THE PASSION WAKE-UP CALL

By Rabbi Michael Skobac

The concern and apprehension felt by Jews worldwide in the wake of Mel Gibson’s “Passion” film is certainly understandable. After 2,000 years of brutal history soaked in blood and tears, our antennae have become extremely sensitive. And while there has been some ecumenical progress in North America, we know, all too well, that today’s world is not a safe place for Jews. Unfortunately, like an audience whose vision has been diverted by a magician’s misdirection, our community has focused solely on the possibility of the film’s anti-Semitic backlash and lost sight of other real challenges this film presents.

While some of our Christian neighbours may wish us ill, the millions of Evangelical Christians who have embraced Gibson’s “Passion” hope the film will be a catalyst to encourage Jews and others to embrace their faith. North America’s 70 million Evangelicals are driven by a theology that sees all non-Christians as doomed to an eternity in hell. While committed to evangelizing the entire world, many Evangelicals place a special emphasis on reaching Jews. Why? Recognizing that we are G-d’s chosen people, they adhere to the mandate in their scriptures directing them to take the gospel to “the Jew first” (Romans 1:16), and some even believe that the “second coming” of Jesus will not take place until he is first accepted by the Jewish people. To promote his “Passion”, Gibson entered into a strategic alliance with the Evangelical community that enthusiastically embraced his film because they believed it presented an unprecedented outreach opportunity.

Virtually every Evangelical group under the sun has hitched its wagon to Gibson’s “Passion”. Churches purchased blocks of tickets and encouraged their congregants to invite friends and co-workers. Some Christian groups distributed gospel literature to moviegoers as they stood in line. Evangelistic infomercials were shown in many theatres before the main attraction. Numerous websites were set up to encourage non-Christian moviegoers to find out more about Christianity, as well as help Christian laypeople discuss the film with their “unsaved” friends and acquaintances. Many churches organized follow-up programs to “The Passion” designed to get people thinking about “the rest of the story”.

While this evangelical enterprise has been directed at all “non-believers”, Jews have obviously been in the line of fire. In addition to this generic evangelism, the hundreds of missionary groups in North America specifically targeting Jewish people have been vigorously exploiting this film’s proselytizing potential. However, the greatest challenge to Jews has been from Evangelical friends, neighbours and business associates who have much more day-to-day access to them than professional missionaries. Emboldened by the “water cooler” conversation status of “The Passion”, these Christians now believe they have been granted an open door to raise issues and ask questions that, in the past, might have been considered inappropriate or unprofessional.

Gibson’s film opens with a full-screen quotation from the Hebrew scriptures about G-d’s suffering servant. “He was wounded for our sins and bruised for our iniquities…” (Isaiah 53:5). Christian co-workers, neighbours and friends have asked Jews, and will continue to ask them, “This verse is from your Bible. To whom is it referring?” Jews who are unfamiliar with the context of this passage and unaware that the quotation is a mistranslation, may be shaken by the question, and insist that the verse must be from the New Testament! (The actual meaning of this passage has been discussed in previous issues of Lifeline. Reprints can be obtained by contacting the Jews for Judaism office.) The widely distributed “Passion” souvenir book shows the crucifixion scene with a verse from the book of Psalms, “…they pierced my hands and feet.” (22:17). Unfortunately, very few Jews can effectively refute this blatant mistranslation of the original Hebrew, which reads, “like a lion at my hands and feet.” It is truly disconcerting to see how easily these scripture-quoting Christians can intimidate Jews with their own Bible. Throughout the ages we have been known as “the people of the Book”. It’s high time that more Jews reclaim the Bible, mine its profound treasures and re-assume their lofty title.

