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The Church Group and Torah Study; Weeks 10 & 11 Cancelled

Due to my personal travel to Washington DC, week 10 of the study was cancelled for 2/19/12.  A combined lesson of weeks 10 and 11 were anticipated for today.  The sudden hospitalization this morning of one of the study participants caused this week’s group to be cancelled also. 

The Acts study with the church group will conclude next week 3/4/12 with consideration of three weeks worth of material covering chapters 21-28.

Yoke of the King: An Overview (Part IV)

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 Yoke of the King: An Overview (Part III)

Talks by Toby Janicki

(As given at the FFOZ National Conference 2011, “Yoke of the King”, focusing on the future of Gentiles in Messianic Judaism)

  1. The G-d Fearers

General Description:

To clarify the role of the G-d Fearer within Judaism both “pre-Messiah” and “post-Messiah” through consideration of scripture, midrash, and both ancient and modern scholars.

Main Point:

Psalm 118 and 135 specify categories of people within Israel including those from the nations who fear G-d.  Upon this basis Gentiles are brought out of confusion and into clarity regarding what the “apostles laid down” for them and what the bible presents regarding their role and responsibility.

Pertinent Quotes:

“The bare minimum for the G-d fearer [in the 1st century] were the Noahide laws [which] were a little more diverse in the first century . . . I would guess that most of them would have gone beyond this by observing kosher, Shabbat, festivals, and prayers.  

“The concept of the G-d Fearer is varied . . this is going to look different for everybody . . . but we are aiming to be a part of Israel.”  

“It is grievous to me to see many Jews who believe in Messiah not doing the Torah  . . it strips away the reputation  to who Yeshua is . . it is one of the biggest stumbling blocks to evangelism . . Yeshua seen as a rogue rabbi who pulls Jews away from Torah.”

“It’s easy for us Gentiles to point fingers [at Messianic Jews] and say “why aren’t they doing this” [being Torah observant] . . for us to arrogantly be pointing fingers at them as what they should and should not be doing is out of place . . . we need to give them grace where they are at.”

My Question:

In what way were the Noahide laws “a little more diverse” in the first century?

  1. Gentiles and the Sabbath

General Description:

To consider how Gentiles keep the Sabbath with proper respect for and distinction from Jewish believers.

Main Point:

Gentiles are not encouraged to take on the full 39 prohibitions of the Sabbath as Gentile halachic Sabbath observance can be deemed a threat to the relationship of Israel with G-d.  Instead, Gentile believers should keep Sabbath as a day to “unplug from the world” and to rest as a means to connect with the earliest disciples.

Pertinent Quotes:

“When we are in Shabbat, we are in somebody else’s house and we need to be respectful about it . . . .[Gentiles] can get dangerously close through their Torah observance of creating a new form of anti-semitism . . . a new form of replacement theology — when we don’t respect that special relationship (between G-d and Israel) — and instead we want to be a part of that special relationship and are not happy with our own role and responsibility.”

[regarding Isaiah 56:1-3] “in second Temple Judaism ‘foreigners’ were understood as converts because they held fast the covenant . . . it’s likely that the apostles interpreted this verse the same way . . . it doesn’t matter what ‘foreigner’ meant originally [in the scripture] but what it meant [to the apostles] during that time period.”

“I don’t want to tell people what to do, [but for me] keeping [Sabbath] halachah was blurring the lines of distinction . . . personally for me as a Gentile [it was] getting a little too familiar with that house that isn’t mine.”

My Question:

Can we assume that Talmudic majority opinion, recorded 100 or more years after the apostles, was the view held by the apostlic community?  From what I have read, even scholars will not go so far as to assume this.

  1. Gentiles and Sign Commandments

General Description:

Consideration of kosher, tzizit, and tefillin for Gentile believers.

Main Point:

Gentiles should be careful when approaching these mitzvot, we can participate but at the same time must be respectful and honoring to our Jewish brothers and sisters.  In general it is suggested that Gentiles adjust their level of kashrut based on worship environment (Jewish vs. Gentile) and refrain from the mitzvot of tzizit/tallit and tefillin in public worship, although they may practice such in private for personal blessing.

