I was recently asked to explain what was distinctive about Massorite Talmidaism, in comparison to Ebionism.
As for what a Massorite is, it would be too simplistic to say that we are just ‘Karaites who follow Yeshua as a prophet’, because it’s not as clear-cut as that, since we are not biblical literalists. A Karaite is very much ‘Bible alone’, and nothing more. Nothing else has any relevance; doing only what the Bible says and nothing else is what matters (but with all due respect to them – and I do respect them highly – that is like burying talents and gaining no profit from them). For a Massorite, the primary authority is indeed the Miqra (Hebrew Bible), but we do look at other historical sources as well to help with interpretation, especially when the Bible is unclear about anything; in our faithful observance and adherence to the spirit of what Torah says, we hope to gain spiritual profit from it.
‘Massorite’ is nothing to do with the Masoretes (scribes) or Masorti (conservative) Judaism. The word comes from the Aramaic massorāh: tradition, and refers to how we refer back to the traditions and theology of the pre-exile Israelite religion, as well as the traditions and culture of early 1st century Galilean, non-rabbinic Judaism.
First of all, here is a simplified précis of our values and culture, concentrating on things that might be a little different from Ebionites:
1. We try to live out our faith as if we had personally heard Yeshua preach during the time of his ministry
2. We try to develop a close, personal, living and loving relationship with God (‘Love YHVH your God with all your heart and mind’)
3. Our culture is based on Biblical commandments and stipulations (similar to Karaites), and on Common Judaism in the Galilee of the early 1st century CE
4. Our theology is based on pre-Exile Yahwist Israelite theology, and on Yeshua’s teachings
5. We are non-messianic (we don‘t spend time debating or thinking about when the messiah will come, or who he will be)
6. We are non-rabbinic (we don’t accept the authority of the Oral Law)
7. We are centrist and moderate in our approach; we try to practise religion with compassion and humility
8. We are a socially-aware and ethically responsible religious faith (‘Love your neighbour as yourself’)
9. We favour a compassionate and rational interpretation of scripture, through our living experience of God
10. We are opposed to religious fundamentalism, to portraying God as a tyrant, and any form of practising religion which brings the good reputation of God into disrepute
And now, these are our distinctive features which define us as Massorites in detail, focussing on values that are important to us as Massorites (it is by no means an exhaustive or extensive list, and there may also be some common overlap here with Ebionites):
1. We try to live out our daily faith as if we had personally heard and seen Yeshua speak in the late 20s of the 1st century, on the hillsides of the Galilee, in order to be true witnesses and disciples of his teachings. This is when we are rooted, and is a defining feature of Massoritism. Our religious, ethical and spiritual emphases are Yeshua’s emphases
2. Our theology is based first on pre-Exile Israelite theology, refined by the teachings and emphases of Yeshua and James (we believe that one part of Yeshua’s mission was to restore Torah, and to restore the values and ideals of the Israelite faith). The period post-exile introduced a lot of foreign beliefs into Judaism, which were not part of the original Yahwist Israelite faith. In this respect, we favour a ‘reset’ back to Yahwism, so that we can then go forward again. Consequently we see things from a Yahwist perspective – we understand what things such as the Glory of YHVH is, what the Azza Zeil is, what expiation is truly about, what the Holiness of YHVH is, what the Day of YHVH is, etc., all from a pre-Exile, Israelite Yahwist standpoint, rather than a post-Exile Jewish standpoint)
3. We encourage a direct, close, personal relationship with YHVH as a living, loving, compassionate and merciful God – we seek to ‘know YHVH’ (Jer 31:34, Dt 4:29, a kind of ‘Abrahamic’ way of relating to God). The ethics, values, principles, ideals and mission of YHVH are our ultimate guiding authority (as per the Universal Covenant); spiritual humility is therefore an important practice, as is the idea that we are servants of God, helping God to fulfil God’s Kingdom (ask not what God can do for you, but what you can do for God)
4. We abandon any belief that diminishes the supremacy, centrality and primacy of YHVH (so we are not messianic), and we do not view Yeshua as any kind of messiah. We do not believe he himself saw his personal role as a messiah. Massorites do not find it necessary to try to find Yeshua predicted or described in any prophecies; it is enough for us that he was a genuine prophet, ‘a mouthpiece for God’, as were all Hebrew prophets
