Search Results

Prior to the Golden Calf episode, God had given Moses detailed instructions about how the Tabernacle was to be constructed. Now, after the Golden Calf episode, the Tabernacle instructions are implemented. Now that the Lord and his people have resolved their differences, doubt and disobedience are replaced by willing cooperation and the Tabernacle building proceeds with enthusiasm. Do you agree? Let's examine this claim more closely, in conversation with the Jewish sages who have pondered these Scripture verses. Read Exodus 35:21-29. Notice its similarity to the words of an earlier Torah passage (i.e., before the Golden Calf episode): “You shall accept gifts for Me from every person whose heart is so moved” (Exodus 25:2). We find repeated in 35:21-29 this wonderful picture of community giving, do we not? Why then, do we find a Talmudic teacher, Rabbi Yehuda Ben Pazi, saying, “Can we read these verses and not shudder?”[1] What might cause an attentive reader to shudder, or to at least pause before affirming the favourable scene depicted by the text? Ponder and discuss this with a friend. Our Rabbi continues, noting how the Torah records two instances of community giving: On the one hand, when the people were asked to donate for the good purpose of the construction of the Tabernacle, the verse states: 'And they came, both men and women, as many as were willing-hearted, and brought…an offering of gold to the Lord' (Exodus 35:22). This indicates that only the generous among the people brought donations. On the other hand, when the people were asked to donate for the evil purpose of the Golden Calf, it states that not only the willing-hearted but: 'all the people broke off the golden rings which were in their ears, and brought them to Aaron' (Exodus 32:3). [1] So perhaps we shudder to think that the energy being channelled into the present holy task was once directed to an idolatrous task. The memory of the Golden Calf, which involved "all the people" (32:3) in an enthusiastic pooling of gold jewellery, causes the sages to read the present Torah portion with caution. Even the description of each "willing-hearted" person is cause for pause... Were all the people involved this time in this act of giving, or only those whose hearts were moved? Then again, perhaps you took a more optimistic message from the text, like that found in the Midrash where Israel is compared to a king’s daughter. She is a fair maiden but one day her face is sunburnt. In response to those who mock her, she confidently replies that with the appropriate care her fair complexion will return! So it is with Israel, reasons the Midrash. The people have been damaged, but they heal. Further, they turn the things (gold ornaments) used for sinful purposes into a means of making amends and giving glory to God. [2] Ramban (12th century Torah scholar) concurs with this optimism. For Ramban, this is the whole point of the Torah’s repetition of construction detail: to indicate that while the Tabernacle building task remains the same as in previous Torah portions, the people (post-Golden Calf) are morally and spiritually in a very different place. Do you agree? Contribute an insight of your own in lively discussion with a friend (see havruta-style learning). Notice how traditional Jewish approaches to Scripture seek a holistic view of the sacred text. Each Torah portion tells a story that sheds light on a story in another part of the Bible, leading us to puzzle, ponder, and enter deeply into the mysteries of faith and life. Think of a period in your life which was ‘interrupted’ by a major event/crisis. Afterwards, what was the same, and what was different? In what way had you changed? 1. Jerusalem Talmud, Shekalim 1:1. Cf. Leibowitz, 665 and online English translation of Talmudic texts at sefaria.org. 2. Midrash Aggada, Terumah 26, quoted in Leibowitz, 667. ‘Midrash’ refers to Jewish storytelling traditions. Bibliography: Leibowitz, New Studies in Shemot (New York, 1996); sefaria.org. Scripture: JPS. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry arising from the Catholic community, encouraging Christians to reflect on Torah with the help of Jewish insights. More... This week’s reflection concludes our journey through the Book of Exodus. Next week we turn to the Book of Leviticus. The reflection above refers to Parashat Vayakheil*, the Torah portion read for the coming Sabbath in the Jewish liturgical cycle. Shabbat shalom! *Note: In 2021, a double portion is read: Vayakheil-Pekudei.

The Exodus story of the rebellion at Mount Sinai, where the Israelites erect a golden calf, raises an interesting question. Up until this point the Israelites had witnessed miracle after miracle at the hand of God who had delivered them from Egypt. Having been lifted so high, how could they fall from grace so suddenly, embracing pagan idolatry in the blink of an eye? This question intrigued generations of Israel’s sages. Let’s join in the discussions of Jewish commentators . . . When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron, and said to him, “Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” (Exodus 32:1) Was the Israelites’ sin really idolatry? Read 32:1 carefully. Are the people trying to replace God or simply looking for a visual symbol to sustain their faith in God at a time of insecurity? Moses, after all, has been gone a long time. Yes, he is up the mountain communing with God, but if he is any kind of responsible leader shouldn’t he be back by now? The sages note that the Hebrew word boshesh, ‘delayed’ (32:1), can be translated as ‘shamefully-late’. Drawing from the Oral Tradition of Judaism, some commentators propose that the people were seeking not another god, but rather another leader like Moses. Others say that the real sin of the people was their attempt to devise their own prescriptions for worship rather than wait for Moses to come back with a list of God’s explicit wishes. Yet other sources do not support this view. Psalm 106:20 (“They exchanged their glory for the image of a bull that feeds on grass”) plainly describes idolatry. So too does the Talmud: “By worshipping the calf the Israelites indicated that they accepted idolatry.”[1] Rashi [2] seems to agree: “They desired many gods.” But if their sin was idolatry, we are back to our original question: how could a people raised so high, fall so far? Perhaps the answer is not so hard to find when we reflect on the fact that any kind of lasting transformation of character takes time. A dramatic conversion or miracle may begin the process, but lasting transformation only comes through persistent application of beliefs and principles in the crucible of daily living. It involves the “inevitability of gradualness” says Maimonides.[3] Having been reared in slavery, the Israelites were hardly capable of rising up with the strength to fight giants. “God in his wisdom contrived that they wander in the wilderness till they had become schooled in courage, since it is well known that physical hardships toughen and the converse produce faintheartedness.”[4] Table topic: Think of other biblical stories where a person or community of apparent invincible faith was suddenly shown to be fragile or morally weak? E.g., King David; Peter the Apostle; the Galatians. Why are these stories of 'failure' important to us? Journal topic: Draw a timeline tracing your own journey to maturity; e.g., as a man/woman, as a spouse/parent, as a committed Christian, etc. Highlight the ‘character building’ events of progress and setback, success and failure. Is there a ‘golden calf’ moment marked on your timeline? 1. Avodah Zarah 53b. 2. Rashi: revered 11th century Torah scholar 3. Maimonides: 12th century, revered post-Talmudic authority on Judaism. 4. Maimonides, Guide for the Perplexed, cited by Leibowitz, 555. Bibliography: Fox, The Five Books of Moses (New York, 1995); Freedman & Simon, eds., Midrash Rabbah (London/New York, 1983); Leibowitz, New Studies in Shemot (New York, 1996). © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a grassroots ministry arising from the Catholic community, encouraging Christians to reflect on the Torah with the help of Jewish insights. More... The reflection above refers to Parashat Ki Tisa, the Torah portion read for the coming Sabbath in the Jewish liturgical cycle. Shabbat Shalom!

“You shall make sacred vestments for the glorious adornment of your brother Aaron. And you shall speak to all who have ability, whom I have endowed with skill, that they may make Aaron’s vestments to consecrate him for my priesthood” (Exodus 28:2-3). In the Book of Exodus the Israelites are guided, in meticulous detail, to create a system of worship. Chapter 28 turns to the making of priestly vestments. Why does the sacred text present a long, tedious list of details? Can priestly vestments really be that important? Let’s begin our reflection by considering the meaning of clothing today. What does your own choice of clothing signify? Why do we give authority to people in uniforms? How does festive or sacred clothing affect our experience of time and place? What messages are communicated through a piece of cloth? Jewish commentaries on this passage have interpreted the significance of clothing in various ways. For example, says Benno Jacob [1]: have you noticed that the Genesis creation account makes no mention of God teaching man and woman how to make a fire, till the soil or build a house. All is left to their initiative, except for one thing: God makes clothes for them. Not only does God make ‘garments of skins,’ but God actually ‘clothes’ them (Gen. 3:21). Just as royalty are clothed in fine robes, God clothes man and woman as a sign of their consecration to be parents of the human race. Following the divine example, Moses clothes Aaron and his sons as a sign of consecration to priestly office. Other commentators [2], favouring an allegorical interpretation, view the priestly clothing in moral terms. To put on a garment is to be vested in qualities of fine character, to be God-like. “O Lord my God... You are clothed with honour and majesty, wrapped in light as with a garment” (Psalm 104:1). This idea is used to solve a contradiction in the text: Why does God command Moses to make the garments in v.2, then command the people to make the garments in v.3? The allegorists explain the double-command like this: The garments in v.2 refer to the instruction in holiness that Moses is to give the priests. The garments in v.3 refer to the outer garments of cloth that symbolize these inner ‘vestments of the soul.’ Note that the people who are to make these outer garments are described as ‘skilled’ (v.3). In the Hebrew, to be ‘skilled’ is literally to be ‘wise of heart.’ Only the ‘wise of heart’ understand the true meaning of the garments and the inner virtues they represent. Food for thought: In Jewish practice, a prayer shawl (tallit) with fringes (tzitzit) at the corners is worn. The fringes are a reminder of a Jew’s responsibility to observe God’s commandments (mitzvot). A blessing is prayed before wearing the tallit. In St Paul's Letter to the Ephesians, readers are urged to “clothe yourselves with the new self, created according to the likeness of God in true righteousness and holiness” (Ephesians 4:24). This week, examine more closely what you wear, where you wear it, and why you wear it. What are you ‘saying’ by your dress customs and choices? 1. Jewish biblical scholar, 1862-1955. 2. E.g., Malbim, 19th century Russian-Jewish rabbi. Sources: Leibowitz, New Studies in Shemot (Jerusalem, 1996). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website.

In 2021, the one-day Jewish festival of Purim commences at sundown on 25th February. Learning about another’s religion is always enlightening. However, when it comes to Christians learning about Judaism, the blessings are magnified indeed, given the deep links between the two traditions. This certainly rings true in my own faith experience as a Catholic. Since I began paying attention to the Jewish liturgical calendar I have often been led to parts of my Bible which previously escaped my attention. Since I began paying attention to the Jewish liturgical calendar I have been led to parts of my Bible which previously escaped my attention. Take, for example, the celebration of the Jewish festival of Purim. Purim celebrates an event of deliverance-from-evil told in the Book of Esther. It is the melodramatic tale of how the beautiful Queen Esther, herself a Jew living in an ancient Persian empire, saved her people from a massacre at the hands of a villain named Haman. These days, Purim has the character of a fun-filled victory celebration. The rejoicing of Jewish communities has a carnival atmosphere: costumes, masquerades, plays, parodies and plenty of wine! Food baskets given as gifts for friends and for the poor are also part of Purim activities. However, the primary commandment related to Purim is to hear the reading of the Scroll of Esther (the Megillat Esther). This reading calls for active participation from Jewish congregants. Engaging with the biblical story, playfully (yet respectfully), it is customary to boo, hiss and make loud noises at the mention of Haman’s name, ‘to blot out the name of Haman.’ Of course, the Book of Esther is integral to my own Catholic faith tradition; I find it in my Bible* and hear it proclaimed as part of the lectionary. It has been preserved as a divinely inspired sacred text, the word of God. And yet, in my experience, this lively biblical story does not usually attract much attention in Catholic parishes or classrooms. In a spirit of learning from the Jewish people, Purim is a fitting time to discover, or rediscover, this part of our Scriptures (and to cheer the heroine Queen Esther!) as part of our own Catholic biblical formation. Along with the joyful character of Purim, a sombre note sounds. In the Jewish calendar the Sabbath prior to Purim is called Shabbat Zachor, ‘Sabbath of Remembrance.’ On this day an added reading from Exodus tells of Amalek, traditionally identified as a biblical character of cruelty and an ancestor of Haman. Thus, while Purim brings to mind a moment of salvation for the Jewish people, the ever-present reality of human suffering and the commitment to resist evil are also remembered on Shabbat Zachor. On the day (or a few days) prior to Purim observant Jews observe the Fast of Esther recalling Queen Esther’s personal fast and that of the Jewish community prior to Esther’s intervention on behalf of her people (Esther 4:16). Purim closes with friends and family gathering for a special afternoon meal. If you have Jewish friends, neighbours or colleagues, ask them to teach you more about Purim. Invite conversation based on your reading of the Book of Esther. Allow this ancient story, packed with timeless meaning, to enliven your biblical and interfaith sensibilities. * Note: Catholic Bibles include certain textual differences and additions compared to the Jewish Bible, which trace back to use of the ancient Greek version of the Hebrew Scriptures. © Teresa Pirola, 2011 lightoftorah.net Reproduction permitted for non-commercial use with acknowledgement of website.

Join in this Torah reflection with Light of Torah readers exploring the Exodus story. . . Having received the stone tablets inscribed with the Decalogue (‘ten commandments’), in chapters 25-27 of the Book of Exodus the Israelites now receive from God the task of building the Tabernacle: a portable shrine that will house the precious stone tablets. Unless you are an architect with an interest in ancient temple structures, at first glance the details in this part of the Torah may test your patience! But let’s stay with the sacred text, empowered by rabbinic insight, and see if we can unlock meaning for our lives. Read as much of these chapters as you can, then let’s focus on a single verse: 25:2. Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart is so moved” (25:2, JPS). Note how three other translations express this: “...from all whose hearts prompt them to give” (25:2, NRSV). “...from every man whose heart makes-him-willing” (25:2, Fox). “...from every man whose heart motivates him” (25:2 Stone ed., Mesorah). What do you read in your bible? A close reading of this verse has led Torah commentators to view it as shedding light on the whole Torah portion. Can you see why? Following Rashi (11th century Torah scholar) we note that this building task is not only dedicated to the Lord’s name, it is to be a voluntary effort, an expression of goodwill. It does not involve coercion, guilt or competition but hearts willingly moved, rightly motivated. How different is this work to the forced labour under Pharaoh’s rule! As a work of love, it is to be lifegiving, uniting the Israelites in a common goal, forming them as a people dedicated to the Lord’s service. We are reminded that the gift of self, freely given, is at the heart of faith. An ethos of community service is a hallmark of both Judaism and Christianity. When someone or something is precious to us, we tend to be aware of intricate details. “I love the way that lock of hair falls in the middle of her forehead,” says the romantic lover. “Note how the pattern on the tiles has a subtle ‘tree’ motif,” says the proud homeowner. Details overlooked as irrelevant by an ‘outsider’ are the mark of specialness to the ‘insider’ who is intimately connected with and applies significance to those details. In this light, can we start to hear the Torah text not as a tedious list of construction ingredients, but as a hymn of praise to the Living God? As the people are called to willingly gather, pool their offerings, contribute their skills and expend their energies, a sacred focal point will emerge in their midst which will have enduring significance for ages to come. Note the interpenetration of ordinary earthly tasks and an extraordinary spiritual perspective. Reflection Reflect on the gift of a willing heart. Think of a time when your heart was ‘so moved’ to undertake a great labour of love. What intricate details were part of that experience? Are there rituals/works in your life that were once a delight but are now undertaken with a sense of joyless obligation? What steps can you take to rediscover the original reason and enthusiasm for your giving? Bibliography: Freedman & Simon, eds., Midrash Rabbah: Exodus (New York: Soncino, 1983); Herczeg, ed., trans. Rashi: Commentary on the Torah (New York: Mesorah, 1999); Schorsch, Canon Without Closure (New York, 2007). © Teresa Pirola, 2012. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of the Light of Torah website.

Lent and Holy Week are times for Christian teachers and preachers to be particularly vigilant in their handling of the lectionary readings, in order to avoid subtle messages that do harm to the Jewish people and their traditions. For example, where the Gospel depicts Jesus as saying, "Do not imitate the hypocrites" (Mt 6:16), we can take care to avoid sweeping statements that suggest the 'hypocrisy' of ancient Judaism (this would be a serious misuse of the text), and instead point out that Jesus critiques elements of his own tradition, from within, as a faithful Jew. All religions are prone to the ‘hypocrisy’ described by this text. We can also highlight the positive ways Jewish society is depicted in the Gospels. For example: “But when you give alms, your left hand must not know what your right hand is doing; your almsgiving must be secret, and your Father who sees all that is done in secret will reward you” (Mt 6:3-4). Prayer, fasting and almsgiving are traditionally part of the Church’s season of Lent. All three are mentioned in the Gospel of Ash Wednesday (6:1-6,16-18). Presented there is a picture of the Jewish community to which Jesus belongs, a community which takes for granted the importance of prayer, fasting and almsgiving. Jesus calls for these actions to be undertaken in a spirit of humility. This teaching was, and continues to be, integral to Jewish understanding. For instance, in the Talmud we read: ‘One who gives charity in secret is greater than Moses’ (Baba Bathra 9b). ‘Humility is the greatest virtue of all’ (Abodah Zara 20b). Recall, too, a theme resounding in the Hebrew scriptures: ‘True sacrifice to God is a contrite spirit’ (Psalm 51:17).

"When you come upon your enemy’s ox or donkey going astray, you shall bring it back. When you see the donkey of one who hates you lying under its burden and you would hold back from setting it free, you must help to set it free” (Exodus 23:4-5). These verses from the Book of Exodus resonate with the teaching of Jesus to ‘love your enemies.’ Examine them carefully. Read them aloud. Ponder the detail of the text. Note its setting: amidst rules against slander and the perversion of justice (23:1-3, 6-8) and concluding with a verse about protection of the stranger (23:9). Discuss your observations with a friend. Why would these verses appear here? Perhaps because personal animosity has a tendency to lead to slander and false witness. Likewise, the stranger, the ‘outsider,’ is vulnerable to being treated as an enemy. Note how this teaching is phrased as a case study. It is not a general prohibition against mistreatment of another; it calls for an active response of returning good for evil and offers two concrete examples. The second example is especially pointed. Returning a stray beast (v.4) could be done via a third party while avoiding any contact with its owner. Raising the felled beast (v.5), however, requires direct contact with its owner as both parties engage in a common task for good. Rabbinic commentators compare “When you come upon...” (v.4) with “When you see...” (v.5). Even if your enemy’s plight is seen from a distance you must leave your path and make your way to him to give assistance. The phrase ‘‘and you would hold back” (v.5) also comes under the sages’ microscope. To overcome within oneself the instinct for evil is the moral task of every person. A just society is built on lifegiving deeds, enacted even when one’s feelings dictate otherwise. In Jewish legal tradition we find this case: If a friend requires help unloading his donkey, and an enemy requires help loading his—our first duty is to attend to our enemy in order to discipline our instincts. [1] Clearly, compassion for enemies is by no means unique to Christian teaching; it is embedded in Judaism. For example, in the story of the crossing of the Red Sea the Torah celebrates victory over Pharaoh's army, the oppressor of Israel. But an oft-quoted rabbinic commentary on this text describes the scene thus: “The ministering angels wanted to sing a hymn at the destruction of the Egyptians, but God said, ‘My creatures are drowning and you are busy with song?’” [2] Reflection In the light of today’s Torah discussion reflect on your understanding of the teaching of Jesus to ‘love your enemies’ (Mt. 5:44). What in particular caught your attention in the interpretative insights of the Jewish sages, and how does it enrich your biblical awareness as a Christian? 1. Bava Mezia 32b. 2. Megillah10b. Bibliography: Larsson, Bound for Freedom (Mass., 1999); Leibowitz, New Studies in Shemot (New York, 1996); Montefiore & Loewe, A Rabbinic Anthology (New York, 1974). Scripture: NRSV. A note on the Gospel In Matthew’s Gospel, Jesus says: “You have heard that it was said, ‘You shall love your neighbour and hate your enemy’” (5:43). In fact, the saying that Jesus quotes is not found in the Jewish Scriptures. It appears, however, in texts that form part of the Dead Sea Scrolls (ancient manuscripts discovered last century at Qumran, near the Dead Sea).

“Now Mount Sinai was all in smoke, for the Eternal had come down upon it in fire...and the whole mountain trembled violently. The blare of the horn grew louder and louder. As Moses spoke, God answered him in thunder.” (Exodus 19:18-19) Moses’ reception of the Decalogue (‘Ten Commandments’) on Mt Sinai, in the sight and hearing of the people gathered, is a powerful biblical scene. The Book of Exodus describes this moment as theophany. There, in the presence of the whole community, God reveals the Torah, the divine teaching that welds the God-Israel relationship into an everlasting covenant. God who is beyond all things draws his people into the Divine Presence in a new way. Reading Exodus 19, one can’t help but notice the amount of preparation involved in the lead-up to the Decalogue: the public gathering, sights and sounds, sense of awe, the solemnity of Moses’ approach... Before the Lord actually speaks the Ten Commandments, what is the text trying to tell us about this moment? As the Jewish sages of old ponder this event they note that the text speaks of fire, smoke, thunder before and after the Decalogue, but there is no mention of them during the Decalogue itself. Says the creative storytelling of the Midrash, when God speaks the earth falls silent: "When God gave the Torah, no bird twittered, no fowl flew, no ox lowed, the Seraphim did not say ‘Holy Holy,’ the sea did not roar... The whole world was hushed into breathless silence and the Voice went forth.” (1) Amidst the celestial drama the sages detect an exquisite thread of loving intimacy as God draws close to his people in an unprecedented way. It’s not just ‘what’ is said in the celebrated Ten Commandments, it is ‘how’. Even silence can be interpreted. According to Rashi, when the text says that ‘Moses led the people out of the camp toward God’ (19:17), it suggests the meeting of lovers. (2) As Israel goes out toward God, God goes forth to meet Israel like a bridegroom going out to greet his beloved. Likewise, the Talmud connects the Sinai revelation with the day of the Sabbath since in the Jewish understanding this is the day of intimate union—for wives and husbands, and for human beings and their Creator. So convinced are the sages of the radical depths of the relationship forged between God and Israel through the gift of Torah that in the Midrash we find the angels appalled at the idea! “When Moses ascended to heaven, the angels complained... ‘What is a mere mortal doing here in our midst?’ God replied, ‘He has come to receive the Torah.’ The angels replied... ‘It is fitting that you give Torah to us in heaven. Why? Because we are holy and pure and it is pure and holy... far better that it remain with us.’” (3) Abraham Heschel (4) observes that in Jewish sacred writings Torah’s heavenly essence is personified: Torah is God’s darling daughter whose splendour never wanes, even after she departs from the divine domain to be among mortals. While not to be equated with the Christian doctrine of the Incarnation, Christians will note a certain resonance here with their own belief in the divine Son. Heschel himself remarks on this “as a striking example of similarity-with-difference between Judaism and Christianity.” (5) There is much to ponder in this Torah text as interpreted by Jewish tradition, which can enrich our own Christian view of the Ten Commandments and help us to better grasp why we refer to Jesus as the ‘Living Word/Torah.’ 1. Exodus Rabbah 29:9 2. Rashi: 11th century Torah scholar, France. 3. Midrash on Psalms 8:2 4. Heschel, 20th century Jewish theologian. 5. Heschel, Heavenly Torah, 323. Sources: Freedman and Simon, eds., Midrash Rabbah: Exodus (London/New York: Soncino, 1983); Herczeg, ed., Rashi: Commentary on the Torah (New York, 1999); Heschel, Heavenly Torah, (New York, 1996); Munk, The Call of the Torah (New York, 1994). Scripture: JPS. © Teresa Pirola, 2012. Reproduction for non-commercial use permitted with acknowledgement of website: lightoftorah.net

In the Book of Exodus two biblical masterpieces conclude the account of the liberation from Egypt. Chapter 14 tells of the crossing of the Red Sea. Chapter 15 is a song of victory. Our focus here will be Chapter 14. Read Chapter 14 of Exodus. The battle imagery is blatant, isn’t it? The whole chapter reads like a war scene: advancing armies, entrapped camps, chariots, leaders issuing strategic orders and battle-cries. Even God appears as a kind of warlord. We needn’t be surprised by this. The Bible’s historical context reflects the views of ancient cultures which understood their deities in war-like terms. Our interest here, however, is the creative analysis of the Jewish sages who dug deeply into the biblical story seeking meaning for their lives. We might begin by asking: if it is a battle, why don’t the 600,000 strong Hebrew slaves turn around and fight for their lives? Here Ibn Ezra [1] leads us to consider the inner turmoil of the Israelites. Despite their ‘defiance’ (v.8), so traumatized were the Israelites by their years of captivity that they were psychologically incapable of mounting a fight. With this in mind, re-read 14:6-14. They “caught sight of the Egyptians” (Exodus 14:10). What did they see? Six hundred chariots? Or something more? One can sense that Israel is mentally overpowered by the very sight of Egypt. Egypt! An empire of wealth, culture, might; an ancient super power! Continue to ponder the text, staying close to its detail, and share your observations with a friend. A further suggestion along these lines is that the Israelites harboured ambiguous feelings towards Egypt. Yes, it was a place of bondage, but it was also a land where they were fed! Note the repetition of the name ‘Egypt’ in 14:11-12. Rabbinic commentary will often hear the repetition of a name (e.g., ‘Abraham! Abraham! in Genesis 22:11) as a sign of deep affection. And the name ‘Egypt’ occurs no less than five times here, like the sound of babies crying for their mother’s milk! Is this the distorted affection of the victim for the oppressor? No wonder the Lord has to take matters into divine hands and perform miracles to pull this people through! Still, let’s not overlook the signs of hope: the Israelites have marched out of Egypt and begun to grasp, however tentatively, a new life of freedom. In Jewish tradition we find this comment: “R. Eliezer said: This reflects great credit on Israel. For when Moses said to them: ‘Arise and go forth,” they did not say: How can we go forth into the wilderness when we have no sustenance for the way? But they had faith and went after Moses.”[2] Table-topic: Sometimes we prefer the familiarity of captivity to the terrifying work of freedom. Discuss. Share an insight that you take from Exodus 14. 1. 12th C Torah scholar, Spain. 2. Cited by Leibowitz, 240. Bibliography: Fox, The Five Books of Moses (New York: 1995); Leibowitz, New Studies in Shemot (New York, 1996); Sarna, JPS Torah Commentary (Philadelphia, 1991). Scripture: JPS. © Teresa Pirola, 2013. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website.

We Remember the Six Million. We remember each one, a unique person, with an irreplaceable story. We remember all who died and suffered. Add your name to the IRemember Wall. Go to Yad Vashem Holocaust Remembrance Center. More On International Holocaust Remembrance Day 2021, Facebook announced a new tool to combat Holocaust denial. Read more...

"We are nurtured by deep roots, as far back as Abraham and Sarah; we reach upwards to the heavens while standing firmly on the ground; and when we do all this right, we produce fruits that benefit the world - namely our good deeds.” (judaism.about.com) From sundown 27 January to nightfall 28th January 2021, Jewish communities celebrate the minor festival of Tu B’Shevat. What’s that about? And what can Christians learn? At one level, Tu B’Shevat is a festival celebrating the ‘birthday’ of trees and their fruits. Originating in agricultural and tithing practices in ancient Israel, it is a celebration of the gift of creation, looking forward to the spring (northern hemisphere) as seeds swell with hidden life and prepare to burst forth with fruit. At another level, Tu B’Shevat is a reminder of our call to spiritual growth. When our lives put down roots deep in God’s Word they bear the fruit of good deeds. Tu B’Shevat is also viewed as a call to ecological responsibility. And it is a symbol of the hope of salvation after the suffering of exile. How might a Christian take inspiration from Tu B’Shevat, the New Year for Trees? Next time you explore the ecological themes expressed in Pope Francis’ encyclical "Laudato Si’" (Care For Our Common Home), you might give thought to the ecological contributions of Jewish tradition as well. Suggestions follow for leading a small group in a reflection inspired by Tu B'Shevat. Symbols: Prepare a simple arrangement of fruits (with seeds) and a green branch. Opening reflection Access to the enjoyment of the beauties of nature—meadows full of flowers, majestic mountains, flowing rivers—strengthens us in service to God. For all these contribute to the spiritual development of even the holiest of people. (Rabbi Abraham ben Maimonides). Pause. Silence, as we prepare to listen to God’s Word. Scripture Jeremiah 17:7-8: But I will bless the person who puts his trust in me. He is like a tree growing near a stream and sending out roots to the water. It is not afraid when hot weather comes, because its leaves stay green; it has no worries when there is no rain; it keeps on bearing fruit. Luke 13:18-29: Jesus asked: ‘What is the kingdom of God like? What shall I compare it with? It is like this. A man takes a mustard seed and plants it in his field. The plant grows and it becomes a tree, and the birds make their nests in its branches.’ Pause. Silence, as we ponder God’s Word. Sharing In what way is the tree a symbol of your life as a son/daughter of God, as a disciple of Jesus? E.g., Think of your family tree, and your faith family tree reaching right back to Abraham & Sarah. For what/whom are you most grateful at this moment? Share a point of growth in your faith life. Is your life currently about sowing seeds? Sprouting new shoots? Bearing fruit? Drawing close to a stream? Surviving a drought? Additional points for reflection The Jewish sages discussed the question: Why is Torah (God’s Word/teachings) compared to the fig tree? Discuss this question in the light of the following: 1) You cannot pick all the figs at once, but only gradually, over a long season. Similarly, you cannot learn the whole Torah at once, but only gradually, little by little, over an entire lifetime. (Midrash Numbers Rabbah 12,9; 21,15) 2) Whenever you go to the fig tree, you are likely to find ripe fruit to eat. Similarly, when you go to the Torah, you will find nourishment for the spirit. (Babylonian Talmud, Eruvin 54a,b) Recall a time when you turned to Scripture and drew strength, nourishment, life. A blessing from Jewish tradition Over Fruit that Grows on Trees: Blessed are you, Lord our God, sovereign of the universe, who has created the fruit of the tree. A blessing from Catholic tradition For the Sprouting Seed: To you, O Lord, we pray: bless the sprouting seed, strengthen it in the gentle movement of soft winds, refresh it with the dew of heaven, and let it grow to full maturity for the good of body and soul. A closing prayer Creator God, bless our lives, and the life of our family/community. May we be fertile ground for the seed of your love to be sown and to grow to fullness. May we rise up like a sturdy tree, sinking roots deeply into the gift of your Word and into the gift of your people. May we never be afraid to grow. Further Reading: A Handbook For the New Year of the Tree published by Livnot.org [Resources / Jewish holidays]

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