Numbers 35:33; "you shall not corrupt the land in which you live, for the blood corrupts the land, and the blood which is shed in the land cannot be atoned for except through the blood of the one who shed it." D'varim / Deuteronomy 24:16; "Fathers shall not be put to death because of sons, nor shall sons be put to death because of fathers; each man shall be put to death for his own transgression. Melachim II / II Kings 14:6; "it is written in the book of the Torah of Moses, which the L-rd commanded saying: "Fathers shall not be put to death for sons, nor shall sons be put to death for fathers, but each man shall be put to death for his own sin." See also Sh'mot / Exodus 32:31-33; Yirmiyahu / Jeremiah 31:29 [30 in a Christian Bible]; Yechezkel /Ezekiel 18:4,20; and T'hillim / Psalms 49:7. The missionaries who say that Jesus was a human sacrifice whose death "atoned for the sins of the world makes a common mistake regarding sacrifices. They seem to think that G-d needed them (bloodthirsty god perhaps?) Missionaries seem think there was some "magic" in blood sacrifices and this is not supported by the Jewish bible. Indeed sacrifices were not so much for G-d as they were a gift from G-d. The Rambam explained this when he told us that G-d doesn't need sacrifices. Man does. In other words, the Jews were used to bringing sacrifices and this is why G-d permitted them. Sacrifices gave man a way to feel closer to G-d by giving Him something of value (be it money, flour, an animal, etc.). In pagan religions the gods were bloodthirsty and needed blood to be satisfied. In Judaism G-d permitted man to bring sacrifices because man needed them -- He needs nothing. Here is a translation along with the Artscroll Stone Edition footnotes at the bottom of each response to aid in your understanding of the passage. Y'shayahu / Isaiah 52:13 Behold, My servant will succeed; he will be exalted and become high and exceedingly lofty. 14 Just as multitudes were astonished over you (saying) "His appearance is too marred to be a man's, and his visage to be human, 15 so will the many nations exclaim about him, and kings will shut their mouths (in amazement) for they will see that which had never been told to them, and will perceive things they had never heard. 53:1 Who would believe what we have heard! For whom has the arm of HaShem been revealed? 2 In the past he grew like a sapling or like the root from dry ground; he had neither form nor beauty. We saw him, but without a desirable appearance. 3 He was despised and rejected by men, a man of pains and accustomed to being sick. As one from whom we would hide our faces; he was despised and we had no regard for him. 4 But in truth it was our ills and he carried our pains -- but we had regarded him diseased, stricken by G-d and afflicted! 5 He was wounded as a result (because of) our rebellious transgressions, and oppressed as a result our iniquities. The chastisement upon him was for our benefit, and through his wounds we were healed. 6 We have all strayed like sheep each of us turning his own way and HaShem inflicted upon him the iniquity of us all. 7 He was persecuted and afflicted but did not open his mouth; like a sheep being led to the slaughter or a ewe that is silent before her shearers, he did not open his mouth. 8 he was removed far away from the land where they lived and a plague came upon them (לָֽמוֹ / lamo) through the transgression of my people (the gentile nations). He submitted to the grave with the wicked and joined with the wealthy in his executions (בְּמֹתָ֑יו / b'motav) 9 He submitted himself to his grave like evil men; and the wealthy (submitted) to his executions for committing no crime and with no deceit in his mouth. 10 HaShem desired to oppress him and He afflicted him; if his physical being would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand. 11. He (he servant) would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry. 12. Therefore, I will assign him a portion in public and he will divide the mighty as spoils -- in return for having poured out his life for death and being counted among the wicked, for he bore the sin of the many, and prayed for the wicked. Footnotes from Artscroll Stone Edition: Isaiah 52:13 i.e. G-d's servant the people of Israel (Rashi) 52:15 Just as Israel had once been astonishingly degraded, so it will astonish the nations by its exaltedness when the time of redemption arrives. 53:1-3 this is the prophecy foretelling what the nations and their kings will exclaim when they witness Israel's rejuvenation. The nations will contrast their former scornful attitude toward the Jews (vv. 1-3) with their new realization of Israel's grandeur (vv 4-7). 53:5 we brought suffering upon Israel for our own selfish purposes; it was not, as we had claimed, that G-d was punishing Israel for its own evil behavior. 