Pertinent Quotes:

Regarding Kashrut;

“In Acts 15 the apostles are binding Gentiles to the specific dietary requirement of [consuming only] kosher slaughtered meat.”

“For Gentiles outside of a Jewish community it is probably best to stick to a more simple level of kashrut that would allow you to fellowship with fellow [Gentile] believers. It is probably best for Gentiles outside of a Jewish community not to keep a full kosher kitchen.  A kosher kitchen in a Gentile house is really not a kosher kitchen in a technical [halachic] sense.”

“Gentiles who attend Messianic Jewish congregations, at the very minimum, should adhere to whatever standard is in that congregation . . even if [that standard] doesn’t meet the requirements of Acts 15.”

 “At the very least, when we have Jewish brothers over to our house, who are at a higher level of kosher, we make space for them — don’t think it an offense if they won’t eat off of your dishes.  We need to be encouraging our Jewish brothers and sisters to be keeping kosher as much as they can.”

Regarding Tzizit;

[For a Gentile believer to wear tzizit out] “is confusing at best and offensive at worst . . tzizit signify that you are shomer mitzvot . . people define you as Jewish and keeping a high level of Torah . . perception is everything.”

“When tzizit are worn on belt loops, keychains, bookmarks etc., . . .this is strange and offensive to Jewish people . . . it’s not provoking them to jealousy . . .its offensive and arrogant.”

Regarding Tefillin;

“Tefillin is literal [to the scriptures] and was practiced by the Master . . .it is a sign to remember the Exodus from Egypt [an event specific to Israel] .  . . for the Gentile tefillin [should be] done in a tasteful and respectful manner . . . in private.”  

My Question:

Since the four essentials of Acts 15 are understood as obligatory upon Gentiles, how can we, in good conscience, maintain a level of kashrut below this if involved in a Messianic Jewish community which does not hold to this minimum standard?  Can we really be respectful of our Jewish brothers and sisters distinctions and position, and encourage them to keep as much kosher as they can, if we neglect the Acts 15 dietary standard while in fellowship with them?

 . . . . . . . . . . . . . . . . .

A talk given by Aaron Eby will be considered in the final part four of this series, along with a general impression and summary of the entire audio conference.

The Yoke of the King: An Overview (Part II)

Talks by Daniel Lancaster

(As given at the FFOZ National Conference 2011, “Yoke of the King”, focusing on the future of Gentiles in Messianic Judaism)

  1. Sinai and the Seventy Nations

General Description: 

A historical overview of the Messianic Movement and the ministry of FFOZ in which the future vision and path of the Messianic Gentile is defined by the role of the G-d Fearer.

Main Point:

Messianic Gentiles are the future of Messianic Judaism due to sheer numbers, and will carry the movement into the next generation; not by “redefining Torah to suite our fancy” but by “allowing Torah to be transmitted, practiced, and applied as the people of Israel lay out the pattern and define it”.  

Pertinent quotes:

“Messianic Gentiles are Ben Avraham which is a step above Ben Noah”

“Not every Gentile Christian will be called to take up this yoke (of Torah), which is o.k.” . . . “when you live in exile and the King is absent things will be messy, there will be diversity [among Gentile believers] and we will be o.k. with that”.

  1. Yoke of the King (part 1)

General Description:

A definition of Matthew 11 and Yeshua’s “yoke” based on biblical, apocryphal, and Talmudic sources.

Main Point:

Yeshua’s yoke is his reign and rule as king, based on Torah, which is easy and light compared to the yoke of oppression the Jews faced under the rule of the Roman government.  In general Yeshua is offering rest from oppression, tyranny, and anxiety under the present government, and by extension from the cares and burdens of life itself for those who learn from him. 

Pertinent quotes:

 “[Yeshua] never lowers the bar of Torah, there is nothing easier or lighter about Yeshua’s teaching of Torah or halacha, [instead] Yeshua raises the bar by pointing toward the inside attitude and the heart.”

“You want to do the easy commandments of Torah?  Keep kosher, worship on Saturday, wear tzizit, and put a Mezuzah on your door.  The Master reaches inside, his commandments are not lighter or easier”.

