Messianic Judaism 2.0: Building Jewish Majority Communities
Messianic Judaism has a problem. The problem is not our lack of faith, lack of love, lack of organization, or lack of education, even though we could certainly use some major growth in all of these important areas. Instead, our problem is our lack of vision and focus. Why and for whom do we exist, what is our purpose as a movement?
Some years ago, when I was just starting out in the Messianic Jewish Movement, I was invited to attend (as a guest observer) a leadership meeting at one of the messianic congregations. At the time I was in the process of starting a Messianic Jewish synagogue in my own area , so I really looked forward to seeing the inner-workings of an established community of Jewish believers.
As I got to know the people in that community I was dismayed to learn that the congregation had only a few Jews in it and most of the leaders, except for the rabbi, were not Jewish either. As common in the Movement, the congregation was lead by a secularly raised Jew who was a former Evangelical minister. The man now called himself a rabbi, though in his own bio there is no mention of any formal Jewish education of any sort, not even a messianic one. This, by the way, is not a criticism, but simply a fact that most people in our movement already know quite well. As I looked around I noticed that most everyone irrespective of identity wore tallits, some wore fringes and participated equally in the short liturgical Torah service, with the rest of the service being solidly Protestant Evangelical/Charismatic in nature (as is also commonplace in the Messianic movement). Many Gentile folks freely used Hebrew names to identify themselves. Many came out of World Wide Church of G-d, the Adventists or Assemblies of G-d. A bulk were Charismatics (one service I attended involved falling and catching of people, Benny Hinn style). I was more than a little disappointed in what I saw and thought to myself at the time – can this really be called a Messianic JEWISH community?
As the leadership meeting got underway, the guest speaker posed a single question to everyone present and asked them to write down their answer without first discussing their opinion with anyone: “What is the vision of this community?” Once everyone had written down their answer, the speaker went around the room requesting each person to read their answer out loud. No changes to the original answers were permitted. I was quite shocked to hear the answers coming from those in attendance. The answer that I hoped to hear, that is “Reaching out to our Jewish community” was dead LAST among the opinions given (I think that only one person – a Jew – answered with anything resembling that), with most answering that charity, learning, reaching out to EVERYONE in their local community as well as Torah observance were the vision behind the existence of that congregation. Most expressed little to no consideration for the Jewish nature of their community or even regard for the Jewish people in general.
It is then that I realized how seriously deficient the status quo has become in the Movement. We forgot about our own Jewish people. Today, nearly 30+ years since the Jesus movement has birthed the modern Messianic Jewish Movement, the Jews are an ever shrinking minority in the communities they established. Most of them are middle-aged and intermarried, and in a few decades these aging communities will have even fewer Jews in them (if it were possible) . Many in our movement care little about how the rest of the Jewish community perceives us, whether it respects us or not, whether it views us a faithful Jews or not. Many have become safely insulated in their cozy messianic “cocoons”. S0me have gone even further and have assumed an outright antagonist posture in regards to what they regards as “Judaism of the rabbis”. That’s a huge mistake and I reject such thinking as a left over baggage of Supersessionism, a theology which holds that Jews have failed as G-d’s people and today are simply just another ethnic group of “unbelievers” to be evangelized and absorbed into the Church. The very first Jewish believers concerned themselves very much with how the Jewish people perceived them (Acts 21:17-26). They understood that their very lives reflected the Messiah they claimed to represent before their own Jewish people.
If nothing changes, if we continue on the current path we will become completely irrelevant to the Jewish world around us. As Jews we must remain connected to our Jewish people or wither on the vine. As followers of Messiah we must continue to be his voice to our own people and not actively promote our mutual alienation from each other. If you don’t agree with me, show me where I can find the descendants of possibly more than a million (by some scholarly estimates) of the original first-century Jewish followers of Messiah.
What is the possible solution to this problem? I propose that Messianic Jews (and Gentiles who are supportive of the Jewish vision) should have as a goal the building of Jewish MAJORITY Messianic Jewish Communities. Solid Jewish dominated communities are one of the keys to both our ongoing continuity as Jews (but especially that of our children!) and our ongoing relevance as Messiah’s ambassadors to the rest of Israel. No, this does not mean that we exclude Gentiles from our midst. Many Gentile Christians who have come along side Messianic Jews have been nothing but supportive and have sacrificed much in their love for our people, and non-Jews have always been a presence in the mainstream Jewish synagogues. However, we must not lose sight of the fact that we are obligated to go to our Jewish people first and foremost and only then we can truly to be the light to the Gentiles.
