Showing posts with label Messiah. Show all posts
Showing posts with label Messiah. Show all posts

Welcoming Mashiach

Apr 12, 2011 at 10:10 AM | Posted by Rabbi Joshua

John 12:1-26

The week before Pesach, after Yeshua had come from the house of Lazarus (whom he had previously raised from the dead) in Beit-Anyah, he traveled on to Jerusalem. Hearing that Yeshua was coming, the people began to run out to meet him. As he entered the city, riding on a donkey, the people waved palm branches and shouted “Hosha-Na, Hosha-Na! Baruch HaBa B'Shem HaShem! Melech Yisrael! - Deliver us! Blessed is He who comes in the Name of HaShem, the King of Israel!”

Upon seeing the crowds coming to greet him, Yeshua knew exactly what was taking place, and its significance. For at the same time, through another gate into the city, the same familiar scene was taking place. The Passover Lambs were being brought into the city, being led up to the Temple Mount. As they were brought into the city, the people were singing and dancing, and waving palm branches, shouting, “Hosha Na! Baruch HaBa B'Shem HaShem!”

The Passover lambs represented the atonement made on behalf of the Jewish people, and the shedding of whose blood brought deliverance from the plague of death. As Yeshua entered the city, and was met with the same recognition, there was a deep understanding of the event taking place. This was proclamtion to Yeshua's Messiahship and to his beeing seen as the Deliverer of the Jewish people. Riding on a donkey, a messianic symbol in Biblical times, Yeshua was fulfilling prophesies of what was to happen. He knew that it was now time to reveal himself to the world. In this Besorah reading, John testifies of this. How Yeshua, responding to his disciples Andrew and Philip, proclaimed:

“The time has come for the Son of Man to be glorified. Yes, indeed! I tell you that unless a grain of wheat that falls to the ground dies, it stays just grain; but if it dies, it produces a great harvest (John 12:23-24).”

During that final week of preparation before Passover, Yeshua, as the Passover lamb, was prepared to be sacrificed. Like the Passover lamb whose blood brought redemption to the people, Yeshua too knew that his blood would bring redemption to Israel. And when the High Priest slaughtered the lamb, announcing “it is finished,” that Yeshua too, as Israel's Highest Priest, would also declare “it is finished,” proclaiming the ultimate deliverance from the plague of spiritual death.

As Yeshua's elect, we must constantly, on a daily basis acknowlege his Messiahship in our lives. We too must cry out, “Hosha-Na! - G-d, please save us!” We must be desperate to see G-d work in our lives, and in our congregations and synagogues to bring about ultimate redemption! Zol shein zein d'geula, Moshioch zol shoin cumin -How lovely redemption shall be, for Mashiach is on His way!


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The Leper Scholar

Apr 8, 2011 at 2:41 PM | Posted by Rabbi Joshua

Parashat Metzora

Our Torah portion this week is a continuation on the theme of tzara’at. Last week I discussed how tzara’at is not what we often think it is. Although it is commonly to understand these passages as dealing with an actual skin disease, Jewish tradition teaches that tzara’at is not leprosy at all, but a serious spiritual caused by Sinat Chinam – hatred without a reason.

Interestingly, there is a wealth of Jewish tradition that makes a connection between tzara’at and the Messiah. After all, the rabbis teach us that everything in the Torah concerns Mashiach. Therefore, the rabbis recognized that even within the spiritual malady of tzara’at were hidden signs of Mashiach:

This tradition of connecting tzara’at and Mashiach begins with a particular verse from last week’s parasha, in Leviticus 13:12-13:

יב וְאִם-פָּרוֹחַ תִּפְרַח הַצָּרַעַת בָּעוֹר וְכִסְּתָה הַצָּרַעַת אֵת כָּל-עוֹר הַנֶּגַע מֵרֹאשׁוֹ וְעַד-רַגְלָיו--לְכָל-מַרְאֵה עֵינֵי הַכֹּהֵן.

