Tag Archives: Jews for Jesus

The Question of Gentiles and Judaism

Dear Rabbi,

I have a question that has bothered me/intrigued me for years. What was Jesus’ true name? What was the name his mother called him? His disciples? The name that he told them that you can do all things “in my name.” I thought ya’ll may have something in your archives that would point to an answer.

Rabbi Rachael Bregman
“Rabbi, What’s Jesus’ Nickname?”

I was a little surprised to read such an article at My Jewish Learning, but I guess I shouldn’t be, since the “About Us” page for this site states:

MyJewishLearning.com is the leading transdenominational website of Jewish information and education. Offering articles and resources on all aspects of Judaism and Jewish life, the site is geared toward adults of all ages and backgrounds, from the casual reader looking for interesting insights, to non-Jews searching for a better understanding of Jewish culture, to experienced learners wishing to delve deeper into specific topic areas.

The word “transdenominational” suggests a somewhat more liberal perspective relative to Judaism and perhaps other religious streams. But it wasn’t just that Rabbi Bregman considered the question, but the answer she gave that interested me. Here’s part of it:

This is from a real email I received.

I am a rabbi in a small city on the coast of Georgia; as the only rabbi in a 75-or-so-mile radius, I get many emails and phone calls with all kinds of questions from folks in the Christian community. This one is a favorite for several reasons.

First of all, there is a place where Judaism and Christianity intersect, and that place is Jesus. I love how the writer is looking to me, the local go-to expert on all things Jewish, to help him navigate that intersection. For his sake and for ours, I wish there was an archive of Jewish stuff , where we could look there to not only help our Christian, Muslim and other-faith friends understand their religions better but to also gain deep insight into our own. I mean, a great way to understand the tensions around Jewish religious practice at the time of the Second Temple is to read the Gospels.

By the way, Bregman never gets around to attaching a Hebrew name to Jesus, but she did end her brief blog post with this:

I don’t know any other names for Jesus, or for Allah or Buddha or Brahman, or for God. But what I learned from this man’s email is that many of us are seeking that name, and by sharing the search with one another we enhance the journey for us all.

rabbi bregman
Rachael Bregman – Photo: jacksonville.com

I think what I was impressed with the most was that Bregman seemed completely unthreatened by the question and didn’t mind taking a stab at the answer that wasn’t in some way dismissive of the Christian questioner. Even in my own home, bringing up certain subjects with my Jewish wife (the Apostle Paul being one of them) is likely to be met with a rather icy response.

So I decided to find out what I could about Bregman.

Rachael Bregman knows she doesn’t fit most people’s concepts of a rabbi, at least as seen on TV.
“They’re always old men with earlocks. They’re called peyas,’’ she said of the strands of uncut hair in front of the ears. “That’s spelled p-e-y-a-s … maybe. I know how to spell it in Hebrew.”

Bregman is a 36-year-old divorcee who left Atlanta three weeks ago with her rambunctious 8-month-old dog Safi, a pit bull-ridgeback-Lab mix, at least those are the breeds Bregman thinks she has identified.

Bregman knows big-city life, having grown up in Boston and lived in Atlanta, but she was drawn to Brunswick by the size of Temple Beth Tefilloh, a Union of Reform Judaism congregation chartered 127 years ago.

-Terry Dickson, July 24, 2013
“Woman is Temple Beth Tefilloh’s first rabbi in 50 years”

She also has a Facebook page that’s pretty accessible as long as you’re logged in to Facebook.

I know some people, both Jewish and otherwise, who have issues with female Rabbis (or with female authority in general), Reform Judaism, and liberal political and social viewpoints, but at least she seems approachable, even if asking a Rabbi about Jesus’s name might be somewhat awkward.

Of course many of the comments on My Jewish Learning’s Facebook page were a little less than completely cordial:

Daniel C: I’ve been following MJL for quite awhile and this is the first I’ve seen posted on the matter. If they now have Messianic Jewish leanings then they’ve become a Christian organ and I will no longer be following them.

Carol C: Agreed. Jesus has nothing to do with Judaism. We do not study him or ever mention him in our learning. But since the inception of Christianity his followers have used his name to persecute and murder us. Can’t deny that.

