Strangers By Choice

T.O.M.J. BEIS Orthodox Messianic Presents.. Strangers by Choice, The Role of Non-Jews in Messianic Judaism. By M. Hurley	Let me tell you a true story. I have this friend named Mike. Mike was raised in a family that had the traditional Christian props that served as backgrounds to his growing up. In reality, his family, like many, was adrift in a hostile world, anchored by nothing and surviving, if barely. Mike succeeded in moving through 12 years of private Christian schools while personally rejecting Christianity as a whole, and Yeshua by default. Ironically, after a very hidden, intense four year search, Mike was almost violently confronted—quite unexpectedly—by, of all things the same Yeshua. Bald-faced external historicity of Yeshua Ben Yosef complimented seeming internal, powerful evidence for the authenticity of the TaNaCH and its claims for the Maschiach. So Mike, as he puts it, did the paradigm-shift thing and nervously became a believer.
Probably because part of Mike’s family was culturally, if non-religiously Jewish, Mike says he always felt an immediate psychological comfort and identification with much of normative Judaism. Including, he tells me, a fairly well trained antipathy toward much of what passes itself off as Christianity. The reasons he had rejected it were similar to many people of Jewish background. The catalysts that forced Mike into an uncomfortable confrontation and ultimate change of mind about Yeshua’s claims struck him as too familiar. All through university, Mike naturally found himself in situations where many of his friends were Jewish/Israeli, orthodox, atheist, floating—the gamut. Mike had by this time also discovered something that called itself “Messianic Judaism,” and it resonated in him. Right after graduation, Mike got accepted into the nation’s oldest Messianic outreach organization, and he was buzzed. He was looking forward to working on a little more something meaningful with his life than the straight nine-to-five. Prior to his acceptance, Mike continued his general studies of all things Judaic, including Talmud, history, philosophy, reasons for and against Yeshua, Anti-Judaism within Christian theology, the Holocaust, TaNaCH, etc. Mike likes to point out that he read all this for its own sake, and not to, should we say, “bone up,” in the same way debaters hastily memorize factoids in a polemical charge-up-the-hill. Mike’s experiences and reading were fuel for the thoughts in his head as he finally moved to New York to start his training with the Messianic group. “I spent some 17 hours driving and thinking and questioning along these lines: I am a non-Jew, so what is my role? Is there even room for me there? Can I really contribute anything? I will be in the minority there, by choice, and entering a people that has been historically alienated by the very Message I am supposed to represent... What is my role? Is it possible to bring this message in integrity if my face is the symbol of the historical juggernaut that ritually murdered Jews for the last 1800 years? “I finally realized, or should I say, reaffirmed, the only conclusion that I could come to: I would necessarily be behind the scenes. As the minority, the “Ruth,” if you will, I would be radically active and 110% committed, but continuously, consciously aiming toward an authentic and non-compromising sensitivity. But what is “authentic”?
... what a concept!--Jews leading their own organizations, making their own decisions, speaking their own language, using their own paradigms, etc.	"Part of that authenticity I realized was--what a concept!--Jews leading their own organizations, making their own decisions, speaking their own language, using their own paradigms, etc. (Little did I know that there is seminary lingo somewhat analogous to this concept, called ‘indigenization.’) Part of my authenticity would be in continuing to be comfortable with who I really am (non Jewish, of course), yet maximally knowledgeable, both in the kishke department as well as the head. "I remember resolving something in the seemingly opposite direction of Rav Shaul: namely the resolution to speak only one, powerful, un-emotional baggage-laden language. I didn’t speak one language to the “Greek,” and another one to the “Jew.” I didn’t slip into “believerspeak,” which I found that many believers automatically did. Unfortunately, while believerspeak was a sort of convenient, verbal shorthand for the believing sub-culture, the lingo also unwittingly alienates non-believers. All the more so when that lingo carries the invisible aroma of “Christian” (as compared to the Maschiach) culture. I wanted to speak the same fresh language to both. I started to root out artificial barriers to the Maschiach. Language is only one small example. Big goals.”
