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“Do what is right and good in the sight of the Lord...” (Deut. 6:18). Over the centuries, this verse in Deuteronomy has attracted the attention of Jewish scholars immersed in Torah study. There is something puzzling about 6:18 which calls for deeper reflection and creative interpretation. It is noted that this verse follows numerous exhortations to ‘keep the commandments’ (e.g., see Deut. 4:1,5-9; 5:1,29; 6:1,2,17). Throughout the Torah, and especially in Deuteronomy, one finds constant insistence that every law and statute be faithfully observed by the people of God. Why, then, the addition of this instruction to ‘do what it right and good’? Surely if a person keeps all the commandments, that person will be living in a way which is ‘right and good’! Why, then, the addition of this instruction to ‘do what it right and good’? For the Jewish sages, the words of the Torah are never superfluous; there must be a further, subtle meaning to be discovered in this verse. Ponder it yourself, in havrutah [1], i.e., with a friend... what do you discover there? Perhaps you considered, as did two great Jewish scholars, Rashi and Maimonides,[2] that obedience to rules alone is not enough to ensure a just and loving society. More is needed. It is possible to keep the letter of the law but to violate its spirit. Indeed, it is possible to actually negate the depths of God’s desires through foolish use of the letter of the law. As Rashi sees it: What is fair and good: this implies a compromise - forgoing what one is entitled to according to the law - going beyond what the law requires. The 20th century Jewish thinker Rabbi Yeshaya Shapira (d.1942) enters the discussion this way: Whoever wishes to achieve a perfect observance of the Torah cannot rest content with adhering to its explicit rulings. One must penetrate deeper in order to arrive at the ultimate aim of these rulings. One must not only think of what is good and upright in his own eyes but that ‘which is upright and good in the eyes of the Lord’... ‘You shall do that which is right...’ This special injunction demonstrates that Judaism does not rest content with limiting active evil doing, but also aspires to eradicate potential evil from the soul of human beings. [3] That we should live by the spirit of the law and not just the letter of the law is a familiar teaching for Christians. What is important here is to recognise it as a fundamental tenet of Judaism, a teaching inherited by Christianity. Sadly, in the history of the Church, Christians have often stereotyped Judaism as a ‘legalistic’ religion, supposedly in contrast to Christianity as a religion of ‘love’ and ‘of the spirit’. We can help dispel such misconceptions and stereotypes about Judaism by becoming acquainted with the interpretative processes at work in Jewish tradition and how the legal passages in Scripture are handled delicately and creatively by Jewish commentators. • 1. Havrutah refers to a time-honoured Jewish method of Torah study which requires the active back-and-forth discussion and debate between two or more study-partners. 2. Rashi: Rabbi Shelomo Yitzhaki, 11th c., France. Maimonides: Rabbi Moshe ben Maimon (also known as Rambam), 12th c., Spain, Egypt. 3. See Shapira quoted in Leibowitz, 63. Bibliography: Leibowitz, New Studies in Devarim (New York, 1996); Rashi: Commentary on the Torah (New York: Mesorah, 2001). Scripture: NRSV © Teresa Pirola, 2012. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry arising from the Catholic community, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Va-et'chanan (Deuteronomy 3:23 - 7:11), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

In Numbers 27:12-23 God takes Moses up the mountain on the east side of the Jordan, overlooking the land into which his people will enter. There Moses is told of his approaching death, reminded of his exclusion from the Promised Land, and told to arrange for leadership succession through the person of Joshua. God: “Go up this mountain of the Abarim range, and see the land that I have given to the Israelites. When you have seen it, you shall be gathered to your people [i.e. you shall die]” (27:12). Moses: “Let the Lord appoint someone…so that the congregation of the Lord may not be like sheep without a shepherd” (27:17). The God-Moses interaction on the mountain-top, with the Promised Land in sight, is filled with pathos. Read it carefully. What thoughts and emotions might Moses have at this moment? It appears that Moses is the epitome of selflessness, his only concern being that his people not be left leaderless. Are you convinced? Are you surprised that Moses holds no sense of personal grievance, despite being excluded from the Promised Land? The Jewish sages of old were not so convinced! As they insightfully and creatively navigated their way through Scripture, they told stories (midrash) about Moses’ human struggle at this critical point in the narrative. Moses, they said, remembered that long ago God had called him to a mission which he undertook only with great reluctance (see Exodus 3-4). And now, God prevents him from completing his mission! The midrash compares Moses to a young woman relentlessly pursued by a great king for her hand in marriage, only to be divorced by the king later. Moses is understandably indignant at such treatment! Yet he manages to accept the situation, asking only that God not treat his successor the same way. Other issues bothered Moses too, according to the midrash; like the fact that Joshua rather than his own sons, would succeed him. Here the sages note that the passage immediately follows the story of the five sisters who negotiate new legislation allowing them to inherit their father’s property (27:1-11). “If daughters inherit, it is surely