My question: 

How does this understanding of Yeshua’s yoke as easier than the burden/oppression of the Roman government reconcile with the context of Matthew 11 in which Yeshua relates woes and G-d’s judgment upon cities that have witnessed his greatest works, but yet reject him?

  1. Yoke of the King (part 2)

General Description:

Three steps for Messianic Gentiles to take on “the Yoke of the King”.

Main Point:

 Gentile believers take on Messiah’s yoke by; 1.  Taking on the seven Noahide Laws  2. Taking on the teachings of the Apostles (in the Epistles)  3. Taking on principles found in the Didache (such as “doing as much as you can of Torah”).  Ultimately “caring for one another” and “carrying one another” is the Yoke of the King.

Pertinent Quotes:

“G-d fearing Gentile is a category of Judaism”. . . “Those who take upon themselves the seven laws of Noah are considered as practicing Judaism”. 

“It is inadequate to refer to Gentile believers as Bnei Noah in the Messianic Jewish movement, the apostles teach Gentiles as Bnei Avraham by faith — not literally the sons of Abraham, but those who follow the faith of father Abraham.” “Gentiles have a bigger responsibility than Bnei Noah, the vast majority of Torah (ethical, moral etc.) is incumbent upon Gentiles.”

“A Gentile who does not keep strict Sabbath halacha is more Orthodox [according to Judaism] than a Gentile who keeps strict Sabbath halacha.”

My question: 

The seven laws of Noah as taught by the rabbis encompass 60 or more commands of Torah of an ethical and moral nature.  With this in mind, in what way do Gentiles as Bnei Avraham carry a bigger responsibility?  Would it be correct to say that Bnei Avraham are Bnei Noach who, like Abraham, have faith in the promised seed, the Messiah, and are blessed (with eternal life) through him?

  1. The Gentile Communities of Galatia

General Description:

Consideration of the book of Galatians to explain Paul’s teaching that believers in Yeshua are “one new man”.

Main Point:

Paul’s teaching of “one new man” in Messiah does not embody sameness or eliminate Jewish and Gentile distinction. One new man is describing the new creation in Yeshua.  Just as Eve was the only new creation after the heavens and earth were completed, so believers are new creations formed of the body of Messiah, the supernal Adam. Both Jewish and Gentile believers are new creatures, children of G-d.

Pertinent Quotes:

[The Christian misapplication is that] the “one new man” is a Gentile — this is Darwinianism, natural selection, survival of the fittest – not that there is no longer Jew or Greek, but that everyone is Greek.”  “The goal of Messianic Judaism is to correct this fundamental misunderstanding”

[One law misapplication is that] the “one new man” is a Jew.  One law neutralizes Jewish identity; it dilutes it and eliminates it by giving Gentiles the same legal status as Jews.  Through intermarriage all definable borders that determine who is Jewish and who is not Jewish are erased.  This theology is the end of Jewish identity.”

“Our insistence on sameness has been the greatest theological impediment of all to the advancement of the gospel.”  “Jewish identity is precious and is in danger – Messianic Jews on the whole are not preserving it.”

My question:

Is it possible for Messianic Gentiles to be the future of Messianic Judaism, when Messianic Jews are on the whole not preserving their own identity (through laxity in Torah keeping and allowance of intermarriage)?  Is the concept of Messianic Gentiles, (those who take on the sign commandments of Torah), upholding Jewish identity within the believing community, an oxymoron?

. . . . . . . . . . . . . .

The talks of Toby Janicki will be considered in part three of this series.

The Yoke of the King: An Overview (Part I)

During Sukkot 2009 I had the opportunity and privilege to attend the First Fruits of Zion National Conference at Beth Immanuel Sabbath Fellowship in Hudson, Wisconsin.  The theme for the conference, if I recall correctly, had to do with the Temple and Christian misperceptions regarding it.  It was a memorable trip to a quaint and lovely little town situated on the St. Croix River.  The weather was perfect, sunny and warm.  As I took in the worship and teachings over several days time, I was surrounded by the scent of lilacs which wafted from a large flowering shrub growing just outside the open window, near the pew were I sat.

