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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 .

Chapter 23 of Genesis continues the drama of Abraham’s family life. It opens with the death and burial of his wife, Sarah. In Jewish commentary, the proximity of this scene to the previous week’s Torah reading of the Binding/Sacrifice of Isaac led to a startling thought: when Sarah discovered that Abraham had intended to kill their son Isaac, did she die of a broken heart? Our focus today, however, is a business deal: Abraham’s purchase of a piece of land that will become the family burial plot. Read this passage in 23:1-20. "After this, Abraham buried Sarah his wife in the cave of the field of Machpelah facing Mamre (that is, Hebron) in the land of Canaan. The field and the cave that is in it passed from the Hittites into Abraham’s possession as a burying place” (Gen.23:19-20). “After this” says the text. After what? “After this” says the text. After what? The preceding negotiations over the purchase of the cave and land are curious in their detail. As you read Gen. 23:1-20, perhaps you noticed: The juxtaposition of emotion (‘mourning,’ ‘weeping’) and business terms (‘property,’ ‘price,’ ‘possession’). The repeated references to the legal witnesses of the negotiations (‘in the hearing of, ‘in the presence of’). Abraham, a foreigner, is well regarded by the locals. The interaction between Abraham and Ephron. Ephron offers the land as a gift, but Abraham wants legal title. What else do you notice about this text? Certainly, from an historical perspective, this passage contains interesting information about ancient eastern burial customs and business etiquette. But how does the Torah’s preoccupation with Abraham’s land package contribute to the way we relate to G-d? This is the question that fascinated the sages. How do you enter the conversation? In the discussions of the sages, two insights emerge in creative tension. On the one hand, our Torah passage represents the realization of G-d’s promise to Abraham: “I will give to you, and your offspring after you, the land where you are now an alien” (Gen.17:8). Sarah’s grave site—where Abraham, Isaac, Rebekah, Jacob and Leah will also be buried—represents the chosen people’s first permanent legal foothold in the land of Canaan. The dream is now reality. Yet this momentous step comes at a high price. As well as being charged a hefty sum, Abraham—a man of wealth and status in his country of origin—is required to humble himself, bowing down not only to Ephron but "to the people of the land" (v.12). Says Ramban (13th c. Torah scholar), Abraham, while respected by the Hittites, was still an alien among them and required not only the consent of Ephron, but the support of all the people. Thus Jewish tradition regards the acquisition of the cave of Machpelah as one of the trials of Abraham, one in which he performed admirably. For through Abraham’s humility and unswerving dedication to the task, G-d’s vision became a reality in time and place. Table topic: Today's Torah reading describes a business deal. Lofty spiritual visions do not escape the practicalities of living in the real world (e.g., a person of holiness and prayer still has to pay the mortgage!) Describe the material-spiritual tensions and opportunities in your own life and how you respond to them. Bibliography: Eskenazi & Weiss, eds., The Torah: A Women’s Commentary (New York, 2008); Leibowitz, New Studies in Bereshit (New York: Lambda, 1994). Scripture: NRSV. Image: City of Hebron, with Tomb of the Patriarchs and Matriarchs (Shutterstock via Wix). "The Cave of Machpelah in Hebron is the world’s most ancient Jewish site and the second holiest place for the Jewish people, after the Temple Mount in Jerusalem... Because Abraham is also revered in Islam as the father of Ishmael, the tomb is holy to Muslims who refer to it as the Sanctuary of Abraham and converted a Byzantine basilica built on the site into the Ibrahimi Mosque... Today, Hebron is a tense city where about 700 Jews live among more than 200,000 Palestinians." ( Jewish Virtual Library ) © Teresa Pirola, 2013. www.lightoftorah.net Download the PDF version Light of Torah is a Sydney-based grassroots ministry that encourages Christians to reflect on Torah with the help of Jewish insights . More...     The reflection above refers to Parashat Chayei Sarah (Genesis 23:1 - 25:18), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! Download your free Jewish and Christian Liturgical Calendar, thanks to the generosity of Etz Hayim-Tree of Life Publishing . This resource allows you to see at a glance the festivals and weekly readings for both traditions. It is a way of developing interfaith awareness as we proceed through the liturgical year.

