Shabbat Rest
Many people today suffer the effects of a hurried, stress filled life. This is often seen in our yearnings for simpler times and even in our nostalgia. Retro automobiles, remakes of old TV series and comic book characters all speak of our desire for a more peaceful, less hurried life.
The toll we pay for living in this fast paced society is tremendous, in terms of health issues, depression, and broken relationships.
Scripture tells us G-d wants us to have life and to have it (experience it) abundantly. So how come we are suffering so much stress, ill health, depression, and relationship issues?
The answer may surprise, and the cure certainly will.
Our fallen nature, along with many temptations of the adversary, have created an environment which breeds stress, depression and discontent.
Why you ask?
The reason is simple, if he can get us stressed out, overworked, tired, depressed, and discontent, he can keep us from hearing G-d and living the life G-d calls us to.
The Cure
We all must slow down and take a breath. We must regain the ability to hear that small still voice that G-d speaks to us with. The first step to achieving that breath is the Shabbat.
Yeshua said, "The Shabbat was made for man". We get so hung up on the second part "not man for the Shabbat" that we fail to recognize a great truth. G-d gave Shabbat as a blessing, not a curse.
That is why to observant Jews and Messianic Jews, the Shabbat is not a burden, it is a precious jewel.
Imagine, stopping one day, no TV, no running around busily from place to place, no running off to the store. Just a day to sleep late, study scripture, pray, enjoy family, and worship G-d.
I remember in my previous life, leaving worship and rushing to a restaurant to stand in line to eat. As I look back, that was not rest. Running home to cook and clean-up is certainly not rest for the one cooking and cleaning. Running children from place to place (the Mom & Dad taxi company) certainly is not rest.
I was listing to the radio driving to work Tuesday (I work by the Airport so its a good hour drive) and I believe G-d brought a very important point to my mind.
"Even the Master (Messiah) after His crucifixion rested on Shabbat"
As I thought about it, and checked it against scripture" it began to dawn on me that it was very true. Messiah kept every Shabbat of His earthly life. While many try today to say He broke Shabbat, they are sorely mistaken, for had He broken Shabbat, He would have broken Torah and thus not be the Messiah.
We know scripture states over and over Messiah went to the Synagogue on Shabbat. Scripture even notes, as He was accustomed to do. That means He did it consistently. While He did heal on Shabbat, that is not one of the 39 prohibited classes of actions forbidden on Shabbat, thus He kept Shabbat perfectly.
Now moving forward to His crucifixion, we know He died on either Thursday (our teaching) or Friday (traditional teaching) either way, before sundown. Thus He was in the tomb from the beginning of Shabbat through the end of Shabbat. With the resurrection clearly occurring sometime after dark on Saturday, or before dawn on Sunday (remember it was still dark when they found the tomb empty).
Yeshua said "It is Finished!" on the cross as He completed His work of redeeming us. He entered His rest awaiting His Glorious resurrection.
If our Master kept His Shabbat rest in both life, and in death, should we not learn from His example and strive to do the same? Remember the Shabbat was made for man, not man for the Shabbat. We should not be slaves to this world, with all it's associated stress. We should be yoked to the Master, observing His rest, and resting in His finished work.
Shalom
Rabbi Gavri'el
Tuesday, August 21, 2007
Wednesday, August 15, 2007
Our Synagogue: What is it; what should it be?
As I look back at how far ADONAI has brought us in the last 4 years, it seems appropriate to take stock of where we are as a Synagogue, and where we should be.
Where we are
It is amazing to see the changes that have occurred. Since humble beginnings doing Passovers in Churches 5-6 years ago, ADONAI now has in our own building, reaching tens of thousands on people in a single year via the internet. In those beginning years, if we where able to reach a couple hundred people, it was considered a great success. Now we reach over a hundred in just the Synagogue alone (members + visitors). Passovers account for another 400-500 people. Add to that the internet and the count jumps quickly into the thousands and tens of thousands, and that does not take into account the TV Holy Days shows. Certainly ADONAI has blessed us as Mishpachah (extended family).
The Synagogue is an accomplishment on it's own. We've grown from a Friday-only Service to meeting 4 times per week + Beit Midrash. We have the new Yeshiva with roughly 20 people going for advanced Ministry training. Our Bar / Bat Mitzvah class has more than a dozen regularly attending. Most Houses of Worship do not have their own place for 10 years. We moved into ours in 4.
Truly G-D has blessed us.
Where we should be
With all the wonderful blessings G-D has bestowed, we need to be very careful not to lose our way. The Congregation was founded on a simple premise - to make Talmidim (disciples). All Synagogues exist for three purposes: House of Study (Beit Midrash), House of Assembly (Beit Knesset), and House of Prayer (Beit Tefilah). In most cases one aspect becomes the chief focus In our case, in order to accomplish the calling of the Master (to make disciples), we focus on discipleship (study or teaching). This does not mean we ignore the other 2 functions, but it does mean study takes precedence.
Based on our current teachings, Beit Midrash, and Yeshiva, it seems reasonable to conclude we have done well at our primary focus.
We are blessed with a prayer wall, liturgy, corporate prayer time, anointing of sick, and deliverance prayers. Thus we are, I believe, not neglecting the Prayer portion of the Synagogue. Praise & Worship are also forms of prayer that fulfill this function.
A House of Assembly (Beit Knesset) is the social, family, portion of the Synagogue. It is where we love one another, help one another, and to be very blunt, overlook one another's faults. In any kind of close group, friction can develop, nerves can chaff, and tempers can flair. This is human nature. That is why our Master said, "They shall know you by your love one for another." Yeshua knew hurt feelings, tempers, and anger are all part of man's fallen sin nature (the yetzer hara). That is why He called us to be more than human, He called us to be divine. How dare I say we are to be divine? This is how: In our flesh we are human, but in our spirits we are Sons of Elohim, made in the image of ADONAI, cleansed by the blood of the Lamb. When we are wronged, we are commanded to forgive. We are not to hold grudges, we are to reach out and carry the hurt. We are required by Torah to forgive. Caring and loving one another is hard. Sometimes, we are not very lovable. But Yeshua said that to love those who love us, even the tax collectors do that. No, we are called to more. We are to love even when the person is unlovable. If we have an issue with a brother (or sister) we are to go to that person in love. Sha'ul even went so far as to command that we not take each other before secular authorities, but to judge within the body. This is hard to do; but none the less, it is commanded.
