Foundational Course 2025: Day 1

About Beit Ariel (part 1)

Beit Ariel (BA) is Hebrew for House of the Lion of God. It was founded in 1988 by Rodney (“Roni”) Mechanic in Sea Point. Francois Wessels (still a member) led for a couple of years, then Bruce and Karen Rudnick. (The Mechanic and Rudnick families both made aliyah.) Since 1999, Herschel Raysman has led Beit Ariel.

[the last sentence was omitted from the Handout by mistake]

The History of the Modern Messianic Movement in South Africa, by Cecilia Burger, documents Beit Ariel’s history in relation to the broader international movement of Messianic Judaism.

The Union of Messianic Jewish Congregations, or UMJC, is a worldwide network of communities of faith that honour Yeshua as the Messiah of Israel. In 2002, Beit Ariel joined the UMJC. By being part of the UMJC, we are integrally part of something bigger than us.

In 2024, members of Beit Ariel Messianic Jewish Congregation voted in favour of adopting the Statement of Faith of the UMJC verbatim. Thus, Beit Ariel shares the same Statement of Faith held by the UMJC.

Although the notion of a faith-based organization completely scrapping its statement of faith and adopting a different one wholesale should raise questions, we have really not changed anything concerning what we believe and teach.

The motives for changing the statement, presented in our AGM last August, were:

The UMJC is the leading international body representing Messianic Judaism.

The UMJC Statement of Faith is more comprehensive than what we had.

Its wording was carefully crafted by leading Messianic Jewish theologians.

It provides relevant citations of Scripture.

By adopting the UMJC Statement of faith, we are submitting to a common standard that should allow us to relate easily with other UMJC-aligned congregations globally.

There are other international Messianic Jewish organizations, but we shall focus on the UMJC which will help us understand modern Messianic Judaism: its history and beliefs, which we share.

The UMJC Statement of Faith has six sections, namely:

God and Creation

The Jewish People

Yeshua the Messiah of Israel

Messiah’s Community

Messianic Jewish Life

Holy Texts

We will explore these statements later.

Questions: About Beit Ariel

How would you describe the journey of Beit Ariel from its founding in 1988 to its current identity? What significant moments stand out to you?

What does the Union of Messianic Jewish Congregations (UMJC) represent, and why is Beit Ariel’s connection to it important both locally and globally?

Why do you think Beit Ariel chose to adopt the UMJC Statement of Faith entirely, and what implications does that have for the congregation’s unity and outreach?

How might joining a global community like the UMJC strengthen or challenge the identity of a local congregation like Beit Ariel?

About Messianic Judaism

Messianic Jewish History

Outline

Our starting point is recognizing that Yeshua and his disciples were Jews. Since faith in the Messiah is authentically Jewish, the beliefs and praxis of the apostles was naturally Messianic Judaism.

Although Messianic Judaism died out in the early centuries, it has always had individuals seeking to practice it. In recent decades, scholars (like Richard Harvey) and publishers like Vine of David have documented this history over the past two thousand years.

We can get a good idea of Messianic Judaism is all about by reading about the UMJC.

The UMJC started in 1925 as the International Hebrew Christian Alliance, which made the striking declaration:

“We believe that the times of the Gentiles are being fulfilled and that the God of our fathers, according to His gracious promise, is about to restore Israel to her ancient heritage.”

By 1967, hundreds of thousands of Jews were following Yeshua as the Messiah of Israel.

In the 1970s, the International Hebrew Christian Alliance changed its name to the International Messianic Jewish Alliance.

In 1979, the Union of Messianic Jewish Congregations was established, with programs being developed in the 1980s for the training and ordination of Messianic Jewish rabbis.

Questions: Messianic Jewish History

The modern Messianic Jewish movement has roots that stretch over half a century. Do you know any key milestones in this history, and how do they shape our understanding today?

“The times of the Gentiles” is a phrase rich with Biblical significance. How might this idea influence Messianic Jewish identity and mission?

What prophetic verse of scripture was alluded to with the phrase, “the times of the Gentiles”?

Luke 21:20–24 CJB

20 “However, when you see Yerushalayim [Jerusalem] surrounded by armies, then you are to understand that she is about to be destroyed. 21 Those in Y’hudah [Judea] must escape to the hills, those inside the city must get out, and those in the country must not enter it. 22 For these are the days of vengeance, when everything that has been written in the Tanakh will come true. 23 What a terrible time it will be for pregnant women and nursing mothers! For there will be great distress in the Land and judgment on the people. 24 Some will fall by the edge of the sword, others will be carried into all the countries of the Goyim [nations], and Yerushalayim will be trampled down by the Goyim until the age of the Goyim has run its course.

Questions: Messianic Jewish History (continued)

What is the significance of God’s “gracious promise” concerning Israel’s restoration, and how do we see this promise fulfilled or unfolding?

