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Numbers 22-24 tells the story of a pagan king (Balak) who commissions a magician (Balaam) to curse the people of Israel. Despite his best efforts, Balaam is unable to curse Israel. The power of the Lord’s protection is such that the would-be curses are converted to blessings. The story’s conclusion is anticipated in an episode in chapter 22 where, travelling along the road, Balaam is confronted by an angel and by a talking donkey. When the donkey saw the angel of the Lord, it lay down under Balaam; and Balaam’s anger was kindled, and he struck the donkey with his staff. Then the Lord opened the mouth of the donkey, and it said to Balaam, “What have I done to you, that you have struck me these three times?” (Numbers 22:27-28) We may be surprised to find a talking donkey here. After all, this is holy Scripture not Aesop’s fables! The Jewish sages of old remind us that every word of Scripture has a divine purpose in directing our hearts and minds to the Lord God. Read chapter 22, in the context of Balaam’s story, and prayerfully ponder: how is God's word speaking to me through this unusual story? What purpose does a talking donkey serve in this sacred text? Perhaps you noticed that not only is the donkey given a voice (a voice of protest), it is also given enhanced sight. Three times the text says “the donkey saw the angel of the Lord” (22:23,25,27) although it is not until verse 31 that “the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the road, with his drawn sword in his hand.” In the Bible, references to ‘seeing’ and ‘speaking’ often convey more than a physical-sensory action. Why is the narrative interrupted by this seemingly ridiculous image of a donkey who sees and speaks in ways that his human master cannot? Turning to traditional Jewish sources we find this comment in Midrash Rabbah: And the Lord opened the mouth of the ass. This was done to make known to him that the mouth and tongue are in the Lord’s power and that if he wished to curse his mouth was in His power... And the Lord opened the eyes of Balaam. But had he been blind? No; it merely served to inform him that the eye also is in His power. [1] From King Balak’s words in 22:6 we know that in the pagan world Balaam is esteemed as a sorcerer with immense powers to impart blessings and curses as he wills. Yet in this story a mere donkey, miraculously given speech and the capacity to see angels, is able to challenge Balaam who is unseeing and brought to silence (v.30). Communicated here, say the sages, is the Torah’s scorn for human arrogance that would esteem human wisdom over the sovereignty of the Creator. Through Balaam’s dialogue with a beast, the reader is reminded that a human being’s wisdom, power, eyes and tongue are subject to the authority of the Lord God who is the unique source of blessing, and to whom is entrusted the soul of every living thing. [2] The Midrash quoted offers one interpretation of the donkey’s significance. What other reflections and questions arose as you pondered this text? You may like to consider also ‘donkey’ characters in literature outside biblical and religious texts (e.g., Shakespeare, CS Lewis). Balaam in the Bible Balaam’s story is told in the Book of Numbers 22:1—24:25. He is also mentioned in Numbers 31:8,16; Deuteronomy 23:4-5; Joshua 24:9-10; Nehemiah 13:2; Micah 6:5; 2 Peter 2:15-16; Jude 11; Revelation 2:14. 1. Numbers Rabbah 20:14-15. 2. See Leibowitz, 302. Bibliography: Freedman and Simon, eds., Midrash Rabbah: Numbers Vol. 2 (London/New York: Soncino Press, 1983); Goldstein, ed., The Women’s Torah Commentary (Woodstock, VT, 2000); Leibowitz, Studies in Bamidbar (New York, n.p.d.). 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 Balak (Numbers 22:2 - 25:9), the Torah portion read for this Sabbath in the Jewish liturgical cycle (in the diaspora). Shabbat shalom! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

In the Israelites’ wilderness journey, Moses and his two siblings, Aaron and Miriam, play a critical leadership role. The Book of Numbers records, in a tantalizingly brief and cryptic account, the troubling event which leads to Moses (and Aaron) being excluded from entering the Promised Land. Read this in Numbers 20:1-13. After the death of Miriam, the water runs out and the people complain bitterly, hankering after their former life in Egypt. In response God commissions Moses to speak to a rock which will miraculously give forth water. Moses does this, but not without an outburst of his own anger and striking the rock twice: Moses:“Listen, you rebels, shall we bring water for you out of this rock?” (20:10) The miracle succeeds, but God has troubling news for Moses and Aaron: God: “Because you did not trust me…you shall not bring this assembly into the land...” (20:12). Exactly what was Moses’ offence at Meribah, and why did it deserve such a penalty? The Jewish sages [1] debated this question over the centuries. Ever so briefly, let's listen to some of these voices from Jewish Torah scholars of the Middle Ages. Note the variety of their responses and creative insights. Then, bring in your own interpretative voice. Rashi offers a straightforward explanation: Moses’ offence was that he struck the stone instead of speaking to it as God had asked. According to Maimonides, it was Moses’ anger that was offensive (“Listen, you rebels”). But Nachmanides disagrees with both, saying that the crux of the matter was that Moses failed to show clearly that God caused the miracle, instead giving the people the impression that Moses himself was the wonder-worker. Ibn Ezra offers this opinion: Moses and Aaron reacted to the people’s grumblings in an undignified way, acting like ‘fugitives’ in the face of their complaints instead of sanctifying God’s name with confidence and initiative. Joseph Albo develops this line further, accentuating the lack of faith shown by Moses (“Because you did not trust in me….” 20:12.) But Arama has no patience with this argument, at pains to portray Moses as completely obedient to God’s will. What, then, was Moses’ offence? We find ourselves back at the simplest explanation, supported by the Midrash: Moses struck the rock instead of speaking to it. And you? How would you name and explain Moses’ offence? Ponder this bible passage, debate your view with a friend.There is a richness in wrestling with the sacred text from a variety of perspectives. We are reminded that God's word has infinite depths! No one single interpretation can exhaust the meaning of God's word. Ismar Schorsch, [2] a contemporary Jewish commentator, highlights the importance of reading the incident at Meribah in light of the immediately preceding verse: ‘Miriam died there, and was buried there’ (20:1). As soon as Miriam dies, the water disappears. Recall that Miriam is a figure with whom Scripture associates living water. She saves her baby brother in the waters of the Nile; she leads a victory dance at the Red Sea. Exploring themes illuminated by Rashi, Schorsch portrays Moses as a brother grieving the death of his sister, a loss both deeply personal and striking a blow to the community. Overcome by grief and worn down by the people’s grumblings, Moses loses his moral compass and deliberately strikes the rock in defiance of God’s instruction. Momentarily he shows a lack of compassion for the people’s needs and therefore compromises his prophetic calling to intercede for the people (as he has interceded time and again before). This explanation appeals to our compassion for Moses. It also invites reflection on the great responsibility and personal cost of leadership, on what is legitimately expected of a holy person, a prophet and a leader of God’s people. Think of a time when a grief or fatigue threatened to cloud your better judgment. When does leadership become lonely, and loneliness become dangerous? • 1. The sages named here are Torah scholars of the Middle Ages; see Leibowitz, 236f. 2. Ismar Schorsch: Chancellor of Jewish Theological Seminary, New York, 1986-2006. Bibliography: Eskenazi & Weiss, The Torah: A Woman’s Commentary (New York, 2008); Leibowitz, Studies in Bamidbar (New York, 1994); www.chabad.org (Torah and Jewish information); www.jtsa.edu (Chancellor’s commentary, The Jewish Theological Seminary). 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 Jewish insights. More... The reflection above refers to Parashat Chukat (Numbers 19:1 - 22:1), the Torah portion read for this Sabbath in the Jewish liturgical cycle (in the diaspora). Shabbat shalom! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

Tomorrow, in Australia, Catholics enter the Second Assembly of the Plenary Council (3-9 July 2022). It is a significant period of discernment and decision-making that follows four years of planning, meeting, reflection and prayer. I wonder how the Plenary Council will lead us further along the path of Catholic-Jewish relations which began at the Second Vatican Council. In the mean time, I encourage you to read some heartfelt words that capture the public and private dimensions of ecclesial change. They are from a presentation by Columban missionary priest Rev Dr Patrick McInerney SSC. Through a blend of scholarship and human story, Patrick relates some of his personal journey of walking the path of Christian-Jewish reconciliation. To access his paper, go to the website of the Australian Council of Christians and Jews. See too a brief introductory article at the website of Catholic Religious Australia. With thanks to Fr Patrick McInerney SSC, the Columbans, and the Council of Christians and Jews of New South Wales, for sharing his presentation with a wider audience.