Speaking of sensitivity, Mike relates to me his various experiences as a religious target by other prosyletizing groups on campus. He would detect a foul smell of the polemical dance, when the soul on the other end of the line is a Target, a “Carny’s Mark” and not a person. Mike jumped to rabbinics for a second. “I reasoned a ‘chol v’Chomer argument.’ (From lesser to greater.) I, as a regular old Joe resented the various prosyletizers from different groups. How much more so would a Jewish person (and one crucially aware of the painful history between historical Christianity and Judaism) mightily resent well-meaning, insensitive bearers of the Message? But at the same time I am mandated to be true to the Maschiach. So it became an imperative for me to wrestle this conundrum to a balance.” For all of this, Mike remained incredibly naive. After arriving at the headquarters, Mike remembers to this day being greeted by the receptionist, who was non Jewish. He noted it, a little surprised. Then Mike noted the non Jewish mail room guy. Then the administrative secretary, the publicity department, the main-frame guys, the chief financial officer, the staff writers, all the ware-house guys, the groundskeepers, the drivers, the various secretaries, the other “missionaries,” and, of course, the head of the entire organization. Mike certainly was not a minority. “I swear,” Mike continues, that I expected, for instance, in this organization, that, even if you were non Jewish and found yourself really “called,” as they say, to this particular life work—that even if you were non Jewish, you would minimally be aware of basic Jewish issues and sensitivities. You would know a little of Jewish history, for instance. Your commitment would necessarily extend beyond the few Jewish/Yiddish phrases that they taught you in Evangelism Explosion. I thought that people would not wear these, what I call ‘Jewish Sprinkles’ on their bodies yet think it integral. I thought a person would not, by prior commitment, bring their emotional Christmas Trees and warm, fuzzy, non Jewish or culturally Christian baggage with them here of all places!” “What I found was essentially an Evangelical North American Christian “para-church” group. A subculture that is, like it or not, historically and culturally diametrically opposed to the values and collective weltenschaum (world view or mindset ~ ed.) of Yiddishkeit. I found an organization with a poignant, amazing past and a vision subtly corroded into an opposing vision by the supporters. Instead of a G-d given vision guiding the actions and mentality of this organization, the organization’s actions and mindset were bent to please the financial contributors. Folks, we were trying very hard to kasher a ham!” We can’t all be Mike. We shouldn’t try. G-d made us all unique. (Really!) The catch is, what can we learn from Mike’s experience? And what do “Para-church groups” have to do with non Jews’ roles in this struggling thing called “Messianic Judaism?”
Part of Messianic Judaism’s problems lie in its non-unity, its non-ability to have carved out a coherent sense of identity for itself ... Our ghettoization is comforting. We are cut off from the greater Jewish community, now by our choice.	Mike has correctly diagnosed critical problems that spill over into regular old congregations. Part of Messianic Judaism’s problems lie in its non-unity, its non-ability to have carved out a coherent sense of identity for itself, much less even having begun grappling seriously with this issue. Marginalization by normative Judaism, instead of being a potential catalyst for the unity and dynamic identity, has forced many Messianic believers into a “circle the wagons” mentality. Our ghettoization is comforting. We are cut off from the greater Jewish community, now by our choice. So what? Why would this affect non Jewish believers, who for various reasons find themselves within the fragile folds of Messianic Judaism? That depends. If you peel away the layers of what calls itself Messianic Judaism, and find, essentially, church with Jewish Chatzkes—or, if you peel away the layers and you find some vague multi-ethnic church borrowing a little from Jewish symbols, and a lot from American Evangelical-style (or any other) Christianity—then there is no need to address any placement/role of non Jews. After all, we are all non Jews. Humor me here. What if a non Jew peels away layers and actually finds for himself a congregation in the manner of Yaacov of K’Far Sechania, Yitchok Lichtenstein, Joseph Rabbinowitz or Daniel Zion? What if he, as a non Jew supports—is “called”— to the “Chazon” (vision) of this expression of following the Maschiach? Is he called to impose his heritage, his traditions? Is he called to overthrow the very chazon he is supporting? As Messianic Judaism remains true to Jewishness, and that Jewishness is in the natural majority, non Jews must wrestle with their fitting in.
But our collective systematic theological hairs raise at Jewish anything. Why? ... put extremely briefly, there are two main reasons. One is history—some 1800 years of diabolical history...	(Time for the mandatory bad analogy.) If you went to a Korean church that was 97% Korean, would you impose Non-Korean American leadership on such a naturally indigenous group? If you felt committed to an urban church that was 97% African American, would you change the style of music, speech, relating, historical experience to bend it to your comfort zones, thinking you were doing G-d a favor? You, as the white person had better examine your calling, role, support, as the minority, if you are indeed “called” to authentically integrate into this community and maybe be eventually accepted as a real, but different brother. Especially in light of the dubious history in this country by the races. It will necessarily be a paradigm shift for those who switch to new cultures, and possibly from old familiar comforts. If they have done so from a love choice, transitions will be easier, Their messiah will be the same truth, but in powerful fresh new ways. We don’t question the above paradigms. But our collective systematic theological hairs raise at Jewish anything. Why? It is way beyond the scope of this little article, but put extremely briefly, there are two main reasons. One is history—some 1800 years of diabolical history and enmity—that defiantly stand in the way of reasonable discussion about things G-dward...
