Rabbijn Dr. Nathan Lopes Cardozo (1946) werd geboren in Amsterdam en woont sinds 1977 in Israël. Als kind van een Portugees-Joodse vader en een niet-Joodse moeder heeft hij een lange weg afgelegd. Op zijn 16e is hij ‘uitgekomen’ (Joods geworden) bij Chacham Salomon Rodrigues Pereira. Jaren later haalde hij zijn rabbijnentitel aan de orthodoxe Gateshead Yeshiva. In Jeruzalem richtte hij de David Cardozo Academy op en geeft lezingen in Israel en het buitenland voor Joden en niet Joden. Hij is de auteur van 15 boeken. De laatste twee: “Jewish Law as Rebellion. A Plea for Religious Authenticity and Halachic Courage” (Urim Publications, 2018) en “Cardozo on the Parasha, Bereshit” (Kasva Press, 2019),het eerste van 7 delen op de Tora en de feestdagen. Rabbijn Lopes Cardozo neemt in zijn geschriften geen blad voor de mond en zijn ideeën worden in de velerlei media fel bediscussieerd.
And He said, “You will not be able to see My face, for No Human Being shall see Me and live.”
ויאמר לא תוכל לראת את פני כי לא יראני האדם וחי
Faith is deeper than knowledge. While scientific data are absorbed only in the brain, faith permeates all parts of the human personality. Nothing is untouched, all spiritual limbs quiver, and everything is transformed. It is thus more difficult to acquire faith than knowledge, and faith has a more radical effect on the human being.
Faith is difficult, especially in times of misery. Huge effort is required to maintain it, apply it and cherish it.
“To relate your Kindness in the morning and Your faith in the nights” (1) can be understood in the following way. 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.
Moshe requested of God, “Please show me Your glory.” (2) He was eager to understand God’s presence, as well as His way of dealing with the world and with every human being. God responded back, “You will see My back, but My face will not be seen.” (3)
Indeed, this metaphor has great meaning. In our world everything looks topsy-turvy, confusing and contrary to what reason dictates. The world stands with its back to reason. It’s not that Moshe simply “saw” God’s back and not His front; it’s that he saw the front from the perspective of the back. It was as if he was looking at an X-ray whereby what is last is really first and what is in the front is really in the back.
Had he been able to see the front as the front and the back as the back, everything would have made sense. He would have realized that time is broken eternity, there where the real clock ticks to infinity. We are only able to see its flipside, like the letters on an ink stamp, which is a mirror image. Had Moshe indeed seen the final imprint he would have immediately departed from this world, since humans, being bound by the limitations of time, can never grasp this face-to-face encounter and survive.
Perhaps, to die is to be permitted to see the full story, in its infinity. For some, this takes a lifetime to realize; for others, it is altogether beyond their grasp. And then there are those individuals who, however young, seize it at a moment’s notice.
(1) Tehillim 92:3.
(2) Shemot 33:18.
(3) Ibid. 33:23.