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Shana Tova U'Metuka Festival greetings to Jewish friends for Rosh Hashanah, and a wish for all the goodness and sweetness of the new year. As this blog post is being written, Jewish communities have entered the festival of Rosh Hashanah - Jewish New Year. Rosh Hashanah celebrates the 'birthday of the world'. Front and centre is the conviction that God, 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, which climaxes ten days later with Yom Kippur ('Day of Atonement'), a solemn day of fasting and repentance, girded by a deep trust in God's mercy. So what are some of the key messages of Rosh Hashanah? What insights from Jewish tradition can also inspire other peoples of faith and good will? The late Rabbi Jonathan Sacks (1948-2020), an English rabbi, scholar and author - widely respected as a faith leader by people of many traditions - articulated the following Ten Themes. According to the teaching of Jonathan Sacks, 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 Rabbi Jonathan Sacks, "What Rosh Hashanah says to us", 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. In a spirit of interfaith solidarity, perhaps this is something we Christians could undertake this week, mindful of this Jewish festival period and how much we can learn from our Jewish brothers and sisters and their traditions. A closing prayer May the memory and work of Rabbi Jonathan Sacks, who was an internationally acclaimed faith leader, 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 God, and for safety, health and happiness for their families and communities.

In this reflection we explore rabbinic thought patterns and the insights of Jewish commentators concerning a single verse of Scripture: “Blessed shall you be in your comings and blessed shall you be in your goings” (Deut. 28:6). Intrigued by this text and its bounty of meanings, the sages of old saw something odd about this verse. Surely, they reasoned, the word order should be reversed. On a typical day, a person is seen going out from home and only later coming back in. The text should read, "Blessed shall you be in your goings and your comings". Yet instead it refers to 'comings and goings' (in that order). What is the Torah saying through this choice of wording? Ponder this with a friend. How do you reply? In the Talmud, Rabbi Yohana interprets our verse like this: “Just as your coming into this world was without sin, so be your going out of the world without sin.”[1] In other words, the blessings relate to the experience of birth and death, entering and departing the world. Convinced? Not all the sages are. Yes, the explanation might hold in the case of an individual, but this text is addressed to a whole nation. Astruc offers an alternative view.[2] In blessing the people, Moses was assuring them of divine guidance as they entered, 'came into', the promised land. But he was also reassuring them that this blessing would never leave them. Even if they sinned and 'went out' (were exiled) from the land as a result of sin, the Lord would never abandon them. The covenant would remain. Do you find this view more plausible? Yet even Astruc’s creative interpretation poses difficulties for the attentive reader. Look at the context of this verse. The blessings listed have a concrete, material quality to them. They are about finding comfort in plentiful crops, a safe home, a healthy family. Thus the Midrash [3] may offer a better explanation: our verse refers to a person’s daily business affairs — “your coming in for business and your going out for business” —or one’s worldly affairs in general. Wait a minute! Is the Torah suggesting a crass ‘God will make you rich’ theology’? No. Listen to what the Ha’amek Davar has to say: “You will be blessed in all these material things when you go into them and leave them. They will not defile or seduce you; but the blessing of the Lord will stand by you to enable you to overcome all temptation.” [4] So then, the blessing is not wealth, but virtue. As you strive to be faithful, the Lord will help you to be faithful, even amidst those worldly dealings which can threaten to distract you from your focus on the Lord. For the Lord has made you a holy people, and your relationship with God permeates every moment of your life. Note the variety of interpretations arising from a single verse of Torah. In fact, Jewish tradition speaks of the "seventy faces of Torah". No one interpretation can exhaust the possibilities of meaning to be found in the sacred text, for the word of God has infinite depths. Where is your own voice in this conversation? On what points do you agree or disagree with the sages? Can you appreciate the lively spirit of debate by which Jewish interpreters sharpen their approach as they engage with the text ? Prayerfully, and creatively attentive to the text, what insights can you discover? • 1.Bava Mezia, 107. 2. Solomon Astruc, late 14th c. Spain. 3. Midrash Devarim, VII, 5. 4. Ha’amek Davar is a commentary by a Torah scholar of Belarus known as the Netziv (1817-1893). Bibliography: Eskenazi and Weiss, eds., The Torah: A Women’s Commentary (New York, 2008); Freedman and Simon, eds., Midrash Rabbah (London/New York, 1983); Leibowitz, New Studies in Devarim (New York: Lambda, 1996); Scripture: NJPS. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from Jewish tradition. More... The reflection above refers to Parashat Ki Tavo (Deuteronomy 26:1 - 29:8), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom! Download the latest version of the (free) Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