How do we begin to establish and grow Jewish Majority Messianic Jewish Communities and become relevant to our Jewish people? Here are some practical suggestions:
- Get the vision. Seek out to establish your community’s relevance as Messiah’s ambassadors to the local Jewish community. I am not taking about engaging in J4J style evangelistic campaigns (although we still must share the message of Messiah when provided with proper opportunities), but actually living as faithful Jews. Remember that as disciples of Yeshua and as Jews we are held to a higher standard and we should strive to live up to it. If we can demonstrate that we as a community are at the forefront of resisting assimilation and if our faithfulness to the people Israel and G-d as Jews will be apparent to all, this can only bring honor and esteem to the Messiah we serve in the eyes of the Jewish community.
- When your community is still small, invite like-minded Jews who truly share in the vision of a Jewish majority congregation. However, it’s a mistake to think that as long as someone is Jewish, they will share in your vision and will do so long-term.
- Again, while in very first initial stages or at a fellowship level, try to limit participation to Jews only or by invitation only. Before a Messianic Jewish community can handle an inevitable influx of non-Jews, it is wise to first build a solid Jewish core. However, there are Gentiles who also get the vision, so keep your eyes open.
- All congregational leadership (especially those in teaching positions) must be Jewish. A Jewish community must have Jewish leaders. It’s that simple.
- Encourage education in mainstream Jewish educational institutions for all rabbinical candidates (in addition to Jewish messianic education).
- Encourage all Jewish members, and especially the leadership, to actively participate in the life of mainstream Jewish community. This could involve regularly attending synagogues, befriending other [non-Messianic] Jews, taking classes at Jewish community centers, participating in various events. Get out from the fringe to the core of Jewish life. Many Messianic Jews, especially those who came into the movement after being in the Evangelicalism, have effectively self-segregated themselves and have been totally disconnected from the Jewish world. This breeds an outsider mentality that views the non-Messianic Jewish people as “them” instead of “us”.
- Establish clear standards of Jewish identity and stick to them consistently. I would suggest using the traditional matrilineal descent as the norm since this is the standard that is most widely accepted (including among Jews in Israel, which today constitute the largest percentage of Jews). At the same time those who have Jewish fathers should not be turned away, but instead encouraged to seek conversion to solidify their status as Jews.
- Promote Torah and Jewish ritual observance among Jews only and do so according to the traditional Jewish Halacha. Do not seek to establish own halacha, one that is separate from the mainstream Jewish community, but instead seek to interpret and apply the existing Jewish standards. Some may object by asking WHICH Jewish halacha/tradition should a Messianic Jew follow. The answer is quite simple and very Jewish: if someone has parents or ancestors who are from a specific Jewish community, that Jew should honor his or her ancestors by incorporating as many traditions of their heritage into their daily lives as possible. A leader should lead the congregation according to his own heritage, but should encourage other Jews to explore and embrace their own. Gentiles in the community should be encouraged to take pride in and explore their own heritages.
- Actively welcome intermarried couples, BUT at the same time discourage intermarriage (with all sensitivity that requires!) since it’s so destructive to the Jewish community over the long term. In other words, do not hesitate to encourage Jews to marry other Jews, even if it’s not politically correct to do so.
- Invite those Gentiles who share in the vision. No only will they be a blessing, but they may also help educate Gentile visitors about the vision of the congregation and they may be able to do so in a more sensitive way.
- Limit giving of aliyahs to Torah to Jews only. There are other ways for non-Jews to participate in the liturgical and Torah service and they should be encouraged to do so, but giving of aliyahs to Jews only has always been the most basic standard in just about all Jewish communities, even the most liberal ones. Aliyahs to Torah are a specifically Jewish obligation and honor representing receiving of Torah by the Jewish people and their need to learn to observe it. Non-Jewish participation in this most cherished of Jewish synagogue rituals is not only against Halacha, it diminishes the specialness this rite has for the Jewish people. It has nothing to do with the worth of Gentiles as individuals and any sort of racism, but simply a question of basic Jewish identity. In my personal experience limiting of aliyah to Jews does a great job of establishing healthy Jewish / Gentile distinctions in a community. It simply works.
- During services and communal prayers limit use of tallits, fringes and tefillins to Jews only. (According to some Jewish authorities non-Jews may wear those things, if they so choose, provided they do so in a manner, time or place where they will not be mistaken for Jews.)
