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How well do you know the bible story of the ten plagues in the Book of Exodus? If you were asked, “Who is the main protagonist in the story, who is acting with the Almighty to bring about the plagues?”, who would you name? Moses? Surely it was Moses! Yet a careful reading of the bible text tells us that the first three plagues were in fact enacted by Aaron, at the Lord’s instruction through Moses. Let’s read aloud: The plague of blood: The Lord said to Moses, ‘ Say to Aaron , “Take your staff and stretch out your hand over the waters of Egypt—over its rivers, its canals, and its ponds, and all its pools of water—so that they may become blood”’ (Exodus 7:19). Similarly, in 8:5 in the plague of the frogs: And the Lord said to Moses, ‘ Say to Aaron , “Stretch out your hand with your staff over the rivers, the canals, and the pools, and make frogs come up on the land of Egypt.”’ And in 8.14, the plague of lice: Then the Lord said to Moses, ‘ Say to Aaron , “Stretch out your staff and strike the dust of the earth, so that it may become gnats throughout the whole land of Egypt.”’ Is your curiosity piqued? Why is Aaron told to take action in these three plagues and not the others? Ponder the question, the sacred text, and propose an interpretation from your knowledge of scripture. Discuss and debate its merits with your havrutah partner (Torah-study partner) before reading on to hear the response of Rashi, the great 11th-century Torah scholar. [1] Rashi discerns that Moses had a particular affinity with the Nile (containing the waters and frogs) and with the soil (‘dust of the earth’), an affinity that the Lord respected and therefore refrained from asking Moses to raise his hand against these natural elements. In Rashi’s words: “Because the river protected Moses when he was cast into it, therefore it was not smitten through his hand, neither at the plague of blood nor at the plague of frogs.” And “the soil did not deserve to be stricken by Moses, because it protected him when he killed the Egyptian and hid him in the sand. [Therefore,] it was stricken by Aaron.” In Jewish tradition, the ethical lesson drawn from this interpretation focuses not so much on the dust and water and frogs as deserving protection, but rather on the dignity of human life. If the Lord commands that even dust and water and frogs are worthy of protection and have a special relationship with human beings and their stories, then how much more precious is human life; how much more worthy are human beings of respect and protection, made as they are in the image of their Creator. Reflection : Ponder the Lord G-d as Creator and Redeemer in the light of the stories of the plagues. Discuss the delicate interconnections of all creation, and especially the value we place on human life. In my own life’s story, do I discern a personal affinity for an aspect of the natural environment? If I were in Moses' shoes, which plague might God have spared me from active involvement? : ) Treasure and enjoy your engagement with G-d's word! Notes : [1] With thanks to Rabbi Gad Krebs for drawing my attention to Rashi's interpretation on this point. Quotations from Rashi's commentary are taken from the Artscroll series, pp. 70, 76. See bibliography. Bibliography : Podcast by Rabbi Gad Krebs, ‘Vaera: The Power of Gratitude’. Moriah Parsha Perspectives (Sydney, 2025) Herczeg et al, eds. The Torah. With Rashi’s Commentary. Shemos/Exodus. Artscroll Series, The Sapirstein Edition (New York: Mesorah Publications, 1995, 1999). Scripture: NRSV © Teresa Pirola, 2025 . lightoftorah.net . Reproduction for non-commercial use permitted with acknowledgement of the Light of Torah website. Light of Torah is a Sydney-based grassroots work, encouraging Christians to reflect on Torah with the help of Jewish insights . More...   T he reflection above refers to Parashat Vaera (Exodus 6:2 - 9:35), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

"Afterward Moses and Aaron went and said to Pharaoh…" (Exodus 5:1). As we commence the Book of Exodus, our verse for close attention depicts Moses and Aaron approaching the powerful king of Egypt, with the daunting task of gaining the freedom of their enslaved people. In the interpretive traditions of Judaism, we find the sages puzzling over a subtle aspect of this verse [1]. Can you pick it? It helps if we know the back story, especially the task given to Moses at the burning bush: “Go and assemble the elders of Israel and say to them: ‘[The Lord], the God of your ancestors…has appeared to me and said…I will take you out of the misery of Egypt…to a land flowing with milk and honey. They will listen to you; then you shall go with the elders of Israel to the king of Egypt, and you shall say to him…” (Exodus 3:16-18) Moses is told to return to Egypt as a central actor in the divine plan to lead the Israelites out of Egypt. But Moses is not meant to act alone. He has his brother Aaron as a spokesperson, and together they are to galvanise the support of the elders. The brothers do this, and they receive a fair hearing. This is how Scripture recounts their efforts: Then Moses and Aaron went and assembled all the elders of the Israelites. Aaron repeated all the words that [the Lord] had spoken to Moses, and he performed the signs in the sight of the people, and the people were convinced. When they heard that [the Lord] had taken note of the Israelites and that [God] had seen their plight, they bowed low in homage. (Exodus 4:29-31) It would appear that Moses and Aaron have gained the respect and support of the elders. Realising that the unfolding drama is of divine initiative, “they bowed low in homage”. Presumably, the elders are ready to obey the Lord, ready to unite with Moses and confront the king of Egypt. Pharaoh, here we come! And yet, when Moses and Aaron actually reach Pharaoh, we sense that something is amiss. The text speaks only of Moses and Aaron going to Pharaoh (see 5:1). Where are the elders? Did you notice the omission? What do you make of it? Jewish commentators are divided in their opinion. Some argue that the elders were present, just not mentioned in the text. However, in the Midrash (Jewish storytelling traditions) we find a different view: “Where had the elders gone? … The elders did indeed go with them, but stole away furtively, singly or in pairs, so that by the time they reached palace of Pharaoh, not one of them was there. Hence does it say, ‘And afterwards Moses and