On This Day In Messianic Jewish History

1 January 1897/2026 – Hudson Taylor, John Wilkinson and 12 Years of Messianic Jewish history #otdimjh

Posted on December 31, 2025 by richardsh

Happy New Year to all our readers!

As “On this day in Messianic Jewish history” steps into its 12th year, with 750+ posts behind us, I’m grateful for a growing community of readers who care about the often-hidden story of Jewish followers of Yeshua—past, present and future. We trace significant events, people, institutions, and turning points, asking: How have the histories of the Church and the Jewish people shaped Jewish expressions of faith in Yeshua? And how do those legacies shape the contemporary Messianic movement today? How do Jewish disciples of Yeshua impact Jewish-Christian relations, the communities of the Church and Israel, and the realities of the world we live in?

Looking back on 2025

This past year has been marked by grief, uncertainty, and strain—especially under the long shadow of the Israel–Gaza war, and the way it has deepened fear, polarisation, and pain across communities. At the same time, we have also seen signs of growth and maturation in the global Messianic movement: more visibility, more serious theological work, more congregational stability in some places, and a renewed sense that Jewish faithfulness to Yeshua must be lived with integrity, humility, and responsibility.

Yet alongside these developments has been a sharp reminder that the question of the Jewish people’s safety is never abstract. Antisemitism has continued to increase in the UK, and events such as the Manchester Synagogue attack on Yom Kippur have left many shaken and watchful. And beyond the UK, the horror of violence against Jews—such as the reported Bondi Beach attack in Sydney during Chanukkah—has again shown how quickly celebration can be turned into terror. In such a climate, “remembering” (zikaron) is a spiritual discipline and an act of communal faithfulness. We call to mind the Almighty’s faithfulness to Israel, the covenant that is not revoked, and the promised renewal of all creation.

An exchange of support: 1 January 1897

Hudson Taylor, dressed in Chinese costume – a radical step in contextualisation

As we begin this New Year, we remember a small but significant act of faithfulness that still speaks powerfully today—between Hudson Taylor, pioneer missionary to China and leader of the China Inland Mission, and John Wilkinson, founder of the Mildmay Mission to the Jews in London.

John Wilkinson, supporter of the early Messianic Movement

On the first day of each year, Hudson Taylor sent a donation to Wilkinson’s mission, writing on the cheque: “To the Jew first.” And Wilkinson, moved by this gesture, responded in kind—sending his own cheque to Taylor’s work with the words: “And also to the Gentile.”

Mrs Hudson Taylor records that this “helpful interchange of sympathy” continued year after year, with each later doubling the amount. It was more than polite philanthropy. It was a living parable of Romans 1:16—not as a slogan, but as a shared commitment to honour the Almighty’s purposes for Israel and the nations, each refusing to boast over or replace the other.

Not everyone has accepted Romans 1:16 as implying an ongoing covenantal, ecclesial, eschatological and missional priority. But whatever one’s framing, this much remains unavoidable: followers of Yeshua have a responsibility toward the Jewish people that includes repentance, reconciliation, practical solidarity, and clear, humble witness to Yeshua, the Messiah of Israel and Lord of all nations.

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Prayer for the coming year

English
Lord of Abraham, Isaac, and Jacob, as we enter this new year, crown it with Your goodness. Strengthen Your people Israel; comfort the grieving; protect the vulnerable; and turn hearts from hatred. Teach us to walk in humility and truth, to seek peace with justice, and to bear faithful witness to Yeshua the Messiah. Bless this work of remembrance, that many may see Your faithfulness across the generations.
In Yeshua’s name, Amen.

Hebrew
רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנַחְנוּ נִכְנָסִים לְשָׁנָה חֲדָשָׁה—עַטֵּר אוֹתָהּ בְּטוּבֶךָ.
חַזֵּק אֶת עַמְּךָ יִשְׂרָאֵל; נַחֵם אֶת הָאֲבֵלִים; שְׁמֹר עַל הַחֲלָשִׁים; וְהָשֵׁב לֵבָבוֹת מִשִּׂנְאָה.
לַמְּדֵנוּ לָלֶכֶת בַּעֲנָוָה וּבֶאֱמֶת, לְבַקֵּשׁ שָׁלוֹם עִם צֶדֶק, וּלְהָעִיד בֶּאֱמוּנָה עַל יֵשׁוּעַ הַמָּשִׁיחַ.
בָּרֵךְ אֶת מְלֶאכֶת הַזִּכָּרוֹן הַזֹּאת, לְמַעַן יֵרָאֶה נֶאֱמָנוּתְךָ בְּכָל דּוֹר וָדוֹר.
בְּשֵׁם יֵשׁוּעַ, אָמֵן.

Transliteration
Ribbono shel olam, anachnu nichnasim le-shanah chadashah—atter otah be-tuvecha.
Chazek et amcha Yisrael; nachem et ha-avelim; shmor al ha-chalashim; ve-hashev levavot mi-sin’ah.
Lammedenu la-lechet ba’anavah u-ve’emet, levakesh shalom im tzedek, u-leha’id be’emunah al Yeshua ha-Mashiach. Barech et melechet ha-zikaron ha-zot, lema’an yera’eh ne’emanutcha be-khol dor va-dor.
B’Shem Yeshua, amen.

The details are recorded by Mrs Hudson Taylor here:

And her last gift to the Rev. John Wilkinson expressed the deepest interest in his work among the Jews. Work among God’s ancient people occupied a special place in the prayerful sympathy of both Mr. and Mrs. Taylor ; and Mr. John Wilkinson, founder of the Mildmay Mission to the Jews, recalled an interesting phase of their long friendship. Taking advantage of a New Year’s Day spent at home (1897), Mr. Taylor went round to Mr. Wilkinson’s house with a brotherly note enclosing a gift for the Mission. ” To the Jew first,” were the words with which the cheque was accompanied. Mr. Wilkinson’s warm heart was touched, and he immediately wrote a brotherly reply, enclosing his own cheque for the same amount, with the words : ” And also to the Gentile.” This helpful interchange of sympathy was kept up ever after, the only change being that each doubled the amount of their contribution.

This image has an empty alt attribute; its file name is screenshot-2023-12-30-at-18.23.27-1.png

http://www.worldinvisible.com/library/hudsontaylor/hudsontaylorv2/hudsontaylorv240.htm

Posted in otdimjh | 1 Comment

25 December 1824 — Passing of Lord Eardley, MP and Palestine Place sponsor

Posted on December 25, 2025 by richardsh

On this day Sampson Eardley, 1st Baron Eardley (born Sampson Gideon, 10 Oct 1744), died in Brighton. A banker-politician of Jewish descent who became a Tory MP (1770–1802) and Irish peer (1789), Eardley was also a notable early patron of the London Society for Promoting Christianity amongst the Jews (LSPCJ, today CMJ). He donated the organ for the new Episcopal Jews’ Chapel at Palestine Place, Bethnal Green—opened in July 1814 as the first purpose-built place of worship in Britain for Jewish disciples of Yeshua.

Eardley’s story embodies the complex crossings of Jewish ancestry, Anglican establishment, and evangelical mission in Georgian Britain. His support for Palestine Place linked elite philanthropy to the emerging Hebrew-Christian (proto-Messianic Jewish) movement and helped root a dedicated worshipping community in London’s East End. The wider project took visible shape when the Duke of Kent laid the foundation stone of Palestine Place on 7 April 1813, before a crowd of more than 20,000 people; the chapel opened the following year, with Lewis Way, the main financial backer, also present.

Early photo of Palestine Place

Born Sampson Gideon, son of the Sephardi financier Sampson Gideon (1699–1762), he was educated at Tonbridge and Eton and was created a baronet in 1759 while still a schoolboy; later he took the surname Eardley and was raised to the Irish peerage as Baron Eardley in 1789, being elected FRS the same year. He sat in Parliament (1770–1802) for Cambridgeshire, Midhurst, Coventry, and Wallingford, and in civic and fraternal life served as Provincial Grand Master for the Cambridgeshire Freemasons from 1796. He died on 25 December 1824, and the monument in Erith to his father also records his death.