5. Our general culture is the non-rabbinic Jewish culture of Common (non-denominational) Judaism of the early 1st century. Where a Galilean variant of Jewish culture is historically known, we incorporate that, as long as it doesn’t go against our human consciences, and is do-able in the 21st century. This is because we wanted a way of practising religion which would not be alien to Yeshua or his earliest followers
6. We celebrate the festivals as they would have been celebrated in non-rabbinic Common Judaism of the early 1st century – we look at what the Miqra (Hebrew Bible) actually says first; we do not follow rabbinic rulings unless they are the only reliable source of historical information on a given matter. This is also one area where we differ slightly from Karaites; they celebrate Purim, but not Hanukkah, whereas we don‘t observe Purim (because it is based on a pagan festival, and is from the Babylonian Jewish tradition), but we do celebrate Hanukkah and Theophany Day (remembering the Giving of the Torah), as ‘Days of Joy‘ permitted in Num 10:10)
7. We are generally centrist / moderate in our views on most things (it is important to us not to take extreme stances on issues). For difficult social issues, we encourage people to approach them from a compassionate, sensible and humane standpoint, rather than dictating to people what to think; in the daily practice of our faith we avoid creating outcasts, judging people, or causing people to suffer on account of our religion
8. We endeavour to have a socially aware religious faith, which emphasises the social values of Yeshua and of the Hebrew Bible (helping the poor, reaching out to the outcast and the rejected, etc). Our faith must be relevant to daily life, so we also address many diverse issues, such as social and religious oppression, exploitation, corruption, abuse of power, the moral obligations of the wealthy, human dignity, human suffering, the bonds of the extended family, nurturing positive and peaceful relationships, stewardship of the environment, realising that human society is not just for one group or class of people but for everyone, etc. We also emphasise the ethics of mutual responsibility in socio-religious matters. However, we reject any form of radicalism or militancy – we encourage a sensible, rational, adult and wise approach to social justice issues, since YHVH is the God of Wisdom
9. We don’t just focus on what we are against – we concentrate on what we are for, and we look at difficult religious issues, and try to provide answers for them, or at least guidelines for the daily difficulties of religious life in the here and now – social and personal responsibility, self-control, mental health, good and bad religion, practising one’s religion with compassion and humility, having meaning and purpose in life, practising honesty and intellectual integrity, having a sensible response to atheism and political Islam without being naïve or hateful, etc
10. Our approach to biblical interpretation is to interpret scripture through one’s relationship with YHVH, and always try to find the compassionate and most just interpretation of a passage, rather than ONLY relating to God through scripture (after all, there was no scripture from Abraham until Moses, and we are told to seek YHVH while YHVH may be found, Isa 55:6).
11. We don’t impose upon a passage any meaning that the original writer did not intend. We try to practise the principle of an honest and responsible interpretation of scripture
12. Conscience is very important. Because of my own past experience with ‘bad religion’, and the negative experiences of many people in my group, I and most of us in our group never again want to do something simply because someone says so; we are very aware of the sins of ‘bad religion’, and want to practise our faith in a sensible and healthy way. We never again want to have to defend things we don’t agree with
13. We are very much opposed to fundamentalist religion (that is quite a defining feature), and to any way of practising religion which portrays God as an authoritarian tyrant, or religion as an aggressive or violent means of controlling people – we see religious violence as a form of blasphemy, and is utterly offensive to God. Anyone who practises religion as a form of oppression, control, tyranny or violence, needs to repent and ask God for forgiveness
14. We are not opposed to science; we encourage an ethical approach to science, believing that YHVH is the ultimate Author of all the physical and scientific laws of the Universe. We are not against evolution, or the great age of the Earth or of the Universe. We don’t want to portray our religion as stupid or ignorant, but act as a reflection of the boundless Wisdom, great Majesty, and infinite Omniscience of YHVH, since YHVH is supreme over everything, even science
15. We don’t merely want to recreate a historical religion; we want to be a religion which is grounded, psychologically and spiritually healthy, socially responsible, well-rounded and ethically developed, sufficient to cope with the challenges of the 21st century and beyond. Massorites try to live a practical faith which is relevant to daily life. In that sense, we are not just looking at the past or the far future, we are very much rooted in the present, and focus on what YHVH can do for us and is doing for us in the present Age
