• Siddur Sar Shalom

    Siddur Sar Shalom, edited by Daniel Nessim

    Siddur Sar Shalom, edited by Daniel Nessim

  • Introducing Your Jewish Friend to Yeshua

    Introducing Your Jewish Friend to Yeshua, by Nessim and Surey

    Introducing Your Jewish Friend to Yeshua, by Nessim and Surey

The Great Messianic Jewish Paradigm Shift

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This week, the London Jewish Chronicle published a review of Daniel Boyarin’s ground-breaking work, The Jewish Gospels.

Boyarin argues in his book that belief in Jesus as a divine Messiah is a thoroughly Jewish concept, and that Jews expected a divine ‘Son of Man’ saviour to emerge out of Israel ,based on their understanding of the prophecy in Daniel of the Ancient of Days in…

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There is, and has been, a long-running stream within the Jewish community that is not so opposed to Yeshua as one might think. Daniel Boyarin highlights this in his latest book on Jesus (it trumps Boteach's book, 'Kosher Jesus') and Rosh Pina does a great review of that work.

Jews and Anglicans


Jews and Anglicans

Against the backdrop of the Anglican church’s endorsement of the EAPPI, one perceptive writer severely questions the value of the Anglican church’s relationship to the British Jewish community. Fortunately, this endorsement is not representative of all Anglicans, but it is cause for concern. Are we witnessing a sea change?

http://hurryupharry.org/2012/07/25/jews-and-anglicans/

Jewish Continuity in the Body of Messiah


In the interests of the Messianic Jewish Movement, I am posting this recently published statement on Jewish Continuity in the Body of Messiah, that I believe is of critical importance and reflects the growing self-awareness and maturing identity of the worldwide community of Jewish believers in Yeshua. In light of the theological and geographical diversity of the participants, one should doubly take note.

Helsinki Consultation on Jewish Continuity in the Body of Messiah
2012 Berlin Statement on Torah
(July 3, 2012)

The third Helsinki Consultation on Jewish Continuity in the Body of Messiah met in Berlin, Germany June 29 – July 3, 2012. Building on statements formulated in the meetings of the previous two years, Jewish scholars from France, Germany, Israel, Russia, the United Kingdom, and the United States, belonging to Catholic, Orthodox, Protestant and Messianic traditions, deepened their relationships and advanced in their discussion of crucial issues concerning Jewish life in the Body of Christ.

The theme of this year’s consultation was “Jewish Believers in Yeshua and the Torah.” Papers presented at the conference underlined the paradoxical richness and depth of Torah, and the way its fulfillment in Yeshua reinforces rather than undermines its enduring relevance. Following the conference, members of the consultation met together and developed the following common statement:

We, the members of the Helsinki Consultation, bear living witness to the recent emergence of Jewish believers in Yeshua (Jesus) who affirm their Jewish identity and acknowledge its theological significance. We are increasingly recognizing the intrinsic connection between this identity and Torah, the dynamic reality that has shaped the life of the Jewish people throughout its historical journey. We are also increasingly challenged to understand the continuing significance of the Torah encountered in the light of the gospel within the life of the Body of the Messiah.

The complex nature of Jewish existence reflects the multifaceted and paradoxical character of the Torah. Torah is both the historical revelation of God to Israel, and Israel’s window to the eternity of God; once-for-all transmitted truth, and ever new process of discovery; the fashioner of human institutions, and the secret of the cosmic order; the absoluteness of the Divine Word, and the relativity of its human interpretation; the vulnerable letter of the written text, and its invulnerable spirit; defining mark of Israel’s singular path and destiny, and wisdom for all nations of the earth.

From an early period, many Christians have not fully grasped the Torah’s paradoxical unity. They have limited its relevance to what they deemed “moral precepts” whilst rejecting the so-called “civil” and “ceremonial” practices that are foundational to Jewish life. They have frequently viewed Torah through the dualistic lens of grace and law, contrasting faith and works, and thus overlooking the Torah’s enduring value.

