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In the Torah 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? Two similar passages; yet 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 too 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 the Almighty. Both temptations refer to complacency, taking for granted divine-given 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 Sydney-based initiatives 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.

“Do what is right and good in the sight of the Lord...” (Deut. 6:18). Over the centuries, this verse in Deuteronomy has attracted the attention of Jewish scholars immersed in Torah study. There is something puzzling about 6:18 which calls for deeper reflection and creative interpretation. Can you pick it? It is noted that this verse follows numerous exhortations to ‘keep the commandments’ (e.g., see Deut. 4:1,5-9; 5:1,29; 6:1,2,17). Throughout the Torah, and especially in Deuteronomy, one finds constant insistence that every law and statute be faithfully observed by the people of God. Why, then, the addition of this instruction to ‘do what it right and good’? Surely if a person keeps all the commandments, that person will be living in a way which is ‘right and good’! Why, then, the addition of this instruction to ‘do what it right and good’? For the Jewish sages, the words of the Torah are never superfluous; there must be a further, subtle meaning to be discovered in this verse. Ponder it yourself, in havrutah [1], i.e., with a friend... what do you discover there? Perhaps you considered, as did two great Jewish scholars, Rashi and Maimonides,[2] that obedience to rules alone is not enough to ensure a just and loving society. More is needed. It is possible to keep the letter of the law but to violate its spirit. Indeed, it is possible to actually negate the depths of God’s desires through foolish use of the letter of the law. As Rashi sees it: What is fair and good: this implies a compromise - forgoing what one is entitled to according to the law - going beyond what the law requires. The 20th century Jewish thinker Rabbi Yeshaya Shapira (d.1942) enters the discussion this way: Whoever wishes to achieve a perfect observance of the Torah cannot rest content with adhering to its explicit rulings. One must penetrate deeper in order to arrive at the ultimate aim of these rulings. One must not only think of what is good and upright in his own eyes but that ‘which is upright and good in the eyes of the Lord’... ‘You shall do that which is right...’ This special injunction demonstrates that Judaism does not rest content with limiting active evil doing, but also aspires to eradicate potential evil from the soul of human beings. [3] That we should live by the spirit of the law and not just the letter of the law is a familiar teaching for Christians. What is important here is to recognise it as a fundamental tenet of Judaism, a teaching inherited by Christianity. Sadly, in the history of the Church, Christians have often stereotyped Judaism as a ‘legalistic’ religion, supposedly in contrast to Christianity as a religion of ‘love’ and ‘of the spirit’. We can help dispel such misconceptions and stereotypes about Judaism by becoming acquainted with the interpretative processes at work in Jewish tradition and how the legal passages in Scripture are handled delicately and creatively by Jewish commentators. • 1. Havrutah refers to a time-honoured Jewish method of Torah study which requires the active back-and-forth discussion and debate between two or more study-partners. 2. Rashi: Rabbi Shelomo Yitzhaki, 11th c., France. Maimonides: Rabbi Moshe ben Maimon (also known as Rambam), 12th c., Spain, Egypt. 3. See Shapira quoted in Leibowitz, 63. Bibliography: Leibowitz, New Studies in Devarim (New York, 1996); Rashi: Commentary on the Torah (New York: Mesorah, 2001). 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 initiative 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), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

