@TamirEvan My interpretation makes sense only if the rabbis were spiritual guidance to Jewish people. Your version works only if they were rigid historians concerned with only the history of the Jewish people. If I am right then it applies to anyone who denies G-d.

@robev Would you like to leave a comment of substance or an argument arguing your case instead of attacking me personally?

@robev As long as I have the time and patience, and don't get too emotionally involved, I should be O.K.. Besides, I just got him to admit that it's his interpretation of the Midrash. That in just less than a month. Think what I could do in a year, or two.

@TurkHill I apologize if you feel attacked. I thought you knew that you refuse to budge. Anyone familiar with Hebrew will know that עזבו doesn't translate to atheist. You have to prove that it does. Otherwise your interpretation doesn't start. Now let's see if you admit you're wrong.

@TurkHill Your interpretation makes sense only if either a Halakhic source explicitly stated that a Jew who denies G-d's existence could be a Jew in good standing (as long as he keeps the Torah), or no one says otherwise.

@TurkHill The Mishneh Torah in chapter 3 of Hilkhot Teshuvah says Minim have no portion in the World to come (ואלו שאין להן חלק לעולם הבא ... המינים...), and includes in the category of Minim those who say there is no G-d (חמישה הן הנקראין מינים: האומר שאין שם אלוה...). In chapter 3 of Hilkhot Mamrim it says that Minim are not part of the Jewish people (כשאר המינים ... כל אלו אינן בכלל ישראל).

@TurkHill To interpret the Midrash the way you suggest, goes against the Mishneh Torah, without any explicit evidence to support it. I'd call that "מגלה פנים בתורה שלא כהלכה".

@robev I accept your apology and realize you didn't mean it. I will try to reply to your question after Shabbat.

@TamirEvan I will try to reply to you after Shabbat.