Observing
the Torah according to Yeshua
Summer 2001 - Issue 212
Gershon Nerel (Israel)
The Torah is still valid for Jewish believers in
Yeshua. At the same time, however, we are not legalistic in our approach to the
Torah. The ultimate and supreme authority lies in the teachings of Messiah
Yeshua - the Son of God - together with the constant guidance of the Holy
Spirit.
The central question for us is not, Should
we observe the Torah? but, rather, How should we observe it?
Should we follow rabbinical orthodoxy and keep the Halacha, the traditions of Jewish Oral Torah? Should we adhere to
Reform and Conservative Judaism? Should we choose an independent track of our
own?
We need to emphasise from the outset that there is no
difference in Yeshua between Jew and non-Jew. In fundamental matters like sin,
grace, forgiveness, salvation and eternal life there is no difference, whatever,
between Jew and non-Jew. Yet, there exists a distinct and legitimate Jewish
identity for those who belong to the nation of Israel, either being born as Jews
or having married a Jewish person.
By mentioning some practical cases, we can provide
examples of how Jewish believers in Yeshua are keeping the Torah. By so doing we
are expressing a Jewish identity. These major examples are as follows:
We are observing the original national commandment given
to the Hebrews, the eternal descendants of Abraham, namely we are keeping the
act of circumcision according to Genesis 17:10. Interestingly, it was only 60 or
70 years ago, merely about two generations back from our time, that Jewish
believers in Yeshua who wanted to circumcise their sons were at once discredited
by non-Jewish believers. Particularly the Church clergy labelled them as
“Judaizers” because of circumcising their sons. In reality, before the
establishment of the State of Israel in 1948, many such Jews had to face the
reaction of excommunication from various churches.
We are following the Biblical calendar, generally
observing the days and the feasts originally designated as special and holy for
the Jews. Thus, for example, our day of rest and of worship (in Israel) is the
Shabbat, the seventh-day Sabbath, and not Sunday, as it is for so long the
established tradition within all the churches. In other words, we observe the
guidelines provided to Israel in the biblical “Feast Chapter”, Leviticus 23.
We accept the Holy Days according to their Biblical
timing and Biblical order, as
presented in that chapter.
Thus, for example, we should note that Rosh-Hashana,
the Biblical New Year, is to be celebrated at Passover, in the springtime, and
not in the Fall, as the rabbis say. At the same time, the Biblical Pesach
(Passover) is not linked to the Gregorian Church calendar, and therefore Pesach
often does not correlate to the Church Easter.
We are keeping the elementary dietary laws of Kashrut,
avoiding meat like pork and or seafood. However, in dietary matters we also
remind ourselves of the principle that still it is permitted for Jews to mix
milk and meat. The Biblical text only forbids the slaughtering of the young-born
animal together with the mother. Literally, the commandment says as follows:
“You shall not boil a young goat in its mother’s milk” (Exodus 23:19;
34:26). Note also that non-Jewish believers are subject to some dietary laws
according to the New Testament, for example, to abstain from strangled meat and
not to eat blood (see Acts 15:20).
Men among us often do not completely shave their
beard, following the commandment: “You shall not shave around the sides of
your head, nor shall you disfigure the edges of your beard” (Leviticus,
19:27).
It is important for us to find the “key” that
will enable us to discern between minor and major issues. The answer lies in the
application of a golden rule: “The New Testament is the key to understand the
Old Testament, and the Old Testament is the basis for understanding the New
Testament”. It is the teaching of Yeshua that is the key to explain how to observe the Torah.
We are not observing the Torah according to
rabbinical traditions and restrictions. In keeping the Shabbat, for example,
Yeshua is telling us that “it is lawful to do good on the Sabbath” (Matthew
12:12). Our Messiah also demonstrates that: “The Sabbath was made for man, and
not man for the Sabbath” (Mark 2:27). Therefore, to mention a contemporary
example, it is right for us to use a car and to travel on the Shabbat to a Bible
study or worship.
