Wow! That's a long post. I will retire by the time I answer all these
1. Here is a little note written by Shmuel Playfair:
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Many Christians teach that the "followers of Judaism" preach "salvation by works" (without relying on God's grace). Here is a story to illustrate what Jews really believe regarding the relationship between God's grace and our good works:
"The Winter Coat"
In the 18th century, Rabbi Yaakov Ben Z'ev Kranz, known as the "Maggid"(preacher) of Dubno used to tell this story: A poor man desperately needed a winter coat. He went to a major avenue and stood on a street corner begging for days until he had collected enough money. At the coat store he took the shopkeeper aside and explained how poor he was. He tried his best to convince the shopkeeper to give him a coat free of charge. The store owner took pity on him and gave him the coat. To the shopkeeper's surprise, the poor man handed him a handful of money -- all the money he had collected. After the poor man left the store, his daughter said to him, "Father, why did you ask for the coat for free, if you meant to pay?" The poor man said, "I was afraid I still wouldn't have enough. As long as I knew the shopkeeper was kind enough to give me the coat for nothing, I knew any money I could give him would be acceptable." The "Maggid" said: This is why we do not approach G-d on the Day of Judgement announcing our good deeds -- for who has done enough good deeds to pay for all the mercy that G-d has already shown us? We can offer nothing, but we can hope and pray for His charity (Hesed = grace) and that He will give us His blessings for nothing. Only then do we offer him what little we have, and hope that it will be acceptable to Him.
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Hope this clarifies a few things.
2. Let's say, there is an old Hungarian writing set sometime in the last century. Someone translates it into English and you read it. It will make a lot of sense to you, but you forget that your understanding of it is influenced by your own modern Angle-Saxon culture. You read that book through the glasses of your culture. And it will make a lot of sense.
However, if you want to truly understand it, you need to understand how Hungarians think, but beyond that you need to also understand the culture of the day it was written about. You will not get the full value of the book without it. First of all, you read a translation, and translations are always a trade-off. Nuances of words get lost. It is utterly impossible to translate Hungarian writings into English without loosing a lot of its meaning. So there is only one way to truly enjoy Hungarian literature, and that is, by learning the language.
You are talking about the Spirit enlightening you, but you forget the eschatology. The Spirit belongs to the immediate time before the Kingdom. Read Peter's message on the day of Pentecost. And you have the little flames sitting on the head of the disciples... fire from heaven... everyone is frightened... they want to be saved. He quotes Joel and says,
Acts 2
16 No, this is what was spoken through the prophet Joel:
17 ‘
In the last days it will be, God declares, that
I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.
18 Even upon my slaves, both men and women,
in those days I will pour out my Spirit; and they shall prophesy.
19 And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist.
20 The sun shall be turned to darkness and the moon to blood,
before the coming of the Lord’s great and glorious day.
21 Then everyone who calls on the name of the Lord shall be saved.’
Once Jerusalem was destroyed and the Kingdom didn't come, the Spirit was no longer given. It belongs to a very specific time period shortly before the Kingdom. So no, the Spirit will not help you to understand these Jewish writings by reading English translations that are often theologically biased. You need to put in hard work to understand the scriptures as the writers intended it.
That verse about calling on the name of the Lord is also misused. It is clear from Joel what you had to be saved from. The wrath of God that was to come upon the world. Not from hell.
3. Now onto Jacob (I don't understand why English bibles translate his name as James). Since you don't understand the Torah let me explain a few things. The Torah is not "law", but "instruction". It is about how to live right. It has precepts about what not to do, and if you followed them you were not
bad. But to be
good you had to also follow those instructions that were positive. These are about doing charity. Feed the hungry, clothe the naked, give drink to the thirsty, etc. These are the good works that Jacob is talking about.
Your life of faith is dead without the good works because you cannot be called faithful while ignoring the positive commands of the Torah.
4. Denying the son... denying the Father...
In what way do you deny them? Why do you think the implication is that one must accept the deity of Jesus?
If Caesar sent his emissary with full authority to a country, they had a choice. They either rejected him, and thereby insulted Caesar, or complied. Accepting his emissary meant accepting Caesar, while rejecting his emissary meant rejecting Caesar. The same is true in regards to the verse you quoted.
5. Faith of Abraham... Abraham believed God. The Hebrew term "believed" is the same as putting down the poles into the ground when you setup the tent. It carries the meaning that he was firm in God, unwavering. That means something for your life, for that tent had to stand. Yet, Abraham's story shows how to get into the covenant. The Torah shows you how to conduct yourself in it.
Hope this helps
I am not Jewish, but....
Shalom