I found something interesting, or rather, a link to something interesting, on a closed Facebook group for Messianic Gentiles: a Ger Toshav Certificate. It seems to be something a non-Jew would attest to and sign within the confines of a Jewish community in which he/she is participating. It refers to formalizing their relationship as Ger Toshav/Giyoret Toshevet, an “Affiliate of the Tribe.
I checked, and on the site’s About Us page, they state their site is housed at the Reconstructionist Rabbinical College in Wyncote, PA.
I know the Messianic Gentiles group where I found this, often uses the Ger Toshav model to define the relationship we Gentiles have (potentially) with the larger Messianic Jewish community (although there’s no one, clear definition of “Messianic Gentiles,” “Messianic Jews,” or how they’re supposed to deal with each other.
Someone else in the group posted a link to Shechinah.com and a rather lengthy commentary on the Ger Toshav.
I checked this too, and found the site owner is Rabbi Rayzel Raphael who, among other things, was ordained as a Rabbi within Reconstructionist Judaism, is a singer and songwriter, and has an affinity for pastel colors.
The information sources seem pretty liberal regarding Jewish/Gentile relationships, but I’m not sure that will work out well within the Messianic Jewish movement.
One of the apparent goals within some expressions of Messianic Judaism is to define it as primarily to exclusively Jewish, created for and administered by Jews living under Conservative or Orthodox praxis.
Since historically, the Messianic Jewish and Hebrew Roots movements have been associated with Evangelical Christianity, it is seen as important not to give the appearance of Messianic Jews being just “Christians in Kippahs.”
Thus the goals of at least some Messianic Jewish groups, and probably a large number of Messianic Gentiles, are at odds with one another.
How can a Jewish community be said to be primarily or exclusively Jewish if it has a majority membership of Gentiles, and particularly if they are given official status within that community based on public declarations of participation, and perhaps even serving on their administrative board?
On the other hand, many, many Messianic Gentiles desperately seek to belong as equal members of Messianic congregations.
I used to be like that, but those ideas slowly began to unravel and ultimately, for many reasons, not the least of which is being married to a non-Yeshua believing Jewish wife, I ceased my personal association with both Messianic Jewish worship and attending a Christian church.
It’s left me somewhat in limbo (you should pardon the expression), but for me, there doesn’t seem to be a viable option for community, barring this blogspot.
My question is, for those non-Jews who do want to belong and be recognized within Messianic Judaism, do these ideas culled from Reconstructionist Judaism make any sort of sense, or are they just wishful thinking?
I know non-Jews can participate widely within the Reform and Reconstructionist movements, but within their own religious branches, these Jews have nothing to prove.
Within Messianic Judaism, it’s quite the different story. Any hint of “Christianity” within their midst, and every other branch of Judaism, as well as secular Jews, would drop MJ Jews like a hot rock (or that’s the perception at least).
What about it? Are non-Jews doing the Messianic Jewish movement any favors by clamoring to be let in? Maybe we should be content to be accepted within whatever religious group that will have us and that we can tolerate, or even find a home in, and call it good.
Couch-potato Christians: These Christians adapt to the culture by staying silent on the tough culture-and-faith discussions. Typically this group will downplay God’s absolute truths by promoting the illusion that neutrality was Jesus’ preferred method of evangelism.
Cafeteria-style Christians: This group picks and chooses which Scripture passages to live by, opting for the ones that best seem to jive with culture. Typically they focus solely on the “nice” parts of the gospel while simultaneously and intentionally minimizing sin, hell, repentance and transformation.
Convictional Christians: In the face of the culture’s harsh admonitions, these evangelicals refuse to be silent. Mimicking Jesus, they compassionately talk about love and grace while also sharing with their neighbors the need to recognize and turn from sin.
While the author is focused on this crisis in Evangelicalism, it’s not unique to Christianity. One of the long-standing issues in Judaism is assimilation of Jews to either secular culture or conversion to Christianity.
All of these essays are very long and I’ll admit in not reading the entire content of each one.
In general though, the blame for Christians leaving the church or creating churches that are largely secular in their values, as well as for Jews assimilating and either identifying as cultural (but not religious) Jews or at least joining liberal Reform synagogues, is laid squarely at the feet of popular, secular culture, and by that I mean progressive liberalism.