12 If the tzara’at breaks out all over the skin, so that, as far as the cohen can see, the person with tzara’at has sores everywhere on his body, from his head to his feet;

יג וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת-כָּל-בְּשָׂרוֹ--וְטִהַר אֶת-הַנָּגַע: כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא.

13 then the cohen is to examine him, and if he sees that the tzara’at has covered his entire body, he is to pronounce the person with the sores as ritually pure - it has all turned white and he is clean.

Referring particularly to verse 13, the Talmud States (b. Sanhedrin 97a):

“The Son of David (Mashiach) will only come when every government becomes heretical. Rabah said, ‘Where do we see this in Scripture? From the verse “He has turned completely white, he is ritually pure.’”

Rashi further expands on this verse and notes, “Just as when the affliction has spread throughout the entire skin and the person is ritually pure, so too, when all the governments have become heretical, the redemption will come.”

Recognizing that the Messiah must be afflicted, and familiar with suffering, the rabbis went even further - and one of the ways they identified Mashiach in the Talmud is with the title, The Leper Scholar:

“The Rabbanan (rabbis) say that Mashiach’s name is The Leper Scholar of the House of Rabbi, for it is written, ‘Surely he has borne our grief and carried our sorrows, yet we did esteem him stricken, smitten and afflicted by G-d (b. Sanhedrin 98b).’”

The rabbis obviously recognized that this does not mean that Mashiach would literally be afflicted with tzara’at but that this was a memtaphor. This connection between tzara’at and Mashiach is not unique to rabbinic literature. Rather, Yeshua himself is described in the Besorah as having compassion for the metzora (the person with tzara’at), and healing them:

“And it happened when he was in a certain city, a man covered with tzara’at saw Yeshua, and he fell on his face and implored him, saying, ‘L-rd, if you are willing, you can make me clean.’ Then Yeshua put out his hand and touched him, saying, ‘I am willing, be healed.’ And he commanded him to tell no one, ‘But go to the cohen and make an offering for your cleansing, as a testimony to them, just as Moshe commanded (Luke 5:12-14).”

Those with tzara’at were healed, and their healings were part of the sign of his being the Mashiach. Yeshua taught that we must forgive, and not let Sinat Chinam eat away within us:

"And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins" (Mark 11:25).

"Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven" (Luke 6:37).

According to the sages, tzara’at is the physical effect of sin. It is a spiritual disease that must be kept in check. To specifically avoid tzara’at, we must avoid slander and baseless hatred. All of us have spiritual sores and wounds, which if left untreated, can fester into something much worse. That is why we must learn to forgive and let go of any kind of judgment and hatred we might have against another person. Sinat Chinam – baseless hatred will destroy us, but forgiveness and healing can set us free!

We must learn how to go before our great great High Priest, Yeshua our Messiah (Hebrews 5), and let him inspect us. For through him, not only will we find healing and wholeness, but redemption as well.


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Revealing Mashiach

Dec 17, 2010 at 10:10 AM | Posted by Rabbi Joshua

Parashat Vayechi

It can be said that everything written in the Torah concerns Mashiach. As such, how does this week’s Torah portion, Vayechi, reveal Mashiach?

Continuing on the themes from last week's discussion, this week’s Torah portion reveals Mashiach in two primary ways – through our final glimpse of the life of Yosef, who the rabbis identify as a ‘type’ of Messiah (i.e. Mashiach ben Yosef – b. Sukkah 52b), and by tracing the lineage of Messiah through the tribe of Judah.

Yosef personifies Mashiach as one who was despised by his brothers, rejected, and left for dead. Yet despite his trials, was elevated to a position of authority and became the savior of a generation. When reconciled to his brothers, Yosef revealed himself to them, and in this week’s parasha states, “You meant to do me harm, but God meant it for good – so that it would come about, as it is today, with many people’s lives being saved (Gen. 50:20).”