In Deuteronomy 21-24 we come across a number of laws that reflect a concern for the welfare of women. For example: “When a man has taken a bride, he shall not go out with the army or be assigned to it for any purpose; he shall be exempt for one year for the sake of his household, to give happiness to the woman he has married” (Deut. 24:5). According to this verse, military service is delayed by one year in order to allow a bride spousal companionship. Interestingly, here the rationale for the law favours the woman. Elsewhere, in Deut. 20:7, the same rule is described in terms of the man’s interests. [Note: according to Jewish law this exemption did not apply in warfare considered defensive/obligatory, as opposed to ‘optional’ e.g., initiated by the king for economic reasons.] In Deuteronomy we also read of a law which allows time for a female taken captive in war to mourn the loss of her family before an Israelite is allowed to marry her (21:10-14). We read, too, of laws which prescribe punishment for a husband who tries to defame his wife (22:18-19) and which protect the inheritance rights of a firstborn son when his mother falls from her husband’s favour (21:15-17). There is also a law which places restrictions on a man who divorces his wife and later wants to remarry her (24:1). Examining texts like these in the light of other biblical and extra-biblical texts, scholars speculate that marriage and divorce laws in ancient Israel accommodated a range of complexities. Study of these and other verses from Deuteronomy, has led one contemporary Jewish commentator to conclude: “Deuteronomy generally displays a high regard for the dignity of women. They are neither property nor domestics to be abused and discarded, but persons entitled to rights and respect.”[1] Then again, other Jewish commentators [2] are more likely to remind us that the reality for women of those times was a far cry from a situation of gender equality as we would understand it today. E.g., a woman found not to be a virgin when she is married can be stoned to death (22:13-21). [Whether this actually occurred is another question. Talmudic students are familiar with early rabbinic legal adjustments which made capital punishment virtually impossible.] Both Jewish opinions draw on the same bible text, but each takes up a different emphasis. Like Christianity, Judaism has evolved over the centuries and reshaped many of its attitudes and practices, including those concerning women. Tensions over 'conservative' versus 'feminist' interpretations of biblical texts are as alive today in Jewish circles as they are in Christian circles! In our own reading of the bible, it is important to be aware of such developments lest a superficial reading feed anti-Jewish stereotypes. On this last point, Amy-Jill Levine, a Jewish New Testament scholar, doesn’t hesitate to challenge widespread Christian misconceptions. One example she takes up is the popular ‘feminist Jesus’, a Jesus who is said to have ‘liberated’ women against a culture of “early Judaism [that] was so misogynistic that it made the Taliban look progressive by comparison.” Historical-critical enquiry simply does not support this damning view of the Judaism of Jesus’ day, says Levine. “Judaism of this period was not an egalitarian utopia, but nor was it in general a system that ‘cast out’ women, children, the poor and sick...”[3] For further reading see AJ Levine, The Misunderstood Jew (New York: HarperCollins, 2006). Bibliography: Eskenazi and Weiss, The Torah: A Woman’s Commentary (New York, 2008); JPS Torah Commentary (Philadelphia, 1996); Levine and Brettler, eds., The Jewish Annotated New Testament (Oxford, 2011); Schorsch, Canon Without Closure (New York, 2007). Scripture: JPS. (1) Schorsch, 611. (2) Eskenazi and Weiss, 1188. (3) Levine & Brettler, 502-3 © Teresa Pirola, 2012. Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from Jewish tradition. More... The reflection above refers to Parashat Ki Teitzei (Deuteronomy 21:10 - 25:19), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom! Download the latest version of the (free) Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

“If, in the land that the LORD your God is assigning you to possess, someone slain is found lying in the open, the identity of the slayer not being known...” (Deuteronomy 21:1). In the case of an unsolved homicide—a corpse in a field, no suspect, no witnesses—Deuteronomy 21 describes a religious ritual to atone for the sin against the slain man. The ritual involves a heifer over which the elders of the nearest town make certain pronouncements, witnessed by the priests of the same town. Read Deuteronomy 21:1-9 and ponder the text with a friend. How are we to understand this puzzling, even disturbing, religious ritual? Let's listen to some Jewish voices across the centuries: We begin with Maimonides who cites a pragmatic reason for the ritual. “The investigation, the procession of the elders, the measuring and the taking of the heifer, make people talk about it, and by making the event public, the murderer may be found out...” [1] But if publicity is vital, why doesn’t the Torah name a busy part of town as the place of ritual, instead of a wadi “which is not tilled or sown” (v.4)? Besides, objects Nahmanides,[2] detection of a murderer does not atone for the deed. The question remains: how can this ritual be ‘cleansing’ of sin? And why would the town’s elders need to declare themselves innocent if they are not guilty of the crime? Continue to ponder the text. Perhaps your reflections led you to consider the representative role of the elders and priests. Their declaration, “Our hands did not shed this blood, nor did our eyes see it done” (v.7) is a statement about how the community conducts its affairs, for which its leadership is held responsible. The Talmud stresses the duty of the townsfolk to ensure the welfare of a person as he departs the town. Was the victim allowed to leave the town without food and unescorted, defenceless against bandits, wild beasts and the harsh natural elements? No! declare the elders. We would never have consciously allowed such a situation. We are not that kind of town![3] In fact, argues Abravanel,[4] this ritual is designed to be a wake-up call to the community. Too often people become complacent. What do they care about a dead man lying in a field? They have families to feed and jobs to work. The drama of the ‘broken heifer’ ritual ensures that life does stop momentarily, that the life of this one person—created in the image of God—is noticed, and that the community pauses to examine its duty of care, each person’s responsibility for his/her neighbour. The Jerusalem Talmud [5] draws an additional insight from this Torah text. ‘This blood’ in verse 7 can be understood to refer not only to the victim, but also to the perpetrator who shed the blood. Perhaps, reason the sages, one man attacked the other in an act of desperation born of extreme poverty. Mindful of such a scenario, the declaration of the elders is reminding the community of its duty of care that no one must be allowed to remain in poverty. Reflection Think of an incident which led you to pause to consider your duty of care. Can our Torah passage speak to this experience? What public rituals do we have today that encourage a sense of moral responsibility for one another? 