The 22nd Sunday of Ordinary Time

The 22nd Sunday of Ordinary Time – 03 September, 2017

Lectionary readings:  Jeremiah 20:7-9; Psalm 63:2-9; Romans 12:1-2; Matthew 16: 21-27

 

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Jeremiah never wanted to be a prophet. He protested to YAH  that he was too young.  But he was sent to a nation in crisis, to an audience that rejected his message.  This passage finds him disillusioned, angry and filled with self-pity.  He shouts his lament before God.  He sees himself as tricked by God and yet there continues to be a fire burning within him to call the people to repentance despite his personal scorn.  His prophetic role is one that continues to the present day when people speak truth to power and are rejected or scorned.  Prophetic voices that call for justice, faithfulness, inclusivity and compassion are often not welcomed.

 

 Paul’s letter to the Romans continues with urging the people to ongoing renewal and discernment as to the call of God to faithfulness and truth.  This is addressed to both Jewish and Gentile Christians as a pattern of life to be embraced by all believers.  As Jeremiah saw that sacrifice was meaningless unless there was repentance and faithfulness to the covenant, Paul teaches that our entire way of life involves sacrifice.  God is all merciful and we are called to renewal of minds and hearts in order to participate in the newness of creation through the Pascal Mystery of Christ.

 

 The gospel this week takes us on a path from Peter being the foundational rock on which to build the church, to an obstacle ( skandalon), a stumbling stone causing others to trip as he and the disciples are shocked and distressed from hearing Jesus’ teaching about suffering and death.  It is the first prediction of his passion.  Jesus can see that his mission would entail suffering and perhaps death.

 

These predictions are written however AFTER the fact and in light of the Resurrection.  Jesus’ talk of his decision to go to Jerusalem to face those who are out to destroy him is untenable to Peter.  Jesus rebukes his friend, even calling him Satan!  He tells Peter he must get behind him and take up his cross and follow him.  It is a challenge that continues to all followers of the Christ.  Jesus has confidence that he would be vindicated by his Abba God.  We see similar situations with various prophet people who recognize that their journey may lead to death and yet feel called to proceed.  An example would be Martin Luther King, Jr. going to Memphis, TN when he knew there were those who hated him.  He went anyway and was murdered.  Bishop Oscar Romero spoke out about the injustices of the government in El Salvador and paid the price by his untimely death….as did the Church women who followed him later in 1980 in El Salvador as they worked for justice for the poor.  The promise of Resurrection and life that continues with our merciful and all loving God gives courage and hope to those who face the “terrors of the night”.  Psalm 63 brings comfort in knowing that God’s kindness is a greater good than life, that despite my thirst, I will be filled with the riches of a banquet and your right hand upholds me.

 

For reflection and discussion:  What message “burns in your heart” and gives you a sense of urgency to share it with others?  No matter where you live in this world, the cries of the poor and disenfranchised can be heard and seen on a daily basis.  What is a Christian to do?  The Cross seems to overwhelm.  Where do you get your strength and courage to continue to follow behind the Christ?

 

    This week’s teaching commentary was prepared by

Mary Louise Chesley-Cora, MAT in Religious Studies

Hockessin DE USA

Bat Kol  Alumna 2001

Email:  chezcor@msn.com

[Copyright © 2017]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

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 ~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info;   gill@batkol.info

Parashah Ki Tetzei

Shabbat Table Talk

Parashat Ki Tetzei,   Erev Shabbat  1st September 2017

Week of   27th August – 2nd September 2017

Torah portion: Deuteronomy 21:10 – 25:19             Haftarah: Isaiah 54:1-10

 

