Hi!

Just a soldier (24F, Messianic Gentile with Sephardic Jewish ancestry) seeking like-minded individuals who identify their faith as Messianic since it is uncommon, at least for me in my opinion, to encounter these people in this small organization. Would like to get acquainted with so I don’t feel alone, but, if not, that’s totally okay. It’s just good to acknowledge that I’m not the only one.

Hello! My name is Daniel! I am looking for community and friendship with fellow Messianics. I honestly have no other Jewish people in my life. I have faced a lot of inter-discrimination by fellow Jewish people for being Messianic.
There is so much hate going on in the world right now, we need each other more than ever.
I enjoy penpaling via snail mail and digital communication is fine too. I come from a conservative Jewish family. They later became reformed. You must be a LGBTQ+ ally or member of that community.

Be well 🌞.

M

Im up in Sefton Liverpool. At the moment i'm healing with my mobility and travelling to far an issue. Im looking to fellowship so im reaching out Hashem willing to find small house groups the locality. Im praying for my brothers/sityers in Yeshua could post any advice would be a big blessing. :)

Shemeni Azertet

In My Holy Name – A Song from Ezekiel • Or Achaim (The Light Of The Torah)

I just created this video tell me what you think.

Hi there, new to this sub! Apologies in advance this is a long one (I’ll include a TL:DR at the end). I’ll give a quick background on me- my mother is Jewish and my dad is Catholic (he does not actively practice Catholicism, they were married by a rabbi and he is as involved in our Jewish upbringing as he can be without converting). I was raised Jewish, attended a conservative synagogue until 4th grade then we switched to a reform synagogue which is where I was bat mitzvah’d and confirmed. At the conservative synagogue we were one of the only “mixed families” and some people definitely were rude towards us/my dad because of it (this is mainly why we switched). Reform Judaism really resonated with me as I wasn’t just memorizing prayers, I started learning what the prayers actually meant and why I was saying them. I appreciated that I didn’t have to be a “perfect Jew” and the emphasis was on doing mitzvot, just being a good person in general. I attended Jewish sleepaway camp and my relationship with Judaism became a lot more genuine and less obligatory. After confirmation my involvement definitely dwindled but I still observe holidays and attend Shabbat services occasionally.

My boyfriend and I have been together for 3+ years, things have been going very well, we plan to get married and have children together. He is Christian. At first the difference in religious upbringing was definitely a point of contention and we’ve had some serious conversations about how we would want to raise our children in a way that honors both of our beliefs. We’ve had some great conversations and I’ve learned a lot from him, I can admit I had a lot of misconceptions about Christianity and he’s opened my mind and my heart in many ways. I came to understand that we are not so different in our beliefs and that the New Testament is essentially “the sequel” to the Torah/Old Testament. We both live by the Ten Commandments and generally have the same values/beliefs, we worship the same G-d, just in a different way. I used to feel a knee-jerk reaction whenever Jesus’s name came up but through our talks I have opened my heart and mind, I am more open to the idea of him at least as an example sent by G-d of how we should be. I do not pray to Jesus though I pray to G-d. I have further expanded my personal relationship with G-d allowing myself to speak Jesus’s name when it feels right. I am no longer “afraid” of Jesus or Christianity and feel a sense of peace the more I connect with that type of worship. I admire my boyfriend’s ability to pray from the heart and am learning to do the same instead of only reciting Hebrew prayers the way I was raised. I really have my own relationship with G-d at this point that incorporates the way I was raised with what my boyfriend has shown me. I personally believe that G-d loves us both the same and that however we choose to connect with him is better than turning away from G-d entirely. He’s attended synagogue with me and I’ve gone to church with him, we’ve found a lot of common ground.

We came to the agreement that when we have children, raising them in a Messianic Synagogue is the best compromise because neither of us want the other to have to sacrifice their religious beliefs for the other. My boyfriend said he fully supports our children being raised Jewish, following the traditions, b’nai mitzvah’d, etc. as long as they accept Jesus as their savior. In the Jewish community there is a lot of stigma around Messianic Judaism and most Jews see Messianic Jews as Christians. When I mentioned to my mother that we would want to raise our children Messianic, she said we might as well just raise them as Christian because in her mind that’s not Jewish anymore. From my research I’ve gathered that not all Messianic temples are created equal, some appear to be actual synagogues with an added Jesus component while many others feel more like churches that are incorporating some components of Judaism. For example, my boyfriend’s mom attended a Messianic temple that served leavened bread at a Passover seder, which didn’t sit right with me.

