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“When you come upon your enemy’s ox or donkey going astray, you shall bring it back. When you see the donkey of one who hates you lying under its burden and you would hold back from setting it free, you must help to set it free” (Exodus 23:4-5). Examine these words from the Book of Exodus carefully. Read them aloud. Ponder the detail of the text. Note its setting: amidst rules against slander and the perversion of justice (23:1-3, 6-8) and concluding with a verse about protection of the stranger (23:9). Discuss your observations with a friend. Why would these verses appear here? Why would these verses appear here? Perhaps because personal animosity has a tendency to lead to slander and false witness. Likewise, the stranger, the ‘outsider,’ is vulnerable to being treated as an enemy. Note how this teaching is phrased as a case study. It is not a general prohibition against mistreatment of another; it calls for an actively positive response of returning good for evil and offers two concrete examples. The second example is especially pointed. Returning a stray beast (v.4) could be done via a third party while avoiding any contact with its owner. Raising the felled beast (v.5), however, requires direct contact with its owner as both parties engage in a common task for good. Rabbinic commentators compare “When you come upon...” (v.4) with “When you see...” (v.5). Even if your enemy’s plight is seen from a distance you must leave your path and make your way to him to give assistance. The phrase ‘‘and you would hold back” (v.5) also comes under the sages’ microscope. To overcome within oneself the instinct for evil is the moral task of every person. A just society is built on lifegiving deeds, enacted even when one’s feelings dictate otherwise. In Jewish legal tradition we find this case: If a friend requires help unloading his donkey, and an enemy requires help loading his—our first duty is to attend to our enemy in order to discipline our instincts.1 Clearly, compassion for enemies is by no means unique to Christian teaching; it is embedded in Judaism. For example, in the story of the crossing of the Red Sea the Torah celebrates victory over the Egyptians, the oppressors of Israel. But a well known rabbinic commentary on this text describes the scene thus: The ministering angels wanted to sing a hymn at the destruction of the Egyptians, but God said, ‘My creatures are drowning and you are busy with song?’ 2 Reflection: What does it mean to embody the insights of this Torah discussion in daily life? Christians: Jesus says ‘Love your enemies’ in Matthew's Gospel (5:44). Can this Torah discussion deepen an appreciation of this teaching in the context of his Jewish tradition? Notes: 1. Bava Mezia 32b. 2. Megillah10b. Bibliography: Larsson, Bound for Freedom (Mass., 1999); Leibowitz, New Studies in Shemot (New York, 1996); Montefiore & Loewe, A Rabbinic Anthology (New York, 1974). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net | Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a Sydney-based initiative, encouraging Christians to reflect on Torah with the help of Jewish insights . More...    The reflection above refers to Parashat Mishpatim (Exodus 21:1 - 24:18), 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 .

Having escaped with his people from Egypt, across the Red Sea and into the wilderness of Sinai, Moses is joined by his wife and sons and visited by his father-in-law, Jethro. Yethro priest of Midian, Moses’ father-in-law, heard all that God had done for Israel His people, how the Lord had brought Israel out from Egypt. So Jethro, Moses’ father-in-law . . . brought Moses' sons and wife to him in the wilderness, where he was encamped at the mountain of God. (Exodus 18:1,5) Read Exodus 18:1-27, all 27 verses. The Jewish sages teach us to be attentive to the use of repetition in the text. Did you notice it? Like a drumbeat, reference to Jethro as Moses’ ‘father-in-law’ is repeated 13 times in just 27 verses. What sparks of enquiry might the sacred text be igniting in us? Ponder this, with a friend, before reading on. The text could have highlighted Jethro’s identity as a foreigner, a pagan priest, a leader among the people of Midian. Instead it highlights his identity as ‘father-in-law.’ Thus it implicitly reminds us that Moses—ex-prince of Egypt, Hebrew fugitive, reluctant leader, saviour to his people—is a married man. Nothing surprising about that, you say. After all, the Patriarchs—Abraham, Isaac, Jacob—were all married. Yet, whilst the Torah is relatively vocal on the topic of the Patriarchs’ wives, it is strangely silent about Moses’ wife. For instance, the Torah announces her arrival with Jethro (18:6), but quickly falls silent again. We are told that Moses goes out to greet his father-in-law, they embrace, they ask after each other’s welfare, they go into the tent and converse (18:7)... Not a word about Moses’ wife, Zipporah. The Torah is relatively vocal on the topic of the Patriarchs’ wives, yet strangely silent about Moses’ wife. Why? On the rare occasions that Moses’ wife appears in the Torah there is a jarring note. Earlier in Exodus (4:24-26), she is involved in a circumcision scene which poses difficulties for the reader and has troubled many commentators in Jewish tradition. Today, Torah interpreters with a particular awareness of women in the bible discuss this scene in terms of Zipporah's heroism in saving her family and her devotion to Moses. Yet, a sense of unease in the relationship persists. In a later biblical story, Moses' wife is the focus of a conflict between Aaron, Miriam and Moses (Numbers 12:1). [1] T he long period of separation between Moses and his wife, as suggested by the Torah, has given rise to midrashic (storytelling) views that her presence would have interfered with Moses’ mission. There are also sources that interpret her being "sent home" by Moses (Exodus 18:2; shalach , 'sent') as Moses divorcing Zipporah. Other commentators disagree, pointing out that Yitro refers to her as Moses 'wife' four verses later in 18:6. Compare all this to the wives of the Patriarchs. Sarah, Rebekah, Rachel and Leah are active participants; they evoke a response from their husbands who love them, listen to