As a House of Assembly is the one area we clearly need to improve. I am speaking of myself as I am guilty of these transgressions. This is very appropriate as we come to the High Holy Days. As part of Yom Kippur, I have to confess my sins to the Congregation. It seems reasonable to start now.
Hopefully we all can learn from my confession.
Shalom
Rabbi Gavri'el
Where we are
It is amazing to see the changes that have occurred. Since humble beginnings doing Passovers in Churches 5-6 years ago, ADONAI now has in our own building, reaching tens of thousands on people in a single year via the internet. In those beginning years, if we where able to reach a couple hundred people, it was considered a great success. Now we reach over a hundred in just the Synagogue alone (members + visitors). Passovers account for another 400-500 people. Add to that the internet and the count jumps quickly into the thousands and tens of thousands, and that does not take into account the TV Holy Days shows. Certainly ADONAI has blessed us as Mishpachah (extended family).
The Synagogue is an accomplishment on it's own. We've grown from a Friday-only Service to meeting 4 times per week + Beit Midrash. We have the new Yeshiva with roughly 20 people going for advanced Ministry training. Our Bar / Bat Mitzvah class has more than a dozen regularly attending. Most Houses of Worship do not have their own place for 10 years. We moved into ours in 4.
Truly G-D has blessed us.
Where we should be
With all the wonderful blessings G-D has bestowed, we need to be very careful not to lose our way. The Congregation was founded on a simple premise - to make Talmidim (disciples). All Synagogues exist for three purposes: House of Study (Beit Midrash), House of Assembly (Beit Knesset), and House of Prayer (Beit Tefilah). In most cases one aspect becomes the chief focus In our case, in order to accomplish the calling of the Master (to make disciples), we focus on discipleship (study or teaching). This does not mean we ignore the other 2 functions, but it does mean study takes precedence.
Based on our current teachings, Beit Midrash, and Yeshiva, it seems reasonable to conclude we have done well at our primary focus.
We are blessed with a prayer wall, liturgy, corporate prayer time, anointing of sick, and deliverance prayers. Thus we are, I believe, not neglecting the Prayer portion of the Synagogue. Praise & Worship are also forms of prayer that fulfill this function.
A House of Assembly (Beit Knesset) is the social, family, portion of the Synagogue. It is where we love one another, help one another, and to be very blunt, overlook one another's faults. In any kind of close group, friction can develop, nerves can chaff, and tempers can flair. This is human nature. That is why our Master said, "They shall know you by your love one for another." Yeshua knew hurt feelings, tempers, and anger are all part of man's fallen sin nature (the yetzer hara). That is why He called us to be more than human, He called us to be divine. How dare I say we are to be divine? This is how: In our flesh we are human, but in our spirits we are Sons of Elohim, made in the image of ADONAI, cleansed by the blood of the Lamb. When we are wronged, we are commanded to forgive. We are not to hold grudges, we are to reach out and carry the hurt. We are required by Torah to forgive. Caring and loving one another is hard. Sometimes, we are not very lovable. But Yeshua said that to love those who love us, even the tax collectors do that. No, we are called to more. We are to love even when the person is unlovable. If we have an issue with a brother (or sister) we are to go to that person in love. Sha'ul even went so far as to command that we not take each other before secular authorities, but to judge within the body. This is hard to do; but none the less, it is commanded.
As a House of Assembly is the one area we clearly need to improve. I am speaking of myself as I am guilty of these transgressions. This is very appropriate as we come to the High Holy Days. As part of Yom Kippur, I have to confess my sins to the Congregation. It seems reasonable to start now.
Hopefully we all can learn from my confession.
Shalom
Rabbi Gavri'el
Monday, August 13, 2007
Plant a Tree in Israel
"I will put in the desert the cedar and the acacia, the myrtle, and the olive. I will set pines in the wasteland, the fir and the cypress together, so that people may see and know, consider and understand, that the hand of the L-RD has done this, that the Holy One of Israel has created it."
Isaiah 41:19
You can help to fulfill prophecy by causing the desert areas to re-bloom by planting a tree in Israel. Plant a tree to honor a special occasion or in memory of a loved one. Make a lasting legacy by observing life's milestones with the planting of a tree.
What a wonderful way to pay tribute to those occasions but also bless Israel in the process. Your tree will be planted in our own forest in Israel (Congregation Beth Ha'Mashiach & Beth Adonai are teaming up to plant an entire 1,000-tree forest)! For a donation of $25.00 per tree, which includes shipping of the certificate, a tree will be planted in Israel. We will send you a beautiful, full-color 8.5" x 11" (ready for framing) certificate.
Plant a tree in Israel
Isaiah 41:19
You can help to fulfill prophecy by causing the desert areas to re-bloom by planting a tree in Israel. Plant a tree to honor a special occasion or in memory of a loved one. Make a lasting legacy by observing life's milestones with the planting of a tree.
What a wonderful way to pay tribute to those occasions but also bless Israel in the process. Your tree will be planted in our own forest in Israel (Congregation Beth Ha'Mashiach & Beth Adonai are teaming up to plant an entire 1,000-tree forest)! For a donation of $25.00 per tree, which includes shipping of the certificate, a tree will be planted in Israel. We will send you a beautiful, full-color 8.5" x 11" (ready for framing) certificate.
Plant a tree in Israel
WATC 57 High Holy Day TV Schedule
G-D has granted our Congregation a great opportunity. We have been given three 1-2 hour segments during the High Holy Days to explain their meaning to our Christian Brothers and Sisters. Most Christians have little or no knowledge of G-D's prophetic calendar as told in His Feasts. This prophetic calendar is one reason G-D commanded they be kept forever.
Our schedule is: Yom Teruah - Feast of Trumpets - August 27th
Yom Kippur - Day of Atonement - Sept 19th
Succot - Feast of Tabernacles - Oct 1st
Shows air from 7-9 pm locally on Channel 57, cable, Dish network, and Direct TV. Consult your local listings for the exact channel.
