Customer Reviews

Messianic Judaism: The First Study of Messianic Judaism by a Non-Adherent

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In the summer of 1962, the late American President John F. Kennedy said "If we cannot come to agreement, at least we can make the world safe for diversity." Rabbi Dan Cohn-Sherbok's recent book has taken an important step in that direction within the Jewish world. Dan invited me to write a review of "Messianic Judaism," and because of the book's character, I am very glad he did. In the past year alone, two books on Messianic Judaism have been published by rabbis from within mainstream Jewish denominations. This is an extraordinary shift in theologic climate in and of itself. Mere years ago, it was nearly impossible to find a rabbi outside Messianic Judaism who would call Messianic Judaism any kind of "Judaism." Cohn-Sherbok's book has a particularly poiginant opening, because he describes its catalyst as having been Messianic Judaism's current ubiquity in the Jewish world. He asserts that wherever you go among Jewry today, at least one member of most extended Jewish families has been touched in some way by Messianic Judaism: a sister, a brother, a cousin - someone. This is an astonishing and courageous an approach. Cohn-Sherbok states unequivocally that Messianic Judaism is "on the map" in the Jewish world, and he invites all to learn to navigate in relation to its existence. Like an explorer having come upon a new island in the common routes of commerce, he dares to step onto the landscape, travel it, study it, and bring back a useful map to the world still unfamiliar with the territory. The amount of objectivity Cohn-Sherbok was able to summon to a highly controversial topic for his sphere was admirable. His book is a remarkably even-handed examination. He begins with Messianic Judaism's roots in antiquity; then, he examines its more recent history and the arc of its modern development. He also scrutinizes and describes current practices of the Movement, and does so without the slightest hint of "tongue in cheek" undertones. He writes as a sincere academician within the gates of Judaism, treating a topic of value to the Jewish world he serves. The book will be of great use to Messianic Jews, because Cohn-Sherbok is an outsider to the eddies and currents within Modern Messianism; he therefore writes about somewhat partisan issues with a clarity many will find refreshing. Further, his examinations of Messianic practice will be quite valuable for Messianic laity and clergy alike. For non-Messianic Jews, the book will serve two valuable purposes. Firstly, it will provide a "window" into Messianism opened by a trusted hand; thus, many of our people who would never darken the door of a Messianic synagogue will be given a virtual tour they otherwise would not have obtained. Secondly, Cohn-Sherbok's book models an approach to differences within the gates of Judaism I daresay we all hope will be more common in the future: putting aside knee-jerk invalidation reflexes in order to give strongly differing views a fair and dispassionate hearing on their merits. With several varieties of mainstream Judaism currently warring with one another to the extent that some are calling others "not Judaism at all" - it is quite refreshing to see Messianic Judaism on the table as a Jewish "in-house" issue for reasoning Jewish discussion. Rabbi Dan Cohn-Sherbok has set a precedent for fostering intra-Judaic toleration, and has at the same time modeled dispassionate theological exploration for his colleagues. Thus, with his book, Rabbi Cohn-Sherbok as done a double "mitzvah" (good deed).

This is a profoundly interesting book. There is no doubt the Jewish community detests Messianic Judaism and puts it about on a par with holocaust denial. Sadly, this is a knee-jerk reaction. Rabbi Cohn-Sherbok who is himself a Reform Jew and, from the evidence of his other books shares none of the beliefs of the Messianic community, has done an excellent job in presenting the history, beliefs and practices of the group objectively. It is an important piece of research and he has talked to critics of the movement as well as adherents. From his account, it is hard to imagine why any rational person would want to join the movement, but nonetheless it does appeart to be growing. If this is the case then it is important that the mainstream Jewish community voices its objections from the basis of secure knowledge. This book is an informed and fascinating piece of work and as such should be part of the library of every yeshiva, rabbinical college and synagogue. If the mainstream community were only secure enough to learn from fringe movements and make some attempt to understand their appeal to the more vulnerable members of our community, our synagogues might be fuller and our young people less turned off. Instead, the community prefers blanket condemnation and unreasoned abuse. No wonder the educated youth of today are disaffected. Rabbi Cohn-Sherbok is to be congratulated on his single-handed attempt to redress the balance; it is splendid to find someone in this day and age who takes Milton's defence of a free press seriously; as the great seventeenth century poet put it in his 'Areopagitica', 'Whoever knew Truth put to the worst in free and open discussion.' The Jewish community has nothing to fear from the Messianics; we simply need to be more confident in what we ourselves have to offer.