- Do not conduct bar/bat-mizvahs for non-Jews. As with aliyahs to Torah, allowing Gentiles to undergo bar/bat-mizvahs not only diminishes this rite of passage as a special and uniquely Jewish event, but it also sends a wrong message that Gentiles are equally obligated to the same Torah requirements as Jews. It also causes identity confusion for non-Jewish children, consequences of which the Messianic Jewish Movement will have to deal with in the very near future. Performing bar/bat-mizvahs for non-Jews also diminishes the Messianic Jewish community in the eyes of the mainstream Jewish community, because it sends another wrong message that for Messianic Jews the Jewish heritage is nothing special. Remember – only Yeshua should the stumbling block for our people.
- Utilize more of the traditional Jewish liturgy or even use it exclusively. Most Messianic Jewish congregations have retained or incorporated many elements of your run-of the-mill American Evangelical/Pentecostal Charismatic service and have held back on taking on more traditionally Jewish ones in part because they are afraid to alienate their Gentile members (who, being in majority, are often times the financial base and can vote with their feet). The words “It’s too Jewish” should never be so much as whispered within the walls of our communities. If someone is alienated by all the Jewish things that Jews do, perhaps a Jewish community is not for them.
Existing communities can incorporate the above suggestions as well, but it will certainly take them a lot more time and effort to counteract the carelessness of the formative days of Messianic Jewish movement. Because we are talking about people and not some inanimate objects, these things must be done with utmost care, sensitivity, and love. However, the status quo cannot go on forever before we are forced to act or else, become irrelevant and disappear into the dust bin of history.
In my future post I will explore the meaning behind the “One New Man” theology spoken of by the Apostle Paul in Ephesians 2:12-16, and how a true loving unity can be upheld and strengthened between Messianic Jewish and Christian communities while preserving our unique callings.
Coming on the heels of Derek Leman’s Not Jewish yet Drawn to Torah, part 5 blog article, and considering my own worship situation, my first thought was, “we don’t have enough Jews”. I don’t mean just in the congregation I attend, but in my little corner of Idaho. I think your outline and vision would work in larger, metropolitan areas, but you need a “critical mass” of Jews to make this happen. I don’t see how it would play out in Boise, Idaho.
The larger problem, and you’ve pointed this out before, is that a number of Jewish people in the Messianic movement actually have a very “Christian” approach to worship and theology, as opposed to a Jewish way of thinking about and doing things. One critical difference I’ve learned between Christian and Jewish thought is that, for a Jew, faith is in the mitzvot, not the intellectual thought process of “belief”. Most Messianics are more Christian than Jewish in their theology and how they internally conceptualize their faith.
Someone said this recently in the comments section of a blog I read, I think it was Justin on Derek’s blog, that without Gentile participation, most Messianic congregations would all but cease to exist. Many more non-Jews are attached to the Messianic movement than Jews, at least for now. In that sense, it would be difficult to establish and maintain a truly “Messianic Jewish” synagogue, unless you lived in a place with a huge population of Jewish people and a significant subset of that Jewish population were Messianic and culturally and religiously Jewish.
That’s a tall order.
Messianic congregations don’t often desire to approach traditional Jewish synagogues because they either don’t want to offend non-Messianic Jews or they are afraid of rejection. Those Messianic people who do “go boldly forth” are usually pretty “fringie” and obvious Gentiles who rudely confront Orthodox rabbis while wearing a kippah and tallit. This sort of “outreach” just offends the daylights out of mainstream Jewish communities and damages the reputation of anyone or anything calling itself “Messianic Judaism”. That will make your job a lot harder.
While I agree with your premise in principle, there’s a long road to travel between A and Z.
“we don’t have enough Jews”. I don’t mean just in the congregation I attend, but in my little corner of Idaho. I think your outline and vision would work in larger, metropolitan areas, but you need a “critical mass” of Jews to make this happen. I don’t see how it would play out in Boise, Idaho.”
James, in cases where there are not enough Jews in a given area to form a messianic Jewish congregation but there are mainstream synagogues, I would suggest that whatever Jewish believers are there attend a mainstream Jewish congregation AND also get together on a weekly basis in a small home group of Jewish believers (or in the absence of even that, Gentiles believers). The key is to keep a Jewish person from being cut off from their people while keeping her/her attached to other believers.
“Most Messianics are more Christian than Jewish in their theology and how they internally conceptualize their faith.”
True. That’s why some of my recommendations are heavy on recapturing the Jewish spirit in the Yeshua community.
“without Gentile participation, most Messianic congregations would all but cease to exist”
Perhaps some of them SHOULD NOT exist in the first place. However, I tend to believe that the current confusion is part of growing pains which would hopefully result in something better.
“Messianic congregations don’t often desire to approach traditional Jewish synagogues because they either don’t want to offend non-Messianic Jews or they are afraid of rejection.”