Aaron came’. [2] The great 11th century Torah scholar known as Rashi concurs: But the elders slipped away one by one from behind Moses and Aaron, until all of them had slipped away before they arrived at the palace, because they were afraid to go to Pharaoh. [3] What are we to make of this interpretation? It is an example of how profoundly in touch is the Torah (Scripture) with human experience, says Nehama Leibowitz, an esteemed Torah teacher of 20th century Israel. What we have here, says Leibowitz, is an ancient insight into the ever-present reality of human frailty. How often do we see people become all fired up about a noble cause, only to lack the courage and resolve to tackle it in practice and to see it through. What seems right and exciting in the heat of the moment at a public meeting can seem terrifyingly impossible in the cold light of the next day when commitment and action are demanded. [4] Thus does this Torah passage beckon to our attentive reading and critical thinking, while also touching a nerve in our human experience. By omitting ‘the elders’ in the critical scene of the arrival of Moses and Aaron at the epicentre of Egyptian power, the Torah leads us to reflect on the contrast between human weakness (the elders pulling back) and courageous fidelity (Moses and Aaron pushing forward), between the fickleness of a crowd and the ‘power of one’ (or, in this case, two). From here, it will be up to these two brothers, servants of the Lord, to speak truth to power. What is your reaction to this interpretive line of thought? Do you agree? Have you a different interpretation to suggest? Explain how you support your view from a close reading of the sacred text. Continue to ponder the story. Enjoy the thrill of Torah study, ideally sharing the process with a study partner who will challenge and stretch you. *** Notes: [1] For a discussion of a range of opinions in Jewish tradition, see Leibowitz, New Studies in Shemot , pp. 83-88. [2] Midrash Rabbah , Vol III (Soncino Press, 1983), p.93 [3] Rashi: Commentary on the Torah/Exodus,  by Herczeg et al (Mesorah Publications, 1995), pp. 41-42. Rashi goes on to say that the elders’ abandonment is the reason that, in a later chapter, at the giving of the Law at Mt Sinai, only Moses is afforded the privilege of approaching, while the seventy elders are not to approach and are sent back by God. But that is for another discussion with its own set of complexities. [4] See Leibowitz, New Studies in Shemot , pp. 87-88   Bibliography: Nehama Leibowitz, New Studies in Shemot/Exodus  (New York: Lambda Publishers, 1996); ArtScroll Sapirstein Edition of Rashi: Commentary on the Torah/Exodus,  by Herczeg et al (Mesorah Publications, 1995); Midrash Rabbah/Exodus , edited by H. Freeman and M Simon (London/New York: The Soncino Press, 1983); Scripture: JPS.   © Teresa Pirola, 2024.   lightoftorah.net    Reproduction permitted for non-commercial use with acknowledgement of website. Light of Torah is a Sydney-based grassroots work, encouraging Christians to reflect on Torah with the help of Jewish insights . More...   T he reflection above refers to Parashat Shemot (Exodus 1:1 - 6:1), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

As our Torah portion opens, Jacob has been 17 years in Egypt. His longing for his homeland is unmistakable. His longings reflect not only individual preference, but the movement of faith and his membership among a people. Further, he puts his desires into word and active example by the way he speaks to Joseph and makes arrangements for his burial in Canaan. Familiarise yourself with this Torah portion, then closely read these nine verses: Genesis 47:27—48:4. And Jacob said to Joseph, “God Almighty appeared to me at Luz in the the land of Canaan, and he blessed me, and he said to me, ‘I am going to make you fruitful and increase your numbers; I will make of you a company of peoples, and I will give this land to your offspring after you for a perpetual holding’” (Genesis 48:3-4). Torah commentators note that Jacob is repeating God’s words, but he is not repeating them exactly. Compare Jacob’s words of blessing with God’s ‘original’ blessing in Genesis 35:11-12. What does Jacob leave out? What does he add? (Hint: create two columns and compare line by line.) What might the sacred text be communicating through any omission or addition? Creatively ponder this with the Jewish sages in the context of what you know about Jacob’s story. Suggest an interpretation. In a previous discussion of Genesis, we focused on Jacob’s fear that his family’s temporary descent into Egypt might result in them never returning to their God-given homeland. The Torah tells us that, 17 years after they entered Egypt, Jacob’s children and grandchildren are doing rather well in this alien land; for “they gained possessions in it, and were fruitful and multiplied exceedingly” (47:27). Does this observation assist your reflection on how Jacob ‘edits’ God’s blessing? Can you appreciate the dilemma? If Jacob’s descendants are so comfortable in Egypt, will they want to uproot their lives and return to Canaan? And if they don’t, what will become of the promises and blessings of God which are bound up with the gift of a specific land? In this text, some Torah commentators see Jacob—now an elderly man and close to death—doing all he can to steer his children towards honoring their unique inheritance. Not only does he set an example by insisting that he be buried in Canaan (see 47:29-31), he also deletes the line where God says “kings will spring from you” (25:11) lest his children associate royalty with Egypt where Joseph has already achieved royal-like status. Instead Jacob emphasizes that the land of Canaan should be their constant focus by adding the phrase “for a perpetual holding” (Genesis 48:4). Thus Jacob, a great patriarch, ends his days firmly fixed on the promises of God, on the relationship between God and God’s people. No gain in power or wealth can compare with the riches of knowing the Lord God and being faithful to the divine call. As you ponder and discuss this Torah portion, ask yourself: in what way does it speak to my hopes and dreams, yearnings and fears as a believer and as a member of my faith community? • Bibliography: Leibowitz, New Studies in Bereshit (New York: Lambda, 1994). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction permitted for non-commercial use with acknowledgement of website. Torah Portion of the Week: Vayechi. Download the PDF version . Light of Torah is a Sydney-based grassroots work, encouraging Christians to reflect on Torah with the help of Jewish insights. More...   The reflection above refers to Parashat Vayechi (Genesis 47:28 - 50:26), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

