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.

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:

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!

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.