I recently reviewed a book written by the late Andrew Breitbart titled Righteous Indignation: Excuse Me While I Save the World. It was written during the Obama administration and covered how the news media, entertainment industry, and university system have all been co-opted by socialism and liberalism so that they have almost overwhelming control of the national “message” being transmitted today.
But while Breitbart was addressing how Tea Party conservatives could fight back and send a message of their own, I can see parallels between his points and how religious structures in our country, really in western culture, are being impacted in the same way.
The question is, assuming all this is correct, how can Jews and Christians (and I’m including Messianics in this mix) successfully communicate their/our values to the next generation and make it stick?
Train up a child in the way he should go, even when he is old he will not depart from it.
–Proverbs 22:6 (NASB)
That sounds nice in theory, but is it really successful?
You aren’t her parents anymore, her parents are Axl Rose and Madonna, you can’t compete with that kind of constant bombardment.
-Albert Gibson (played by Tom Arnold)
from the film True Lies (1994)
As our culture increasingly diverges from the values taught in Christianity and Judaism, it sends a powerful message to everyone, including younger people who want to be relevant and not perceived as an enemy or bigot by their larger peer group.
And our modern culture has a much larger and louder public relations department than the family our religious instructors.
So is it hopeless?
I hope not. On the other hand, you’d just about have to keep kids locked in a closet and never let them on the internet, watch TV, listen to the radio, go out to watch movies, or go anywhere and associate with anyone except like-minded religious people.
Only the most conservative and reclusive groups do that kind of thing. In fact, I’ve encountered some progressives that think raising Jewish children as Orthodox and controlling their hair styles, clothing, and educational environment is a form of child abuse (although for some strange reason, they don’t have the same problems with Muslims).
Not only does secularism teach values different from the Church and Synagogue, but they teach that Christian and Jewish values (conservative or traditional ones) are bad, wrong, homophobic, islamophobic, racist, sexist, patriarchal, misogynistic, and so on.
No one wants to be thought of as a bigot, but the message being transmitted is that religious thought and observance is all of those things, and the only way to not be a bigot is to stop being religious (or create a religion that embraces secular progressive values).
I’m sure there are young Christian and Jewish people out there who have adhered to their religious values to one degree or another, but it certainly seems as if we’re trying to repair a ripped artery with chewing gum and scotch tape.
I know there are plenty of pundits who have written about the “culture wars” and what to do about it, but I’m not so sure how successful their solutions are (if they have any).
One problem that I don’t think is being addressed was raised by the Charisma Mag author:
Convictional Christians: In the face of the culture’s harsh admonitions, these evangelicals refuse to be silent. Mimicking Jesus, they compassionately talk about love and grace while also sharing with their neighbors the need to recognize and turn from sin.
The problem is whether their values are truly based in the Bible, or based rather upon conservative Christian interpretation and tradition?
I came across the notion of “teaching correct doctrine” in my previous sojourn in church. I left over two years ago, but my experiences are still vivid in my memory.
The problem might not always be religious vs. secular values, but how religious values are defined and understood.
Messianics, by definition, have come to the conclusion that normative Christianity does not have an entirely correct understanding of the Bible, especially when it comes to the Torah, Israel, and the Jewish people.
I came up with an answer that is a lot more nuanced than “Homosexuality is an abomination,” but still determined that Same-sex sex and marriage is not presupposed anywhere in the Bible.
But I looked, I didn’t just assume.
That might be a big problem younger people are having with religion. Conservative Christians and Jews rely on what they were taught and the explanations they were provided without engaging in an honest investigation into those beliefs.
Instead of just telling some young person “Homosexuality is a sin” or “Eve made Adam sin with the apple,” maybe engaging them and taking them through an investigation as to why these values are adhered to. Further, if a traditional value is discovered to be false (“the Church replaced the Jews in all God’s covenant promises”), adjust or eliminate the value.
While some churches have done this relative to Israel and the Covenants, other Christians have found it necessary to leave the Church and to either join Messianic congregations or, lacking access, finding online venues to nurture their beliefs and values.
But conducting an extensive investigation of scripture to define religious values takes time, effort, and resources, plus the willingness to question your own traditions. Christianity and Judaism might not be willing to do that, since tradition has a tendency to take on a life of its own.
One final point, and this has been said before, is that parents and religious teachers must walk the walk as well as talk the talk. Most younger people will learn more about your values by watching you live them out (or your failure to do so) than anything you’ll ever tell them.
