Ask the Rabbi - Judaism, Messianic Judaism, and Christianity Theological Differences Pt 7 - Repentance
What are the primary differences, theologically, between Judaism, Messianic Judaism, and Christianity regarding repentance?
This week we continue to delve deeper into each on the categories we discussed at a high level 7 weeks ago. The primary High Level differences are:
* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Deity of Yeshua
* The role of Works
* The role of Faith
* Repentance
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the the role of repentance.
Traditional Judaism
Traditional Judaism stresses three key actions to walking in a right relationship to G-D:
Prayer, Acts of Loving Kindness, and T'shuvah (Repentance). These 3 actions are all predicated on having Faith in the One True G-D of Abraham, Issac, and Jacob. For this article we will focus on T'shuvah (Repentance)
T'shuvah in Judaism is much more that feeling sorry for an action; it is making it right. This is a key concept. If a person sins against G-D; they are to confess the sin to G-D. If a person sins against another person; they are to confess both to G-D and to the one they acted against. In the case of a monetary or property damage, they are to pay back the damages, plus an additional amount for restitution.
In both cases (sin against G-D and sin against a person), the sign of true repentance is that the person turns from the evil action and does not do it again.
This definition is a far cry above what is generally thought of as repentance.
Traditional Christianity
Many traditional Protestant denominations teach (more by deed than word) a much softer, feel-good, type of repentance. Generally, the repentance demonstrated by most is a "I'm sorry G-D" type of feel-good repentance. Few ever teach that we must confess to our brother any wrong committed and make it right.
This is a general statement; there are some excellent churches and leaders that do not teach this "feel-good" repentance. Verbose confessions and crying do not necessarily make for true repentance. True repentance demands the person turn away from the sin!
Messianic Judaism
Messianic Jewish theology follows the concept of T'Shuvah in accordance to the teachings of our Great Rabbi (Yeshua). This form is consistent with that taught in Traditional Judaism.
Thus, sin against G-D must be confessed to G-D, and the person must turn from the sin.
Sin against man must be confessed to G-D and man, and restitution must be made.
In either case, the true test of whether that repentance was sincere, and whether it is accepted by G-D, is whether we turn from the sin!
Shalom - Rabbi Gavri'el
Thursday, June 28, 2007
Original Sin or Propensity To Sin?
What did man inherit, Adam's actual Sin, or Adam's Propensity To Sin?
The Talmud's teachings on Original Sin would surprise most Believers today, as the Rabbis normally teach that the concept of Original Sin is incompatible with Jewish thought. This statement, while correct based on what many denominations teach, belies some very significant parallels between the concept of Original Sin, the effects of Adam's sin on the world, and the Yetzer Hara (evil inclination).
The Rabbis teach that the effect of the sin in the Garden of Eden had repercussions on all subsequent generations. It is the direct cause of death which is the fate of every living creature. Similarly, they teach the taint of the sin of the Golden Calf on subsequent generations. This is considerably different from many Church denominations' often taught concept that man inherits sin (Yeshua taught man actually inherits the Sin Nature or Propensity To Sin). Thus, according to the Rabbis, while man is burdened by the consequences of sin, he is not personally responsible for the actions of his forefathers. This is consistent with the statement in Torah that G-D punishes the iniquity of the fathers to the 3-4 generation (not the 1000th), and that a son not be punished for the crimes of the father.
To expand the discussion, if we, as Messianics, believe man inherited the taint of sin (that is, the Propensity To Sin), we find ourselves in a more Biblically correct position that is consistent with that is taught by the Rabbis. When combined with the concept of the Yetzer Hara (evil inclination), a strikingly clear picture comes into focus. It is the inherited Propensity To Sin, coupled with the evil inclination, that must be overcome and mastered. This evil nature and Propensity To Sin can be overcome. This is the work of the Ruach HaKodesh, to live in us and have us follow the Torah now written on our heart. Thus, the death of Yeshua reconciles us to the Father, and the Ruach HaKodesh gives us the ability to then live out G-D's Torah, walking in the way of righteousness.
Blessings, Rabbi Gavri'el
The Talmud's teachings on Original Sin would surprise most Believers today, as the Rabbis normally teach that the concept of Original Sin is incompatible with Jewish thought. This statement, while correct based on what many denominations teach, belies some very significant parallels between the concept of Original Sin, the effects of Adam's sin on the world, and the Yetzer Hara (evil inclination).
The Rabbis teach that the effect of the sin in the Garden of Eden had repercussions on all subsequent generations. It is the direct cause of death which is the fate of every living creature. Similarly, they teach the taint of the sin of the Golden Calf on subsequent generations. This is considerably different from many Church denominations' often taught concept that man inherits sin (Yeshua taught man actually inherits the Sin Nature or Propensity To Sin). Thus, according to the Rabbis, while man is burdened by the consequences of sin, he is not personally responsible for the actions of his forefathers. This is consistent with the statement in Torah that G-D punishes the iniquity of the fathers to the 3-4 generation (not the 1000th), and that a son not be punished for the crimes of the father.
To expand the discussion, if we, as Messianics, believe man inherited the taint of sin (that is, the Propensity To Sin), we find ourselves in a more Biblically correct position that is consistent with that is taught by the Rabbis. When combined with the concept of the Yetzer Hara (evil inclination), a strikingly clear picture comes into focus. It is the inherited Propensity To Sin, coupled with the evil inclination, that must be overcome and mastered. This evil nature and Propensity To Sin can be overcome. This is the work of the Ruach HaKodesh, to live in us and have us follow the Torah now written on our heart. Thus, the death of Yeshua reconciles us to the Father, and the Ruach HaKodesh gives us the ability to then live out G-D's Torah, walking in the way of righteousness.
Blessings, Rabbi Gavri'el
Wednesday, June 20, 2007
Theological Differences Pt 6 - the role of faith
What are the primary differences, theologically, between Judaism, Messianic Judaism, and Christianity regarding the role of Faith?
This week we continue to delve deeper into each on the categories we discussed at a high level 6 weeks ago. The primary High Level differences are:
* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Deity of Yeshua
* The role of Works
* The role of Faith
* Repentance
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the the role of Faith.
Traditional Judaism
As stated last week, in traditional Judaism the results of Faith are seen as more important than Faith alone. While the concept of Works is very important, and "fixing the world" is a key concept, to characterize Judaism as Works-based would totally disregard the reason one does the Works - to sanctify G-D's Name!
Thus Faith in the G-D of Israel is key to an observant Jews relationship to G-D. Doing good Works is expressing that Faith.
Traditional Christianity
Traditional Protestant denominations stress Faith alone; some implying Works are not spiritual, thus are almost "evil." This view does not agree with Scripture, as Messiah often made it clear that concrete action is required to follow Him. Ya'akov (incorrectly translated James) states that "Faith without works is dead faith."
Rabbi Sha'ul (Paul) makes it clear that "the just shall live by faith." While many use this passage to their own destruction (see last weeks newsletter), the point is valid. Faith in the One True G-D, and His Messiah, are the basis for Salvation.
Messianic Judaism
Messianic Jewish theology varies; most groups state that Faith in the G-D of Isra'el and His Messiah are paramount. We as a Congregation hold to this opinion. While we do encourage good Works, we stress it is to be an outcome (fruit) of our Faith, not to earn Salvation.
This directly points to our belief in Torah. We are saved by Faith, not by keeping Torah. We keep Torah to walk in G-D's commands and as visible fruit of our Salvation.
In Summary - "We do not keep Torah to be saved, we keep Torah because we are saved!"
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we continue to delve deeper into each on the categories we discussed at a high level 6 weeks ago. The primary High Level differences are:
* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Deity of Yeshua
* The role of Works
* The role of Faith
* Repentance
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the the role of Faith.
Traditional Judaism
As stated last week, in traditional Judaism the results of Faith are seen as more important than Faith alone. While the concept of Works is very important, and "fixing the world" is a key concept, to characterize Judaism as Works-based would totally disregard the reason one does the Works - to sanctify G-D's Name!
Thus Faith in the G-D of Israel is key to an observant Jews relationship to G-D. Doing good Works is expressing that Faith.
Traditional Christianity
Traditional Protestant denominations stress Faith alone; some implying Works are not spiritual, thus are almost "evil." This view does not agree with Scripture, as Messiah often made it clear that concrete action is required to follow Him. Ya'akov (incorrectly translated James) states that "Faith without works is dead faith."
Rabbi Sha'ul (Paul) makes it clear that "the just shall live by faith." While many use this passage to their own destruction (see last weeks newsletter), the point is valid. Faith in the One True G-D, and His Messiah, are the basis for Salvation.
Messianic Judaism
Messianic Jewish theology varies; most groups state that Faith in the G-D of Isra'el and His Messiah are paramount. We as a Congregation hold to this opinion. While we do encourage good Works, we stress it is to be an outcome (fruit) of our Faith, not to earn Salvation.
This directly points to our belief in Torah. We are saved by Faith, not by keeping Torah. We keep Torah to walk in G-D's commands and as visible fruit of our Salvation.
In Summary - "We do not keep Torah to be saved, we keep Torah because we are saved!"
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
Living as our Messiah
We'd like to take a moment and clarify our direction as a Messianic Jewish Synagogue. There maybe some confusion regarding Hebrew-root Churches (which we are not) and Messianic Jewish Synagogues (which we are).
A Hebrew-root Church - is a body of believers that is seeking to understand the Hebrew roots of the faith. These bodies have many beliefs similar to ours. One outstanding organization supporting Hebrew Roots is First Fruits of Zion.
A Messianic Jewish Synagogue - is a body of believers (made up of Jews and former Gentiles) that not only seek to understand the Hebrew roots of the faith, but by extension, to live out their belief by living as their Messiah Lived. This belief is lived out in a Jewish context (as our Messiah did) and as part of the Jewish people.
In order to live out the life of the Messiah, we go beyond merely learning about "Jewish" Life. We must move towards adopting the Life of the Messiah. This means not only talking about the Torah He lived, but living and following the Torah ourselves (Not for salvation but as fruit of that salvation).
In essence we all are Messianic Hebrews (having crossed over from death to iife); whether Jew or former Gentile.
Is someone required to become a Jew to be saved? No, the Jerusalem Council made it clear in Acts 15 that one does not have to become a Jew to be saved. They also made it clear that the redeemed former Gentiles (having crossed over in Messiah) where to now learn G-d's commands (Acts 15:21) from the Jews. We should also note that nowhere in scripture are Jews commanded to live like Gentiles (give up Torah) to be saved. Though it is never commanded in scripture, that is exactly what the majority of the Church has been doing for the last 1700 years (or more).
A Messianic Jewish Synagogue teaches that we are not only to learn about the Messiah; we are to take on the life (live like) of the Messiah. That life expresses itself as a Jewish Lifestyle. We must never forget, our Messiah was born of a Jewish woman, of the tribe of Judah. Lived a Jewish life, and died as a Jew.
Some well intentioned people (or sometimes not so well intentioned) will consider this Messianic Jewish Lifestyle to be "Legalism". They will say we are "free" from the Law. The only problem is, is that true? 1 John Chapter 3 says:
1Jn 3:4 Everyone who keeps sinning is violating Torah - indeed, sin is violation of Torah.
1Jn 3:5 You know that he appeared in order to take away sins, and that there is no sin in him.
1Jn 3:6 So no one who remains united with him continues sinning; everyone who does continue sinning has neither seen him nor known him.
1Jn 3:7 Children, don't let anyone deceive you - it is the person that keeps on doing what is right who is righteous, just as God is righteous.
1Jn 3:8 The person who keeps on sinning is from the Adversary, because from the very beginning the Adversary has kept on sinning. It was for this very reason that the Son of God appeared, to destroy these doings of the Adversary.
1Jn 3:9 No one who has God as his Father keeps on sinning, because the seed planted by God remains in him. That is, he cannot continue sinning, because he has God as his Father.
1Jn 3:10 Here is how one can distinguish clearly between God's children and those of the Adversary: everyone who does not continue doing what is right is not from God. Likewise, anyone who fails to keep loving his brother is not from God.
Thus sin is a violation of Torah (verse 4) and anyone who keeps violating Torah has neither seen Him or knows Him (verse 6). Even more startling is verse 8 "The person who keeps on violating Torah (sinning) is from the Adversary".
So how then do we know what sin is? By knowing and following Torah.
Legalism is by definition, saying someone must do something (or not do something) to be saved. Have we ever said that a person must wear Tzitzit to be saved, or a kippa? The answer is, no we have not.
In a recent debate with Pat Donahue (Church of Christ) he stated we Messianic Jews were not saved because we followed Torah. That is true Legalism and is a gross perversion of Rabbi Sha'ul's (Paul's) writings. Paul never said to do away with Torah. He did say:
(Rom 7:12) So the Torah is holy; that is, the commandment is holy, just and good.
(1Ti 1:8) We know that the Torah is good, provided one uses it in the way the Torah itself intends.
In his writings on circumcision and other Jewish conversion rites; his condemnation was not on the practice, but on people thinking they had to do it to be saved. Thus Paul is not forbidding a Gentile from becoming a Jew, or forbidding Torah practices, but condemning them for believing they have to become a Jew to be saved (Some in the Two House movement comes dangerously close to this position by saying that those who are saved are really "lost" members of the House of Israel).
In summary, this began as a brief discussion on the difference between a Messianic Synagogue and a Hebrew Roots Church. It however has expanded to include what I hope is clarification on what we believe, teach and live.
We do not teach that all must live as we do to be saved. We ask the same in return. Our position is scriptural and on that day, when we stand before the Most High, it will be the blood of Messiah that redeems us. Hopefully it will be our life, lived as our Messiah did, that will enable us to hear "Well done my good and faithful servant". For our Messiah said: Mat 5:19 So whoever disobeys the least of these mitzvot (Commandments, i.e. Torah) and teaches others to do so will be called the least in the Kingdom of Heaven. But whoever obeys them and so teaches will be called great in the Kingdom of Heaven.
I think the words of the Master are the words we should learn from and live by.
Blessings Rabbi Gavri'el
A Hebrew-root Church - is a body of believers that is seeking to understand the Hebrew roots of the faith. These bodies have many beliefs similar to ours. One outstanding organization supporting Hebrew Roots is First Fruits of Zion.
A Messianic Jewish Synagogue - is a body of believers (made up of Jews and former Gentiles) that not only seek to understand the Hebrew roots of the faith, but by extension, to live out their belief by living as their Messiah Lived. This belief is lived out in a Jewish context (as our Messiah did) and as part of the Jewish people.
In order to live out the life of the Messiah, we go beyond merely learning about "Jewish" Life. We must move towards adopting the Life of the Messiah. This means not only talking about the Torah He lived, but living and following the Torah ourselves (Not for salvation but as fruit of that salvation).
In essence we all are Messianic Hebrews (having crossed over from death to iife); whether Jew or former Gentile.
Is someone required to become a Jew to be saved? No, the Jerusalem Council made it clear in Acts 15 that one does not have to become a Jew to be saved. They also made it clear that the redeemed former Gentiles (having crossed over in Messiah) where to now learn G-d's commands (Acts 15:21) from the Jews. We should also note that nowhere in scripture are Jews commanded to live like Gentiles (give up Torah) to be saved. Though it is never commanded in scripture, that is exactly what the majority of the Church has been doing for the last 1700 years (or more).