“Do what is right and good in the sight of the Lord...” (Deut. 6:18). Over the centuries, this verse in Deuteronomy has attracted the attention of Jewish scholars immersed in Torah study. There is something puzzling about 6:18 which calls for deeper reflection and creative interpretation. Can you pick it? It is noted that this verse follows numerous exhortations to ‘keep the commandments’ (e.g., see Deut. 4:1,5-9; 5:1,29; 6:1,2,17). Throughout the Torah, and especially in Deuteronomy, one finds constant insistence that every law and statute be faithfully observed by the people of God. Why, then, the addition of this instruction to ‘do what it right and good’? Surely if a person keeps all the commandments, that person will be living in a way which is ‘right and good’! Why, then, the addition of this instruction to ‘do what it right and good’? For the Jewish sages, the words of the Torah are never superfluous; there must be a further, subtle meaning to be discovered in this verse. Ponder it yourself, in havrutah [1], i.e., with a friend... what do you discover there? Perhaps you considered, as did two great Jewish scholars, Rashi and Maimonides,[2] that obedience to rules alone is not enough to ensure a just and loving society. More is needed. It is possible to keep the letter of the law but to violate its spirit. Indeed, it is possible to actually negate the depths of God’s desires through foolish use of the letter of the law. As Rashi sees it: What is fair and good: this implies a compromise - forgoing what one is entitled to according to the law - going beyond what the law requires. The 20th century Jewish thinker Rabbi Yeshaya Shapira (d.1942) enters the discussion this way: Whoever wishes to achieve a perfect observance of the Torah cannot rest content with adhering to its explicit rulings. One must penetrate deeper in order to arrive at the ultimate aim of these rulings. One must not only think of what is good and upright in his own eyes but that ‘which is upright and good in the eyes of the Lord’... ‘You shall do that which is right...’ This special injunction demonstrates that Judaism does not rest content with limiting active evil doing, but also aspires to eradicate potential evil from the soul of human beings. [3] That we should live by the spirit of the law and not just the letter of the law is a familiar teaching for Christians. What is important here is to recognise it as a fundamental tenet of Judaism, a teaching inherited by Christianity. Sadly, in the history of the Church, Christians have often stereotyped Judaism as a ‘legalistic’ religion, supposedly in contrast to Christianity as a religion of ‘love’ and ‘of the spirit’. We can help dispel such misconceptions and stereotypes about Judaism by becoming acquainted with the interpretative processes at work in Jewish tradition and how the legal passages in Scripture are handled delicately and creatively by Jewish commentators. • 1. Havrutah refers to a time-honoured Jewish method of Torah study which requires the active back-and-forth discussion and debate between two or more study-partners. 2. Rashi: Rabbi Shelomo Yitzhaki, 11th c., France. Maimonides: Rabbi Moshe ben Maimon (also known as Rambam), 12th c., Spain, Egypt. 3. See Shapira quoted in Leibowitz, 63. Bibliography: Leibowitz, New Studies in Devarim (New York, 1996); Rashi: Commentary on the Torah (New York: Mesorah, 2001). 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 initiative 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), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom.

With a Royal Commission on Antisemitism and Social Cohesion currently taking place in Australia following the deadly terror attack at Bondi, this is an important time to listen deeply to perspectives on antisemitism, its causes, and how this prejudice continues to manifest today, even subtly in communities such as the Catholic church which is committed to the reforms of Vatican II. Internationally renowned biblical scholar Prof. Amy-Jill Levine will directly address the topic of antisemitism in a (free) one-hour online seminar to be held on Tuesday 4 August 2026, titled: Antisemitism: Why does it still persist in Catholic teaching and preaching 60 years after Nostra Aetate? Please register and share this invitation widely in church circles - with bishops, priests, deacons, directors of education, leaders of church agencies, as well as with teachers, students, parishioners, diocesan personnel and other Christians who are committed to strengthening social cohesion. Together, we can make a difference. Registration will ensure you receive a link to the video recording. This internationally-organised seminar will take place on Tuesday 4 August 2026 at: 11.30 pm Sydney | 9.30 pm Perth | 8:30 am Nashville | 9.30 pm Manila | 2.30 pm London | 3.30 pm Johannesburg | 4.30 pm Jerusalem The seminar is the second in a three-part series, “Ancient Texts for our Troubled Times”, hosted by Bat Kol International. To view a recording of the previous session or for more information and bookings, visit the Bat Kol International website. Enquiries: admin@batkolinternational.org

