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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.

In the Book of Deuteronomy Moses delivers a series of speeches as he prepares the Israelites for entry into the Promised Land. In chapter 10, after a lengthy recollection of the people’s struggles during their desert trek, Moses seems to turn a fresh page and looks to the future, beginning with the words “So now, O Israel...” (10:12). “So now, O Israel, what does the L ORD your G-d require of you? Only to fear the L ORD   your G-d, to walk in all his ways, to love him, to serve the L ORD   your G-d with all your heart and with all your soul, and to keep the commandments of the L ORD   your G-d and his decrees which I am commanding you today, for your own well-being.” (Deuteronomy 10:12-13) In the reflections of the Jewish sages over the centuries, a subtlety in the wording of this text caught their attention. That Moses says “only” (to fear, reverence the Lord) posed a difficulty. Is Moses suggesting that G-d is asking for something minor? Yet holy awe or ‘fear of the Lord’ is a major matter indeed! Say some commentators, this passage sums up the essence of the whole Torah. Why would Moses appear to undervalue its weight? Creatively, prayerfully, with the help of modern-day Torah commentaries, let’s enter the conversation of the Rabbis. Perhaps you are thinking that for Moses, who is so advanced in faith and virtue, fear of the Lord comes naturally and therefore to him it does seem a simple matter. This is one rabbinic opinion. Yet other commentators wonder why Moses would assume it to be a simple matter for everyone else. Nahmanides [ 1] offers the explanation that “only” infers that what G-d asks of human beings is ultimately for their own happiness and well-being. The difficulties of reverencing G-d are a small price compared to the benefits. Like a parent offering guidance to a reluctant child, we can hear Moses saying “I’m only saying this for your own good!” A different response comes from Joseph Albo, a Jewish philosopher of the Middle Ages. Joseph Albo’s insight is that this text refers to the way in which people grow into a life of holding G-d in awe. No one can reach the spiritual heights of being a truly G-d-fearing person easily or immediately. To even contemplate the ‘requirement’ of our quoted passage is daunting! But G-d shows us a way to succeed; G-d gives us a way to follow: small daily acts of love which, over time, allow our entire lives to become infused with holy awe and reverence. We might say that G-d doesn’t ask for sudden saintliness; G-d asks “only” that we commit ourselves to the unspectacular daily steps of living the values and teachings of our faith community. In Albo’s words: “The meaning of the passage is therefore this: Now, Israel, consider the wonderful kindness of G-d. What does he ask of you? .... G-d does not ask anything that is hard to acquire. He asks merely the performance of the commandments of the Torah, because the quality of fear [awe] through which one may obtain human perfection follows from the performance of the commandments of the Torah.” [2] Discuss the interpretations of the sages in conversation with your own thoughts on this text. Attend to the context, what goes before and after vv.12-13. Reflect on your own experience of awe/reverence/fear of the Lord. How does repeated action (a daily commitment to religious ritual, deeds of love, acts of justice) shape, confirm and deepen the experience of faith? Notes : 1. Also known as Ramban. His full name: Rabbi Moshe BenNahman (1194-1270). 2. See Leibowitz, Studies in Devarim  (New York, 1996) , 101-102. *Bibliography: Leibowitz, Studies in Devarim (New York, 1996); Munk, The Call of the Torah: Devarim (New York, 1995). 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 Sydney-based grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights . More...    T he reflection above refers to Parashat Eikev (Deuteronomy 7:12 - 11:25), which is the Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom !

In the Book of Deuteronomy, as Moses continues his farewell discourse just outside the promised land, he reminds the Israelites of the momentous events on Mount Sinai when the Lord gave the Torah (the ‘teaching’, the ‘law’) and established a covenant with his people. “Moses summoned all the Israelites and said to them: Hear O Israel, the laws and rules that I proclaim to you this day!” (Deuteronomy 5:1) What follows this verse is a repetition of the Decalogue (‘Ten Commandments’) given at Sinai. Read this, along with Moses’ added comments, in Chapter 5. As you do, place yourself in the biblical story: you are one of the new generation of Israelites preparing to enter the promised land. Your parents are dead, and Moses will soon die. At Sinai your parents had fled Egypt: the danger lay behind. Here, on the plains of Moab, an unknown future awaits you: the danger lies ahead. In what way does Moses’ recitation of the Sinai teaching impact upon your heart and soul? “It was not with our fathers that the Lord made this covenant, but with us, the living, every one of us who is here today” (5:3). Were you puzzled by the statement: ‘not with our fathers’? Yet we know from the book of Exodus that the covenant was made with ‘our fathers’! Perhaps you understood this statement as underlining the timelessness of the covenant. As the sages taught, and Jewish tradition continues to teach, the Torah was not given to only one generation of Israelites in one place; it was given to every Jew in every time and place. “Take to heart these instructions with which I charge you this day” (6:6). Noting the word ‘this day’ (‘today’) in the above verse, the medieval scholar Rashi comments on the present-day urgency of G-d’s commands: “They should not be in your eyes like an old edict to which a person does not attach importance, but rather, like a new one, towards which everybody runs.” G-d’s word is a living word, eternally fresh, relevant. It addresses the hearer in the ‘now’, calling for a response. The sages teach that this ‘now’ extends not only to obedience to the law but to the experiences of Sinai which can still be felt today. The biblical event has lost none of its flavour, its power to reveal divine glory and move us. In the Midrash it is said that at Sinai: “G-d’s voice, as it was uttered, split up into seventy voices, in seventy languages, so that all the nations should understand” (Exod. R. 5:9). Originating as G-d’s gift to Israel, the Torah goes forth to the nations. Says the prophet Isaiah: “For instruction shall come forth from Zion, The word of the LORD from Jerusalem” (2:3). Reflection Ponder the vitality of Torah as understood by the Jewish sages. Ponder, too, this vitality as heard and felt in your own life as a 21st century Christian who embraces Jesus, the living Word, “God’s living Torah”. Discuss practical ways to live this vitality in daily life, and to avoid staleness, complacency. Further reflection A poignant scene is described in Deut. 3:23-28 where Moses begs the Lord to allow him to enter the promised land. Read these verses pondering: How uncharacteristic it is of Moses to pray for himself rather than others. The urgency of Moses. His death is near and he pleads with the Lord one last time. The pathos of the scene; Moses’ humanity, vulnerability. Bibliography: Freedman & Simon, eds., Midrash Rabbah: Exodus (London/New York, 1983); Leibowitz, New Studies in Devarim (New York: Lambda, 1996); Plaut, The Torah: A Modern Commentary (New York, 2006); Rashi: Commentary on the Torah (New York: Mesorah, 2001). 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 Sydney-based grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Va-et'chanan (Deuteronomy 3:23 - 7:11), which is the Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom !

In Deuteronomy 1:6-18, Moses retells (and embellishes) a story already told in Exodus 18: how he appointed and instructed a number of judges to assist in the leadership of the people. From this passage, generations of Jewish commentators have derived detailed reflections on the regulations of judicial procedure which help to create a just society. Let’s explore a little of this text drawing on the interpretations of some of the sages. “Now I commanded your judges at the time, saying: hear-out (what is) between your brothers, judge with equity between each-man and his brothers or a sojourner” (Deut. 1:16). [Note: here we are using Everett Fox’s translation which seeks to echo the sound-structure of the Hebrew. Compare with the translation in your bible.] The sages ask, what is the point of telling the judges that they must ‘hear’ the case at hand? Surely that is obvious... The sages ask, what is the point of telling the judges that they must ‘hear’ the case at hand? Surely that is obvious... that’s what judges do! And why the repeated use of ‘between’? These ‘clues’ or ‘irritations’ in the text signal a place to dig deeply into the word of G-d. What insights can be found there? The sages note the unusual form taken by the verb ‘hear’: shamo’a. Rashi [1] takes it as a verb of continuous action in the present, i.e., ‘be listening’, give the case your continual, undivided attention. The author of Or Ha-hayyim [2], concurs, saying that the Torah is implying that: “The judges must be patient and hear them out. If one of the litigants wishes to bring more evidence or arguments, the judges should not cut him short but they must ‘hear’ continuously” and without intermission or delay, even if the case is tedious. “The Torah thus prohibits the injustice of protracted legal proceedings and demands swift justice.” And what of the repetition of ‘between’? In the Talmud we read: “Said Rabbi Hanina: this constitutes an admonition to the court not to hear the words of one litigant before his opponent has arrived” (Sanhedrin, 7b). The hearing of one party without the other present may undermine the impartiality required for good judgment, and the Torah specifically warns against this: “You are not to (specially) recognise a face in judgment, as the small, so the great, you are to hear-them-out” (Deut. 1:17). The Or Ha Hayyim interprets the word ‘between’ this way: “The judge must not serenely look at one and avert his gaze from the other, but his hearing must be ‘between’, equally balanced.” The Torah, then, can be seen to highlight the importance of intense listening and impartiality in judicial procedure. “You are not to be-in-fear of any man, for judgment—it is God’s!”( Deut. 1:17; cf. 2 Chronicles 19:6-7) The administering of justice is a serious duty and privilege entrusted to human beings by the Almighty. It is not only for courtrooms. Settling disputes and upholding a just order are part of life in homes, parishes, schools... Drawing upon your life experience and with reference to the text, share your own insight into what it means to bring justice to bear in a situation. • Notes: 1. Revered 11th century French Torah scholar. 2. Torah commentary by R. Hayyim Ibn Attar (1696-1743) Bibliography: Fox, The Five Books of Moses (New York, 1995); Herczeg, ed., RASHI. Commentary on the Torah Vol.5 (New York: Mesorah, 2001); Leibowitz, Studies in Devarim (New York, 1996). Scripture: Everett Fox. Image: Shutterstock. © Teresa Pirola, 2012. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF Light of Torah is a Sydney-based grassroots ministry encouraging Christians to reflect on Torah with the help of Jewish insights. More...    The reflection above refers to Parashat Devarim (Deuteronomy 1:1 - 3:22), the Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom !

Our focus this week is Numbers 33:1-49, a review of the travels of the Israelites from their departure from Egypt to the steppes of Moab where they stand poised to enter the promised land. Commentators have long been fascinated by the detailed itinerary and apparent tedium of this text. In fact, in view of this so-called ‘tedium’, here is a suggestion... Create a meditative environment for your reading of Numbers 33:1-49. Light a candle. Relax your mind. Don’t rush. Approach it as a meditation. Settle into the rhythm of the text. Let the word of G-d massage its way into your mind and heart... “Moses wrote down their starting points, stage by stage, by the command of the Lord” (33:2). As we ponder the text, let’s hear from two great Torah scholars in Jewish history: Maimonides (12th century) and Nahmanides (13th century) Nahmanides interprets the above verse as meaning that the act of recording was itself a divine command. Think about it: Why would the Lord want such a listing of Israelite campsites in the wilderness journey? Is it simply a matter of geographic record, or something more? Nahmanides cites the view of his predecessor, Maimonides: The Lord asks Moses to write it all down so that Israel will forever more remember the miracles and wonders that the Lord performed to sustain the Israelites in the wilderness for forty years. Without such a record, future generations will forget the wonders; they will disbelieve the miracle of the manna that fed their ancestors in the desert. They will think that talk of miracles is exaggerated, that their ancestors camped at places fertile, pleasant and safe. The Lord predicted this temptation to doubt and therefore told Moses: write it all down! The geographic details in Numbers 33 ensures that the journey will be remembered for what it truly was: a trek through places distant, arid, dangerous, deathly. The Be’er Yitzhak [1] adds a further creative thought: The record was ‘required reading’ for the marchers after they settled