1. Maimonides (12th century), Guide for the Perplexed III, Ch 40. 2. 13th c. Spain. 3. Rashi’s view (11th c. France). 4. 15th c. Spain. 5. There are two compilations of the Talmud, one compiled in Babylon, the other in Israel. The Babylonian Talmud is the more extensive work. 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, 1996); Munk, The Call of the Torah, vol. 5 (New York, 1995). Scripture: NJPS. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from Jewish tradition. More... The reflection above refers to Parashat Shofetim (Deuteronomy 16:18 - 21:9), 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.

“If prophets or those who divine by dreams appear among you and promise you omens or portents, and the omens or the portents declared by them take place, and they say ‘let us follow other gods’ (whom you have not known) ‘and let us serve them,’ you must not heed the words of those prophets...” (Deut. 13:1-2). How do you distinguish a true prophet from a false one? This is the subject dealt with in Deuteronomy 13:1-5 (NRSV). [1] The Jewish sages of old, and the Torah itself, acknowledge that there is no simple test. Discernment can be difficult. On occasions, false prophets can make correct predictions and true prophets can be wide of the mark; and both can be associated with miraculous signs and wonders. How would you enter this conversation? Read and ponder Deut. 13:1-5. Talk over your thoughts and questions with a friend. Then, let's listen again to some voices and interpretative insights of Jewish tradition. The text itself offers an essential guideline: listen to the foundational truths of your religious tradition! Do you recognize the God to whom the prophet is drawing you? Is it “the Lord your God—who brought you out from the land of Egypt and redeemed you from the house of slavery” (v.5)? Or is the so-called prophet leading you away, to entrapment in the empty promises of ‘other gods’? Our text takes us to the heart of the Torah: a call to choose the one, true living God over the worship of idols. Our text takes us to the heart of the Torah: a call to choose the one, true living God over the worship of idols. The sages also discuss the finer points of the matter. For instance, how is it that a false prophet can perform signs and wonders in the first place? The Talmud contains a discussion of this. Says Rabbi Yose, the Lord grants some powers to false prophets, but these are meant to test one’s adherence to the Lord, “to know whether you indeed love the Lord your God with your whole heart and soul” (v.3). Rabbi Akiva (1st-2nd century), however, disagrees: the Lord would never grant wonder-worker gifts to an idol worshipper, therefore the prophet in question must have once been authentic but later gone astray. Speaking centuries later, Maimonides (12th c.) concurs with Rabbi Yose: the false prophet has special powers (but through sorcery) that ‘test’ Israel’s faithfulness, and this fidelity offers a vital witness to the nations. The test does not prove anything to God (who knows all), but it does prove to outsiders that even spectacular spiritual powers cannot attract the Jewish people to foreign gods. From age to age, through every challenge and suffering, they ‘hold fast’ (v.4) to the God of their ancestors. The sages are united in the view that material success and popularity are inadequate criteria for judging the authenticity of a prophet. Do you agree? Name some of the ‘other gods’ of your own culture, noting their appeal and their falsity. Who are their ‘prophets’? How do you stay focused on what is right and true? 1. Deut. 13:2-6 in JPS version. Bibliography: Leibowitz, New Studies in Devarim (New York: Lambda, 1996); Munk, The Call of the Torah, vol. 5 (New York, 1995); Plaut, The Torah: A Modern Commentary (New York, 2006). Scripture: NRSV; JPS. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from Jewish tradition. More... The reflection above refers to Parashat R'eih (Deuteronomy 11:26 - 16:17), 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 the Torah (Old/First Testament) we find repeated instances of the Israelites being warned to ‘remember’ and ‘observe;’ that is, to remember God’s saving acts in history, and to observe the commandments so as to enjoy continued blessings. The Jewish sages taught that the Torah never repeats itself without good reason. Repetition calls for the reader’s careful attention. In this spirit, let’s explore an example from the Book of Deuteronomy. Read Deuteronomy 8:7-11 and 8:12-18. Here we find two passages which are quite similar. Each describes the blessings of living in the Promised Land, and each follows with a warning not to forget ‘the Lord your God.’ The two passages are similar, but there are also differences. Can you pick them? Though similar passages, there are differences. Can you pick them? The first describes the prosperity of the Israelites in terms of the natural fertility of the land - a land of running waters and unlimited supplies of grains, fruits, vegetables and minerals. Seven times the Hebrew word eretz (‘land’) appears in this passage. Note how the flow of the text conjures up a picture of lush countryside, abundance, profound satisfaction. But why the warning about forgetting the Lord and failing to keep his commandments? What might be the temptation facing the Israelites as they come upon this land flowing with milk and honey? The second passage also describes the prosperity of the Israelites, but this time in terms of the works of their hands after some time of settlement: fine houses, numerous herds and flocks, riches of silver and gold. Yet, once again, the bright picture is suddenly clouded with a warning about ‘forgetting the Lord your God, who brought you out of the land of Egypt’ (8:14). What might be the temptation contained in this second description of blessing as the Israelites ‘settle in’ to their long-awaited promised land? And how does it differ from the first? Say the Jewish sages, the first warning refers to the temptation of being intoxicated by natural goodness, of failing to enjoy blessings in moderation, of allowing instinct to override self-control. Worse still, it is allowing one’s enthusiasm to lead to the wrong god, e.g., the pagan gods of fertility, rather than the true Creator God. The warning in the second passage refers to the temptation of being overly confident in one’s abilities, of thinking that ‘my power and the might of my hand have gotten me this wealth’ (8:17) and forgetting that all blessings ultimately depend on the hand of Almighty God. Both temptations refer to complacency, taking for granted God’s gifts, and a blindness to God’s miraculous hand at work. Nachmanides (13th century Talmudic scholar) comments that in the desert the Israelites depended on God’s miraculous gifts (e.g., manna) for their survival; recollection of these events should serve to remind us that it is the same God, with the same miraculous powers, who continues to provide for our needs, even if now the miracles in our lives seem ‘ordinary’ or hidden. Reflection A blessing from God is no guarantee that fidelity to God will follow. In any given situation, fidelity involves a conscious, free choice. Reflect on a time when (i) you were confronted by one of the two temptations mentioned above; and (ii) you made a conscious choice for God. Bibliography: Eskenazi &Weiss, The Torah: A Women’s Commentary (New York, 2008); Leibowitz, Studies in Devarim (New York, 1996); The Artscroll Interlinear Siddur (New York, 2002); Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from Jewish tradition. More... The reflection above refers to Parashat Eikev (Deuteronomy 7:12 - 11:25), 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.

Deuteronomy 6:4-9 is a passage that finds a central place in Jewish liturgy. The first verse constitutes a Jewish credal statement, known in Hebrew as the Shema (‘Listen’ or ‘Hear’). The Shema permeates the lives of observant Jews and is central to morning and evening prayer services. Hear, O Israel: The Lord is our God, the Lord alone (Deut. 6:4, NRSV). Listen, Israel: the Lord is our God, the Lord is one (Deut. 6:4, see Friedman). Read both these translations a few times, aloud, slowly. How does God’s Word speak to your heart in an initial reading? Share your thoughts with a friend. The Book of Deuteronomy is presented as a series of speeches by Moses, just prior to his death, as he looks back and tells the story of the Israelites’ epic trek through the desert. These events are over. The Israelites are about to enter the promised land. The past lies behind them. All that remains now is the memory of those desert events, and their meaning. All that remains are the words that remind them of the wilderness story and the commandments to be fulfilled. And so, says Moses, ‘Listen…’ Can we sense the drama of this moment, the power of this word, and all that hinges on it? The Hebrew language allows for the latter part of v.4 to be translated as either "The Lord alone" or "The Lord is one." Thus, two key emphases emerge: Israel’s sole worship of God and the oneness of God. “You shall love the Lord your God with all your heart” (6:5). Commentators note that, reflecting the language of ancient political treaties, the verb ‘to love’ implies not just an emotion but the commitment of one’s actions. To love God calls for total loyalty and dedication. "Which commandment is the first of all?” asks a scribe in Mark’s Gospel. Jesus answers by quoting the Shema: “Hear, O Israel: the Lord our God, the Lord is one...” (Mark 12:29). Where else do we find echoes of the Shema in the New Testament? Can we hear, for instance, soundings of the Shema in the voice of the apostle Paul: “Yet for us there is one God, the Father, from whom are all things and for whom we exist...” (1 Cor. 8:6). As Christians, our faith is built on a foundational belief in God’s unchallenged sovereignty over, and loving care for, all creation. And where is that foundation laid? In the faith of the Jewish people, summed up in the Shema. During World War II, hundreds of Jewish parents placed their infant children, for their own safety, into the care of non-Jewish families or Christian monasteries. After the War, a concern for the Jewish community was to locate its ‘lost’ Jewish child-survivors, many now living in church-run institutions and too young to remember their Jewish upbringing. The story is told of one Rabbi who, with the support of a Polish Catholic orphanage, greeted the children, then recited the words of the Shema, upon which a number of the children began to weep, and to cry out ‘Mama!’ ‘These children are Jewish,’ said the Rabbi, knowing that among the precious words they had heard from their parents’ lips, before the moment of separation, was the Shema. Reflection Shema! ‘Listen!’ Discuss the centrality of listening in a life of prayer, of faith, of family, of love. “You shall love the Lord your God...” The sages of Israel wrestled with the question: if the Shema is a commandment, how is it possible to ‘command’ love? Should not one’s love of God be marked by spontaneity? How would you enter this discussion? Note that in the context of Jewish liturgy the Shema is preceded by a declaration of God’s love. Bibliography: Eskenazi & Weiss, The Torah: A Women’s Commentary (New York, 2008); Friedman, Commentary on the Torah (San Francisco, 2003); www.jewishencyclopedia.com; www.aish.com. Scripture: NRSV (unless indicated otherwise). © Teresa Pirola, 2012. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Download PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Va-et'chanan (Deuteronomy 3:23 - 7:11), 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.

