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Enjoy this video conversation between Jewish Educator Abe Schwarz and Catholic Scripture scholar Professor Mary Coloe pbvm, as they talk about the significance of the Jewish Shavuot festival and the Christian celebration of Pentecost, their similarities and differences, for Jews and Christians. This video is part of a series of Conversations by the Council of Christians and Jews Victoria, Australia (ccjvic.org.au).

This weekend, at sundown on 4 June 2022, Jewish communities commence the Jewish festival of Shavuot. Meanwhile, many Christians celebrate, or anticipate, the feast of Pentecost. The Jewish Festival of Shavuot (shavuot is Hebrew for ‘weeks’) occurs fifty days after Passover. (‘Fiftieth day’ in Greek is pentekoste: ‘Pentecost.’) Here we explore Shavuot’s themes under four headings: Reaping the Harvest, Giving the Torah, Counting the Days, Pondering the Text. Before reading further, open your Bible to Deuteronomy 16:9-11 and read about this ancient, joyous harvest festival in the Torah. At its core, Shavuot today celebrates the ‘Giving of the Torah,’ that dramatic event on Mount Sinai (Exodus19-20) from which Moses emerges with the two stone tablets engraved with the Ten Commandments. In the process of translation, the Mount Sinai revelation is spoken of as the giving of the ‘Law.’ Unfortunately, ‘Law’ is often heard in the popular Christian mindset as ‘legalistic,’ restrictive and oppressive, in contrast to a spirit of love promoted by Christianity. But this is a misunderstanding. For the Jewish people, the giving of the Torah at Sinai—the gift of a ‘teaching,’ a spiritual and moral ‘road map’ from God’s very Self—expresses a relationship with a loving God to be joyfully embraced with gratitude and wonder. It is a sign of being called, gifted, entrusted with a divine undertaking. Join us here as we explore the Jewish festival of Shavuot, and at the same time enliven our appreciation of the Christian celebration of Pentecost. Reaping the Harvest Originating as an agricultural feast, Shavuot was celebrated in ancient Israel as the culmination of the harvest period. The harvest began around Passover with the barley crop, and concluded seven weeks (shavuot) later with the wheat harvest. Shavuot involved a pilgrimage to the Temple to offer to God the ‘first fruits’ of the harvest in thanksgiving for the earth’s produce. Note the link here with the Christian feast of Pentecost, which celebrates the ‘first fruits’ of the Spirit’s transformation of the earth, as the redemptive work of Christ continues to unfurl in history and all creation. Giving of the Torah In Judaism today, the focus of Shavuot has shifted to thanksgiving for God’s gift of Torah. Rabbinic teachings hold that fifty days after the Israelites left Egypt, God gave the Torah to Moses at Sinai. If the Exodus was a physical deliverance, the gift of the Torah at Mount Sinai is considered a spiritual liberation changing the course of Judaism forever. On that day, a community of Hebrew refugees was galvanized as a nation, entering a radically new phase in their covenantal relationship with God. Jewish tradition speaks of this event as God’s ‘betrothal’ to Israel, and Shavuot is compared to a wedding day. Shavuot, then, is the anniversary of the ‘Giving of the Torah’ and ‘the birth of Israel.’ For Christians, Pentecost celebrates the gift of God’s saving presence in Jesus (‘God’s living Torah’), and the birth of the Church. Counting the Days In Jewish practice, the fifty days leading up to Shavuot are ‘counted.’ This is known as ‘The counting of the Omer.’ ‘Omer’ refers to a cultic offering of barley, associated with the Jerusalem Temple. Although this died out with the destruction of the Temple in 70 CE, the practice of counting the days continued, the focus now being to anticipate the Giving of the Law. This ‘counting’ of days between Passover and Shavuot highlights the fact that Shavuot is the extension and conclusion of Passover. Similarly, for Christians, Pentecost marks the conclusion of the Easter season. The ‘counting’ of fifty days in Jewish custom enhances the sense of excited anticipation of Shavuot, likened to a bride and groom looking forward to their special day. Even after having celebrated the events of the Exodus, there is a longing for the ‘something more to come.’ Similarly, even after reveling in the wonder of the Resurrection at Easter, Christians look forward to the gift of the Spirit at Pentecost. Pondering the Text In greeting Shavuot, there is a Jewish practice of staying up all night reading Torah. Study halls are filled on this night. Come dawn, in Jerusalem, Jews stream to the Western Wall for special prayers. What are some key Torah texts relating to this festival? Exodus 34:18-26, Leviticus 23:9-21, and Deuteronomy 16:9-11 all refer to Shavuot. Exodus 19:1-20:23 recounts the story of Moses and the ‘Ten Words/Commandments.’ ‘Your people will be my people, and your God my God.’ The Book of Ruth is also read on Shavuot, telling of the faith of a Gentile woman who converts to Judaism. Although born an ‘outsider,’ Ruth’s choice for the people and land of the Torah is celebrated as a witness to the cleaving to the God of Israel to which every Jew is called. Conversion of the Gentiles (a sign of the dawning of the messianic age) is also a powerful theme for Christians celebrating Pentecost. Although escaping the notice of many Christians, these scripture texts are part of their own Bible. An awareness of the Jewish festival of Shavuot can stimulate our love for Torah and reconnect us with the depths of our own sacred story. 5 Ways to Celebrate Pentecost Jewish traditions and Christian life How can Jewish Shavuot practices influence and inspire Christians in their celebration of Pentecost? Certainly, we can count the days till Pentecost with holy anticipation, preparing our hearts for the dramatic liturgical conclusion of the Easter season. Five more suggestions follow. Bible. The night before (all night if you wish!) pray and reflect on Scripture: the Pentecost story in Acts 2:1-11 as well as from the Old Testament texts that are part of Jewish Shavuot. Eucharist. Come morning, give thanks. Celebrate the Sunday Eucharist with joy. Remember your Confirmation. Renew your faith commitment, praying that the gifts of the Holy Spirit be activated afresh in your life. Fire. Christians are familiar with the Pentecost symbol of fire, but perhaps don’t connect it with the lightning flashes and smoking mountain at Sinai. Read the drama of Exodus 19:16-18; 20:15, as well as Acts 2:2-3. Tongues. In the Jewish midrash it is said that, at Sinai, the voice of the Almighty was heard in seventy languages; i.e., the word of God reaches out to all the earth and its peoples. In what language (and culture) has the Lord’s voice reached your ears? Festive customs. At Shavuot, Jews decorate with flowers/greenery and include dairy foods (the ‘sweetness’ of Torah) in festive meals. What décor and festive foods might you include in Pentecost celebrations at home? e.g., red tablecloth, candles, ice-cream. Works consulted: Murray Watson, ‘The Pentecost Before Pentecost’, unpublished article, 2008. Website: jewishencyclopedia.com. The assistance of Br Jack Driscoll’s work is gratefully acknowledged. © Teresa Pirola, 2010 lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website.