They should not approach traditional Jewish communities as congregations or organizations – that what missions tried to do and failed. Building individual relationships with fellow Jews is a whole other matter and many have done just that.
“While I agree with your premise in principle, there’s a long road to travel between A and Z.”
The sooner we get going, the quicker we get there.
Gene:
I commend you on your proposal. It is internally consistent. And I know of one group which does things this way and it works well in terms of keeping the congregation Jewish. He is able to succeed (relatively speaking, the group is small and the funds are far from adequate) because of his family’s deep connections in the Jewish community where he lives and the trust his family has earned over the years.
It is not a model I would follow. But neither is it a model I would condemn.
Here are a few problems I see in practical outworking:
(1) You are from the outset causing yourself problems with intermarried families. You will have to treat one spouse differently than the other. The disrespect that happens when the non-Jewish intermarried partner is viewed as less a participant is not good. Look at mainstream Judaism and the problems with particularism and the complaints of congregants and the many intermarried families who have nothing to do with Judaism due to discrimination.
(2) You are going to have to plant a new congregation, unless you propose taking people who have been in MJ for a long time and disenfranchising them. To me, the community is more important than purity of vision.
(3) You are going to have the unenviable job of being the enforcer of particularism. This really is a form of community apartheid. As I will say in Part 7 of my series, the old Jewish answers which excluded gentiles need updating. Particularism made sense in a time when Jewish people were forced into shunned communities. In a world where Jewish people are full participants in society, particularism is out of step with righteousness.
(4) Lest you think I am forgetting myself, I still believe in the importance of ongoing Jewish identity. I am proposing a way of keeping what is sacred without falling into particularism. I am trying to bring the Jewish norm up to snuff with the new social reality of being a Jew in a pluralistic society. There are other ways to do it than particularism. I commend the works of Gary Tobin. I also think Shmuley Boteach has something valuable to say here and I am waiting for his book (wrong about Jesus, of course, but forward thinking about Jewish spirituality for non-Jews).
Derek Leman
Great post Gene. This kind of community would be very beneficial to our family.
“It is not a model I would follow. But neither is it a model I would condemn.”
Thanks, Derek. I would concur – this is not a model for everyone and indeed a very difficult path to take. I do, however, find that today there’s a much greater possibility of acceptance in the Messianic Jewish Movement for such a model than at any time in the past. Just as the emerging Hebrew Christianity of the 1800′s met fierce resistance not only from the Church in general but also from Jewish Christians, I do expect much opposition to Jewish believers in Yeshua who desire to once again draw closer to their people. But I am convinced that Jews who follow Yeshua as Messiah must finally emerge from the fringes of the missions-birthed movement and into the very core of Jewish life.
“1. You are from the outset causing yourself problems with intermarried families. You will have to treat one spouse differently than the other.”
I have some experience with this. I have not noticed any problems with the intermarrieds. No only that, most of the intermarrieds in the movement happen to be men – their Gentile wives, in my experience, are generally very supportive of their husbands greater observances. Also, again in my experience, those few who do cause problems do so not because of some perceived “discrimination” based on their ethnicity, but because of general aversion to Judaism (basically, they miss their church). For a more traditional congregation where the liturgical roles of women are different from those of men (frankly more limited), treating spouses non-qualitatively differently is almost not an issue. Again, whatever misunderstanding can be counteracted with love and education. Also, a conversion may be a possibility.
” 2. You are going to have to plant a new congregation, unless you propose taking people who have been in MJ for a long time and disenfranchising them. To me, the community is more important than purity of vision.”
Yes, there’s always a risk of offending some people who disagree with us. Then again, where would we be today as a movement if we didn’t step on some toes? With established communities, as I noted in the post, much care would need to be taken. Again, with the right kind of leadership and the building of accord this is possible. Some people will leave.
“3. You are going to have the unenviable job of being the enforcer of particularism. This really is a form of community apartheid. ”
Not at all. Zionism is likewise still called apartheid by its many detractors for simply envisioning a place of their own where Jews can live in peace as Jews. In the end, it’s about the same old worn out dream of Jewish people to have their own space without dictation of outsiders.
“Particularism made sense in a time when Jewish people were forced into shunned communities. In a world where Jewish people are full participants in society, particularism is out of step with righteousness.”
A Jew who learns from history always knows that any world where Jews “are full participants in society” is a very short lived world indeed. How is the Jewish desire to safeguard the Jewish identity and self-determination as a people, something so common to all peoples, a “particularism” and even lack of righteousness? In any case, a righteous Jew always cares about more than himself – tikkun olam.