Monument to Eardley and his father at St John the Baptist Church, Erith

Palestine Place & the Jews’ Chapel

The LSPCJ established Palestine Place as its Bethnal Green hub with chapel, schools, printing office, and residences. The foundation stone was laid by the Duke of Kent (1813); the chapel opened July 1814. Contemporary and later histories note that the chapel contained an organ donated by Lord Eardley—a tangible sign of aristocratic backing for a dedicated congregation of Jewish Christians.

Hundreds, if not thousands, passed through the schools and factories, leading Jewish institutions such as JFS (the Jewish Free School) to follow its example. Boys, girls, young men and women learned English, trades and professions, some also becoming disciples of Yeshua.

Eardley’s renowned generosity to both Jewish and Christian causes, and his willingness to identify as Jewish despite the antisemitic attitudes of his day, mark him as a pioneer in the modern movement of Jewish disciples of Jesus, as as an example of generosity and willingness to support others less fortunate. May we echo his example today.

Prayer (English)
God of Abraham, Isaac, and Jacob,
we thank You for the legacy of Lord Sampson Eardley—
for his generosity toward Jewish believers in Jesus
and his support for worship and witness at Palestine Place.
Let the good he began bear fruit in our day:
strengthen congregations, raise up faithful servants,
and deepen love and peace between the Church and the people of Israel.
May his memory inspire courage, compassion, and steadfast hope.
In the name of Yeshua the Messiah. Amen.

תפילה (Hebrew)
רִבּוֹנוֹ שֶׁל עוֹלָם,
אָנוּ מוֹדִים לְךָ עַל הַיְרוּשָּׁה שֶׁל הָאָדוֹן סַמְפְּסוֹן אֵאַרְדְלִי—
עַל נְדִיבוּתוֹ לְטוֹבַת מַאֲמִינִים יְהוּדִים בְּיֵשׁוּעַ
וְעַל תְּמִיכָתוֹ בַּתְּפִלָּה וּבְעֵדוּת בְּפָלֶסְטַיְן פְּלֵיְס.
יְהִי רָצוֹן שֶׁמַּעֲשָׂיו הַטּוֹבִים יַעֲשׂוּ פְּרִי גַּם בְּיָמֵינוּ—
חַזֵּק קְהִלּוֹת, הָקֵם מְשָׁרְתִים נֶאֱמָנִים,
וְהַעֲמֵק אַהֲבָה וְשָׁלוֹם בֵּין הַכְּנֵסִיָּה וְעַם יִשְׂרָאֵל.
יְהִי זִכְרוֹ לְבְרָכָה וּלְהַשְׁרָאַת אֹמֶץ וְחֶסֶד וְתִקְוָה.
בְּשֵׁם יֵשׁוּעַ הַמָּשִׁיחַ. אָמֵן.

Transliteration
Ribbono shel olam,
anu modim lecha al hayerushah shel ha-Adon Sampson Eardley—
al nedivuto le-tovat ma’aminim Yehudim b’Yeshua
ve-al t’michto ba-tefillah u-ve’edut b’Palestine Place.
Yehi ratzon she-ma’asav ha-tovim ya’asu p’ri gam b’yameinu—
chazek kehilot, hakim m’shartim ne’emanim,
ve-ha’amek ahavah v’shalom bein ha-k’nesiyah v’am Yisrael.
Yehi zikro livrachah u-l’hashra’at ometz, chesed v’tikvah.
B’shem Yeshua ha-Mashiach. Amen.

25 December 4 BCE – Was Yeshua born on Christmas Day? #otdimjh

Posted on December 24, 2025 by richardsh

Every December, the question returns with predictable force: Was Yeshua really born on December 25? A widely shared video (circulating again this year) promises an answer “hiding in plain sight” in seven clues—census logistics, shepherds in the fields, the star, Herod, Zechariah’s priestly course, Tabernacles, and the start of Yeshua’s ministry.

As Messianic Jews, we share this instinct. We want the story to “lock” into the mo‘adim, the appointed times; we hear John’s claim that the Word “tabernacled” among us (John 1:14) and we instinctively think of Sukkot – the Feast of Tabernacles. There is nothing wrong with letting the feasts form our imagination. The problem comes when we turn typology into a timetable, and devotion into a date.

Historical scholarship—Jewish, Christian, and secular—does not yield a “true date” of Yeshua’s birth in the sense the video claims. It can, at best, offer a probable range of years and then confess (with some humility) that the month and day are not recoverable from our sources.

What we can say with some confidence: the year is a range

Most reconstructions begin where Matthew begins: “in the days of Herod the king.” (Matthew 2:1). That pushes us into the final years of Herod the Great. A long-standing scholarly majority places Herod’s death in 4 BCE, and in that case Yeshua’ birth must be earlier (often placed roughly 6–4 BCE, depending on how one correlates other data).

But even here, caution is warranted. The date of Herod’s death is debated, with a serious minority arguing for 1 BCE, which (if adopted) shifts the window.

So the first “hidden clue” the video treats as settled (“Herod died in 4 BC, therefore…”) is already sitting on contested ground.

The census and the shepherds: plausible impressions, not chronological proof

The video’s opening move is rhetorical: “The Romans wouldn’t do a winter census; therefore Yeshua wasn’t born in winter.” Yet Luke’s census note is one of the most contested chronological features in the infancy narratives. There is ongoing debate over what Luke is doing historically and literarily with the Quirinius reference, and recent journal work argues Luke’s census motif may be doing theological signalling as much as (or more than) administrative dating.

Likewise, “shepherds in the fields” is regularly pressed into service as if it were a weather report. But as Andrew Steinmann has recently argued in detail, several favourite “data points” (including appeals to shepherding practice and priestly-course math) simply cannot bear the weight placed upon them when people try to deduce a specific birth date from them.

None of this means the video’s intentions are wicked or foolish. It means they are overconfident. The move from “December is unlikely” to “therefore September/October is proved” is a leap over a chasm of assumptions.

The priestly courses: a clock with missing gears

The most “technical” part of the video is the claim that Zechariah’s division (Abijah) (Luke 1:5) lets us calculate John’s conception in June, then Yeshua’s conception six months later, then Yeshua’s birth nine months after that—landing neatly in September/October, conveniently near Sukkot.

This is attractive because it feels mathematical. But the “math” depends on what we do not have: a securely reconstructible priestly rotation for a particular year, mapped cleanly onto the calendar, with no disruptions and no uncertainties. This is precisely the kind of argument Steinmann cautions against: it sounds like precision, but it is precision purchased on credit. To reconcile Jewish calendars (Pharisees, Sadducees, Josephus, etc) is a major challenge for Jewish and Christian scholars.

“Tabernacled among us”: glorious theology, not a hidden timestamp

Here the video is at its most homiletically compelling: John 1:14 says the Word became flesh and “dwelt” among us—eskēnōsen, “tabernacled.” Surely, then, Yeshua was born at Sukkot?

As proclamation, this sings. As proof, it fails. John is not writing a calendar; he is announcing that the God of Israel has pitched his tent in the midst of his people in the Messiah. The word is chosen for theological density, not because John is whispering a date to readers willing to do enough arithmetic.

David Ford’s new commentary – highly recommended!

In other words: Sukkot is a beautiful lens for the incarnation. It is not a reliable anchor for chronology.

December 25 and Sol Invictus: the “pagan takeover” story is too neat

The video repeats the common claim: the idea that the date of December 25 for Christmas was intentionally chosen to overwrite or appropriate the Roman festival of Dies Natalis Solis Invicti (Birthday of the Unconquered Sun). This is a subject of historical debate, with many modern scholars arguing against it

Yes, the Chronography of 354 is a key witness for what Rome was marking in late antiquity, including December 25 traditions.

But the relationship between Christian dating and solar festivals is not a simple one-way “replacement.” Steven Hijmans has argued that the evidential basis for the popular “Sol Invictus → Christmas” storyline is often thinner than people assume.

And C. Philipp E. Nothaft has shown that early Christian calendrical reasoning (computistical traditions and symbolic chronologies) is part of the story—so that “pagan borrowing” is not the only, nor necessarily the best, explanation.

So where does that leave us?

A Messianic Jewish way of holding the question

We can say, without embarrassment: the New Testament does not tell us the date, and responsible history cannot fabricate what the sources do not give.