That doesn’t mean you have to be perfect, but you do have to be consistent. If cultural values lure you in at one level or another, you will probably lose the war for the next generation.
It’s the beginning of a new Torah cycle, and even though I haven’t been diligent with my studies lately, I am not unmindful of them either.
I’m recycling some older thoughts but I think they are worth the review. I came across an article from the Ask the Rabbi column at Aish called Who is a Jew?. The answer is pretty straightforward. You’re a Jew if your mother is Jewish or if you convert to Judaism. Period, end of story.
I know not everyone agrees with this definition, but it does fit the Orthodox perspective and generally, it’s one I can agree with.
Because the upcoming Torah portion for this Shabbat is Noach (Noah), Rabbi Kalman Packouz in his Shabbat Shalom Weekly column wrote about the Noahide Laws. I know this can be a controversial subject among those who read this blog, but I’m making a point. Be patient.
According to Rabbi Packouz, and you’ve heard this before, you don’t have to be a Jew to merit a place in the world to come. His article explains that even from the beginning, Hashem always intended to create the Jewish people, give them the Torah, and have them be a light to the world as the nation of Israel.
As for the rest of us, what are we to do with that light? It’s there. It’s shining. Where does it lead those of us, that is, the vast majority of the world’s population who are not Jewish?
R. Packouz’s response is predictable; the 7 Noahide Commandments.
I’ve written at length about them many times before so I won’t repeat myself here. You can search this blog and probably find a lot more information, opinions, and comments on the topic.
However, some folks who call themselves “Messianic Gentiles” have proposed that the Noahide Laws can at least be used as a guide for the halachah which applies to non-Jewish disciples of Rav Yeshua.
I don’t know if that’s true in an absolute sense, but if you have no other path, it gives you a place to start. There are plenty of Jewish sources which are instructive to Noahides, and in fact, when you go over those laws, they aren’t particularly outrageous:
Don’t worship false gods
Don’t be sexually immoral
Don’t eat the limb of an animal before it is killed
Don’t curse God
Set up a legal court system and do justice
You can get more details by reading R. Packouz’s article or visiting sites such as Noahide.org.
Of course, these laws and the perspective of Jewish authorities found at Aish and elsewhere do not take Rav Yeshua and his teachings into consideration, and again, I’ve written a great deal about factoring in our reconciliation to Hashem through devotion to our Rav and by his merit.
According to the teachings of R. Packouz and particularly Rav Shaul (Paul, the Apostle to the Gentiles), God really did presuppose that all of humanity would be reconciled to Him, but that Jews would be Jews and the people of the nations would be the people of the nations.
Why am I writing this and why should you care?
Basically to say what I’ve said before. There’s nothing wrong with not being Jewish. I mean, most of the world isn’t Jewish and we’re still created in the image of the Almighty. We’re given a place in the world to come, the blessings of the resurrection, and even the indwelling of the Holy Spirit as disciples of our Rav.
We can even call Rav Yeshua our Rav and not feel like we’re ripping off the Jewish people.
Do we have to obey the Noahide Laws? Well, we probably do if we live generally moral lives. Even if we’d never heard of the Noahide Laws, whether we call ourselves Christians, Messianic Gentiles, or anything else, chances are we don’t murder, steal, worship false gods, or practice sexual immorality. We certainly don’t eat the limbs of a living animal, hopefully don’t curse God, and live in a nation with a system of laws and courts.
In other words, we are likely observing the Noahide Laws whether we know it or not.
What else is there? What else does there have to be?
We know in general that meeting regularly with like-minded believers to build each other up is a good thing. It’s a good thing to pray. It’s a good thing to study the Bible, both in groups and as individuals. It’s a good thing to treat others, even people we don’t like, with kindness and generosity.
All of these principles can be found in the Bible and they don’t apply just to observant Jews.
As we begin another Torah cycle and start another year, it’s good to remember that we don’t have to be Jewish in order to be close to God. However, that knowledge was brought to us in general by the Jewish people, and in specific by our Jewish Rav. After all, he specifically selected one Apostle to bring the good news of Moshiach to the goyim, that is, to the rest of us.
There is a Midrash (a commentary on the Five Books of Moses in the form of a parable) about a successful businessman who meets a former colleague down on his luck. The colleague begs the successful business man for a substantial loan to turn around his circumstances. Eventually, the businessman agrees to a 6 month loan and gives his former colleague the money. At the end of the 6 months, the businessman goes to collect his loan. The former colleague gives him every last penny. However, the businessman notices that the money is the exact same coins he loaned the man. He was furious! “How dare you borrow such a huge amount and not even use it? I gave this to you to better your life!” The man was speechless.
