T pslMS A DooRWay to JeWi s h -- Cath o l i c Dia gue

Prepared by: THE CANADIAN CONFERENCE OF CATHOLIC BISHOPS — CANADIAN RABBINIC CAUCUS בִּשְׁ עָרַי ְִך יְרּושָׁ לָם: THE : A DOORWAY TO JEWISH–CATHOLIC DIALOGUE

   , both historically and to share with the wider community the fruits of this study. theologically, the Second Vatican Council undertook Since the outset of this Dialogue, our mutual and heart- to address the relationship between Catholics and felt desire has been to support eorts to communicate the IJews in the document “Declaration on the Relation of outcome of our conversations with synagogues and par- the Church to Non-Christian Religions” (Nostra Aetate, ishes and hence expand its eectiveness. 1965). In the last two millennia, hatred, persecutions, It is a pleasure on behalf of the Catholic–Jewish National and displays of anti-Semitism have o en and tragically Dialogue to oer these teachings and reections, which dened the relations between and Catholics. is we hope will be a blessing and an invitation to dialogue. document addressed the spiritual and theological con- nection of the two religions and taught that Since the spiritual patrimony common to Christians and Jews is thus so great, this sacred synod wants to foster and recommend that mutual understanding and respect which is the fruit, above all, of biblical and theological studies as well as of fraternal dia- logues. (Nostra Aetate, 4) In light of this encouragement, in 2015 the Canadian Rabbinic Caucus invited the Canadian Conference of Catholic Bishops to explore initiating a specic dialogue to bring together representatives of the Catholic and Jew- ish communities. e intent was to engage in discussions as religious leaders and to exchange religious perspectives between our traditions; to discuss matters of current rele- vance (such as faith in the public square, religious accom- modation) in a respectful and constructive manner; and “Then those who revered the LORD to identify opportunities for joint initiatives to strengthen relations between representative organizations and com- spoke with one another. munity members. The LORD took note and listened.” With the enthusiastic endorsement of the Bishops and a er a period of planning, the Catholic–Jewish National –Malachi 3:16 Dialogue was established in the 50th anniversary year of Nostra Aetate with gratitude to God and blessed hope. Six persons selected by each organization have attended meetings of the Dialogue, which are usually held twice a year. A combination of lay people and clergy, theologians and , has ensured a mix of perspectives. In the last ve years, while delving into historic issues and current questions, the members of the Dialogue have also been deeply enriched by the time devoted in each gath- ering to the study of a psalm from both traditions. is presentation of a selection of these reections is an eort