 In attending this conference I was unaware that I was actually participating in something of a “historic event”.  During this particular conference FFOZ officially announced and began to publicly expound upon their shift of viewpoint from One Law to Divine Invitation.  At one impromptu “question and answer” session I listened to Boaz Michael comment, that in traveling throughout the United States to various Messianic Congregations, he had witnessed “severe dysfunction” regarding the identity of Gentile believers and Torah observance.  This thought struck me as odd.  At the time I was happily settled into a One Law congregation.    There might be dysfunction “out there” according to Boaz, but it certainly didn’t apply to me!

In the 2 ½ years which have elapsed since that conference in 2009, things have changed and the dysfunction I couldn’t understand among the scent of lilacs in Hudson became more clarified to me, slowly, although I railed against this for a long time.  Last year, when the 2011 FFOZ National Conference was announced, with the theme focusing upon “the future of Gentiles in Messianic Judaism”, I was very interested to attend but circumstances would not allow it.  Therefore, I was pleased when FFOZ produced the entire audio series of this conference, available on MP3, under the title “Yoke of the King”. 

To give an overview of this audio series containing 595 total minutes of lecture, is something of a daunting task.  Therefore I will give a brief summary of each talk including quotes I found pertinent and questions that were raised in my mind.   This overview will be divided into four blog posts due to its length.  

(Please note:  “Torah” as used in this audio series is defined as the Jewish “sign-commandments” of Sabbath, Calendar, Kashrut, Tzizit, Tefillin, Mezuzah etc.)

 Talks by Boaz Michael

  1. All the Ends of the Earth will Fear Him

General Description:

The introductory talk of the conference and its purpose to; “develop a mature and biblically responsible understanding of how the nations connect to Israel, her Torah and the Jewish Messiah”

Main Point:

To consider what it means for the nations to fear G-d, know His ways, and be devoted to His Messiah.

Pertinent quotes:

 “We don’t have all the answers” . . . as we are in an “immature and developmental stage” . . . “we will need to shift and make changes”

“To minimize one’s identity and/or attempt to be something we are not brings confusion and causes redemption to be halted”

My question: 

Can Gentiles truly be “encouraged and strengthened” and “have a sense of mission, identity and value in the economy of G-d” when changes and shifts due to lack of answers is the reality regarding their prophetic role?

     2.  A Servant to the Circumcised

General Description:

A call for Gentiles to give back to the Jewish people the knowledge of Messiah, as illustrated by the relationship of Franz Delitzsch with his mentor and benefactor Levi Hirsch.

Main point:

“We have to give back to the Jewish people the knowledge of Messiah — not a Christian Messiah but a thoroughly Jewish Messiah.”

Pertinent quotes:

“A matured filter of reading scripture requires reading distinctions and [recognizing] who the sections were written to”.  “The Gospels were written to Jews” . . . “Yeshua’s primary concern and mission was for the lost sheep of the house of Israel”. 

“When the nations take on the yoke of Torah it is for the ultimate purpose of provoking the Jewish people to jealousy and being a testimony of Messiah to Jewish people.”

My question: 

Since Judaism, through the Noahide system, allows Gentile believers in HaShem to take on Torah observance (in a non-obligatory way), can such be considered a testimony of Messiah to Jewish people?

  1. Reformation Reloaded

General Description:

To consider a way in which Messianic Judaism can rebuild and establish a trajectory that is fruitful through; a. Changing the Church  b. Establishing Messianic Communities (both Messianic Jewish and Messianic non-Jewish) and c. Defending and Proclaiming Yeshua to his people.

Main Point:

A secure foundation is needed to rebuild that which has “been lost”, requiring a radical reformation. Yet, the three areas of needed rebuilding are “not for everybody”.

Pertinent Quotes:

“If you want to see change in the church — then do something about it”

“Taking on Torah as one is able, as an expression of love for G-d, rather than obligation that brings condemnation upon oneself and upon others, has to be the fabric and framework of a prosperous, non-Jewish, Messianic community.”

“It is critical that you don’t [interact with Jews] by proclaiming what the Torah says [but rather] by saying [this is] what our apostles taught”.

. . . . . . . . . . . . . . . .

The talks of Daniel Lancaster will be considered in part two of this series.