In the Book of Leviticus we read: If you follow my statutes and keep my commandments and observe them faithfully, I will give you your rains in their season, and the land shall yield its produce, and the trees of the field shall yield their fruit. (Lev. 26:3-4; NRSV) Most versions read: “If you follow my statutes...” However, the Hebrew verb is, literally, “walk”. What does this suggest: to walk in the Lord’s ways? Is “walking” in the commandments of the Torah a more active, alert, responsive set of choices than “following”? This is the kind of questioning that arises in Jewish tradition, with its lively sense of enquiry and careful attention to the detail of the biblical text. Let’s taste the insights of three Jewish thinkers from a wide range of periods in Jewish history. We begin with the revered 11th century Torah scholar Rashi [1] and his sources. When we read “If you follow my statutes”, we may think this refers to the fulfilment of the commandments. However, in the next breath the Scripture says, “and observe/keep my commandments”. Since the command to observe, keep or fulfil the commandments is already stated, what is the need for the phrase “If you follow my statutes”? What additional meaning does it convey? According to Rashi’s interpretation, the sacred text is telling us that one must toil (labour, work) in the study of Torah. Why? Since the Hebrew word for “follow” literally means “walk”, then this is a strenuous activity. And so, too, is the study of Torah. Further, you shall toil in the study of Torah in order to observe and fulfil the commandments. For another opinion, we can listen to the Sefat Emet. This work, by a 19th century Chassidic rabbi, sees the act of "toiling" as going beyond the simple acquisition of Torah wisdom. Walking in God’s laws means to become so connected to the will of God that the presence of the Almighty becomes manifest on earth. Thy Kingdom come. From Rabbi Hama, living in Galilee around 230 CE, we glean a further insight when he asks: How is it possible for a person to walk in the path of the Shechinah [God’s Presence]? Has it not been stated that “the Lord your God is a consuming fire’”[see Deut. 4:24]? The meaning of walking in the Divine path is to walk in the path of the [ethical] character of the Holy One... As He clothes the needy [for Adam & Eve, Gen. 3:21] so shall you clothe the needy. [2] Rabbi Hama continues: As the Holy One visits the sick {Abraham in Gen.18:1] so shall you visit the sick. As the Holy One comforts the mourners [Isaac after his father’s death in Gen.25:11] so shall you comfort mourners. Here, the concept of “walking in God’s ways” underpins the human commitment to imitate the Divine by performing acts of loving kindness, also described as Imitatio Dei (“Imitation of God”). • For reflection “Toiling, labouring, walking…” What kind of effort (walk/toil/labour) am I making to live according to God’s ways? Notice how the Gospels use ‘work’ images, such as going into the vineyard, to describe one’s relationship to the Kingdom of God. Does the ‘toil’ of discipleship at times seem ‘too much’, too demanding? What encouragement can we offer one another? 1. Rashi: French Torah scholar (1040-1105). 2. Babylonian Talmud: Sotah 14a. Sources: Rashi: Commentary on the Torah, Vol. 3 (New York: Mesorah, 1999). The input of R. Pesach Schindler and notes of Br Jack Driscoll cfc are gratefully acknowledged. © Teresa Pirola, 2013 lightoftorah.net Reproduction for non-commercial use is permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry arising from the Catholic community, encouraging Christian reflection on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Bechukotai (Lev. 26:3 - 27:34), the Torah portion read for this Sabbath in the Jewish liturgical cycle (in the disapora). Shabbat shalom! Parashat Bechukotai is the final Torah portion read in the Book of Leviticus. Next week we open the Book of Numbers, as we make our way, week by week, through the Jewish calendar of Torah readings. NEW RESOURCE: CLICK HERE FOR A RECENT VIDEO PRESENTATION ON THE PSALMS AS JEWISH AND CHRISTIAN PRAYER BY DR MARY REABURN NDS.

