Matthew 11:1-19

John the Immerser often receives very little attention. Of course people talk about him as being important because he was a cousin and forerunner of Yeshua, but otherwise his role is largely reduced to a small mention in the introduction to a much larger narrative.

Hermeneutically, however, the Gospel writers place the greatest emphases on details they deem the most important to the larger story. Interestingly, all four Gospels mention the narrative of John. You can choose to skip over this fact – as most others do – or you can recognize its significance. Not even Yeshua’s birth narrative is mentioned in all four Gospels (it is only recorded in Matthew and Luke). As such, all four Gospel writers considered John’s narrative as having far more relevance to the larger redemptive story of Yeshua than even Yeshua’s birth. Think about that for a moment.

So who exactly was John? In addition to being Yeshua’s cousin, he was a cohen – a priest on both sides of his lineage and groomed from birth to serve in the Jerusalem Temple. Yet, it seems at some point he was either sent out, or banished to the desert.

In this Besora portion, John sends a message to Yeshua asking, “Are you the one who is to come, or should we look for someone else?” (Mt. 11:3) Jon is clearly asking, “Are you the Messiah?” Yeshua responds, saying:

“Go and tell John what you are hearing and seeing – ‘the blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are being raised and the poor hear the Good News.’ (Matthew 11:5 quoting Is. 61:1)”

What is so significant about Yeshua’s response?

It is a messianic quote from the prophet Isaiah. In Jewish thought, talk is cheap. Yeshua does not respond merely with words, but rather with a demonstration that he is indeed the promised Messiah. Yeshua wants John to know for sure. However, Yeshua, knowing John, adds a small detail he knew maybe only John would catch. In his quote of Isaiah, Yeshua adds “the dead are being raised,” a detail not actually found in Isaiah 61:1. The only other place this particular phrasing has ever been found is in the Dead Sea Scrolls (in scroll 4Q521). Because of John’s believed connection to the Qumran community, in my opinion this was a sort of personal nod or wink to John, adding even greater emphasis to Yeshua’s response.

John was the perfect candidate to be a forerunner for Messiah. John was an Elijah-type figure who would usher in Yeshua’s time on earth. As John himself states, “The reason I came immersing with water was so that [Messiah] might be made known to Israel” (John 1:31).

Each of us has a role similar to John. We need to prepare the world for Messiah’s return, and become participants in ushering in the Messianic Age. It is a great task. However, our role has also been divinely selected. G-d has chosen each of us in this particular time for a certain reason. G-d needs you. Only when working together can we experience the long awaited return of our beloved Messiah Yeshua – may it be soon!

*This commentary originally appeared in the Set Table.

In Matthew 6:1-18, Yeshua emphasizes the importance of kavana, of proper intention, in observance of Torah commands. According to Yeshua, the intention of observing the mitzvot should not be so that others see you doing them, but rather out of obedience to HaShem.

When giving tzedaka, Yeshua states that one is to do so without drawing attention to one’s self, or to the amount. For when done so “your tzedaka will be a secret; and your Father, who sees what you do in secret, will reward you (vs. 4).

In the same way, Yeshua also states that when praying, you are not to pray in a way that draws attention to yourself. But rather, you are to go secretly into your “prayer closet.” For our communication is the primary link in our relationship with the Divine. For when we pray in secret, and do not attempt to win the admiration of others, our Father, who sees what is done in secret, will reward us (vs. 6).

Yeshua also gives us some unique insight into prayer itself. That we should not worry about being eloquent, or wordy. But to pray simply, “for your Father knows what you need before you even ask him (vs. 8).” This idea that G-d is more pleased with the humble prayers of the righteous is paralleled in the Talmud:

The pattern Yeshua follows with (commonly known as “the Lord’s Prayer”) is actually the basic outline of several prayer formulas common within Jewish tradition. The beginning of the prayer, “Our Father in Heaven – Avinu She’BaShamayim,” is the opening of several liturgical prayers in Judaism. And the following line, “may your Name be kept holy” is echoed in the Kaddish – “yitgadal v’yitkadash, shmey raba - magnified and sanctified be your great name.”

What Yeshua does is give us a pattern for prayer. It is not a magic formula, or the only way to pray, but the basic format for acknowledging and communicating with G-d. What is additionally interesting is that this prayer of Yeshua incorporates and acknowledges patterns of prayer already existing within the Jewish world. Yeshua appropriates and further invigorates the words of tradition and gives them a fuller meaning and understanding.

Yeshua's common practice is to give Jewish tradition a deeper and fuller meaning. To correct misunderstandings and interpretations that miss the central tenet of justice, mercy and faith (Mt. 23:23). In our observance of the mitzvot, may we take heed the words of Yeshua, and live out Torah with the holiest of intentions, and do the mitzvot to honor G-d, rather than the approval or admiration of others.