53:6 We sinned by inflicting punishment upon Israel. Such oppression is often described as "Hashem's punishment" (see 10:5, Habakkuk 1:12), for He decreed that it should happen (Abarbanel). 53:8 When Israel's exile is finally ended the nations will marvel that such a generation could have survived the expulsion from "the land of the living, i.e. Israel, that the nations had sinfully inflicted upon it. 53:9 Ordinary Jews chose to die like common criminals, rather than renounce their faith; and wealthy Jews were killed for no reason other than to enable their wicked conquerors to confiscate their riches (Radak). 53:10 That is, Israel. G-d replies to the nations that Israel's suffering was a punishment for its own sins; and when the people realize this and repent, they will be redeemed and rewarded. 53:11 Israel will teach the nations of G-d's righteousness. The passage says nothing about blood. Not one word. Read it for yourself: "so will the many nations exclaim about him, and kings will shut their mouths (in amazement) for they will see that which had never been told to them, and will perceive things they had never heard." Y'shayahu / Isaiah 52:15.. There is not one word about blood. And no human can be sacrificed to make atonement for anyone. Human sacrifices are forbidden. Human blood cannot atone at all! "'Only of the blood of your own lives will I demand an account. I will demand [such] an account from the hand of every wild beast. From the hand of man - [even] from the hand of a man's own brother - I will demand an account of [every] human life. He who spills human blood shall have his own blood spilled by man, for G-d made man with His own image." B'reshit / Genesis 9:5-6. G-d does not even WANT sacrifices (including blood). He only gave us that method of atonement for minor individual sins (and some very specific ones) because humans were used to sacrifices based on earlier religions. Read Micah, chapter 6: With what shall I come before the Lord, bow before the Most High G-d? Shall I come before Him with burnt offerings, with yearling calves? Will the L-rd be pleased with thousands of rams, with myriad streams of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He has told you, O man, what is good, and what the L-rd demands of you; but to do justice, to love loving-kindness, and to walk discreetly with your G-d. The voice of the L-rd calls out to the city, and the wisdom of the Torah, the one who sees Your name; hearken to the staff and Who appointed it." The whole idea of Christianity's dying god "for their sins" is an insult to Him. Read T'hillim / Psalm 106: They worshiped their idols, which became a snare for them. They slaughtered their sons and daughters to the demons. They shed innocent blood, the blood of their sons and daughters whom they slaughtered to the idols of Canaan, and the land became polluted with the blood. And they became unclean through their deeds, and they went astray with their acts. And the L-rd's wrath was kindled against His people and He detested His inheritance.: The Torah also tells us that the חַטָאת קָרבָּן (sin sacrifice) only atoned for mistakes (a "missing of the mark" -- you tried to do the right thing and "missed." Intentional sins could be forgiven with acts of charity and repenting -- but not with blood (sin) sacrifices). The only other type of blood sacrifice which atoned for wrongdoing was the אָשָׁם / asham (guilt / trespass) sacrifice. The חַטָּאת / cḥattat (accidental sin sacrifice) and אָשָׁם / asham sacrifices were PRIVATE offerings brought by INDIVIDUALS, not “atonement” offerings on behalf of the entire nation. Also, no individual sacrifice could be brought for someone else or in advance. The type of offering was specified (female goat or lamb being the most common, but sometimes a bull, birds or flour) -- only domesticated (not wild) kosher animals were fit for sacrifice. Human sacrifices (Jesus anyone?) are totally forbidden by the Torah. Read Vayikra / Leviticus chapter 5 to learn about the אָשָׁם / asham (guilt / tresspass) qorbanot (sacrifices) and the very few things they covered: Read Vayikra / Leviticus chapter 5 to learn about the אָשָׁם / asham (guilt / tresspass) qorbanot (sacrifices) and the very few things they covered:
The אָשָׁם / asham (guilt / tresspass) qorbanot also atoned for stealing things from the altar. You also brought an אָשָׁם / asham if you weren't sure if you'd sinned -- or what sin you might have committed. If you weren't sure you'd sinnd you'd bring an asham, instead of a חַטָּאת / cḥattat (accidental sins). This is because a חַטָּאת / cḥattat (accidental sins) means an admission of the sin, and you'd be punished for it. If a person brought an asham (because they weren't sure they'd sinned) and later discovered that he had in fact committed the sin, he would have to bring a chatat at that time. Those are IT as far as blood sacrifices for individual sins -- and the blood was of kosher domestic animals including goats, sheep, bulls and some birds. If you were too poor flour (notice no blood) was a substitute.