Recent scholarship has shed new light on the Jewish context of Yeshua and the early Yeshua-movement which challenges traditional Christian understanding of the Torah and brings renewed appreciation for its positive significance. Many now recognize that Yeshua, Sha’ul (Paul), and the other early Jewish followers of Yeshua were Torah observant. This historical reality carries significant theological implications.

We as Jewish believers in Yeshua acknowledge the special bond that unites us with Israel’s Torah. This bond with Israel’s Torah witnesses in the Church to the irrevocability of God’s gifts and call to Israel (Rom 11:29). For Yeshua said, “Think not that I have come to destroy the Torah, or the prophets: I have not come to destroy, but to fulfill” (Mt 5:17). We believe in the continuing validity of the Torah even as it is fulfilled in Christ. Moreover, we see Christ as the incarnate Torah, the eternal wisdom of the Father in human flesh. He alone lived out the Torah in perfect form, and he calls his disciples to walk in his ways.

As Jewish believers in Yeshua we are in the process of working out the meaning and concrete implications of this bond that we collectively experience. We find ourselves in a variety of different ecclesial and Jewish communal contexts, and we hold different understandings and definitions of Torah observance. Some of us consider the observance of mitzvot such as Shabbat, Jewish holidays, and the dietary laws as an essential component of fidelity to Torah. Yet we all understand that our attempt to live in radical discipleship to Yeshua (in conformity to teaching such as that found in the Sermon on the Mount) is the foundational principle of Torah observance. Furthermore, we all understand our faithfulness to Israel’s Torah as a commitment to promote an awareness of the Jewish roots of the Church.

In the midst of our different approaches we have experienced through our deliberations and fellowship the dynamic and unifying power of Christ as Torah. Continuing to reflect on the Torah’s role in our lives, we desire to grow together as Jews and as disciples of Yeshua. We hope these insights will resonate with other Jewish believers in Yeshua, and we invite them to join us on our journey.

Consultation Members:

Boris Balter (Russia)
Jacques Doukhan (USA)
Richard Harvey (Great Britain)
Mark Kinzer (USA)
Fr. Antoine Levy (Finland)
Lisa Loden (Israel)
Fr. David Neuhaus (Israel)
Svetlana Panich (Russia)
Vladimir Pikman (Germany)
Jennifer Rosner (USA)
Dominic Rubin (Russia)

Advance Notice! Ascension to the Throne Party.


Celebrate MessiahHere in the United Kingdom, we are celebrating 60 years since HRH Elizabeth’s accession to the Throne. Job well done, your majesty!

There is another, much more significant event coming up. In 2033 the world will be passing a major milestone – two millennia since Yeshua’s ascension and exaltation, being seated at the right hand of The Throne that really matters more than any other:

Sunday, 15 May, 2033. 

Assumptions in coming up with this date:

1. The date of 3 April 33 C.E. is the correct date for the crucifixion.

2. The crucifixion was on a Thursday, allowing for the predicted 3 days and 3 nights in the tomb. Yeshua thus rose from the dead on 6 April, 33 C.E.

3. The first day counted towards the 40 days that Yeshua appeared to His disciples before going to the Father was the day He rose from the dead (a yom-rishon, the first day of the week).

4. Anyone who wants to argue the day of the Crucifixion, the Last Supper, whether Yeshua celebrated the Seder on the Essene or conventional Jewish calendar, the role of yom habikkurim, etc. etc. is free to comment. Knock yourself out!

5. Should you have an inexplicable conviction that on this day Yeshua will return and you will either be judged or reigning with Him and thus you must divest yourself of all your worldly goods – please make your cheques/checks out to Daniel Nessim. I’m ready for every eventuality.

 

What of Sizer?


Serious questions regarding this Anglican Vicar with a penchant for decrying supposed (yes, sometimes real) Israeli foibles and now infamous for linking his Facebook page to a horrific website  (http://www.uglytruth.wordpress.com).

