Netivyah Bible Instruction Ministry ,

ISSUE 34 MARCH 2016 / ADAR II 5776

The Synagogue INSIDE THE SYNAGOGUE AND MESSIANIC | RABBI DANIEL ZION | SYNAGOGA VS. EKKLESIA The Synagogue Teaching from Zion ISSUE 34 MARCH 2016 / ADAR II 5776 The Institution of the Synagogue and Its Published by Netivyah Bible Instruction Impact on Early Messianic Judaism Ministry, Jerusalem, Israel JOSEPH SHULAM...... 4 Layout: Anne Mandell The articles printed in this issue ofTeaching from From Church Liturgy to Synagogue Liturgy Zion are the sole responsibility of their authors. YITSHAK KUGLER...... 11 Feel free to contact us at [email protected] or by mail at PO Box 8043, Jerusalem 91080, ISRAEL. Synagogue Worship by Jewish Disciples More Information Website: www.netivyah.org DROR SHANNON...... 12 Youtube: www.youtube.com/netivyahisrael From Chappati to Challah JAI RUBIN ...... 15 www.facebook.com/netivyah

The Chosen People About Netivyah ELHANAN BEN AVRAHAM...... 16 Netivyah in Hebrew means “the Way of the Lord.” “The Way” was one of the names by which the Rabbi Daniel Zion early community of believers was known in the Brit Chadashah (New Testament). Paul says: “… According to JOSEPH SHULAM...... 18 the Way which they call ‘sectarian,’ I do serve the God of our fathers, believing everything that is accordance Rooted in the House of the Lord with the Torah, and that is written in the Prophets” (Acts 24:14). As followers of “the Way,” we believe in the God EMILY SHKEDI...... 20 of Israel, the God of Avraham, Yitzchak, and Ya’akov. We try to be faithful to God’s law (the Torah) and to the rest Synagoga vs. Ekklesia of Scripture—the Prophets and the Writings. We believe SOLOMON INTRATER...... 21 that the Messiah promised in God’s word is Yeshua (), the one who “saves His people from their sins” (Matthew 1:21). Cover Artwork: Erin Zofef

2 Teaching from Zion MARCH 2016 / ADAR II 5776 News from Netivyah

e may say This is a real fulfillment of the blessing in Psalm 127:5–6, that the “The LORD bless you out of Zion, and may you see the good W building of Jerusalem all the days of your life. Yes, may you see your project is finished. children’s children. Peace be upon Israel!” Although there are Please pray for all of Israel and for the Christian Arabs in still more little things Israel, in the West Bank, in Syria, Iraq, and in Gaza. We must that must be done and show both physical and spiritual solidarity with our brothers many new things that and sisters and also with the State of Israel as it is honestly already need fixing, the seeking peace with our Arab neighbors. We want peace but frustration level is high we are not naive or suicidal. We won’t allow the jihadist or- but the final approval ganizations like Hamas, Hezbollah, and ISIS to succeed. Pray from the municipality for real and lasting peace, based on mutual recognition. Pray is in our hands. We so that the Palestinian Authority would recognize the Israel as deeply appreciate everyone who has prayed and contributed the national homeland of the Jewish people. The only “wrong” financially to make this a reality. Some gave much and others that we are doing is defending ourselves and our God given prayed more. All of you dear brothers and sisters are measured right to live in the Land that God gave to Abraham. equally by the Lord and He who gives life to all will bless you One of the things we need you to pray about is the overall according to His everlasting mercy and truth. Thank you all growth spiritually and numerically in all our congregations. for your goodness and generosity standing with us and with Also, pray for inspiration and zeal for our young leadership. Israel. It is hard to inherit a position in leadership after one like The building is however in full use. We have celebrated me. The qualifications needed are hard to find, but Netivyah the Biblical Holidays this Fall and it was such a pleasure to is fortunate enough to have wonderful young families who worship here. Altogether we had more than 200 people at- were raised in the congregation and who are not only capa- tending, and many of them had to be sent downstairs to the ble, but better equipped than me and my generation. The fellowship hall, where there is a large screen that enables us future of the Jewish people in relationship to Yeshua and to to extend the services from the sanctuary. This is how we can Christianity is rapidly changing for the better. The younger accommodate large groups of people. But there were also leaders will be faced with new challenges and opportunities many people standing upstairs because all the chairs were that will enhance the importance of the GOOD NEWS and of being used even downstairs. May God be praised! YESHUA in the Jewish World and therefore influence greatly There are two new congregations connected to Netivyah, general Christianity as well. Finally, pray for the children in born in the last couple of months. One is just outside Helsinki our congregations. They are our most precious cargo. in Finland, the name of which is “Shepherd of Israel,” just I prefer not to share about new financial needs of Ne- like us in Jerusalem. The second is in Vitoria, in the state of tivyah in this issue of Teaching from Zion, I just give thanks Espirito Santo, Brazil. Both count more or less 50 adults, a to God for you who have given so lovingly and liberally for great number for starting a new congregation. Please keep the building project. I ask you to continue praying for us and them in your prayers. The congregation in Finland was ac- for Israel. Our Father in Heaven bless each and every one of tually started by children of believers who have been com- you with His bounty and goodness, and with grace and truth! mitted to the restoration of the New Testament Church for some 30 years. Miika, a teacher and founding member in this congregation is the son of one of my teachers at Lipscomb Joseph Shulam University, Dr. Tim Tucker! NETIVYAH BIBLE INSTRUCTION MINISTRY www.netivyah.org Teaching from Zion JULY 2015 / TAMMUZ 5775 3 By Joseph Shulam

The Institution of the Synagogue and Its Impact on Early Messianic Judaism

uring the era of the Second Temple period, the syn- already fully grown and developed. It is agogue was an established institution in the Jewish interesting to note that the Apostles rec- ommend that even gentiles who believe D community in both the land of Israel and in the in Yeshua attend the synagogue on the diaspora. It was the place where the people assembled for Sabbath day in order to hear “Moses” 1 the divine service. The synagogue also served as the center being read publicly. We should also note that there is a for all the community’s cultural and religious activities. As basic difference between the worship Jews returned from the Babylonian and Persian exiles, they in the Temple and in the synagogue. The Temple is an innately holy institu- brought a new approach to the religion of their ancient tion that receives its holiness by virtue forefathers. The diaspora was instrumental in developing of the fact that God dwells therein and a religion that centered on the community experience. it houses the holy implements of God. The synagogue has no such holiness at- During the First Temple Period, the levitical priesthood and tributed to it. It is a place to conduct the Temple were the exclusive centers of religious activity. “public business.” The significance of the synagogue was that it was regarded as After the destruction of the Temple and the subsequent diaspora, the Word of the assembly of the local Jewish com- God—the text of the Torah—became the most significant instrument for discern- munity, giving expression to the civic ing the will of the Almighty. The priesthood and the urim and tumim were replaced and communal spirit of the people of by the text of the Torah and the Prophets, which became the means by which a that community. The word “synagogue” man could know what God required of him. We can see the signs of these changes itself means “a gathering place.” It served in the book of Nehemiah 8. In this book, Ezra and the Priests read the Torah with as the rallying-point of the community the intent to obey upon their return from the Babylonian exile. This knowledge in the land of Israel and in the diaspora. and understanding of the Word of God became central in the Jewish community By the beginning of the first century experience during the Second Temple Period. We see here the birthplace of the ce, synagogues existed in most of the synagogue as the place of gathering for the main purpose of the public reading cities and villages of the land of Israel. and hearing of the Word of God. The Gospels witness that there were We must note that in what is commonly called the “Old Testament” there synagogues in Nazareth, Capernaum, is no mention or hint of such an institution as the synagogue. The synagogue is elsewhere in the Galillee, and in Jerusa- strictly a Second Temple Period institution. By the time of Yeshua, however, it was lem. Josephus mentions synagogues in