Furthermore, in the “Sermon on the Mount”, when
Yeshua teaches from the Torah that “It was said to those of old…” (Matthew
5:27), He immediately adds, “But I say to you”! Here Yeshua tells us that,
practically, He himself is the reviser of the Torah. Thus, for example, in
contrast to the Torah given to Moses, Yeshua absolutely prohibits the act of
divorce (Matthew 5:31-32).
Today, it is completely clear that it was Yeshua who
gave the Torah to Israel on Mount Sinai, and therefore Yeshua is the
authority who interprets His own Torah. Obviously Yeshua can alter the Torah and
even add to it new guidelines. Consequently, Jewish believers in Yeshua, are
free of keeping the Torah ba’al peh,
the Oral Law, those customs and decrees originating from non-believers in
Yeshua. Therefore, Jewish believers in Yeshua are not
obliged to keep the Halacha, the
rabbinical habits, because the Halacha
intentionally ignores Yeshua.
Here are a few examples where the New Testament and Halacha
clash:
When praying, Jewish believers in Yeshua are not
required to wear a kippah on their heads. In fact, we read in the New Testament
that, during worship time, men should take off their hats (1 Corinthians 11:7).
Contemporary Jewish believers in Yeshua are not
required to light Shabbat and Chanukah candles. Contrary to traditional
blessings, God did not us command to do these acts.
Messianic Jews are not indebted to follow the rabbinical Passover Haggadah, namely the songs and the texts traditionally read during
the Passover meal. In other words, we should celebrate Pesach by reading and by interpreting only the narratives of the relevant biblical texts and,
particularly, to focus on the Lamb symbolism and the Lord’s Supper.
We are not obliged to celebrate the feast of Purim,
definitely not as an occasion that legitimises drunkenness, or smoking, or
adopting foolish carnival amusements in our congregations.
Yet, on the other hand, we Jewish believers in Yeshua
are not totally ignoring the rabbinical establishment. It is on the contrary.
The orthodox and even the Reform rabbis are ignoring us and fighting against us.
Because, as even today, in a sense, the rabbinical leaders are still sitting
“in Moses’ seat” (Matthew 23:2), we may receive some “general
services”, so to speak, from their institutions. Such services include, for
example:
The service of professional and authorised Mohalim,
circumcisers, to perform their work at the Brit-Mila
(circumcision) ceremonies of our sons.
We have nothing against marrying our young couples at
the Rabbinate offices, or through the services of a rabbi at our own ceremonies.
Hevrah Kaddisha
– we can use the services of the authorised Jewish Burial Society, and bury
our dead in the formal Jewish cemeteries.
Most of the rabbis and their delegates turn down our
requests and deny any such services to Jewish followers of Yeshua. Furthermore,
within the synagogues we are unwanted as persona
non-grata, and frequently young couples need to leave Israel and spend much
time and money in order to get married officially abroad. Because the rabbis
reject them, these couples often fly to Cyprus, as the closest non-Arab country,
to get married. When the time arrives, and our people pass away, we cannot even
always get a grave in the mainstream cemeteries.
While facing such a reality, we should ask ourselves,
Why do we so strongly insist on adopting the definition of “Messianic
Judaism” for our entity? Today, the term “Messianic Judaism” causes an
enormous confusion within the Jewish world, and even creates inner
contradictions.
Today the connotations of the concept “Messianic
Judaism” are far from being exclusively attached to Jewish believers in
Yeshua. The contemporary term “Messianic Judaism” is not merely generating a
semantic labyrinth, but even contributes to the chaotic reality in connection to
these words “Messianism” and “Judaism”.
What is the contemporary definition for Judaism?
Which kind of “Judaism” is legitimate and authoritative today? What is the
accurate definition today for “Messianic”?
Do we know of the existence of “Secular Judaism”?
