Most of us are ignorant to ancient beliefs, or how our faith is defined in the Tanach (Hebrew Scriptures). The effect of 2000 years of persecution and proselyzation has caused us to state our beliefs not in deference to Torah but rather in a reaction to Christian beliefs. As example; Jews used to prostrate themselves and kneel, Christians adopted this practice — we as a reaction adopted standing prayer (Amidah). Christians proselytized (which they learned from Jews) now we don‘t. Christians believe in resurrection (which they got from the Jews) - we in turn play it down. Then there is the issue of a mediator... One of the most common misconceptions from a Jewish perspective, is that we do not require or rely on any form of mediation between ourselves and HaShem. Well, this could not be further from the truth!

HaShem has always had a mediator for Israel. Before Israel received the Torah on Har Sinai, Moshe was already the spokesperson on behalf of the yet to be proclaimed nation. Later when the Torah was given, we had many mediators in place who acted on behalf of the nation in various capacities. Think of the Judges, Kings, the Cohen Gadolim (High Priests) Cohanim and Levi’im (priests) who performed on behalf of the nation in the Temple. Their office was the perfunctionary expression of G-d’s desire to have all of the nation behave as kings and priests. However, pride and corruption, part of our human condition, the yetzer hara or evil inclination, soon also affected the priesthood. There was growing animosity during the second Temple period between the P’rushim (Pharisees) and the corrupt officiating Tzadukim (Saducees). In reaction, the P’rushim emphasized that Israel as a nation, was symbolically called as kings and priests. However, the Pharisees’ teaching and intent must not be confused as an effort to do away with the priesthood, but rather the exemplification of proper priestly conduct to the nation. After the churban (sacking of the Second Temple) temple ritual and cult was incorporated into daily life with rituals like Nitlat Y’daim (washing of hands prior to a meal) and the various brachot (blessings) became p'sak din (legal ruling). The food table represented the Altar of Sacrifice and the home became a miniature, a smaller, (me'at) version of the Temple, which remains the thought in modern Hallachic practice. Priestly mediation was no longer available, Christianity in turn was proclaiming Jesus as the mediator and, as a response Jewish custom (minhag) became the hallacha, making a mediator no longer necessary.

So, apart from the daily rituals and sacrifices that the Priests and, in particular the Yom Kippur sacrifices (Day of Atonement) that the Cohen Gadol (High Priest) performed on behalf of the people, we also know from modern day practice, that we do not present ourselves to HaShem by our own merit.

During the morning Minyan when we daven Shacharit, the thought of mediation is very obvious and part of our vidui (confession). The recital of the Akeidah, (in memory of Isaac’s sacrifice) affirms our need for mediation when we call HaShem to memory of the love and faithfulness of Abraham, Isaac and Israel toward Him, that we may have vicarious merit. Immediately after the Akeidah we recite L‘Olam y‘hay adam (always let a person be G-d fearing) that admonishes one to rise early and proclaim, "Master of the universe not in the merit of our righteousness do we cast our supplication before You, but in the merit of your abundance mercy. What are we? What is our life? What is our kindness? What is our salvation? What is our strength? What is our might? What can we say before You HaShem our G-d?"  It then continues to draw on the merit of Avraham and hence he and Yitzchak also become mediators.

The late Rebbe Menachem Schneerson, "zt"l of Lubavitch, a Chassidic sect, is also considered a mediator by his followers. He passed away a number of years ago and has not appointed another to follow in his footsteps. So according to their opinion he is the final Rebbe and tzadik. A large number of his followers and close friends believe that he was resurrected and will return at a later stage to complete the Messianic redemption as the presumptive Messiah (chezkat Mashiach). Since the redeemer, in their view, (and ours) can be a resurrected figure, the presumption has not been undermined by the Rebbe’s death. He is regarded as their mediator who intercedes and petitions HaShem on their behalf.

Kehillat Shomer Yisrael in the same way believe that the Tzaddik and Jew, Yeshua to be the ultimate mediator (menachem) and son of HaShem, and perfector of our faith. So in the same way we can draw a kal v’chomer, (an annalogy from a lesser to a greater sense) because of irrefutable proofs of Yeshua’s resurrection.

We believe that Yeshua, mamesh, (indeed) is the Chosen One, Mashiach Vadai, the certain Messiah who will be returned by HaShem to herald in the Guelah, or final redemption. Until then, we, in agreement with the first century Jews, firmly believe that Yeshua appears in the Kodesh HaKodeshim baSh’maim (the heavenly Holy of Holies) before HaShem, as the eternal Cohen Gadol, perpetually interceding on our behalf.

So, to him do we give the adoration; Yechi Adoneinu Moreinu, v’Rabeinu, Yeshua Melech HaMashiach L’Olam Va‘ed. Our Master, Teacher and Rabbi, Yeshua the King Messiah, lives forever.