Our focus this week is Genesis 22:1-19. In Christian tradition this passage is known as 'the sacrifice of Isaac'. In Jewish tradition it is known as 'the binding of Isaac'. The horror of the narrative grabs our attention and draws us into the text with understandable questions and objections: Why would the G-d ask a father to sacrifice his own son? Many Christians are familiar with this reading as part of the Easter Vigil, and it also appears as part of the weekday morning service in many Jewish prayer books. What is so important about this passage to warrant its prominent placing in the liturgical traditions of both Jews and Christians? Read Genesis 22:1-19, then join the sages in a close reading of verses 3-4. “Abraham rose early, saddled his donkey, chopped wood for the burnt offering, took Isaac his son and his two lads, and set out for the place that God had spoken of to him. On the third day, Abraham lifted up his eyes and saw the place from afar” (Gen.22:3-4). Our Torah passage speaks of a three-day journey ... Do you notice anything odd about this part of the text? What is odd about this text? Perhaps you noticed that the Torah offers no detail about the three-day journey. Details about his preparation are aplenty: rising early, saddling his donkey, chopping wood, etc. But from the moment he is on his way: the text suddenly falls silent. Like a fast-forwarded movie, the story skips to the end: “On the third day...” Think about that. Abraham has just set out with a horrific task: the sacrifice of his own son. He has three days, in the presence of his son, to consider what he is about to do. Surely, those days must have been filled with anguish! Surely, he must have undergone feelings of bewilderment, anger, doubt, pain... surely! And yet the text records nothing about the journey. No dialogue, no thoughts or feelings, no events, no geographical or human point of note. Prayerfully ponder this. How do you interpret the Torah’s silence? Are there some things that are ‘unspeakable’? Can they be voiced at all? Are there some things that are ‘unspeakable’? This silence bothered the sages deeply. In fact, in the midrash we find imaginative stories filling up the silence of those three days. According to one midrashic tradition—one that perhaps depicts the internal struggle of conscience—Abraham is visited during his journey by a satan , a tempter, who hurls at him one reason after another as to why he should abandon his journey. Abraham persists. Another tells how Abraham comes to a river crossing. The waters are dangerously high and Abraham has every excuse to turn around and go home. Instead, he plunges in up to his neck, and the waters recede. (What other water crossing comes to mind here?) Perhaps we are drawn to reflect on the ‘legitimate’ excuses that deter us from pursuing G-d’s call to its final conclusion. In this way, by being attentive to what is 'absent' in the text, the midrash prevents us from treating the story of Abraham’s faith as blind, robotic obedience. It leads us to a deeper, more sensitive contemplation of the human struggle involved in discerning and following the Lord’s call. Far from being fanciful storytelling, the midrash voices the questions and insights of generations of believers as they encounter G-d’s living word.• Table topic : Join in the conversation of the sages. How does the text’s silence stimulate your engagement with the Torah? If you were to tell your own midrashic account about what happened during those three days, what would you say? Bibliography: Bialik & Ravnitsky, eds., The Book of Legends (New York: Schocken Books, 1992); Leibowitz, New Studies in Bereshit (New York: Lambda, 1994). Scripture: JPS, 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 grassroots ministry that encourages Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Vayeira (Genesis 18:1 - 22:24), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! Download your free Jewish and Christian Liturgical Calendar, thanks to the generosity of Etz Hayim-Tree of Life Publishing .

Abraham, the founding father of our faith, is central to our Torah portion this week. Actually, as the story opens he is called Abram. Only later, in 17:5, will his name be changed to Abraham. Read as much of the Torah portion as you can (Gen. 12.1–17.27). It is an engaging narrative! Our focus, however, will be the dramatic opening words of commissioning in Gen. 12:1. “Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you” (Genesis 12:1). “Lekh lekha...” The Hebrew term can be variously translated: Go; go forth; travel; leave. These words introduce the story of one man whose decision to step out and follow a divine call changes the course of history. Not only does this represent the beginnings of the Jewish faith tradition, but from here two other faiths claiming Abrahamic roots will emerge: Christianity and Islam. Exactly what is it about this story that justifies its religious centrality? Who and what have led to this critical moment? If you have been reading Genesis to this point, you will recall the saga of Adam & Eve, Cain & Abel, Noah and the flood. Against the backdrop of these characters and their behaviour, what can you say about Abraham’s entrance centre-stage? Perhaps you noticed that the moral fibre of each of the previous characters displays serious flaws. In the writings of Rabbi Jonathan Sacks (1948-2020), an esteemed Torah commentator and Jewish leader, we find the observation that their flaw in common is evasion or abdication of responsibility. Do you agree? Think back on the preceding chapters of Genesis. Pool your knowledge with a havrutah  partner (discussion/sparring partner). You may wish to revisit parts of Genesis to recall a particular scene, before reading on.   Rabbi Sacks, drawing on the wider biblical canvass, describes the character of Abraham from the moment of call through the chapters that follow. Unlike Adam (who blames Eve, who blames the serpent), Abraham accepts personal responsibility in adhering to G-d’s word. (See Gen.12:4) Unlike Cain (‘Am I my brother’s keeper?’ 4:9) Abraham accepts moral  responsibility, rescuing his brother’s son, Lot (Gen.14). Unlike Noah (who is silent at the divine announcement of the destruction of humanity), Abraham prays for the inhabitants of Sodom and asks the Lord to spare them (Gen. 18). He accepts collective responsibility. In other words, Abraham, in resisting excuses and in his wholehearted response to the summons to ‘Go forth’ to a new land, charts a radical path in the history of humankind; one defined by a personal free choice to follow the Lord G-d without hesitation or reserve. • Reflection :   Lekh lekha...  Go forth... According to one Jewish (Hassidic) interpretation, Lekh lekha means “Go to yourself,” i.e., find that deep freedom planted within every human being, and set your moral compass from there. What excuses sometimes deter me when the Lord says, “Go forth...”? Do my personal choices come from that deep place of inner freedom where I am truly ‘myself’ before G-d? Bibliography: Plaut, The Torah: A Modern Commentary , rev. ed. (New York: URJ Press, 2006); Sacks, Covenant and Conversation (Jerusalem: Maggid, 2009).  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 grassroots ministry encouraging Christians to learn more about Torah and Jewish traditions from Jewish texts, teachings and commentaries . More...   T he reflection above refers to Parashat Lech Lecha (Genesis 12.1 - 17:27) which is the Torah portion read on the coming Sabbath in the Jewish liturgical calendar. Shabbat shalom! Further Resources Supporting Christian-Jewish Relations: NOSTRA AETATE. Marking the 60th Anniversary of the document "Nostra Aetate" - Visit the Bat Kol International website for a suite of resources to share the story and significance of this Vatican II Declaration which was issued by the Catholic Church in 1965 and which has had a major impact on the history of Catholic-Jewish relations. Click here for details . CALENDAR. Download the latest edition of the Jewish and Christian Liturgical Calendar which is published each year by Etz Hayim - Tree of Life Publishing . The calendar assists readers to be aware of the key liturgical dates and their relevant scripture readings in both Jewish and Christian traditions over the course of the year.   Download your copy here .