Although Mashiach was despised by some around him, and treated with contempt and left for dead, his elevation through his resurrection has brought many people into ultimate redemption. And one day, Yeshua will reveal himself in all his glory to his people, and proclaim himself Mashiach.

The lineage of Mashiach

This week’s parasha also reveals Mashiach by tracing the Messianic lineage through the tribe of Judah:

"The scepter shall not pass from Yehudah, nor the ruler’s staff from between his feet, until he comes to whom obedience belongs; and it is he whom the peoples will obey (Gen. 49:10)."

The text can also be translated as “until Shiloh comes…” The term Shiloh has been understood within Jewish tradition as referring to Messiah. The Aramaic Targum Onkelos, followed by the famous commentator Rashi, render the text as “until the Messiah comes, to whom the kingdom belongs.” Likewise, another Aramaic Targum, Pseudo-Jonathan, paraphrases the verse as “until the time that King Messiah shall come.”

The Talmud also confirms that the term Shiloh refers to Mashiach:

"Rabbi Yochanan taught that the entire world was created for the sake of the Messiah. What is His name? The school of Shiloh taught that His name is Shiloh, as it is written, ‘Until Shiloh comes and it is He whom all the peoples will obey (b. Sanhedrin 98b)."

Yalkut Shemoni, a medieval anthology, on this verse states:

"He [the Messiah] is called by the name of Shiloh because all the nations are destined to bring gifts to Israel and to King Messiah, as it is written, ‘In that day shall the present be brought to the Lord of Hosts (Yalkut Shemoni 160).’"

The book of Hebrews reiterates, “Everyone knows that our Lord arose out of Yehudah … (Heb. 7:14).” We have the assurance that our hope in Messiah is based on solid understanding, embedded within a Jewish context. Our Messiah, who descended through Judah, will reveal himself once again, as Yosef did to his brothers, and declare himself Mashiach. And it is through him, that we all have assurance of ultimate redemption!


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Revealing Something Deeper

Dec 10, 2010 at 12:26 PM | Posted by Rabbi Joshua

Parashat Vayigash

Redemption, divine mediation, and messianic hope. These are just a few of the themes gleaned from this week’s Torah portion. However, there are two particularly profound incidents that are worth exploring in greater depth - the emotional telling of Judah’s willingness to substitute himself for his brother, and of Joseph’s later revelation of himself to his brothers.

The rabbis teach us that everything in the Torah reveals Mashiach. This week’s parasha reveals Mashiach in two primary ways: through the life of Yosef, who the rabbis identify as a ‘type’ of Messiah (i.e. Mashiach ben Yosef – b. Sukkah 52b) and through the actions of Judah (through whom we later learn that the lineage of Messiah is passed through his tribe –see Gen. 49:10).

Yosef personifies Mashiach as one who was despised by his brothers, rejected, and left for dead. Yet despite his trials, was elevated to a position of authority and became the savior of a generation. In revealing himself to his brothers, Joseph states in this week’s parasha:

“Don’t be sad that you sold me into slavery here or angry at yourselves, because it was G-d who sent me ahead of you to preserve life (Gen. 45:5).”

Like Joseph, Mashiach was also despised by those around him, treated with contempt and left for dead. Yet, his elevation through his resurrection has also brought many people into ultimate redemption. And one day, Yeshua will reveal himself in all his glory to his people, and proclaim himself Mashiach.

This week’s parasha also reveals Mashiach through the substitutionary actions of Judah. In our portion, Judah pleads with Joseph to take himself prisoner instead of Benjamin. It was originally Judah who sold Joseph into slavery. As such, Judah’s sincere willingness to give up his life for his brother Benjamin’s proved his change of heart and caused Joseph to no longer be able to hide who he truly was. Because of Judah’s sincere willingness to be a substitute for his brother, we learn that he merited inclusion in the lineage of Messiah.