We can also say: it is entirely possible that Yeshua was born in the autumn. It is also possible he was not. The point is not to banish the question, but to refuse false certainty. The real issue is not ‘when was he born?’ but ‘is he truly the Messiah?’

And we can say something more Jewish still: the feasts are not primarily an escape-room puzzle. They are God’s gift of time—training Israel (and through Israel, the nations) to inhabit the world as worship. If Sukkot helps you adore the mystery that God has drawn near and “camped” among us in Yeshua, then receive that as grace. Just don’t turn it into an internet-proof that condemns other believers for celebrating on December 25.

Because the deepest “precision” here is not the date, but the faithfulness: “When the fullness of time had come, God sent forth his Son” (Gal 4:4). Fullness is not the same thing as a timestamp.

English: Happy Christmas – the Feast of the Birth of the Messiah Yeshua!

חַג שָׂמֵחַ לְחַג הוּלֶדֶת הַמָּשִׁיחַ יֵשׁוּעַ!

Chag sameach le-chag huledet ha-Mashiach Yeshua!

Prayer

God of Abraham, Isaac, and Jacob, give us love for truth without pride, and zeal without the need to win. Teach us to honour your appointed times without forcing them to say what you have not said. Let the light of Messiah shine in our homes this season—whenever we mark it—and make us gentle witnesses to the One who came near. Amen.

Hebrew

אָבִינוּ מַלְכֵּנוּ, תֵּן לָנוּ חָכְמָה וַעֲנָוָה; אֱמֶת בְּלֹא גַּאֲוָה, וּקִנְאָה לְשִׁמְךָ בְּלֹא מַחֲלוֹקֶת. לַמְּדֵנוּ לְכַבֵּד אֶת מוֹעֲדֶיךָ בְּלִי לְהוֹסִיף מַה שֶּׁלֹּא אָמַרְתָּ. הָאֵר בָּנוּ אוֹר הַמָּשִׁיחַ וַעֲשֵׂנוּ עֵדִים עֲנָוִים לְעִמָּנוּ אֵל. אָמֵן.

Transliteration

Avinu Malkeinu, ten lanu chochmah va’anavah; emet b’lo ga’avah, u’qin’ah l’shimkha b’lo machaloket. Lamdenu l’chabed et mo’adeikha b’li l’hosif mah she-lo amarta. Ha’er banu or haMashiach, v’aseinu edim anavim l’Imanu El. Amen.

References for further reading

https://hebrew4christians.com/Holidays/Winter_Holidays/Christmas/christmas.html

https://www.oxfordbibliographies.com/display/document/obo-9780195393361/obo-9780195393361-0251.xml

Marshak, Adam Kolman. The Many Faces of Herod the Great. Grand Rapids, MI: Eerdmans, 2015.

P. M. Bernegger, “Affirmation of Herod’s Death in 4 B.C.” Journal of Theological Studies 34.2 (1983).
https://books.google.co.uk/books/about/Calendar_and_Chronology_Jewish_and_Chris.html?id=6j-fDxGEeGIC
Andrew E. Steinmann, “Information in the Gospels That Cannot Be Used to Determine the Date of Jesus’s Birth.” JETS 67.3 (2024): 493–504.
T. C. Schmidt, discussion of December 25 traditions and the Chronography of 354 evidence (PDF version circulating).
Steven Hijmans, “Sol Invictus, the Winter Solstice, and the Origins of Christmas.”
C. Philipp E. Nothaft, “The Origins of the Christmas Date” (and related work/interviews on early Christian chronology).

https://www.ccel.org/ccel/edersheim/lifetimes.xi.vii.html

Posted in messianic jews, messianic judaism, otdimjh | Tagged bible, christianity, christmas, faith, jesus, yeshua | Leave a comment

14 December 2025 — Bondi Beach Chanukkah Attack #otdimjh

Posted on December 15, 2025 by richardsh

Shabbat Miketz / Chanukkah: Light, Covenant, and the Courage to Remain Human

On this day, Jews gathered on Bondi Beach in Sydney for a public Chanukkah celebration—families, songs, candles, the ordinary joy of being visibly Jewish in the open air. Instead, the gathering was shattered by a targeted antisemitic terror attack. Reports describe multiple gunmen, many injured, and at least fifteen killed, with acts of courage in the chaos that likely saved lives. Victims include Rabbi Eli Schanger (who was born in London), Matilda, a ten year old girl, a Holocaust survivor from Ukraine, and an Israeli human rights activist.

For those of us reading from far away, the miles are real—but Jewish solidarity goes deeper than geography. Our solidarity becomes a deeply painful reality: כָּל יִשְׂרָאֵל עֲרֵבִים זֶה בָּזֶה (kol Yisrael arevim zeh bazeh), “all Israel are bound up with one another” in responsibility and in grief.

Chanukkah is often told as a simple story of light defeating darkness. But Jewish memory won’t let us sentimentalise. The candle does not abolish the night; it refuses to let night have the last word. We add light gradually over the eight days: one flame, then another—not because darkness is absent, but because hope is learned in increments.

This coming week’s Torah portion, Miketz (Genesis 41), opens with Pharaoh’s nightmares—visions of famine, scarcity and fear. Joseph’s gift is not only interpretation, but the move from dread to discernment, from paralysis to preparation. In the wake of Bondi, we should not rush past mourning. But Jewish faith also insists that grief must become a strengthening: protecting life (pikuach nefesh), tending the wounded, guarding communal spaces wisely, and making room again for public joy.

On Shabbat this Chanukkah we hear Zechariah’s menorah vision: “Not by might, nor by power, but by My Spirit” (Zech. 4:6). The purposes of the Almighty cannot be achieved by hatred mirrored back, nor by fear enthroned over our imagination. The Spirit’s way is not weakness; it is the courage to remain human when humanity is being assaulted.

For those of us who confess Yeshua while remaining bound to Israel’s covenantal life, this day tests our discipleship and our solidarity with our people. Antisemitic violence is not only an attack on individuals; it is an assault on Israel’s calling and election —on a people called to live before the Almighty and before the nations as “a light to the nations” (Or La-Goyim /אוֹר לַגּוֹיִים ). The public menorah—on a beach in Sydney or in a window in London—becomes a quiet testimony: we exist, we bless, we endure. And for the Church, there can be no “neutrality” here: if the nations are grafted into Israel’s nourishing root (Romans 11), then Jewish pain cannot be treated as an optional footnote.

So today we name evil plainly—antisemitic terror is not “tension” or “spillover.” And we practise disciplined compassion: mourning must not become permission to dehumanise. We check in on Jewish neighbours and friends; we support the grieving and the traumatised; we strengthen security without surrendering our concern for justice, peace and resolution of conflict. And we light the menorah to shed light in the midst of darkness, reminding us of Yeshua, the light that shines in the darkness, and the darkness has not overcome it (John 1:5)

BMJA Statement – here

Prayer

English

Master of the universe, comfort the mourners, heal the wounded, and hold the traumatised close. Strengthen Jewish communities in Sydney, across Australia, and everywhere Jews gather in public to bless Your Name. Give wisdom to those who protect, courage to those who feel afraid, and compassion that does not harden into hatred. Teach us to live kol Yisrael arevim zeh bazeh—faithful in responsibility, steadfast in hope, and brave enough to remain human. In the name of Yeshua the Messiah, Prince of Peace. Amen.

Hebrew

רִבּוֹנוֹ שֶׁל עוֹלָם, נַחֵם אֶת הָאֲבֵלִים, רְפָא אֶת הַפְּצוּעִים, וְחַזֵּק אֶת הַטְּרוּמָתִים. חַזֵּק אֶת קְהִלּוֹת יִשְׂרָאֵל בְּסִידְנֵי, בְּכָל אֹסְטְרַלְיָה, וּבְכָל מָקוֹם שֶׁיְּהוּדִים מִתְקַהֲלִים בְּרַבִּים לְבָרֵךְ אֶת שִׁמְךָ. תֵּן חָכְמָה לְשׁוֹמְרֵי הַצִּבּוּר, אֹמֶץ לַחֲשֵׁשִׁים, וְרַחֲמִים שֶׁאֵינָם נֶהְפָּכִים לְשִׂנְאָה. לַמְּדֵנוּ לִחְיוֹת כָּל יִשְׂרָאֵל עֲרֵבִים זֶה בָּזֶה—בֶּאֱמוּנָה, בְּתִקְוָה, וּבְגְבוּרָה לְהִשָּׁאֵר בְּנֵי אָדָם. בְּשֵׁם יֵשׁוּעַ הַמָּשִׁיחַ, שַׂר הַשָּׁלוֹם. אָמֵן.