Rabbi Scott will be on one hour and Rabbi Gavri'el will be on one hour. The slot (7-8 or 8-9) is not yet known.
Make sure to tune in!
Our schedule is: Yom Teruah - Feast of Trumpets - August 27th
Yom Kippur - Day of Atonement - Sept 19th
Succot - Feast of Tabernacles - Oct 1st
Shows air from 7-9 pm locally on Channel 57, cable, Dish network, and Direct TV. Consult your local listings for the exact channel.
Rabbi Scott will be on one hour and Rabbi Gavri'el will be on one hour. The slot (7-8 or 8-9) is not yet known.
Make sure to tune in!
Saturday, August 11, 2007
Messianic Jewish Conversion?
Why Messianic Jewish Conversion?
With the recent decision to allow Messianic Jewish Conversions in our Synagogue, some people have expressed confusion as to why we are allowing this. Others believe the practice may not be allowed in Scripture or creates a "middle wall of partition" and is thus divisive.
We'd like to take a moment to discuss what conversion (to proselytize) is, and is not.
To proselytize (conversion) means to become a Jew. All traditional sects of Judaism allow conversion. As a Messianic Jewish Synagogue, allowing conversion is a natural step consistent with our direction as a Synagogue. Additionally, the MBI Yeshiva and Messianic Bureau International (which we work actively with and is the Yeshiva Rabbi Gavri'el graduated from) both allow conversions. The Messianic Alliance of Metro Atlanta has discussed the issue, with 2 of the 3 Rabbis being in agreement that conversions be allowed.
No one has to proselytize, nor do we actively encourage proselytizing. Since Scripture teaches all Believers are equal before G-D through the sacrifice of Messiah, proselytizing is not required for salvation nor a relationship to G-D (this too is consistent with traditional Synagogue teachings as the Rabbis teach non-Jews are required to only keep the Noachide commands to have Eternal Life).
Scripture clearly does not require conversion, nor does it forbid it. Common passages about the "wall of partition" and "legalism" clearly do not apply as they were about forced conversion or conversion for salvation. Timothy was ½ Jewish and was circumcised by Sha'ul. I believe we all agree that was not legalism.
Thus in a real sense, proselytizing is not a religious decision. To proselytize does not save, does not make anyone a super (higher level) Believer, or make them more holy or righteous.
So why allow a person to proselytize? Three primary reasons come to mind: Heart, Identification, and Peoplehood. Let's look at each of these individually:
1. Heart - Some Believers feel a strong heart attachment and longing to be part of the Jewish people. Their heart's desire is not only to be grafted-in (similar to G-D-fearers in Yeshua's time), but to take that final step and become a Jew.
2. Identification - Closely related to Heart, Identification is the desire to identify with and be identified as part of the Jewish People.
3. Peoplehood - Peoplehood is the desire to become part of the Jewish people and adopt their ways, history, and if necessary, persecution.
If you say these all are the same, in many ways they are. It is looking at the same desire from 3 different prospectives. These can best be characterized by Rut (Ruth) of the Scriptures. Ruth said "Your people shall be my people, and your G-D shall be my G-D."
Some common reasons people choose to proselytize are: Marriage to a Jew (existing or future), Children are Jewish, Jewish Ancestry but was not raised a Jew, and the above described hearts desire.
Since this is not a religious decision, it should in no way be considered divisive. No current leadership position in the Synagogue requires one to proselytize.
This decision is a very personal one between the person and G-D. No one should make it lightly, nor should anyone be denied the right to fulfill the desire of their heart. The conversion process follows the Conservative model and will require approximately 1 year for study including 3-4 books. The person must have been participating in Messianic Judaism for at least 1 or more full Jewish yearly cycles. The final step is an interview by the local Beit Din, circumcision (if male), and Mikvah. Traditionally a special offering is made by the Ger tzedek (proselyte, this practice comes from the Korban or special offering given in the Temple by new converts). The proselyte will then be considered fully a Jew with no distinction between being born a Jew or conversion.
Will these conversions be accepted by others? Yes and No. They will be considered as valid as Reform conversions are to Orthodox sects (which are not considered valid). To many individual Jews, and to most others, the convert will be considered Jewish. These conversions are not currently eligible to make Aliyah to Israel. In the interest of full disclosure, both the MJAA/IAMCS & UMJC do not currently perform conversions.
I'd like to close by quoting Messianic Rabbi Derek Leman's article he recently had published in the Messianic Times - "Gentiles who are not called to live as Jews should not be treated as second-class or left out of leadership positions. Neither should Gentiles like myself be forbidden to have a ceremony formalizing in the community the way we are already living."
To that I say Ahmain!
Shalom
Rabbi Gavri'el
With the recent decision to allow Messianic Jewish Conversions in our Synagogue, some people have expressed confusion as to why we are allowing this. Others believe the practice may not be allowed in Scripture or creates a "middle wall of partition" and is thus divisive.
We'd like to take a moment to discuss what conversion (to proselytize) is, and is not.
To proselytize (conversion) means to become a Jew. All traditional sects of Judaism allow conversion. As a Messianic Jewish Synagogue, allowing conversion is a natural step consistent with our direction as a Synagogue. Additionally, the MBI Yeshiva and Messianic Bureau International (which we work actively with and is the Yeshiva Rabbi Gavri'el graduated from) both allow conversions. The Messianic Alliance of Metro Atlanta has discussed the issue, with 2 of the 3 Rabbis being in agreement that conversions be allowed.
No one has to proselytize, nor do we actively encourage proselytizing. Since Scripture teaches all Believers are equal before G-D through the sacrifice of Messiah, proselytizing is not required for salvation nor a relationship to G-D (this too is consistent with traditional Synagogue teachings as the Rabbis teach non-Jews are required to only keep the Noachide commands to have Eternal Life).
Scripture clearly does not require conversion, nor does it forbid it. Common passages about the "wall of partition" and "legalism" clearly do not apply as they were about forced conversion or conversion for salvation. Timothy was ½ Jewish and was circumcised by Sha'ul. I believe we all agree that was not legalism.
Thus in a real sense, proselytizing is not a religious decision. To proselytize does not save, does not make anyone a super (higher level) Believer, or make them more holy or righteous.
