In a holistic look at the history of Israel and the Church, Evangelist Matthewseems to express the hope that taken by him idea of “Rest”, proves tobe a kind of bridge for the followers of rabbinic Judaism. He also trusts thatin the eschatological times – finally closed by the Second Coming of the Sonof Man – they profess, at least some of them, faith in Jesus from Nazarethas the Messiah and Son of God at the same time. Faith confessed by themwill allow to enter into the Church and obtain the same equal rights as otherparticipants of that idea in the following centuries of the God’s salvationhistory, in which the chosen people of Abraham will be able to participateas the only nation from the beginning until the definite its completion, withonly a short break discontinued, however, by conversion and return to GodYahweh – the Father of Jesus.
The Diaspora (hebr. gālût), it is a common term describing Jewish presence outside of Eretz Israel. Greek term "Diaspora" is equivalent to Hebrew idea of dispersing or scattering in different directions. The term contains a complexity of historical, geographical, social and cultural conditions. Jewish Diaspora phenomenon became a new reality in the history of Israel during the Second Temple period. This reality was expressed in Jewish writings, nowadays qualified according to convergence and antagonism theory; the main problem concerned was a question of Jewish identity in Diaspora. This identity was focused on the relation between Jewish moral, having its source in the conscience of the covenant and intellectual and universal values of the Hellenistic culture. The conclusion of that kind of studies is that it is impossible to establish any universal definition of Jewish Diaspora. It is also impossible to work out a kind of universal model being able to grasp all the aspects of Jewish life in the Diaspora.
The first century AD is a very important period for the formation of rabbinic’s Judaism and Christianity. At that time, there was a separation between the Church and the Synagogue. This process was long and was marked by a good number of conflicts. First of all, the difference between two religions was a different understanding of the main pillars of the Second Temple Judaism, such as monotheism, the Law, the temple, election and covenant. However, it should be emphasised that in the centre of that conflict was the person of Jesus as the promised Messiah and the Son of God. It was the faith in Him that became the reason of the final separation.
PL
Pierwszy wiek po Chr. jest bardzo ważnym okresem dla kształtowania się judaizmu rabinicznego i chrześcijaństwa. Bowiem w tym czasie doszło do rozejścia się dróg Kościoła i Synagogi. Proces ten był długotrwały i naznaczony licznymi konfliktami. Przede wszystkim tym, co różniło obie religie, było odmienne rozumienie głównych filarów judaizmu Drugiej Świątyni, takich jak: monoteizm, Prawo, świątynia, wybranie i przymierze. Jednak należy podkreślić, że w centrum sporu znajdowała się osoba Jezusa jako obiecanego Mesjasza i Syna Bożego. To właśnie wiara w Niego stała się powodem ostatecznego rozdziału.
The institution of Synagogue and the synagogue as the local zone of Jewish activities served three basic functions: socio-cultural, religious and educational. The origins of the Synagogue is dated differently depending on research environment: from reforms of Josiah till the Hasmonean period. Extreme opinions represent the pessimistic approach concluding that this is impossible to clearly establish the genesis of the institution of the Synagogue. The synagogue was born in the deportation environment of Babylonia with the main goal of preserving the ethnic and religious identity. It had liturgical, social, juridical and educative functions. It developed quickly in the Egyptian Diaspora during the Ptolemaic period and during the Roman rule. In Palestine the development was different. Institutional capacity of the Synagogue was realized in the activities of local synagogues in sacral, social, pedagogical and political context.
Praca ta ma na celu ukazanie założeń teologicznych judaizmu mesjanicznego jako młodego ruchu religijnego oscylującego pomiędzy chrześcijaństwem w wersji protestanckiej a judaizmem. Szczególna uwaga zwrócona została na główne kierunki obecnej w nim refleksji teologicznej ze wskazaniem głównych reprezentantów tych ujęć.
EN
This work aims to show the theological assumptions of Messianic Judaism as a young religious movement oscillating between Christianity in the protestant version and Judaism. A special attention was focused on the main directions of the theological reflection within the movement with the indication of the main representatives of this approach.
Artykuł nawiązuje do odnalezionego w 2009 r. przez izraelskich archeologów Dinę Ashalom-Gorni i Arfana Najara w synagodze w Magdali dużego ozdobnego kamienia oraz jego interpretacji symbolicznej dokonanej przez Mordechaia Aviama. Odnaleziony kamień, wsparty na czterech krótkich nogach, pokryty był ozdobno-symbolicznymi elementami po czterech bokach i na powierzchni górnej. Na frontonie kamienia widniała świątynna menora. Była ona dla Żydów symbolem świątyni jerozolimskiej. Jej obecność na ozdobnym kamieniu podsunęła Aviamowi myśl, iż również wszystkie pozostałe obiekty nie są prostymi dekoracjami, ale na sposób symboliczny nawiązują i należą do świątyni oraz jej kultycznego wyposażenia. Powołując się na świadectwa biblijne, literaturę rabiniczną, apokryficzną, dzieła Józefa Flawiusza, Filona z Aleksandrii oraz archeologię na szerokim tle historyczno-kulturowym dokonał przekonującej interpretacji każdego z dekoracyjnych elementów obecnych na kamieniu, konkludując, iż świadczą one o silnym związku istniejącym pomiędzy Galileą i Jerozolimą ze świątynią. Ozdobny kamień służył jako podstawa stołu do czytania Tory w synagodze. Słusznie ocenia go Aviam, że odsłania przed nami obraz socjologiczno-religijny życia galilejskich Żydów w czasach Jezusa.
EN
The article refers to a large decorated stone block which was discovered by Israeli archaeologists Dina Avshalom-Gorni and Arfan Najar in 2009 in a synagogue in Magdal and it explores its symbolic interpretation by Morchechai Aviam. The stone with four short legs was covered with decorative-symbolic elements on four sides and on the upper face. On the facade there was the temple’s menorah which symbolizes the temple in Jerusalem. Its presence on the stone, for Aviam, means that all other objects are not simple decorations but they symbolize the temple and its cultic decorations. ‘Aviam’ – who is referring to biblical sources, rabbinic literature, apocryphal literature, the works of Flavius Josephius, Filon of Alexandria and the archaeology with wide historical-cultural background – interpreted every single element found on the stone. Thus, he came to a conclusion that, through the temple, there is a strong connection between Galilee and Jerusalem. The ornamented stone was used as a base for the Torah reading table in the synagogue. Aviam claims that the stone shows to us a socio-religious image of life of the Galilean Jews at the time of Jesus.
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