The book of Hebrews reiterates, “Everyone knows that our Lord arose out of Judah … (Heb. 7:14).” We have the assurance that our hope in Messiah is based on solid understanding, embedded within a Jewish context.

Our Messiah, who descended through Judah, will reveal himself once again, as Joseph did to his brothers, and declare himself Mashiach. And it is through him that we all have assurance of our ultimate redemption!



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Complexity in Early Jewish Messianism

Nov 2, 2010 at 10:54 AM | Posted by Rabbi Joshua

The Messiah is the fullness of the G-d of Israel manifested in a physical form. This concept is readily evident throughout the Biblical text and extra-biblical writings. In Hebrew, the word אחד echad helps to explain this oneness that exists between HaShem, the Messiah, and the Spirit as the word echad means one, but not always in the singular. Rather, it is better used to describe a “complex unity.”


There is a popular misconception that Judaism has never believed in a Divine Messiah. However, the concept of Messiah in Jewish thought was far more complex before the destruction of the Second Temple, in 70 C.E., than after. Dietmar Neufeld, of the University of British Columbia, confirms that, “a heavenly, transcendent Messiah was not a unique invention of the Christian community but the outgrowth of reflection that had its roots in Judaism."

This perspective that, somehow, the messiah would be more than human, goes back to the last centuries B.C.E., and continued through the first centuries C.E. Already by this time, Biblical passages were attributed with messianic significance. We see messianic commentaries that include sections from Daniel, Zechariah, and others.


The Dead Sea Scrolls reflect this development. Certain texts describe an exalted figure that would suffer, even die, only to be resurrected. This particular messianic understanding has been brought to the forefront of scholarly debate with the recently published inscription known as “Gabriel’s Revelation.” This apocalyptic inscription, written on stone, dates to the late first century B.C.E., or the early first century C.E. Although some of the text is badly worn and difficult to read, Israel Knohl, of the Hebrew University in Jerusalem contends the text refers to a suffering Messiah who is to be resurrected within three days. This idea seems quite different from commonly held assumptions.


According to Knohl, “The new inscription, ‘Gabriel’s Revelation,’ suggests that this different kind of Messiah was evolving at the turn of the era – different from the Messiah son of David. Instead of a militant Messiah, it envisions a Messiah who suffered, died, and rose.”


There are a number of additional allusions and similarities to phrases and concepts in the New Testament. According to Hershel Shanks, of the Biblical Archaeology Society:


"By Jesus’ time...the concept of the mashiach had developed beyond that of an earthly messiah who would restore the glory of the kingdom of David. It also came to mean a divinely sent figure who would return as G-d’s agent and usher in the world to come. The Dead Sea Scrolls reflect this development…thus…the messiah was already freighted with eschatological content."


Craig C. Broyles, of Trinity Western University, claims, “The messianism that is attested in the Dead Sea Scrolls did not arise in isolation from the Scriptures of Israel or from the larger context of Judaism in late antiquity.”


The soil for messianism and complex unity in relation to G-d were already firmly established within the Jewish world of the Second Temple period. The earliest Jewish followers of Yeshua were absolutely convinced that Yeshua was indeed a divinely incarnated Messiah, and their perspective was based on various Jewish understandings and interpretations of the time.



*This is an an excerpt of an article I wrote that recently appeared in Kesher Journal. You can read the entire article here.



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Holy Brother: A Reflection on Reb Shlomo

Oct 24, 2010 at 12:45 PM | Posted by Rabbi Joshua

Today marks the 16th yahrzeit of Rabbi Shlomo Carlebach z"l. His influence on the Jewish community is in some ways completely unmeasurable.

It is almost impossible to walk into a synagogue today and not hear at least one of his melodies. So many of his songs have become so famous that they are now simply referred to as "traditional Jewish folk songs." All of us (at least us youngsters) grew up with songs like Am Yisrael Chai and Siman Tov u'Mazel Tov. For many of us who know these melodies as synagogue staples it is hard to believe that they were not handed down at Sinai and passed along ever since (a small joke).