The story of the scouts (or ‘spies’) in the book of Numbers (13:1-14:45) provides intriguing insights into the workings of community, of leadership and the challenges of faith. Having drawn near to the Promised Land, twelve of the Israelites are sent on a reconnaissance mission. They are to ‘check out’ the land ahead and report back to Moses. A disastrous conflict follows involving Moses and his supporters, their opponents, and God. We are left with a question as to what could have caused such a breakdown in order and leadership among the Israelites, so close to their destiny? Read the story of the scouts in Numbers 13-14. Then, let’s begin our reflection with two translations of God’s command to Moses to send the scouts: ‘Shelach lecha anashim...’ ‘Send men…’ (13:1; NRSV) ‘Send for yourself men…’ (13:1; Fox) Fox’s translation retains a subtlety in the Hebrew text: ‘Send for yourself,’ or ‘Send for you,’ or ‘Send if you please.’ Do you think this subtle addition makes a difference to the story? It made a difference for the Jewish sages who have pondered this text over the centuries. [1] They argue that ‘you/yourself’ indicates that it was Moses and the Israelites who insisted on sending out scouts and that God went along with their plan. (This is how the story is remembered in Deuteronomy 1:20-2:1.) After all, reasoned the sages, why would there be a need to send out scouts in the first place? God had already assured his people that they would be led to a land of milk and honey. Isn’t God’s promise enough? They concluded that the Israelites showed a lack of trust in divine providence; yet, out of respect for their freedom, God worked with and through the designs of his people. The sages wrestle with a further question: Exactly what is the sin of the scouts? Why are they rebuked? Where do they go wrong? After all, aren’t they simply reporting back? Again, small details in the text catch their attention: 'We are not able to go up against the population, for it is stronger than we!’ (Num. 13:31). In Hebrew the latter part of this sentence reads: ‘stronger than we.’ But it can also be read as: ‘stronger than him.’ The plain meaning would suggest ‘we,’ but in their prayerful play with the text, the Jewish sages developed an interpretation by translating it as ‘than Him,’ meaning that the foreign population is ‘stronger than our God.’ In this way, the distrust and rebellion of the people is conveyed. Their rebellion becomes clear in the very next sentence: So they gave out a (false) report of the land that they had scouted to the Children of Israel (13:32). Until now, the scouts have been reporting back to Moses. But at this point they spread rumours in the community, undermining confidence, inciting fear. Note how they liken their own people to ‘grasshoppers’ (13:33). What is it like to be called a ‘grasshopper’?! Also, the contradictions in their story suggest a lack of truthfulness. E.g., if the land ‘devours its inhabitants’ how could all its people be ‘of great stature’? Continue to explore the text, attuned to its details, creatively and prayerfully engaging with the story. For instance, one might say that what we see on the edge of the Promised Land is a failure of nerve. Do you agree? Have you ever faced a challenging ‘crossroads’ situation where negativity threatened to overcome hope, where fear of the unknown played into personal insecurities; where your trust in God was tested? How was the situation resolved? • 1. Bibliography: Fox, The Five Books of Moses (New York, 1995); Leibowitz, Studies in Bamidbar (New York: Lambda, n.p.d.); Rashi: Commentary on the Torah. Vol 4 Bamidbar (New York: Mesorah, 2001). © 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 Sh'lach L'cha (Numbers 13:1 - 15:41), the Torah portion read for this Sabbath in the Jewish liturgical cycle (in the diaspora). Shabbat shalom! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