Likewise, the Almighty gives each of us a soul. He doesn’t want us to return it to Him at the end of our days in the same condition that we received it. He wants us to better ourselves, to enhance our souls by doing the mitzvot (613 commandments). It is up to us to sit down before Rosh Hashana and make a list of what we need to correct in our lives between us and our fellow beings, us and God and us and ourselves!
Rosh Hashanah begins Sunday evening, October 2nd, which is only a few days away. This has pretty much zero meaning in normative Christianity and immense meaning in normative Judaism, as well as in Messianic Judaism and some corners of the Hebrew Roots movement.
One of my readers, ProclaimLiberty, who is a Messianic Jew living in Israel, has suggested that Sukkot might serve for Gentile Messianic believers as a better holiday to observe what Jews typically practice during the High Holidays. Perhaps he’s right. Certainly Zechariah 14:16-19 has much to say about this.
In my own circumstance, I don’t plan to commemorate the High Holidays. I don’t doubt my wife will attend synagogue, but for personal reasons, I choose to make those observances within myself.
I hadn’t planned to blog again on this topic. My previous blog post The Month of Elul and the Gentile Christian has gained a lot of traction and the conversation is up to 53 comments as of this writing. But then I saw the quote from Rabbi Packouz’s recent article and was reminded of the “Parable of the Talents” we find in Matthew 25:14-30. I’m certainly not suggesting a direct parallel. Rabbi Packouz would not have considered referencing the Apostolic Scriptures, and the classic Christian interpretation of the parable doesn’t touch upon the above-quoted midrash, but I want to play a game.
Specifically, I want to play a game of pretend. I want to pretend that the parable can have multiple, metaphorical meanings. Let’s just pretend that we can apply the commentary by Rabbi Packouz to the Parable of the Talents and say one of the things God does not want is for us to waste our very lives.
Let’s just say that one of the things that Yeshua wants us to make use of is God’s investment in our own personal value.
In the comments section of my blog post on Elul, it has come up multiple times that Gentiles in God’s economy have less value, perhaps much less value than Jews. I don’t necessarily believe this, but any non-Jew who has been around the Messianic Jewish community long enough can get the impression that, based on the centrality of Israel and the Jewish people in all of the covenant promises of God, including the New Covenant, we don’t count for much.
So, to again quote R. Packouz, let’s just pretend that relative to being human, whether we are Jewish or Gentile, “the Almighty gives each of us a soul. He doesn’t want us to return it to Him at the end of our days in the same condition that we received it. He wants us to better ourselves…”
Since the 613 commandments aren’t applicable to us, it becomes a bit if a head-scratcher as to what we are supposed to do to improve ourselves, but that’s only if we aren’t paying attention. Many of the things that Jews do to improve themselves are available to everyone.
Give to charity, pray, volunteer your time at a local foodbank, and generally act toward others in a kind manner, even when you have to go out of your way to do it.
It is said that the two greatest commandments (Matthew 22:36-40) are to love the Lord your God with all of your resources and to love your neighbor as yourself. These two commandments are just big containers that hold lots of other commandments, some having to do with your relationship with God and others with your relationship with human beings.
The point is, God gave each and every one of us our lives and He expects us to do something with those lives. Not just with specific talents or gifts, and not just with money, but with all that we are. Going out, we should be better people than we were when we came into this world.
We Gentiles who are in some manner associated with the Messianic movement or at least the Messianic perspective often complain about our status, as if the Jewish people have it all sewn up. I don’t think that’s the case. I think we get so busy being involved in our own angst, that we can’t see beyond it.
I read an article in the “Ask the Rabbi” column at Aish called Synagogue Dues: Pay to Pray? The Jewish person asking the question is upset that Jews should have to buy a ticket or a membership to a synagogue in order to enter and pray on the High Holidays. He’s so upset that he’s deliberately boycotting the holidays.
The Aish Rabbi responds in part with this:
I must say, however, I’m surprised by your reaction to this whole situation. Who are you ultimately hurting by boycotting the holidays? Instead of saying: “That blasted synagogue! I’ll teach them a lesson and defile my soul with some bacon!” Why not say: “I’ll start my own synagogue and the policy will be free seating on High Holidays for those who can’t afford tickets.”