It is also difficult to meet a Jew (particularly a boomer) who does not have a story of how Reb Shlomo changed their lives. Not only did Reb Shlomo change the world musically, he changed it one sweet neshama at a time. He always referred to everyone as "holy sister..." or "holy brother..." and greeted everyone with a smile and a hug. And everyone who met him, even for a moment, felt as though he was their best friend.

And interestingly, there is a whole new generation of people, like myself, who have been so incredibly impacted by Reb Shlomo - and yet, we never personally met him. His music, his stories, and his teachings are continuing to inspire people spiritually.

What is even more amazing are the stories people do not know. Stories that have only surfaced since his passing. Stories of how he would go to prisons and visit and sing to Jews and non-Jews, sick children who Reb Shlomo would visit in homes and hospitals, and the countless dollars he extended to anyone in need. Not only was he a great rabbi to the world - he was also a rabbi to the fringes of society. Reb Shlomo considered every soul a diamond. Some, he said, might need a little polishing, but everyone was special. Many homeless, unaffiliated, and even countless non-Jews all referred to Reb Shlomo as "my rabbi."

Although most people know Reb Shlomo for his music, many do not know about how great a chacham (a sage) he truly was. Reb Shlomo was born in Germany to a great line of rabbis. He was considered a prodigy as a young child, and his parents made sure that he received only the best tutelage in his studies of Torah and Jewish law.

As the Second World War broke out in Europe, his parents came to America, where his father planted a synagogue. Reb Shlomo continued his studies, eventually finding himself at the prestigious Lakewood Yeshiva (a sort of Harvard of the yeshiva world).

During his time in America, Reb Shlomo became more and more intrigued with Chasidus - the philosophy and way of life of Chasidic Jews. And then something happened to him that changed his life forever - the Holocaust. Upon hearing of the devastating news of the Holocaust, Reb Shlomo decided to leave Lakewood for the Lubavitcher Yeshiva in Crown Heights. Many people asked Shlomo what his reason was for choosing to leave the prestigious Lakewood yeshiva for what was considered a much lesser yeshiva. And Reb Shlomo responded with, "I have '6 Million' reasons ..."

What attracted Reb Shlomo to Lubavitch Chasidus was its emphasis on outreach. Its insistence that every Jew is holy. That is why Reb Shlomo left Lakewood. Following the Shoah, he foresaw his role as being prophetic - as being a light to rekindle the Jewish flame.

Rabbi Shlomo Carlebach personally did more than any other Jew in modern times in regard to keruv (Jewish outreach). Reb Shlomo is personally credited with bringing tens of thousands of Jews back to Judaism and spirituality. What was his secret? Getting involved! He went to places where Jews were. If that meant to Jewish day schools ... he went. If that meant to prisons ... Shlomo packed his guitar. If it meant to Buddhist ashrams and temples ... Reb Shlomo went singing the most Jewish of songs. And it worked!!!

Shlomo was just who he was. Reb Shlomo, along with his colleague, Reb Zalman Schachter-Shalomi (who later founded the Jewish Renewal Movement) were the creators and the initiates of outreach on college campuses, “Chabad Houses,” and engaging people in the specialness of being Jewish. Reb Shlomo truly understood the mitzvah of “leaving the world more Jewish than you found it.”


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Creation and the Hidden Light

Oct 1, 2010 at 3:35 PM | Posted by Rabbi Joshua

Parashat Breishit

The Torah relates the story of the six days of creation in order to refute other theories that claim that the universe came into being through some cosmic accident or coincidence. As such, the story of creation speaks only in general terms to illustrate that nothing came into being except at G-d's command. The Hebrew word, bara, emphasizes this. The word bara, used here for “create,” grammatically can only be used in connection to G-d (never for humans), and alludes to the creation of something from nothing.