4 Teaching from Zion MARCH 2016 / ADAR II 5776 SOPOTNICCY/BIGSTOCK

Ancient synagogue at Capernaum, Israel

Tiberias, Dor, and Caesarea Maritima, The New Testament evidence sup- When one seeks to see what Yeshua while Philo of Alexandria says that there ports this position. Thus we read in 15:21 and the Apostles did in the synagogues were many synagogues in Alexandria that “from early generations Moses has the overwhelming evidence is that they and in Rome. The book of Acts speaks of had in every city those who preach him, read from the Torah and teaching or ex- synagogues in Damascus, Antioch, Sala- for he is read every Sabbath in the syna- pounded its meaning to the crowd: mis in Cyprus, Iconium, Ephesus, Thes- gogue.” Josephus and Philo further sup- salonica, Beroea, Athens, and Corinth. port the evidence from archaeology and And Jesus went about all Galilee, Archaeologists have found inscriptions from the tanaaitic sources that the main teaching in their synagogues, in Greek from Mount Ophel in Jerusa- purpose for which people gathered in preaching the gospel of the kingdom, lem, Corinth, Korazin, and Capernaum. the synagogue was to read and study and healing all kinds of sickness and The Jerusalem Talmud speaks of a multi- the Torah. all kinds of disease among the peo- tude of synagogues in Jerusalem.2 We see in Luke 4 that Yeshua read ple. (Matthew 4:23) from the Prophets in the synagogue in Origins Nazareth and then sat down to expound Then Jesus went about all the The origin of the synagogue is some- on the text and explain its meaning. The cities and villages, teaching in their times attributed to the Babylonian Exile New Testament is consistent with the synagogues, preaching the gospel of and texts are brought from Ezekiel3 and evidence that other Jewish sources pres- the kingdom, and healing every sick- Jeremiah4 to substantiate this position.5 ent as to the activities that took place ness and every disease among the According to Prof. S. Safrai, these texts in the synagogues of the first century.6 people. (Matthew 9:35) do not have any connection with the In the Theodotus inscription we read: institution of the synagogue. The syna- “Theodotus the son of Vettenus, priest Now when He had departed from gogue was rather instituted during the and archisynagogus, son of the archisyn- there, He went into their synagogue. third century bce for the main purpose agogus and grandson of the archisynago- And behold, there was a man who of reading the Torah and teaching it to gus built the synagogue for the reading had a withered hand. And they asked the people. It was as much an institution of the Torah and the study of the com- Him, saying, “Is it lawful to heal on in the land of Israel as it was in the di- mandments …”7 This inscription stands the Sabbath?”—that they might ac- aspora. The evidence is that synagogues as unprejudiced evidence of the fact that cuse Him. (Matthew 10:9–10) existed in Jerusalem side-by-side with synagogues were built for the purpose of the Temple and were not a replacement the “reading of the Torah and the study And when He had come to His of the Temple following its destruction. of the commandments.” own country, He taught them in their www.netivyah.org Teaching from Zion MARCH 2016 / ADAR II 5776 5 synagogue, so that they were aston- a place of meeting. It is my opinion that teresting facts. The people who are ad- ished and said, “Where did this Man looking into the New Testament more dressed are followers of the Lord Yeshua get this wisdom and these mighty closely will reveal to the student the dis- our Messiah. They have an “assembly”— works? “Is this not the carpen- tinction today between the “church” and the Greek word is συναγωγή υμων— ter’s son? Is not His mother called the “synagogue.” It is also my opinion “your synagogue.” The wordσυναγωγή Mary And His brothers James, Joses, that this difference is the key to under- is used here in its first century Jewish Simon, and Judas? “And His sisters, standing the relationship between the context.11 In the same “gathering”/“syn- are they not all with us? Where then ἐκκλησία and the συναγωγή.10 These two agogue” there are believers and also did this Man get all these things?” institutions were not mutually exclusive; unbelievers: “Do not the rich oppress (Matthew 13:54–56) they had a symbiotic relationship be- you and drag you into the courts? Do cause the ἐκκλησία was “people” and in they not blaspheme that noble name by Then they went into Capernaum, most common usage the συναγωγή was which you are called.” and immediately on the Sabbath He the place of worship. Theἐκκλησία could The most common use of the word entered the synagogue and taught. worship anywhere and there were times “church” today is for a building—not for And they were astonished at His when it worshiped in the συναγωγή to- a people or for a gathering of the com- teaching, for He taught them as gether with members of the Jewish com- munity. In the New Testament, the word one having authority, and not as munity, who were not followers of Ye- church never means a “building,” nor the scribes. Now there was a man shua. To demonstrate this point let us “an institution,” nor “an organization”— in their synagogue with an unclean look at the letter to Jacob (James). We it always means “a people.” The normal spirit. And he cried out, saying, “Let read in Jacob 2:1–8: word for the gathering of the saints in us alone! What have we to do with the New Testament is “synagogue.”12 You, Jesus of Nazareth? Did you come My brethren, do not hold the Note that there is no such a terminol- to destroy us? I know who you are— faith of our Lord Jesus Christ, the ogy as “going to church” or “worshiping the Holy One of God! (Mark 1:21–24)8 Lord of glory, with partiality. For if in church” in the New Testament. When there should come into your assem- the writer of the letter to the Hebrews And He entered the synagogue bly a man with gold rings, in fine ap- wants to encourage the readers not to again, and a man was there who had parel, and there should also come forsake their assembly he uses the word a withered hand. So they watched in a poor man in filthy clothes, and “epi-synagogen”13 Him closely, whether He would heal you pay attention to the one wearing Various texts in the New Testament him on the Sabbath, so that they the fine clothes and say to him, “You describe what believers did when they might accuse Him. (Mark 3:1) sit here in a good place,” and say to gathered together in the context of the the poor man, “You stand there,” or, synagogue: And when the Sabbath had come, “Sit here at my footstool,” have you He began to teach in the synagogue. not shown partiality among your- And they continued steadfastly And many hearing Him were aston- selves, and become judges with in the apostles’ doctrine and fel- ished, saying, “Where did this Man evil thoughts? Listen, my beloved lowship, in the breaking of bread, get these things? And what wisdom brethren: Has God not chosen the and in prayers. Then fear came is this which is given to Him, that poor of this world to be rich in faith upon every soul, and many won- such mighty works are performed and heirs of the kingdom which He ders and signs were done through by His hands! (Mark 6:2)9 promised to those who love Him? the apostles. Now all who believed But you have dishonored the poor were together, and had all things The New Testament is full of texts man. Do not the rich oppress you in common, and sold their posses- which speak of the synagogue as the and drag you into the courts? Do sions and goods, and divided them community meeting place. In fact, the they not blaspheme that noble name among all, as anyone had need. So letter to the Hebrews gives a warning by which you are called? If you really continuing daily with one accord to the readers “not to neglect to meet fulfill the royal law according to the in the temple, and breaking bread together.” The Greek word used here is, Scripture, “You shall love your neigh- from house to house, they ate their επισυστώμεν. In the New Testament the bor as yourself,” you do well.” food with gladness and simplic- word “church” or ἐκκλησία is not used as ity of heart, praising God and hav- a “place” but as a people or a commu- An analysis of this text from the let- ing favor with all the people. (Acts nity. The wordσυναγωγή is often used as ter to Jacob (James) reveals some in- 2:43–46)

