Proselytizing is only wrong if coercive or deceptive. Coercion, whether violent or not, is immoral, just as deception is immoral.
The shortcoming of purely political discourse between Christians and Jews arises from the fact that it is largely built upon the perception of a common enemy.
Christians and Jews alike are the new exiles of the contemporary world, struggling with how to sing the Lord's song in a strange land.
The most important part of the process of mourning is regularly reciting kaddish in a synagogue. Kaddish is a doxology, which Jewish tradition has mandated children to recite daily in a synagogue during the year of mourning for a deceased parent and then on the anniversary of his or her death thereafter.
If human language, with its logic, is the way God has given us to understand the world, then the Torah must be understood in that same language and with that same logic.
Even when God chose Israel, he did not create the people of Israel as he created its human members, as natural beings. Instead, God formed the people of Israel from individual human beings already living in the natural world, calling them into a new historical identity.
One cannot accept Christ and still be part of the normative Jewish community; one cannot live by Torah and still be part of the Church.
Jews have long experience with Christians who have tried to help us in putting our Judaism behind us.
Modernity has been largely shaped for Jews by three momentous experiences: the acquisition of citizenship by individual Jews in secular nation-states, the destruction of one-third of Jewry in the Holocaust, and the founding of the State of Israel.
The work of man is to respond to the Covenant by obeying the commandments of the Torah, those commandments that can be obeyed here and now.
Most Jews, like most rational persons, know that their personal identity and their ethnic identity are not one and the same.
During the Middle Ages, Jews were members of a semi-independent polity within a larger polity.
For those who have envisioned the State of Israel to be a democracy, which although primarily a Jewish polity for Jews is one in which non-Jews can become citizens and enjoy equal civil rights with the Jewish majority, the question of natural law is the question of human rights.
The relationship between God and his people was always the one having absolute primacy, the one that had basically to determine all human relationships, whether those within the covenanted community itself or those between the covenanted community and the outside world.
As a traditional Jew, I have benefited personally from the hospitality of Chabad Hasidim on many occasions, and I marvel at how many Jews Chabad has brought back to their primordial home.
A traditional rabbi is the man to whom the community and its members turn to rule on what Jewish law requires of them, particularly in cases of doubt.
The rabbi is often the regular preacher in the synagogue, the man whose sermons offer his community more general theological and moral guidance.
I first came to Jewish-Catholic relations in 1963, while studying for the rabbinate at the Jewish Theological Seminary in New York.
Perhaps the main stumbling block to a better, and more fruitful, theological relationship with Judaism and the Jewish people has been the tendency of many Christian theologians to see the Christ event as the end of history.
All the questions discussed in the Talmud and related rabbinic literature are normative questions: either they are questions of what one is to think or what one is to do. Every prescribed thought has some practical implication; every prescribed act has some theoretical implication.