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Parashat Ki Tetzei (When you go out…) holds the diverse collection of laws (mitvot) received at Moab as God’s chosen people awaited entry into the Promised Land. Contrary to the preceding two parashot (Re’eh and Shoftim) which concerns public officials and the nation as a whole (Hayim 1112), the commandments contained here speak of how each individual must act and behave – ‘when he goes out’ of himself – towards his family and properties, animals, his neighbors, particularly the marginalized ones including female prisoners of war, criminals and strangers. Repeated through the narration of laws and commands are the basic principles of why they are to act as commanded: that they would sweep out evil in their midst (Deut 21:21, 22:21-22, 22:24, 24:7), these things are abhorrent to the Lord (Deut 22:5 ,23:18, 24:4, 25:16), and that God may bless all their undertakings (Deut. 23:21, 24:19). The parasha winds down with the people being reminded of who they were, where they came from, (Deut. 24:18, 24:22) and what happened on their journey through the wilderness (Deut. 24:9, 25:17). They were strangers and a seemingly widowed and fatherless nation, yet they were led out, guided, protected and cared for. Now, they would be claiming an inheritance from the Lord.  It would seem that as they prepare to enter into the land that God is giving them to possess, they are instructed to always place before them the knowing that God is in their midst and that core to their inheritance of the land is their relationship with God, one that would call on them to be in a new and different relationship with all and everything.

 

While performing and fulfilling a commandment usually calls one to be mindful, there is one particular mitvah in this parasha that is unusual in that it can only be performed as one forgets. (Hayim 1131) Yet, assurance of blessings abound as one gets to fulfill it: “When you reap a harvest in the field and forget a sheaf in the field, do not go back to get it. It shall go to the stranger, the fatherless and the widow — in order that the Lord your God may bless you in all your undertakings.” (Deut. 24:19) Plaut states that traditional commentators have discussed this at great length and have come to conclude that it is not so much about easing the burden of the disadvantaged but rather more about the molding of the character. (p. 1332)  Yet wouldn’t it be true for all of the commandments wherein the individual and the nation as a whole is called to be molded and fashioned in the image of a God they are in relation with?

 

In the haftarah of Isaiah we read “For the mountains may move and the hills be shaken, but my loyalty shall never move from you, nor my covenant of friendship be shaken — said the Lord, who takes you back in love.” (54:10) God’s assurance of an enduring and lasting relationship with God’s own is seemingly the difference that has started the call of the nation and the individual, to be different.

 

Reflection and Discussion: 1. How has your relationship with God come into your being in relation with everything and everyone around you? 2. How has God’s vow of loyalty and friendship made a difference in your life?            

 

Bibliography: Lieber ed. Etz Hayim Torah and Commentary, Travel ed. (JPS New York 2004); Plaut, The Torah, Modern Commentary (UAHC New York 1981);   

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This week’s teaching commentary was prepared by

Sr. Weeyaa Villanueva, RNDM

Senegal, West Africa

Bat Kol Alumna 2010

Email: weeyaavillanueva@gmail.com

 

[Copyright © 2017]

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.   The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes.  Questions, comments and feedback are always welcome.

………………………………………………………………….

1983-2017

Bat Kol Institute for Jewish Studies, Jerusalem

   “Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

         Website: www.batkol.info Commentary Admin: gill@batkol.info

The 21st Sunday of Ordinary Time

The 21st Sunday of Ordinary Time – 27th August, 2017

Lectionary readings:  Is 22:19-23;   Ps 138:1-8;   Rom 11:33-36 ;  Mt 16:13-20

 

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“Who do THEY say that I am?” This week’s Gospel from Matthew poses this question from Jesus to his disciples. They reply with names of prophetic people who have preceded him. Then Jesus asks the question thatis for each one of us to answer throughout our lifetime: “And you, who do YOU say that I am?” Peter ‘s response is one that like us, he will slowly come to fully understand: You are the Christ, the firstborn of the living God. His response indicates a close relationship between Jesus and his Abba. Jesus calls Simon kepa meaning rock in Aramaic . He says you are kepa, Peter, and on this rock I will build my church. (It is only here and 18, 17(twice) that the word church is used in the Gospels.) Jesus is the long awaited messiah but not the one that they expected. He does not come to put down the Roman rule and oppression. Rather, Jesus brings to them a messaiahship of compassion, justice, love for the least, service, mercy and deep peace. It is only after the Passion, Death and Resurrection of Jesus that his full identity is revealed to his followers.