“The Lord spoke to Moses on Mount Sinai: Speak to the Israelite people and say to them: When you enter the land that I assign to you, the land shall observe a sabbath of the Lord” (Leviticus 25:1-2). In previous Torah texts we heard that every seven days the Jewish people observe the Shabbat (‘sabbath’), a holy day given over to the Lord when the people cease from work. Now here in Leviticus 25 we learn of another kind of sabbath: the Shemittah, ‘Sabbatical Year.’ Every seven years the land is to be left untilled. No plowing, no sowing, although the people may share in eating whatever produce the land brings forth. The people rest from working the land, and the land too rests for one year. Read about the Sabbatical Year in 25:1-7. The text makes a point of saying that this commandment was given by the Lord to Moses on Mt Sinai. So, it must be important! In conversation with a friend, share your ideas about the possible meaning, significance and benefits of the Sabbatical Year. In Jewish tradition we find a variety of interpretations of this text. The Sefer HaChinuch [1] poses a moral reasoning: the Sabbatical Year is a reminder that the soil alone cannot produce its bounty. Ultimately, the Creator is master of the land and source of its gifts. The Sabbatical Year is also said to increase trust in God and to curb greed; for it takes courage to abandon one’s agricultural work for one year, relying on Providence. The Torah itself acknowledges this in verses 20-22: "And should you ask, ‘What are we to eat in the seventh year, if we may neither sow nor gather in our crops?’ I will ordain My blessing for you in the sixth year, so that it shall yield a crop sufficient for three years.” Maimonides [2] offers an agricultural perspective: by allowing the land to lie fallow, its fertility is restored. Some sages oppose this view, preferring a religious reason. According to Ibn Ezra [3] the Sabbatical Year allows people to study Torah for a whole year. A 20th century voice, Rav Kook, [4] describes it in terms of spiritual renewal. Freed from the ‘sacrilege of excessive worry’ associated with the pursuit of one’s livelihood, the soul blossoms in the seventh year. Other Jewish commentators point to elements of generosity, gratitude, tranquillity and goodwill. No one—rich or poor—has directly contributed to the produce of the seventh year, therefore strictly speaking no one owns it. Since quarrels usually develop from the insistence that ‘This belongs to me!’ the Sabbatical Year brings an equalizing factor which is a recipe for peace. There are more Jewish views, including messianic and cosmological perspectives. But let’s pause here for your own voice to mingle with those of the sages. As you ponder this Torah text, how does the word of God speak to you, call you, challenge you, reassure you? The idea and practice of sabbath rest is ingrained in the life of an observant Jew. In what way does sabbath rest, to which the Torah attests in different ways, find its place in your own life as a Christian? • Who’s who Our Jewish voices this week are: Sefer HaChinuch. A famous medieval education book. Maimonides (1135-1204). His full name: Rabbi Moses ben Maimon (also known as Rambam). Born in Spain, settled in Egypt. A giant of a scholar, the influence of his teaching extends beyond the Jewish world. Ibn Ezra (Born 1092, Spain). Renowned bible commentator, astronomer, poet. Rav Kook (1865-1935). Orthodox rabbi passionately devoted to the revival of a Jewish state. Emigrated from Russia to Palestine in 1909; appointed Chief Rabbi in 1921. Bibliography: Eskenazi & Weiss, The Torah: A Women’s Commentary (New York, 2008); Munk, The Call of the Torah: Vayikra (New York, 1992); 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. Download the PDF version. Light of Torah is a grassroots ministry arising from the Catholic community, encouraging Christian reflection on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Behar (Lev. 25:1 - 26:2), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom!

"Holiness" is a familiar word, yet its meaning is complex and multi-layered. Leviticus 19 invites us to reflect on what it means to "be holy", its relation to the divine and the human, to sanctification and ethics, to specific people and the whole community. Whereas earlier sections of Leviticus focused on holiness in terms of sacred places, objects, priests, from chapter 19 there is a kind of 'democratization’ of holiness, a vision of holiness focused on the ordinary person and human relations amidst the daily tasks of farming, business, family and community activities. Thus, in this chapter, holiness is closely tied to ethics. Read closely, aloud, chapter 19 of Leviticus, then return to ponder verse 19:2 with some of the great sages of the Jewish tradition. "You shall be holy, for I, the LORD your God, am holy" (Leviticus 19:2). Amidst pages of teachings on holiness in the Book of Leviticus, this verse stands out for its brevity and simplicity. It catches the eye of Jewish commentators. Usually the commandment to be holy is associated with a specific ruling: you shall be holy by doing such and such, or you shall be holy in order that something will transpire. But here it simply says, “You shall be holy.” It connects holiness with God’s holiness (hence giving rise to a Talmudic teaching on the imitation of God). Yet no specific precept is attached. Why does it stand alone? Two notable positions emerge among Jewish scholars of the Middle Ages. According to Rashi,[1] this verse is a general precept referring to the restraint required in sexual relations, of critical importance to the moral order. Hence 19:2 stands in close proximity to the rules of sexual conduct of the previous chapter. Nachmanides,[2] on the other hand, sees it as promoting restraint in every aspect of one’s life, applying to all those activities not covered by specific rulings. For example, eating, drinking, speaking, marital sexual relations are all good, permissible actions, but the command to "be holy" cautions against over-indulgence (lest one become “a villain with the sanction of the Torah!”), for excess would result in gluttony, drunkenness, slander and unchaste behaviour. In summary: according to Rashi, the verse “You shall be holy” urges restraint in matters of sexual conduct; whereas for Nachmanides it reminds that appropriate restraint must be shown in all areas of life, in keeping with the rabbinic saying, “Sanctify yourself in that which you are permitted” (Yevamot 20a). Leaping several centuries to explore a different view, we find Rabbi Moshe Chaim Luzzatto[3] dissatisfied with this approach of defining holiness in terms of restraint. Abstinence creates only a preliminary path to holiness, he says. For Luzzatto holiness is about living in a state of communion with God in such a way that whatever life’s activity is being undertaken one never separates oneself from God. Attention to the commandments paves the way to deeper communion. Then, in seeking to grasp God’s grandeur through a daily stance of love and awe, one discovers a detachment from material concerns, and a heightened communion with the Lord. “Then the Spirit from above will hover over him, the Creator will cause His Name to rest upon him...all his actions, even the most humble and most material, will then have the value of sacrifices and service to God.”[4] Share your own thoughts after reading Leviticus 19. How would you describe a "holy" person, and what light does this Torah reading shed on your understanding? Talk about the place of abstinence and abundance, of fasting and feasting in seeking holiness of life. • Bibliography: Herczeg, ed., Rashi: Commentary on the Torah (New York: Mesorah, 1994, 1999); Leibowitz, New Studies in Vayikra (New York, 1993); Munk, The Call of the Torah (New York: Mesorah, 1992); Plaut, The Torah: A Modern Commentary (New York, 2006). Scripture: NJPS 1. Rashi: 11th century, France; 2. Nachmanides. 13th century, Spain. 3. Moshe Chaim Luzzatto (1707-1746): influential Italian scholar known for his ethical work Messilat Yesharim ("Pathway of the Just"). 4. Quoted in Munk, 208. © 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 Jewish insights. More... The reflection above refers to Parashat Kedoshim (Leviticus 19:1 - 20:27), 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.

