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‘But the Lord hardened the heart of Pharaoh, and he would not listen to them...’ (Exodus 9:12, NRSV). By the time we reach chapter 6 of the book of Exodus, liberation for the Hebrews enslaved in Egypt has begun. With Moses and Aaron acting as agents, G-d confronts Pharaoh through dramatic displays of divine power over the natural world in the form of ten plagues. Here, let’s explore a portion of the narrative where six of the ten plagues are presented: chapters 7, 8 and the first 12 verses of chapter 9. In the battle between G-d and Pharaoh, five times we read that ‘Pharaoh’s heart was hardened,’ presumably through his own doing. [Read these texts in 7:13,22; 8:11,15; 9:7] But after the sixth plague the text changes. It is now the Lord who is said to harden Pharaoh’s heart (see 9:12 quoted above). Does this seem strange to you? Why would the loving G-d wish to harden anyone’s heart? Why would the Lord wish to harden anyone’s heart? Through generations of Torah study, the Jewish sages have grappled with this question, especially puzzled by the idea that the Lord would violate the gift of freewill, a cherished value in Judaism. How, then, can we explain this text? Here, let’s follow the opinions of the Jewish sages along three paths of interpretation.[1] We start with that of Cassuto [2] who simply puts it down to ancient Hebrew idioms: It was customary to attribute every phenomenon to the direct action of God. Of a barren woman it is said that ‘the Lord has shut up her womb’ (1 Sam. 1:5)... Consequently, the expression ‘but I will harden his heart’ is...the same as if it were worded: ‘but his heart will be hardened.’ Convincing? ‘Hardly!’ reply other Jewish voices, chiding Cassuto for ignoring the significance of vital nuances in the text. So let’s look further into the tradition... A different approach, found in the writings of Sforno [3] and Albo [4], focuses on the problem of repentance through compulsion. What if Pharaoh were to repent only as a way of seeking relief from the plagues? According to these interpreters, where the text refers to the Lord ‘hardening' the heart it actually means a 'strengthening' of Pharaoh’s capacity to endure the plagues. Thus the plagues are divine signs not intolerable punishments, leaving Pharaoh free to make a real choice, without compulsion. Do you agree? Not all the sages do! As an alternative view, let’s hear from Maimonides [5] who proposes that Pharaoh ‘forfeited the opportunity to repent.’ How so? Maimonides points to the inbuilt freedom in every person by God’s design. When a person chooses the path of good it becomes easier and easier to walk that way. When a person chooses the path of sin it is increasingly easy to commit even greater sin, until the path seems irreversible. When, after six plagues and Pharaoh’s repeated refusals, the text describes the Lord as hardening Pharaoh’s heart, it refers to the radical extent of Pharaoh’s sin. Pharaoh persists in choosing the path of evil. And how does he choose? At the root of his choice is God’s irrevocable gift: freewill. So what do you think? Is Maimonides’ interpretation a convincing one? Now it’s your turn... In conversation with the sages, with a friend, and drawing on your own close reading of the text as well as from life experience, offer your best solution to the puzzle posed by 9:12 and tell us why you find it convincing. Blessings on your Torah reflections. • 1. This article draws on a discussion by Nehama Leibowitz in New Studies in Shemot (New York: Lambda, 1996), 149-160. 2. Cassuto, Umberto: Italian-Jewish Torah scholar, 19-20th century. Quoted in Leibowitz, 152. 3. Sforno, Obadiah ben Jacob: Italy 15-16th century. 4. Albo, Joseph: Spain 13-14th century. 5. Maimonides, Moses ben Maimon (also known as Rambam): Spain, Egypt. 12th century. © Teresa Pirola, 2012. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of the Light of Torah website. Scripture: NRSV. Image: Media from Wix. 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 Vaeira (Exodus 6:2 - 9:35), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources  from the activities of the past year in Australia and beyond.   Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

Moses said, ‘I must turn aside to look at this marvelous sight; why doesn’t the bush burn up?’ When the Lord saw that he had turned aside to look, God called to him out of the bush: ‘Moses, Moses.’ (Exodus 3:3-4) Moses’ encounter at the burning bush is a moment of revelation. But it doesn’t happen all at once. At first Moses is fascinated by what appears to be a natural phenomenon. Drawn to it, he comes to realize that G-d is addressing him. From the vast corpus of Jewish biblical commentary emerge imaginative and insightful discussions about the burning bush. For example, Bahya ben Asher, a 14th century Spanish Torah scholar, sees this passage in terms of spiritual growth: The narrative underlines that Moses achieved the perception of three things: the fire, the angel and the Shechinah [the divine presence]… Since this was Moses’ first experience of prophecy the Almighty wished to initiate him gradually... To what may this be compared? To a man who has been confined to a dark room...If he suddenly goes out into the sun he will be blinded. He must therefore get gradually used to the light. The same thing applies to spiritual light. 