Masorti Rabbi, described the polemics between the Orthodox and the Reform movements as follows: David Einhorn, an American Reform rabbi, calls Reform Judaism a "liberation" of Judaism : The criticisms of traditional Judaism included criticisms asserting that the Torah's laws are not strictly binding; criticisms asserting that many ceremonies and rituals are not necessary; criticisms asserting that Rabbinical leadership is too authoritarian; criticisms asserting that there was too much superstition; criticisms asserting that traditional Judaism leads to isolation from other communities; and criticisms asserting that traditional Judaism over-emphasized the exile. Some of these criticisms were anticipated in a much earlier time, by philosopher Uriel da Costa (1585–1640) who criticized the Rabbinic authorities and the Talmud for lack of authenticity and spirituality. Criticism from Christianity Paul's criticism of Judaism Paul criticizes Jews for their failure to believe that Jesus was the Messiah (Romans 9:30–10:13) and for their view about their favored status and lack of equality with gentiles (Roman 3:27). In Romans 7–12, one criticism of Judaism made by Paul is that it is a religion based in law instead of faith. In many interpretations of this criticism made prior to the mid 20th century, Judaism was held to be fundamentally flawed by the sin of self-righteousness. The issue is complicated by differences in the versions of Judaism extant at the time. Some scholars argue that Paul's criticism of Judaism are correct, others suggest that Paul's criticism is directed at Hellenistic Judaism, the forms with which Paul was most familiar, rather than Rabbinic Judaism, which eschewed the militant line of Judaism which Paul embraced prior to his conversion. There is also the question as to whom Paul was addressing. Paul saw himself as an apostle to the Gentiles, and it is unclear as to whether the text of Romans was directed to Jewish followers of Jesus (as was Paul), to Gentiles, or to both. If adherence to Jewish law were a requirement for salvation, then salvation would be denied to Gentiles without a conversion to Judaism. Krister Stendahl argues along similar lines that according to Paul, Judaism's rejection of Jesus as a savior is what allows salvation of non-Jews, that this rejection is part of God's overall plan, and that Israel will also be saved (per Romans 11:26–27). Some scholars argue that the fundamental issue underlying Paul's criticism of Judaism hinges on his understanding of Judaism's relationship to Jewish law. E.