The opening verse of Deuteronomy reads, “These are the words that Moses spoke to all Israel . . .” Words. What ‘words’? These are the farewell speeches of Moses to the people of Israel as they stand on the plains of Moab, ready to make their final journey, across the Jordan River, to enter the promised land. They will make this journey without Moses who prepares to die as the Lord foretold (Num. 27:13). Here, we focus on Chapter 2 of Deuteronomy, giving particular attention to how Moses recalls the Lord’s instructions to the Israelites as they journeyed through foreign lands: The land of Seir: “Be very careful not to engage in battle with them” (2:4-5). The land of Moab: “Do not harass Moab or engage them in battle” (2:9). The land of the Ammonites: “Do not harass them or engage them in battle” (2:19). How do you interpret this repeated command to refrain from warfare? Remember: in traditional Jewish approaches, repetition in the Bible is a signal to pause, to creatively ponder the spiritual depths of God’s word. Read Ch 2 and ponder these verses. Ideally, share your responses to the text with a friend. Read some Torah commentary. What insights emerge in conversation? It may be helpful here to engage the voice of Maimonides,[1] who points to the forty years spent in the wilderness as God’s way of preparing the Israelites for the promised land. Emerging from slavery, they lacked courage and confidence in their own resourcefulness. The wilderness provided a schooling to toughen character. Yet the Israelites addressed in Deuteronomy were not raised in slavery. They are the next generation, raised in the desert, full of strength and confidence. The character challenge for them is not lack of courage but the need to curb their aggression. This is one traditional Jewish interpretation as to why Moses’ speech contains the threefold reminder of the importance of restraint. But if restraint is the issue, what are we to make of the next scene where God calls for war against the King of Sihon? “Begin to take possession by engaging him in battle” (2:24). Especially puzzling to the sages is the way Moses responds to this new command in 2:26-29. Instead of declaring war he sends messengers of peace! He would appear to be repeating the non-violent actions discussed earlier. Surely he has placed himself in a predicament, says Abravanel.[2] For if the King of Sihon were to accept peace (which in fact he doesn’t, v.30) then Moses would be either disobeying God by making peace, or breaking his word to the King by then declaring war. How do you interpret Moses’ actions? One of many answers is cited in the Midrash:[3] Moses is not disobeying God, he is being faithful to another aspect of God’s Torah where it is written: “Seek peace and pursue it” (Ps. 34:14). Ultimately Moses does engage in battle against the King of Sihon (as per God’s instruction), yet he does so while in the pursuit of peace (also God’s instruction!) Perhaps this midrash reminds us of our own juggling of diverse teachings in everyday life. E.g., if my child refuses to go to church, how do I as a Catholic parent respond? The Church teaches the Sunday obligation, and parental responsibility, and the values of gentleness, compassion, and... Further reflection The wilderness journey held different lessons for different generations of Israelites. In our day, too, the character-building challenges faced by our children are often the reverse to those of our grandparents. E.g., perhaps our grandparents battled poverty in the Great Depression, but our children now struggle to resist materialism. If our grandparents struggled with a rigid moral code, our children struggle to avoid the moral relativism rampant in society. Continue this discussion. 1. 12th century Torah scholar. 2. 15th century Torah scholar. 3. Midrash Tanhuma (Chukat). Bibliography: Leibowitz, Studies in Devarim (New York: Lambda, 1996). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Devarim (Deuteronomy 1:1 - 3:22), 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. This week... Tisha B'Av (the 9th day of the Hebrew month of Av) falls in 2022 on the evening of 6 August and concludes at sundown on 7 August. This is a major day of mourning and fasting for Jewish communities, in remembrance of the destruction of the Jewish Temple in 586 BCE by the Babylonians and in 70 CE at the hands of the Romans. Other calamities befalling the Jewish people in history are also remembered on this day. In synagogues, the Book of Lamentations is read.

