Exploring the intersection of theology and daily life, Hebrew scholar Irene Lancaster joins former Archbishop of Canterbury, Lord Rowan Williams, to discuss Rabbi Nathan Cardozo’s insights on the Old Testament Law and its implications for both Christians and Jews today.
Reinterpreting the Law
Lord Williams: Our mutual respect for Rabbi Nathan Lopes Cardozo is well-founded. His thought-provoking ideas have been a cornerstone in recent lectures I’ve given, including during my Jonathan Sacks Memorial Lecture. His book, ‘Jewish Law as Rebellion,’ redefines the commandments of the Law of Moses as tools to transform mundane routines into meaningful acts.
In his latest work, ‘Cardozo on the Parashah: Essays on the weekly Torah portion. The Book of Leviticus,’ he emphasizes that Torah invites us to find God’s presence in every moment, challenging the stereotype of Judaism as rigid conformity. It highlights the Torah as a source of grace, offering a framework for understanding human behavior.
Meeting Rabbi Cardozo
Irene: I recently had the privilege of reconnecting with Rabbi Cardozo in Herzlia, near Tel Aviv, thanks to my son-in-law, Levi. We met at Bet Juliana, a residence for Dutch Holocaust survivors. Despite the passage of time, our conversation felt as though it had continued seamlessly from decades ago.
Over coffee, we discussed his family and the challenging circumstances they face, including the fact that his twin grandsons were stationed in Gaza. Rabbi Cardozo’s reflections on Leviticus were partly written under the duress of rocket attacks, a testament to the resilience of his thought.
Dialogue on Faith and Practice
During our meeting, I posed several questions to Rabbi Cardozo:
1. On Jewish-Christian Solidarity
‘Christians and Jews share a belief in G-d and the Bible. However, Christians talk about G-d, something which is absent from Jewish tradition. [In the Jewish tradition] G-d is beyond comprehension. We can speak to G-d, but we can’t speak about G-d. This is a major distinction between Judaism and Christianity. Christians make a more descriptive attempt to bring G-d inside the limitations of the human intellect. We Jews strongly oppose this approach. Christians stress belief, while we keep the mitzvot [commandments].’
2. Election and Humanity’s Future
‘On the basis of our shared belief in G-d, we can also share an emphasis on ethical behaviour, based for non-Jewish people on the seven Noahide Laws. In principle, the Jewish mission is to be a ‘light unto the nations’ [Isaiah 42:6]. This does not mean telling non-Jewish people how to behave, but rather that we Jews should set an example in our own lives. Jews need spiritual power in order to encourage ethical monotheism. The Catholic Church thought it had taken over this role 1,700 years ago, stating that the Jews were no longer ‘elected’. 1948 was a wake-up call to the Church. The reestablishment of the State of Israel, of a Jewish State, after 2,000 years, meant that we Jews meant business and were here to stay.’
3. Substance of ‘Abrahamic Religion’
‘Yes, it has substance if by this term we understand ‘ethical monotheism’.
4. The Concept of ‘Judaeo-Christian Culture’
‘There is a certain similarity between Judaism and Christianity, but this similarity is too small to justify such phraseology. The concept ‘Judaeo’ originates with the Romans, whose goal was to downplay the essence of Israel, which is what we truly are.’
Reflecting on Religious Perspectives
Lord Williams: The notion that Christians prioritize belief over behavior is common in Jewish writings. While this is a stereotype that doesn’t always hold, it offers a point of reflection. The Christian tradition emphasizes living a life aligned with God’s teachings, as exemplified by Jesus.
Irene: In Judaism, living as a ‘light unto the nations’ is about correct behavior without falling into legalistic traps. We also explore the nature of belief, such as ‘emunah’ (faith) and ‘bitachon’ (trust), which are central to our understanding.
Common Ethical Grounds
Lord Williams: Recognizing our differences is important, yet both faiths stress the importance of a covenant with God, which requires ethical behavior and faithfulness. This shared understanding can foster collaboration for mutual ethical commitments.
Irene: Faithfulness, derived from ‘emunah’, reflects loyalty and reliability. As God is faithful, so should we be in our communities.
Rabbi Cardozo’s Challenge
Lord Williams: In his work on Leviticus, Rabbi Cardozo notes that some ultra-Orthodox Jews adopted ‘Christian’ principles during the COVID-19 pandemic, taking risks for communal worship. This is not fully representative of Christian practice, as most communities followed health guidelines.
Irene: The Haredi response during the pandemic is complex, with Jewish tradition historically advocating for health and safety. Despite challenges, communities found innovative ways to maintain worship and learning.
This article was originally written by www.christiantoday.com