The Torah's narrative of creation is meant to directly establish G-d as the sovereign of the universe. Unlike other creation accounts circulating around the Ancient Near East, the Biblical account makes no attempt to explain the origins of G-d, or try to persuade the listener of G-d's existence. The existence of God is an axiomatic fact. Therefore it immediately jumps to the explanation of G-d's creation of heaven and earth.

In verse three, G-d says “'Let there be light': and there was light.” If the sun and moon were not created until the fourth day of creation (see 1:14-19), what is the “light” that is being spoken of here?

Interestingly there are two answers:

A medieval rabbinic anthology commenting on this verse states:

'And G-d saw the light, that it was good.' This is the light of the Messiah...to teach you that G-d saw the generation of Messiah and His works before He created the universe, and He hid the Messiah ...under His throne of glory. Satan asked G-d, Master of the Universe: “For whom is this Light under your Throne of Glory?' G-d answered him, 'It is for...[the Messiah] who is to turn you backward and in who will put you to scorn with shamefacedness (Yalkut Shimoni on Isaiah 60).'

The pre-existence of Messiah, and his presence at creation has been discussed widely among many Jewish writers throughout history. According to Midrash HaGadol, “The final goal of humanity is to attain the state of the days of Mashiach; therefore the name of Mashiach had to be formulated even before the world's inception (Midrash HaGadol, 1:1).”

According to the Talmud:

It was taught that seven things were created before the world was created; they are the Torah, repentance, the Garden of Eden, Gey-Hinnom, the Throne of Glory, the Temple, and the name of the Messiah...The name of the Messiah, as it is written: 'May his name [the name of the Messiah] endure forever, may his name produce issue prior to the sun (Pesachim 54a, Nedarim 39a, also Midrash on Ps. 93:3).'

The light, which the rabbis speak of as alluding to the Messiah, is also a representation of the “Ein Sof,” the hidden aspect of G-d. Midrashic legend teaches that this light is hidden until the time of the Messianic Age, after which it will be once more revealed. When this happens, it will be like in Revelation (Rev. 21:22-23, 22:5, etc.), where there will no longer be any need of the sun, for G-d's “Ein Sof,” His presence, will provide all needed light.

The entire New Testament echoes this thought as well. However, no where is the Messiah more clearly connected to the themes of light and creation than in the book of John:

“In the beginning was the Word,

and the Word was with G-d, and the Word was G-d.

He was with G-d in the beginning.

All things came to be through him,

and without him nothing made had being.

In him was life, and the life was the light of mankind.

The light shines in the darkness,

and the darkness has not suppressed it

…The Word became flesh, and dwelt among us,

and we saw his Sh’khinah,

the Sh’khinah of the father’s only Son,

full of grace and truth.”

John 1:1-5, 14

May our divine Messiah, Yeshua, who was present at creation, continue to work in each of our lives to dispel the darkness, and make each of us into a new creation!


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Quote of the Day

Sep 26, 2010 at 1:14 PM | Posted by Rabbi Joshua

"We advocate a contemporary Jewish experience of Yeshua and a Messianic interpretation of Judaism. Scripture is clear that one of the roles Messiah will play is to bring his people Israel back to the ways of Torah (see, for example, Ezekiel 27:24). Thus allegiance to Torah and allegiance to Yeshua are an inseparable integrated reality for the seed of Jacob. And we cannot build an integrated Messianic Judaism apart from integrating both Messiah and Torah into our lives."

-Rabbi Dr. Stuart Dauermann from the recent issue of Verge.


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Elul: A Month of Love and Preparation

Aug 10, 2010 at 9:15 PM | Posted by Rabbi Joshua

Love and Preparation. What do these two words have in common at the moment?