right that my sons inherit my glory,” reasons Moses (Midrash Rabbah 21, 24). Instead, he faces the lesson that “Anyone who tends a fig tree will eat its fruit” (Prov. 27:18). Joshua is the one with the track record of faithful service and who displays the character of a faithful shepherd. The mantle of leadership passes to him. Jewish tradition, then, holds within it the view that Moses’ acceptance of God’s will was not automatic; he had to wrestle with his own personal issues. But that he did, and in Moses’ struggle the tradition sees more evidence of his integrity as a true servant of God and shepherd of Israel. When it comes to the appointment of Joshua, “[Moses] laid his hands on him and commissioned him” (27:23). He lays not one hand (as God had instructed in 27:18), but both hands. This, say the Jewish sages, indicates that Moses blessed Joshua with abundance and unreserved generosity of heart. Reflection: Reflect on a time when what God was asking of you seemed unfair, perhaps harsh and uncalled for, yet you managed to ‘work through’ your personal grievance to a place of inner peace and acceptance. How can we teach our children to face these difficult passages in life? • Bibliography: Eskenazi &Weiss, The Torah: A Woman’s Commentary (New York, 2008); Leibowitz, Studies in Bamidbar (New York, n.p.d.); Midrash Rabbah: Numbers Vol.2 (London/New York: Soncino, 1983). 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 arising from the Catholic community, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Pinchas (Numbers 25:10 - 30:1), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

We continue our Torah reflections, making our way through the Book of Numbers. Chapter 21 depicts yet another flashpoint in the God-Israel relationship. This time the people are so close to the promised land, yet they fall into the same old habits of grumbling about their situation. The struggle that ensues between them and the Lord, with Moses as mediator, involves a bronze serpent. Read the story in 21:4-9. Then the Lord sent poisonous serpents among the people, and they bit the people, so that many Israelites died. (21:6) And the Lord said to Moses, “Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live.” (21:8) What can we make of this curious story of affliction and healing in the wilderness? With the help of Torah teacher Nehama Leibowitz,[1] let’s ponder the narrative, noting its detail, the characters, the repetitions. Perhaps you noticed that although it is the same old complaint, this time the people lodge their complaint directly against God as well as Moses. Also, they contradict themselves: in one breath “there is no food,” and in the next they “detest this miserable food.” And later, for the first time in their wilderness journey, the people admit that their grumbling is a sin. Perhaps you noticed that in v.5 we read ‘God’ but in later verses we read ‘Lord.’ Also, no comment of Moses is recorded. We are told that he prays for the people, but not what he said. The repetition in vv.8-9 is interesting, with its subtle variations. Perhaps, too, you were attentive to how the figure of the serpent is involved in both the affliction and the cure. So much to ponder! How do these observations affect your interpretation of the text? Turning to Jewish tradition we take an interpretative lead from the 19th century German-Jewish rabbinical leader S.R. Hirsch:[2] “The serpents were sent to show the people that danger beset their every step and it was only thanks to the miraculous and perpetual intervention of Divine Providence that they were able to proceed unharmed.” In other words, having been bitten, the victims were required to concentrate on the bronze image of the serpent. In doing so, they were led to realise how blessed they were to have travelled safely in the wilderness until now, and how dangerous was the path ahead, thus calling for a heightened appreciation of the protective hand of God in their lives. Hirsch continues: “Nothing is more calculated to make a person more satisfied with his lot than the knowledge of the chasm that ever yawns beneath him, and that it is only Divine mercy that bears him safely over, as if on eagles’ wings...” The healing power of the serpent, then, is the healing power of gratitude to God, and humility in the face of one’s need of divine assistance. However, the rabbis issue a note of caution. Gazing upon a serpent image... could this not imply or lead to idol worship? The famous Midrash in TB Rosh Hashanah 29a anticipates this concern: “Shall indeed a serpent [on a pole] kill or resurrect? But note, when the Israelites will direct their sight towards Heaven [upwards toward the serpent on the pole], and subdue their heart toward their Father in Heaven, they would be healed. If not: they will wither away.” The great challenge of faith, as held by Rabbi Baruch Halevi Epstein (late 19th c. scholar), and expressed in the Shema, is: where is my heart and belief system centered? Do my eyes mislead my heart, or direct it to God? This desert story depicts a movement of healing and life, following affliction and death. The physical geography, with its dangers and deprivations, mirrors the inner landscape of fragile humans as they negotiate their terrors and learn to trust God. Continue to reflects on and discuss this fascinating biblical passage. Notes: 1. Nehama Leibowitz – a great teacher of Torah in 20th century Israel. 2. See Leibowitz, 264. Bibliography: Leibowitz, Studies in Bamidbar (New York). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry arising from the Catholic community, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Chukat-Balak (Numbers 19:1 - 25:9), the (double) Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