6 Teaching from Zion MARCH 2016 / ADAR II 5776 So, when he had considered this, What most evangelicals do in their he came to the house of Mary, the mother of John whose surname was congregations today is very close to the Mark, where many were gathered to- things that happen in the synagogue. gether praying. And as Peter knocked at the door of the gate, a girl named Rhoda came to answer. When she recognized Peter’s voice, because of Whenever you come together, each gives it “physical holiness.” The build- her gladness she did not open the of you has a psalm, has a teaching, ings are holy, as are the tools and in- gate, but ran in and announced that has a tongue, has a revelation, has an struments of worship and service, and Peter stood before the gate. But they interpretation. Let all things be done the priests who serve are also holy. The said to her, “You are beside yourself!” for edification. (1 Corinthians 14:26) worshiper who goes to the temple has Yet she kept insisting that it was so. very little to do himself. The priest does So they said, “It is his angel.” Now Let us examine what the believers the major part of the “work”/“service.” Peter continued knocking; and when of the first century did when they gath- The synagogue, on the other hand, is they opened the door and saw him, ered together. the “assembly of the people.” Each per- they were astonished. But motioning ππ They prayed son can worship for himself. Each per- to them with his hand to keep silent, ππ They broke bread together son can know the will of God by study- he declared to them how the Lord ππ They reported the miracles that ing the Torah. Each person is equal to had brought him out of the prison. God had done for them the person standing or sitting next to (Acts 12:12–16) ππ They sang songs and psalms him. Each person can be a leader of the ππ They gathered money for the poor congregation and serve before the Lord. Now when they had come and saints of Judaea The centerpiece of holiness is the Torah gathered the church together, they We know that the Jewish believers itself and there is no need for a “relic” or reported all that God had done with in Jerusalem also went to the Temple to a mystical presence to provide a cover of them, and that He had opened the pray. Paul was purified in the Jerusalem “holiness.” The occasion and the people door of faith to the Gentiles. (Acts Temple from a vow he had taken, and he are holy in the synagogue and not the 14:27) also offered sacrifices. The picture that buildings or the precinct. The synagogue the New Testament gives of what the be- is a place—it has no ecclesiology. The Now on the first day of the week, lievers did when they gathered together people who gather there and make up when the disciples came together to and how they worshiped is not so differ- the community are the “people of God” break bread, Paul, ready to depart ent from what Jews who did not believe and the community! In the synagogue the next day, spoke to them and con- in Yeshua. In fact, what most evangeli- the community is the main thing and tinued his message until midnight. cals do in their congregations today is the structure of the community is de- There were many lamps in the upper very close to the things that happen in signed to function in every aspect of life, room where they were gathered to- the synagogue. In the synagogue people not only in “worshiping God.” Because gether. And in a window sat a certain pray, study the Word of God, give of their in Judaism there is no division between young man named Eutychus, who means, and sing. Are these not the very the common/mundane and the “spiri- was sinking into a deep sleep. He same things that people do in the Prot- tual,” everything from the education of was overcome by sleep; and as Paul estant and Evangelical churches today? the children to the burial of the dead continued speaking, he fell down In the Second Temple Period there becomes a part of the community con- from the third story and was taken were two main models for worship and cern, i.e., the synagogue. up dead. But Paul went down, fell on service to God. The standard model Eight pillars have kept the Jewish him, and embracing him said, “Do of the Torah was the “temple” and community alive even during the dark- not trouble yourselves, for his life is “priestly” model. In this model, the in- est of dark periods of Jewish history: in him.” Now when he had come up, dividual worshiper is dependent on the ππ Mikveh (for family purity laws) had broken bread and eaten, and “temple” and the “priest” who links the ππ Torah schooling for children talked a long while, even till day- worshiper to God. In this model there is (Heder) break, he departed. (Acts 20:7–11) a “holy precinct” which has innate holi- ππ Torah adult education (Beit Mi- ness attributed to it. In order to have a drash) How is it then, brethren? “temple” you must have something that ππ The soup kitchen (Beit Tamchui) www.netivyah.org Teaching from Zion MARCH 2016 / ADAR II 5776 7 Outwardly, the public gatherings and the tution in the life of Yeshua the Messiah and in the life of the early church. But functioning of the early church was no the question must now be asked: Do the different than the synagogue, but inwardly Torah and the Pharisees who put them- selves as the guardians of the Torah have these two differences brought about a great any authority for us as followers of Ye- shua the Messiah? This question could difference—as well as some problems. have some interesting answers if we ig- nore one very important passage from the words of Yeshua: “Then Jesus spoke to the multitudes and to His disciples, ππ The burial society (Hevra Kaddi- because it had additional dimensions saying: “The scribes and the Pharisees sha) provided by the Holy Spirit. These were sit in Moses’ seat. “Therefore whatever ππ Alms giving to the poor (Tzadaka) related to the differences provided by they tell you to observe, that observe ππ Slaughter house (for slaughtering faith in Yeshua and by the inclusion of and do, but do not do according to their kosher meat) the gentiles into the family of God’s chil- works; for they say, and do not do” (Mt. ππ Beit din (a court for settling griev- dren. These two areas of difference make 23:1–3). Do these words of Yeshua have ances in the community) the church of the New Testament much any meaning for us today? And if they When we talk about New Testament more than a man-made institution like do, how do they apply after both Juda- ecclesiology, we should look at the com- the pharisaic synagogue. We should not ism and Christianity have developed al- munity of the followers of Yeshua in light forget that the synagogue is not a To- most beyond compare or recognition of the synagogue. The ekklesia did the rah. The Torah knows of no such insti- from the reality of the first century? following things—things that churches tute as a synagogue; the synagogue was These questions are not easily dismissed today are just beginning to understand established by the Jewish community without a major compromise of the re- and do, praise the Lord. without a direct command from God. spect which the Word of God deserves. ππ They studied: “And they contin- If the synagogue has any divine sanc- The seat of Moses was a physical ued steadfastly in the apostles’ tion it was received a posteriori. When seat stationed in synagogue—it would doctrine.” God poured out on the early church His be something like a pulpit in the average ππ They ate together and worshiped Holy Spirit and opened His gates to the church. The seat of Moses was the place God: “And they continued stead- nations, the community of followers of where the Rabbi would sit when he ex- fastly in the apostles’ doctrine Yeshua changed. Outwardly, the public plained the Torah and made halachic and fellowship, in the breaking gatherings and the functioning of the rules. Whatever these words of Yeshua of bread, and in prayers.” early church was no different than the mean, it is clear that they do give the ππ They took care of their poor by synagogue, but inwardly these two dif- Pharisees of the first century, at least, sharing their wealth: “Now all ferences brought about a great differ- the authority to interpret the Scriptures who believed were together, and ence—as well as some problems. in some binding way. Yeshua was a Phar- had all things in common.” If we look at the ecclesiology of the isee. In his doctrine Yeshua was a Phar- ππ They gave of their money for the early church in the categories of sociol- isee. He believed that angels exist, and poor.14 ogy and theology, we should see that on in the resurrection from the dead. The We do not know much about the both of these grounds a great similarity strong words that Yeshua had for the burial practices of the early church, and also a great difference both exist. Pharisees in Matthew 23 and in other but we do know that they had some The similarity of the early church and discussions were not words for the en- organization for burial of their mem- the synagogue is in “form” and “style.” emy. Yeshua’s criticism of the Pharisees bers. We can learn this from the story The difference between the two is in the- was of someone who cares for the “com- of Ananias (Acts 5). After he died the ology and gifts of the Holy Spirit which pany.” It is the criticism of someone who Word says: “And the young men arose have enabled the church to communi- cares that things should go right in every and wrapped him up, carried him out, cate with God and serve the community situation. Yeshua criticized the Phari- and buried him.” with God’s power delivered by the gifts sees because he wanted to see them do- The early church’s function was of the Holy Spirit. ing the right things for the right reasons nothing less than a synagogue. But it I have demonstrated up to now that and with the right motives. According to was also much more than a synagogue the synagogue was an important insti- this text, Yeshua believed that the Phar-