Even in bringing a sacrifice there were many things that added up in the atonement process. Sacrifice without obedience was useless. Obedience without sacrifice when sacrifice was required and possible, was useless. Obedience without sacrifice when sacrifice was never required or when sacrifice wasn't possible - was and is sufficient in and of itself, since it's all that G-d requires when sacrifices cannot be offered (see Hoshea / Hosea 14:2-3, Yechezkel / Ezekiel 18/33). There were both communal sacrifices for the entire nation of Israel and individual sacrifices for personal wrongdoings. The Christian bible ignores the fact that the worse individual sins could not be atoned for with blood sacrifice. Only the חַטָּאת chatat (a mistake, a "missing of the mark" -- you tried to do good but missed) and the אָשָׁם asham (guilt / tresspass sacrifice) could be brought as a sacrifice for sins / guilt. The asham was for:
More serious wrongdoings could NOT be atoned for with a blood sacrifice -- totally refuting Hebrews 9:22 which says that "nearly everything" needed a blood sacrifice for atonement. Wrongdoings which could not be resolved with a blood sacrifice include the עוון avon (iniquity) or the פֶּֽשַׁע pĕsha (transgression, willful rebellion against G-d). עוון Avon (translated by Christians as iniquity) is an impulsive act of lust or uncontrollable urges (could not be atoned for with a sacrifice). An avon (unless it falls under the asham talu or asham g'zelot) cannot be rectified with a qorban, and neither can a pesha. Repentance and turning to G-d to seek forgiveness for sins against G-d and seeking forgiveness to any person that might have been harmed from that person are the methods of atonement; פֶּֽשַׁע pĕsha' is usually translated by Christians as "transgression." It means to willfully go against G-d. It means "rebellion" (could not be atoned for with a sacrifice) -- but other things in this life do atone for them. 1 Kings 8:46-50 include chatat, avon, rasha (wicked or evil) and pesha are atoned for by prayer. Yechezkel / Ezekiel 18:21-32 speaks of sin, iniquity and willful rebellion against G-d all being forgiven through repentance. chatat (18:21), pesha (18:22), chatat (18:24), pesha (18:28), pesha and avon (18:30) are all atoned through repentance."By loving kindness and truth iniquity is atoned for..." (Proverbs 16:6). "If you return to G-d you will be restored; if you remove unrighteousness far from your tent...then you will delight in G-d..." (Iyov / Job 22:23-27). This whole fixation on blood, blood, blood by missionaries is not supported by the Jewish bible. The missionaries take the statement that blood can atone for SOME sins and somehow morph it into "you need blood for sins to be forgiven." This is akin to eating a slice of pizza because you are hungry and then insisting that the only type of food that exists in the world is pizza. How crazy is that? The idea that you need blood to atone for your sins is part of Christianity's pagan roots. It is NOT Judaism. It is NOT Torah for all that missionaries keeps trying to force fit the angry evil pagan god who delights in blood onto the Jewish G-d. The prophet Amos wrote "Did you offer Me sacrifices and meal-offerings in the desert forty years, O house of Israel?" Amos 5:25. Yet Moses, Aaron, Miriam -- they were loved by G-d. Contrary to the Christian bible they did not need blood for their sins to be forgiven. "Son of man, if a land sins against Me by trespassing grievously, I shall stretch forth My hand upon it and break its staff of bread, and I shall send famine upon it and cut off from it [both] man and beast. 14. Now should these three men be in its midst-[namely] Noah, Daniel, and Job-they would save themselves with their righteousness, says the L-rd G-d." Yechezkel / Ezekiel 14: 13. Daniel was righteous without a Temple or sacrifices. He lived in exile and could not bring sacrifices. Yet the T'nach (bible) tells us that Daniel saved himself with his righteousness. No Jesus. No blood. No sacrifices. Just righteousness. This mistake that atonement of sin requires a blood sacrifice comes from a mis-reading of Vayikra / Leviticus 17 where Jews are forbidden from EATING blood and told its only purpose is on the altar or to be thrown away into the dirt. Read the entire chapter of Leviticus and the order to not eat blood is repeated time and time again (again, the exact opposite of the Christian bible telling Jesus' followers to drink his blood, even symbolically). Vayikra / Leviticus 3:17 This is a lasting ordinance for the generations to come, wherever you live: You must not eat any fat or any blood. Vayikra / Leviticus 7:26 And wherever you live, you must not eat the blood of any bird or animal. Vayikra / Leviticus 7:27 If anyone eats