I originally posted this last year, and while I’m not actively writing new material for the time being, I thought it important that we Christians consider why it is appropriate to mourn, alongside the Jewish people, the loss of the Holy Temple in Jerusalem. This year. Tisha b’Av begins on Saturday at sunset and ends at sunset on Sunday.
…Should I weep in the fifth month [Av], separating myself, as I have done these so many years?
In the fifth month, on the seventh day of the month …came Nebuzaradan … and he burnt the house of the L-RD…
–II Kings 25:8-9
In the fifth month, on the tenth day of the month… came Nebuzaradan … and he burnt the house of the L-RD…
Tisha B’Av, the Fast of the Ninth of Av, is a day of mourning to commemorate the many tragedies that have befallen the Jewish people, many of which have occurred on the ninth of Av. Tisha B’Av means “the ninth (day) of Av.” It occurs in July or August.
Tisha B’Av primarily commemorates the destruction of the first and second Temples, both of which were destroyed on the ninth of Av (the first by the Babylonians in 586…
I wrote this blog post some months ago wondering if I’d ever publish it. Given recent events, now seems like a good time.
The final verse of this parashah uses the words…[which] literally [mean]: “This is the Torah,” in reference to the laws of tzaraas. Sifsei Kohen understands this to be teaching us an important remedy: if one has brought down upon himself the Divine punishment of tzarras, he must cleanse himself through the study of Torah. The Torah is a fire of ruchniyus, spirituality, and fire has the capacity to purge impurity (as we see in Bamidbar 31:23). However, simply learning the Torah is not sufficient; one must absorb the Torah into his very being…Even if one learns the Torah, his task is not yet complete. If he internalizes what he has learned, he will come to purity; but if he does not, the potential for tumah still lurks.
-from “A Mussar Thought for the Day,” p.177
for the Shabbos study of Parashas Tazria A Daily Dose of Torah
I realize this was written with a Jewish audience in mind and the concept of elevating oneself by the study and internalization of Torah isn’t meant to be applied to me, a non-Jew. Nevertheless, I think I can take a wider principle out of this lesson. Please bear with me.
I think what I quoted above is what separates me from the friend I have coffee with on alternate Sundays. He has been urging me to push myself further in my relationship with Messiah. But when he describes his own experiences, the spiritual depths he explores, and even the periodic visitation by the presence of Hashem, I’m flabbergasted.
I’d make a very poor Pentecostal. It’s difficult for me to process statements such as “…and then God talked to me and told me…”
Over eighteen months ago, I wrote a blog post called Standing on the Jewish Foundation of the Bible. I wrote it in response to some of the conversations I was having back then with the head Pastor of the church I used to attend. He was also pushing me, but in his case, to adopt a more classic Christian identity and understanding of the Bible.
As it turns out, I make a very poor Fundamentalist or Evangelical too. It’s not where my head and my heart lie. In my reviews of the Nanos and Zetterholm volume Paul Within Judaism: Restoring the First-Century Context to the Apostle, I’ve been reminded of how a more Judaically-oriented view of the scriptures makes a great deal more sense to me than what Christianity has to offer.
This is why I study the Torah and the rest of the Bible from the perspective of the “Messianic Gentile,” or at least I have been up until now.
But as the above-quoted passage and my friend attest, studying is not enough. Knowing but not doing is probably a bigger sin than mere ignorance or even being on the wrong track.
In the review I mentioned above, I hope I’ve shown that the traditional way the Church understands Paul represents the “wrong track.” Of course, this isn’t the first time I’ve rendered this option. But at least many people within the Church are behaving from their convictions, performing acts of charity, feeding the hungry, giving comfort to the grieving, all the “weightier matters of Torah” the Master valued so highly.
Even if you (or I) believe we possess “the truth,” or at least a more historically and culturally accurate and factual interpretation of Paul and the writers of the rest of the Bible, what good is it if you (or I) don’t do something about it, and don’t allow our personalities, our very souls to absorb, integrate, and radiate the lived experience of Torah?
I think a life like that looks like this:
The Torah gives us an important rule in relationships: Even though you are suffering, you have no right to cause suffering to others. Whatever your distress, you still need to speak and act with respect. If you are ever in a bad mood, be especially careful not to speak or act to others in a way that will be distressful for them.
(see Rabbi Eliyahu Eliezer Dessler – Michtav MaiEliyahu, vol.4, 246; Rabbi Pliskin’s “Consulting the Wise”)
I think the litmus test for whether or not you (or I) have integrated Torah principles into our identity and lived experience is stress. Even the morning commute into work can be abundantly revealing (I know it is of me). A person who has internalized Torah principles; internalized the teachings of the Master, will react to various stresses in a different way than one who studies but has not absorbed that study.
James (Ya’akov), the brother of the Master, said it well:
But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. For that man ought not to expect that he will receive anything from the Lord, being a double-minded man, unstable in all his ways.
–James 1:6-8 (NASB)
Does faith have something to do with whether or not one internalizes what he or she has learned of Torah? I think so. Think of it more like faithfulness or especially trust. I think we all encounter circumstances where we find it’s hard to let go. Like the character Marlin in the film Finding Nemo (2003), our fears overwhelm our ability to trust, even Hashem, and to let our God open His hand and provide for our every need. If we don’t trust completely, then we can still study Torah and be illuminated, but we will never become the illumination.
The Master said to his followers, “You are the light of the world” (Matthew 5:14-16), but our light will not shine if we cover it over with doubt and distrust. On some level, I must not be letting go. I’m comfortable with the study but not with what comes after it. I like my spiritual plateau, but I will never be who Hashem wants me to be unless or until I let go, trust my Master’s teachings, and let them truly transform every area of my life.
Study is supposed to lead to transformation, but not unless I first break down the wall. I know that wall is mine to break down and not God’s. The next move in this little chess game is mine, not His. But just like the Knight in Ingmar Bergman’s classic 1957 film The Seventh Seal, I find myself at the losing end of that game and the inevitable consequence is my extinction. However, unlike the Knight in the film who, like many of the other players, dies in a plague and goes off into eternity dancing with a personified death, my end is not the end of life, but the end of any attempt at community and belonging.
There is no going back. What I think is one thing, but what I feel is something beyond my abilities to grasp. I will post a general reivew of the Nanos/Zetterholm volume on Amazon rather than finish writing my essay-by-essay reviews here.
