Common call to promote justice and peace

Source: Rabbi Skorka and L'Ossevatore Romano

Christianity and Rabbinic Judaism share common origins in late Second Temple Judaism. Jesus, along with his disciples, was a Jew who observed the biblical commandments in the Torah. According to the Gospel accounts, particularly the Synoptic Gospels, his actions and teachings were based on the same scriptural sources as those studied by the rabbis. The texts regarded as sacred by Jesus and his disciples were also considered sacred by the rabbis. Both groups applied a similar interpretative approach to their teachings. David Flusser skillfully examined this theme in his book "Jesus" (Chapter 4, Magness Press, 1997). In today’s troubled and dangerous world, a rereading of these sacred texts can offer guidance and inspiration, shedding light on the often dark reality we face.

Perhaps Pope Francis was referring to this kind of rereading of the texts that Christians and Jews share when he expressed this in Evangelii Gaudium (249): “While it is true that certain Christian beliefs are unacceptable to Judaism, and that the Church cannot refrain from proclaiming Jesus as Lord and Messiah, there exists as well a rich complementarity which allows us to read the texts of the Hebrew Scriptures together and to help one another to mine the riches of God’s word”.

He used to quote Isaiah 58:5-7 frequently:
“Is this the kind of fast I have chosen, only a day for people to humble themselves?. . . Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke? Is it not to share your food with the hungry and to provide the poor wanderer with shelter—when you see the naked, to clothe them, and not to turn away from your own flesh and blood?”

This paragraph is part of the Jewish liturgy for Yom Kippur. The practice of rereading and studying sacred texts, which originated with Ezra and the scribes, was also adopted by Jesus and the founders of Rabbinic Judaism. This tradition continues to be common among both Jews and Christians to this day.

During Advent, readings from the prophet Isaiah are prominent in the Catholic tradition. One of the most significant passages is from chapter 11, which describes a descendant of King David destined to reign in an era of universal justice and equity. In this vision, all forms of violence will be abolished, even among animal species. This chapter is significant because both Matthew and Luke dedicated parts of their writings—specifically, Matthew 1:1-17 and Luke 3:23-38—to outlining Jesus' genealogy in which Jesus is portrayed as a direct descendant of King David. According to the accounts in 1 Samuel and 2 Samuel, the king chosen by God for Israel must come from the Davidic dynasty. As David himself sings in 2 Samuel 22:51 (paralleled in Psalm 18:51), God “shows steadfast love to his anointed (Mashiach or Messiah), to David and his descendants forever.” The Jewish interpretation is that when the Messianic Age dawns, a descendant of David will reign in a reality of universal harmony. The Christian interpretation sees here a reference to Jesus as the Christ, the descendant of David who will usher in the Reign of God.

This chapter raises a key interpretive question: will human nature and its characteristics change during the messianic era when universal harmony is achieved? Both in Midrashic and Talmudic literature (Sifra Bechukotai, Parashah Alef, Perek Bet; b. Berakhot 34b) and among medieval scholars, we see opposing viewpoints. On one side, Maimonides states that nothing will change in nature during the messianic era (Mishneh Torah, Hilkhot Melakhim 12:1-2). Conversely, Nachmanides holds the opposite view (see his interpretation of the Torah, Leviticus 26:6: “I will remove wild beasts from the land”).

But the question that challenges us today is: what should we do in the meantime, in this dark present that we live in? Although humanity has achieved many advances, material, physical, and spiritual poverty persist in numerous societies. We live in a time when there are very few role models who inspire younger generations, while messages promoting violence and hatred increasingly dominate social media.

Jews and Christians, despite their theological differences, share the ethical core of the Hebrew Bible. They are called to uphold values such as justice—especially social justice—as outlined in Leviticus 25, along with pursuing peace among nations and peoples. These principles are central to the teachings of the Torah and the Prophets. The lack of commitment to their ethical values by people today strips any of their prayers and rituals of all significance. Amos expressed this clearly (5:23-24): “Take away from Me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like water, and righteousness like an ever-flowing stream.”

Jews and Christians share a common hope for the coming of the world as God intends it to be. The mutual collaboration of everyone who shares these biblical values, even if from different perspectives, is no doubt pleasing to the Holy One.

May these thoughts serve as a message of warmth and affection to the Catholic people as they prepare to celebrate Christmas.

Published on December 23rd at L'Ossevatore Romano.