 

The reading from Isaiah speaks of the indictment against an unjust steward, Shebna, in the court of King Hezekiah. Eliakim, son of the High Priest, Hilkiah, is given authority in the royal palace. This is seen as a divinely given authority and three images explain his new role: Eliakim is called “father” of the people and will participate in governing the southern kingdom as part of the Davidic dynasty; he will be keeper of the key of the House of David which allows entrance and access to the palace and the king; and third, he will be like a tent peg: one who will see to the safekeeping of all those in his care. He has the honor of being a wise parent/leader, a careful guardian, and a living symbol of stability. This passage prefigures the role of Peter who is given the keys to the kingdom of heaven. From ancient times we see here a connection for those in leadership positions today in church and in society. These values seem timeless.

 

Psalm 138 that follows the Isaiah reading brings a song of praise for the kindness and strength that God gives to the people in this time of relative security. God’s kindness endures forever, even in times of trouble and catastrophe. This is a reminder that we are “the face of God” in our world today.

 

The letter of Paul to the Romans reflects his understanding that God’s salvation extends to ALL peoples of the earth. God’s love and care is totally inclusive. Paul struggles as we may also in attempting to understand the mystery of the wonders of God.

 

For reflection and discussion: It is said that St. Francis of Assisi prayed during the night: “Who are you my God? And who am I?” How we respond identifies us and our life as Christians. It shapes our own identity and our parish identity. It is a challenge to define who we are. The Spirit gives us all the gifts we need and is always with us. How do you respond at this time in your journey to “and who do YOU say I am?” Is your answer always the same or does it differ with your life experiences and deeper understandings of who God is for you?

 

This week’s teaching commentary was prepared by

Mary Louise Chesley-Cora, MAT in Religious Studies

Hockessin DE USA

Bat Kol  Alumna 2001

Email:  chezcor@msn.com

 [Copyright © 2017]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

  ……………………………………………………………

 

~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info;   gill@batkol.info

Parashat Shofetim

Shabbat Table Talk

Parashat Shofetim – Erev Shabbat 25 August 2017

Week of 20-26 August 2017

 

Torah portion: Deuteronomy 16:18-21:9      Haftarah: Isa.51:12-52:12

 

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Two images from this parashat really came to life for me.  One is of the king “seated on his royal throne…with a copy of this Teaching…. let him read in it all his life. (Dt 17:18-19) This is a powerful reminder that nobody is above the law; rather, the law is above all of us. (And would that all the world’s leaders would show such reverence for their nation’s laws!)  

 

The other image is of “the body lying in the field.” (Dt 21:1) A man has been murdered and his identity, and that of his murderer, are unknown.  Now, the plight of an unknown murder victim could have been dealt with by saying a few pitying words and then providing a decent burial for the corpse.  Torah commands far more than this. (Dt 21:2-9) First, the distance to the town “nearest to the corpse” is measured.  It is not explained how the measurement is to be carried out but the fact that it is necessary suggests the remoteness of the murder scene.  The body is far from any town; yet there must be one town which is the ‘nearest’ and it is the elders of this town who must do what Torah commands.  In a ceremony which requires the slaughter of an innocent victim, an unbroken heifer, the elders are to wash their hands over the heifer’s body and declare: “Our hands did not shed this blood, nor did our eyes see it done.  Absolve, O lord, your people Israel…”  

 

Why do the elders have to absolve themselves of blood guilt in such a dramatic fashion?  One suggestion, favoured by Nehama Leibowitz (p.204), is that it was “to shock,” for “we know too well the indifference that prevails among people regarding the miseries of others.”  A fellow human being has been killed: we must pay attention. And why do the elders have to declare that they have neither committed the murder nor seen it done?  Surely nobody has accused them? One explanation is that it is possible to be indirectly responsible for a murder.  There is a social responsibility for murder: “The public as a whole and the city nearest to the slain and its elders are all responsible for the terrible deed committed in the field.  Their whole way of life, their social order, economic, educational and security institutions are answerable for the murder.  The guilt is not confined merely to the individual perpetrator.  The whole of society is directly involved.”  (Leibowitz, p. 207)

 