D.E: My Jewish Learning is not a JEWISH resource but a trans-denominational collaboration of mostly misinformed christians and URJ adherents. That it exists does not make it authoritative.

Lori F: Has this become a “jews for jesus” site now?

interfaithAnd the beat goes on. Actually, these responses are pretty predictable, although nothing I read in the original article seemed to support the idea of a Jew having any sort of “approach” to Jesus.

A number of Christians and “Messianic” folks also commented in a more direct attempt to answer the question, but that didn’t go over well. One Jewish fellow even called “Messianic Judaism” an “oxymoron,” but I can’t locate the specific entry anymore.

In spite of recent comments from the Vatican and the suggestion of a partnership between Christianity and Orthodox Judaism, I still think we have a long way to go in having a more comfortable conversation take place between Gentile “Talmidei Yeshua” and Jewish people.

I certainly don’t blame any Jew for experiencing some sense of threat at the idea of a Christian “incursion” into Jewish historical, social, and religious space, but from my particular point of view, it is occasionally frustrating. However, even my highly unusual theological and doctrinal viewpoint won’t earn me any points within normative Judaism anymore than it does with my long-suffering wife.

Still, as a Gentile, once you’ve accepted a certain “Judaicly-aware” consciousness regarding the central message of the Bible, particularly the New Covenant, and how the nations of the world even have a place in a wholly Jewish document, it’s difficult to not want to build some sort of “interface.”

But there are limits, sometimes rather severe ones. Having acknowledged to the Jewish people, including those within Messianic Judaism that what’s yours is yours, whether within Jewish community or standing outside of it, we non-Jewish yet “Judaicly-aware” Talmidei Yeshua struggle to find a place where we belong.

I sometimes suspect that’s why many/most/all of the non-Jews associated with the ancient Jewish community of Yeshua followers in the early decades and centuries of the common era finally broke away from their mentors and teachers in what I’ve previously termed a rather ugly divorce, in order to create a brand new religious entity (Christianity) where the Gentile might feel more at home.

That “solution” has worked out, albeit in a very uneasy (gross understatement) manner, for nearly twenty centuries now, but for a few of us on the fringes of both Christianity and Judaism, that’s not good enough anymore.

NoahOf course, normative Judaism’s response to someone like me is to give up Christianity in any form and become a Noahide or “righteous Gentile”. Judaism maintains that the rest of the world doesn’t need to convert in order to be “saved,” so it doesn’t actively seek converts. In fact, it tends to discourage conversion for a variety of reasons.

But according to this JTA news story published a few days ago, a group called the National Center to Encourage Judaism is attempting to break through that “taboo”.

Maybe it’s the centuries of living under Christian and Muslim rule. Maybe it’s the history of forced conversion. Maybe it’s that there’s no religion requirement for the Jewish afterlife.

Whatever the reasons, Jews have traditionally been uncomfortable proselytizing.

But a Maryland foundation is flouting the taboo by funding outreach programs to non-Jews in an effort to bring them into the fold.

I read an article years or even a decade or so ago (so I can’t remember the source) suggesting that Jews attempt to convert Gentiles to Judaism as a matter of Jewish survival, since except among Orthodox Jewish communities, Jewish families are in a decline.

But again, this effort is not without its Jewish critics:

Eli W: If these people weren’t so ignorant of Jewish law they would realize that soliciting converts if prohibited and that the conversion process they’re advocating wouldn’t result in valid conversions anyway.

Of course if these people weren’t so ignorant of Jewish law the attrition rate from their movements wouldn’t be so shockingly high and there would be no need for conversions to replenish dwindling numbers.

So maybe a proper Jewish education for Jews might be a better idea than trying to recruit non-Jews?

Mark J: when was it ruled that soliciting converts is prohibited? Before or after Moshe Rabenyu married his shiksa? The ban on soliciting conversions was made under duress as was the end of polygamy and I am sure many other rulings by ersatz rabbis who ruled out of fear of gentiles…

Eli W: Did you ever hear of work called the Shulchan Aruch? That and predecessor works like the Tur and Maimonides Mishna Torah have defined normative Jewish law for centuries. They preceded the crackpot websites that seem to be your source for Jewish law.