A Messianic Jewish Synagogue teaches that we are not only to learn about the Messiah; we are to take on the life (live like) of the Messiah. That life expresses itself as a Jewish Lifestyle. We must never forget, our Messiah was born of a Jewish woman, of the tribe of Judah. Lived a Jewish life, and died as a Jew.
Some well intentioned people (or sometimes not so well intentioned) will consider this Messianic Jewish Lifestyle to be "Legalism". They will say we are "free" from the Law. The only problem is, is that true? 1 John Chapter 3 says:
1Jn 3:4 Everyone who keeps sinning is violating Torah - indeed, sin is violation of Torah.
1Jn 3:5 You know that he appeared in order to take away sins, and that there is no sin in him.
1Jn 3:6 So no one who remains united with him continues sinning; everyone who does continue sinning has neither seen him nor known him.
1Jn 3:7 Children, don't let anyone deceive you - it is the person that keeps on doing what is right who is righteous, just as God is righteous.
1Jn 3:8 The person who keeps on sinning is from the Adversary, because from the very beginning the Adversary has kept on sinning. It was for this very reason that the Son of God appeared, to destroy these doings of the Adversary.
1Jn 3:9 No one who has God as his Father keeps on sinning, because the seed planted by God remains in him. That is, he cannot continue sinning, because he has God as his Father.
1Jn 3:10 Here is how one can distinguish clearly between God's children and those of the Adversary: everyone who does not continue doing what is right is not from God. Likewise, anyone who fails to keep loving his brother is not from God.
Thus sin is a violation of Torah (verse 4) and anyone who keeps violating Torah has neither seen Him or knows Him (verse 6). Even more startling is verse 8 "The person who keeps on violating Torah (sinning) is from the Adversary".
So how then do we know what sin is? By knowing and following Torah.
Legalism is by definition, saying someone must do something (or not do something) to be saved. Have we ever said that a person must wear Tzitzit to be saved, or a kippa? The answer is, no we have not.
In a recent debate with Pat Donahue (Church of Christ) he stated we Messianic Jews were not saved because we followed Torah. That is true Legalism and is a gross perversion of Rabbi Sha'ul's (Paul's) writings. Paul never said to do away with Torah. He did say:
(Rom 7:12) So the Torah is holy; that is, the commandment is holy, just and good.
(1Ti 1:8) We know that the Torah is good, provided one uses it in the way the Torah itself intends.
In his writings on circumcision and other Jewish conversion rites; his condemnation was not on the practice, but on people thinking they had to do it to be saved. Thus Paul is not forbidding a Gentile from becoming a Jew, or forbidding Torah practices, but condemning them for believing they have to become a Jew to be saved (Some in the Two House movement comes dangerously close to this position by saying that those who are saved are really "lost" members of the House of Israel).
In summary, this began as a brief discussion on the difference between a Messianic Synagogue and a Hebrew Roots Church. It however has expanded to include what I hope is clarification on what we believe, teach and live.
We do not teach that all must live as we do to be saved. We ask the same in return. Our position is scriptural and on that day, when we stand before the Most High, it will be the blood of Messiah that redeems us. Hopefully it will be our life, lived as our Messiah did, that will enable us to hear "Well done my good and faithful servant". For our Messiah said: Mat 5:19 So whoever disobeys the least of these mitzvot (Commandments, i.e. Torah) and teaches others to do so will be called the least in the Kingdom of Heaven. But whoever obeys them and so teaches will be called great in the Kingdom of Heaven.
I think the words of the Master are the words we should learn from and live by.
Blessings Rabbi Gavri'el
Wednesday, June 13, 2007
What are the primary differences, theologically, regarding the role of works?
What are the primary differences, theologically, between Judaism, Messianic Judaism, and Christianity regarding the role of works?
This week we continue to delve deeper into each on the categories we discussed at a high level 5 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Works.
Traditional Judaism
In traditional Judaism, the results of Faith is seen as more important than Faith alone. Thus, many traditional Jews will say "Judaism is a religion of deed, not creed," in contrast to their opinion of Christianity. This sometimes leads to charges that Judaism is Works based. While the concept of Works is very important, and "fixing the world" is a key concept; to characterize Judaism as Works based would totally disregard the reason one does the Works - to sanctify G-D's name!
Traditional Christianity
Traditional Christian doctrine is denominationally dependent with sometimes confusing and contradictory doctrines.
Catholicism stresses the importance of Works which sometimes leads to charges that they are relying on Works to be saved. This is a highly suspect claim as Works resulting from Faith are truer indicators' of a persons spiritual condition than Works or Faith alone.
Many Protestant denominations stress Faith alone; some almost implying Works are "evil". This is totally against Scripture, as Messiah said, "Take up your cross and follow Me." Thus, He is making it clear that a concrete action is required to follow Him. Ya'akov, incorrectly translated James, says that "Faith without works is dead Faith."
The singular fixation on "Faith alone" stems from Rabbi Sha'uls (Paul) statement that "the just shall live by Faith," (Rabbi Sha'ul is quoting Habakkuk 2:4). Thus, many Protestants give Paul more dominance than is proper, placing his words over that of the other Emissaries, and seemingly over the Messiah Himself. Scripture has to be taken in context, and all of Scripture consulted. Faith in G-D's provision for salvation is absolutely required, that is what Sha'ul is speaking of. He makes it clear in other places, as do the other Emissaries, that saving Faith in G-D's provision for Salvation spurs us to do Works that glorify G-D!
Messianic Judaism
Messianic Jewish theology varies; many groups follow the dominate Protestant theme that Faith is paramount, and that Works are of little importance. Others, including our Congregation, seek a more balance approach.
This approach is very consistent with Traditional Jewish thought, while fully recognizing the need for Faith in the One Who saves us and gives us the power to do the Works. We strive to walk by Faith, doing the good Works that have been given us to do. This brings praise to our G-D and His Messiah.
Most of us realize talk is cheap. Doing the Works G-D has given us to do on the other hand (loving others, helping the needy, bearing one another's burdens), etc., costs time, energy, and love. Which do you think betters exhibits the love of G-D; telling someone, who is cold and hungry, to be full and warm, or clothing and feeding them?
'Show me your Faith by your words; I'll show you my Faith by my Deeds'. Which one do you think the world will believe?
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we continue to delve deeper into each on the categories we discussed at a high level 5 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Works.
Traditional Judaism
In traditional Judaism, the results of Faith is seen as more important than Faith alone. Thus, many traditional Jews will say "Judaism is a religion of deed, not creed," in contrast to their opinion of Christianity. This sometimes leads to charges that Judaism is Works based. While the concept of Works is very important, and "fixing the world" is a key concept; to characterize Judaism as Works based would totally disregard the reason one does the Works - to sanctify G-D's name!
Traditional Christianity
Traditional Christian doctrine is denominationally dependent with sometimes confusing and contradictory doctrines.
Catholicism stresses the importance of Works which sometimes leads to charges that they are relying on Works to be saved. This is a highly suspect claim as Works resulting from Faith are truer indicators' of a persons spiritual condition than Works or Faith alone.
Many Protestant denominations stress Faith alone; some almost implying Works are "evil". This is totally against Scripture, as Messiah said, "Take up your cross and follow Me." Thus, He is making it clear that a concrete action is required to follow Him. Ya'akov, incorrectly translated James, says that "Faith without works is dead Faith."
The singular fixation on "Faith alone" stems from Rabbi Sha'uls (Paul) statement that "the just shall live by Faith," (Rabbi Sha'ul is quoting Habakkuk 2:4). Thus, many Protestants give Paul more dominance than is proper, placing his words over that of the other Emissaries, and seemingly over the Messiah Himself. Scripture has to be taken in context, and all of Scripture consulted. Faith in G-D's provision for salvation is absolutely required, that is what Sha'ul is speaking of. He makes it clear in other places, as do the other Emissaries, that saving Faith in G-D's provision for Salvation spurs us to do Works that glorify G-D!
Messianic Judaism
Messianic Jewish theology varies; many groups follow the dominate Protestant theme that Faith is paramount, and that Works are of little importance. Others, including our Congregation, seek a more balance approach.
This approach is very consistent with Traditional Jewish thought, while fully recognizing the need for Faith in the One Who saves us and gives us the power to do the Works. We strive to walk by Faith, doing the good Works that have been given us to do. This brings praise to our G-D and His Messiah.
Most of us realize talk is cheap. Doing the Works G-D has given us to do on the other hand (loving others, helping the needy, bearing one another's burdens), etc., costs time, energy, and love. Which do you think betters exhibits the love of G-D; telling someone, who is cold and hungry, to be full and warm, or clothing and feeding them?
'Show me your Faith by your words; I'll show you my Faith by my Deeds'. Which one do you think the world will believe?
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
Wednesday, June 06, 2007
The primary differences theologically regarding the Deity of Yeshua
What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Deity of Yeshua Ha'Nazaret.?
This week we continue to delve deeper into each on the categories we discussed at a high level 4 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the Deity of Yeshua Ha'Nazaret.
Traditional Judaism
In traditional Judaism neither Yeshua nor the Messiah in general is seen as divine (G-d). It is believed that the Messiah will be only a man, like King David, or Moshe (Moses). This is THE KEY POINT OF DISPUTE related to Jewish understanding and willingness to consider Yeshua as the Messiah. While Yeshua's (as claimed by traditional Judaism) failure to bring world-wide peace (see last weeks teaching), is an often claimed point of dispute, in fact it is the claim to Deity that is theologically the main issue.
To a Jew, the idea of there being another G-d goes directly against the Shema ("Hear oh Israel, the L-rd is G-d, the L-rd is one!") stated in the Torah. This is a very important point and has led many Jews to consider Christianity to be idolatrous. Thus even today, when most Jews are willing to concede that Christian belief in the Trinity is not idolatry, many of the most orthodox sects still believe it is. Some ultra orthodox Rabbi's even go so far as to say Christians will not have a place in the world to come due to this supposed belief in three g-ds.
Traditional Christianity
The traditional Christian belief concerning Messiah recognizes Yeshua as G-d. However, there is much confusion on what this means. The concept of the Trinity, while that word itself is not used in Scripture, is implied by several key verses. These verses are not, as some claim, an invention of Rabbi Sha'ul (Paul), but are spread through the Gospels and other books of the Renewed Covenant. We will look into the sections concerning Yeshua's Divine nature in a future article. For now let's concentrate on the popular concept of the Trinity and the misunderstandings that have arisen due to poor teaching on the subject.
The Trinity is often misunderstood by both Moslems and Jews as belief in 3 g-ds. In Islam, it is the Father, Son and Mary who are stated to be the Trinity. Many others, even professing Christians, do not understand the principle. Often the Father is pitted against the Son (from Gnosticism, Marcionism, and other similar beliefs), with the Father portrayed as mean, vengeful and judgmental, while Yeshua is seen as only mercy and grace (one only has to read Revelation to see that this is an incorrect view). This point of view ranges from subtle to blatant depending on the denomination. This separation is a complete distortion and invalidates the Shema (stated above). Yeshua Himself says, "If I do not do the works of My Father, do not believe Me, but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father" (John 10:37-38).
Thus we see by Yeshua's own words that He walks in total oneness with the Father and does not act a separate "god." Yeshua makes a point to tell us to pray to the Father, not to Him. The Emissaries (Apostles) likewise teach us to Pray to the Father, in Yeshua's name. Is praying to Yeshua improper? What we can say for sure is there is no place where we are instructed to!
Messianic Judaism
Messianic Jewish theology varies; some groups are strict Trinitarians, while others do not believe in the Deity of Yeshua. Denying the Deity of Yeshua has many problems, and ignores the fact that He receives Worship, and says that He and the Father are one! Messianics often can fall into the same problems as described above, seemingly making G-d into 3 "gods". Messianics often follow certain Denominational leanings, elevating one part of G-d over the other. For example, those having a Pentecostal leaning may stress the Ruach HaKodesh (Holy Breath or Spirit).
So where do we as a congregation fit? We totally agree that Yeshua is G-d, and that the Ruach HaKodesh is G-d. We however strongly deny any hint of 3 "gods." To do otherwise is to violate the Shema which is absolute! So how is it possible Yeshua is both G-d and man? The key is an understanding of the Shechinah - The visible resting place of G-d. The Shechinah is a Chaldee (Babylonian) word used to describe the point where G-d's presence rests on the Earth: specifically, in the Tabernacle and Temple. The ancient Rabbis teach us that the Shechinah (Glory) of G-d departed the Temple before it was destroyed in the 6th century. This view of the Shechinah departing is confirmed in Ezekiel chapter 10. Thus the Shechinah is G-d visible in time and space. This in no way diminishes our G-d and King, who still ruled from His throne in Heaven.
What about the Ruach HaKodesh? The Rabbi's tell us the Ruach had departed Israel in the 5th century thus that is why prophecy ceased. The Rabbi's clearly identify the Rauch as being part of G-d, not a separate god.
We believe that Yeshua is the G-d man. His body was physical, having been born of Miriam (Mary). His Spirit was fully G-d, making Him the Shechinah (the visible resting place of G-d on earth). Part of G-d, fully G-d, but in no way separate or independent of the Father. Likewise the Holy Breath is Part of G-d, fully G-d, but in no way separate or independent of the Father.
In order to convey this in a cohesive manner, without using confusing terms; we teach The Will (Father), Word (Yeshua) and Breath (Holy Breath or Spirit) of G-d. This has the same meaning as the Trinity, but stresses the oneness seen in the Shema - Hear oh Israel, the L-rd is G-d, the L-rd is one.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we continue to delve deeper into each on the categories we discussed at a high level 4 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the Deity of Yeshua Ha'Nazaret.
Traditional Judaism
In traditional Judaism neither Yeshua nor the Messiah in general is seen as divine (G-d). It is believed that the Messiah will be only a man, like King David, or Moshe (Moses). This is THE KEY POINT OF DISPUTE related to Jewish understanding and willingness to consider Yeshua as the Messiah. While Yeshua's (as claimed by traditional Judaism) failure to bring world-wide peace (see last weeks teaching), is an often claimed point of dispute, in fact it is the claim to Deity that is theologically the main issue.
To a Jew, the idea of there being another G-d goes directly against the Shema ("Hear oh Israel, the L-rd is G-d, the L-rd is one!") stated in the Torah. This is a very important point and has led many Jews to consider Christianity to be idolatrous. Thus even today, when most Jews are willing to concede that Christian belief in the Trinity is not idolatry, many of the most orthodox sects still believe it is. Some ultra orthodox Rabbi's even go so far as to say Christians will not have a place in the world to come due to this supposed belief in three g-ds.
Traditional Christianity
The traditional Christian belief concerning Messiah recognizes Yeshua as G-d. However, there is much confusion on what this means. The concept of the Trinity, while that word itself is not used in Scripture, is implied by several key verses. These verses are not, as some claim, an invention of Rabbi Sha'ul (Paul), but are spread through the Gospels and other books of the Renewed Covenant. We will look into the sections concerning Yeshua's Divine nature in a future article. For now let's concentrate on the popular concept of the Trinity and the misunderstandings that have arisen due to poor teaching on the subject.