In both Jewish and Christian understandings, true freedom comes through living life in sync with the desires and designs of God for creation. What does it mean to be holy as God is holy; to live our earthly lives in partnership with the divine? Let's explore, ever so briefly, some interpretative voices from Jewish tradition, with the help of Nehama Leibowitz, a leading Torah teacher of 20th-century Israel. This week's Torah portion, Leviticus 16:1 – 18:30, depicts Israel establishing a code of conduct that makes it ‘different’ in belief and custom to the surrounding cultures. Of particular interest in this discussion are the verses 18:1-5. The Lord spoke to Moses, saying: Speak to the people of Israel and say to them: I am the Lord your God. You shall not do as they do in the land of Egypt, where you lived, and you shall not do as they do in the Land of Canaan, to which I am bringing you. You shall not follow their statutes. My ordinances you shall observe and my statutes you shall keep, following them: I am the Lord your God. You shall keep my statutes and my ordinances; by doing so one shall live: I am the Lord. (Leviticus 18:1-5) These verses mark a change in style; not just rhythmically, but in the sense that Moses speaks very directly in the Lord’s name, “I am the Lord,” as distinct from the pattern in previous chapters, “This is what the Lord has said.” “I am the Lord your God.” This phrase is repeated (18:2,4). Rashi [1] draws a connection between this and the verses that open the Ten Commandments where God also says, “I am the Lord your God.” Says Rashi, the Lord is saying: Know who is speaking to you! It is I the Lord your God! At Mt Sinai you accepted my sovereignty, now accept my rules of conduct. According to Be’er Yitzhak, “I am the Lord your God” recalls the ‘powerful king’ whose closeness to His people calls for complete obedience. To Meshekh Hokhmah the address is meant for each individual for personal benefit. God who created us knows our bodies and desires, and therefore when we follow God’s rules we live in harmony with the way we were designed; we find body-spirit harmony. These are two complementary views, one emphasising God as Creator, the other ourselves as created.[2] Why does the text specifically warn against Egyptian and Canaanite customs? Surely their practices were no worse than other pagan nations. Why single them out? Some traditional opinions are forthright in saying that in fact the conduct of these nations in ancient times was exceptionally corrupt. Such a view is better understood if we recall that, in the biblical narrative, Egypt and Canaan are like ‘book-ends’ to the Israelites’ desert passage. When enslaved in Egypt, they had witnessed a sophisticated society. The people they would meet upon arriving at the land of Canaan were likewise used to ‘fine cities,’ ‘houses filled with all sorts of goods,’ ‘vineyards and olive groves’ (Deut. 6:10-11). After years of wandering, one can imagine the Israelites being attracted to this culture. Sums up Leibowitz, “As we know, material progress does not necessarily spell moral advancement. Hence the Torah warns us, at the beginning of the chapter on forbidden relations, not to be dazzled by the external glitter of technological progress and lose sight of moral standards.”[3] After all, notes Be’er Yitzhak, if you imitate the Egyptians what was the point of God liberating you from Egypt? Reflection In your own life, have you ever experienced the dilemma of the Israelites, as they left one form of slavery only to be tempted by another? 1. Rashi: revered medieval Torah scholar. 2. Be’er Yitzhak and Meshekh Hokhmah: 19th century commentators, cited by Leibowitz, 244. 3. Leibowitz, 245. Nehama Leibowitz (1905-1997) was a leading teacher of Torah in 20th-century Israel. Bibliography: Leibowitz, New Studies in Vayikra, Vol.1 (New York, 1996); Rashi: Commentary on the Torah, Vol. 3 (New York: Mesorah, 1999); Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial purposes is permitted with acknowledgement of website.

I write this reflection during a week charged with religious festivity. Liturgically, my own Catholic community moves through the Octave of Easter; while Orthodox Christians prepare to celebrate Easter this Sunday, 24 April 2022. Meanwhile, Jewish communities are in the final days of the Passover festival, while Muslims continue in the holy month of Ramadan. With respect to Christian-Jewish relations, both traditions celebrate festivals of liberation, drawing on a common Scripture. Still, the harsh realities of this world are never far from our consciousness. I am reminded of this as the 107th anniversary of the genocide of Armenian Christians, along with Assyrian and Greek populations, draws near on 24 April 2022. I note, too, the approach of Yom Hashoah (Israel’s Holocaust Remembrance Day, also marked internationally) commencing sundown on 27 April 2022. Meanwhile, present-day atrocities and violent conflict are occurring in Ukraine and other parts of the world, with or without headlines to remind us. What, then, are we to make of the Christian proclamation of the risen Christ’s victory over sin and death? And of the annual Jewish Pesach celebration of the Almighty’s redemptive action in freeing the Hebrew slaves from Egypt, as told in a sacred text that continues to inspire human rights movements of many kinds? Pipe dreams? Pious nostalgia? In both religious traditions, and in different ways, Jews and Christians articulate their message of divine victory with unabashed confidence. And in both cases, and in different ways, these perspectives are attentive to the ‘facts on the ground’. Christ has died, Christ is risen, and Christ will come again, is the Church’s proclamation. Touched by the irrepressible joy and hope of the Resurrection, Christians are called to live this joy and hope as both a 'now' experience and an expectation of the future. We must witness to the in-breaking reign of God in the human story, even if at times this is experienced as a tiny flickering flame on a cold night. Meanwhile, Jewish tradition holds that the gift of freedom is not an end in itself; it is for the purpose of living as a holy people in the service of Hashem. Divine election is always inseparable from human responsibility. Thus, Passover and Easter are pinnacle periods of festivity, filled with joy. Yet they are also festivals that sensitize us to the 'unfinished business' of redemption; they propel Jews and Christians, respectively, to active involvement in God’s ongoing healing designs for a world that yearns for true freedom, loving kindness, justice and peace. And we do this not as NGOs with only humanitarian goals, but as communities fired by a deep-down decision to trust in the revealed (and revealing) presence of the lifegiving, liberating God. In this vein, and in keeping with this Light of Torah ministry which draws Christian attention to Jewish Torah insights, here is a reflection relevant to Pesach VIII [Deut. 14:22 - 16:17] in the Jewish liturgical cycle. Light of Torah Reflection In the Book of Deuteronomy, Moses impresses upon the Israelites their responsibilities, as they prepare to