The Hebrew title for the book of Deuteronomy is Devarim, ‘words’. What ‘words’? The opening verse tells us that 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 (Numbers 27:13). In the opening chapters of Deuteronomy we find Moses reviewing the travels of the Israelites from Mt Sinai. The events he recounts—the establishment of leaders, the sin of the spies, encounters with foreign nations—have already been described in the books of Exodus and Numbers. Read Moses’ memoirs as recorded in Deuteronomy 1:5 – 3:11. Do you notice anything unusual? If you have been following the stories of the Israelites through the desert, you will notice some interesting discrepancies in Moses’ retelling. Moses’ recall of events is not identical to the stories told earlier. For example, here, the appointment of leaders is presented as Moses’ idea rather than that of his father-in-law, Jethro (Exodus 18:17f.); here, G-d bars Moses from the promised land because of the spies’ sin rather than Moses’ actions (Numbers 20:12); here, the battles against Sichon and Og are remembered as divinely pre-ordained victories rather than unplanned occurrences (Numbers 32). What is going on? Something very ancient, very Jewish, and embedded also in Christian tradition: the ongoing interpretation of the biblical text. Scripture is not a dead letter to be studied like a petrified fossil; it is a living word that speaks ‘heart to heart’ and is received afresh by each new generation of believers. And how early this process of interpretation begins: we see it occurring here within the biblical text itself. What else can we glean from Moses’ memoirs? He tells and interprets events for a reason. This is not self-indulgent reminiscing; this is a leader preparing his people, a younger generation which has no memories of their parents’ slavery, for the next critical stage of nationhood. What vital lessons are being taught at this point? If you were Moses, what aspects of the journey would you highlight? Some contemporary Torah commentators explore a psychological profile of Moses, likening his troubles along the journey to those of parenthood. He is a great leader, yes, but also a flawed human being struggling to come to grips with the past forty years and his hopes and dreams for his children, at times even blaming them as a projection of his own unresolved issues. Our Torah portion reveals a profound I-Thou relationship between Moses and the Israelites (note how the word ‘you’ repeatedly punctuates his speech); yet it is a relationship laden with conflict and alienation as much as intimacy and fidelity. As a parent, teacher, pastor or community leader, can you relate to Moses’ sacrifices, heroism, limitations and struggles? Continue to explore the opening chapters of the Book of Deuteronomy, allowing these sacred stories to speak to your own life's journey. Reflection We are considering Moses’ final words. Have you ever been with someone who was close to death and who shared some final words with you? If you had a short time to live, what words would you most wish to speak, and to whom? 1. Midrash Rabbah Devarim 1.7 Bibliography: Eskenazi & Weiss, The Torah: A Women’s Commentary (New York, 2008), p.1058; Freedman and Simon, eds., Midrash Rabbah: Deuteronomy (London/New York, 1983). © 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 initiative 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), which is the Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom!

Having just been victorious in battle, in Chapter 32 of the Book of Numbers we find the Israelites encamped on the plains of Moab ready to cross the Jordan river into the promised land. Finally! After all the obstacles they have encountered in their epic wilderness trek, can there be anything stopping them now? Apparently there is. This time the obstacle is not physical hardship, hostile foreigners or the discouraging reports of the spies. It is the desire to settle down and be comfortable, rather than forge ahead into the land that is integral to the covenant G-d made with Israel. "Now the Reubenites and the Gadites owned a very great number of cattle. When they saw that the land of Jazer and the land of Gilead was a good place for cattle, the Gadites and the Reubenites came and spoke to Moses, to Eleazar the priest, and to the leaders of the congregation, saying..."(Numbers 32:1-2). The Reubenites and Gadites seek permission to be excused from the Israelites’ approaching battle as they enter the promised land, to instead 'stay put' and settle with their families in the rich grazing country east of the Jordan. Chapter 32 tells of their approach to Moses, Moses’ response, and the outcome of the negotiations. Note that the Reubenites and Gadites present their petition in two parts. First, they politely present the facts. The land on which they stand “is a land for cattle; and [we] your servants have cattle” (32:4). Then the text says: “They continued...” It is as if there had been a pause. Were they dropping a hint and waiting to see how Moses responded? Were they hoping that Moses might be impressed by the ‘cattle’ link and suggest they stay behind and settle the land? If so, their hopes were dashed. Moses apparently was silent, and so they continued: “If we have found favour in your sight, let this land be given to [us] your servants for a possession; do not make us cross the Jordan” (32:5). To this Moses releases a torrent of fury: “Shall your brothers go to war while you sit here? Why will you discourage the hearts of the Israelites from going over into the land that the Lord has given them?” (32:6-7). Moses has no time for their cosy little plans when all their resources as a nation are being mustered to complete the arduous journey on which the Lord has led them. The promised land is within reach! In their proposal Moses sees the disaster of the spies (see Num.13-14) all over again: “If you turn away from following the Lord, the Lord will again abandon the people in the wilderness; and you will destroy all this people” (see 32:15). The Midrash, too, expresses disapproval: "In the case of the children of Gad and the children of Reuben, you find that they were rich, possessing large numbers of cattle, but they loved their money and settled outside the Land of Israel" (Num. R. 22:7). Yet, despite his fury, Moses negotiates with the Reubenites and Gadites. They will enter the battle along with the people of Israel and secure a victory. Then they, along with the half tribe of Manasseh (32:33), will settle in their land of choice, outside the land of Israel. Still, the gulf between negotiating parties remains. In Moses’ mind, Israel’s mission as G-d’s people is paramount. The Reubenites and Gadites on the other hand seem to view it as a business deal balancing their interests against the rest of Israel. Unlike Moses who is centred on G-d and the whole people, they are focused on their own material wealth and needs. Subtle details in the text reveal this critical difference in vision; can you pick them? Read the text closely, ideally with a study partner and discuss your findings and respective interpretations. Further reflection: If the motivation of the tribes in question was so wrong (v.14) and contrary to the divine will, why did Moses negotiate with them? And why did it not attract the same cataclysmic display of divine wrath as in the case of the story of the spies? Food for thought! As these stories draw us in, we are invited to engage, ponder and wrestle with the sacred text. Bibliography: Freedman and Simon, eds., Midrash Rabbah: Numbers Vol. 2 (London/New York: Soncino Press, 1983); 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 here. Light of Torah is a Sydney-based initiative encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Matot-Masei (Numbers 30:2 - 36:13), which is the (double) Torah portion read for this Sabbath in the Jewish liturgical calendar. Shabbat shalom!