“These were the marches of the Israelites…” Thus begins Numbers 33. This chapter reviews the travels of the Israelites from their departure from Egypt to the point where they stand ready to enter the Promised Land. Commentators have long been fascinated by the detailed itinerary and apparent tedium of this text. Read it and see for yourself. The people set out on their wilderness trek and marched from A to B, from B to C, from C to D, from D to E and so on.... this is the pattern for nearly 50 verses! An unsuspecting reader can be forgiven for wanting to skim this part of the text and skip ahead. However, the Jewish sages of old, with their creative, insightful approaches to the sacred text, and steeped in storytelling traditions, teach us otherwise. What wells of refreshment are to be found in the apparent ‘dryness’ of such a passage? With the sages, be patient as you read this long, repetitious passage. Relax. Read aloud, perhaps sharing the reading with a friend. Listen to the rhythm. Allow it ‘inside’ you, drawing you into the march. Observe how the text speaks to you through the litany of place-names. Said one parishioner who read this text: “As I read along I found myself entering into the rhythm of the ‘march’… drawing me into a kind of contemplative experience. For the Israelites this was an epic journey—to the Promised Land, no less—yet comprised of lots of little journeys. So much of life is like that! I have noble goals—to raise a family, to accomplish important things at work—yet living those goals involves numerous ordinary, tedious steps: I woke up at 6 o’clock, and changed my baby’s diaper. After I changed his diaper I organized the kids for school. When the kids left for school, I drove to the shopping centre. There were no parking spaces left at the shopping centre. After leaving the shopping centre, I drove on to work… Tedious? Perhaps. But all very real and authentic steps in the journey of life.” And you? What reflections surfaced in your reading? Did the rhythm of the Israelites’ march resonate with the rhythms of your life? Torah commentators who ponder this portion sometimes note the value of reviewing our lives. In order to go forward we must have a clear idea of where we have come from and how life’s events have shaped us. Our future depends on a well-understood past. In the midrash (Jewish storytelling traditions) there is a poignant story about a king with an ill son who takes him to a distant place to be cured. On the return journey, the father recounts for his son each stage of their first journey: “Here we slept. Here we felt cold. Here you had a headache, etc.”[1] Sometimes we only appreciate a stage of life with the help of someone who loves us and who has journeyed with us. In another midrash [2] the desert places are seen to be holy because they welcomed the Israelites, and would one day be rewarded by God by becoming fertile and inhabited. Perhaps this story serves to remind us of places that have been blessed by our presence. Can we see this? Can we name such places and even identify some of the fruits already visible? Continue to ponder this passage. Why do you think the Torah mentions that at each destination the Israelites both ‘journeyed’ and ‘encamped’ there? What is the significance of ‘arrivals’ and ‘departures’? • 1. Midrash Tanchuma, 3. 2. Midrash Rabbah, xxiii, 4. Bibliography: Eskenazi &Weiss, The Torah: A Woman’s Commentary (New York, 2008); Midrash Rabbah: Numbers Vol.2 (London/New York: Soncino, 1983); Munk, The Call of the Torah (New York, 1993); Rashi: Commentary on the Torah (New York: Mesorah, 2001). © Teresa Pirola, 2012. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Matot-Masei (Numbers 30:2 - 36:13), the (double) Torah portion read for this Sabbath in the Jewish liturgical cycle (in the diaspora). Shabbat shalom! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

In Numbers 27, the Israelites are close to entering the promised land. God prepares Moses for his death, reminding him that he is not to enter the land, with reference to an upsetting incident that occurred at the waters of Meribath-kadesh (see Num. 20:1-13). Here, with the help of Jewish interpreters, we explore the question of why Moses was excluded from the promised land. The Lord said to Moses, “Go up this mountain of the Abarim range, and see the land that I have given to the Israelites. When you have seen it, you shall be gathered to your people as your brother Aaron was [i.e., you shall die], because you rebelled against my word in the wilderness of Zin when the congregation quarrelled with me. You did not show my holiness before their eyes at the waters. (Numbers 27:12-14) Was Moses’ sin at the waters of Meribath-kadesh really so bad? Yes, we know that he lost patience with the people and struck the rock twice instead of once... but does the punishment really fit the crime? Over centuries of reflection, Torah commentators have offered diverse explanations. Review this incident in 20:1-13. Ponder the character of Moses, his past track record of leadership (e.g., at the Red Sea), the expectations of the people and the desperation of their drought-stricken situation. Then, let’s follow the lead of a contemporary commentator, Mosheh Lichtenstein. [1] Lichtenstein directs our attention to three Torah verses (Num.20:12; 27:14; Deut. 32:51). Each makes an association between the events at Meribath-kadesh and Moses’ inability to bring about a Kiddush Hashem, i.e., a sanctification of God’s name. "Because you did not...show my holiness before the eyes of the Israelites.” (Num. 20:12) "You did not