'I am Joseph your brother, whom you sold to Egypt' (Genesis 45:4). With these words, Joseph reveals his true identity to his estranged brothers. They have been apart for so long, ever since Joseph was betrayed by them and sold into slavery. But now the tables have turned… Joseph is the powerful one, having found a place of favour in Egypt’s royal court. Yet, as we see in this part of the story, Joseph’s memory of his family and Hebrew roots runs deep. Read through the whole of this reconciliation scene in 44:18-45:15. Read it again, and aloud, with a friend. Place yourself in the drama of the narrative and the emotion of the characters. What stands out for each of you? How does God’s word speak to the searchings of your minds, to the movement of your hearts? As you ponder, let’s hear from some of the revered commentators of Jewish tradition... what do the Jewish sages of old find noteworthy in the text? The sages were fascinated by Judah’s speech just prior to Joseph’s self-disclosure: 'My Lord, please give your servant a hearing and do not let your anger flare up at your servant—for you are like Pharaoh' (44:18). How do you understand Judah’s words? Is he saying ‘You are merciful like Pharaoh’? or ‘You are cruel like Pharaoh’? Is Judah being politically wise, or risking foolhardy insolence? He certainly knows how to pull Joseph’s heartstrings by mentioning their aged, grief-stricken father. The sages present a variety of views ranging from Judah’s absolute sincerity to his ability to gain the upper hand over Joseph. How do you view Judah’s approach to Joseph? Note, too, the irony that Judah should beg to replace Benjamin as a slave to Joseph. Judah, who was the principal architect of the sale of Joseph into slavery, now proposes that he become Joseph’s slave! In the face of Joseph’s revelation, his brothers are dumbfounded. ' They were unable to answer him—they recoiled in fear of him' (45:3). A number of the sages remark on Joseph’s display of compassion. Rashi,[1] for instance, says that Joseph cries ' Send everyone away from me!' because he could not bear having the Egyptians there, witnessing the humiliation of his brothers when his true identity was revealed. Says Rashi, Joseph calls his brothers to ' Come, draw near to me!' (45.4) so as to speak to them gently, in Hebrew no less, and to prove his identity by showing that he is circumcised. A striking aspect of this scene is Joseph’s willingness to forgive, even reassuring his brothers that the episode of their mistreatment of him was the work of God who directs all human destiny. 'For it was to save lives that God sent me ahead of you' (45.5). It takes maturity to exhibit such confidence in divine providence. It appears that Joseph’s past, filled with tragic events, has shaped him into a man of steadfast confidence. Do you agree? 'I am Joseph your brother' (45:4) is a phrase that holds meaning for interreligious dialogue today. At an historic meeting between Pope John XXIII and Jewish leaders on the eve of the Second Vatican Council, Pope John (whose Christian name was Giuseppe, ‘Joseph’) opened his address with the words 'I am Joseph your brother,' marking a new era of reconciliation for Catholic-Jewish relations. Continue to discuss this Torah portion, seeking insights into the process of reconciliation. 1. Rashi: 11th century Torah commentator. Bibliography: Goldstein, ed., The Women’s Torah Commentary (Woodstock, 2000); Munk, The Call of the Torah (New York, 1994); Vatican II, Declaration of the Relationship of the Church to Non-Christian Religions, ' Nostra Aetate' (1965); 'I am Joseph Your Brother' (Jerusalem: ICCI and ICJS, 2001). © Teresa Pirola, 2012. lightoftorah.net Reproduction permitted for non-commercial use with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based grassroots work, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Vayigash (Genesis 44:18 - 47:27), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

"Let Pharaoh now select a man who is discerning and wise and set him over the land of Egypt…" (Genesis 41:33). The sages detect a curious development in chapter 41 of Genesis where Joseph is brought before Pharaoh to interpret the ruler’s dreams. Can you pick it? Read chapter 41 of Genesis for yourself, and ponder the sacred text, ideally with a Torah-study partner. Yes, Joseph interprets the dream, as commanded. But then he takes a further step, an extremely bold one, that was not part of his summons to appear before Pharaoh. Joseph launches into concrete advice as to how Pharaoh should prepare for, and ultimately survive, the devastating famine that is about to hit Egypt, as symbolically foretold in Pharaoh’s dream. In Jewish tradition, we find the sages noting the inappropriateness and danger of this unsolicited act of giving advice, especially for one who, a short time ago, was holed up in the palace dungeon, imprisoned for being (unjustly) accused of advances towards Pharaoh’s wife! What on earth was Joseph thinking, wonder the sages. Having already narrowly escaped with his life, why would he think it to be a good idea to be so pertinent as to tell Pharaoh, the most powerful man in Egypt, what to do? And where did he find the nerve to do it? [1] As always, there are differing opinions in Jewish tradition. One aspect of the debate revolves around the question as to whether it was actually advice that Joseph offered. The Ramban [2] argues that Joseph was not giving advice, he was simply continuing the interpretation of the dream, an act which, in this context, would have been acceptable to Pharaoh. Do you agree? (Re-read the text carefully.) Not all Torah commentators do. As if responding to the weakness in his own argument, Ramban also offers this surprising, and somewhat jarring, opinion: Joseph was deliberately promoting himself. He was setting up a situation whereby he would appear to Pharaoh as ‘the best man for the job’, and hence rise to power in Egypt. The problem with this view is that it contradicts everything we know about Joseph’s behaviour since his arrival in Egypt. Far from being opportunistic, he is the epitome of selflessness and humility, upholding the authority of the Creator above all else. Pharaoh himself responds favourably