1 Bahya’s comment is thought-provoking when one considers that at the end of his life, Moses will be described as the prophet par excellence ‘whom the Lord singled out, face to face’ (Deut. 34:10). We are reminded that a life of profound spirituality has to start somewhere, with small steps, and for Moses that special intimacy with the Lord begins here, not amid a scene of sophistication or grandeur, but at a prickly thorn bush. Probing the text further, the Jewish sages ask: but is the burning bush more than a ‘shock tactic’ used by the Lord to attract Moses’ attention? Could it be part of the divine message? In their creative storytelling (midrash) we find this answer: that the Almighty, out of concern for the Israelites enslaved in Egypt, deliberately chose the burning bush saying: ‘Just as the thorn-bush is burning and is not consumed, so the Egyptians will not be able to destroy Israel.’2 But not all the sages accept this view. Why not? Read the text: “An angel of the Lord appeared to him in a blazing fire” (3:2 ). To suggest that the fire symbolizes the oppressor of the Israelites contradicts this verse which associates the fire with a messenger of G-d. So, what alternative views does the midrash offer? Let's conclude this reflection with four. 3 As you read them below, savour the creativity and variety of Jewish interpretations. Rabbi Joshua ben Karhah: ‘Why a thornbush and not a carob or sycamore tree? To teach you that no place is devoid of God’s presence, not even a thornbush.’ Rabbi Eliezer: ‘Just as the thornbush is the lowliest of all trees, so Israel was lowly and humble in Egypt; therefore did God reveal Himself to them and redeem them.’ Said the Holy One: ‘Don’t you feel that I suffer anguish whenever Israel does? Know from the character of the place from which I am speaking, out of the thornbush, that I share their suffering.’ ’Just as it is the nature of a thornbush, that if a man thrusts his hand into it, the hand suffers no hurt because its thorns are bent downwards, but when he tries to pull his hand out, the thorns catch it...so it is with Egypt. At the beginning they welcomed Israel... But when they sought to leave, they would not let them.’ 1. Quoted in Leibowitz, 52-53. 2. Exodus Rabbah 2:6 3. #1-4: Exodus Rabbah; #5. Yalkut Shimoni (quoted in Leibowitz, 57) Bibliography. Freedman and Simon, eds., Midrash Rabbah: Exodus (London/New York, 1983); Leibowitz, New Studies in Shemot (Jerusalem, 1996). Scripture: NJPS. © 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...    The reflection above refers to Parashat Shemot (Exodus 1:1 - 6:8), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom !   MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources  from the activities of the past year in Australia and beyond.   Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

In Matthew’s Gospel (2:1-12) the Magi embark upon a journey seeking the ‘infant king of the Jews’. They are foreigners 'from the east' in a story awash with Jewish characters, symbols, texts. For example, the Magi are led to Jerusalem, the cultic centre of Jewish life. Navigating a dangerous encounter with King Herod, their enquiry takes them to Bethlehem. These directions come via the Jewish priests and scribes who know that, according to a prophetic tradition of Israel, the messianic child is to be born ‘in Bethlehem in Judea’. Bethlehem is the birthplace of King David (1 Samuel 16:4). And Judea was the focus of a number of messianic prophecies circulating in the ancient world. At Bethlehem the Magi find a little family of Jews: ‘the child with his mother Mary’. Interpreted through the lens of the Hebrew Scriptures, reference to ‘gifts of gold and frankincense and myrrh’ perhaps alludes to Isaiah 60:6 which speaks of God exalting over a renewed Jerusalem and the (gentile) nations being drawn to its light. The Catechism of the Catholic Church (n. 528) states: The magi's coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations. Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament. Scholar Achim Buckenmaier has unpacked the groundbreaking importance of this text in Catholic teaching for the way it places the story of the people of Israel front and centre. [1] Reflecting the Second Vatican Council's renewal of church teaching, he shows that the story of the Magi presents an ongoing challenge for gentile Christians: Be awake to what God has done, and is doing, through the Jewish people. Cardinal Jean Marie Lustiger [2]   once wrote: Pagans, even when they become Christians, are constantly tempted to refuse the particularity of history and divine election. They are tempted to make Jesus the projection of the ideal man that each culture and civilisation creates within itself. . . . Christ himself, the figure of Christ in its reality, can assume every face of humanity, but that can happen only because he is first of all the individual who was born in Bethlehem of Judea. [3] For Christians, the scriptural story of the Magi proclaims Jesus Christ, the Saviour of the world, and it is does so through the conviction that this universal gift comes into the world by way of a particular people—their story, history, sacred texts, land. For the child encountered by the Magi is a Jewish child, born 'in Bethlehem in Judea' (Mt 2:5); and ‘the special position of Israel ’ [4]   in salvation history continues to hold and shine forth for all times. [5] In a