Messianic Synagogues

Worship and Sacred Actions Throughout the Year in Messianic Synagogues

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Messianic Jews observe the liturgical calendar of the Torah rather than the Christian year. In some instances, they add a Christological tone to the traditional Jewish meaning of these observances.

One of the characteristics shared by all the congregations of the Messianic Jewish movement is a high view of Scripture and a consequent determination to order congregational life according to what was in the 1970s often called biblical kashrut and is now more simply designated Torah. Therefore, Messianic Jews share a virtually universal adherence to the Jewish liturgical calendar that is mandated in the Torah itself. This approach differs significantly from the older Hebrew Christian philosophy, which taught that having been set free from the “burden” of the law by the Messiah, it would be wrong to practice the liturgical year whose very existence derives from that law. The Hebrew Christian practice had been to mention at a Sunday service that, during the following week, a Jewish holiday would occur.

“Yamim Naraim”: The Days of Awe

The month of Elul, which ends with the new moon at which the Jewish new year begins, inaugurates a nearly two-month period of introspection, the goal of which is teshuvah (repentance). This emphasis intensifies with Rosh Hashanah, at which time God is traditionally pictured sitting in judgment, both on individuals and on the community. The days from Rosh Hashanah to Yom Kippur, and beyond to Sukkot, are referred to as the Days of Awe, for they focus attention on the majesty of the Creator-Judge of the universe sitting on the throne, contemplating us and our sins. Even less liturgically inclined Messianic synagogues tend toward traditional practice at this time of year.

Rosh Hashanah, the Jewish New Year, is derived from the biblical Holy Day Yom Teruah (the Feast of Trumpets) or Yom Hazikaron (the Day of Repentance), the festival at which the shofar (ram’s horn) is blown in synagogues the world over. In the early centuries of the common era, problems concerning inaccuracies in determining the date of the new moon prompted the rabbinical authorities to observe the Holy Day for two days instead of one. The custom continues to this day, except among some Reformed congregations and in Israel, where it was never practiced (Hayim Halevia Donin, To Be a Jew [New York: Basic, 1972], 210–212).

The two days of Rosh Hashanah are seldom treated equally in Messianic synagogues; the first evening is often observed with a major worship service, as is the following morning. The liturgy for both services, as well as the three services of Yom Kippur, is found in the Machzor for High Holydays, which was an editorial priority of the Messianic movement in the late 1970s. The most distinguishing feature of Rosh Hashanah is blowing the shofar, the ram’s horn or trumpet, which is mandated in the scriptural legislation that established this Holy Day (Lev. 23:23–25; Num. 29:1–6). The shofar is blown rhythmically to the commands tekiah (a single continuing sound), teruah (many staccato sounds), and shevarim (a series of somewhat longer sounds). It is a day of rest and of repentance (Maimonides, Hil. Teshuvah; Hos. 14:2). The customary New Year’s greeting is Shana Tovah, an abridgment of the traditional L’shana tovah tikatev v’taihatem—“may you be inscribed and sealed for a good year” (Donin, To Be a Jew, 246).

The Sabbath between Rosh Hashanah and Yom Kippur continues the theme of repentance. Called Shabbat Shuvah—the Sabbath of Repentance—it is dedicated to the renewal of individual relationships with God and relationships among the congregation’s members.

A custom traditionally associated with the afternoon of Rosh Hashanah—although some Messianic synagogues practice it on the afternoon of Yom Kippur—is Tashlikh (the casting), a vivid representation of Micah 7:19. In Highland Park, Illinois, for example, many of the worshipers at Congregation V’nai Maccabim go as a group to the edge of Lake Michigan, not far from the synagogue’s meeting place, where they cast their sins (represented by pebbles) into the sea (represented by the lake). Orthodox and Messianic congregations both practice Tashlikh, although not usually on the same day. For Messianic Jews, the casting is associated with the atonement provided by Yeshua the Messiah, whereas for the Orthodox it is an act of repentance practiced prior to the Day of Judgment (Yom Hadin) which is essential preparation for Yom Kippur (the Day of Atonement). It is an already accomplished fact for the Messianist.

