Shituf

"Shituf" (or "shittuf" or "schituf", שיתוף) is a term used in Jewish sources for mentioning or worshipping the God of Israel in a manner which Judaism does not deem to be monotheistic.

"Shituf" is mentioned in the commentary of Tosfot on the Babylonian TalmudTosafot Babylonian Talmud Sanhedrin 63b] . Later authorities are divided between those who view Tosfot as permitting non-Jews to swear by (but not worship) deities other than the One God of Israel [Noda B'Yehuda, YD 148] , and those who view Tosfot as permitting non-Jews to worship such deitiesFact|date=August 2008.

"Shituf" is primarily used as a means of determining how to relate to Christians, since worship of a trinity is not considered monotheistic according to Judaism, but is applicable to other religions as well. ["The Path of the Righteous Gentile: An Introduction to the Seven Laws of the Children of Noah", Chaim Clorfene and Yaakov Rogalsky] It is frequently used as a reason to justify interfaith dialog with Christians [David Novak, "Jewish Christian Dialogue: A Jewish Justification", page 49] .

Orthodox Jewish views

Jewish views, as codified in Jewish law, are split between those who see Christianity as outright idolatry [Maimonides, "Mishneh Torah", Laws of Forbidden Foods 11:7, Laws of Idolatry 9:4; Commentary on Mishnah, Avodah Zarah 1:3] and those who see Christianity as "shituf". While Christians view their worship of a trinity as monotheistic [ [http://www.newadvent.org/cathen/10499a.htm Catholic Encyclopedia, Monotheism] ] , Judaism rejects this view.

The Talmud warns against causing an idolater to take oaths. The commentators living in Christian Germany in the 12th century, called Tosafists, permitted Jews to engage in business practices with Christians, even though this could result in the Christian partner taking an oath in the name of Jesus or Christian saints, by saying that the Christian concept of God is not considered by Jews to be idolatry but only an association. In a terse comment, they wrote:

It is permissible to [cause a gentile's oath through litigation with one's non-Jewish partner because] today all swear in the name of the saints to whom no divinity is ascribed. Even though they also mention God's name and have in mind, in any event no idolatrous name is actually said, and they also have the Creator of the world in mind. Even though they associate ("shituf") God's name with "something else", we do not find that it is forbidden to cause others to associate ("shituf"), and there is no issue of placing a stumbling block before the blind [by entering into litigation with the non-Jewish business partner, thereby causing him to take an oath] because the Sons of Noah were not warned about it.

In the 16th Century, the terse comment is explained as follows:

"Today, it is permitted [to form a partnership with Christians ] , because when they swear on their holy scriptures called the Evangelion, they do not hold it to be divine. Even though when they mention God they mean Jesus, they do not mention idolatry since they really mean the Creator of heaven and earth. Even though they mention jointly ("shituf") God's name and another name, there is no prohibition to cause someone to jointly mention [or associate] ("shituf)" God with another... since this association is not forbidden to gentiles". [Moses Isserles Darkhei Moshe YD 156]

Some modern commentators have stated the allowance for "shituf" extends only to belief in multiple or complex deity, but not to worship of such a thing:

One contemporary view of Shituf holds that in Judaism there is allowance for Gentile belief that there are other gods besides the Creator, but forbidding actual worship of them:

So long as ascribing power to a deity other than the Creator remains conceptual, it is permissible to the Children of Noah according to many authorities. But worship of this independent being is clearly idolatry. [ [http://www.moshiach.com/action/morality/idolatry.php Idolatry] ]

However, other twentieth century explanations differ with the irenic 20th century position. Rabbi Avrohom Yeshaya Karelitz and David Berger hold that Jewish law considers Christianity idolatry and that the entire concept of "shituf" in Jewish law was only an ad-hoc permission applying solely to oaths in court:

Even medieval Jews understood very well that Christianity is "avodah zarah" of a special type. The tosafists assert that although a Christian pronouncing the name of Jesus in an oath would be taking the name of "another god," it is nonetheless the case that when Christians say the word "God," they have in mind the Creator of heaven and earth. Some later authorities took the continuation of that "Tosafot" to mean that this special type of avodah zarah is forbidden to Jews but permissible to gentiles, so that a non-Jew who engages in Christian worship commits no sin. [ [http://www.bc.edu/research/cjl/meta-elements/sites/partners/ccjr/berger02.htm Dabru Emet - Some Reservations ] ]

Still other modern commentators have stated that "shituf" "may not" be forbidden to non-Jews, but presents this more softly. Rabbi Walter Wurzburger wrote:

With all our appreciation of Christianity as an avenue to God available to the non-Jewish world, we must not gloss over the fact that the Trinitarian faith still falls short of our universal religious ideals. While the belief in the Trinity - classified by the Halakhah as Shituph - may not be regarded as downright prohibited to the non-Jew, we still cannot recommend it as the ideal way in which the non-Jew should relate himself to God." [ [http://media.www.yucommentator.com/media/storage/paper652/news/2005/03/08/Features/Justification.And.Limitations.Of.Interfaith.Dialogue-880693.shtml Justification and Limitations of Interfaith Dialogue] ]

Conservative Jewish views

Conservative Rabbi Louis Jacobs took a more conciliatory approach:

Christian thinkers frequently assert that Jewish polemics against trinitarianism are based on an inadequate understanding of what the doctrine really means. It is no doubt true that crude attacks on Christianity as tritheism are unfounded (tritheism is, in fact, heresy from the Christian point of view) and there are subtleties in the doctrine which Christians have tried to uncover. But the fact remains that all Jewish thinkers have rejected trinitarianism as Judaism understands it. [L. Jacobs 1973 "A Jewish Theology" p. 26 N.Y.: Berman House]

Reform Jewish views

Moses Mendelssohn, the 18th Century Jewish enlightenment thinker, used the concept of "shituf" as cited in Tosafot to justify any form of association of God with another entity.

[However,] the nations of the world though they recognize the entity of God ... they nevertheless worship another entity besides Him. A few worship the angels above believing that God apportioned to each one of them a nation or country ... to rule, and they have the power to do good or bad as they please.And these are called "other gods" in the Torah.... And a few [of the nations of the world] worship the stars in the sky ... or people ... and bow down to them, as is known. And the judgment of the intellect does not require to forbid such worship to a Son of Noah if he does not intend to remove himself from the realm of God because by what [obligation] must he offer service and prayer to God alone? And if he hopes for good and fears bad from an entity besides Him and acknowledges that also that entity is subject to God, it is not beyond the intellect for him to offer sacrifices, incense, and libation and to pray to this entity be it an angel, demon, or person.... And who would say to us [Jews] that such offerings are appropriate for God only had He not warned us against [offering to other gods] in His Torah. [MENDELSSOHN'S RELIGIOUS PERSPECTIVE OF NON-JEWS. Journal of Ecumenical Studies, Summer/Fall2004, Vol. 41, Issue 3/4]

ee also

*Idolatry in Judaism
*Monotheism
*Polytheism
*Judaism
*Christianity
*Trinity
*Arianism
*Tritheism

External links

* [http://wikinoah.org/index.php/Tosofos_and_Christianity Wikinoah on Tosafot and Christianity]
* [http://www.talkreason.org/articles/meiri.cfm Discussion of the Meiri and Tosafot with translation of many passages]

References