blood, that person must be cut off from his people.' " Vayikra / Leviticus 17:10-11 If any person, whether of the family of Israel or a proselyte who joins them, eats any blood, I will direct My anger against the person who eats blood and cut him off [spiritually] from among his people. This is because the life-force of the flesh is in the blood; and I therefore gave it to you to be [placed] on the altar to atone for your lives. It is the blood that atones for a life, Vayikra / Leviticus 17:12 Therefore I say to the Israelites, "None of you may eat blood, nor may an alien living among you eat blood." Vayikra / Leviticus 17:13 Any Israelite or any alien living among you who hunts any animal or bird that may be eaten must drain out the blood and cover it with earth, Vayikra / Leviticus 17:14 because the life of every creature is its blood. That is why I have said to the Israelites, "You must not eat the blood of any creature, because the life of every creature is its blood; anyone who eats it must be cut off." So the Christian bible says you need blood and there is no atonement without blood -- but Torah and G-d disagrees. The biggest mistake in the Christian bible is thinking G-d is a pagan god that needs blood (e.g. is "blood thirsty"). G-d needs nothing and He is loving, not cruel. קָרְבָּן / Qorban aka "sacrifice" (and prayer for that matter) is for US, not for G-d. G-d needs nothing. Humans began giving gifts to G-d as early as B'reshit / Genesis chapter 4 when Cain and Abel bring sacrifices to G-d. Very few sacrifices had to do with sin -- most were a way to connect closer to Him by turning our focus away from the mundane to the holy. The false idea that only blood atones gives the excuse Christians need to explain how their all powerful man-god (Jesus) could be killed. Not only does it explain that he could be killed, but it explains that Jesus HAD to be killed to be the "perfect" sacrifice. This is pagan nonsense, the opposite of what the Torah teaches us. You do not delight in sacrifice, or I would bring it; you do not take pleasure in burnt offerings. The sacrifices of G-d are a broken spirit; a broken and contrite heart, O G-d, you will not despise. [T'hillim / Psalm 51:16-17] To do what is right and just is more acceptable to the Eternal than sacrifice. [Mishlei / Proverbs 21:3] Sacrifice and offering you did not desire, but my ears you have pierced; burnt offerings and sin offerings you did not require. [T'hillim / Psalm 40:6] He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy. [Mishlei / Proverbs 28:13] If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. [Divrei Hayamim II 7:14 / 2 Chronicles 7:14] But if from there you seek the Eternal your G-d, you will find him if you look for him with all your heart and with all your soul. [D'varim / Deuteronomy 4:29] He prays to G-d and finds favor with him, he sees G-d's face and shouts for joy; he is restored by G-d to his righteous state. [Iyov / Job 33:26] Turn from evil and do good; seek peace and pursue it. [T'hillim / Psalm 34:14] Take words with you and return to the Eternal. Say to him: "Forgive all our sins and receive us graciously, that we may we will pay oxen [with] our lips." [Hoshea 14:2 / Hosea 14:2] Through love and faithfulness sin is atoned for; through the fear of the Eternal a man avoids evil. [Mishlei / Proverbs 16:6] For I desire mercy, not sacrifice, and acknowledgment of G-d rather than burnt offerings. [Hoshea / Hosea 6:6] With what shall I come before the Eternal and bow down before the exalted G-d? Shall I come before him with burnt offerings, with calves a year old? Will the Eternal be pleased with thousands of rams, with ten thousand rivers of oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul? He has showed you, O man, what is good. And what does the Eternal require of you? Only to do Justice, and to love Mercy and to walk humbly with your G-d. [Micah 6:6-8] The key to atoning for our sins is sincere repentance and trying our best not to repeat the mistake, willful disobedience, etc. Isaiah puts it very well in the very first chapter of the book of Isaiah. Isaiah tells us that G-d is sick and tired of empty, insincere prayers and the endless parade of “sacrifices” offered by people just "going through the motions" -- sinners who have not really repented, but who insincerely offer sacrifices or even prayers, but without true repentance in their hearts-- “What use to Me is the huge number of your sacrifices?” says Hashem; “I am fed up with olah-offerings (burnt / elevation offers) of rams and the offals of fattened calves, and the blood of oxen, lambs and goats does not give Me any pleasure. When you come to appear before Me—who asked this of you, to come trampling through My courtyards? Do not bring your meaningless mincḥah-offerings (A mincha is a gift to G-d, not a sin or atonement sacrifice. It is not life, it is just flour