This week is an opportunity to extend our knowledge of a familiar bible story, perhaps known since childhood: Noah’s ark. You may already be familiar with what God said to Noah before the building of the ark. We can readily recall that God expressed disappointment in the wickedness of the human race and revealed the divine plan to destroy the earth in a flood. But what were God’s words to Noah after the flood, after Noah and his family and animals had come out of the ark? Read them for yourself in Genesis 9:1-17. God’s post-flood speech can be divided into three parts: God commands, God makes a covenant, God gives a sign of that covenant. Note that the words that begin each section are also used to end each section. God blessed Noah and his sons, and said to them, “Be fruitful and multiply, and fill the earth” (Read Gen. 9:1-7). Then God said to Noah and to his sons...”I’m establishing my covenant with you and your descendants...” (Read Gen.9:8-12). I have set my bow in the clouds, and it shall be a sign of the covenant...” (Read Gen. 9:13-17). Having created the world in Gen.1, God sets out to re-establish the world in Gen. 9. What do you notice as you compare these two stories? Perhaps you noted the similarity of some of the creation language, and that in each case God establishes the human race from a single human being. Both Adam and Noah are blessed and commanded to ‘be fruitful and multiply.’ Noah, however, is given an additional set of commandments prohibiting unlawful killing. Most importantly, while the relationship between God and Adam is presumed, God enters into a covenantal relationship with Noah and his descendants, promising that never again will a flood destroy the earth. What else in the text caught your attention? And what of the rainbow? Why might this be chosen as the sign of the covenant? Many have sought a meaning in its shape and colour. One Light of Torah reader, for instance, remarks that he has always viewed the rainbow’s reach across the sky as suggesting the connection between heaven and earth, a fitting sign of God’s reconciliation with humanity. When we delve into the tradition, we find the idea, recalled by the great medieval Jewish scholar known as Ramban,[1] that the shape of the rainbow resembles an archer’s bow. When an arrow is released, the bow faces a certain way. If we imagine an angry God shooting arrows at the earth (as suggested by Psalm 144:6), the bow would face a different direction to what we see in a rainbow. Thus the rainbow signifies that an era of peace displaces retribution and anger. Ramban himself, however, is not satisfied with this explanation. After all, humankind has not changed its ways all that much. Rather than speculate about the rainbow’s form or color he prefers to focus on the fact that, as stated in the text, it is given as an assurance of God’s unfathomable mercy despite human sin. • Table topic: Despite the disturbing actions of God in this Torah portion, Noah’s ark is ultimately a story about a compassionate God who does not give up on a his people. Do you agree? Notes: Moses ben Nachman, commonly known as Nachmanides, and also referred to as Ramban. 1194-1270 Bibliography: Friedman, Commentary on the Torah (SanFrancisco: Harper Collins, 2001); Leibowitz, New Studies in Bereshit (New York: Lambda, 1994). Scripture: NRSV. © Teresa Pirola, 2013.www.lightoftorah.net This article may be reproduced for non-commercial use with acknowledgement of author/website. Download the PDF version . Light of Torah is a Sydney-based grassroots ministry encouraging Christians to learn more about Torah and Jewish traditions from Jewish texts, teachings and commentaries . More...   T he reflection above refers to Parashat Noach (Genesis 6.9 - 11:32) which is the Torah portion read on the coming Sabbath in the Jewish liturgical calendar. Shabbat shalom! You can now download the latest edition of the Jewish and Christian Liturgical Calendar which is published each year by Etz Hayim - Tree of Life Publishing , thanks to the work and generosity of Elizabeth Young in making this resource freely available. In the interests of promoting interfaith awareness and learning more about other religious communities, the calendar assists readers to follow the key liturgical dates and their relevant scripture readings in both Jewish and Christian traditions over the course of the year.   Download your copy here .