Frankly, given the last few blog posts and especially this one, I think it’s best for me to take some sort of hiatus, at least from blogging if not from any sort of involvement in Messianic Judaism as a social venue online or otherwise. While I still think it’s the most Biblically sustainable method of study, as far as me, an individual human personality goes, I don’t think I belong here anymore than I belong in a church.
If God still wants anything from me, He knows where to find me. I seem to be making a mess of finding him, at least through any method I’ve attempted thus far.
For any individual or group I have upset or offended, I apologize and ask forgiveness, though I don’t expect I deserve it. I wish you well in your endeavors, but I seem to need to travel a different path than yours.
It’s time for me to reduce my search to simply me, the Bible, and prayer. After that, let God make his judgment.
I believe the very purpose of our life is to seek happiness. That is clear. Whether one believes in religion or not, whether one believes in this religion or that religion, we are all seeking something better in life. So I think the very motion of our life is towards happiness.
-The Dalai Lama
He has told you, O man, what is good! What does Hashem require of you but to do justice, to love kindness and to walk humbly with your God?
For example, Michael Persinger, a neuroscientist at Ontario’s Laurentian University, has conducted (somewhat controversial) experiments with a device that’s come to be called a “God helmet.” Persinger fastens the helmet onto subjects’ heads and bathes their brains’ right hemispheres with a weak field of electromagnetic radiation. Most of those who have strapped on the apparatus report feeling either the presence of God or a oneness with the universe, suggesting again that spiritual and mystic thoughts and experiences may be part of our neurophysiology.
-Pink, Chapter 9: “Meaning,” p.221
A cynical person and particularly an atheist might say this is evidence that spirituality and the religious systems such a “sense of God” produces are nothing more than a manifestation of our neurology, not unlike how the character Morpheus (played by actor Laurence Fishburne) describes reality in the 1999 film The Matrix:
What is real? How do you define ‘real’? If you’re talking about what you can feel, what you can smell, what you can taste and see, then ‘real’ is simply electrical signals interpreted by your brain.
The aforementioned cynic or atheist might say the same thing about “spirituality” and “the presence of God.”
The part about having a kingdom focus really resonated with me. Too often I think we can be distracted from the kingdom. Yeshua rabbeinu was a kingdomist (focused on the kingdom) rather than religionolist, Zionist etc. although some of these other elements like religion may be important, We shouldn’t lose focus of his message that the kingdom of heaven should spread throughout all of the earth…
The Dali Lama believes the purpose of life is to seek happiness, but he also said that “we are all seeking something better in life.” God, through the Prophet Micah, said what is good in life is doing justice, loving kindness, and walking humbly with our God.
Although I have to be conscious of the fact that Micah’s (and God’s) audience in the above-quoted passage of scripture is Jewish, I don’t see Judaism as necessarily having a monopoly on justice, kindness, and walking with God in humility.
If projecting a weak electromagnetic field into the right hemisphere of our brain elicits the experience of being in God’s presence or otherwise being “one” with the universe, however you may understand that statement, maybe it’s because God hard-wired the ability to experience His presence into the human brain. Maybe our very DNA is encoded to allow us to develop the ability to achieve communion with our Creator.
OK, I’m guessing. I can’t possibly know that for certain, but it’s an intriguing idea. I’m certain I’m not the only one to consider it. In fact, Persinger’s experiments were published in an article written by Anne McIlroy called “Hard-Wired for God,” in the December 6, 2003 issue of “Globe and Mail.”
Not ignoring anything another of my readers, ProclaimLiberty, said in the same blog post’s comment section, I think the “secret” of experiencing God’s presence and finding meaning isn’t, at least for we Gentiles, necessarily found in Judaism or Jewish practice, but rather, it’s found in ourselves.
You’re not going to find the meaning of life hidden under a rock written by someone else. You’ll only find it by giving meaning to life from inside yourself.
-Dr. Robert Firestone
Author and Psychotherapist
as quoted by Pink in his book, p.225
This somewhat flies in the face of the Abrahamic (and many other) religions which believe the meaning of life is found in our various sacred tomes and holy writings. And yet, it’s not the words themselves that give us direction, but how we interpret them to give us meaning and purpose. In that sense, the Bible and even the Holy Spirit somehow interact with something physical, something in our neurology, specifically located in the right side of our brain, the hemisphere associated with creative and global thinking, interpreting music, and comprehending visual images including art.
On page 16 of his book, Pink refers to the right hemisphere, in part as:
…interpreting emotional content, intuiting answers, perceiving things holistically…
OK, I’m really thinking outside the box and maybe I’m barking up the wrong tree, if you’ll excuse the mixing of metaphors, but it puts a very human face of our relationship with God, not just a Jewish face.
While it would be delightful to heal the bilateral ekklesia, for some of us, that healing seems rather distant. My apparently (I have to guess all this based on the wording of some of the comments because, in a text-only communications venue, I have no other cues to go by) upsetting or offending a few commentors in my previous meditation provides some evidence of this. I certainly didn’t mean to provoke anyone, but I made assumptions based on what little information I had about a certain group, and I was mistaken. I apologize, and I also realize the damage is done.
I’ve written before about the circumstances surrounding my going it alone, that is, deliberately not associating with a formal religious community. It’s a combination of logistics and family dynamics that results in me not seeking out spiritual association, at least not on a scale beyond coffee with a friend or connections via the web (specifically, conversations on this blog and in other virtual social media). Remember, I’ve already collapsed the Tent of David.
Given my tendency to periodically annoy others, even those whom I respect, I believe, for me anyway, healing my little corner of the ekklesia will be a long time coming. I only have myself to blame.
But I’ve also got hope. If God really did make each and every single human being who was ever born with the ability to have a direct revelation of the Spirit of God, then my life matters, if not always to other people, then to God. Otherwise, why make me this way? Why create within me the desire to experience God, to learn about Him, to learn to trust Him (and I have trust issues, so that doesn’t come easily to me), to learn to love Him?
I sometimes miss those times when I first became a believer. Everything was new and shiny, and my life seemed so full of possibility and discovery. I remember after church, meeting with some Christian friends for Bible study. I knew almost nothing, but it was like God had opened the door and shown me an amazing place where all my questions were answered and my life could have meaning, significance, purpose, and clarity.
Ah, to be naïve, again.
No experience since then has felt like that, including my progression into studying the Bible from a “Messianic” foundation.
In some ways, my life would have been easier if I had stayed right there, believing everything the Church taught, seeing the Bible as a New Testament driven, Gentile-oriented revelation of personal salvation through faith in Christ.