Fiery tensions are unleashed in the Israelites' wilderness trek, as we continue our journey through the Book of Numbers. No sooner has the crisis of the spies been resolved when Moses is confronted by two further rebellions among the Israelites. Korah (a cousin to Moses and Aaron) objects to the priesthood of Aaron. Meanwhile, Dathan and Abiram criticize Moses’ civil authority. In what follows, we will focus our attention on Numbers 16:1-17:15. With the guidance of the Jewish sages, we have been learning not to rush our reading of Scripture, to listen carefully to the sacred text, to ponder its subtleties in content and expression. As we do, we start to appreciate the timeless human and spiritual issues raised. Read 16:1-17:15, attentive to the specific characters, their statements and actions. It may help to imagine this portion as a piece of theatre... how would you divide it into a series of acts? Distinguishable here are not only two rebellions, but various kinds of response. When Korah questions Aaron’s right to priesthood, Moses replies by setting him and his followers a priestly task by which God will judge their claim to priestly office. Yet, confronted by Dathan and Abiram’s refusal to cooperate (and their mocking remarks which undermine Moses’ integrity as well as the claim to the promised land), Moses does not appear to react. Instead he turns to Korah and repeats his original response. Likewise, God seems to distinguish among the rebels, applying different forms of punishment. How would you interpret these details? Note, too, the altruism of Moses as he begs God to forgive the Israelites (16:22), just as he does in previous episodes: the Golden Calf (Ex. 32:11-14), the Spies (Num.14:13-19), and Miriam’s affliction (Num. 12:13). Further subtleties arise in the apparent contradictions and repetitions found in the text: Commentators observe that despite the disappearance of Korah into the bowels of the earth (16:31-33), the name of Korah is in fact preserved in the greater tradition. Turn to the Psalms and you will find those attributed to the ‘sons of Korah’ (e.g., Ps. 88). What lesson can be gleaned here? One traditional opinion is that while Korah himself acts from dubious motives such as personal ambition, the point he raises in 16:3 (‘For all the community are holy’) has enduring validity. Indeed, the whole community is holy, and this truth must always inform the specific priestly calling of a chosen few. Further reflections arise from the observation that these rebellions follow so closely on the heels of the conflict with the spies (Numbers 13-14). There the people cried, ‘Let us head back for Egypt’ (14:4) and here we have the rebels referring to Egypt as ‘a land flowing with milk and honey’ (14:13). We may ask, have the Israelites learnt anything from previous crises? Did the treatment of the spies just make community tensions worse? Continue to ponder the subtleties of content and expression in the text, allowing them to prayerfully fuel your powers of insight and imagination. Bibliography: Eskenazi &Weiss, The Torah: A Women’s Commentary (New York, 2008); Leibowitz, Studies in Bamidbar (New York: Lambda, n.p.d.); Plaut, The Torah: A Modern Commentary (New York, 2006). Scripture: NJPS. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry arising from the Catholic community, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Korach (Numbers 16:1 - 18:32), the Torah portion read in the diaspora for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

In the face of repeated rebellions by the Israelites, Moses is found pleading with the Lord to show mercy to the people. Such was the case after the Golden Calf, and such is the case after the calamity stirred up by the Spies in chapters 13-14 of the Book of Numbers. The Lord, bitterly disappointed in his people, threatens to “disinherit them” while Moses urges a divine rethink of this drastic plan. With the help of Jewish Torah teacher Nehama Leibowitz,1 here we focus on the wording of Moses’ plea to the Lord in Numbers 14:1-25. But Moses said to the Lord... “If you kill this people all at one time, then the nations who have heard about you will say, ‘It was because the Lord was not able to bring this people into the land he swore to give them that he has slaughtered them in the wilderness.” (Num. 14:13,15-16) Note the argument Moses advances as he intercedes for the Israelites in the face of divine wrath. Compare this to the strategy Moses employed after the Golden Calf (Exodus 32:11-13). What is similar? What is different? After the Golden Calf, Moses put to the Lord three good reasons to relent and preserve the Israelites: 1) Lord, they are, after all, your chosen people; 2) remember the patriarchs with whom you made a covenant; 3) don’t bring your divine Name into disrepute among the nations! After the Spies, however, Moses raises just one point: his fear that the divine Name will be brought into disrepute among the nations (the Hebrew term for this is hillul hashem). Why does Moses reduce his strategy to this one element? Has he has lost confidence in the Israelites as God’s chosen people? Does he think their lack of faith so disturbing that even an appeal to the patriarchs will fail to evoke God’s compassion? And is hillul hashem really the critical issue here? When we delve further into Jewish tradition we find Abravanel2 presenting the difficulty by asking why should God care about what the nations think? After all, God rules over every living creature. Surely the Holy One blessed be He has no fear of the nations. What does it profit Him whether he is honoured by the Egyptians or otherwise? In answer, Leibowitz reminds us of a Talmudic text: “Wherever you find His greatness, there you find His meekness.” Says Leibowitz, the Almighty indeed transcends the world, but God is deeply concerned with the welfare of every