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Perché l'ortodossia ebraica deve accettare il dialogo

of Mordechay Lewy
Catholics there holding out his hand would be foolish not to grab

(Osservatore Romano, January 20, 2010)

Note L'Osservatore Romano. Publish an article of the ambassador of Israel to the Holy See wrote for the February issue of "Jewish Pages", the monthly Union of Italian Jewish Communities, directed by Guido Vitale.

Judaism is based on recognition of the oneness of humankind, and adherence to moral principles of truth, that reign supreme over every man, regardless of race or religion. The Righteous are not liable by virtue of their birth. The Righteous Gentiles can aspire to become like the Jews, as quoted in the Tosefta, Sanhedrin, 13, "The righteous among the Gentiles have their place in the world to come." In Leviticus, "You shall love your neighbor as yourself" (19, 18), applies to every human being. Those principles can be traced back to a respectful treatment of the 'other'. Despite the changed conditions of life in Europe, the medieval rabbinic sources show respect towards other religions. Not only Maimonides, but Rabbi Menachem Hameiri of Perpignan (1249-1315) acknowledged in his commentary on the Talmud Beit Habechira that Muslims and Christians deserve honesty in economic transactions, as defined by the ways people of religion "(comments on the treaties Baba Metz , 27, and Baba Kama 113b).

Rabbi Moshe de Coucy in the thirteenth century, forbade "to deceive both the kind that the jew" (Semag, 74). Rabbi Joseph Caro (1488-1575) in Shulchan Aruch states that "the Gentiles of today are not considered idolaters in reference to the return of lost items and other issues" (Hoshen Mishpat 266). Rabbi Moses Rivkes (1600-1684), author of a commentary on the Shulchan Aruch, wrote in Beer Hagolah that Christians "believe in the creation of the world, the Exodus, the Revelation at Sinai and pray for the Creator" (7, 7) . Rabbi Jacob Emden (1698-1776), in a letter to the Polish Jewish community, appealed to Christians to treat Sabbatians as apostates, "Since it is recognized that the Nazarene and his disciples, especially Paul, warned of the Torah Israel to which all are related to circumcision. And if they are true Christians, they observe their faith with the truth and not allow their borders between the new messiah Sabbatai Zevi unsuitable (...) (...) Indeed, also according to the writers of the Gospels, a jew is not allowed to leave his Torah. "This passage is from an appendix to the Seder Olam Raba Emden (Hamburg, 1757, p. 33). In his commentary, Lechem Shamajim the Mishna Tractate Avot (Amsterdam 1751, p. 41), Emden praises the Muslim and Christian doctrine: "The wise men of Edom and the Ishmaelites speak on our behalf (...) thanks to divine teaching that share the common (...) Although some fools have tried to annihilate almost (...) The wise among them have been strong like lions against the wicked, especially the wise Christians who follow the truth (...) They are our protectors, and this will be considered a charitable parte loro".

L'ortodossia ebraica, un tempo pluralistica nel suo approccio verso i cristiani, dopo la Shoah è divenuta, a dir poco, meno flessibile. Nonostante ciò, dei tre atteggiamenti prevalenti verso i cristiani, solo l'attitudine degli Charedim ultraortodossi può considerarsi completamente negativa. Questa corrente è guidata dallo Psak Halacha (verdetto halachico) del 1967, del Rabbino Moshe Feinstein (1895-1985). Questo verdetto, pubblicato nel Igrot Moshe, Yore Dea (3, 43) proibiva perfino gli incontri con i preti. Per il momento, l'attitudine degli Charedim, che delegittimizzano persino altre denominazioni ebraiche ortodosse, persiste. La corrente principale dell'ebraismo ortodosso expresses his attitude through Rabbi Joseph Ber Soloveitchik (1903-1993) and his programmatic article Confrontation ("Tradition. A Journal of Orthodox Thought," 1964) is considered a response to the debate prior to Nostra Aetate. Although he denies the possibility of religious dialogue, which considers doctrinal in nature, suggests a common platform for concerted action in the secular public sphere. Soloveitchik parameters are: 1) The range of Jewish-Christian for the common good is restricted to the secular sphere, as God has commanded humanity in Genesis: "fill the earth and subdue it" (1, 28). 2) friendly relations between religions require strict non-interference. You should refrain from suggesting changes to other faiths or rituals relating to amendments to the texts. Forty years of Jewish-Catholic dialogue after Nostra Aetate was a period of trial and error with each other which has developed its own dynamism. The emerging modern orthodoxy has gone beyond the boundaries delineated by Soloveitchik, becoming the core of the current Orthodox Jewish bringing the message of dialogue today. One of their famous spokesman, Rabbi David Rosen, explained the fundamental reasons of dialogue with Catholics in this way: 1) The ignorance breeds prejudice and therefore threatens the welfare of the community, especially for minorities. Through dialogue, the barriers of prejudice and stereotypes are removed and encourages mutual respect. 2) A basis for further inter-religious relations is the perception of a "common agenda" since no religion is an island. All religions of the West have become minority in an increasingly secularized. 3) Every religion is equal before God with his own truth. Claiming a monopoly on the truth is tantamount to limiting the encounter with the Divine. 4) The identity of Christianity is uniquely linked to Jewish history and revelation, despite our fundamental differences. Since Judaism teaches us that it is our duty to bear witness to the presence of God and praise His name in the world, we the obligation to work together. Christians and Jews look back two thousand years of common traumatic past. After the Holocaust, the Catholic Church began in the sixties a radical change in attitude towards the Jews. The conversion is banished to an eschatological horizon distant and unknown. The viability of Judaism is guaranteed by the founding of the Jewish state. Catholics there holding out his hand. It would be foolish not to grab it, unless you want to mortgage our future with a constant animosity with the Catholic world. The first two thousand years does not justify a repeat. Both deserve better.