A number of educational events are approaching, organised by various groups, with the opportunity to spend time with Prof. Amy-Jill Levine, a prominent biblical scholar who has helped countless Christians to appreciate the Gospels and the Letters of St Paul within their Jewish contexts. These sessions offer important insights into the task of dismantling prejudice and supporting social cohesion. Click on the flyers and links below for details. One-hour Online Sessions | Hosted by Bat Kol International 4 August, 1 September Register at www.batkolinternational.org One-hour Online Interview | Hosted by Catholic Religious Australia Wednesday 8 July Register at www.catholicreligious.org.au/events In-Person Public Lecture in Adelaide (Norwood SA Catholic Parish) Thursday 9 July, 7.30pm

In Numbers 27, the Israelites are close to entering the promised land. The Lord prepares Moses for his death, reminding Moses 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 G-d’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 G-d’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) G-d’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 the Lord 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. Reproduction for non-commercial use permitted with acknowledgement of website lightoftorah.net Download the PDF version. Light of Torah is a Sydney-based initiative 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. Shabbat shalom! Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing.

Once again, we explore a passage of the Hebrew Scriptures that we might at first seem intimidating to a reader. As we shall see, even just a few verses can bring forth surprising, wise and practical insights. We just need to stop long enough and 'stay with' with the word of God in order to listen, ponder, discuss, debate and enjoy. This week’s reflection from Leviticus focuses on the priestly instructions concerning the ritual handling of one of the ancient sacrifices: ‘the sacrifice of thanksgiving.’ In ancient Jewish society, thanksgiving offerings expressed gratitude for deliverance from peril or misfortune. Read the ritual instructions for this sacrifice in 7:11-15. What details do you observe? “And the flesh of your thanksgiving sacrifice of well-being shall be eaten on the day it is offered; you shall not leave any of it until morning” (Leviticus 7:15). Perhaps you noticed that, in contrast to other sacrifices, a shorter time-frame is stipulated for eating the thanksgiving sacrifice. Did you wonder why? Ponder this. Test your ideas with a friend. Then let’s hear from some of the Jewish sages.[1] Why is the thanksgiving sacrifice to be eaten sooner than the other sacrifices? For Maimonides (12th century), respect for the sacredness of the offerings means that they must be in the best possible condition. Delaying the feast gives the meat a chance to spoil. Gersonides (14th century French scholar) expresses himself in direct, gastronomic terms: the meat is tastier before daybreak! The Sefer haHinukh (a famous medieval Jewish education text) views the instruction as an invitation to spiritual growth: “there is in this an allusion to our trust in God; a man should not begrudge himself his food and store it for the morrow.” This view resonates with rabbinic opinion in the Talmud: “He who has bread in his basket, and says: ‘what will I eat tomorrow?’ has little faith in God” (Sot. 48b). Recalled here is the miracle of ‘bread from heaven,’ manna in the desert, which the Israelites gathered “enough for that day” (Exodus 16:4). Abravanel (15th c. Spanish-Jewish Torah commentator), introduces a social dimension: “Seeing that he has only one day and one night for consuming his sacrifice, the owner invites his relatives and friends to share his meal and joy. On being asked what motivated this feast, the host will recount the Divine wonders.” Thus, the purpose of having a limited time for eating is to publicise the miracle. The HaEmek Davar (a 19th century Torah commentary) agrees: “This is designed to increase the number of participants in the feast on the day of the offering so that many people will learn of the miracle...” Note that what might appear to be an obscure cultic text (to 21st century sensibilities) becomes enlivened with meaning by the creative, prayerful energies of the traditional Jewish interpreters. In what way do your own creative, prayerful energies engage with the sacred text? How would you enter into this conversation with the sages? Further reflection Describe a time when an invitation to a community meal was a memorable occasion of thanksgiving to God. What was the ‘miracle’ for which you gave thanks? Enriched by our Torah discussion, listen afresh to the prayers and rituals of your Eucharistic celebration this Sunday. 1. Texts cited by Leibowitz, 81-82. Bibliography: Leibowitz, New Studies in Vayikra (New York, 1993); Strassfeld, The Jewish Holidays (New York, 1985, 2001). 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 Sydney-based initiative, encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Tzav (Leviticus 6:8 - 8:36), 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 .