and oil. It signifies food and sustenance, or the fruits of a person’s labor, but it is not intrinsically powerful) any more—I find it a disgusting stench... Rosh Ḥodesh (the new month), Shabbat (Sabbath), even the Festival assemblies—I cannot tolerate crookedness mixed with service. And when you spread out your hands, I will hide My eyes from you, even when you pray at length, I do not hear; your hands are full of blood. Wash, cleanse yourselves, remove the evil of your deeds from before My eyes, cease to do evil. Learn to do good, seek justice, strengthen the robbed, perform justice for the orphan, plead the case of the widow. “Come, please, let’s discuss this rationally,” HaShem says; “even if your sins are like bright crimson, I will bleach them as white as snow—even if they are as red as crimson dye I will make them [as white as] wool!” (Y'shayahu / Isaiah 1:11-18). Christians tend to think of קָרְבָּן - qorban (sacrifices) in terms of sin. In reality sin and atoning for sin has very very little to do with sacrifices. Start reading the Jewish bible about sin, repentance and atonement for what IS there and you will see for yourself that what I've told you is true. Most qorban is given as an offer to G-d (it actually means drawing nearer to G-d), and has nothing to do with sin or atoning for sin. There is nothing magical in blood. There is nothing magical in incense or flour either. Human sacrifices are forbidden (so Jesus could never have been a "sacrifice"). Prayer, repentance -- all these things have always been available to us. Keep in mind that after the Exodus and prior to Sinai there were NO sacrifices yet G-d forgave the sins of the Israelites many, many times during that period. G-d also forgave our sins during the Babylonian exile. Likewise there were no sacrifices in Egypt prior to the paschal lamb (although Moses asks to bring them). So, no, blood is not necessary for the remission of sins. Sacrifices, when they were brought had very detailed rules around different forms of sacrifices -- and if the offer was an animal it had to be a kosher, domestic animal without blemish. Human sacrifices were forbidden. Jesus' death was not and could not have been an atoning sacrifice. In D'varim / Deuteronomy 12:30-31, G-d calls human sacrifice something that He hates, and an abomination to Him, Link. Here is a translation along with the Artscroll Stone Edition footnotes at the bottom of each response to aid in your understanding of the passage. Y'shayahu / Isaiah 52:13 Behold, My servant will succeed; he will be exalted and become high and exceedingly lofty. 14 Just as multitudes were astonished over you (saying) "His appearance is too marred to be a man's, and his visage to be human, 15 so will the many nations exclaim about him, and kings will shut their mouths (in amazement) for they will see that which had never been told to them, and will perceive things they had never heard. 53:1 Who would believe what we have heard! For whom has the arm of HaShem been revealed? 2 In the past he grew like a sapling or like the root from dry ground; he had neither form nor beauty. We saw him, but without a desirable appearance. 3 He was despised and rejected by men, a man of pains and accustomed to being sick. As one from whom we would hide our faces; he was despised and we had no regard for him. 4 But in truth it was our ills and he carried our pains -- but we had regarded him diseased, stricken by G-d and afflicted! 5 He was wounded as a result (because of) our rebellious transgressions, and oppressed as a result our iniquities. The chastisement upon him was for our benefit, and through his wounds we were healed. 6 We have all strayed like sheep each of us turning his own way and HaShem inflicted upon him the iniquity of us all. 7 He was persecuted and afflicted but did not open his mouth; like a sheep being led to the slaughter or a ewe that is silent before her shearers, he did not open his mouth. 8 he was removed far away from the land where they lived and a plague came upon them (לָֽמוֹ / lamo) through the transgression of my people (the gentile nations). He submitted to the grave with the wicked and joined with the wealthy in his executions (בְּמֹתָ֑יו / b'motav) 9 He submitted himself to his grave like evil men; and the wealthy (submitted) to his executions for committing no crime and with no deceit in his mouth. 10 HaShem desired to oppress him and He afflicted him; if his physical being would acknowledge guilt he would see offspring and live long days and the desire or HaShem would succeed in his hand. 11. He (he servant) would see (the purpose) and be satisfied with his life's (not immortal soul) distress. With his knowledge My servant will cause the multitudes to be righteous; it is their וַעֲוֹנתָם / iniquities (for impulsive, lustful wrongdoings) that he will carry. 