Should Messianic Jews fast or feast on Yom Kippur?

  1. How believers should talk about Yom Kippur

With Yom Kippur (“the Day of Atonement”) having taken place last week, it is worth spending some time reflecting on how Messianic Jews should treat this day. For any theological discussion about religious festivals, all believers must be grounded in the godly advice of Paul, who instructs us:

Therefore, don’t let anyone judge you in regard to food and drink or in the matter of a festival or a new moon or a Sabbath day. These are a shadow of what was to come; the substance is the Messiah.

And also:

One person considers one day to be above another day. Someone else considers every day to be the same. Each one must be fully convinced in his own mind. Whoever observes the day, observes it for the honour of the Lord. Whoever eats, eats for the Lord, since he gives thanks to God; and whoever does not eat, it is for the Lord that he does not eat it, yet he thanks God.

We would be foolish to ignore this advice, either by accusing Messianic Jews who do observe Yom Kippur of the dubious charge of legalism, or by pressuring Messianic Jews who don’t observe Yom Kippur to feel somehow un-Jewish or excluded for their decision.

We also would affirm fasting as a godly and commendable practise for believers in Yeshua, if coupled with prayer and the reading of God’s word. Fasting without prayer is not a spiritual discipline – fasting frees you up to spend time with God, but in itself has no inherent powers.

Before writing any more, we cannot emphasise enough that in any choice you make about your fasting, the festivals you observe, and the days you consider holy, you have freedom of conscience, and we allow the grace of God to season our discussions on the matter. However, it is Paul’s advice that “each must be fully convinced in his own mind” that gives me the opportunity to make my case for Messianic Jews treating Yom Kippur as a feast day, rather than a fast day, and celebrating the occasion with food and drink.

2) The Purpose of Yom Kippur

We read about the Day of Atonement in Leviticusשַׁבַּת שַׁבָּתוֹן הִיא לָכֶם, וְעִנִּיתֶם אֶת-נַפְשֹׁתֵיכֶם–חֻקַּת, עוֹלָם Here, the Day of Atonement is a “sabbath of solemn rest”. The children of Israel are told: “Afflict your souls”; and that the day should be observed for the rest of time. God clarifies further in the Torah as to the point of Yom Kippur:

Atonement will be made for you on this day to cleanse you, and you will be clean from all your sins before the Lord. It is a Sabbath of complete rest for you, and you must practice self-denial; it is a permanent statute. The priest who is anointed and ordained to serve as high priest in place of his father will make atonement. He will put on the linen garments, the holy garments, and purify the most holy place. He will purify the tent of meeting and the altar and will make atonement for the priests and all the people of the assembly. This is to be a permanent statute for you, to make atonement for the Israelites once a year because of all their sins.”

Clearly, the point of Yom Kippur is for the Israelites to be able to atone for their sins, via the anointed high priest. When we read the Book of Hebrews (chapter 7), we see the author interacting with the Biblical concept of atonement, in the light of Yeshua’s death and resurrection.

To summarise, the author says that Jesus is a priest according to the new order of Melchizedek, and makes atonement for us – not by “offering sacrifices every day, as they high priests [did] – first for their own sins, and then of the people”, but by offering himself as an atonement. We are taught how Jesus’ atonement replaces the previous atonement which was conducted in the Temple by the Levite priests:

“So the previous command is annulled because it was weak and unprofitable (for the law perfected nothing), but a better hope is introduced, through which we draw near to God. […] By saying, a new covenant, He has declared that the first is old. And what is old and ageing is about to disappear.”

The New Testament essentially renders the need for a Day of Atonement superfluous. Messianic Jews keep Yom Kippur for a variety of reasons still:

  • It would be offensive to your family and community for you to do anything other than fast this day – especially as they have a tough time accepting you as a believer already.
  • It is a day for you to focus on getting right with God, especially if living in Israel where the whole country shuts down, enabling you to fast with less opportunities to be distracted by food.
  • It is what you do, it is what you’ve always done, and you owe no-one an explanation for your actions.
  • This is the way you show yourself and others that you are Jewish, because Jews fast on Yom Kippur.
  • The Bible instructs that Yom Kippur is forever, and so you will observe it every year you can.
  • It is a way for you to show kinsmanship with fellow Jews.
  • You want to pray for more of your friends and family to understand and appreciate Yeshua in the way you do.
  • You want to fast as a witness to other Jews.

