Rabbinic Messianic

Rabbinic Messianics remain within the bounds of traditional Judaism. We observe all halachah (Jewish law) and affirm the unity of G-d as central to our beliefs. Our view of Jesus aligns with Jewish messianic concepts of the Messiah of Joseph, seeing him not as a deity but as a historical figure who was the precursor to the future ultimate messianic era. We see his mission as being consistent with Torah and rabbinic teachings, framing his life as an extension of Jewish prophetic tradition (not departing from it).

Here are some common questions we get from both Jews and Christians regarding our beliefs. We will continually add to this list as needed.

Why don't you just become Christians?

Rabbinic Messianics do not become Christian because their beliefs remain firmly rooted in Orthodox Judaism, which is fundamentally incompatible with virtually every core Christian doctrine. While they recognize Jesus (Yeshua) as fulfilling the role of Messiah ben Yosef, they reject the Christian claims of his divinity, the Trinity, original sin, virgin birth, and the idea of human sacrifice (penal substitutionary atonement) as a means of atonement. Instead, they see Jesus as a human figure within Jewish eschatology, whose mission aligns with the Torah and rabbinic thought. Their monotheistic faith holds to the oneness of G-d as expressed in the Shema, rejecting any division (of persons or parts) within the divine essence. They believe atonement is achieved through personal repentance, prayer, charity, and adherence to the mitzvot (commandments), rather than through the Christian concept of substitutionary sacrifice.

Additionally, Rabbinic Messianics fully embrace halachah (Jewish law). They view Jesus as remaining faithful to Jewish law and tradition, with his teachings and mission situated within Judaism rather than forming the basis of a new religion. Their belief in Jesus’ role as Messiah ben Yosef anticipates his future fulfillment as Messiah ben David, ushering in an era of universal peace and Torah observance. Rejecting Christian replacement theology, which suggests the Church has superseded Israel, Rabbinic Messianics emphasize that the Jewish people remain central to G-d’s plan and that the Torah (written and oral) is still binding. Converting to Christianity would mean abandoning their covenantal, theological, and halachic commitments, which they see as integral to their faith and identity.

Why don't you just become Jewish?

As Rabbinic Messianics, the question of why we can't "just become Jewish" is both theological and practical. This question is generally aimed towards those who are Gentiles since Jews are already Jewish they don't need to 'become' Jewish.

Theologically, Gentiles who follow God do not need to convert to Judaism to have a share in the World to Come. Judaism has long recognized the Noahide covenant, which offers righteous Gentiles a path to divine relationship without requiring conversion. We do believe that Jesus taught that everyone should uphold a higher standard than the minimum, and as such, Gentiles who love G-d should seek a greater level of obedience. See our articles on Acts 15 & Noachides as well as Should I Convert.

For those of us who already believe in Yeshua as Messiah ben Yosef, the prospect of conversion is complicated by the presuppositions and historical baggage associated with the name "Jesus." While halachah itself does not prohibit a believer in Yeshua from converting, centuries of Christian persecution and attempts to undermine Jewish faith have led many Jewish courts to reject applicants who express any belief in him. This is not a reflection of Jewish law, but rather a protective measure rooted in painful historical experiences. Jewish communities often remain cautious about accepting converts who maintain belief in Yeshua, despite rejecting Christian theology, automatically perceiving them as incompatible with Jewish orthodoxy.

Practically, this means that we, as Rabbinic Messianics, are often not given the opportunity to convert even when we desire to formally join the Jewish people. We respect the legitimate concerns of the Jewish community, understanding their caution against individuals whose intentions may be seen as suspect. While we do not seek to undermine Jewish faith or Torah observance, we are placed in a unique position: affirming Yeshua as the Messiah ben Yosef while remaining steadfast in upholding oral and written Torah along with the traditions. Consequently, we choose to live halachically observant lives, sometimes isolated, without formal conversion, accepting the complexities and respecting the boundaries of the Jewish community.

Are there any notable rabbis who agree with you?

While it is quite rare, there are some rabbis who have publicly expressed agreement with aspects of our positions, whether on messianic ideas or our approach to interpreting the Gospel texts. It’s important to recognize that the belief in a Messiah who has already come can be controversial within Judaism, which traditionally holds that the Messiah's arrival is a future event.

For example, within the Chabad-Lubavitch movement, many followers of the revered Rabbi Menachem Mendel Schneerson (1902–1994) regard him as the Messiah and identify as "Moshiachists." This belief has sparked vibrant debate both within the Chabad community and among broader Jewish circles. While this perspective remains fully within the framework of Halachah (Jewish law), some outside the movement view it as unorthodox. Similarly, the Rabbinic Messianic position, which aligns with Halachah, is often regarded as unorthodox by many. However, Yeshua (Jesus) is perceived as a much greater "threat" to Orthodoxy due to centuries of persecution and misinterpretation of his teachings by Greek-minded readers, leaving little room for open discussion - being labeled not just unorthodox, but also unJewish. As a result, many within Orthodox communities who hold Rabbinic Messianic beliefs choose silence, believing that public discourse on these ideas could do more harm than good for their communities.