2 THE PSALMS: A DOORWAY TO JEWISH–CATHOLIC DIALOGUE HOW WE STUDY THE PSALMS IN OUR DIALOGUE D        , as we pre- pared the agenda of our next gathering, someone sug- gested that we include the study of a psalm in our program. Since the book of Psalms is shared by Jews and these works were composed by various Jewish writers Catholics and is o en used in in both traditions, it over a number of centuries. was thought that this might be a way to enter into a more ey encompass a wide range of human sentiments and ‘existential’ dialogue where we could speak not only about include of lamentation and supplication, petition our ways of thinking of faith, but also our ways of living and thanksgiving, contemplation and adoration. ey our faith. vary in length, in style, and in form. Jews and Christians At the next meeting, two members who had prepared cherish the psalms, study them, and pray them. Let us a brief commentary gave their presentations. ey look at how each tradition approaches these sacred texts. explained how the selected psalm is prayed in their respec- tive traditions and what it means for them. Time for open discussion then gave all members the opportunity to ask THE PSALMS IN JEWISH LIFE questions of each other, to tell of their experiences with of Jewish that particular psalm, and to share further theological and T  T—       wisdom—says that one “who recites ‘A Psalm of ’ spiritual insights around it. One member raised the issue (Ps 145) three times daily is assured of a place in the of music, inquiring as to how the psalms are sung in our World-to-Come.” e rabbis understood the power of homes, synagogues, and churches. We ended up listening regular, scheduled recitation of psalms in enabling people to each other sing the psalm: one group sang in Hebrew, to nd the words, emotions, and space for connection the other in French. It turned out to be a high point in our with God. Investing time in such spiritual pursuit in this conversation that day. World bears fruit in the World-to-Come. Since then, we have endeavoured to continue this prac- Psalms are an integral part of the Jewish ritual identity, tice at each of our meetings. We try to choose a psalm in particular in the areas of liturgy, religious ceremonies, connected to the overall theme of that day’s dialogue, and personal petitions. which allows us to ground our dialogue in our relation- ship with God and in the lives of our communities. Our Jewish liturgy is based on the structure of oerings in sharing reveals both our dierences in approach as well as Jerusalem’s Holy Temple; in the two millennia since the our common roots in the prayer experience of the biblical Temple’s destruction, daily Jewish prayers now include people of . commemorations of the daily psalms recited by the Lev- ites in the course of their sacred service. Additionally, the weekday morning service includes at least ten psalms WHAT ARE THE PSALMS? scattered throughout the prayer service, the bulk of which focus on praise of God (Pss 145–150). Additional psalms W    J  S  were translated into are recited on the Sabbath and festivals. Greek a few hundred years before the Common Era, the book known in Hebrew as Tehillim (Praises) was given Every Friday night, the service of “Welcoming the Sab- the title of Psalmoi (Hymns), from which is derived the bath” is comprised entirely of psalms (Pss 92–99, and 29). English word “psalm.” In the course of a week, one who prays the standard Jew- ish liturgy will recite more than 100 psalms, with even is book contains 150 poems or hymns that would have more included on holidays or other special occasions. been used for personal or communal prayer in ancient Israel. Jewish tradition attributes most of the psalms to Psalms also play a central role in religious ceremo- King David. Most biblical scholars today recognize that nies. Ashkenazi Jewish funeral rites will o en include Thiim Psli pslM 3 Psalms 1, 15, 23, and/or 121, while Sephardic custom THE PSALMS IN CATHOLIC LIFE recites the series of psalms commonly associated with Friday night prayers (Pss 92–99). Psalm 23 is o en recited J    A, being devout Jews, grew as the deceased is escorted, and Psalm 91 is recited at the up learning and praying the psalms. Matthew’s Gospel burial. Psalms accompany other life-cycle rituals, includ- recounts how, at the Last Supper, they prayed the ing baby namings, unveilings, and weddings. At a Jewish psalms together before heading to the Garden of Geth- wedding, the iconic ritual of a groom’s breaking a glass is semane. e same Gospel reports that Jesus’ last words accompanied by the words of Psalm 137: “If I forget thee, on the Cross were the opening line of Psalm 22: “My God, O Jerusalem….” my God, why have you forsaken me?” e Acts of the Apostles show the early Christians in Jerusalem faithful In times when urgent divine intervention is requested, to Temple worship, where the psalms were regularly sung. Jewish tradition turns to the psalms. In a scenario of war, famine, or personal illness, a community might choose What is more, the book of Psalms became one of the to engage in a responsive recitation of (“I li main sources for understanding the life and ministry of my eyes unto the mountains”) or Psalm 130 (“From the Jesus. New Testament writers quote this book or refer to depths I cry out to you, O Lord”). When praying for a it more than 400 times! One can hardly read a page of the person’s health, some have the custom of turning to New Testament without coming upon a reference to the Psalm 119—the lengthiest psalm—which is written in an psalms. acrostic. ose verses that begin with the letters of the sick Small wonder that these prayers were integrated into the individual’s name will be read, as an omen for healing. early Church’s worship. Still today, psalms are used in the In many communities, there exists a “Tehillim [Psalms] liturgy and provide the vocabulary and thought patterns Group,” a virtual group whose members undertake to col- that shape our communal prayer. is is most evident in lectively recite the entire book of Psalms each day. ese the Divine Oce, the cycle of prayers that are the staple of groups o en distribute names of those in need of prayer, daily life in monasteries, convents, and rectories through- so that an entire community reads Psalms while focusing out the . Monks, priests, and religious are on the well-being of those who might be healing from a bound to this cycle that sees them pray through the 150 grave illness, recovering from a serious surgery, wanting psalms every month. Since the Second Vatican Council to nd a spouse, or experiencing fertility challenges. (1962– 1965), lay men and women have been encouraged Finally, notice that small old woman sitting quietly on to join in this practice, for the Divine Oce is the prayer that bus in Jerusalem. You’ll notice her lips are silently of the whole Church. moving as she hunches over a small book, immersed in e Liturgy of the Word at Mass nearly always proposes prayer, oblivious to the world around her. Of course, she a psalm to be sung by the assembly a er the rst reading, is reciting Psalms, praying for her family and her com- usually in a responsorial form. is means that an anti- munity, immersed in sanctity while others go about their phon (a refrain) is repeated by the assembly a er a cantor mundane routines. sings each strophe of the psalm. Some psalms have thus become closely linked to the liturgy to which they are assigned: for example, Psalm 96 with Christmas, Psalm 51 with Ash Wednesday, Psalm 22 for Good Friday, and Psalm 118 for Easter. ough the psalms are rarely sung in family settings, pious Catholics tend to develop a particular attachment to a personal selection of psalms to which they return again and again.

