{"id":1872,"date":"2017-12-21T20:20:56","date_gmt":"2017-12-21T18:20:56","guid":{"rendered":"http:\/\/lhashivah.org\/?p=1872"},"modified":"2020-06-03T11:43:32","modified_gmt":"2020-06-03T11:43:32","slug":"the-midrash-on-the-mount","status":"publish","type":"post","link":"https:\/\/hashivah.org\/da\/the-midrash-on-the-mount\/","title":{"rendered":"En midrash* p\u00e5 bjerget"},"content":{"rendered":"

\u2013 Var Jesus i strid med rabbinerne?<\/strong><\/em><\/p>\n

Mag. art. Gabriel A. Goldberg<\/strong><\/p>\n

A<\/span>lt for ofte har kristne kommentatorer fortolket Bjergpr\u00e6dikenen som en lektie om Jesu l\u00e6res overlegenhed i forhold til rabbinernes l\u00e6re, om Kristi lov i forhold til Mose lov. Eller mere bredt: om kristendom i forhold til j\u00f8dedom.<\/p>\n

Holdningerne er i dag mere nuancerede, men det fremherskende syn er, at Jesus afveg fra den traditionelle visdom p\u00e5 den tid. Han afveg endda fra principperne i Torahen eller loven ved at skaffe erstatninger.<\/p>\n

Det lyder umiddelbart fornuftigt i betragtning af de seks gange Jesus udtrykte kontrastende erkl\u00e6ringer som hver begynder med ordene \u201dI har h\u00f8rt, at der er sagt\u201d og slutter med \u201dmen jeg siger jer\u201d. For eksempel: \u201dI har h\u00f8rt, at der er sagt: \u2019\u00d8je for \u00f8je, og tand for tand.\u2019 Men jeg siger jer, at I m\u00e5 ikke s\u00e6tte jer mod den, der tilf\u00f8jer jer ondt, men hvis nogen giver dig et slag p\u00e5 den h\u00f8jre kind, s\u00e5 vend ogs\u00e5 den anden til\u201d (Matt. 5,38-39).<\/p>\n

For den almindelige l\u00e6ser, som ikke kender den j\u00f8diske kontekst, antyder dette og de fem andre lignende udsagn, at en gammel standard er d\u00e5rlig, ukorrekt, for\u00e6ldet eller endda usand, og nu er erstattet af noget bedre.<\/p>\n

Er det n\u00f8dvendigvis rigtigt?<\/p>\n

Opretholde eller s\u00e6tte p\u00e5 h\u00f8jkant?<\/h2>\n

E<\/span>t af problemerne med den traditionelle tolkning finder vi tidlig i Pr\u00e6dikenen. Jesus indleder de kontrasterende udsagn med f\u00f8lgende erkl\u00e6ring: \u201dTro ikke, at jeg kommet for at nedbryde loven eller profeterne; jeg er ikke kommen for at nedbryde, men for at fuldkomme [eng. opfylde]\u201d (5,17). Han kom for opretholde loven og profeterne og handle i overensstemmelse dermed.<\/p>\n

Nogle kristne kommentatorer fokuserer imidlertid p\u00e5 ordet \u201dopfylde\u201d. De siger, at Han opfyldte lovens hensigt gennem korsf\u00e6stelsen og blev det fuldkomne offer for alle menneskehedens synder, afskaffede teknikaliteterne i systemet af ofringer i Templet og, i forl\u00e6ngelse heraf, hele loven. Ordet \u201dopfylde\u201d bliver \u00e6ndret fra at betyde handlinger, der stemmer overens med loven og dermed underst\u00f8tter den, til at betyde en enkelt handling, der opfylder et m\u00e5l og dermed eliminerer ethvert yderligere behov for loven.<\/p>\n

Mens mange kristne ville sige \u201damen\u201d til dette, s\u00e5 er det i direkte modstrid med de forudg\u00e5ende ord, \u201dtro ikke, at jeg er kommet for nedbryde loven\u201d. Fundamentalt set resulterer det i en selvmodsigelse: \u201dJeg er ikke kommet for at afslutte loven, men at afslutte loven.\u201d Og pointen, som Jesus indledte med, var netop, at loven ikke skulle nedbrydes.<\/p>\n

Den tidligste praksis<\/h2>\n

E<\/span>t andet problem: det tidlige f\u00e6llesskab af j\u00f8diske efterf\u00f8lgere af Jesus var \u201dalle nidk\u00e6re for loven\u201d lang tid efter korsf\u00e6stelsen. Da Paulus fik det rygte p\u00e5 sig, at han l\u00e6rte j\u00f8der ikke at adlyde loven (et rygte, som mange stadig tror p\u00e5 i dag), bad de \u00e6ldste i Jerusalem ham om at bringe anklagerne til tavshed ved offentligt at bekr\u00e6fte, at ogs\u00e5 han vandrede korrekt efter lovens ord, og han samtykkede villigt (Ap.G. 21,20-26). Det er tydeligt, at de, der var t\u00e6ttest p\u00e5 Jesu l\u00e6re, havde et meget anderledes syn end senere generationer af hedningefolk, der fortolkede Det ny Testamente.<\/p>\n

Jesus sagde: \u201dThi sandelig siger jeg jer: f\u00f8r himmelen og jorden forg\u00e5r, skal end ikke det mindste bogstav [eng. jot] eller en t\u00f8ddel [eng. tittle] af loven forg\u00e5 – f\u00f8r det er sket alt sammen\u201d (v. 18). \u201dJot\u201d hentyder til det mindste hebraiske bogstav \u201dyod\u201d, som ligner en apostrof. \u201dT\u00f8ddel\u201d hentyder til en skrivers dekorative skrift eller de sm\u00e5 tilf\u00f8jelser, som skriveren tilf\u00f8jer oven over specielle hebraiske bogstaver i Skriften.<\/p>\n