12. Therefore, I will assign him a portion in public and he will divide the mighty as spoils -- in return for having poured out his life for death and being counted among the wicked, for he bore the sin of the many, and prayed for the wicked. Footnotes from Artscroll Stone Edition: Isaiah 52:13 i.e. G-d's servant the people of Israel (Rashi) 52:15 Just as Israel had once been astonishingly degraded, so it will astonish the nations by its exaltedness when the time of redemption arrives. 53:1-3 this is the prophecy foretelling what the nations and their kings will exclaim when they witness Israel's rejuvenation. The nations will contrast their former scornful attitude toward the Jews (vv. 1-3) with their new realization of Israel's grandeur (vv 4-7). 53:5 we brought suffering upon Israel for our own selfish purposes; it was not, as we had claimed, that G-d was punishing Israel for its own evil behavior. 53:6 We sinned by inflicting punishment upon Israel. Such oppression is often described as "Hashem's punishment" (see 10:5, Habakkuk 1:12), for He decreed that it should happen (Abarbanel). 53:8 When Israel's exile is finally ended the nations will marvel that such a generation could have survived the expulsion from "the land of the living, i.e. Israel, that the nations had sinfully inflicted upon it. 53:9 Ordinary Jews chose to die like common criminals, rather than renounce their faith; and wealthy Jews were killed for no reason other than to enable their wicked conquerors to confiscate their riches (Radak). 53:10 That is, Israel. G-d replies to the nations that Israel's suffering was a punishment for its own sins; and when the people realize this and repent, they will be redeemed and rewarded. 53:11 Israel will teach the nations of G-d's righteousness. Yet again the list maker chooses a Torah reference that is not a prophecy, let alone a messianic prophecy. Vayikra / Leviticus 16:15-17 is speaking of one of the Yom Kippur (Day of Atonement) sacrifices – none of which were human sacrifices, and none of which had to do with forgiving all the sins of all the people. Somehow we are back again to the idea that blood, blood, blood is all that atones -- and that specifically Jesus' blood (and death) replaced the Day of Atonement sacrifcies which (Romans erroneously seems to think) atoned for everyone's sins. . . The author of Romans seems to miss the point that the goat which took away sins of the Jewish people was sent ALIVE into the wilderness (this is the goat for Azazel). There was no sacrifice on Yom Kippur where an animal was sacrificed and this cleansed the all Israelites sins. It is ironic (considering Romans) that the thing on Yom Kippur that cleansed sins was the scapegoat that was not sacrificed. It was sent ALIVE into the wilderness. On top of all of the above, there is no connection between Vayikra / Leviticus 16:15-17 (or any part of chapter 16) with the messiah. What does Hebrews 9:7-14 claim? The anonymous author of Hebrews does speak of the Yom Kippur sacrifices. There are numerous errors in this passage, take for example Romans 9:10 which states that these sacrifices and other Yom Kippur rituals were only “until the time of the new order.” This contradicts the Torah which says (Vayikra / Leviticus 16:29) “[All] this shall be an eternal law for you.” There is no "new order" which replaces the Torah, or Yom Kippur. Ask yourself: should you believe G-d who says Yom Kippur is eternal, or the anonymous author of Hebrews (Paul, who had no authority to change the words of G-d)? Not to get distracted, but some missionaries point to the "new covenant" spoken of by Y'rmiyahu / Jeremiah 31. This is not a "replacement" -- it is a renewal of the existing covenant with the Jews (the prophet even says "with the house of Israel and with the house of Judah" -- aka "with the Jews"). Indeed, all the covenants (contracts) between G-d and people in the bible never go away -- each covenant with G-d builds on the previous covenant. None is ever replaced. Don't believe me? Do you believe the prophet Isaiah? "And a redeemer shall come to Zion (Israel), and to those who repent of transgression in Jacob (the Jewish people), says the L-rd. As for Me, this is My covenant with them, says G-d. My spirit, which rests upon you, and My words which I have put in your mouth, shall not depart from your mouth nor from the mouths of your children, nor from the mouths of your children's children, says G-d, from now and to all eternity." Y'shayahu / Isaiah, 59:20-21. Returning to the claims made by the list maker. . . Line 11 of Hebrews claims that Jesus was a priest. This is untrue. Jesus was, supposedly, of the tribe of Judah (although if you believe the virgin birth he had no tribal status). Jewish priests are only of the tribe of Levi. A person cannot be of more than one tribe as a tribal status is passed only from a biological Jewish father (and a Jewish mother) passing his tribal status to his