Christmas reflection affirming the pivotal role of Judaism and its continuing light to the world, Cardinal Joseph Ratzinger (later Pope Benedict XVI) wrote: Abraham, father of the people of Israel, father of faith, thus becomes the source of blessing, for in him ‘all the families of the earth shall call themselves blessed’ (Genesis 12:3). The task of the Chosen People is, therefore, to make a gift of their God — the one true God — to every other people; in reality, as Christians we are the inheritors of their faith in the one God. Our gratitude, therefore, must be extended to our Jewish brothers and sisters who, despite the hardships of their own history, have held on to faith in this God right up to the present, and who witness to it . . . [6] In reading this paragraph, we should not gloss over the fact that the "hardships" of Jewish history were often the direct or indirect result of Christian hostilities and persecutions of Jews. This aside, the text calls Christian readers to hear afresh their own doctrine regarding the mystery of the Incarnation; for gentile Christians are, in a sense, still journeying to that place where Christ was born. They are still inquiring, still exploring, still ‘searching into’ the Church’s mystery as they grow in understanding of the Church's irrevocable ties to Judaism and Christian indebtedness to the Jewish people. As stated by the Second Vatican Council: ‘theirs is the sonship and the glory and the covenants and the law and the worship and the promises; theirs are the fathers and from them is the Christ according to the flesh’ (Rom. 9:4-5), the Son of the Virgin Mary . [7] NOTES: [1] On the significance of this text for Christian identity and interfaith relations, see Achim Buckenmaier, ‘Not Just Any Child, But That Special Child’, Jewish-Christian Relations: Insights and Issues in the Ongoing Jewish-Christian Dialogue,  30 April 2016, accessed at the website of the International Council of Christians and Jews, https://www.jcrelations.net/articles/article/not-just-any-child-but-that-special-child.html [2] French Cardinal, 1926-2007, Jewish by birth. [3] J.M. Lustiger, Choosing God – Chosen by God  (San Francisco: Ignatius Press, 1991), 64. Quoted in Achim Buckenmaier, ‘Not Just Any Child’. [4] See Joseph Ratzinger, Israel, the Church, and the World , in Catholic International  5 (1994), 309-314, quoted in Achim Buckenmaier, ‘Not Just Any Child’. [5] This paragraph describes Christian credal convictions. Some elements (e.g., the historical fact of Jesus’ Jewish identity) find common ground with Judaism. Belief in the messianic identity and divinity of Jesus is a clear point of departure between the two religions. [6] Joseph Ratzinger, ‘The Heritage of Abraham: the Gift of Christmas’, L'Osservatore Romano  (c. December 2000), accessed at the Dialogika  online library maintained by the Council of Centers on Jewish-Christian Relations and the Institute for Jewish-Catholic Relations of Saint Joseph's University, Philadelphia. [7] Vatican II, Declaration on the Relationship of the Church to Non-Christian Religions, Nostra Aetate , 28 October 1965, 4. © Teresa Pirola, 2021. lightoftorah.net  Reproduction for non-commercial use permitted with acknowledgment of website. MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources  from the activities of the past year, 2025, in Australia and beyond.  Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

“I am your brother Joseph, he whom you sold into Egypt” (Genesis 45:4). With these words, Joseph reveals his true identity to his estranged brothers. They have been apart for so long, ever since Joseph was betrayed by his brothers and sold into slavery. But now a dramatic opportunity for reconciliation is at hand. Will Joseph and his brothers grasp the moment to forge a new path of unity and peace? Or will the estrangement continue?   Read through the whole of this reconciliation scene in Genesis 44:18-45:15. Read it again, and aloud, with a friend. Place yourself in the drama of the narrative and the emotion of the characters. What stands out to each of you? How does God’s Word speak to your minds and hearts? As we ponder, let’s hear from some of the revered sages of Jewish tradition... We begin with a line from Judah’s lengthy speech just prior to Joseph’s self-disclosure: "Therefore, please let your servant remain as a slave to my lord instead of the boy, and let the boy go back with his brothers” (44:33). The irony that Judah should beg to replace Benjamin as a slave to Joseph was not lost on the sages. Judah, who was the principal architect of the sale of Joseph into slavery, now proposes that he become Joseph’s slave! Joseph breaks down with “sobs so loud that the Egyptians could hear”  (45:2), before revealing his true identity: “I am Joseph… I am your brother Joseph, he whom you sold into Egypt”  (45:3-4) In the face of Joseph’s revelation, his brothers appear to be frozen. They “could not answer him, so dumbfounded were they” (45:3), and they recoil in fear. A number of Torah commentators remark on Joseph’s display of compassion. For instance, Rashi (11th century Torah commentator) says that Joseph cries, “Send everyone away from me!”  because he could not bear having the Egyptians there, witnessing the humiliation of his brothers when his true identity was revealed. According to Rashi's interpretation, Joseph calls his brothers to “Come, draw near to me!”  (45.4) so as to speak to them gently, in Hebrew no less, and to prove his identity by showing that he is circumcised. A striking aspect of this scene is Joseph’s willingness to forgive, even reassuring his brothers that the episode of their mistreatment of him was the work of God who directs all human destiny.  For “it was to save lives that God sent me ahead of you”  (45.5). It takes maturity to exhibit such confidence in divine providence. It appears that Joseph’s past, filled with tragic events, has shaped him into a man of steadfast confidence. Do you agree? In 1960, at a meeting between Pope John XXIII and representatives from a Jewish charitable organisation, Pope John (whose Christian name was Giuseppe, ‘Joseph’) is said to have opened his address with the words “I am Joseph your brother,” signaling that a new era of reconciliation in Catholic-Jewish relations was at hand. Thus, over the years, the words “I am Joseph your brother” (45:4) has come to hold special meaning for those engaged in interreligious dialogue. This is a positive memory indeed. However, we should never allow the stated verse to become a glib slogan, separated from its biblical context and the depths of meaning found there. A close reading of Genesis 45:4 reveals that the outcome of a reconciled family was not at all predictable. It involved difficult choices made by all parties. Judah faces squarely into the historical tragedy that was largely of his making. He humbles himself to the point of sacrificing his freedom for the sake of his brother and his father. In response, Joseph resists any temptation to cling to anger and victimhood, choosing to forgive and to envision new possibilities rather than dwelling on tragedy. None of these steps come easily. As moral decisions they are not automatic and we sense the struggle in the way the narrative is charged with emotion: anxiety, grief, fearful hesitation. Repeatedly, Joseph breaks down in tears before a resolution clearly emerges and relief, joy and hope prevail. Jewish-Christian reconciliation remains a pressing need today in distressing times. What can we learn from this week’s Torah portion? Reconciliation involves hard choices. Each of us must play our part with integrity, humility and courage, embracing the painful struggle in order to move forward into the light of a united human family. Continue to discuss this Torah portion, seeking further insights into the process of reconciliation.   Bibliography: Goldstein, ed., The Women’s Torah Commentary  (Woodstock, 2000); Munk, The Call of the Torah  (New York, 1994); Vatican II, Nostra Aetate   (1965); “John XXIII: I am Joseph, your brother” , a translation of an article in the Vatican newspaper, L'Osservatore Romano dated 19 October 1960, accessed at   Dialogika , online library maintained through the collaboration of the Council of Centers on Jewish-Christian Relations (CCJR) and the Institute for Jewish-Catholic Relations of Saint Joseph's University in Philadelphia. See, too, Pat Marrin, “I am Joseph, your brother”, NCR , 9 July 2009. Scripture: Jewish Publication Society.   © Teresa Pirola, 2025. lightoftorah.net   Reproduction permitted for non-commercial use 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 Vayigash (Genesis 44:18 - 47:27), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom !   MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources  from the activities of the past year in Australia and beyond. Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

I wrote this Hanukkah reflection just prior to the Bondi massacre, and did not manage to send it during the days that followed. So here it is, in its original form, published in time for the lighting of the eighth Hanukkah candle. Words are inadequate to describe the grief of the Jewish community in Australia at this time. Our prayers are with them, and with each of the families, within and beyond the Jewish community, who are mourning their loved ones who were murdered in Australia's worst terrorist attack on home soil. May their memory be a blessing. One little cruse of oil. Why bother? Why bother to even attempt the ritual lighting of the lamps in a destroyed Jerusalem Temple, when the oil supply would last for no more than a day? This is a detail of the story behind the Jewish festival of lights, Hanukkah, commencing on the eve of the 14 December in 2025. Against a powerful Greek culture that made brutal demands of Jews to force them to assimilate, the Maccabees fought for the freedom of their people to live and worship according to the traditions of their ancestors.   As the story unfolds, not only were they successful in reclaiming the desecrated Temple, but the Jews did proceed to light the Temple menorah. Miraculously, that little cruse of oil lasted for eight days, long enough for fresh supplies of the pure oil required for Temple rituals to be obtained. Today, the eight-day Jewish festival of Hanukkah remembers and shares the story of this miracle and encourages spiritual re-dedication and renewal. A new candle is lit for each day of Hanukkah, blessings are recited, and joyful customs accompany the days of festival. In the symbol of a small cruse of oil, the light of faith and courage of the Jewish people, in the face of overwhelming challenges, is remembered and celebrated.   What message we can take from the image of the cruse of oil? When things seem hopeless, don’t give up!  