Fortunately, there are those such as Rev Nick Howard, who have made it their business to speak plainly and clearly to these questions. I believe he has done a tremendous service by doing so. Howard’s latest article concerning Sizer’s apparent duplicity is posted at Harry’s Place, a blog site with the tag line: ‘Liberty, if it means anything, is the right to tell people what they don’t want to hear.’

Read Nick Howard’s telling piece here: http://hurryupharry.org/2012/05/02/stephen-sizer-the-unanswered-questions/.

Messianic Judaism’s Bar Mitzvah


Messianic Jews, while not properly acknowledged as such, are Ba’alei Tshuvah, ‘sons of repentance’. Upon accepting Messiah Yeshua as King, even Go’el (Redeemer), we often find ourselves on a path to greater appreciation of our Jewishness, our membership in Israel, and towards greater observance of the Mitzvot (commandments). This is both an individual and a communal path that the Messianic Jew and his congregation are on.

I wonder if my own story might be illustrative.

A Sephardic Bar Mitzvah in Cairo

I begin with my father Elie’s bar-mitzvah, in Egypt, before he was even 13 due to the exigencies of the war. A number of years ago my father related to me that he was Bar-Mitzvahed in Cairo at 12 with his older brother Albert (13) in Sha’ar Hashamayim Synagogue (I found it on the web, here), in the morning weekday service (this would have been a Monday or Thursday), taking the opportunity the family had before all the uncles (his mother Victoria Forte’s brothers) went to work. In Bombay where they sat out the war, my father had already been taught to read the Torah, no doubt laining in the Iraqi style.

They were in Cairo before Israel’s independence (the UN vote would occur just before my father’s 13th birthday)and already the Arabs were getting riled up against them and cursed them as they made their way back from the synagogue. Aunty Etty yelled back at them, which caused her husband no end of consternation. When they got home, Uncle Marco prayed a Psalm (you can guess which one!) and had my father say אמן at the end.

In the afternoon when the uncles came back from work there was a small celebration and to their surprise, Albert and Elie were given gifts. My father, the more ‘scholarly’ one, had prepared a special speech, at his Uncle Marco’s insistence, just before the event. He had to put pen to paper and after a short while was surprised as the thoughts began to flow and he was able to put together a tolerable speech that gained him some applause at the party. Sadly, we don’t have a copy. After he was done he thought ‘enough of that’ and tore it up and threw it away!

A Hebrew Christian Bar Mitzvah in Vancouver

A few years later, Elie came to see that Yeshua is Israel’s Messiah. In accordance with expectations of the day he stopped laying tefillin and became involved in the Church. Later, he married a Jewish woman from Berlin who had survived the war (hidden) and had become a believer in Yeshua after moving to London. I was born and thirteen years later, 1974, in Vancouver, took part in a very humble Bar Mitzvah celebration in our Vancouver living room. In that day there were no Messianic congregations in Vancouver, no Torah scrolls to be had or borrowed, and no other Messianic Jews to celebrate the occasion with, although some of our Jewish friends did thankfully take part. I remember being a little dismayed by it all. How did this fit with my ‘Christianity’? It was all a little too quiet, as if Christians in general might not sympathise with a Jewish family’s attempt to keep at least some of their people’s customs.

A Messianic Bar Mitzvah in Seattle

Fast forward two decades, and my wife (a Jewish girl from the ‘valley’ in LA who, like me, believes in Yeshua) and I had the privilege of celebrating our son’s Bar Mitzvah. Jeff was a bit of a terror, but we were so proud of him as we held a traditional torah service at which he read from the Hebrew (thank you, Mr Bean, for that instruction!). My parents came, his mother’s mother came along with lots of other good friends and relatives. But something was odd. We held the service ourselves at an ‘off’ time and managed the invitation list carefully. Sadly (maybe a commentary on us, sadly), we felt that the regular Messianic Synagogue service at Emmaus was just too Gentile. Very few members were Jewish, and the whole atmosphere of the services was like a circus. I wish now that we had just recognised all the good that was there at the time.