This week’s Torah portion (Vayishlach) begins with the words, vayishlach Ya’akov malachim – and Jacob sent messengers ahead of him (Gen. 32:4). These messengers (or angels, as it can also be translated) were sent out ahead of Jacob in preparation for his return. These messengers were given the responsibility of carrying a vital message of reconciliation and peace to a distant brother.

Luke 5 also speaks of the sending out of messengers who would carry a message of reconciliation and peace to distant listeners. And the message that these new messengers would bring would come from none other than the Messiah himself.

As Simon Peter and his partners, James and John, concluded an unproductive day of fishing, they found themselves in the midst of throngs of people. And at the center of this crowd was none other than the carpenter from the Galil, Yeshua. This quickly turned into an unordinary day for the three fishermen.

Upon concluding his message to the crowds, Yeshua miraculously enabled the three previously unsuccessful fishermen to catch more fish than they could possibly bring ashore. Astonished by the miracle Yeshua had just performed, the three rugged fishermen came to believe that Yeshua was indeed the long awaited Messiah. Recognizing the divine spark within them, Yeshua called them to a “new life of fishing.” A type of fishing that would rely on a divine message. And rather than remaining limited to the Sea of Galilee, they were given the ability to take this message around the world.

Like the messengers sent forth by Jacob, these called out messengers heralded a message in preparation of Yeshua’s ultimate return. And they too were given the responsibility of declaring a message of reconciliation and peace to others.

We too have been called out as messengers. As followers of the Jewish Messiah, we have been chosen to bring this same message of hope and reconciliation to the nations of the world. Rabbi Shlomo Carlebach once said that our mission is to “leave the world more Jewish than we found it.” This means that we have a divine injunction to be a light that shines in a dark place. To bring our people a hope that surpasses all understanding. Yeshua is indeed the Messiah. And as such, we are meant to prepare for his glorious return.

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 common misconception, particularly within the Messianic Jewish blogosphere, that conversion to Judaism is a post-biblical, and rather late "rabbinic invention."

However, very few people have really taken the time to trace the development of conversion (גיור‎, giyur), and particularly its widespread existence already by the time of the Second Temple period (i.e. before the development of what we commonly understand as 'Rabbinic Judaism').

This blog post is an expansion of my comment to a particular discussion on Rabbi Derek Leman's blog, Messianic Jewish Musings.

The Torah

It is true that the Torah and the earliest portions of the Tanakh do not mention conversion clearly. With that said, the question of how to include non-Jews into the community of Israel has always been an issue.

In the Torah, there is recognition of non-Jews participating within the community life of Israel. Additionally, the Torah even recognizes various types of "sojourners" (gerim), and specifies certain requirements for levels of participation for each of these different types of non-Jews. So although non-Jews were included in many respects, there were also noted differences.

For example, non-Jews may not have been allowed to offer certain sacrifices on the altar in the Mishkan. Another example is the laws of Kashrut. According to Deuteronomy 14:21:

We have always valued the participation of non-Jews. This has been true even to the point that there has also been an evolving understanding of how to fully include non-Jews, not only has fellow partakers (as gerim), but as full participants in the social and religious life of the Jewish people. As a result, we do get glimpses of the beginnings of some type of conversion in order to bring someone into full inclusion into the community, even in the Torah.

The first glimpse of this is with with gerim and Passover. Gerim were not allowed to participate in the eating of the Passover lamb, unless they underwent circumcision (which in later times, would be one of the prerequisites for conversion). This is an example where a religious practice was forbidden for non-Jews, unless they chose to conform to a specific religious rite:

In this way, the ger was brought into the peoplehood. Through circumcision one became "as native-born." Although not a fully developed idea of conversion, there was indeed a process for inclusion even if not yet fully developed. Another example that may be relevant to a process of conversion involves non-Jewish women captured in war who could be adopted forcibly as wives (see Deut. 21:10-14).

Tanakh

By the last centuries BCE, there was certainly some sort of recognized conversion process in place. This is supported most clearly in Esther 8:17:

The ter m מתיהדים means “to become Jewish/to make oneself Jewish.” The Septuagint (c. 2nd cent. BCE) interprets מתיהדים as "circumcised themselves." The Jewish historian Josephus (c. 1st cent. CE) recounts that "Many of other nations circumcised themselves for fear of the Jews" (Antiquities 11.6.13).

In both rabbinic and scholarly understanding of this period, circumcision is clearly a reference to some type of conversion.

The first century Jewish philosopher, Philo of Alexandria, also discusses proselytes in his work, Special Laws I. In speaking of proselytes, Philo enjoins his own people to treat them respectfully and to guard themselves from jealousy:

"After they have given the proselytes an equal share in their laws, and privileges, and immunities, on their forsaking the pride of their fathers and forefathers, they must not give a license to their jealous language and unbridled tongues ... lest the proselytes should be exasperated at such treatment and in return utter impious language against the true and holy G-d" (IX, 51-53).