The Trinity is often misunderstood by both Moslems and Jews as belief in 3 g-ds. In Islam, it is the Father, Son and Mary who are stated to be the Trinity. Many others, even professing Christians, do not understand the principle. Often the Father is pitted against the Son (from Gnosticism, Marcionism, and other similar beliefs), with the Father portrayed as mean, vengeful and judgmental, while Yeshua is seen as only mercy and grace (one only has to read Revelation to see that this is an incorrect view). This point of view ranges from subtle to blatant depending on the denomination. This separation is a complete distortion and invalidates the Shema (stated above). Yeshua Himself says, "If I do not do the works of My Father, do not believe Me, but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father" (John 10:37-38).
Thus we see by Yeshua's own words that He walks in total oneness with the Father and does not act a separate "god." Yeshua makes a point to tell us to pray to the Father, not to Him. The Emissaries (Apostles) likewise teach us to Pray to the Father, in Yeshua's name. Is praying to Yeshua improper? What we can say for sure is there is no place where we are instructed to!
Messianic Judaism
Messianic Jewish theology varies; some groups are strict Trinitarians, while others do not believe in the Deity of Yeshua. Denying the Deity of Yeshua has many problems, and ignores the fact that He receives Worship, and says that He and the Father are one! Messianics often can fall into the same problems as described above, seemingly making G-d into 3 "gods". Messianics often follow certain Denominational leanings, elevating one part of G-d over the other. For example, those having a Pentecostal leaning may stress the Ruach HaKodesh (Holy Breath or Spirit).
So where do we as a congregation fit? We totally agree that Yeshua is G-d, and that the Ruach HaKodesh is G-d. We however strongly deny any hint of 3 "gods." To do otherwise is to violate the Shema which is absolute! So how is it possible Yeshua is both G-d and man? The key is an understanding of the Shechinah - The visible resting place of G-d. The Shechinah is a Chaldee (Babylonian) word used to describe the point where G-d's presence rests on the Earth: specifically, in the Tabernacle and Temple. The ancient Rabbis teach us that the Shechinah (Glory) of G-d departed the Temple before it was destroyed in the 6th century. This view of the Shechinah departing is confirmed in Ezekiel chapter 10. Thus the Shechinah is G-d visible in time and space. This in no way diminishes our G-d and King, who still ruled from His throne in Heaven.
What about the Ruach HaKodesh? The Rabbi's tell us the Ruach had departed Israel in the 5th century thus that is why prophecy ceased. The Rabbi's clearly identify the Rauch as being part of G-d, not a separate god.
We believe that Yeshua is the G-d man. His body was physical, having been born of Miriam (Mary). His Spirit was fully G-d, making Him the Shechinah (the visible resting place of G-d on earth). Part of G-d, fully G-d, but in no way separate or independent of the Father. Likewise the Holy Breath is Part of G-d, fully G-d, but in no way separate or independent of the Father.
In order to convey this in a cohesive manner, without using confusing terms; we teach The Will (Father), Word (Yeshua) and Breath (Holy Breath or Spirit) of G-d. This has the same meaning as the Trinity, but stresses the oneness seen in the Shema - Hear oh Israel, the L-rd is G-d, the L-rd is one.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
Monday, June 04, 2007
The primary differences theologically regarding the Messiahship of Yeshua Ha'Nazaret?
What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Messiahship of Yeshua Ha'Nazaret?
This week we continue to delve deeper into each on the categories we discussed at a high level 2 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was Messiahship of Yeshua Ha'Nazaret.
Traditional Judaism
In traditional Judaism, Yeshua is not seen as Messiah. This belief is based on the concept that the Messiah will bring universal peace and reestablish Jerusalem. Messiah as both a Kingly Messiah and the Suffering Servant was an established principle in Rabbinic thought until the Middle Ages. Since that time the Suffering Messiah has been replaced totally with a Kingly Messiah. Passages speaking of a Suffering Servant such as Isaiah 53 were reinterpreted to being the Jewish people or the nation's suffering. Thus, Yeshua's failure to bring world-wide peace is seen as proving He is not the Messiah.
Traditional Christianity
The traditional Christian belief concerning Messiah recognizes Yeshua as Messiah. He is seen as both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming).
Messianic Judaism
Messianic Jewish theology agrees with traditional Christianity theology in that Yeshua is the Messiah. We believe in both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming). Passages in Isaiah are seen as picturing a Suffering Messiah that will heal and bring salvation.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we continue to delve deeper into each on the categories we discussed at a high level 2 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians, and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was Messiahship of Yeshua Ha'Nazaret.
Traditional Judaism
In traditional Judaism, Yeshua is not seen as Messiah. This belief is based on the concept that the Messiah will bring universal peace and reestablish Jerusalem. Messiah as both a Kingly Messiah and the Suffering Servant was an established principle in Rabbinic thought until the Middle Ages. Since that time the Suffering Messiah has been replaced totally with a Kingly Messiah. Passages speaking of a Suffering Servant such as Isaiah 53 were reinterpreted to being the Jewish people or the nation's suffering. Thus, Yeshua's failure to bring world-wide peace is seen as proving He is not the Messiah.
Traditional Christianity
The traditional Christian belief concerning Messiah recognizes Yeshua as Messiah. He is seen as both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming).
Messianic Judaism
Messianic Jewish theology agrees with traditional Christianity theology in that Yeshua is the Messiah. We believe in both the Suffering Messiah (1st coming) and returning Kingly Messiah who will establish peace (2nd coming). Passages in Isaiah are seen as picturing a Suffering Messiah that will heal and bring salvation.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
Tuesday, May 22, 2007
Primary differences theologically regarding the Oral Torah?
What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Oral Torah?
This week we continue to delve deeper into each on the categories we discussed at a high level 2 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Oral Torah.
Traditional Judaism
For many in traditional Judaism, the Oral Torah and teachings of the Sages and Rabbis has become more important than the Written Torah. Thus, many modern practices do not follow the Torah, but instead, follow the teachings of the Rabbis. An example, stated last week, is that Biblically Jewishness is determined by the father (paternal descent), however the Rabbis determined that one's Jewishness is determined by the mother (maternal descent).
The famous story (see last week's newsletter) concerning the authority of the Rabbis has Rabbi Eliazar debating Halacha (Jewish legal rulings) with a group of Rabbis. The point of the story was (in traditional Judaism) even miracles and voices from Heaven should not influence the Rabbi's since the Holy One, Blessed be He, gave the right to make these decisions to the Rabbis'. From this story, one can see that Rabbinic teaching has evolved to the point where the Rabbis believe they can interpret the Torah, based on their authority, in ways that are binding and that do not necessarily agree with the p'shat (simple reading or meaning) expounding in Torah.
Many modern observances, such as not mixing meat and dairy, are based on Talmudic decisions by the Rabbi's. Not all decisions seen in the Oral Traditions are to be avoided, as we will see in the section on Messianic Judaism.
Traditional Christianity
The traditional Christian belief concerning the role of Oral Torah are best summed up as "Oral Torah has no value to followers of Jesus".
This view is unfortunate as many of the misunderstandings held by Christians about Jews results from this aversion to understanding the Oral Torah and the rabbinical rulings issued within Oral Torah. Thus most believe Judaism is a works based religion where you earn points to get to G-d. That is not a correct understanding. It is also worth nothing that the Oral Torah can teach us much about the life of our Messiah.
Messianic Judaism
Messianic Jewish theology generally believes Oral Torah has value as commentary, history, and to gain understanding of how the Rabbi's interpreted certain issues. Statements such as "an eye for an eye" interpreted by our Christian Brothers means literally inflicting the same injury on the person causing the injury as that of the injured party. Thus if someone gouges out your eye, you should gouge out theirs. In the Oral Torah an "Eye for an eye" is taught to mean monetary compensation. This a valid understanding as can be seen by the context of the surrounding verses in that passage.
Many teachings of The Messiah are echoed in the Oral Torah and additional information about the meanings of those teachings can be gleaned by developing an understanding of the Talmud. These gleanings add depth and further definition to the teachings of The Master. The Oral Torah & Talmud also teach us about the issues and thought processes of our people. Thus the Oral Torah and Talmud deserve to be treated with respect and understanding. They are not to be held to the level of Divine Revelation.
In a nutshell, where the Oral Torah & Talmud add value, utilize them, when they contradict The Scriptures or the Master, ignore them. We must all learn to be able to "eat the meat and spit out the bones" when it comes to reading any extra Biblical information. The same applies to books on Martin Luther, the Anti-Nicene Fathers, etc. we all must learn to discern the truth of G-d and not merely read the words of men.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we continue to delve deeper into each on the categories we discussed at a high level 2 weeks ago.
Before we begin a brief disclaimer - We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Oral Torah.
Traditional Judaism
For many in traditional Judaism, the Oral Torah and teachings of the Sages and Rabbis has become more important than the Written Torah. Thus, many modern practices do not follow the Torah, but instead, follow the teachings of the Rabbis. An example, stated last week, is that Biblically Jewishness is determined by the father (paternal descent), however the Rabbis determined that one's Jewishness is determined by the mother (maternal descent).
The famous story (see last week's newsletter) concerning the authority of the Rabbis has Rabbi Eliazar debating Halacha (Jewish legal rulings) with a group of Rabbis. The point of the story was (in traditional Judaism) even miracles and voices from Heaven should not influence the Rabbi's since the Holy One, Blessed be He, gave the right to make these decisions to the Rabbis'. From this story, one can see that Rabbinic teaching has evolved to the point where the Rabbis believe they can interpret the Torah, based on their authority, in ways that are binding and that do not necessarily agree with the p'shat (simple reading or meaning) expounding in Torah.
Many modern observances, such as not mixing meat and dairy, are based on Talmudic decisions by the Rabbi's. Not all decisions seen in the Oral Traditions are to be avoided, as we will see in the section on Messianic Judaism.
Traditional Christianity
The traditional Christian belief concerning the role of Oral Torah are best summed up as "Oral Torah has no value to followers of Jesus".
This view is unfortunate as many of the misunderstandings held by Christians about Jews results from this aversion to understanding the Oral Torah and the rabbinical rulings issued within Oral Torah. Thus most believe Judaism is a works based religion where you earn points to get to G-d. That is not a correct understanding. It is also worth nothing that the Oral Torah can teach us much about the life of our Messiah.
Messianic Judaism
Messianic Jewish theology generally believes Oral Torah has value as commentary, history, and to gain understanding of how the Rabbi's interpreted certain issues. Statements such as "an eye for an eye" interpreted by our Christian Brothers means literally inflicting the same injury on the person causing the injury as that of the injured party. Thus if someone gouges out your eye, you should gouge out theirs. In the Oral Torah an "Eye for an eye" is taught to mean monetary compensation. This a valid understanding as can be seen by the context of the surrounding verses in that passage.
Many teachings of The Messiah are echoed in the Oral Torah and additional information about the meanings of those teachings can be gleaned by developing an understanding of the Talmud. These gleanings add depth and further definition to the teachings of The Master. The Oral Torah & Talmud also teach us about the issues and thought processes of our people. Thus the Oral Torah and Talmud deserve to be treated with respect and understanding. They are not to be held to the level of Divine Revelation.
In a nutshell, where the Oral Torah & Talmud add value, utilize them, when they contradict The Scriptures or the Master, ignore them. We must all learn to be able to "eat the meat and spit out the bones" when it comes to reading any extra Biblical information. The same applies to books on Martin Luther, the Anti-Nicene Fathers, etc. we all must learn to discern the truth of G-d and not merely read the words of men.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
Rabbi Kaduri Reveals name of the Messiah
Monday, April 30, 2007
Rabbi Reveals Name of the Messiah
Shortly before he died, one of Israel's most prominent rabbis wrote the name of the Messiah on a small note which he requested would remain sealed until now. When the note was opened, it revealed what many have known for centuries: Yehoshua, or Yeshua (Jesus), is the Messiah.
A few months before he died, one of the nation’s most prominent rabbis, Yitzhak Kaduri, supposedly wrote the name of the Messiah on a small note which he requested would remain sealed until now. When the note was unsealed, it revealed what many have known for centuries: Yehoshua, or Yeshua (Jesus), is the Messiah.
With the biblical name of Jesus, the Rabbi and kabbalist described the Messiah using six words and hinting that the initial letters form the name of the Messiah. The secret note said:
Concerning the letter abbreviation of the Messiah’s name, He will lift the people and prove that his word and law are valid.
This is I have signed in the month of mercy,
Yitzhak Kaduri
The Hebrew sentence (translated above in bold) with the hidden name of the Messiah reads: Yarim Ha’Am Veyokhiakh Shedvaro Vetorato Omdim
The initials spell the Hebrew name of Jesus, Yehoshua. Yehoshua and Yeshua are e ectively the same name, derived from the same Hebrew root of the word “salvation” as documented in Zechariah 6:11 and Ezra 3:2. The same priest writes in Ezra, “Yeshua son of Yozadak” while writing in Zechariah “Yehoshua son of Yohozadak.” The priest adds the holy abbreviation of God’s name, ho, in the father’s name Yozadak and in the name Yeshua.
With one of Israel’s most prominent rabbis indicating the name of the Messiah is Yeshua, it is understandable why his last wish was to wait one year after his death before revealing what he wrote.
When the name of Yehoshua appeared in Kaduri’s message, ultra-Orthodox Jews from his Nahalat Yitzhak Yeshiva (seminary) in Jerusalem argued that their master did not leave the exact solution for decoding the Messiah’s name.
The revelation received scant coverage in the Israeli media. Only the Hebrew websites News First Class (Nfc) and Kaduri.net mentioned the Messiah note, insisting it was authentic. The Hebrew daily Ma'ariv ran a story on the note but described it as a forgery.
Jewish readers responded on the websites' forums with mixed feelings: “So this means Rabbi Kaduri was a Christian?” and “The Christians are dancing and celebrating,” were among the comments.
Israel Today spoke to two of Kaduri’s followers in Jerusalem who admitted that the note was authentic, but confusing for his followers as well. “We have no idea how the Rabbi got to this name of the Messiah,” one of them said.
Yet others completely deny any possibility that the note is authentic. Kaduri’s son, Rabbi David Kaduri, said that at the time the note was written (September 2005), his father’s physical condition made it impossible for him to write.
KADURI'S PORTRAYAL OF THE MESSIAH
Click Here to read the remaining portion of the article
Rabbi Reveals Name of the Messiah
Shortly before he died, one of Israel's most prominent rabbis wrote the name of the Messiah on a small note which he requested would remain sealed until now. When the note was opened, it revealed what many have known for centuries: Yehoshua, or Yeshua (Jesus), is the Messiah.
A few months before he died, one of the nation’s most prominent rabbis, Yitzhak Kaduri, supposedly wrote the name of the Messiah on a small note which he requested would remain sealed until now. When the note was unsealed, it revealed what many have known for centuries: Yehoshua, or Yeshua (Jesus), is the Messiah.
With the biblical name of Jesus, the Rabbi and kabbalist described the Messiah using six words and hinting that the initial letters form the name of the Messiah. The secret note said:
Concerning the letter abbreviation of the Messiah’s name, He will lift the people and prove that his word and law are valid.