A Messianic Bar Mitzvah in London

Another two decades and it is 2010 in London. My son Samuel is called up to the torah. A packed Messianic Synagogue, with over 60 members and guests over-spilling into the garden behind, on a warm, sunny Shabbat. My Son can’t lain properly, but he has memorised (imperfectly, but still very well!) the Sephardic cantillation for his portion, within the auspicious Nitzavim-Vayelech at the end of the torah. The full roster of olim are called up to the torah, and the service goes off splendidly. Much to his delight, presents are still flowing in months later.

What has happened? Step by step we have wound our way back towards the faith of our fathers and our own people. My experience and that of my family, is of course anecdotal. Nevertheless, it also reflects broader trends in society. 1946 Cairo was chaotic, but it presaged the establishment of the Jewish State – which laid the groundwork for the resurgence of Messianic Judaism following the Six Day War of 1967. My Vancouver Bar Mitzvah of 1974 was in a city with 12,000 Jews but no more than a dozen Jewish followers of Messiah. Today there may be 30,000 Jews in Vancouver, but also a thriving Messianic Jewish community, part of the hundreds who see Yeshua as Messiah. Still, there is no torah scroll in Vancouver, but some day there will be. The Seattle experience reflects the Messianic community that rapidly grew up in the intervening years. Rapid growth = immaturity. We wanted maturity, so we tried to create our own closeted ad-hoc community for Jeff’s Bar Mitzvah. London, however, is where we are today. Today, a Messianic Jew can hold a traditional Bar Mitzvah in a Messianic Synagogue, just as any other Jew can do within their own tradition.

Messianic Jews – we have made teshuvah and turned to Yeshua. Now it is for us to continue making teshuvah as we return to our people. It is only as part of our people that we can be part of the Jewish people, the part that knows and worships the risen Messiah. Maybe, just maybe, Messianic Judaism has reached its Bar Mitzvah?

The Hermeneutics of Christian Palestinianism


Calvin Smith recently wrote a great blog on Christian Palestinianism and ‘Jewish Roots’ at http://tinyurl.com/852gjk6There’s good food for thought there.

In general the CZ (Christian Zionist) and CP (Christian Palestinian) ‘camps’ approach the Hebrew Bible on radically different terms. This was partly addressed in a chapter by Prasch in the book Calvin Smith edited, called The Jews, Modern Israel and the New Supercessionism. If Sizer is anyone to go by, CP’s would caricaturise CZ’s as wooden literalists, whereas I have no doubt that most CZ’s would characterise the CP position as ‘spiritualising’ the OT. In addition, CP’s tend towards ‘covenant’ theology and Reformed doctrinal positions. CP’s seek to (mis-)portray covenant theology and Reformed doctrine as the dominant, correct, and accepted views, and as naturally leading to Supercessionism. Thus non-Supersessionists are pictured as holding to aberrant theologies, quite often as quirky dispensationalists.

Dispensationalists are to be commended for at least one thing – an insistence upon interpreting Scripture literally unless there is reason not to. If one leaves the moorings of literality, then Scripture can be interpreted willy-nilly according to the inclinations of the reader. This, it seems to me, is quite convenient for the CP, who would like to minimise the importance of Israel and God’s covenants with him in the OT. These, the ‘Jewish Roots’ of Christianity become a very inconvenient truth. Thus the CP chooses to read their particular interpretation of the NT back into the OT, reinterpreting its original meaning and sense regardless of the text’s initial sitz-im-leben. The OT is relegated to a subservient status to the NT. Thus it is inevitable that a modern form of Marcionism should become a threat.

CP’s are seeking to convince CZ’s and Christians in general of their warped hermeneutical approach. This is necessary for them as they contend that modern Israel is irrelevant to God and therefore to Christians today. I fear that their political positions are driving their hermeneutics and ultimately their theology, forcing them into yet more radical political postures in a vicious circle that they would like to turn into a vortex, dragging the whole church down with them.

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