Changing from “Hebrew Christian” to “Messianic Jewish” signaled a shift in identity. Why was this important for the community’s faith and witness?

How does the historical return of the Jewish people to Israel deepen the theological and cultural roots of Messianic Judaism?

How does understanding this history impact your own faith perspective or engagement with Messianic Judaism?

What is Messianic Judaism?

Rudolph & Willitts

David Rudolph and Joel Willitts: Introduction to Messianic Judaism

Part 1: The Messianic Jewish Community

Part 2: The Church and Messianic Judaism

Part 3: Summary and Conclusion. The following are excerpts from that Summary:

To begin with, Rudolph shows that the New Testament, and Acts in particular, presents a dual-track ecclesiology in which, on the one side, Jewish believers in Yeshua maintain their covenant responsibilities as followers of Yeshua and, on the other, Yeshua-believing Gentiles worship the God of Israel as Gentiles. (p. 295)

Digression: Ecclesiology

Note: We sometimes refer to Gentile believers in Messianic Jewish congregations as “Messianic Gentiles.”

ecclesiology: from Greek, ekklesia, lit. “that which is called out,” or the “elect,” referring to an assembly or congregation. The Greek translation of the Tanakh used ekklesia when the Hebrew spoke of the kahal [assembly, community] of Israel.

In the NT, ekklesia usually refers to assemblies of Yeshua-followers; modern English Bibles often translate it as “church”. However, its meaning depends on the context.

Ecclesiology is the doctrine of the nature and structure of the ekklesia; since ecclesiology is disputed, the ekklesia is fractured, resulting in many denominations. Some regard the church as being in continuity with “Old Testament” Israel. Others see it as completely separate.

Still others understand the church to be part of the greater Israel, not only in continuity with Israel of old but also in cohesion with Israel today. The last view acknowledges the real schism between the church and Israel yet perceives a unity in God’s purposes nevertheless.

Messianic Judaism generally accepts this sense of ekklesia; within this camp, some propound a further distinction between Jewish and Gentile followers of Yeshua, arguing that they even have different covenantal obligations. This is the “dual-track ecclesiology” referred to by David Rudolph, better known by Mark Kinzer’s term, “bilateral ecclesiology.”

Rudolph & Willitts continued

… the first Jewish believers in Yeshua to refer to themselves as “Messianic Jews,” and to their religious tradition as “Messianic Judaism,” were those who in the early twentieth century practiced Judaism and wished to distinguish themselves from Hebrew Christians, believers in Yeshua who were Jews by birth but who assimilated into Gentile Protestant churches. (p. 295)

What distinguishes Messianic synagogues [from other Jewish synagogues] is the centrality of Yeshua, the prominent place of the New Covenant, and the presence of Gentiles who come alongside Messianic Jews to build a congregation for Yeshua within the house of Israel. (p. 296).

A primary purpose of Messianic synagogues is to be a place where Jews who follow the Jewish Messiah can remain Jews and become better Jews in keeping with the eternal purposes of the God of Israel. This includes conveying Jewish identity to their children and being a visible testimony of Yeshua from within the Jewish community. (p. 296).

Because of the large number of Gentile Christian visitors, synagogue leaders have to walk a fine line between being inclusive and upholding the Messianic Jewish vision and traditions of their congregation. (p. 296).

Messianic Jews reject the classic Gentile Christian canonical [i.e. biblical] reading that fails to account for God’s ongoing relationship with Israel and the existence of the movement of Jewish followers of Yeshua. (p. 297)

First, Messianic Jews must live the ethics of Yeshua among the Jewish people, as the Messiah did. Yeshua’s example of love for Israel and loyalty to the Torah of Moses and related Jewish traditions suggest that Messianic Jews should also place these commitments at the center of their ethics. …

Messianic Jews should embrace their marginalized position within the wider Jewish community in sacrificial service, as Yeshua did. (p. 299).

Questions: What is Messianic Judaism?

What is meant by “dual-track” or “bilateral” ecclesiology? What does it look like in practice?

Is the church part of Israel?

What are “Hebrew Christians?”

Are Messianic Jews closer to their Jewish family or their Christian relatives?

How does the presence of Gentile Christians complicate Messianic Jewish gatherings?

How influential is Jewish tradition in Messianic Jewish life compared with the influence of scripture?

How would you explain Messianic Judaism to someone unfamiliar with it, especially regarding its relationship to both Jewish and Christian faiths?

What role do Gentile believers play in Messianic Jewish congregations, and how do they contribute without diluting Jewish identity?

What does living “the ethics of Yeshua among the Jewish people” look like practically in Messianic Jewish life today?