1. Paul Philip Levertoff (1878–1954) Paul Philip Levertoff was a scholar, former rabbi, and descendant of Shneur Zalman of Liadi, the founder of Chabad-Lubavitch Hasidism and author of the Tanya. Born into an Orthodox Jewish family in Belarus, Levertoff received traditional rabbinic training at the Volozhin Yeshiva, one of the most prestigious centers of Jewish learning. After accepting Yeshua (Jesus) as the Messiah, he sought to bridge Jewish and Christian thought. Levertoff’s deep roots in Jewish mysticism and Hasidic spirituality influenced his work, which contextualized the gospel within Jewish traditions, emphasizing the compatibility of Yeshua's teachings with the spiritual insights of Hasidism. It was his belief that the Tanya simplified the Gospel of John which was primarily an early kabbalistic writing. His unique heritage and scholarship made him a pioneer in presenting the gospel to Jewish audiences in a culturally and spiritually resonant manner.
   

2. Rabbi Solomon Zvi Rapoport (1786-1867) While Rabbi Solomon Zvi (Hirsch) Rapoport did not formerly or publicly accept Jesus as a Messiah of Joseph figure, he approached the figure of Jesus from a historical and scholarly perspective, exploring his life and teachings within the framework of first-century Jewish thought (which is the proper context). He often presented Jesus as a Jewish teacher whose ideas were rooted in Pharisaic traditions rather than opposing them, addressing the social and spiritual challenges of his Jewish contemporaries. For Rapoport, Jesus' ethical teachings resonated with Jewish values and were not fundamentally at odds with Torah principles. He distinguished between the historical Jesus and the Jesus of Christian theology, rejecting the Christian deification of Jesus and the Trinitarian doctrine as later developments that diverged from Jesus' original message. This nuanced view positioned Jesus as a significant figure within Jewish history without endorsing him as the Messiah. However, this opened the door slightly to conversation in the modern era; that is to say, perhaps Jesus of the 1st century was extremely misunderstood by his Greek-influenced 'followers' long after his death.
   

3. Issac Lichtenstein (1824-1909) Isaac Lichtenstein was a Hungarian rabbi who served as a district rabbi in Tapioszele for over 30 years before embracing faith in Jesus (Yeshua) as the Messiah while remaining devoted to Jewish tradition. Deeply moved by reading the New Testament, Lichtenstein found its teachings compatible with Jewish values and ethics, stating, "I was captivated by its pure and lucid style, the nobility of the content, and the grandeur of its moral doctrines." He rejected Christianity’s historical persecution of Jews and sought to reconcile Yeshua’s teachings with Judaism. Despite his beliefs, he did not formally convert to Christianity and maintained his rabbinic title, emphasizing that his faith in Yeshua did not contradict his Jewish identity.
   

4. David Zion (~1900) David Zion, also known as "Rabbi David Zion," was a Jewish leader in the Ottoman Empire who believed in Jesus as the Messiah while advocating for the preservation of Jewish tradition and halachah. He was affiliated with early Jewish followers of Yeshua who sought to integrate their faith in Jesus within the Jewish framework rather than convert to Christianity. Zion’s writings emphasized the messianic fulfillment in Jesus, though his views remained controversial among both Jews and Christians. Unfortunately, much of his work and legacy remain fragmented, with limited direct quotes or sources detailing his theological stance.
   

5. Rabbi Byron Sherwin (1946-2015) Rabbi Byron Sherwin was a prominent Jewish theologian, scholar of Jewish mysticism, and an advocate for interfaith dialogue. He explored the figure of Jesus as a Jewish teacher within a historical and theological context but did not view him as the Messiah. In works like Mystical Theology and Social Dissent, Sherwin emphasized Jesus’ rootedness in Jewish tradition, stating, “Jesus was a Jew speaking to Jews about Jewish ideas.” He sought to reclaim the historical Yeshua as part of Jewish heritage while rejecting the theological claims of Christianity, particularly the divinity of Jesus and the concept of the Trinity.
   

6. Rabbi Zalman Schachter-Shalomi (1924–2014) Rabbi Zalman Schachter-Shalomi, founder of the Jewish Renewal movement, viewed Jesus as a profoundly spiritual teacher and a figure of significant importance, but not as the Messiah in the Jewish sense. Deeply engaged in interfaith work, Schachter-Shalomi emphasized that Yeshua’s teachings resonated with Jewish mysticism and ethics. He once stated, “Jesus' teachings make sense within the framework of Jewish spirituality; his teachings align with the inner life of the Torah.” While he admired Jesus as a model of spiritual devotion, he rejected Christian theological interpretations of his role and sought to build bridges between Jews and Christians through mutual respect.
   

7. Daniel Matt (b. 1953) Daniel Matt, a renowned scholar of Kabbalah and translator of the Zohar, has described Jesus as a “tzadik” (righteous person) and even referred to him as “Torah incarnate,” though he firmly rejects the Christian concept of Jesus as G-d incarnate. Matt’s writings often explore the spiritual depth of Jewish mysticism, emphasizing themes of divine immanence and the embodiment of Torah values. While he does not see Jesus as the Messiah or divine, he acknowledges Jesus’ profound ethical and spiritual teachings within the Jewish context. This perspective aligns with Matt’s broader efforts to uncover shared spiritual truths between Jewish mysticism and other traditions while maintaining fidelity to Jewish theology.

Why not just start your own religion with your own rabbis?