enter the promised land. In a lengthy statement of obligations, we learn that the people of God have a choice: listen to God’s teachings and be blessed, or turn from God and be cursed (11:26). Yet amidst the dire warnings, we also hear verses like these: “Together with your households, you shall feast there before the Lord your God, happy in all the undertakings in which the Lord your God has blessed you” (12:7). “And you shall feast there, in the presence of the Lord your God, and rejoice with your household” (14:26). “You shall hold a festival for the Lord your God…for the Lord your God will bless all your crops and all your undertakings, and you shall have nothing but joy” (16:15). These are commands to gather the family for a joyous feast. How often do we think of loyalty to God in terms of feasting? Elsewhere, in the context of ritual prescriptions, the Israelites are commanded to “eat to your heart’s content” (12:21), to “spend the money on anything you want—cattle, sheep, wine or other intoxicant, or anything you may desire” (14:26), and to hold annual festivals (16:1-17) while God provides secure dwellings (12:10), enlargement of their territory (12:20), and countless blessings. We are reminded that covenantal relationship with God is not all hard work! Yes, God is unafraid to make demands of his people. But God also provides, has the people’s interests at heart, and some divine demands are actually delightful! “For you are a people consecrated to the Lord your God; the Lord your God chose you from among all other peoples on earth to be His treasured people” (14:2). God asks much of his people, but only because his people are treasured beyond belief, and because such demands bring forth a just world where the stranger, orphan and widow find safety (16:11). Deuteronomy invites us to dwell on God’s abundant blessings. Yes, the consequences of rejecting God are dire, but the blessings of cleaving to God are lifegiving beyond measure. We are tempted to disbelieve this, for life is difficult, sometimes brutal. Bad things happen to good people; evil can be seen to have its way. Even religion can be experienced as a weapon of oppression, or reduced to loveless ‘duty.’ Yet another testimony prevails through generations of those who live by God’s word: God’s blessings are real. They can be celebrated with smiles and laughter, music and dancing, feasting and lovemaking, prayer and passion. Thus, Judaism speaks of ‘Simchat Torah’, ‘the joy of Torah,’ and Christianity speaks of the ‘gospel,’ ‘good news.’ Even so, in the midst of texts which call for feasting and celebration, our eye is drawn to a verse commanding the Israelites to eat the ‘bread of affliction’ or ‘bread of distress’ (16:3). What is the power of this verse, placed as it is amidst the description of Israel’s festivals? We also find the sages asking: why does the text here twice command that we rejoice during the festival of Sukkot (16:11,14) but omits this command with regard to the festival of Passover? An explanation offered in the midrashic collection Yalkut Shimoni: “On account of the fact that [during the exodus] the Egyptians died.” The midrash immediately cites the Book of Proverbs (24:17): “If your enemy falls, do not exult; if he trips, let your heart not rejoice.” Think about it: Unless we remember the taste of slavery, can we truly feast on our freedom? In what ways do your family/community festivities retain an appropriate place for sober recollection of past and present struggles? Bibliography: Eskenazi & Weiss, The Torah: A Women’s Commentary (New York, 2008); Friedman, Commentary on the Torah (San Francisco, 2003); Leibowitz, Studies in Devarim (New York, 1996). Scripture: NJPS. © Teresa Pirola, 2013, 2022. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website.

For many Christians, the celebration of the Easter Triduum begins tonight (Holy Thursday, 14 April 2022). Meanwhile, Jewish communities prepare to celebrate the Passover festival (sundown, 15 April 2022). May we all, Christians and Jews, be strengthened at this time of year through our respective journeys of remembrance and festivities of freedom and redemption! A reflection from the Exodus story follows, with the help of Jewish insights. Exodus 10-13 tells of dramatic events. Three more plagues exhibit the power of the Lord. The tug-of-war continues between Pharaoh and Moses as God’s agent. The Passover ritual is prescribed and the momentous event takes place: the Israelites are liberated from Egypt! Amidst all this breathtaking activity our chosen text for reflection is brief: just one verse: 12:42. “That was for the Lord a night of vigil to bring them out of the land of Egypt; that same night is the Lord’s, one of vigil for all the children of Israel throughout the ages” (Exodus 12:42). In his commentary, the 11th century Torah scholar Rashi says: “It is a night of keepings... For the Holy One, Blessed is He, was keeping it in mind and looking forward to it in order to fulfill His promise to take them out of the land of Egypt.” Ponder the detail (e.g., repetition, time of day, context) of the Torah verse, as well as Rashi’s comment. Does the sacred text speak to you? How? The verse is powerfully understated. It immediately follows a statement about the length of time (430 years) that the Israelites had spent in Egypt... until this night. Can’t we all point to a moment when our lives underwent irrevocable change. Think of ‘a night’ (literally or figuratively) when God’s liberating love entered your life, changing you forever. As we enter the Exodus story, can we sense the intimacy between God and the Hebrews as communicated by this one verse? On this night the Lord watches over his people, thus the people will remember this night which belongs to the Lord. Because it is precious to the Lord, it remains precious to his people. Continue to ponder this verse, sharing your insights and questions. God‘s people are safeguarded, and God’s special night is kept holy in return. This ancient text finds contemporary ritual expression in the Jewish seder meal held in the home at Passover. From generation to generation the seder commemorates the Exodus event and is central to the Jewish Passover festival. A Talmudic interpretation describes Passover as “a night ever under protection from malevolent beings.”[1] This text carries tragic irony when we recall that in Europe of the Middle Ages the commemoration of ‘this night’ of the Lord’s watch was a night when Jews were least protected by the surrounding Christian culture. Christian passion plays were known to stir up hatred towards the so-called ‘Christ-killers’ to the point of violence inflicted upon local Jews. The hysteria was fed by a bizarre accusation (the ‘blood libel’) that Jews were using the blood of Christian children in their Passover ritual. It is painful for Christians to hear this chapter of their history, yet it is all part of coming to terms with the past and embracing today’s new era of reconciliation between Christians and Jews. Faith & Liturgy So much of Christian liturgy is grounded in Jewish story and ritual. Many Christians gather on the night of Holy Thursday and read from the same passage we have explored above. On the night of the Easter vigil, readings from the Pentateuch and the Prophets are heard and pondered in parish churches, as the events of the Exodus are remembered and the dawn of Easter Sunday anticipated. 1. Pes. 109b, RH 11b quoted in JPS Torah Commentary. Bibliography: Larsson, Bound for Freedom (Mass., 1999); Sarna, JPS Torah Commentary (Philadelphia, 1991); Scherman, Zlotowitz, eds., Rashi: Commentary on the Torah (New York: Mesorah, 1999). Scripture: JPS. © Teresa Pirola, 2013, 2022. lightoftorah.net