Thus, it seems clear that conversion is not a “later rabbinic invention,” as we already see traces of it in the Hebrew Scriptures and contemporaneous sources. Additionally, there are even references to proselytes in some of the Apocryphal and pseudopygraphic literature of the Second Temple period.

But what about the B'rit Chadasha? What do the Apostolic Writings have to say about conversion to Judaism?

The New Testament

According to Strongs Concordance, the term proselyte(s) is mentioned FOUR TIMES in the New Testament alone.

Here are just two examples:

-"And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven … both Jews (by birth) and proselytes” (Acts 2:5,10).

-"Now when the congregation had broken up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, persuaded them to continue in the grace of G-d” (Acts 13:43).

There is an additional reference in Acts 6:5 to Nicolas from Antioch, "a proselyte to Judaism," who was among a handful of others chosen by the Jerusalem Council to serve among the Greek speaking Jews.

By the Second Temple period, the concept of proselytes to Judaism was already well-established. These references demonstrate that there was a category beyond that of Godfearers, who were full converts – Jews in every sense of the word.

And the Apostle Luke does not make any judgement against these “Jews by choice.” Rather, he places them in high regard by not only mentioning them, but mentioning them in three places within the book of Acts.

The only seemingly negative use of the term proselyte in the entire NT is Yeshua’s reference to particular Pharisees and scribes who go to great lengths to bring proselytes into the faith, but lead them down the wrong path. In this context, it is not the proselytes who are the problem, but the specific group of scribes and Pharisees he is addressing:

There is even some interesting scholarship on Acts 16 that supports a theory that Paul had Timothy undergo a type of conversion “because of the Jews who lived in that area, for they all knew that his father was a Greek (16:3).”

Conclusion

So, after a little reflection, it seems that the assumption that conversion to Judaism is a "late rabbinic invention" is indeed false. The beginnings of a process to fully include non-Jews into the Jewish people began very early in Jewish history, maybe as early as the Torah.

However, the solid idea of a recognized conversion was already well established by the time of Yeshua, and the Second Temple period.

This week I was thinking about the familiar story of Yeshua's encounter with the rich young ruler (Mathew 19:16-30). In the story, the rich young man asks Yeshua about what more he must do in order to obtain eternal life. Truth be told, I always found this story a little puzzling. Originally I was under the impression, as is commonly taught, that this passage was speaking against being wealthy, and having many possessions. Although this interpretation could be plausible, over time I have also come to see something different.

I have found a nuance of something much deeper and related to our relationships with others rather than an abrogation of being wealthy. I came to this conclusion by asking the not so seemingly apparent question: If the wealthy young man was already observing the mitzvot, why did Yeshua tell him that the only way to obtain eternal life was to sell all of his possessions? For nothing in the Scriptures seems to allude to wealth and possessions as being equal to not being able to obtain eternal life.

Yeshua’s original response to the young man was simply, “If you want to obtain eternal life, observe the mitzvot (19:17b).” He than continued by citing five of the Ten Commandments, and the commandment to “Love your neighbor as yourself (Lev. 19:18 & Mark 12:31).” The young man stated that he had done those mitzvot, and wanted to know what more he needed to do.

I believe Yeshua’s response was posited to question the young man’s assuredness. The reason is because all the mitzvot cited by Yeshua fall into the category of "ben adam l'chavero," mitzvot dealing with one’s relationship toward others, and putting others’ needs before your own. When Yeshua asked the young man if he was truly doing so, the young man was too quick to respond.

Being wealthy can put you in a difficult position. As it often forces you to put your own needs before others. With great wealth comes great responsibilities, and often those responsibilities cloud our judgment to see our priorities clearly.

Each one of us may not be financially wealthy, but we each have gifts and talents that can possibly cloud our judgment as well. We can often feel like we are doing everything for G-d already, and when we ask what more G-d wants from us, we are often shocked by His response. We all feel there are things we cannot possibly give up because they are our tools which we use to serve Him. But what G-d really wants is our entire neshama, our entire self. We may be leaders, teachers, musicians, speakers, and artisans. And what G-d wants to know is, if asked to do so, would we be willing to trust Him with our gifts? Would we be willing to give those gifts and talents up for Him?

I am not saying that G-d expects you to give up your talents and gifts, as we are entrusted with those gifts to prepare the way for the coming of Mashiach. However, like the rich young ruler, G-d does often test our faith to determine which we trust more - our own abilities, or upon HaShem. We are all “wealthy.” As such, would we truly be willing to give it all up in order to follow Him? I pray that we would. For by being obedient in doing so, Yeshua assured us, “We will find our rewards in heaven (19:21).”

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.