“Messianic Jews reject the classic Gentile Christian canonical reading that fails to …” Clarify that statement to the person next to you and ask them to give you reasons why they believe rejecting the classic Gentile Christian canonical reading is the right or wrong approach.

Defining Messianic Judaism: UMJC Basic Statement

BASIC STATEMENT: The Union of Messianic Jewish Congregations (UMJC) envisions Messianic Judaism as a movement of Jewish congregations and groups committed to Yeshua the Messiah that embrace the covenantal responsibility of Jewish life and identity rooted in Torah, expressed in tradition, and renewed and applied in the context of the New Covenant.

Messianic Jewish groups may also include those from non-Jewish backgrounds who have a confirmed call to participate fully in the life and destiny of the Jewish people. We are committed to embodying this definition in our constituent congregations and in our shared institutions.

Questions: UMJC Basic Statement

What is the covenantal responsibility of Jewish life?

What is the foundation for a Messianic Jewish congregation’s identity?

How does the New Covenant affect older covenants?

Halakhah

Halakhah, (from halakh, “walk,” is the set of laws for Jewish living, derived from the written Torah, from Oral Torah, and from Rabbinical rulings and traditions established over centuries.

The New Testament has plenty of halakhah embedded within it. In fact, it seems that Yeshua indicated the necessity of halakhah for his followers:

Matthew 18:15–20 CJB

15 “Moreover, if your brother commits a sin against you, go and show him his fault—but privately, just between the two of you. If he listens to you, you have won back your brother. 16 If he doesn’t listen, take one or two others with you so that every accusation can be supported by the testimony of two or three witnesses.17 If he refuses to hear them, tell the [ekklesia]; and if he refuses to listen even to the [ekklesia], treat him as you would a pagan or a tax-collector. 18 Yes! I tell you people that whatever you prohibit [lit. “bind, tie”] on earth will be prohibited in heaven, and whatever you permit [lit. “loose, untie] on earth will be permitted in heaven. 19 To repeat, I tell you that if two of you here on earth agree about anything people ask, it will be for them from my Father in heaven. 20 For wherever two or three are assembled in my name, I am there with them.”

Note the legal terminology:

“commits a sin” = offence

accusation

testimony

witnesses

In his Jewish New Testament Commentary on this verse, David Stern writes:

David Stern, Jewish New Testament Commentary:

... Yeshua, speaking to those who have authority to regulate Messianic communal life (vv. 15–17), commissions them to establish New Covenant halakhah, that is, to make authoritative decisions where there is a question about how Messianic life ought to be lived.

In v. 19 Yeshua is teaching that when an issue is brought formally to a panel of two or three Messianic Community leaders, and they render a halakhic decision here on earth, they can be assured that the authority of God in heaven stands behind them. (David Stern, Jewish New Testament Commentary)

Interpretation Task:

Interpret the following words from Matthew 18:15-20 as they commonly appear in English Bible translations:

to bind: to prohibit/forbid

to loose: to permit/allow

church/congregation (Greek: ekklesia): assembly of “judges” (Hebrew: beit din)

Key: In the days of the apostles, people lived, worked, and worshiped in their local communities. They could not just drive to another congregation to get away from problems at their home congregations.

From the Messianic Jewish Rabbinical Council:

Halakhah is our understanding of what we are holding ourselves and each other responsible to do in honoring God through Torah obedience. We simply cannot hold each other responsible without such a standard. So it is that we in our congregations need halakhic guidelines to function as kehillot kodesh - holy communities.

Halakhah builds upon the distilled wisdom of countless generations of our people who took seriously their obligations to God and Torah. Halakhah helps us to identify the shape of obedience, so that we might retrace with the stylus of our own lives patterns of holiness worn deep by generations of our forbearers. And when we do so as our gift of love to Hashem, it brings joy, not only to us, but also to Him.

Finally, we all need halakhah because it not only binds us to a standard of holiness but also looses us from needless guilt and worry.

When we interpret and apply halakhah with wisdom and love, it brings freedom rather than bondage. When we treat halakhah as an extension of God's Law, a guideline for communal obedience and relationship, we experience the character it shares with Torah, "the perfect Law that gives liberty" (James 1:25).

James 1:25 CJB

25 But if a person looks closely into the perfect Torah, which gives freedom, and continues, becoming not a forgetful hearer but a doer of the work it requires, then he will be blessed in what he does.

Questions: Halakhah

Give some examples of halakhah in the New Testament.

Give some examples where new halakhah may be needed in our times.

Halakhah is described as a “walk” - why is this idea meaningful?

Should Messianic Jews keep to Jewish halakhah? If so, which tradition’s halakhah—Orthodox? Reformed?

Who will be fasting tomorrow, on Tisha b’Av?

Should Messianic Gentiles in our congregation (most of us) live by the same halakhah as the Messianic Jews of Beit Ariel?

