In April 2017, Dr. Rivkah Lambert Adler sent out invitations to participate in a book project with the working title, Ten From The Nations: Exploring the Torah Awakening Among Non-Jews. Her motivation is to increase awareness of the fact that we are witnessing the gradual fulfillment of Zechariah 8:23. She did so by compiling testimonies from non-Jews who have experienced a Torah awakening of some sort, and from Jews who are actively building relationships with those who are stepping forward from the nations. Her book includes the voices of Christian Zionists, Bnei Noach, Ephraimites, Gerim and more.
It is an honor to be one of those invited to submit a testimony. What follows is the story of my journey into an appreciation of Torah and the Hebraic roots of my Christian faith.
For more information on Ten From The Nations, visit http://www.tenfromthenations.com/.
For the first few years of my life, people fell into one of two categories: white, or black. Then the rules changed and the world got complicated.
The world into which I was born was white, Southern, and Baptist. That was in 1961, when the requirements of my father’s career in insurance caused my parents to depart from their native Alabama and take up temporary residence in Pensacola, Florida. As we moved back to Alabama in 1963, the Civil Rights Movement entered its most active stage. Dr. Martin Luther King, Jr. wrote his Letter from Birmingham Jail, sit-ins and marches defied segregationist strongholds, and the Federal Government took steps to correct a longstanding injustice. Little of this turmoil impacted me until 1968, when a Federal judge ordered the desegregation of Birmingham’s public schools. One day I went to school with my all-white third grade class of about 20 students; the next day the class had swelled to over forty, half of whom were black.
I cannot say whether the addition of so many new playmates of color caused any trauma to myself, but I know that it shook my parents to their core. At the end of that academic year, they removed my brother and me from the public school, opting to make the financial sacrifice of placing us in the sanctuary of a Christian academy where we could receive a better education. It also had the advantage in their eyes of being an all-white school.
Well, almost. What may have escaped their notice was that Briarwood Christian School had a non-discrimination admissions policy. That explains the presence of one black child in the kindergarten – the only black child enrolled there during my years at Briarwood. My education was hardly interracial, and yet this turn of events triggered inexorable alterations to my worldview. By the age of 8, I learned that the antiseptic white society into which I had been born was less utopian than I had been taught. There was a world of color awaiting my exploration, and a host of questions that the scripted answers could not begin to satisfy.
What I had been taught was not all wrong. Much of it was right, but it was incomplete. So was the worldview of my black counterparts –much of it quite right, but incomplete. Our combined worldviews formed a far more complete picture, with the white perspective filling gaps in the black perspective, and vice versa. Thus my education proceeded along two parallel tracks: a formal track provided by the teachers and preachers at school and church; and an informal track hidden in the recesses of my heart and soul and mind. The hidden track evaluated everything presented to it, often reaching conclusions at odds with the accepted norms. Hence the reason it remained hidden.
How big is the Torah Awakening? It’s big enough to motivate the CEO of the world’s largest Christian website to write a book about it.
The book is The Restitution of All Things: Israel, Christians, and the End of the Age, by Joseph Farah, Chairman, and CEO of World Net Daily. The description of Farah’s work says:
The Restitution of All Things is a primer on the Hebrew roots of the Christian faith that will forever give you a new appreciation of the work Jesus did on the cross, and will answer these provocative questions:
– What does the Bible clearly teach about the ultimate solution to the Middle East conflict?
– Is the story of the New Testament really grace vs law? Or has grace always been around and is the law forever?
– What is the ultimate destination of redeemed mankind – heaven or earth?
– Why is there so much focus in the prophecy world on events leading up to the return of Jesus and so little about what follows?
– What is the central conflict Jesus has in the gospels and what was the great error of the Pharisees?
– Is it possible today’s believers in Jesus could be making the same error as the Pharisees of His time?
– Have Christians replaced Israel as the people of promise?
In promoting the book, WND recently published the report of an interview Paul Maguire conducted with Farah on GodTV two years ago in which he outlines many of the ideas presented in the new work. Enjoy reading the article, which is reposted below, and then consider not only looking at Farah’s book, but at the questions he asks.
Published in World Net Daily, January 29, 2017
When the Jewish people finally received their Messiah, the vast majority did not recognize Him.
When He returns, will Christians make the same mistake?
That’s the fear WND founder Joseph Farah expressed in an interview with Paul McGuire on “Apocalypse and the End Times” on GodTV. It was part of a wide-ranging conversation about how the last days will be far different than what many believers expect.