Do what you can. Have hope. Focus on the light rather than curse the darkness. However small, take that first step, and trust that G-d is with you. The theme could also be described as ‘the power of one’, or the power of the small gesture, of a simple act of faith. In Christian scriptures, a similar message is captured in Gospel stories such as the ‘loaves and fishes’, ‘the mustard seed’, and ‘the widow’s mite’. Small is beautiful. What appears ‘little’ can be great in the eyes of G-d. A vehicle of grace. The beginnings of a miracle.   There are many ways that the story of Hanukkah speaks to us in these times. One from recent days is through the words of the parents of Ran Gvili, the last deceased hostage to be returned from Gaza: “Rani would never have left anyone behind... Please do not take down the yellow flags, do not remove Rani’s photos from the streets...” One last hostage, who is not even alive. Why bother advocating for this ‘one’? Why not just dissolve this parental pain into the sea of grief that engulfs the countless war-torn places on earth? The story of Hanukkah replies: Why not? He is the Givili’s son. Justice demands that his body be returned. Ran was a 24-year-old Israeli policeman who died fighting to protect his community on October 7. His tragic death has meaning, and the return of his remains will offer some hope of closure and healing for his family, his community, his nation. It also offers hope for the Palestinians of Gaza and for the region. The return of the one last hostage will fulfill an essential condition for the completion of the first phase of the fragile plan for ending the war in Gaza, opening a door to the next phase. Bring him home, now.   The story behind the festival of Hanukkah speaks of hope amidst struggle, light amidst destruction. I leave you with this link  to an online Hanukkah exhibition at Yad Vashem, the World Holocaust Remembrance Centre. “Through photos, artifacts and personal testimony, this exhibition shares some of the ways this holiday was observed throughout Europe prior to the Holocaust, during the Holocaust years, and in the displaced persons camps and children’s homes following the war.” ( YadVashem,org )   By Teresa Pirola, written 14 December 2025, just before 15 people - Jews and others joining in their Hanukkah celebrations - were murdered by two gunmen at Sydney's Bondi Beach. Image: Shutterstock via Wix www.lightoftorah.net In the week following the Bondi massacre, Jewish friends gathered to share the lighting of Hanukkah candles together. Photo: T. Pirola 15.12.25 Floral memorial at the site of the Bondi terrorist attack. Photo: Emma Trassari, 21.12.25

"Jacob sent messengers ahead to his brother Esau” (Genesis 32:4.) As Genesis 32 opens, Jacob, with his wives and children, his handmaids and household staff, his animals and treasures, is traveling back to his homeland, to Canaan. He has just spent twenty years working for his uncle, Laban, and now leaves as an economic success. But what awaits him at home? His father, Isaac, is still alive; his mother, Rebecca, is probably already dead; and now he is distressed by news that, “Your brother Esau; he himself is coming to meet you, and there are four hundred men with him” (Genesis 32:7). Why is Jacob distressed by the news of his brother's arrival? The text does not say, but... Why is Jacob distressed by this news? The text does not say, but inspired by traditional Jewish approaches to the sacred text we can imaginatively and prayerfully engage with the biblical story, even ‘reading between the lines’ of the text. After reading the story in Genesis 32:4-24 , let’s begin our reflection by recalling what we know about the two brothers. Jacob is the favorite of his mother, Rebekah. He is a homebody, a thinker, who steals the birthright of his elder twin brother. Esau is a man of the outdoors, quick tempered, a hunter-gatherer. He is the favorite of his father, Isaac. At their last meeting Esau was furious with Jacob, his final words being: When the time is right, I will kill my brother Jacob! (see Genesis 27:41) We can well imagine that Jacob is frightened by Esau’s approach; that he fears for his life and for the safety of his household. Yes, his brother may be coming to greet him; but, then again, he might be coming to kill him! For Jacob, who has a history of being a schemer, quick thinking is called for. Let’s imagine what could be going through his mind: I need a plan. Is this the time to try to heal old wounds? Maybe I can set the scene for reconciliation. I have the financial resources to do it. I’ll show him I’m a man of means. I’ll shower him with gifts from my ample supplies. That should soften his heart. And, just perhaps, Esau might even be coming to say ‘let bygones be bygones’. But, then again, suppose he’s not. Why is he coming to meet me with four hundred men? I need a plan to deal with the worst-case scenario. And, after twenty years with Uncle Laban, the shrewd wheel-dealer, I’ve learned a few tricks. I’ll divide my entourage and my treasures into two camps, and have them move out separately. If Esau attacks one, perhaps the other camp will escape and survive... When you imaginatively and prayerfully enter into this scene, anticipating a meeting between two estranged brothers, what do you see; what insights emerge? Do you smell reconciliation in the air, or battle plans? Can you