Joseph Rabinowitz

Biography

Rabinowitz was born on September 23, 1837 in Rezina, Bessarabia, Russian Empire, and lived in Kishinev, now the capital of the Moldova. He died in Kishinev on 17 May 1899.

Joseph Rabinowitz and the Messianic Jewish Movement

We are aware of the worldwide phenomena of Messianic Jewish expression in its many different forms and styles, with some Messianic Jewish congregations modelled upon a Conservative or Orthodox Synagogue, while on the other extreme there are some that are virtually like a church with a possible Jewish symbol or two such as a seven branch candlestick or an Israeli flag. It is not only the outward appearance that is of interest, but the underlying philosophy that determines the particular approach that gives its shape and form. In February’s programme we discussed the life of Rabbi Isaac Lichtenstein of Hungry and how he as an orthodox Jewish rabbi came to faith in Yesua HaMashiach/Jesus the Messiah, continued to serve in his congregation despite the immense opposition and hostility that he faced. However, his position was an exceptional case and while we may learn certain things from this, his example did not become a paradigm for the future movement. With this in mind I wish to ask a question as to who were the movers and shakers that gave expression to the modern Messianic Jewish movement? Around 1882 an orthodox Jewish man by the name of Joseph Rabinowitz from Russia went on a Journey to Palestine and he later testified to the fact that he faced a dynamic turning point in his life during his trip. While there Rabinowitz said, “something profound changed my life!”

On his return to Kishinev, the capital of Bessarabia, South-Western Russia. He was a new man as he later described it: On Jerusalem’s Mount of Olives he made the matchless discovery that Jesus is Israel’s King and Messiah, the Brother of the Jews and thus the answer to the Jewish Question! The expression “our brother Jesus’ became a popular new way to describe how Jews began to look at Jesus. This phrase was later coined and used by the famous Jewish philosopher Martin Buber when he referred to Jesus as “my elder brother.” From that point on Rabinowitz’s new movement was called “Israelites of the New Covenant” and later on sometimes referred to as “Novi Israel” (New Israel), though this later name had been used to describe the movement founded by Priluker. What exactly happened to Rabinowitz when he was on the Mount of Olives as it is not clearly explained? Am I correct in referring to it as “a conversion” as said by some? The expression “conversion or convert” when this involves a Jew is very emotive and strongly suggests that the individual is no longer Jewish and has become a Christian, this is particularly so following baptism. However, Rabinowitz insisted that he still viewed himself as a Jew. What is clear is that his life was given a profound new turn on his return from Palestine to his native Russia. This had far reaching consequences not only for himself personally, effecting Jewish lives far and wide. Rabinowitz elaborated further on the revelation that he received on the Mount of Olives: “Suddenly a word from the New Testament, a word he had read 15 years before without heeding it, penetrated his heart like a flash of lightning: “If the Son shall make you free, ye shall be free indeed” (John 8.36). From that moment that Jesus is the King, the Messiah, who alone can save Israel, gained power over his soul. Deeply moved he immediately returned to his lodgings, seized the New Testament, and, while reading John’s Gospel, was struck by the words, “Without me ye can do nothing” (John 15.5). In that way by the providence of Almighty God, it came about that he was enlightened by the light of the Gospel. “Yeshua, Achinu” (Jesus our brother) was from then on his watchword, with which he returned to Russia” (p 19). This suggests to the listener that it was a sudden and unexpected conversion, a bit like Paul’s Damascus Road experience. We should also remember that included in Rabinowitz’s luggage was that New Testament in Hebrew that had been given him that he had included among his guide books. He said that it had been given him by another enlightened Jews back in Kishinev prior to his departure with the words of explanation that it may be helpful to him when he visits the Christian holy sites during his journey.

There was no other indication at that point that he had shown any other interest in the Christian faith. On his return to Russia he did not make any big announcement about what had transpired while on his journey to the Holy Land. Initially he discreetly shared with a few close friends and confidants, while at the same time during that period he made an in depth study of the New Testament to gain a deeper understanding of his new found faith. So, “it is quite certain that after his journey to the Holy Land he did become very well acquainted with the New Testament. At the same time he gained an unshakable conviction that it could be efficacious to distribute it to Jews and others…” (p 20, 21). “At any rate, as early as 1883 Rabinowitz gave his nephew Samuel Rabinowitz a New Testament in Hebrew with the following comment: “Read it, and do not be afraid of the name of Jesus…” (p 21). He was of the strong conviction that the best remedy for the “sin sick soul” was to be found by reading of the New Testament. “When a Jew asks me what he is to do, and what way he is to take? Then I tell him to read the New Testament. When he says that I have done that, “ then I say to him as a physician would say to a patient, under his care, who is getting better by the medicine prescribed: “Take another bottle, and another, and another.” So I say to the sin-sick-Jew, “read the New Testament again, and again, and it will have in the end the desired effect” (p 22). Though Rabinowitz had set out with Zionist intentions to consider the suitability of the possibility of Jewish emigration from Russia to Palestine, those expectations were crushed of fulfilling them at that time, by what he saw. He felt that the Ottoman Turks had put insurmountable barriers in the way of Jews, as they held the keys of the empty portals of Jerusalem. Even at the Western Wall of the Temple a Jew could not pray without insults and the constant threat of physical abuse by the Arab Moslem residents of Jerusalem.