“4… I am proposing a way of keeping what is sacred without falling into particularism.”
I am certainly interested in hearing more about it, and especially about how a strong Jewish identity can be preserved and strengthened with whatever the way you are proposing. Looking forward to your post.
Gene:
Excellent post. “Participate in the life of mainstream Jewish community”, in particular, is a huge issue for me. In my experience, without engagement with the life of Jewish people in Jewish community, a thousand Artscroll siddurim can be just as effective at creating a strange, un-Jewish experience as a praise band.
Something I’ve been thinking of lately though, why have non-Jewish members in Messianic Jewish synagogues at all? (Obviously, not considering intermarried families here.) Is it healthy for a non-Jewish person to make their primary congregational home in a community which is not ‘for’ them? As someone who’s been a non-Jew in synagogues for the last five years, the idea of having the same say in a Jewish institution as a Jew strikes me as incoherent and irresponsible. Maybe we could create partnerships with churches so that interested non-Jews could be members of a church community but frequently worship with and support a Messianic synagogue, in a way that honors their commitment to the Messianic Jewish vision? Just thinking out loud.
“Maybe we could create partnerships with churches so that interested non-Jews could be members of a church community but frequently worship with and support a Messianic synagogue, in a way that honors their commitment to the Messianic Jewish vision? Just thinking out loud.”
Not a bad idea, Ovadia. I also think that concerted educational efforts (such as those by FFOZ, for example) among Gentiles in the movement on counteracting and negating the effects of decades long demonization of Christianity will have the same effect by showing to many that Messianic Judaism is not the spiritual panacea or a universal faith expression for all and that much good can be found in Christian communities.
Derek, I’m having trouble with your objection to particularism.
I thought the whole point of the Torah was for G-d to set apart the Jewish people as a particular people, through whom G-d would accomplish particular things …
Continuity is a mitzvah, no? A mitzvah that is important enough to be inscribed on the doorposts of our houses and on our gates is probably applicable no matter where, when, or among whom the Jewish people are living.
So how on earth does residence in an open society turn this mitzvah into an averah?
Monique:
You will notice that I am particularist up to a point. So perhaps it is more accurate to say I have a problem with particularism becoming absolute or going farther than is necessary. The particularism of Torah d’oraita is mediated by inclusion of non-Jews up to a point. The stopping point of inclusion is allowing non-Jews to participate in ritual which is about Israel’s exclusive relationship with God (Passover in Exodus 12:48, modern examples would include blessings over election as I have stated).
But particularism d’rabbanan has gone farther. Non-Jews are excluded from more. And I am saying that I think halacha must adapt to change (plus, halacha has much wiggle room on most questions and is far from monolithic). I do not believe exclusion of non-Jews from participation in Jewish ritual and community is an absolute.
Part of the issue here is that Gene is a rare breed of bird in the Messianic movement: a Jew who was raised ethnically and religiously Jewish. Most of the Jews I know…well, all of the Jews I know, in the movement have only one Jewish parent, usually the mother, and only connected to their Judaism as an adult, and even then, only did so after becoming a Christian and having a church experience. What Gene is proposing is perfectly natural, given his experiences and background, but may be a tough pill to swallow for most of the other Jews in the Messianic movement.
I had an interesting and somewhat related experience last night. The local Chabad Rabbi and his family had a “financial reversal” and were forced to move out of their home and relocate in a smaller space. My wife and I have been storing some of their belongings in our garage until their situation improves (which could be quite awhile). After I came home from work last night, my daughter told me that the Rabbi’s wife was coming by to pick up some ski clothes for the kids (they were on their way out of town for a ski trip).
When the Rebbetzin arrived, she seemed to have a hard time talking to me directly, answering to my daughter, even when I asked a question (my wife was at the store at the time). I offered to help her take her things out to her car, but she said she’d be able to manage herself. I got the distinct impression she wasn’t comfortable with me at all, though we’d never met before.
After the Rebbetzin left, I asked my daughter if I had done anything that could have made the Rabbetzin uncomfortable. My daughter thought that she was just uncomfortable around Gentiles. She said that the Rabbi’s family have only Jewish friends and don’t associate with non-Jews socially. Later, I posed the same question to my wife, and she thought it was just because I was a guy and her husband hadn’t been present (the entire transaction took place right at my front door and I don’t believe I did anything to invade her personal space).
I say all this to emphasize that, while we talk a great deal about unity and brotherhood between Gentile and Jew, we tend to forget that we live in different worlds. While I’ve generally had no difficulty in casual relationships and even friendships with secular and liberal (Reform) Jewish people over the years, I have tried to steer clear of the local Chabad because I realize (if it became known) that they’d be upset with my “Messianic” affiliation (though at this point, there should be no way of them knowing where I worship as far as I’m aware).