Yom Kippur is the Day of Atonement, mandated in the Torah (cf. discussion of Old Testament holy days in volume 1. In fact, it is the Holy Day—if a Jew visits the synagogue only once a year, it will be on this day. The evening service is called Kol Nidre, after a prayer of the same name. The Kol Nidre prayer exists to give comfort to a person suffering from guilt because of failure to live up to the commitments, vows, or promises one has made.

The day itself is largely spent in worship. There are several synagogue services, beginning with Shaharit or Musaf (in more traditional congregations) in the morning. Yizkor (a memorial service) may be then celebrated in the early afternoon, although Messianic congregations have tended either to ignore this service or rewrite it into a memorial of the suffering of Yeshua or the Lord’s Supper. The concluding service, Neilah (The Closing of the Gates), signifies that God’s patience may come to an end in judgment (Gen. 6:7; Jer. 8:20; Ezek. 22:31), although overall the service is short and joyful, climaxing in the blowing of the shofar.

As commanded in the Torah, the Holy Day is observed by fasting, and in accordance with Jewish tradition, the fast lasts from sundown of Erev Yom Kippur (holiday eve) to the following sundown. After the shofar is blown to mark the end of the fast, a festive family or congregational dairy meal is traditional.

Sukkot—the Festival of Booths (Tabernacles)—is also mandated in Scripture. It commemorates God’s provision for Israel during their post-Exodus wandering, and like the other major Jewish holidays, lasts eight days with a two-day initial intense period. At some point, often as early as the evening after Yom Kippur, the congregation’s sukkah (booth) is built as a center for as much holiday activity as weather permits.

As the week-long holiday draws to an end, traditional Jews observe the “Festival of Great Praise”, Hoshannah Rabbah. Messianic Jews largely overlook this holiday within a holiday, but they do observe the final day of Sikkot, which is called Simhat Torah (The Joy of the Torah). The Law of Moses is celebrated, and the cycle of liturgical readings is concluded and begins again, the Torah scroll is paraded through the synagogue and even danced with as unimpeded exuberance elevates the celebrants to ecstatic heights.

The Winter Festivals

The next holiday is Chanukah, the Festival of Light, commemorating the rededication of the Temple after the Maccabees won Judea’s freedom from Seleucid Syria. Strangely, the only scriptural mention of this Jewish holiday is found in the New Testament (John 10:22). Chanukah lasts the customary eight days, which are commemorated at home by lighting the Chanukah Menorah—a candelabra with eight candles plus a ninth candle, called the shamus, which is used to light the others. The shamus lights one candle the first night, two candles the second night, and so on until all the candles are lit the eighth evening. In the synagogue, on the Sabbath during Chanukah, the megillah (scroll of 1 Maccabees) is read.

The lack of any common customs for celebrating the Nativity of Yeshua eloquently illustrates Messianic Judaism’s self-identification as a Jewish movement. Each synagogue has faced independent congregational decisions about whether, and how, to celebrate Christmas (commonly called the Nativity). Possible ways of observance include family celebrations in individual homes with none in the synagogue, referring to the holiday in congregational services with the primary celebration taking place in homes, and formal Christmas congregational services.

Late in the winter comes a one-day holiday, Purim which commemorates Israel’s survival of Haman’s plans for an ancient holocaust. Another megillah (the scroll of Esther) is read in the synagogue, which approaches the holiday in a party mood. In fact, Jews are “required” to “eat, drink, and be merry.” Traditional Jews are commanded to get drunk (Megillah 75), and Messianic Jews have yet to develop any custom centered in the celebration this command is designed to foster.