to this quality in Joseph (“Is there anyone like this… with the spirit of God in him?” 41:38). In Jewish tradition, there is also found the creative interpretation of the Midreshei Torah [3] which points to Pharaoh’s repeated statement to Joseph (40-41): “You shall be in charge…” “Observe, I have placed you in charge of the entire land of Egypt” and suggests that Pharaoh had to repeat himself due to Joseph’s utter surprise and disbelief that he would find himself promoted to such a lofty station in the Egyptian kingdom! What, then, is a more plausible interpretation of Joseph’s boldness in giving unsolicited advice to Pharaoh? Abravanel [4] offers this: “The advice was prompted from beginning to end by the Holy Spirit. The prophet cannot keep back his prophecy and must unburden himself. Cf. Jeremiah 20:9.” In this view, Joseph is neither impertinent nor sets out to be brave; he is simply faithful. His advice to Pharaoh is best read as fidelity to the word of God and willingness to be propelled by its insistent, lifegiving power. What do you think of Abravanel’s solution, and the other interpretations found in Jewish tradition? Contribute your own searching questions and creative reflections with a close reading of the sacred text. Enter the Torah dance! *****   This Light of Torah reflection is guided by the work of Nehama Leibowitz, New Studies in Bereshit  (New York: Lambda, npd) 443-450.  Leibowitz was a great Torah teacher in 20th-century Israel. Ramban: Rabbi Moshe ben Nahman or Nahmanides (1194-1270), a leading philosopher, physician, Torah commentator and kabbalist (mystical interpreter) in medieval Spain. A commentary by Rabbi Anselm Solomon Astruc, thought to be a victim of a Christian pogrom in Barcelona, 1391. Abravanel Don Isaac (1437-1508). Spanish-Jewish Torah commentator, philosopher and statesman. Suffered expulsion in 1492 along with tens of thousands of other Jews.   Bibliography: Nehama Leibowitz, New Studies in Bereshit  (New York: Lambda, npd) 443-450. Scripture translation by Rabbi Chaim Stern (1999) in Tamara Cohn Eskenazi and Andrea L. Weiss, eds., The Torah. A Women’s Commentary  (New York: URJ Press and WRJ, 2008). © Teresa Pirola, 2024. lightoftorah.net    This article may be reproduced for non-commercial use with acknowledgement of website.   L ight of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on Torah with the help of Jewish insights. The reflection above refers to Parashat Mikeitz (Genesis 41:1 - 44:17), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

In December both Christians and Jews hold candle-lighting rituals.  Christian families light the Advent wreath candles on the Sundays leading to Christmas, while Jewish families light a candle for each of the eight days of Hanukkah . This year, 2024, in a rare calendar event, the commencement of Hanukkah coincides with Christmas night on 25 December. Can this coincidence of the Christian and Jewish liturgical cycles point us towards a deeper unity as Christians and Jews? One very practical suggestion offered at an Australian gathering of Christians and Jews, is that Christian homes light a candle and place it in the window on Christmas night, as Jewish homes begin their Hanukkah festivities. This would be a visible and public symbol of Christian solidarity with the Jewish community; a shared commitment to unity, hope and light in the face of the darkness of antisemitism. Let’s delve further into the custom of candle-lighting. Christians are familiar with Advent and Christmas candles. But why do Jews light candles at Hanukkah? Hanukkah means ‘dedication.’ This festival takes us back to the 2nd century BCE and recalls the re-dedication of the Jerusalem temple following the Maccabean uprising. The books of 1 & 2 Maccabees  tell this story as the persecution of the Jewish population: forced conversions, brutal punishments, and defilement of the temple as a powerful Greek Hellenistic culture threatened to suppress Judaism. The text includes the gripping tales of Maccabean resistance and heroic martyrs, such as a Jewish mother and her seven sons who accepted torture and death rather than renounce the religious practices of their ancestors (2 Maccabees 7). According to rabbinic tradition, when the Maccabeans reclaimed the temple and lit the temple menorah (lamp stand), a miracle occurred: amidst the ruins they could find only a small quantity of pure oil, enough for one day of light, yet the menorah stayed alight for eight days. In the miracle of the cruse of oil, commentators note the courage of the Jews to attempt to light the menorah in the first place. Why bother when it seemed that the oil would not last beyond a day? The act of lamp-lighting indicates resilient hope and persistent faith. In Hanukkah there is much to inspire Christians. Christians might ponder the idea that were it not for the reality that Hanukkah represents, had not the Jewish people prevailed time and again in history in the face of forces bent on their destruction, there would be no Jewish communities to carry on the traditions of their faith, to be a light to the nations. There would be no child Jesus born and raised in the teachings of the Torah. There would be no Christmas. The nearness of a Jewish festival to Christmas can remind Christians that the little family in Bethlehem 2,000 years ago were faithful Jews who celebrated the festivals of their tradition according to the customs of their day. Each in its unique way, Advent and Hanukkah engender a spirit of renewal. Remembering the re-dedication of the ancient temple, Jews today approach Hanukkah as a time for spiritual re-dedication of their lives. Meanwhile, Christians prepare their hearts to celebrate Christmas in accordance with their own sacred traditions. For Catholics, Jewish-Christian reconciliation was a key teaching at the Second Vatican Council, a teaching taken up by other mainstream Churches too. The coinciding dates of Hanukkah and Christmas candle-lighting customs in the respective calendars of two different religious traditions affords an opportunity for Christians to show solidarity with Jewish friends, as the first Hanukkah candle is lit on the evening of 25 December 2024. Together, may we spread light and hope and be a blessing for the world. © Teresa Pirola, 2021, 2024. lightoftorah.net   This article may be reproduced for non-commercial use with acknowledgement of website. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on Torah with the help of Jewish insights.

“Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed” (Genesis 32:29). In the book of Genesis we find the story of Jacob’s wrestling match with a mysterious man. This is a minefield of symbols to be interpreted humanly and religiously. To comprehend the text we need to view it in the context of the story of Jacob’s reunion with his brother Esau. Jacob, together with his household, is heading home after a twenty year sojourn outside the land of Canaan. Along the way he learns that his brother Esau, together with 400 men, is coming to meet him. Fearful that Esau still harbours murderous rage over a long-ago conflict, Jacob prepares for the worst (Gen. 32:4-22). The night before the two brothers meet, Jacob wrestles with a mysterious figure, thought to be a divine representative (Gen. 32:23-33). And what happens the next day? “Esau ran to greet him. He embraced him...he kissed him; and they wept” (Genesis 33:4). Esau’s reaction is startling. Last time they were together Esau was out to kill Jacob. Now he shows nothing but love toward his brother who deceived him all those years ago (Gen. 27). Could the events of the night before have had something to do with this dramatic change of heart? Jewish interpreters [1] certainly think so, in some cases viewing Jacob’s wrestling partner to be ‘the ministering angel of Esau.’ Before Jacob is ready to meet Esau in the flesh, he has to undergo a spiritual confrontation. There are multiple ways to approach this text. One way is to explore it from a psychological angle. Thus, Jacob is seen to be wrestling with his personal history, anxieties, guilt. The blessing he grasps is the blessing of having endured a crisis, of having confronted his inner demons and matured in the process. In this view, Jacob emerges a new person: free from fear, at peace with himself and those around him. Esau senses this, it disarms him, and reconciliation is possible. Does this interpretation speak to you? Was there a time when you wrestled amidst crisis, ‘alone’, ‘in the night’ and came through a stronger, wiser, more mature person? There is another current in Jewish interpretation: one that relates Jacob’s ordeal to the struggle of the Jewish people in coming to terms with the fact of their election by God. After all, wouldn’t it be easier to fit in with society; to not be identified by circumcision, Shabbat or dietary practices? It would certainly have saved centuries of persecution, sorrow. Yet struggle is part of fidelity. To live the Torah means to strive for the ways of God; not settling for moral mediocrity nor despairing of the possibility of a transformed earth. Yes, it entails wounds that at times produce a limp. But it also holds the priceless blessing and responsibility of belonging to God and God's people. Certainly, Jacob’s story draws us to be attentive to the fact that throughout their history the Jewish people have had to struggle against extraordinary odds, and have prevailed, time and again, to grasp anew the irrevocable blessing of their identity. (These words are not intended to romanticise the idea of fidelity through struggle, which has entailed a terrible cost to Jewish lives.) Amid the political complexities of our own time, there are those who are quick to judge the Jewish people on account of certain government policies of the modern state of Israel, rather than making appropriate distinctions between the two. Yet “Israel”,[2] whether understood as a nation state or as a covenantal people, produces plenty of its own critics and prophets from within, and this too forms part of its struggle for self-determination. It is important for Christians to ponder the biblical moment in the book of Genesis when God’s choice of Abraham finds new expression in and through Jacob's struggle. It is vital for understanding Judaism, Jesus and Christians' own call to ‘be’ church—not replacing God’s covenant with the Jewish people which endures eternally, but rather learning from its truth. As St Pope John Paul II said on his visit to Sydney (26 November 1986): “For the Jewish people themselves, Catholics should have not only respect but also great fraternal love; for it is the teaching of both the Hebrew and Christian Scriptures that the Jews are beloved of God who has called them with an irrevocable calling.” • 1. Sources: Herczeg, ed., The Torah: With Rashi’s Commentary (New York, 1999); Leibowitz, New Studies in Bereshit (New York, 1994); Plaut, The Torah: A Modern Commentary (New York, 2006); Sacks, Covenant & Conversation (Jerusalem, 2009). Scripture: NJPS. 2. The term "Israel" has multiple meanings. It can refer to the biblical land; the name given to the patriarch Jacob or to one of the twelve tribes issuing from his progeny; the political nation state named Israel (either in its ancient or modern context). “Israel” is also a theological reference to the Jewish people, from their origins in history to their ultimate destiny in accord with God’s designs. © Teresa Pirola, 2011. lightoftorah.net This article may be reproduced for non-commercial use with acknowledgement of website. Download the PDF version . Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on Torah with the help of Jewish insights. The reflection above refers to Parashat Vayishlach (Genesis 32:4 - 36:43), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