This is I have signed in the month of mercy,
Yitzhak Kaduri
The Hebrew sentence (translated above in bold) with the hidden name of the Messiah reads: Yarim Ha’Am Veyokhiakh Shedvaro Vetorato Omdim
The initials spell the Hebrew name of Jesus, Yehoshua. Yehoshua and Yeshua are e ectively the same name, derived from the same Hebrew root of the word “salvation” as documented in Zechariah 6:11 and Ezra 3:2. The same priest writes in Ezra, “Yeshua son of Yozadak” while writing in Zechariah “Yehoshua son of Yohozadak.” The priest adds the holy abbreviation of God’s name, ho, in the father’s name Yozadak and in the name Yeshua.
With one of Israel’s most prominent rabbis indicating the name of the Messiah is Yeshua, it is understandable why his last wish was to wait one year after his death before revealing what he wrote.
When the name of Yehoshua appeared in Kaduri’s message, ultra-Orthodox Jews from his Nahalat Yitzhak Yeshiva (seminary) in Jerusalem argued that their master did not leave the exact solution for decoding the Messiah’s name.
The revelation received scant coverage in the Israeli media. Only the Hebrew websites News First Class (Nfc) and Kaduri.net mentioned the Messiah note, insisting it was authentic. The Hebrew daily Ma'ariv ran a story on the note but described it as a forgery.
Jewish readers responded on the websites' forums with mixed feelings: “So this means Rabbi Kaduri was a Christian?” and “The Christians are dancing and celebrating,” were among the comments.
Israel Today spoke to two of Kaduri’s followers in Jerusalem who admitted that the note was authentic, but confusing for his followers as well. “We have no idea how the Rabbi got to this name of the Messiah,” one of them said.
Yet others completely deny any possibility that the note is authentic. Kaduri’s son, Rabbi David Kaduri, said that at the time the note was written (September 2005), his father’s physical condition made it impossible for him to write.
KADURI'S PORTRAYAL OF THE MESSIAH
Click Here to read the remaining portion of the article
Wednesday, May 16, 2007
What are the theological differences between Judaism, Messianic Judaism, and Christianity regarding the Torah?
What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity regarding the Torah?
This week we will begin to delve deeper into each on the categories we discussed at a high level last week. Before we begin, a brief disclaimer. We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Torah.
Traditional Judaism
In traditional Jewish beliefs The Torah is core to Jewish life and thought. While that is still true, in many parts of Judaism, the Written Torah has become less important that the Oral Torah and teachings of the Sages and Rabbis. Thus some modern practices do not follow the Torah, but instead the teachings of the Rabbi's. An example, Biblically Jewishness is determined by the Father (Paternal descent), however the Rabbi's determined that ones Jewishness is determined by the mother (Maternal descent).
There is a famous story recorded in the Talmud concerning the authority of the Rabbi's. Rabbi Eliazar (a very famous Rabbi from right after the time of Messiah) was debating a certain point of Halacha (Jewish legal rulings) with a group of Rabbis. No matter how he tried, he was not able to get them to agree to his view. At this point he stated, 'if that carob Tree moves will you agree with my ruling?'. The tree then moved over many feet. The other Rabbis were not impressed, saying 'what does a Carob tree have to do with this ruling'. Rabbi Eliazar then said, 'if this stream flows backward will you agree?'. At that point the stream began to flow backward. The other Rabbis again stated, 'what does water have to do with this decision?'. That this point Rabbi Eliazar proclaimed, 'if a voice from Heaven (Bat Kol) tells you I am right, will you then agree?'. A booming voice from Heaven then proclaimed, 'Rabbi Eliazar is correct'. To this the other Rabbis exclaimed, 'even a voice from Heaven does not matter as the Holy One, Blessed be He, gave the right to make these decisions to the Rabbis'.
From the above story paraphrased from the Talmud, one can see that Rabbinic teaching has evolved to the point where the Rabbi's can interpret the Torah, based on what they believe is their authority, in ways that are binding and that do not agree with the p'shat (simple reading or meaning) expounding in Torah.
It was these type rulings, not the written Torah, that Yeshua disagreed with, often stating the oral traditions were contradicting the written Torah.
Traditional Christianity
In traditional Christian beliefs concerning the role of Torah are best summed up by 2 positions: 1. The Torah has little relevance for today as "Jesus freed us from the Law" and it is painted as a huge burden, 2. Some denominations (Baptist being one) separate the Torah into distinct sections such as: Ceremonial Law, Moral Law and Civil Law and then state we are to follow the Moral law, but not the Civil or Ceremonial.
Let's look at these 2 approaches in a little more depth:
1. Free from the "burden of the Torah" - This view is expounded by most modern Christians, either consciously on sub-consciously. The view is based on Rabbi Sha'uls (Paul) statements about the "Law being nailed to the cross" amongst others. These arguments have serious flaws; some of which are:
* Sha'ul says the Torah is good and Holy, and that all scripture is good for doctrine. The B'rit Chadsha (New or Renewed Testament) was not completed when Paul and others commented about the importance of following the Scriptures.
* Yeshua said not one yod or tittle of the Torah would pass away.
* Yochanan (John) says "sin is a violation of Torah" and that anyone who keeps violating Torah (sinning) does not know G-d.
It is sad, but true, that many who call Messianics "Legalistic" are themselves the ones who are Legalistic and as such are judging and bringing about judgment and condemnation on themselves. In a recent debate with Rabbi Micha'el, Pat Donahue from the Church of Christ had the audacity to say the we (Messianics) were not saved because we kept the Torah. That statement shows that He, and those in the Church of Christ who agree, are themselves judging others and thus bringing the judgement of G-d upon themselves. Pat believes that the Torah is completely done away with and that the "Law of Christ" only is what we are to follow. That supposition is totally inaccurate, even by Paul's words and totally violates both the words of The Messiah and His Emissary Yochanan (John 1 Chapter 3).
This can be further proven by the fact that Paul himself kept Torah after He became a believer (Acts 21 where Paul takes a Nazarite vow). Paul even calls himself a Pharisee.
Pat Donahue even made a statement that proved the point. Rabbi Micha'el asked if Beastiality was prohibited as it is not mentioned in the New Testament. Pat Donahue responded it was fornication. Then proceeded to quote that fornication was any immoral sexual practice defined in the Law. The only problem is the Law he was using to define Beastiality was the Torah, making our point that the Torah is still to be followed.
2. Following the Moral Law only. While this approach has much more validity than the above, it too has flaws. Many Commandments fit into more than one group. The commandment for Shabbat is as much a moral law as it is a ceremonial and civil law. Scripture also does not separate the Torah into sections. Many Ceremonial laws will be practiced in The Messiah's Kingdom, including sacrifice, the Feasts and the Levitical Priesthood. Additionally, many Civil Laws, while they cannot be followed literally today, still provide guidance. An example is the command to stone a witch. We today do not have the authority to stone witches under our current legal system (this included fortune tellers, etc.). We can however see that the behavior is prohibited by Adonai, and as such, we should not have any part in it, associate closely with those involved in witchcraft, or condone their behavior.
Messianic Judaism
Messianic Jewish theology believes The Torah is the core of Jewish life and thought. As such it is central to living a life of obedience to G-D. While keeping Torah does not save us, it clearly shows us how to live a life pleasing to G-D.
The aspect of obedience to Torah is clearly defined by Adonai as having promises of Blessing attached. Thus by living out the Torah, Adonai has promised to protect us and keep us from harm and provide for us. This protective aspect is very important. Many of society's ills would be cured immediately by keeping of Torah.
Imagine: no abortion, no murder, no poverty, no sexually transmitted diseases, no unwed mothers, no prostitution, no stealing, no illegal drugs, etc.
To the charges of Legalism, we are not saved by keeping Torah, and neither was Abraham, Moses, Joshua, David, The prophets, or any other follower of Adonai. We do not tell our Sunday Brothers they must keep Shabbat to be saved.
Pat Donahue made the statement in the debate mentioned above, if you keep Shabbat you must also keep New Moons, Passover, Yom Kippur and Succoth. To this our reply is; this is a problem, please make us worship Adonai more on His Appointed Times (Moedim)!
No, Messianic Jews should never be Legalistic, why, because we are free, free to live the Torah by the power of Adonai living in us.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
This week we will begin to delve deeper into each on the categories we discussed at a high level last week. Before we begin, a brief disclaimer. We do not believe everyone has to believe exactly as we do to have a relationship with G-D, and for that relationship to result in that person spending eternity with G-D. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved." We do not want to be dogmatic about exactly what that means, as views differ. We also believe scripture clearly teaches that Jews, Christians and Messianic Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-D and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity began on a common road that split into 3 separate paths. One of the key areas involved in this split was the role of Torah.
Traditional Judaism
In traditional Jewish beliefs The Torah is core to Jewish life and thought. While that is still true, in many parts of Judaism, the Written Torah has become less important that the Oral Torah and teachings of the Sages and Rabbis. Thus some modern practices do not follow the Torah, but instead the teachings of the Rabbi's. An example, Biblically Jewishness is determined by the Father (Paternal descent), however the Rabbi's determined that ones Jewishness is determined by the mother (Maternal descent).
There is a famous story recorded in the Talmud concerning the authority of the Rabbi's. Rabbi Eliazar (a very famous Rabbi from right after the time of Messiah) was debating a certain point of Halacha (Jewish legal rulings) with a group of Rabbis. No matter how he tried, he was not able to get them to agree to his view. At this point he stated, 'if that carob Tree moves will you agree with my ruling?'. The tree then moved over many feet. The other Rabbis were not impressed, saying 'what does a Carob tree have to do with this ruling'. Rabbi Eliazar then said, 'if this stream flows backward will you agree?'. At that point the stream began to flow backward. The other Rabbis again stated, 'what does water have to do with this decision?'. That this point Rabbi Eliazar proclaimed, 'if a voice from Heaven (Bat Kol) tells you I am right, will you then agree?'. A booming voice from Heaven then proclaimed, 'Rabbi Eliazar is correct'. To this the other Rabbis exclaimed, 'even a voice from Heaven does not matter as the Holy One, Blessed be He, gave the right to make these decisions to the Rabbis'.
From the above story paraphrased from the Talmud, one can see that Rabbinic teaching has evolved to the point where the Rabbi's can interpret the Torah, based on what they believe is their authority, in ways that are binding and that do not agree with the p'shat (simple reading or meaning) expounding in Torah.
It was these type rulings, not the written Torah, that Yeshua disagreed with, often stating the oral traditions were contradicting the written Torah.
Traditional Christianity
In traditional Christian beliefs concerning the role of Torah are best summed up by 2 positions: 1. The Torah has little relevance for today as "Jesus freed us from the Law" and it is painted as a huge burden, 2. Some denominations (Baptist being one) separate the Torah into distinct sections such as: Ceremonial Law, Moral Law and Civil Law and then state we are to follow the Moral law, but not the Civil or Ceremonial.
Let's look at these 2 approaches in a little more depth:
1. Free from the "burden of the Torah" - This view is expounded by most modern Christians, either consciously on sub-consciously. The view is based on Rabbi Sha'uls (Paul) statements about the "Law being nailed to the cross" amongst others. These arguments have serious flaws; some of which are:
* Sha'ul says the Torah is good and Holy, and that all scripture is good for doctrine. The B'rit Chadsha (New or Renewed Testament) was not completed when Paul and others commented about the importance of following the Scriptures.
* Yeshua said not one yod or tittle of the Torah would pass away.
* Yochanan (John) says "sin is a violation of Torah" and that anyone who keeps violating Torah (sinning) does not know G-d.
It is sad, but true, that many who call Messianics "Legalistic" are themselves the ones who are Legalistic and as such are judging and bringing about judgment and condemnation on themselves. In a recent debate with Rabbi Micha'el, Pat Donahue from the Church of Christ had the audacity to say the we (Messianics) were not saved because we kept the Torah. That statement shows that He, and those in the Church of Christ who agree, are themselves judging others and thus bringing the judgement of G-d upon themselves. Pat believes that the Torah is completely done away with and that the "Law of Christ" only is what we are to follow. That supposition is totally inaccurate, even by Paul's words and totally violates both the words of The Messiah and His Emissary Yochanan (John 1 Chapter 3).
This can be further proven by the fact that Paul himself kept Torah after He became a believer (Acts 21 where Paul takes a Nazarite vow). Paul even calls himself a Pharisee.
Pat Donahue even made a statement that proved the point. Rabbi Micha'el asked if Beastiality was prohibited as it is not mentioned in the New Testament. Pat Donahue responded it was fornication. Then proceeded to quote that fornication was any immoral sexual practice defined in the Law. The only problem is the Law he was using to define Beastiality was the Torah, making our point that the Torah is still to be followed.
2. Following the Moral Law only. While this approach has much more validity than the above, it too has flaws. Many Commandments fit into more than one group. The commandment for Shabbat is as much a moral law as it is a ceremonial and civil law. Scripture also does not separate the Torah into sections. Many Ceremonial laws will be practiced in The Messiah's Kingdom, including sacrifice, the Feasts and the Levitical Priesthood. Additionally, many Civil Laws, while they cannot be followed literally today, still provide guidance. An example is the command to stone a witch. We today do not have the authority to stone witches under our current legal system (this included fortune tellers, etc.). We can however see that the behavior is prohibited by Adonai, and as such, we should not have any part in it, associate closely with those involved in witchcraft, or condone their behavior.
Messianic Judaism
Messianic Jewish theology believes The Torah is the core of Jewish life and thought. As such it is central to living a life of obedience to G-D. While keeping Torah does not save us, it clearly shows us how to live a life pleasing to G-D.
The aspect of obedience to Torah is clearly defined by Adonai as having promises of Blessing attached. Thus by living out the Torah, Adonai has promised to protect us and keep us from harm and provide for us. This protective aspect is very important. Many of society's ills would be cured immediately by keeping of Torah.
Imagine: no abortion, no murder, no poverty, no sexually transmitted diseases, no unwed mothers, no prostitution, no stealing, no illegal drugs, etc.
To the charges of Legalism, we are not saved by keeping Torah, and neither was Abraham, Moses, Joshua, David, The prophets, or any other follower of Adonai. We do not tell our Sunday Brothers they must keep Shabbat to be saved.
Pat Donahue made the statement in the debate mentioned above, if you keep Shabbat you must also keep New Moons, Passover, Yom Kippur and Succoth. To this our reply is; this is a problem, please make us worship Adonai more on His Appointed Times (Moedim)!
No, Messianic Jews should never be Legalistic, why, because we are free, free to live the Torah by the power of Adonai living in us.
Next week we will address in detail the other Theological differences.
Shalom - Rabbi Gavri'el
Tuesday, May 08, 2007
What are the primary differences theologically between Judaism, Messianic Judaism, and Christianity?
This question will probably run over several weeks depending on the level we choose to go in exploring the Theological differences. First let's explore the high-level differences. Then in subsequent articles we can dive down to get more detail.
Before we begin, a brief disclaimer. We do not believe everyone has to believe exactly as we do to have a relationship with G-d, and for that relationship to result in that person spending eternity with G-d. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved". We do not want to be dogmatic about exactly what that means as differing views, which all have creditability, can be held. We also want to say that both Christians and Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-d and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity can be seen as (in our opinion) having started out as a common road, that around the 70 - 200 ce (AD) time frame split into 3 separate paths.