Carnival-style festivals, especially among children, are increasingly popular. Giving charity to poor people and worthy causes has developed as an important way to mark the holiday, and traditionally each person sends “portions,” often gifts of food and drink to friends—a custom called shalach (or mishloach) manot (“sending out the portions”). Because sending the “portions” is a private custom, it is hard to quantify the extent to which the Messianic community participates, but there is no reason to doubt that it does do so.

Pesach—the Feast of the Passover

Exodus 12:15–20 commands that the Jewish community observes Pesach, the Passover, the Festival of Unleavened Bread (hag hamatzot), which commemorates the deliverance from Egyptian slavery. The eating of leavened bread, or any other food containing leaven (hametz) is forbidden, (Exod. 12:19–20). Passover is observed for eight days, and the seder (Passover supper) is celebrated on the first two evenings. For Messianic Jews, the Seder’s connection with the Last Supper is very important. The Seder is more than just a supper; it is a family-centered religious service for which the Messianic movement has developed numerous haggadot (Seder prayer books).

Closely associated with Pesach is the festival of the Resurrection, which some congregations observe on Easter Sunday, some observations on the Sabbath or Sunday after the first Seder, and still, others remember on the third day of Passover, regardless of the day of the week on which it falls. Some of those whose commemoration is on the Sabbath organize their worship service around the Resurrection theme, somewhat like those whose service is on Sunday. However, this is not true of all congregations within the Messianic movement.

The Festivals of Spring

Yom Atzma’ut, Israel’s Independence Day, is less commonly observed by the Messianic community as a whole than within the wider Jewish community. Nevertheless, personal and congregational support of Israel and the Zionist movement is almost universal. Some congregations take note of Yom Atzama’ut, the Sabbath before the day of observance, and a few even mention Yom Yerushalayim (celebrating the reunification of Jerusalem). As is the case of the Jewish community as a whole, “the nature of its religious observance is yet to evolve” (Donin, To Be a Jew, 267).

Among Messianic synagogues, the minor fasts, such a the Ninth of Av, the Tenth of Tevet, and the Seventeenth of Tammuz, and the Fast of Gedliah, all of which recall incidents from the Babylonian siege and, in the case of the Ninth of Av the Roman siege as well, are seldom if ever observed.

Shavuot is the festival commemorating the giving of the Ten Commandments at Sinai. Messianic Jews seldom observe the entire Taryag (613 Commandments) but confess the Ten Commandments as the fundamental basis of God’s moral law. This festival is Pentecost and, as such, it is also the commemoration of the giving of the Ruach (the Holy Spirit). For Messianists, the giving of the Spirit seems to overshadow the giving of the Law, and the Messianic synagogues are only beginning to synthesize both aspects of this festival.

The Arts in Messianic Synagogues

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The Messianic Synagogue, true to its direct connection to Judaism, often incorporates musical materials with Israeli motifs. Congregations may have a worship leader called a “cantor,” but the art of solo cantorial singing, common in Jewish temples, is rarely encountered. Accompaniment for singing is most often supplied by the guitar, strings, tambourine, and—more recently—electronic equipment such as synthesizers. Drama, the visual arts, and carpentry for such important features as the ark do find ready use in Messianic Synagogue worship.

Music

Singing has frequently been an important part of worship in the synagogue, and the Messianic synagogue is no exception. The use of praise-and-worship choruses and songs has become increasingly common during the past twenty years. Folk songs from Israel, or ones modeled on Israeli motifs, have been popular from the inception of the Jews for Jesus song ministry known as the Liberated Wailing Wall. In the early 1970s the popular duo Lamb continued the trend, and Joel Chernoff, Lamb’s lead singer, continues to write music for use in the Messianic synagogue.

Yiddish folk music has also served as a source for occasional ballads, although it has had relatively little impact on contemporary worship materials produced within the Messianic Movement. In addition, songs originally made popular by non-Messianic recording artists have been slightly modified for congregational use in Messianic synagogues. In most of the local congregations, solo vocal music has enjoyed relatively little prominence.