While he did not abandon the hope of Jewish national gathering, he held to the conviction that the Jewish hope lay only with the help of “our brother Jesus”: “The key to the Holy Land lies in the hands of our brother Jesus.” This approach to solving the Jewish Question seems novel and also pretty radical. Surely his fellow Jews back in Russia and elsewhere were challenged and one could expect them to react strongly to Rabinowitz’s ideas as he gave expression to them? Yes, he did face opposition from his fellow Jews when they became aware of his new found faith, particularly with the fact that he was both well known and respected among Jews and Gentile in Russia. A long time Jewish colleague and editor who also wrote for the well respected Jewish Journal Rabinowitz (published in Yiddish), reacted very strongly in the 20 January – 1 February 1884 issue for not letting him know of his new found faith. As a consequence of Joseph Rabinowitz’s confession of his new found faith wrote this about him: “It was difficult for us to believe these things about a man like him…” (Paraphrased) though he was known for over 20 years as a lawyer from Rabinowitz, fluent in both the Hebrew and Russian language in which he regularly wrote; and the fact that he loves his people and was concerned for their faith and wellbeing; a man of the Enlightenment (Haskala); scholarly and a person of high morals; who was a regular worshiper and esteemed member of the Jewish congregation in the Kishinev; in addition, many took note of his proposal to set up Jewish agricultural settlements in the Province of Bessarabia; and also that he advocated Jewish immigration to Eretz Yisrael during the time of heightened persecution of the Jews in Bessarabia following the death of Czar Alexander II (1882-1883);.…(p 24). This type of reaction that Rabinowitz faced was not uncommon when a Jew professed an interest and faith in Yeshua. We recall that Rabbi Isaac Lichtenstein was accused of momentary insanity when he openly professed faith in Yeshua. Consider the example of St Paul who after his Damascus Road encounter with Yeshua, how the believers found it hard to accept that a former persecutor of the Messianic community had turned and was now professing the faith that he had tried to destroy. There is a universal principle that when folk undergo a radical change that those who know them find it hard to accept the fact that such a thing can and has happened.

Part 2

Joseph Rabinowitz was not only willing to explore and pursue answers to questions vexing him personally, but he actively sought answers to the continuing challenge facing the Jewish Question in Russia.

The Jewish Question: What do we mean by the Jewish Question?

Jewish being and existence is a philosophic question and has an impact on many different aspects of Jewish life that at times is hard, perplexing, insecure and challenging. It has something to do choosiness – “the chosen people” motif tells us that they were chosen by God to be his prototype people to display to the world God’s purpose not only for them, but all humanity. For it was to Abraham and his descendants through Isaac and Jacob (not Ishmael and Esau – though they each in turn did receive a promise and blessing from G-D), that the Jews were raised up to be God’s covenant people and through them to display God’s grace and mercy to all humankind. God said to Abraham, that those who bless you (his offspring through Isaac), they will be blessed and those who curse you, they will be cursed.

Returning to Rabinowitz’s story, he had moved from a strict narrow Chassidic world to and Enlightenment outlook and made a big leap of faith by embracing “our brother Jesus.”

Because of his deep compassion and empathy for his fellow Jews, he felt impelled to share what he had found with them. This led to the development of a new approach to how Jews may embrace faith in Jesus as Messiah and Lord, while remaining Jewish.

We need to explore how the occurrences and his quest to answer these questions developed and the profound impact that this had on the Jews of South-Western Russia and further afield.

An important question that we wish to seek the answer to

What may we learn from the movement of “Israelites of the New Covenant” and how may we apply some of these principles to our 21st Century expression of faith?

As part of his spiritual development Rabinowitz grappled with the question as how to give expression to his new found faith in the context of being Jewish.

After his return to his native Russia he embarked on an intense reading and study of the New Testament. As a result of him grappling with the many questions that he faced in his desire to give expression to them, he formulated his 13 Theses:

1 The present moral and material condition of the Jew in Russia is very bad.

2 For us to sit idle and inactive at such a time is tantamount to consenting to the total ruin of our Jewish brethren in Russia.

3 An improvement of the condition cannot come about through the money of the rich, or the teaching of the rabbis, or the enlightenment of the learned. Such people do not think of the welfare of Israel, but only worsen the condition.

4 It is of no help to leave our native Russia and emigrate to Eretz Israel, and of just as little help to become assimilated with the Gentile population of Russia.

