Messianic JudaismThe continuing preponderance of various “Messianic ” groups looking to base their identity on “Scriptural versus Rabbinic” models brings up the question of the Karaites.
Messianic Jewish groups longing to establish an identity separate from or independent from classical Jewish norms often look to the Karaites as “champions” of a “Scriptural” based approach to faith. While the point of departure regarding Yeshua remains, Karaites are seen as having bucked the odds.
Well, the simple truth is much more sobering. Let’s take a quick look at Karaite history.
Anan ben David has often been viewed as the individual most responsible for the creation of this movement, though later scholars seriously question to what extent the followers of Anan can be described as Karaites. The newest stipulation regarding the origins of Karaism is that there were at least two “groups†composed of the Ananites, the immediate followers or family of Anan, and the Karaites, who were themselves the result of several coalescing groups reflecting degrees of contempt against the legitimacy of Gaonic leadership. Hence, Anan’s rise to power may have been in large part due to the fact that he did attain the leadership position he had aspired to.
But that aside, the preeminence of Scripture in establishing Divine law and a passionate rejection of and opposition to the Talmudic tradition characterizes the basic tenets of later Karaite theology. The problems of adopting a “Scripture” only approach became quite apparent fairly quickly.
Anan’s primary theology is found in a work entitled, Sefer haMitzvot le-Anan. It was written as a collection of Oral tradition and reflects Anan’s own mastery of rabbinic thought and sources. It appears on some level to have been an attempt to counter the authority of the Sages by establishing itself as a counter body of Halakah by rendering alternative decisions to legal issues.
In any case, the repudiation of the Talmud as a centerpiece of Karaite thought appears to have been grounded in other groups and not necessarily in Anan’s own perspectives or that of his followers. His principle assertions lie in a return to “proper interpretation†of religious law independent from the authority sanctioned by the rabbinic system.
In the end later Karaites were essentially forced to develop some “oral tradition” in response to the obscurity often found in the Biblical text. In attempting to follow the “Bible alone,” the Karaites like the Messianic Jewish groups often lauding them, found themselves simply creating ways to observe the commandments.
In “Messianic”circles (most often sacred-namers, sabbatarians, etc) this manifests itself most radically in the rejection of the classical Jewish calendar, and the adoption of a puported Karaite calendar. Such practices do not end there however, and eventually find themselves being manifested in various areas of practice and observance.
For these “Messianic” groups, the underlying issue of course is the legitimacy of classical rabbinic thought and most importantly authority. They of course fail to recognize that progressive and liberal movements in Judaism have at least in theory approached in the subject of rabbinic authority and halakhah by appealing to the tradition itself as the basis for many innovations, alterations, and changes. While this presents its own problems, it does highlight a difference in “connection” and as highlighted in another post the importance of memory and its articulation in Judaism.
“Messianic” groups looking to the Karaites as a model should realize that at best, Karaism at best is surviving, not thriving. The ultimate reason behind this was the disconnect created with the greater Jewish community. While one might argue that a similar disconnect is at work in the normative Jewish community and Messianic Jews because of the Yeshua factor, a break with the classical tradition as the basis of identity as in the case of the Karaites would spell the death null for Messianic Jews.
Tags: Classical Judaism, Halakah, Judaism, Karaism, Karaite, Karaites, Messianic Groups, Messianic Jews, Messianic Judaism, Messianics, Rabbinic Thought, Sabbatarians, Talmud
14 responses so far ↓
1 Daniel // Mar 26, 2008 at 12:43 pm
What about them looking at other groups such as Chabad as their goal or point of reference?
2 Jacob // Mar 26, 2008 at 4:44 pm
Chabad cannot be placed in the same category as the Karaites because Chabad adhere to halakhah.
The tendency of many Messianics looking to Chabad as a model is partially justified because of their “rebbe” models which in many ways reflect Yeshua;on other hand much of it seems to be motivated by a mistaken sense of legitimacy and a general unfamiliarility with other Jewish communities. There is a tendency to see Chabad as THE expression…of Judaism and for whatever reason people are drawn to that. By doing so they often place themselves in a complicated and isolated position.
3 anonymous // Mar 26, 2008 at 7:43 pm
I do not see chabad as ‘the expression of judaism’ at all and do not compare karaites with chabad because they are very different.
What I view as relevant is anti-missionaries saying such and such does not apply to the messiah such as Issiah 53 and pointing out that chabad says it applies to the messiah.
The fact that chabad is orthodox and is not attacked by non chassidic orthodoxe jews points out a double standard in my opinion.
4 admin // Mar 26, 2008 at 8:00 pm
I’m not sure that there is a double standard per say.
There is a rift in certain circles. The case of the Israeli Beit Din refusing to convert a “Chabad Gentile” in a recent case reflects the rejection of Chabad views on Scheernson.
The fact that Chabad is Orthodox however goes along way since those Chabadnicks that “believe” are “simply” holding a heretical view, while most Messianics reject and even some denounce the Torah. That view is more reflective of apostasy than heresy.
5 anonymous // Mar 26, 2008 at 11:20 pm
I read a book called The Rebbe, the Messiah, and the Scandal of Orthodox Indifference by David Berger brings up the following statement:
“In light of disturbing developments which have recently arisen in the Jewish community, the Rabbinical Council of America in convention assembled declares that there is not and has never been a place in Judaism for the belief that Mashiach ben David will begin his Messianic mission only to experience death, burial, and resurrection before completing it.”