Han sagde med andre ord, at end ikke de mindste detaljer i loven (og profeterne), ikke engang et bogstav eller en del af et bogstav, skal forsvinde f\u00f8r dagenes ende. Det er i sandhed tydelig tale. Jesus taler her for klarhed i alle detaljer og for omhu med hensyn loven og profeterne, hvilket er pr\u00e6cis de modsatte metoder, som supersessionister (erstatningsteologer) bruger.<\/p>\n

Der er ingen tvivl om, at Jesus, der var f\u00f8dt som j\u00f8de, gik ind for at overholde Moseloven som en af Gud befalet livsstil. Han sagde: \u201dDerfor: den, der bryder et af de mindste blandt disse bud og l\u00e6rer menneskene s\u00e5ledes, han skal kaldes den mindste i Himmeriget; men den, der holder dem og l\u00e6rer andre dem, han skal kaldes stor i Himmeriget\u201d (Matt. 5,19). Senere forstod de \u00e6ldste i Jerusalem, at Jesu efterf\u00f8lgere fra hedningefolkene skulle fritages fra hovedparten af buddene (Ap.G. 15,20.29; 21,25).<\/p>\n

Den glemte j\u00f8diske kontekst<\/h2>\n

J<\/span>esus talte til et j\u00f8disk publikum. Hans ord i vers 18 ville have lydt meget velkendt for dem. M\u00e5ske vil det overraske (endda chokere) mange kristne l\u00e6sere, at Jesus brugte en kendt talem\u00e5de fra en ofte citeret midrash, som en rabbinsk udl\u00e6gning, i dette tilf\u00e6lde noget, der ligner en \u201dpr\u00e6dikants fort\u00e6lling\u201d.<\/p>\n

Her er hovedpointen i denne fantasifulde midrash: bogstavet yod fra det hebraiske ord \u201dyarbeh\u201d, der betyder \u201dmangfoldigg\u00f8re\u201d (fra 5. Mos. 17,17), drog til Himlen for hos Gud at protestere over, at Salomon skilte Torahen ad bogstav for bogstav. Hans foragt for forskrifterne fra kongen, for eksempel med hensyn en \u201dmangfoldighed af hustruer\u201d, truede hele loven. Gud svarede bogstavet yod: \u201dSalomon og tusind som ham vil g\u00e5 bort, men den mindste t\u00f8ddel [eng. tittle] skal ikke slettes [fra Torahen]\u201d (Shemot Rabbah 6,2). Moralen af denne midrash er klar: den mindste detalje i loven vil best\u00e5. De, som handler imod den, om de s\u00e5 er s\u00e5 store og vise som Salomon, vil forg\u00e5.<\/p>\n

Ved at citere historien om bogstavet yod (jot) og t\u00f8ddelen erkl\u00e6rede Jesus med eftertryk, at loven vil best\u00e5, i hvert fald indtil himmel og jord forg\u00e5r, og som enhver, der l\u00e6ser dette, kan bevidne, s\u00e5 er himmel og jord endnu ikke g\u00e5et ind i glemslen. For Jesus var denne bestandighed, som den kom til udtryk i de rabbinske fort\u00e6llinger, en absolut sandhed. T\u00e6nk p\u00e5, at Han sagde: \u201dSandelig siger jeg jer\u201d, hvorefter han fortsatte med at citere midrash\u2019en.<\/p>\n

Lad os vende tilbage til det, der egentlig var Jesu hensigt. Var hans hensigt at forandre Moseloven fra \u201d\u00f8je for \u00f8je\u201d til \u201dvende den anden kind til\u201d? I lyset af den j\u00f8diske kontekst tror jeg, man m\u00e5 svare med et rungende \u201dnej\u201d. Hvordan skal man s\u00e5 forst\u00e5 de selvmodsigende udsagn \u201dI har h\u00f8rt, at der er sagt\u201d og \u201dmen jeg siger jer\u201d, som antyder en erstatning af noget med noget andet? Svaret p\u00e5 det vil komme i en Del II og ud fra sin j\u00f8diske kontekst vil ogs\u00e5 det svar v\u00e6re overraskende.<\/p>\n

*rabbinsk udl\u00e6gning<\/p>","protected":false},"excerpt":{"rendered":"

\u2013 Var Jesus i strid med rabbinerne? Mag. art. Gabriel A. Goldberg Alt for ofte har kristne kommentatorer fortolket Bjergpr\u00e6dikenen som en lektie om Jesu l\u00e6res overlegenhed i forhold til rabbinernes l\u00e6re, om Kristi lov i forhold til Mose lov. Eller mere bredt: om kristendom i forhold til j\u00f8dedom. Holdningerne er i dag mere nuancerede, […]<\/p>\n","protected":false},"author":5,"featured_media":1873,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[5],"tags":[30,69],"class_list":["post-1872","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-article","tag-christianity","tag-judaism"],"yoast_head":"\nEn midrash* p\u00e5 bjerget - Lema'an Zion<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/hashivah.org\/sv\/the-midrash-on-the-mount\/\" \/>\n<meta property=\"og:locale\" content=\"da_DK\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"En midrash* p\u00e5 bjerget - Lema'an Zion\" \/>\n<meta property=\"og:description\" content=\"\u2013 Var Jesus i strid med rabbinerne? Mag. art. Gabriel A. Goldberg Alt for ofte har kristne kommentatorer fortolket Bjergpr\u00e6dikenen som en lektie om Jesu l\u00e6res overlegenhed i forhold til rabbinernes l\u00e6re, om Kristi lov i forhold til Mose lov. Eller mere bredt: om kristendom i forhold til j\u00f8dedom. 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