What about “Humanistic Judaism”? Are we aware of the existence of “Jewish
Secular Orthodoxy”? Or of “Orthodox Jewish Secularism”? Do we really know
of the modern phenomenon of “Political Messianism”, and its outcome?
Today the terms of “Messianic Judaism” and
“Messianic Jew” are more and more employed by other “Messianics”. Among
these is the “Chabad” Chasidic movement, with those who follow the late
Lubavitch false messiah who died in New York in 1994. Some of his followers
regard him as the divine creator of the world and even expect his soon
resurrection.
Similarly, the term “Messianic Jew” is also
adopted by the “Breslav Messianics”, the followers of Rabbi Nachman of Ouman,
who died more than a century ago in the Ukraine, and is regarded as a messiah by
his vocal followers.
The designation “Messianic Jew” is used by any
mainstream Jew who believes in the Thirteen Articles of Maimonides, declaring
his “perfect faith in” and expectation of the coming of the Messiah.
Thus, as we are facing a very complex reality, we
should use a much more clear term that can directly and immediately convey the
message that we are only the disciples of Yeshua. Practically, we must
distinguish between three designations, namely between “Judaism”,
“Jewishness” and “Jewry”. Therefore it is appropriate for us to simply
say that we are the Jewish disciples or followers of Yeshua. Simply, we are
“Chasidei Yeshua”, the followers of Yeshua. With such an accurate
nomenclature there is no room left for confusion.
Meanwhile, however, we are still observing the
invention of contemporary “Messianic Judaism”, especially as it is
crystallised in America. “Messianic Judaism” does of course refer to Yeshua,
yet with an over-emphasis on the literal text of the Torah and on the rabbinical
traditions. Mostly this is East-European tradition, concentrating for example on
special food and on Chasidic and folk dances. Unfortunately, this type of
“Messianic Judaism” is presenting itself as the central focus of the
contemporary movement of Jewish believers in Yeshua.
This “Messianic Judaism”, particularly in its
American style, replaces the simple message of the Kingdom of God. Even worse,
this kind of “Rabbinical Messianic Judaism” comes instead of the words of
Yeshua, compromising the essentials with insignificant issues. Regrettably, that
kind of humanistic or “Rabbinical Messianic Judaism” substitutes the
traditions of men for the divine word of Yeshua.
Today, “Messianic Judaism” in America and in
other countries, is even creating its own “Messianic Halacha”. This
“Messianic Halacha” is producing much confusion - and chaos - among both
first and second generations of Jewish believers in Yeshua. With this
“Messianic Judaism” and “Messianic Halacha”, all biblical proportions
are completely distorted. For example, against the clear instruction of Yeshua,
American “Messianic Judaism” calls its leaders and teachers “Rabbis”
(Matthew 23:8). In this teaching, the Talmud and the traditions are quoted more
than Yeshua.
It is our duty and responsibility to focus totally on
the words and teachings of Yeshua our Messiah and Teacher. The Holy Spirit is
our guide. We are not subject to rabbinical traditions. Therefore, we should
remind ourselves also the words of Yeshua concerning the rabbis and the scribes:
“Hypocrites!
For you shut up the kingdom of heaven against men; for you neither go in
yourselves, nor do you allow those who are entering to go in” (Matthew 23:13).
“Hypocrites!
For you travel land and sea to win one proselyte, and when he is won, you make
him twice as much a son of hell as yourselves” (Matthew 23:15).
“Fools
and blind” (Matthew 23:17).
We should especially remember the following words of
Yeshua:
“Woe
to you experts in the Torah (KJV: “lawyers”!!!), because you have taken away
the key to knowledge. You yourselves have not entered, and you have prevented
others going in who wanted to” (Luke 11:52).
Practically, it is only in the State of Israel that
we Jewish believers in Yeshua are able to express our Jewish identity in a
balanced way. In Israel we feel and show that we are Jews without being
dependent upon the rabbinic traditions – and without losing our Jewishness.