8 Teaching from Zion MARCH 2016 / ADAR II 5776 isees were teaching the true interpre- Ephesus, Smyrna, or Rome, attended gogue rejected the Jewish followers of tation of the Torah—but they were not the local Baptist, Pentecostal, or Pres- Yeshua—not because these Jewish be- doing it for the right reasons. byterian churches. We do have record lievers wanted to leave. Most of the con- that the believers, Jews and Gentiles, tacts, and in fact converts, of the Apostle Modern Context attended the synagogue of their choice Paul were made through the synagogues The implications of the understand- even after they were cast out of a few where these believers were invited to ing of this text for the Messianic Jewish such places of worship. It was the cus- preach and reason with the Jews about Movement are far-reaching. If Yeshua is tom of the Apostle to the Gentiles, Saul the Scriptures and what they teach giving the Pharisees the right to inter- of Tarsus, to attend the synagogue ev- about the Messiah. This was the case in pret Scripture with authority, it means ery Sabbath. The Book of Acts gives us Pisidian Antioch, as well as in Ephesus, that when they, or their descendants, ample evidence that this is what he did, Corinth, Lystra, Derbe, Iconium, Berea, interpret the Torah their interpretation even when he was away from home, and Thessalonica, etc. 16 of halacha (because Yeshua said that his when he came into a new city.15 I often The church has repaid the syna- followers should do what they are told times wonder how those Jews would gogue for this behavior a thousand by them) has some meaning for us to- have allowed the Apostle Paul to come times over, and with such animosity day. In today’s Jewish context today the into their synagogue, particularly if he and hate that our fathers and mothers group which is setting the tone for faith, was dressed in a brown habit with a were sent into the gas chambers which morality, and Jewishness are the descen- hood hanging on his back and a large smoked next to the church steeples dants of the Pharisees—the Orthodox olive wood cross on his chest, looking during the beautiful fall, and summer, Jewish community. The members of real Christian. Can you imagine such and springs of Europe. Yet although the the Messianic Movement in America a thing? synagogue did expel the followers of Ye- have attached themselves to the more The Jews invited him to read from shua from the Jewish community the “Reform” type of Jewish expression be- the Torah and “reason with them from question which now needs to be asked cause most of the Jews in the movement the Scriptures, explaining and demon- is: How should we make our way back to have come from a “Reform” type of Juda- strating that the Messiah had to suffer the synagogue and bring Yeshua home ism. It is my opinion that the “Reform” and rise again from the dead.” The only with us? An even more basic question movement today is much more equiva- way I can imagine this happening is if should be if we should return back to lent to the Sadducees than to the Phari- the Apostle Paul looked like a Jew, acted the synagogue, or just join the “church” sees of the first century ce. If the Messi- like a Jew, and spoke Torah like a Jew. of our choice. In so doing, we continue anic Movement wants to remain a Jew- The “early church” was, in their meetings to propagate the myth that when a Jew ish movement, the model for worship and fellowships, a synagogue. In fact, believes in Jesus he stops being a Jew and for expression of our faith in Jew- there is ample evidence both in the New and his seed is lost from the common- ish terms ought to come from the more Testament and in the Talmudic sources wealth of Israel. It is this writer’s opinion traditional and more authentic Jewish that Jewish believers and Jews who did that with the restoration of the Jewish community. This, of course, goes with- not believe in Yeshua continued to wor- people to the Land of Israel, we have a out question in Israel, where the ma- ship together until well into the second sign that God does not want the Jewish jority of God believing Jews are Ortho- century ce. It is a well-established fact nation to be deleted from the face of His dox. The “Reform” and “Conservative” that what is called “Birkat haMinim” earth. If God’s purpose is truly to restore Jews in Israel are a minority and they in the Amida prayer was composed af- His people we must ask ourselves: What are almost in the same situation as the ter the Bar Kochba rebellion precisely should the role of the church be in pro- Messianic Movement far as civil rights for this reason. This prayer was com- moting and helping restore the Jewish- are concerned. So, when we are talking posed to separate and expose those ness of the Good News that Yeshua is the about having Messianic synagogues and who believe in Yeshua as the Messiah Messiah of Israel and the world? How discuss the question of tradition, style, and the Son of God from the crowd in can we—as Jewish believers—help bring and interpretation of Scripture, should the synagogue. There would be no need unity and biblical faith to our Gentile we not hear what Yeshua was teaching to compose such a prayer if the Jewish brothers and sisters who are at least as his followers in Matthew 23? followers of Yeshua did not attend the much captive to their traditions as we We should further note that there is synagogue with their “unfaithful” Jew- are of ours? no record in the Word of God that the ish brothers. The relationship between In the first centuryce the synagogue Apostles, the Elders, or the members the church and the synagogue became was the place where Jews and god-fear- of the church in Jerusalem or Corinth, complicated mainly because the syna- ing Gentiles gathered to discover the www.netivyah.org Teaching from Zion MARCH 2016 / ADAR II 5776 9 The church without the synagogue and accomplished for both the church and the synagogue. Because ultimately, is only a shadow of itself. we are one in the Messiah as He and the Father are One. will of God, through the reading of the and Yeshua His Son. The synagogue Endnotes Torah.17 The synagogue was where Paul without Yeshua is also a form without 1 See Acts 15:19–21. met the Jews and the Gentiles who were the true substance of God’s Spirit and 2 Palestinian Talmud Megillah 3I, 73d interested in God and in His Word. To- without any biblical means for atone- 3 Ezekiel 11:16: “Though I removed them far off among the nations, and though I scattered day, after traveling in more than forty ment. These two great historical insti- them among the countries, yet I have been countries and teaching about the Jew- tutions need each other desperately— a sanctuary to them for a while in the coun- ishness of the New Testament, I am con- and the Messianic Jews ought to be the tries where they have gone.” vinced that what is going on around the bridge between them. 4 Jeremiah 39:8: “the house of the people.” world is the work of the Holy Spirit and The challenge of the messianic com- 5 S. Safrai, The Jewish People in the First Cen- tury (Van Gorcum / Fortress Press 1987), that Gentile brothers and sisters all over munity and movement today is not in 909–911. the world are looking again towards the the use of “semantics” and outward 6 Talmud Bavli Megillah 29a; P.T. Megillah 4, 75a, synagogue and towards the Jewish fol- forms. The challenge is in building bib- Philo, De Vita Moses II, 215–6; De Opificio lowers of the Messiah. They want to re- lical communities in which the expres- Mundi 128; Josephus, Contra Apion 2.175. discover their own connection and faith sion of Jewishness is authentic, true, and 7 R. Weill, La citè de David I (1920), 1ff; T. Rein- in the God of Israel and in the histori- traditional, so that both the Jewish com- ach, “L’ inscription de Theodotos,” in REJ 71 (1920), 46–56; CII no. 1404. cal Jesus whose name in Hebrew is Ye- munity and the church can identify us 8 The word “synagogue” appears several times in shua. In the first century the synagogue as Jews who believe and follow Yeshua this chapter (cf. verses 21, 23, 29, 39). provided the stage and meeting place as our Messiah. This is a big challenge 9 We see the same context also in Luke 4:15 as for the early church in the diaspora. It and, frankly, I do not see much hope in well as other texts which reflect the fact that was the only place where both Jews and my generation that it will be met. My Yeshua visited the synagogues in the Galilee to “teach” from the Word of God. non-Jews could go every Sabbath to hear generation of Messianic Jewish leaders 10 The word synagogue appears 61 times in the the Word of God the Torah being read. is like the generation wandering in the Nestle Aland edition of the Greek New Testa- It was the only place where followers of wilderness. While we were educated ment. Yeshua could have fellowship with other and raised in Egypt we can build the in- 11 Johannes P. Louw and Eugene A. Nida (eds.), people who are not “pagan” and believe frastructure for those that follow us so Greek-English lexicon of the New Testament based on Semantic domains: “Synagogue.” in the One and only God of Israel who that they will not be a part of the Chris- 12 See the previous footnote and the list of created the world and everything that tian denominational world or need to references there for the use of the word is in it. accommodate the divisions and creeds “synagogue.” of those who have traditionally hated 13 See Hebrews 10:25: μὴ ἐγκαταλείποντες τὴν The Bridge us. We can do this by building congrega- ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον In today’s situation I believe that the tions which are authentic and indepen- ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν. Messianic synagogue, if it is authen- dent, together with educational institu- 14 See 1 Corinthians 16:2; 2 Corinthians 9; Ro- tically a synagogue and authentically tions which will train the next genera- mans 15:27. Messianic, can again become a bridg- tions of leaders to be 100 percent Jews 15 See Acts 17:1–2. ing place and conduit for both Jews and and 100 percent followers of Yeshua. 16 Acts 13:14ff, “But when they departed from Christians to find a common ground I must say in closing that already Perga, they came to Antioch in Pisidia, and went into the synagogue on the Sabbath and a path to return to our true faith and many gentile Christians have realized day and sat down. And after the reading of common heritage. God has preserved these ideas and are giving of themselves the Law and the Prophets, the rulers of the both the church and the synagogue for to see them realized. If the Messiah Ye- synagogue sent to them, saying, “Men and a reason. I believe that this is the resto- shua does not come back soon, the next brethren, if you have any word of exhortation for the people, say on.” Then Paul stood up, ration of both peoples into His will and generation of leaders in the Messianic and motioning with his hand said, “Men of goal for all mankind. The church with- Movement will hopefully be different, Israel, and you who fear God, listen: “The out the synagogue is only a shadow of better, more authentic, and better edu- God of this people Israel chose our fathers, and exalted the people when they dwelt as itself. It can be only an empty shell that cated in Judaism and in Bible than my strangers in the land of Egypt, and with an is more easily swayed into idolatry than own present generation of leaders. Let uplifted arm He brought them out of it.” into turning to the knowledge of God us all pray that God’s plan will be known 17 See Acts 15:19–21.

10 Teaching from Zion MARCH 2016 / ADAR II 5776 By Yitshak Kugler

From Church Liturgy To Synagogue Liturgy

hen I first started to visit the Netivyah the service. A great deal of the service Congregation, as it was called in those days, is sung directly from the Siddur (tradi- tional prayer book). Classic Messianic W the service was just about like any Bible Church songs are sung only seldomly. More of- service. There were some songs, a reading from the Bible ten than not it is young men of the con- and the sermon, which was the major part of the service. gregation who are called up to read from the Torah. Somewhere along the line a There was talk of being Jewish and the implementation of reading from the New Testament was in- Synagogue worship but for years nothing was done. troduced, which is read after the Hafto- rah. We have three men who assist the One year I came to visit the congregation on a Shabbat morning to find that Cantor in singing. They lead from the things had changed. Asher Intrater, who had become one of the elders of the con- front facing the Ark, making a big dif- gregation, had introduced a new format of worship that was based on Synagogue ference in the congregational singing. liturgy. To help the worshipers find their way in the new service, a duplicated Once there was a break-in to our sheet was handed out with the page numbers and the Messianic songs that were auditorium and the one Torah Scroll to be sung. was stolen. The burglars apparently The Torah scroll, which until then had not been used, was taken out and several intended to set the building on fire as of the aliyot (calls for reading) were done with the traditional prayers before and they left behind six bottles filled with after each reading. In those days only a few were capable of reading the text in the gasoline. Amazingly, the Lord provided Torah scroll without the punctuation marks, and only one was able to do so even two Torah Scrolls and a scroll contain- according to the cantillation marks; his name was Joseph Vactor. Most of those ing the Haftorah readings after this in- who were called up would read the blessings before and after, while the designated cident. In one case, an anonymous lady reader would do the actual reading. who visited the congregation only a few Martha Stern, with several women in the congregation, made a parochet (the times heard about the theft of our Torah veil that is on the front of the Ark where the Torah Scrolls are kept), which is still Scroll and left in her will ten thousand in use today. The words in Hebrew “He is our mercy seat” are embroidered along dollars to purchase a new one. Because the top. In the center is a large seven branched menorah, and on either side ap- of the theft, the insurance company re- pear two pillars reminding us of those that were in front of the Temple. Along the quires us to keep the scrolls in a fire- bottom, the words “I have set the Lord before me always” are embroidered in gold. proof safe. This safe is very heavy and Today the service is similar, though some things have developed. We now the veil had to be broadened to fit the have full sets of prayer books and the Cantor has a much more prominent role in new “Ark.” www.netivyah.org Teaching from Zion MARCH 2016 / ADAR II 5776 11 By Dror Shannon