But it’s like the first time you drive a car on your own, or the day you fall in love with the person you’re going to marry…once it’s over, it’s over. You may stay married for the rest of your life, but the excitement of “newness,” discovery, and exploration will never come again.
Now I’ve got something new to explore or at least a new direction in which to travel.
Well, it’s not actually new, but I think, as Troy said, we tend not to pay as much attention to it as we should.
The Kingdom may be Israel-oriented, but if I’m to believe the Bible, even the Goyim will have a part in it. Since the Kingdom started entering our world nearly two-thousand years ago, and since, during all of those twenty centuries or so, people in each generation, Jews and non-Jews alike, have been experiencing God, sometimes regardless of their religious affiliations, then why can’t I experience God and some sense of the Kingdom too, regardless of my religious affiliation or anything else?
We are not human beings on a spiritual path, but spiritual beings on a human path.
-Dr. Lauren Artress, Episcopal Priest
We don’t walk a spiritual path with a crowd, a congregation, or support group. Ultimately, even those people in religious community walk the path alone. Only God visits us in the darkest corners of our soul. But without the darkness, how would we know God brings light?
Given my various character defects and how they play out here on my blogspot, I may never contribute to healing the rift in the bilateral ekklesia or in anything else, but maybe I still have a shot at healing the rift between me and God. For that, I don’t need a single piece of equipment, clothing, prayer-book, and so on. No one does.
I only need me and the willingness to open myself up to God and to trust Him.
Well, I do need one piece of equipment, but fortunately, God built it into my head by design, or so I choose to believe.
Maybe that seems kind of selfish to you, but I’ve got to start, or restart, somewhere.
Oh, one more thing. Pink’s book also inspired me to create a new page for this blog…a Gratitude page. It’s really new so my list of things I’m grateful for is short, but I imagine it will grow exceedingly long in time.
I posted the following after a number of complaints were registered about my original content:
Obviously I’ve written more than one controversial statement in this blog post and it’s causing more trouble than it’s worth. So hopefully WordPress will let me “comment out” the HTML of the content so I won’t actually have to erase it. I could have reverted this blog post to “draft” status or simply deleted it, but then I’d have to explain via email to each person who asked what happened to it.
It seems clear that in my exploration to clarify things for myself relative to the “bilateral ekklesia” and its relationship to the Kingdom of Heaven, that I’ve stepped on more than a few toes, which was not my intention. I sometimes complain of the contentiousness of religious blogging, and I’ve been doing more than my fair share to contribute to it lately.
I have to fix this. This has to end. I have to find a different way to take the next step in my spiritual evolution, whatever that may be, without dragging everyone down into the mud and making a mess of things.
I feel like I’m on the cusp of taking a major step forward, but I guess that’s not obvious from what I’ve been doing lately.
I have an idea. Wait for it.
NOTE: No, WordPress won’t let the HTML comment out tags work, so the content is now deleted.
After much deliberation, I decided to restore the original content with the understanding that it is simply to provide context for those who happen upon this blog post and can’t make heads or tails of it. Again, I never meant for what I wrote to cause offense.
The original blog post content follows:
The kingdom of heaven prior to the final redemption can be likened to a partisan movement, such as Robin Hood and his men or the European freedom fighters that fought in Nazi occupied territory. The Partisans is a teaching on Hebrews 2 in light of Psalm 8 and the parable of Luke 19:12ff concerning all things in subjection to the Son and the revelation of the kingdom.
This was the opening quote of my original review of Lancaster’s sermon I published in March of 2014.
Much more recently, about a week ago, I published my previous blog post The Hope of Healing in the Bilateral Ekklesia chronicling the recognition, both among the Jews in Messianic Judaism, and those non-Jews who are involved, that there is a rift between Jews and Gentiles in the ekklesia, and that, as disciples of Yeshua, we desire to be (somehow) reconciled with one another.
I’m about to say (write) something you may not expect out of me. I’m going to say that the major barrier in that healing is the emphasis on Judaism vs. the emphasis on the Kingdom.
I quoted Lancaster above because in that sermon and a number of others, he emphasized that the Kingdom of Heaven, that is, the Messianic Kingdom, was already emerging into our world, probably within Yeshua’s earthly lifetime we see recorded in the Gospels, and certainly after his ascension when myriads of Gentiles were being drawn to Hashem through the teachings of the Master.
But as I’ve said many times before, even in those days, the problem of what to do with the Gentiles was a major headache among the Jewish Messianic disciples and apostles, including the emissary to the Gentiles, sent to us by the Master himself, Paul.
I don’t believe Paul ever “solved” the “Gentile problem,” but as I’ve also surmised, maybe he didn’t think he had to. If he really believed Messiah’s return was imminent, then he probably figured our King would order our ways in the ekklesia and in the Kingdom.
But Messiah didn’t return within the last decades of the First Century CE, nor in the subsequent centuries between then and now. What resulted, as you well know, was a terrific rift between the devout Jews and the Gentile believers, until Jewish faith in Yeshua was finally extinguished and only the Gentiles, however imperfectly, kept faith in Messiah…in Christ.
But that’s not to say, as the modern Church believes, that the Jews went down a dead end path of religion by works which took them away from God as it took them away from Yeshua (and I have to thank Rabbi Stuart Dauermann for writing about this on his Facebook page last Friday).
Each body, Rabbinic Judaism and the Christian Church, has preserved something of the lessons of God down through the long years and to this very day. Each has a certain number of pieces in the jigsaw puzzle of redemption, but it seems whenever the two groups get together and attempt to assemble that puzzle, none of the Jewish pieces match up with the Christian pieces. Apples and oranges. Square pegs and round holes.
But wait a minute.
From a present-day perspective, looking back at the late 19th century, we find a small body of Jews who lived as Jews (rather than converting to Christianity) who accepted the revelation that Yeshua as depicted in the Apostolic Scriptures, is indeed the Holy Moshiach of Hashem, sent with the good news of redemption for all Israel and even for the Goyishe nations.
Nearly four years ago, Rabbi Joshua Brumbach published a couple of blog posts: Rabbis Who Thought for Themselves and Rabbis Who Thought for Themselves – Part II presenting the lives of a number of late 19th and early 20th century Rabbis who indeed, “thought for themselves,” certainly thought outside the box, and came to the realization that Jesus of Nazareth, when you wipe the Gentile “make up” off his face that the Church painted there, is indeed Moshiach and Son of the Most High.