The Hebrew tongue, our daily language and the language in which we read
Scripture, are already a significant factor in that process.
Thus, when living in the Jewish State it is very
natural and simple to keep the Sabbath. In Israel the Shabbat is the national
day of rest, and that is rooted in State Laws. It is the same with observing the
other biblical feasts – they are observed according to the biblical calendar,
anchored in the State legislation. Equally, during the feast of Passover, the
regular shops are not selling normal bread and we eat only Matza,
the unleavened bread. Furthermore, according to the Israeli State legislation,
most shops also do not sell non-kosher
food.
Within
the Jewish State it is our daily life that enables us to maintain and preserve
our Jewish identity. This happens alongside our permanent witness for Yeshua.
Thus, for example, our children normally attend the Israeli State schools, like
in any other Jewish family in Israel, and we do not need to establish separate
“Ghetto schools” of our own. We also serve as soldiers and officers in the
Israeli Army. This we are doing, not only for the three years of obligatory
military service, starting at the age of 18, but also during the reserve
military service, which lasts for almost two additional decades. Such pragmatic
matters enable us to identify with our nation as an integral part of our people.
Therefore, there are evidently two different ways to
shape the Jewish identity in Messiah Yeshua: either in the Diaspora or in
Israel. “Messianic Judaism”, as it is currently shaped mainly in America and
exported from there to other places, is a product of the Diaspora for the needs
of the Diaspora. “Messianic Judaism” is a tool for those who actually wish
to remain in the Diaspora and do not to come and settle in Israel. They wish to
safeguard and to perpetuate Jewish life in the Diaspora. For achieving this aim,
they adopt rabbinical Judaism under the new slogan of “Messianic Halacha”.
The tools they choose for that survival in the Diaspora, are the rabbinical
traditions and rites.
Again, it must be underlined that the major outcome
of this situation is that in reality the teaching of Messianic Judaism replaces
the message of the Kingdom of God. Messianic Judaism is an aim in itself.
Indeed, the severe problem is that Messianic Judaism, especially in its American
garb, takes the place of the teachings of Yeshua Himself.
Unfortunately, some new American immigrants strongly
endeavour to import their “Messianic Judaism” to Israel. We do not need that
import. Especially in the State of Israel it is clear that observing rabbinical
traditions does not mean that one practices authentic Judaism. It is the real
centrality of Yeshua – both in our hearts and in our teaching - that makes the
big difference.
In conclusion: as Jews and as Israelis, our theology
and our nationality are anchored in the Old and the New Testaments only.
Following the logic that we do not need to become active or formal members of a
radical political party in order to prove our loyalty to our State, we also do
not need to adopt Diaspora traditions in order to feel and to prove that we are
Jews and Israelis.
The Israeli Supreme Court, sitting as the High Court
of Justice, already ruled in the past that from the purely legal point of view,
interpreting Israeli secular legislation and following the norm within the
nation, every Jewish believer in Yeshua is no longer regarded as a Jew.
Therefore, even if Jewish believers in
Yeshua strictly observe all rabbinical
traditions, this will not help them to be considered by the
authorities–secular or religious–as Jews.
During the forced Jewish Diaspora, for almost two
millennia, Jewish believers in Yeshua were expelled from the synagogues and were
excommunicated by the rabbinical institutions. This situation has dramatically
changed since the establishment of the State of Israel in 1948. In the Jewish
State we are full citizens - and not members of the synagogues. Practically, it
is only in Israel that Jewish believers in Yeshua can redefine Jewishness
outside the rabbinic institutions and still remain an organic member of Jewry,
within the national Jewish commonwealth.
(Edited English
adaptation of a lecture delivered in Hebrew on January 26th, 2001 at the General
Meeting of the “Messianic Jewish Alliance of Israel” at Yad Hashmona, near
Jerusalem.)
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