"Rav Papa replied: What it means is this: When there is peace they [the minor fast days] shall be for joy and gladness; if there is persecution, they shall be fast days; if there is no persecution but not yet peace, then those who desire may fast and those who desire need not fast." (b. Rosh HaShanah 18b)

Parashat Balak

Parashat Balak speaks of a non-Jewish prophet (Bilaam) who was hired to curse the people of Israel. Multiple times Bilaam attempts to curse Israel, and each time G-d causes him to speak a blessing instead of a curse.

In the middle of the parasha, Bilaam sets off on his donkey in another attempt to curse Israel. However, a strange thing happens. On the way, G-d sends an angel to bar the way of Bilaam. Seeing the Malach HaShem, the Angel of HaShem blocking its path, three times the donkey refrains from continuing and each time Bilaam beats the donkey. After the third time, G-d enables the donkey to speak, responding, “What is it I have done to you that you beat me these three times? (Num. 22:28)” It was not until G-d enabled Bilaam to see the Malach HaShem that Bilaam truly realized what was happening.

So what can we learn from this? Often many of us are like Bilaam. For one reason or another we become caught up in our own desires, blind to G-d’s purposes, and to the needs of the community around us. And when anyone or anything attempts to keep us from doing something in pursuit of those desires, we beat them too. So in the end, we are hurting not only ourselves, but those around us without any consideration.

And yet, other times in life we feel like the donkey. We are working so hard to do the right thing, and to avoid the entrapments along life’s path. It seems life just keeps beating us and beating us despite our best attempts. Like the donkey in the parasha, many of us often feel like screaming out, “Why do you continue to beat me?”

In either situation, we are letting our circumstances get the best of us. When we lose faith, lose hope, and lose sight of where G-d is leading us, we end up getting beaten down by the world around us. We need to be people of clear vision. After all, the book of Mishlei (Proverbs) states, “Trust in HaShem with all of your heart, and lean not on your own understanding. In all your ways acknowledge G-d, and G-d will make your path straight (3:5-6).”

May all of us be blessed to truly listen and follow G-d’s path for our lives. May we be followers of HaShem’s Torah, and heralds of the message of Messianic redemption. May we no longer kick against the goads, lost and beaten down by our own misguided desires. Rather, may each of us merit a prophetic vision for our unique purpose, and may we all witness the fullness of Israel in Messiah Yeshua.

The term “Jewish Believers in Jesus” is actually a broader category than just Messianic Jews. The former category includes all Jewish people in churches, in Messianic Jewish synagogues, and even unaffiliated who profess faith in and allegiance to Yeshua as the Jewish Messiah.

This conference is ground-breaking because it brought together Catholic, Orthodox, Protestant and Messianic scholars – all of them Jewish - to discuss the global growth of Jewish believers in Yeshua. This is something that has not been done since the earliest centuries of “the Church.” The conference was jointly organized by the Messianic Jewish Theological Institute (MJTI) and the Helsinki Studium Catholicum. A statement was issued affirming the significance of Jewish continuity within the Church, as an ongoing link between its historic beginnings, its present life, and its future hope. The full-text of the statement, and greater detail from the conference will be posted later today on the MJTI website (www.mjti.com).

Dr. Mark Kinzer, President of MJTI, said:

Father Antoine Lévy, OP, Director of the Helsinki Studium Catholicum, affirmed the continuing identity of Jews in their various Christian congregations and offered his own perspective on the unique condition and calling of Jewish disciples of Christ.

Fifteen scholars and theologians from eight countries met for two days of open conference and two days of working sessions to issue a document, the Helsinki Statement (SEE BELOW). Topics discussed included Jewish identity in the Messiah; responding to anti-Judaism and anti-Semitism; the place of Messianic Jewish worship and observance; the Jewishness of Jesus; the biblical, theological and historical background to the present situation of Jewish believers in Jesus; and future plans. The papers delivered at the conference will be published in November/December in Kesher: A Journal of Messianic Judaism (www.kesherjournal.com). A similar event is planned for 2011.

