The Temple whose destruction we mourn on the 9th of Av has no inherent value. It is only a means to something that no physical object can contain. On Tish’a B’Av, we do not mourn the loss of the Temple but rather the loss of its message, which we no longer seem to grasp.
Nathan Lopes Cardozo
Rabbi Dr. Nathan Lopes Cardozo is the Founder and Dean of the David Cardozo Academy and the Bet Midrash of Avraham Avinu in Jerusalem. A sought-after lecturer on the international stage for both Jewish and non-Jewish audiences, Rabbi Cardozo is the author of 13 books and numerous articles in both English and Hebrew. He heads a Think Tank focused on finding new Halachic and philosophical approaches to dealing with the crisis of religion and identity amongst Jews and the Jewish State of Israel. Hailing from the Netherlands, Rabbi Cardozo is known for his original and often fearlessly controversial insights into Judaism. His ideas are widely debated on an international level on social media, blogs, books and other forums.
Recent articles by Nathan Lopes Cardozo
Louis Jacobs is not at all as radical as some would like to believe. In fact, some ultra-Orthodox thinkers were even more radical than Rabbi Jacobs but remained completely committed to Orthodox Halacha and the belief in Torah from Heaven.
We must teach Halacha as a musical symphony, in which all students see opportunities to discover their inner selves. Teachers must stand in front of their classes as a conductor stands before his orchestra and draws it out of its confinement, moving it beyond itself. They must show their students how to pull the ineffable out of the dry halacha and turn it into an encounter with God.
The ruling by the Eida HaHareidit that Ethiopian Jews are not fully Jewish is scandalous and deeply embarrassing. It disgraces Judaism and is as anti-Jewish as can be. This and many other rabbinical decisions are not part of the Judaism I converted to. I abhor them and want no part of them.
For the sake of later generations—who would need to know that the ways of the Torah are ways of pleasantness, of the gentle word and not the hard strike—God denied Moshe the merit of living in the land. He made it clear to all that leaders who seek to turn Israel into a holy nation by way of threat or by force may very well bring disaster to themselves and their people.
Among world leaders, governments, the academic world, and even the Jewish world, we see symptoms of Korach’s conduct. And while it also happens among the average population, it is with the “mighty ones” that the consequences are much more serious.”
The first convert and Jew, Avraham, was only asked to observe a few of the commandments, such as circumcision. An incubation period was required to allow for Judaism to develop slowly and be solidified at Sinai with the giving of the Torah. In this time frame, the great moral-religious foundations of Judaism and the conditions for creating the Jewish nation were shaped. We should allow potential converts this option to slowly work their way up to Sinai.
Halacha seeks to create a certain duality within the Jewish polity and allows space for a democratic model in which human beings decide the law, not only God. This is with the full permission, nay, on the initiative of God Himself as reflected in the Torah. In other words, the Torah itself gives its imprimatur to state law: “Appoint yourselves shoftim [judges sitting in the Sanhedrin] and shotrim [magistrates who judge according to ‘the law of the king,’ civil law].
Since the days of Hillel HaNasi, an official and fixed Jewish calendar (independent of eye witnesses) is in operation and, consequently, there is no longer any doubt about which day is the correct day of Yom Tov. Why then, did the Sages did not annul the second day Yom Tov?
I am jealous of atheists because they are able to believe the unbelievable. And I, in my simplicity, cannot reach that state of belief.
To be satisfied is one of the greatest blessings that can ever be bestowed upon human beings. The Torah teaches us that when the People of Israel live in accordance with the requirements of the Torah, what will matter is not what a person “has” but what a person “is.”
The real struggle for moral liberty started the day after the exodus from Egypt. The first day was a given; it was the day of God, not of the people. It was the day of passivity and complete surrender. Only the next day did the spiritual labor of the human being begin, and that is therefore the first day of our spiritual elevation.
We Jews are messengers, but we have forgotten the message. It is our obligation to rediscover it and advance it into eternity. Our task is to be more than human, more than good, and more than pious, to surpass all these and once again become God’s stake in the future.
The founding of the State of Israel, then, is not the beginning of the marriage between the land and the Jewish people, but rather a reaffirmation of the marriage commitment that took place thousands of years ago between God and Abraham. The marriage was created to give birth to a wellspring of religious and moral teachings that will suffuse humankind with the knowledge that life is holy and that God awaits people’s response to His call in order to redeem His world.
Rabbi Yochanan taught us that Jews can survive without Israel, as long as there is Torah, the portable homeland of the Jewish people. But Jews will not survive solely because of the existence of Israel—however powerful it may be—if Israel does not incorporate a large percentage of Jewish traditional resources.
Why do we use karpas—a green vegetable—dipped in salt water at the beginning of the Seder? Could it have something to do with the other meaning of karpas—fine woolen cloth? There is a lesson here, hidden in plain sight, about causality and Divine Providence.
When we read the text on the Seder night, we should be aware that it only provides the opening words. The real Haggada has no text. It is not to be read, but is rather to be heard. And, just as with the Torah, we have not even begun to understand its full meaning. We are simply perpetual beginners.
Radical change has taken place in the Jewish world after the Holocaust and the establishment of the State of Israel. We have been shown that it is impossible for all of us to stay outside of history. The Holocaust has taught us that we cannot survive without entering history. To argue that our yeshiva students are the ones who really defend us against our enemies, and that we do not need soldiers, is an escape from reality.
Judaism is about an upheaval in the soul and the need to break with all sorts of idols. It is about living with spiritual trepidation in which man realizes that he was created from dust but has the ability to reach Heaven. Whether or not man succeeds will depend on his willingness to stand in awe.
Purim Torah: How acting crazy helps your chess game!