It’s the difference between being proactive and reactive. Proactive means making your own reality happen. Reactive is allowing other people’s shortcomings to hurt you. Judaism is a religion of action. So let me know when you start that synagogue. It’ll be my honor to pray with you there!
There may be some difficulty in defining the roles and duties of Gentiles who have chosen to become part of a Messianic Jewish community, but make no mistake, no Messianic Jewish person, no matter what their position or education, can interfere with your relationship with God.
If you feel there’s something about Messianic Judaism or some Messianic Jews that devalues you as a creation of God and a devotee of Yeshua, that may be your problem and not their’s. Even if an individual Messianic Jew (or anyone else) attempted to persuade you that God thinks of you as sloppy left overs compared to Jewish people, that simply is not true.
A friend of mine is fond of saying, “Do not seek out Christianity, and do not seek out Judaism. Seek out an encounter with the Living God.”
If you’re here, that means God wants you here, and he expects you to fulfill whatever roles and tasks He has assigned you. Your job, our job, all of us, Jews and Gentiles alike, is to seek out what we are supposed to do and then to do it.
I believe the first task is to truly embrace the fact that God loves us and wants us to appreciate that love, not only by loving God but by loving ourselves. How can we love our neighbors as ourselves if we don’t love and value our own existence first?
I came across a brief article on Rabbi Daniel Siegel’s blog called “When the Rebbe Asks: Renewing Ger Toshav,” which apparently is the topic of a soon to be published book. Actually, I found it posted on a closed Facebook group for “Messianic Gentiles”. This is the same group that has historically drawn a parallel between the Ger Toshav (“resident alien” in Jewish community) and the Messianic Gentile. I chronicled their perspective in a number of my blog posts including Not a Noahide (which I was subsequently reminded would better have been called “More than a Noahide”).
Although I no longer fret so much over issues of identity or praxis, there was something that caught my attention:
Reb Zalman favoured the renewal of the Ger Toshav as an alternative to a full conversion where it was clear that the person did not really want to become a fully practicing Jew. He wanted to see an alternative which honoured the person’s desire to be part of a local Jewish community at arm’s length.
This was a response to a problem noted in Judaism. When a Jew is married to a non-Jew, there traditionally has been two responses. The non-Jew converts to Judaism or the Jew ignores any Rabbinic direction and most likely falls away from Jewish community and practice.
An additional problem is noted in terms of the standards for practice that Jewish community holds for the Jewish convert. Often, in the author’s opinion and referencing Reb Zalman, said-observance of the convert is more lax, certainly not up to the standard of the presiding Rabbinic court. One example of this mentioned in the article is:
Some years ago, Reb Zalman challenged what he saw as too much leniency in our conversion process, to the point where he said that if we did not put a tallit kattan on a Jew by choice as he (in this case) emerged from the mikveh, then we had done nothing.
It was suggested that at least some of the converts did not truly desire to follow all of the mitzvot and converted for the sake of their Jewish spouse.
So is there an alternative?
Supporting the renewal of the Ger Toshav, a non-Jew who is already married to a Jew, who does not want to follow the mitzvot as a Jew, but who is in full support of their spouse’s involvement in Jewish community and praxis.
How does this apply to the aforementioned comparison between the Ger Toshav and the Messianic Gentile?
Well, in normative Jewish community, a Messianic Gentile would in no way be considered to map to a Ger Toshav. In fact, a union between a Jew and a Messianic Gentile would be viewed as an intermarriage between a Jew and a Christian, something not in any way seen as desirable in Jewish community.
In my own small experience in Messianic Jewish and Hebrew Roots groups, it is fairly common for Jews and non-Jews to be intermarried. In fact, again in my experience, the sort of Jews attracted to Messianic Judaism or Hebrew Roots are either secular Jews or Jews who have adopted Christian practice and identity, and yet who also have a desire to reconnect to being a Jew.
The participation for many intermarried couples in Messianic Judaism or Hebrew Roots then, could be seen as a sort of synthesis between Christian and Jewish values and lifestyle.
Of course, I can’t speak for every intermarried couple involved in those movements, but when I was associated with those communities, that was what I saw.