them, grieve their deaths. So then, a curious contradiction emerges as our Torah text reminds us, 13 times, that Moses has a father-in-law (read: Moses has a wife) and at the same time includes uncomfortable silences and question marks surrounding his wife. The Torah celebrates Moses as a great leader to his people; yet, in contrast to the Patriarchs, his wife and children are in the shadows. Why? Might we find here the emergence of a new kind of vocation to spiritual leadership that precludes normal family relations? Or, is it simply a case of human frailties and marital tensions breaking through the narrative? Perhaps our questions reflect the time-conditioned challenge of ancient stories being heard by modern ears and far removed from their original social context. Over to you: Re-read Exodus 18:1-27, closely, thoughtfully, creatively. How do you interpret the repetition and absence in the text regarding Moses, Jethro and Zipporah? Reflection : Moses’ wife is from a Midianite family. Reflect on the gifts and challenges that spouses bring from their family-of-origin. In what ways do spouses and families bless one another? Jethro teaches his son-in-law how to reorganize his judicial practices. Have you had a ‘Jethro’ influence in your life; a family member or friend who helped you to rethink familiar practices? • Notes: 1. Numbers 12:1-16, refers to "a Cushite woman" married to Moses. There is debate as to whether this is Zipporah or another wife of Moses. In the bible refers to Cushites as "dark-skinned", and this is how artwork sometimes depicts Zipporah. See Eskenazi & Weiss, eds., The Torah: A Women’s Commentary  , 859. Bibliography: Eskenazi & Weiss, eds., The Torah: A Women’s Commentary  (New York, 2008); Sarna, ed The JPS Torah Commentary: Exodus (Philadelphia/New York/Jerusalem, 1991). Scripture: NJPS. Image: Media from Wix © Teresa Pirola, 2013, 2026. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of the Light of Torah website. Light of Torah is a Sydney-based initiative, encouraging Christians to reflect on Torah with the help of Jewish insights . More...    The reflection above refers to Parashat Yitro (Exodus 18:1 - 20:26), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! Download your free Jewish and Christian Liturgical Calendar, courtesy of   Etz Hayim-Tree of Life Publishing .

In Exodus 14:15-16 the Lord speaks to Moses in the midst of a terrifying scene: Having escaped from Egypt, the Hebrew refugees find themselves trapped on the shore of the Red Sea: an expanse of water on one side and, on the other, Egyptian chariots in pursuit with murderous intent. In their terror the people cry out to the Lord, and even accuse Moses of leading them to their deaths (v.11). Now, in verses 15-16, G-d intervenes... Then the Lord said to Moses, “Why do you cry out to me? Tell the Israelites to go forward. But you lift up your rod, and hold out your arm over the sea and split it, so that the Israelites may march into the sea on dry ground.” (Exodus14:15-16) The sages of Israel, so attuned to the subtleties of the biblical text, noticed something odd about these two verses. Before reading on, see if you can spot it for yourself... Wouldn’t you expect G-d to command Moses to split the sea before telling the Israelites to go forward into it? Yet, the text has the order of the two steps reversed. What can be made of this? According to one creative interpretation: some of the Israelites lacked faith at the edge of the sea. Yet G-d asks that they show their faith by marching into the sea even before the waters have parted. Some commentators suggest a back-and-forth discussion among the tribes of Israelites, which we might paraphrase like this: “I’m not going first into the sea; you go.” “No way, I’m not going, you go first! ” By contrast, another creative version has the tribes competing for the privilege of being the first to take the plunge, which we might paraphrase as: “I’ll go first.” “No, I want to be first!” How do you imagine the scene? Can you relate it to a moment in your own life when you were called to ‘take the plunge’ into an unknown future and potentially perilous situation? How did you feel, react, behave? Did you ‘go first’? Can you think of a time when you were called to ‘take the plunge’ into an unknown future and potentially perilous situation? Another midrash (interpretative story) takes an even stronger view, saying that the people were doubly rebellious at the sea. Why double? Psalm 106:7 contains a repetition [evident in the Hebrew text]: But [they] rebelled at the sea , at the Sea of Reeds. If the first moment of rebellion was the hesitation to go forward into the water, what was the second? The second, say some commentators, was to complain about the mud as they were walking through the parted waters! This interpretation relies on the use of the Hebrew word for mud ( homer ) found in Habakkuk (3:15). The Jewish interpreters of old knew their Scriptures intimately and manoeuvred through the texts freely, creatively, insightfully and prayerfully. In this way they came to conclude: miracles in themselves don’t bring people to faith. (It would appear that Jesus himself shared this view, reluctant to be labelled as a wonder-worker.) Like the petty grumblings amidst the miracle of the Red Sea, so can we be blind to the divine presence in our lives, held back by our fears or distracted by the ‘mud on our shoes.’ The attitude of ‘counting blessings’, making gratitude lists and practicing affirmation as a lifestyle behaviour are all ways to attune our hearts and minds to the Lord’s liberating presence. Review your own practices in this light. Are you quick to notice blessings or burdens? Are you more likely to praise or complain? • Bibliography: Bialik & Ravnitzky, eds., The Book of Legends (New York, 1992); Leibowitz, New Studies in Shemot (Jerusalem, 1996). Scripture: JPS . © Teresa Pirola, 2013. lightoftorah.net . Reproduction for non-commercial use permitted with acknowledgement of the Light of Torah website. Light of Torah is a Sydney-based initiative, encouraging Christians to reflect on Torah with the help of Jewish insights . More... The reflection above refers to Parashat B'shalach (Exodus 13:17 - 17:16), 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 .