In the summer of 1962, the late American President John F. Kennedy said "If we cannot come to agreement, at least we can make the world safe for diversity." Rabbi Dan Cohn-Sherbok's recent book has taken an important step in that direction within the Jewish world. Dan invited me to write a review of "Messianic Judaism," and because of the book's character, I am very glad he did. In the past year alone, two books on Messianic Judaism have been published by rabbis from within mainstream Jewish denominations. This is an extraordinary shift in theologic climate in and of itself. Mere years ago, it was nearly impossible to find a rabbi outside Messianic Judaism who would call Messianic Judaism any kind of "Judaism." Cohn-Sherbok's book has a particularly poiginant opening, because he describes its catalyst as having been Messianic Judaism's current ubiquity in the Jewish world. He asserts that wherever you go among Jewry today, at least one member of most extended Jewish families has been touched in some way by Messianic Judaism: a sister, a brother, a cousin - someone. This is an astonishing and courageous an approach. Cohn-Sherbok states unequivocally that Messianic Judaism is "on the map" in the Jewish world, and he invites all to learn to navigate in relation to its existence. Like an explorer having come upon a new island in the common routes of commerce, he dares to step onto the landscape, travel it, study it, and bring back a useful map to the world still unfamiliar with the territory. The amount of objectivity Cohn-Sherbok was able to summon to a highly controversial topic for his sphere was admirable. His book is a remarkably even-handed examination. He begins with Messianic Judaism's roots in antiquity; then, he examines its more recent history and the arc of its modern development. He also scrutinizes and describes current practices of the Movement, and does so without the slightest hint of "tongue in cheek" undertones. He writes as a sincere academician within the gates of Judaism, treating a topic of value to the Jewish world he serves. The book will be of great use to Messianic Jews, because Cohn-Sherbok is an outsider to the eddies and currents within Modern Messianism; he therefore writes about somewhat partisan issues with a clarity many will find refreshing. Further, his examinations of Messianic practice will be quite valuable for Messianic laity and clergy alike. For non-Messianic Jews, the book will serve two valuable purposes. Firstly, it will provide a "window" into Messianism opened by a trusted hand; thus, many of our people who would never darken the door of a Messianic synagogue will be given a virtual tour they otherwise would not have obtained. Secondly, Cohn-Sherbok's book models an approach to differences within the gates of Judaism I daresay we all hope will be more common in the future: putting aside knee-jerk invalidation reflexes in order to give strongly differing views a fair and dispassionate hearing on their merits. With several varieties of mainstream Judaism currently warring with one another to the extent that some are calling others "not Judaism at all" - it is quite refreshing to see Messianic Judaism on the table as a Jewish "in-house" issue for reasoning Jewish discussion. Rabbi Dan Cohn-Sherbok has set a precedent for fostering intra-Judaic toleration, and has at the same time modeled dispassionate theological exploration for his colleagues. Thus, with his book, Rabbi Cohn-Sherbok as done a double "mitzvah" (good deed).