16. Restoring the good reputation of God’s Name, restoring a practical and realistic understanding of God’s Kingdom, and restoring the integrity of the mission of the Jewish people, are 3 important missions in my own personal ministry; they have informed and directed the emphases of my ministry
17. In our interactions online, especially if we are speaking as representatives of our faith, it is important not to be nasty, abusive, offensive or confrontational, since doing so will dishonour the sacred reputation of God. If we wish to have God as our Shield and Defender when we are attacked, it is therefore important to be blameless, and not answer any evil with the same evil in return
18. Provide a spiritual home not only for Jews who follow Yeshua as a human prophet, but also for Godfearers (Gentiles who are attracted to practising the Sinai Torah), and also for Noahides (Talmidi Yahwists) who, while not practising the rituals or customs of the Sinai Torah, nevertheless are attracted to the ethical teachings of the Hebrew Bible, alongside the ethical teachings and values of Yeshua. We also accept that anyone, Jew or Gentile, who holds Talmidi beliefs can self-identify as a Talmidi (but if a non-Jew wishes to become Jewish, they would obviously have to go through conversion). Jews are the priests and ministers, and Gentile Nations are the congregation.
19. We don’t follow any superstitious practices, in keeping with the ethos of the original Israelite faith (Dt 18:10-12). For that reason, we don’t follow Kabbalism, since it is a medieval melding of Jewish and pagan practices. We don’t use augury, astrology, lucky charms, contact the dead, use prayers as if they were incantations, etc.
20. Our view of Yeshua includes that he was a tribulationist prophet, rather than an apocalyptic prophet. A Tribulation (that is, a ’Day of YHVH’), is when there will be a period of terrible trial, suffering and upheaval, often ending in exile, but that this period can be shortened (Mk 13:20) by the pious works and prayers of the faithful, and will eventually end (Mal 4:1), and peace be restored. In complete contrast, an apocalypse (which we don’t believe in) is the belief that there will eventually be a universal war in heaven and on earth between the good and the wicked, and eventually only the faithful will be taken up by God, and the wicked will be sent to hell (basically, this is the difference between the end of an Age, and the end of the world). So we favour Yeshua as a tribulationist prophet (since the world self-evidently did not end), which is what the prophets of the Assyrian and Babylonian Exiles were too.
There is also this article on Talmidi values, which I had hoped would be what all our sects and denominations had in common. It is at least what we Massorites hold dear as central to our faith.
Ideas for the Future
I envision the Talmidi community eventually becoming a kind of confederation of communities – that is, communities that have come together for mutual benefit, but without a central ruling authority. I do however have a personal hope that one day, God will help us choose a holy man or woman to lead us, inspire us and represent us, in the same way that Jacob the Pious and his brother Shimon bar Clophas did after Yeshua‘s death. Maybe also have a kind of ecumenical consultation board made up of representatives of different Talmidi communities, similar to the Council of Elders (`Atzat ha-Zqenim) in Jerusalem during the 1st century (so that we remain peaceful and fraternal towards one another, and can discuss differences and important issues in a friendly, familial way).
Some people might object to what seem like ‘rules‘, but they should be viewed rather as guidelines for the most part. Some people might prefer to have as little as possible in the way of ‘bullet-points‘ where practising religion is concerned, and I do understand that, but a paucity of guidance doesn‘t work for everyone. There is a good reason why Massorite Talmidaism has detailed teaching and guidance for those who want it. There is a real hunger for YHVH, to know YHVH and experience YHVH, and throwing out a few small breadcrumbs to a person who is starving doesn‘t work. Just as YHVH has taught me in my life and fed me and saved me, so I now share my food with others – I have more than enough to share! As someone who was once lost, and was found and visited by YHVH, and has experienced the fullness of our living God, I now try to provide signposts and point out the Way for other lost sheep, and I try to provide healing for those who have been hurt badly by religion.
If there are any Massorites out there reading this, who think I should add anything to the above list, or change anything, please let me know at: shmuliq.parzal@googlemail.com