These are all understandable points and again, we wouldn’t disparage someone for choosing to observe the fast. Still, I have noticed a trend on social media, for believers to announce they are fasting on Yom Kippur, and I’m not sure it’s necessarily healthy, in the light of Yeshua’s (rather blunt) words:

“Whenever you fast, don’t be sad-faced like the hypocrites. For they make their faces unattractive so their fasting is obvious to people. I assure you: They’ve got their reward! But when you fast, put oil on your head, and wash your face, so that you don’t show your fasting to people but to your Father who is in secret. And your Father who sees in secret will reward you

It is also potentially problematic in a logical way, for Messianic Jews to say they are observing Yom Kippur itself, rather than simply observing a fast on Yom Kippur.

If you say you need to fast on The Day of Atonement in order to afflict your soul, then how do you make sense of the New Testament’s theology that Yeshua is your ultimate atonement?

Just as an atheist shouldn’t bother observing Yom Kippur if she hasn’t sinned, neither has a Messianic Jew any point in observing Yom Kippur if she doesn’t believe it actually is a way to achieve atonement.


3) Why we think Messianic Jews can feast on Yom Kippur

The writer of Hebrews show how Yeshua atones for the sins of all believers in Israel through his death, with a once-and-for-all sacrifice. So if you believe he died for your sins, then logically the true day of atonement is the day Yeshua was crucified.

This puts an end to any need for a day of atonement following Yeshua’s death. So, there is no need to afflict your souls. Yom Kippur is a special Sabbath, and this is a Sabbath of rest, where we do not need to necessarily abstain from foods.

For Orthodox Jews, and for Christians, the purpose of Yom Kippur is to achieve atonement through abstention and worship. But if you have already achieved righteousness via a perfect atonement, then there is no point in you observing the Day of Atonement.

Rabbi Schneerson of Chabad made this point – anyone who has fully repented and is righteous before God has no need to fast on Yom Kippur, and should eat and drink instead.

Eating and drinking on Yom Kippur would be a very clear signal that you have obtained this level of righteousness. You are now considered holy because of your perfect, everlasting atonement.

By eating and drinking on Yom Kippur, Messianic Jews would send a powerful message which would be easily understood – we have no need for an annual day of atonement, as our sins are atoned for in Messiah’s once-and-for-all death.

It would be a message instantly understood by Orthodox Jews too, who believe in the eventual annulment of all the feasts. Some rabbis teach in the annulment of all the feasts except Purim and Yom Kippur; others say that only Purim remains in Messiah’s days. In any case, Yom Kippur would be treated much more as a celebration (“yom-ke-purim”) – the day like Purim.

But we obviously cannot accept the logic that there would still be the need for a Day of Atonement in the days of Messiah, So we would go another step and declare the abrogation of Yom Kippur for Messianic Jews, eating to celebrate our complete atonement in Yeshua, freeing us up to eat on this particular day.

We could celebrate it even as an outright feast, to make this point.

In recent years, some Orthodox Jews have begun feasting on traditional Jewish fast days, in order to convey their beliefs that Schneerson is the Messiah.

In general, Orthodox Jews know that when Moshiach comes, there will be a new Torah and a change in the way we celebrate holy days.

When Messianic Jews choose to fast and observe Yom Kippur as Yom Kippur (rather than as a convenient day of fasting and prayer), we may send a mixed message to the Jewish community.

We say with our mouths that Yeshua is the Messiah, and Jewish people would expect for people who believe that the Messiah already has come, to treat the Torah in a different, past-tense way. Yet if with our actions we say Yom Kippur still applies in the same way, we are sending mixed messages.

This is why I feast on Yom Kippur, and I am fully convinced in my own mind. But each person should be fully convinced in his own mind whether he chooses to fast or not on Yom Kippur, and like everything, his actions should be dedicated to the Lord.

Look at this amazing Orthodox Jewish Yom Kippur prayer about Messiah being pierced for our sins

Have a read at First Fruits of Zion about this Orthodox Jewish prayer on Yom Kippur, which we blogged about a while back on RPP:

Then, prior to creation,
he established the Temple and Yinnon.

The Talpiot above from the beginning,
he prepared before any people or language.

He decided to let his presence reside there,
to guide the mistaken in straight paths.

If the wicked are reddened (by sin),
let them wash and be cleansed beforehand.

If (God’s) fierce wrath is incited,
the Holy One will not awaken his full rage.

So far, our wealth has depleted,
but our Rock has not touched us.

Our righteous Messiah has turned away from us;
we have acted foolishly and there is no one to justify us.