In order to assist Moses in the heavy task of leadership, the Lord instructs him (in Numbers 11:16-30) to gather seventy elders around the Tent of Meeting. There the Lord comes down in a cloud, speaks to Moses, draws upon the spirit resting on Moses and imparts it to the seventy elders. The seventy then prophesy. "When the spirit rested upon them, they prophesied” (v.25). But something unexpected happens. Two men who are not part of the select group also have the spirit rest on them, and they begin prophesying! Note the reaction of Joshua, and then ponder the response of Moses. And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp.” And Joshua son of Nun, the assistant of Moses, one of his chosen men, said, “My lord Moses, stop them!” But Moses said to him, "Are you jealous for my sake? Would that all the Lord’s people were prophets, and that the Lord would put his spirit on them!" (Numbers 11:27-29) Note how Moses reacts to the unexpected prophesying of Eldad and Medad, neither of whom have been officially commissioned. What do you make of this scene? What is going on here, and what is God's word trying to teach us? As we ponder this Scripture story, let's hear from some of the voices of Jewish tradition: [1] Isaac Arama, a 15th century Talmudic scholar, [2] views this incident as an example of Moses withstanding the test of jealousy. There is a Talmudic text that says: “A man envies everyone except his own son and disciple” (San. 105b). Arama points out that Moses’ humility goes a step further. He does not envy those who were his disciples; in fact, Moses earnestly desires that all the people of God should be prophets, and that the Almighty’s spirit should be bestowed upon them without Moses’ authoritative involvement. For most people, this event would arouse jealousy; yet Moses did not display jealousy. So, what do you make of Arama’s view? Do you agree with it? Is there anything you wish to add, or to debate? Do you agree with Arama's view? Is there anything you wish to add, or to debate? For instance, notice how this passage follows on from the previous story of the people’s complaints about the lack of meat. Could it be that what we see in Moses is not a display of heroic humility, but rather the fatigue of a leader worn down by an argumentative community? Upon hearing of two more people who are not responding to his leadership, perhaps he just hasn’t the energy to take it up! In which case his response to Joshua could be interpreted as either sarcasm, or as a plea to “leave them be (and me as well!).” Not surprisingly, this interpretation does not find traction in the tradition. In fact, as the Jewish philosopher Martin Buber [3] has pointed out, a tiny detail in the text gives rise to an even stronger affirmation of Arama’s view. While the report is that two men are prophesying, Moses replies using not the verb but the noun. “Would that all the Lord’s people were prophets.” In other words, Moses is not referring to a fleeting instance of the prophetic urge; rather he is expressing a desire that all should attain the permanent status of prophet, a status which, as he knows from his own experience, involves direct communion with God. From Moses’ example, we might conclude, as does Hirsch (19th century Jewish commentator): [4] “We are shown that there is no monopoly on spiritual leadership... The lowliest of the nation shares with the highest the opportunity of being granted divine inspiration.” How do you enter this Torah conversation? What details of the text affect your interpretation? What links do you find with other parts of Scripture? For instance, in the voice of the prophet Joel, we read: “Then afterward I will pour out my spirit on all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my spirit.” (Joel 2:28-29). Assisted by the work of Nehama Leibowitz (1905-1997), renowned Torah teacher in 20th century Israel. Isaac Arama (1420-1494) Spanish Talmudic scholar. Martin Buber, (1878-1965) Jewish philosopher, born in Austria, lived in Germany and Israel. Shimshon Raphael Hirsch (1808-1888) German-Jewish rabbinical leader. Bibliography: Leibowitz, Studies in Bamidbar (New York, n.p.d.). 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 B'haalot'cha (Numbers 8:1 - 12:16), 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.

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.