Photo: OU.org

Dave M: Eli, you are very right on may of your comments. Except, my friend, many many groups are doing kiruv work eg. Chabad, Aish etc. but still the total result has been sadly very little. I am not sayng to stop. I am just saying let’s just ALSO put the information out there on the internet ie. information about Judaism in terms a non-Jew who knows nothing about Judaism can understand. Let’s spread the light of Torah around the world by talking about Judaism not by hiding it under a bushel basket.

There are voices that potentially could be involved in this debate that I’ve left out, mainly because I didn’t stumble across any convenient articles about them. Certainly Evangelical Christianity would have an opinion about Jews proselytizing Christians. Imagine an individual Jew or Jewish family going door to door in a largely Gentile/Christian neighborhood passing out booklets citing the social and spiritual advantages of becoming a Jews.

I don’t see that happening and I do believe that the Church would probably push back pretty hard if it ever did (also keep in mind that occasionally, converts to Judaism become vulnerable to abuse within Jewish community).

Then, of course, there’s what people in the Messianic Jewish and Hebrew Roots movements would have to say about it. Periodically, non-Jews involved in either movement decide to shoot out the other side and convert to (usually Orthodox) Judaism, mistaking becoming a Jew as the primary means of having a relationship with God.

In many ways, it would be so much easier to accept that Jews are Jews and Christians are Christians and that they are separate communities with nothing in common. If Christians would just mind their/our own business and keep their/our noses out of Jewish community, everyone would be happy.

So being “Judaicly-aware” and a self-described “Talmid Yeshua” is a somewhat risky venture. Many non-Jews have felt the necessity to convert to (non-Messianic) Judaism because of such an awareness, remain Gentile and claim the Torah as belonging to them anyway, or gone the two-house, “I’m a member of a lost tribe” route, essentially saying that they’re already Jewish and thus the Torah is theirs, too.

I have another solution. How about learning to be comfortable in your own skin?

That doesn’t mean you, as a Gentile, have to learn to be comfortable in a church. I tried that for a couple of years and it didn’t work out.

So, you either live near enough to a religious community that is accepting of Jews and non-Jews who are “Talmidei Yeshua,” or you just admit to yourself that you are who you are and that you don’t fit into someone’s pre-conceived identity category.

That has the disadvantage of meaning that you, more often than not, will have no community to which you relate, unless you can find one online. However, it has the advantage of meaning you don’t have to constantly argue with people, since you aren’t claiming anything that belongs to any other person or group.

Up to JerusalemThe double-edged sword is building an identity for yourself that’s consistent with what the Bible says about righteous people of the nations who become disciples of Rav Yeshua. If you’ve been reading this blog for any length of time, you know that’s not such an easy thing to do. On the other hand, at least you have the freedom to create yourself.

If you are a Talmid Yeshua and are in a church (and you’re open with your opinions and beliefs), you are liable to butt heads with clergy and worshippers. The same if you are in a normative synagogue. So you either keep your mouth shut (easier for some people more than others), find a more compatible community, or believe that God accepts you as you are, even if most people don’t.

From Judaism’s point of view, anytime a non-Jew expresses an interest in Judaism the question is, “What do we do with these Gentiles?” Certainly the Apostle Paul (Rav Shaul) faced that question on many occasions. It’s the whole point of the events Luke recorded in Acts 15 relative to the legal proceeding establishing Gentile status in ancient Jewish community, and the resultant “Jerusalem letter.”

As you’ve read above, these aren’t issues contained only within Messianic Judaism and Hebrew Roots. They’re spilling over into many other Jewish venues as well. They probably always have. And normative Judaism doesn’t seem to have any better answer to this question than the rest of us do, and we have the rather gruesome history of how the Church has treated the Jewish people and Judaism to thank for it.

I know that there are all kinds of religious pundits in a wide variety of camps who think they have the definitive answer. I think it’s much more interesting to explore the question and to keep creating a better “me,” whoever that happens to be and whatever that means to God.

A Partnership of Christianity and Orthodox Judaism?