Our iniquities and the yoke of our transgressions
he bears, and he is pierced for our transgressions.

He carries our sins on his shoulder,
to find forgiveness for our iniquities.

By his wounds we are healed,
forever a new creation; the time of his creation.

Bring him up from the circle;
lift him out of Seir.

To summon us to the mount of Lebanon
a second time through Yinnon.

Is this genuine, or a missionary invention?

Aaron Eby discusses it, in an excellent and clear post.

The Rebbe says: it’s a sin for the righteous to fast on Yom Kippur!

Listen to the Rebbe here:

“Yom Kippur is Kei-Purim, the letter khof here, however, is to show similarity. The khof shows that this joy is even greater than that of Purim! Indeed it is “like Purim”, and has become the greatest joy, which has been promised to each and every one of us amongst the Jewish nation.

For those who have a higher level of Teshuvah [Repentance] it shall be the greatest joy. Therefore there is a ruling in the shulchan aruch  (code of Jewish lawthat a Torah scholar, and more specifically one that Torah is his profession, he is forbidden to fast! Moreover, it’s the opposite of doing a mitzvah  [good deed] if he fasts – as was mentioned several times.

The reason for this is because he is called a “sinner”. Through this fasting he lacks in effort and diligence. He says “my entire essence is speaking”

We’re not saying it’s sinful to fast or to feast on Yom Kippur; just it’s interesting to see within serious Orthodox Judaism there is a radical reconsideration of what we should be doing on each holy day, just as similar conversations take place amongst Messianic Jewish communities.

We don’t judge anyone who does or doesn’t keep Yom Kippur.. although personally I’m of the opinion that we can feast as believers on Yom Kippur in thankfulness to Moshiach for having achieved in one moment an atonement that a lifetime of yom kippurs could never do.

But if you disagree with the Rebbe here, we at RPP wish you tzom kal  :-)

Messianic Jews should welcome changes to Israel’s terror laws

One of RPP’s motivating reasons for blogging, was a feeling that Jewish terrorists, arsonists and extremists who targetted Messianic Jews were not being given sufficient attention by Israeli society, and neither was the ideological seedbed they were cultivated in. You will see this in the tone of our posts on Yad L’Achim, Honenu Jack Teitel and others.

We have seen opponents of Messianic Jews feel free to express open hatred and intimidation against a minority religious community.

So we were pleased to read on the Times of Israel about eight significant changes to Israel’s approach to terrorism.

Point 3 particularly grabs attention:

It specifically classifies attacks on religious sites and arson as terror: Referring to the incorporation of attacks on holy sites as “terror,” the explanatory text reads: “It should be noted that this sub-clause includes arson, even if only property was damaged or the structure was empty of people, since with regard to arson, as a rule, there is a real possibility that serious harm will be caused, including to people or the public safety.” This clause was not featured in earlier drafts of the legislation, and appears to be a direct response to the Duma attack and church arson.

As does point 5:

5. Threats and identification with a terror group are harshly punished. Threaten to carry out a terror attack, and you will face half the jail sentence for that crime, the legislation says, or five years (whichever is higher). A person who threatens to carry out an attack that carries a life sentence will be imprisoned for 15 years, it says. Threats are also incorporated in the very definition of terror, as seen above. The current penalty for terror threats is a three-year prison sentence.

The legislation also cracks down on individuals identifying with terror groups “including publicizing praise, support, or admiration, waving flags, presenting or publicizing a symbol… a slogan, or anthem.” If done publicly – whether waving a sign at a rally, posting on social media, or wearing a T-shirt – the individual will be liable to serve three years in prison.

With regard to this last clause, a footnote adds: “It should be emphasized that due to the sensitive nature of these prohibitions, which limit of the basic right to freedom of expression, and because of the required cautiousness in setting down the line between permitted and forbidden expressions… an indictment is contingent on the approval of the attorney general.”

Similarly, publicizing support for terror, or calls for violence, can result in a five-year prison term if there is “a distinct possibility that it will lead to a terror attack or violence.”

Whilst rhetoric against Messianic Jews has toned down significantly in recent years, RPP will keep an eye on anti-Messianic activities in the light of these new anti-terror laws.

Harping on about strange ideas

Originally posted on :

Here is Jonathan Cahn talking about an idea called “The Harbinger”:

The gist is this:

The Biblical prophet Isaiah warned of the downfall of the northern kingdom of Israel, in Isaiah 9. Israel arrogantly assured itself, it could just rebuild whatever was torn down.

