Lecture by Aaron Eby
(As given at the FFOZ National Conference 2011, “Yoke of the King”, focusing on the future of Gentiles in Messianic Judaism)
Gentiles and Jewish Liturgy
General Description:
To cover the relationship between Gentiles and specific Jewish prayer forms.
Main Point:
The specific challenges of Gentile believers praying Jewish prayers include, replacement theology, misappropriation of identity, and saying blessings in vain. Four methods to avoid this are given as;
a. In a group setting, having a Jew say certain prayers while Gentiles and other Jews present express affirmation by saying “amen”.
b. Omitting certain prayers of the Siddur especially in exclusively Gentile congregations or in personal prayer.
c. Changing the wording of certain prayers to make them true and appropriate for a Gentile believer.
d. Practicing a “creative Kavanah” by giving certain words of the Siddur a different meaning in one’s mind.
Siddur prayers problematic to Gentile believers covered in this talk include; Ahavah Rabbah, Aleinu, L’olam y’hai Adam, and the formulaic blessing “blessed are you L-RD our G-d, King of the Universe who has sanctified us with His commandments and commanded us. . .”
Pertinent Quotes:
“Prayer more than anything else affects our own hearts and changes our perspectives and paradigms . . .it is at the root of our identities and hearts . . . the more you repeat something to yourself, the more you will come to believe it . . . to repeat statements about ourselves day after day that are not true – negatively impacts our view of ourselves.”
“If Gentile prayer is identical to Jewish prayer then Gentiles are Jews and in the same halachic categories as Jews, [yet], if Gentile prayer is completely different from Jewish prayer, there is a compromise in the unity between Jews and Gentiles and this denies that Gentiles are praying to the G-d of Israel. If Gentiles have a completely independent form of worship, then the Jews are not given their proper role of a kingdom of priests, and the Gentile fails to recognize that it is through Israel that the nations connect with G-d [as the scripture says] ‘through Abraham the Gentiles bless themselves’”.
“For a Gentile to say that ‘G-d has sanctified us with His commandments and commanded us to’ is false, because the halacha [prefaced by this formulaic blessing] is not meant for Gentiles [such as the halacha to light candles on erev Shabbat] . . .by saying this the Gentile breaks halacha and utters a blessing in vain. This formulaic blessing, according to halacha, is only recited when someone is clearly obligated in a certain matter and not merely enjoined in an ethical or moral sense — but a legal one.”
My Question:
Why doesn’t FFOZ encourage Aaron Eby to present more lectures? This was by far the most informative and useful talk of the entire conference, one that presented concrete facts and constructive application.
General Impression and Summary
In general, the teachings presented in this lengthy (and somewhat costly) audio series are a rehash of material found in Messiah Journal articles and other FFOZ publications. Other than Aaron Eby’s talk, there wasn’t much new to me here. Yet, it was refreshing to listen to the speakers “live” and to hear the passion and sincerity in their voices as they publicly proclaimed their position and admitted past mistakes and wrong thinking. Some personal details given in the talks revealed practical adjustments that FFOZ teachers and leaders have made due to their shift in perspective. Daniel Lancaster now goes to Subway to enjoy his favorite tuna subs without guilt or hesitation. Toby Janicki has given up wearing his “ridiculous” Kangol hats. Boaz Michael and family have been regularly attending a Baptist church for over a year (see Boaz own description of this on his blog post here). Aaron Eby sees the irony in singing “Lord I Lift Your Name on High” six or seven times in a service, while yet (formerly) ridiculing Jews for praying the same prayers three times a day. The best joke of the series was in Toby Janicki’s talk on Gentiles and the Sign Commandments were he described misdirected Gentiles who place enormous tziziyot on the four exterior corners of their houses. This had me laughing the final 10 minutes of my drive home from work one afternoon, (as I listened to this lecture). When I pulled into the driveway and imagined my house with tzizityot on the corners I laughed another 10 minutes longer.
But all personal and funny details aside, Yoke of the King presents a vision for the future of Gentiles in Messianic Judaism that is both painfully clear and frustratingly cloudy. One detail that is found laced in FFOZ publications but that was drawn out and highlighted in this series is the responsibility of “Messianic Gentiles” to guard Jewish identity and Judaism as well. As Boaz Michael put it;
“The most grievous component of what we used to teach was that it was a hybrid form of annihilation of the Jewish people. By eliminating the distinction we were doing what the world has attempted to do for thousands of years – destroy the physical uniqueness of the Jewish people.”
The undeniable clarion call of the entire series is wrapped in this sentiment. Gentiles in embracing as much Torah as they are able must do so with respect for the Jews and their special relationship with HaShem, and in a manner that encourages Messianic Jews toward greater observance of Torah. The cloudiness is found in if such thoughts can go hand in hand. Is it possible for Gentiles to take on as much Torah as they are able without blurring the lines of distinction, especially when Messianic Jews as a whole are generally not committed to upholding their identity, obligation, and ”special relationship” with HaShem, through strict Torah observance? It is cloudy and uncertain that Gentiles can attain FFOZ admonitions while yet participating in Messianic congregations. Gentiles in Messianic Jewish congregations are encouraged to adhere to the level of observance found there. This likely will preclude them from doing as much Torah as they are able and by default will affirm their Jewish brethren in Torah laxity. Gentiles in Messianic Gentile congregations, as they observe Torah with respect for the rabbinic traditions, run the risk of blurring lines of distinction by being more observant than the Messianic Jewish congregation down the street.
