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 Jewish 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
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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); these are meant to be guidelines, not rules – whether you are Jewish or Gentile, if these values are things that you agree with, or attract you, you can self-identify as a Massorite Talmidi:
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. So, for example, we emphasise the inner holiness of the heart and mind, rather than external ritual purity; we also emphasise ethical values and principles rather than legal or ritual strictness.
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 original 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 directly). Massorites share a common hunger and yearning to know YHVH better. 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 consider 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. There is therefore a very heavy emphasis on YHVH alone as our sole Saviour and Redeemer.
5. Our general culture is the non-rabbinic Jewish culture of Common (non-denominational) Judaism of the early 1st century CE. 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. In adapting modern Jewish culture, we have a preference for Sephardic and Mizrachi culture over Ashkenazi culture
6. We celebrate the festivals as they would have been celebrated in non-rabbinic Common Judaism of the early 1st century CE – 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, responsible 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 uncompromising, polarising, narrowminded extremism (e.g. extreme leftism, extreme rightism), or any kind 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, dealing with prejudice and bigotry, having a sensible response to militant forms of 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). We realise that spiritual truth is not always the same thing as historical truth.
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. We don‘t force or impose our views on others. We’re not bound by inflexible rules. Because of my own past experience with ‘bad religion’, and the negative experiences of many people in our 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, responsible 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 (this 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, because it desecrates the holy reputation of God. 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. We are also wary of any sociopaths, narcissists or psychopaths entering our community (we have guidelines in place that prevent them gaining power)
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 practical religion which is grounded, psychologically and spiritually healthy, socially responsible, well-rounded and ethically developed, robust enough 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 grounded 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, which I try to pass on to those I teach; 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 Gentile Godfearers (Gentiles who are attracted to practising the Sinai Torah), and also for Noahides (Talmidi Yahwist Gentiles) 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. Because we are open to both Jews and Gentiles, we don’t focus our outreach on any one, single ethnic group. We recognise that part of nurturing a healthy mind is valuing one’s ancestry, and the culture of one’s birth (especially if you are a Talmidi Noahide). We are therefore open to people of all ethnic backgrounds and origins. While becoming a Talmidi Jew involves taking on a Jewish identity and culture, a Talmidi Noahide (’Talmidi Yahwist’) is encouraged to value the culture, heritage and people of their birth. All Talmidis, regardless of their ethnic background, Jew and Gentile, are sisters and brothers in the family of YHVH.
20. 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.
21. 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.
22. For practical reasons, we are not as yet able to hold services. However, as part of our endeavour to reflect the cultural origin of our community (1st century Jewish Galilee), it is hoped that at any future Massorite Talmidi services, especially at the main Sabbath and festival services, officiating ministers and their assistants will wear simple, 1st century Jewish clothing, as a visible witness to our origins. It is also hoped that most of the music will have a Mizrachi Jewish or Israeli flavour, again to reflect the geographical origin of our faith.
23. Some people, not everyone, value the deep, inner journey of the spirit, along with contemplative exploration of authentic Israelite mysticism (e.g. Merkaba mysticism, Kavodh mysticism, exploring the Aspects of God, etc). It’s not for everyone, but it’s there for those Talmidis who appreciate it and find it useful. Related to this is the personal choice to include deeper acts of piety and devotion in one’s life – again, it’s not for everyone, but it’s there for those who find it helpful. Massorite philosophy has an awareness that every person’s spiritual needs are different.
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
The theory behind following ancient custom and ways of thinking is that, in recreating as much as possible the positive culture of ancient Israel, a Massorite Talmidi should eventually be able to automatically understand the imagery and reasoning behind Hebrew scripture (the reasoning behind various ideas in the Hebrew Bible is often never explained, because the writers of the Bible assumed that its readers already knew what they were writing about). This approach has worked very well for me personally – I now understand things I never would have understood as a Christian.
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 believe that each tradition within Talmidaism has its place and its own role to play in the life of the modern Talmidi community – we will all benefit from mutual exchange and regular discourse.
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 just 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