On this day, 6 December 2024, the anniversary of William Cooper's courageous protest in the wake of Kristallnacht in 1938, and as a synagogue is burnt to the ground in Melbourne overnight, we are urged to take 5 minutes to listen to a short video message from Professor Marcia Langton AO. (Courtesy National Council of Jewish Women Australia) Professor Langton describes the relationship between Jewish and First Nations people in Australia and warns against the exploitation of the First Nations cause and flag by activists who undermine that important relationship and who feed the antisemitic forces at work in our country. Background note: On 6 December 1938, just weeks after Kristallnacht (the Nazi-sponsored pogrom that targeted Jews in Europe, where synagogues and Torah scrolls went up in flames, and many Jews were killed or deported) an inspirational Aboriginal leader in Melbourne, William Cooper, led a march to the German consulate in Melbourne to protest the, "cruel persecution of the Jewish people by the Nazi government in Germany" ( Learn more .) His actions had no impact on Hitler's regime. Yet, he did the right thing. He spoke up, and helped others to do the same. William Cooper, a Yorta Yorta man and a Christian, continues to inspire First Nations people, Christians and all people of faith and goodwill to be vocal and active in standing in solidarity with Jewish communities as antisemitism surges in Australia and around the world.

Our Torah reflection this week, from Chapter 28 of Genesis, opens with Jacob, the grandson of Abraham, fleeing to Haran having just deceived his father and his brother and caused a great upset in the family. In Haran he will fall in love, marry and start his own family; but for now he is on a solo journey. Our discussion today will focus on Jacob’s dream of a heavenly staircase or ladder. It has a powerful impact on him. Read the story in Genesis 28:10-22. “And he dreamed that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it” (28:12). In traditional Jewish methods of biblical interpretation, attention to every detail of the text, including the order of words, is paramount. Did you notice what might have caught the attention of the sages in the above passage? Why, they wondered, does the Torah say that the angels ascended before saying that they descended . If angels of God come from heaven, wouldn’t we expect the text to say that they descended the ladder first, then ascended afterwards? With a prayerful imagination, ponder this question as you re-read these verses and those around it. Some rabbinic commentaries view the angels in highly symbolic terms. A different and intriguing explanation, however, is offered by Rashi, the esteemed 11th century Jewish Torah scholar. According to Rashi’s explanation (which echoes the midrash), the angels of God have specific assignments. Those that operate in the Land of Israel do not leave that area. So when Jacob departed from his homeland and headed for Haran, these angels ascended to heaven first and other angels then descended to escort him outside the Land of Israel. Perhaps our 21st century western minds register some discomfort with Rashi’s explanation! But remember that our task here is to uncover spiritual meaning in the text and to appreciate the wisdom of the great tradition. In this light, surely Rashi’s explanation offers a profound insight into the constancy of God’s protection. Wherever our life’s journey takes us—into new geographical areas, new experiences, new challenges—God sends us help, and not just ‘any’ help, but assistance personally tailored to our unique circumstances; and not only from angelic messengers, but from special people who enter our lives at critical moments and show us the way forward with their loving care and guidance. It is a comforting thought, and one based in our faith in God’s providence, that as our lives change, divine assistance is attentively moving with us from beginning to end. Many Christians find this in their own funeral rite where the congregation prays for the deceased: "May the angels lead you into paradise..." • Reflection : Share an experience of God’s protection and care during your life. Name special people who have been part of that memory, that journey. Bibliography: Leibowitz, New Studies in Bereshit (New York: Lambda, npd); Plaut, The Torah: A Modern Commentary (New York, 2006); Schermann & Zlotowitz, eds., Rashi: Commentary on the Torah (New York, 1999). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net . Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version . Light of Torah is a grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More...    The reflection above refers to Parashat Vayetze (Genesis 28:10 - 32:3), the Torah portion read this week in the annual Jewish liturgical cycle. As our year of Torah reading proceeds, download your free Jewish and Christian Liturgical Calendar, thanks to the generosity of Etz Hayim-Tree of Life Publishing .