5 Salvation and help can only be obtained here in Russia by our own efforts and with the aid of the Lord who is mighty to save.

6 The material state of the Jews cannot be improved until they are healed of their moral depravity.

7 To put right the moral state there must be a deep spiritual renewal. Our idols, love of money, must be cast out, and instead our hearts must have love of the truth and fear of evil.

8 For this renewal a leader of firm character is needed.

9 This leader must be of Jacob’s linage, love Israel, and have given his life for God’s holy name’s sake and for the sake of the law and the prophets. He must be a man known by all the inhabitants of the earth. On the one hand he must understanding of his brethren who boast of the promises given to Abraham, Isaac and Jacob, and who pride themselves on the knowledge they have received through the law of Sinai. On the other hand, they must be acquainted, with their tendency, in good times, to forsake their heavenly Father, the living God and chose new gods for themselves: love of money and power over impoverished brethren through knowledge and mammon.

After thorough searching in the historical books of our people, we have found the man who this solely in the man Jesus of Nazareth, who was killed in Jerusalem before the destruction of the last temple.

11 The wise men of Israel could not understand the good counsel he gave to his brethren to keep the law in matters concerning the intellect and heart, and not to lay stress on outward acts which may alter according to locality and the political situation of the Jews. We Jews live in the year 5644 can positively see that Jesus is the man. Only he sought the true welfare of his brethren and spoke peace to their kindred.

12 We feel bound for our great love for our brethren to keep holy and to honour the name of our brother Jesus and to study the holy words which have been recorded in the renowned writings, the Gospels. These should be inculcated into our children at school; whenever we are with people, we should speak about them, and the Gospel writings should be gathered as a treasure in our homes along with all the holy scriptures which have been handed down to us a treasure by our wise men in all generations.

13 We hope that the words of our brother Jesus, which were spoken in righteousness, love, and gentleness to our brethren, will take root in our hearts. The fruit of righteousness and salvation, will be love of truth and goodness. Then the governments and nations will change their attitude and will permit us existence and establishment among the other living nations, overshadowed by the European laws, which derive from our brother’s spirit, who gave his life so that the world might thrive and to keep wickedness from the earth.

While some of the content of the first 8 Theses may seem harsh and very critical of Jews and Jewish life, we must remember that the Russian Jews of the late 19th century were aware of self-criticism if anyone was. This criticism does not place Rabinowitz outside the Jewish community, nor can he be accused of being anti-Jewish or anti-Semitic. Up to that point any Jew of the Enlightenment/ Haskala persuasion would have nodded in agreement with his criticism of the spiritual and physical condition of many fellow Jews and Jewish life of that era.

From the 9th Thesis, onwards the tone changes and he begins to address the issue of the one who was spoken of in the Holy Scriptures, foretold in the law and the prophets, who would be a descendant of Jacob. When we get to the 10th Thesis, Rabinowitz declares that the long expected one is Jesus of Nazareth, our brother Jesus.

While the Thirteen Theses does not yet place Jesus as central, this was work in progress and if we consider that a thesis is not yet a proven hypothesis – the later 12 Articles of Faith that was later formulated for the emergent Messianic Jewish movement of Israelites of the New Covenant, is a much clearer declaration of their faith. Rabinowitz and his fellow believers took to heart the need for greater clarity in giving expression to what they believed.

The strongest reactions to Joseph Rabinowitz’s 13 Theses came from the Lutheran Missionaries leader Faltin and some of his colleagues that questioned his orthodoxy who had followed the emergence of his movement with active support. In addition Professor Delitzsch (German Theologian of Leipzig and long time supporter of the Jews), had taking a keen and active involvement in fostering this new movement.

Rabinowitz was even accused of heresy and even apostasy (1883-1884), however, in 1885 he said this about his own development:

“I first honoured Jesus as a great human being with the compassionate heart, later as the one who desired the welfare of my people, and finally as the one who bore my sins” (p 52).

From the perspective of reading the New Testament, it would be a bit like viewing the Sermon on the Mount/Plain (Matthew 5-7; Luke 6-7) and taking that to be the complete teaching of Jesus. This view would give one a false impression that that was the complete theology of Jesus the Nazarene. The Sermon when analysed on its own gives a restatement of the Law’s teaching with an even stricter interpretation. The message and mission of Jesus moved way beyond a restatement of the law, as Jesus expounds and demonstrates grace and mercy in the face of God’s divine judgment when viewed in the light of the whole gospel’s teaching.

So too, with those who were quick to condemn Rabinowitz, a hasty judgement based only upon his 13 Theses, certainly does not give the whole compass of the man’s theology and neither does it give any place for his further theological development.

Joseph Rabinowitz responded to the challenges to his 13 Theses and subsequently produced 12 Articles of Faith followed by 10 Articles of Faith, 7 Articles of Faith (this was a brief summary) and finally 24 Articles of Faith.