From Wikipedia:
He had also expressed shock at the idea that anyone could suggest that the Messiah could be from among the dead noting that “that could be possible in the Christian faith, but not Judaism” adding that this was “repugnant to everything Judaism represents.”[3]
It is well known that Chabad
a) has an active Orthodox outreach program
b)supports orthodox yeshivas
c)has a significant number of adherants that believe Rabbi Schneerson is the messiah
Nobody (or at least very few) accuses them of
Idolatry, not being Jewish anymore. Nobody sits shiva if their daughter marries someone active in chabad.
If someone is completely observant, shomer shabbos, whatever and believes someone is the messiah, who cares? I dont think they have turned into a goy or lost their place in the world to come.
I do not consider someone who denounces the torah to be messianic at all, regardless of who they think the messiah is. Someone who has done that renounces what later literature/scripture was founded on.
6 Objector // Mar 27, 2008 at 10:41 am
If one is halachically Jewish (of a Jewish mother), then it makes one an apostate Jew. But, a Jew nonetheless. However, as an apostate, there are some limitations: an apostate cannot be counted as part of a minyan or be called to the Torah, and if an apostate passes on, Kaddish (the prayer over the deceased) is not said and they may not be buried in a Jewish cemetary. Essentially, as an apostate, the only right they retain is the ability to repent and return to the practice of their faith — Judaism.
I do appreciate your longing for inclusion with the Jewish people, but neither my opinion nor yours comes into play here. The rejection of Jewish law and addition of new texts without halachic basis renders your messianic beliefs a new and unique faith. In example, Mormons consider their faith part of the Christian religion; with the inclusion of The Book of Mormon, Christianity declares it a faith all its own.
What you are missing is the obvious. Jews are to follow Jewish law, just as a Christian follows their own beliefs. If you expect to be Jewish and follow the laws of another religion, you become that religion. If you try to mix the two, then you have created a new religion. There are many man-made religions. And more are created each day. Judaism is based on the written (Chumash) and oral (Talmud) Torah given to Moshe at Sinai. These are the Commandments (halacha) given to His chosen people Israel.
7 anonymous // Mar 27, 2008 at 3:12 pm
Texts were added to the Jewish canon after the torah. The writings and the prophets came after Moses.
The sadducees claimed there is nothing canonical but the torah (five books) and for that it is claimed they lost their place in the world to come. If you want to argue there is nothing more, then you can not accept any of the prophets that came afterwards.
If you follow jewish law, you must bury someone on the very same day they die. You must release a fellow jew from a debt in the seventh year (despite the fact that Hillel declared the law invalid). So on and so forth. Nothing is to be added or subtracted.
I would like to know your opinion of Hillel’s nullification of Deuteronomy 15.
http://en.wikipedia.org/wiki/Pruzbul
What the major issue is with most christians do not understand the concept of covenants. It is very obvious to me that most believe that jews and gentiles are to follow the exact same laws despite the fact that in the new testament in acts 15 and acts 21 and other places say the absolute opposite.
As far as mormonism goes, they are polytheists period. they believe they themselves become divine, which is repugnant. You can not believe in the one G-d of Judaism and many at the same time.
8 Admin // Mar 27, 2008 at 5:11 pm
Apostasy refers to the abandonment of the Torah…to believe in a “false” messiah is heretical… but does not necessarily imply the same ramifications.
The issue then is whether Messianic Jews abandon the Torah or not. It is clear that many if not the majority do. We are propounding the observance of Torah and Jewish identity, albeit through the eyes of various Jewish movements, but Jewish identity nonetheless.
9 Daniel // Mar 27, 2008 at 5:36 pm
Can you explain how that identity is found in halacha or/and education not finding loopholes within Traditional Judaism? Specially as many groups deny Classical Judaism to claim legitimacy and in turn join forces with problematic groups, that sometimes have Anti-Semetic sentiments for they defame mainstream Judaism.
10 Admin // Mar 27, 2008 at 6:02 pm
Please clarify your question.
Can you explain how that identity is found in halacha or/and education not finding loopholes within Traditional Judaism?
11 Daniel // Mar 27, 2008 at 6:16 pm
What I mean is that the link posted above falls in the same category as other arguments I have heard which try to de-ligetimize Rabbinical Judaism based on obscure enacments which seem to contradict Mosaic law. The link actually spells out how it is only a rabbinic exception to a rabbinic enactment and it has to do with decisions made by our Sages in times of Galut. The case for biblical Judaism is made on the gorunds of Rabbinical inconsitencies wich negate the Torah, trying to connect classical Judaism back to Yeshua’s polemics with the Pharasees.
12 Admin // Mar 27, 2008 at 6:21 pm
What post is delegitamize traditional Judaism? The wikipedia link?
13 Admin // Mar 27, 2008 at 6:40 pm
If your comment is in reference to Hillel’s prozbul decision, I would agree. I do not consider this a violation of Torah law but rather an accommodation. The Torah provides a mechanism for resolving these kinds of challenges by “going to the “judge” in that day.
“When a matter of judgment is unknown to you, in a decision concerning blood, or a halacha, or a wound, or any controversial matters in you cities, then you shall arise and ascend to the place which Hashem you G-d shall choose. You shall come to the Kohanim-Levyim, or to the judge who will be those days, and you shall ask and they shall tell you the Halacha. And you shall follow the thing that they tell you, and you shall be careful to do all that they teach you….(Deuteronomy 17:8-11).
14 anonymous // Mar 31, 2008 at 3:17 pm
If a reform rabbi tells you it is okay to eat trafe, is it permissible?
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