relate to the complexities of the moment? Have you experienced estrangement and reconciliation in your own family or community life? What dilemmas have you encountered in the reconciliation process? What do you think of Jacob’s handling of the situation? What counsel would you give him? The story of Jacob and Esau’s reunion in Genesis 32 certainly displays elements of both hope and distrust, progress and uneasiness, and in this tension the Torah masterfully captures the challenges and risks of taking steps to reconciliation. Read the story for yourself, and enter the Torah conversation that resonates through the generations and is alive for today. • Bibliography: Munk, The Call of the Torah (New York, 1994); Nachshoni, Studies in the Weekly Parashah (New York, 1988). Scripture: JPS. Photo: Shutterstock via Wix. © 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...    The reflection above refers to Parashat Vayishlach (Genesis 32:4 - 36:43), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ See too this listing of Nostra Aetate resources from the activities of the past year in Australia and beyond. Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

Then Jacob kissed Rachel, and broke into tears” (Genesis 29:11). Thus begins the love story of Jacob and Rachel in the book of Genesis. The setting for their first encounter is a well (Genesis 29:1-14). Rachel is there tending her father’s sheep, whereas Jacob has just arrived, having fled his home in Beersheba after causing a major family upset. His brother Esau wants to kill him so, on the advice of his mother Rebekah, Jacob sets out on a journey to the household of Rebekah’s brother Laban who lives in Haran. While seeking his uncle, he stops at a well where a shepherdess named Rachel turns out to be Laban’s daughter. Jacob’s outburst of emotion upon seeing Rachel is puzzling, is it not? Why does he weep? Jacob’s outburst of emotion upon seeing Rachel is puzzling, is it not? Why does he weep? Sometimes it is interpreted romantically: ‘love at first sight.’ Indeed, in the creative interpretations of the Jewish tradition, the sages identify Rachel as the love of Jacob’s life, a love story marked by difficulties and sadness, including Rachel’s premature death. Says the revered Torah scholar Rashi, through divine inspiration Jacob foresaw that one day Rachel would not be buried with him—thus he wept. But perhaps there is another way to explain this verse, starting with the episode preceding the scene at the well. From where has Jacob just come? From a powerful encounter with the divine. During an overnight stop he has a dream in which the Lord G-d speaks to him of his destiny and role in the unfolding Abrahamic covenant. (Read the account of ‘Jacob’s Ladder’ in Genesis 28:10-22.) Upon waking, Jacob is awestruck by what has just occurred, his amazement beautifully phrased in verses 28:16-17. Even so, the revelation is also a confusing, disturbing experience. G-d promises ‘I will watch over you,’ yet Jacob knows he is a marked man in Esau’s eyes. G-d promises the gift of the Land, but Jacob is about to leave that Land to live in exile. G-d promises descendants, yet Jacob is leaving behind familial security. A moment filled with promise occurs amidst risk, danger, loss. This young man has a lot to process! Is it surprising then that by the time he reaches the well after a desert journey he is a mass on pent-up emotions? And what happens at the well? We may think it’s all about Rachel. But look carefully at the text: the most frequently mentioned person is Laban. In just three verses (9-12), Laban is referred to (by name, as father, as brother, as kinsman) no less than seven times. And in verse 10 reference to Laban’s identity as Rebekah’s brother is repeated twice. Repetition, teach the Jewish sages, should fire our interpretative energies. How might the Torah be speaking to us? When Jacob sets eyes on Rachel, who does he see? The love of his life, or the face of his kin? What does he feel? Romantic love, or the relief of reaching familial shelter? In the view of Rabbi S.R. Hirsch,[1] Jacob constantly carried with him the memory of his mother, Rebekah. In Rachel—Rebekah’s niece—he recognizes the living image of his mother. Yes, he also recognizes a potential spouse. But here too other dynamics may well be at work as Jacob is confronted by the realization that G-d’s promise of descendants is soon to be fulfilled... As noted earlier, this is a tumultuous time for the emotional-spiritual psyche of a young man who is both a fugitive and a servant of G-d—and at the sight of Rachel it all comes tumbling out. “Then Jacob kissed Rachel, and broke into tears” (Genesis 29:11). What do you think? Is this a plausible reading of the text? It is certainly one which leads us to ponder those times in life when spiritual, geographic and relational upheavals coincide. Do you have a story like that? How does the Torah speak to you? • 1. S.R. Hirsch: a leader in Jewish religious/educational life in 19th century Germany. See Munk, 390. Bibliography: Herczeg, ed., The Torah: With Rashi’s Commentary (New York, 1995, 1999); Leibowitz, New Studies in Bereshit (New York, 1994); Munk, The Call of the Torah (New York, 1994). 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... The reflection above refers to Parashat Vayetze (Genesis 28:10 - 32:3), 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 .