Rabbinic Messianics do not start a new religion because we believe in the eternal validity of the Torah and the authority of Orthodox Judaism as the faith system that G-d established through Moses at Mount Sinai. Our adherence to halachah (Jewish law) and rabbinic traditions reflects a commitment to the covenantal relationship between G-d and Israel, which we see as unbroken. Even our Rebbe, Yeshua, states, "Do as the Pharisees and scribes tell you to do, for they sit in the seat of Moses" (Matthew 23:2-3), affirming the legitimacy of rabbinic authority. Creating a new religion would contradict the framework of Judaism, which we affirm as divinely ordained and immutable.

Additionally, starting a new movement with our own rabbis would mimic the errors of early Christianity, which diverged from its Jewish roots by establishing new doctrines and institutions. As Rabbinic Messianics, we honor the existing framework of Judaism while recognizing Yeshua as the Messiah ben Yosef within this context. Our aim is to live out our faith authentically within the bounds of halachah, respecting the continuity of Judaism and avoiding further unnecessary divisions.

The belief that the Messiah came is incompatible with Judaism and the 13 Principles!

The belief that the Messiah has come, specifically in the person of Yeshua (Jesus), is a point of tension with mainstream Judaism and Maimonides' 13 Principles of Faith. Principle 12, which speaks of the belief in the coming of the Messiah, emphasizes awaiting a future redeemer without specifying a figure or acknowledging a previous arrival. Rabbinic Messianics, however, view this tension differently because of the concept of two messianic roles: Messiah ben Yosef (the suffering servant) and Messiah ben David (the reigning king).

Rabbinic Messianics understand Yeshua's mission as fulfilling the role of Messiah ben Yosef, who comes to suffer for Israel and pave the way for the ultimate redemption under Messiah ben David. This interpretation aligns with traditional Jewish texts like the Talmud (Sukkah 52a) and Midrash, which speak of a Messiah who suffers and dies. While mainstream Judaism emphasizes the anticipation of a single, victorious Messiah (the one to come), Rabbinic Messianics maintain that this dual framework allows for belief in Yeshua as Messiah ben Yosef without rejecting the principles of Judaism. Thus, we affirm that the ultimate redemption has yet to occur, remaining in harmony with the anticipation of Moshiach in traditional Jewish thought.

Do you believe the Gospels are scripture?

From a Rabbinic Messianic perspective, the Gospels are not considered "Scripture" in the same way as the Torah, Prophets (Nevi’im), and Writings (Ketuvim) of the Tanakh, which are divinely inspired and canonized within Judaism. The Tanakh remains the foundational and eternal Word of G-d for Jewish faith and practice.

However, Rabbinic Messianics may view the Gospels as similar to rabbinic texts with valuable historical and theological information that preserve the teachings of their rabbis (in this case, Yeshua, who is seen as the Messiah ben Yosef).

The Gospels are studied critically, with an understanding that they were written in a Jewish context and often reflect debates and ideas relevant to Second Temple Judaism. While the Gospels contain insights into Yeshua’s teachings, they are not binding halachic texts (aside from minhagim/customs for his followers in that community), nor do they hold the same divine authority as the Torah. For Rabbinic Messianics, the Torah and rabbinic tradition remain the ultimate guides for faith and practice, with the Gospels serving as a lens to understand Yeshua’s role and teachings within the framework of Judaism.

How do you differ from Messianics, Jews for Jesus, or Hebrew Roots?

Rabbinic Messianics differ significantly from Messianics, Jews for Jesus, and Hebrew Roots in theology, practice, and approach to Jewish tradition and identity:

1. Halacha Rabbinic Messianics adhere strictly to Orthodox Jewish halachah, viewing the Torah and rabbinic tradition as eternally binding. Unlike many Messianics or Hebrew Roots adherents, who often adopt selective Torah observance or reinterpret halachah outside rabbinic frameworks, Rabbinic Messianics affirm the authority of the Oral Torah and its interpretation by rabbinic authorities. Jews for Jesus, on the other hand, typically encourage Christian-style faith expressions, often disregarding halachah altogether.

2. Yeshua Another divergence is in the identity of Yeshua. Rabbinic Messianics reject the claim that Yeshua was divine along with the Trinitarian theology. This contrasts with Messianic Judaism and Jews for Jesus, which often embrace Christian doctrines. Hebrew Roots followers, while diverse, sometimes reject traditional Christian theology but still interpret Yeshua through a lens that deviates from traditional Jewish thought.
   

3. Evangelism Rabbinic Messianics do not engage in proselytizing or attempts to convert Jews to their perspective, understanding the historical pain caused by Christian missionary efforts. Jews for Jesus, by contrast, explicitly focus on evangelizing Jews to adopt Christian theology, often alienating Jewish communities. Hebrew Roots groups typically focus on attracting Christians rather than engaging Jewish audiences.
   

4. Rabbinic Authority Rabbinic Messianics respect the legitimacy of Orthodox Judaism and maintain that Yeshua himself upheld and affirmed rabbinic authority, as seen in his acknowledgment of the Pharisees as sitting in the "seat of Moses" (Matthew 23:2-3). In contrast, Hebrew Roots movements typically reject rabbinic authority and reinterpret Jewish law through a sola scriptura approach, while many Messianics and Jews for Jesus place little to no emphasis on rabbinic tradition.
   

5. Identity Many Messianic and Hebrew Roots groups often blur Jewish and Christian identities or adopt Jewish practices without full alignment with halachah, leading to significant theological and cultural differences.

Do you believe Jesus was born of a virgin?