creature. And how does God reach out and make God’s oneness and majesty known to all? Through a chosen people. In the words of the prophet Ezekiel: “Thus says the Lord God: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. I will sanctify my great name, which has been profaned among the nations, and which you have profaned among them; and the nations shall know that I am the Lord, says the Lord God, when through you I display my holiness before their eyes.” (Ezekiel 36:22-23) This leads Nahmanides3 to observe: Were [God] to destroy Israel, the peoples of the world would forget God’s deeds and the whole intention of human creation would be completely defeated. It was only logical therefore that the Divine will that had willed the creation of the world should desire the continued existence of the people of Israel since they knew him more than all the nations. This was the argument Moses chose as he interceded, and which the Lord accepted saying, “I do forgive, just as you have asked” (14:20). Continue to ponder the text, Moses’ strategy, and the observations of these commentators regarding God’s relationship with Israel and the nations. Notes: 1. Nehama Leibowitz, 1905-1997. Highly influential Torah educator, Israel. 2. Isaac Arama, 1420-1494 Spanish Talmudic scholar. 3. Nahmanides (Ramban), 1194-1270. Spanish scholar. Bibliography: Leibowitz, Studies in Bamidbar (New York: Lambda, n.p.d.). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Download PDF version. Light of Torah is a grassroots ministry arising from the Catholic community, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Sh'lach L'Cha (Numbers 13:1 - 15:41), the Torah portion read in the diaspora for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

As the Book of Numbers continues the story of the Israelites’ epic wilderness journey, episodes of rebellion and conflict emerge. With the help of traditional Jewish wisdom, let’s explore an aspect of the rebellion in chapter 11. With the sages we ask: what is the real significance of the people’s complaints over their craving for meat? We also consider the character of Moses in both his fragility and strength. We begin with the Israelites’ complaint: “Who will give us meat to eat?” (11:4) Observe how Moses relays this complaint to God: "Where should I (get) meat to give to this entire people, when they weep on me, saying: Give us meat so that we may eat!” (11:13) Does Moses communicate the complaint accurately? What contradiction do you notice? Actually, the people are not weeping to Moses. In fact, the cry of ‘who will give us meat?’ implies that there is no one who can help, that they consider themselves leaderless. Worse, nowhere in their outburst do we hear any attempt to place their trust in God; they look elsewhere for their sustenance. This, say the Jewish sages, is what angers God: their grumbling amounts to idolatry. (See, too, how the psalmist recalls this event in Ps. 78:18-19.) Instead of being grateful that God feeds them with manna, the people bitterly and undermine the evidence of God’s action in their lives. Further, this loss of confidence is systemic. Remember all that counting of clans in the opening chapter of Numbers? Well, now they are ‘weeping by their clans’ (v.10); not only the ‘riffraff’ on the camp’s outskirts but the entire ‘Children of Israel’ (v.4). The maternal imagery in Moses’ prayer is striking. As he cries out to God in grief (11:11-15), the images of conception, birth and suckling suggest the intimate depths of Moses’ relationship with Israel. He leads not an organisation but a people formed by blood ties and divine election, a relationship both familial and spiritual. Like a parent he hurts when his children hurt. Further, his words suggest that God, not Moses, is the real mother of Israel. God’s anger in this event is directed at the people rather than Moses. Why not Moses? After all, he too is having words with God. Hasn’t the grumbling spread though the Israelite ranks right to the top, affecting Moses himself (not to mention Miriam and Aaron as we read later in chapter 12)? Look closely at the text. Despite Moses’ suffering and remonstration, he maintains his relationship with God, calling himself ‘your servant’ (11:11). He doesn’t cry out ‘Poor me!’ to the air; he cries out to God, speaking directly and honestly about his pain. “I am not able, myself alone, to carry this entire people, for it is too heavy for me!” (Num. 11:14). The ‘ill-fortune’ which causes Moses to prefer death is not the lack of meat but grief over the people’s rebellion, and a sense of having failed them. And if it seems that Moses doubts God’s willingness to respond to the people’s plight, in fact verse 12 leaves no room for doubt that Moses knows exactly who is Israel’s real parent. If it was not Moses who ‘conceived’ and ‘gave birth’ to this people, then who did? The clear implication is that God did. Moses’ heartfelt plea to God reminds us that even the ‘greats’ of the Bible struggled and went through periods where they experienced their faith, mission and community/family as a burden. Yet they kept talking to God. No matter how tumultuous the relationship, they maintained it. How do we relate to God in difficult times? Continue to ponder this Torah text in view of your experience of community and leadership.• Bibliography: Fox, The Five Books of Moses (New York, 1995); Leibowitz, Studies in Bamidbar (New York, n.p.d.). Scripture: Fox. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial purposes permitted with acknowledgement of website. Click here for the PDF version. Light of Torah is a grassroots ministry arising from the Catholic community, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat B'haalot'cha (Numbers 8:1 - 12:16), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom!