How can halakhah, when interpreted with wisdom and love, bring both holiness and freedom rather than guilt or legalism?

What impact does halakhah have on a Messianic congregation’s growth?

Now that we know what halakhah is, we can understand the Expanded Statement on MJ:

Defining Messianic Judaism: UMJC Expanded Statement

EXPANDED STATEMENT: Jewish life is life in a concrete, historical community. Thus, Messianic Jewish groups must be fully part of the Jewish people, sharing its history and its covenantal responsibility as a people chosen by God.

At the same time, faith in Yeshua also has a crucial communal dimension. This faith unites the Messianic Jewish community and the Christian Church, which is the assembly of the faithful from the nations who are joined to Israel through the Messiah.

Together the Messianic Jewish community and the Christian Church constitute the ekklesia, the one Body of Messiah, a community of Jews and Gentiles who in their ongoing distinction and mutual blessing anticipate the shalom of the world to come.

For a Messianic Jewish group 1) to fulfill the covenantal responsibility incumbent upon all Jews, 2) to bear witness to Yeshua within the people of Israel, and 3) to serve as an authentic and effective representative of the Jewish people within the body of Messiah, it must place a priority on integration with the wider Jewish world, while sustaining a vital corporate relationship with the Christian Church.

In the Messianic Jewish way of life, we seek to fulfill Israel’s covenantal responsibility embodied in the Torah within a New Covenant context. Messianic Jewish halakhah is rooted in Scripture (Tanakh and the New Covenant writings), which is of unique sanctity and authority.

It also draws upon Jewish tradition, especially those practices and concepts that have won near-universal acceptance by devout Jews through the centuries.

Furthermore, as is common within Judaism, Messianic Judaism recognizes that halakhah is and must be dynamic, involving the application of the Torah to a wide variety of changing situations and circumstances.

Messianic Judaism embraces the fullness of New Covenant realities available through Yeshua, and seeks to express them in forms drawn from Jewish experience and accessible to Jewish people.

(UMJC Theology Committee; affirmed by delegate vote, July 20, 2005)

Questions: UMJC Expanded Statement

Messianic congregations find themselves between larger Jewish and Christian communities. How do you see this dual belonging shaping their mission and identity?

Do Gentile members of Messianic Jewish congregations become Jews when they take on Messianic Jewish life?

What practical steps can Beit Ariel take to deepen its role as a place where Jewish people genuinely encounter Yeshua and live authentically as Jews?

How does the Christian theological tradition differ from the Messianic Jewish tradition?

If BA is successful in its vision, the ratio of Jews to Gentiles in the congregation will change a lot, becoming dominated (numerically) by Jews and having much deeper engagement with Jewish tradition (including customs in services and at home). How might this affect relations between Jewish and Gentile members of BA?

What kind of halakhah is appropriate for a Messianic Jewish Congregation? What kind of halakhah, if any, comes across as extreme or unacceptable?

What halakhah does Beit Ariel practice?

Share with a person next to you what to “walk in the Way of Messiah” personally means to you?

UMJC Values

The Values of the UMJC cover five topics:

Unity in Diversity

Community Relationship

Communal Growth

Integrity

Dignity and Inclusion

Unity in Diversity

The UMJC represents diverse congregations united in our commitment to the authority of Scripture as the Word of God, the ongoing significance of the Torah for Jewish life, and the centrality of Yeshua as Lord and Messiah. Deference and respect are key elements in our fellowship.

Community Relationships

As a movement for Yeshua within the people of Israel, we stand in solidarity with the larger Jewish community, including the state of Israel. We are committed to the continuity of the Jewish people and to participation in our common tradition.

As a movement for Yeshua, we also value and affirm our place within the entire community of Messiah and are committed to its genuine unity.

Communal Growth

The local congregation is foundational to Messianic Judaism. Therefore, we are committed to the success of our member congregations as places where Jewish people can encounter Yeshua as Messiah and live for him as Jews.

Integrity

We seek to develop and apply biblically rooted standards of integrity and accountability in all that we do as an organization, and to foster them in the polity of each of our member congregations.

Dignity and Inclusion

We recognize that all people are made in the image of God and therefore will endeavor to treat them with respect. We warmly welcome into our midst all who embrace our vision and core values and are committed to the success of our efforts.

Questions on UMJC Values

What three beliefs are foundational for keeping diverse Messianic Jewish congregations in unity?

What two communities do Messianic Jewish congregations find their place in?

How can we improve making Beit Ariel “a place where Jewish people can encounter Yeshua as Messiah and live for him as Jews”?

What is meant by the polity of a congregation?

Does the inclusivity offered by the UMJC “warmly welcome” everyone and anyone?

What challenges or insights has this discussion brought to your faith journey?

How might what we have explored inform your actions or attitudes in your role within the community?