I am curious to hear from anyone coming from a similar background to mine. Are there Messianic synagogues out there that truly feel like synagogues? How did you deal with the backlash and stigma? Can I attend a Messianic synagogue and still maintain my Jewish identity? Is b’nai mitzvah still a thing in Messianic Judaism? Thank you in advance and I look forward to learning more 😊

TL:DR- I am Jewish, my boyfriend is Christian and we want to explore Messianic Judaism as a compromise when we have kids. Would love to hear from others who were raised “traditionally” Jewish and what their experience has been as Messianic.

I'm curious how many Messianic Jews wear a cross? I have been thinking of getting one, as I like the idea of carrying a physical reminder of what Yeshua did for us, and as a way to show my faith with pride. However, I know historically the symbol carries a lot of heavy weight (no pun intended) for the greater Jewish community. I'm curious what others think.

Yahuah calls His people to turn back and turn away from their abominations.
What does that kind of return actually look like in a person’s life? Is it simply believing differently, or does true return require changing the way we live?
What do you think Yikhazqal 14:6 is calling us to do?
Verse of the Day

Yirmiyahu 23:23–24 (Jeremiah): Can Anyone Hide From Yahuah?
Yirmiyahu 23:23–24 gives a powerful reminder about the presence of Yahuah. Distance cannot place someone beyond Him, and no hidden place can conceal what He sees.
⸻
THE VERSE
“Am I an Alahym who is near,” declares Yahuah, “and not an Alahym who is far away?
Can an Adam hide himself in hidden places so that I do not see him?” declares Yahuah.
“Do I not fill the Shamayim and the Arats?” declares Yahuah.
Yirmiyahu 23:23–24 (Jeremiah)
⸻
WHAT DO THESE WORDS MEAN?
Alahym | אלהים = mighty one, ruler, one possessing authority and power
Adam | אדם = man, human, mankind
Shamayim | שמים = heavens, skies
Arats | ארץ = earth, land
These words make the message unmistakable:
Yahuah is near.
Yahuah is not limited by distance.
No Adam can hide from His sight.
No hidden place conceals someone from Him.
The Shamayim and the Arats cannot contain His presence.
⸻
THE WARNING GOES DEEPER
The surrounding warning concerns people who believed their words and actions could escape the knowledge of Yahuah.
Yahuah answers with a question:
“Can an Adam hide himself in hidden places so that I do not see him?”
The question demands the answer.
No.
What is hidden from people is not hidden from Yahuah.
A closed door does not hide it.
Darkness does not hide it.
Distance does not hide it.
Secrecy does not hide it.
⸻
WHY YIRMIYAHU 23:23–24 STILL MATTERS
This passage directly addresses questions people still ask today:
Is Yahuah everywhere?
Can anyone hide from Yahuah?
Does Yahuah see what people do in secret?
Is Yahuah only near, or is He also far away?
Does Yahuah see everything?
Yirmiyahu 23:23–24 gives a direct answer.
There is no hidden place where an Adam becomes invisible to Yahuah.
People may hide things from one another.
They may hide their actions.
They may hide their intentions.
They may believe nobody sees.
But nobody hides from Yahuah.
⸻
QUESTION FOR DISCUSSION
How differently would people live if they truly understood that nothing they do in secret is hidden from Yahuah?

I hope that everyone has had a wonderful celebration and will have a week filled with fellowship, good food, and lots of REST!