sons. . . (and to his daughters, but the girl’s status changes to that of her husband’s tribe upon marriage). I don’t want to get into the whole craziness that some claim Jesus was a priest “like Melchitzedek” in this post – because the priesthood of the King of Salem (called Melchitzedek) was NOT a Jewish priesthood, it pre-dated even the covenant with Abraham. The only Jewish priesthood is the eternal priesthood with Aaron (Moses’ brother) and his descendants who were of the tribe of Levi. This was discussed in the post “Is Jesus a Priest like Melchitzedek?” So, no, Jesus was not a Jewish priest and if he was a non-Jewish priest he would have been an apostate and definitely not "king of the Jews." Hebrews goes on to state that Jesus was a sacrifice by means of his own blood (not the blood of animals. This is unbiblical. Human sacrifice is forbidden. This was discussed in the post G-d is not a man and human sacrifice is forbidden. Also see the post: From beginning to end. . .human sacrifices are FORBIDDEN. . . "if a man strikes down any human being he shall be put to death.. . . one who strikes a person shall be put to death. . . One law shall be exacted for you, convert and resident alike, for I am the L-rd, your G-d. Vayikra / Leviticus 24. Jews are also forbidden from drinking blood or eating non-kosher meat (thus the idea of Christian communion is rejected by the Torah. . . Can human blood be a sacrifice (as per Romans 9:14 “the blood of (Jesus), who through the eternal Spirit offered himself unblemished to G-d”) – absolutely not! "you shall not corrupt the land in which you live, for the blood corrupts the land, and the blood which is shed in the land cannot be atoned for except through the blood of the one who shed it." Bamidbar / Numbers 35:33. Let’s return to the subject of Yom Kippur, the heart of Romans 9 being quoted by the list maker. It seems to infer that the sacrifices of Yom Kippur have been replaced by Jesus’ death. This makes it seem that it was the sacrifices on Yom Kippur which atoned for the sins of the people. This is actually not true – and is unbiblical. The key to understanding the difference between Yom Kippur and every other day of the year is that we can turn to G-d at any time. On Yom Kippur G-d comes to us. Normally we bring sacrifices, or prayers, or acts of charity to G-d. We go to Him and we thank Him, or ask Him to forgive some wrong we did. We can do this at any time, all through the year. On Yom Kippur He comes to us. The difference with Yom Kippur and all other days of the year is that instead of US asking Him for forgiveness -- He seeks us out and in His infinite kindness and mercy forgives us -- the day itself is the atonement. "On Yom Kippur, the day itself atones... as it is written, For on this day, it shall atone for you." Mishneh Torah, Laws of Repentance 1:3 "Yehuda HaNasi said: Yom Kippur atones whether one repents or one does not repent." Talmud, Shevuot 13a It isn't the sacrifices which atone on Yom Kippur -- or even our prayers. It is the day itself which atones -- and this is what makes Yom Kippur so special. This is the day G-d comes seeking us (rather than the other way around). There were individual and communal sacrifices on Yom Kippur described in Vayikra (Leviticus) 16 that atoned for very specific things -- but not for the sins of all of Israel. There was a sacrifice brought by the kohein gadol (high priest) for himself and his family. One for the kohein gadol and the other priests. . .The חַטָּאת cḥattat (accidental sins) and אָשָׁם asham sacrifices were PRIVATE offerings brought by INDIVIDUALS, not “atonement” offerings on behalf of the entire nation. As mentioned the sin sacrifice, aka the חַטָּאת chatat, was for a missing of the mark (you tried to do good but missed) and the guilt sacrifice, aka the אָשָׁם asham, was for three different types of violations:
The communal Yom Kippur (“Atonement Day”) ceremonies are detailed in chapter 16 of Vayikra (Leviticus), where AN OX was offered for the kohein gadol (high priest) and all the other priests (verses 3, 6, 11) and two GOATS were offered for the nation (verses 5, 7-10, 15). As I already mentioned, the one sent away into the desert, and NOT killed was the "scapegoat" who symbolically “carried away” the nation's sins. Vayikra / Leviticus 16:16 is speaking of a specific sacrifice made for accidental defilement of the Temple (not general sins let alone "all" sins). Missionaries seem to skip over the word "unclean." "He (the high priest) shall then slaughter the people's sin offering goat, and bring its blood into [the inner sanctuary] beyond the cloth partition. He shall do the same with this blood as he did with the bull's blood, sprinkling it both above the ark cover and directly toward the ark cover. 