I’ve continued to ponder the matter this morning and am coming to realize that the gulf between Gentiles and Jews, even in the Messianic movement, is a great deal wider than I’d previously considered. If indeed Jews in the Messianic movement, like religious Jews in general, need to have synagogues and communities to serve their unique needs, then Gentiles may very well not be able to “join in” without provoking a great deal of anxiety.
My comments on First Century Jewish anxiety in relation to an emerging Christianity in this blog post seem relevant.
“Later, I posed the same question to my wife, and she thought it was just because I was a guy and her husband hadn’t been present (the entire transaction took place right at my front door and I don’t believe I did anything to invade her personal space).”
James, I think that your wife’s opinion on the matter is on the money. Orthodox Jewish women are not even suppose to shake another (non-relative) man’s hand in a meeting. It may have been a modesty issue and she may have been simply uncomfortable (though I don’t know the real reason behind Rebbetzin’s standoffishness). I would not draw too many conclusions from that one encounter.
“If indeed Jews in the Messianic movement, like religious Jews in general, need to have synagogues and communities to serve their unique needs, then Gentiles may very well not be able to “join in” without provoking a great deal of anxiety.”
I think it’s a family thing. With other Jews around I feel like a part of a family (more than just in a spiritual sense) and I can relax much more regarding the “Jewish things”. With non-Jews around a Jew always feels pressure to be careful not to offend by being “too Jewish-centric”.
On a congregational level it is common for Messianic Jewish rabbis to have to constantly qualify things when speaking about the Jewish people and almost never speak directly to Jews in the audience lest the Gentiles present feel left out. It’s very tiring and not a way to run a Jewish congregation. The apostles didn’t seem to have a problem addressing different groups, Jews and Gentiles, one at a time.
“But particularism d’rabbanan has gone farther. Non-Jews are excluded from more.”
Derek, what are they excluded from that you would rather include? Derek, do you mean to say that non-Jews were excluded from Judaism’s liturgical and ritualistic life LESS before the rabbanan? I am yet to see evidence of that. If anything, one should give credit to the rabbis for being so Gentile friendly – in the last 2K years they welcomed more converts than at any time in Israel’s history.
James, I think that your wife’s opinion on the matter is on the money. Orthodox Jewish women are not even suppose to shake another (non-relative) man’s hand in a meeting. It may have been a modesty issue and she may have been simply uncomfortable (though I don’t know the real reason behind Rebbetzin’s standoffishness). I would not draw too many conclusions from that one encounter.
Nevertheless, it does punctuate that significant and sometimes unanticipated differences exist on a fundamental level. If Messianic Judaism desires to model itself on Orthodox Judaism, Gentiles in “the movement” could be in for quite a shock.
I think it’s a family thing. With other Jews around I feel like a part of a family (more than just in a spiritual sense) and I can relax much more regarding the “Jewish things”. With non-Jews around a Jew always feels pressure to be careful not to offend by being “too Jewish-centric”.
On a congregational level it is common for Messianic Jewish rabbis to have to constantly qualify things when speaking about the Jewish people and almost never speak directly to Jews in the audience lest the Gentiles present feel left out. It’s very tiring and not a way to run a Jewish congregation. The apostles didn’t seem to have a problem addressing different groups, Jews and Gentiles, one at a time.
On the one hand, the Book of Romans is a perfect example of Paul addressing a mixed congregation (of course it was a letter and not a live interaction) but on the other hand I can see your point. I would think though that Gentiles who regularly attend a Jewish venue would become accustomed to the “Jewishness” and the Rabbi (or whoever) wouldn’t constantly have to make such adjustments. The God-fearers of Paul and Peter’s day must have been like that.
Nevertheless, I feel like I’ve been more than a little arrogant in presuming that I could find a middle ground where Jews and Gentiles in “the movement” could co-exist (and those dumb “coexist” bumper stickers have no idea what they’re talking about). While there are Jews in “the movement” who’ve been very upfront about saying I’d be welcome to visit, I don’t doubt there are congregations who would see me as more of a burden than an asset.
Interesting. I don’t agree with all of your proposals for many of the same pragmatic reasons R. Derek doesn’t as well as a few theological ones, but we’re not in entirely different directions.