According to Cahn, this same passage secretly predicts that America will get attacked by Al Qaeda terrorists in a targeted mass-murder  – 9/11 – as a judgement from God.

Bin Laden’s argument was as follows:

America was hit by God in one of its softest spots. America is full of fear from its north to its south, from its west to its east. Thank God for that.”

Cahn appears to imply the same argument – that the 9/11 attack was actually God sending a message to America, intentionally, to warn the nation. God chose to send the message through Al Qaeda, who also believe that…

View original 252 more words

Do messianic prophecies about Jesus matter to Christians?

Isaiah 9:6 of the Dead Sea Scrolls

Isaiah 9:6 of the Dead Sea Scrolls

When it comes to polemical discussions about Jesus’ messiahship, Messianic Jews are often accused of taking verses from the Hebrew Bible out of context, and deliberately christianising them, so that they appear to refer to the man from Nazareth.

Ironically however, many Christians are going in the other direction, and rejecting the relevance of Hebrew Bible prophecies to Jesus’ life!

Look at this quote from Christianity’s most popular academic theologian, N.T. Wright, from God and the Authority of Scripture Today [emphasis mine]:

When he [Jesus] spoke of the scripture needing to be fulfilled (e.g., Mark 14:49), he was not simply envisaging himself doing a few scattered and random acts which corresponded to various distant and detached prophetic sayings; he was thinking of the entire storyline at last coming to fruition, and of an entire world of hints and shadows now coming to plain statement and full light.‘

N.T. Wright appears to dismiss Biblical prophecy as “distant and detached,” when placed alongside Jesus’ life.

This is huge.

N.T. Wright cannot be dismissed as a liberal Protestant theologian or a post-modernist. Rather, he is hugely popular with young evangelicals and the Emerging Church. So N.T. Wright’s writings are indicative of trends in modern evangelicalism itself, which continues to adapt to its postmodern environment without realising.

This theology developing within Christianity clashes awkwardly with the usual understanding of messianic prophecy.

Beginning with the writers of the gospels themselves, Jewish rhetoricians who believed in Jesus throughout the ages have tended to emphasise Biblical verses which match up to the life of Jesus.

So when the prophet Micah envisages a ruler from Judah whose origins are from eternity being born in Bethlehem, Messianic Jews will point to Yeshua’s birth in Bethlehem as a literal fulfilment of Biblical prophecy.

And when Isaiah and Daniel speak of a marvellous individual cut off from the land of the living, and Zechariah and King David speak of Israel’s king having pierced hands and feet, Messianic Jews will identify Yeshua as fulfilling these prophecies in his crucifixion.

Reading the Bible closely, you can find all sorts of these prophecies – some hidden and some clearer – scattered throughout the writings of the sages. The Gospel of Matthew is explicit in its attempt to link up the events of Jesus’ life with Old Testament prophetic writings.

So why would N.T. Wright play down the importance of fulfilled prophecy?

Read his quote again with a different emphasis:

When he [Jesus] spoke of the scripture needing to be fulfilled (e.g., Mark 14:49), he was not simply envisaging himself doing a few scattered and random acts which corresponded to various distant and detached prophetic sayings; he was thinking of the entire storyline at last coming to fruition, and of an entire world of hints and shadows now coming to plain statement and full light.‘

In other words, the specific details of prophetic fulfilment are less important than the ‘entire storyline’; the overarching narrative of Jesus’ messianic mission.

Whereas most Messianic Jews will instinctively turn to Isaiah 53 as the key text to understanding Jesus’ messiahship, N.T. Wright and his readers would flick to Isaiah 49, which tells the story of God’s plans for Israel to be a light for the nations.

Wright would argue that Israel was incapable of being that “light” because of sin, but Jesus realised he himself was the light for the nations, and so became the Messiah of Israel in order to be the “light” as an individual that Israel couldn’t be as a nation.

This theology is tricky to understand, and often couched in obscure language, but essentially:

Jesus takes on Israel’s story and redeems it. The Gospels tell Jesus’ story. Jesus’ story is what Israel’s story would have been if Israel was without sin. This narrative is the most important thing to understand from the Gospels. All the Jews were thinking about this narrative at the time of Jesus anyway, so that’s how Jesus came to understand his story. The details given in Scripture of Jesus’ different acts are interesting, but what’s more interesting is the entire storyline of Israel and how it comes to fruition in Jesus’ life.

