Introductory Comment by Keren Hannah:
We find ourselves in a very significant and prophetic period of history, in particular, of course, regarding God’s restoration of the Land of Israel and of His people to the Land and to Himself.
A significant factor in this process of restoration is the bridging of the once believed unbridgeable chasm that historically, and for good reason, has developed between Judaism and Christianity. With the reawakening in the Church to the vital need of reconnection with its severed Jewish roots and a reclaiming of the lost Hebraic heritage – of realigning once more with the Biblical calendar and the Hebraic perspective of the Word fo God, an astonishing alignment and connection is being made between those of sincere, God-fearing hearts from both “camps.” While still fragile and needing to stand the test of time, where there is sincere, genuine, heartfelt reaching out the bonds are proving strong.
Raynna, indeed one with a sincere heart and a spirit yearning for truth and the richness afforded by the Jewish roots of her faith, has beautifully expressed her perception of this “liminal space” between Christianity and Judaism…this space that is being bridged, with our Father’s help and according to His will.
The liminal space between Christianity and Judaism is like the space of separation, a hallway that begins at the front door of home and leads out into the wild world. A hallway a mother once walked through after she divorced her husband. She doesn’t know where she is going, but she leaves and finds a way out through this hallway. Twenty years later, her daughter, oblivious at the time of her mother’s reasoning or feelings for leaving, stumbles back into the hallway from the wild. She wants to return to the house she was born into, although it leads to the door her mother had slammed shut, angrily weeping as she went
Yet, it became clear that this was no ordinary hallway. The mother thought she would only have to walk it once, but many reasons required her to return again and again to this space. This space was sacred ground for the tears that had been spilt there, and because of the ties that bound and found a way outside of the grief and confusion to grow, but nothing could erase the knowledge that this is where the separation began—where bitter roots took hold and choked life.
So the daughter had returned, curious to explore her beginnings. No one blames her but some attempt to restrain her. With one step through the door she sees the beauty and feels the warmth of the home but then hears the “voices of reason.” She recalls the chasm of separation and what she knows of the pain involved. She leaves and does not return. Generations pass, the children marry, their children marry—family roots forgotten and forsaken. What could the history in this original house possibly mean for all the children so far removed? How could connections ever again be made? The years had made the hallway an unkempt and overgrown place. By all appearances it was long abandoned and, further than that, it seemed useless.
Yet, this still was no ordinary hallway.
“Who is that coming up from the wilderness, leaning on her beloved?
Under the apple tree I awakened you.
There your mother was in labor with you; there she who bore you was in labor.”
Song of Songs 8:5
Liminal spaces come in varied forms: some physical, some spiritual, some emotional. Great grandsons and daughters who inherited or were adopted into the divided family of the People of the Book are now in large quantities entering the spiritual liminality between Christianity and Judaism from both ends of the hallway. In faith a path is being cleared, stumbling stones are being removed. We are meeting together, in accord with Psalm 85,
“Steadfast love and faithfulness meet;
righteousness and peace kiss each other.”
Although the space still carries deep memories of separation, of weeping, and wrong doing, it also is like the liminal space of a river, of water, mayim מים— a place to walk through and become new. It also is like the liminal space of the wilderness, midbar מדבּר — a place through which we wander and are made ready. It is here we all, every member of the family, can rediscover the heart of the the holy commandments, mitzvot מצוות— the way and wisdom of God, embodied in Messiah משׁיח. It is here, that we can hear and say and do together,
“Shema, Hear, O Israel, the Lord your God,
the Lord is one.”
We can find a quiet place in this liminal space, a place to gather so that we can pray toward His house – a house of prayer for all nations,
“Let me hear what God the Lord will speak, for he will speak peace to his people, to his saints; but let them not turn back to folly.”
And may we not turn back to folly. Rather, may we weep tears of wonder and realization and humility, that if the Lord is one, so are we. If Israel is a tree and those of the nations that revere the God of Israel, are wild branches grafted in, may we show our gratefulness. If Isaiah said to seek the Lord while He may be found; call upon him while He is near; let, “faithfulness spring up from the ground, and righteousness look down from the sky” (Psalm 85:11) and let those of us who live betwixt and between, here and now, know I AM.
For surely, his salvation, Yisho ישעו spoken of in Psalm 85 speaks to us of Yeshua…ישׁוע
“Surely his salvation is near to those who fear him, that glory may dwell in our land.”
Though a seemingly lost and forgotten hallway feels formidable and far away, nevertheless, the words of Isaiah resound, “Listen to me, you who pursue righteousness, you who seek the Lord: look to the rock from which you were hewn, and to the quarry from which you were dug. Look to Abraham your father and to Sarah who bore you; for he was but one when I called him, that I might bless him and multiply him.” (Isaiah 51:1)
We are encouraged in Deuteronomy 30 and Romans 10 : “The word is near you, in your mouth and in your heart” so that we can do it. “
“Righteousness will go before him
and make his footsteps a way.”
Christians are not the replacement of the Jewish people, they are part of their multiplication, their blessing, their comfort. Do we know who we are, where we are? Here in this hallway, we have been called to remember, and to return to the Source so that we may be renewed and restored, together.
“…Christianity was not invented out of whole cloth, nor did it originate de novo; instead, it was a development from Judaism. To understand anything of the depth of biblical Christianity and its teachings one must understand Judaism.” -Marvin R. Wilson
Restore us again, O God of our salvation… Psalm 85:4
We travail the waters, the wilderness, the brokenness, the trivialities, the time and understanding, to discover our spiritual roots and the place of our birth between heaven and earth. These are not the problem, these are all part of the sacred calling in the liminal space between Christianity and Judaism. All for a time such as this… which is no ordinary time.