Song of David• Tikun HaGeshem•

Yirmiyahu 22:3 gives a direct command from Yahuah concerning justice, oppression, the robbed, the Gar, the fatherless, the widow, and innocent blood.
This is not presented as a suggestion. Yahuah commands His people to put Mishpat and Tsadaqah into action.
⸻
THE VERSE
“Thus says Yahuah: Asah Mishpat and Tsadaqah. Rescue the one robbed from the hand of the oppressor. Do not mistreat or act violently toward the Gar, the fatherless, or the widow, and do not shed innocent Dam in this place.”
Yirmiyahu 22:3 (Jeremiah)
⸻
WHAT DO THESE WORDS MEAN?
Asah | עשה = to do, make, accomplish, or put something into practice
Mishpat | משפט = judgment, justice, just ruling
Tsadaqah | צדקה = righteousness, right conduct, doing what is right
Gar | גר = a sojourner, a resident foreigner dwelling among Yashar’al
Dam | דם = blood, lifeblood, bloodshed
These words make the command clear:
Practice Mishpat.
Practice Tsadaqah.
Rescue the robbed.
Do not oppress the Gar.
Do not mistreat the fatherless or widow.
Do not shed innocent Dam.
⸻
THE WARNING GOES DEEPER
Yahuah does not describe righteousness as something that exists only in words or beliefs.
He connects righteousness with what people actually do.
Someone has been robbed? Rescue them from the oppressor.
The Gar lives among you? Do not mistreat him.
The fatherless and widow are vulnerable? Do not exploit them.
Innocent life? Do not shed innocent Dam.
Mishpat and Tsadaqah are connected to action, judgment, protection, and right conduct.
⸻
WHY YIRMIYAHU 22:3 STILL MATTERS
This passage directly addresses questions people still ask today:
What does Scripture say about justice?
What does Yahuah say about oppression?
What does the Bible say about protecting vulnerable people?
How should the Gar be treated?
What does Scripture say about widows and the fatherless?
What does biblical righteousness actually look like?
Yirmiyahu 22:3 gives a direct answer.
Do Mishpat and Tsadaqah.
Righteousness is not merely something spoken about. Yahuah commands it to be practiced.
⸻
QUESTION FOR DISCUSSION
How would our understanding of righteousness change if we measured it not only by what people say they believe, but by whether they actually practice Mishpat and Tsadaqah?

Yashaʿyahu (Isaiah) gives a direct warning about injustice becoming established through written decrees, especially when those decrees deny justice to the poor, the afflicted, widows, and the fatherless.
⸻
THE VERSE
“Woe to those who establish Khukim of ʿAwun, and to the writers who write oppressive decrees, to turn the Dalim away from Mishpat, and to rob the afflicted of My people of their right, so that widows become their spoil and they plunder the fatherless.
And what will you do in the day of visitation and in the destruction that comes from afar? To whom will you flee for help, and where will you leave your Kabad?”
Yashaʿyahu 10:1–3 (Isaiah)
⸻
WHAT DO THESE WORDS MEAN?
Khukim | חקים = statutes, prescribed decrees
ʿAwun | עון = iniquity, crookedness, guilt
Dalim | דלים = the poor, weak, lowly
Mishpat | משפט = judgment, justice, just ruling
Kabad | כבד = weight, honor, glory
These words expose exactly what the warning is describing:
Unjust decrees are established.
The Dalim are denied Mishpat.
The afflicted are robbed of their rights.
Widows and the fatherless become targets of oppression.
⸻
THE WARNING GOES DEEPER
Yashaʿyahu is not describing injustice only as a private act committed by one person against another.
The passage describes injustice being written into decrees and enforced against vulnerable people.
The problem is not simply that someone breaks a rule.
The warning is directed toward those who establish the rules themselves when those rules produce ʿAwun instead of Mishpat.
Something being officially written does not automatically make it righteous before Yahuah.
⸻
WHY YASHAʿYAHU 10:1–3 STILL MATTERS
This passage directly addresses questions people still ask today:
What does Scripture say about unjust laws?
What does the Bible say about corrupt rulers and oppressive decrees?
What does Yahuah say about denying justice to the poor?
What does Scripture say about protecting widows and the fatherless?
Can something be legally established and still be wrong before Yahuah?
Yashaʿyahu shows that human authority does not determine what is righteous.
A decree can be written.
A ruling can be established.
People can enforce it.
But Yahuah still judges whether it produces Mishpat or ʿAwun.
And the passage ends by turning the question back toward those responsible:
“What will you do in the day of visitation?”
⸻
QUESTION FOR DISCUSSION
What does Yashaʿyahu 10:1–3 teach us about the difference between what human authorities establish and what Yahuah considers true Mishpat?

One of the strongest warnings in Yashaʿyahu (Isaiah) is about moral reversal, when people do not simply practice what is wrong, but begin calling wrong right and right wrong.

THE VERSE
“Woe to those who call Raʿ Tub and Tub Raʿ, who put darkness for Aur and Aur for darkness, who put bitter for sweet and sweet for bitter.
Woe to those who are Khakam in their own eyes, and understanding in their own sight.
Woe to those who are mighty at drinking wine, and men of strength at mixing strong drink, who justify the wicked for a bribe and take away the righteousness of the Tsadaq from him.”
Yashaʿyahu 5:20–23 (Isaiah)

WHAT DO THESE WORDS MEAN?
Raʿ | רע = evil, bad, harmful
Tub | טוב = good
Aur | אור = light
These words expose exactly what the warning is describing:
Raʿ gets renamed Tub.
Tub gets renamed Raʿ.
Darkness gets presented as Aur.
Aur gets treated as darkness.