Much later, in the 1960s, the “Jesus Freak” movement spawned something that would eventually become the Messianic Judaism and Hebrew Roots groups we have today. For the past several decades, a small but growing body of Jews have accepted this revelation and have put Yeshua, Paul, and the other apostles and disciples we find in the Apostolic Scriptures, back into their ancient Jewish context.
It then became possible to study their teachings and written works the way any modern Jew would study Torah, Tanakh, and Talmud.
This is terrific news for Jews in Messiah who cannot and should not attempt to fit into modern Christianity, it’s the way to take what Rabbinic Judaism has preserved for the past twenty centuries and “marry” it to the good news of Messiah the Church has preserved, keeping in mind that what the Church believes about Christ has to be radically refactored in order to become (re)integrated with both ancient and modern Judaism, forming or at least crystalizing, some of what is called Messianic Judaism today (I word it that way because often many Gentile-driven Hebrew Roots groups and communities will call themselves “Messianic Judaism” or “Messianic” something).
But while this is good news for the Jews, what about the Gentiles? It seemed like good news at first, but as the blog series I’ve been writing lately has shown, there’s an uncomfortable flip side to all of this. If we support Messianic communities as being by and for Jews, where do the Gentiles go, the Church?
My personal experience has shown me that this isn’t always a sustainable alternative. Many of us don’t fit in at Church, much as we’ve tried.
But if Messianic synagogues are havens and sanctuaries for Jews in Messiah to live and worship in Jewish community, then by definition, we don’t fit in there as well.
Or do we?
There is a high degree of variability as to just how accepted non-Jews are in Messianic Jewish groups, at least in the U.S. For instance, Beth Immanuel in Hudson, WI touts itself as “Messianic Judaism for all Nations,” and while some Jews do worship there, its leadership is non-Jewish.
If you knew nothing about Beth Immanuel and you happened, as a non-Jewish disciple, that is, a Christian, to wander in for Shabbat services one Saturday morning, you might not realize it wasn’t a completely Jewish establishment. I’ve only been there for a couple of Shavuot conferences, so I don’t know what happens on a typical Shabbat, but I’d guess that there would be a traditional Jewish prayer service and a Torah service.
If an Oneg meal is shared, our hypothetical Christian would learn that the kitchen is kosher and no actual cooking is done on Shabbos. For those who choose, before a meal, they may practice netilat yadayim or ritual hand washing. And of course, being this is a kosher kitchen in what seems like a Jewish synagogue, any of the food served would also be kosher. No ham sandwiches or shrimp scampi on the menu.
And yet, most of the people I’ve met at Beth Immanuel are non-Jews like me. That being the case, most of the men wear a kippah, don a tallit gadol for services, and I suspect many of them wear a tallit katan under their shirt on a daily basis, with the tzitzit tucked into their trousers.
You can see why it can be confusing to have that experience and at the same time hear messages about a strict segregation between Gentiles and Jews in Messiah in order to preserve the Judaism and Jewish life in Messianic Jewish community.
Of course there are many other Messianic Jewish congregations that have a Jewish leadership, such as Tikvat Israel in Richmond, VA, and yet there are numerous non-Jews in regular attendance in those shuls.
I’ve never visited Tikvat Israel, so I can’t comment about it in any detail, except to say that Rabbi David Rudolph, who is the head Rabbi, is Jewish, and that, at least in our email communications, he has treated me courteously and with compassion.
I know there are some notable Messianic Jews who believe the Messianic Judaism we have today is a fully realized microcosm of what the Messianic Kingdom will be when Messiah returns.
I’m sorry, but I can’t agree with that assessment (and I imagine I’ll hear about it, both in the comments section of this blog post and via email).
D. Thomas Lancaster believes that, using the “partisan” model, the Messianic Kingdom is slowly emerging, but the King is still absent, like an ancient King in exile, but one who has promised, one day, to return.
In the meantime, even though our world isn’t being run by our King, and in fact, it’s being run rather poorly by human agency, we are tasked to behave as if the Kingdom is already here.
Of course, that can be difficult without the proper Messianic “infrastructure” in place. We are partisans or members of the underground such as you’d have found in Nazi occupied France during World War II. We are fighting a difficult battle and we can’t always reveal ourselves to everyone as just who we are. Our “country” is occupied by an enemy force, and while in our hearts and in some of our actions we dedicate ourselves to our true King, in many other ways, we are inhibited or restricted. We can only behave as full citizens of the Kingdom once the King has set everything to right again.
As you probably can tell, we’re not there yet.
That’s why I think we cannot compare the current “bilateral ekklesia” with the future Messianic Kingdom. Right now, it’s important for the Jews in Messianic Judaism to focus on Judaism and the Jewish disciples of Messiah. Countless generations of Christians have made it clear that Jews cannot remain Jewish and convert to Christianity, while countless generations of Jews have made it clear that if you are devoted to Yeshua as Messiah, even if you live a fully religious Jewish lifestyle, you are considered an apostate.
So the only way for Jews in Messiah to survive and live a Jewish life is to contain themselves in a “Jewish bubble,” so to speak. If they associate exclusively with say, Orthodox Jews in order to maintain Jewish lifestyle, they may find their faith in Yeshua in danger of waning. If they associate mostly or exclusively with even Messianic Gentiles, let alone more traditional Christians, they may discover themselves diluting their lived Jewish experience and even becoming “Jewish-lite.”
I get that.
I also get that, in the Messianic Kingdom, the nations will have a place. We Gentiles, just as the Jews, will receive the full pouring out of the Spirit so that we too, from the very least to the very greatest, will have an apprehension of Hashem greater than even John the Immerser.
We too will have the resurrection and a place forever in the world to come. Our sacrifices will also be accepted in the Holy Temple in Jerusalem. We will be able to travel to Jerusalem, particularly during the time of Sukkot, and see the face of our King, bring honor and glory to his name, and standing on the streets of Jerusalem, the City of David, and in the Temple courts, we will worship Hashem, God of Israel, thanking Him for redeeming not only the Jewish people, but all of the Gentiles who have kept faith and trust in Him during the hard times.
But that’s then and this is now.
Some Messianic communities would not desire my presence because, as a Gentile, I would inhibit Jewish worship. Interestingly enough, I believe in other Messianic communities, I’d be “too Gentile” because I do not regularly cover my head, wear a tallit katan, keep strictly Glatt kosher (I only keep Leviticus 11 “kosher lite”), use a siddur in prayer, pray at the set times of prayer, pray in Hebrew, cease work on Shabbat, and many other “Jewish” things.
