As noted in the previous article within this diaspora, there are several movements, and one of them, the Orthodox, is fragmented into various groups. An interesting question to ask is: Orthodox regarding what? Well, they are Orthodox in terms of that Ashkenazi culture, just as the Greek Orthodox Church is Orthodox in the Christian culture that developed after the 4th century in Asia Minor, or as the Catholic Church is Orthodox in the Christian culture that developed within the Western Roman Empire.

This name, Orthodox, not only clarifies the purpose of this Ashkenazi movement but also brings confusion to those who are illiterate in the history of Israel, leading them to believe that this is the authentic group closest to primitive Judaism, when in reality it may be quite the opposite. This group essentially has many nuances stemming from the older Pharisaic Judaism, but at the same time, it is deeply intertwined with that Ashkenazi culture that developed over centuries in Eastern Europe. Within the Jewish context itself, they are recognized as more protective of their Ashkenazi culture than of Pharisaic Judaism itself.

The fact that they are the most visible today or the ones who stand out the most can be attributed to two specific reasons: the involuntary eccentricity of their habits while the majority of Jews go unnoticed, and the almost total extermination of the historically larger religious group (Sephardim) in the Nazi Holocaust.

Today, we are witnessing a very interesting phenomenon in Christianity, where many have realized the importance of understanding the Jewish context for a correct interpretation of Scripture. In the case of the most read text by Christianity, the New Testament, there is no other option but to approach that Jewish culture of the 1st century. However, as people begin to delve into this approach with all the possibilities offered in the 21st century, the group that easily emerges and takes the spotlight on the Internet is the Orthodox Ashkenazi diaspora, which is also the least understood due to its various subtle differences among those “researchers of biblical context.” Thus, these truth and Scripture lovers begin to construct a kind of “Orthodox Ashkenazi Christianity,” and to believe that this was the path of the early church. Since this is plainly absurd, not only do they stray from their original purpose of understanding the biblical context, but they also begin to negatively predispose the Christian majority who may also have the same purpose when faced with this decontextualized theological study that has evolved within Christianity.

Within this Orthodox Ashkenazi group, we find a very peculiar one: Chabad. It emerged out of the need to prepare Israel and the world for the coming Messiah, which they interpreted for centuries without recognizing Jesus and after the temple had been destroyed. To achieve this, they need to attract as many Jews as possible to their Ashkenazi Judaism and as many Gentiles as possible to the Noahide laws. Therefore, faced with the Christian phenomenon of seeking the “Hebrew Roots” of the biblical context, Chabad has designed a whole proselytizing methodology that today, just a few years into this phenomenon, is bearing fruit in thousands of followers and converts to their unique Orthodox Judaism. While other diasporas and groups have also realized this opportunity, Chabad, which allocates the most resources, takes precedence.

As I’ve said, it’s not that this group should be disregarded when learning and investigating the “Hebrew Roots” of the apostolic context, but rather its historical development must be understood in order to begin to unravel and distinguish between Ashkenazi culture and its Pharisaic roots. On the other hand, if someone desires to approach those roots of the apostolic message, they must first be wary of many of these self-proclaimed “Hebrew Roots” groups that have failed to separate the wheat from the chaff, with respect to the truth, and almost become spokespersons of Orthodox Ashkenazi teaching. Of course, not everyone searching for Hebrew roots to better understand Scripture is misguided, but we must be honest and admit that a majority are.

After 2000 years, this is no easy task. We need to consult ancient sources (not just those officially accepted by various Orthodox groups), be critical of those sources, and keep abreast of the evidence that continues to emerge almost daily.

To be continued…

Author: Dr. Liber Aguiar