For the purpose of this talk, we will consider the 7 Articles of Faith:

1 I believe, with a perfect faith, that our heavenly Father, is the living, and true, and eternal God, who created heaven and earth and everything visible and invisible through His Word and His Holy Spirit. All things are from Him, all things in Him, all things to Him (cf. S 12 of The 12 Articles).

2 I believe, with a perfect faith, that our heavenly Father has according to His promise to our forefathers, to our prophets, to our King David, the son of Jesse, raised unto Israel a Redeemer, Jesus, who was born of the Virgin Mary, in Bethlehem the City of David, was crucified, dead, and buried for our salvation, rose again from the dead, and sitteth (sits) at the right hand of our heavenly Father, from thence He shall come to judge the world, the living and the dead. He is the appointed King over the house of Jacob for ever, and of His dominion there shall be no end.

3 I believe, with a perfect faith, that by the counsel of God and His foreknowledge, our fathers have been smitten with hardness of heart for sin an for rebellion against our Messiah, the Lord Jesus, in order to provoke the other nations of the earth unto jealousy, and to reconcile all through faith in Christ, by the word of his Evangelist, in order that knowledge of Jehovah (YHWH/ LORD/HaShem) should cover the earth, and HaShem be King over the whole world.

4 I believe, with a perfect faith, that through faith in Jesus, the Messiah alone, without the works of the law a man may be justified; that there is but one God, who justifies the circumcised Jews by faith, and the uncircumcised through faith; and there is no difference between Jew and Greek, between bond and free, between male and female. They are all one in Christ.

5 I believe, with a perfect faith, in a Holy Catholic and Apostolic Church.

6 I confess one baptism for the remission of sins.

7 I wait for the resurrection and the renewed life of the dead, and the life of the world to come. Amen.

This creed was included in the liturgy at the close of worship, coming after the sermon and before the saying of the Aaronic Benediction. The influence of Maimonides 13 Articles of the Jewish Faith and the Christian creeds is evident.

What may we conclude from these 7 Articles of Faith?

When compared with his 12 Articles of Faith, there is no mention of Sabbath observance or observing the Passover, neither is there a strong Trinitarian affirmation, in Article 1 of the 7 Articles, Father, His Word and Holy Spirit are declared as being part of the Eternal God, though the unity of God’s person is evident.

This is much more that could be said, but it is sufficient to observe that Rabinowitz was clearly within the framework of orthodoxy. Furthermore, the strong nationalistic emphasis of his 13 Theses are no longer a part of his affirmation of faith.

It is very clear that although the Israelites of the New Covenant were organised in a separate congregation and worshiped and lived a Jewish lifestyle, they also shared much in common with Protestant beliefs concerning the person and work of Messiah Yeshua (Jesus), though their approach to worship and lifestyle was much more in keeping with their Jewish heritage.

While initially, Rabinowitz’s spiritual encounter and conversion on the Mount of Olives in Jerusalem was clouded in mystery – “what exactly took place there?” This could no longer be said of him, for his progressive articulation of his belief became apparent.

Not all Jews who came to faith find the path the way Rabinowitz did. For example, the testimony of Dr Max Rosvally, a Jewish Medical Doctor who came to faith in America around 1876 describes in his book A Short Sketch of the Life and Conversion of a Jew, published in that year. Rosvally outlines his journey to faith. While Rabinowitz strove to remain within a Jewish context and live out his faith among his fellow Jews in South-Western Russia, Rosvally had no such inclination or opportunity to give expression to his faith in a Jewish way.

His testimony clearly outlines a “conversion” experience, but unlike Rabinowitz, Rosvally all but repudiated his former faith as a Jew, fully embracing his new-found Christian faith, which found expression in 19th century American revivalist style. His main arena of engagement was to rescue alcoholics of which he himself had been prior to his conversion after which he was not only freed from the bondage of drink, but assisted many others to find freedom in Christ and salvation.

Rosvally however, did not totally abandon his Jewish heritage and people, as he did seek to organise local Hebrew Christians, holding meeting occasionally for other Jewish converts like himself.

Unlike Rabinowitz, Rosvally had no perception or apparent desire to live as a Jew, nor did he encourage other Jews to do so, except holding an annual Passover Seder for fellow Hebrew Christians.

On the other hand, Joseph Rabinowitz only a few years later in 1882 and in another part of the world, South-Western Russia pioneered one of the earliest Messianic Jewish movement.

What were the motivating factors that brought this approach about that Rabinowitz spearheaded?

As we recall the circumstances that Rabinowitz faced in Bessarabia were turbulent and increasingly so after the death of Czar Alexander II (1882-1883), the life of the Jews of that part of the world was under constant threat and danger. While emigration to Ottoman occupied Palestine did not offer an attractive option, Rabinowitz grew in conviction that help for the Jews lay in the hands of our brother Jesus.