In Exodus 12 we find the story of a momentous event that shapes Israel as a people and is told and retold through the generations to this very day. What event? The Passover: the ritual meal shared by the Hebrews on the night of their exodus from Egypt. With this story comes the first comprehensive list of religious precepts that we find in the Bible. Many more will follow, especially in Leviticus. But here, at the critical turning point that is the Passover, we find the first. Read this passage in Exodus 12:1-28, then let’s focus on verse 14. “This day shall be to you one of remembrance: you shall celebrate it as a festival to the L ORD throughout the ages; you shall celebrate it as an institution for all time” (Exodus 12:14). Note all the instructions detailing how this festival is to be remembered (in Exodus 12:1-28). Why does the sacred text interrupt the exodus story with a list of seemingly tedious domestic duties and laborious legalities? Doesn’t this contradict the essence of the narrative which is all about liberation? The Jewish sages have pondered this question over the centuries, and the text continues to be studied today. What insights might Christians glean from Jewish interpreters? A key insight is found in the Sefer Ha-Hinukh: [1] “Consider well therefore your occupations and pursuits; for you will be influenced by them and not vice versa. Do not be lulled into a false sense of security as if to say: ‘seeing that my heart is perfect and unimpaired by its belief in God, what harm is there if I occasionally indulge in worldly pleasures, in idling in the streets...engaging in vain and boastful talk with the scorners...Why should they influence me?’” The text goes on to say that “actions shape character.” How fitting, say the sages, that Israel should commemorate its central redemptive event not only by telling the story but by performing an elaborate set of ritual actions. “Now that you know this, do not be puzzled by the large number of precepts connected with the commemoration of the miracles of Egypt.”[2] Here, Catholic readers might ponder how Jewish customs have influenced the development of their Church’s liturgical traditions, including its central act of worship: the Mass. To celebrate the Eucharist is not just to tell the story of Jesus' death and resurrection, it is also to perform an elaborate ritual. But wait! Didn’t Jesus have strong words of critique for religious rituals that had become mere lip service? Indeed. And from where might Jesus the Jew have gleaned such ideas? From the Hebrew Scriptures, from the Jewish prophetic tradition such as the voice of Isaiah: “Their worship of me is a human commandment learned by rote” (29:13, NRSV). The prophets of Israel warned against the distortions of ritual excess, and they also warned against lack of practice (e.g., see Jeremiah 7:27-28). Convictions of the heart are expressed in concrete action, while our actions confirm and strengthen the convictions of the heart. Christians are familiar with the idea that faith and good works, what we believe and what we do , go hand in hand in seeking to love and worship God. This delicate interplay is core to Christian discipleship, and its roots are to be found in the Scriptures and traditions of the Jewish people. Reflection Ponder your own experience of liturgy. What is your response to the claim that liturgical ritual is an “action that shapes character”? • 1. Ha-Hinukh: first book of religious instruction among Jews of the Middle Ages. Quoted by Leibowitz, 179-180. 2. Ibid. Bibliography: Leibowitz, New studies in Shemot (Jerusalem, 1996). © Teresa Pirola, 2013. lightoftorah.net . Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based grassroots ministry encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Bo (Exodus 10:1 - 13:16), 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 .

‘But the Lord hardened the heart of Pharaoh, and he would not listen to them...’ (Exodus 9:12, NRSV). By the time we reach chapter 6 of the book of Exodus, liberation for the Hebrews enslaved in Egypt has begun. With Moses and Aaron acting as agents, G-d confronts Pharaoh through dramatic displays of divine power over the natural world in the form of ten plagues. Here, let’s explore a portion of the narrative where six of the ten plagues are presented: chapters 7, 8 and the first 12 verses of chapter 9. In the battle between G-d and Pharaoh, five times we read that ‘Pharaoh’s heart was hardened,’ presumably through his own doing. [Read these texts in 7:13,22; 8:11,15; 9:7] But after the sixth plague the text changes. It is now the Lord who is said to harden Pharaoh’s heart (see 9:12 quoted above). Does this seem strange to you? Why would the loving G-d wish to harden anyone’s heart? Why would the Lord wish to harden anyone’s heart? Through generations of Torah study, the Jewish sages have grappled with this question, especially puzzled by the idea that the Lord would violate the gift of freewill, a cherished value in Judaism. How, then, can we explain this text? Here, let’s follow the opinions of the Jewish sages along three paths of interpretation.[1] We start with that of Cassuto [2] who simply puts it down to ancient Hebrew idioms: It was customary to attribute every phenomenon to the direct action of God. Of a barren woman it is said that ‘the Lord has shut up her womb’ (1 Sam. 1:5)... Consequently, the expression ‘but I will harden his heart’ is...the same as if it were worded: ‘but his heart will be hardened.’ Convincing? ‘Hardly!’ reply other Jewish voices, chiding Cassuto for ignoring the significance of vital nuances in the text. So let’s look further into the tradition... A different approach, found in the writings of Sforno [3] and Albo [4], focuses on the problem of repentance through compulsion. What if Pharaoh were to repent only as a way of seeking relief from the plagues? According to these interpreters, where the text refers to the Lord ‘hardening' the heart it actually means a 'strengthening' of Pharaoh’s capacity to endure the plagues. Thus the plagues are divine signs not intolerable punishments, leaving Pharaoh free to make a real choice, without compulsion. Do you agree? Not all the sages do! As an alternative view, let’s hear from Maimonides [5] who proposes that Pharaoh ‘forfeited the opportunity to repent.’ How so? Maimonides points to the inbuilt freedom in every person by God’s design. When a person chooses the path of good it becomes easier and easier to walk that way. When a person chooses the path of sin it is increasingly easy to commit even greater sin, until the path seems irreversible. When, after six plagues and Pharaoh’s repeated refusals, the text describes the Lord as hardening Pharaoh’s heart, it refers to the radical extent of Pharaoh’s sin. Pharaoh persists in choosing the path of evil. And how does he choose? At the root of his choice is God’s irrevocable gift: freewill. So what do you think? Is Maimonides’ interpretation a convincing one? Now it’s your turn... In conversation with the sages, with a friend, and drawing on your own close reading of the text as well as from life experience, offer your best solution to the puzzle posed by 9:12 and tell us why you find it convincing. Blessings on your Torah reflections. • 1. This article draws on a discussion by Nehama Leibowitz in New Studies in Shemot (New York: Lambda, 1996), 149-160. 2. Cassuto, Umberto: Italian-Jewish Torah scholar, 19-20th century. Quoted in Leibowitz, 152. 3. Sforno, Obadiah ben Jacob: Italy 15-16th century. 4. Albo, Joseph: Spain 13-14th century. 5. Maimonides, Moses ben Maimon (also known as Rambam): Spain, Egypt. 12th century. © Teresa Pirola, 2012. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of the Light of Torah website. Scripture: NRSV. Image: Media from Wix. Download the PDF version. Light of Torah is a Sydney-based grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More...    The reflection above refers to Parashat Vaeira (Exodus 6:2 - 9:35), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources  from the activities of the past year in Australia and beyond.   Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

Moses said, ‘I must turn aside to look at this marvelous sight; why doesn’t the bush burn up?’ When the Lord saw that he had turned aside to look, God called to him out of the bush: ‘Moses, Moses.’ (Exodus 3:3-4) Moses’ encounter at the burning bush is a moment of revelation. But it doesn’t happen all at once. At first Moses is fascinated by what appears to be a natural phenomenon. Drawn to it, he comes to realize that G-d is addressing him. From the vast corpus of Jewish biblical commentary emerge imaginative and insightful discussions about the burning bush. For example, Bahya ben Asher, a 14th century Spanish Torah scholar, sees this passage in terms of spiritual growth: The narrative underlines that Moses achieved the perception of three things: the fire, the angel and the Shechinah [the divine presence]… Since this was Moses’ first experience of prophecy the Almighty wished to initiate him gradually... To what may this be compared? To a man who has been confined to a dark room...If he suddenly goes out into the sun he will be blinded. He must therefore get gradually used to the light. The same thing applies to spiritual light. 1 Bahya’s comment is thought-provoking when one considers that at the end of his life, Moses will be described as the prophet par excellence ‘whom the Lord singled out, face to face’ (Deut. 34:10). We are reminded that a life of profound spirituality has to start somewhere, with small steps, and for Moses that special intimacy with the Lord begins here, not amid a scene of sophistication or grandeur, but at a prickly thorn bush. Probing the text further, the Jewish sages ask: but is the burning bush more than a ‘shock tactic’ used by the Lord to attract Moses’ attention? Could it be part of the divine message? In their creative storytelling (midrash) we find this answer: that the Almighty, out of concern for the Israelites enslaved in Egypt, deliberately chose the burning bush saying: ‘Just as the thorn-bush is burning and is not consumed, so the Egyptians will not be able to destroy Israel.’2 But not all the sages accept this view. Why not? Read the text: “An angel of the Lord appeared to him in a blazing fire” (3:2 ). To suggest that the fire symbolizes the oppressor of the Israelites contradicts this verse which associates the fire with a messenger of G-d. So, what alternative views does the midrash offer? Let's conclude this reflection with four. 3 As you read them below, savour the creativity and variety of Jewish interpretations. Rabbi Joshua ben Karhah: ‘Why a thornbush and not a carob or sycamore tree? To teach you that no place is devoid of God’s presence, not even a thornbush.’ Rabbi Eliezer: ‘Just as the thornbush is the lowliest of all trees, so Israel was lowly and humble in Egypt; therefore did God reveal Himself to them and redeem them.’ Said the Holy One: ‘Don’t you feel that I suffer anguish whenever Israel does? Know from the character of the place from which I am speaking, out of the thornbush, that I share their suffering.’ ’Just as it is the nature of a thornbush, that if a man thrusts his hand into it, the hand suffers no hurt because its thorns are bent downwards, but when he tries to pull his hand out, the thorns catch it...so it is with Egypt. At the beginning they welcomed Israel... But when they sought to leave, they would not let them.’ 1. Quoted in Leibowitz, 52-53. 2. Exodus Rabbah 2:6 3. #1-4: Exodus Rabbah; #5. Yalkut Shimoni (quoted in Leibowitz, 57) Bibliography. Freedman and Simon, eds., Midrash Rabbah: Exodus (London/New York, 1983); Leibowitz, New Studies in Shemot (Jerusalem, 1996). Scripture: NJPS. © Teresa Pirola, 2012. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More...    The reflection above refers to Parashat Shemot (Exodus 1:1 - 6:8), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom !   MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources  from the activities of the past year in Australia and beyond.   Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

In Matthew’s Gospel (2:1-12) the Magi embark upon a journey seeking the ‘infant king of the Jews’. They are foreigners 'from the east' in a story awash with Jewish characters, symbols, texts. For example, the Magi are led to Jerusalem, the cultic centre of Jewish life. Navigating a dangerous encounter with King Herod, their enquiry takes them to Bethlehem. These directions come via the Jewish priests and scribes who know that, according to a prophetic tradition of Israel, the messianic child is to be born ‘in Bethlehem in Judea’. Bethlehem is the birthplace of King David (1 Samuel 16:4). And Judea was the focus of a number of messianic prophecies circulating in the ancient world. At Bethlehem the Magi find a little family of Jews: ‘the child with his mother Mary’. Interpreted through the lens of the Hebrew Scriptures, reference to ‘gifts of gold and frankincense and myrrh’ perhaps alludes to Isaiah 60:6 which speaks of God exalting over a renewed Jerusalem and the (gentile) nations being drawn to its light. The Catechism of the Catholic Church (n. 528) states: The magi's coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations. Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament. Scholar Achim Buckenmaier has unpacked the groundbreaking importance of this text in Catholic teaching for the way it places the story of the people of Israel front and centre. [1] Reflecting the Second Vatican Council's renewal of church teaching, he shows that the story of the Magi presents an ongoing challenge for gentile Christians: Be awake to what God has done, and is doing, through the Jewish people. Cardinal Jean Marie Lustiger [2]   once wrote: Pagans, even when they become Christians, are constantly tempted to refuse the particularity of history and divine election. They are tempted to make Jesus the projection of the ideal man that each culture and civilisation creates within itself. . . . Christ himself, the figure of Christ in its reality, can assume every face of humanity, but that can happen only because he is first of all the individual who was born in Bethlehem of Judea. [3] For Christians, the scriptural story of the Magi proclaims Jesus Christ, the Saviour of the world, and it is does so through the conviction that this universal gift comes into the world by way of a particular people—their story, history, sacred texts, land. For the child encountered by the Magi is a Jewish child, born 'in Bethlehem in Judea' (Mt 2:5); and ‘the special position of Israel ’ [4]   in salvation history continues to hold and shine forth for all times. [5] In a Christmas reflection affirming the pivotal role of Judaism and its continuing light to the world, Cardinal Joseph Ratzinger (later Pope Benedict XVI) wrote: Abraham, father of the people of Israel, father of faith, thus becomes the source of blessing, for in him ‘all the families of the earth shall call themselves blessed’ (Genesis 12:3). The task of the Chosen People is, therefore, to make a gift of their God — the one true God — to every other people; in reality, as Christians we are the inheritors of their faith in the one God. Our gratitude, therefore, must be extended to our Jewish brothers and sisters who, despite the hardships of their own history, have held on to faith in this God right up to the present, and who witness to it . . . [6] In reading this paragraph, we should not gloss over the fact that the "hardships" of Jewish history were often the direct or indirect result of Christian hostilities and persecutions of Jews. This aside, the text calls Christian readers to hear afresh their own doctrine regarding the mystery of the Incarnation; for gentile Christians are, in a sense, still journeying to that place where Christ was born. They are still inquiring, still exploring, still ‘searching into’ the Church’s mystery as they grow in understanding of the Church's irrevocable ties to Judaism and Christian indebtedness to the Jewish people. As stated by the Second Vatican Council: ‘theirs is the sonship and the glory and the covenants and the law and the worship and the promises; theirs are the fathers and from them is the Christ according to the flesh’ (Rom. 9:4-5), the Son of the Virgin Mary . [7] NOTES: [1] On the significance of this text for Christian identity and interfaith relations, see Achim Buckenmaier, ‘Not Just Any Child, But That Special Child’, Jewish-Christian Relations: Insights and Issues in the Ongoing Jewish-Christian Dialogue,  30 April 2016, accessed at the website of the International Council of Christians and Jews, https://www.jcrelations.net/articles/article/not-just-any-child-but-that-special-child.html [2] French Cardinal, 1926-2007, Jewish by birth. [3] J.M. Lustiger, Choosing God – Chosen by God  (San Francisco: Ignatius Press, 1991), 64. Quoted in Achim Buckenmaier, ‘Not Just Any Child’. [4] See Joseph Ratzinger, Israel, the Church, and the World , in Catholic International  5 (1994), 309-314, quoted in Achim Buckenmaier, ‘Not Just Any Child’. [5] This paragraph describes Christian credal convictions. Some elements (e.g., the historical fact of Jesus’ Jewish identity) find common ground with Judaism. Belief in the messianic identity and divinity of Jesus is a clear point of departure between the two religions. [6] Joseph Ratzinger, ‘The Heritage of Abraham: the Gift of Christmas’, L'Osservatore Romano  (c. December 2000), accessed at the Dialogika  online library maintained by the Council of Centers on Jewish-Christian Relations and the Institute for Jewish-Catholic Relations of Saint Joseph's University, Philadelphia. [7] Vatican II, Declaration on the Relationship of the Church to Non-Christian Religions, Nostra Aetate , 28 October 1965, 4. © Teresa Pirola, 2021. lightoftorah.net  Reproduction for non-commercial use permitted with acknowledgment of website. MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources  from the activities of the past year, 2025, in Australia and beyond.  Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

“I am your brother Joseph, he whom you sold into Egypt” (Genesis 45:4). With these words, Joseph reveals his true identity to his estranged brothers. They have been apart for so long, ever since Joseph was betrayed by his brothers and sold into slavery. But now a dramatic opportunity for reconciliation is at hand. Will Joseph and his brothers grasp the moment to forge a new path of unity and peace? Or will the estrangement continue?   Read through the whole of this reconciliation scene in Genesis 44:18-45:15. Read it again, and aloud, with a friend. Place yourself in the drama of the narrative and the emotion of the characters. What stands out to each of you? How does God’s Word speak to your minds and hearts? As we ponder, let’s hear from some of the revered sages of Jewish tradition... We begin with a line from Judah’s lengthy speech just prior to Joseph’s self-disclosure: "Therefore, please let your servant remain as a slave to my lord instead of the boy, and let the boy go back with his brothers” (44:33). The irony that Judah should beg to replace Benjamin as a slave to Joseph was not lost on the sages. Judah, who was the principal architect of the sale of Joseph into slavery, now proposes that he become Joseph’s slave! Joseph breaks down with “sobs so loud that the Egyptians could hear”  (45:2), before revealing his true identity: “I am Joseph… I am your brother Joseph, he whom you sold into Egypt”  (45:3-4) In the face of Joseph’s revelation, his brothers appear to be frozen. They “could not answer him, so dumbfounded were they” (45:3), and they recoil in fear. A number of Torah commentators remark on Joseph’s display of compassion. For instance, Rashi (11th century Torah commentator) says that Joseph cries, “Send everyone away from me!”  because he could not bear having the Egyptians there, witnessing the humiliation of his brothers when his true identity was revealed. According to Rashi's interpretation, Joseph calls his brothers to “Come, draw near to me!”  (45.4) so as to speak to them gently, in Hebrew no less, and to prove his identity by showing that he is circumcised. A striking aspect of this scene is Joseph’s willingness to forgive, even reassuring his brothers that the episode of their mistreatment of him was the work of God who directs all human destiny.  For “it was to save lives that God sent me ahead of you”  (45.5). It takes maturity to exhibit such confidence in divine providence. It appears that Joseph’s past, filled with tragic events, has shaped him into a man of steadfast confidence. Do you agree? In 1960, at a meeting between Pope John XXIII and representatives from a Jewish charitable organisation, Pope John (whose Christian name was Giuseppe, ‘Joseph’) is said to have opened his address with the words “I am Joseph your brother,” signaling that a new era of reconciliation in Catholic-Jewish relations was at hand. Thus, over the years, the words “I am Joseph your brother” (45:4) has come to hold special meaning for those engaged in interreligious dialogue. This is a positive memory indeed. However, we should never allow the stated verse to become a glib slogan, separated from its biblical context and the depths of meaning found there. A close reading of Genesis 45:4 reveals that the outcome of a reconciled family was not at all predictable. It involved difficult choices made by all parties. Judah faces squarely into the historical tragedy that was largely of his making. He humbles himself to the point of sacrificing his freedom for the sake of his brother and his father. In response, Joseph resists any temptation to cling to anger and victimhood, choosing to forgive and to envision new possibilities rather than dwelling on tragedy. None of these steps come easily. As moral decisions they are not automatic and we sense the struggle in the way the narrative is charged with emotion: anxiety, grief, fearful hesitation. Repeatedly, Joseph breaks down in tears before a resolution clearly emerges and relief, joy and hope prevail. Jewish-Christian reconciliation remains a pressing need today in distressing times. What can we learn from this week’s Torah portion? Reconciliation involves hard choices. Each of us must play our part with integrity, humility and courage, embracing the painful struggle in order to move forward into the light of a united human family. Continue to discuss this Torah portion, seeking further insights into the process of reconciliation.   Bibliography: Goldstein, ed., The Women’s Torah Commentary  (Woodstock, 2000); Munk, The Call of the Torah  (New York, 1994); Vatican II, Nostra Aetate   (1965); “John XXIII: I am Joseph, your brother” , a translation of an article in the Vatican newspaper, L'Osservatore Romano dated 19 October 1960, accessed at   Dialogika , online library maintained through the collaboration of the Council of Centers on Jewish-Christian Relations (CCJR) and the Institute for Jewish-Catholic Relations of Saint Joseph's University in Philadelphia. See, too, Pat Marrin, “I am Joseph, your brother”, NCR , 9 July 2009. Scripture: Jewish Publication Society.   © Teresa Pirola, 2025. lightoftorah.net   Reproduction permitted for non-commercial use with acknowledgement of website. Light of Torah is a Sydney-based grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More...    The reflection above refers to Parashat Vayigash (Genesis 44:18 - 47:27), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom !   MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources  from the activities of the past year in Australia and beyond. Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

I wrote this Hanukkah reflection just prior to the Bondi massacre, and did not manage to send it during the days that followed. So here it is, in its original form, published in time for the lighting of the eighth Hanukkah candle. Words are inadequate to describe the grief of the Jewish community in Australia at this time. Our prayers are with them, and with each of the families, within and beyond the Jewish community, who are mourning their loved ones who were murdered in Australia's worst terrorist attack on home soil. May their memory be a blessing. One little cruse of oil. Why bother? Why bother to even attempt the ritual lighting of the lamps in a destroyed Jerusalem Temple, when the oil supply would last for no more than a day? This is a detail of the story behind the Jewish festival of lights, Hanukkah, commencing on the eve of the 14 December in 2025. Against a powerful Greek culture that made brutal demands of Jews to force them to assimilate, the Maccabees fought for the freedom of their people to live and worship according to the traditions of their ancestors.   As the story unfolds, not only were they successful in reclaiming the desecrated Temple, but the Jews did proceed to light the Temple menorah. Miraculously, that little cruse of oil lasted for eight days, long enough for fresh supplies of the pure oil required for Temple rituals to be obtained. Today, the eight-day Jewish festival of Hanukkah remembers and shares the story of this miracle and encourages spiritual re-dedication and renewal. A new candle is lit for each day of Hanukkah, blessings are recited, and joyful customs accompany the days of festival. In the symbol of a small cruse of oil, the light of faith and courage of the Jewish people, in the face of overwhelming challenges, is remembered and celebrated.   What message we can take from the image of the cruse of oil? When things seem hopeless, don’t give up!  Do what you can. Have hope. Focus on the light rather than curse the darkness. However small, take that first step, and trust that G-d is with you. The theme could also be described as ‘the power of one’, or the power of the small gesture, of a simple act of faith. In Christian scriptures, a similar message is captured in Gospel stories such as the ‘loaves and fishes’, ‘the mustard seed’, and ‘the widow’s mite’. Small is beautiful. What appears ‘little’ can be great in the eyes of G-d. A vehicle of grace. The beginnings of a miracle.   