I know there are Jews in Messiah who have “issues” with Gentiles who outwardly behave “Jewish” (don tzitzit, lay tefillin, wear a kippah in public during the week), but I’ve sometimes wondered if there are other Jews (and some “Messianic Gentiles”) who have “issues” with those of us who, as a matter of conviction, have set aside even praying with a siddur?
It’s an interesting question.
The 17th of Tammuz started at sunset on July 4th this year and it begins a three-week period of increasingly intense mourning for the Jewish people (yes, it was a fast day and no, I didn’t fast) leading up to Tisha B’Av.
This is a Jewish time of mourning, so what does it have to do with Gentiles?
Well, one of the greatest losses to the Jewish people was the destruction of the Temple, razed by the Roman army in 70 CE. Consider two things: The Temple was destroyed by Gentiles, and the sacrifices of Gentiles, even in the days of Yeshua, were accepted. We also know they will be accepted again in Messianic Days.
So I think we have a legitimate reason to mourn as well. We also have a very good reason to spend these three weeks repenting. Repenting of what you ask? Two general areas: The first is for our sins. Oh, don’t be coy. You know you sin. So do I.
The second is to repent of all the crimes the Gentiles have committed against Jews and Judaism across the ages, including the destruction of both Solomon’s and Herod’s Temples.
We non-Jewish believers aren’t used to repenting for sins we ourselves didn’t commit. We aren’t usually held accountable for the sins of our ancestors. And yet, in the future, we know that the rest of the nations of the world, including the good ol’ U.S. of A., will go to war against Israel, nearly destroy her, and at the last second, God Himself will fight for the Jewish nation, and defeat the rest of us.
We know one of the consequences will be that every year at Sukkot, each nation will be responsible for sending representatives to Jerusalem to pay homage to King Messiah, and any nation that fails to do so, will receive no rain.
Even we non-Jewish believers and disciples of the Master will be citizens of the former enemy nations of Israel. Yes, we were underground fighters, holding the line, maintaining loyalty to our true King, but as citizens of America, Canada, or where ever, we also are (and will be) representatives of our individual countries. How many of you Americans out there celebrated the Fourth of July by having a picnic or barbecue, setting off fireworks, displaying an American flag at the front of your home, or something similar?
We have a lot to repent for, past, present, and future. Where do we fit in? Maybe nowhere yet. We’re underground, remember? Actually, Jewish disciples of Messiah are underground, too. They can’t always advertise to all of their Jewish relatives and friends that they acknowledge Yeshua (Jesus) as the Messiah, for fear of rejection or some other adverse reaction.
At least we Gentiles can say we’re Christian without offending too many people (although that’s becoming kind of a problem in certain areas of social media lately).
We aren’t there yet. This isn’t the fully emerged and flourishing Messianic Kingdom. The Ekklesia of Messiah will no doubt one day be healed, but that day isn’t today. The rift still exists. We pretend it shouldn’t because a sizable number of Jews living as Jews now recognize our Christ as their Messiah. We want to be one big happy family.
We’re not. That much is more than obvious. We have problems. The “family” is dysfunctional.
I think I’m going to pay more attention to the three weeks this year, not because I think I should be emulating Jewish people, and not as a reflection of an arrived Messianic Era, but because of all the screw ups that have happened between Jews and Christians over the years, including the original screw up when Gentiles walked out of the ancient Messianic community.
Mourn the loss of a “healed” ekklesia, for it still lies rent and bleeding on the ground. Mourn that our ancient ancestors destroyed the very Temple that 70 bulls were sacrificed every Sukkot for the sake of the nations…us. Repent. Pray that Moshiach arrives quickly so there will be healing. Pray that you survive the horrors that are to come, the birth pangs of Messiah, when every hand will turn against Israel, and you’ll have to stop being underground and stand up for the Jewish nation against your co-workers, your neighbors, members of your own family, and against (probably) most of the Christian Church, which should know better.
Whatever conflict and alienation exists between Gentiles and Jews in Messiah will eventually be healed and we will be reconciled again. When and how that will happen and what it will look like when it does, I have no idea.
I only know it will happen.
And in the meantime, we’ll have problems, plenty of them.
For we Gentiles, our only assurance isn’t in Jewish community, it’s in the God of Creation and the Son of Man who has promised to return in clouds of glory.
Pray that you remain strong in the faith until the end. I know that’s what I’ll pray for…the endurance and courage to stay the course, to not wander off to the left or to the right…to keep steady, no matter what’s happening around me or to me.
We can only celebrate the victory of the King if we keep fighting his fight.
Only then, I believe, will we finally be healed, and all men and women will live in peace with their brothers and sisters, Jew and Gentile alike.
I am getting interested in Judaism – reading the Bible, and trying to practice its many laws. But I am having a hard time accepting the Talmud and all its laws. Isn’t it enough just to do what’s written in the Bible?
The Aish Rabbi Replies:
Thank you for writing. This issue has bothered people throughout the ages, and in fact many break-away Jewish groups (Karaites, Sadducees, and even the Christians) did so over this very point.
But it is a huge mistake.
-from the “Ask the Rabbi” column
“Validity of Oral Law: Tefillin Example” Aish.com
I know I’ve been spending a lot of time writing about how (or sometimes “if”) non-Jews can have a place within social and communal Messianic Judaism, but I think it’s time to return to the Jewish perspective (as best I can perceive it, my not being Jewish) for a bit. Maybe it’s there that we non-Jews can find some illumination if not orientation.
I know a lot of non-Jews (and some Jews) within both Hebrew Roots and Messianic Judaism have issues with the Oral Law and the wisdom and rulings of the Rabbinic Sages. The argument seems to center around sola scriptura and the sufficiency of scripture vs. recognizing the authority of the Sages to make halachic rulings for their various branches within Judaism, which apparently even Yeshua (Jesus) did.
The Aish Rabbi I quoted above undoubtedly agrees that the Oral Law is “a thing” and that the Jewish Sages were well within their God-given rights to set standards of observance and behavior for the various Jewish communities historically, and said-rulings are still considered authoritative among certain streams of Judaism today (it’s actually a lot more complicated than that, but a full examination of the Talmud and its influence on observant Judaism is well beyond the scope of this blog post).
But how does all that work in Messianic Judaism which, as Derek Leman says, is “a Judaism committed to Yeshua” and “…a Judaism [with the] core purpose…[of] provid[ing] a home for Jewish followers of Yeshua where we may live out our covenantal relationship with God based on the Abrahamic promise, the teaching from Sinai, and the revelation of God which is in Messiah Yeshua”?