Transliteration

Ribono shel olam, nachem et ha-avelim, refa et hap’tzu’im, ve-chazek et ha-terumatim. Chazek et kehilot Yisra’el be-Sidnei, bechol Ost’ralyah, uvechol makom she-Yehudim mitkahalim be-rabim levarech et shimcha. Ten chochmah le-shomrei ha-tzibbur, ometz la-choshe shim, ve-rachamim she-einam neh’pachim le-sin’ah. Lamedenu lichyot kol Yisra’el arevim zeh bazeh—be’emunah, be-tikvah, uve-gevurah le-hisha’er b’nei adam. Be-shem Yeshua haMashiach, Sar haShalom. Amen.

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28 October 2025 A Royal Prayer and 60 Years of Nostra Aetate #otdimjh

Posted on October 27, 2025 by richardsh

In this week’s unprecedented ecumenical moment in Rome, King Charles III of Great Britain and Pope Leo XIV stood and prayed together. This moment in the Sistine Chapel was the first joint act of worship between an English monarch and a Catholic pontiff since the 16th century—set amid the Vatican’s commemorations for the 60th anniversary of Nostra Aetate (28 Oct 1965).

Nostra Aetate (“in our time”) expressed a ground-breaking change in the relationship between the Roman Catholic Church and the Jewish people. Jews were no longer to be seen as perfidious “Christ-killers”, hypocrites, self-justifying “Pharisees”, money-lovers, guilty of the crime of deicide, but as “elder brothers”, “beloved for the sake of the fathers” and continuing covenant-partners with the Almighty, whose “gifts and calling are irrevocable”. So much has changed, but there is still much work to be done.

Since the 1965 declaration, a flood of new teaching on how to read the Scriptures, relate to the Jewish people and navigate the complexities of the Vatican’s relationship with the State of Israel has emerged. Especially noteworthy of how the Catholic-Jewish relationship has matured is the 2015 reflection, The Gifts and the Calling of God Are Irrevocable, which urges Jews and Christians to be a blessing together through humanitarian action and stewardship of creation. “One ancestor, one family, many nations, many religions—but one humanity,” it stressed—then named the practical work of dialogue, service, and learning side-by-side.

A needed next step: include Messianic Jews in the dialogue

As Jewish–Christian relations enter a seventh decade after Nostra Aetate, a crucial but challenging next step is to welcome Messianic Jews to this conversation. Their presence helps both Jews and Christians alike to grapple theologically—and charitably—with the ongoing Jewish confession of Yeshua within the people of Israel. The Vatican’s anniversary events and the royal visit generate a rare public window to highlight this need clearly and constructively.

Jesus — the Messiah of Israel? Messianic Judaism and Christian Theology in Conversation (Crossroad, 1 Oct 2025 – English translation of Jesus – der Messias Israels? Messianisches Judentum und christliche Theologie im Gespräch)

A timely resource for this very conversation is the new volume edited by Jan-Heiner Tück, Mark S. Kinzer, and Thomas Schumacher (with James Earle Patrick). Originating in a Vienna (2022) symposium under Cardinal Christoph Schönborn, the book gathers Messianic Jewish and Christian theologians to ask how the Jewish confession of Yeshua belongs within the Church’s self-understanding and Israel’s story. Contributors include, among others, R Kendall Soulen, David Rudolph and Markus Tiwald—with essays and responses that press beyond supersessionism toward covenantal partnership. The collection’s significance lies in modelling a conversation between Messianic Jews, Catholic and Protestant theologians, and Jewish Catholics, with academic rigour and ecclesial sensitivity and inter-confessional sensitivity.

Prayer

God of Abraham, Isaac, and Jacob,
You make peace and build the world in mercy.
Teach us the way of peace between Catholics and Protestants, Jews and Christians, and all humanity – made in Your image

Bless King Charles and Pope Leo, and all spiritual leaders,
to work together for justice, compassion, and care of creation.
Open a richer dialogue between Jews and Christians,
and bring Messianic Jews to the table as faithful witnesses to Israel’s hope.
May we be a blessing to the world. Amen.

Prayer

Hebrew
אֱלֹהֵי אַבְרָהָם, יִצְחָק וְיַעֲקֹב
אַתָּה עוֹשֶׂה שָׁלוֹם וּבוֹנֶה עוֹלָם בְּחֶסֶד
הוֹרֵנוּ דֶּרֶךְ שָׁלוֹם בֵּין קָתוֹלִיקִים וּפְרוֹטֶסְטַנְטִים, בֵּין יְהוּדִים וְנוֹצְרִים
וּבֵין כָּל הָאֱנוֹשׁוּת שֶׁנִּבְרְאָה בְּצַלְמֶךָ

בָּרֵךְ אֶת הַמֶּלֶךְ צַ׳רְלְס וְאֶת הָאַפִּיפְיוֹר לֵאוֹ, וְאֶת כָּל הַמַּנְהִיגִים הָרוּחָנִיִּים
לַעֲבוֹד יַחַד לְמַעַן צֶדֶק, רַחֲמִים וּשְׁמִירַת הַבְּרִיאָה
פְּתַח דִּיאָלוֹג עָשִׁיר יוֹתֵר בֵּין יְהוּדִים וְנוֹצְרִים
וְהָבֵא אֶת הַיְּהוּדִים הַמְּשִׁיחִיִּים אֶל הַשֻּׁלְחָן כְּעֵדִים נֶאֱמָנִים לְתִקְוַת יִשְׂרָאֵל
וִיהִי רָצוֹן שֶׁנִּהְיֶה בְּרָכָה לָעוֹלָם. אָמֵן

Transliteration
Elohei Avraham, Yitzḥak ve-Ya‘akov,
Atta oseh shalom u-voneh ‘olam be-ḥesed.
Horeinu derekh shalom bein Katolikim u-Protestantim, bein Yehudim ve-Notzrim,
u-vein kol ha-enoshut she-nivre’ah be-tsalmekha.

Barekh et ha-Melekh Charles ve-et ha-Apifiyor Leo, ve-et kol ha-manhigim ha-ruḥaniyim,
la‘avod yaḥad le-ma‘an tzedek, raḥamim u-shemirat ha-beriyah.
Petaḥ dialog ‘ashir yoter bein Yehudim ve-Notzrim,
ve-have et ha-Yehudim ha-Meshiḥiyim el ha-shulḥan ke-edim ne’emanim le-tikvat Yisra’el.
Ve-yehi ratzon she-niheyeh berakhah la-‘olam. Amen.

Sources & further reading

Rabbi Alexandra Wright, Parashat Noaḥ: King Charles, Pope Leo and the Sixtieth Anniversary of Nostra Aetate, sermon at LJS, 25 Oct 2025. https://www.youtube.com/watch?v=LSnMFQDwH8Q and transcript here
Reuters: King Charles and Pope Leo pray together in Sistine Chapel (23 Oct 2025). (Reuters)
Vatican News/Press and USCCB coverage of the royal visit and ecumenical prayer. (Vatican News)
Vatican Press Office: Nostra Aetate 60th events this week in Rome. (press.vatican.va)
Jesus — the Messiah of Israel? Messianic Judaism and Christian Theology in Conversation (Crossroad, 1 Oct 2025): catalog listings and description; Vienna symposium background; sample contributors. (Amazon)

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18 November 2025 Online Presentation on the First “Messianic” Hebrew New Testament (1885) #otdimjh

Posted on October 21, 2025 by richardsh

Today we commemorate the remarkable Salkinson–Ginsburg Hebrew translation of the New Testament (1885) — a work often described as the first “Messianic” translation of the New Testament into Hebrew. This translation will be highlighted in an upcoming Autumn Seminar by the Department of Linguistics and Philology at Uppsala University, exploring its origins, controversies, and continuing legacy.