My dear friend, "a reader from New England" is wrong. I seriously doubt he or she even read the book. Dan Cohen-Sherbok's opus is one done of courage and tenacity and of not being afraid to see things that one necessarily doesn't want to see. When the "reader from New England" piously states, "Jesus DID say that he came to release his followers from the 'curse of the law', did he not?", he or she not only casts a glaring spotlight on their own ignorance, but the foundational problem within mainline Christianity. The apostle Paul, in his letter to Galatians, stated in Galatians 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us." He was referring to (if one takes the time to read the entire context and not just the portion that supports his or her own theological agenda) the fact that through Christ, no one has to try to "work" their way to heaven anymore. Indeed, Yeshua HaMashiach stated, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil." (Matthew 5:17) Why would He fulfill something that would be cursed? Dan Cohen-Sherbok's book is one that everyone, Jew and Gentile alike, and ESPECIALLY Christians should read and study and take to heart. I highly recommend it. Messianic Judaism is a much of part of Judaism as is Orthodox, Conservative, or Reform. Dan Cohen-Sherbok obviously agrees.

In the summer of 1962, the late American President John F. Kennedy said "If we cannot come to agreement, at least we can make the world safe for diversity." Rabbi Dan Cohn-Sherbok's recent book has taken an important step in that direction within the Jewish world. Dan invited me to write a review of "Messianic Judaism," and because of the book's character, I am very glad he did. In the past year alone, two books on Messianic Judaism have been published by rabbis from within mainstream Jewish denominations. This is an extraordinary shift in theologic climate in and of itself. Mere years ago, it was nearly impossible to find a rabbi outside Messianic Judaism who would call Messianic Judaism any kind of "Judaism." Cohn-Sherbok's book has a particularly poiginant opening, because he describes its catalyst as having been Messianic Judaism's current ubiquity in the Jewish world. He asserts that wherever you go among Jewry today, at least one member of most extended Jewish families has been touched in some way by Messianic Judaism: a sister, a brother, a cousin - someone. This is an astonishing and courageous an approach. Cohn-Sherbok states unequivocally that Messianic Judaism is "on the map" in the Jewish world, and he invites all to learn to navigate in relation to its existence. Like an explorer having come upon a new island in the common routes of commerce, he dares to step onto the landscape, travel it, study it, and bring back a useful map to the world still unfamiliar with the territory. The amount of objectivity Cohn-Sherbok was able to summon to a highly controversial topic for his sphere was admirable. His book is a remarkably even-handed examination. He begins with Messianic Judaism's roots in antiquity; then, he examines its more recent history and the arc of its modern development. He also scrutinizes and describes current practices of the Movement, and does so without the slightest hint of "tongue in cheek" undertones. He writes as a sincere academician within the gates of Judaism, treating a topic of value to the Jewish world he serves. The book will be of great use to Messianic Jews, because Cohn-Sherbok is an outsider to the eddies and currents within Modern Messianism; he therefore writes about somewhat partisan issues with a clarity many will find refreshing. Further, his examinations of Messianic practice will be quite valuable for Messianic laity and clergy alike. For non-Messianic Jews, the book will serve two valuable purposes. Firstly, it will provide a "window" into Messianism opened by a trusted hand; thus, many of our people who would never darken the door of a Messianic synagogue will be given a virtual tour they otherwise would not have obtained. Secondly, Cohn-Sherbok's book models an approach to differences within the gates of Judaism I daresay we all hope will be more common in the future: putting aside knee-jerk invalidation reflexes in order to give strongly differing views a fair and dispassionate hearing on their merits. With several varieties of mainstream Judaism currently warring with one another to the extent that some are calling others "not Judaism at all" - it is quite refreshing to see Messianic Judaism on the table as a Jewish "in-house" issue for reasoning Jewish discussion. Rabbi Dan Cohn-Sherbok has set a precedent for fostering intra-Judaic toleration, and has at the same time modeled dispassionate theological exploration for his colleagues. Thus, with his book, Rabbi Cohn-Sherbok as done a double "mitzvah" (good deed).