Jewish movements such as the ancient Sadducees and the modern Karaites reject Rabbinic authority, so Jewish recognition of such authority isn’t universal. Given that Messianic Judaism is a Judaism that embraces Messiah Yeshua (whose multitude of Gentile members have historically rejected not only Rabbinic authority but Judaism as a valid religious and faith expression), what can we believe about the relationship between Messianic Judaism and Rabbinic halachah?
I know what you’re thinking. No, I don’t really, but it’s my favorite line of dialog from the old, 1980s TV show Magnum, P.I.. That said, I suspect some of you may be thinking that since historically the Sages have rejected any and all claims of Jesus possibly being the Messiah, and have treated any Jew who came to faith in Christ as an apostate, how could Messianic Judaism embrace, in any sense at all, what the Jewish Rabbis have to say, let alone consider the Talmudic rulings as having authority over the lives of Jewish disciples of Yeshua?
Let’s start with this:
Though the Sages of the rabbinic tradition are legitimate bearers of halakhic authority, they are not the only leaders with such competence. As the embodiment of heavenly Wisdom and the living Torah, Yeshua himself is the ultimate earthly source of halakhic authority. While he acknowledged the authority of some leaders in the wider Jewish community, he also formed his own messianic subcommunity and bestowed upon its designated leaders – the Apostles – the authority to bind and loose (Matthew 16:16–19; 18:18). In doing so, Yeshua was authorizing the Apostles to regulate the life of the messianic community according to their Master’s interpretation of the Torah and according to the guidance of his Spirit who writes the Torah on the hearts of his disciples (Matthew 28:18–20; John 14:26; Jeremiah 31:33; 2 Corinthians 3:2–3).
So we know that not only did Yeshua affirm that the Pharisees of his day were the proper heirs, in some sense, of Moses and thus had valid authority to make halachah for their communities, but that he also conferred halachic authority to James and the Jerusalem Council, making their legal decisions binding on the Jewish and Gentile disciples of the Master. We see a clear example of the Council issuing a binding legal decision in the form of Gentile status within the ancient Jewish religious stream of “the Way” (Acts 15), which they only could have done through the authority of their Master, their “Rebbe” Yeshua.
Unfortunately, that chain of Messianic Rabbinic authority was broken early on as ancient Messianic Judaism went underground and finally disappeared for nearly two-thousand years.
The same web article goes on to say:
The disappearance of a messianic ekklesia within the Jewish people also damaged the halakhic and prophetic capacity of “catholic Israel” – which remains incomplete without the presence of Jewish disciples of Yeshua at its very heart, and without a living connection to the multinational ekklesia which has been joined by the Messiah to Israel as its extension among the Gentiles. Nevertheless, in their many diverse historical expressions and traditions, the Jewish people and their recognized leaders have retained their legitimate halakhic authority, and God continues to operate among them and through them in order to shape their life in accordance with the Torah.
This seems to imply that the MJRC, representing a Judaism devoted to Messiah, also recognizes the historic Jewish leaders and their halachic authority as legitimate, at least in certain areas.
But in the next section of the article, “Halakhic Authority and the MJRC”, we find:
Within the context of the Messianic Jewish movement and its prophetic role, the MJRC sees itself as called to serve a particular halakhic function. The MJRC does not view itself as the only halakhic authority in the Messianic Jewish movement, nor does it claim to be the movement’s highest halakhic authority. It does, however, believe that it has halakhic authority for its own immediate sphere and for those beyond that sphere who look to it for guidance. The MJRC believes that its role is to be a pioneer in the development of a halakhic way of life among Messianic Jews, and thereby to stimulate serious halakhic thinking and practice within the movement as a whole.
So “yes” to Messianic Jewish halachah, at least for those synagogues and even individuals within the direct sphere of influence and authority of MJRC. I agree that there is no one central authority for all Jews in Messiah, but then again, there’s no one central authority for any of the other Judaisms as well. As one of my readers sometimes says, “Judaism has no Pope.”
Now here’s something interesting:
As is the case for the authority of our movement as a whole, the legitimacy of our claims cannot be determined unequivocally in the present but awaits a divine judgment to be rendered in the course of future events. If our claims are justified over time, then we are an integral part of a process in which the bilateral halakhic authority of the apostolic tradition is being restored, the bilateral ekklesia is being healed, and a corporate Torah-faithful witness to Yeshua is restored to the Jewish people.
This is a very wise statement. There’s no absolute claim of authority but rather a provisional one. While it seems the Rabbis involved in the MJRC are acting in good faith, only Yeshua, upon his return, can lend full legitimacy to MJRC halachic authority and the decisions they make for their communities.
But then again, I suspect that will be true of all the different streams of Judaism, both ancient and modern, as one of the things Messiah is supposed to do is to teach Torah correctly. Since, for most observant Jews, “Torah” includes both the Written and Oral Law as well as the entire compilation of Talmudic literature, Yeshua will likely make many rulings on the decisions arrived at by the legitimate Rabbinic authorities across the ages and what those rulings mean for Jews and even non-Jews in the Kingdom of Heaven.
However, that last quote also spoke of healing the “bilateral ekklesia,” that is, healing the relationship between Jews and Gentiles in Messiah, presumably clarifying our relationship and roles regarding one another.
And this is what I’ve been attempting to write about over the past several blog posts.
The MJRC article on halachah concludes:
We cannot know how the bilateral ekklesia would have developed had its Jewish corporate expression survived and thrived. Similarly, we cannot know how Jewish tradition would have developed had the Jewish disciples of Yeshua been accepted and respected by our entire people at an early stage of the development of Halakhah. We do not strive to articulate or re-create what might have been.
However, we cannot avoid engaging in the task of shaping today’s Messianic Jewish practice from the textual sources and other resources available to us today. This task places enormous demands on Messianic Jewish leaders, requiring of us a serious devotion to study, prayer, discussion, and corporate decision-making in a spirit of humility and charity. At the same time, we believe that the resurrected Messiah dwells among us and within us, and we rely upon his ongoing guidance as we seek to carry on his work of raising up the fallen tent of David within the people of Israel (Acts 15:14–18; Amos 9:11–12).
That conclusion isn’t particularly satisfying in terms of mapping out how this healing of the Jewish and Gentile bilateral ekklesia is to come about, but then again, it’s very likely that they just don’t know.
And so it comes back to that same troubling question, what does this all mean for us, the Gentiles in or near Messianic community (I say “in” or “near” even for those of us who do not directly have “Messianic community” but who nevertheless choose to study from that perspective)?
