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許多基督徒都有一個觀念：只有信耶穌的人才懂得如何與上帝親近；相反的，猶太人因拘泥於律法，無法跟神親密。不僅如此，基督徒甚至還認為猶太人羨慕他們跟上帝的關係呢！近來在台灣著名的基督教刊物──《 宇宙光》 看到一篇文章。此作者在「猶太歸主採訪筆記」一文宣稱：「...猶太人羨慕與上帝有親密的個人關係，那是只遵守舊約的猶太人無法擁有的...」
這一句話有什麼問題嗎？
1. 這是一個概括性/泛化（generalization) 的說法。真的猶太人都羨慕與上帝有親密的關係嗎？不正確。在信奉猶太教的人當中，有完全不在乎屬靈層面的人群，也有“不冷不熱”的信徒；然而，對於那些在乎屬靈層面的 “火熱” 猶太人呢？因為他們只遵守舊約，所以就無法擁有與神親密的關係嗎？這位文章作者似乎忘了，在聖經裡，堅守舊約的猶太人中，最有名氣的，非大衛王莫屬！當基督徒在教會裡閉緊雙眼，感動地高舉雙手放聲唱：「神啊，我的心切慕你，如鹿切慕溪水。惟有你是我心所愛，我渴慕來敬拜你。你是我的力量盾牌，我靈單單降服於你」時，他們真的以為與上帝親密是基督徒的專利嗎？豈不知這首曲子的歌詞是來自舊約聖經詩篇42：1，是猶太人大衛王的名言嗎？
人類之所以會“泛化”，是因為我們會直覺性地用過去的經驗與學習概念，來駕馭現實的情況。“泛化” 可幫助我們使用相同的原則和模式為自己生活做導向，所以並非全是負面的做法。譬如，如果每次你的皮包被扒走，都是發生在火車上，你自然會警告別人：「坐火車要看好皮包，因為火車上不安全。」這是你概括性的結論，換句話說，有可能你說的沒錯，但也有可能你就是倒楣。如果我們總是將人或事，用概括的方法去做所有的總結時，很容易導致以偏見的心態看待事物而扭曲了現實，就錯過一個生活成長的好機會。會不會是因為這一位文章作者剛好認識幾個羨慕基督徒的猶太人，因此就以此概括全局？
2. 可能為了顯示強烈的對比，這位作者用黑白分明的彼方，完全排除猶太人可與上帝有親近關係的可能性。他用他單面的見解，而不用雙向公平的論據做評論。社會常識教導我們，不管在法庭上，或是處理一般的人事糾紛，單方的口供是無法成立的。
3. “猶太人羨慕別人”，這句話隱含著 “猶太人自認為自己的信仰光景不如別人” ，也暗示 “基督徒跟上帝的關係比猶太人親密” 。這是一種等級制度性的評論──我比你好，你當然會羨慕我（請參閱部落格: 反西化與反傳統文化）！除非文章作者曾信奉過猶太教，或每天與虔誠的猶太教徒同進同出，對他們的信仰生活了若指掌，不然，他恐怕不是最有資格下這個結論的人選。
4. 文章作者在沒有做統計數據調查的情況下，發表了他個人觀點的結果。 “個人觀點” 不是科學，是意見。意見是自發性的，是根於個人經驗的。它對發表意見本人來說是深具意義的；相反地，科學是理性化的組織結構，它完全不依賴於意義與情感。很多時候，科學的說法會與我們主觀的經歷有差異。每個人都有權利表達己見，但如果想要借用科學的方法來證明自己的感覺，或是用自己的感覺來證明科學，都是行不通的。
5. 當我們說某個種族在某方面比別的種族優越，或是某個性別強過另一個性別時，這種態度會不受歡迎，而且會被指控為“歧視”或“偏見”；可是為什麼當基督教宣稱自己的宗教，在心靈上的感受強過別的宗教時，不但能公開分享，且廣泛地被基督徒接受呢？（請參部落格：排外 ）不健康的優越感是一種傲慢與不平等，它所具的破壞力，不是更應該在宗教圈裡迴避嗎？
請基督徒用心聆聽猶太人如何形容他們跟上帝的關係。以下是撒克斯拉比（Rabbi Jonathan Henry Sacks）所說的一段話。撒克斯不單是一位作者、哲學家與教授 ，他也是一位擁有16個榮譽學位的拉比，是一位備受尊敬的宗教思想與精神領袖。他曾任英聯邦聯合希伯來會眾（United Hebrew Congregations of the Commonwealth）的首席拉比，並被英國女皇授予“大英帝國爵”勳章。
撒克斯拉比說：
信奉猶太教的人以三種不同的方式與上帝連結：創造（Creation）、啟示（Revelation）和救贖（Redemption）。
1. 創造（Creation）
路邊的每一朵小野花，紛紛揚揚的每一片雪花，橘紅色燃燒的晚霞......都可以讓我們感受到上帝。創造之美，是上帝對我們說話的一種方式。
2. 啟示（Revelation）
當我們靜坐下來研讀聖經時，我們用心去聆聽神的話語。在這本珍貴的妥拉裡（註一），我們聽到了天地之間幾千年來的對話。我們今日也都成為這些對話的一部分──重溫當年上帝在西乃山上給我們啟示的那一刻。
