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[First posted in 2012.
Non-Jews . . . Gentiles like ourselves, Sinaites, who have discovered the TRUTH that there is only ONE GOD whose Name is YHVH, Creator, Revelator on Sinai, the God who chose the nation of Israel to be His light to the gentiles—what are we now to do about this discovery?
Each person has to make a decision, stay where you are, or change direction. It is not an easy decision to make. You go against a lifetime of Christian influence [entrenched within yourself] and a tidal wave of opposition from Christians. But what little loss is that compared to the gain—the One True God YHVH? How can that be a “loss”? It places you in the historical entry point into the promised land at the end of the Israel’s wandering in the wilderness, when Joshua challenges the second generation who were born and survived those 40 years:
If it is evil in your eyes to serve YHVH, choose today whom you will serve: the gods your forefathers served across the River, or the gods of the Amorite in whose land you dwell. But as for me and my house, we will serve YHVH! (Joshua 24:15).
Continuing our resource sharing of the book that played a major part in our decision to leave Christianity and embrace the original Biblical faith, here is the final installment in “The Way,” Chapter Two of James Tabor’s Restoring Abrahamic Faith, which gives a blueprint, a map, guidelines for those who are on the verge of deciding to take on the challenge to explore a totally new and different direction from what they had previously known. It is unsettling, to put it mildly, to face that fork on the road, so James Tabor offers help on how take that first step.
Slightly edited and condensed for website and better readability; also, presented in 3 installments with added subtitles and for those sequels, here are the links:
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JAMES TABOR on Abrahamic Faith
To restore ABRAHAMIC FAITH is to advocate what might be called “TORAH Faith for all nations” (Isaiah 2:3). If I were to choose a slogan of BIBLICAL FAITH, this would be it.
Although the TORAH was given once for all by Moses to Israel at Sinai, it is essentially universal, that is, intended for all humankind. It is to the TORAH we must go, and from the TORAH we must derive the essentials of the Faith.
I find it useful to call this Faith “Abrahamic,” since the very mission and meaning of Abraham’s call, and the subsequent Covenant with Israel, was that all nations would be blessed and drawn into this universal PLAN (Genesis 12:1-3). In other words, any view of Abraham, or of the Jewish mission, or of the TORAH, which ignores these universal aspects is wrong-headed from the start.
Israel was given the gift of the TORAH, not to bottle up and keep to themselves, but to teach the world, through example and proclamation, that eternal WAY. The entire nation of Israel is called a “kingdom of priests” for this very reason (Exodus 19:6).
The primary function of the priesthood is to teach:
For the lips of a priest should keep knowledge, and people should seek the TORAH from his mouth; for he is the messenger of YHVH of Hosts (Malachi 2:7).
Just as the people of Israel and Levitical priests to instruct them, the entire nation is to function as priest to the world. Rabbi Elijah Benamozegh (1823-1900) brilliantly expounded this concept of Israel’s mission to the nations in his classic work, Israel and Humanity, a book well worth reading to this day. All the Prophets declare that in the future the choosing of Israel, and its mission as the Covenant people, will find ultimate fulfillment when “the TORAH goes forth from Jerusalem” to all the nations of the world (Isaiah 2:3-4).
What is involved in TORAH Faith for non-Jews?
Judaism has never expected that Gentiles are required to convert to Judaism, or “become Jewish.” Such an idea lacks both Biblical foundation and practical wisdom. Israel is to serve as a priest to all nations, which does not mean that all nations are to “become priests.”
Practically speaking, the Jewish people have developed, through their written and oral traditions, a particular understanding of TORAH observance that is not easily or directly applicable to non-Jews. It is an entire way of life, framed in a rich culture that involves literally every aspect of daily life and religious practice. Few non-Jews would be comfortable with such a drastic transformation of cultural identity. Nonetheless, there are those among the Gentiles who seem to experience an almost irresistible pull toward Judaism. Some Rabbis say that such individuals have a Jewish “nishamah” or soul, either as “lost” Jews or from the “Lost Tribes,” exiled in the 7th century B.C.E.
It is not uncommon for such Gentiles to discover, with a bit genealogical research, that they have fairly recent Jewish ancestors. For those Gentiles who do choose to formally convert to Judaism, the door has always been open. But neither Judaism nor the TORAH has ever specified formal “conversion” in order for one to have a full and valid relationship with God, including full participation in the PLAN to see the Kingdom of God realized on earth. This is an internal, personal, and individual matter, and cuts across all the religious and cultural issues normally associated with “religious affiliation” and “labels.”
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Universal – Noahide Laws before the Sinai Revelation
As a bare beginning, Jewish tradition teaches that all humankind, as “children of Noah,” (B’nai Noach) is obligated to follow the Noahide Laws.
The TORAH was given to Moses at Sinai, but obviously, from Adam to Moses there was a basic standard of righteousness for humankind. Traditionally there are seven Noahide laws or commandments (mitzvot): prohibitions against —-
- idolatry,
- blasphemy,
- murder,
- sexual immorality,
- theft, and
- cruelty to animals (including eating blood),
- along with the positive admonition to pursue mishpat or injustice.
These “basics” are derived from the early chapters of Genesis, especially chapters 1-9. The Talmud elaborates them, and according to traditional Judaism they become the minimum standards of ethical conduct for Gentiles. Actually these “Seven” are more than single commandments, they are headings or categories, under which are grouped a whole mass of related TORAH legislation applicable to Gentiles. In other words, one must go to the TORAH to fully define what is adultery, theft, murder, idolatry, and so forth.
Gentile God-fearers
In the ancient wo
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rld we have evidence of Gentiles who attended the synagogue and were attracted to Judaism, but stopped short of formal conversion. They are called “God-fearers,” and are often mentioned in the book of Acts in the New Testament. They had turned from idolatry and taken up these basic Laws of Noah, and possibly other observances of Judaism.
It is these Noahide Laws that lie behind the crucial decision made by Ya’akov (James), brother of Jesus, at the Nazarene Council (Acts 15:19-21). Much Paul’s ethical instruction to his Gentile followers is based, point-by-point, on this Noahide Code (see the issues that run through 1 Corinthians 5-10). This Noahide Code is a minimal step, a bare beginning, for non-Jews who wish to have acceptance from, and share fellowship with, TORAH observant Jews. It might be likened to a basic “clean up operation” for those who are turning from idolatry, paganism, and misguided ways of our secular society.
These seven commandments, even when expanded into broader categories, do not cover the full range of the WAY of YHVH for humankind as reflected in TORAH. Most who begin serious TORAH study end up wanting to go much deeper into the texts and traditions. Certainly all of the TEN WORDS, including remembering the Sabbath and honoring father and mother are a basic and irreducible part of TORAH Faith.
[Continued in TORAH Faith for Non-Jews – 5a]
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