I love this part of the Jewish calendar - when the weekly reading of the Torah in synagogues begins all over again, with the opening chapters of the Book of Genesis ('Bereshit', 'In the beginning', is its Hebrew title). I t always feels like a fresh start. A moment of renewal. In whatever way my annual commitment to Torah reading might have lagged or been interrupted over the past twelve months, now is my opportunity to begin again at Genesis 1:1. And what beautiful stories fill this opening book of the bible, so enticing to my mind, heart and creative energies. This year, our fresh 'beginning' in the Torah cycle coincides with momentous events in Israel, Gaza and the world stage, with the return of all living hostages, the cessation of the Hamas-Israel war and fragile steps towards peace. It is a precarious and bitter-sweet moment. Let us pray and hope that the joy and relief of what has been achieved deepens into a period of lasting peace, healing, safety and rebuilding for Israelis and Palestinians, their families and societies. With all this complexity - and in our own personal lives too - we enter another year of Light of Torah reflections. Week by week, we read and explore and reflect upon some verses of the weekly Torah portion, with the aid of the insights of Jewish interpreters. So, let's begin... In the opening two chapters of Genesis the reader finds two different accounts of the creation of humankind. What are we to make of these differences? Read the two accounts closely in Genesis chapters 1 & 2, preferably with a friend, and with a pencil or highlighter to underline and circle key words, ideas, repetitions and poetic elements that strike you as unusual or interesting. So God created humankind in his image, in the image of God he created them; male and female he created them. God blessed them, and God said to them, 'Be fruitful and multiply, and fill the earth and subdue it...' (Genesis 1:27-28) So the Lord God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. (Genesis 2:21-22) What do you notice as you compare the two stories of the creation of humankind? How would you describe the persona of Adam/Eve 1 compared to Adam/Eve 2? Perhaps you noted that Adam 1 is characterised by a decisive commissioning to ‘subdue’ the earth. He, along with his female counterpart, is a man of action, productivity, initiative. He is empowered by God to call the shots, in control of himself and his environment. Adam 2, on the other hand, although given authority over the animals, is immediately led into an experience of sacrifice and surrender. He is overpowered by God as he succumbs to sleep and relinquishes part of his own body in the creation of woman. Do you agree with these observations? What else did you observe in the text? How might we explain or reconcile these different Adams/Eves? If we were examining Genesis from an historical viewpoint we might suggest that the two stories represent two distinct storytelling traditions preserved in the text. But let’s set aside such theories here and hear instead from Rabbi Joseph Soloveitchik, an esteemed Torah scholar of the 20th century, who interprets Genesis with a compelling synthesis of traditional biblical wisdom and modern religious anthropology. According to Soloveitchik, in these Torah texts we see two kinds of instincts in the human person, both willed by God. God wants us to be both active and submissive, victory-bent and humble, disciplined and docile. Enshrined in our existence is a creative tension between self-expression and covenantal relationship; individuality and community. Thus Genesis reveals something of the mysterious, complex depths and paradoxes of the human person, setting humankind apart in the order of creation. • Table topic: Integrating the diverse qualities of the two Adams/Eves is the great challenge of human and spiritual growth. Can you name somebody who exhibits this integration? Discuss the challenge that Genesis 1-2 poses in your life. Do you most resemble Adam/Eve 1 or 2? Can you recognize the tension mentioned above in other sacred stories (e.g., Christians might consider the gospel story of Mary and Martha, Lk.10:38-42)? Bibliography: Joseph Soloveitchik, The Lonely Man of Faith (New York: Doubleday, 1965). Scripture: NRSV. Image: Shutterstock via Wix © Teresa Pirola, 2013, 2025.   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 grassroots ministry encouraging Christians to learn more about Torah and Jewish traditions from Jewish texts, teachings and commentaries . More...   T he reflection above refers to Parashat Bereshit (Genesis 1.1 - 6:8) which is the Torah portion read on the coming Sabbath in the Jewish liturgical calendar. Shabbat shalom! You can now download the latest edition of the Jewish and Christian Liturgical Calendar which is published each year by Etz Hayim - Tree of Life Publishing , thanks to the work and generosity of Elizabeth Young in making this resource freely available. In the interests of promoting interfaith awareness and learning more about other religious communities, the calendar assists readers to follow the key liturgical dates and their relevant scripture readings in both Jewish and Christian traditions over the course of the year.   Download your copy here .