Isaac Edward Salkinson

A Controversial Hebrew New Testament

Earlier Jewish renderings of the New Testament were sometimes undertaken to mock or polemicise against it. By contrast, Isaac Edward Salkinson (1820–1883) and Christian David Ginsburg (1831–1914) presented the text in an idiom worthy of the Hebrew Scriptures — elegant, reverent, and faithful. Their aim was not ridicule but revelation, making this the first truly “Messianic” Hebrew New Testament: born of devotion, not derision.

Uppsala Seminar (Autumn Semitic Seminar)

Topic: A Controversial Hebrew New Testament — The Salkinson–Ginsburg Haskalah Hebrew Translation of the New Testament (1885)

Date & Time: Tuesday, November 18, 15:15–17:00 (Stockholm time)

Location: Uppsala University, Department of Linguistics and Philology

Language: English

Zoom: Please use the contact form to receive the link or email me.

Speaker

Herti Dixon, a native of Vienna — where Salkinson laboured and frequented Haskalah literary salons — completed her Master’s thesis on the 1885 Salkinson–Ginsburg Hebrew NT at Uppsala (2023).

Learn More

For more on Salkinson’s life and translations (including Paradise Lost), see:
5 June 1883 – Death of Isaac Salkinson, Translator of the Hebrew New Testament and Milton’s Paradise Lost

Herti Dixon’s thesis – https://uu.diva-portal.org/smash/record.jsf?pid=diva2%3A1831570&dswid=5270

Prayer of Thanksgiving (Salkinson-style Hebrew)

אֱלֹהֵי יִשְׂרָאֵל, הַנּוֹתֵן דְּבָרוֹ בְּיַד נְבִיאָיו וּמְקַיֵּם אוֹתוֹ בְּיֵשׁוּעַ הַמָּשִׁיחַ,
אוֹדְךָ עַל יִצְחָק אֶדוּאַרְד סַלְקִינְסוֹן וְעַל קְרִישְׁטְיָן דָּוִד גִּינְסְבּוּרְג,
אֲשֶׁר הֵשִׁיבוּ אֶת דִּבְרֵי הַבְּשׂוֹרָה לִלְשׁוֹן הַקֹּדֶשׁ.
יְהִי פְּעֻלָּתָם לְפְרִי תּוֹרָה וֶאֱמוּנָה,
וִיבָרֵךְ כָּל הַלּוֹמְדִים וְהַמְלַמְּדִים אֶת דְּבָרְךָ בְּעִבְרִית הַיּוֹם.
וְתֵצֵא תוֹרָתְךָ מִצִּיּוֹן, וּדְבַר יְהוָה מִירוּשָׁלַ‍ִם.
בָּרוּךְ אַתָּה יְיָ, הַמְדַבֵּר בְּכָל לָשׁוֹן וּמְגַלֶּה אֶת דְּבָרוֹ בְּצִיּוֹן.

Elohei Yisra’el, hanoten devaro be-yad nevi’av u-mekayem oto be-Yeshua ha-Mashiach,
odekha al Yitzḥak Eduard Salkinson ve-‘al Krishtyan David Ginsburg,
asher heshivu et divrei ha-besorah lilshon ha-qodesh.
Yehi pe‘ulatam le-fri Torah ve-emunah,
viyivarekh kol ha-lomdim ve-ha-melamdim et devarekha be-Ivrit ha-yom.
Ve-tetze toratkha mi-Tziyon, u-devar Adonai mi-Yerushalayim.
Barukh Attah Adonai, ha-medaber be-khol lashon u-megaleh et devaro be-Tziyon.

God of Israel, who gave Your word through the prophets and fulfilled it in Messiah Yeshua,
We thank You for Isaac Salkinson and Christian David Ginsburg,
who restored the words of the New Covenant to the holy tongue of Israel.
May their labour bear fruit in renewed understanding and faith.
Bless all who study and teach Your word in Hebrew today,
and let Your Torah go forth from Zion and Your word from Jerusalem.
Blessed are You, O LORD, who speaks in every tongue and reveals His word in Zion.

https://uu.diva-portal.org/smash/record.jsf?pid=diva2%3A1831570&dswid=5270

https://en.wikipedia.org/wiki/Isaac_Edward_Salkinson

Test case – Romans 11:1-5

✡︎ Greek New Testament (SBL)

Ῥωμαίους 11:1–5
1 Λέγω οὖν, μὴ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ; μὴ γένοιτο· καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμι, ἐκ σπέρματος Ἀβραάμ, φυλῆς Βενιαμίν.
2 οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ ὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἡλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ;
3 Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου.
4 ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός; Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ.
5 οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ’ ἐκλογὴν χάριτος γέγονεν.

✡︎ Hebrew (Salkinson-Ginsburg NT, 1885)

רומים י״א : א–ה
1 אֲנִי אֹמֵר אֵפוֹא הֲיִמְאַס הָאֱלֹהִים אֶת עַמּוֹ? חָלִילָה! כִּי גַם אֲנִי יִשְׂרְאֵלִי אָנֹכִי, מִזֶּרַע אַבְרָהָם, מִמַּטֵּה בִנְיָמִין.
2 לֹא מָאַס הָאֱלֹהִים אֶת עַמּוֹ אֲשֶׁר יָדַע לְפָנִים. אוֹ הֲלֹא יְדַעְתֶּם מַה־אֹמֶר הַכָּתוּב בְּעֵלִיָּהוּ, כַּאֲשֶׁר הוּא מַשְׁטִין אֶל־הָאֱלֹהִים עַל־יִשְׂרָאֵל לֵאמֹר׃
3 אֲדֹנָי, אֶת־נְבִיאֶיךָ הָרְגוּ, וְאֶת־מִזְבְּחוֹתֶיךָ הָרָסוּ, וַאֲנִי נִשְׁאַרְתִּי לְבַדִּי, וַיְבַקְשׁוּ אֶת־נַפְשִׁי לָקַחַת.
4 וּמַה־הָשִׁיב לוֹ הַמַּאֲמָר הָאֱלֹהִי? הִשְׁאַרְתִּי לִי שִׁבְעַת אֲלָפִים אִישׁ אֲשֶׁר לֹא כָרְעוּ בִּרְכָּם לַבָּעַל.
5 וְכֵן גַּם בָּעֵת הַזֹּאת נִשְׁאָר שְׁאֵרִית כְּפִי בְחִירַת הֶחָסֶד.

✡︎ Transliteration

1 Ani omer eifo ha-yim’as ha-Elohim et ‘ammo? Chalilah! Ki gam ani Yisre’eli anokhi, mi-zera Avraham, mi-matteh Vinyamin.
2 Lo ma’as ha-Elohim et ‘ammo asher yada‘ lefaním. O halo yeda‘tem mah-omer ha-katúv b’Eliyahu, ka’asher hu mashtín el-ha-Elohim ‘al-Yisra’el lemor:
3 Adonai, et-nevi’ekha hargu, ve-et-mizb’chotekha harasu, va-ani nish’arti levadi, va-yevaksu et-nafshi lakaḥat.
4 Umah hashiv lo ha-ma’amar ha-Elohi? Hish’arti li shiv‘at alafim ish asher lo kar‘u birkhehem la-Ba‘al.
5 Ve-khen gam ba-‘et ha-zot nish’ar she’erit kefi beḥirat ha-ḥesed.