Early in the history of the Messianic Movement, the piano accompaniment was supplemented by the guitar. Guitar accompaniment continues to be common, largely because many Messianic congregations do not own their own buildings, which is due primarily to the youth of the movement and the financial instability of many of the congregations. Strings and tambourines have also been traditionally used, with more recent music featuring electronic music, using electronic tapes and synthesizers.

A few congregations include some form of dancing in their worship services, usually, perhaps universally, based on the hora, an Israeli folk dance. This dance is often accompanied by clarinet, flute, and recorder. It remains relatively uncommon in liturgical worship services and may be less common now than fifteen or twenty years ago, although statistical evidence is not readily available.

Messianic synagogues, whether liturgical or not, often have a worship leader called a cantor, but Jewish chazzanut (the art of cantorial music) is infrequently encountered. Nevertheless, chazzanut has a significant influence on the chanting of the liturgical prayers in those congregations where chanting is practiced. From time to time, attempts to develop more traditional chazzanut have been made. For example, in the 1970s the cantor of Congregation Adat Hatikvah in Chicago studied the cantorial music of Waldman and Pierce and utilized Eastern European, rather than Israeli, music in the liturgy of that synagogue. However, there have been few, if any, examples of Messianic cantors following that example during the years since the mid-1970s. For most of the congregations throughout the history of the Messianic Movement, the practices found in Israel have had a far more formative influence than those of Eastern Europe, and influence not limited to music alone.

Drama

In a number of Messianic congregations, especially the less liturgical ones, drama groups have emerged as a significant worship resource. The pervasive influence of Jews for Jesus in non-liturgical congregations has enhanced this trend, although it does not entirely account for its existence. Purim has been traditionally associated with costume and drama, and the building of the Sukkah (the Tabernacle for the Festival of Booths, Sukkot, in the early autumn) lends itself to dramatizations. However, the primary use of drama is in outreach, both in explaining the Messianic Movement to churches and in explaining Yeshua to Jewish audiences. Dramatization is only occasionally a substitute for preaching.

Liturgical efforts, such as the prayer books edited by Michael Becker (Machzor for High Holy Days [Chicago: Congregation B’nai Maccabim, 1986]) and John Fisher (Messianic Services For Festivals and Holy Days [Palm Harbor, Fla.: Menorah Ministries, 1992]), offer the Messianic Movement resources with which to develop creative new liturgies, but the Messianic Movement is handicapped in this area by the relative newness of the liturgy in the ministries of many of the older congregational leaders. Lack of depth in Hebrew is another serious problem the movement must seek to overcome, and this has been addressed through the efforts of both the Union of Messianic Congregations and within individual synagogues. However, until the Messianic Movement produces more than minimal familiarity with the Hebrew language and historic chazzanut, it is unlikely that Messianism will be set free to handle liturgical materials creatively.

Visual Arts

The Messianic Movement has made extensive use of the visual arts such as banners, scroll coverings, portable coverings for walls of worship halls borrowed from other institutions, and graphics for printed worship literature, including prayer books of various kinds. Its Hebrew Christian wing (primarily Jews for Jesus) has been extraordinarily creative in developing visual outreach materials for street evangelism. Hineni Ministries (the name Jews for Jesus uses within the Jewish community) has developed a glossy newsletter for apologetic purposes, called Issues, which demonstrates increasing maturity and sophistication.

A final element the cannot be overlooked in a survey of the visual arts in the worship of Messianic congregations in the manufacture and care of the arks. The Aron ha-Kodesh (Hebrew for “ark”) is a central feature in the synagogue and is no less a symbol in the Messianic synagogue. It houses the Torah scrolls, and its curtain or door is opened at key points of the liturgy as a symbol of access to God through prayer. The limited budget often available to Messianic congregations has an impact on the sophistication of their aronim (arks), but not on the congregations’ commitment to creating or obtaining these important religious artifacts. Often hand-made, the arks evidence artful design and a high level of carpentry skills.