I only read the first page and then skipped to the end because it seemed like it was turning into a religious debate, but heres my advice. If you want to really impress her, and at the same time do exactly what you wanted to do (as in build tolerance of each other's faith), bring up Nostrae Aetate. It's a document, produced by Vatican II (1965), about how Catholicism should view/tolerate/relate to other religions. It's main point is that Catholics can find very solid ground with other religions, without compromising their own beliefs, by simply relating to the similiar beliefs. Here is the section that addresses Judaism,
4. As the Sacred Synod searches into the mystery of the Church, it
remembers the bond that spiritually ties the people of the New
Covenant to Abraham's stock.
Thus the Church of Christ acknowledges that, according to God's
saving design, the beginnings of her faith and her election are found
already among the Patriarchs, Moses and the prophets. She professes
that all who believe in Christ -- Abraham's sons according to faith
(6) -- are included in the same Patriarch's call, and likewise that
the salvation of the Church is mysteriously foreshadowed by the chosen
people's exodus from the land of bondage. The Church, therefore,
cannot forget that she received the revelation of the Old Testament
through the people with whom God in His inexpressible mercy concluded
the Ancient Covenant. Nor can she forget that she draws sustenance
from the root of that well-cultivated olive tree onto which have been
grafted the wild shoots, the Gentiles (7). Indeed, the Church
believes that by His cross Christ Our Peace reconciled Jews and
Gentiles, making both one in Himself (8).
The Church keeps ever in mind the words of the Apostle about his
kinsmen: "There 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. 8, 4-5), the Son
of the Virgin Mary. She also recalls that the Apostles, the Church's
main-stay and pillars, as well as most of the early disciples who
proclaimed Christ's Gospel to the world, sprang from the Jewish
people.
As Holy Scripture testifies, Jerusalem did not recognize the time of
her visitation (9), nor did the Jews, in large number, accept the
Gospel; indeed not a few opposed its spreading (10). Nevertheless God
holds the Jews most dear for the sake of their Fathers; He does not
repent of the gifts He makes or of the calls He issues -- such is the
witness of the Apostle (11). In company with the Prophets and the
same Apostle, the Church awaits that day, known to God alone, on which
all peoples will address the Lord in a single voice and "serve him
shoulder to shoulder" (Soph. 3, 9) (12).
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 fraternal dialogues.
True, the Jewish authorities and those who followed their lead
pressed for the death of Christ (13); still, what happened in His
passion cannot be charged against all the Jews, without distinction,
then alive, nor against the Jews of today. Although the Church is the
new People of God, the Jews should not be presented as rejected or
accursed by God, as if this followed from the Holy Scriptures. All
should see to it, then, that in catechetical work or in the preaching
of the Word of God they do not teach anything that does not conform to
the truth of the Gospel and the spirit of Christ.
Furthermore, in her rejection of every persecution against any man,
the Church, mindful of the patrimony she shares with the Jews and
moved not by political reasons but by the Gospel's spiritual love,
decries hatred, persecutions, displays of anti-Semitism, directed
against Jews at any time and by anyone.
Besides, as the Church has always held and holds now, Christ
underwent His passion and death freely, because of the sins of men and
out of infinite love, in order that all may reach salvation. It is,
therefore, the burden of the Church's preaching to proclaim the cross
of Christ as the sign of God's all-embracing love and as the fountain
from which every grace flows.
I hope that helps, and should really, really, really impress her. You should google the document, it's not very long, and if you just read like the introduction and the section on Judaism which I posted above, it should really help you out with addressing her in this situation. Best of luck.