3. 救贖（Redemption）
當我聽到一個孩子的哭聲；當我聽到一個在非洲，為飢餓而死去的人的哀嚎時，我所聽到的是上帝對我們的呼召──他呼召我們成為他救贖工作的夥伴。他要我們成為一個比“創造”和“啟示”更積極的人，與祂攜手，讓這個世界變得更美好。
這三種連結方式，有時候會在我們生活中同時出現。終究，無論我們去哪裡，上帝永遠會在那裡，我們都會與他相遇的。
（節錄自 "Rabbi Sacks on Connecting to God and Finding Inspiration"）
撒克斯拉比告訴我們，猶太人在創造物中見到奇妙可畏的創造主；在神的話語中遇見與他們對話的神；在痛苦憂傷的人身上看到「信心若沒有行為就是死的」（雅各書2：17）。他並總結，這位無所不在的神，今日仍然跟猶太人有緊密的連線與對話。
我們看到，神的 “創造” 與 “啟示” 對猶太人固然重要，但這兩者都是被動的；更重要的是，神的愛必須透過人類主動的行為才能照亮世界，才能為有需要的人帶來溫暖與關懷。換句話說，神藉著與人搭檔、同工的方式來傳播大愛──這大愛就是上帝對人類的救贖。相反的，基督教的「上帝救贖論」，等於「人類墮落論」。基督徒相信，羅馬書5章9節所述：「現在我們既靠著他（註：指耶穌）的血稱義，就更要藉著他免去神的忿怒。」因為人的墮落，若非靠耶穌寶血，人是不可能被贖罪的（請參部落格： 若不流血，罪就不能得赦免嗎？）。猶太教的 “救贖行動” 是去愛人；基督教的 “救贖行動” 是去救人。猶太教去愛人是要延伸上帝之愛；基督教去救人是要救人遠離地獄之火。猶太教的神人關係是緊密搭配的同工；基督教的神人關係是有鴻溝的，除非透過耶穌做橋樑；猶太人直接跟上帝對話，基督徒則認為，有耶穌做中保，禱告才會蒙垂聽。
在撒克斯拉比的敘述裡，完全見不到基督徒為猶太人塑造出來“死守律法”的刻板形象，反之，他所說的一切，充滿了啟發性的靈感、敬虔、慈愛與憐憫，並且都與大衛王的心聲互相呼應：「耶和華的律法（妥拉）比金子可羨慕，且比極多的精金可羨慕；比蜜甘甜，且比蜂房下滴的蜜甘甜。」（詩篇19 ：10）「唯喜愛耶和華的律法（妥拉），晝夜思想，這人便為有福！」「我愛耶和華， 因為他聽了我的聲音和我的懇求。 他既向我側耳， 我一生要求告他。」（詩篇116：1-2）
希望基督徒有一顆謙卑的心，願意睜亮眼看到，「渴慕溪水」的鹿不是只有他一隻。事實上，幾千年來，猶太人都一直守在溪水旁渴望神、愛神、敬畏神、遵守神的律法。基督徒可以選擇繼續保持喧賓奪主的姿態，堅持 “此鹿非彼鹿也”的主張；也可以選擇釐清自己先前的誤解，用新的態度，深一步去認識猶太人跟神的關係；甚至，可以進一步選擇去敬仰、羨慕猶太人跟神親密的關係。
註一：妥拉（Torah），又稱Pentateuch「摩西五經」，就是舊約聖經的頭五本書—創世記、出埃及記、利未記、民數記及申命記。請參閱部落格 “舊約聖經=希伯來聖經=塔納赫？”一文
Not the Same Deer
Many Christians have the notion that only those who believe in Jesus understand how to get close to God, while on the contrary, Jews, due to their adherence to the law, cannot have an intimate relationship with God. Furthermore, Christians even believe that Jews envy their relationship with God. Recently, in the well-known Christian publication in Taiwan, Cosmic Light (Issue 550 by Cheng, Dun-Fang) I came across an article titled "Interview Notes on Jews Returning to the Lord," the author claims, "People of the Jewish faith envy those who enjoy personal relationships with God, as it's a connection that those who adhere to the Old Testament may not experience..."
