Studying Hasidic Judaism brings to mind the apparently strange paradox that often times it seems as if differences ‘within’ a religion are greater than differences ‘between’ religions. Catholic liberals often seem to have more in common with Reform Jews than they do with their own orthodox Roman Catholics brethren. And Orthodox Jews often seem to have more in common with orthodox Catholics than they do with their Reform Jewish brethren. Another paradox, is how so many ‘modern’ Catholics who have almost nothing but scorn for Catholic conservatives are often attracted to the most conservative elements in other religions, such as Zen Buddhism and Orthodox Judaism. And this may explain Christian interest in the Hasidim.

Of course, a great many lapsed Catholics are not in this situation and are attracted to anything so long as it promises extreme laxity in sexual matters. I am thinking here of Tantric Buddhism and paganism.

It is sometimes beneficial to mark out clearly the central difference between Judaism and Christianity. Although there are literally thousands of differences between the two, one very basic difference is based on the Christian idea that “God is Love.” But it is important that this distinction be drawn between this Christian idea and Judaism with a scalpel and not a chain saw.

That God loves human beings runs throughout the Old Testament. And this should never be minimized. But except very rarely, this idea is based on the love of a Master for a beloved servant. One can be good to a servant. One can be merciful, tolerant, just, lenient and so on but none of this means that a Master wants to have a personal relationship with the servant. One can go the extra mile for a beloved servant. One can bend over backwards fora cherished servant. Love here goes far, but only so far. With Christianity, the only hinted at love of God for human beings is revealed in its complete extension and depth. God calls us to be friends. It is His final, irrevocable Word.

In the Old Testament it is clear that God will not be worn down by the unfaithfulness of His people; will not be frustrated by their repeated falling away from Him, or even their adulterous love of false gods. He loves His people a lot. And yet it is not clear how much. It becomes clear in Christianity and only there. In Christianity, God surrenders that distance with which He maintained His sovereignty as a Master. He becomes a slave. He comes down from Heaven to wash the feet of people, as Pope Benedict says.

Once this was revealed, it becomes possible to go back over the entire Old Testament and see that this love was always there at least in a confused way. But before Christianity this ‘needle’ in the Old Testament could be easily missed in the haystack. For a Christian who reads the Old Testament, it is clear that he who was willing to be merely a servant of God, was already a son. But this was hidden until Jesus came as THE SON.

Just as sunlight makes things appear differently than the reflected light of the moon, so the revelation that God is love changes the appearance of everything in the Old Testament. Everything in the Old Testament is still there, but now it looks fundamentally different. That God is love is already the doctrine of the Blessed Trinity in seed. That God is love is already the solution to all the Trinitarian and Christological controversies. Of course, all of these statements must be understood in an orthodox and not a heterodox sense.

Being a ‘friend’ is a two-edged sword. God expects a lot from His friends, more in fact, than the merely contractual obligations placed on a servant. And in Christ, we are adopted “sons” and “daughters” of God. But God has given us infinitely more than He expects from us. And through His grace He mysteriously gives us what we have to do.

So there is no going back to being just beloved servants, even wildly and insanely loved servants. And this is why Judaism and Christianity, while sharing so much, will always be different.