Our Master Yeshua took the loaves and fish. He told the twelve, “Have them sit down to eat in groups of about fifty each” (Luke 9:14). “The Gospel of Mark reports that the people “sat down in groups of hundreds and of fifties” on “the green grass” (Mark 6:39-40). “There was much grass in the place” (John 6:10). The green grass confirms that the story occurred in the spring when the slopes of the hills around Lake Galilee are still green. The scene invokes the Psalm of the Good Shepherd: “I shall not want. He makes me lie down in green pastures” (Psalm 23:1-2).
The Master had the people recline as they might do at a formal banquet or Passover Seder meal: “He commanded them all to recline (anaklino, ἀνακλίνω).” The reclining posture suggests the messianic banquet when the righteous will “recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven” (Matthew 8:11). For those with eyes to see, the miraculous feeding of the multitude was a foretaste of the messianic banquet. Not unlike the miracle of transforming the water to wine, Yeshua offered a preview of the kingdom and God’s miraculous provision.
I certainly hope the folks at FFOZ don’t mind my lifting this quote from their newsletter, but I find it quite valuable in illustrating that both Jews and Gentiles are invited to the formal banquet in the Messianic Kingdom.
On another one of my blog posts someone commented that he’d like an invitation to join that banquet, to which I replied that we have such an invitation. It was quoted above but I’ll repeat it here for emphasis:
I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven…
–Matthew 8:11 (NASB)
Of course, the Master was looking at the endgame, so to speak, when all has been accomplished according to prophesy, but what about in the meantime?
That’s the tough part. Like the MJRC article said, if Messianic Rabbinic authority had continued unbroken throughout history, and it stood with the same God-given authority as the other Rabbinic sages and their rulings, things would look very much clearer.
But while the MJRC Rabbis and other organizations within larger Messianic Judaism recognize the need for healing between Jewish and Gentile disciples of the Master within (and beyond) Messianic Jewish space, we really are stuck in figuring out what that should look like in the here and now.
I can’t give you a recipe for inviting a personal revelation. The emissary Yacov wrote (Jam.4:8): “Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you doubtfully-minded.” However, the most famous revelations depicted in the scriptures were instigated by HaShem. Moshe wasn’t looking for a revelation, as far as we know, when he noticed an odd phenomenon on a desert mountainside, that turned out to be a bush that burned but did not burn up, whence the voice of HaShem began speaking to him. Rav Shaul had other things on his mind until a bright light spooked his horse to throw him before reaching Damascus, whence another revelation ensued. You can find other such examples for yourself. Regrettably, my own example will not likely help either, because I wasn’t looking for revelation when HaShem confronted me one night; and if someone could have warned me in advance what it would entail, I might just have tried very hard to be someplace else rather than to go through that experience. But subsequent experience lets me suspect that those who seek diligently and honestly to enter into the kingdom-of-heaven mindset, meditating on the teachings of Tenakh and on apostolic reflections of them, may just begin to experience similar insight. Who can tell what visions or dreams might ensue.
Sometimes God finds us when we’re not looking for Him. However, it is more likely we’ll recognize that encounter if we invite Him, rather than sit around waiting for His invitation to arrive in our mailbox, so to speak.
Formal halachah for the Gentiles will just have to wait. However, if we turn to Him, He will turn to us.
Warning. This is pretty cynical. It’s been that kind of day.
@James — You wrote: “It does seem like the Bible is biased heavily in defining the roles and responsibilities of the Jewish people and is pretty skimpy with its “advice” to the Gentiles.” I think I mentioned somewhere above, in response to a similar comment from Drake, that this should be obvious because the literature was written by Jews for Jews, and its consideration of gentiles was only to provide a larger framework for the world in which Jews must exist as a part of that larger body of humanity. It was never intended to provide advice or guidelines for non-Jews, though such guidelines may be (and have been) inferred from it. I pointed out to Drake that it is inappropriate to “criticize” this literature for not providing such information, because that was not its purpose. One might as well criticize a cookbook for not including motorcycle-repair instructions, or a self-help book about quitting smoking for not addressing drug addictions in general. Now, it’s not entirely incidental, of course, that the instructions for a pilot program redeeming one of the families of the earthshould contain information that can be generalized to other families; but to criticize a lack of generalized information is just not correctly appreciating the nature and purpose of the existing literature.
I actually like the references to the non-Jewish disciples of Yeshua (Jesus) in the Apostolic Scriptures (New Testament) being referred to as a “pilot program” (I know PL used “pilot program” as applied to the Jewish people and then generalized to the rest of us, but I think my interpretation fits better). It makes perfect sense. The phrase brings into clarity what I think we’ve been struggling with in the conversation taking place on the aforementioned blog post, as well as the one that started this whole thing out.
I don’t know if the Apostle Paul ever intended to flesh out his “pilot program” and develop a full-fledged halachah for the non-Jewish disciples. Maybe not. I’ve read more than one commentary stating that Paul believed the Messianic return was imminent, so he probably didn’t think he had to do anything but put band-aids on gushing arteries because Yeshua was going to be back so fast, he’d heal all our wounds.
This also explains why, with the passage of time, the Gentiles decided to take matters into their own hands and, in a rather ugly divorce, separate themselves from their Jewish mentors and invent an identity of their own, one that diminished if not deleted the Jewish role in the redemptive plan of God through Moshiach (Christ).
Maybe I’ve been a little hard on the Church Fathers. Maybe they thought that turning against the Messianic Jews, all other Jews, and Israel was an unfortunate but necessary step if Gentile lives and souls were to mean anything at all, at least in a more fully developed form.
No real identity, role, or function for the Gentile disciples in Jewish space? No problem. Leave Jewish community and create an identity, role, and function for non-Jewish believers, excuse me, “Christians” that stands on its own legs, without any sort of need for Judaism. Heck, if they were stinging from being put on long-term hold in a “pilot program,” they’d just take it to the next level and write a theology that made Israel and the Jewish people the “bad guys”.
And it worked, at least, from a Christian perspective, for the past eighteen-hundred years or so.
Then, as Derek Leman recently wrote, Messianic Judaism had a “revival” in the late 19th and early 20th centuries, and then later in the 1960s. From there, after a few missteps, it picked up steam and is now beginning to realize itself as an authentic Judaism again.
And as I’ve said before, with Jewish realization of their identity in Messiah, there also came a Gentile realization that said, “I’m no longer the center of Christ’s attention, anymore” (not that we ever were).