There were also others who played an important part in encouraging the development of a fresh expression of faith relevant and attractive to Jews. While Rabinowitz and his associates did not always see eye-to-eye, there was a healthy dialogue. He also displayed a sharp intellect and a strong determination, even in the face of both Jewish and Christian opposition to develop a new way of approaching faith in Jesus in a Jewish context and culturally appropriate and attractive. He was willing to challenge the status quo and while some took offence, others gladly hailed his pioneer work as a valid way for Jews to remain Jews, while at the same time embracing Jesus as more than just “our brother Jesus,” but Messiah and Lord. He particularly stressed Jewish male circumcision and the keeping of the Sabbath for the Jewish believers who joined his movement.

So what may we learn from the movement of “Israelites of the New Covenant” and how may we apply some of these principles to our 21st Century expression of faith?

Firstly, we discover that it is possible to be Jewish, believe in Yeshua and live a Jewish lifestyle as Rabinowitz did and subsequently he encouraged others to do so.

In belief our faith should be biblically rooted and just as Rabinowitz formulated his Articles of Faith as given in the summary of the 7 Articles of Faith, but also seek to continue to live as a Jew.

While the pressure to assimilate and take on the majority Gentile culture of the Christian church is strong, a Jewish believer can choose to swim against the tide and give expression to their faith in a Jewish way.

Unlike, Dr Rosvally and many of his fellow Hebrew Christians, there was little if any choice in1876, but in 2017 there are many alternatives now available and a Jewish believer may choose to live his or her life in a Messianic Jewish way.

Conclusion

Not just a whim or flutter, Joseph Rabinowitz and his Messianic Jewish movement of Israelites of the New Covenant, began with him discovering “our brother Jesus” – and in his own words:

“I first honoured Jesus as a great human being with the compassionate heart, later as the one who desired the welfare of my people, and finally as the one who bore my sins” (p 52).

His tenacity and determination to share this great discovery with both Jews and Gentiles demonstrates that Joseph Rabinowitz stands as one of the spiritual giants of his age.

What started as a small stream, has become a great river like the mighty Mississippi River, that rises in northern Minnesota in the Allegheny Mountains in the east to the Rocky’s in the west, with a length of 2350 miles. Not only is it the fourth largest river system in the world, but it sustains life for countless species from the plant and animal kingdom (Mississippi River Facts).

We should take encouragement from Rabinowitz’s example and not despise the day of small beginnings. And as a good friend of mine says: “onward and upwards…” and I add, “looking unto Yeshua, the author (originator/ pioneer) and finisher of our faith.”

How Joseph Rabinowitz Changed

Rabinowitz though raised and schooled in the strict Chassidic teaching, he came under the influence of his close friend Herschensohn who gave him a Hebrew New Testament. He expressed the thought to Rabinowitz that he wanted to find out what Jesus of Nazareth taught and what Gentile Christians professed to believe. On passing it on to him he had said, “Who knows? Perhaps it is really him whom the Prophets have foretold?” Joseph Rabinowitz moved beyond the narrow world of Chassidism and under the influence of free-thinkers like Herschensohn, his eyes opened to there being a world of nature created by God. He enjoyed seeing the peasants working on the soil (like the nobleman Tolstoy), made contact with both Jewish and Gentile traders who came to the village to fetch wine and tobacco (his brother became a tobacco trader). “I broke out of the circle which had held me captive till then and I saw that there was other callings in the world than study and devoting oneself to barren speculations” (p 26). Though he progressed in his career, first as a merchant and then as a lawyer, Rabinowitz also became a social reformer and a politician, being the first Jew to be elected as a councillor in local government. However, his defining work was his spiritual pursuits and the great influence he was to have among thousands of fellow Jews in South-Western Russia. He felt great concern about the plight of the Jews. He “tortured” himself to find “the solution to the Jewish question, for the Jew continually faced pogroms in various regions of Russia (1882-1883) following the death of Czar Alexander II. As a consequence of the waves of persecution that the Jews faced many moved to western Europe, America and Palestine. Rabinowitz came to a conclusion: “These occurrences (pogroms that followed the Czar’s death in 1881), helped me to recognise Him whom Moses and the Prophets did write, Jesus of Nazareth, who said of himself in John 18.37, “To this end was I born and came into the world, that I may bear witness unto the Truth. Everyone that is of the Truth hearth My voice,” who I know occurrences as my Lord and my God” (p 29). With these words Rabinowitz laid aside his pen, “lifting his eyes to him who sits on high, asking him if he would forever be angry with his people, asking to be granted to hear that God had promised his people and his saints peace, and ending with the conviction that the help of the Lord is neigh (near) unto those who fear him” (p 29).