Genesis 26 tells a story from the adult life of Isaac. It is a story strikingly similar to a story about his father, Abraham, in Genesis 20. Like his father, Isaac receives the Lord’s blessing and prospers. Like Abraham, he goes to the land of Gerar to escape famine and has a similar exchange with the local king. Like his father, he digs wells and finds water... Read chapter 26, especially verses 1-18, and prayerfully ponder the details of the sacred text. After sharing your initial observations of Chapter 26 with a friend, let’s focus on a puzzling statement found in v.15: “Now the Philistines had filled with earth all the wells that his father’s servants had dug in the days of his father Abraham” (Gen. 26:15). Water is essential to sustaining life in the desert. The Philistines were as dependent as Isaac’s family on water for their survival. Why would they go to such lengths to block the wells, even having them ‘filled with earth’ which would effectively make them difficult to find again? Generations of Torah students have been intrigued by this question. What thoughts and insights do you bring to the discussion? The sheer insanity of the Philistines’ action has led some commentators to conclude that the story of the wells carries intense symbolism. As the patriarchs laboured to release life-sustaining water out of parched ground, they were also creating a flow of living faith in the midst of a land of idol worshippers. The action of the Philistines, then, symbolises the forces of hard-heartedness that seek to stop the lifegiving action of God, with deathly consequences. But what evidence from the text and tradition support this interpretation? Carefully revisit the text before reading on. “Isaac dug again the wells of water that had been dug in the days of his father Abraham...and he gave them the names that his father had given them” (v.18). Isaac digs for water, but not indiscriminately. He operates in the footsteps of Abraham, honouring the ways of his father. According to Jewish storytelling traditions, just as Abraham had named certain places with titles that reflected his relationship with God (see Gen. 21:31; 22:14), Abraham had named the wells in a similar fashion. Thus, in eradicating the wells the Philistines were attempting to extinguish the very mention of the G-d of Abraham. Amidst opposition, Isaac is persistent in recovering both the wells and their names. Like his father, his efforts bring forth what the Hebrew text calls mayim hayim : ‘living water.’ This is followed immediately by the Lord’s appearance to Isaac: “I am the God of your father Abraham...” with the added divine assurance, “Do not be afraid, for I am with you” (v.24). For reflection: Isaac sought to be faithful to the religious traditions of his father. What challenges have you experienced in your efforts to remain faithful to the traditions of your ancestors? A fragile relationship exists between human harmony and availability of the earth’s natural resources. Discuss in the light of Genesis 26. • Bibliography: Eskenazi & Weiss, eds., The Torah: A Women’s Commentary (New York, 2008); Leibowitz, New Studies in Bereshit (New York: Lambda); Plaut, The Torah: A Modern Commentary (New York, 2006). Scripture: NRSV. © Teresa Pirola, 2013. www.lightoftorah.net This article may be reproduced for non-commercial use with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based ministry encouraging Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Toledot (Genesis 25:19 - 28:9), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! MORE RESOURCES For resources celebrating the 60th anniversary of "Nostra Aetate", the Vatican Declaration that altered the course of history for Catholic-Jewish relations, visit the website of Bat Kol International: https://batkolinternational.org/nostra-aetate-60th-anniversary-resources/ Download your free Jewish and Christian Liturgical Calendar, courtesy of Etz Hayim-Tree of Life Publishing .

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

Our focus this week is Genesis 22:1-19. In Christian tradition this passage is known as 'the sacrifice of Isaac'. In Jewish tradition it is known as 'the binding of Isaac'. The horror of the narrative grabs our attention and draws us into the text with understandable questions and objections: Why would the G-d ask a father to sacrifice his own son? Many Christians are familiar with this reading as part of the Easter Vigil, and it also appears as part of the weekday morning service in many Jewish prayer books. What is so important about this passage to warrant its prominent placing in the liturgical traditions of both Jews and Christians? Read Genesis 22:1-19, then join the sages in a close reading of verses 3-4. “Abraham rose early, saddled his donkey, chopped wood for the burnt offering, took Isaac his son and his two lads, and set out for the place that God had spoken of to him. On the third day, Abraham lifted up his eyes and saw the place from afar” (Gen.22:3-4). Our Torah passage speaks of a three-day journey ... Do you notice anything odd about this part of the text? What is odd about this text? Perhaps you noticed that the Torah offers no detail about the three-day journey. Details about his preparation are aplenty: rising early, saddling his donkey, chopping wood, etc. But from the moment he is on his way: the text suddenly falls silent. Like a fast-forwarded movie, the story skips to the end: “On the third day...” Think about that. Abraham has just set out with a horrific task: the sacrifice of his own son. He has three days, in the presence of his son, to consider what he is about to do. Surely, those days must have been filled with anguish! Surely, he must have undergone feelings of bewilderment, anger, doubt, pain... surely! And yet the text records nothing about the journey. No dialogue, no thoughts or feelings, no events, no geographical or human point of note. Prayerfully ponder this. How do you interpret the Torah’s silence? Are there some things that are ‘unspeakable’? Can they be voiced at all? Are there some things that are ‘unspeakable’? This silence bothered the sages deeply. In fact, in the midrash we find imaginative stories filling up the silence of those three days. According to one midrashic tradition—one that perhaps depicts the internal struggle of conscience—Abraham is visited during his journey by a satan , a tempter, who hurls at him one reason after another as to why he should abandon his journey. Abraham persists. Another tells how Abraham comes to a river crossing. The waters are dangerously high and Abraham has every excuse to turn around and go home. Instead, he plunges in up to his neck, and the waters recede. (What other water crossing comes to mind here?) Perhaps we are drawn to reflect on the ‘legitimate’ excuses that deter us from pursuing G-d’s call to its final conclusion. In this way, by being attentive to what is 'absent' in the text, the midrash prevents us from treating the story of Abraham’s faith as blind, robotic obedience. It leads us to a deeper, more sensitive contemplation of the human struggle involved in discerning and following the Lord’s call. Far from being fanciful storytelling, the midrash voices the questions and insights of generations of believers as they encounter G-d’s living word.• Table topic : Join in the conversation of the sages. How does the text’s silence stimulate your engagement with the Torah? If you were to tell your own midrashic account about what happened during those three days, what would you say? Bibliography: Bialik & Ravnitsky, eds., The Book of Legends (New York: Schocken Books, 1992); Leibowitz, New Studies in Bereshit (New York: Lambda, 1994). Scripture: JPS, NRSV. © Teresa Pirola, 2013. www.lightoftorah.net This article may be reproduced for non-commercial use with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based grassroots ministry that encourages Christians to reflect on Torah with the help of Jewish insights. More... The reflection above refers to Parashat Vayeira (Genesis 18:1 - 22:24), the Torah portion read for this Sabbath in the Jewish liturgical cycle. Shabbat shalom ! Download your free Jewish and Christian Liturgical Calendar, thanks to the generosity of Etz Hayim-Tree of Life Publishing .