And it’s not too far a walk from that point to, “I’m not only not the center of attention, but I’m pretty much irrelevant.”
Of course that defies certain statements in the Bible such as Galatians 3:28 which seems to establish some common ground between Jews and Gentiles in the Messianic ekklesia, but I think it stands to reason that if you admit the centrality of Israel, Judaism, and the Jewish people in God’s redemptive plan for the world, then the only place for Christians to go once they leave the pitcher’s mound is either the outfield, or more likely, the bleachers (the parking lot? …maybe a few miles away from the ballpark?).
I’ve mentioned before that when Israel becomes the head of all the nations and King Messiah reigns from Jerusalem over not only Israel but over the rest of the world, the rest of the world will be composed of vassal nations, subservient to the head nation, the Jewish nation.
For some reason, Shakespeare’s Sonnet 57 comes to mind:
Being your slave, what should I do but tend
Upon the hours and times of your desire?
I have no precious time at all to spend,
Nor services to do, till you require.
Nor dare I chide the world-without-end hour
Whilst I, my sovereign, watch the clock for you.
Nor think the bitterness of absence sour
When you have bid your servant once adieu;
Nor dare I question with my jealous thought
Where you may be, or your affairs suppose,
But like a sad slave, stay and think of nought,
Save, where you are how happy you make those.
So true a fool is love that in your will
Though you do anything, he thinks no ill.
Of course, the accepted commentary on this sonnet states this is the lament of a neglected friend regarding a companion who has abandoned him and gone off adventuring with others, but I think it could be applied to the current discussion.
I know I’m probably exaggerating, but this series of blog posts are an evolutionary exploration into who or what non-Jews in Messiah are if at all in relationship with Jewish community.
In the blog post I mentioned at the top of today’s missive, I commented that the worst case scenario (for Gentiles) in the Messianic Age, given what I’ve just said, is a true “bilateral ecclesiology,” one extending world-wide with the Jewish people in Israel and the rest of us in our own nations, perhaps only visiting Israel on special occasions to pay homage to our Lord, but otherwise, as the defeated nations that had vainly attacked (or from the present’s point of view, will attack) Israel and were conquered and shamed for our efforts, we remain in our place and tend to our own affairs and only come to the King if summoned.
I wonder if the pilot program was ever meant to be developed further, even by Messiah, since the rather dystopian scenario (for Gentiles) I’ve just crafted doesn’t really need a lot more detail than said-pilot program provides.
I wonder if there’s a Gentile application to Solomon’s Ecclesiastes? We poor, dumb Christians rule and reign in our churches for eighteen-hundred years thinking we have the proverbial tiger by the tail, only to realize that we are the tail and we’re no tiger, not by a long shot.
Each and every insult, pogrom, persecution, injustice, and inquisition Christianity has ever visited upon the Jewish people in eighteen or so centuries is going to come back and land right on our collective necks with a solid, concrete “thump”.
Maybe the reason Gentiles don’t fit into Messianic Judaism is that we were never meant to. Maybe Mark Kinzer’s vision of separate silos for Jews and Gentiles is intended to be carried over into the Messianic Era. Maybe we had our chance to stay loyal to the Jewish people and Israel during the Age of the Apostles, but once we walked out of the house, so to speak, and slammed the door in Messianic Jewish faces, there was no going back…
I see now why the Pastor and just about all of the other people I described Messianic Judaism to at that little Baptist church I used to attend didn’t accept a word of it. I know why “One Law” Hebrew Roots Christians (no, you aren’t “Messianic Judaism”) can’t accept it either. It’s a terribly humbling realization and one accepted only with great difficulty and personal reorganization of who we are. We can never be who we thought we were. Those people never existed, at least not to God.
What was Solomon’s point in writing Ecclesiastes again?
The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil.
–Ecclesiastes 12:13-14 (NASB)
Yes, God will judge us, may He have mercy on the nations. Except that keeping His commandments, if you mean the Torah mitzvot, only “applies to every person” (assuming Solomon didn’t mean “every Jew” since his primary audience was most certainly exclusively Jewish), in the broadest possible sense.
Of course, it’s dangerous to attempt to apply any of the Jewish scriptures (and even the Apostolic texts are Jewish scriptures written by Jews for Jews) to non-Jews in any sense, so I’m skating on proverbial thin ice (a very hazardous thing given that it’s triple digit highs in and around Boise for the foreseeable future).
Yes, I’m being pessimistic. Half the time, I want to take this “religion thing” and say “to heck with it…if I’m not supposed to belong to the club, I’ll leave.”
Maybe Thomas Gray was correct when he penned in his poem “Ode on a Distant Prospect of Eton College:”
“Where ignorance is bliss, ’tis folly to be wise.”
While Christians were ignorant of their/our true place in the ekklesia and their/our station in the future Kingdom of Messiah, we felt like Kings and Queens, reigning and ruling with Jesus, King of the Hill, Top of the Heap, and so on.
Given the “alternate reality” I’ve just constructed, we’d better duck and run when Messiah really does return for treating the Jewish people and Israel so badly, especially if all of the nations we live in (everywhere except Israel) are going to war against God’s precious, splendorous people, and, as the Bible says, we’re going to get our fannies whooped.
So wising up, I look around and find that I’m just part of a pilot project, a starter kit, a house made of cards with cotton candy for a roof and play-doh for a foundation.
No wonder I’ve felt so “unfinished” or maybe just “unmade” in my version of being a “Messianic Gentile.”
But it all fits. It explains everything, particularly why there are so many questions and so few, if any, answers.
We really were never meant to go as far as we tried to go, were never meant to rise as high as we tried to fly.
Like Icarus, now that I’ve flown close enough to the Sun to see the truth, my wax wings have melted and I plummet to earth like a broken angel, though I’m hardly angelic.
“Being your slave, what should I do but tend upon the hours and times of your desire” indeed.
I think I’d better crawl on my knees in abject humility or humiliation for the incredible arrogance I’ve been guilty of in even imagining I could be more or, worse yet, that I was more.
I don’t think I’ve understood being a servant up until now, not really.
A fallen servant is one whose wings have melted, and wallowing in soggy, warm wax, all I can do to serve is to scoop up some of that gooey, messy stuff. Maybe it’ll be good enough to make into a few candles to light the way, should the King decide to return by the road that winds past my small place.
"When you awake in the morning, learn something to inspire you and mediate upon it, then plunge forward full of light with which to illuminate the darkness." -Rabbi Tzvi Freeman