But NT Wright’s position relegates prophecy to a lower role.

Different prophetic sayings appears “distant and detached”, relating to “scattered and random acts of Jesus”, and are less important than the entire storyline.

Such a dismissal of prophecy (even if not intended as such) can allow Christians to make bolder claims still.

This is what Jesse Dooley – a Progressive Christian blogger – writes this week (the blog post that prompted our article here):

Jesus may have been the fulfillment of the Hebrew Scriptures, but it was not because of magical predictions from sages centuries before. Rather, Jesus fulfilled the Hebrew Scriptures in the same manner that he became the Temple for his followers after its destruction in 70 CE: because early Christians reflecting on the Jewish religion said so. His early followers saw the best of Judaism and their Scriptures in his life. His followers said he was these things. This is the vision of Jesus they saw when they looked through the lens of the Jewish Scriptures and Tradition. These things are true about Jesus even without all the magic.

Dooley here rewords N.T. Wright’s argument, but uses even more dismissive language. Prophecy is now no longer “distant and detached”; it is relegated further to being “magical predictions.”

Like Wright’s focus on the “overarching storyline”, Dooley’s focus on the “vision of Jesus through the lens of Scripture and Tradition” blends in perfectly with postmodern understanding of the value of Subjective Narrative over Objective Truth.

Dooley spends his blog post reconsidering the concept of prophecy itself. Rather than Jesus fulfilling prophecy, his culturally-relevant followers have simply read a lot of what the Hebrew prophets said, and Jesus could build his life around that.

This position ironically is very close – if not identical – to the anti-Messianic polemics within the Orthodox Jewish world. Moshe Shulman’s satirical article on fulfilled prophecy makes a similar point to Dooley, albeit from a sardonic and unbelieving perspective.

We can draw many conclusions from this.

Most significantly:

Today, it is popular within Christian theology as well as Jewish theology to downplay the concept of fulfilled messianic prophecy, in favour of asserting a religious storyline or narrative.

As well as defending our position on fulfilled prophecy to skeptical Jewish friends, Messianic Jews also have an increasing responsibility to highlight the importance of fulfilled prophecy to Christian friends itching to espouse trendy new postmodern theology.

Ultimately, the downplaying of fulfilled prophecy is part of a wider cultural trend within some pockets of Christian thought, to dismiss the Old Testament foundations upon which the New Testament stands.

We see this in harsh anti-Zionist theology affirmed by some Christian teachers, which rubbishes God’s covenant with Israel. We see this also in Spinoza-esque Christians who believe that God cannot and will not intervene cosmically in the natural world by virtue of miracles, and therefore all the miracles in Scripture are either scientific phenomena or mythology.

The latest dimension to the erosion of the roots of Biblical Truth, is the dismissal of fulfilled prophecy itself.

I would say this places believers in Yeshua as Messiah in an impossible position, and so the most logical and moral response is for us to affirm prophecy’s importance.

Guess who’s back! The Rosh Pina Project returns

This time six years and two months ago, the Rosh Pina Project was but a twinkle in the eye of Messianic bloggers who wanted to assert a few things.

We have developed into a blogging collective with several writers contributing content, and over 1.2 million views since our June 2009 launch.

We set up RPP in the months following the bombing of Ami Ortiz. We had seen the paucity of media understanding of Messianic Jews and we wanted to put this right.

The pressure and negativity against Messianic Jews was such that few people wanted to publicly discuss the persecution of believers in Israel, for fear of the consequences.

But how could we end up in a place whereby Israeli children were almost murdered because of their parents’ faith, and the perpetrator thought he was pleasing God?

It was this question that sparked our interest in Kahanism, “Redemption” and the anti-Messianic ideology espoused by some radical haredim. We looked at some of the theological and philosophical assumptions underlying certain political prejudices.

In Israel, you cannot turn to the right or to the left without seeing a yellow poster of the late Lubavitcher Rebbe, declaring the spiritual leader of the Chabad movement to be King Messiah.

Similarly, graffiti and street music proclaiming the chant “Na Na Nach Nachma Nachman Me’Uman” is ubiquitous.

This phrase is at once a celebration of the mystical, quasi-divine powers of the Breslov Rebbe Nachman from beyond the grave, and a prayer which when spoken aloud grants salvation to the believing Jew, according to the teachings of the late Saba, whom many Hasidic Jews also think is King Messiah.