So why allow a person to proselytize? Three primary reasons come to mind: Heart, Identification, and Peoplehood. Let's look at each of these individually:
1. Heart - Some Believers feel a strong heart attachment and longing to be part of the Jewish people. Their heart's desire is not only to be grafted-in (similar to G-D-fearers in Yeshua's time), but to take that final step and become a Jew.
2. Identification - Closely related to Heart, Identification is the desire to identify with and be identified as part of the Jewish People.
3. Peoplehood - Peoplehood is the desire to become part of the Jewish people and adopt their ways, history, and if necessary, persecution.
If you say these all are the same, in many ways they are. It is looking at the same desire from 3 different prospectives. These can best be characterized by Rut (Ruth) of the Scriptures. Ruth said "Your people shall be my people, and your G-D shall be my G-D."
Some common reasons people choose to proselytize are: Marriage to a Jew (existing or future), Children are Jewish, Jewish Ancestry but was not raised a Jew, and the above described hearts desire.
Since this is not a religious decision, it should in no way be considered divisive. No current leadership position in the Synagogue requires one to proselytize.
This decision is a very personal one between the person and G-D. No one should make it lightly, nor should anyone be denied the right to fulfill the desire of their heart. The conversion process follows the Conservative model and will require approximately 1 year for study including 3-4 books. The person must have been participating in Messianic Judaism for at least 1 or more full Jewish yearly cycles. The final step is an interview by the local Beit Din, circumcision (if male), and Mikvah. Traditionally a special offering is made by the Ger tzedek (proselyte, this practice comes from the Korban or special offering given in the Temple by new converts). The proselyte will then be considered fully a Jew with no distinction between being born a Jew or conversion.
Will these conversions be accepted by others? Yes and No. They will be considered as valid as Reform conversions are to Orthodox sects (which are not considered valid). To many individual Jews, and to most others, the convert will be considered Jewish. These conversions are not currently eligible to make Aliyah to Israel. In the interest of full disclosure, both the MJAA/IAMCS & UMJC do not currently perform conversions.
I'd like to close by quoting Messianic Rabbi Derek Leman's article he recently had published in the Messianic Times - "Gentiles who are not called to live as Jews should not be treated as second-class or left out of leadership positions. Neither should Gentiles like myself be forbidden to have a ceremony formalizing in the community the way we are already living."
To that I say Ahmain!
Shalom
Rabbi Gavri'el
Saturday, August 04, 2007
Doesn't Yeshua declare all meats clean in Mark 7?
Doesn't Yeshua declare all meats clean in Mark 7?
This article is provided by Assoc. Rabbi Michael.
Mark 7:18-19 reads in the NASB,
And He said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated?" (Thus He declared all foods clean.)
This passage is one of those that I believe the NASB has gotten completely wrong. First, notice the italicized words above-this is the NASB's (and many other translations') way of telling you that theses words are completely interpolated by the translators; that is, they do not appear in the original Greek. Moreover, the word "declared" does not appear in the original Greek either; rather, the literal translation is, "because it doth not enter into his heart, but into the belly, and into the drain it doth go out, purifying all the meats" (Young's Literal Translation).
On what basis can we say that a command of Torah has been done away with when we have to interpolate a whole clause into the sentence in order to do so? That would be like someone translating Romans 6:1-2, "What shall we say then? Are we to continue in sin so that grace may increase? May it never be that we fail to! How shall we who died to sin still live in it?" No honest Biblical scholar would let such a translation stand unchallenged, let alone admit the validity of an exegesis made upon it!
Interestingly, the Complete Jewish Bible agrees with the NASB reading here, translating the end of the verse as a parenthetical, "(Thus he declared all foods ritually clean.) " Stern is clear in his translation, however that the subject is not kosher, but rather "ritual purity as taught by the Oral Torah in relation to n'tiat-yadayim"-that is, ritual hand-washing, per vv. 2-4-"not kashrut at all!"[7] Since the subject of whether kosher had been annulled never even comes up, we perform eisegesis (reading our own opinions back into the text) not exegesis when we use this verse as justification for rejecting kosher.
Stern summarizes Yeshua's intent as follows:
Yeshua is continuing his discussion of spiritual prioritizing (v. 11&N). He teaches that tohar (purity) is not primarily ritual or physical, but spiritual (vv. 14-23). On this ground he does not entirely overrule the Pharisaic/rabbinic elaborations of the laws of purity, but he does demote them to subsidiary importance. . . Yeshua here is making Messianic halakha.
This interpretation follows Matthew's rendering of the conclusion, which is to say that "to eat with unwashed hands does not defile the man" (Mat. 15:20).
Why then does Stern follow the practice of interpolating "Thus he declared" into the text? He writes that he believes the "one meaning this passage can have" is that "it is Mark's halakhic summary of Yeshua's remarks." He admits, however, that many hold to the interpretation that we favor here. I would argue that our interpretation holds more firmly to the text.