Synagogue Worship by Jewish Disciples

hy pray from thesiddur in exactly the same others, the joy of knowing that we are manner as do other Jews in their synagogues? obediently following a spiritual path de- veloped by people of wisdom who have W The simplest response is to answer that ques- been exceptionally devoted to the in- tion with another question: Why would anyone think they structions given to the Jewish people by should pray in any other manner? After all, Jewish mes- G-d Himself. In addition, we have the joy of touching history, of connecting with sianists are, first and foremost, Jews who are devoted to the culture and practices of our people, an Israeli rabbi as their master teacher. reaching across literally thousands of years and many generations. Further, we find in the apostolic writings, in Acts 2:42—“They were continually The shape of contemporary Jewish devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread worship is rooted in Second Temple and to prayer.” A detail that rarely, if ever, appears in English translations is that Judaism. Three of the core sections of the final phrase in the Greek text includes a definite article, as a reference to “the the Shabbat morning liturgy, the Shm’a prayer”, which was a commonly recognized reference to the Amidah. (Deuteronomy 6:4–9), the Amidah or Thus, Rav Yeshua’s disciples were devoted to praying in accordance with the Sh’moneh ‘Esreh (18 Blessings), and the traditional Jewish prayer formulation. Indeed, the prayer taught to them per their Torah reading service, may be dated as explicit request, often called “The Lord’s Prayer,” represents a brief summary of the far back as the return from exile in some Amidah and associated traditional prayer phrases which also have been incorpo- nascent form. rated into the traditional liturgy that has been passed down to Jews throughout TheShm’a , a declaration of G-d’s sin- our generations. gularity, is foundational to the life of the The essential defining point of the modern paradigm of Messianic Judaism is Jewish community in the face of com- that its adherents are Jews who behave Jewishly, who embrace their perception of peting religious and political ideolo- a Jewish Messiah in that manner and who embrace their participation within the gies in the ancient world. The Sh’moneh Jewish enterprise along with all of their fellow Jews. Any difficulties that may exist ‘Esreh is the substitution of prayer for currently in explaining and demonstrating how Rav Yeshua’s teachings are actually Temple sacrifice, when Jews outside of supportive of that approach to spirituality, in the face of common misperceptions Jerusalem would gather for prayer at the of him and of his teachings, do not detract from that fundamental definition and same time as the Temple sacrifices. The religious model. Sh’moneh ‘Esreh would continue, even Much of this article will describe the benefits we may derive from follow- after the destruction of the Temple, as ing the traditional liturgy and worship as we do. Those benefits include, among a reminder of this center of the Jewish

12 Teaching from Zion MARCH 2016 / ADAR II 5776 community. The public reading of To- rah with interpretation dates back to The synagogue remotely mimics the at least the time of Ezra (see Ezra 7:20), Temple service for those who could not and it was a central component of syn- agogue worship on Shabbat and mar- attend services at the Temple in person. ket days (Monday and Thursday) by the time of Rav Yeshua (see Luke 4:16ff; m. Megillah 3:4). These three components gradu- there through praying. The hymns, po- eted, ranging from simple communica- ally became united with the morning ems and Psalms are recited as we move tions directed toward the heavens to blessings (Birkot HaShachar), the litur- towards the throne room of the King. On request help or express gratitude, to gical poems, songs and Psalms (P’sukei the edge of the throne room, we declare more complex expressions of praise D’Zimra) and a series of concluding who is our ruler by reciting G-d’s gifts of or thanksgiving, and to deeper inter- prayers (Musaf). In contemporary Mes- creation, revelation, and redemption in active spiritual expressions of medi- sianic Jewish worship these sections the Shm’a and its blessings. Before enter- tation, self-examination, intercession, constitute the bulk of Shabbat morn- ing, we offer our sacrifice of prayer in the and even prophecy. Traditional Jewish ing worship. Sh’moneh ‘Esreh. After hearing His word prayer services in its structure partic- to us, finally in the Aleinu prayer of the ularly supports the pursuit of awe and The Dramatic Structure Musaf, we accept the yoke of the King- honor toward HaShem and His pur- of the Prayer Service dom of Heaven in expectation of that poses, including the establishment and The service serves metaphorically as kingdom’s realization and as a mantle preservation of a community known as a weekly re-enactment of G-d’s revela- of service in the world. the Jewish people. tion to Israel of the Torah at Sinai. We announce to whom we are coming to Meaning of Prayer Commonality and Kavanah worship and prepare ourselves for wor- The text serves as a springboard that While there exist a number of siddurim ship. We sing songs along the way to the propels the worshiper toward higher (traditional prayer books), which vary mountain of revelation. We declare who purposes. Practically speaking, the col- in the exact content of the standard we are worshiping and offer our sacrifice lected prayers with which we become fa- prayers, all of them may be traced back of prayer as we ascend the mountain. miliar in the siddur also form a compen- to the siddurim that were compiled in In the Torah Service, we hear from God dium of Jewish thinking, outlook, and the ninth century ce by Amram Gaon through the Torah, and the Haftarah doctrine. They remind us of a variety of (~850 ce) and Saadya Gaon (~900 ce), (and also the apostolic writings) as G-d Jewish interests and concerns derived both of Sura, Babylon. These siddurim, meets us on top of the mountain. Finally, from our historical experience as well in their turn, reflect elements recorded in the Musaf we are sent back down the as from the spiritual instructions that in earlier Jewish literature, demonstrat- mountain to live out that word in G-d’s we have received from HaShem in the ing that they were not a new invention creation working in expectation of the form of Torah and prophetic writings. so much as they were an attempt to day when G-d’s kingdom will be fully re- Jewish prayer expresses its effects in capture and codify longstanding com- alized on earth. three dimensions, vertical, horizontal, mon prayer practice that previously was A second metaphor for understand- and reflexive. The vertical represents passed along only by the continuing ex- ing the service is thinking about wor- the “I/Thou” relationship between the perience of synagogue worship through- ship as the drama of entering the Tem- individual and HaShem. The horizontal out generations. Of course, there has ple or the throne room of the King. The represents the expanding circles of peo- been some growth and development synagogue remotely mimics the Tem- ple around us, from our own friends and along the way, including the addition of

ple service for those who could not at- family members, to our local commu- a variety of inspirational poems along DOMAIN COMMONS/PUBLIC WIKIMEDIA tend services at the Temple in person. In nity and to the larger society including with the Psalms that were already part Ancient Israel, the Temple was seen as governmental or business entities and of its recitation. G-d’s palace, the place from which G-d others. The reflexive represents the ways In modern Israel, some attempts ruled all of creation. Outside the gates we influence ourselves, our own soul, by have been made to integrate previously of the Temple we orient ourselves to- the thoughts we think, the feelings we diverse versions into a more common wards the One we are coming to meet in feel, and the actions we perform. liturgy, though subcultural distinctions that space and what is going to happen The definition of prayer is multi-fac- can still be found between Ashkenazic www.netivyah.org Teaching from Zion MARCH 2016 / ADAR II 5776 13 at other times the congregation will join together in singing praise.