"She went to inquire of the L ORD , and the L ORD answered her…" (Gen 25:22-23, JPS). Pregnant with two sons who are already warring within her womb, Rebecca goes "to inquire of the Lord", regarding her distressing pregnancy. There is something about her inquiry that catches our attention and causes us to pause, to question and to ‘dig deeper’ into the sacred text. In one sense Rebecca's inquiry is consistent with her story and personality; and yet there is something else about it that appears inconsistent or odd. Can you pick it? (Read the verse in the context of 25:19-26, and bring to bear your wider knowledge of Genesis, too.) First, the consistency. Rebecca approaches the Lord in a manner that is direct, confident and forthright. She is not a timid woman. This fits with the initial picture we have of her, when Abraham’s servant first encounters her at the well in Chapter 24. There, Rebecca is physically and socially proactive, reaching out hospitably and moving “quickly” (24:18,20) to draw water for her visitor and his camels. Likewise, she seems spiritually proactive, not hesitating to go directly to God, seeking answers with regard to her difficult pregnancy. And the inconsistency? This arises when we read the verse immediately prior to her inquiry: "Isaac pleaded with the Lord on behalf of his wife, because she was barren; and the Lord responded to his plea, and his wife Rebekah conceived" (Genesis 25:21). Why did Rebecca not approach the Lord directly when she was in the distressing situation of not being able to conceive? Why did Rebecca not approach the Lord directly when she was in the distressing situation of not being able to conceive? Instead, we are told that it was Isaac who approached the Lord "on behalf of his wife" (suggesting that she was present at the time). Why did Rebecca not pray herself? Especially about something of such direct and intimate concern to herself? Think about this question. Ponder the sacred text (Genesis 25:19-26), before reading on. One reply could be to argue that in fact Rebecca was praying along with Isaac. After all, the text does not specify that she did not plead with the Lord; it simply doesn't say that she did. Still, we are left with the question: why is Isaac the only one mentioned here? Step back two verses, and a clue can be found in verse 19: "This is the story of Isaac, son of Abraham. Abraham begot Isaac" (Genesis 25:19) The Jewish sages are quick to point out what appears to be a superfluous repetition. We are told that Isaac is the son of Abraham, so why the addition of "Abraham begot Isaac"? Such repetition in the text is always a signal to delve more deeply, according to Jewish interpretative methods. Notice the sequence here: the emphasis on Abraham’s paternity in relation to Isaac (v.19), followed by reference to Isaac's marriage to Rebecca (v.20), followed by Isaac pleading with the Lord that his wife might conceive (v.21). It makes sense when we remember that the story of Genesis is not simply about a human family, but a family called to live in a special relationship, a "covenant", with God, as God's promise to Abraham extends to his descendants, from parent to child. Verses 19-21 highlight this, through the emphasis on Abraham begetting Isaac (v.19), through the expectation raised as Isaac takes Rebecca as his wife (v.20), and then by depicting Isaac's concern that God's blessing continue through his own offspring, hence his ardent prayer ('pleading' with the Lord) that his wife will conceive and bear a child (v.21). In this light, we can hear Rebecca's exclamation ("Why do I exist?") and her subsequent inquiry to God (v.22) as the next step in the sequence of covenantal concerns. Rebecca is aware of her own active role in ensuring that God's covenant is maintained. She is a pregnant woman experiencing pain, yes, but she is also a woman who is searching out the depths of her vocation, having married into this extraordinary family, called by the Creator of the universe to bear God's name to the world, so as to be a blessing for all the families of the earth. Note how the Lord acknowledges her awareness by answering in terms of the future relations between her two sons, "two nations", whose lives will profoundly impact the world into which they are born. What can we take from all this? Many angles are possible, but perhaps one insight is the appreciation of our own capacity to be history-makers and meaning-makers, especially through the task of bringing children into the world. Think about it: Each time a child is conceived and born, the world is never quite the same again. Something shifts forever, certainly in the lives of the child's parents and siblings, but also in humanity's story, so enmeshed is each of us in a web of social relations. Every newborn child alters history, simply by being born! History shifts, too, in view of the immense possibilities that lie ahead for a newborn child, the potential to leave their mark on the world. In this sense, every parent is profoundly engaged in history and meaning-making. Today’s Torah portion draws us to reflect on these deeply human vocational realities. In a special way, it can speak to those parents who are conscious of being part of a people in covenant with God. In partnership with God, they are aware of shaping not only history, but salvation history. Continue to ponder this story in Genesis. Bring your own reflections and questions to the Torah discussion, with close attention to the scripture text. In what way does God's word speak to you, when you hear that Rebecca "went to inquire of the L ORD "? ***   Bibliography: Tamara Cohn Eskenazi and Andrea L. Weiss, eds., The Torah. A Women’s Commentary (New York: URJ Press and WRJ, 2008);  The JPS Torah Commentary: Genesis (Philadelphia: The Jewish Publication Society, 1989); Jonathan Sacks, Covenant & Conversation  (Maggid Books and The Orthodox Union, 2009); Scripture: JPS   © Teresa Pirola, 2024. lightoftorah.net . Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More...    The reflection above refers to Parashat Toledot (Genesis 25:19 - 28:9), the Torah portion read this week in the annual Jewish liturgical cycle. As our year of Torah reading proceeds, download your free Jewish and Christian Liturgical Calendar, thanks to the generosity of Etz Hayim-Tree of Life Publishing .

If you are in reach of Melbourne this February 2025, I encourage you to register now for a three-day Gathering of people from Australia and New Zealand who are engaged and interested in interfaith dialogue and encounter. HEADS, HEARTS AND HANDS. What can Dialogue do for us? 2-4 February 2025 (Sunday to Tuesday) Melbourne Organised by the Australian Council of Christians and Jews (ACCJ), at a time when the social cohesion of societies are under great strain, participants will have a unique opportunity to hear from local and international speakers providing diverse perspectives on the nature of dialogue and the current challenges facing Christian-Jewish dialogue. There will be opportunities for conversation, reflection and participation in practical workshops. The gathering will have an international flavour to it, with a delegation of members from the board of the International Council of Christians and Jews (ICCJ) joining in, including keynote speaker Rabbi Dr David Fox Sandmel.  While all are welcome, this is a particularly graced opportunity for people who have done the hard yards of interfaith engagement over the years to come together in person, to share time together, prayerful reflection and honest discussion, seeking concrete steps forward. Of course, new faces will be warmly welcomed and young people are especially encouraged to sign up. Please bring this event to the attention of your friends, colleagues and networks. To find out more, visit the ACCJ website and register at Humanitix . This is a rare and important opportunity to gather, engage and go forth with constructive ideas and tools in the critical work of building harmonious communities of respect and inclusion. Sign up now! See you there, 2-4 February 2025.