Is this really what Paul envisioned in his “rule for all the churches”? Or are we embracing just another form of dysfunction? Although it’s only February it seems that I may be detecting the familiar scent of “lilacs” all over again. . .
The message is so simple to understand. But in real life it is the most complicated thing you could ever try to figure out. Ah well, baruch Hashem.
Very nice series, as well as the one on your Acts study. Thanks
Nice recap. Thanks.
Great post. I especially like your closing paragraphs, the way you bring out the social dynamics and tensions that are perhaps even commonplace in Messianic congregations. I’ve been in a Messianic Sukkot service where the only people not holding a lulav and etrog were Jewish (and not visitors either). Makes you wonder…
I would be interested to see the following in communities like that: instead of taking on the mitzvot (particularly the public ones), the Gentiles refraining from doing so while explicitly (and humbly!) encouraging their Jewish fellow community members to grapple with and engage the mitzvot. I have wondered if something happens when a Gentile goes ahead and takes on the mitzvah, where it makes it feel that much more foreign or less revalatory for the Jewish person to do it in the Messianic context, because often the Gentile fascination or draw to these things feels foreign, and it feels like participating in that. But I’m no expert, just speculating…
This is what I fear that things are coming to . . . when Gentile believers are held responsible for Messianic Jews upholding their obligation to Torah . . .
[This is how the G-d Fearers in the synagogue are portrayed in the Video Bible Acts series, which I am using with the church group. Although this is likely not historically accurate I think it illustrates the point I’m trying to make.]
Although I appreciate your honesty in describing awkward and unnatural feelings of Messianic Jews toward mitzvot because Gentiles participate and find fascination with them . . . what you are suggesting seems to be along the lines of Peter’s withdrawal from table fellowship with the Gentile believers in Antioch. The logical outcome of having the Gentiles refrain from “public mitzvot” (especially when worshipping in Messianic Jewish space) is a practical removal from participation in the synagogue — a relinquishing of them to the status of “G-d Fearers behind bars”.
The logical outcome of having the Gentiles refrain from “public mitzvot” (especially when worshipping in Messianic Jewish space) is a practical removal from participation in the synagogue.
Paula, I’m glad you’re pushing back on me here…and giving me the opportunity to clarify. I’m not so much advocating for a general refraining as much as a sensitivity to an overall sense of imbalance. There will always be some Jews who are just beginning to embrace the mitzvot. But when the community’s demographics are such that there are longstanding Jewish members of the community who are not on that trajectory, while Gentiles are taking on the mitzvot with impunity, I just wonder if it’s a healthy dynamic long term for either group. I think really to me the important thing is that the non-observance of the Jewish members not be allowed to be an elephant in the room, but be acknowledged by all.
Your thoughts?
Yahnatan,
I agree that the important thing is to acknowledge and address non-observance of Jewish members in Messianic congregations. For Messianic Jews not to embrace Torah is, (as highlighted in the Yoke of the King conference), a “stripping away of Yeshua’s reputation” and direct disobedience to G-d’s word and covenant, all of which is a grievous thing. Yet, your suggested means of dealing with Jewish non-observance, in a mixed congregation, embraces a co-dependent arrangement in my opinion. Gentiles, by refraining from the mitzvot, sacrifice that which brings blessing and draws them closer to HaShem. This is done so that non-observant Jews will be “called on the carpet” regarding embracing the mitzvot and be unable to excuse Torah because it is “too goyish”.
Instead, I would think that a “healthy” solution is for Jews to directly approach their fellow non-observant brethren and to lead by example regarding embracing the mitzvot. It seems to me that the unhealthy dynamic is to place the focus on Gentile impunity (i.e. they can give up Torah without accountability) instead of Jewish non-impunity (i.e. they cannot refrain from Torah without accountability).
Sometimes it seems that Messianic Jews (especially those in the BE camp) view Gentile Torah observance as a trinket or a bauble — nothing more than a shiny and interesting accessory that can easily be removed. The idea being that it is trivial to take off and disregard the dime store ring (Gentile non-obligatory observance) in comparison to putting on the wedding band (Jewish obligatory observance).
When Maimonides wrote that Gentiles (i.e. Noachides who worship and obey the G-d of Israel) can take on whatever mitzvot they choose he didn’t do so to promote a trivial fascination and experimentation with Torah. Instead this legal provision allows Gentiles to function in the same manner as the Patriarchs of Israel before Sinai. For the scripture and oral tradition point out that the Patriarchs freely committed themselves to observance which was optional at the time, becoming obligatory only with the appearance of the Mosaic Law (as explained by Elijah Benamozegh in “Israel and Humanity”). Gentile believers who take on Torah do so in the spirit of Abraham, Isaac, Jacob and even Moses prior to Matan Torah.