SOPOTNICCY/BIGSTOCK Queries for Future Consideration There is one more, somewhat delicate, matter yet to discuss in the context of the content of traditional synagogue services. Even if a given synagogue community of Jewish messianists were Men praying in Rachel’s Tomb Synagogue in Jerusalem. to employ all elements of the traditional services in their entirety, there remain and Sephardic compilations. The selec- Maimonides himself ruled, though some questions for this or any Messianic tion of a siddur is one of the elements this was not instituted by later codifi- Jewish community to address. These in- that will characterize the cultural flavor ers, that “since prayer without kavanah clude questions about whether to inter- of the synagogue community that prays is no prayer at all, if one has prayed with- polate additional material not found in with it. Traditionally observant congre- out kavanah he has to pray again with the traditional format, and if so; how gations are more likely to exhibit com- kavanah. Should one feel preoccupied or and where to do so. monality than those which feel com- overburdened, or should one have just For example, is there specific mate- pelled to innovate or to accommodate returned from a voyage, one must delay rial relating to the notion of the “new” the unfamiliarity of their audience with one’s prayer until one can once again pray (or renewed under the auspices of the the common procedures. It is my hope, with kavanah … True kavanah implies Messiah) covenant that might be ben- as Jewish messianists continue their re- freedom from all strange thoughts, and eficial? Should we add quasi-Hasidic ligious development, that their prayer complete awareness of the fact that one practices such as dancing, and perhaps services also may come into greater stands before the Divine Presence” (Yad even some version of the modern char- conformity with other traditional con- Tefillah 4:15, 16). One who prays must ismatic practice of prophecy or other gregations. enter into it personally, contributing spiritually-gifted ministry? Or are some The fixed order of prayers and phras- to it a sense of self, which can only be of these elements already present, la- ings in the siddur provides structure done via conscious participation. We tent in the existing structure, awaiting and commonality and coordination of seek to live out this commitment by only our emphasis and interpretation to prayer by a community that prays to- having many different people involved make them apparent? Are any specific gether in one accord. Such a community each week in worship, from children to capabilities that should more properly is in agreement in prayer. Rav Yeshua adults, from congregational leaders to be administered in a different congrega- noted the inherent benefit of this when community members. tional or private venue? Some forms of he said, “Again I say to you, that if two of In a standard synagogue structure, dancing or congregational singing can you agree on earth about anything that we are seated around the worship plat- successfully supplement and enhance they may ask, it shall be done for them by form, which allows us to connect with the worship context. Some teaching, My Father who is in heaven.” (Matthew one another in worship. People leading springing from the Torah or Haftarah 18:19) The formulations of the siddur our worship come out from the midst of context, borders already on the edges of permit a praying community to function our community and go up to the bimah prophecy. There are already a few places together, better than either silent or un- to lead prayers, to sing, to read scrip- in the traditional context that are open structured extemporaneous prayers can ture, or to address the congregation. The to healing emphases and could be elab- support. However, for all its benefits, or- leadership of our community’s worship orated further (not just in the middle of der and commonality alone are not suf- emanates from the center of our com- the weekday Amidah). ficient. How can a written prayer be- munity. All of us, congregation, leaders, In sum, each thing that is done has come transformed into a real one? The assistants (and even possibly a choir) implications and consequences and answer is found in the concept of kava- are directed towards the Holy Ark in these must be evaluated in consider- nah (i.e., intentness, directedness, focus, which resides the Torah. In our worship, ation of how specific congregational sense of purpose, intensity of feeling) we seek to create a responsive interac- practices are developed or discouraged that an individual worshiper applies to tion. Sometimes the cantor will lead us to formulate a comprehensive presenta- that text. into worship through his or her voice, tional and functional package.

14 Teaching from Zion MARCH 2016 / ADAR II 5776 From Chappati to Challah BY JAI RUBIN LINDSAYBASSON/BIGSTOCK.COM

rowing up in apartheid South Africa as a Hindu, Now I live in Israel and attend the Synagogue of Roeh Is- I did not initially come in contact with people of rael. My journey from Hindu temple to church to synagogue G other religions. Years later, while in a very dark time has lead me to understand that I am still a Gentile but have I came to believe in Jesus through a newspaper advertisement. been grafted in. A Gentile cannot become a Jew and a Jew I attended Church services every week and read the Bible for cannot become a Gentile. But if some of the branches were the first time. When I came across the word “synagogue” in broken off and you, a wild olive shoot, were grafted in their the New Testament I was fascinated. When I asked one of the place to share the rich root of the olive tree, do not boast over elders about the Synagogue, I was told to keep reading and the branches. Remember that it is not you that support the one day I would understand. root but the root that supports you.

Easy Challah knead until you have a good soft dough, not sticky. Oil the ππ 1½ cup boiled water dish, put the ball of dough into it, cover with plastic wrap and ππ ½ cup plus 1 tablespoon sugar leave in the refrigerator overnight. ππ 4 teaspoons active dry yeast Next day, take the dough out of the refrigerator and punch ππ 5 cups wheat flour it down and shape into either 3 small, 2 medium or 1 large ππ 1¾ teaspoons salt challahs. Cover with plastic and leave it back in the refriger- ππ 2 large eggs ator to rise. For each challah divide into 3, 4 or 6 strands and ππ 1⁄3 cup oil then braid it to form a loaf. Remove from refrigerator and let it stand out for 30 minutes to get to room temperature. Directions Heat oven to 375° F or 190° C. When oven is ready brush In a large dish mix 1 tablespoon sugar with ½ cup boiled wa- the top of the loaves with a beaten egg and sprinkle with your ter. As soon as sugar is dissolved, sprinkle 4 teaspoons of ac- choice (sesame seeds, poppy seeds, raisins, honey, cinnamon). tive dry yeast and let it rest for 10 minutes. It will froth and Bake the small loaves 25 minutes, medium loaves 30 minutes rise. or the big loaf 40 minutes. Add the sifted flour, salt, sugar, 1 egg, and the oil. Mix and *You can omit the ½ cup sugar, and you can use a different add 1 cup water to make dough. Turn onto floured surface, flour, but adjust the amount of water.

www.netivyah.org Teaching from Zion JULY 2015 / TAMMUZ 5775 15 By Elhanan Ben Avraham

The Chosen People “For the LORD will not reject his people; he will never forsake his inheritance.” (Psalm 94:14)

ot the tall, beau- tiful, blond and N blue-eyed Aryan race of bold goose-step- ping conformists in perfect ranks, nor the descendants of Olympus, in the image of Greek gods and goddesses adorned with wreaths in the aesthetic supremacy of Apollo and Athena in their columned temples built to perfection on the principle of the Golden Section. The Chosen People are a some- what battered and afflicted race of oft scorned and rejected Semites, histori- cally outcast and nationless, despised, persecuted by their hosts in a diaspora of nearly two millennia, and cursed before being expelled or killed. They have been inquisitioned and stretched on racks into submission, and burned alive at the stakes by the devout who would thus save their souls. Sifted like KOBBY_DAGAN/BIGSTOCK

16 Teaching from Zion MARCH 2016 / ADAR II 5776 wheat through the sieve of centuries, From this tiny people came forth Abraham they survived and remained a thorn in the side, perennially creating discomfort and Sarah, Moses and Joshua, Isaiah and in the conscience and consciousness of humanity. They are Don Quixote chas- Jeremiah, Kings David and Solomon, Esther, ing the impossible dream that humanity Saint Peter … and that quintessential Jew would rather forget. After a long absence culminating in himself, Yeshua of Nazareth—Jesus. an unprecedented hellish burning called the Shoah, in Hebrew (Holocaust in En- glish), they straggled back to their an- cient former estates in the Holy Land, most profound effect upon much of the ertheless continue as the Chosen (Jere- largely unwelcome there as well. Again world, its art and literature and music miah 31:35–37), and continue to prosper they were obliged to fight for their ex- and political philosophies, giving hope in their Promised Land, despite unend- istence, this time for their very lives in the knowledge and revelation of one ing opposition. against attacking armies of enraged single Creator. Today all the above is again being Arabs and, mercy, they prevailed more From this tiny people came forth put to the test in the Jewish nation-state than once. And all that opposition has Abraham and Sarah, Moses and Joshua, called Israel, which has again drawn the by necessity recreated them into a na- Isaiah and Jeremiah, Kings David and ire of much of the world, which insists tion of poet-warriors and statesmen on Solomon, Esther, Shimon Caipha (Saint that Israel live by a standard of idealism the order of David, the king of Jerusa- Peter), Miriam (Mary the mother of Je- that they themselves do not adhere to, lem before them. They are now called sus), Saul of Tarsus (Saint Paul), and and which is so detached from reality as Israelis. that quintessential Jew himself, Yeshua would precipitate the final end of “the The Chosen are not a pretty people of Nazareth—Jesus. Jewish Problem.” The land in question is of great physical stature or beauty like And descended from that line of so tiny as to have its width be crossed by the children of Japheth, who have pro- notorieties came forth Einstein, Freud, a fighter jet in mere three minutes, and duced the most panted-after bathing Marx (Karl and Groucho), Pasternak, its length in some twenty. And yet it is beauties, but are rather plain and even Mendelsohn, Chagall, Spielberg, and blamed as the cause of all the woes of gruff-looking. Aside from a rare dazzling Dylan. From that aggrieved and re- its warring neighbors who are slaugh- beauty of note, the women are not as a sented Chosen race came those whose tering each other in self-inflicted miser- rule terribly attractive, nor the men es- works and discoveries have earned ies. Iran, the culprit behind the Islamic pecially handsome. They can even be above one hundred and seventy Nobel revolution, declares annually its desire a bit harsh, in-your-face, but usually Prizes in every category (above twenty to wipe Israel off the map. Many insist straight-forward and honest people percent of all Nobel Prizes given) to the that the world’s problems would magi- who rarely kill each other. Many if not benefit of the entire world. cally dissolve if only the already tiny land most of the Chosen would prefer not to Many have attempted to replace the in question could just be divided in two, be, but rather, as Tevye put it, “Maybe Chosen People, either by declaring that like the baby in King Solomon’s court. you could choose somebody else for a they are no longer chosen, as proven It is an unlikely dream, considering even change?” They carry the responsibility by arrogant theologies and impossi- the maelstrom of warring factions in the and affliction with some reserve, but ble contorting of biblical passages, or Muslim world. also with flair. attempting to physically exterminate Be that as it may, facts on the ground Yet from within that fraction-of- them from existence, both which have are hard things to deny, although many a-fraction of humanity has arisen the thus far failed in their efforts. Many have do succeed in doing just that. Concrete solution of the great mysteries of the declared themselves now the Chosen doctrines and dogmas are held so dearly universe, the unleashing of the pow- in the place of the Hebrews, notably by their adherents as to their bending ers within the microcosm, the cures Islam and large tracts of Christianity, of reality impossibly in order to force it for many of humankind’s ills in medi- who though worshiping a Jew as their into their invented doctrines. But some- cine and economics, major advances God, and a Jewess as his mother, and how reality manages to elude the doc- in cutting-edge technologies, timeless Jews as his apostles, see not the blind trinaires, and persists on its own under music and poetry and, in the Bible, the dissonance of their scorn for the Jewish Heaven to the delight of some, and to greatest literature of the ages having the people as the Chosen. But the Jews nev- the dismay of others. www.netivyah.org Teaching from Zion MARCH 2016 / ADAR II 5776 17 By Joseph Shulam