16:16 With this, he will make atonement for the Israelites' defilement, as well as for their rebellious acts and all their inadvertent misdeeds." Vayikra / Leviticus 16:15-16. The Torah says לְכָלחַטֹּאתָם, חַטָּאַת which means an unintentional sin. Here is Rashi's commentary: "from the defilements of the children of Israel-. [i.e., atoning] for those who, while in [a state of] uncleanness, had entered the Sanctuary, and it never became known to them [that they had been unclean], for it says: לְכָלחַטֹּאתָם, חַטָּאַת denotes an unintentional sin. - [Torath Kohanim 16:42; Shev. 17b] ". . .and from their rebellions. [i.e., atoning] also [for] those who, in a state of uncleanness, willfully entered [the Sanctuary, thereby defiling it]. - [Torath Kohanim16:42; Shev. 17b] ". . .He shall do likewise to the Tent of Meeting.i.e., just as he had sprinkled from [the blood of] both [the bull and the he-goat] inside [the Holy of Holies, with] one sprinkling above and seven below, so shall he sprinkle from [the blood of] both [the bull and the he-goat] on the dividing curtain from the outside once above and seven times below. - [Torath Kohanim16:43; Yoma 56b] which dwells with them, [even] amidst their defilements. Although they are unclean, the Divine Presence is among them." [Torat Kohanim 16:43; Yoma 56b] Likewise the priest sacrificed a bull for himself and his own household for the very same reason: "When Aaron enters [this inner] sanctuary, it must be with a young bull for a sin offering and a ram for a burnt offering. Aaron shall present his sin offering bull, and make atonement for himself and his (fellow priests)." Vayikra / Leviticus 16:3-11 The priestly and communal sin sacrifices atoned for people who had entered the Temple in a state of ritual impurity (uncleanness) -- not for "all" sins or even major sins. Ask yourself why the author of Romans does not point this out to the readers of the Christian bible? Perhaps ignorance? Perhaps deceit? Why doesn't Romans mention the BULL's BLOOD that is sprinkled on the ark cover to atone for the priests' sins? If the goats blood covers "all" of the Jews then why do the priests have to bring this sacrifice? Note that the sins in question are a "missing of the mark" -- an unintentional sin. A reading of Vayikra / Leviticus 16 destroys the idea in Romans 9 that somehow the goat sacrifice atoned for "all sins?" After all it is the blood of the bull which atones for any unintentional sins by the priests. Romans cannot change the Torah -- the author does not have the authority to change the eternal word of G-d! On Yom Kippur a LIVE goat carries away sins big and small: "Aaron (the high priest) shall press both his hands on the live goat's head, and he shall confess on it all the Israelites' sins, rebellious acts and inadvertent misdeeds. When he has thus placed them on the goat's head, he shall send it to the desert with a specially prepared man. The goat will thus carry all the sins away to a desolate area when it is sent to the desert." Vayikra / Leviticus 16:21-22 Alive. Hmmm -- another oversight by the missionary! The goat is not sacrificed. It is sent alive into the wilderness. The goat carried away all the sins. What???? No blood??? No. No blood. On Yom Kippur it is the day itself that atones. From Rambam's "The Laws of Repentence": If a person violates any mitzvot of the Torah, willingly or unintentionally. . .he must repent. . .Similarly, people who are sentenced by the Rabbinical court to be executed, or to be lashed, do not attain atonement through their death or lashing unless they repent and confess. . . 1:2] The goat that is sent to Azazel is for forgiveness for all Israel; therefore, the Kohen Gadol (High Priest) recites a verbal confession that includes all Israel, as it is written, "And he shall confess on it, all the transgressions of Israel." (Vayikra / Leviticus 16:21). This goat atones for all transgressions in the Torah: both those punishable by death and not punishable by death; intentional sins and unintentional sins; those the transgressor is aware of, and those of which he is unaware. This applies only if one repents. If one does not repent, the goat atones only for the light sins Now that the Beit Hamikdash (Holy Temple) is not standing, and there is no sacrificial altar for atonement, we are only left with repentance. Through repentance, G-d forgives our sins, and no mention is made of these sins even if one sinned one's whole life and repented only in his final moments. As it is written, "The wickedness of the wicked will not cause him to stumble when be turns back from his wickedness." (Y’chezkiel / Exekiel 33:12). Sacrifices were not magic -- they were a gift of G-d to help us truly atone by giving up something of value to Him. G-d forbids and abhors human sacrifice. The death of Jesus (if he ever even lived) couldn't have atoned for the sins of anyone -- he was simply murdered by the Romans as were tens of thousands of Jews. |
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