The primary differences can best be summed up around:
* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Diety of Yeshua
* The role of works
* The role of Faith
* Repentance
Let's examine each of these at a high level for the 3 groups.
Traditional Judaism
Traditional Jewish beliefs would answer the list above thusly:
* The role of Torah - The core of Jewish life and thought. In many parts of Judaism, the Written Torah has become less important that the Oral Torah and teachings of the Sages and Rabbi's
* The role of Oral Torah - along with the teachings of the Sages and Rabbi's Oral Torah has become the dominate force behind Halacha (How you are to walk, Jewish Law). These teachings are summed up in the Talmud, Mishneh Torah, Shulhan Arukh, and other Rabbinic texts
* The Messiahship of Yeshua Ha'Nazaret - denied by traditional Jews, most now see Yeshua as a good Rabbi who taught Torah.
* The Diety of Yeshua - denied by traditional Jews, previously seen as a form of idolitry.
* The role of works - Important as concrete evidence of following the commandments of G-d.
* The role of Faith - Faith in G-d is the basis for all Torah belief
* Repentance - Key to forgiveness of sins, must be both to G-d and the person wronged. Thus if you steal, to be forgiven you have to make restitution.
Traditional Christianity
Traditional Christian beliefs would answer the list above thusly:
* The role of Torah - Little relevance for today as "Jesus freed us from the Law". The Torah is seen as a huge burden.
* The role of Oral Torah - no relevance at all. However, it should be noted that the Church has substituted it's own oral law in the form of the Catacism, Works of the Early Church Fathers, and Denominational rulings.
* The Messiahship of Yeshua Ha'Nazaret - central doctrine of the faith.
* The Diety of Yeshua - central doctrine of the faith. Confusion exists within the Church as to exactly what this means, and the relationship between the Father, Son and Holy Spirit (more on the confusion in the future).
* The role of works - varies depending on denomination, with Catholics putting great weight on works, while many Protestant denominations place little importance on them, with Faith and "acting in the Spirit" seen as superior.
* The role of Faith - Faith is taught as all that is required for a right relationship with G-d by many denominations, while others see a balance between Faith and action.
* Repentance - Key to forgiveness of sins for many denomination, seen as of little importance for others. Repentence is seen as almost entirely between man and G-d.
Messianic Judaism
Messianic Jewish theology would answer the list above thusly:
* The role of Torah - The core of Jewish life and thought. Central to living a life of obedience to G-d. Does not save us, but shows us how to live a life pleasing to G-d.
* The role of Oral Torah - along with the teachings of the Sages and Rabbi's are viewed as valuable commentary. The writings of the Tannim (Teachers prior to 200 CE) are regarded more highly than later rulings. Never to be followed if they contradict scripture or the word of Yeshua The Messiah.
* The Messiahship of Yeshua Ha'Nazaret - Essential to the Faith. If Yeshua is not the Messiah, we are dead in our sins and trespasses.
* The Diety of Yeshua - Very important to our faith, we do not see Yeshua as 1 of 3 "g-ds" running the universe. Instead we view Him as part of G-d, 100% the same essence of G-d. Thus there is one G-d, not 3 (this will be discussed in detail in the future).
* The role of works - Important as concrete evidence of "loving" G-d and "loving our neighbors as ourselves".
* The role of Faith - Faith in G-d is the basis for all our belief
* Repentance - Key to forgiveness of sins, must be both to G-d and the person wronged. Thus if you steal, to be forgiven you have to make restitution.
As you can see, Messianic Judaism has elements of both traditional Judaism and Christianity.
Next week we will address in detail these Theological differences.
Shalom - Rabbi Gavri'el
Before we begin, a brief disclaimer. We do not believe everyone has to believe exactly as we do to have a relationship with G-d, and for that relationship to result in that person spending eternity with G-d. We also believe strongly in the promise that Rabbi Sha'ul (Paul) stated that "all Israel will be saved". We do not want to be dogmatic about exactly what that means as differing views, which all have creditability, can be held. We also want to say that both Christians and Jews will make up the Kingdom. As for our Sunday brothers and sisters, whether Protestant or Catholic, many truly love G-d and will inherit the Kingdom.
Theologically, Judaism, Messianic Judaism, and Christianity can be seen as (in our opinion) having started out as a common road, that around the 70 - 200 ce (AD) time frame split into 3 separate paths.
The primary differences can best be summed up around:
* The role of Torah
* The role of Oral Torah
* The Messiahship of Yeshua Ha'Nazaret
* The Diety of Yeshua
* The role of works
* The role of Faith
* Repentance
Let's examine each of these at a high level for the 3 groups.
Traditional Judaism
Traditional Jewish beliefs would answer the list above thusly:
* The role of Torah - The core of Jewish life and thought. In many parts of Judaism, the Written Torah has become less important that the Oral Torah and teachings of the Sages and Rabbi's
* The role of Oral Torah - along with the teachings of the Sages and Rabbi's Oral Torah has become the dominate force behind Halacha (How you are to walk, Jewish Law). These teachings are summed up in the Talmud, Mishneh Torah, Shulhan Arukh, and other Rabbinic texts
* The Messiahship of Yeshua Ha'Nazaret - denied by traditional Jews, most now see Yeshua as a good Rabbi who taught Torah.
* The Diety of Yeshua - denied by traditional Jews, previously seen as a form of idolitry.
* The role of works - Important as concrete evidence of following the commandments of G-d.
* The role of Faith - Faith in G-d is the basis for all Torah belief
* Repentance - Key to forgiveness of sins, must be both to G-d and the person wronged. Thus if you steal, to be forgiven you have to make restitution.
Traditional Christianity
Traditional Christian beliefs would answer the list above thusly:
* The role of Torah - Little relevance for today as "Jesus freed us from the Law". The Torah is seen as a huge burden.
* The role of Oral Torah - no relevance at all. However, it should be noted that the Church has substituted it's own oral law in the form of the Catacism, Works of the Early Church Fathers, and Denominational rulings.
* The Messiahship of Yeshua Ha'Nazaret - central doctrine of the faith.
* The Diety of Yeshua - central doctrine of the faith. Confusion exists within the Church as to exactly what this means, and the relationship between the Father, Son and Holy Spirit (more on the confusion in the future).
* The role of works - varies depending on denomination, with Catholics putting great weight on works, while many Protestant denominations place little importance on them, with Faith and "acting in the Spirit" seen as superior.
* The role of Faith - Faith is taught as all that is required for a right relationship with G-d by many denominations, while others see a balance between Faith and action.
* Repentance - Key to forgiveness of sins for many denomination, seen as of little importance for others. Repentence is seen as almost entirely between man and G-d.
Messianic Judaism
Messianic Jewish theology would answer the list above thusly:
* The role of Torah - The core of Jewish life and thought. Central to living a life of obedience to G-d. Does not save us, but shows us how to live a life pleasing to G-d.
* The role of Oral Torah - along with the teachings of the Sages and Rabbi's are viewed as valuable commentary. The writings of the Tannim (Teachers prior to 200 CE) are regarded more highly than later rulings. Never to be followed if they contradict scripture or the word of Yeshua The Messiah.
* The Messiahship of Yeshua Ha'Nazaret - Essential to the Faith. If Yeshua is not the Messiah, we are dead in our sins and trespasses.
* The Diety of Yeshua - Very important to our faith, we do not see Yeshua as 1 of 3 "g-ds" running the universe. Instead we view Him as part of G-d, 100% the same essence of G-d. Thus there is one G-d, not 3 (this will be discussed in detail in the future).
* The role of works - Important as concrete evidence of "loving" G-d and "loving our neighbors as ourselves".
* The role of Faith - Faith in G-d is the basis for all our belief
* Repentance - Key to forgiveness of sins, must be both to G-d and the person wronged. Thus if you steal, to be forgiven you have to make restitution.
As you can see, Messianic Judaism has elements of both traditional Judaism and Christianity.
Next week we will address in detail these Theological differences.
Shalom - Rabbi Gavri'el
Rosh Chodesh
Rosh Chodesh
By D. Thomas Lancaster, FFOZ
(Excerpts Condensed from Torah Club Volume Five, used by permission from First Fruits of Zion, www.ffoz.org)
The first day of the biblical month is called Rosh Chodesh (??? ???), which literally means 'a new head' and is understood to mean the 'first of the New Month.' A Rosh Chodesh occurs when the first crescent of the New Moon appears in the sky. Note that the biblical Rosh Chodesh is not the same as the English "New Moon." Rather the Rosh Chodesh moon is ordinarily the first visible crescent of the new lunar cycle.
The middle of the biblical month is a full moon. The end of the biblical month occurs when the moon disappears completely from the sky.
Most of the Ancient Near East determined their calendars according to the lunar phases. In that regard, Israel was not unique.
In the Torah, the commandment of identifying and declaring the new moon was addressed only to Moses and Aaron (Exodus 12). Were it addressed to the entire community, the determination of the calendar would be arbitrary and subject to all sorts of discrepancies. For that reason, this commandment has always been regarded as a function of the Sanhedrin, i.e. the leadership of Israel.1
However, in the Fourth Century, the Roman government officially forbade the Sanhedrin from convening and determining the New Moon. The Jewish community throughout the diaspora was left to their own devices for determining the calendar. The result was uncertainty over festival days, discord between communities and general chaos. A cloudy day could change the day one celebrates Passover! As a result, the method of determining the moon by observation alone fell into disuse. Astronomical projections were made to fix the calendar in advance. Rabbi Hillel II created a fixed calendar that all Israel could use.
The advent of the Rosh Chodesh is customarily announced in the synagogue on the Shabbat before it occurs. This tradition arose in ancient times as a means of keeping the community informed about the Biblical calendar. A special congregational prayer, petitioning G-D for a good month, accompanies the announcement of the day on which the New Moon will occur.
May it be Your will, L-RD, our G-d and the G-d of our fathers that You make new this month upon us for goodness and for blessing. May You give us a long life-a life of peace; a life of goodness; a life of blessing; a life of sustenance; a life of physical health; a life in which there is fear of heaven and fear of sin; a life in which there is no shame nor humiliation; a life of wealth and honor; a life in which we will have love of Torah, fear of G-d; a life in which the L-RD fulfills our heartfelt requests for the good. Amen, Selah. (Shabbat Petition of the coming New Month)
Although the New Moon is an appointed time, it is not a Sabbath, nor is there a commandment to assemble on it for a 'holy convocation.' We know from the book of 1 Samuel that King Saul used to hold a two-day banquet on the New Moon.2 We know that the prophets taught on the Sabbaths and New Moons.3 Shofars were sounded on the New Moon.4 In the Messianic kingdom to come, "it shall be from new moon to new moon and from Sabbath to Sabbath, all mankind will come to bow down before Me," says the L-RD. (Isaiah 66:23)
According to some traditions, the New Moon is a holiday for women. The Jerusalem Talmud reports that women are given the extra holiday on which they are to be free from their usual duties as a reward for not contributing their jewelry to the golden calf project.5 Fathers and husbands may be wise to take on an extra load of duties on the New Moon to give their daughters and wives a break.
For Believers, the celebration of the new moons carries great significance. Not only are they calendar events, but also the cycle of the moons speaks to the new birth and recreation which is ours in Messiah. Just as the moon is born again, we are renewed in Messiah. It is the festival of the born again.
Rosh Chodesh Special Readings:
Haftarah: Sh'mu'el Alef (1 Samuel 20:18-42)
B'rit Hadashah: Colossians 2:16-17; Revelation 21:1 - 22:5
By D. Thomas Lancaster, FFOZ
(Excerpts Condensed from Torah Club Volume Five, used by permission from First Fruits of Zion, www.ffoz.org)
The first day of the biblical month is called Rosh Chodesh (??? ???), which literally means 'a new head' and is understood to mean the 'first of the New Month.' A Rosh Chodesh occurs when the first crescent of the New Moon appears in the sky. Note that the biblical Rosh Chodesh is not the same as the English "New Moon." Rather the Rosh Chodesh moon is ordinarily the first visible crescent of the new lunar cycle.
The middle of the biblical month is a full moon. The end of the biblical month occurs when the moon disappears completely from the sky.
Most of the Ancient Near East determined their calendars according to the lunar phases. In that regard, Israel was not unique.
In the Torah, the commandment of identifying and declaring the new moon was addressed only to Moses and Aaron (Exodus 12). Were it addressed to the entire community, the determination of the calendar would be arbitrary and subject to all sorts of discrepancies. For that reason, this commandment has always been regarded as a function of the Sanhedrin, i.e. the leadership of Israel.1
However, in the Fourth Century, the Roman government officially forbade the Sanhedrin from convening and determining the New Moon. The Jewish community throughout the diaspora was left to their own devices for determining the calendar. The result was uncertainty over festival days, discord between communities and general chaos. A cloudy day could change the day one celebrates Passover! As a result, the method of determining the moon by observation alone fell into disuse. Astronomical projections were made to fix the calendar in advance. Rabbi Hillel II created a fixed calendar that all Israel could use.
The advent of the Rosh Chodesh is customarily announced in the synagogue on the Shabbat before it occurs. This tradition arose in ancient times as a means of keeping the community informed about the Biblical calendar. A special congregational prayer, petitioning G-D for a good month, accompanies the announcement of the day on which the New Moon will occur.
May it be Your will, L-RD, our G-d and the G-d of our fathers that You make new this month upon us for goodness and for blessing. May You give us a long life-a life of peace; a life of goodness; a life of blessing; a life of sustenance; a life of physical health; a life in which there is fear of heaven and fear of sin; a life in which there is no shame nor humiliation; a life of wealth and honor; a life in which we will have love of Torah, fear of G-d; a life in which the L-RD fulfills our heartfelt requests for the good. Amen, Selah. (Shabbat Petition of the coming New Month)
Although the New Moon is an appointed time, it is not a Sabbath, nor is there a commandment to assemble on it for a 'holy convocation.' We know from the book of 1 Samuel that King Saul used to hold a two-day banquet on the New Moon.2 We know that the prophets taught on the Sabbaths and New Moons.3 Shofars were sounded on the New Moon.4 In the Messianic kingdom to come, "it shall be from new moon to new moon and from Sabbath to Sabbath, all mankind will come to bow down before Me," says the L-RD. (Isaiah 66:23)
According to some traditions, the New Moon is a holiday for women. The Jerusalem Talmud reports that women are given the extra holiday on which they are to be free from their usual duties as a reward for not contributing their jewelry to the golden calf project.5 Fathers and husbands may be wise to take on an extra load of duties on the New Moon to give their daughters and wives a break.
For Believers, the celebration of the new moons carries great significance. Not only are they calendar events, but also the cycle of the moons speaks to the new birth and recreation which is ours in Messiah. Just as the moon is born again, we are renewed in Messiah. It is the festival of the born again.
Rosh Chodesh Special Readings:
Haftarah: Sh'mu'el Alef (1 Samuel 20:18-42)
B'rit Hadashah: Colossians 2:16-17; Revelation 21:1 - 22:5
Saturday, May 05, 2007
Eschatology Debate After-Report
Just arrived home. The debate went very well over all; I was a little weak in the first half (I don't play defense well), but I think I rallied back strong on my own affirmative argument. Probably my biggest blunder was accidentally (and repeatedly) calling Don "Pat." He took it in good grace and humor and gave me a friendly ribbing for it.