4 THE PSALMS: A DOORWAY TO JEWISH–CATHOLIC DIALOGUE SIMILARITIES AND DIFFERENCES IN OUR APPROACHES TO THE PSALMS T      of Psalm 118 provides the faithful with hope in our disempowered moments: “e stone that the builders rejected has become the chief cornerstone.” What, however, is the sym- bolism of this rejected stone? Whereas a Catholic understands this verse as referring to Jesus—who was rejected and condemed by some of those around him—Jewish tradition of scriptural exegesis provides a funda- mentally dierent approach. For example, the 12th-century Jewish sage Ibn Ezra explains that the verse refers to the life of King David, tradition- ally assumed to be the author of Psalms, who was rst mocked by the enemies he later conquered. Ibn Ezra also explains that this verse carries prophetic inspiration for the exiled Jew, rejected among the nations of the world, who will one day be redeemed. is dierence in interpretive tradition highlights a fundamental dier- ence in our two religions’ understanding of Psalms: whereas Jews read the Psalms in the context of King David’s life as well as prophetically to understand the overall predicament of the Jewish people, Catholics o en read the Psalms through the lens of Jesus and interpret the verses in light of who Catholics proclaim Jesus to be. Verses of the Psalms were used throughout the New Testament to explain the teachings of Jesus. It seems that, almost in parallel, the rabbis insti- tutionalized the inclusion of entire chapters and select verses of Psalms as part of the daily prayer rituals. Remarkably, throughout the centuries Jews and Catholic have been praying the same psalms, o en at the same time (Easter and Passover each feature readings of the same Psalm 118, for example). We may have a dierent understanding of the words. But we use the psalms in similar ways—to give voice to our emotions, in prayer and as part of ritual—both personally and communally.

T “ stone that the buildeRs Rejected has become T chief coeRstone.” --Psalm 118:22

5 THE PSALMS: A DOORWAY TO JEWISH–CATHOLIC DIALOGUE בִּ שְׁ ָ ע רַ ִי ְך יְרוּשָׁ לָם

בִּשְׁ עָרַי ְִך יְרּושָׁ לָם:

WITHIN YOUR ˆTES ‹ JEŽ‘SA M

6 THE PSALMS: A DOORWAY TO JEWISH–CATHOLIC DIALOGUE בִּשְׁ TESˆ עָרַי ְִך YOUR יְרּושָׁ WITHIN לָם:

G    J (  ) for the P 122   C    Z praising three pilgrimage festivals is a central ideal in bib- the holy city as the source of unity, harmony, and lical life. e 15 psalms titled “Songs of Ascent” peace. As a “Song of Ascent” that describes a joy- are associated by later rabbinic tradition with the 15 steps ful procession, it can also be sung at pilgrimages or for ascending to the court of processions. the Temple. e Christian reinterpre- Aliyah also refers to the tation touches two levels: return to the Land of First, the earthly Jerusa- Promise and, according to Psalm 122 lem corresponds to the the Jewish canonization of 1 when they said to me, Church, the house of all the Scripture, is the nal word Let us go to the baptized, where they wor- of the Bible (2 Chronicles house of the LORD!” ship together as brothers 36:23). is concept also 2 Our feet are standing and sisters. is is why the resonates in contemporary within your gates, O Jerusalem. psalm is recited on a Sun- history through the Aliyah 6 Pray for the peace of Jerusalem: day or for the dedication of of Jews from around the “May they prosper who love you.” a church. As for the earthly world to the State of Israel. Jerusalem, the same gi s of unity, harmony, and peace 1 שָׂמַחְתִּ י בְּאֹמְרִ ים לִ י Jerusalem has been the .focus of yearning and awe ְ are asked for the Church en, with reference to the בֵּית יהוה נֵלֵך: is for the Jewish people. 2 -book of Revelation (chap עֹמְ דוֹת הָיוּ רַ גְלֵינוּ -city serves as the orienta -ters 21–22), a New Jerusa בִּ שְׁ ָ ע רַ ִי ְך יְרוּשָׁ לָם: tion for worship, is invoked lem, which corresponds to 6שַׁ אֲלוּ שְׁ לוֹם יְרוּשָׁ לָם in daily prayer and evokes personal spiritual feelings Heaven or Paradise, is pro- יִשְׁ לָיוּ אֹהֲבָ ְיִך: as well as national history posed to the believers’ hope and the aspiration of the and prayer. In this context, Jewish people to be “knit the faithful walk with joy together.” towards the fullness of the kingdom of God. is psalm probably reects the experience of an individual returning from Second, from the symbolic feminine connotation of outside the Land of Israel, recalling earlier ancestral pil- city walls as a woman’s protective womb, Psalm 122 has grimages when “our feet stood inside your gates.” e per- been reread in light of the Blessed Virgin Mary, image sonal and national are merged, just as faithful Jews o en of mother Church. e same symbolic meaning can be situate individual life experiences within the larger narra- seen in the book of Jonah (chapter 2, with the big sh) or tive of the Jewish people. e “sh” sound is repeated in the mother earth in Job 1:21 (my mother’s womb/the earth’s Hebrew words of Yerushalayim/Jerusalem and shalom/ womb). Because Psalm 122 is used for the Blessed Virgin peace. e city and the aspiration are joined in a vision Mary, it is also used on the feasts of virgins or consecrated and hope for the “City of Peace.” women who dedicated themselves totally to Christ.