Yet, the bottom line seems to be that when Messianic Jews do not fully embrace their obligation to Torah, it is nearly impossible for Gentiles to function congregationally in the G-d Fearer role of the first century believers. This present dysfunction is seen when Gentiles are held responsible for maintaining distinctions in obedience to “Paul’s rule”, while Messianic Jews are (in general) unwilling to uphold their own identity by maintaining their calling.
Our staff was discussing your thoughts this morning. As we read through them I thought I needed to clarify something you said, “Boaz Michael and family have been regularly attending a Baptist church for over a year.” That while this is true, it is not at the cost of my or my families personal commitment to Torah observance. In fact, we continue to progress and mature in our various observances. Our intention in connecting with a local body is multi-layered–but was said in the context of my lecture, Radical Reformation. Here is a recent blog that I wrote that may clarify my intentions.
http://ffoz.org/blogs/2012/02/kosher_sunday_school.html
Thank you Boaz. I have added this link to the body of the post.
Paula,
You wrote: “It seems to me that the unhealthy dynamic is to place the focus on Gentile impunity (i.e. they can give up Torah without accountability) instead of Jewish non-impunity (i.e. they cannot refrain from Torah without accountability).”
Agree.
You also wrote: “Sometimes it seems that Messianic Jews (especially those in the BE camp) view Gentile Torah observance as a trinket or a bauble — nothing more than a shiny and interesting accessory that can easily be removed.”
This is an insightful way of putting this observation. I grew up in the MJ movement and I would say that a great number of Gentile encounters with Torah observance I have been witness have treated it in a way which did look to me like a trinket or bauble. (Example: $15 cheesy tallis right next to the star of david tambourine on the tchotchke table. I am not kidding you when I say that this characterizes a significant amount of my Messianic experience growing up in the movement.) As for them being easily removed–again, my experience says that this is the case, as I saw many Gentiles come, wear a tallis, get enthused about Torah and yiddishkeit, and then leave.
The examples above are in stark contrast to the fewer (but thankfully still many, and growing) Gentiles who take Torah observance seriously in the way you’re describing. I neglected to mention in my example above the length of attendance in the community of its various demographics. If there was a hypothetical sukkot service in which many Gentiles were being introduced to waving lulav and etrog for the first time, while the Jews sat it out–what would we say? Probably that there was something wrong. Was it the Gentiles’s fault? No–they’re just accepting an invitation from the leadership of the community. Coming back to my original point: can they at all be held responsible? Not if they’re newcomers. And, according to my point, if they’ve stayed around long enough to not be newcomers anymore (and are approaching the Torah is a serious way), then in the most basic sense, no–it’s not their responsibility to discard those mitzvot they’ve taken on. Rather, their obligation would be to try to encourage the Jews to fulfill their obligation.
I guess the real point I wanted to make (and the way I think Paul’s Rule factors in) is that there should be a general dissatisfaction on the part of believers towards a community in which Gentiles are observant and Jews are not. However, your objections have added much-needed nuance for me: if that dynamic exists because the Gentiles are drawing non-observant Jews to the Torah, then that would be a good thing. If that dynamic exists because the community leaders and community in general is ignoring Jewish non-observance like an elephant in the room, then that needs to be dealt with.
Yahnatan,
I spent the first two years of my Messianic experience in a UMJC synagogue and am quite aware of what you are saying here. Although, I will say that I have seen my share of zealous Jews taking up the Star of David tambourine and wearing the rainbow colored tallit in this setting. Sadly, I also saw the Jewish leadership there permitting the sale of Judaica items on Shabbat and taking of the youth group on bowling outings or trips to the movies after Oneg concluded. This synagogue is no longer UMJC but another Messianic Jewish affiliation, and I still receive mailings from them. Two years ago they hosted a popular Messianic artist for a joyous concert w/Davidic dancing on erev Tisha B’av. Last year they held a Messianic Seder on Good Friday (erev Nisan 19) at a local party center complete with Davidic dancing and selling of Judaica items. All this being directed by the Jewish leadership and Messianic seminary trained rabbi.
In general I think this is a matter of ignorance about (solid biblically based) halacha fueled in part by believing Jews coming out of the Pentecostal movement, having little interaction with traditional teachings, and turning to popular (junk scholarship) resources for guidance. But as you indicated, Gentiles do seem to be more fickle in this sort of environment, and I did see a hand-full come and go as the “Torah fascination” faded. I think especially of one Gentile lady who was offended when the leadership would not allow her to worship with “holy howling” (gutteral barking sounds) despite the fact that she had received the “Toronto Blessing” (“manifestation of the Spirit” through participation in the Toronto revival). The fact that she was wearing a masculine tallit gadol and kippah didn’t help her cause.
Jewish believers in the MJ synagogue were committed and completely sincere about honoring Yeshua and serving HaShem through a Jewish expression of life and worship. But our combined examples here (which just touch the tip of the iceberg) illustrate the terrible need for our older brothers (Jewish believers) to take the lead in Torah commitment, observance, and halacha that is biblically sound, Yeshua honoring, and respectful of rabbinic tradition.
Paula,
Well said. Thanks as always for your insight and erudition.
Yahnatan