show my holiness before their eyes at the waters.” (Num. 27:14) "...because both of you broke faith with me among the Israelites at the waters of Meribath-kadesh in the wilderness of Zin, by failing to maintain my holiness among the Israelites." (Deut. 32:51) In other words, Moses’ actions at Meribath-kadesh do not result in God’s holiness being shown forth to the people. Reflect on these three verses, above. Lichenstein argues that the events at Meribath-kadesh signal the essence of a far greater problem that plays out through the rebellion stories that consume so much of Numbers. The problem is a developing chasm between Moses as original leader of the exodus and the new generation born in the wilderness. In this view, the striking of the rock is not the issue that prevents Moses from entering the land. (Traditional commentators Rashbam and Ibn Ezra suggest that his ‘sin’ was not wicked defiance but a simple case of human failure.) What is really at stake is the growing alienation between Moses and his people. What is really at stake is the growing alienation between Moses and his people. There is no doubt that Moses is a great leader and prophet. Yet, for whatever reason, his leadership and communication skills are not working for this new breed of Israelite. He has lost his rapport with the people, unable to provide the guidance they need. As a result (and this is the critical point) God’s Name is not being sanctified. The people require a different leader to take them through the next stage of Israel’s journey. The chosen leader is Joshua. He is the one to take the Israelites into the promised land. One might argue that, even if ‘stood down’ as leader, could not God have allowed Moses to enter the land as a private citizen? How do you respond? Note: In the Midrash Moses pleads to be permitted to enter as a simple Jew who would now be able to perform the Mitzvot Hateluyot Ba’Aretz (i.e., those commands which apply uniquely to those who dwell in the land of Israel). Reflection Stepping down from a leading role can be as challenging as stepping up to leadership. What insights might we glean from our Torah text to stimulate a discussion on leadership: its requirements, its development, its closure? 1. See Mosheh Lichtenstein, Moses: Envoy of God, Envoy of his people (NJ: KTAV, 2008). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Pinchas (Numbers 25:10 - 30:1), the Torah portion read for this Sabbath in the Jewish liturgical cycle (in the diaspora). Shabbat shalom! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

Numbers 22-24 tells the story of a pagan king (Balak) who commissions a magician (Balaam) to curse the people of Israel. Despite his best efforts, Balaam is unable to curse Israel. The power of the Lord’s protection is such that the would-be curses are converted to blessings. The story’s conclusion is anticipated in an episode in chapter 22 where, travelling along the road, Balaam is confronted by an angel and by a talking donkey. When the donkey saw the angel of the Lord, it lay down under Balaam; and Balaam’s anger was kindled, and he struck the donkey with his staff. Then the Lord opened the mouth of the donkey, and it said to Balaam, “What have I done to you, that you have struck me these three times?” (Numbers 22:27-28) We may be surprised to find a talking donkey here. After all, this is holy Scripture not Aesop’s fables! The Jewish sages of old remind us that every word of Scripture has a divine purpose in directing our hearts and minds to the Lord God. Read chapter 22, in the context of Balaam’s story, and prayerfully ponder: how is God's word speaking to me through this unusual story? What purpose does a talking donkey serve in this sacred text? Perhaps you noticed that not only is the donkey given a voice (a voice of protest), it is also given enhanced sight. Three times the text says “the donkey saw the angel of the Lord” (22:23,25,27) although it is not until verse 31 that “the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the road, with his drawn sword in his hand.” In the Bible, references to ‘seeing’ and ‘speaking’ often convey more than a physical-sensory action. Why is the narrative interrupted by this seemingly ridiculous image of a donkey who sees and speaks in ways that his human master cannot? Turning to traditional Jewish sources we find this comment in Midrash Rabbah: And the Lord opened the mouth of the ass. This was done to make known to him that the mouth and tongue are in the Lord’s power and that if he wished to curse his mouth was in His power... And the Lord opened the eyes of Balaam. But had he been blind? No; it merely served to inform him that the eye also is in His power. [1] From King Balak’s words in 22:6 we know that in the pagan world Balaam is esteemed as a sorcerer with immense powers to impart blessings and curses as he wills. Yet in this story a mere donkey, miraculously given speech and the capacity to see angels, is able to challenge Balaam who is unseeing and brought to silence (v.30). Communicated here, say the sages, is the Torah’s scorn for human arrogance that would esteem human wisdom over the sovereignty of the Creator. Through Balaam’s dialogue with a beast, the reader is reminded that a human being’s wisdom, power, eyes and tongue are subject to the authority of the Lord God who is the unique source of blessing, and to whom is entrusted the soul of every living thing. [2] The Midrash quoted offers one interpretation of the donkey’s significance. What other reflections and questions arose as you pondered this text? You may like to consider also ‘donkey’ characters in literature outside biblical and religious texts (e.g., Shakespeare, CS Lewis). Balaam in the Bible Balaam’s story is told in the Book of Numbers 22:1—24:25. He is also mentioned in Numbers 31:8,16; Deuteronomy 23:4-5; Joshua 24:9-10; Nehemiah 13:2; Micah 6:5; 2 Peter 2:15-16; Jude 11; Revelation 2:14. 