The virgin birth is primarily derived from Christian theology and interpretations of Isaiah 7:14, which many Jewish scholars, including Rabbinic Messianics, understand differently. The Hebrew word “alma” in Isaiah 7:14 traditionally means “young woman” rather than “virgin,” and Jewish interpretations of this verse see it as a sign relevant to King Ahaz’s immediate context (referring to King Hezekiah). If Jesus was born of a "virgin" (in today's understanding), then it would disqualify him as Messiah. However, when approaching the rabbinic texts of the gospels, it is important to make a distinction between the types of 'virgins' (halachically) and what may be being referenced. While there is no prophecy of a virgin birth, a birth similar to King Hezekiah's (a messianic figure) is possible. We have an article that expounds into the virgin birth along with all the supporting verses and why it doesn't imply a Western or Greek idea of "virgin". Read the article Virgin Birth of Jesus.

Are you Judaizers?

The label "Judaizer" is often misapplied to Rabbinic Messianics and others who practice Torah observance. Historically, the term refers to those in the early church who insisted that Gentile believers must fully convert to Judaism, including circumcision and adherence to all aspects of halachah, to achieve salvation (a part in the world to come). This understanding is rooted in Paul’s writings, such as Galatians 2:14, where he rebuked Peter for actions that implied Gentiles needed to "become Jewish" to be accepted.

Rabbinic Messianics reject this historical notion of Judaizing. Torah observance is not seen as a prerequisite for salvation but as a response to the covenantal relationship with G-d and a desire to emulate Yeshua (Jesus). Just as Christians are traditionally encouraged to reflect their faith through prayer, baptism, or communion, Rabbinic Messianics view Torah as a way of life that reflects love and obedience to G-d. This practice is not about earning salvation but embracing the beauty of Torah, which Yeshua lived and upheld. Therefore, while some may call Rabbinic Messianics "Judaizers" due to misunderstandings, they neither impose Torah observance on others nor demand it of Gentiles in order to achieve a place in the world to come.

For more information, visit our article Are We Judaizers?

If this understanding of Jesus and the gospels is true, why didn't any church fathers believe it?

In the first century, the followers of Yeshua were predominantly Jewish and practiced Torah observance. However, as Gentiles began entering the faith, tensions arose over whether they needed to adopt Jewish practices. The Council of Jerusalem (Acts 15) clarified that Gentiles did not need to fully convert to Judaism, but this decision inadvertently created divisions. Over time, as Gentiles became the majority, Jewish practices were de-emphasized, and the original Jewish context of Yeshua's teachings was increasingly obscured.

After the destruction of the Second Temple in 70 CE, Judaism and Christianity began to diverge more sharply. The Jewish community, facing existential threats, sought to preserve its identity by rejecting groups perceived as syncretistic or compromising, including Yeshua-following Jews. Simultaneously, Gentile Christians distanced themselves from Jewish practices to avoid association with Jewish rebellions against Rome. This mutual estrangement fueled theological divisions and a loss of the Jewish framework for understanding Yeshua.

Then we have the "Church Fathers" which are only those who align with the later creeds and doctrines which are in alignment with the later church. The Church Fathers, were deeply influenced by Hellenistic philosophy, interpreted the Gospels through a Greco-Roman lens with Greek Philosophy, cutting themselves off from the Rabbinic. This often led to theological developments, such as the concept of the Trinity and the deification of Jesus, which were foreign to Jewish thought. The Rabbinic Messianic understanding of Yeshua as Messiah ben Yosef, a fully human and Torah-observant figure, did not fit this emerging Gentile-Christian worldview.

Jewish believers in Yeshua, became more splintered into sects like the "Nazarenes" or "Ebionites," which maintained Torah observance and a Jewish understanding of Yeshua. However, these groups were marginalized and labeled heretical by the developing Gentile-Christian church. Their writings were largely lost or suppressed, leaving the Church Fathers as the dominant voices in Christian history.

By the time of Constantine and the formalization of Christianity as the Roman Empire's state religion, the church had fully severed its ties with Judaism. Practices and beliefs deemed "too Jewish" were rejected, and the theological framework of the Church Fathers became the orthodoxy. Anyone's views that aligned with Judaism was a footnote labeled as 'heresy'.

However, this view of a Jewish Yeshua kept emerging in nearly every generation causing Christianity to respond harshly against it.

Are you trying to convert Jews or Christians?

Rabbinic Messianics are not engaged in attempts to convert either Jews or Christians. Our focus is on living out a Torah-observant life in accordance with Orthodox Jewish halachah, while recognizing Yeshua (Jesus) as Messiah ben Yosef within the framework of Jewish eschatology. Conversion is not part of our mission, as we respect the unique covenantal roles of Jews and Gentiles as outlined in the Torah and clarified in Acts 15. Jews do not need to 'convert' to anything nor do Gentiles. We are also not demanding anyone believes in our Rebbe as a Moshiach figure. Our aim is not proselytization but reconciliation and restoration of our Rebbe, a historically accurate Yeshua who was in alignment with Pharisaic Judaism and encouraged others to uphold a higher standard.

Do you believe Jesus is a deity or pre-existed?

Rabbinic Messianics do not believe that Yeshua (Jesus) is a deity or that he pre-existed as a divine being. This perspective aligns with the strict monotheism of Judaism, as articulated in the Shema (Deuteronomy 6:4), which declares, "Hear, O Israel: The L-RD our G-d, the L-RD is one." In this understanding, attributing divinity to Yeshua would violate the fundamental principle of G-d's unity and indivisibility.

