With Passover before us it is appropriate to think about the act of remembering that “we were slaves in Egypt and the LORD our God redeemed us with a mighty hand and an outstretched arm from the Land of Bondage”. So too is it appropriate to reflect on the task of Messianic Jewish historiography. Here is a brief introduction to the topic and a fuller article on my Academia.edu page. Enjoy – hag sameach!

We were slaves to Pharaoh in the land of Egypt. And the Lord, our God, took us out from there with a strong hand and an outstretched forearm.

עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם, וַיּוֹצִיאֵנוּ יְיָ אֱלֹהֵינוּ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה.

Avadim hayinu le’Paro b’Mitzrayim, vayotzi’einu Adonai Eloheinu mi’sham b’yad chazakah u’vizroa netuyah.

Abstract

This article proposes the urgent need and theological possibility of a Messianic Jewish historiography—a way of writing history that is both rooted in covenantal Jewish memory and shaped by faith in Yeshua. Messianic Jews, as a remnant within Israel and the body of Messiah, have often been excluded from both Jewish and Christian historical projects and narratives. This exclusion distorts the full story of God’s faithfulness to Israel and silences a community whose very existence challenges supersessionist and secular paradigms. The article argues that a Messianic Jewish historiography must draw from Jewish modes of sacred memory (zakhor), Christian approaches to ecclesial continuity, and a typological reading of time that sees history as the unfolding of divine purpose.

Drawing on the work of Jewish thinkers like Yosef Hayim Yerushalmi, David Ruderman, and Franz Rosenzweig, and Christian theologians such as Ephraim Radner, Jaroslav Pelikan, and Robert Wilken, the article identifies models for a theologically rich and historically responsible approach. It highlights the foundational contributions of Mark Kinzer and Richard Harvey in developing a historical-theological framework centered on the identity and mission of the Messianic Jewish remnant. The article concludes by outlining key theological commitments—covenantal faithfulness, remnant consciousness, bilateral ecclesiology, and eschatological hope—and affirms that writing this history is an act of witness: to God’s enduring covenant with Israel, the presence of Yeshua among his people, and the hope of ultimate redemption.

Full article here

תְּפִלָּה לִגְאֻלָּה

Tefillah liGeulah
Prayer of Deliverance

אֱלֹהֵי אֲבוֹתֵינוּ וְאִמּוֹתֵינוּ,
Elohei avoteinu v’imoteinu,
God of our ancestors,

רָאִיתָ אֶת־עֳנִיֵנוּ וְשָׁמַעְתָּ אֶת־צַעֲקָתֵנוּ.
Ra’ita et onyeinu v’shamata et tza’akatenu.
You saw our bondage and heard our cry.

בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה הוֹצֵאתָנוּ מִבֵּית עֲבָדִים.
B’yad chazakah u’vizroa netuyah hotzeitanu mi-beit avadim.
With a strong hand and an outstretched arm, You led us out from the house of slavery.

כַּאֲשֶׁר גָּאַלְתָּ אוֹתָנוּ מִמִּצְרָיִם,
Ka’asher ge’altanu miMitzrayim,
As You redeemed us from Egypt,

כֵּן גְּאַל־נָא אוֹתָנוּ מֵכָל שִׁעְבּוּד וּפַחַד.
Ken ge’al-na otanu mikol shi’abud u’pachad.
So redeem us now from all bondage and fear.

שְׁלַח זְרוֹעֲךָ עוֹד פַּעַם, יְיָ אֱלֹהֵינוּ,
Shelach zero’acha od pa’am, Adonai Eloheinu,
Stretch out Your arm once more, O Lord our God,

וְהוֹלִיכֵנוּ לִתְקוּמָה וְתִקְוָה.
V’holicheinu litkumah v’tikvah.
And lead us into renewal and hope.

כְּמוֹ בְּכָל דּוֹר וָדוֹר. אָמֵן.
K’mo b’chol dor va’dor. Amen.
As in every generation. Amen.

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