It is normal for Jews to have a variety of positions including no resurrection vs a resurrection.
False. it is by far a minority and it is an ambiguous interpretation to assert this is normal for Jewish belief. The belief in the resurrected incarnate God is completely against Jewish beliefs.
Yet Gen 3 is very obviously a fall and the first man to have sinned. Can't argue with what is obvious.
It is not an obvious position as far as Jewish beliefs. They do not believe in the Fall nor Original Sin.
From:
https://outreachjudaism.org/original-sin/
"Dear Rabbi Singer,
Does the Jewish faith have a teaching comparable to that of “original sin” in the Christian tradition? By this I mean the teaching that all human beings are born with an innate tendency to disobey God. In my particular Christian tradition, water baptism is required for the removal of this sin. Would you please comment.
Thanks for your assistance.
Answer:
The term “original sin” is unknown to the Jewish Scriptures, and the Church’s teachings on this doctrine are antithetical to the core principles of the Torah and its prophets. Moreover, your comment that your Christian denomination teaches that water baptism is essential for the removal of sin may rattle the sensitivities of more Christians than anything I am going to say. Nevertheless, you have raised a number of important issues that must be addressed.
Before answering your question, however, I will explain the Christian doctrine on original sin for those unfamiliar with this creed of the Church. According to Church teachings, as a result of the first sin committed by our first parents in the Garden of Eden, there were catastrophic spiritual consequences for the human race. Most importantly, Christendom holds that these devastating effects extend far beyond the curses of painful childbirth and laborious farming conditions outlined in the third chapter of Genesis.
This well-known Church doctrine posits that when Adam and Eve rebelled against God and ate from the forbidden Tree of Knowledge, all of their descendants became infected with the stain of their transgression.
Moreover, as a consequence of this first iniquity, man is hopelessly lost in a state of sin in which he has been held captive since this fall. As a result, he is powerless to follow the path of obedience and righteousness by his own free will.
. . .
Despite the zealous position missionaries take as they defend this creed, the Christian doctrine of original sin is profoundly hostile to the central teachings of the Jewish Scriptures. The Torah loudly condemns the alien teaching that man is unable to freely choose good over evil, life over death. This is not a hidden or ambiguous message in the Jewish Scriptures. On the contrary, it is proclaimed in Moses’ famed teachings to the children of Israel.
In fact, in an extraordinary sermon delivered by Moses in the last days of his life, the prophet stands before the entire nation and condemns the notion that man’s condition is utterly hopeless. Throughout this uplifting exhortation, Moses declared that it is man alone who can and must merit his own salvation. Moreover, as he unhesitatingly speaks in the name of God, the lawgiver excoriates the notion that obedience to the Almighty is “too difficult or far off.” According, he declared to the children of Israel that righteousness has been placed within their reach. The thirtieth chapter of Deuteronomy discusses this matter extensively, and its verses read as though the Torah is bracing the Jewish people for the Christian doctrines that would confront them in the centuries to come. As the last Book of the Pentateuch draws to a close, Moses admonishes his young nation not to question their capacity to remain faithful to the
mitzvoth of the Torah:
…if you will hearken to the voice of the Lord your God, to keep His commandments and His statutes which are written in this Book of the Law; if you turn unto the Lord thy God with all your heart and with all your soul; for this commandment which I command you this day is not too hard for you neither is it too far off. It is not in heaven, that you should say, “Who shall go up for us to heaven, and bring it to us, and make us hear it, that we may do it?” Neither is it beyond the sea that you should say: “Who shall go over the sea for us, and bring it unto us, and make us to hear it that we may do it?” The word is very near to you, in your mouth and in your heart,
that you may do it.
(Deuteronomy 30:10-14)
The Jewish people have drawn great comfort and encouragement from this uplifting promise. For the Church, however, Moses’ unwavering message creates a theological disaster. How could the authors of the New Testament reasonably insist that man’s dire condition was hopeless if the Torah unambiguously declared that man possessed an extraordinary ability to remain faithful to God? How could the Church fathers possibly contend that the
mitzvoth in the Torah couldn’t save the Jewish people when the Creator proclaimed otherwise? How could missionaries conceivably maintain that the commandments of the Torah are too difficult when the Torah declares that they are “not far off,” “not too hard,” and “you may do it”?
This staggering problem did not escape the attention of Paul. Bear in mind, the author of Romans and Galatians constructed his most consequential doctrines on the premise that man is utterly depraved, and therefore incapable of saving himself through his own obedience to God. In chapter after chapter, he directs his largely gentile audiences toward the cross and away from Sinai, as he repeatedly insists that man is utterly lost without Jesus."
Read the reference with Biblical citations.