The primary claims of deity that people point to are found in the writings of John which should be viewed more kabbalistically. For more information on some of these claims, visit In the Beginning was Jesus, Philippians 2, and Before Abraham was I am.

Where do you go to study and worship?

Being that we don't proselytize, many of us (both Jew and Gentile) attend local synagogues, and many live in Jewish communities. It is unlikely that you would know who is and who isn't a Rabbinic Messianic. Occasionally, a reference to our Rebbe might be mentioned on social media or in passing, which unfortunately leads to them being cut off from the congregation or unfounded rumors circulating about their intentions in the community.

Apart from not identifying with the Christian culture, ideologies, or dogmas, we cannot study and worship in most churches because we cannot worship in a place that defies strict monotheism.

Judaism doesn't believe a Messiah came, so how can you claim you follow Judaism?

Rabbinic Messianics affirm that we follow Orthodox Judaism because we maintain adherence to Orthodox halachah, uphold the Torah as eternally binding, and respect the Jewish covenant with G-d as central to our faith and practice. While mainstream Judaism does not believe that the Messiah has come, there are Orthodox movements that do accept previous and/or current figures as Messiah. Belief in a messiah (past, present, or future) is not anti-Jewish, it's extremely pro-Jewish. We also interpret the eschatological role of the Messiah within the framework of Jewish tradition, particularly the concept of the Messiah ben Yosef.

If the majority had to believe who the Messiah was before anyone could believe, then no one could believe that anyone was ever Messiah. Majority is spread over the course of time, by individuals slowly accepting or adopting it. We believe there will be a day when the Messiah of David will reveal himself, and everyone will adopt the belief that he is the Messiah (whether it is Yeshua returning or a great tzaddik that has yet to be born).

Which parts of Orthodox Judaism do you actually keep?

In short, all of it.

We maintain the eternal validity of the Torah and follow its commandments (mitzvot) to the best of our ability. This includes observing Shabbat, kashrut (dietary laws), and the annual Jewish festivals (e.g., Pesach, Sukkot, Yom Kippur).

We respect the authority of the Oral Torah and rabbinic traditions, such as those codified in the Mishnah, Talmud, and later halachic works. Our approach to halachic questions is informed by these sources. Those who are in Jewish communities consult their local rabbi.

Rabbinic Messianics engage in traditional Jewish prayer using the siddur (prayer book), reciting the Shema, and other daily prayers, and attending synagogue services when possible. Torah study, including the Talmud and rabbinic commentaries, remains a central practice.

We observe the laws of family purity (taharat hamishpacha), brit milah (circumcision for males), and other lifecycle rituals consistent with Orthodox practice, such as bar/bat mitzvahs and weddings.

Following the principles of tzedakah (charity) and gemilut chasadim (acts of kindness), we emphasize ethical living and care for others as an expression of Torah values.

Rabbinic Messianics affirm the Jewish identity of born Jews and uphold the covenant between G-d and Israel. For Gentiles in the community, the Noahide covenant or voluntary Torah observance may be encouraged without obligating conversion. Especially for those who follow Yeshua, Gentiles should take on more than the minimal Noachide laws and seek to uphold a higher standard as they will in the Messianic Age.

While we recognize Yeshua as Messiah ben Yosef, this belief does not negate our observance of Orthodox Jewish practices. Instead, it informs our understanding of Torah and G-d's redemptive plan within the framework of Jewish eschatology.

The Torah forbids human sacrifice, how do you reconcile that with your belief in Jesus?

The Torah explicitly forbids human sacrifice, a principle foundational to Judaism, as shown in passages like Deuteronomy 12:31 and Jeremiah 32:35. For Rabbinic Messianics, reconciling this prohibition with Yeshua's (Jesus') death requires a deeper understanding of his role as Messiah ben Yosef and the purpose of his "sacrifice." Yeshua’s death is not seen as a physical offering akin to pagan human sacrifice but as a profound moral and spiritual act intended to inspire repentance and draw people closer to G-d. This aligns with Jewish concepts like Moral Influence Theory, which emphasizes that the death of the righteous can bring atonement through the moral and spiritual awakening it causes in others (Moed Katan 28a).

Yeshua's life and death were not about fulfilling the technical requirements of Temple sacrifices but were symbolic and spiritual, calling individuals to repentance and reconnection with G-d's Torah. His "sacrifice" is viewed as a selfless act of love and devotion, demonstrating the ultimate commitment to G-d's will, rather than as a substitutionary atonement requiring physical bloodshed. In this framework, Yeshua's death operates within the boundaries of Torah principles, not as a literal human sacrifice but as a spiritual offering that inspires individuals to return to G-d and embrace the path of righteousness.

For more information on the death of the righteous atoning as well as Jesus' role of a tzaddik dying, see "Moral Sacrifice of a Child".

As a Jew, do I have to believe in Jesus in order to be "saved"?

No, as a Jew, you do not have to believe in Yeshua (Jesus) to be "saved." In Judaism, salvation is not defined by faith in a particular individual but by one's covenantal relationship with G-d, adherence to the Torah, and righteous living. The Torah emphasizes repentance (teshuvah), prayer, and acts of kindness (gemilut chasadim) as the pathways to atonement and a relationship with G-d. This understanding is rooted in verses like Ezekiel 18:21-23, where G-d promises forgiveness and life to those who turn from sin and follow His commandments.