Chatgpt 5 gives a tight, verse-by-verse critique of the Salkinson-Ginsburg (S-G) renderings in Rom 11:1–5, highlighting gains, losses, and a few places to improve.

v.1

μὴ ἀπώσατο … ; μὴ γένοιτο → “הֲיִמְאַס…? חָלִילָה!”
- Strength: “Chalilah!” is an excellent idiomatic equivalent for μὴ γένοιτο (“God forbid!”).
- Note: “יִמְאַס” (from ma’as, “reject, spurn”) fits ἀπώσατο well and resonates with Tanakh usage (e.g., 1 Sam 8:7).
ἐκ σπέρματος… φυλῆς → “מִזֶּרַע… מִמַּטֵּה”
- Strength: Natural biblical Hebrew for σπέρμα/φυλή.

v.2

οὐκ ἀπώσατο … ὃν προέγνω → “לֹא מָאַס… אֲשֶׁר יָדַע לְפָנִים”
- Gain: Uses covenantal verb ידע to render προέγνω, rightly evoking God’s prior covenantal knowing rather than mere foreknowledge.
- Quibble: “לְפָנִים” (“formerly”) is serviceable, but “מִקֶּדֶם” or “מֵאָז” would sound more native to biblical style and stress anteriority.
ἢ οὐκ οἴδατε… → “אוֹ הֲלֹא יְדַעְתֶּם…”
- Strength: A good rhetorical equivalent of Paul’s formula.
ἐν Ἡλείᾳ … ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ → “…בְּעֵלִיָּהוּ… כַּאֲשֶׁר הוּא מַשְׁטִין אֶל־הָאֱלֹהִים עַל־יִשְׂרָאֵל”
- Problem: מַשְׁטִין (“accuse,” from שׂטן) tilts the sense toward prosecution. ἐντυγχάνει in Paul usually = petition/intercede/plead (positively or neutrally). Here it is “pleads to God against Israel,” but not “accuses” in a satanic sense.
- Better: “מִתְחַנֵּן/מַפְצִיר/מִתְפַּלֵּל… נֶגֶד יִשְׂרָאֵל”—keeping “against” (נֶגֶד/עַל) but avoiding the forensic/satanic overtone.

v.3 (quoting 1 Kgs 19)

“…ἀπέκτειναν… κατέσκαψαν… ὑπελείφθην μόνος… ζητοῦσιν τὴν ψυχήν μου.”
→ “הָרְגוּ… הָרָסוּ… נִשְׁאַרְתִּי לְבַדִּי, וַיְבַקְשׁוּ אֶת־נַפְשִׁי לָקַחַת.”
- Strength: Diction closely mirrors the Tanakh phrasing of 1 Kgs 19; “וַיְבַקְשׁוּ אֶת־נַפְשִׁי” is spot-on.

v.4

ὁ χρηματισμός → “הַמַּאֲמָר הָאֱלֹהִי”
- Strength: Captures “divine oracle” nicely; χρηματισμός = a prophetic/official response.
Κατέλιπον ἐμαυτῷ… οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ
→ “הִשְׁאַרְתִּי לִי… אֲשֶׁר לֹא כָרְעוּ בִּרְכָּם לַבָּעַל.”
- Mixed: “I have left for myself” = הִשְׁאַרְתִּי לִי (good).
- “בִּרְכָּם” (their knees) pluralizes where Greek has singular γόνυ (“knee”). Tanakh idiom often uses singular (כָּרַע כָּל בֶּרֶךְ, Isa 45:23). “לֹא כָּרְעוּ בֶּרֶךְ לַבָּעַל” would be crisper Hebraically, though S-G’s plural is understandable.

v.5

λεῖμμα κατ’ ἐκλογὴν χάριτος → “שְׁאֵרִית כְּפִי בְּחִירַת הֶחָסֶד.”
- Strength: “שְׁאֵרִית” is a superb choice for λεῖμμα (prophetic “remnant”).
- Discussion: חֶסֶד maps χάρις only partially. χάρις in Paul = unmerited grace; חֶסֶד is covenant loyalty/steadfast love. It works theologically (keeps the covenantal hue) but is not a one-to-one semantic match. Alternatives: “חֵן” (grace/favor) or compound “בְּחִירַת חֵן” to reflect Pauline nuance while retaining Hebrew feel.
- Style: “נִשְׁאָר שְׁאֵרִית” is a slight pleonasm (“remnant remained”); purely biblical Hebrew would often say simply “יֵשׁ שְׁאֵרִית” or “נִשְׁאֲרָה שְׁאֵרִית.”

Broader stylistic notes

Register: S-G consistently aims for a biblical Hebrew register, not rabbinic/modern—an intentional strategy to “biblicize” Paul for Jewish readers. Where they drift (e.g., מַשְׁטִין), the tone becomes post-biblical and shifts the rhetoric.
Intertextual fidelity: The Elijah quotation is handled with strong MT flavor—one of S-G’s strengths—helping readers hear Paul’s midrashic echo of 1 Kgs 19.
Particles and flow: Additions like “לֵאמֹר” and “אוֹ הֲלֹא” are idiomatic and keep Paul’s catechetical rhythm.
Divine names: אֱלֹהִים/אֲדֹנָי choices track biblical usage and avoid anachronistic forms; that’s good practice for liturgical/teaching contexts.

Suggested micro-revisions (keeping S-G’s spirit)

v.2: “אֲשֶׁר יָדַע מִקֶּדֶם” (clearer anteriority).
v.2: Replace מַשְׁטִין with מִתְפַּלֵּל/מַפְצִיר נֶגֶד (“pleads/intercedes against”) to match ἐντυγχάνει without satanic connotations.
v.4: “אֲשֶׁר לֹא כָּרְעוּ בֶּרֶךְ לַבָּעַל.”
v.5: “וְכֵן… נִשְׁאֲרָה שְׁאֵרִית כְּפִי בְּחִירַת חֵן.” (or keep חֶסֶד if the covenantal nuance is desired, but note the Pauline shade of χάρις).

Conclusion

Salkinson-Ginsburg’s Romans 11:1–5 is literarily elegant and intertextually sensitive, successfully “re-Hebraizing” Paul. The two most consequential choices to reconsider are (1) מַשְׁטִין for ἐντυγχάνει (over-judicial), and (2) חֶסֶד for χάρις (covenantal but not exact). Polishing those would preserve S-G’s biblical cadence while aligning even more closely with Paul’s Greek.

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17 October 1849 Passing of Frédéric Chopin, Composer, Pianist and Transformer of Musical Language #otdimjh

Posted on October 17, 2025 by richardsh

On this day in 1849, Frédéric François Chopin (born Fryderyk Franciszek Chopin) died in Paris at the age of just thirty-nine. The frail Polish genius, whose heart would later be returned to Warsaw and interred beneath the Church of the Holy Cross, left behind not only a treasury of music but a world transformed by the power of sound and emotion.

Chopin’s music—so intimate, so aching, so deeply human—remains one of the most enduring expressions of Romantic artistry. From his mazurkas and polonaises that breathed the soul of Poland into Western Europe, to the nocturnes and preludes that seemed to open the inner chambers of the heart, Chopin’s compositions continue to speak a universal language of longing and transcendence. Right now I am engrossed in the 19th International Chopin Piano Competition, where young pianists from around the world are competing before a panel of judges and performing a dazzling array of his music, with creativity, poetry and technical ability. Do listen!

https://www.chopincompetition.pl/en

Chopin and the Jewish Connection – Myth and Meaning

For many years, romantic tales circulated that Chopin, during his youth in Mazovia, was inspired by Jewish folk musicians—by the plaintive violin of a village “Żydek,” or little Jew, whose melodies stirred his imagination. Recent scholarship, particularly the meticulous study by Barbara Ann Milewski and B. Werb (Journal of Musicology, 2022), has shown that these stories are apocryphal. There is no historical evidence that Chopin directly drew on Jewish musical motifs.

And yet, these myths tell us something important. They reveal how deeply intertwined Polish and Jewish musical lives were imagined to be—and perhaps, how much listeners heard in Chopin’s idiom something that resonated with Jewish feeling: the same mixture of melancholy and hope, exile and yearning, that animated so much of Jewish experience in Eastern Europe.

As the great Jewish writer Isaac Bashevis Singer once observed, “Music is the only language that was never translated from another.” In that sense, Chopin’s music, though not Jewish in form, remains Jewish in spirit: a song of exile that finds home in beauty, a lament that turns to prayer.

https://www.chopincompetition.pl/en

A Spiritual Harmony

For Messianic Jews and all who seek God through the harmony of Israel and the nations, Chopin’s music offers a symbol of reconciliation—a reminder that the divine breath can inspire art that bridges boundaries of faith, nation, and culture. His melodies seem to echo the Psalms: grief transfigured into grace, silence transformed into song.