7 ּכֹוס־יְׁשּועֹות ּאֶשָׂא

I will ”ft up the cup ‹f salvati–n

8 ּכֹוס־יְׁשּועֹות ּאֶשָׂא ּובְשֵׁ ם יהוה I will ”ft up the cup ‹f salvati–n T        is a statement B    C  ­ follows of love and faith in God’s saving power. It appears the Latin translation of the Psalms (the ), to be a statement of gratitude by a person who has Psalm 116 is recited as two poems: returned from the Babylonian exile and has experienced a (= Ps 116:1-9) and (= Ps 116:10-19). sense of redemption from e rst part of Psalm 116 personal and national (= Ps 114 in the Vulgate) is despair. an individual lamentation Life is an opportunity to recited as a supplication, dwell in the Divine pres- Psalm 116 sometimes on the feast of ence. Although death is martyrs. 13 painful for the God of life, I will lift up the cup of salvation e second part of Psalm the psalmist has hope and and call on the name of the LORD. 15 116 (= Ps 115 in the Vul- reassurance of an endur- Precious in the sight of the LORD is the death of his faithful ones. gate) is a thanksgiving ing relationship. Although 17 I will offer to you psalm usually recited at the the author cannot truly a thanksgiving sacri ce end of Morning Prayer in a repay the Holy One for all and call on the name of the LORD. movement of amazement of God’s gi s, the poet will before God’s works. raise a “cup of salvation,” -In Christian reinterpreta 13 כּ וֹס־יְשׁ וּעוֹת אֶשָּ ׂא perhaps a wine libation, to tion, some verses received וּבְשֵׁ ם יהוה אֶקְרָ א: -accompany the thanksgiv e a new meaning. 15 יָקָר בְּעֵינֵי יהוה .ing oering whole of Psalm 116, and הַ ּמָוְתָ ה לַחֲסִידָ יו: e invocation of God’s especially its second part Name expresses an inti- ָ 17 verses 10-19), is seen as) לְ ך־אֶזְבַּח זֶבַח תּ וֹדָ ה mate relationship with the referring to the martyrs וּבְשֵׁ ם יהוה אֶקְרָ א: Holy One. Yet the fulll- whose “death is precious/ ment of this vow is public, costly in the LORD’s sight” “in the midst of Jerusa- (verse 15). lem.” To this day, a blessing of thanksgiving is publicly Verses 13 and 17 have recited at the Torah by an individual who has recovered been given a Eucharistic interpretation. Even though the from illness or avoided danger. Jews also chant this psalm Catholic tradition gave much more importance to the publicly as part of the , the liturgy of praise, recited Body of Christ than to his Blood, in verse 13 the “cup of on the three pilgrimage festivals: Pesach (Passover), Sha- salvation” was interpreted in light of this Sacrament. e vuot (Weeks or Pentecost), and (Tents or Booths). reference in verse 17 to a “sacrice of thanksgiving” also supported this theology of the “Eucharistic sacrice.” In During the Saturday evening service of havdalah, which Catholic theology, Eucharist is dened as distinguishes the Sabbath from the week to an “unbloody sacrice”—hence the analogy. come, Jews raise “the cup of deliverance,” e Greek word “Eucharist” means “thanks- declaring trust and hope as they leave the giving.” Instead of oering sacrices, the sanctity and security of Shabbat and enter believer makes their life a “sacrice of praise.” the uncertainty of the week.

9 מִזְמֹור לְדָוִד יהוה רֹעִי

the Rd iS my shpheŽ˜

10 THE PSALMS: A DOORWAY TO JEWISH–CATHOLIC DIALOGUE יהוה pheŽ˜sh רֹעִי iS myלֹא Rd theאֶחְסָר :

A  T  ascribes P 23      and is recited the authorship of the Psalms to King David. the as such by Catholics, mostly on Sundays, at funer- poet-author probably reects a dierent time als (see verse 4 about “walking through the shadow period: a desire to return to the Land of Israel from Baby- of death”), or at the end of the day, in some communities, lonian exile. Intensely per- at the Oce of Compline. sonal pronouns are used Since Jesus presented him- seventeen times, yet this self as the Good Shepherd psalm also has a promise in the Gospel of John, of divine care for a people Psalm 23 Psalm 23:1-4 is read from that has faced exile and 1 The LORD is my shepherd, that perspective. “I am the persecution. I shall not want. good shepherd. e good 5 In four Hebrew words, You prepare a table before me shepherd lays down his life with great brevity, the poet in the presence of my enemies; for the sheep. … I am the portrays himself as a lamb you anoint my head with oil; good shepherd. I know my my cup overows. cared for by a watchful 6 own and my own know shepherd, so that even in Surely goodness and mercy shall me” (John 10:11,14). is follow me all the days of my life, “a valley of deepest dark- is in line with Jeremiah 23 and I shall dwell in the house of ness … you are with me.” and Ezekiel 34, where God the LORD my whole life long. Although the shepherd presents himself as a shep-