Some may object that I have thus far cited only one Messianic commentator. Such people would be surprised to learn that many Christian commentators have come to similar conclusions:
The word "purging," here, means to purify, to cleanse. What is thrown out of the body is the innutritious part of the food taken into the stomach, and leaving only that which is proper for the support of life; and it cannot, therefore, defile the soul.[8]
and goeth into the draught; בית הכסא, "the private house", as the Jews call it, without going into the heart at all:
purging all meats; that which it leaves behind, is pure and nourishing; and whatever is gross and impure, is carried with it into the draught, so that nothing remains in the man that is defiling.[9]
Now, the meats are all purged out of your body; they don't defile you in a spiritual sense. And of course, we're talking about ceremonial washing. The meat that you eat doesn't defile you. Now, it can make you sick or it can do things, but spiritually it doesn't defile you. There's no spiritual defilement in it, because it passes through your body.[10]
Note that none of the above commentators remark at all on kosher, but understand that the passage is dealing with "ceremonial washing." Indeed, some Christian commentators utterly refute the idea that this passage abrogates kosher:
Of course, Jesus did not mean at this time to abrogate the Mosaic law of legal uncleanness. These uncleannesses worked no spiritual defilement, but were merely typical of such; for the food in no way touched or affected the mind or soul, the fountains of spiritual life, but only the corporeal organs, which have no moral susceptibility. The Pharisees had erred in confusing legal and spiritual defilement, and had added error to error by multiplying the causes of defilement in their tradition. By thus showing that legal defilement was merely symbolic, Jesus classed it with all the other symbolism which was to be done away with when the gospel reality was fully ushered in (Col. 2:16-17). In saying, therefore, that Jesus made all meats clean, Mark does not mean that Jesus then and there repealed the law.[11]
To be sure, there are also many commentaries that do see in this passage the end to the kosher laws. However, given the universal (among Christians) belief that kosher is no longer valid, it is surprising to find so many sources failing to find their justification here. Indeed, seeking to find justification for an end to kosher puts Yeshua in the role of having a double-standard, as Fisher explains:
Many have interpreted the next section, Mark 7:17-19, to mean that Yeshua set aside the food laws. But by doing so he would have contradicted himself. His detractors had just accused him of not observing their traditions, and he had responded that they did far worse; they did not observe the commandments of the Torah (vv. 9-13). To choose this time to set aside other commandments of the Torah would have undercut his whole response. It would have left him open to the charge they made, and which he implicitly denied. It would also have shown him to be inconsistent.[12]
It also would have left Him subject to a charge of being a false prophet, based on Deu. 12:32-13:5 (see here). Indeed, if He had been teaching His disciples not to keep any part of the Torah, His enemies could hardly have missed the opportunity to bring that up at His trial! It would have negated the whole need for false witnesses!
So then, we return to the following key facts about this passage:
1. There is little to no justification for interpolating in the words, "Thus He declared" into v. 19.
2. Regardless of the translation one prefers, the subject of whether non-kosher meats, like pork, were now allowed never even came up.
3. Even many Christian commentators admit that there is no justification for overturning kosher in this passage.
4. The anti-Torah interpretation makes Messiah out to be double-minded, castigating the Pharisees for annulling a direct commandment of Torah by their tradition in one breath, and annulling a direct commandment of Torah Himself in the very next!
Conclusion
The command to discern between the clean and the unclean meats is a direct commandment of Scripture (Lev. 11:47). Against this very clear commandment, Christian commentators have three passages which are propertied negate it; Romans 14, Acts 10, and Mark 7. Romans 14, we have proven elsewhere, does not refer to kosher, and neither does Mark 7. The vision of Acts 10 uses non-kosher meats as a symbol of the Gentiles, to prepare Peter to accept Cornelius and his house as full brothers in the L-rd, as Peter himself interpreted it. Where then do we find any Scripture which negates the Torah on this matter?
Nowhere. The simple fact is that while one can make a case that Gentile believers are not required to keep kosher from the Torah itself (as explained at the beginning of this article), there is nowhere in Scripture that either releases Jewish believers from the command or which discourages Gentiles from joining them in keeping it, provided they do so with the right heart.
Shalom - Rabbi Gavri'el
To read the complete article and footnotes, click here!
This article is provided by Assoc. Rabbi Michael.
Mark 7:18-19 reads in the NASB,
And He said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, because it does not go into his heart, but into his stomach, and is eliminated?" (Thus He declared all foods clean.)
This passage is one of those that I believe the NASB has gotten completely wrong. First, notice the italicized words above-this is the NASB's (and many other translations') way of telling you that theses words are completely interpolated by the translators; that is, they do not appear in the original Greek. Moreover, the word "declared" does not appear in the original Greek either; rather, the literal translation is, "because it doth not enter into his heart, but into the belly, and into the drain it doth go out, purifying all the meats" (Young's Literal Translation).
On what basis can we say that a command of Torah has been done away with when we have to interpolate a whole clause into the sentence in order to do so? That would be like someone translating Romans 6:1-2, "What shall we say then? Are we to continue in sin so that grace may increase? May it never be that we fail to! How shall we who died to sin still live in it?" No honest Biblical scholar would let such a translation stand unchallenged, let alone admit the validity of an exegesis made upon it!
Interestingly, the Complete Jewish Bible agrees with the NASB reading here, translating the end of the verse as a parenthetical, "(Thus he declared all foods ritually clean.) " Stern is clear in his translation, however that the subject is not kosher, but rather "ritual purity as taught by the Oral Torah in relation to n'tiat-yadayim"-that is, ritual hand-washing, per vv. 2-4-"not kashrut at all!"[7] Since the subject of whether kosher had been annulled never even comes up, we perform eisegesis (reading our own opinions back into the text) not exegesis when we use this verse as justification for rejecting kosher.
Stern summarizes Yeshua's intent as follows:
Yeshua is continuing his discussion of spiritual prioritizing (v. 11&N). He teaches that tohar (purity) is not primarily ritual or physical, but spiritual (vv. 14-23). On this ground he does not entirely overrule the Pharisaic/rabbinic elaborations of the laws of purity, but he does demote them to subsidiary importance. . . Yeshua here is making Messianic halakha.
This interpretation follows Matthew's rendering of the conclusion, which is to say that "to eat with unwashed hands does not defile the man" (Mat. 15:20).
Why then does Stern follow the practice of interpolating "Thus he declared" into the text? He writes that he believes the "one meaning this passage can have" is that "it is Mark's halakhic summary of Yeshua's remarks." He admits, however, that many hold to the interpretation that we favor here. I would argue that our interpretation holds more firmly to the text.