Abraham, the founding father of our faith, is central to our Torah portion this week. Actually, as the story opens he is called Abram. Only later, in 17:5, will his name be changed to Abraham. Read as much of the Torah portion as you can (Gen. 12.1–17.27). It is an engaging narrative! Our focus, however, will be the dramatic opening words of commissioning in Gen. 12:1. “Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you” (Genesis 12:1). “Lekh lekha...” The Hebrew term can be variously translated: Go; go forth; travel; leave. These words introduce the story of one man whose decision to step out and follow a divine call changes the course of history. Not only does this represent the beginnings of the Jewish faith tradition, but from here two other faiths claiming Abrahamic roots will emerge: Christianity and Islam. Exactly what is it about this story that justifies its religious centrality? Who and what have led to this critical moment? If you have been reading Genesis to this point, you will recall the saga of Adam & Eve, Cain & Abel, Noah and the flood. Against the backdrop of these characters and their behaviour, what can you say about Abraham’s entrance centre-stage? Perhaps you noticed that the moral fibre of each of the previous characters displays serious flaws. In the writings of Rabbi Jonathan Sacks (1948-2020), an esteemed Torah commentator and Jewish leader, we find the observation that their flaw in common is evasion or abdication of responsibility. Do you agree? Think back on the preceding chapters of Genesis. Pool your knowledge with a havrutah  partner (discussion/sparring partner). You may wish to revisit parts of Genesis to recall a particular scene, before reading on.   Rabbi Sacks, drawing on the wider biblical canvass, describes the character of Abraham from the moment of call through the chapters that follow. Unlike Adam (who blames Eve, who blames the serpent), Abraham accepts personal responsibility in adhering to G-d’s word. (See Gen.12:4) Unlike Cain (‘Am I my brother’s keeper?’ 4:9) Abraham accepts moral  responsibility, rescuing his brother’s son, Lot (Gen.14). Unlike Noah (who is silent at the divine announcement of the destruction of humanity), Abraham prays for the inhabitants of Sodom and asks the Lord to spare them (Gen. 18). He accepts collective responsibility. In other words, Abraham, in resisting excuses and in his wholehearted response to the summons to ‘Go forth’ to a new land, charts a radical path in the history of humankind; one defined by a personal free choice to follow the Lord G-d without hesitation or reserve. • Reflection :   Lekh lekha...  Go forth... According to one Jewish (Hassidic) interpretation, Lekh lekha means “Go to yourself,” i.e., find that deep freedom planted within every human being, and set your moral compass from there. What excuses sometimes deter me when the Lord says, “Go forth...”? Do my personal choices come from that deep place of inner freedom where I am truly ‘myself’ before G-d? Bibliography: Plaut, The Torah: A Modern Commentary , rev. ed. (New York: URJ Press, 2006); Sacks, Covenant and Conversation (Jerusalem: Maggid, 2009).  Scripture: NRSV. © Teresa Pirola, 2013. www.lightoftorah.net   | This article may be reproduced for non-commercial use with acknowledgement of website. Download the PDF version . Light of Torah is a Sydney-based grassroots ministry encouraging Christians to learn more about Torah and Jewish traditions from Jewish texts, teachings and commentaries . More...   T he reflection above refers to Parashat Lech Lecha (Genesis 12.1 - 17:27) which is the Torah portion read on the coming Sabbath in the Jewish liturgical calendar. Shabbat shalom! Further Resources Supporting Christian-Jewish Relations: NOSTRA AETATE. Marking the 60th Anniversary of the document "Nostra Aetate" - Visit the Bat Kol International website for a suite of resources to share the story and significance of this Vatican II Declaration which was issued by the Catholic Church in 1965 and which has had a major impact on the history of Catholic-Jewish relations. Click here for details . CALENDAR. Download the latest edition of the Jewish and Christian Liturgical Calendar which is published each year by Etz Hayim - Tree of Life Publishing . The calendar assists readers to be aware of the key liturgical dates and their relevant scripture readings in both Jewish and Christian traditions over the course of the year.   Download your copy here .

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