This week’s Torah reading comes from the Book of Leviticus where the theme of ritual purity draws the attention of Jewish commentators. Ancient ritual purity laws is not an easy topic for our twenty-first century mindset and can prove challenging for many a Christian reader. It is not uncommon to hear certain Old Testament passages dismissed as irrelevant, sexist, legalistic writings, supposedly rejected by Jesus and by our own ‘enlightened’ times. If this were the case, Leviticus would have little to say to us. Yet, as Christians we believe that these texts form an integral part of our Bible through which we encounter God's revealing word. We need to dig deeper . . . Let's listen to how Jewish tradition interprets its own sacred texts. Read Leviticus 12:1-8. Particularly unsettling to contemporary ears are the opening verses that declare a woman who has just given birth to be in a state of ritual impurity: “The Lord spoke to Moses, saying: Speak to the children of Israel, saying: If a woman conceives and bears a male child, she shall be ceremonially unclean seven days … (Leviticus 12:1-2) When the days of her purification are completed, whether for a son or for a daughter, she shall bring to the priest at the entrance of the tent of meeting a lamb in its first year for a burnt offering, and a pigeon or turtledove for a sin offering.” (Leviticus 12:6) What is our starting point in unpacking this passage? We begin with the knowledge that Judaism holds procreation to be a God-given blessing and duty. Why, then, should a mother, having just given birth, be declared “unclean”? Jewish scholars take up this line of questioning. They note that, at the conclusion of her purification period, the Torah calls for both a "burnt offering" and a "sin offering." In particular, the insistence on a "sin offering" is deemed puzzling. The burnt offering is less problematic. The fifteenth-century Torah commentator, Abravanel, [1] suggests that this was a way for the mother to “cleave to her maker, who had performed wondrous things for her, in delivering her from the pain and danger of childbirth.” In other words, this sacrificial action is one of praise and thanksgiving. But why the need for a sin offering when the mother has committed no sin? In the midrash we find an explanation by way of a certain detail approached through two differing lenses. On the one hand, Rabbi Levi marvels at the wonders of pregnancy and birth: “Human beings entrust to [the Creator] a drop of fluid in privacy, and the Holy One . . . openly returns to them completed and perfected human individuals. Is this not a matter for praise?” [2] On the other hand, in another midrashic source we read: : “From whence do you come? From a fetid drop…” [3] Whereas the first view from Rabbi Levi focuses on the holy wonder of the earthy realities of procreation, the other midrashic source dwells on the insignificance of human beings compared to the majesty of the Creator. The latter has echoes in the Book of Isaiah. There the prophet witnesses a heavenly vision with angelic voices proclaiming “Holy, holy, holy is the Lord of hosts (Isa. 6:3).” And how does the prophet respond? “Woe is me! I am lost, for I am a man of unclean lips (Isa. 6:5).” Perhaps, then, this is the sense in which the Torah speaks of the impurity and sin offering of a woman after childbirth: she is profoundly in touch with both the greatness of the Creator and the smallness and fragility of the newly birthed human being, as well as her own vulnerability. Our reflections drawn from traditional Jewish commentary suggest that the sin offering closing the mother’s purification period need not be interpreted as atonement for sin, but rather as an expression of the ‘gap’ in perfection between human beings and their Creator. In this way, our Leviticus reading leads us to questions and reflections that speak to us today; for example: In my own life, in what ways am I aware of God’s greatness, and my smallness? Recall, too, how even the greatest of Christian saints were acutely aware of their own insignificance, inadequacies and sins. What is the difference between awareness of one’s human fragility and poor self-esteem? What unique insights into life and faith do mothers bring to faith communities, attentive to the experience of giving birth? Perspectives of contemporary Jewish women As Christian readers we can also be aware that, just as Christian Bible studies today are enriched by the insights of women scholars and educators, so too has a similar development emerged within Judaism. Here we find diverse female opinions that both affirm and critique the tradition for its handling of biblical texts such as Leviticus 12. Some explore the problems in traditional interpretation arising from time-conditioned societal norms. Others draw from the tradition alternative interpretations that are affirming, empowering and protective of women, girls and female experience. [Note: the midrashic insights above are discussed in the teaching of Nehama Leibowitz (1905-1997), an Orthodox Jewish woman widely regarded as one the leading teachers of Torah in twentieth-century Israel.] While further discussion is not possible in this brief article, an excellent starting point for those interested is The Torah: A Women’s Commentary, edited by Tamara Cohn Eskenazi and Andrea L. Weiss (New York: URJ Press, 2008). A connection with Luke’s Gospel Finally, note the reference to pigeon and turtledove as part of the ritual offerings in Leviticus 12:6. You may be interested to compare and contrast Luke 2:21-24 where a sacrifice of “a pair of turtledoves or two young pigeons” is mentioned in relation to Mary and Joseph “when the time came for their purification according to the law of Moses”. As Christians reading the story of Jesus’ birth and infancy, we are reminded that Jesus grew up in a Jewish family and community immersed in ancestral rituals and customs as practised in their day. ***** 1. Cited by Leibowitz, 177. 2. Vayikra Rabbah, Tazria XIV, 2-3. 3. Konteres Aharon in Midrash Yelamdenu; see Leibowitz, 179. Bibliography: Midrash Rabbah: Leviticus (New York, 1983); Leibowitz, New Studies in Vayikra, (New York, 1996); Eskenazi & Weiss (eds.), The Torah: A Women’s Commentary (New York, 2008). Levine and Brettler (eds.); The Jewish Annotated New Testament (Oxford University Press, 2017). Scripture: NRSV. © Teresa Pirola, 2013, 2021. 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 Christian reflection on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Tazria (Lev. 12:1 - 13:59), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom!