Having met Don Preston face-to-face, I can say with all honesty that he's as much a gentleman in person as he is over the phone and email. Don, if you read this, thank you very much for a wonderful and challenging debate, for your good grace and humor, and please thank your sister for Steve, my parents, and me for the wonderful cinnamon buns.
We've got some editing work left to do, including me needing to organize my slides for easy-ripping to video, so it'll probably be a few weeks before its available. When it is, I should have them available on the Hebrewroot.com website--along with some new articles that Don's arguments during the debate.
Service is about to begin here at Congregation Beth HaMashiach, so I've got to run.
Shabbat Shalom!
Having met Don Preston face-to-face, I can say with all honesty that he's as much a gentleman in person as he is over the phone and email. Don, if you read this, thank you very much for a wonderful and challenging debate, for your good grace and humor, and please thank your sister for Steve, my parents, and me for the wonderful cinnamon buns.
We've got some editing work left to do, including me needing to organize my slides for easy-ripping to video, so it'll probably be a few weeks before its available. When it is, I should have them available on the Hebrewroot.com website--along with some new articles that Don's arguments during the debate.
Service is about to begin here at Congregation Beth HaMashiach, so I've got to run.
Shabbat Shalom!
Tuesday, May 01, 2007
Ask the Rabbi - How did Messianic Judaism and Christianity split? Pt 2
Continuing from last week, we will discuss how Judaism, Messianic Judaism, and Christianity have drifted so far apart. How did the split occur?
This week we will address the split with Christianity. As we discussed last week, by 70-135 CE (AD) Messianic Jews had by and large been excluded from the traditional Synagogue. What is more surprising is, by this same time frame, they were beginning to be squeezed out of the Church.
Up until 50-60 CE, belief in Yeshua as Messiah had been predominately held by Jews. With the success of Rabbi Sha'ul (Paul) and others this began to change rapidly. The Gentile world it seems was ripe to harvest. The former gods of Greece and Rome were seen as powerless and ineffective. Into this vacuum came the news of the true G-d, offering forgiveness and eternal life. Many Gentiles gladly received the good news.
This influx of Gentiles originally were being taught by Jewish Believers within the context of Judaism. That did not last as the events resulted in many Jews being expelled from major cities, one of which was Rome. This happened at about the Time Sha'ul was writing Romans. Without the Jewish Messianic Leaders instructing them, new Gentile converts were left on their own to learn and teach. Without the depth of understanding in Jewish Customs and Theology, minor changes in direction began to be seen. One good example is seen in Sha'uls writings on not judging another for Holidays or what they eat. Often seen as against Kosher and the Feasts of G-d, they are exactly the opposite. As Jews returned to Rome, the emerging Church began to ridicule their keeping Kosher and the Feasts of Adonai.
Gentilization of the Body & the rise of Gentile Bishops
Another major issue was growing, as the Church was becoming more Gentile, certain Gentile leaders sought ways to lessen the Authority of Jerusalem (Jerusalem Council) on their Churches. Ignatius is the first known Christian writer to put great stress on loyalty to a single bishop in each city (Source Wikipedia). Ignatius is also claimed to be the first known Christian writer to argue in favor of Christianity's replacement of the Sabbath with the Lord's Day:
" Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace.... If then those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny ... how shall we be able to live apart from Him? ... It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity - Ignatius to the Magnesians 8:1, 9:1-2, 10:3, Lightfoot translation."
He is also responsible for the first known use of the Greek word katholikos, meaning "universal," to describe the church, writing:
"Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church. It is not lawful to baptize or give communion without the consent of the bishop. On the other hand, whatever has his approval is pleasing to God. Thus, whatever is done will be safe and valid. - Letter to the Smyrnaeans 8, J.R. Willis translation."
Ignatius of Antioch is credited by some for being one of the first Church Fathers to extol the value of the Eucharist and its Real Presence (becoming not bread and wine but the actual body & blood of Messiah.)
Note several items: 1. a Bishop is required to administer the L-rd's Supper, showing Ignatius's view on the primacy of Priests and Bishops 2. his insistence on not following the Jerusalem council 3. his move away from being part of Judaism, 4. his proposing the Bishop has the authority to change the Sabbath to Sunday.
Ignatius, in a real way, was the beginning of a conscious effort by the Gentile Church to remove all Jewishness from belief in Messiah.
The fall of Jerusalem resulted in the expulsion of Jews and the loss of the Jerusalem Council as the predominate force on Messianic Practices. Into this vacuum, men like Ignatius were able to exert Gentile control over the believers. This trend continued with subsequent years bringing more Gentiles in the body, with a corresponding lessening of Jewish practice.
According to Eusebius' History of the Church 4.5.3-4: the first 15 Bishops of Jerusalem were "of the circumcision" (Jews). From that time forward, Jerusalem has never had a Jewish Bishop.
135 CE revolt
The 135 CE (AD) revolt resulted in Jews being treated as enemies of the State. Gentile believers, who now made up the large majority, sought ways to distance themselves from the Jews to reduce persecution. During this time Sunday worship became the normal practice. By the end of the 2nd century Easter was replacing Passover as the celebration of the death and resurrection of Messiah.
Heresy
The 2nd century also brought the beginnings of paganistic beliefs (Mother-son religion, Mithras worship, etc.) being incorporated into the Church. Additionally, the "New" Testament was becoming the primary focus, while the "Old" Testament was being reinterpreted only to stories that showed Judaism in a negative light. Mass Heresies such as Marcionism arose. Marcion taught that reformation was needed. "This reformation was to deliver Christendom from false Jewish doctrines by restoring the Pauline conception of the gospel, - Paul being, according to Marcion, the only apostle who had rightly understood the new message of salvation as delivered by Christ. In Marcion's own view, therefore, the founding of his church - to which he was first driven by opposition - amounts to a reformation of Christendom through a return to the gospel of Christ and to Paul; nothing was to be accepted beyond that." (Source Wikipedia)
Polycarp (a Talmidim or disciple of John) called Marcion "the first born of Satan." Marcion proposed to remove the entire Tanakh (Old Testament) from the Church and follow only Paul.
Many Churches today are unknowingly actually following the teachings of Marcion. Many other similar heresies arose including the Gnostics which are so hyped today with the Gospel of Judas and the Gospel of Mary.
Church Councils
The Councils of Laodicea, Nicaea, Laodicea 2, etc. progressively distanced believers from their Jewish Messiah. Many Biblical practices were outlawed by the Church including: keeping Shabbat, circumcision, keeping of the Feasts G-d commanded, etc. "The Council of Laodicea of around 365 decreed: Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema (accursed) from Christ." (Source Wikipedia).
The council of Nicaea in 325 CE forcibly separated the resurrection of the Messiah from Passover. The ruling was so crafted that Passover and Easter would never fall together (It is an interesting note that the planners were not as smart as they thought, for First Fruits not Passover is the date of the Resurrection, and that has continued to occur, several times in out generation).
Expulsion & Inquisition
Once the Biblical Jewish practices were denounced, the next step was enforcement. This enforcement took many forms, from excommunication to extermination. In Spain Columbus sailed on the very day Jews were expelled. Believers, if they practiced any Biblical Jewish practices were forced to confess, many times under extreme torture, and often murdered. "The historian Hernando del Pulgar, contemporary of Ferdinand and Isabella, estimated that the Inquisition had burned at the stake 2,000 people" (In just the beginning decade).
The ultimate tragedy occurred when Adolph Hitler and the Nazi's killed 6 million Jews. This was not religiously motivated as many were Believers in Messiah. All that was required is for 1 of your grandparents to be a Jew and you were to be exterminated.
Legalism & Today
The final chapter is not yet been written. What is obvious is that Jew's are still persecuted and hated today. Even within the Church, Messianic's and Messianic Jews are often accused of being legalistic. This happened recently in Rabbi Micha'els debate with Pat Donahue from the Church of Christ. Pat stated that Messianic's are not saved because we keep the Torah. He is not the only one the feel that way, while Evangelicals generally are somewhat supportive, the moment our views cross theirs, out comes the Judaizer label.
Imagine the scene today, a Jewish couple has heard about the Messiah, and they have trusted in Him. They seek a place to worship. On their second visit they are invited to a cook-out. Arriving the first thing they are handed is a nice big Pork chop or rib. When they politely decline, the person asks why? They explain that they are Jews and don't eat pork. The person who offered the nice ribs, confused, goes and gets the Pastor or Elder. The Elder or Pastor says 'why you can eat that now, your not under the law'. This pattern repeats itself, first for Passover, then the Holy Days. When Christmas and Easter roll around this couple is supposed to be putting up a tree and hunting Easter Eggs. If they don't, they are probably shunned, or a least given a strong talking to by the Pastor who explains they are to leave that "Jewish stuff" behind, that Christ freed them from it.
If the couple above agrees with the Pastor; he has unknowingly done what 2000 years of persecution and even Hitler could not do. He has caused the Jewish people to cease to exist!.
Next week we will address how Judaism, Messianic Judaism, and Christianity are different Theologically and how they each interpret scripture.
Shalom - Rabbi Gavri'el
This week we will address the split with Christianity. As we discussed last week, by 70-135 CE (AD) Messianic Jews had by and large been excluded from the traditional Synagogue. What is more surprising is, by this same time frame, they were beginning to be squeezed out of the Church.
Up until 50-60 CE, belief in Yeshua as Messiah had been predominately held by Jews. With the success of Rabbi Sha'ul (Paul) and others this began to change rapidly. The Gentile world it seems was ripe to harvest. The former gods of Greece and Rome were seen as powerless and ineffective. Into this vacuum came the news of the true G-d, offering forgiveness and eternal life. Many Gentiles gladly received the good news.
This influx of Gentiles originally were being taught by Jewish Believers within the context of Judaism. That did not last as the events resulted in many Jews being expelled from major cities, one of which was Rome. This happened at about the Time Sha'ul was writing Romans. Without the Jewish Messianic Leaders instructing them, new Gentile converts were left on their own to learn and teach. Without the depth of understanding in Jewish Customs and Theology, minor changes in direction began to be seen. One good example is seen in Sha'uls writings on not judging another for Holidays or what they eat. Often seen as against Kosher and the Feasts of G-d, they are exactly the opposite. As Jews returned to Rome, the emerging Church began to ridicule their keeping Kosher and the Feasts of Adonai.
Gentilization of the Body & the rise of Gentile Bishops
Another major issue was growing, as the Church was becoming more Gentile, certain Gentile leaders sought ways to lessen the Authority of Jerusalem (Jerusalem Council) on their Churches. Ignatius is the first known Christian writer to put great stress on loyalty to a single bishop in each city (Source Wikipedia). Ignatius is also claimed to be the first known Christian writer to argue in favor of Christianity's replacement of the Sabbath with the Lord's Day:
" Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace.... If then those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny ... how shall we be able to live apart from Him? ... It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity - Ignatius to the Magnesians 8:1, 9:1-2, 10:3, Lightfoot translation."
He is also responsible for the first known use of the Greek word katholikos, meaning "universal," to describe the church, writing:
"Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church. It is not lawful to baptize or give communion without the consent of the bishop. On the other hand, whatever has his approval is pleasing to God. Thus, whatever is done will be safe and valid. - Letter to the Smyrnaeans 8, J.R. Willis translation."
Ignatius of Antioch is credited by some for being one of the first Church Fathers to extol the value of the Eucharist and its Real Presence (becoming not bread and wine but the actual body & blood of Messiah.)
Note several items: 1. a Bishop is required to administer the L-rd's Supper, showing Ignatius's view on the primacy of Priests and Bishops 2. his insistence on not following the Jerusalem council 3. his move away from being part of Judaism, 4. his proposing the Bishop has the authority to change the Sabbath to Sunday.
Ignatius, in a real way, was the beginning of a conscious effort by the Gentile Church to remove all Jewishness from belief in Messiah.
The fall of Jerusalem resulted in the expulsion of Jews and the loss of the Jerusalem Council as the predominate force on Messianic Practices. Into this vacuum, men like Ignatius were able to exert Gentile control over the believers. This trend continued with subsequent years bringing more Gentiles in the body, with a corresponding lessening of Jewish practice.
According to Eusebius' History of the Church 4.5.3-4: the first 15 Bishops of Jerusalem were "of the circumcision" (Jews). From that time forward, Jerusalem has never had a Jewish Bishop.
135 CE revolt
The 135 CE (AD) revolt resulted in Jews being treated as enemies of the State. Gentile believers, who now made up the large majority, sought ways to distance themselves from the Jews to reduce persecution. During this time Sunday worship became the normal practice. By the end of the 2nd century Easter was replacing Passover as the celebration of the death and resurrection of Messiah.
Heresy
The 2nd century also brought the beginnings of paganistic beliefs (Mother-son religion, Mithras worship, etc.) being incorporated into the Church. Additionally, the "New" Testament was becoming the primary focus, while the "Old" Testament was being reinterpreted only to stories that showed Judaism in a negative light. Mass Heresies such as Marcionism arose. Marcion taught that reformation was needed. "This reformation was to deliver Christendom from false Jewish doctrines by restoring the Pauline conception of the gospel, - Paul being, according to Marcion, the only apostle who had rightly understood the new message of salvation as delivered by Christ. In Marcion's own view, therefore, the founding of his church - to which he was first driven by opposition - amounts to a reformation of Christendom through a return to the gospel of Christ and to Paul; nothing was to be accepted beyond that." (Source Wikipedia)
Polycarp (a Talmidim or disciple of John) called Marcion "the first born of Satan." Marcion proposed to remove the entire Tanakh (Old Testament) from the Church and follow only Paul.
Many Churches today are unknowingly actually following the teachings of Marcion. Many other similar heresies arose including the Gnostics which are so hyped today with the Gospel of Judas and the Gospel of Mary.
Church Councils
The Councils of Laodicea, Nicaea, Laodicea 2, etc. progressively distanced believers from their Jewish Messiah. Many Biblical practices were outlawed by the Church including: keeping Shabbat, circumcision, keeping of the Feasts G-d commanded, etc. "The Council of Laodicea of around 365 decreed: Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema (accursed) from Christ." (Source Wikipedia).
The council of Nicaea in 325 CE forcibly separated the resurrection of the Messiah from Passover. The ruling was so crafted that Passover and Easter would never fall together (It is an interesting note that the planners were not as smart as they thought, for First Fruits not Passover is the date of the Resurrection, and that has continued to occur, several times in out generation).
Expulsion & Inquisition
Once the Biblical Jewish practices were denounced, the next step was enforcement. This enforcement took many forms, from excommunication to extermination. In Spain Columbus sailed on the very day Jews were expelled. Believers, if they practiced any Biblical Jewish practices were forced to confess, many times under extreme torture, and often murdered. "The historian Hernando del Pulgar, contemporary of Ferdinand and Isabella, estimated that the Inquisition had burned at the stake 2,000 people" (In just the beginning decade).
The ultimate tragedy occurred when Adolph Hitler and the Nazi's killed 6 million Jews. This was not religiously motivated as many were Believers in Messiah. All that was required is for 1 of your grandparents to be a Jew and you were to be exterminated.