Some may object that I have thus far cited only one Messianic commentator. Such people would be surprised to learn that many Christian commentators have come to similar conclusions:
The word "purging," here, means to purify, to cleanse. What is thrown out of the body is the innutritious part of the food taken into the stomach, and leaving only that which is proper for the support of life; and it cannot, therefore, defile the soul.[8]
and goeth into the draught; בית הכסא, "the private house", as the Jews call it, without going into the heart at all:
purging all meats; that which it leaves behind, is pure and nourishing; and whatever is gross and impure, is carried with it into the draught, so that nothing remains in the man that is defiling.[9]
Now, the meats are all purged out of your body; they don't defile you in a spiritual sense. And of course, we're talking about ceremonial washing. The meat that you eat doesn't defile you. Now, it can make you sick or it can do things, but spiritually it doesn't defile you. There's no spiritual defilement in it, because it passes through your body.[10]
Note that none of the above commentators remark at all on kosher, but understand that the passage is dealing with "ceremonial washing." Indeed, some Christian commentators utterly refute the idea that this passage abrogates kosher:
Of course, Jesus did not mean at this time to abrogate the Mosaic law of legal uncleanness. These uncleannesses worked no spiritual defilement, but were merely typical of such; for the food in no way touched or affected the mind or soul, the fountains of spiritual life, but only the corporeal organs, which have no moral susceptibility. The Pharisees had erred in confusing legal and spiritual defilement, and had added error to error by multiplying the causes of defilement in their tradition. By thus showing that legal defilement was merely symbolic, Jesus classed it with all the other symbolism which was to be done away with when the gospel reality was fully ushered in (Col. 2:16-17). In saying, therefore, that Jesus made all meats clean, Mark does not mean that Jesus then and there repealed the law.[11]
To be sure, there are also many commentaries that do see in this passage the end to the kosher laws. However, given the universal (among Christians) belief that kosher is no longer valid, it is surprising to find so many sources failing to find their justification here. Indeed, seeking to find justification for an end to kosher puts Yeshua in the role of having a double-standard, as Fisher explains:
Many have interpreted the next section, Mark 7:17-19, to mean that Yeshua set aside the food laws. But by doing so he would have contradicted himself. His detractors had just accused him of not observing their traditions, and he had responded that they did far worse; they did not observe the commandments of the Torah (vv. 9-13). To choose this time to set aside other commandments of the Torah would have undercut his whole response. It would have left him open to the charge they made, and which he implicitly denied. It would also have shown him to be inconsistent.[12]
It also would have left Him subject to a charge of being a false prophet, based on Deu. 12:32-13:5 (see here). Indeed, if He had been teaching His disciples not to keep any part of the Torah, His enemies could hardly have missed the opportunity to bring that up at His trial! It would have negated the whole need for false witnesses!
So then, we return to the following key facts about this passage:
1. There is little to no justification for interpolating in the words, "Thus He declared" into v. 19.
2. Regardless of the translation one prefers, the subject of whether non-kosher meats, like pork, were now allowed never even came up.
3. Even many Christian commentators admit that there is no justification for overturning kosher in this passage.
4. The anti-Torah interpretation makes Messiah out to be double-minded, castigating the Pharisees for annulling a direct commandment of Torah by their tradition in one breath, and annulling a direct commandment of Torah Himself in the very next!
Conclusion
The command to discern between the clean and the unclean meats is a direct commandment of Scripture (Lev. 11:47). Against this very clear commandment, Christian commentators have three passages which are propertied negate it; Romans 14, Acts 10, and Mark 7. Romans 14, we have proven elsewhere, does not refer to kosher, and neither does Mark 7. The vision of Acts 10 uses non-kosher meats as a symbol of the Gentiles, to prepare Peter to accept Cornelius and his house as full brothers in the L-rd, as Peter himself interpreted it. Where then do we find any Scripture which negates the Torah on this matter?
Nowhere. The simple fact is that while one can make a case that Gentile believers are not required to keep kosher from the Torah itself (as explained at the beginning of this article), there is nowhere in Scripture that either releases Jewish believers from the command or which discourages Gentiles from joining them in keeping it, provided they do so with the right heart.
Shalom - Rabbi Gavri'el
To read the complete article and footnotes, click here!
Saturday, July 21, 2007
Why is a Mikvah so important?
Why is a Mikvah so important?
A Mikvah is not the same as a Baptistery at a Church. At a Church a person generally is immersed (or sprinkled) only at the time they acknowledge publicly belief in Messiah. A Mikvah on the other hand is used extensively at many times in the person life. It's waters symbolize the waters of the Gan (Garden of) Eden, rebirth, and renewal.
There are many times a Mikvah is used:
* When a person accepts Messiah
* When a person comes into a Biblical (Messianic) Lifestyle
* At Lifecycle events like Bar/Bat Mitzvah, graduation, and marriage
* To symbolize repentance (after doing T'shuvah)
* In preparation for the High Holy Days (espically Yom Kippur)
* After the birth of a child (women)
* After niddah (monthly cycle - women)
* When a former Gentile becomes a Jew (proselytizes)
As you can see from the list above, this can be a very busy place.
The rules for use are simple:
* Schedule an appointment (women call Rabbinit D'vorah, men call Rabbi Gavri'el or Micha'el).
* Bath thoroughly before arriving for the Mikvah
* Arrive with sufficient time
* Some Mikvahs require special blessings that need to be witnessed, make sure you are aware in advance
* Kittels (white thin robes) & towels are provided
* Please use the dressing room adjacent to the Mikvah for dressing, this will prevent water from getting on the carpet
* Prepare both spiritually and mentally, this is a wonderful time with tremendous spiritual significance
If it is your first Mikvah (Baptism is not the same), contact Rabbi or Rabbinit for detailed instructions.
A Mikvah is special and central to maintaining a Jewish or Messianic Jewish Lifestyle. The Rabbi's teach us that a Mikvah is to be built before the Synagogue. A Torah scroll may even be sold the pay for a Mikvah to be built.
We are one of a very few Messianic Synagogues that have a Mikvah. That Adonai has blessed us with such a special symbol is beyond expression.
Fro those coming from a Church back-ground, it may be a little hard to understand why this is so special. Give yourself a little time, and utilize this wonderful gift of G-d, soon you too will understand - Why is a Mikvah so important.
Shalom - Rabbi Gavri'el
A Mikvah is not the same as a Baptistery at a Church. At a Church a person generally is immersed (or sprinkled) only at the time they acknowledge publicly belief in Messiah. A Mikvah on the other hand is used extensively at many times in the person life. It's waters symbolize the waters of the Gan (Garden of) Eden, rebirth, and renewal.
There are many times a Mikvah is used:
* When a person accepts Messiah
* When a person comes into a Biblical (Messianic) Lifestyle
* At Lifecycle events like Bar/Bat Mitzvah, graduation, and marriage
* To symbolize repentance (after doing T'shuvah)
* In preparation for the High Holy Days (espically Yom Kippur)
* After the birth of a child (women)
* After niddah (monthly cycle - women)
* When a former Gentile becomes a Jew (proselytizes)
As you can see from the list above, this can be a very busy place.