Join us in an imaginative, insightful approach to an intriguing and disturbing biblical story, with the help of traditional Jewish interpreters of Torah . . . As chapter 9 of Leviticus opens, the narrative takes up the eighth and final day of the consecration of the Tabernacle. This is the day that Aaron begins to officiate as high priest. He and his sons take up their priestly duties in what begins as a solemn and exhilarating occasion. But something appears to go terribly wrong, ending in the deaths of two of Aaron’s sons. Read the story aloud, slowly, and preferably with a friend. Then let’s explore the sacred text with the Jewish sages. Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before the LORD alien fire, which had not been enjoined upon them. And fire came forth from the LORD and consumed them; thus they died at the instance of the LORD. Then Moses said to Aaron, “This is what the LORD meant by saying: “Through those near to Me I show Myself holy, and gain glory before all the people.” And Aaron was silent. (Lev. 10:1-3) What happened to warrant the deaths of these two newly-ordained Israelite priests? Is it some kind of divine accident? Or did they get what they deserved? And if the two did commit a wrong, did the punishment fit the crime? If you feel uneasy about this story, know that your concerns are shared by the Jewish sages who have reflected on this text over many centuries. [1] It is good to know that our questions, concerns and, at times, strong human reactions to Scripture are all part of a healthy dialogue with the word of God. The Scriptures draw us into a robust personal engagement with God's word (rather than a blind, unthinking obedience). Alarmed by the fate of two respected Israelites (who were among the leaders to accompany Moses when he ascended Mt Sinai—see Exodus 24:1,9-11), and convinced that God is never unjust, the sages wrestle with the text and seek to explain it in various ways. Some propose that Nadab and Abihu were in fact guilty of sin: drunkenness (see Lev. 10:8-9), arrogance, irreverence. Too proud to ask the advice of the ‘old man’ Moses or even their father the high priest, they brought disaster upon themselves. Some say that similar transgressions had occurred when they were up on Mt Sinai with Moses. There they had infringed the boundaries set by God, but God had given them a reprieve. Others approach the problem very differently. They defend the virtue of Aaron’s sons. They note that each time their deaths are mentioned in Scripture it is in relation to “alien fire.” Thus their sin was nothing more than a religious ritual performed incorrectly, with pure motives, but with excessive enthusiasm. According to this view the severity of the punishment reflects the heights of the spiritual status of Aaron’s sons! God’s awesome display of power is a response to Nadab and Abihu at a level that most people do not attain. [Think of gifted students of whom more is expected than the average student.] Does this help to make sense of the Lord’s words (quoted by Moses in 10:3): “Through those near to Me I show Myself holy...” Then again, perhaps what we see in Nadab and Abihu is a superficial attempt to imitate the greatness of their father and uncle whom they saw negotiating the Lord’s fiery presence on Mt Sinai and here at the consecration of the Tabernacle. [2] The ceremony and celestial fireworks are all very exciting. Yet what Nadab and Abihu fail to appreciate is that the greatness of Moses and Aaron is hard won—authentic humility born in the crucible of adversity. Contrast this with the action of Nadab and Abihu who are in pursuit of a ‘photo-op’! The fires that were a blessing now become fires of catastrophe. Aaron’s ‘silence’ (10:3) is the pain of a parent, looking on sadly as his children make poor choices which contradict parental example. With reference to the text, ponder and discuss these three different interpretations. Which do you favour? Why? What perennial issues does each raise? How do you interpret this text, and (in particular) Aaron’s silence? Bring your own creative insights to this Torah discussion. Share and debate them with your Torah partner, in havrutah. Bibliography: Freedman & Simon, eds., Midrash Rabbah: Leviticus (New York: Soncino, 1983); Munk, The Call of the Torah (New York: Mesorah, 1992); Plaut, The Torah: A Modern Commentary (New York, 2006) Scripture: NJPS 1. The midrashic opinions that follow are discussed by Plaut and Munk with particular reference to Leviticus Rabbah and Sifra. 2. I am grateful to Rabbi Dr Pesach Schindler for bringing this interpretation to the attention of our readers. © 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 based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Shemini (Leviticus 9:1 - 11:47), 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.