In conclusion we may say that Joseph Rabinowitz stands out as one of the outstanding people of his age, particularly impacting upon Jewish life in South-Western Russia. He has been referred to as the Herzel of Messianic Judaism/Jewish Christianity (Theodore Herzel helped pioneer the modern Zionist movement in the late 19th century that strove to secure a homeland for the Jews in Palestine, the ancient Biblical land of their forefathers). Joseph Rabinowitz was not only willing to explore and pursue answers vexing him personally, but he actively sought answers to the continuing challenge face the Jewish Question in Russia. He had moved from a strict narrow Chassidic world to and Enlightenment outlook and made a big leap of faith by embracing “our brother Jesus.” Because of his deep compassion and empathy for his fellow Jews, he felt impelled to share what he had found with them. This led to the development of a new approach to how Jews may embrace faith in Jesus as Messiah and Lord, while remaining Jewish. We need to explore how occurrences quest developed and the profound impact that this had on the Jews of South-Western Russia and further afield. An important question that we wish to seek the answer to is: What may we learn from the movement of “Israel of the New Covenant” and how may we apply some of these principles to our 21st Century expression of faith?

<ref(Joseph Rabinowitz, And The Herzel Of The Messianic Jewish Movement, Kai Kjæ –Hansen, The Harvest Press, Edinburgh, UK, 1995)./ref>

Part 3: Joseph Rabinowitz – What Become of The Messianic Jewish Movement of South-Western Russia?

In modernity we all love a story that ends with the words, “and they all lived happily ever after…” However, that is all too often the stuff of fairy tales, because in real life things do not always work out that way. Post-modernity is often more honest, stripping away romanticism and laying bare the real facts of what happened, and this is also true of what became of the Messianic Jewish Movement of South-Western Russia.

None of us feel comfortable with deconstructionism and watching things fall apart, but it would appear that that is what happened to Rabinowitz’s work after his death. His life was cut short and he died in his late sixties of malaria in 1899. Unlike today, besides quinine there was little else to treat this big killer and it still remains one of the tools in the hands of the grim reaper in the majority world (so called third world), whose population often do not have access to modern drugs. According to the World Health Organization malaria is still the highest killer of human beings.

Having analysed the nature of the work in Kishinev a number of issues come to light that one may be able to view as both its strengths and also great weaknesses. There is no doubt as to the stature of the man – Joseph Rabinowitz was a titan and giant who towered above his fellows. This was due to a number of factors.

Rabinowitz Himself

His personality and charisma enabled him to venture into virgin territory and pioneer a unique expression of faith in Yeshua HaMashiach (Jesus the Messiah) in a Jewish context. Though he faced restrictions, limitations and at times severe opposition, he also had many great advantages. To some of these issues we will now turn:

Turning to his strengths, as has been discussed in Part 1 and Part 2, as we reflect upon the man let us seek to elaborate. He was a Jew raised in the Chassidic tradition thoroughly versed in the rich Biblical and Talmudic literature. He was conversant in the Russian, Hebrew and Yiddish languages and was able to write and speak these fluently and was a regular contributor to Hamalitz an Enlightenment Jewish publication. He was well respected and admired in both Jewish and Gentile circles and became actively involved in local social and political affairs and was the first Jew to be elected to local government as a counsellor. He was a regular worshiper in the local synagogue in Kishinev and he took an active part in organised worship.

He admired Czar Alexander II who was well disposed towards the Jews of the realm. Rabinowitz was concerned for the well being of his people and was particularly exercised about the Jewish Question in what could quickly become hostile to Jews as was witnessed following the death of Czar Alexander in 1882 and followed a two-year period of anti-Semitic persecution (1882-1883). He travelled to Palestine with the support of the local Jewish community’s interest to consider the possible emigration of Jews to Eretz Israel.

He came under the influence of Jewish Enlightenment/ Haskalah thinking which had the effect of broadening his outlook and began to explore life beyond the strict confines of his Chassidic world. This enlightenment approach led him to pursue enterprise in trade and commerce and also agriculture and even considered the establishment of Jewish agricultural settlements to aid the welfare of poor Jews. He became a merchant and then a successful lawyer.

Following his initial spiritual encounter that he experienced on the Mount of Olives (1882), Jerusalem during his trip to the Holy Land he grew in conviction that the Jewish Questions answer lay in the hands of our brother Jesus.

This conviction grew and led to his establishment of the congregation of Jewish Christians in Kishinev that became known as the Israelites of the New Covenant. Though he never joined a Christian denomination he did receive support and help from the Lutheran missionaries led by Faltin and his colleagues. In addition various Scandinavian Israel Missions took an interest in his work, Danish, Swedish and Norwegian missions.