So we have two deceased Jewish teachers who are thought of as godlike, messianic figures in Israel, and their followers are not considered controversial. Meanwhile, Jewish believers in Yeshua are dismissed as idolators!

We think it is both logical and intellectually consistent for Messianic Jews to be accepted as Jews by the wider community. Yet our main concern is for Messianic Jews as citizens of Israel or of Western countries to be treated with dignity, as human beings who are allowed to express their faith peacefully and worship without persecution.

We took great care to couple our concern over anti-Messianic activity with a wider consideration of Christian theology towards Israel.

We focused on Stephen Sizer’s associations and public statements to such an extent that he accused RPP of being part of a shadowy Israel lobby! The Church of England eventually took note of the campaign we took a lead on, and gave Sizer a choice between his activism or his parish. He chose his parish and apologised publicly. Now Reverend Sizer is proving to be a controversial issue in the wider public, thanks to his ties to the potential Labour leader Jeremy Corbyn.

We highlighted problems in Bethlehem Bible College, the Lausanne Movement, World Vision, the Church of England, the Methodist church, and other institutions which allowed themselves to be used by an agenda deeply hostile to Israel’s wellbeing.

We have tended to let the quality of our work speak for itself. This is reflected in how RPP has become considered as a credible media source, being quoted in the Jerusalem Post, Haaretz, Ynet News, the London Jewish Chronicle, Christianity Today, Compass News, Israel Today and other sources.

Since we began blogging, we have seen many positive developments.

The Church of England censuring Sizer is one of them.

Others include:

  • Direct harassment of Messianic Jews seems to be a lot more reduced. This especially follows the death of Yad L’Achim’s head Dov Lipschitz, and the arrest of Yad L’Achim leader Binyamin Klugger for price tag activities. Yad L’Achim volunteer Jack Teitel (who tried to murder the Ortiz family) was successfully prosecuted and sentenced to a lengthy prison sentence; convicted also of two prior murders of Arabs in 1997. The Israeli public has become more familiar with Messianic Jews, and the residents of Arad have stood up to haredim bullying a defenceless woman with a small business who happened to believe in Yeshua.
  • Messianic Jews have become better known in Israeli public life; the amazingly successful Moti and Eitan of One For Israel are quickly becoming household names, and Messianic Jews have even thrived in X Factor-like singing contests.
  • The Lausanne Movement denounced antisemitism, removed a vile anti-Israel article from its website and withdrew its support for With God On Our Side, after we highlighted problems with the movement.
  • The vitality of Messianic Jews on social media is a marvel to behold – not just Moti and Eitan, but also the excellent Avner Valer and the Messianic Drew.
  • Happily, strong Israeli Christian voices have emerged, such as the Israel Empowerment Lobby, the Christian Empowerment Council of Gabriel Naddaf, Hananya Naftali, Shadi Khaloul, and FIRM.
  • Israel has begun tackling Far Right incitement in a more meaningful way, as evidenced by the recent arrests of Honenu activists. The political will to ensure churches are no longer attacked by arsonists now appears appears evident.

So we are encouraged by all this, and appreciate the breadth of Messianic and pro-Israel believing voices available online. We are happy with our role as Messianic citizen bloggers, and we are still inspired and motivated to write.

We are not shy of debating the shortcomings of the Messianic movement or controversial and taboo issues. RPP has been the source of many a long debate on a diverse range of theological issues.

We are concerned for the spiritual vitality of our movement, and we would caution that a lack of focus on the Brit haHadashah’s clear teachings about Yeshua’s divinity, the triumph of grace, and the current priestly order of Melchizedek can lead disciples of Yeshua to veer off in unhelpful directions.

We believe that a Messianic Jew is not defined as such by his intellectual or practical understanding of halachah, but rather by his dynamic and cosmic understanding of Yeshua the Jewish Messiah, and how he allows Yeshua to guide his discipleship.

We also have welcomed many professional anti-Messianic polemicists to our comments section such as Mark Powers, Gavriel Sanders, Penina Taylor, Eli Cohen, Yisroel Blumenthal, and our favourite, Moshe Shulman.

We love debate and want our comments section to be a place for respectable dialogue; we welcome a range of Messianic, secular and haredi voices to this space below-the-line.

Refreshed from our mini-break, we look forward to blogging again on relevant issues. You can contact us if you need anything, you want us to cover something, or you want to suggest content for us to publish at – roshpinaproject AT gmail DOT com.

Thank you for being with us in this 6-year-plus blogging journey.

May Yeshua richly bless all our readers in His grace.