A group of prominent Orthodox rabbis in Israel, the United States and Europe have issued a historic public statement affirming that Christianity is “the willed divine outcome and gift to the nations” and urging Jews and Christians to “work together as partners to address the moral challenges of our era.”

-Thomas D. Williams, Ph.D
“Orthodox Rabbis Issue Groundbreaking Declaration of Affirming ‘Partnership’ with Christianity”

Actually, I heard about this a few days ago but according to one Jewish source, this is to be dismissed as a “bunch of interfaith liberal rabbis” attempting to mollify Christians (and Muslims) by (hopefully) having everyone “make nice” wi one another.

I didn’t think anymore about it until I saw the BreitBart.com article on Facebook, however, since BreitBart isn’t known to be unbiased, I thought I’d look for other news sources covering the story.

pope francis
2014 Pastoral Visit of Pope Francis to Korea

Apparently, this is associated with something I wrote recently regarding how the Vatican has changed it’s stance on converting Jews. It’s not that the Roman Catholic church has ceased all efforts to share their version of Jesus Christ with Jewish people, it’s simply that they state they no longer have a specific mission to the Jews. They also (apparently) now believe that Jews have a covenant relationship with God without first having to acknowledge Jesus Christ as Savior and Messiah.

Anyway, I found a couple of other sources, one being The Times of Israel and the other being Christianity Today.

The Times of Israel story says in part:

In its statement, “To Do the Will of Our Father in Heaven: Toward a Partnership between Jews and Christians,” the rabbis who signed the statement “seek to do the will of our Father in Heaven by accepting the hand offered to us by our Christian brothers and sisters.”

“It is a groundbreaking statement,” Rabbi Dr. Eugene Korn said. “It’s the only statement I know of by an international Orthodox body that talks about the practical and theological relationship with the Roman Catholic church after Nostra Aetate.”

Rabbi Korn, who lives in Teaneck and Jerusalem, was one of the drafters of the statement, which was published by the Center for Jewish-Christian Understanding and Cooperation, an interfaith center in Israel founded by Rabbi Shlomo Riskin. Rabbi Korn is the center’s academic director.

Of course, an organization called The Center for Jewish-Christian Understanding and Cooperation (CJCUC) would have a vested interest in promoting good Jewish-Christian relations, so this statement can’t be a complete surprise.

epelman rosen
Image: Alessandra Tarantino / AP Images / Rabbi Claudio Epelman and Rabbi David Rosen

But just as the Catholic statement previously issued does not represent formal policy of the Vatican, the Christianity Today (CT) story made this observation:

While the Jewish statement is a signpost of improving Jewish-Christian relationships, it shouldn’t be interpreted as a consensus among Jewish rabbis, Orthodox rabbi Yehiel Poupko told CT.

“No major Jewish Halachic (Jewish legal) authority has signed the statement,” he said. “And Jewish thought has, for centuries, emerged not from individuals signing letters but from a long, slow process of scholarship that builds communal consensus. This statement did not do that. In addition, complex theological issues do not readily lend themselves to full expression in short sentences presented in brief public statements.”

In other words, steps are being taken in the right direction (seemingly), but nothing is official. This won’t change things as much as some folks wish it would. However, the CT story added:

But it isn’t meaningless.

“The statement is a very real indication that the Orthodox rabbinate is grappling with how to understand Christianity in an era when Christianity is reaching out to Judaism and has repented of its sins against us,” he said.

The warm relationship between Jews and evangelicals is still in its infancy, Poupko said. “We are feeling our way, and this statement should not be viewed as a consensus, let alone a final statement. Rather, it’s an indication of the theological and intellectual ferment in the Orthodox rabbinate about Christianity.”

Christianity—and Islam, for that matter—are actually Jewish success stories, he said, “because Christianity and Islam use the Torah, and as a consequence, people who would now be pagans have knowledge of and are in relationship with the one God.”

I suppose this goes along with something I quoted yesterday from this source:

By the way, Maimonides states that the popularity of Christianity and Islam is part of God’s plan to spread the ideals of Torah throughout the world. This moves society closer to a perfected state of morality and toward a greater understanding of God. All this is in preparation for the Messianic age.

But as the CT article points out:

Experts told CT that neither statement wipes out the significant theological differences between Christians and Jews.

David Brickner – Jews for Jesus

Not only that, but as you might imagine, a number of Christian evangelical organizations are rather put out by both the Vatican’s statement and that of (possibly) CJCUC:

Jews for Jesus executive director David Brickner was more forceful, calling the Vatican’s position “egregious.”


Jim Melnick, international coordinator of the Lausanne Consultation on Jewish Evangelism (LCJE), agreed.

However, the CT article ended with a quote from Jason Poling, a “co-convener of the national Evangelical-Jewish Conversation:”

But the theological divide shouldn’t stop the Jewish-Christian conversation, he said. “Jewish-Christian relations can only be enriched by the participation of colleagues like these Orthodox rabbis who recognize theological pluralism as a phenomenon without embracing it as doctrine.”

Curious, I went to the CJCUC site to read the actual statement. The statement includes seven somewhat lengthy points so I won’t quote them here. You can click the link and read them for yourself, along with a list of the Orthodox Rabbis who signed it (electronically).

The bottom line? I’m not sure there is one, at least nothing particularly dramatic. At best, I’d have to say this is part of the slow evolution the Christian and Jewish worlds are experiencing as we enter into the “birthpangs of the Messiah,” anticipating the events that will lead to war and destruction which will bring Israel to the brink of non-existence before the Messiah returns to bring victory, redemption, restoration, and justice.

Passover, Messianic Judaism, and Mutual Inclusiveness

Jewish wealth is not houses and gold. The everlasting Jewish wealth is: Being Jews who keep Torah and Mitzvot, and bringing into the world children and grandchildren who keep Torah and Mitzvot.

-from “Today’s Day” for Nissan 9 5703
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.

“The older I get, the more I realize how different it is to be a Jew in a Jewish place as opposed to a Jew in a non-Jewish place. It’s definitely a different feeling in terms of how freely you can be yourself and celebrate your culture and religion.”

-Natalie Portman

I have tried to pull back from my formerly self-imposed obligation of writing and posting a “morning meditation” each day (except for Shabbos). I typically plan to write only one or two blog posts each week. But I realize that, perhaps below the level of conscious thought, I’m actually leaving room in my schedule for those things I write spontaneously when I come across a compelling topic…

…like Jewish identity.

Jewish identity and the approach of Pesach (Passover). What do they have in common besides the obvious?

Our Sages assert that the Israelites in Egypt were on the lowest level of spiritual impurity. They worshipped idols. They were debauched and dissolute. So how did they merit the grand and miraculous redemption?

They had only three things going for them: They kept their Hebrew names, their Hebrew language, and their distinctive Hebrew dress. In other words, they retained their Jewish identity.

Wait a second! Didn’t you cringe when you found out that the biggest Ponzi scheme in history had been perpetuated by someone with a distinctly Jewish name? Wouldn’t we have preferred that instead of retaining his Jewish identity he had changed his name to Christopher Johnson?

What is the redemptive value of Jewish identity?

-Sara Yoheved Rigler
“Jewish Identity: Are You In or Out?”

In Christianity, one is redeemed by God due to faith in Jesus Christ. It’s not who we are, for Christ accepts everyone, regardless of heritage, background, nationality, language, walk of life, and so on. You aren’t saved by who you are but by what you believe, almost regardless of what you do about it (though to be fair, I know Christians who expect believers to live a transformed life in response to their faith).

But what Sara Yoheved Rigler is suggesting, is that Jews are redeemed by who they are, particularly in their outward appearance. What redeemed the ancient Israelites (according to the Sages) is that, regardless of worshiping idols and being enslaved, they retained an obvious Jewish identity.

Seems crazy, huh?

But according to Ms. Rigler, this isn’t just an issue for the Jews of antiquity, but it is a critical question for modern Judaism.

The question assumes particular importance in our generation. Indeed, the rates of adultery, domestic violence, addiction to drugs and porn, and murder for reasons as trifling as being cut off in traffic have skyrocketed in this generation. An objective look at our moral standing would produce a grim assessment.