1. Numbers Rabbah 20:14-15. 2. See Leibowitz, 302. Bibliography: Freedman and Simon, eds., Midrash Rabbah: Numbers Vol. 2 (London/New York: Soncino Press, 1983); Goldstein, ed., The Women’s Torah Commentary (Woodstock, VT, 2000); Leibowitz, Studies in Bamidbar (New York, n.p.d.). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Balak (Numbers 22:2 - 25:9), the Torah portion read for this Sabbath in the Jewish liturgical cycle (in the diaspora). Shabbat shalom! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

In the Israelites’ wilderness journey, Moses and his two siblings, Aaron and Miriam, play a critical leadership role. The Book of Numbers records, in a tantalizingly brief and cryptic account, the troubling event which leads to Moses (and Aaron) being excluded from entering the Promised Land. Read this in Numbers 20:1-13. After the death of Miriam, the water runs out and the people complain bitterly, hankering after their former life in Egypt. In response God commissions Moses to speak to a rock which will miraculously give forth water. Moses does this, but not without an outburst of his own anger and striking the rock twice: Moses:“Listen, you rebels, shall we bring water for you out of this rock?” (20:10) The miracle succeeds, but God has troubling news for Moses and Aaron: God: “Because you did not trust me…you shall not bring this assembly into the land...” (20:12). Exactly what was Moses’ offence at Meribah, and why did it deserve such a penalty? The Jewish sages [1] debated this question over the centuries. Ever so briefly, let's listen to some of these voices from Jewish Torah scholars of the Middle Ages. Note the variety of their responses and creative insights. Then, bring in your own interpretative voice. Rashi offers a straightforward explanation: Moses’ offence was that he struck the stone instead of speaking to it as God had asked. According to Maimonides, it was Moses’ anger that was offensive (“Listen, you rebels”). But Nachmanides disagrees with both, saying that the crux of the matter was that Moses failed to show clearly that God caused the miracle, instead giving the people the impression that Moses himself was the wonder-worker. Ibn Ezra offers this opinion: Moses and Aaron reacted to the people’s grumblings in an undignified way, acting like ‘fugitives’ in the face of their complaints instead of sanctifying God’s name with confidence and initiative. Joseph Albo develops this line further, accentuating the lack of faith shown by Moses (“Because you did not trust in me….” 20:12.) But Arama has no patience with this argument, at pains to portray Moses as completely obedient to God’s will. What, then, was Moses’ offence? We find ourselves back at the simplest explanation, supported by the Midrash: Moses struck the rock instead of speaking to it. And you? How would you name and explain Moses’ offence? Ponder this bible passage, debate your view with a friend.There is a richness in wrestling with the sacred text from a variety of perspectives. We are reminded that God's word has infinite depths! No one single interpretation can exhaust the meaning of God's word. Ismar Schorsch, [2] a contemporary Jewish commentator, highlights the importance of reading the incident at Meribah in light of the immediately preceding verse: ‘Miriam died there, and was buried there’ (20:1). As soon as Miriam dies, the water disappears. Recall that Miriam is a figure with whom Scripture associates living water. She saves her baby brother in the waters of the Nile; she leads a victory dance at the Red Sea. Exploring themes illuminated by Rashi, Schorsch portrays Moses as a brother grieving the death of his sister, a loss both deeply personal and striking a blow to the community. Overcome by grief and worn down by the people’s grumblings, Moses loses his moral compass and deliberately strikes the rock in defiance of God’s instruction. Momentarily he shows a lack of compassion for the people’s needs and therefore compromises his prophetic calling to intercede for the people (as he has interceded time and again before). This explanation appeals to our compassion for Moses. It also invites reflection on the great responsibility and personal cost of leadership, on what is legitimately expected of a holy person, a prophet and a leader of God’s people. Think of a time when a grief or fatigue threatened to cloud your better judgment. When does leadership become lonely, and loneliness become dangerous? • 1. The sages named here are Torah scholars of the Middle Ages; see Leibowitz, 236f. 2. Ismar Schorsch: Chancellor of Jewish Theological Seminary, New York, 1986-2006. Bibliography: Eskenazi & Weiss, The Torah: A Woman’s Commentary (New York, 2008); Leibowitz, Studies in Bamidbar (New York, 1994); www.chabad.org (Torah and Jewish information); www.jtsa.edu (Chancellor’s commentary, The Jewish Theological Seminary). Scripture: NRSV. © Teresa Pirola, 2012. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version. Light of Torah is a grassroots ministry based in the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Chukat (Numbers 19:1 - 22:1), the Torah portion read for this Sabbath in the Jewish liturgical cycle (in the diaspora). Shabbat shalom! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.