Rabbinic Messianics affirm that Jews are already part of G-d’s eternal covenant, established at Sinai, and that their responsibility is to live in faithfulness to the Torah. While Rabbinic Messianics see Yeshua as Messiah ben Yosef, a role that aids in the redemptive process, we do not assert that belief in him is a requirement for salvation for Jews. Instead, Yeshua’s teachings and life are viewed as a call to return to Torah and deepen one's connection to G-d within the framework of Jewish tradition. Yeshua said he came for the sick and the lost - those who are off the path. Orthodox Judaism is not off the path, it is the path.

Didn't Jesus teach against following the Rabbis and Elders?

We actually have a lot of articles on this in our section called "Jesus, the Pharisee". Yeshua (Jesus) did not teach against following the Rabbis and Elders as a whole; instead, he criticized specific behaviors and hypocrisies of certain leaders, while affirming the legitimacy of their authority. In Matthew 23:2-3, Yeshua explicitly acknowledges the authority of the scribes and Pharisees: "The scribes and the Pharisees sit on Moses' seat, so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice." This statement indicates that Yeshua upheld the principle of respecting rabbinic authority, as they were tasked with interpreting and teaching the Torah, but he challenged them to live up to the standards they taught.

Yeshua’s critiques, such as in Matthew 23 and other passages, were aimed at hypocrisy, legalism without compassion, and prioritizing man-made traditions over the weightier matters of the Torah, such as justice, mercy, and faithfulness (Matthew 23:23). These rebukes were not a rejection of rabbinic tradition or the role of the elders but a call to align their actions with the spirit and intent of the Torah. His teachings reflect an internal critique aimed at reforming the practices of his time, rather than a wholesale rejection of rabbinic authority or Jewish tradition.

Read Jesus, the Equal Pharisaic Peer for more information on this.

Didn't Paul teach against Torah and call it a curse?

Paul did not teach against the Torah or call it a curse in its essence; instead, he critiqued the misuse of the Torah as a means of earning salvation and addressed how the Torah relates to Gentile believers in Yeshua. In Galatians 3:13, Paul writes, “Messiah redeemed us from the curse of the law, having become a curse for us.” This statement is often misunderstood. Paul is not calling the Torah itself a curse; rather, he is referring to the Torah’s pronouncement of curses for disobedience, as outlined in passages like Deuteronomy 27:26. The "curse of the law" is the consequence of sin, not the Torah itself, which Paul affirms is holy, righteous, and good (Romans 7:12). Yeshua becomes the righteous 'hangman' as his death not only bears the consequences of sin (baseless hatred against even the innocent) but also inspires moral and spiritual transformation, ultimately leading individuals to return to G-d and reverse the curses brought about by sin (Moed Katan 28a).

Peter, in 2 Peter 3:16, warned that Paul’s writings contain “some things that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other writings.” This distortion often leads to the misconception that Paul opposed the Torah entirely, which is contrary to his teachings. Paul emphasized that righteousness and salvation come through faith in G-d, not through legalistic adherence to the Torah’s commandments, particularly for Gentiles who were never obligated to its full scope. For Jews, Paul continued to affirm the Torah as part of their covenantal identity, as seen in his own adherence to Torah practices (Acts 21:24). His critiques clarified the Torah’s role in light of faith in Yeshua as the Messiah, rather than negating its divine purpose or value.

Do you believe sacrifices are done away with?

Rabbinic Messianics do not believe that sacrifices are done away with; rather, we see their current suspension as a result of the destruction of the Second Temple. In traditional Judaism, sacrifices (korbanot) were central to the Temple service, serving as a means of atonement, drawing closer to G-d, and expressing gratitude or repentance. However, with the Temple’s destruction in 70 CE, sacrifices ceased, and prayer (tefillah), repentance (teshuvah), and acts of kindness (gemilut chasadim) became the primary means of drawing near to G-d, as outlined in the teachings of the prophets and rabbinic tradition (e.g., Hosea 14:2, Avot 1:2).

Rabbinic Messianics acknowledge that Yeshua’s life and death provided a spiritual form of atonement and inspired repentance, in line with the Talmudic principle that the death of the righteous can atone (Moed Katan 28a). However, we also affirm that the Torah’s commandments, including sacrifices, remain eternally binding. When the Third Temple is rebuilt, as prophesied in Ezekiel 40-48, sacrifices will resume as part of the full restoration of G-d’s covenant with Israel. Yeshua’s role as Messiah ben Yosef complements, but does not replace, the Torah’s framework of worship and atonement. Thus, sacrifices are not abolished but temporarily suspended, awaiting the messianic era and the restoration of the Temple.

Jesus fulfilled the law, so why do you keep it?

Rabbinic Messianics believe that Yeshua (Jesus) fulfilled the Torah not by abolishing it, but by embodying its principles and demonstrating how to live in perfect alignment with G-d’s will. In Matthew 5:17, Yeshua himself stated, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” The term "fulfill" (plēroō in Greek) is better understood as "to bring to its full meaning" or "to demonstrate its completeness," not as an end to its observance.

Read more on this in Abolish or Fulfill

Do you believe Jesus died for your sins?