THE HELSINKI STATEMENT

Helsinki Consultation on Jewish Continuity in the Body of Messiah

June 14-15, 2010

Jewish believers in Yeshua (Jesus) from England, Finland, France, Germany, Israel, Russia, and the United States met in Helsinki, Finland, on June 14-15, 2010. As scholars belonging to Catholic, Orthodox, Lutheran, and Messianic communities, they began a conversation on Jewish continuity in the Body of Jesus the Messiah. They issued the following statement:

We thank God for bringing us as Jews to the knowledge of Jesus the Messiah, and we express a debt of gratitude to those from the Nations who have transmitted the knowledge of Christ from generation to generation. While we seek to speak on behalf of those who share our Jewish identity and faith in Christ, we have no official mandate from our respective communities. In what follows we are expressing our own deeply held convictions.

At this unprecedented event, we have experienced the depth of our bond, and at the same time we have wrestled with the diversity of our ingrained theological and cultural constructs. In spite of church divisions, we have come together as Jews who believe in Jesus. We hope that sharing the fruit of our common efforts will benefit our brothers and sisters in Christ. We do not aim to issue a definitive declaration, but to initiate an ongoing process of discussion.

There are many Jewish people in the body of Christ. We believe that this reality reflects God’s intention that Israel and the Nations live as mutual blessings to one another. In fact, the Church in its essence is the communion of Jews and those from the Nations called to faith in Christ.

In light of this truth, we think that the life of Jews in the body of Christ has theological significance for that body as a whole. Their presence serves as a constant reminder to the body that its existence is rooted in the ongoing story of the people of Israel. This story resounds throughout the celebration of the liturgical life of the community. We believe that this story finds its center in Israel’s Messiah. We believe that Jews within the body are a living bond between the Church and the people of Israel. Accordingly, we would like to explore concrete ways in which Jewish people may live out their distinctive calling in the body of Christ.

Finally, we wish to express to our Jewish brothers and sisters who do not share our faith in Jesus the Messiah that we consider ourselves to be part of the Jewish people and are committed to its welfare.

Signed in a personal capacity by:

Boris Balter (Orthodox - Russia)

Steve Cohen (Lutheran - USA)

Dr. Richard Harvey (Messianic - England)

Rabbi Dr. Mark Kinzer (Messianic - USA)

Father Antoine Levy, OP (Catholic – Finland)

Dr. Iulia Matushanskaja (Orthodox – Russia)

Father David Neuhaus, SJ (Catholic – Jerusalem)

Rabbi Vladimir Pikman (Messianic – Germany)

Jennifer Rosner (Messianic – USA)

Dr. David Rudolph (Messianic – USA)

Dr. Anna Shmain-Velikanova (Orthodox – Russia)

Father Olivier Zalmanski, OP (Catholic – France)

This is a continuation of my previous thoughts on Jewish law and the Halachic process.

As followers of a Jewish Messiah, we are obligated to engage in knowledgeable discussion with Jewish law. At times we may interpret it differently, especially in light of New Testament understandings. Yet, that does not mean we can just “do as we see fit.” We have a responsibility to ourselves and the larger Jewish world to engage in halachah through a knowledgeable and informed process.

As a part of this process it is paramount that we also recognize and incorporate the role of the Brit Chadasha (New Testament).

Mashiach as the Embodiment of Israel

Jewish tradition teaches that Mashiach must be the quintessential Jew. An embodiment of the experience, sufferings, and joys of the entire Jewish people. A number of scholars have recognized that within Yeshua, as the Mashiach, is the embodiment of all Israel. Rabbi Dr. Mark Kinzer often refers to Yeshua as "One Man Israel," as he is the perfect embodiment of Israel, and as such, Yeshua's life parallels Israel's experience.