into their homeland! By reviewing where they had been and what they had gone through, “they would accordingly take to heart the kindness shown to them by the Omnipresent and the sufferings they endured for their disobedience so that, in future, they would act rightly and not sin.” According to this view, to remember is to gain perspective. Memory opens up a path; it provides lessons and guidance for the future. In the present moment we don’t always comprehend the full impact of what is said or done. We look back, so as to look forward. The power of memory in shaping the future is captured in a 1912 reflection by Asher Ginzberg. [2] He says of Moses: “The past and the future are the Prophet’s whole life... In the present he sees nothing but wilderness, a life far removed from his ideal; and therefore he looks before and after. He lives in the future world of his vision and seeks strength in the past out of which that vision-world is quarried.” Reflection • How did this Torah reading affect you? Do you agree with the above interpretations? What insight of your own can you contribute to the discussion? • What are some of the important ‘marches’ and ‘campsites’ in your own life’s journey? Notes : 1. 19th century supercommentary to Rashi. See Leibowitz, 390. 2. Russian-born Jewish philosopher. See Plaut, 1133. Bibliography: Leibowitz, Studies in Bamidbar (New York: Lamda, n.p.d.); Plaut, The Torah: A Modern Commentary (New York, 2006); Ramban: Commentary on the Torah Vol.6 (New York, 2009). © Teresa Pirola, 2012. lightoftorah.net. Non-commercial reproduction permitted with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based grassroots ministry encouraging Christians to reflect on Torah with the help of Jewish insights. More...    The reflection above refers to Parashat Matot-Mas'ei (Numbers 30:2 - 36:13), the double Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom !

“Then the daughters of Zelophehad came forward” (Numbers 27:1). Do you know the story of Zelophehad’s daughters? The Bible depicts them as five sisters who find themselves in a perilous economic situation. Because they do not have husbands or any living male relatives, they cannot inherit their father’s land. Through a successful appeal to Moses they draw attention to the injustice and bring about a permanent change in the Israelites’ legal code. Read the story of the five sisters in Numbers 27:1-11. Then, with the help of traditional Jewish wisdom—with all its creativity and attention to detail— let’s ponder the sacred text. Perhaps you noticed that, like their ancestors (v.1), each sister is introduced by name: Mahlah, Noah, Hoglah, Milcah and Tirzah. Note, too, how they plead their cause. It is before the whole assembly (v.2). They clarify that their father was not part of the Korah rebellion (v.3). They appeal on account of kinship and their father’s honour (v.4). Their choice of words is bold (‘Give to us a possession’) and not couched in self-effacing language. With prayerful and imaginative attention to this Scripture, what wisdom do you uncover in this ancient text? In Jewish storytelling traditions we find these five women held in high esteem. A famous midrashic anthology ( Yalkut Shimoni ) observes that the sisters correctly identified an injustice in its deepest sense: “When the daughters of Zelophehad heard that the Land was being divided among the tribes—but only for males, not for females —they gathered and took counsel. They decided that...flesh and blood is apt to be more merciful to males than to females. But [the One] who spoke and the world came into being is different—[divine] mercies are for males as well as females...”[1] Rashi comments: “Their eye saw that which the eye of Moses did not see.” [2] In Midrash Rabbah and in the Talmud we find the rabbis praising the five sisters for the way they approached their petition. The sisters are knowledgeable in the law (v.5 tells us that Moses brings to the Lord their ‘case’ or ‘judgment’, not just their query), and they are practical, timing their petition as Moses engages with the subject of inheritance. “They were wise and righteous women. What shows their wisdom? They spoke at the appropriate moment...” [3] Likewise, they are praised for their integrity. In case you were wondering why none of them were married at the time of the petition, the sages venture to tell us: they were uncompromising in their high standards! “They were righteous inasmuch as they married none but such as were worthy of them.” [4] Rashi adds that they “held the land precious” just as their ancestor Joseph held the land precious (see Num. 27:1; Gen. 50:25). “The daughters of Zelophehad are right in what they are saying” (Num. 27:7). Emphatic divine approval results in a legacy of land for the sisters and an altered law for Israel. As you continue to probe, question and debate this passage, ponder: How might it speak to us about the respectful and transformative interchanges that are possible between community members and their leaders in the quest for fullness of truth and a just society? 1. See Bialik & Ravnitzky, 97 (slightly adapted here for inclusive language). 2. Rashi: revered 11th century Torah scholar, France. 3. Num. R. xxi, 11. Also, Bava Batra 119b. 4. Num. R. xxi, 11. Bibliography: Bialik & Ravnitzky, eds., Sefer Ha-Aggadah (New York, 1992); Elper & Handelman, eds., Torah of the Mothers (New York, 2006); Midrash Rabbah: Numbers (New York: Soncino, 1983); Rashi: Commentary on the Torah (New York: Mesorah, 2001). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Download the PDF version here . Light of Torah is a Sydney-based grassroots ministry encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Pinchas (Numbers 25:10 - 30:1), the Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom !

On their way to the promised land the Israelites encounter one obstacle after another: hunger, thirst, rebellion, war. Here we explore the story of how the Israelites are threatened by a Moab king (Balak) who employs a seer (Balaam) to curse his enemy, Israel. This is a colourful story, full of intriguing questions and complete with a talking donkey! We will leave the donkey aside for now and focus on Balaam and his futile attempts to curse Israel (see chapters 23 and 24). Balak, king of Moab, engages Balaam to curse the Israelites. Yet each attempt by Balaam results in a blessing! The Jewish sages, reflecting on this text over the centuries, are fascinated by the question of the authenticity of Balaam, the seer. Was Balaam a divinely chosen prophet, or a sorcerer? Why do you think he was suspect in the sages’ eyes? To begin with, let’s compare Balaam’s oracles to the words of the Hebrew prophets. Balaam: ' Rise, Balak, and hear; listen to me, O son of Zippor...' (Numbers 23:18). Jeremiah: ' Now the word of the Lord came to me saying...' (Jeremiah 1:1). Read further into Jeremiah 1. Read too, the words below from Ezekiel and Hosea. What do you notice? 'The word of the Lord came to the priest Ezekiel...' (Ezekiel 1:3). 'The word of the Lord came to Hosea' (Hosea 1:1). Like the sages, you will note an important contrast. Whereas the Hebrew prophets consistently acknowledge divine authority ( ‘Thus says the Lord’ ), Balaam announces himself and his own powers. Says Ramban,[1] Balaam appears to run after prophecy, building seven sacrificial altars in an attempt to ‘force’ divine power from heaven, to shape the divine will for mortal purposes. By contrast, the Hebrew prophets don’t seek the job of prophet; rather they are sought out by G-d, and some, out of humility, need to be coaxed into the role. Balaam is not filled with prophecy; rather, he is full of himself. Do you agree with this appraisal? Why or why not? Despite their criticisms, the sages couldn’t ignore the fact that Balaam’s oracles work for the good of Israel. In fact, one of his phrases has found its way into contemporary Jewish prayer books: ‘How goodly are your tents O Jacob, your dwelling places O Israel' (Numbers 24:5). And how are we to interpret 24:2 (" Then the spirit of G-d came upon him” ) in Balaam’s third oracle? Rashbam holds that a development has taken place, taking note of 24:1 which tells us that at this point Balaam stopped seeking omens ‘but set his face towards the wilderness,’ a scene that suggests a new openness and humility before the Lord. Hirsch is more explicit, saying that Balaam comes to the realisation that he cannot control G-d through sorcery. His third blessing, then, takes on a whole new quality, no longer awkwardly accomplished but freely flowing on the breath of unrestrained spirit-filled prophecy. Are you convinced? Not all the sages are! Treasure the complex issues that emerge in this fascinating debate. In the light of this biblical story reflect on your faith journey and recall: A time when you attempted to ‘control’ God; A turning point when you began to trust the Lord more deeply; A time when you had to discern between a true and false ‘prophecy’/message. How does the story of Balaam speak to you? • 1. The commentators named here: Ramban (13th century), Rashbam (12th c), Hirsch (19th c), quoted in Leibowitz, 282-289. Bibliography: Eskenazi &Weiss, The Torah: A Woman’s Commentary (New York, 2008); Leibowitz, Studies in Bamidbar (New York, 1994). Scripture: NRSV. © Teresa Pirola, 2012. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Click here for the PDF version. Light of Torah is a Sydney-based grassroots ministry encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Balak (Numbers 22:2 - 25:9), the Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom !

"Miriam died there, and was buried there" (Numbers 20:1). That’s it. In one brief sentence, the Bible records the death of Miriam, sister of Moses and Aaron. The brevity seems almost insulting. Even a death notice in a newspaper says more. And here we are, twenty chapters into the Book of Numbers—in the midst of the Israelites’ wilderness journey in which Miriam has been an important figure, in reach of the Promised Land having survived slavery, escape from Egypt, hunger and thirst, conflicts and rebellions—and all we have is one terse statement marking her death. Just twenty verses later, the death of Miriam’s brother, Aaron, is described at some length and with certain emotion. The whole community observes a thirty-day period of mourning for Aaron. Why not Miriam? Is she less important? Less loved? Do we simply presume a patriarchal bias in the text? Can we reconcile this brevity with the way that, elsewhere, Scripture speaks of Miriam as a chosen co-leader along with Moses and Aaron? “I redeemed you from the house of bondage, and I sent before you Moses, Aaron and Miriam” (Micah 6:4). Fascinating responses to this question can be found in Jewish tradition. Creatively attentive to the text, the Rabbis observed that Miriam’s death does not go unnoticed. Look at what happens. The moment she dies, the very next sentence reads: “The community was without water” (20:2), a fact that harshly impacts the Israelites, even erupting into an attack on Moses to which Moses responds badly, displaying none of his characteristic virtues of patience and trust in God. Why do the community and its leadership become unhinged at the moment of Miriam’s death? What is the word of G-d trying to teach us? In the Scriptures, Miriam is associated with water. At the Nile she ensures her baby brother’s survival; at the Red Sea she leads a victory dance (Exodus 2:4-8; 15:20). In rabbinic commentary the Israelites are said to have been accompanied in the wilderness by ‘Miriam’s well,’ a miraculous source of fresh water.[1] When she dies, the well disappears. Can it be that Moses and the community are grieving more than the absence of water? Has the ever-present contribution of Miriam to the wilderness journey been taken for granted until now? Reflection on Miriam’s death releases precious insights into the greater biblical narrative as well as into our own stories and contact with death. Can we ever really fathom the impact of death until a loved one is no longer with us? Again turning to Jewish tradition, we find the Talmud offering this interpretation. Miriam, like Moses, died in a most sacred, intimate way: by the divine kiss. [2] Why a kiss? A literal translation of the Hebrew text tells us that Moses died “at the mouth of the Lord” (Deut. 34:5). [3] For many people death can be a terrifying struggle as they face the finality of ‘letting go’ this world. But so attuned was Moses to divine ways that his release from this life into the Lord’s embrace was like the gentlest of kisses. And this was also true for Miriam, say the Jewish sages, enjoying a midrashic play on a repetition in the text: "So Moses the servant of the Lord died there ..." (Deut. 34:5). "Miriam died there ..." (Num. 20:1). An apparently extraneous word in the text fuels the rabbinic mind in such a way that the tradition enfolds a deeply-held conviction: the Lord’s special love and choice of his daughter Miriam. 1. BT Shabbat 35a 2. Mo’ed Katan 27b-28a 3. English translations often read ‘at the command of the Lord.’ Bibliography: Eskenazi and Weiss, eds. The Torah. A Women's Commentary (New York: WRJ/URJ Press, 2008) © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Click here for 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 Chukat (Numbers 19:1 - 22:1), the Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom !

Rebellion in the wilderness is a major theme as the Hebrew Scriptures trace the Israelites’ journey from Egypt to the Promised Land. In Numbers 16:1-35 we encounter a double uprising that challenges the leadership of Moses and the religious authority of Aaron, the High Priest. Read this colourful tale, and its aftermath in 17:1-28. Now Korah, son of Izhar son of Kohath son of Levi, along with Dathan and Abiram sons of Eliab, and On son of Peleth—descendants of Reuben—took two hundred and fifty Israelite men, leaders of the congregation, chosen from the assembly, well-known men, and they confronted Moses (Num.16:1-2). Three obvious protagonists of this rebellion are named as Korah, Dathan and Abiram. However one rebel, On son of Peleth, though named at the start of this story drops out as the narrative proceeds. By the time we come to the disastrous fate of the rebels, On is nowhere mentioned. On and his family escape a terrible ending. But how might we explain this? In 16:1 On is named as one of four rebels out of 250 ‘well-known’ Israelite leaders, so he must have been notably committed to their cause. What became of him? Was he forcibly or willingly excluded? Did he make a heroic decision to leave the rebel group? If so, why? And who exerted influence on him? Our questions lead us to reflect on the decisions, circumstances and influences that can take a person towards or away from wrongdoing and disaster on the one hand, and salvation on the other. As you discuss this rebellion story, ponder the significance of the figure of On. Turning to traditional Jewish interpretations of this text we find that the Rabbis of old have preserved a perspective which honours On’s wife as having saved her husband from the pursuit of disaster. According to one storytelling tradition (midrash),1 On’s wife tells her husband that he has nothing to gain from an alliance with Korah: ‘Whether Moses remains master or Korah becomes master, you are but a follower.’ ‘But what can I do?’ says On. ‘Korah’s band has sworn me to be with them.’ ‘Sit here and I will save you,’ replies his wife. Her plan is clever and pragmatic. She gets him drunk, puts him to bed, and then she herself sits outside their tent in an immodest and dishevelled state. As Korah’s band comes looking for On, they retreat at the sight of her immodesty. By the time On emerges, Korach and his company have already paid the terrible price for their folly. In conclusion, the Rabbis quote Proverbs 14:1: “The wise woman builds her house, but the foolish tears it down with her own hands.” The ‘wise woman’ refers to On’s wife, they say, whereas the rest of the verse refers to Korah’s wife who advised her husband very differently. How does this midrashic view compare with your reflections on the presence and absence of On? Perhaps you observed that, at first glance, On’s wife appears to be driven by pragmatism rather than by virtue or principle. Yet some commentators suggest a different view. She displays a strong character. She can stand up to and oppose the rebellion, whereas her husband seems to be captive to ‘the group.’ She is selfless and proactive, trusting her instincts to protect her family, not caring about how others see her but focused on what she can do to fix the situation, or at least to make it better. Continue to explore this text, attending to other insightful interpretations. • 1. TB San. 109b. Num.R. 18: 20 To read the midrash visit: http://www.come-and-hear.com/sanhedrin/sanhedrin_109.html#PARTb Bibliography. Freedman and Simon, eds., Midrash Rabbah: Numbers Vol 2 (New York: Soncino, 1983); Kadari, ‘Wife of On Ben Pelet: Midrash and Aggadah.’ Jewish Women: A Comprehensive Historical Encylopedia . 1 March 2009. www.jwa.org . Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a Sydney-based grassroots ministry, encouraging Christians to reflect on Torah with the help of Jewish insights. More...   The reflection above refers to Parashat Korach (Numbers 16:1 - 18:32), the Torah portion read as part of the annual Jewish liturgical cycle.