Several weeks ago, Dr. Rivkah Lambert Adler published a captivating article in Breaking Israel News. In “Are We Witnessing the Restoration of an Ancient Biblical Status for Non-Jews?”, she presented the biblical concept of ger, or foreigner, as a possible status for Torah-keeping non-Jews. Soon thereafter I posted a commentary on Rivkah’s article entitled “The Dilemma of the Ger” as the first round of what she and I both hoped to be a point-counterpoint dialogue.
I must apologize for the delay in posting Rivkah’s response to my remarks. She provide them about a month ago, but the B’ney Yosef North America Summit and its aftermath have taken much of my attention in the interim. Hopefully there will be no similar delay as we move forward.
What I hope you, the reader, will see in Rivkah’s remarks is a sincere heart seeking to make sense out of a development that is shaking her Jewish paradigms just as much as it is shaking the paradigms of those who have come from various Christian streams. You, like me, probably will disagree with some of the points she makes. In a few days I will post my next round of remarks to address those points. In the meantime, please do not let disagreement cause you to throw out Rivkah’s entire presentation. Look instead for those points of connection, and from there prayerfully see where we might build a relationship based on mutual respect and understanding.
A Jewish Response to “The Dilemma of the Ger“
Dr. Rivkah Lambert Adler
I appreciate very much your willingness to engage in this conversation with me. I acknowledge that we are both trying our best to be as sensitive as possible, despite the fact that these conversations have the potential to be excruciatingly uncomfortable.
My prayer is that Hashem helps me find the words that will touch the hearts and souls of those who desire to hear what the Torah actually says regarding the non-Jew.
Let me start where you started, with the definition of the word ger. It’s a complex word in Hebrew and means so much more than stranger. For the purposes of our discussion, let’s define Ger as a 100% kosher non-Jew. Hopefully, that definition has the potential to attract the attention of those who are drawn to Torah, but who do not wish to become Jews.
The Dilemma of the Ger: Commentary on “Has an Ancient Biblical Status for Non-Jews Reemerged After 2500 Years?”
The Torah Awakening among Christians is creating something the world has not seen for two thousand years: a growing body of non-Jewish people who are doing the best they can to live by God’s eternal standards (His Torah – Law, Teaching, Commandments), but who do not intend to convert to Judaism.
What is the world to do with such people? Perhaps the more immediate question is, what are the Jewish people and the State of Israel to do with such people?
Dr. Rivkah Lambert Adler explored these questions recently in an article for Breaking Israel News. Her article, “Has an Ancient Biblical Status for Non-Jews Reemerged after 2500 Years?”, presents the biblical concept of ger, (גָּר, Strong’s H1616), or foreigner, as a possible status for Torah-keeping non-Jews. Dr. Adler and I have shared some correspondence on this question, and hopefully will be able to continue that conversation in a point-counterpoint discussion. Here is my initial offering.
According to Strong’s Concordance, a ger is a “sojourner; a temporary inhabitant, a newcomer lacking inherited rights; of foreigners in Israel, though conceded rights”. The implication is that such people are not Israelites, not Hebrews, and not members of the nation or commonwealth of Israel.
This is where we run into several issues. The easy path is to argue these points, but that is not necessarily the wisest path. What we all need is the path of wisdom and reconciliation, and that is what I hope to investigate.
Many people realized the significance of Ken Rank’s letter to the Jewish people when he published it last week. We have only begun to see the impact of it. Within a few short days it appeared as a guest blog piece in The Times of Israel, and today Breaking Israel News published it along with a deeply moving response by Adam Eliyahu Berkowitz.
In years to come, when our God has completed His work of bringing together the fragmented parts of His people, these two letters by Ken and Eliyahu will be counted as major milestones in the process of breaking down the wall between those of us from the Christian side and our brethren from the Jewish side.
Adam Eliyahu Berkowitz
October 11, 2016
Originally published on Breaking Israel News
I received this letter from Ken Rank last week. Rank founded United 2 Restore in order to bring Jews and Christians, or as he prefers to describe it, Judah and Ephraim closer together, in order to “re-build bridges of communication which have been previously burned”. He sent me this letter as part of his personal teshuvah (repentance) for Yom Kippur. My response to him was sincere, and I intend for it to be a part of my Yom Kippur prayers.
Among the many things for which I frequently thank YHVH is that I got to grow up in a Southern Baptist church and a Presbyterian school. From an early age I came to appreciate the doctrinal positions of both and their roots in Arminianism and Calvinism. Concerning the key elements of free will and predestination, I concluded long ago that they are not mutually exclusive. I do not understand exactly how they work, but I do know that both are part of God’s operation in human affairs. God’s sovereignty and human responsibility intertwine in very complicated and intricate ways to produce outcomes that YHVH declares from the beginning, but which finite mankind must play out in faith and obedience – or in ignorance and despair, depending on one’s perspective.