Interest and support was also shown by the London Society and the Mildmay Mission from the UK. In addition Professor Delitizsch of Leipzig University took a keen interest in the work of Rabinowitz and the professor was not only a great biblical scholar, Hebraist but more importantly a champion of the Jews and his regular intervention on their behalf often helped to stem the tide of European anti-Semitism, particularly when organized by the Church. He spoke out and wrote many words to say that any true Christian could never be party to hatred or persecution of the Jews.

While Faltin’s initial support was strong he later became very critical of Rabinowitz and accused him of heresy and actively criticised the movement and not only spoke out against Rabinowitz by also influenced others to distance themselves from him.

It would appear that Faltin was wedded to his Lutheran theology and wanted the meetings that Rabinowitz led to conform to a Lutheran pattern of worship. An example of this was in the season leading up to Christmas the meeting house where the Messianic meetings were held was decorated just like a Lutheran Christmas gathering. Flatin was also very critical that the Israelites of the New Covenant never joined a recognized Christian denomination and he accused Rabinowitz of being an isolationist.

Why Faltin took this negative approach to Rabinowitz can only be surmised, but it can be conjectured that he was jealous of what Rabinowitz was achieving and also found it difficult for him to think outside the Lutheran box that he was a part of.

This kind of problem that Joseph Rabinowitz encountered was not unique and alas, pioneer work often faces these same kind of problems, with those who initially helped to foster the work, becoming among it biggest critics. John and Charles Wesley, though both Anglican ministers, were ultimately rejected by the very church of which they were apart and this saw the birth of Methodism which became a separate denomination.

From the Jewish side Rabinowitz equally came in for severe criticism and rejection. Like Rabbi Isaac Lichtenstein before him, Rabinowitz from being an esteemed member of the Jewish community was confronted with accusations of insanity and deception once he openly professed faith in Yeshua, receiving similar treatment to Lichtenstein before him.

A very positive aspect of Joseph Rabinowitz approach to sharing his faith in Yeshua with his Jewish people was the way he sought to contextualize his message and expression of faith. The use of the languages of the Jews, Hebrew and Yiddish were invaluable, plus his deep understanding of Jewish belief and liturgy also aided both his instruction and worship. He was an eloquent speaker that made his preaching accessible and he made a very direct appeal to his listeners to put their trust in Yeshua for full salvation, that was to be found in him alone who was both Messiah and Lord. To facilitate the work Rabinowitz ran a printing press and this enabled him to produce his own literature, such as a suitable Passover Haggadah for their use.

His love for God’s Word was ceaseless and felt that the Gospels held the key to understanding the work of Messiah. His distribution of the Hebrew New Testament and also the Yiddish New Testament was a consuming passion. Thousands and thousands of copies were distributed to Jews. He also disseminated Russian New Testaments to Gentiles freely, as he desired that all come to a knowledge of the truth.

So why did the work fail?

It would appear that Rabinowitz was at some level an autonomous leader (someone who tightly holds the reigns of power close to his or her chest), the fact is that no apparent successor was mentored or raised up by him. Even though he knew about the critical nature of his illness, it appears that he seemed powerless to organise his succession to another.

He also faced major restrictions from the Russian authorities, and while his meetings were licensed, because he was not an ordained minister, pastor, priest or rabbi, he was never allowed to minister any sacraments. With the social upheavals and constant threats of pogroms, Jewish lives in South-Western Russia, added to the uncertainty of the future of the Jews in that region of Bessarabia Province, this was an underlying erosive factor that impeded the Messianic work.

A Good Idea – The Palestine Project

Three years before his death, Rabinowitz floated the idea of moving his work from Kishinev to Jerusalem. His plan was to set up a school or centre for young men in Jerusalem, and to establish this as a place of training for those “who through my preaching, became convinced of the Divinity of Christ and his glorious appearing” (p 196). He never shared these ideas with members in Kishinev.

These ideas he shared with his Scottish friends – it was a desperate bid to see the continuation of his work after his death. For just as Moses had handed his leadership to Joshua before he died, so Rabinowitz realized that he must take steps regarding the future. As early as 1892 he had shared similar thoughts with his friends in London, to go to Palestine and make Jerusalem the centre of his activity.

The aim of the school was to equip Messianic Jews so that they could bring the Jews as a nation to faith in Yeshua. The school was not to be under the influence of any church or denomination, the best place being Palestine, even though it was under the Turks.

The intention was to enable the students to be free from the influence of any Church dogma, and learn about Israel’s ancient history and also the glorious future that HaShem intended for the Jewish Nation. After the completion of their studies these Hebrew Christians would be sent throughout the world to Jews wherever they had been scattered, proclaiming Messiah and his glorious return.

It would appear that these ideas that Rabinowitz shared received little enthusiastic response in both Britain and the United States. Alas the project was shelved. One might say, “what a lost opportunity, not only for Rabinowitz, but also for all those who may have been equipped to fulfil his vision in those days.”

