Tag Archive | HaShem

The Dilemma of the Ger, Part 3: Dealing with the Kinslaying

This is the third part of a dialogue with Dr. Rivkah Adler of Breaking Israel News on the question of whether the biblical concept of ger, or foreigner, could be considered as a possible status for Torah-keeping non-Jews.  It began with Rivkah’s article, “Are We Witnessing the Restoration of an Ancient Biblical Status for Non-Jews?”, followed by my commentary, “The Dilemma of the Ger, and her observations in “A Jewish Response to the Dilemma of the Ger.

Dealing with the Kinslaying

Albert J. McCarn
April 16,2017

The Kinslaying at Alqualondë, by Ted Nasmith. Used by permission.

A motif running through J.R.R. Tolkien’s fiction works is the exile of the Elves from Valinor, the Blessed Realm of the Valar, the gods of Tolkien’s world.  Those who read The Lord of the Rings first encounter the exiles as the High Elves who aid Frodo and his companions in their flight from the Shire.  Readers who venture into The Silmarillion learn that the High Elves are the Noldor, one of three Elven clans who answered the Valar’s invitation to leave Middle Earth and live in Valinor.  The Vanyar and Teleri – the other two clans – remained in Valinor, but the Noldor rebelled against the Valar and returned to Middle Earth to fight against Morgoth, Tolkien’s equivalent of Satan.

The Noldor had justification for their actions.  Morgoth had stolen the Silmarils, the matchless jewels fashioned by Fëanor, greatest of the Elven craftsmen, and had killed Finwë, Fëanor’s father and king of the Noldor.  Nevertheless, their rebellion under Fëanor’s leadership incurred a sentence of exile and separation from any help the Valar could offer.  Over the next several centuries the Noldor and their allies among the Elves and Men of Middle Earth proved unable to defeat Morgoth, and they suffered a long defeat.  At the end of their strength, the humbled remnant repented and begged help from the Valar.  When help came, Morgoth was defeated and the Valar granted clemency for the Noldor to return to the Blessed Realm, bringing with them the remaining Elves of Middle Earth who had never seen Valinor.

This is the unseen backdrop for the Elves appearing in Tolkien’s later and more popular works.  Those who pick up the story with The Hobbit or The Lord of the Rings meet wise Elrond, stern yet kindly Thranduil, and gentle Galadriel, but they have no understanding of their history.  Galadriel, for example, was Fëanor’s niece, and along with his sons and her brothers led the Noldor in rebellion.  Upon passing the test of refusing the Ring of Power when Frodo offers it to her, she proves that she, the only surviving rebel leader, is indeed ready to return home as a humble penitent.

In Galadriel’s story we see the stunning panorama flowing through the body of Tolkien’s works.  Yet there is one missing detail:  he never tells us what happens when the exiles return.  It is a significant omission.  We can imagine the scenes of reconciliation as the Noldor made amends with the eternal Valar, but we do not know what happens when they encountered the brethren they had wronged.  At the beginning of their flight from Valinor, the Noldor demanded of their kin, the Teleri, use of their ships.  The Teleri refused, resulting in a terrible battle known thereafter as the Kinslaying.  As Tolkien describes it, “Thus at last the Teleri were overcome, and a great part of their mariners that dwelt in Alqualondë were wickedly slain.”  If that were not enough, when they arrived on the shores of Middle Earth, Fëanor gave orders to burn the wondrous Telerian ships, craft of great beauty the like of which could never be made again.

What happens when the prodigal Noldor return home is a tale we do not know.  We hope they are reconciled with their brethren, but achieving reconciliation requires conscious effort to overcome the debt of blood between them.  Until that debt is paid or forgiven, the bliss of the Blessed Realm remains unbearably diminished.

Tolkien’s epic thus becomes a parable for us, the returning exiles of the House of Yosef (Joseph).  Like the Noldor, we are guilty not only of rebellion against our God and the king He had anointed, but also of an endless Kinslaying of our brethren of Judah.