and sheep metaphor usu- 1 herd for his people. מִ זְמוֹר לְדָ וִד יהוה רֹעִ י לֹא אֶחְ סָר: ally refers to God and the 5 For the Christian reading, ּתַ עֲ ר ְֹך לְפָנַי ׀ שֻׁ לְחָ ן נֶגֶד צֹרְרָ י ock/folk of Israel, Moses Jesus Christ is the Good and David were shepherds Shepherd who makes דִ ּשַּׁ נְתָּ בַשֶּׁ מֶן רֹאשִׁ י כּ וֹסִי רְ וָיָה: who served as leaders ְ 6 believers lie down in grassy אַ ך טוֹב וָחֶסֶד יִרְדְ ּפוּנִי כָּ ל־יְמֵי חַ ּיָי whose guidance endures. -meadows, which is inter וְשַׁ בְתִּ י בְּבֵית־יהוה לְ אֹרֶ ְך יָמִ ים: e poet uses a banquet preted as the kingdom of metaphor to emphasize God; he not only protects another aspect of divine them, but even gives his care for the people of own life for their sake. Israel. e Holy One sustains the psalmist and the people Verse 5, which presents the image of a table and anointing in a new Exodus (from Babylonia) that will bring them with oil, has been reinterpreted in light of the Sacraments back to the Temple, the House of the Eternal. of Eucharist, Conrmation, and Holy Orders (Ordina- Because the “goodness and steadfast love/mercy” of God tion). Eucharist is the table where Christ’s Body and was understood as extending to the rebirth of a people Blood are oered to feed the faithful. At Conrmation, and to individual eternal life, this psalm is recited near the baptized person is consecrated to God by anointing. the close of the Sabbath, as well as at Jewish funeral and At Ordination, a man is consecrated priest by anointing memorial services. for the service of the Gospel.

11 י ַחֵ ל י ִׂשְ רָ אֵ ל אֶל־יהוה

‹ is™el Hope in the Rd!

12 THE PSALMS: A DOORWAY TO JEWISH–CATHOLIC DIALOGUE יַחֵל יִשְׂרָאֵל אֶל־יהוה ‹ is™el Hope in the Rd! T       begins “from the T   D  is a traditional depths” of awareness of sin and personal loneli- psalm of supplication recited mainly on Friday, ness. e poet, trembling with spiritual angst, the day Jesus died. With Psalms 6, 32, 38, 51, 102, oers a personal petition asking for divine forgiveness. and 143, it is part of the seven . It is also Awe and love are linked, as recited for the dead or for the writer recognizes that reconciliation or penance, the capacity to lovingly since verses 3 and 4 focus forgive, rather than the on forgiveness of sins. e power to punish, is what Psalm 130 believer is aware of the makes God awesome. 1Out of the depths I cry to you, depths to which their sins led, but is also aware of Anxious yet hopeful, O LORD. 4 God’s mercy. uncertain yet faithful, But there is forgiveness with you, so that you may be revered. the poet calls on God to Because of the nal verses 7 O Israel, hope in the LORD! “redeem,” to forgive as a (5–8) about trust and con- For with the LORD gi of loving ḥesed. ḥesed, there is steadfast love, dence in God, the psalm one of the attributes of and with him is great power is also recited at the end of God, is an expression of to redeem. the day, at Compline. e covenantal faithfulness faithful tell God again how and graciousness, sus- sure they are that their trust 1 מִ ּמַ עֲ מַ קִּ ים קְרָאתִ ָיך יהוה: taining people through and condence in God is 4 ָ .stronger than their sins ּכִּי־עִמְ ך הַסְּלִיחָ ה -personal crises and com As the psalm itself says, no לְמַעַן תִּ וָּרֵ א: munal exile. Humans are human could stand divine 7 יַחֵ ל יִשְ ׂרָ אֵל אֶ ל־יהוה called upon to emulate judgment based on strict כִּי־עִם־יהוה הַחֶסֶד ḥesed—which is both an attitude and an action— justice (see verse 3). וְהַרְ בֵּה עִ ּמוֹ פְ דוּת: in their relationships with 13 Paradoxically, it is because other people. of verses 7 and 8 that the e person and the people De profundis is also recited are told to be patient and at Christmas. ese verses persistent, to wait for the Eternal, for that waiting will be present God’s mercy and abundance of “redemption,” rewarded. is heart-rending psalm is recited during the intended in the Christian way of the salvation performed Days of Awe between the Jewish New Year and the Day of by Jesus Christ through his paschal mystery of death/res- Atonement (Yom Kippur). It is also chanted during times urrection. In Catholic theology, humans are believed to of distress, terror, and pandemic. have been reduced to spiritual slavery through their deci- sion to commit (original) sin; they were “bought back” (the Latin meaning of “redeemed”) by Jesus Christ as he died and rose from the dead on humanity’s behalf, gaining for us our liberty and life.