Legalism & Today
The final chapter is not yet been written. What is obvious is that Jew's are still persecuted and hated today. Even within the Church, Messianic's and Messianic Jews are often accused of being legalistic. This happened recently in Rabbi Micha'els debate with Pat Donahue from the Church of Christ. Pat stated that Messianic's are not saved because we keep the Torah. He is not the only one the feel that way, while Evangelicals generally are somewhat supportive, the moment our views cross theirs, out comes the Judaizer label.
Imagine the scene today, a Jewish couple has heard about the Messiah, and they have trusted in Him. They seek a place to worship. On their second visit they are invited to a cook-out. Arriving the first thing they are handed is a nice big Pork chop or rib. When they politely decline, the person asks why? They explain that they are Jews and don't eat pork. The person who offered the nice ribs, confused, goes and gets the Pastor or Elder. The Elder or Pastor says 'why you can eat that now, your not under the law'. This pattern repeats itself, first for Passover, then the Holy Days. When Christmas and Easter roll around this couple is supposed to be putting up a tree and hunting Easter Eggs. If they don't, they are probably shunned, or a least given a strong talking to by the Pastor who explains they are to leave that "Jewish stuff" behind, that Christ freed them from it.
If the couple above agrees with the Pastor; he has unknowingly done what 2000 years of persecution and even Hitler could not do. He has caused the Jewish people to cease to exist!.
Next week we will address how Judaism, Messianic Judaism, and Christianity are different Theologically and how they each interpret scripture.
Shalom - Rabbi Gavri'el
Thursday, April 26, 2007
How did Judaism, Messianic Judaism and Christianity split? Pt.1
One of the most challenging issues of our time is how Judaism, Messianic Judaism, and Christianity drifted so far apart. How did the split occur? This week we will address the split with Judaism.
Most Rabbi's, Scholars, & Pastors would agree that all three began with the same root: namely with the Patriarchs and the G-D of Abraham, Issac & Jacob.
From this beginning, all three branches move forward to Moses and Mt. Horev. All agree on Moses and the giving of the Torah to Isra'el.
Next came the Prophets, then Kings, captivity, and finally the silent years (no recorded Prophets, but definitely not silent for these 400 years). During the silent years, Isra'el saw Alexander, revolted against Antiochus, and were occupied by Rome.
During these silent years, Judaism begin to split into several factions: Sadducees (Priests who followed only the Torah), Pharisees who followed Torah, Oral Torah, and the other writtings of the Tanakh (1st Testament), Zealots who mainly wanted freedom from Rome, Essenes who believed the entire Temple Priesthood was corrupt, and other smaller groups.
Splits even developed between Pharisees, with some following the teachings of Rabbi Hallel, and others following Rabbi Shammai. Additional splits occurred geographically between Jerusalem and the Galilee.
Into this mix, we must add a high expectation for the coming of a deliverer - Messiah! The deliverer would throw off Roman occupation and restore righteousness to the House of Israel.
About 5 BCE, in a small town outside of Jerusalem, a young women gave birth to a small child. This seemingly insignificant child would shape the history of all mankind.
The life of Messiah is well documented in the Gospel accounts, and is referenced in both Roman writing and the Talmud. This Child, Who grew up into a Man, Who was crucified by the Romans for crimes He did not commit, created the beginnings of the split.
The first split occurred gradually between 29 CE (AD) and 135 AD. At issue were three key points: the resurrection, the Messiahship, and the divine nature of Yeshua Ha'Nazret (of Nazareth).
The early followers were all Jews, numbering in the 10's of thousands. While some isolated persecution existed, for the most part they continued to live within Jewish society, worshiped in the Synagogues, and even made sacrifices in the Temple. These believers lived a fully Jewish lifestyle.
Several events began to widen the rift: the influx of Gentiles into Messianic Judaism (belief in Messiah), the teachings of Rabbi Sha'ul (Paul) and the First Jewish Revolt.
The influx of Gentiles brought up the issue of whether Gentiles had to proselytize to Judaism to be saved, including circumcision.
The Jerusalem Council in Acts 15 set-up 4 minimal conditions for fellowship with believing Gentiles (no fornication, no eating things strangled, no eating blood, and no idolatry). They then expected the new believers to go into the Synagogue and learn the Torah (see verse 21). By not requiring formal conversion (including circumcision), it became much easier for Gentiles to join into Messianic Judaism. This led to a rapid expansion of believing Gentiles and resulted in many Jews becoming increasingly uncomfortable with these new uncircumcised believers.
Rabbi Sha'ul's teachings came about during this critical time. His writings were very favorable toward Gentile converts, and He defended their not having to be circumcised to be saved. His writings were interpreted by some as being against Torah observance. This cannot be the case as we see in Acts 21 where Sha'ul goes to Jerusalem where he is accused of telling Jews not to be circumcised, a charge that is fully denied. Sha'ul then goes to the Temple to complete a Nazarite vow, which includes sacrifice. To this day, many Jews have a favorable opinion of Yeshua, but see Sha'ul as starting a new religion called "Christianity"
The revolt against Rome in 68-70 CE resulted in the split widening more. Having been warned by the Messiah to leave Jerusalem when they saw armies camped about it, the Messianic believers (through a great miracle) literally walked out of Jerusalem. This led the Zealots, and many other Jews to label them as traitors (even though the Pharisees actually survived by Rabbi Yochanan escaping Jerusalem disguised as a dead man).
The split between Judaism & Messianic Judaism worsened with the Council of Yavneh and the Bar Koshba (Bar Kochba) revolt.
In 90 CE, the Council of Yavneh altered the Amidah (18 benedictions) to include a 19th benediction against Heretics. This benediction when recited would result in a believer issuing a curse against themselves and other believers.
The Bar Kochba revolt of 135 CE placed the label of traitor on all Jews who believe in Messiah. The initial revolt met with some success. When Rabbi Akiva named Bar Koshba (son of a liar, changed to Bar Kochba, son of a star) Messiah, believers in Yeshua could no longer fight for him. Thus, they were labeled traitors for not following a false Messiah.
The final split occurred not because of the debate between Judaism and Messianic Judaism, but due to the new emergent Gentile-controlled Church. Calling themselves Christians (Greek for followers of the anointed one or little anointed ones), the Church issued a series of council decisions that forbade all Jewish observances (we will discuss more in part 2 next week). This lead traditional Judaism to reject all ties to belief in Messiah Yeshua, labeling it a new, non-monotheistic religion (this view is no longer held by most Jews).
Next week we will address how Messianic Judaism and it's Jewish root became separated from the Church.
Shalom - Rabbi Gavri'el
Most Rabbi's, Scholars, & Pastors would agree that all three began with the same root: namely with the Patriarchs and the G-D of Abraham, Issac & Jacob.
From this beginning, all three branches move forward to Moses and Mt. Horev. All agree on Moses and the giving of the Torah to Isra'el.
Next came the Prophets, then Kings, captivity, and finally the silent years (no recorded Prophets, but definitely not silent for these 400 years). During the silent years, Isra'el saw Alexander, revolted against Antiochus, and were occupied by Rome.
During these silent years, Judaism begin to split into several factions: Sadducees (Priests who followed only the Torah), Pharisees who followed Torah, Oral Torah, and the other writtings of the Tanakh (1st Testament), Zealots who mainly wanted freedom from Rome, Essenes who believed the entire Temple Priesthood was corrupt, and other smaller groups.
Splits even developed between Pharisees, with some following the teachings of Rabbi Hallel, and others following Rabbi Shammai. Additional splits occurred geographically between Jerusalem and the Galilee.
Into this mix, we must add a high expectation for the coming of a deliverer - Messiah! The deliverer would throw off Roman occupation and restore righteousness to the House of Israel.
About 5 BCE, in a small town outside of Jerusalem, a young women gave birth to a small child. This seemingly insignificant child would shape the history of all mankind.
The life of Messiah is well documented in the Gospel accounts, and is referenced in both Roman writing and the Talmud. This Child, Who grew up into a Man, Who was crucified by the Romans for crimes He did not commit, created the beginnings of the split.
The first split occurred gradually between 29 CE (AD) and 135 AD. At issue were three key points: the resurrection, the Messiahship, and the divine nature of Yeshua Ha'Nazret (of Nazareth).
The early followers were all Jews, numbering in the 10's of thousands. While some isolated persecution existed, for the most part they continued to live within Jewish society, worshiped in the Synagogues, and even made sacrifices in the Temple. These believers lived a fully Jewish lifestyle.
Several events began to widen the rift: the influx of Gentiles into Messianic Judaism (belief in Messiah), the teachings of Rabbi Sha'ul (Paul) and the First Jewish Revolt.
The influx of Gentiles brought up the issue of whether Gentiles had to proselytize to Judaism to be saved, including circumcision.
The Jerusalem Council in Acts 15 set-up 4 minimal conditions for fellowship with believing Gentiles (no fornication, no eating things strangled, no eating blood, and no idolatry). They then expected the new believers to go into the Synagogue and learn the Torah (see verse 21). By not requiring formal conversion (including circumcision), it became much easier for Gentiles to join into Messianic Judaism. This led to a rapid expansion of believing Gentiles and resulted in many Jews becoming increasingly uncomfortable with these new uncircumcised believers.
Rabbi Sha'ul's teachings came about during this critical time. His writings were very favorable toward Gentile converts, and He defended their not having to be circumcised to be saved. His writings were interpreted by some as being against Torah observance. This cannot be the case as we see in Acts 21 where Sha'ul goes to Jerusalem where he is accused of telling Jews not to be circumcised, a charge that is fully denied. Sha'ul then goes to the Temple to complete a Nazarite vow, which includes sacrifice. To this day, many Jews have a favorable opinion of Yeshua, but see Sha'ul as starting a new religion called "Christianity"
The revolt against Rome in 68-70 CE resulted in the split widening more. Having been warned by the Messiah to leave Jerusalem when they saw armies camped about it, the Messianic believers (through a great miracle) literally walked out of Jerusalem. This led the Zealots, and many other Jews to label them as traitors (even though the Pharisees actually survived by Rabbi Yochanan escaping Jerusalem disguised as a dead man).
The split between Judaism & Messianic Judaism worsened with the Council of Yavneh and the Bar Koshba (Bar Kochba) revolt.
In 90 CE, the Council of Yavneh altered the Amidah (18 benedictions) to include a 19th benediction against Heretics. This benediction when recited would result in a believer issuing a curse against themselves and other believers.
The Bar Kochba revolt of 135 CE placed the label of traitor on all Jews who believe in Messiah. The initial revolt met with some success. When Rabbi Akiva named Bar Koshba (son of a liar, changed to Bar Kochba, son of a star) Messiah, believers in Yeshua could no longer fight for him. Thus, they were labeled traitors for not following a false Messiah.
The final split occurred not because of the debate between Judaism and Messianic Judaism, but due to the new emergent Gentile-controlled Church. Calling themselves Christians (Greek for followers of the anointed one or little anointed ones), the Church issued a series of council decisions that forbade all Jewish observances (we will discuss more in part 2 next week). This lead traditional Judaism to reject all ties to belief in Messiah Yeshua, labeling it a new, non-monotheistic religion (this view is no longer held by most Jews).
Next week we will address how Messianic Judaism and it's Jewish root became separated from the Church.
Shalom - Rabbi Gavri'el
Planned Itinerary to Israel Tour 2008
Our planned Itinerary to Israel has now been largely determined. The plan is:
Day 1: Depart US from Atlanta by air.
Day 2: Arrive Israel - One night in the coastal area near Tel Aviv.
Day 3: Caesarea, Megiddo & Nazareth - Overnight lodging for the next two nights in the Tiberias area on the Sea of Galilee.
Day 4: Capernaum, Dan, Caesarea Philippi & Mount of Beatitudes.
Day 5: Jordan River Baptism Site, Beth Shean & Dead Sea - Our lodging for the evening is at the Dead Sea - the lowest place on earth. Spend time in the special spa and enjoy a dip in the Dead Sea for a relaxing float before dinner.
Day 6: Masada, Ein Gedi, Dead Sea Scrolls, John the Baptist's Cave - We arrive in Jerusalem late this afternoon and check in to our hotel which will be our lodging for the next four nights.
Day 7: Around Jerusalem, Bible Times, and the Holocaust Museum - In the afternoon we will enjoy a detailed tour of Yad Vashem, the Holocaust Museum, were we will be reminded of what the Jews have suffered as a people.
Day 8: Yeshua' Steps, the Last Days, Messianic Lecture - We will visit the Wailing Wall and then the fascinating Rabbinical Tunnels leading us through the Second Temple era. The tunnel and exhibit give a clear understanding of the amazing construction of the Temple Mount, giant stones, water supply and Roman street where our L-RD was led to judgment. Before exiting the tunnel we see the immense cornerstone rejected by the builders.
Day 9: Way of Suffering, Garden Tomb, Pentecost - We will have a free afternoon for our leisure to shop or explore Jerusalem on our own.
Day 10: Home - very early morning departure for the Tel Aviv Airport for our flight homeward will allow for arrival home by early afternoon.
Egypt Extension
(the Egypt extension is $400 and requires 10 people)
Day 10: Red Sea & Mt. Sinai - Depart Jerusalem and travel to the Red Sea and retrace the route of the Exodus.
Day 11: Mt. Sinai (traditional), Suez Canal, Cairo - Arrive in Cairo, our place of lodging for the next two nights.
Day 12: Cairo - Pyramids and Museum - An entire day of exploring the ancient treasures of Egypt including: the pyramids, Sphinx and Egyptian Museum.
Day 13: Homeward early today we depart Cairo Airport for our flight home.
If you are interested in the life changing trip, please email Rabbi Gavri'el at Rabbi@yhmm.org.
Day 1: Depart US from Atlanta by air.
Day 2: Arrive Israel - One night in the coastal area near Tel Aviv.
Day 3: Caesarea, Megiddo & Nazareth - Overnight lodging for the next two nights in the Tiberias area on the Sea of Galilee.
Day 4: Capernaum, Dan, Caesarea Philippi & Mount of Beatitudes.
Day 5: Jordan River Baptism Site, Beth Shean & Dead Sea - Our lodging for the evening is at the Dead Sea - the lowest place on earth. Spend time in the special spa and enjoy a dip in the Dead Sea for a relaxing float before dinner.
Day 6: Masada, Ein Gedi, Dead Sea Scrolls, John the Baptist's Cave - We arrive in Jerusalem late this afternoon and check in to our hotel which will be our lodging for the next four nights.
Day 7: Around Jerusalem, Bible Times, and the Holocaust Museum - In the afternoon we will enjoy a detailed tour of Yad Vashem, the Holocaust Museum, were we will be reminded of what the Jews have suffered as a people.
Day 8: Yeshua' Steps, the Last Days, Messianic Lecture - We will visit the Wailing Wall and then the fascinating Rabbinical Tunnels leading us through the Second Temple era. The tunnel and exhibit give a clear understanding of the amazing construction of the Temple Mount, giant stones, water supply and Roman street where our L-RD was led to judgment. Before exiting the tunnel we see the immense cornerstone rejected by the builders.
Day 9: Way of Suffering, Garden Tomb, Pentecost - We will have a free afternoon for our leisure to shop or explore Jerusalem on our own.