The rules for use are simple:
* Schedule an appointment (women call Rabbinit D'vorah, men call Rabbi Gavri'el or Micha'el).
* Bath thoroughly before arriving for the Mikvah
* Arrive with sufficient time
* Some Mikvahs require special blessings that need to be witnessed, make sure you are aware in advance
* Kittels (white thin robes) & towels are provided
* Please use the dressing room adjacent to the Mikvah for dressing, this will prevent water from getting on the carpet
* Prepare both spiritually and mentally, this is a wonderful time with tremendous spiritual significance
If it is your first Mikvah (Baptism is not the same), contact Rabbi or Rabbinit for detailed instructions.
A Mikvah is special and central to maintaining a Jewish or Messianic Jewish Lifestyle. The Rabbi's teach us that a Mikvah is to be built before the Synagogue. A Torah scroll may even be sold the pay for a Mikvah to be built.
We are one of a very few Messianic Synagogues that have a Mikvah. That Adonai has blessed us with such a special symbol is beyond expression.
Fro those coming from a Church back-ground, it may be a little hard to understand why this is so special. Give yourself a little time, and utilize this wonderful gift of G-d, soon you too will understand - Why is a Mikvah so important.
Shalom - Rabbi Gavri'el
Saturday, July 14, 2007
Congregational Mikvah
G-D has granted our Congregation our own Mikvah. This is a major accomplishment. Unlike a Baptistery in a Church, a Mikvah is used frequently and is related to all important Life Cycle events. Our Mikvah is located next to the bookstore. It has a private changing area included to make it's use as private as possible. The Mikvah is so important, it was to be built before even the Synagogue. To fund a Mikvah you are even allowed to sell a Torah scroll!
To ensure security, an alarm camera is mounted in the room, and the door will be kept locked. The security camera senses motion and immediately alarms in anyone enters the room. A drape covering for the camera will be installed to ensure complete privacy during the Mikvah.
Details of the Mikvah are included in the Ask the Rabbi section below. To schedule a Mikvah: women should contact Rabbinit D'vorah (Dee Dee), men should contact Rabbi Gavri'el or Micha'el.
To ensure security, an alarm camera is mounted in the room, and the door will be kept locked. The security camera senses motion and immediately alarms in anyone enters the room. A drape covering for the camera will be installed to ensure complete privacy during the Mikvah.
Details of the Mikvah are included in the Ask the Rabbi section below. To schedule a Mikvah: women should contact Rabbinit D'vorah (Dee Dee), men should contact Rabbi Gavri'el or Micha'el.
Why did G-D prohibit Moses from entering the Land?
Having just finished my final Yeshiva exams, I wanted to share one essay that struck me as being very appropriate.
Why did G-D prohibit Moses from entering the Land of Isra'el?
When the Children of Isra'el demand water, G-D instructs Moshe to speak to the rock. In his anger, Moshe struck the rock, twice. Based on earlier Rabbinic commentary, Dr. Jacob Milgrom suggests that the sin is not the striking, but the statement, "Shall we get water for you out of this rock?" Thus the sin was tied to his implying he and Aaron, not G-D, were responsible for the miracle. Rabbi Kula suggests that it was the incident with the ten spies that caused Moshe to not be allowed to enter. This is due to G-D declaring only Caleb & Joshua would enter, excluding even Moshe.
Both explanations above have merit. There is a third explanation postulated by some Messianics and Christians. This explanation bases G-D's anger on the first striking of the rock being a shadow of Messiah's first incarnation, and speaking to the rock was to have been a shadow of His return as King of Kings. Thus, Moshe was punished so severely due, not only to his disobedience but, to it's ramifications for the future prophetic significance.
As to which explanation is correct, it is unwise to be dogmatic. One or a combination of all may be correct. What is clear is that, due to either his own disobedience, or the disobedience of Isra'el, or both, Moshe was not allowed into the Promised Land. There is an additional thought that might be worth consideration. Is it possible that G-D, in His wisdom, decided Moshe entering the land would not be wise? It is believed G-D hid the spot of Moshe's burial to prevent the Israelis from making it a place of worship. Could this be part of the reason G-D chose to not allow Moshe into the Land? Could G-D have prevented Moshe from entering the Land because the people would turn Moshe into a "god", or lose site of the One True G-D?
Shalom - Rabbi Gavri'el
Why did G-D prohibit Moses from entering the Land of Isra'el?
When the Children of Isra'el demand water, G-D instructs Moshe to speak to the rock. In his anger, Moshe struck the rock, twice. Based on earlier Rabbinic commentary, Dr. Jacob Milgrom suggests that the sin is not the striking, but the statement, "Shall we get water for you out of this rock?" Thus the sin was tied to his implying he and Aaron, not G-D, were responsible for the miracle. Rabbi Kula suggests that it was the incident with the ten spies that caused Moshe to not be allowed to enter. This is due to G-D declaring only Caleb & Joshua would enter, excluding even Moshe.
Both explanations above have merit. There is a third explanation postulated by some Messianics and Christians. This explanation bases G-D's anger on the first striking of the rock being a shadow of Messiah's first incarnation, and speaking to the rock was to have been a shadow of His return as King of Kings. Thus, Moshe was punished so severely due, not only to his disobedience but, to it's ramifications for the future prophetic significance.
As to which explanation is correct, it is unwise to be dogmatic. One or a combination of all may be correct. What is clear is that, due to either his own disobedience, or the disobedience of Isra'el, or both, Moshe was not allowed into the Promised Land. There is an additional thought that might be worth consideration. Is it possible that G-D, in His wisdom, decided Moshe entering the land would not be wise? It is believed G-D hid the spot of Moshe's burial to prevent the Israelis from making it a place of worship. Could this be part of the reason G-D chose to not allow Moshe into the Land? Could G-D have prevented Moshe from entering the Land because the people would turn Moshe into a "god", or lose site of the One True G-D?