Teresa Pirola | October 7, 2025 The first detail I notice is the bullet holes. They disfigure everything in sight — walls, ceiling, floor, furniture — telling the story of a murderous frenzy. It is May 2025, and I am standing among the remains of a home at Kfar Aza, one of the small farming communities (kibbutzim) on Israel’s side of the border with the Gaza strip. It was here, on the morning of October 7, 2023 that hundreds of Hamas terrorists breached the gates to murder, rape and terrorize . Of the 850 members of this kibbutz, 64 residents perished. Whole families were slaughtered, while 19 people were taken hostage. Eerily, mundane realities still make their presence felt: cups, fridge magnets, laundry basket, garden tools. Trashed, burnt and dirt-laden, the small domestic items that survived the carnage now bear silent witness: this had been somebody’s home.  It is the cruelest of ironies that a person’s life here was destroyed, yet his coffee mug remains intact. A further incongruous detail catches my eye: the tranquil view framed by the living room window. Moving closer to the windowpane I look out upon green trees swaying lazily in the warmth of the sun beneath a clear blue sky. Stepping back from the window, my view takes in utter destruction and chaos. The contrast could not be starker. Contradiction and incongruity are constant companions on my visit to Kfar Aza. With its modest village-like simplicity, environmental beauty and close familial ties, life on the kibbutz was readily described by its members as “paradise”. Yet, within a few short hours on October 7, it had become hell on earth . Those living in communities like Kfar Aza have long been known for their advocacy of intercultural coexistence, dubbed the “peaceniks” of Israeli society. Even while enduring 18 years of recurrent rocket fire by Hamas from across the border, they never relinquished their aspirations for peace. They welcomed Gazan workers onto their properties, advocated  for Palestinian rights, transported Gazan children to Israeli hospitals, and provided other meaningful expressions of support. Their dreams  of harmony were shattered in the horrific assault of October 7. At the site of the Nova Music Festival massacre, further scenes of incongruity await us. Smiling faces of Israeli youth leap out from photographic memorials at the place of their deaths, where mass murder was accompanied by other unspeakable atrocities. Joining other visitors, I wander among the portraits of the victims. The atmosphere is quiet, the natural surrounds are gentle, and the sense I have is of walking through a labyrinth of prayerful remembrance. Suddenly, without warning, a deep, resonant “boom” of artillery fire breaks the peace. It seems unnervingly close and even our guide is momentarily startled. We are, after all, just a few kilometers from the Gaza border, beyond which hostages taken by Hamas two years ago are still being held and a war claiming tens of thousands of lives still rages. This, too, is part of the grief being processed in this place. My gaze turns to the landscape adjacent to the Nova site. I find myself wondering where on earth these young people could have found shelter as they ran to escape white pickup trucks carrying armed terrorists with lethal weapons. I think of the desperate text messages sent home, at first pleading for help, then succumbing to final goodbyes. I ponder, too, the heroism of those who risked - and lost - their own lives to save others. Standing in these places, a surreal aspect for me is the sense of having already been here. Not physically, but virtually, and perhaps spiritually too. Having followed the unfolding catastrophe since October 7, each scene is strangely familiar. I have seen a great deal of Hamas video footage and read official reports . I have listened to the stories of survivors, first responders, returned hostages, grieving relatives and long since joined my own grief and prayers with theirs. Nothing here is a total surprise. The difference, of course, is the immediacy of presence. I am seeing and hearing not through a computer screen or zoom link up, but in person. As a rebuttal to those who would deny, downplay or even excuse the crimes of Hamas on October 7 , I am an eye-witness to the lives of courageous, albeit traumatised, Israelis: mourning their dead, healing their wounded, rebuilding their lives , advocating for the hostages, worried sick about sons and daughters called up for military service, horrified at the destruction of Gaza, debating fraught political issues, besieged by a global outpouring of antisemitic hate, and, in the case of the residents of Kfar Aza, left in bewildered confusion as to whether their own aspirations for peace were ever those of their neighbours. We mark anniversary dates for good reasons. Whatever our views on war and geopolitics, may we never forget the victims and survivors of October 7.   Dr Teresa Pirola is a Sydney-based writer, faith educator and author of October 7 : A Response to the 2023 Massacre in Israel and Surging Antisemitism in Australia  (The Story Source, 2023)   and Catholic-Jewish Relations : Twelve Key Themes for Teaching and Preaching  (Paulist Press, 2023). Photos by T. Pirola, May 2025. Destroyed home on kibbutz Kfar Aza; Window view - serene natural scenery outside, destruction within; Memorials at site of Nova Festival massacre. Ways you can help: Contribute to the rebuilding of Kfar Aza here . Make a prayer pledge for the remaining hostages here .

Festival greetings to Jewish friends for Rosh Hashanah, with heartfelt wishes and prayers for all the goodness & sweetness of the new year. Shana Tova U'Metuka At time of posting, Jewish communities have entered the High Holiday period, having just celebrated the two-day festival of Rosh Hashanah - Jewish New Year. Rosh Hashanah celebrates the 'birthday of the world'. Front and centre is the conviction that G-d, Creator and Sovereign of the world, continues to renew creation and calls human beings to account for their decisions and actions. Despite the fragility of our lives, we are expected to live the gift of each day to the fullest. Thus, the sound of the shofar (ram's horn) on Rosh Hashanah might be described as a 'wake-up' call. Rosh Hashanah leads into an extended period of introspection and self-examination, known as the Days of Awe or Days of Repentance. It culminates ten days later in Yom Kippur ('Day of Atonement'), a solemn day of fasting and repentance, girded by a deep trust in G-d's mercy. So what are some of the key messages and insights of Rosh Hashanah for Jews? And how might they also inspire other peoples of faith and good will? The late Rabbi Jonathan Sacks (1948-2020), an English Orthodox rabbi, a scholar and author - widely respected as a faith leader by people of many traditions - articulated the following Ten Themes. Rosh Hashanah instills an awareness that: Life is short, but it is a gift from God, to be lived as a free response to