Dan Cohn-Sherbok is a Reform rabbi, as well as Professor of Judaism at the University of Wales, and a prolific author/editor (e.g., Voices of Messianic Judaism: Confronting Critical Issues Facing a Maturing Movement). He wrote this book in 2000 because "I was convinced of the need for an objective account of this important development in modern Jewish life." (He mentions listening to a "Jews for Judaism" seminar "where we were lectured on the iniquities of the Messianic movement," whereby "Messianic Jews are evangelical Christians deceiving innocent Jewish people away from their ancestral heritage," versus a "Messianic rabbi" who "harangued his audience with quotations from Scripture...")

Cohn-Sherbok notes that "Despite the criticisms made by 'Jews for Judaism' and others, this new movement has captured the hearts and minds of thousands of pious individuals from the Jewish community, as well as Gentiles who have accepted Yeshua as their Lord and Saviour."

He begins with a survey of the "History and Beliefs of Messianic Judaism" (noting that "following the Six Day War, a major shift took place among Hebrew Christians. Increasingly, Jewish believers were anxious to form Messianic Jewish congregations where they worshipped Yeshua in a Jewish manner." But he then gives a detailed history of earlier movements (such as the "Hebrew Christian Alliance of America," the 19th and 20th century "missions to the Jews" movements, etc.) and the evolution of the movement "from Hebrew Christian Alliance to Messianic Judaism" in the 1960s. He provides a detailed survey of the practices and "Messianic Jewish observance" of MJs, including Sabbath, festivals, life cycle events, dietary laws, head coverings, etc.

The final section of the book is a thoughtful examination of the question of "The authenticity of Messianic Judaism," dealing not only with critics of the movement, but also with Israeli law (e.g., the Law of Return and the "Brother Daniel" case, and the Beresford case). The book concludes with a discussion of three "models of Messianic Judaism": Orthodox exclusivism, Non-Orthodox exclusivism, and the "Pluralist" model.

This book is by far the best and most objective overview of the Messianic movement I have found. For persons interested in such matters, it is "must reading."

...
There are several good points to this book. First, it has an excellent (if obtusely written) historical overview of Hebrew Christianity and Messianic Judaism. Second, it does go into great detail as to the why and what of Messianic Jewish belief, as well as ritual practice and observance. He also has a chapter specifically concerning dissenting opinions about Messianic Judaism.
Never the less, there are a few very serious problems. First, it is unclear who his intended audience is from his discussion of Messianic Liturgical practices. Is he writing for Christians or for Jews? Obviously, a Jew with any common knowledge of how a service was structured would find the information he presents in several places rudimentary. I am lead to believe that he cannot possibly be expecting to find Jewish audiences in this book because some Jews that I know (some, not all, and only the ones I know, not everybody) would rather spit on anything "Messianic" that look at it, let alone read or understand it, so he can't be writing for Jews, but for Christians. If that's the case, then he needs to make a better argument as to why Christians should accept Jewish expressions of Christianity, not why Messianics should be included in the Jewish community. He continually confuses the audience as to whom he is speaking. Secondly, his defense of Messianic Judaism as a legitimate expression of Jewishness is, at best, misplaced. It comes after his chapter on dissenting opinions from within the Jewish community. He offers no real defense of MJ except to say that they should be accepted because there are other non-Orthodox branches that aren't excluded and the plurality of Jews in the West can't put themselves into a definable box anyway. This is, of course, a silly argument. Of course MJ can be excluded form being a legitimate expression of Judaism because it, unlike any other branch, believes Jesus is the Messiah. Non-belief in the Messiahship of Jesus is a prerequisite to entrance into the Jewish community. By itself, this argument does not stand. It would have been better to cite some examples of historic opinions from Judaism that support might Trinitarian notions as well as historic and modern groups that hold Messianic convictions about an individual (read: the Lubavitcher Chassidim). That would have made his argument for inclusion much stronger. Finally, he does not allow Messianic Jews to answer their accusers, particularly the ones that "converted" back from Christianity/Messianic Judaism. I noticed that not one of those individuals remained Christians. Instead, always they went back to Judaism, and always in a pretty neat formula ("I wasn't very Jewish, I got mixed up in this horrible group (read: cult) but some kind Jewish soul showed me the light. Now I'm a real Jew, more Jewish than I was when I was one of 'those' people, and everything is just super because everything they ever told me was a lie." It sounds more than a little contrived, and it's defiantly propaganda.) Each of these is a serious omission that should have been included to lend credibility to his arguments.