Judaism promulgates a teleological worldview – that history is moving toward a specific goal, namely, the Redemption, or the Messianic era. So how can a generation as dissolute as ours be redeemed?

jewish-davening-by-waterI’ve written before about the necessity of a Jewish community for Messianic Jews and that one of the critical purposes of Jewish community for Jews in Messiah is to prevent them from being cut off from the world-wide community of Jews. But no matter how much or how well I think I’ve made my point, it’s one that is difficult for many others, including some Messianic Jews, to accept.

What many people read and hear is that I’m replacing Messiah with Judaism, as if Messiah and Judaism are mutually exclusive terms. Certainly the Chabad don’t think that, although they’d certainly disagree with me about the identity, function, and to a degree, purpose of the Messiah. On the other hand, they certainly expect him to arrive and don’t consider the desire for the coming of Messiah to eliminate their Jewish identity.

So where do we get the idea that Jews must stop being Jewish and stop having community with other Jews when they come to faith in Yeshua of Nazareth as Messiah?

From Christianity and Judaism, historically.

For nearly two-thousand years, any Jew who has realized that Jesus (Yeshua) is indeed the Messiah and desired to worship him and honor him has been required, by the Church (in its many and various forms) to renounce Jewish identity and Jewish practices and convert to (Gentile) Christianity. In its darkest days, the Church has resorted to various sanctions, torture, and even the threat of death to “convert” Jews to Christians. For Christianity, being Jewish and being a Christian are mutually exclusive terms.

To be fair, this is also considered true by most Jewish people. I’ve heard stories that in Orthodox Judaism, a friend or family member is mourned as if they died if they should become a Christian (I don’t know how true this is but I can see the point). Messianic Jews, that is, halachically Jewish people who come to faith in Yeshua as Messiah and yet retain their Jewish identity, continue to perform the mitzvot, and in all other ways, live a completely consistent Jewish life are still thought of as “Jews for Jesus” and tend to be shunned by secular and religious Jews alike.

In the Fall 2013 issue of Messiah Journal, Rabbi Stuart Dauermann wrote an impassioned plea that all Jews in Messiah must consider the Jewish people as Us, not Them, meaning that faith in Messiah should not and must not stand in between a Jew and all other Jews.

And many centuries ago, another Jew made a similar plea:

I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.

Romans 9:1-5 (NASB)

The Jewish PaulIn his faith in Messiah, Paul did not see himself as separated from the larger Jewish world or from other religious streams of Judaism. In fact, his love for his fellow (unbelieving) Jews was so great that he would have willingly become accursed and separated from the Messiah for the sake of other Jewish people, that they might see and accept Messiah as Paul did.

For Paul, the Jewish people, all of them, were “us” not “them.” Jewish identity and faith in Messiah were never at odds for Paul. Faith in Messiah was the natural extension of his being a ”Hebrew of Hebrews; as to the Law, a Pharisee…as to the righteousness which is in the Law, found blameless” (Philippians 3:5-6). It’s thought by many Christians that Paul was talking about his past, before “conversion,” since he mentioned his persecuting the church, yet he was speaking in the present tense when he said:

I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today.

Acts 22:3 (NASB)

”Being zealous for God just as you all are today.” Paul was talking to a crowd of Jewish people. True, they were calling for his death, but that wasn’t because Paul surrendered his Jewish identity and was encouraging other Jews to do likewise, as the false allegations suggested. He remained a devout and faithful Jew and zealous for the Torah. His only “crime” was his fervent desire to also include Gentiles among the community of the redeemed.

Maimonides, in his code of Jewish Law, makes a startling pronouncement. He writes that a Jew who lives in isolation from the Jewish community, even if he keeps all the commandments, is considered a kofer b’ikar, a heretic. The implication is that identifying with the Jewish community is a basic value that underlies all the commandments.

Living among so many Gentiles for so much of his life must have taken a toll on Paul. I don’t know if the concept of kofer b’ikar existed in first century Judaism, but if it did, it may have been another reason the Jewish crowds in Acts 21-22 were so angry at Paul. He was a Jew who, because of his unique mission as an emissary to the Gentiles, didn’t spend a great deal of time in Jewish community. Yes, he went first to the Jew and then also to the Greek, but by the end of his third missionary journey, many Jewish communities in the diaspora were incensed with Paul because of the issue of the Gentiles.