" Now Isaac was coming from the approach to Be’er-lachai-ro’i" (Genesis 24:62). In Torah studies we are taught to be alert to deeper meanings whenever the sacred text mentions a particular geographical place. With the help of Rabbi Jonathan Sacks [1] , let’s explore the mention of Be’er-lachai-ro’i  here in the scene where Isaac sets eyes on his wife Rebecca for the first time. What does Be’er-lachai-ro’i  mean, and where have we encountered it before? "Well of the Living One of my seeing" is one translation. [2] It draws from the words of Hagar, the Egyptian slave-servant who, in an earlier story (Genesis 16), runs away from home, pregnant with Abraham’s first son. She is fleeing mistreatment at the hand of Abraham’s wife, Sarah (called Sarai at that time), and it is in the wilderness that Hagar encounters a divine messenger, the angel of the L ORD . In Genesis 16:13-14, we learn that the place of this encounter is named after Hagar’s words to the angel of the L ORD , ‘You are El Ro’i (‘the One who looks upon me’). The angel has just declared that Hagar’s child will be called Ishmael and Hagar will have descendants “too numerous to count” (16.10). Note the similar wording to God’s promise made to Abraham. Hagar then returns home, only to be expelled again by Sarah, this time in a permanent exile with her son Ishmael, or so it seems. (You can read these stories about Hagar in chapters 16 and 21 of Genesis). But, back to our original question: why would Be’er-lachai-ro’i  be mentioned in Genesis 24:62, years later, as the adult Isaac comes to greet his wife, Rebecca? The Torah doesn’t tell us, but in the Midrash (the creative storytelling traditions of Judaism) the sages say that Isaac has come from Be’er-lachai-ro’i  having been on a quest to track down Hagar so that she may become the wife of Abraham, now that Sarah has died (23:2). Thus, while Abraham was directing a matchmaking effort on his son’s Isaac’s behalf, it seems that Isaac was doing some matchmaking for his father! Were Isaac’s efforts successful? The Torah tells us that the name of Abraham’s second wife was Keturah; however, it is not uncommon for biblical characters to have more than one name. Also, we find out later (25:9) that both sons , Isaac and Ishmael, were involved in burying their father Abraham. Ishmael’s sudden appearance at Abraham’s grave is surprising. Unless… What if Abraham’s second wife was actually Hagar? Hence the sages’ interpretation in support of this scenario. Observes Rabbi Sacks, “This indeed integrates Abraham’s second marriage as an essential component of the narrative. Hagar did not end her days as an outcast. She returned, at Isaac’s prompting and with Abraham’s consent, to be the wife of her former master.” [3]      This is indeed, a humanly poignant and ethically powerful interpretation, especially in light of the earlier domestic tensions, where Sarah declares: “The son of this slave girl is not going to share in the inheritance with my son Isaac!” (Genesis 21:10). Now, within this rabbinic perspective, we see the adult Isaac expressing, not antagonism towards Hagar, mother of Ishmael, but rather a desire to bring her back into the family fold. Despite being banished by Sarah, it seems that Hagar and Ishmael were always important to Abraham (cf. 21:11) and held a place in his heart. Isaac is the son through which God's promise to Abraham continues; however the 'outsider', Ishmael, is also valued and blessed; and ultimately the two sons are reunited. This interpretation holds out profound hope for the possibility of reconciliation in situations which were, or are, filled with conflict and division. Recall that all three Abrahamic faiths, Judaism, Christianity and Islam, look to Abraham as a foundational figure, albeit through differing interpretative lenses. Pondering the subtleties and ‘hidden meanings’ in the story of Abraham, can we find hope for all our complex relations: within homes, nations and the wider human family? Delve into these fascinating biblical stories and continue the Torah conversation.   Notes: [1]  Jonathan Sacks, Covenant & Conversation  (Maggid Books and The Orthodox Union, 2009), 141-144. [2]  See translation by Chaim Stern in Eskenazi and Weiss, eds., The Torah. A Women’s Commentary (New York: URJ Press and WRJ, 2008), 74. [3]  Sacks, Covenant & Conversation , 143. Bibliography: Jonathan Sacks, Covenant & Conversation  (Maggid Books and The Orthodox Union, 2009): Tamara Cohn Eskenazi and Andrea L. Weiss, eds., The Torah. A Women’s Commentary  (New York: URJ Press and WRJ, 2008); Scripture: translation by Rabbi Chaim Stern in Eskenazi and Weiss, eds., The Torah: A Women’s Commentary  (2008).   © Teresa Pirola, 2024. lightoftorah.net . Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More...    The reflection above refers to Parashat Chayei Sarah (Genesis 23:1-25:18), the Torah portion read this week in the annual Jewish liturgical cycle. As our year of Torah reading proceeds, download your free Jewish and Christian Liturgical Calendar, thanks to the generosity of Etz Hayim-Tree of Life Publishing .