"Then...everyone whose spirit was willing...brought the Lord’s offering to be used for the tent of meeting, and for all its service, and for the sacred vestments... And the leaders brought onyx stones and gems to be set in the ephod and the breastpiece." (Exodus 35:2, 27) On the day that Moses had finished setting up the tabernacle... the leaders of Israel, heads of their ancestral houses, the leaders of the tribes, who were over those who were enrolled, made offerings. (Numbers 7:1-2) In the Book of Exodus we read about the people freely contributing to the building of the Tabernacle. By the time we reach chapter 7 of the Book of Numbers the Tabernacle is completed, furnished, anointed, consecrated. Suddenly the twelve tribal leaders of Israel appear, obviously intent on making some serious offerings. Read about these offerings in Numbers 7. This is a challenging passage in its apparent tedious repetition. Be patient! Settle into the text. Read aloud, perhaps taking turns with a friend. What do you notice? The high rank of the leaders is certainly stressed. The offerings of each individual leader are identical. And why does Moses have to be instructed by the Lord to accept their offerings (7:4-5)? Ponder these questions... What is the word of God trying to teach us here? To stimulate our reflections, we can turn to the insights of traditional Jewish interpreters: The sudden appearance of the tribal leaders at this point in the story certainly bothered the Jewish sages of old whose voices speak to us through the midrash (Jewish storytelling traditions). They recall the backdrop to this passage: the story of the building of the tabernacle in Exodus 35. Why, they wondered, were these leaders nowhere to be seen when Moses called for the tabernacle to be built? Why did they appear only after the tabernacle was built, contributing just a few precious stones to the making of the priestly vestments (Ex 35:27)? They were the heads of ancestral houses, the ones whom you might expect to be actively setting an example of generous giving; yet they were the last to give. The midrash poses the view that when Moses issued the call “to all the congregation of the Israelites” (35:4), the leaders were offended. “Moses should have spoken to us before giving a general directive to the people,” they said. Displeased, they withheld their offerings until later, thinking that the people would not be responsive and that they would then emerge to ‘save the day’ with a grandiose show of their own offerings. But they had underestimated the generosity of the people, “everyone whose spirit was willing” (Ex 35:21). The Israelites gave and gave until the tabernacle was built, and Moses had to call a halt: That’s enough! No more! (Ex 36:6). So the tribal leaders realized there was nothing left to contribute. All they had given were a few precious stones for the priestly garments (see Ex 35:27). In the Exodus story the leaders were taught a bitter lesson. Now here in the Book of Numbers, says the midrash, they hurry to make amends. As the story unfolds, Nethanel comes up with the bright idea that wagons and oxen are required since the tabernacle is to be transported. This accounts for the sudden appearance of the leaders, and their particular choice of gifts. Another delightful detail of the midrash focuses on the Hebrew title of the leaders: hanesi’im. In Exodus 35:27 it appears with the letter yod omitted. Since the letter yod represents the name of God, the midrash interprets this as divine disapproval of the leaders’ behavior. Moses is fully aware of this, which is why in Numbers 7:4-5 he awaits the Lord’s instruction before being willing to accept their gifts. • Reflection: How do you respond to this midrashic interpretation? What important moral lesson/s does it hold, and how does it speak to the human complexities of your own family/parish/faith community? Bibliography: Midrash Rabbah: Numbers Vol II, edited by Freedman and Simon (London/New York: Soncino Press, 1983); Schorsch, Canon Without Closure (New York, 2007). Scripture: NRSV. © Teresa Pirola, 2012. lightoftorah.net. Reproduction for non-commercial use permitted 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 the Hebrew Scriptures with the help of insights from traditional Jewish approaches to the sacred text. This week, we commence the Book of Numbers. The reflection above refers to Parasha Naso (Numbers 4:21 - 7:89), the Torah portion for this Sabbath in the Jewish liturgical cycle (in the diaspora). Shabbat shalom.

In Numbers 4:1-20 we find the Lord’s instructions concerning how the Tabernacle [a portable sanctuary] should be handled when the Israelites dismantle it in order to move camp in their wilderness trek. Read these instructions. Note that Aaron and his sons have a specific role in dismantling and covering the holy items, while the Kohathites (part of the Levite tribe) have the duty of transporting them. “Aaron and his sons shall go in and assign each to a particular task and burden. But the Kohathites must not go in to look on the holy things even for a moment; otherwise they will die” (Numbers 4:19-20). In Jewish tradition we find the rabbis puzzling over these verses: Why the strict rules about who does what? Why the dire warning that the Kohathites must not look upon the holy objects? Where lies the danger? In the creative and reverent spirit of the sages, ponder this before reading on. Now, let's listen to a number of Jewish voices from across the centuries, with the help of 20th century Torah teacher Nehama Leibowitz. The midrash1 presents two different views, both containing the idea that assigned duties prevent chaos from breaking out in the presence of the Holy One. According to Rabbi Eleazar, the holiness of the Ark (the most precious item) is so overwhelming that people may be tempted to run away from it, preferring