Frequently Asked Questions
Adon is Hebrew for “L-rd” or “Master” and Olam is Hebrew for “world” or “universe,” thus Adon Olam means “L-rd of the World” or “Master of the Universe.” It is the name of a Hebrew prayer that has been set to different melodies and sung as part of the synagogue liturgy for many years. It was chosen as the name of our congregation because we believe that the G-d of Israel is indeed, “L-rd of the World.” (Adon Olam is pronounced, “Ah-DOAN Oh-LAHM”)
Adon Olam is a Hebrew prayer that summarizes the Jewish understanding of br>
G-d. It is a rather short liturgical poem that focuses on the themes of an eternal G-d and the speaker’s absolute faith in His providence. Its descriptions of G-d as being personal and caring fit well with the poem’s use of the first person singular. Though the entire congregation in a synagogue often recites it together, the message of the Adon Olam is that G-d is present in the daily lives of every individual. The Adon Olam is one of the most widespread and beloved hymns in the entire range of Jewish liturgy. Its origin and authorship are uncertain, but it has been recited for centuries throughout the world at various times during the prayer service and on various occasions. There are numerous melodies associated with this prayer and, due to its meter, it can be sung to almost any tune.
(L-rd of the World)
L-rd of the world, the supreme King,
Before anything was created, He reigned alone.
When all things were created by His will,
Then was His name proclaimed King.
And when all things shall end,
He alone shall still reign.
He was, He is,
And He shall be in glory.
And He is One, there is no second
To compare to Him or join Him.
Without beginning, without end,
And to Him is the power and sovereignty.
He is my G-d, my living Redeemer,
Rock of my affliction in time of trouble.
And He is my banner and refuge,
The portion of my cup on the day I call.
Into His hand I commit my spirit,
When I sleep and when I awake.
And with my spirit, my body, too;
The L-rd is with me, I have no fear.
Out of reverence for the Eternal Creator of the universe, we do not want to use His name in a flippant way. Also, any document containing His titles becomes holy and must be handled and disposed of in a proper manner. Therefore, we leave out the vowels in G-d and L-rd so that we do not write the entire word.
Messianic Judaism is Biblically-based Judaism. It is a movement of Jewish and non-Jewish people who believe that Yeshua (Jesus) is the promised Messiah of the Jewish people and of all mankind. Yeshua’s first followers were Jewish people who continued to worship in synagogues on the Sabbath and maintained their Jewish culture. Later during the first century, non-Jewish people began to accept Yeshua and identify themselves with the Jewish people. They, too, worshipped in the synagogues on the Sabbath and identified with Jewish culture as they served the G-d of Israel.
The modern Messianic movement began around 1967. Messianic believers still maintain their Jewish heritage and lifestyle by worshipping Yeshua in a Jewish context. A Messianic lifestyle includes observing Shabbat (Sabbath) and the mo’adim (the appointed times) of the L-rd with the added understanding of G-d’s revelation in the B’rit Khadashah (New Covenant) Scriptures. Messianic synagogues provide a place where people can consider the claims of Yeshua in a Jewish context and also provide an opportunity to experience the Jewish roots of the New Covenant faith.
Jeremiah prophesied that the L-RD would make a new covenant (Jeremiah 31:31-34) with the House of Israel and the House of Judah. However, this covenant would be different from the one He made with their forefathers. The covenant that He made with the people of Israel when He brought them out of Egypt was written on tablets of stone. He tells us that the New Covenant will be written on their hearts. The sign of the Mosaic covenant was circumcision of the flesh, but the sign of this covenant will be circumcision of the heart.
Yeshua (Jesus) instituted this new covenant during His last Passover supper with His talmidim (students/disciples) when He took the matzah (unleavened bread) and explained that it represented His body, which was sacrificed for their sin (Luke 22:19). He then took the cup after dinner (the “cup of redemption”), and told them that it represented the new covenant in His blood (Luke 22:20). Under this covenant, Yeshua’s sacrifice makes atonement available to Jews and non-Jews alike.