The Sermon on the Mount as a Reflection of Sinai

Within this embodied pattern as mentioned above is a parallel (of what is often called) the "Sermon on the Mount" with the experience of Sinai. Since Yeshua embodies the existence of Israel, the Sermon on the Mount serves as almost a renewal, or sort of "re-giving," of the Torah on Mt. Sinai. As such, there is clear halachic imagery embedded within.

Halachic Formulas in the Sermon on the Mount

Judaism teaches that when the Mashiach comes, one of his roles will be to clarify ambiguities within halachic matters. Interestingly, this is exactly what Yeshua does within the Sermon on the Mount. Through halachic formulas known from the Second Temple period, Yeshua sets out to clarify and set straight popular misconceptions of specific mitzvot.

Before dealing with each specific mitzvah, Yeshua usually begins with the phrase “You have heard that our fathers were told…” This is actually a halachic formula known from the Second Temple period. It was a way that a Sage would state a particular halachic understanding, and then clarify its "proper" interpretation.

This phrase is actually paralelled in a halachic text discovered among the Dead Sea Scrolls. Known as 4QMMT – "Miksat Ma’aseh Torah" (Some rulings pertaining to the Torah), the text introduces disagreements between the Qumran community and their opponents (namely the Sadducees) with a phrase: “You say … but we think/say.”

In the Sermon on the Mount, Yeshua was using a halachic formula known at the time to clarify and give proper understanding to certain interpretations of Torah commands.

Weightier Matters of Torah

There are also ethical matters to be explored within the halachic process. In Matthew 23:23, Yeshua addresses a specific group of Pharisees, and reprimands them for violating these ethical considerations:

You pay your tithes of mint, dill, and cumin; but you have neglected the weightier matters of the Torah - justice, mercy, and trust. These are the things you should have attended to - without neglecting the others! Blind guides! - straining out a gnat, meanwhile swallowing a camel.

Interestingly, Yeshua does not criticize them for adherence to halachic minutae, but for their hypocricy. For in their striving to be oh-so-extra-pious, they missed the mark. These additional tithes of "mint, dill, and cumin” are actually not even required by mitzvah de-oraisa (commanded in the Torah), but rather are supplimental/additional tithes known from the Talmud. Yeshua does not negate this understanding. His reprimand was an issue of weightier matters within Torah. Yeshua was setting up ethical considerations within the halachic process.

Conclusion

If our understanding of, or adherence to, a particular mitzvah violates one of these "weightier matters" of justice, mercy, and trust; then there is a problem and we must defer to the weightier matters. In Yeshua's understanding of Halacha, we must always put people first …"without neglecting the others [commands]!”

As we continue to grapple with halachah, we must take into consideration our Mashiach's teachings. As we develop interpretations of halachah that are guided by tradition, infused with Mashiach, and inspired by the Ruach; let us not forget that there are also "weightier matters" that must be considered.

Parashat Chukat

Without water, the community began grumbling against Moses and Aaron. Leaving the community, they went to the entrance of the Tabernacle and fell on their faces in the presence of HaShem. Moshe was commanded to take his staff and speak to the rock, which would produce water in response to the cries of the children of Israel.

However, leaving the Tabernacle Moshe went before the people. “You rebels,” he shouted, “Are we supposed to bring you water from this rock?” Moshe raised his staff and struck the rock twice, and water flowed in abundance.

Displeased, G-d said to Moshe and Aharon, “Because you did not trust in Me, so as to cause Me to be regarded as holy by the people of Israel, you will not bring this community into the land I have given them (Num. 20:7-12).”

So what’s the big deal?

G-d’s Name is intimately linked to the people of Israel. So much so that G-d has chosen to associate His Name with the Jewish people – i.e. “the G-d of Israel.” As HaShem’s remnant, the Jewish people have a specific role to play in the cosmos. This role is something called Kiddush HaShem – the Sanctification of the Name of G-d.

We are to be Or L’Goyim - a Light to the Nations. As Israel, we are partners with G-d in bringing redemption into the world. We are the harbingers of a cosmic message with cosmic ramifications.