Rabbi Daniel Zion Chief Rabbi of Bulgarian Jews during World War II

n 1918, the head of the Yeshiva in Thessalonica sent afternoon in his house. Among these his young son, Daniel to serve the Jewish community Jews were some of the leading mem- bers of the Jewish community in . I in Sofia, with the many new immigrants following the His faith became a well known secret in wars. Rabbi Daniel Zion served loyally and was elected to the Jewish community of . How- be the chief Rabbi of Bulgaria. ever his position was so honored and his services so highly esteemed that none of His notable accomplishment was his Only you bring me before the God the Jewish functionaries in Sofia could activity during World War II years, sav- of my fathers, openly criticize the Rabbi. And because ing thousands of Jewish lives from Nazi Only you can heal me from every he remained well within the framework destruction. This act of salvation was in evil illness, of the Jewish community in Bulgaria and part due to his special relationship with No not I, No not I, only you are did not stop living as an Orthodox Jew in the Metropolite Stephan of the Ortho- Yeshua in me! all the rigor of the strictest observance dox Church of Bulgaria, whom he be- of the Torah there was little that his op- friended after experiencing Yeshua in a Only you teach me to love all ponents could point as heresy. In the vision. Stephan, who was well versed in creation, background of things the leadership of the delicate relationship between Jews Only you teach me to love even the the Jewish community started to isolate and Christians only encouraged the enemy, him slowly. Rabbi to forget about Christianity and No not I, No not I, only you are In 1944, the Communists' coup d’état concentrate on Yeshua himself. Yeshua in me! brought down the fascist Government Rabbi Daniel never converted to of Bulgaria. Rabbi Daniel Zion remained “Christianity” he started to believe in For this reason I will stay in your the leader and the chief Rabbi of Bul- Yeshua and remained faithful to the To- love, garia until 1949 when he, with most of rah keeping life style of Orthodox Juda- For ever will I be within your will, the Bulgarian Jewish community immi- ism. A song that he wrote about his faith No not I, No not I, only you are grated to Israel. can probably best express his attitude Yeshua in me! In Israel Rabbi Daniel was immedi- toward Yeshua the Messiah: ately accepted as the Rabbi of the Bul- Rabbi Daniel started to collect a very garian Jews. When in 1954 Rabbi Sam- No not I, No not I, only you are select small group of Jewish people to uel Toledano became the chief Rabbi Yeshua in me! study the New Testament each Saturday of Israel, he invited Rabbi Daniel Zion

18 Teaching from Zion MARCH 2016 / ADAR II 5776 to be a judge in the rabbinical court of Zionist settlers in Rishon LeZion, and Jerusalem. When the rumors started to had become a “believer”, had given fly that Rabbi Daniel Zion believes in Rabbi Daniel Zion a building on Yeffet Yeshua, Rabbi Toledano invited Rabbi St. in the heart of for a Synagogue. Zion to his office and asked him person- In that Synagogue Rabbi Daniel offici- ally about these rumors. Rabbi Daniel ated until the 6th of October 1973. In explained to Toledano his position. He this Synagogue Rabbi Daniel Zion did explained that he accepts Yeshua as the not often speak of Yeshua openly, but Messiah and he does not accept Christi- many times he brought stories and par- anity as the true expression of the teach- ables from the New Testament. How- ing and person of Yeshua the Messiah. ever, each Sabbath after the Synagogue Rabbi Toledano said to him that he can Rabbi Daniel would bring home a group live with this position as long as Rabbi of his followers to study from the New Daniel will keep it to himself. Testament. When Rabbi Daniel said that he Many missions, missionaries, and did not think that such a message can Christian Societies, visited Rabbi Daniel be kept a secret, Toledano was forced Zion in his Jaffa home. They wrote many to take Rabbi Daniel to the rabbinical articles about him, and at rare occasions court, and allow the other Rabbis to de- would even offer him large amounts of cide what should be done. In the court, money for the use of his name in their after evidence of Rabbi Daniel’s faith in ministries. In every case Rabbi Daniel Yeshua the Messiah was presented in rejected their offers. He did not want to Rabbi Daniel Zion z"l the form of four books that Rabbi Dan- destroy his witness with the people of iel had written in Bulgarian about Ye- Israel for a handful of dollars. If anyone shua. The right to speak was given to would give him some free-will offering The (Daver) Word of God is my path, Rabbi Daniel. Here are the words which without any strings attached the Rabbi The (Ner) Lamp of God is my guide, Rabbi Daniel Zion spoke in his own de- would accept it and pass it on to Jewish The (Iraat) Fear of God is the begin- fense: charitable organizations of the blind, or ning of Wisdom, to orphans and widows. He himself lived The (Ahavat) Love of God is my Life, “I am poor and feeble, persecuted in abject poverty. There was nothing in The (Laasoth) Doing the will of God and vulnerable, his own house that was of value and he is my aspiration, Yeshua conquered me, and with the would never lock his home. Righteousness (Zedek) and Justice New Man he honored me, Rabbi Daniel Zion wrote hundreds are my goals, He delivered me from the pover- of songs about Yeshua the Messiah, His (Isurim) Suffering is my ty-stricken self with his great Sabbath, and the healthy living. He also atonement, love, he loved me. wrote books on the subject of vegetar- He will (Veyagen) protect you in all ianism, health food, and natural living. your ways, Every day the cunning devil aspires Rabbi Daniel’s major contribution to The (Nezah) Eternal one of Israel is to grab my faith, Messianic Judaism is his personal ex- my comfort. I hold on to my encourager, and ample. chase the devil away. He lived 100% a Jewish lifestyle, and In 1979 Rabbi Daniel Zion departed I stand here alone in my faith, the was 100% follower of the Messiah Ye- to be with the Lord in a ripe old age of whole world is against me. shua. He did not compromise faith for 96 years. The Bulgarian Jewish commu- I give up all the earthly honor for the neither money from the Christian mis- nity of Israel gave him full military, and sake of the Messiah my friend.” sions, nor did he succumb to the pres- state honors. His bier stood in the cen- sures of the chief rabbinate. Yeshua was ter of Jaffa with a military guard and at The Rabbinical Court stripped Rabbi his savior and friend and until the last noon was carried by men all the way Daniel from his Rabbinical Title, but days of his life Rabbi Daniel Zion lived to the Holon cemetery on foot. He was the Bulgarian Jews in Israel continued up to the poem that he wrote with the buried as the Chief Rabbi of Bulgarian to honor Rabbi Daniel as their Rabbi. acrostic of his name, Daniel Zion the Jews who saved them from the Nazi ho- A Russian Jew who was one of the early Servant of God. locaust. www.netivyah.org Teaching from Zion MARCH 2016 / ADAR II 5776 19 By Emily Shkedi