This is a huge issue in Messianic Judaism today. This is one of the vital reasons why Messianic Jews must consider themselves as part of a larger Jewish community, not just a Messianic Jewish synagogue, but the overarching world of Jewry and affiliation and allegiance to national Israel. Even if a Messianic Jew is scrupulous in observing the Torah and faultless in performance of the mitzvot, outside of Jewish community, or more to the point, buried neck-deep in a community of Gentile believers, whether Messianic Gentiles or Evangelical Christians, the very real threat of kofer b’ikar and kareth exists.

Sara Yocheved Rigler
Sara Yocheved Rigler

I’m not suggesting that all Messianic Jews abandon their relationship with non-Jewish believers or stop associating with non-Jews in Messianic Jewish religious spaces, but first and foremost, a Messianic Jew must continually grasp tightly to the fact that he or she is a Jew and part of the Jewish people, all of them, everywhere.

In her article, Ms. Rigler goes on to describe the different critical points in history when Jews could and often did renounce their Jewish identity through forced or voluntary conversion to Christianity or to blend in with American culture when emigrating to this country.

That’s why alarm bells rang a couple years ago when a study revealed that 50% of American Jews under the age of 35 would not consider it “a personal tragedy if the State of Israel ceased to exist.” Two months ago an American Congresswoman declared that the Jews of America had sold out Israel in their support of Obama’s diplomatic surrender to Iran’s nuclear program.

Today, the community of Jews in the diaspora and particularly in western nations, could easily be extinguished through assimilation. I don’t believe that’s what God wants but I do believe it’s what most Christians want as long as said-assimilated Jews assimilated into the Church.

But unlike why I, or rather Ms. Rigler said above, it’s not just about appearing Jewish:

Let’s be clear here. God wants the maximum from us Jews: love your neighbor as yourself; keep Shabbos; don’t speak lashon hara; keep kosher – the whole nine yards. But the minimum requirement to be redeemed is to identify as a Jew.

Jewish identity is where you start, not where you finish. Particularly for Jews in Messiah, it must be abundantly clear to all other Jews as well as to everyone else, that the Jewish person in Messiah is Jewish. That’s why it’s (in my opinion) not optional for a Jew in Messiah to observe the mitzvot. While the minimum requirement to identify as a Jew is good, it is much better to go the whole nine yards, so to speak, and to live a life indistinguishable from other religious Jews, regardless if the standard of observance is Orthodox, Conservative, or Reform.

Jewish identity is what prompted Kirk Douglas to fast every Yom Kippur. As he proudly stated, “I might be making a film, but I fasted.”

Jewish identity is what prompted Supreme Court Justice Ruth Bader Ginsburg to post a large silver mezuzah on the doorpost of her Supreme Court chambers.

Jewish identity is what prompted movie star Scarlet Johansson to stand up for Israel at the cost of her prestige as an Oxfam ambassador.

R. Michael Schiffman

This morning, Rabbi Michael Schiffman, who grew up in Jericho, NY in a traditional Jewish family, wrote a simple and heartwarming blog post called Finding Yeshua. No, being a Jewish believer and living a life consistent with Judaism, Jewish identity, and affiliation with Jewish community does not replace or reduce Messiah. It simply puts everything in perspective.

Ms. Rigler ends her article this way:

The Passover Seder speaks about four sons. Only one of them is cast as “wicked.” As the Hagaddah states: “The wicked son, what does he say? ‘What is this service to you?’ ‘To you,’ but not to him. Because he excludes himself from the community, he is a heretic. … Say to him, ‘Because of what God did for me when I went out of Egypt.’ For me, but not for him, because if he would have been there, he would not have been redeemed.”

The first Passover marked the birth of the Jewish nation. Every Passover since poses the challenge to every Jew: Are you in or are you out?

If you are Jewish and you are a believer, how do you answer this question? Since I’m not Jewish, it’s not a question directed at me, but as a Messianic Gentile, I believe it is my duty to encourage believing Jews to answer “in.”