As we listen today—perhaps to the A-minor Mazurka, the C-sharp minor Nocturne, or the “Raindrop” Prelude—we might hear in them something more than Romantic nostalgia. We might hear the hidden music of redemption—the harmony that one day will unite Poland and Israel, Jew and Gentile, sorrow and joy, in the song of the New Creation.

Prayer of Thanksgiving and Hope

English:
God of all beauty, who breathes harmony into chaos and melody into silence,
We thank You for the gift of Frédéric Chopin,
Whose music reminds us of the soul’s yearning for You.
Teach us to hear, in every note of beauty,
An echo of Your Spirit’s song.
May the music of the nations be joined one day with the song of Israel,
Until the earth is filled with the knowledge of the Lord,
As the waters cover the sea.
Amen.

Hebrew:
אֱלֹהֵי הַיּוֹפִי וְהַנִּגּוּן, הַנּוֹתֵן מִזְמוֹר לַלֵּב וְתִקְוָה לַנֶּפֶשׁ,
אָנוּ מוֹדִים לְךָ עַל מַתַּת הַמּוּסִיקָה וְעַל כִּשְׁרוֹנוֹ שֶׁל פְרֶדֶרִיק שׁוֹפֶּן.
לַמְּדֵנוּ לִשְׁמוֹעַ בְּכָל נִגּוּן אֶת הַקוֹל שֶׁל רוּחֲךָ הַקְּדוֹשָׁה,
וְיַחַד נָשִׁיר שִׁיר חָדָשׁ – שִׁיר גְּאוּלָה וְשָׁלוֹם.
אָמֵן.

Transliteration:
Elohei ha-yofi ve-ha-niggun, ha-noten mizmor la-lev ve-tikvah la-nefesh,
Anu modim lekha al matnat ha-musika ve-al kishrono shel Frederic Chopin.
Lamdenu lishmoa bekhol niggun et ha-kol shel Ruchakha ha-kedoshah,
V’yachad nashir shir chadash – shir geulah v’shalom.
Amen.

Further Reading:

Barbara Ann Milewski and B. Werb, “Chopin’s Żydek, and Other Apocryphal Tales,” Journal of Musicology 39:3 (2022), 342–370.
Oskar Kolberg, Lud: Jego zwyczaje, sposób życia, mowa, podania, przysłowia, obrzędy, gusła, zabawy, pieśni, muzyka i tańce (The People: Their Customs, Speech, and Songs).
Alan Walker, Fryderyk Chopin: A Life and Times (New York: Farrar, Straus and Giroux, 2018).

Chopin Recordings by Jewish Pianists — Streaming & Reference Guide

Pianist	Background	Notable Chopin Recordings	Streaming Links
Arthur Rubinstein (1887–1982)	Polish-Jewish, born in Łódź; one of the greatest Chopin interpreters of all time.	The Rubinstein Collection, Vol. 47: Chopin – Nocturnes, Mazurkas, Polonaises, Waltzes, Ballades.	🎵 Complete Nocturnes (YouTube) · 🎵 Ballade No. 1 (YouTube)
Ignaz Friedman (1882–1948)	Polish-Jewish virtuoso known for warm tone and rubato mastery.	Chopin Waltzes, Études, Mazurkas (1925–36, Naxos Historical).	🎵 Mazurka in A minor, Op. 17 No. 4 (YouTube) · 🎵 Nocturne Op. 55 No. 2 (YouTube)
Solomon (Solomon Cutner, 1902–1988)	English-Jewish; admired for clarity and structural balance.	Solomon plays Chopin (Testament: Ballades, Polonaises, Preludes).	🎵 Ballade No. 4 in F Minor (YouTube) · 🎵 Polonaise in A-flat Op. 53 (YouTube)
Alexander Brailowsky (1896–1976)	Kiev-born Jewish pianist, naturalized French citizen; gave first complete Chopin cycle.	The Chopin Recitals (RCA / Columbia, 1940s–50s).	🎵 Waltz in C-sharp minor, Op. 64 No. 2 (YouTube) · 🎵 Complete Études (YouTube)
Vladimir Ashkenazy (b. 1937)	Russian-Jewish; his father, David Ashkenazy, was a Jewish pianist and composer.	Chopin: Ballades & Scherzos; Études; Complete Waltzes; Preludes.	🎵 Ballade No. 1, Op. 23 (YouTube) · 🎵 Complete Preludes, Op. 28 (Spotify) · 🎵 Études, Op. 10 (YouTube)
Daniel Barenboim (b. 1942)	Born in Buenos Aires to Russian-Jewish parents; Israeli-Argentine-Spanish conductor and pianist.	Chopin: Nocturnes (2009, Deutsche Grammophon); Ballades; Polonaises.	🎵 Complete Nocturnes (YouTube) · 🎵 Ballade No. 4 (Spotify) · 🎵 Polonaise in A-flat Op. 53 (YouTube)
Grigory Sokolov (b. 1950)	Russian pianist of partly Jewish descent (father Lipman Girshevich Sokolov).	Chopin: 24 Préludes, Op. 28; Sonata No. 2 in B-flat minor.	🎵 Préludes, Op. 28 (YouTube) · 🎵 Sonata No. 2 (YouTube)
Ammiel Bushakevitz (b. 1986)	Israeli pianist active in chamber and art song; interprets Chopin in recitals.	Live Recitals: Chopin Nocturnes & Mazurkas (YouTube / Apple Music).	🎵 Nocturne in C-sharp minor, Op. posth. (YouTube)

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7 October 2025 – Two Years On #otdimjh

Posted on October 7, 2025 by richardsh

Thoughts and Prayers on the Second Anniversary

Posted in otdimjh | Tagged bible, gaza, god, israel, politics | Leave a comment

3 October 2025 British Messianic Jewish Alliance Grieves Heaton Moor Synagogue Attack #otdimjh

Posted on October 3, 2025 by richardsh

BMJA Statement on the Heaton Park Synagogue Attack

On Yom Kippur, 2 October 2025, the Jewish community of Manchester was struck by tragedy. Two men, Adrian Daulby (53) and Melvin Cravitz (66), lost their lives when a man drove his car into worshippers before attacking them with a knife outside the Heaton Park Synagogue. Three others were left seriously injured.

The attacker, identified as 35-year-old Jihad Al-Shamie, a British citizen of Syrian descent, was shot dead at the scene by police. Three other suspects have since been arrested.

The UK’s Chief Rabbi condemned the assault as the “tragic result” of an “unrelenting wave of Jew hatred,” while Prime Minister Keir Starmer pledged to the Jewish community that he would do everything in his power to ensure they have “the security you deserve.”

For British Jews, the shock of such violence—on Yom Kippur, the holiest day of the year—was profound. For Messianic Jews, who live at the intersection of Jewish and Christian life, the grief and sense of vulnerability are keenly felt.

The BMJA’s Response

On 3 October 2025, the British Messianic Jewish Alliance (BMJA), the world’s oldest continuing fellowship of Jewish disciples of Yeshua (founded in 1866 by Rev. Dr. Karl Schwartz), issued a public statement of solidarity with the wider Jewish community.

“We grieve with those directly affected and with the wider Jewish community for whom this assault on Yom Kippur strikes at the heart of faith and community life. Violence and hatred have no place in our society. Such acts can never be justified and can never be excused.”

The statement reminded readers of the BMJA’s history: from its early beginnings gathering Jewish believers in Jesus for prayer and fellowship, to its modern role of standing against antisemitism and working for the good of all in the United Kingdom. It concluded with the words of Isaiah:

“Comfort, comfort my people, says your God” (Isaiah 40:1).

A Pastoral Word to Members

Alongside the public statement, the BMJA leadership sent a pastoral letter to its members. It offered comfort, practical support, and a call to stand in solidarity with the Jewish community:

Acknowledging the grief and fear caused by the attack.
Encouraging prayer, mutual care, and fellowship in Yeshua.
Reminding members of the BMJA’s mission: that no one need stand alone.

The letter urged Messianic Jews to embody God’s promise of comfort, both within their own community and towards the wider Jewish people.

Reflection

For the BMJA, this event is not only a national tragedy but also part of a long story of Jewish disciples of Yeshua affirming their solidarity with their people in times of suffering. From 19th-century gatherings in London to today’s challenges, the calling remains the same: to stand as one with the Jewish people, bearing witness to the God of Israel who brings peace, justice, and hope.