to carry something else like the lamp or the table. Rabbi Samuel takes the opposite view: the privilege of carrying the Ark may cause people to abandon the other objects and quarrel over the right to carry the Ark. Either way, at risk is the decorum befitting such a sacred environment. Therefore, Aaron must “assign each to a particular task and burden” (v.19). Imaginatively enter the scenes depicted by these storytelling traditions. How does the sacred text speak to you? Still, the question remains: why does the Torah forbid even ‘looking’ upon the holy things? Says Hirsch,2 the Torah is warning against looking upon a sacred thing without the correct depth of vision. Should the Kohathites have witnessed the covering of the holy objects they might have perceived them as ordinary things being packed up like any other household item. Thus the command to not look protects ‘the sense of the sacred.’ For Abravanel3 the holy things covered and kept from sight are a reminder to retain an appropriate sense of mystery. Not everything can be grasped by human endeavour. ‘The heavens are the Lord’s heavens, but the earth he has given to human beings” (Ps. 115:16). Faith calls for restful trust in a mystery ultimately beyond us. Yet another view is set forth by Hefez.4 Enjoying the privilege of carrying the Ark, the Kohathites were in danger of becoming full of pride. By withholding from them an important detail, the Lord helps them to be humble and reverent. Then again, Sforno5 explains the text without any resort to symbolism. The matter is purely organizational! It allows for the smooth carrying out of sacred tasks. Where do you find yourself entering this discussion among the sages? Share your views and the experiences that fuel them. 1. Bamidbar Rabbah. 2. Hirsch: 19th c. German. 3. Abravanel: 15th c. Spanish. 4. Hefez: 16th c. Italian. 5. Sforno: 14-15th c. Italian Bibliography: Leibowitz, Studies in Bamidbar, (New York: Lambda, n.p.d.). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from traditional Jewish approaches to the sacred text. This week, we commence the Book of Numbers. The reflection above refers to Parasha Bamidbar (Numbers 1:1 - 4:20), the Torah portion for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

Towards the end of the Book of Leviticus, we find in chapter 26 a listing of the blessings which will ensue if the people follow God’s ways. Among these blessings are peace, prosperity, safety from wild animals, fertility of land and people, and victory over enemies. In this week’s reflection we explore a curious detail in the latter blessing which caught the eye of the Jewish sages. Read all the blessings in 26:1-13, then ponder the reference to victory over enemies in 26:7-8. “You shall give chase to your enemies, and they shall fall before you by the sword. Five of you shall give chase to a hundred, and a hundred of you shall give chase to ten thousand; your enemies shall fall before you by the sword” (Lev. 26:7-8). The sages we hear from today* approach this verse in terms of the spiritual struggle of virtuous people amidst a multitude who could not care less for God or the ways of the Torah. They notice something odd about the Torah’s mathematics in verse 8. If five chase 100, then wouldn’t it be more consistent to maintain the same ratio and say 100 shall chase 2000? Why does the ratio change so dramatically: 100 shall chase 10,000?! How do you interpret the discrepancy? Perhaps, like Rabbi Bahya,[1] you have tried to solve the math with more math: “Five of you shall chase a hundred, and a hundred ‘fives’ of you shall chase ten thousand. Thus the account is seen to match.” But other commentators are not so impressed by this ingenious solution. If the numbers tally, what does the second phrase add to the first? Rashi [2] finds interpretative energy in the very fact that the numbers don’t match. He says, “You cannot compare a few [i.e., 5] who perform the commandments of the Torah to many [i.e., 100] who perform the commandments of the Torah.” In other words, Rashi is noting that something surprising happens when virtuous people band together against wickedness. Their impact and chance of success increase in a manner disproportionate to their increase in numbers. Gersonides (Ralbag) [3] explains it this way: In a war one soldier against two will not win; but 100 against 200 have a better chance. An increased minority can even find an advantage over a larger army. With focused resources and clever strategy, a small team can outwit a larger force. The moral lesson from this verse is to highlight the individual’s responsibility to contribute to forces for good. Let no one say, “What difference can I, just one person, make to an already outnumbered group of Torah-observers? In fact, teach the sages, when one faithful person joins forces with a small committed group, he/she strengthens that group by far more than simply one person’s individual efforts. Our Torah reflection reminds us that when even a few good people unite for good they can truly make a difference in a world that often appears indifferent to the paths of God. On our own we are like twigs which can easily be broken. But a bunch of twigs bound together is much harder to break, even though each twig in itself is fragile. Can you think of an experience when you found this to be true? Continue to ponder this blessing of ‘victory over enemies.’ E.g., it is interesting that the blessing is not simply ‘you will have no enemies’, but that you will overcome your enemies even from what appears to be a weaker position. This blessing is one of hope, encouragement and strengthened resolve amidst struggle. • * See Leibowitz, New Studies in Vayikra (New York, 1993). Scripture: NRSV 1. Bahya Ibn Pakuda. 11th century. Spain; wrote a Jewish ethical classic ‘Duties of the Heart.’ 2. Rashi: Rabbi Shelomo Yizhaki (1040-1105), France. 3. Gersonides (Ralbag): Levi ben Gershon. French philosopher (1288-1344). © Teresa Pirola, 2013 lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from traditional Jewish approaches to the sacred text. This week, we continue to come to the final chapters of the Book of Leviticus. The reflection above refers to Parasha Behar-Bechukotai (Leviticus 25:1 - 27:34), the (double) Torah portion for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