Is there any issue with this sentence?
1. This is a generalized statement. Do all Jews really envy those who have an intimate relationship with God? Not necessarily. Among those who practice Judaism, there are individuals who do not prioritize the spiritual aspect, as well as lukewarm believers. However, what about those passionate Jewish individuals who do care about the spiritual aspect? Are they unable to have an intimate relationship with God just because they adhere to the Old Testament laws? The author of this article seems to forget that in the Bible, one of the most famous Old Testament figures who faithfully adhered to the law was King David.
When Christians tightly close their eyes, deeply moved, raise their hands, and sing aloud in church, "As the deer panteth for the water
So my soul longeth after Thee
You alone are my heart's desire
And I long to worship Thee.You alone are my strength, my shield;
To You alone may my spirit yield…" Do they truly believe that having an intimate relationship with God is exclusive to Christians? Do they not realize that these lyrics are from Psalm 42:1 in the Old Testament, spoken by King David, a Jew?
The reason why humans tend to "generalize" is that we intuitively apply past experiences and learned concepts to navigate current situations. Generalization can help us use the same principles and patterns to guide our lives, so it is not always a negative practice. For example, if your purse has been stolen every time you were on a train, you might naturally warn others, saying, "Be careful with your purse on the train because it's not a safe place." This is a generalization, because while it may be correct at times, there could also be exceptions. When we consistently use a generalized approach to people or situations, it can easily lead to a biased mindset and distort reality, causing us to miss out on opportunities for personal growth. Could it be that this particular article author happened to know a few Jewish individuals who admire Christians, and therefore, generalized from that limited experience to the entire situation?
2. Perhaps to illustrate a stark contrast, this author paints a black-and-white picture, completely excluding the possibility that Jewish people can have a close relationship with God. He expresses his one-sided viewpoint without presenting a fair, two-sided argument. Common sense teaches us that in court or when dealing with general disputes, a one-sided testimony is not sufficient to establish the truth.
3. The statement made by Christians, "Jews envy others' faith," implies that Jews perceive their faith as inferior to others and suggests that their faith fosters a closer relationship with God compared to the Jewish faith. This indeed seems to be a commentary on a form of caste system, where individuals may express superiority over others, assuming that those in a lower caste naturally envy those in a higher caste. (Please see my blog post: Anti-Westernization and Anti-Traditional Culture) Unless the article's author has practiced Judaism or interacted closely with devout Jewish individuals daily, understanding their faith life thoroughly, he may not be the most qualified person to draw this conclusion.
4. The author of this article expressed personal opinions without conducting statistical data research. Personal opinions are not scientific; they are subjective and based on individual experiences. Opinions have meaning to the person expressing them, while science is a rational organizational structure that is entirely devoid of meaning and emotion. Many times, scientific findings may differ from our subjective experiences. Everyone has the right to express their views,
, but if one wishes to apply scientific methods to prove their feelings or use their feelings to validate science, neither approach will succeed.