After all the action-packed stories of Genesis and Exodus, upon reaching the Book of Leviticus the reader notices the lack of movement. The entire book is set at the foot of Mount Sinai. There in the wilderness, The Lord G-d calls and speaks, forming the people by unveiling a series of instructions: how to worship, how to behave, how to deal with transgression. Through a system of order and repeated ritual, the identity of Israel, as a holy, chosen people, is solidified. As we read these texts it helps to be reminded of the ever-searching human heart desiring to express its encounter with divine mystery, in ancient times and still today. Having gathered volumes of insightful and creative commentary over many centuries, Jewish tradition can assist Christians in finding a lively connection with Leviticus. Traditional Jewish methods are painstakingly attentive to the tiny details of expression, and employ imaginative storytelling techniques ( midrash ) to enlarge the meaning of the text. Take, for example, the opening verses of Leviticus (1:1-2): The Lord called to Moses and spoke to him from the Tent of Meeting, saying: Speak to the Israelite people, and say to them... The two verbs in verse 1 were of particular interest to the rabbinic mind. Why does the text say that the Lord called and spoke to Moses? Are both verbs really necessary? What deeper meaning can we find here in the apparent redundancy? By the tone with which someone calls your name you can usually predict the sentiments of the message to follow! Likewise, the Rabbis interpret ‘call’ as a relational indicator preceding the message itself. G-d addresses Moses as an intimate, ‘like one whose hand is affectionately laid upon his son, ’ [1] as one with whom there is an existing relationship forged through shared purpose and activity. The call comes not as a thunderous voice for all to hear, but from the Tent of Meeting, i.e., from close by, from a site of great significance for both Moses and the Lord G-d. But how does this thought relate to the chapters of ritual material that follow? Let the rabbinic voices reply in the language of story... Scripture describes three ‘calls’ to Moses: at the burning bush, at Mount Sinai, and now as he is to be presented with Israel’s ritual code. But, say the Rabbis, Moses repeatedly resisted the Lord's call. At the burning bush he had to be convinced to confront Pharaoh. Having completed this task, he tried to step down from his public role, but the Lord called him again, this time to lead the people out of Egypt, across the Red Sea, to be fed by manna and quail, to receive the Law at Sinai, and to build the Tabernacle. Moses did all this, felt he had done enough and again tried to retire from leadership. At this the Lord said: I have one more great task for you: teach my people to live as a holy nation. Thus did G-d call Moses to a further work, by entrusting him with a code of holiness, the Scriptures which Christians refer to as Leviticus, and which Jewish communities also know by its Hebrew name Vayikra , ‘and he called’. The midrashic picture of Moses as a reluctant prophet-leader, gradually finding himself more and more enmeshed in G-d's service, speaks volumes to the life of faith. How many of us have offered a tentative ‘yes’ to an invitation to be involved in one particular good work, limited in scope, only to look back years later and see how it was the gateway to so much more - perhaps a lifetime of good works and sincere efforts to walk in G-d's way! Similarly, we can think of people who, in their twilight years, were called to make their greatest contribution of service to society. From here, there are many thoughts we could share from our experience of ‘G-d’s call’, in its blessings and challenges. And all this from a single verse of Scripture, creatively interpreted by way of time-honored Jewish approaches to the sacred text. • 1. Leviticus Rabbah, 1, 15 Bibliography: Friedman & Simon, eds., Midrash Rabbah: Leviticus (London: Soncino, 1983); Munk, The Call of the Torah (New York: Mesorah, 1992); Schorsch, Canon Without Closure (New York: Avi, 2007). Scripture: NJPS. Image: Shutterstock (via Wix). © Teresa Pirola, 2012. Reproduction for non-commercial use permitted with acknowledgement of website. Light of Torah is a Sydney-based initiative encouraging Christians to reflect on Torah with the help of Jewish insights . More... This week we commence the Book of Leviticus. The reflection above refers to Parashat Vayikra , Lev. 1:1 - 5:26, the Torah portion read for the coming Sabbath in the Jewish liturgical cycle. Shabbat shalom .