the God of freedom. Life is inherently meaningful, however life is not easy and too often involves immense suffering. Yet, because God never leaves us, life can still be sweet; and what we create with our lives is our greatest work of art. In life, we stand on the shoulders of those who came before us. God asks great things of us and, by responding to this call, we discover our own greatness. Paradoxically, human beings are both dust and spirit. We are formed from the dust of the earth and the living breath of God (Genesis 2:7). This brief summary is gleaned from "What Rosh Hashanah says to us" by Jonathan Sacks, at The Rabbi Sacks Legacy website. The link takes you to a family-friendly version of his teaching that lends itself to a meaningful discussion around a family or community dining table. A closing prayer: May the memory and work of Rabbi Jonathan Sacks continue to bless the world and be a beacon of moral guidance. And we pray for Jewish people everywhere during their High Holy Days - for continuing vitality and strength in their covenantal life with G-d, and for safety, health and happiness for their families and communities, after what has been a terribly painful and difficult year. We pray that all the hostages still held by Hamas will be released and be brought safely home soon; t hat hope will prevail over despair; that a lasting peace will be found in the Middle East; and that the suffering of all innocent victims of war will come to an end. Light of Torah is a Sydney-based grassroots ministry encouraging Christians to learn more about Torah and Jewish traditions from Jewish texts, teachings and commentaries . More...   © Teresa Pirola, 2022, 2025.   lightoftorah.net

Moses and the Israelites are encamped on the plains of Moab, poised to enter the promised land. There Moses gives a final speech, restating the obligations of the covenant between God and Israel. As he speaks, we hear this arresting statement: “ I am making this covenant, sworn by an oath, not only with you who stand here with us today before the L ORD our God, but also with those who are not here with us today.” Deuteronomy 29:14-15 (NRSV) Who are those “who are not here with us this day”? Surely it can’t mean absentees on the day, since just a few verses earlier we were told that all Israelites from all groups are assembled. According to the great medieval Jewish scholar known as Rashi, the souls of all future generations of Jews were present at this covenantal moment, just as they were at Mount Sinai. This concept is of profound importance to Jewish understanding of what it means to be God’s people, bearers of the divine promises and the covenant from generation to generation. The fact that this verse uses the word “stand” when referring to those “here” and then omits it when speaking of those “not here” can perhaps be taken as a distinction between those bodily present and those spiritually present. [1] But how can a covenant made long ago obligate generations to come? Surely this is not possible! Abravanel, a 15th century Spanish-Jewish Torah commentator, tells of an argument he had with other sages over this very question. Before we hear how Abravanel replied, what reflections do you bring to the discussion? [Pause to discuss with a friend, or havruta partner.] Perhaps you made the observation that what occurs in the present does indeed impact on future generations. Every family, for instance, is shaped by the actions and choices of their ancestors, for good or for ill. Abravanel compares Israel to a family debt. “Just as the children inherit their father’s property, so they inherit his debts. Even though the children were not alive when the debt was incurred they are still liable to repay it. Similarly, God conferred a privilege on Israel and they were indebted to God for it.” [2] What was that privilege that makes future generations “indebted” to God and bound to the covenant? Abravanel names first and foremost the Exodus miracle. Remember the verse that introduces the Decalogue: “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery” (Exodus 20:2). The serious obligation brought to bear upon the Jewish people derives from the wonder of being called into a relationship with God who liberates and calls them into a life of freedom as God’s people. Our Torah passage invites reflection on what God has done and continues to do for the people of God as they live in covenant with God. Naturally, there will be similarities and differences in the way that Jews and Christians interpret this passage, according to their respective understandings and experiences of what it means to live in covenant with God. One aspect to note for Jews is that the all-embracing nature of their covenant with God has been experienced through history as both a joyful privilege and a heavy burden. Says Abravanel, writing at the time of the Inquisition and various forms of persecution: “ Many of our people have forsaken the religion of their forefathers as a result of persecution and wished to be like the nations of the world... Though they and their descendants would do all in their power to assimilate they would not succeed. They would still be called Jews against their own will and would be accused of Judaizing in secret and be burnt at the stake for it.” [3] These are sobering words for Christians to hear, in light of church history. This week's Torah portion draw us to ponder the privilege and burden of being not only a believer, but part of a people of faith. It leads us to view our present experience in light of the past and the future, knowing that our faithful God is with us always. May this exercise in interfaith listening enrich and deepen our spiritual lives, lived in community, with all its joys and struggles. 1. See Elie Munk, The Call of the Torah, vol. 5 (New York, 1995), 319. 2. Quoted in Nehama Leibowitz, Studies in Devarim (New York, 1996), 299. 3. Leibowitz, Studies in Devarim, 302. © 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... T he reflection above refers to Parashat Nitzavim (Deuteronomy 29:9 - 30:20), which is the Torah portion read for this coming Sabbath in the Jewish liturgical calendar. Shabbat shalom ! ROSH HASHANA Parashat Nitzavim is read on the Sabbath that comes before Rosh Hashana (Jewish New Year). Rosh Hashana commences in 2025 on the evening of 22 September. Here's wishing Jewish friends a good and sweet year! L’shana tova u’metuka ! NEW! You can now download the latest edition of the Jewish and Christian Liturgical Calendar which is published each year by Etz Hayim - Tree of Life Publishing , thanks to the work and generosity of Elizabeth Young in making this resource freely available. In the interests of promoting interfaith awareness and learning more about other religious communities, the calendar helps readers to keep track of the key liturgical dates and their relevant scripture readings in Jewish and Christian traditions over the course of the year. Download your copy here .