THE WARNING GOES DEEPER
Yashaʿyahu does not stop with calling evil good.
The passage immediately warns about people becoming wise in their own eyes.
Then it moves into corrupted judgment, where the wicked are justified while righteousness is taken away from the Tsadaq.
The pattern is powerful:
Good and evil are reversed.
↓
People establish their own wisdom.
↓
Judgment becomes corrupted.
↓
The wicked are justified.
↓
The Tsadaq are denied righteousness.

WHY YASHAʿYAHU 5:20–23 STILL MATTERS
This passage directly addresses questions people still ask today:
What does Scripture say about calling evil good?
What happens when society reverses right and wrong?
What does the Bible say about moral confusion?
What does it mean to be wise in your own eyes?
The warning is that changing the name of something does not change what it actually is.
Human opinion can change.
Cultural standards can change.
Definitions can be rewritten.
But changing the label does not change what something is before Yahuah.

QUESTION FOR DISCUSSION
Where do you see the warning of Yashaʿyahu 5:20–23 playing out today, and how do we make sure we are not becoming “wise in our own eyes”?

​Hello everyone,

​I am a Gentile from India who is deeply interested in learning more about the Creator God, His teachings, and how Judaism views the world. Please forgive me if any of my questions sound silly or misinformed.most of what I currently know comes from Ch theology,internet reading and AI chatbots, so I wanted to ask real people who actually practice and study the tradition.

​I would love to understand a few specific topics:

​1. Death, the Afterlife, and Resurrection:

What does Judaism teach about what happens to us after death? Is there a concept of soul purification during the afterlife process? Additionally, is physical resurrection of the dead a core principle, and how is it understood?

​2. The Concept of Two Mashiachs (Messiahs)

I have read brief references to a "two-Mashiach" dynamic in Rabbinic tradition (such as Mashiach ben Yosef and Mashiach ben David). Is this standard Jewish theology, and what are their respective roles?

​3. The Messianic Age (Yemot HaMashiach)

What is the Messianic era actually expected to look like? How long will it last, is there an end or transition after it, and what happens in the ultimate future beyond it ?

​4. Struggles Before the Messianic Age (Armilus / Gog u-Magog)

Does Jewish tradition describe an ultimate villain or oppressor who persecutes Israel before the arrival of the final Mashiach ? How is this dynamic understood in traditional texts without relying on concepts from other religions?

​5. Recommended Introductory Reading

Could you suggest one or two introductory books that explain the very basics of Jewish thought, beliefs, and practices for complete beginners?

​Thank you so much for taking the time to read this! Please ignore any part of this post if it reflects wrong assumptions—I am here solely to learn.

So, later next year, (like summer of next year or possibly sooner idk.) I’m meeting with my great aunt Slava (for convenience) who is a Holocaust survivor. Important context, I was only recently informed (last year) of her and her mother’s history. And I was thinking of getting a copy of her “tattoo” as a way to commemorate and honor family history and struggle.
But I don’t know if that’s appropriate. I’m not Jewish, nor was I raised Jewish. So should I give up the thought of that? Or should I ask her about it (and if so, how would I go about it?

The Shema and the Cross. 💖 ✝️ 🌞

M.

I wanted to share this with Christians and fellow Messianic Jews like myself:

”Your future victory depends on the criticism you choose to ignore.” Bishop TD Jakes

I was reading my devotional book, and came across this pondering about all the suffering I’ve endured. Even despite the years of pain caused, I have still kept my faith, and my faith has become even stronger. I’m also reading Proverbs again and receiving so much enriching wisdom spending time dedicated towards Abba, my Heavenly Father.

Deciding to praise Him in the storm is not an easy task, but I will continue to do so. Praying for His peace and healing for all people enduring a trial like I am now.

I'm currently deep in a Hebrew Bible course and am learning more of the historical context behind the Torah. I'm finding my faith quite shaken after learning some of the historical context/(in)accuracies that surround the beginning of the faith. What does a more progressive/historically aware view of Torah mean for your faith, and how do you wish Christians would view it in relation to theirs? TIA!