A response to Rabbi Carl Perkins’ article: “Why Jews May be Hostile Towards Messianic Judaism,” published in The Jewish Journal, March 23, 2007.

Perkins's article is no longer posted on the Jewish Journal website, but may still be viewed by going to: www.interfaithfamily.com/news_and_opinion/synagogues_and_the_jewish_community/Whats_the_Big_Deal.shtml or by a link provided below.

The article’s heading refers to the Messianic Movement as a Judaism. I believe that this term is lending credence to the movement with the appellation “Judaism.” In reality, Messianic Judaism as a definitive term applied to a group outside mainstream Judaism is an oxymoron, as Rabbi Perkins also believes in a Messiah and this therefore makes all Jews who are waiting and expecting a human Messiah, Messianic Jews. I would rather define Messianic Judaism, (which Perkins affirms as “not a Judaism” making the appellation “Judaism” a mute point,) as a Protestant Messianic Movement.

At the outset I want to make it clear that I have the utmost respect and do not for a second doubt the sincerity of the Messianic Movement, Roman Catholics or Protestant Church in whatever they teach their own religious communities. I am also encouraged that the Christian world have become increasingly aware of the Jewish origins of its faith, however it is fundamentally, culturally and theologically “other.” I therefore concur with Perkins that it is essential for individuals or groups to clearly define themselves within prescribed identifiable norms such as Protestant, Calvinist, Roman Catholic, Seventh Day Adventists, etc. and not cloud or obscure its fundamental beliefs. I am also in agreement with Perkins that “It is best to acknowledge religious differences” and his view that “It is better for individuals to choose a particular religious tradition (whether it be one of the movements in modern Jewish life or a Christian church), than to try and have it both ways.”

As one who has left the Messianic Movement and has made it public for some of the very reasons Perkins states, I would like to further clarify the issue. I believe the real issue is that the Messianic Movement has failed or desists to make, a clear unambiguous declaration to the Jewish community of what they really believe about the Messiah. Their public statement and proclamation focuses on the fact that they believe that the Messiah has come and will return, and so does a large number of Orthodox Chassidim, and that I do not have an issue with. However, what the Messianic Movement believes about the Messiah is not the same for Chabbad, or us. The Messianic community purposefully omits to make a public declaration of their principal belief, that the Messiah is ABSOLUTELY God. This is the dividing point - where their theology parts with Lubavitch Chassidim, our congregation, and authentic, ancient Jewish belief and practice. There never has been a monolithic Jewish understanding of the person of the Messiah, but one thing is for certain, the Messiah is the anointed of  God and not God himself. This omission by the Messianics is far more revealing than we think; it actually defines who they are, Hebrew Protestants. This omission, I believe, is the greater offence. The Messianic Movement either has to be clear in its self-definition and practice Judaism or acknowledge that they are practicing a variance of Christian theology and therefore are Hebrew Christians. Deny it as they will, it remains a historical fact that the Movement’s theological base is derived from the creeds and dogma of the Roman Church Fathers, which was formulated in a reaction to the Torah and Jewish practice during the period 1 – 3 C.E. So, unless they change their theological base and affirm their departure with a public proclamation as such, their self-identification as a “Judaism” remains a disingenuous description; thus, I concur with Rabbi Perkins, “You just can’t have it both ways.”

Carl Perkins makes mention of the book “Messianic Judaism” written by Reform Rabbi Dan Cohn-Sherbach, who does present an interesting case for the inclusion of the Messianic Movement alongside other expressions of Judaism. However, Cohn-Sherbach’s personal relationship to Torah and messianic beliefs (i.e. whether there will be an actual physical human Messiah) is not stated and is somewhat unclear. This, I believe does play a major part in his reasoning of ecumenical bliss. I sincerely do not understand how he can reconcile, not a minor, but a major theological issue such as the god-man theory of Christianity with Jewish belief. When a Christian believer speaks of one God, it remains something totally different to the Jewish belief in “One” God. It does not matter how many references are taken from Jewish mystical writings, Zohar et al, the fundamental distinction between God and Messiah cannot be reconciled. In the same way, you can shake oil and water in a bottle until you are blue in the face, it will never blend. We therefore make sure that converts in our community, as is the practice in some other branches of Judaism, renounce their theological beliefs of the past, to make their conversion kosher and binding. We had a person join our congregation as a Conservative convert, and strangely enough, she was just not comfortable in our synagogue. She finally left because of her un-revoked, fundamentalist, Christian beliefs, and sad to say, a number of other Hebrew Christians left our congregation for the same reason.