Last night began Rosh Chodesh Elul, the beginning of the Hebrew month of Elul. Elul is a very special month because it is the month preceding Tishrei – the month the High Holidays fall in. Traditionally it is known as a month of preparation. This preparation, called Cheshbon HaNefesh, is a time we begin to take an accounting of our soul. We recall our thoughts and actions over the past year and begin to seek t’shuvah (repentance) for those things, and with those we may have wronged.

In recognition of this special month, and in anticipation for the upcoming High Holidays, a few additions are added to our daily prayers. One of the most noticeable is the sounding of the Shofar every morning. Traditionally, we Jews only blow the Shofar once a year – every morning of the month of Elul leading up to, and on, Rosh HaShanah and Neilah (the concluding service) of Yom Kippur. The reason is because of the specialness of the blowing of the Shofar. Jewish tradition teaches that there is something spiritual and mystical about the blowing of the Shofar, and I’ll touch more on this in upcoming blog posts.

Another familiar addition is Psalm 27 – the Psalm associated with the High Holidays. Psalm 27 is added to all of the services beginning with the first day of Elul and continuing through Hoshanah Rabbah at the end of Sukkot (in some congregations, only through Yom Kippur).

How are we to understand this preparation period of Elul?

The rabbis teach us that Elul is actually an acronym. Each of the Hebrew letters - אלול - alef, lamed, vav, lamed – stand for the beginning letter of each word in the phrase “אני לדודי ודודי לי – ani l’dodi v’dodi li – I am my beloved’s, and my beloved is mine.” A familiar phrase taken from Song of Songs 6:3.

The illustration of Elul in Jewish thought is the preparation before a wedding. The holidays in Hebrew are called mo’edim, set appointed times when G-d chooses to meet with us. The High Holidays are the pinnacle of these appointed times. HaShem desires that we should be caught up in a love affair with Him. As Abraham Joshua Heschel points out, G-d is in pursuit of a relationship with us. G-d desires communion with creation and the High Holidays are set times which G-d “clears away His calendar” so to speak, and chooses to spend an even greater amount of time with us. Although we can meet with G-d anytime, the mo’edim are specific and special times.

The High Holidays are also when many believe the Mashiach will return – at the final blast of the Shofar. As such, the High Holidays will inaugurate the final consummation at the end of the age when the Groom returns for His Bride, and ushers in the Messianic Age.

That love of HaShem for us, and us for HaShem is the picture of Elul. It is preparation not just for “some holiday.” It is our preparation time to meet with G-d. Elul is also our preparation for the coming of Mashiach, and preparation for the Marriage Supper of the Lamb (see Rev. 19). I hope we’re ready for the month of Elul and all that it brings.

L’Shana tova tikateivu – May you be inscribed for a sweet New Year!


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Helsinki Press Release: Jewish Believers in Jesus

Jun 24, 2010 at 11:10 AM | Posted by Rabbi Joshua


Ground-Breaking News: The FIRST ecumenical conference of Jewish believers in Jesus in modern times met in Helsinki, Finland June 14-15, 2010 to affirm their Jewish identity, their faith in Yeshua, and their desire for unity.

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:

“This was an unprecedented conference bringing together Jews who believe in Jesus as Messiah from a very wide range of communities and traditions. We met together to discuss the presence of Jews in our respective congregations and the issues we face. The increasing number of Jewish followers of Jesus is a phenomenon of great importance, impacting the worldwide Church as it rediscovers the Jewish roots and character of its faith. The presence of Jews in its midst is a resource and means of blessing that the historic churches can not afford to ignore.”

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.

“We exist, and despite 2,000 years where the Church and the Jewish people have been separated and often hostile to each other, we are a living bond that demonstrates the Messiah Jesus’ own solidarity with His people, as much as the richness of the heritage of Israel that has been opened up to the Church made up of Israel and the nations.”

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)


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Yeshua, Halachah, and the Sermon on the Mount

Jun 23, 2010 at 10:25 AM | Posted by Rabbi Joshua

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.


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