Shalom - Rabbi Gavri'el
Saturday, July 07, 2007
Yeshua: The Living Torah
Due to this being the final 10 days of my exams to complete Yeshiva (similar to Seminary, but for Rabbis), we are utilizing an excellent teaching from the Hebrew Root website by Rabbi Michael. The topic is Yeshua: The Living Torah
Yeshua: The Living Torah
by Michael Bugg
In the opening verses of his Gospel account, the Apostle Yochanan (John) makes a statement that has been a source of both inspiration and debate for the last twenty centuries:
In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things came to be through him, and without him nothing made had being. In him was life, and the life was the light of mankind. The light shines in the darkness, and the darkness has not suppressed it. . . . The Word became a human being and lived with us, and we saw his Sh'khinah (glory, presence), the Sh'khinah of the Father's only Son, full of grace and truth. (John 1:1-5, 14, CJB)
But what exactly does Yochanan mean when he calls Messiah the Word, the Logos (Λογος) of God? The Jamieson, Fausset, and Brown commentary hits very close to the mark, saying, "He who is to God what man's word is to himself, the manifestation or expression of himself to those without him." Or as Sha'ul writes in Col. 2:15, "He [Yeshua] is the visible image of the invisible God."
So far so good, but there seems to be a deeper meaning to Yochanan's choice of introductions here. The idea of the Word, or Memra in the Aramaic, of God as an almost independent attribute was known to the rabbis of the Apostolic era and afterwards, and this has long been noted by Christian commentators. Thus, for example, Barnes[1] notes,
This term was in use before the time of John.
(a) It was used in the Aramaic translation of the Old Testament, as, "e. g.," Isa. 45:12; "I have made the earth, and created man upon it." In the Aramaic it is, "I, 'by my word,' have made," etc. Isa. 48:13; "mine hand also hath laid the foundation of the earth." In the Aramaic, "'By my word' I have founded the earth." And so in many other places.
(b) This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term "Mimra" - that is, "Word;" and no small part of the interpositions of God in defense of the Jewish nation were declared to be by "the Word of God." Thus, in their Targum on Deu. 26:17-18, it is said, "Ye have appointed the word of God a king over you this day, that he may be your God."
Lightfoot[2] concurs, adding other examples from the Targums (Aramaic translations of the Tanakh), including this example from Exo. 19:17, "And Moses brought the people out of the camp לקדמות מימרא ד'' to meet the Word of the Lord." Stern writes that memra was "a technical theological term used by the rabbis in the centuries before and after Yeshua when speaking of God's expression of himself."[3] It seems likely that Yochanan, who being from Galilee, an area where Aramaic rather than Hebrew was the common tongue, would have likely known the Tanakh first of all from the Targums, and that it was from seeing how the Memra (מימרא) was used in the Targums to describe the part of the Eternal One whom the people could "meet," came to understand this Word to be one and the same with the Messiah Immanuel, God-With-Us.
Please read the rest of the article on one of Yeshua Ha'Mashiach Ministries teaching websites: www.hebrewroot.com.
Thanks to Rabbi Micha'el for an excellent article. One of a Rabbi's loftiest goals is to help forge a new generation of Rabbi's who will carry the torch forward. Rabbi Michael is growing into such a torch bearer.
Shalom - Rabbi Gavri'el
To read the rest of the article click here: Yeshua: The Living Torah
Yeshua: The Living Torah
by Michael Bugg
In the opening verses of his Gospel account, the Apostle Yochanan (John) makes a statement that has been a source of both inspiration and debate for the last twenty centuries:
In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. All things came to be through him, and without him nothing made had being. In him was life, and the life was the light of mankind. The light shines in the darkness, and the darkness has not suppressed it. . . . The Word became a human being and lived with us, and we saw his Sh'khinah (glory, presence), the Sh'khinah of the Father's only Son, full of grace and truth. (John 1:1-5, 14, CJB)
But what exactly does Yochanan mean when he calls Messiah the Word, the Logos (Λογος) of God? The Jamieson, Fausset, and Brown commentary hits very close to the mark, saying, "He who is to God what man's word is to himself, the manifestation or expression of himself to those without him." Or as Sha'ul writes in Col. 2:15, "He [Yeshua] is the visible image of the invisible God."
So far so good, but there seems to be a deeper meaning to Yochanan's choice of introductions here. The idea of the Word, or Memra in the Aramaic, of God as an almost independent attribute was known to the rabbis of the Apostolic era and afterwards, and this has long been noted by Christian commentators. Thus, for example, Barnes[1] notes,
This term was in use before the time of John.
(a) It was used in the Aramaic translation of the Old Testament, as, "e. g.," Isa. 45:12; "I have made the earth, and created man upon it." In the Aramaic it is, "I, 'by my word,' have made," etc. Isa. 48:13; "mine hand also hath laid the foundation of the earth." In the Aramaic, "'By my word' I have founded the earth." And so in many other places.
(b) This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term "Mimra" - that is, "Word;" and no small part of the interpositions of God in defense of the Jewish nation were declared to be by "the Word of God." Thus, in their Targum on Deu. 26:17-18, it is said, "Ye have appointed the word of God a king over you this day, that he may be your God."
Lightfoot[2] concurs, adding other examples from the Targums (Aramaic translations of the Tanakh), including this example from Exo. 19:17, "And Moses brought the people out of the camp לקדמות מימרא ד'' to meet the Word of the Lord." Stern writes that memra was "a technical theological term used by the rabbis in the centuries before and after Yeshua when speaking of God's expression of himself."[3] It seems likely that Yochanan, who being from Galilee, an area where Aramaic rather than Hebrew was the common tongue, would have likely known the Tanakh first of all from the Targums, and that it was from seeing how the Memra (מימרא) was used in the Targums to describe the part of the Eternal One whom the people could "meet," came to understand this Word to be one and the same with the Messiah Immanuel, God-With-Us.
Please read the rest of the article on one of Yeshua Ha'Mashiach Ministries teaching websites: www.hebrewroot.com.
Thanks to Rabbi Micha'el for an excellent article. One of a Rabbi's loftiest goals is to help forge a new generation of Rabbi's who will carry the torch forward. Rabbi Michael is growing into such a torch bearer.
Shalom - Rabbi Gavri'el
To read the rest of the article click here: Yeshua: The Living Torah
Thursday, June 28, 2007
Differences theologically between Judaism, Messianic Judaism, and Christianity regarding repentance
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
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
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
Subscribe to:
Posts (Atom)