Day 10: Home - very early morning departure for the Tel Aviv Airport for our flight homeward will allow for arrival home by early afternoon.
Egypt Extension
(the Egypt extension is $400 and requires 10 people)
Day 10: Red Sea & Mt. Sinai - Depart Jerusalem and travel to the Red Sea and retrace the route of the Exodus.
Day 11: Mt. Sinai (traditional), Suez Canal, Cairo - Arrive in Cairo, our place of lodging for the next two nights.
Day 12: Cairo - Pyramids and Museum - An entire day of exploring the ancient treasures of Egypt including: the pyramids, Sphinx and Egyptian Museum.
Day 13: Homeward early today we depart Cairo Airport for our flight home.
If you are interested in the life changing trip, please email Rabbi Gavri'el at Rabbi@yhmm.org.
Israel Tour 2008
Isra'el Trip March - April, 2008!
Wailing wall
We have exciting news, next March-April, (2008) we will be leading a Messianic Tour to the Holy Land. This tour will last for 10 incredible days and will include 8 days in the Land of Promise.
Imagine touching the pavement where our Master walked, sitting on the steps our Master climbed, or riding a boat on the sea of Galilee.
We will visit Galilee, Nazareth, Jerusalem, Qumran, and the Dead Sea. Each day we will have teachings at special locations and nightly we will have a short time of teaching and fellowship as we reflect on the days events.
Current costs are expected to only be around $2,400-$2,500 each, which includes all airfare from Atlanta, 4 star hotels, private transportation, visas, admission to all sites, tour guide, and 2 meals per day. The only additional expenses you will be responsible for are: your passport (if you don't already have one), 1 lunch per day (less than $10), $6 in tips per person per day for the driver, guide, hotel, etc. and any items you purchase. Congregational Members will receive a special member discount for this trip, see Rabbi or Rebbitzen for details. A small deposit ($100 per person) will need to be collected within the next 4 weeks (by April 30th) to reserve your spot. For those needing a passport, you will need to apply for this within the next month or two. We will provide assistance with paperwork as needed. In September we will need to collect an additional deposit. This trip requires a minimum 15 persons to make the above price.
Special Egypt Extension:
(the Egypt extension is $400 and requires 10 people)
Stay 3 more days and travel to Egypt. You will cross the Sinai, go through the Suez Canal, and end in Cairo where you will see the pyramids and the Egyptian Museum. (See above for more details)
This is truly an event of a Lifetime, and will make the Scriptures come alive like nothing else can.
Why a Messianic tour vs a Church tour?
Simply this, we will bypass, or spend little time at the "traditional" locations such as the Via Dela Rosa and Church of the Holy Sepulcher, instead spending the majority of our time at the locations of the events seen in Scripture. All teaching will be from a Messianic prospective and will emphasis the cultural and historical context of the events as they unfolded in our Messiah's earthly ministry.
We currently have 24 people who have expressed a strong desire to go. Let us know if you would like to be part of this opportunity of a lifetime.
Holy Land Tour Information & Itinerary
Jonathan Settel - Live May 18th
Congregation Beth Ha'Mashiach is blessed to be able to host one of the most renowned Messianic music artists in modern history. On May 18th, Jonathan will lead our Erev Shabbat Worship service
Jonathan's vocal style are truly a blessing from the L-RD. His deep baritone voice, along with a rich tonality make each note a treasure, leaving the listener wanting to hear more and more. Jonathan also has an unusually wide vocal range as well, not found in most baritone voices.
Please call or email to RSVP your seat at this wonderful occasion. We expect a full house and a Special Offering (apart from the normal Congregational First Fruits Offering) will be taken up for Jonathan.
Jonathan will lead us in an extended Praise & Worship time. Normal Liturgy and teaching will also take place.
His recent releases include:
I Believe
Kol Ba'Midbar
Amen
Arise and have Mercy
Plan to bring friends to this wonderful time of Praise & Worship! Don't forget to RSVP. Those with RSVP's will be given first choice of seating. In the event we exceed the facilities allowable seating (per the Fire Marshal), those not having a RSVP will not be able to participate in the event.
Under no circumstances will people be allowed to attend only the praise & worship portion of the service. Please make sure all guests you invite are aware of this.
This is not a concert, but part of our weekly Erev Shabbat service. Persons wishing only to participate in the Praise & Worship are not showing proper respect for ADONAI's word.
Jonathan's vocal style are truly a blessing from the L-RD. His deep baritone voice, along with a rich tonality make each note a treasure, leaving the listener wanting to hear more and more. Jonathan also has an unusually wide vocal range as well, not found in most baritone voices.
Please call or email to RSVP your seat at this wonderful occasion. We expect a full house and a Special Offering (apart from the normal Congregational First Fruits Offering) will be taken up for Jonathan.
Jonathan will lead us in an extended Praise & Worship time. Normal Liturgy and teaching will also take place.
His recent releases include:
I Believe
Kol Ba'Midbar
Amen
Arise and have Mercy
Plan to bring friends to this wonderful time of Praise & Worship! Don't forget to RSVP. Those with RSVP's will be given first choice of seating. In the event we exceed the facilities allowable seating (per the Fire Marshal), those not having a RSVP will not be able to participate in the event.
Under no circumstances will people be allowed to attend only the praise & worship portion of the service. Please make sure all guests you invite are aware of this.
This is not a concert, but part of our weekly Erev Shabbat service. Persons wishing only to participate in the Praise & Worship are not showing proper respect for ADONAI's word.
Wednesday, April 18, 2007
"Is your blood redder?"
Is there still value in understanding Jewish Religious rulings like ""Is your blood redder?"
Often those coming from a Church background view the ancient Rabbis as old men, who rejected the Messiah, and thus have no value for believers?
To say this view is disrespectful, if not downright prideful, is a gross understatement. Jewish Law, when viewed correctly and with understanding, has tremendous value for today. This value is not only for Jews, but for all followers of the G-D of Israel.
How so you ask? We will be looking at some of these legal rulings based on Torah to see how consistent they are with the Masters teachings, and how we can learn from them.
"Is your blood redder?" is our topic of discussion for this week.
What does "Is your blood redder?" address: valuing oneself over others. An example: you are running late, and jump in front of other cars waiting to go onto the interstate. What we have done in the above case is to say that we are more valuable than the people in the cars we jumped in front of.
Another example is from the Holocaust: A father had a teenager son who was rounded up along with 1399 other teenagers to be murdered by the Nazi's. The father went to the rabbi in the concentration camp and told him he had diamonds hidden with which he could bribe a guard to free the boy. The only problem was that another boy would be then arrested to make-up for the missing one.
What would you tell the man? Save your son? But that would result in another being killed in his place. The rabbi did not answer. By that the man determined the truth, to save his son, at the cost of another, would be wrong.
These examples point out the value of the Jewish concept "Is your blood redder?" Valuing one over another is not our right. This plays heavily in the thought process of whether it is right for the many to sacrifice the few.
From a Messianic prospective, this has some worthwhile parallels and points to consider.
Yeshua said, "The first shall be last, and the last shall be first." He also said to be great one must be a servant. Is this the same ruling as "Is your blood redder?" Does "Is your blood redder?" not help us understand Yeshua's saying about laying our life down for a friend? I believe it does.
It is interesting to note, Caiaphas said, "It is better for one man to die (speaking of Yeshua), than the whole nation." When he spoke, it was himself and the other Roman appointed priests he was worried about. In his comment, we see the exact opposite of the point of "Is your blood redder?" In effect, Caiaphas was saying his blood was worth move than the Messiah's.
Next time we are tempted to think better of ourselves than others, ask ourself this question "Is my blood redder?" I think we all know the answer!
Shalom - Rabbi Gavri'el
Often those coming from a Church background view the ancient Rabbis as old men, who rejected the Messiah, and thus have no value for believers?
To say this view is disrespectful, if not downright prideful, is a gross understatement. Jewish Law, when viewed correctly and with understanding, has tremendous value for today. This value is not only for Jews, but for all followers of the G-D of Israel.
How so you ask? We will be looking at some of these legal rulings based on Torah to see how consistent they are with the Masters teachings, and how we can learn from them.
"Is your blood redder?" is our topic of discussion for this week.
What does "Is your blood redder?" address: valuing oneself over others. An example: you are running late, and jump in front of other cars waiting to go onto the interstate. What we have done in the above case is to say that we are more valuable than the people in the cars we jumped in front of.
Another example is from the Holocaust: A father had a teenager son who was rounded up along with 1399 other teenagers to be murdered by the Nazi's. The father went to the rabbi in the concentration camp and told him he had diamonds hidden with which he could bribe a guard to free the boy. The only problem was that another boy would be then arrested to make-up for the missing one.
What would you tell the man? Save your son? But that would result in another being killed in his place. The rabbi did not answer. By that the man determined the truth, to save his son, at the cost of another, would be wrong.
These examples point out the value of the Jewish concept "Is your blood redder?" Valuing one over another is not our right. This plays heavily in the thought process of whether it is right for the many to sacrifice the few.
From a Messianic prospective, this has some worthwhile parallels and points to consider.
Yeshua said, "The first shall be last, and the last shall be first." He also said to be great one must be a servant. Is this the same ruling as "Is your blood redder?" Does "Is your blood redder?" not help us understand Yeshua's saying about laying our life down for a friend? I believe it does.
It is interesting to note, Caiaphas said, "It is better for one man to die (speaking of Yeshua), than the whole nation." When he spoke, it was himself and the other Roman appointed priests he was worried about. In his comment, we see the exact opposite of the point of "Is your blood redder?" In effect, Caiaphas was saying his blood was worth move than the Messiah's.
Next time we are tempted to think better of ourselves than others, ask ourself this question "Is my blood redder?" I think we all know the answer!
Shalom - Rabbi Gavri'el
Wednesday, April 11, 2007
Ask the Rabbi - Bar & Bat Mitzvah
What is Bar & Bat Mitzvah?
"Bar Mitzvah" literally means "son of the commandment." "Bar" is "son" in Aramaic. "Mitzvah" is "commandment" in both Hebrew and Aramaic. "Bat" is daughter in Hebrew and Aramaic. Technically, the term refers to the child who is coming of age, and it is more correct to refer to someone as "becoming a bar (or bat) mitzvah." However, the term is commonly used to refer to the ceremony itself, and you are more likely to hear that someone is "having a bar mitzvah."
Under Jewish law, children are not obligated to observe the commandments, although they are encouraged to do so as much as possible to learn the obligations they will have as adults. At the age of 13 (12 for girls), children become obligated to observe the commandments. The bar mitzvah ceremony formally marks the assumption of that obligation, along with the corresponding right to take part in leading religious services, to count in a minyan (the minimum number of people needed to perform certain parts of religious services), to form binding contracts, to testify before religious courts and to marry.
A Jewish boy automatically becomes a bar mitzvah upon reaching the age of 13 years, and a girl upon reaching the age of 12 years. No ceremony is needed to confer these rights and obligations. The popular bar mitzvah ceremony is not required, and does not fulfill any commandment. It is certainly not necessary to have a bar mitzvah in order to be considered a Jew! The bar or bat mitzvah is a relatively modern innovation, not mentioned in the Scriptures nor is it recorded in the Talmud, and the elaborate ceremonies and receptions that are commonplace today were unheard of as recently as a century ago.
In its earliest and most basic form, a bar mitzvah is the celebrant's first aliyah. During Shabbat services on a Saturday shortly after the child's 13th birthday, the celebrant is called up to the Torah to recite a blessing over the weekly reading.
Today, it is common practice for the bar mitzvah celebrant to do much more than just say the blessing. It is most common for the celebrant to learn the entire haftarah portion, including its traditional chant, and recite that. In some congregations, the celebrant reads the entire weekly Torah portion, or leads part of the service, or leads the congregation in certain important prayers. The celebrant is also generally required to make a speech, which traditionally begins with the phrase "Today I am a man." The father traditionally recites a blessing thanking G-D for removing the burden of being responsible for the son's sins (because now the child is old enough to be held responsible for himself).
In modern times, the religious service is followed by a reception (given by the celebrant's parents) that is often as elaborate as a wedding reception.
Gifts
One of the most common questions is: do you give gifts at a bar or bat mitvah, and if so, what kind of gifts? Yes, gifts are commonly given. They are ordinarily given at the reception, not at the service itself. The bar mitzvah is incorporated into an ordinary Sabbath service, and many of the people present at the service may not be involved in the bar mitzvah.
When in doubt, it never hurts to ask the parents or the Synagogue's rabbi what is customary within the community.
Shalom - Rabbi Gavri'el
"Bar Mitzvah" literally means "son of the commandment." "Bar" is "son" in Aramaic. "Mitzvah" is "commandment" in both Hebrew and Aramaic. "Bat" is daughter in Hebrew and Aramaic. Technically, the term refers to the child who is coming of age, and it is more correct to refer to someone as "becoming a bar (or bat) mitzvah." However, the term is commonly used to refer to the ceremony itself, and you are more likely to hear that someone is "having a bar mitzvah."
Under Jewish law, children are not obligated to observe the commandments, although they are encouraged to do so as much as possible to learn the obligations they will have as adults. At the age of 13 (12 for girls), children become obligated to observe the commandments. The bar mitzvah ceremony formally marks the assumption of that obligation, along with the corresponding right to take part in leading religious services, to count in a minyan (the minimum number of people needed to perform certain parts of religious services), to form binding contracts, to testify before religious courts and to marry.
A Jewish boy automatically becomes a bar mitzvah upon reaching the age of 13 years, and a girl upon reaching the age of 12 years. No ceremony is needed to confer these rights and obligations. The popular bar mitzvah ceremony is not required, and does not fulfill any commandment. It is certainly not necessary to have a bar mitzvah in order to be considered a Jew! The bar or bat mitzvah is a relatively modern innovation, not mentioned in the Scriptures nor is it recorded in the Talmud, and the elaborate ceremonies and receptions that are commonplace today were unheard of as recently as a century ago.
In its earliest and most basic form, a bar mitzvah is the celebrant's first aliyah. During Shabbat services on a Saturday shortly after the child's 13th birthday, the celebrant is called up to the Torah to recite a blessing over the weekly reading.
Today, it is common practice for the bar mitzvah celebrant to do much more than just say the blessing. It is most common for the celebrant to learn the entire haftarah portion, including its traditional chant, and recite that. In some congregations, the celebrant reads the entire weekly Torah portion, or leads part of the service, or leads the congregation in certain important prayers. The celebrant is also generally required to make a speech, which traditionally begins with the phrase "Today I am a man." The father traditionally recites a blessing thanking G-D for removing the burden of being responsible for the son's sins (because now the child is old enough to be held responsible for himself).
In modern times, the religious service is followed by a reception (given by the celebrant's parents) that is often as elaborate as a wedding reception.
Gifts
One of the most common questions is: do you give gifts at a bar or bat mitvah, and if so, what kind of gifts? Yes, gifts are commonly given. They are ordinarily given at the reception, not at the service itself. The bar mitzvah is incorporated into an ordinary Sabbath service, and many of the people present at the service may not be involved in the bar mitzvah.
When in doubt, it never hurts to ask the parents or the Synagogue's rabbi what is customary within the community.
Shalom - Rabbi Gavri'el
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