5. When we claim one race is superior to another in any aspect, or when we assert that one gender is stronger than another, this attitude is certainly unwelcome and labeled as “discrimination” or “bias.” However, why is it that when Christians proclaim that their religion brings about stronger spiritual feelings than others, not only can they openly share this belief but it is also widely accepted by Christians? Unhealthy superiority is a form of arrogance and inequality, and its destructive potential should arguably be avoided within religious circles.
Please, Christians, listen with an open heart to how Jews describe their relationship with God. Here are some words from Rabbi Jonathan Henry Sacks. Rabbi Sacks was not only an author, philosopher, and professor but also a highly respected religious thinker and spiritual leader. He served as the Chief Rabbi of the United Hebrew Congregations of the Commonwealth and was awarded the Order of the British Empire by Queen Elizabeth II.
Rabbi Sacks said:
People who follow Judaism connect with God in three different ways: Creation, Revelation, and Redemption.
1. Creation
Every wildflower by the roadside, every snowflake in the air, the fiery sunset... all of these can make us feel God's presence. The beauty of creation is one way God speaks to us.
2. Revelation
When we sit down to study the Bible, we listen carefully to God's words. In this precious Torah (note: referring to the first five books of the Hebrew Bible/or Old Testament), we hear a dialogue spanning thousands of years between heaven and earth. Today, we become part of this conversation - reliving the moment when God revealed Himself to us at Mount Sinai.
3. Redemption
When I hear a child cry, when I hear the cries of those starving to death in Africa, I hear God's call to us. He calls us to be partners in His work of redemption. He calls us to be more than just "Creation" and "Revelation" listeners, but active participants with Him in making this world a better place.
These three ways of connecting can sometimes appear simultaneously in our lives. Ultimately, wherever we go, God is always there, and we will encounter Him.
(Excerpt from "Rabbi Sacks on Connecting to God and Finding Inspiration")
Rabbi Sacks tells us that Jews see the wondrous Creator in the created world, encounter a conversational God in His words, and find "faith without deeds is dead" (James 2:17) when they look upon those in pain and sorrow. He concludes that this ever-present God continues to have a close connection and dialogue with the Jewish people today.
We can see that while "Creation" and "Revelation" by God are indeed important to Jews, both of these aspects are passive. More importantly, God's love must be conveyed through active human deeds to illuminate the world and provide warmth and care to those in need. In other words, God spreads His great love through a partnership and collaboration with humanity. This love represents God's redemption for humanity. In contrast, the Christian concept of God's redemption is synonymous with the fall of man. Christians believe that, due to humanity's fallen nature, they can only be redeemed through the precious blood of Jesus (Romans 5:9; Please refer to my blog post: Is There No Forgiveness Without the Shedding of Blood?) In Judaism, the redemption action involves loving others, while in Christianity, it's about saving people from the fires of hell. The relationship between God and humans in Judaism is seen as a closely collaborative partnership, whereas Christians believe that prayer is heard through Jesus acting as an intermediary.
In Rabbi Sacks' narrative, there is no trace of Christians creating a rigid image of Jews as "strict adherents of the law." On the contrary, everything he says is filled with inspiring insights, devotion, kindness, and compassion. These qualities resonate with the sentiments of King David: "The law of the Lord (Torah) is perfect, refreshing the soul. The statutes of the Lord are trustworthy, making wise the simple" (Psalm 19:7). "Blessed are those who fear the Lord and walk in obedience to him" (Psalm 128:1). "I love the Lord, for he heard my voice; he heard my cry for mercy. Because he turned his ear to me, I will call on him as long as I live" (Psalm 116:1-2).
Let’s hope that Christians will have a humble heart, be willing to open their eyes and see that "the deer panteth for the water" is not an exclusive experience for Christians only. In fact, for thousands of years, Jews have been standing by the streams, longing for God, loving God, revering God, and obeying God's commandments. Christians can choose to continue with this entitled attitude, insisting on the belief that the “Christian deer” is not the same as the “Jewish deer” Alternatively, they can choose to clarify their previous misunderstandings, approach the relationship between Jews and God with a new attitude, and even opt to admire and envy the intimate relationship Jews have with God.
Note 1: Torah, also known as the Pentateuch, consists of the first five books of the Old Testament —Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Please refer to my blog post: What is the Difference between the Old Testament, the Tanakh, and the Hebrew Bible?
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