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. See 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 Sydney-based initiative, 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 2026, a double portion is read: Vayakheil-Pekudei .

This week we explore an episode of 'straight talk' between the Lord and Moses in chapter 32 of the Book of Exodus. The Golden Calf episode is a critical point in the God-Israel relationship. While Moses is up the mountain, his absence in the camp below (an absence perhaps far too long for a people desperate for firm leadership) creates a void that is unhappily filled. The people resort to building a golden calf and appear to succumb to idol worship. No wonder God is upset, angry. The conversation between God and Moses by now is fraught with tension. Read the account of the Israelites’ actions in Exodus 32:1-6, then read the dialogue that ensues between God and Moses in 32:7-14. Note the repetition, the interesting inclusions and puzzling aspects about the text. What does a close reading reveal about the developing relationship between the characters? Where does your empathy lie? What insights emerge? The Lord spoke to Moses, “Go down at once! your people, whom you brought up out of the land of Egypt, have acted perversely” (Exodus 32:7). Do you hear in the Lord's words the extent of the tragedy at hand? Your people? Wait a minute, isn’t this God’s own people whom God brought out of Egypt? Can the Almighty really be wiping his hands of the Israelites? Surely not! And yet verse 9 only feeds our concern: “I have seen this people, how stiff-necked they are.” Where we might have expected God to say ‘my’ people instead we find ‘this’ people. What we are hearing is not just disappointment, it is estrangement! Do you agree? What thoughts emerged from your own discussion? Support your comments with close reference to the text. Perhaps you also noted the strong response of Moses. If he takes a punch, he certainly gives back a right hook! “Oh Lord, why does your wrath burn hot against your people, who you brought out of the land of Egypt” (32:11). Moses has the gall to remind the Lord of His own doings: This is your people, Lord, to whose ancestors you swore a divine promise! (see vv. 12-13). Can you sense the electricity of the moment. Like a married couple experiencing a major conflict, God and Israel (with Moses as mediator) find themselves at crossroads: will they find their way to a deeper union, or will this incident tear them apart? With the help of Torah teacher Nehama Leibowitz, we learn that in Jewish tradition there are some sages who criticize Moses’ response. How dare he speak with such irreverence to the Almighty! Yet, within that same tradition, a deep sensitivity to the sacred text allows for a defense of Moses. “Now, let me alone,” says Lord (v.10) immediately before his stated intention to destroy his people. Say the Jewish sages, this unusual and seemingly unnecessary phrase (‘let me be’, ‘leave me’) offers a vital clue that God is stalling for time and in fact wants Moses to intervene! Says Rashi,[1] echoing midrashic interpretations: “Moses had not even begun to pray for them, yet God said: ‘Leave Me alone’? But here He gave Moses an opening and informed him that the matter depended on him.” In other words, amidst divine heartbreak God creates a space for more to happen, and Moses is astute and responsive enough to take the hint. He throws himself into active prayer. Indeed, the Jewish sages view Moses as a master of prayer, an intimate of God, boldly confident in the divine-human relationship and prepared to ‘give all’ according to the urgency of the situation. Reflection Am I trusting enough to approach the Lord with directness, confidence, boldness, in my prayer life? What do I learn from the example of Moses in this biblical story, and from the tradition that interprets it? • 1. Rashi, 11th C. Torah commentator, cited by Leibowitz, 565. Bibliography: Freedman & Simon, eds., Midrash Rabbah: Exodus (New York: Soncino, 1983); Leibowitz, New Studies in Shemot (New York, 1996). Scripture: NRSV. © Teresa Pirola, 2013. lightoftorah.net Reproduction for non-commercial use permitted with acknowledgement of the Light of Torah website. Download the PDF version . Light of Torah is a Sydney-based initiative encouraging Christians to reflect on the Hebrew Scriptures with the help of Jewish insights. More... The reflection above refers to Parashat Ki Tisa (Exodus 30:11 - 34:35), 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 .