Out of curiosity, how do you propose handling the many Messianics who have a Jewish ancestor–discovery of which is often what draws them into a Messianic synagogue in the first place–but whose ancestry is too far removed to be considered relevant by the greater Jewish community? Do you treat them as Gentiles, give them the same status as intermarried Gentiles (e.g., encouraging conversion), or figure out some “distant cousin” status?
Shalom.
“Nevertheless, I feel like I’ve been more than a little arrogant in presuming that I could find a middle ground where Jews and Gentiles in “the movement” could co-exist (and those dumb “coexist” bumper stickers have no idea what they’re talking about). ”
We can co-exist and love each other, but we must also respect each other and appreciate one another’s differences. Whenever that’s in place, there will be true unity.
“While there are Jews in “the movement” who’ve been very upfront about saying I’d be welcome to visit, I don’t doubt there are congregations who would see me as more of a burden than an asset.”
James, this one Jew (me) would see you are as a great blessing. In my post above I plainly speak of those Gentiles who would be an integral part of a MJ congregation and should not only be welcomed, they should be sought out and invited. I can think of a good number of non-Jews who I would love to have as a part of my community.
” The particularism of Torah d’oraita is mediated by inclusion of non-Jews up to a point. ”
Non-Jews have no “Inclusion” in a Jewish organization.
You guys cannot have the cake and eat it too…..
“Out of curiosity, how do you propose handling the many Messianics who have a Jewish ancestor–discovery of which is often what draws them into a Messianic synagogue in the first place–but whose ancestry is too far removed to be considered relevant by the greater Jewish community? Do you treat them as Gentiles, give them the same status as intermarried Gentiles (e.g., encouraging conversion), or figure out some “distant cousin” status?”
Benjamin, I would consider them non-Jews for all intents and purposes. However, if someone can make a solid documented proof of having a Jewish ancestor (especially on a matrilineal side), I would certainly want to look into it – on a case by case basis. In verifiable cases, even though I am not big on messianic conversions, that may be something to consider at some point.
In my congregational experience, however, every single person I met who claimed distance ancestry at closer examination the claim proved dubious, mainly based on wild assumptions and genealogy tracings that assumed that certain surnames (some of which sounded “Jewish” only to that person) were used only by Jews. I can tell you some stories!
James,
Gene is not alone. I am also an ethnically Jew, and as you probably know my beliefs are far the opposite of Gene’s. I am not a racist…..
Actually Dan, I had you in mind when I said that there are Jews here who have been upfront about being accepting of me. ;-)
That said, Gene has also mentioned that I would be welcome at his table. It’s interesting that you are both opposites and yet apparently in agreement in this one matter.
James,
the difference is that I accept you as equal, not so for Gene. For him you are a second class, he will serve your food in a wooden bowl…LOL!
This is probably considered hijacking Gene’s blog, but since we’re talking about separatism, particularism, and a bunch of other “isms”, I thought it appropriate. Anyone read this news article: Rabbi’s wife: Arabs are the enemy
Given the fact that Judah and I have both recently posted blog articles about intermarriage, I thought the following quote as particularly relevant:
“Separatism is what sustained the Jewish people throughout time. It’s our distinction. We are not out to cause uproar, we are here to raise a very painful issue. And yes, very painful matters need to be discussed openly. Who better to talk to the girls than the rabbis’ wives?” … Knesset Member Michael Ben Ari said that the letter is “in the spirit of the late Golda Meir’s saying ‘Who ever performs intermarriage joins the six million.’ The role of the rabbis’ wives has always been to maintain the sanctity of Jewish women and they should be commended for performing their duty.”
And we think we have issues. Wow!
Dan, I’m hoping one day we’ll all be sitting down at this meal:
I say to you that many will come from the east and the west, and will take their places at the feast with Abraham, Isaac and Jacob in the kingdom of heaven. -Matthew 8:11
“James, the difference is that I accept you as equal, not so for Gene. For him you are a second class, he will serve your food in a wooden bowl…LOL!”
Dan, I think that to you I am and other MJs who do not subscribe to your ideology are second class citizens. At least that’s how you’ve been treating us.
Good work, Gene. It’s not easy to put into words what we feel in the kishkes.
Jewish cultures have always adopted elements, and incorporated people, of surrounding cultures while maintaining not only a core but a mass of continuity. Our current Messianic Judaism dangles by a tenuous thread of continuity, and when we express a desire for wholeness, we are criticized from almost every direction.
If I can take a symbolic approach, you’re not only advocating a journey from A to Z (as James put it) but also a paradigm shift “from A to א” – not only the א of the Hebrew Scriptures, but the א of our liturgy, the א of midrash and commentary, the א of the Aramaic Talmud, Yiddish, and Ladino. You envision not only a religious reorientation but a cultural and communal shift that is thick with Jewish deeds and thought.