Once again, we explore a passage of the Hebrew Scriptures that we might not ordinarily dwell upon as Christians. As we shall see, even just a few verses can bring forth surprising, wise and practical insights, when we stop long enough with the word of God to listen, ponder, discuss, debate and enjoy. This week’s reflection on Leviticus focuses on the priestly instructions concerning the ritual handling of one of the ancient sacrifices: ‘the sacrifice of thanksgiving.’ In ancient Jewish society, thanksgiving offerings expressed gratitude for deliverance from peril or misfortune. Read the ritual instructions for this sacrifice in 7:11-15. What details do you observe? “And the flesh of your thanksgiving sacrifice of well-being shall be eaten on the day it is offered; you shall not leave any of it until morning” (Leviticus 7:15). Perhaps you noticed that, in contrast to other sacrifices, a shorter timeframe is stipulated for eating the thanksgiving sacrifice. Did you wonder why? Ponder this. Test your ideas with a friend. Then let’s hear from some of the Jewish sages through the centuries.[1] Why is the thanksgiving sacrifice to be eaten sooner than the other sacrifices? For Maimonides (12th century), respect for the sacredness of the offerings means that they must be in the best possible condition. Delaying the feast gives the meat a chance to spoil. Gersonides (14th c. French scholar) expresses himself in direct, gastronomic terms: the meat is tastier before daybreak! The Sefer haHinukh (a famous medieval Jewish education text) views the instruction as an invitation to spiritual growth: “there is in this an allusion to our trust in God; a man should not begrudge himself his food and store it for the morrow.” This view resonates with rabbinic opinion in the Talmud: “He who has bread in his basket, and says: ‘what will I eat tomorrow?’ has little faith in God” (Sot. 48b). Recalled here is the miracle of ‘bread from heaven,’ manna in the desert, which the Israelites gathered “enough for that day” (Exodus 16:4). Abravanel (15th c. Spanish-Jewish Torah commentator), introduces a social dimension: “Seeing that he has only one day and one night for consuming his sacrifice, the owner invites his relatives and friends to share his meal and joy. On being asked what motivated this feast, the host will recount the Divine wonders.” Thus, the purpose of having a limited time for eating is to publicise the miracle. The HaEmek Davar (a 19th century Torah commentary) agrees: “This is designed to increase the number of participants in the feast on the day of the offering so that many people will learn of the miracle...” Note that what began as an apparently obscure cultic text (to 21st century sensibilities) becomes enlivened with meaning by the creative, prayerful energies of the traditional Jewish interpreters. In what way do your own creative, prayerful energies engage with the sacred text? How would you enter into this conversation with the sages? Further reflection Describe a time when an invitation to a community meal was a memorable occasion of thanksgiving to God. What was the ‘miracle’ for which you gave thanks? Enriched by our Torah discussion, listen afresh to the prayers and rituals of your Eucharistic celebration this Sunday. 1. Texts cited by Leibowitz, 81-82. Bibliography: Leibowitz, New Studies in Vayikra (New York, 1993); Strassfeld, The Jewish Holidays (New York, 1985, 2001). 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 based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Tzav (Leviticus 6:8 - 8:36), 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.

Many Christians find it somewhat intimidating to read those parts of the Hebrew Scriptures that are filled with repetitive ritual detail. The temptation is to flee to the familiar sounds and images of the Gospel stories! Yet if we give up too easily we will never discover the scriptural foundations upon which the New Testament depends. For a biblically rich life, we need to step out of our comfort zone and work on our interpretative muscles. In Jewish tradition (from where came these sacred texts) we find talented coaches to assist. Generations of sages have much to teach us about the importance of patient, attentive, inquisitive and imaginative reading of Torah (God’s word). Let’s explore, for example, the final chapters of the Book of Exodus: 38:21 - 40:38. It is now one year after the Israelites came out of Egypt, and the Israelites are completing an inventory of the materials which have gone into making the components required for the Tabernacle (the portable shrine which represents the presence of the Lord who dwells among them). When the Tabernacle is erected, it will be filled with the divine presence. Read these chapters at a leisurely pace. It takes about 13 minutes. Set aside time for this. Read aloud. Resist the urge to skim the text. Sink yourself into God’s word, attentive to its rhythms and repetitions, so essential to oral traditions. How do the intricate descriptions of material items play with your thought patterns? Do you notice the colours of those yarns, the name of each precious stone...? Does any detail in particular catch your attention? If so, why? In the detail can you taste the immense importance and effort of building the Tabernacle? Does it remind you of a great work, involving countless details, in your own life? "As the Lord had commanded Moses.” This phrase, like a drumbeat, punctuates the text 18 times. What is the effect of this repetition? At no place are we allowed to forget that it is the Lord’s desire and design that underlies all this complex human activity. The drumbeat keeps us focused on what is essential. It is a beat that we need to hear in our twenty-first century lives. Our world is often filled with activity; perhaps activity of great importance. Yet to what avail are our efforts if we become lost in the detail, losing sight of fidelity to the Lord’s desires and commands? The Bible’s drumbeat anchors the rhythms of our daily work. What else do you notice in the text? While the Israelites (i.e., all the people) bring the completed components to Moses, he (Moses) puts them all together. Puzzled? Why would this collective effort suddenly become a one-person task? According to the midrash, none of the Israelites knew how to assemble the pieces. “So what did they do? Each took their finished piece of work to Moses, saying: ‘here are the boards, here are the bolts’; and as soon as Moses beheld them, the Holy Spirit settled upon him and he set the Tabernacle up. You must not say that it was Moses who set it up, for miracles were performed with it and it rose of its own accord.” [Exodus Rabbah 52, 4] See how the midrash invites us to ponder a human effort from a spiritual perspective. Even a construction site is permeated by divine presence. A structural task is worthy of the language of miracles. We are reminded that the Lord is deeply involved with his people, with their work of service in creating the Tabernacle, and with Moses, a faithful servant who is especially close to the Lord. Perhaps the Torah is starting to speak to your own life. Perhaps you are recalling where you saw God’s hand at work, or pondering your need to stay focused on the Lord amidst activity. Allow this ancient text to engage your thoughts, questions, conversation. • Bibliography: Etz Hayim (New York: JPS, 2001); Fox, The Five Books of Moses (New York, 1995); Freedman & Simon, eds., Midrash Rabbah: Exodus (New York, 1983). Scripture: JPS. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of the 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 Jewish insights. More... The reflection above refers to Parashat Pekudei (Exodus 38:21 - 40:38), 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.