Hope in the Rd! 13 CONCLUSION rough shared prayer, discussion, and song, this national F F  R  Jewish–Catholic Dialogue in Canada has deepened our e Psalms: Translation and Commentary, by appreciation of the Psalms and their centrality in the litur- Samson Raphael Hirsch (Jerusalem and New York: gical life of both the Jewish and Catholic traditions. Feldheim, 1960, 1966, 1976, 1977, 1991, 1997). As our Dialogue evolved, we invited others to share in e Psalms for Our Lives: A Christian Reading Guide the richness of the Psalms as prayer cherished and held for Psalms 1–50, 51–100, 101–150 (3-volume series), in common by each of our faith traditions. For example, by Archbishop Paul André Durocher (Ottawa: Novalis, the Dialogue sponsored a concert hosted at Kehillat Beth 2017). Israel synagogue in Ottawa entitled “Sing to the Lord a New Song”: e Psalms in the Jewish and Catholic Tra- e Book of Psalms: A Translation with Commentary ditions. e evening was marked by choral music sung by Robert Alter in Hebrew, French, English, and Latin, performed by the Our Haven and Our Strength: e Book of Psalms Notre Dame Cathedral Basilica choir and the Kehillat by Martin Samuel Cohen Beth Israel Congregation choir. e concert invitation was open to all faith traditions. Dialogue members shared Psalms with commentary (Israel Bible) by Avi Baumol how the Jewish and Catholic traditions pray with the Psalms in community prayer as well as personal prayer. As the Dialogue continued to plumb the richness of the Psalms, our attention was captured by the voice of Psalm 130. To share this voice, Holy Blossom Temple in Toronto hosted a public event, coordinated by the Dialogue, that explored the theme of redemption in the Jewish and Catholic traditions through lm, music, and sacred study. e evening included a screening of the lm Babette’s Feast, a follow-up reection on the lm by both faith C  R„„  C  communities, and an original musical performance by Rabbi Reuben Joshua Poupko (co-chair) the Temple Emanu-El Choir and the Holy Blossom Tem- Rabbi Baruch Frydman-Kohl ple Singers entitled “Fierce as the Sea.” Rabbi Yael Splansky Rabba Brown Scheier Prayer, whether communal or personal, begins with the Dr. Adele Reinhartz particularity of each person. ese ancient prayers accom- Dr. Norman Tobias pany us in moments of celebration, comfort us in sorrow, invite our questioning, and li us up when all seems lost. S O en, the text and passion of the Psalms bring voice to Mr. Richard Marceau (CIJA) emotions beneath the threshold of awareness. ey allow us to stand before God as we are and to rest in the assur- ance that the One who created us continues to accom- C  C    C  B  pany and sustain us through life’s journey. ese timeless e Most Reverend John A. Boissonneau (co-chair) texts call both Jews and Catholics to praise and gratitude. e Most Reverend Paul-André Durocher Sister Anne Anderson, C.S.J. “Let everything that breathes Sister Eileen Schuller, O.S.U. Father Martin Moser, O.M.I. praise the LORD, !” Father Hervé Tremblay, O.P. –:6 S Mr. Kyle Ferguson (CCCB)

14 THE PSALMS: A DOORWAY TO JEWISH–CATHOLIC DIALOGUE C: e English translation of the excerpts of the psalms are from the New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. e Jewish translation of the excerpts of the psalms are from the Westminster Leningrad Codex. Other citations of the Bible found in the text are taken and adapted from varied sources.

e Psalms: A Doorway to Jewish–Catholic Dialogue, © by the Canadian Conference of Catholic Bishops (Concacan Inc.) and the Centre for Israel and Jewish Aairs, 2020. Some rights reserved.

C C  L  : Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0) For all other usage, please contact [email protected]. Code: 185-148 ISBN: 978-0-88997-884-3 Legal Deposit: Library and Archives Canada, Ottawa

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