At last! After forty years of desert-trekking, the G-d-given homeland of the Israelites is within their grasp. But are they ready for this miracle? In Deuteronomy 29, Moses stands at the edge of the Promised Land and reminds the Israelites that the past forty years have been a story of the signs and wonders at the hand of the Lord, and yet it is also a story of the people’s rebellion. Why this contradiction? Why have the Israelites been unable to fully see and hear God’s miracles? Let’s take a closer look at Moses’ words in Deut. 29:1-3 with an ear to creative Jewish insights into this text. [1] "You yourselves have seen all that [the L ORD ] did before your eyes in the land of Egypt, the great trials that your eyes saw, those great signs and portents. But [the L ORD ] has not given you a mind to know or eyes to see or ears to hear, until this day." (Deut. 29:2-4) Traditional Jewish commentators wrestled with these verses, especially with the last statement which seems to suggest that the Lord G-d was the cause of the people’s blindness. How might we interpret this text? Moshe Hefez, a 16th century Italian commentator interprets it as a statement about the dangers of familiarity and habit. The closer we are to the miracle, the less we appreciate it: “We do not appreciate [miracles] until they are far away from us, since familiarity breeds contempt and they are regarded as natural not supernatural phenomena. This is what Moses meant. You witnessed all those great wonders but only appreciated their full significance just now, at this time, after they had receded from view, as if you had heretofore lacked sight and hearing.” [2] Ponder this. Have you had the experience of recognizing a sign, a wonder or a miracle only after the event? What prevented you from ‘seeing’ it at the time? Rabbi Meir Simha (19th century, Dvinsk, Russia) interprets the text this way: The Israelites often mistakenly attributed divine powers to Moses, forgetting that he was a mere mortal like themselves. For years they presumed the miracles to be Moses’ doing. Only when he died did they come to terms with his mortality and acknowledge the Almighty as the true author of the signs and wonders that they had witnessed. Indeed, one tradition has it that this speech was delivered on the day of Moses’ death. But do either of these views really account for the reference to ‘the L ORD ’ in our text? This is the question posed by Nehama Leibowitz (20th century, Israel) who goes on to offer another view: At the end of his life Moses looked back on forty years of toil as he had tried to bring his people into relationship with the Lord. Nothing had worked! Overcome by the mystery of this human ‘failure’ he looked for an answer in divine providence. Perhaps the people’s resistance was not their fault, he reasoned, it was somehow part of the divine plan. Thus, what we hear in this verse is a great sigh of disappointment, that trustingly lays itself to rest in the unfathomable mystery of God’s ways. Our three commentators touch on critical tasks in the journey of life. We might name them as follows: The ability to look back on the past with clarity and to recognize the footprints of grace in even painful events. The importance of distinguishing God’s message from the messenger; and acknowledging God as its true author. The willingness to accept that we can’t solve everything in life, to surrender our imperfect lives to the divine mystery. Three interpretations are presented from three different centuries of Jewish Torah study. Which one ‘speaks’ to you and in what way does it resonate (or not) with your own reflections on this text? • Notes: 1. Following the teaching of Nehama Leibowitz in Studies in Devarim (New York, 1996). 2. Quoted by Leibowitz, Studies in Devarim , 292. Scripture: Everett Fox © 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 that encourages Christians to reflect on Torah with the help of Jewish insights . More... The reflection above refers to Parashat Ki Tavo (Deuteronomy 26:1 - 29:8), which is the Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom !

In the Torah some legal rulings involve public officials. Others are directed at ordinary people—families, employees, neighbours. Let’s take one from the latter rulings (Deut. 23:25-26) and explore it through the perspectives of the Jewish sages over centuries of Torah study. “When you enter a fellow [Israelite]’s vineyard, you may eat as many grapes as you want, until you are full, but you must not put any in your vessel. When you enter a fellow [Israelite]’s field of standing grain, you may pluck ears with your hand; but you must not put a sickle to your neighbour’s grain” (Deut. 23:25-26). Join the sages in pondering this passage. Who is the ‘you’? Whose interests are being protected by the permission granted? In a Talmudic opinion, ‘you’ refers to a hired worker, not a passerby. This opinion is supported with reference to the Hebrew word bo (‘come,’ ‘enter’). Just as the sun ‘comes’ down at sunset (see 24:15), so does our text speak of the hired worker at the end of the day.1 Is this far-fetched reasoning? Not at all, says Malbim,2 with his clear grasp of the Hebrew language. Bo can have two connotations—a chance coming or a deliberate one. He goes on to show how the content and structure of the text suggests deliberation. Just as the sunset is a regular, expected event, the hired worker is expected and enters the field at a regular time. Maimonides3 draws the same conclusion but uses a direct, legal approach: the ‘you’ must refer to hired workers or they would not have permission to ‘come’ and ‘enter’ the field in the first place. What is your view? How did you arrive at it? The sages discuss the fact that the permission to eat is restricted and conditional. Says Rashi,4 the text sets up an opposition: eat as much as you desire (lit: ‘as your soul’), but only your fill. A hungry worker should not have to endure the sight of forbidden fruit, but nor should the land owner be exploited by a glutton. While detailed interpretations vary according to translation (and you may wish to consult more than one), the sages generally agree that the Torah is protective of both labourer and land owner. The Talmud observes that permission to eat keeps the worker in good health and so increases productivity; but storage and removal of the produce is not in the owner’s interests. The Mishnah5 notes that by urging self-control the text is protective of the labourer lest he ruin his own employment prospects. Meanwhile, other opinions in the tradition stress the Torah’s humane quality: permission to eat is not a form of payment on top of existing wages, but simply a gesture of kindness. Strict justice in employment relations does not eliminate the need for goodwill and compassion. Continue to reflect on these perspectives, bringing to bear your own reading of the text, your questions and interpretative contributions. Notes 1.Bava Mezia, Mishnah 7,3; 87b. 2. Malbim, 19th c. 3. Maimonides, 12th c. 4. Rashi, 11th c. 5. The Mishnah: an early compilation of rabbinic teachings (2nd century onwards) which was later incorporated into the Talmud. Bibliography: Eskenazi and Weiss, eds., The Torah: A Women’s Commentary (New York, 2008); Herczeg, trans., The Torah: With Rashi’s Commentary (New York: Mesorah, 2011); Leibowitz, New Studies in Devarim (New York: Lambda, 1996); 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...    T he reflection above refers to Parashat Ki Teitze (Deuteronomy 21.10 - 25.19) which is the Torah portion read on the coming Sabbath in the Jewish liturgical calendar. Shabbat shalom!