Perkins misses the point or true reason of “why Jews may be hostile” towards Messianic ‘Judaism.’ On closer investigation of historical writings, it becomes quite evident that Yeshua the Jew is not the real offence. He certainly has not been the reason for hostility, after all, he was a Torah loving, practicing Jew. What does offend and has created a division between Yeshua and the rest of the Jewish world, is the deification of this Jewish man and the superimposition of gentile traditions upon his faith and person. Today Judaism has so many expressions. One can just imagine what would happen should Yeshua visit synagogues from various denominations. Should he visit an Orthodox or traditional Conservative Synagogue, I imagine that he would be quite comfortable, and not find it strange. However, should he walk into a modern day synagogue belonging to one of the other branches of Judaism, I am convinced that he will not be all that comfortable. He would have some interesting things to say related to modern practice, the lack of Torah consciousness and disregard for the tenets of hallachah. What would happen should he walk into a Messianic Synagogue? I think he would be confused with the meshugas going on. Further, he would be amazed about the addition of the “New” Testament, (his life story) and its interpretation and how it has been didacted so as to contradict the authentic Hebrew Scriptures that he loved. I also imagine the shock and surprise of the first century Jewish followers of Yeshua, especially those that were responsible for writing the Besorot (Gospels,) and transmission of the “oral Yeshua tradition,” when they discover that their letters are being referred to as “scripture,” with the same weight and veracity as Torah...

In defense of Messianic/Hebrew Christians, I would suggest a bit of introspection on our part as we certainly suffer from a state of myopia and tolerate “strangeness” within our own camp. I suggest that we be consistent and use the same “plum line” for everybody, including ourselves. Faith is not a smorgasbord, you either practice Judaism, Christianity, Islam, Buddhism or whatever you choose but you can’t sample piecemeal. As much as we are not in agreement with the Messianic/Christian beliefs of the stature of the Messiah, are we not guilty of hypocrisy for maintaining a double standard within? Rabbi Perkins' article originally appeared online, on InterfaithFamily.com, who also lists other expressions of Jewish faith, which more so, fail to qualify as “Judaism.” An article titled “Judaism With No God” appears on this website, describing the challenges “Secular Humanist Judaism” faces. How can a group that rejects God (in this instance a rejection of HaShem) be considered a branch of Judaism? To quote Jonathan Rosenblum, from an article he wrote discussing the major theological and hallachic shifts within Judaism, as measured against Orthodox practice; “You can play a game with chess pieces, allow triple jumps for all its pieces and play it on a chess board, however you could never call it chess.” (Jerusalem Post, 2000.)

Instead of allowing Torah to set the definitive boundaries of Judaism, we have allowed the distinction to become blurred for the sake of “tolerance” and political correctness. The real Hallachic issue we face is not about Yeshua the Jew and whether he is the Messiah or not. It is about Torah Judaism, our tradition, and remaining faithful to the covenant and God of our fathers. Can one embrace a Meshkas (presumptive) Messiah and remain faithful to Judaism? One just has to look at the thousands of Chabadniks that remain true to Torah and our tradition, while heralding the Rebbe “zt l” as returning Moshiach, for attestation of that reality.

 Our Synagogue fills a void which other synagogues can not fill. We regularly receive  inquiries from Jewish people who have become disillusioned about their faith relationship in both the Church and Messianic Movement, and who wants to return to traditional Jewish practice and beliefs. We also have gentiles from Jewish descent that wish to make a return to Judaism and convert, often at great cost. To all these I can only say, welcome home.

Aryeh (Louis) Baruch Vos Levitz

Rabbi

April 12, 2007