But what if predestination means something different from what we suppose? What if it refers to the fate of a nation rather than individuals? Consider this: YHVH has promised from ancient times to establish permanently the seed of Abraham on the Promised Land in the form of a nation called Israel. Moreover, He has promised to open the way for people of all nations to come into that holy nation and be part of His eternal covenant of peace. What if predestination refers to YHVH’s intent to do this thing just as He said? If “nation” is the real object of predestination, then we have no need to speculate about whether God has chosen certain individuals for salvation and others for damnation. The way of salvation is open to all individuals through the nation He has predestined as His vehicle of salvation.
This line of thinking requires far more development than is possible in a short blog post. However, it is unquestionable that God, through Messiah Yeshua, has opened the way for every person on earth to exchange his or her identity of birth for an identity as Abraham’s children, and therefore as Israelites. This is a point Ephraim Frank explores in the following commentary.
October 16, 2015
Shalom Fellow Israelite,
Trust you all had a wonderful Succot celebration. I’m sure you have heard about the various happenings here in the land, with the spirit of violence manifesting again through Israeli Arab citizens, Arab residents of Jerusalem, and others, in the Palestinian territories and Gaza (while this spirit is not totally sidestepping Israelis either). Thank you for your prayers during these troublesome times.
As we continue into the unpredictable future (a phrase that some may take exception to), our faith and confidence in a faithful covenant keeping Elohim should reach new heights of revelation-understanding. Yeshua’s purpose in returning to the heavens was to send the Spirit of the Kingdom into the hearts of those elected and predestined for the promise of this Spirit, as is evidenced by the following: “In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will…” (Ephesians 1:11). “For whom He [the Father] foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified” (Romans 8:29-30). He also “predestined us to the adoption as sons by Yeshua the Messiah to Himself [the Father], according to the good pleasure of His will, to the praise of the glory of His grace, by which He has made us accepted in the Beloved” (Ephesians 1:5-6).
The question that arises from the above scriptures is, who are the predestined ones that have been called, foreknown and chosen beforehand, justified, glorified and adopted for His purposes? The apostle states very clearly in Romans 9:4-5a, when he makes reference to those “…who are Israelites, to whom belong the adoption, the glory, the covenants, the giving of the Torah, the service of Elohim, and the promises; of whom are the fathers…“
Most of the Israelites (those who are not Jewish) have lost their identity, but as prophesied have become multitudes in many nations. Those from among them who are still lacking the knowledge or realization of their true identity will not fully understand the New Covenant, their destiny and the reconstitution of nationhood, nor the above-cited predetermined characteristics, even though what is written in Ephesians 2:11-13, concerning those who were “once far off”, but who are now part of the “commonwealth of Israel” should cause them to at least question their present (“gentile”) identity.
However, through Yeshua the Kinsman Redeemer, and the working of the Holy Spirit many are now embracing Torah, and as a result their hearts are turning back to the forefathers and to the identity (or, conversely, for others, the discovery of the identity is what restores them to the forefathers and the Torah). The light of this revelation points to the importance of reconciliation within the House of Jacob (which is the whole House of Israel). Hence efforts are being made toward the re-gathering of our nation. One such meeting took place last May in Ariel, Israel, in the form of the “B’ney Yosef National Congress”, and now follow-up summits are due to occur in Texas, Germany, and Florida. The next B’ney Yosef National Congress will be held, Yah willing, once more in Ariel Israel October 26-31, 2016.
© Albert J. McCarn and The Barking Fox Blog, 2015-2016. Permission to use and/or duplicate original material on The Barking Fox Blog is granted, provided that full and clear credit is given to Albert J. McCarn and The Barking Fox Blog with appropriate and specific direction to the original content.
This week The Barking Fox celebrates one year since entering the blogosphere. It is exciting to see how many places this blog has reached thanks to the miracles of modern technology, but it is even more exciting to consider the many people I have encountered through the blog and related activities. One of those people is Ken Rank of United 2 Restore. I first heard of Ken last spring through the video he made with Hanoch Young on the reunification of Judah and Ephraim. Since then I have enjoyed reading his posts on Facebook and elsewhere, and have appreciated the work he and Hanoch are doing to raise awareness of the connection Jews and Christians share as Israelites. In fact, that connection is at the root of the theme for The Barking Fox in 2015. In this coming year, the Fox will ask the same question the Apostles asked Yeshua during their last conversation with Him: “Lord, is it at this time You are restoring the kingdom to Israel?” (Acts 1:6) The answer we seem to be hearing these days is that the restoration depends on where we pin our identity. And that is exactly what Ken addresses in this short article.
Why should Christians care that this Sunday, April 27, is Yom HaShoah, Holocaust Remembrance Day? Isn’t that something we have been over enough since 1945? It is a Jewish thing, after all. It was a huge tragedy, but we can’t do anything more about it now. We just have to make sure it doesn’t happen again. So just leave it at that. Let the Jews and the Israelis have their memorial, and we’ll get on with our lives.
Except I can’t leave it at that. This is not just a Jewish thing. It is a human thing.