Nevertheless, Rabbi Cohn-Sherbok should be commended for this book. It is bold, displays a high level of commitment to a level of objectivity. This is a touchy subject for all sides of the debate, and while it's not apparent which side of the debate the Rabbi is on, he is at least willing to look with fairness towards MJ, especially since it is often ignored/discredited without even cursory consideration of the shell game of an argument being used against them. If there is ever to be reasonable dialogue, then such attacks must cease and desist. Unfortunately, however, I don't think that any side is willing to put aside its agenda and reason together, but perhaps this book will at least change some of that.

The book doesn't do nearly enough to explore the basic deceitfulness of the movement. While individual members are unaware foot soldiers & can't be faulted, it was started to convert Jews to Christianity. It has beliefs of itself as better than Judaism because it's accepted Jesus. This is pure replacement theology of past Christianity which led to lots of anti-semitism & nothing more.

That basic deceitfulness has been decried by Christian groups & Jewish a-like. In an effort to review the group, the book just doesn't allow this element to shine through as the basic theme of why Judaism has a problem with it. That & that it's basic beliefs are through & through Christian & completely contradict with Judaism.

While these people have every right to practice as they wish... they have NO right to insist on forcing themselves onto Judaism nor telling others they are a misunderstood part of Judaism. They, through this deceit & forcing, give Christianity as a bad name. There are many good Christians & I hope they will take time to do more research themselves asking actual Judaism what our beliefs are.

It is critical to note, these movements were started by Churches & have less than 10% people who were ever Jewish.

Their basic theme is belief in salvation through the sacrifice of Jesus. This is Christianity in it's many formed. Judasim believes
- salvation isn't needed since there isn't inherent sin,
- human or human-god sacrifice is forbidden,
- one's mistakes can not be handled by another taking the punishment,
- afterlife is not a focus & there is no hell, this life is the focus.

So it becomes obvious it is a form of Christianity.

The movement makes sense as a movement of Christianity. Their need to force it onto Judasim is just pure replacement theology. It is total disrespect for Judasim, & for letting Judaism to define itself.

No matter how detailed and informative the research done here by Cohn- Sherbok the conclusion he draws is in total contradiction with Judaism.

It is true that we live in an age in which every possible combination of thing imaginable is considered valid and authentic reality.

But Judaism survived for generations in spite of persistent efforts of those who believed Jesus the Messiah , to convert or destroy them.

This historical record, including the record of Jewish martydom through the Ages in resisting forced conversion is made a mockery of by those who claim that they are both Jewish and Christian in religion.

As I understand it those people who are born Jews and convert to Christianity are not simply free individuals exercising their personal prerogative- they are traitors to their own people's history, and faith.

To be Jewish historically is to deny that one is a Christian.

Cohn- Sherbok in advocating otherwise does the Jewish people who are in deep demographic crisis a real disservice. This when there are over two billion Christians in the world( By far the world's largest faith) and the Jews have not even come close to coming back to the numbers they had at the eve of the Second World War.

This book is filled with a lot of good information, but the problem I have is after carefully showing how messianic Judaism is really the brainchild and outgrowth of evangelical Christian attempts to convert Jews he throws up his hands and says that we should accept it as if it were a natural development of Judaism. It is not surprising that his views are soundly repudiated from all the branches in Judaism, including the Reform which he claims to be a member of.