The real issue is not that Moshe struck the rock. This is supported by Rashi, and other rabbinic commentators. The issue is that Moshe did not sanctify the Name of G-d in the presence of the people. Moshe’s actions were more than an “oops … I was supposed to speak to the rock, not hit it.” This was so serious that Moshe was forbidden to lead the children of Israel into the Promised Land. In some way, HaShem was dishonored in front of the entire people. Rather than Kiddush HaShem, Moshe performed a Chilul HaShem (a desecration of the Name of G-d).

The task of the Sanctification of G-d’s Name has been handed down to us. Our job in this world is to bring about glory to HaShem, and prepare the way for the coming of Mashiach. May we truly recognize the implications of what is at hand. G-d has chosen each one of us to partner with Him in bringing redemption into the world. We need to rise up, take our staffs in hand, and not only bring water to a parched people and land – but prepare the way for the coming of Mashiach. And may our righteous Messiah (who we eagerly await) lead us out of exile and into the Promised Land speedily and soon!

Parashat Korach

Unlike earlier occasions in the Torah where the people of Israel complained about specific problems – i.e. no food or water – this week’s parasha begins with an outright rebellion against Moses and Aaron. So what do we learn from this?

Korach, a first cousin of Moses (and also a Levite), and those with him are presented in the parasha as having selfish motivations for their rebellion, as exemplified in their accusation:

It seems Korach felt he could do a better job leading the people of Israel than Moses and Aaron. So he set out to overthrow them, and usurp their authority by assembling a group of people to follow him.

Pirkei Avot teaches:

In the end, Korach and his family were swallowed up by the earth, and the 250 people with him were consumed by fire. What is even more unbelievable is that the very next day the people started grumbling against Moses again – after just having witnessed the fate of Korach and those with him. So G-d sent a plague that ended up killing another 14,700 people in addition to those who died along with Korach.

We learn from Parashat Korach that G-d takes selfishness very seriously. Because whenever we think we can “do it better,” we need to be careful. There are times when it is true – maybe we can do it better. But the real question is our motivation. Is our motivation to do a great job? Or, is it a matter of a selfish ambition based on jealousy, insecurity, or rebelliousness?

We are supposed to be confident in our abilities. But a mature confidence is not arrogance. Paul warns that we should never take ourselves too seriously. For if we do, and begin grumbling against those around us, we risk the fate of Korach.

To be clear, the message of Korach is not one of utter hopelessness. For interwoven in the story is also a message of redemption. Although Korach himself chose to rebel against G-d, Moses, and Aaron; his descendants chose to follow in the ways of HaShem. How do we know this? There are eleven Psalms all written by “the Sons of Korach.” As G-d so often does, He took a negative experience and turned it into a story of hope.

The descendants of Korach deliberately chose not to walk in the ways of their ancestor. Rather, they took upon themselves the burden to walk in the ways of HaShem. We are instructed elsewhere in the Torah to be holy just as G-d is holy. Holiness is a choice. We can either choose our own selfish ambitions, or we can be like the sons of Korach, and (despite any negative reputation and associations) choose righteousness, holiness, and the way of our Messiah. I hope we choose wisely.

Our Quote of the Day is from an article posted today on Haaretz.com:

"According to Nesenoff, he no longer sees a difference between anti-Semitic and anti-Israel behavior, saying that Israel was "a legitimate state and if there's any criticism it must be specific. But people keep returning to the question: Why are the Jews living there? They took over that country.' It is a re-writing of history while ignoring the centuries-long Jewish presence in Israel. Those are statements against Jews, with anti-Israel sentiment being only a part of it."

-Rabbi David Nesenoff

-Rabbi Dr. Stuart Dauermann

Complex Unity

Biblical Support

The idea that the Messiah would be more than a human figure goes back to the last centuries B.C.E. when Biblical passages were interpreted and attributed with messianic significance. We see commentaries, like the Aramaic Targums, that include sections from Daniel, Zechariah, Isaiah, and others. These authors absolutely believed in, and ascribed, an exalted status to the Messiah.