[Just in case WordPress doesn't do Hebrew, א = aleph.]
Carl,
And why should Gentiles be excluded from all this treasure without them being “converted?” I thought we are suposed to be a light to the nations?
Thank you, Carl. You are right and very well put – it will take a lot more than just a simple howto to get us there. Instead, it will requires that we, by which I mean a community of Jewish disciples of the Master and not just a few individuals who have already set out to do just that on their own, as you said, make a paradigm shift towards “Jewish deeds and thought”.
Gene;
” Dan, I think that to you I am and other MJs who do not subscribe to your ideology are second class citizens. At least that’s how you’ve been treating us.”
An Eipha for an eipha. a tit for tat…..
Hi Dan. You asked “why should Gentiles be excluded from all this treasure apart from them being “converted?” I thought we are supposed to be a light to the nations?”
I never imagined that being a light to the nations involves teaching them not only Scripture but also midrash, commentary, Talmud, and Yiddish and Ladino texts!
But concerning our mission of being a light to the nations, I ascribe to the general outlines drawn by Franz Rosenzweig, who saw (in the words of the Stanford Encyclopedia of Philosophy) the “complementary roles Judaism and Christianity play in the world’s advance towards redemption. The Jewish people anticipates the ultimate redemption of the world within the closed, communal life it forges out of its intimate experience of relation with the divine. Christianity advances the cause of the actual redemption of the world, by uniting the globe through its message of divine love. While Christianity thus takes up the historical task of guiding the world towards redemption, it would lose its way, according to Rosenzweig, if the Jewish people did not perpetually serve as reminder, through its own communal anticipation of redemption, of the kind of unity before the divine for which the world is to strive.” (See http://plato.stanford.edu/entries/rosenzweig/#Ove)
Rosenzweig died in 1929, so he knew nothing of Messianic Judaism. Our primary communal home is in Judaism (thus we insist that ours is a “Messianic Judaism” and not a “Jewish Christianity”), living as Jews and serving as witnesses of Messiah Yeshua. Gentiles are not Jewish, and therefore their communal home is not in Judaism.
Christianity advances the cause of the actual redemption of the world, by uniting the globe through its message of divine love. While Christianity thus takes up the historical task of guiding the world towards redemption, it would lose its way, according to Rosenzweig, if the Jewish people did not perpetually serve as reminder, through its own communal anticipation of redemption, of the kind of unity before the divine for which the world is to strive.
It would be interesting to find out how Rosenzweig arrived at the conclusion that Christianity was looking to the Jewish people as a reminder of unity. The traditional Christian viewpoint of the Jewish people is to see them as “carnal” and “under the law” and “denying the grace of Christ”.
I must admit though to a recent encounter with what Rosenzweig refers to as a closed, communal life and it certainly has given me pause.
Carl,
I don’t understand the logic. Because Jonah Salk was Jewish only Jews should get polio vaccinations?
James, Rosenzweig’s “Star of Redemption” is a very difficult read, but it explains his thoughts in much more detail than the description I quoted.
I appreciate the thoughtful and transparent reflections on your blog. All of us experience some pain in dealing with these issues, regardless of our perspectives.
Thank you for your considerate and measured response, Dr. Kinbar. I know my blogs and comments raise more questions and answers. I’ve also added just a little bit more transparency in the past few minutes.
What exactly is Christian baptism, where did it come from, what are its implications, and do any of your answers to these questions come from Torah?
“What exactly is Christian baptism, where did it come from, what are its implications, and do any of your answers to these questions come from Torah?”
Israel, how is this related to this post?
But to answer your question, the ritual of baptism is clearly based on the Jewish mikveh, because just like the original Jewish ritual the baptismal immersion also signifies washing away of contamination and spiritual restoration.
In fact, it’s seems likely that some of the earliest practitioners of baptisms (who were not Christians, since John the Baptist was not one and neither were the Essenes who also practiced the ritual) simply elevated and spiritualized the uses of existing mikveh laws (instead of creating some new laws, as some may think) to signify a form of elevated spiritual cleansing and repentance.
Gene, I suspect “Israel” is posting an unrelated remark in the comments section as a sort of spam. People and bots will probably follow the link in his name to his blog. I’ve occasionally tolerated such folks on my blogs but when they become persistent, I either have to ask them to back off (which is when I usually get accused of not seeking the(ir) truth), or I have to remove their comments.
Thanks, James… you could be right. I know this Israel guy. Well, I’ll let his comment stand for now, but I have removed the link to his site from his name.