Rooted in the House of the Lord

hildren light up a room! They are our joy and our home with a general understanding of future. They are not only important to their parents biblical stories. The home, the Synagogue and even the school position our children C who love them but we know on a spiritual level firmly in the Bible and greater Jewish that they play a great role. They held a special place in the life surrounding them. We weave their heart of Yeshua who opened his arms to them and took experience together by gathering their sources of spiritual input and directing the time to teach them with gentleness, and they have them to the knowledge of Yeshua. This the faith that we ourselves should pattern ourselves after is education in its most natural form. It is a true privilege to see these chil- (Matthew 18:3). This brings children to a prominent role in dren come each week to the Synagogue, our Synagogue life. bringing all their understanding gained from prayers, holiday and school, and At Roeh Israel, we have chosen a the children receive outside of the home watch them connect the dots to Yeshua! style of worship that brings us along- should come secondary and as a supple- The roots in the Jewish biblical tradition side the house of Israel. Our children are ment to their upbringing. This is why we lead to Yeshua, of whom the Torah and caught up in the flow of Synagogue life join the children to the rhythm of con- the Prophets speak (Luke 24:27). These as they observe the holidays, life events gregational life, to echo that of the Jew- little lives are the fulfillment of God’s (such as Bar Mitzvahs) and following ish home. We emphasize the Sabbath, word. They are here, living in a prom- the weekly Torah portion. These acts in as family and community, which is cen- ised land and learning His ways for their and of themselves tie us to the greater tral to biblical living and growing in His life. As they grow in their understanding Jewish family in Israel and around the ways. Daily prayers at the home blend of the Biblical texts, the holidays, the world. This all influences our children, with the Sabbath prayers in the Syna- traditions, their home and Synagogue as they join us in worship, prayer and gogue so that spiritual life is painted in a life they gain confidence in their under- learning together. Our goal is that they cohesive picture, providing the children standing of the true God and in their grow up into a spiritual family, where with foundations they need. belief in the promised Redeemer in the they may find their place as followers Additionally, in Israel the public land of Israel. They are securely rooted of Yeshua and as fellow Jews in Israel. school education is special in that the in the foundations of Jewish heritage, Biblically, spiritual education begins in children learn the Torah there as well! in the Synagogue, to stand among the the home, from the God-fearing parents Each week, following along with the people of Israel and draw them towards (Deuteronomy 6:1–3). Any education weekly Torah portion, children come the knowledge and love of Messiah.

20 Teaching from Zion MARCH 2016 / ADAR II 5776 By Solomon Intrater

Synagoga vs. Ekklesia ALEFBET/BIGSTOCK

wish to deal with the terms synagoga and ekklesia In Christianity, the Church or Ek- klesia is the abstract body that various theoretically, in discussion pertaining to Messianic Christians associate themselves with Jewish religious identity and historical consciousness. in their mind, in their self-awareness, I identity and religious consciousness. ,כנסת ישראל Alas, in the traditional sense, the synagoga is Evangelicals, for example, view their the Assembly of Israel, more specificallythe body of Israel, heritage, albeit critically, as the Apostles or Judaism as Israel, Israel as Judaism. The Ekklesia then is through the Church Fathers to the Cath- olic Church, and then from the Protes- the Church, as in the body of Christians, Christendom, or, tant Movement through the various perhaps, the true Church, the body of Messianic believers denominations and classic revivals to and that tradition of faith and practice. interdenominational Western Evangel- ical Christianity, literature and culture.

www.netivyah.org Teaching from Zion MARCH 2016 / ADAR II 5776 21 In Messianic Judaism, nomenclature is at the able. This approach is protestant in its nature, and may be described also as heart of what it is and is not. Terminology modernist, revisionist and ambitiously very easily gets murky, confused and confusing, independent. [Regarding Torah world- view and practice, the approach would when anyone can redefine anything. not be traditional Judaism observance, but, again similar to Karaites, suppos- edly biblical according to independent interpretation and application.] The Ekklesia is the Church, the Church In effect, we can assume three typi- is their heritage, with all its history and cal approaches, as I purposely leave out Summary baggage, positive and negative. No one the term “Messianic Judaism.” The first In reality, these theoretical approaches can draw the vivid lines between those is Jewish-Christianity, simply ethnic and are all often deemed Messianic Judaism. who belong or do not belong, but the cultural Jews joining Christianity, iden- No one is strictly in one group, most are important factor is rather the thought, tifying with the Church and against the loosely and fluidly between these three the value of the Church as historical-re- Synagogue. [They would typically carry approaches, which is probably normal ligious consciousness. a “post-Torah” worldview.] The second in social-religious camps. And I would In Judaism, traditional religious is the opposite on the spectrum, which argue that the third approach, the in- Jews would view themselves in a sim- I will call Jesus-Judaism (sometimes re- dependent protestant idea of Messianic ilar parallel manner to the Church, as ferred to as Crypto-Messianic Judaism), Judaism is nearly non-existent in a pure the Assembly of Israel, the Synagogue. of Jews practicing traditional Judaism form, though it is exactly what many The Jewish people, practicing Judaism, while identifying with and among the strive for and talk about. Messianic Jews are Israel, which is embodied in and as Synagogue (whether inconspicuous or are a mix of all these ideas and inclina- the Synagogue. Some Jews are loosely not) against the Church. [Needless to tions. This “mixing” or crossover, is not connected to this historical-religious say, they would embrace a covenantal necessarily negative or even peculiar. consciousness, and over history they worldview of the New Testament and I suppose many Christians and Jews would typically assimilate and leave traditional Torah observance.] move between institutions, practices, this concept, community and identity. Finally, is a third approach, which is ideas and camps. Of course, I have In modern history, many Jews, though more complex. It is not quite Judaism, mentioned three theoretical catego- still identifying with Judaism as syna- a term owned by traditional Orthodox ries of grouping, in other words on a gogue, established alternative streams Judaism. It is Jewish in the sense that corporate or collective level. Must in- to , namely “Reform” the Karaites are Jewish. So it does not dividuals identify with a body? Though or “Liberal,” “Reconstructionist” and associate with the synagogue but rather some claim that being part of a body “Conservative.” Even many secular and skips two thousand years back to late is fundamental to the Christian faith semi-observant Jews still identify with antiquity. The difficulty is, however, that and the Jewish faith, so that in a sense Jews and Judaism as synagogue. the Karaites really do trace back directly you cannot just be a disconnected indi- to antiquity, while the very large ma- vidual, maybe in a postmodern society Typical Consistent Forms jority of this third approach have gone this is possible, in which case believers In Messianic Judaism, nomenclature through Evangelical Christianity, before presume to defy all borders of identity is at the heart of what it is and is not. striving to establish themselves as an and corporate belonging, historic con- Christian? Judaism? Messianic? Termi- original unaffiliated community of faith. sciousness and all, while at the same nology very easily gets murky, confused The attitude towards religious con- time maintain the borders and religious and confusing, when anyone can rede- sciousness is independent, at least in camps when they fancy. fine anything. So while the descriptive theory, denying both church and syn- This article was meant to bring clar- names are very significant, it would agogue, or semi-inclusive, admitting ity to the slight confusion of ideas and make good use to look through and be- shallow influence from church and syn- rhetoric floating around the Messianic yond, in order to understand. Perhaps, agogue. Though refusing to identify with Christian world. As such, my intention this historical-religious conscious- the Synagogue religiously, association is additionally to present critique, for ness, this self-awareness or identity, of with culture, Jewishness and Israel is ac- people to sharpen their own identity Church or Ekklesia and Synagogue will ceptable. While refusing to identify with and affiliation, for the sake of transpar- help to bring clarity. the Church, the term ekklesia is accept- ency and authenticity.

22 Teaching from Zion MARCH 2016 / ADAR II 5776 Connect with Netivyah!

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Congregation Roeh Israel, “Shepherd of Israel,” is a Messianic Jewish Congregation in Jerusalem. The congregation is made up of followers of Yeshua, both Jews and non-Jews, who worship together in a traditional synagogue environment. Humanitarian Aid There are many families in Israel, even entire sections of the population, who fall between the cracks. Without charities and organizations like Netivyah they would not be able to put food on the table. Publications Publishing is one of Netivyah Bible Instruction Ministry’s top priorities, as we see education as being central to our existence. Visit our website for previous issues of Teaching from Zion, as well as a selection of our books. Radio Station Kol Ha’Yeshuah (“The Voice of Salvation”) is the Hebrew partner of “Trans World Radio” worldwide gospel radio network. Our goal is to present the Good News to our Hebrew speaking audience within the context of the Jewish and Hebrew culture in which the gospel originated.

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