Turning to my own situation as a non-Jew married to a Jew, in my case, my spouse is affiliated with normative Jewish community, specifically the Chabad and the local combined Reform/Conservative shul. She in no way can be considered as having any sort of association with Yeshua-worshippers or Christians (which is what she considers me).
So we come back to the definition of a Ger Toshav as a person who is part of a local Jewish community at arm’s length. Well, that’s not exactly me, since I’m not part of a Jewish community at all. In fact, I’m not currently part of any worship or faith community.
There, almost the entire Jewish leadership was married to non-Jews whose spouses, in turn, were full contributors to the community’s life and supporters of their spouses’ involvement, yet choosing not to become Jews themselves.
Nope. That would imply that I’m involved in synagogue life with my wife and support her involvement from that platform.
However, combining “at arm’s length” with supporting my spouse’s involvement in Jewish life, I find a definition of myself, and by “arm’s length” I mean I stay away from her Jewish community completely.
This isn’t news to me. It’s just interesting to find this sort of thing recorded in modern Jewish literature.
In Messianic Judaism, you can probably find many non-Jews married to Jews who are part of Jewish community and support their spouse’s full observance of the mitzvot (keeping in mind that depending on which Messianic Jewish community you sample, the level of observance will vary).
As far as my wife’s level of observance, that’s entirely up to her. Frankly, I wish she were more observant, but as she once said to me (and rather pointedly at that), she doesn’t need my permission to be Jewish.
So I keep my nose out of her business in that arena. I also have surrendered anything that even resembles Jewish praxis since she would no doubt see it as “Evangelical Jewish Cosplay”. She even wonders why, outside the home, I still avoid bacon, shrimp, and other trief, which is just about my only remaining concession to my former lifestyle.
I’m sure a number of my former associates would be aghast to read those words (or perhaps they wouldn’t), but in some sense they were also the prompt, or part of it anyway.
The missus is my main motivation for the decisions that I’ve made, but I’m also mindful that the Messianic Jewish community in all its forms and associations, continues to struggle with just how to implement Gentile involvement in their Jewish community, keeping in mind that at least in the western nations, most Messianic Jewish communities are made up of mostly non-Jews.
I know the ideal is to create Messianic Jewish community by Jews and for Jews, and I continue to support that ideal, but it is my belief that the dream will not be realized until Messiah returns and draws his people Israel to him.
So where does that lead us?
For those non-Jews out there who adhere to the values and practices of being involved in Messianic Jewish or Hebrew Roots communities and who are not intermarried, not a lot. I’m sure your congregation has standards of behavior and practice for the non-Jews among them, so like any member of a congregation, you adhere to those standards or find someplace else to worship.
For non-Jews married to Jews and part of the previously referenced communities, it is likely you and your spouse share the same values and beliefs, and so there is little or no dissonance between you. Only in Messianic Jewish groups with a Jewish praxis approaching Conservative or Orthodox would there be any noticeable distinction between the observance of the Jewish and non-Jewish spouse (again, this is my opinion, your mileage may vary).
For you non-Jews who have community within a Christian setting and your beliefs are not widely accepted by your peers, you have a tough road to travel. I tried that for two years and ultimately got nowhere, though I learned a lot along the way.
If you are married to a more traditionally Christian partner, then what you experience may be similar to my own marital situation. You may share the vast majority of your lives with each other but there will always be a line neither of you may cross. The most important part of you becomes isolated from your marriage.
It’s a very dicey place to live. I know. I live there.
With neither support at home or community, you depend on the Holy Spirit alone to get to through each day while maintaining a relationship with God. If you’re married to a normative Christian, renouncing a Messianic perspective and taking up the mantle of traditional Christianity becomes the temptation.
For folks like me, it’s renouncing Yeshua entirely. Even if I did that, I doubt the missus would accept my adopting the Ger Toshav identity, so I’d still be alone in belief or disbelief as the case may be.
Assuming Hashem has control of all things, I wonder why He would sanction this perpetual walk along a sheer cliff. Or perhaps like the question, “why do bad things happen to good people,” it’s simply a matter of living in a broken world fallen far from God. These events occur because the King has yet to assume his throne in Jerusalem and take up his reign.
So like the rest of humanity living precariously and dancing madly on the edge of a razor blade, I and those like me just have to keep hanging in there.
Like you, I have found Aish articles really uplifting. It has really made me respectful for the profound wisdom I see in the articles there.