Leviticus 22:32 has been called ‘Israel’s Bible in miniature.’ This verse expresses two of Judaism’s key commandments. First, it warns against profaning the Divine Name. Then it calls for the Divine Name to be sanctified (‘hallowed’) by Israel. “You are not to profane my holy name, that I may be hallowed amid the children of Israel; I am the Lord, the one-who-hallows you” (Leviticus 22:32). In Jewish teaching, this double-command is for every Jew, to be fulfilled by the witness of his/her life. Although spoken to Israel’s priests, this command has long been applied to the whole of Israel. The Hebrew term for sanctifying the Lord’s Name is Kiddush HaShem. We are hallowed by God’s holiness that we might hallow God’s Name. Kiddush HaShem is to act in a loving and just way so that those who witness it become aware of the presence of God in their midst. God calls us into a relationship of love, and all our thoughts and deeds, every aspect of our lives, should reflect the holiness of our Creator. Abraham Heschel, the great 20th century American Jewish scholar said, “Just to be is a blessing, just to live is holy.” There is a famous Kiddush HaShem recorded in the Talmud: [1] Rav Shimon ben Shetach’s students bought a donkey for their teacher from a person from outside the Jewish community. They discovered a precious stone attached to the donkey unbeknown to the seller. Rabbi Shimon ordered them to return it. When questioned why it was necessary to do so since the law did not require it, Rav Shimon replied that his goal in life was not amassing wealth. Rather he desired hearing a non-Jew blessing God more than all the wealth in the world! Of course, the command to sanctify God’s name is for Christians too. “While studying this portion with my Torah study partner, we became aware of a new meaning to the Lord’s Prayer. When we pray ‘hallowed (holy) be your name’ we are expressing something which is integral in the Jewish spirituality of Jesus, the deep sense of the holiness of God’s name. These words call us to constant conversion. The personal Divine mission for each of us in this world is to sanctify God’s Name. We all have daily challenges to do this.”[2] According to a Talmudic text, the sublime love of God calls for the active engagement of one’s whole life, even unto death where death is preferable to desecrating the Name of God in public apostasy. However, while acts of martyrdom certainly feature in Jewish history, biblical and rabbinic sources view Kiddush HaShem primarily as an expression of faith in the day-to-day realities of living. • Faith & Life: Pray the Lord’s Prayer (‘Our Father’), more slowly than usual, meditating on those words, “Hallowed be your name...” and on the Jewish teacher who taught them (see Mt 6:9-13). Allow these words to give your day its prayerful rhythm and focus. 1. Yerushalmi Bava Metzia 2:5 2. From the Torah reflection of Sr Ann Kelly, fmdm, of Lusaka, Zambia. Bibliography: This article is based on the Parashah Emor commentary by Ann Kelly, fmdm, 2008, Bat Kol Institute, Jerusalem (batkol.info). Other works consulted: Fox, The Five Books of Moses (New York, 1995); Leibowitz, New Studies in Vayikra, Vol 2 (New York, 1996); Munk, The Call of the Torah (New York, 1992). © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from traditional Jewish approaches to the sacred text. This week, we continue to explore the Book of Leviticus. The reflection above refers to Parasha Emor (Leviticus 22:1 - 24:23), the Torah portion for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

In the Hebrew Scriptures the term tzara’at can refer to a variety of skin ailments (translated in various ways, e.g., ‘scaly skin’, ‘leprosy’). To the biblical authors it is not just a disease; it is associated with divine displeasure. It smites like a plague (Hebrew: nega) and causes ritual defilement that calls for a process of purification. See, for example, Leviticus 14:33-35. Here we pay close attention to verse 35. When you come into the land of Canaan, which I give you for a possession, and I put a leprous disease in a house in the land of your possession, the owner of the house shall come and tell the priest, saying, “There seems to me to be some sort of disease in my house.” (Lev. 14:34-35) This passage is a good example of the detailed creativity of traditional Jewish approaches to the Bible, and how the sages are able to draw moral lessons from a single letter of the sacred text. In our text above, one might expect the householder to simply announce “there is a disease.” Yet one added Hebrew letter tells us that rather than nega (‘plague’), he says kanega (it seems to be a plague). Says Rashi,1 “Even if he is learned and has no doubt as to the nature of the plague, he must not utter a definitive judgment, but merely declare: ‘it seems...’” Of what significance is this apparent hesitation? Ponder this before reading on. The Maharal of Prague2 reminds us that in the Torah tzara’at is approached as a matter relating to ritual purity laws, not a biological phenomenon. Thus definitive pronouncement is the task of the priest, not of a physician or any other kind of expert. R. Eliyahu Mizrahi3 finds there a moral lesson about what we might describe as ‘loose talk.’ Much damage is done by presenting hearsay as established fact. As it says in the Mishnah: “Teach your tongue to say, ‘I do not know” (Berakhot 4a). The midrashic preachers often played with the similarity of the Hebrew words m’tzora (‘leper’) and motzi ra (‘slanderer’), so this section of the Torah became an opportunity to preach against the evils of gossip. Another explanation is offered by R. Yom Tov Lipman Heller:4 “The Torah does not want the owner of the house to declare ‘a plague’ so as not to invite misfortune... Indeed, the tzara’at might recede before the priest’s arrival.” In other words, we should not jump to pessimistic conclusions but rather exhibit patient hope and trust in God. And all this from the pondering of a single Hebrew letter... Here we have a fascinating glimpse into Scripture as the divinely inspired Word in the hands of a living, faithful, interpreting community. • Over to you.... With a friend or in a small group, join in the work of the interpreting community of faith. From your own prayerful, creative reflections, how would you explain “it seems to be a plague” in verse 35? Who’s who Our sages this week are: 1. Rashi (1040-1105). French scholar, regarded as the ‘prince’ of Jewish Bible commentators. 2. Maharal of Prague (1525-1609). His works on Jewish ethics, philosophy, and rabbinic law are regarded as classics. 3. R. Eliyahu Mizrahi (1440-1525). Renowned Talmud scholar. Chief Rabbi of Turkey at the time of the expulsion of Jews from Spain. 4. R. Yom Tov Lipman Heller (1579-1654). Served as a Rabbi in Vienna, Prague and Cracow. Best known for his commentary on the Mishna, Tosefos Yom Tov. Bibliography: Leibowitz, New Studies in Vayikra, (Jerusalem,1993); Plaut, The Torah. A Modern Commentary (New York, 2006). Scripture: NRSV. © Teresa Pirola, 2012. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from traditional Jewish approaches to the sacred text. This week, we continue to explore the Book of Leviticus. The reflection above refers to Parasha Tazria-Metzora (Leviticus 12:1 - 15:33), the (double) Torah portion for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

With a title like that, I welcome my most diehard Light of Torah readers (and/or the very curious!) to this week's blog. Our focus for this week's Torah portion is the dietary laws in Leviticus 11. Here, the distinctions between ‘clean’ and ‘unclean’ foods are a form of Kedushah (‘sanctity’). As each unique aspect of God’s creation finds its place and purpose within the divine master plan, created beings draw close to their Creator. “You shall be holy, for I am holy” (Lev. 11:45). “The camel...it is unclean for you.” (11:4) “The pig...it is unclean for you.” (11:7) “By these you shall become unclean...” (11:24) Read through the dietary laws in Chapter 11 of Leviticus. Better still, read aloud, and with someone. What do you notice? "It is unclean for you!” Note the repetition. And the rhythm. The phrase comes through again and again, like a drumbeat. What else do you notice? More repetitive phrases… ‘creatures that swarm’ … ‘every creature’ ... ‘of any kind.’ Where have we heard that kind of phrasing before? Genesis 1, the first creation account! Why would this Torah portion, so focused upon avoiding the ‘unclean,’ be reminding us of the creation of the world where everything created by God is ‘good’? What do the two have in common? Perhaps you noticed that both are about separating one thing from another. In Genesis, God separates the waters from dry land, the sky from the earth. In Leviticus the Israelites, via a cultic system, separate certain animals into clean and unclean, forbidden and permitted, what can be eaten and what can’t. In Genesis, why does God separate? To create order out of chaos, bringing forth a beautiful world. And why does Leviticus call for a detailed system of separations? To create spiritual order out of chaos, creating a lifestyle of holiness for the people. Jewish commentators remind us that there is no indication that forbidden creatures are unwholesome in themselves (remember, God created them ‘good’). While other ancient religious systems associated certain animals with evil gods, uncleanness in the Torah is different. The goal of separation is not to ward off evil spirits, nor primarily a matter of health (though some sages do mention elements of hygiene). Rather, the goal is primarily affirmation of Israel’s relationship with God and determination to avoid idolatry. (I am reminded here of my own Catholic tradition with its practice of abstaining from meat on Ash Wednesday and Good Friday: there is nothing intrinsically bad about meat; rather, the practice reflects our spiritual values at a sacred time.) Christian scholar Walter Brueggemann has pointed out the enduring impact of ancient Israel’s holiness code (e.g., dietary laws). While certain details of biblical ritual are not practised today, the human need to create a sense of ‘right order’ in the world (and not just ethically, but spiritually too) remains. By ordering things/people in a certain way, we bring coherence to our lives, we express our core values and ensure their ongoing validity. Reflection Name a time-honoured religious practice that has brought order/coherence to your life. Who taught it to you? How would you describe its meaning for your life? Bibliography: Brueggemann, Theology of the Old Testament (Minneapolis, 1997); Freedman & Simon, eds., Midrash Rabbah: Song of Songs (New York, 1983); Leibowitz, New Studies in Vayikra (New York, 1996); Nachshoni, Studies in the Weekly Parashah (Jerusalem, 1988). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial purposes permitted with acknowledgement of Light of Torah website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from traditional Jewish approaches to the sacred text. This week, we continue to explore the Book of Leviticus. The reflection above refers to Parasha Shemini (Leviticus 9:1 - 11:47), the Torah portion for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.