Yes and no. Yeshua’s death is understood not as a pagan-style substitutionary atonement, but as a profound response to the collective impact of sin. In Jewish tradition, the death of the righteous has redemptive power, as seen in Moed Katan 28a, which teaches that the death of the righteous inspires repentance and atonement. Yeshua’s death aligns with this principle, as his suffering was the result of the culmination of humanity's sins and the moral decay they cause in the world.

Every time someone sins, they contribute to the desensitization of society toward sin. This erosion of morality accumulates over generations, creating an environment of spiritual blindness and injustice. In Yeshua’s time, this culminated in the baseless hatred (sinat chinam) that led to his unjust execution (and destruction of the temple) —a reflection of a broken world that rejects righteousness. His death was not only "because of" sin in this collective sense but also a stark reminder of the consequences of human rebellion against G-d’s will.

Yeshua's death calls individuals to reflect on their own contribution to this moral decline and to repent. It serves as a catalyst for turning back to G-d and the Torah, restoring the spiritual sensitivity that sin diminishes. His life and death exemplify selfless love, humility, and devotion to G-d, setting an eternal example for how humanity can overcome sin and strive for righteousness. In this way, his death brings people closer to G-d, not by replacing Torah observance but by inspiring repentance and transformation.

Should Gentiles follow the Torah if it was only given to Israel?

The Torah was indeed given to Israel as part of its unique covenant with G-d at Mount Sinai, but Rabbinic Messianics recognize that Gentiles who come to faith in the G-d of Israel and in Yeshua (Jesus) as Messiah are invited to participate in aspects of Torah observance. While Gentiles are not obligated to follow the entirety of Torah, Yeshua and his disciples encouraged them to live as if they were in the messianic age—a time when the nations will fully embrace the ways of G-d and walk in His laws (Isaiah 2:3).

The Jerusalem Council in Acts 15 affirmed that Gentiles are not required to undergo full conversion to Judaism (which was debated in that day), but it also directed them to abstain from idolatry, sexual immorality, blood, and things strangled, which align with the Noahide laws. These directives were not the end goal; they were entry points for Gentiles to join the synagogue communities and learn the Torah. As Paul notes to Gentiles in Acts 15:21, “For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath.” This implies that Gentiles were expected to grow in their understanding and observance of G-d’s ways over time, expanding beyond the Noahide laws as they learned more about Torah.

Living according to the Torah, even in part, allows Gentiles to align their lives with G-d’s eternal principles, honor the example of Yeshua, and participate in the vision of the messianic age when all nations will join Israel in worshiping G-d and the Torah flows to all nations. While the Torah’s obligations differ for Jews and Gentiles, Gentiles are invited to take on more of its practices voluntarily, as an act of love for G-d and a reflection of the messianic hope of unity and righteousness for all humanity.

Didn't Jesus claim to be G-d and accepted worship?

Many of the passages often cited to support such claims, when read in their Hebraic context, do not imply divinity but rather reflect his role as the Messiah and a representative of G-d’s authority. Additionally, the term “worship” in biblical usage does not always signify divine worship but can also denote honor or deep respect, especially for kings, prophets, or other G-d-appointed leaders.

The Hebrew word often translated as “worship,” hishtachavah, means to bow down or show reverence, and it is used for both G-d and human figures. For example, in 1 Chronicles 29:20, we read: “All the assembly blessed the L-RD, the G-d of their fathers, and bowed their heads and worshipped the L-RD and the king.” This passage shows that bowing or "worship" directed toward a king does not imply that the king is divine but rather acknowledges his authority under G-d.

In the Gospels, instances where people bow or "worship" Yeshua, such as in Matthew 14:33, reflect their recognition of him as the Messiah or a prophet, not as G-d Himself. These actions align with the Jewish practice of honoring those who carry G-d’s authority, as seen in similar reverence for King David or Moses.

Many verses in the Gospels were written in Greek, and terms like proskuneo (translated as "worship") carry a range of meanings, from divine worship to showing respect. Without understanding the Hebraic context, it’s easy to misinterpret these passages. For example, when Thomas exclaims to Yeshua, “My Lord and my G-d!” (John 20:28), this is often viewed through a Hellenistic lens. However, in a Hebraic framework, it may express astonishment or recognition of Yeshua as G-d’s agent, similar to Moses being called “a god to Pharaoh” (Exodus 7:1).

Yeshua himself affirms the Shema in Mark 12:29, declaring, “Hear, O Israel: The L-RD our G-d, the L-RD is one.” He repeatedly refers to G-d as his Father and emphasizes his submission to G-d’s will (e.g., John 5:30: “I can do nothing on my own.”). These statements underscore his role as G-d’s servant and representative, not as G-d incarnate. Many claims about Yeshua’s divinity stem from theological interpretations developed in later Christian thought, influenced by Hellenistic and Roman concepts of deified rulers. These perspectives often lack the foundational Hebraic understanding of the Messiah as a human figure chosen by G-d, such as Messiah ben Yosef or Messiah ben David.

Do you think Jesus will return?

Yes, Rabbinic Messianics believe that Yeshua (Jesus) will return, but our understanding of his return aligns with Jewish eschatological frameworks. We see Yeshua as having fulfilled the role of Messiah ben Yosef, the suffering servant who paves the way for redemption through his life, teachings, and sacrifice. His return will fulfill the role of Messiah ben David, the triumphant king who will complete the messianic mission by bringing universal peace, gathering the exiles, rebuilding the Temple, and establishing G-d’s kingdom on earth.