There are people like this I have met on the slopes of mount Kilimanjaro where my mother comes from. Their lives are hard and yet when you make an impromptu visit, their lined faces literally beam with happiness and they make sure they give a prayer of thanks before you are invited to eat and before you go. They put me to quite to shame in their faith and hope and joyfulness of attitude. Maybe the city life is what is destroying me…I do love being up there on the mountain. The missionaries outdid themselves up there.
I trust your day has gone well.
To which I replied:
My day is fine, Margareth. Thank you.
I know you’ve described the hardships of your life, but from my point of view living in southwestern Idaho, it seems incredible to be able to say you met people living on the slopes of Mt Kilimanjaro. It illustrates that no matter who we are or where we live, no matter how far apart we are in terms of geography, nationality, language, and culture, we are all one in the Lord God. Most of us, we believers in the United States, tend to believe our problems and lives here are the only problems and lives. We rarely pull out heads out of the sand to realize how truly diverse are the people of God, how different our experiences, our very lives are from one another. And yet we are all brothers and sisters through our faith in Messiah. May he return soon and in our day.
I’d like to pull this brief transaction from the comments here and make it a blog post all it’s own. This realization, which escapes most of the Church in the west, needs to be pointed out and brought to light. I only wish I could bring these words to every Christian, Hebrew Roots person, and everyone attached to Messianic Judaism in any way, so we could all open our eyes and see that our struggles aren’t the only struggles, and that people of deep faith live all across the face of the Earth. It is God’s world and He will one day come back to live among us, in His Temple in Jerusalem, and the King will once again rule with Justice and Righteousness.
The first time I ever heard of Mt. Kilimanjaro was when I became aware of Ernest Hemingway’s short story The Snows of Kilimanjaro, and much to my chagrin, I must admit to never having read it. But Hemingway isn’t the point. What Margareth said is.
I know when she mentioned visiting the people who live on the mountain’s slopes, and saying that’s where her mother comes from, they were simply statements of fact. But for someone like me, someone who is not all that well-travelled, and someone who pays far too much attention than I should to the “first world problems” declared by the news and social media pundits, it brought my own staggering ignorance into stark relief.
It also reminded me of just how ignorant most of us are in the United States of America, and probably many other western nations, to the true, vast expanse of the presence of the people of God in our world, all over the world.
In her brief descriptions of her life in the comments sections of Blessing God in a Dark World and Finding What’s Most Important, she has shown me a world I am completely unfamiliar with. And yet it is also a world where all we people of faith have a common mission and purpose. That mission and purpose is to bring the light of Messiah to others, in whatever we do, no matter who we are, no matter what language(s) we speak, no matter our nationality, history, culture, or personal experiences.
We have our master and teacher, Rav Yeshua, Jesus Christ in common. I know when our Rav walked this Earth, he came “for the lost sheep of Israel” (Matthew 15:24), and yet, he commissioned his disciples to make disciples of all the people of the Earth (Matthew 28:16-20), and assigned Rav Shaul, the Apostle Paul, the responsibility of being his special emissary to the Gentiles (Acts 9:1-18).
To the best of his ability, and given the available modes of transportation of his day, Paul carried out his mission of bringing the good news of the Messiah, both to the Jews and the Gentiles living in the diaspora.
For the past nearly two-thousand years, others have taken up the mantle of the Apostle in bringing the good news to all the people of all the nations of the Earth. A lot of those missionaries have also caused a great deal of harm, destroyed the unique language of culture of many indigenous peoples, tortured, and even murdered people, Jews particularly, who would not convert to goyim Christianity, and committed many other acts that God condemns.
And yet, some remnant of the true intent of what Christians call “the Great Commission” survived. According to Margareth, the evidence of that lives on the slopes of Mt. Kilimanjaro where her mother comes from.
I am amazed and pleased to pull my own head out of the sand and realize that I have something in common with people who live halfway around the world from me, people I’ll never meet, people, quite frankly, whose faith far outshines my own.
On the slopes of Mt. Kilimanjaro, in the nation of Tanzania, on the continent of Africa, lives a people who have the same Messiah I do. They pray in his name. They greet visitors and travelers in the best tradition of Abraham (Genesis 18:1-8). Maybe the missionaries outdid themselves up on the mountain.
Or maybe the Spirit of God was exceedingly welcomed and has since resided with those humble people. The Church in America could learn a lot from them.
Thanks, Margareth. May God bless you and keep you forever in His Hand.
"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