There are many ways that the story of Hanukkah speaks to us in these times. One from recent days is through the words of the parents of Ran Gvili, the last deceased hostage to be returned from Gaza: “Rani would never have left anyone behind... Please do not take down the yellow flags, do not remove Rani’s photos from the streets...” One last hostage, who is not even alive. Why bother advocating for this ‘one’? Why not just dissolve this parental pain into the sea of grief that engulfs the countless war-torn places on earth? The story of Hanukkah replies: Why not? He is the Givili’s son. Justice demands that his body be returned. Ran was a 24-year-old Israeli policeman who died fighting to protect his community on October 7. His tragic death has meaning, and the return of his remains will offer some hope of closure and healing for his family, his community, his nation. It also offers hope for the Palestinians of Gaza and for the region. The return of the one last hostage will fulfill an essential condition for the completion of the first phase of the fragile plan for ending the war in Gaza, opening a door to the next phase. Bring him home, now.   The story behind the festival of Hanukkah speaks of hope amidst struggle, light amidst destruction. I leave you with this link  to an online Hanukkah exhibition at Yad Vashem, the World Holocaust Remembrance Centre. “Through photos, artifacts and personal testimony, this exhibition shares some of the ways this holiday was observed throughout Europe prior to the Holocaust, during the Holocaust years, and in the displaced persons camps and children’s homes following the war.” ( YadVashem,org )   By Teresa Pirola, written 14 December 2025, just before 15 people - Jews and others joining in their Hanukkah celebrations - were murdered by two gunmen at Sydney's Bondi Beach. Image: Shutterstock via Wix www.lightoftorah.net In the week following the Bondi massacre, Jewish friends gathered to share the lighting of Hanukkah candles together. Photo: T. Pirola 15.12.25 Floral memorial at the site of the Bondi terrorist attack. Photo: Emma Trassari, 21.12.25

"Jacob sent messengers ahead to his brother Esau” (Genesis 32:4.) As Genesis 32 opens, Jacob, with his wives and children, his handmaids and household staff, his animals and treasures, is traveling back to his homeland, to Canaan. He has just spent twenty years working for his uncle, Laban, and now leaves as an economic success. But what awaits him at home? His father, Isaac, is still alive; his mother, Rebecca, is probably already dead; and now he is distressed by news that, “Your brother Esau; he himself is coming to meet you, and there are four hundred men with him” (Genesis 32:7). Why is Jacob distressed by the news of his brother's arrival? The text does not say, but... Why is Jacob distressed by this news? The text does not say, but inspired by traditional Jewish approaches to the sacred text we can imaginatively and prayerfully engage with the biblical story, even ‘reading between the lines’ of the text. After reading the story in Genesis 32:4-24 , let’s begin our reflection by recalling what we know about the two brothers. Jacob is the favorite of his mother, Rebekah. He is a homebody, a thinker, who steals the birthright of his elder twin brother. Esau is a man of the outdoors, quick tempered, a hunter-gatherer. He is the favorite of his father, Isaac. At their last meeting Esau was furious with Jacob, his final words being: When the time is right, I will kill my brother Jacob! (see Genesis 27:41) We can well imagine that Jacob is frightened by Esau’s approach; that he fears for his life and for the safety of his household. Yes, his brother may be coming to greet him; but, then again, he might be coming to kill him! For Jacob, who has a history of being a schemer, quick thinking is called for. Let’s imagine what could be going through his mind: I need a plan. Is this the time to try to heal old wounds? Maybe I can set the scene for reconciliation. I have the financial resources to do it. I’ll show him I’m a man of means. I’ll shower him with gifts from my ample supplies. That should soften his heart. And, just perhaps, Esau might even be coming to say ‘let bygones be bygones’. But, then again, suppose he’s not. Why is he coming to meet me with four hundred men? I need a plan to deal with the worst-case scenario. And, after twenty years with Uncle Laban, the shrewd wheel-dealer, I’ve learned a few tricks. I’ll divide my entourage and my treasures into two camps, and have them move out separately. If Esau attacks one, perhaps the other camp will escape and survive... When you imaginatively and prayerfully enter into this scene, anticipating a meeting between two estranged brothers, what do you see; what insights emerge? Do you smell reconciliation in the air, or battle plans? Can you relate to the complexities of the moment? Have you experienced estrangement and reconciliation in your own family or community life? What dilemmas have you encountered in the reconciliation process? What do you think of Jacob’s handling of the situation? What counsel would you give him? The story of Jacob and Esau’s reunion in Genesis 32 certainly displays elements of both hope and distrust, progress and uneasiness, and in this tension the Torah masterfully captures the challenges and risks of taking steps to reconciliation. Read the story for yourself, and enter the Torah conversation that resonates through the generations and is alive for today. • Bibliography: Munk, The Call of the Torah (New York, 1994); Nachshoni, Studies in the Weekly Parashah (New York, 1988). Scripture: JPS. Photo: Shutterstock via Wix. © Teresa Pirola, 2011. lightoftorah.net   Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More...    The reflection above refers to Parashat Vayishlach (Genesis 32:4 - 36:43), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources from the activities of the past year in Australia and beyond. Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

Then Jacob kissed Rachel, and broke into tears” (Genesis 29:11). Thus begins the love story of Jacob and Rachel in the book of Genesis. The setting for their first encounter is a well (Genesis 29:1-14). Rachel is there tending her father’s sheep, whereas Jacob has just arrived, having fled his home in Beersheba after causing a major family upset. His brother Esau wants to kill him so, on the advice of his mother Rebekah, Jacob sets out on a journey to the household of Rebekah’s brother Laban who lives in Haran. While seeking his uncle, he stops at a well where a shepherdess named Rachel turns out to be Laban’s daughter. Jacob’s outburst of emotion upon seeing Rachel is puzzling, is it not? Why does he weep? Jacob’s outburst of emotion upon seeing Rachel is puzzling, is it not? Why does he weep? Sometimes it is interpreted romantically: ‘love at first sight.’ Indeed, in the creative interpretations of the Jewish tradition, the sages identify Rachel as the love of Jacob’s life, a love story marked by difficulties and sadness, including Rachel’s premature death. Says the revered Torah scholar Rashi, through divine inspiration Jacob foresaw that one day Rachel would not be buried with him—thus he wept. But perhaps there is another way to explain this verse, starting with the episode preceding the scene at the well. From where has Jacob just come? From a powerful encounter with the divine. During an overnight stop he has a dream in which the Lord G-d speaks to him of his destiny and role in the unfolding Abrahamic covenant. (Read the account of ‘Jacob’s Ladder’ in Genesis 28:10-22.) Upon waking, Jacob is awestruck by what has just occurred, his amazement beautifully phrased in verses 28:16-17. Even so, the revelation is also a confusing, disturbing experience. G-d promises ‘I will watch over you,’ yet Jacob knows he is a marked man in Esau’s eyes. G-d promises the gift of the Land, but Jacob is about to leave that Land to live in exile. G-d promises descendants, yet Jacob is leaving behind familial security. A moment filled with promise occurs amidst risk, danger, loss. This young man has a lot to process! Is it surprising then that by the time he reaches the well after a desert journey he is a mass on pent-up emotions? And what happens at the well? We may think it’s all about Rachel. But look carefully at the text: the most frequently mentioned person is Laban. In just three verses (9-12), Laban is referred to (by name, as father, as brother, as kinsman) no less than seven times. And in verse 10 reference to Laban’s identity as Rebekah’s brother is repeated twice. Repetition, teach the Jewish sages, should fire our interpretative energies. How might the Torah be speaking to us? When Jacob sets eyes on Rachel, who does he see? The love of his life, or the face of his kin? What does he feel? Romantic love, or the relief of reaching familial shelter? In the view of Rabbi S.R. Hirsch,[1] Jacob constantly carried with him the memory of his mother, Rebekah. In Rachel—Rebekah’s niece—he recognizes the living image of his mother. Yes, he also recognizes a potential spouse. But here too other dynamics may well be at work as Jacob is confronted by the realization that G-d’s promise of descendants is soon to be fulfilled... As noted earlier, this is a tumultuous time for the emotional-spiritual psyche of a young man who is both a fugitive and a servant of G-d—and at the sight of Rachel it all comes tumbling out. “Then Jacob kissed Rachel, and broke into tears” (Genesis 29:11). What do you think? Is this a plausible reading of the text? It is certainly one which leads us to ponder those times in life when spiritual, geographic and relational upheavals coincide. Do you have a story like that? How does the Torah speak to you? • 1. S.R. Hirsch: a leader in Jewish religious/educational life in 19th century Germany. See Munk, 390. Bibliography: Herczeg, ed., The Torah: With Rashi’s Commentary (New York, 1995, 1999); Leibowitz, New Studies in Bereshit (New York, 1994); Munk, The Call of the Torah (New York, 1994). Scripture: NJPS. © Teresa Pirola, 2011. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Vayetze (Genesis 28:10 - 32:3), the Torah portion read 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 .

Genesis 26 tells a story from the adult life of Isaac. It is a story strikingly similar to a story about his father, Abraham, in Genesis 20. Like his father, Isaac receives the Lord’s blessing and prospers. Like Abraham, he goes to the land of Gerar to escape famine and has a similar exchange with the local king. Like his father, he digs wells and finds water... Read chapter 26, especially verses 1-18, and prayerfully ponder the details of the sacred text. After sharing your initial observations of Chapter 26 with a friend, let’s focus on a puzzling statement found in v.15: “Now the Philistines had filled with earth all the wells that his father’s servants had dug in the days of his father Abraham” (Gen. 26:15). Water is essential to sustaining life in the desert. The Philistines were as dependent as Isaac’s family on water for their survival. Why would they go to such lengths to block the wells, even having them ‘filled with earth’ which would effectively make them difficult to find again? Generations of Torah students have been intrigued by this question. What thoughts and insights do you bring to the discussion? The sheer insanity of the Philistines’ action has led some commentators to conclude that the story of the wells carries intense symbolism. As the patriarchs laboured to release life-sustaining water out of parched ground, they were also creating a flow of living faith in the midst of a land of idol worshippers. The action of the Philistines, then, symbolises the forces of hard-heartedness that seek to stop the lifegiving action of God, with deathly consequences. But what evidence from the text and tradition support this interpretation? Carefully revisit the text before reading on. “Isaac dug again the wells of water that had been dug in the days of his father Abraham...and he gave them the names that his father had given them” (v.18). Isaac digs for water, but not indiscriminately. He operates in the footsteps of Abraham, honouring the ways of his father. According to Jewish storytelling traditions, just as Abraham had named certain places with titles that reflected his relationship with God (see Gen. 21:31; 22:14), Abraham had named the wells in a similar fashion. Thus, in eradicating the wells the Philistines were attempting to extinguish the very mention of the G-d of Abraham. Amidst opposition, Isaac is persistent in recovering both the wells and their names. Like his father, his efforts bring forth what the Hebrew text calls mayim hayim : ‘living water.’ This is followed immediately by the Lord’s appearance to Isaac: “I am the God of your father Abraham...” with the added divine assurance, “Do not be afraid, for I am with you” (v.24). For reflection: Isaac sought to be faithful to the religious traditions of his father. What challenges have you experienced in your efforts to remain faithful to the traditions of your ancestors? A fragile relationship exists between human harmony and availability of the earth’s natural resources. Discuss in the light of Genesis 26. • Bibliography: Eskenazi & Weiss, eds., The Torah: A Women’s Commentary (New York, 2008); Leibowitz, New Studies in Bereshit (New York: Lambda); Plaut, The Torah: A Modern Commentary (New York, 2006). Scripture: NRSV. © Teresa Pirola, 2013. www.lightoftorah.net This article may be reproduced for non-commercial use with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based ministry encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Toledot (Genesis 25:19 - 28:9), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .