When even God can’ make a “mistake”, and admit it, we can rest assured that it is nothing less than honorable to act similarly.
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
If one invests in one’s faith by singing God’s praises during times of prosperity and good health, then, in the loneliness of difficult and sorrowful times, one may be able to continue believing in God’s faithfulness even when there is little evidence of such Divine allegiance.
Young people are developing a fresh approach to what Judaism is really all about—open to new adventures. They are keenly aware that one cannot inherit Judaism but only discover it on one’s own through an often difficult spiritual struggle, and even warfare.
Moshe asks God to reveal His name to him before he conveys the message to the Jews that He will redeem them from Egyptian bondage. God refuses to do so, and His answer is astonishing: “I will be Whoever I will be.” I am not a “what,” or a “when.” I am not even a “who.” There is no term you can use to describe Me. Any attempt to give Me an image is a serious violation of My very being. Any conclusive explanation of My deeds is idol worship. I permit you to describe Me in human terms only as long as you know that any such description will ultimately break down. No word can ever contain Me.
Must we believe that the whole universe was created only to test man’s moral and religious conduct? Is it not be more logical to conclude that God’s reasons for creating the universe are much greater and more significant than the problem of human behavior?
Learning Torah requires human authenticity; it means standing in front of a mirror and asking yourself the daunting question of who you really are, without masks and artificialities.
On Simchat Torah we begin reading the Torah all over again. Even the greatest Torah scholars once again come to the conclusion that they need to reread it, since they failed bitterly the previous year. After all, we only start reading the first words and already we get stuck, unable to understand the actual meaning; and we can never really get beyond that place. While in the non-Jewish world the whole point is to finish a book, in Judaism we are all just perpetual beginners.
Running our world by remote control has not been good for our souls; and walking on the moon has not helped us to know our next-door neighbor any better. On the contrary, technological progress has robbed us of our own humanness. It is therefore most meaningful that one item has maintained its constancy. It carries a text that has had greater influence in the world than any other we know of. It has changed the universe as nothing else has; it encourages people to move, to discover, and to develop. But it is written on parchment, by the hand of a person, holding a quill, as if to say: Be yourself. Don’t get run over by the need for progress.
The call of the hour on Yom Kippur is this: a full day is given to us to realize that our lives are undeserved. Life is only great when it is earned through a dignified response.
It is Divine humor that tells us to live with absurdity, and supreme holy witticism that asks us to live with laughter. We are asked to enjoy the journey and realize that there is no arrival.
Every ordinary act should be turned into a kind of mitzvah, a spiritual challenge, making it a dignified encounter with God. On Rosh HaShanah and Yom Kippur we are reminded that our deeds must redeem God’s presence and rescue Him from oblivion. In doing the finite we must be able to perceive the infinite.
To be given the opportunity to do teshuvah is an enormous privilege. It is a joy to be able to say I am sorry. This is the ultimate expression of religious optimism. Judaism teaches man that there is no karma that traps him, and no original sin that stands in his way. Man is free to re-engage with God and his fellow man. Whatever obstacles there may be, all that is required is the will to change his ways and the effort to work hard at it.
Jewish law contains a far-reaching codex for personal and environmental cleanliness that would seem novel and forward-thinking to many twenty-first century environmentalists. Unfortunately, these laws do not seem to be of great concern within many orthodox communities today. By implementing the Torah’s laws in this realm, orthodox communities will make a tremendous kiddush Hashem, which is in fact the purpose of being a Jew.
Paradoxically, the only way to create unity among different denominations is for all to recognize that they are fundamentally divided. We need to stop asking for compromise on the very beliefs that are matters of personal conscience and therefore categorical.
All discussions of why certain marriages or sexual relationships are forbidden are doomed to fail! No human reasoning is able to explain them in any consistent way. It is for this reason that religious thinkers should distance themselves from giving primary reasons for these prohibitions.
When a person learns Torah as a religious experience and hears its revelation, the gap of several thousand years—from the Revelation until now—no longer exists. Accordingly, Torah is given today
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.
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.