In too many scenarios that have taken place and will continue to be played out over the coming months, Christians will offer persuasive and substantive reasons for their faith and their Jewish friends will have nothing more to offer than, “Well I’m Jewish, and we don’t believe in Jesus”. Today, it is vital that all Jews understand precisely why Judaism rejects the claim that Jesus was the Messiah. The ability to articulate this position requires a clear understanding of the Messianic concept as developed in our Bible. Evangelical Christians will share their conviction that Jesus died as a sacrifice to atone for the sins of the world. Furthermore, they will claim that according to the Hebrew Bible, we can only be forgiven for our sins with a blood sacrifice. Are today’s Jews sufficiently prepared to refute this fallacy? Do we have enough knowledge to explain Judaism’s approach to sin and atonement, and then back it up with references from our own scriptures?

In truth, I’ve yet to meet a Jew who converted to Christianity simply as a result of being shown selected passages from the Bible. However, there are other very powerful forces at work. We know that most people are influenced far more by their experiences and relationships than by information presented to them. The most successful salesperson is not necessarily the one selling the best product – it’s those who passionately believe in their product and exude a certainty about its superiority. They shine at selling the sizzle rather than the steak. The title of Gibson’s film aptly describes the most impactful quality of Christian Evangelicals, namely their passion. They bank on the New Testament’s assurance that their glowing faith will “provoke the Jews to jealousy” and ultimately lead to their conversion (Romans 11:11-15). For some Jews, their susceptibility to this compelling missionary passion is a litmus test of their own spiritual state of health.

Over the past 20 years, I’ve met hundreds of Jews who have sought spiritual nourishment in foreign pastures. When asked to describe their personal experience of Judaism, they respond in similar terms -- ethnicity, culture and tradition with little reverence or spiritual fervour. It was their contact with devout Christians that led them to explore Christianity. Their Christian friends seemed to enjoy a spiritual life so different from their own, infused with meaning and radiating a joyous, intimate relationship with their god. Rabbi Kalonymous Kalman Shapira, the inspiring Chassidic Rebbe who perished in the Warsaw ghetto, warned that Judaism experienced without spiritual and emotional intensity leaves a dangerous vacuum in its wake (Tzav V’Ziruz 9). In his book, “The Way of Flame” (Jewish Lights Publishing, 1999), Avram Davis laments that during his attempts to connect with spiritual essence of Judaism, he was only steered toward ancient tomes. “But I did not need more books,” he cried out, “I was looking for the living power of the tradition. I needed not the description of the embrace of G-d, but the actual ongoing embrace itself.” This unfulfilled desire led Davis to seek out those teachers among India’s Hindu gurus who offered a living and vibrant spiritual path.

About 100 years ago, a young Franz Rosensweig rejected the superficial Judaism of his youth and decided to convert to Christianity. However, on the eve of his baptism, he resolved to first visit a synagogue. In that small Berlin congregation, Rosensweig experienced something so dramatic, so powerful that he resolved to remain a Jew and devote his life to growing spiritually within Judaism. What would happen today, if someone like Franz Rosensweig, deciding to give Judaism one last try, showed up at our synagogue on Shabbat? Would they be inspired and transformed by the experience? Would they be excited to come back?

Can all the hoopla generated by Gibson’s film contain a silver lining for the Jews? Does “The Passion” have the potential to be a “neshama-oscopy”, capable of measuring the strength of our spiritual health and commitment? Can this film serve as a wake-up call for our community? If so, then we must take crucial corrective measures to strengthen our embrace of Judaism, along with our learning and spirituality. We can make positive transformations! Several years ago, an article appeared in “Men’s Health” magazine documenting that Philadelphia was the most overweight city in the United States. The result? Thousands of people embarked on a serious exercise program and change of diet, many thousands of pounds were shed and countless lives were changed.

In the laws of Kashrut, there is a principle stating that while a food is being cooked and exuding its flavour, it will not absorb anything from its surroundings. As a result of the “Passion” phenomenon, we must take our spiritual temperature to determine our susceptibility to the spiritual influences around us. If the embers of our neshama (soul) have cooled, we must quickly fan them back to vibrant life. Jews whose homes, synagogues and communities radiate passion, joy and spiritual depth will never absorb the flavours of foreign religions. They will never be “provoked to jealousy” by all those seeking to sway us from our precious faith and sacred way of life.

 

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