“Who is Jesus and how is he going to come back?” Farah asked. “You know, a lot of people missed Jesus the first time He came. Most of the Jews did not recognize Him as their Messiah. They had a misunderstanding of how the Messiah was going to come. And they were going a lot by man’s teaching rather than going back to the Scriptures. And I wonder, when Jesus does come back, if many people in the church are going to miss Him too.”
Pompous people lend themselves so readily to ridicule. Unconsciously, of course. By their very nature they would not stoop to the indignity of common humor since it punctures the mirage of superior respectability they strive to maintain. That is precisely what makes it so easy (and so much fun) to lampoon such persons – albeit usually without their knowledge since they generally are the ones who wield power. Whether it is the official in high office, the wealthy heir, or the elderly matron, such people disapprove of anything or anyone that upsets their self-imposed definition of what is right and proper. Such definitions tend to be myopic at best, as well as inflexible, brittle, and hilariously easy to dispel. Doing so brings amusement and some measure of relief to the oppressed even though it likely will not result in appreciable change, or perhaps even notice by the butt of the joke.
Which explains why the operas of W.S. Gilbert and Sir Arthur Sullivan are still appealing. The best of their works feature masterful caricatures of England’s increasingly ossified Victorian society of the late 19th century. Perhaps the best of the best is The Mikado, a farce set in Imperial Japan, but featuring decidedly English characters and situations. This is apparent from the opening scene when a chorus of Japanese gentlemen strut haughtily about the stage singing of their lofty status. We soon learn that Ko-Ko, the Lord High Executioner of the town of Titipu, has a dilemma: the Mikado, Japan’s emperor, has decreed that since there has been no execution of a criminal in Titipu for quite some time, an execution must take place within a month. It just so happens that Ko-Ko is himself a condemned criminal on reprieve from execution and is next in line for the chopping block. He is “consoled” by two noblemen, Pooh-Bah and Pish-Tush. Pooh-Bah explains that his family pride calls on him to take Ko-Ko’s place, but his desire for self-preservation prevents him from doing so. Pish-Tush takes a different approach with this empathetic offering:
I heard one day a gentleman say
That criminals who are cut in two
Can hardly feel the fatal steel,
And so are slain, are slain without much pain.
If this is true, it’s jolly for you,
Your courage screw to bid us adieu.
Ko-Ko is not amused with either man’s offering, which leads Pish-Tush to confess the truth:
And go and show
Both friend and foe how much you dare.
I’m quite aware it’s your affair.
Yet I declare I’d take your share,
But I don’t much care.
That is not unlike the lamentable comfort of Job’s friend Eliphaz:
Remember now, who ever perished being innocent? Or where were the upright destroyed? According to what I have seen, those who plow iniquity and those who sow trouble harvest it. (Job 4:7-8 NASB)
A standard feature of civilization is the rules of the house, the guidelines by which a person can be welcomed into and remain peacefully within someone’s home. At the most basic level these are rules children learn from their parents at the earliest age. Parents explain proper behavior and children grow up doing what they have said, or suffering the consequences if they disobey. As adults the children pass on these rules to their children so they may act properly when visiting Grandma and Grandpa. This maintains peace in the family, not only ensuring respect for the elders, but establishing and reinforcing a foundation for loving relationships.
If this is so, then how should we approach The Cat in the Hat? Since its publication in 1957 by Theodore Geisel (aka Dr. Seuss), The Cat in the Hat has become one of the world’s most popular and successful children’s books. Geisel wrote it as an attempt to find an easier way for children to learn to read, but his creation has become much more than that; the Cat is now a cultural icon. The book has everything that would appeal to children: an engaging story told in simple, silly rhyme, colorful illustrations, and an outrageous degree of irreverence for the house rules. The story opens with a rainy day in a normal house, where a Boy and his sister Sally are left at home with nothing to do while their Mother is out. Suddenly their quiet boredom is interrupted by the entrance of the Cat who promises, “Lots of good fun that is funny”. He then proceeds to violate every rule of the house by using everything he sees – including the pet Fish in its bowl – as a plaything. Just when we think it can get no worse, the Cat introduces his friends Thing 1 and Thing 2. The three anarchic intruders accelerate the mayhem, and in a very short time everything that is sacred, including Mother’s new gown and her bedroom furniture, have suffered violence. At the height of the disaster, the Fish alerts the children to the approach of their Mother and urges them to do something to stop the destruction. The Boy jumps into action, grabbing a large net with which he captures the Things and orders the Cat to pack them up and take them away.