However, the seeds that he sowed back in the late 19th century have found fertile soil particularly in modern Israel and the United States. There was such turbulence and instability in Russia and the winds of change were blowing over Europe and the Ottoman Empire, which included Palestine. The First World War and rise of Communism both had the effect of changing the world forever and European Jews were equally caught up in the unfolding of these two powerful forces.

So, did Rabinowitz’s proposed Messianic Training Centre for Messianic Jewish young men in Palestine put forward at the wrong time for starting such a bold project in Jerusalem? And with Joseph Rabinowitz’s health in decline and is impending death in 1899 even if he were able to have made the move from Kishinev to Jerusalem, would there have been others to have seen it through to fruition?

The Work in Kishinev

Following Rabinowitz’s death in 1899 of which he had no foreknowledge, the ministry faltered and almost ceased, while Mr S. H. Wilkinson of the Mildmay Mission from London came forward as Rabinowitz and the work’s main supporter during that period, there was no immediate relief with an appointment of a worker to replace him, though the Averbuchs Mildmay Mission workers, did visit from Odessa and some while later spent up to 10 months in Kishinev. They had come to faith directly under Rabinowitz’s influence. During the intervening year following Rabinowitz’s death, there were a number of attempts to revive the work, but to none avail. This was not only due to the war, the difficultly to find a suitable worker to replace him, but also the increased severity of the governing authorities. The pogrom of 1903 led to severe social upheavals which were inflicted upon the Jews of Kishinev as well.

The Somerville Meeting House that adjoined the Rabinowitz’s residence was used sporadically. This had been purchased with funds raised in Britain particularly, under S. H. Wilkinson’s leadership. A Russian Baptist group did use the venue for worship services with a few Jews attending their meetings. During WWI a Greek military church used the meeting place. The Jewish ministry virtually collapsed. This was all the more tragic with a Jewish population of around 80,000 Jewish people living in the area of Kishinev.

On special occasions meetings were arranged for visiting Hebrew Christians who testified and preached in Kishinev at the Somerville Meeting House and as many as 300 Jewish people attended. The collapse of the work does not appear to be the lack of interest on the part of Jewish people, but rather the fact of not having anyone suitable to reach out to them and lead them to faith in Yeshua and then to disciple them as Rabinowitz had so faithfully done while still alive.

What May We Learn and Conclude?

Treading lightly and in no way wanting to be disparaging or be disrespectful to Rabinowitz’s memory and those who laboured with him in the work of witness in Kishinev and Bessarabia Province, it is apparent that there were some glaring problems that arose and ultimately led to the collapse and end of the Messianic Jewish Movement of South-Western Russia:

While Rabinowitz was an amazing person, his failure to raise up the next generation of leaders become apparent. Too little, to late! His idea of a Messianic Jewish Training Centre in Jerusalem, was a brilliant idea, however, what a pity that it did not receive the support from those powerful people in the Britain and the United States, who could have helped him realize his dream.

The opposition of Faltin and others to the emergent Messianic Jewish expression, most certainly must have impeded the new movement’s growth and while acknowledging that the Lutherans under Faltin’s leadership did a lot to aid the young ministry, the later resistance proved to be most unhelpful.

Doing It Better and Learning from History

May it not be said that the only thing that we learn from history, is that we learn nothing from history! Those of us that do have the influence and position to encourage fresh expressions of faith, should give whatever support that we are able to, and not put stumbling blocks in the way of the things that God may be wanting to see established.

Finally, Messianic Jewish expression has to do with Jewish believers asserting their self-identity and is a desire to be able to give expression to ones faith and practice in an authentically Jewish way. Foundational is a belief in the Sovereignty of God and his covenant relationship with his original chosen people. However, least one gives the impression that one is again erecting the middle wall of partition (dividing wall of hostility) that Messiah broke it down. Messianic Jews as Joseph Rabinowitz affirmed in his Articles of Faith, believe in the unity of the faith in which there is neither Jew nor Gentile for they are all one in Messiah Yeshua, and equally as he called upon the members of the Israelites of the New Covenant to affirm their belief in the one catholic and apostolic church.

This does not nullify a desire on the part of Jews who have come to faith to want to live as Jews, and Messianic Judaism in its many different forms is a form of Jewish auto-emancipation, in which they are no longer bound by the shackles of either the Christian church or Jewish synagogue, but it is uniquely its own expression of personhood.

This we assert was the greatest legacy that Joseph Rabinowitz fought for and has given to the Modern Messianic Jewish movement.

Works

Descriptions of Russia. In: 'Yearbook for the history of Jews and Judaism, Institute for the Promoting of Hebrew Literature (ed.), Leipzig 1860-1869

Two sermons in The House of God in Bethlehem Kishinev held. Publisher Dörffling & Franke, Leipzig 1885

Franz Delitzsch (ed.): Documents the southern Russian Christianity movement. Autobiography and Sermons of Joseph Rabinovich, Leipzig 1887