In the first, second and early third centuries, what became chalachic Judaism aggressively understood and reacted to the mutually exclusive claims of the Talmiday (disciples of) Yeshua. Politics and history added to the general maelstrom. The Talmiday Yeshua were methodically displaced. Simultaneously, huge numbers of non Jews, bearing Hellenistic culture and thought forms, flooded the ranks of the early believers. At a certain point, the movement that had been Talmiday HaDerech/Talmiday ha “Notzri” (especially those of Greek extract) became known by a Koine Greek jeer: “Little Messiah!” Christ-ian. The “Church” that grew out of the Hellenistic influx started in the third century on to deliberately put barriers between the believers in Yeshua and Jewish people in general. Tactics like moving the day observing the T’Hiya (“Resurrection”) from the time of Pesach, to Chrysostom’s frenzied attacks on Jews and those fraternizing with them solidified hatred in the name of G-d. This history is fairly dense, but suffice to say that the strains of centuries old venom trickled successfully into much (including evangelical) Christian teaching. Our second reason lies in the theological realm. Rav Shaul didn’t warn of the problem of the “Koreanizers.” (OK, this is anachronistic; my point will be clear shortly.) Galatians, as is usually, and glibly taught, rails against Torah (read: anything Jewish.) What I want to be careful to articulate here are two strands in the theology. One strand is, of course, true: as human beings we take refuge in our little tricks of Tzaddikut. We think if we do “a,” then “b,” we will merit closeness to G-d. This is what the Christians call “legalism” (though there was no exact Greek word for this concept Rabbi Shaul was trying to teach.) Rav Shaul is right to warn against this tendency, and anyone approaching G-d in like manner (whether through the Torah sh’Ba’al Pe, or “not dancing,” “seeing movies,” and “tithing ten percent”) is guilty of this thing called “legalism.”
The other strand is borne out of the warped theology passed to us from the times of Chrysostom. It rears its little head in parts of what is called “Dispensational,” “Covenant” or “Kingdom” theology. ...the non Jew ought not to be trying to escape or deny their heritage. They can support, in a profound way, the work of their Jewish brothers and sister—their landsmen in the Maschiach.	The other strand is borne out of the warped theology passed to us from the times of Chrysostom. It rears its little head in parts of what is called “Dispensational,” “Covenant” or “Kingdom” theology. (These all in varying degrees say that the Jews keep the curses and the “Church,” replacing the historical and scriptural understanding of the Jews as “chosen,” gets to keep all the blessings.) How convenient. Armed, supposedly, with the warnings of Rabbi Shaul, and the unconscious cultural chauvinism of nearly two millennia, many well meaning believers are threatened by Messianic Jews, yet embrace “indigenous” expression of all other cultures. In the case of those hardy, odd-ball non Jews committing themselves to Jewish worship and identification with Messianic, and hopefully, larger Jewish communities, it should not be the same as playing Jewish. While “Jewish” encompasses much more than worship styles (like history, thought, etc. etc.) the non Jew ought not to be trying to escape or deny their heritage. They can support, in a profound way, the work of their Jewish brothers and sister—their landsmen in the Maschiach. Remember Mike? He will always be Irish. He is proud of it. He hasn’t succumbed to the temptation to find old (Jewish) family roots as explanation for his commitment in general to Judaism. He could never be what he is not. He, acutely aware of his own heritage, became a “Ruth” in the best sense of the word. He took on a “support roll” (that included some very un-passive stuff like studying in the Mea Shearim as a non Jew, organizing events, leading studies, meeting with Yeshivaniks, as well as nothing-niks, designing in Hebrew, and writing in a national paper as a journalist, articulate study of Messianic Judaism.) He did not assimilate part of what he was. What a dichotomy! But G-d makes integrity possible.
The role of the Oral Torah...	To better understand the theological basis for the difference(es) of Yahadut compared to “Christianity,” one must necessarily have a rudimentary overview of the role of the Talmud “Oral Law” (Torah sh’Ba’al Pe) and its role in determining a relationship to G-d. An understanding of the Torah sh’Ba’al Pe will help one discern the limits of the analogy between, say, African American or Korean cultures of believers. It is well beyond the parameters of this article, but perhaps, in the future, the uniqueness of the role of Torah sh’Ba’al Pe can be investigated more thoroughly.

Glossary
G-d	God
Maschiach	Messiah
“Notzri”	Natzrati, a denizen from Nazareth, euphemism for Yeshua
Talmiday Yeshua	Followers/committed students, “disciples” of Yeshua
TaNaCH	Hebrew Scriptures: Torah, Neviim, (prophets) Chetuvim (writings)
Torah (limited definition)	Precepts in the Chumash (first 5 books of TaNaCH)
Torah sh’Ba’al Pe	“Oral Torah”
Yahadut	Judaism