Yes and no. Most people in our congregation keep “Biblically Kosher.” We follow the guidelines that G-d gave to Moses in Leviticus 11, where he defined what animals are and are not considered food. We shop, cook, and eat according to the instructions in the Scriptures out of love, not out of a sense of necessity. A few people in our congregation may keep “Rabbinically Kosher,” but most do not. We feel that the traditions of the Rabbis regarding how and when to eat are a matter of personal preference.
What should I expect at a service?
The order of our service is similar to that of any Jewish synagogue. We begin with the traditional lighting of the Shabbat (Sabbath) candles. This is followed by the reciting of the Sh’ma (Hear) based on Deuteronomy 6:4. Other traditional Jewish liturgy is also a part of our services. These prayers and Scriptures are recited in Hebrew, the language of our people, and the original language of the Bible. They are then translated into English. Each part of the service is explained, so that visitors can be comfortable participating. Praise and worship in our services involve both music and dance. Messianic music combines words and concepts from the Scriptures with many different types of melodies. Davidic dance is a combination of Biblical dance steps and Israeli folk dancing. Clapping, dancing, and singing are described in Scripture as forms of praise. (Ps. 150) The Scripture passages that are read from the Torah and Haftarah each week are the same as those read in many other synagogues around the world. The cycle of readings is set up so that the entire Torah is read through in a year and then the cycle begins anew. The reading from the B’rit Khadashah (New Covenant) Scriptures is the same one that is read in numerous other Messianic synagogues. Our Rabbi brings an insightful, challenging message based on the Scripture that gives practical application for daily life. He also shows the need for a personal relationship with the Creator of the universe through His Son, Yeshua, the Messiah. The service concludes with the blessings over the fruit of the vine and bread, the benediction, and a closing song.
We encourage everyone to dress modestly and nicely. Within those parameters, you will see a wide variety of clothing styles at our services. Just keep in mind that you are coming to worship G-d and you should be fine.
You don’t need to bring anything to attend a service. However, if you have a Bible, you may want to bring it with you. If you do not bring a Bible, we have Bibles for visitors to borrow during the service and most of the Scriptures used in the service will be on the PowerPoint screen.
Men who own a tallit (prayer shawl) or kippah (covering) and want to wear them at the service should feel free to bring them. Women who own a head covering or scarf and wish to wear it during the service should feel free to bring it with them.
Absolutely! Both Jewish and non-Jewish people can attend our services and join our congregation. We offer a place where all people can come to worship the Messiah of Israel together.
Shabbat is the Hebrew word for Sabbath and shalom means peace and wholeness. Thus, Shabbat shalom means Sabbath peace. It is a traditional way to greet and bless others on the Sabbath.
The tallit (prayer shawl) is a four-cornered garment with fringes on the corners. Some have a blue cord wrapped with the white cords on each corner. Some men wear a tallit during the service. According to Numbers 15:37-41, it is to serve as a reminder to keep the L-RD’s commandments and not follow after our own hearts and our own eyes.
Some men wear a kippah (covering) (yarmulke, in Yiddish) as a sign of reverence. It has been a symbol of Jewish identity for hundreds of years and serves as an outward sign of respect for the house of G-d.
Some of the women in our congregation choose to wear a head covering or scarf during the service. This is also done as a sign of reverence for the L-rd.
The shofar (horn) is a trumpet made from the horn of a kosher animal. A ram’s horn is often used as a symbol of the ram that was caught in the thicket by his horns and sacrificed in place of Issac (Genesis 22:9-14). The horn of any kosher animal may be used. The long twisted shofarot are often made from the horn of an African kudu. A cow’s horn is never used, because it might remind the L-rd of the time when the Israelites had turned away from Him and worshipped the golden calf (Exodus 32:7-8).
Following the service, we have a time of eating and fellowship known as Oneg Shabbat (Delight in the Sabbath).
At this time, we do not provide child care during our services. However, we welcome children to participate with you in the service.
If you or your child would be more comfortable not being in the sanctuary during the service, we provide a room for children five years old and under, accompanied by an adult. There is an audio speaker in the children’s room, so that you will be able to hear the service while caring for your child.