On this day in Messianic Jewish history, we remember the victims of Heaton Park, we pray for healing for the injured, and we reaffirm our commitment: Never again to hatred, never again to silence, always yes to comfort and solidarity.

A Prayer for Comfort

English
O God of Abraham, Isaac, and Jacob,
Comfort those who mourn in Manchester and across the Jewish people.
Be close to the families of Adrian Daulby and Melvin Cravitz, and bring healing to the wounded.
Shelter them beneath Your wings, give them strength in their grief, and renew their hope.
May the memory of the righteous be a blessing,
and may Your peace, promised in Messiah Yeshua, guard every heart.
Amen.

Hebrew
אֱלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב,
נַחֵם אֶת הַמִּתְאַבְּלִים בְּמַנְצֶ’סְטֶר וּבְתוֹךְ עַמְּךָ יִשְׂרָאֵל.
הֱיֵה קָרוֹב אֶל מִשְׁפְּחוֹת אֵדרִיאָן דוֹלְבִּי וּמֶלְוִין קְרָבִיץ, וּתְן רְפוּאָה לַפְּצוּעִים.
הַסְתֵּר אוֹתָם בְּצֵל כְּנָפֶיךָ, תֵּן לָהֶם כֹּחַ בְּתוֹךְ אֵבֶלָם, וְחַדֵּשׁ תִּקְוָתָם.
יְהִי זִכְרוֹן הַצַּדִּיקִים לִבְרָכָה,
וִיהִי שְׁלוֹמְךָ, הַמֻּבְטָח בַּמָּשִׁיחַ יֵשׁוּעַ, שׁוֹמֵר עַל כָּל לֵב.
אָמֵן.

Transliteration
Elohei Avraham, Yitzchak v’Ya‘akov,
Nachem et ha-mit’ab’lim b’Manchester u’v’toch amcha Yisra’el.
He’yeh karov el mishpechot Adrian Daulby u’Melvin Cravitz, u’ten refu’ah la-petzua’im.
Haster otam b’tzel k’nafecha, ten lahem ko’ach b’toch evelam, v’chadesh tikvatam.
Yehi zichron ha-tzaddikim livracha,
V’yehi sh’lomecha, ha-muvtakh ba-Mashiach Yeshua, shomer al kol lev.
Amen.

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8th September 2025 Celebrating 100 Years of the International Messianic Jewish Alliance #otdimjh

Posted on September 7, 2025 by richardsh

Celebrating 100 Years of the International Messianic Jewish Alliance

On 8^th September 1925, Jewish disciples of Yeshua from 18 different countries met in the Wilson Memorial Hall, Islington, to establish the International Hebrew Christian Alliance (now the International Messianic Jewish Alliance). Our 100^th anniversary is an opportunity to give thanks for what has been achieved, and to pray for our future. Over the past century, the Alliance has played a key role in uniting and supporting Jewish believers in Jesus, encouraging the Messianic movement, offering aid to Jewish believers in times of crisis, and standing as a testimony to God’s ongoing faithfulness to Israel.

The Founding and Early Development of the International Alliance

The Alliance developed from a long history of Hebrew Christian associations, including the Beni Abraham (1813), the Hebrew Christian Alliance of Great Britain (1866), and the Hebrew Christian Alliance of America (1915). In the nineteenth century Jews who became Christians often assimilated, and the term “Hebrew Christian” was used to resist this trend by asserting ongoing Jewish identity, despite antisemitism in wider society and rejection from the Jewish community. “Hebrew Christians” were often isolated, and met for mutual encouragement, support and to share their faith.

Sir Leon Levison, son of a rabbi from Safed, was elected as the first president. He worked tirelessly for the Alliance until his death in 1936. Under his leadership, and assisted by Harcourt Samuel, Mark John Levy, Shabbetai Rohold, Paul Levertoff, Arnold Frank, Jakób Jocz and many others, the organization grew rapidly. By the second international conference in 1928, there were twelve national alliances; by the outbreak of the Second World War in 1939, there were eighteen throughout Europe, the Americas and Israel.

Paul Levertoff – Hebrew Christian Scholar

Assistance in Times of Crisis

The rise of Nazi Germany in the 1930s and the horrors of the Holocaust brought urgent needs. As anti-Semitic laws intensified, the Alliance, with the help of Christian supporters, provided financial aid and logistical support to assist those escaping Nazi persecution. Many found refuge in Britain and other countries, while others perished despite efforts to save them. The outbreak of World War II disrupted communication and by the end of the war, several national alliances had ceased to exist. Post-war efforts focused on rebuilding the alliances and supporting survivors.

With the establishment of the State of Israel in 1948, many Jewish believers made Aliyah, seeking a new life free from European persecution. The Alliance helped them with housing, training, and integration into Israeli society. This laid the groundwork for the future Messianic movement in the land.

The Growth of the Messianic Movement

From the 1970s the modern movement of Messianic Judaism emerged from within and alongside the Alliance. Younger generation Jewish disciples of Yeshua formed their own Messianic congregations, calling themselves “Messianic Jews” rather than “Hebrew Christians”. Whilst there was initial resistance to this trend, the American, British and other Alliances changed their names and today we gratefully acknowledge our debt to our Hebrew Christian forerunners. The Alliance, through its national and international conferences, its publications and theological consultations, have contributed greatly to the development of the modern Messianic movement and its theology. (Alliance magazines from 1925 online here – https://jewinthepew.org/2020/02/03/3-february-2020-ihca-international-hebrew-christian-allliance-magazines-available-to-download-otdimjh/)

The Israel-Gaza War

In Israel, Messianic congregations have flourished, growing from a handful to over 300 congregations with tens of thousands of members. Today the Israel Alliance is fully engaged in serving the needs of Israeli believers. The war has created urgent requests for humanitarian assistance, pastoral care, and support for families who have been displaced. Messianic congregations have opened their doors to provide food, shelter, and trauma counselling. The International Alliance has played a key role, fundraising and sending resources to their Israeli brethren. Our recent International Conference was held in Israel right at the start of the war, giving us first hand exposure to the conflict and how the Alliance can help.

The Continuing Calling of the International Alliance

From its beginnings, the Alliance united Jewish believers across theological and denominational lines. Today, it continues to serve as a bridge between traditional church-affiliated Jewish Christians and the Messianic Jewish movement, advocating for our Messiah and for our people. While challenges remain—ranging from theological differences to the pressures of assimilation—the Alliance remains committed to fostering Jewish faith in Yeshua while affirming Jewish identity.

Looking forward, the future of the Alliance and the global Messianic movement remains dynamic and unpredictable. However, the past century has demonstrated that God is at work among Jewish believers, calling us to serve as a “candlestick of witness”. Whatever lies ahead, the International Messianic Jewish Alliance stands as a testimony that Jewish faith in Yeshua is not an anomaly but an integral part of God’s redemptive plan for Israel and all nations.

Richard Harvey

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Palestine Place & the Jews’ Chapel

Further reading / sources

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Prayer

English

Hebrew

Transliteration

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A needed next step: include Messianic Jews in the dialogue

Jesus — the Messiah of Israel? Messianic Judaism and Christian Theology in Conversation (Crossroad, 1 Oct 2025 – English translation of Jesus – der Messias Israels? Messianisches Judentum und christliche Theologie im Gespräch)

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A Controversial Hebrew New Testament

Uppsala Seminar (Autumn Semitic Seminar)

Speaker

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Prayer of Thanksgiving (Salkinson-style Hebrew)

✡︎ Greek New Testament (SBL)

✡︎ Hebrew (Salkinson-Ginsburg NT, 1885)

✡︎ Transliteration

v.1

v.2

v.3 (quoting 1 Kgs 19)

v.4

v.5

Broader stylistic notes

Suggested micro-revisions (keeping S-G’s spirit)

Conclusion

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Chopin and the Jewish Connection – Myth and Meaning

A Spiritual Harmony

Prayer of Thanksgiving and Hope

Chopin Recordings by Jewish Pianists — Streaming & Reference Guide

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The BMJA’s Response

Reflection

A Prayer for Comfort

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