The focus for our Torah reflection today is a tithing law in Deuteronomy 14:22-26. Taking a tenth of the year’s agricultural produce, plus the firstlings of his herds, the Israelite is to present an offering to the Lord in Jerusalem. Read this passage for yourself, then let’s join the Jewish sages in their Torah conversation. “Set apart a tithe of all the yield of your seed that is brought in yearly from the field. In the presence of the L ORD  your G-d, in the place that he will choose as a dwelling for his name, you shall eat the tithe of your grain, your wine, and your oil, as well as the firstlings of your herd and flock, so that you may learn to fear the L ORD  your G-d always.” (Deut. 14:22-23) Two things caught the attention of Jewish sages over centuries of Torah reflection. First, the tithe, while presented to G-d, is used for the tither’s benefit; i.e., he feasts on his own produce in Jerusalem (“the place”). Second, the whole point of the tithe is “so that you may learn to fear the Lord your G-d always” (14:23). Which raises the question: how does this act of feasting instil awe and reverence for G-d? How do you respond? How can an act of feasting instil awe and reverence for the Lord? The sages approach this issue in a variety of ways, but they all agree that the location— Jerusalem—is significant. Note that the tithing rules allow for the produce to be exchanged for money so as to make the pilgrimage easier for farmers living far from the holy city. Upon arrival in Jerusalem they can then buy the items required for the offering and the feasting. The sages also focus on the reference to “learn”. Were these details part of your own reflections above? What questions do they invite? Perhaps you are asking, ‘Precisely how does the act of offering/eating in Jerusalem teach the Israelite to revere the Lord?’ With agile imaginations and insight, several commentators focus on the intellectual environment of Jerusalem. Says the Sefer HaHinukh: [1] “When each person would offer up the tithe of his cattle, year by year, in the place devoted to Torah observance and study—Jerusalem, the seat of the Sanhedrin and the religious and intellectual authorities—then the owner of that wealth will go there to study Torah or send one of his sons to study there...” Says the Ha’amek Davar, [2]  since it is impossible to consume his tithe all at once, pilgrims delay their stay in Jerusalem and “there is nothing else to do there but study Torah...or leave one’s surplus money to the upkeep of Torah students.” Rashi and Rambam,[3] on the other hand, take the view that it is the Temple of Jerusalem that inspires and has an ennobling influence. One may object that our text says nothing of Torah study or Temple services; if anything its emphasis is on eating! Which leads Alshikh [4] to prefer the explanation that the tithing practice calls attention to the true source of one’s bounty. By going to the holy city to consume it, it is as if they are feasting “from the table of the Most High.” This is what teaches reverence for the Lord. Then again, Abravanel [5] offers the most straightforward of explanations of what the Israelite “learns” from this particular offering in Jerusalem. Just the act of being faithful to the precept is what instils reverence. Says Abravanel, it’s good practice for a lifetime of fidelity! “Habituation will implant in the soul humble acknowledgment of the overlordship of G-d.” Notice the variety of interpretation in the tradition. Continue to ponder this text and converse with the insights of the sages over generations of Torah study. • Notes 1. 13th century education work 2. 19th century Torah commentary 3. Two revered Jewish scholars: Rashi: 11th century; Rambam: 12th century 4. Alshikh: 16th century commentator 5. Abravanel: 15th century commentator Bibliography: Leibowitz,  Studies in Devarim  (New York, 1996); Munk,  The Call of the Torah: Devarim  (New York, 1995). Scripture: NRSV. Photo: Israeli vineyard, T. Pirola, 2007 © 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...    T he reflection above refers to Parashat R'eih (Deuteronomy 11.26 - 16.17) which is the Torah portion read at this time of year in the Jewish liturgical calendar.