This belief is rooted in Jewish teachings about the dual roles of the Messiah. The Talmud (Sukkah 52a) speaks of a Messiah who suffers and dies, and another who reigns as a victorious redeemer. Rabbinic Messianics understand these roles to be part of a unified messianic process, with Yeshua fulfilling the first role during his earthly ministry and awaiting his return to complete the second.

The belief in Yeshua’s return is not foreign to Judaism, as it aligns with prophecies about the messianic age, such as Isaiah 11, which describes the ingathering of Israel, the cessation of war, and the universal recognition of G-d. Yeshua’s return is seen as the culmination of G-d’s plan for redemption, bringing the world into alignment with Torah and fulfilling the ultimate vision of peace and unity under G-d’s reign. This perspective maintains fidelity to Jewish thought while embracing Yeshua’s unique role within it.

Do you believe Jesus was resurrected?

Yes, Rabbinic Messianics believe that Yeshua (Jesus) was resurrected. This belief is rooted in both the narrative of the Gospels and Jewish eschatological concepts regarding the resurrection of the righteous. Yeshua’s resurrection is understood not as proof of divinity but as a divine validation of his righteousness and mission as Messiah ben Yosef. His resurrection serves as a sign of hope for the future messianic age, when the general resurrection of the dead will occur (Daniel 12:2, Ezekiel 37).

In Jewish thought, the resurrection of the righteous demonstrates G-d’s justice and faithfulness. The Talmud, for instance, describes the resurrection as an essential part of the world to come (Sanhedrin 90b). Yeshua’s resurrection, occurring within this framework, is seen as G-d's affirmation of his role as the suffering servant who bore the consequences of collective sin to inspire repentance and renewal. His resurrection is also viewed as a foretaste of the ultimate redemption, when all of creation will be restored.

For Rabbinic Messianics, Yeshua’s resurrection underscores his role as the precursor to the final redemption under Messiah ben David. It calls individuals to repentance and faithfulness to G-d’s covenant while offering hope in the promises of Torah and the prophets regarding the ultimate restoration of the world.

Which Messiah of Joseph prophecies did he fulfill?

One of the Messiah ben Yosef’s roles is to prepare the nations for the ultimate redemption. Yeshua’s teachings, disseminated through his followers, led to significant global transformations:

• The Spread of Torah Values: The invention of the printing press by Johannes Gutenberg, motivated in part by the spread of Christianity, brought the written Torah to nations worldwide in their own languages. This has allowed unprecedented access to the teachings of the Torah, influencing both Jewish and non-Jewish populations.
  

• Uprooting Polytheism: Before Yeshua’s influence, polytheism dominated most of the world. Through Christianity and Islam, which were both significantly shaped by Yeshua’s life and teachings, much of the world transitioned to monotheistic frameworks - even the Trinity is not explicitly polytheistic. This aligns with the prophetic vision of all nations turning to the one true G-d (Zechariah 14:9).
  

• Noahide Principles: Many nations now uphold principles resembling the Noahide laws, such as prohibitions against murder, theft, and idolatry, and the establishment of systems of justice. This development can be traced back to the influence of Yeshua’s teachings in Christian and Islamic civilizations, which shaped global legal and moral norms.

While most nations have had a heavy Greek influence and skewed image of Yeshua, resulting in mass crimes against the Jewish people and adopting many pagan practices, the values of Torah and Noachide laws have been spread worldwide. Yes, there is work to do, but Messiah of Joseph isn't the finish, he's seen as a forerunner, preparing the way for Messiah ben David, who will complete the process of redemption by bringing universal peace, gathering the exiles, and rebuilding the Temple. Yeshua’s teachings have laid the groundwork for this ultimate vision, fostering a moral and spiritual framework that has influenced billions.

Why do you want to follow the ones who rejected Jesus and killed him?

The claim that Jews today—or even Judaism itself—are responsible for the death of Yeshua (Jesus) is both historically and theologically flawed. A proper understanding of the Gospel narratives and historical context reveals that the blame does not rest with the Jewish people as a whole or with Pharisaic Judaism, which is the ancestor of modern Orthodox Judaism. Instead, Yeshua's death was primarily orchestrated by a collaboration between the Roman authorities and the Sadducees, a politically motivated Jewish sect closely allied with Rome.

The Gospel accounts often highlight tensions between Yeshua and the Pharisees, but these tensions were theological debates, not a call for violence. The Pharisees largely opposed the actions of the Sadducees and were absent from the illegitimate trial held by the high priest Caiaphas and the Sadducee-controlled Sanhedrin. This trial violated multiple Jewish legal standards and was clearly intended to ensure a Roman execution on charges of sedition, as claiming to be "King of the Jews" was seen by Rome as treason. Furthermore, Pharisaic sources show an aversion to the death penalty and a preference for mercy, which aligns more with Yeshua’s teachings than with the actions of the Sadducees and Romans.

Blame for Yeshua’s death has been misapplied over the centuries, fueled by antisemitic agendas, despite the fact that it was the Romans who mocked, flogged, and executed him. Modern Judaism descends from the Pharisaic tradition, which would have sought to protect Yeshua, not harm him. To follow Pharisaic teachings today—rooted in Torah, mercy, and justice—is to honor the very traditions Yeshua himself upheld. The tragedy of his death is a reminder of the dangers of injustice and the misuse of power, not a reason to condemn any faith or people.

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