With the intruders gone, the children and the Fish contemplate how to clean up the enormous mess. To their surprise, the Cat returns with a machine that puts everything back in order just in time. Thus The Cat in the Hat ends on a good note, with the house rules mended. Yet that is not the end of the lesson. While Dr. Seuss may not have intended it, his story resembles the tale of another Son concerned about violation of the house rules established by His Parent:
And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. And He said to them, “It is written, ‘My house shall be called a house of prayer’; but you are making it a robbers’ den.” (Matthew 21:12-13 NASB)
More Than Just Sin
At the heart of our misunderstanding of the sacrificial system is the assumption that it is all about sin. Since the blood of the animals foreshadowed the atonement that would come in Messiah’s sacrifice, and since that atonement came to pass through Messiah’s sinless death on the cross, the assumption is that sacrifices are no longer necessary. Sadly, such reasoning betrays incomprehension of the reason God instituted sacrifices. Messiah Yeshua did indeed die as the “Lamb of God Who takes away the sin of the world” (John 1:29-34; see also Isaiah 53 and Revelation 5). His death most certainly provides the only provision for willful, rebellious sin against our Creator (Genesis 22:6-8; Numbers 15:27-31; Hebrews 10:26-31). However, the sacrificial system included many more offerings than those which had connection to sin.
If we are to understand the full nature of the Temple sacrifices, we should start with the meaning of the words used for the items offered on the Altar. “Sacrifice” and “offering” are the usual English translations, and quite often the meanings are not entirely distinct in the minds of English-speaking readers. The English definition of “sacrifice” refers to something valuable offered, often to a deity, in exchange for something or someone else. A sacrifice also means something that is “written off”, or lost for good. In that sense, the olah would be considered a sacrifice because it is a burnt offering intended to be entirely consumed on the Altar. Yet that is not the intent for everything presented to God, which is why the term “offering” is important. The Hebrew word in this case is korban (קָרְבָּן; Strongs H7133), a term usually translated as “offering”, but occasionally rendered as “sacrifice”. Christians should recognize the term from one of Yeshua’s key confrontations with the Pharisees:
He was also saying to them, “You are experts at setting aside the commandment of God in order to keep your tradition. For Moses said, ‘Honor your father and your mother’; and, ‘He who speaks evil of father or mother, is to be put to death’; but you say, ‘If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),’ you no longer permit him to do anything for his father or his mother; thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that.” (Mark 7:9-13 NASB, emphasis added)
Doing Business With God
Messiah Yeshua said something very peculiar when His disciples asked for the sign of His return at the end of the age. He mentioned one unambiguous event that would signal the beginning of what is generally called the Tribulation:
Therefore when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), then those who are in Judea must flee to the mountains. (Matthew 24:15-16 NASB)
What makes Yeshua’s statement peculiar is not that this Abomination of Desolation first occurred nearly two centuries before He spoke these words, nor that something like it happened again a generation later. The peculiarity is that this unambiguous sign of Messiah’s return concerns the Temple in Jerusalem and the sacrificial system of worship codified by God through Moses in the Torah. A consistent theme in Christian doctrine is that the death and resurrection of Yeshua made the sacrificial system obsolete. Why, then, does Yeshua ratify Daniel’s description of this interruption of the sacrifices as the “Abomination of Desolation”? Why is it an abomination if the sacrifices no longer matter to God? Why is it a desolation? Who or what is made desolate, and why? These questions direct us to look closer at the sacrificial system of worship so we can understand more clearly how our God does business with humanity.
Most people have no desire to discuss the return of Messiah at the end of this age. Many of them lump it into the category of “too weird”, or “myth and legend”. Others suspect it may be true, but hope that it doesn’t happen in their lifetime. That response comes from fear that they might not end up on the right side of the balance sheet, as well as a hefty dose of distraction due to the worldly interests that have ensnared their attention.
But then there are the believers, both Christian and Jewish, who anticipate that this age will end at some point with the great Day of the Lord. What observant Jews think of that subject is something I am even now beginning to learn. What Christians believe is something I have encountered all of my life. Usually their attitudes fall into one of two categories: either they believe God will take every person on earth by surprise because “no one can know the day or the hour”; or they affirm that we can know exactly when Jesus will return because we have the clues in the Bible. As in all things, the truth exists somewhere between these two extremes.