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A Jewish Response to The Dilemma of the Ger

Ruth of Moab, perhaps the most famous foreigner who embraced the God, the Torah, and the people of Israel. (Julius Schnorr von Carolsfeld, Ruth in the Field of Boaz.)

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.

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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.

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For the times they are a changin’ – UNITED 2 RESTORE

Our expectation of dramatic Divine intervention often prevents us from recognizing the miracles God works through human beings in less spectacular ways, such as when He inspired Nehemiah to direct the rebuilding of Jerusalem's wall. (Gustave Doré, Nehemiah Views the Ruins of Jerusalem's Walls.)

Our expectation of dramatic Divine intervention often prevents us from recognizing the miracles God works through human beings in less spectacular ways, such as when He inspired Nehemiah to direct the rebuilding of Jerusalem’s wall. (Gustave Doré, Nehemiah Views the Ruins of Jerusalem’s Walls)

There is no doubt that God works in big, dramatic ways.  The problem for most of us is that we are so inclined to expect Him to do so that we miss the miracles happening right in front of us.  For example, consider this prophecy we read about in Jeremiah:

“Therefore behold, the days are coming,” says the Lord, “that it shall no more be said, ‘The Lord lives who brought up the children of Israel from the land of Egypt,’ but, ‘The Lord lives who brought up the children of Israel from the land of the north and from all the lands where He had driven them.’  For I will bring them back into their land which I gave to their fathers.”  (Jeremiah 16:14-15 NKJV)

This is the Second Exodus.  It is so important that YHVH had Jeremiah record it twice (see Jeremiah 23:7-8).  In fact, this restoration of the entire nation of Israel is the largest single prophetic topic in all of Scripture.  Yeshua’s disciples asked Him about it just before He left them (Acts 1:6).  The reason they asked was that He had accomplished so many other Messianic prophecies, but since He had not restored the Kingdom to Israel, and so they wanted to know when He would do so. 

By the way, that is also a question our Jewish brethren have – if Yeshua of Nazareth really is Messiah, why is Israel not completely regathered from the nations with a son of David ruling over them from Zion?  It’s a valid question.  Those of us from the Christian side of the house are satisfied with the answer that Messiah comes twice:  first as the Suffering Servant (Messiah son of Joseph), and then as the Conquering King (Messiah son of David).  Our Jewish brethren are not satisfied with that answer, which is why the greatest test before us all in this day is whether we can still get along on terms of mutual acceptance and respect in the expectation that God Himself will reveal the full answer to all of us in His timing.

As for the Second Exodus, we are prone to expect that it will unfold in ways similar to the First Exodus.  You know:  the prophet and his brother confront the mighty dictator, supernatural judgments rain down from heaven, the seas split, and the people are delivered.  That sort of thing.

But what if the Second Exodus happens differently?  What if it’s not so dramatic?  Would we still recognize it as a miracle?  Would we praise God because He had done something even greater than the Exodus from Egypt?

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Outrage in Hebrew, Indifference in Latin

YHVHIn referring to the scattered exiles of Israel’s Northern Kingdom the prophet Hosea wrote this:

I have written for him the great things of My law, but they were considered a strange thing.  (Hosea 8:12 NKJV)

It would seem that God’s words through the prophet have direct application to us modern followers of Jesus Christ (Yeshua haMashiach).  Even though our God has recorded many great things both in His Law (Torah) given through Moses and in the Prophets, Christians tend to avoid those books of the Bible.  Whether it is fear of “the Law” and potential legalism associated with observing it, or a perception that the Old Testament (Hebrew Scriptures, or Tanakh) does not carry the same weight as the New Testament (Apostolic Scriptures), there is a definite lack of understanding of the first two thirds of the Bible.  This is a great tragedy, chiefly because it robs us of much blessing, including understanding of our identity as the seed of Abraham, spiritual depth, and fruitfulness in our walk of faith in Messiah.

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