A few days before studying these verses I had seen a trailer for the movie Wind River, which included a shot of the body of a woman, in a blue winter jacket, lying face down in the snow.  The story of the movie centres on the murder of the woman, a Native American belonging to the Wind River Indian Reservation in Wyoming.   Such a story strikes home in Canada, where we are struggling to deal with our responsibility for the disproportionate number of missing and murdered Indigenous women in our country.  It is probable that Native American women are also more likely to be murder victims than other groups of women. Taylor Sheridan, who wrote and directed Wind River, has been quoted as saying: “…there wasn’t one Native American actor who read for me that didn’t begin their audition by saying: ‘My cousin…’ ‘My sister…’ ‘My best friend…’ ‘My somebody.’  They had all been touched by it.”  (Randall King, “Story Without Borders,” Winnipeg Free Press, August 11, 2017.)  Yet the wider American public seems little aware of the issue.

 

Perhaps the movie Wind River will serve the same purpose as measuring the distance to ‘the nearest town’.  May it make viewers aware of their collective responsibility for ‘the body lying in the field.’

 

Reflection:  There are many wrongs that need to be righted in this world but who can tackle them all?  What issues make you feel that you live in ‘the nearest town’ and are obligated to do something?

 

Bibliography: Leibowitz, Nehama.  Studies in Devarim (Jerusalem, n.d.)

 

This week’s teaching commentary is by

Anne Morton, Winnipeg, Canada

Bat Kol alum 2010

Email: anmorton@mymts.net

[Copyright © 2017]

 

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.   The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes.  Questions, comments and feedback are always welcome.

…………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

~~1983-2017~~

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info;   Parashat Admin: gill@batkol.info

Hebrew Song of the Month – August

But Judah shall be inhabited forever

And Jerusalem throughout the ages    (Joel 4:20)

 

This song is very well known in Israel nowadays, especially as a cannon in choirs.

Sarah Israeli


וִיהוּדָה לְעוֹלָם תֵּשֵב

וִירוּשָלִַם לְדוֹר וָדוֹר

יוֹאֵל ד’, כ’

 

Vi-yehuda le’olam teshsv, vi-yerushalayim le-dor va-dor

But Judah shall be inhabited forever

And Jerusalem throughout the ages.

                                      (Joel ,4,20)


Message for the Month of Elul

Dear Alums,

 

             The Biblical month of Elul (the sixth month preceding Tishri, the seventh month) is about to begin. Tishri, the seventh month, is the month of the High Holy Days in Judaism.  This is a very special time, a time when we can enter into the biblical world with our Jewish brothers and sisters, in a very special way.

 

Rosh HaShana (New Year) is celebrated on the first day of the month of Tishri (21 September. 2017):  “Speak to the people of Israel, saying: ‘in the seventh month, on the first day of the month, you shall observe a day of complete rest, a holy convocation commemorated with trumpet blasts’ (Lev. 23.24).

 

Yom Kippur: the tenth day of Tishri (30 September, 2017) “Now, the tenth day of this seventh month is the day of atonement; it shall be a holy convocation for you: you shall deny yourselves and present the LORD’s offering by fire; and you shall do no work during that entire day; for it is a day of atonement, to make atonement on your behalf before the Lord your God. (Lev. 23.27-28).

 

Sukkot (7 days): (5 October, 2017): “Speak to the people of Israel, saying: ‘on the fifteenth day of this seventh month, and lasting seven days, there shall be the festival of booths to the Lord’” (Lev. 23.34).

 

Sukkot VII & Shmini Atzeret: (12 October, 2017): Seven days you shall present the LORD’s offerings by fire; on the eighth day you shall observe a holy convocation and present the LORD’s offerings by fire; it is a solemn assembly; you shall not work at your occupations (Lev. 23.36).

 

              OF SPECIAL NOTE:  The month of Elul begins on Tuesday of this week, 22 August, 2017, a month in preparation for the High Holy Days.  The name Elul in Hebrew is an acrostic for the first four words of the Song of Songs, 6.3:  “I am my Beloved’s and my Beloved is mine”.   Every day during this month the shofar is blown and Psalm 27 is recited every day until the end of Sukkot (12 October).   

 

My reason for writing to you today is in the hope that we will all consider  reciting Psalm 27 every day during the month of Elul until the last day of Sukkot (12 October).  I am also sending you an article I wrote on Psalm 27 (Rejoice and Be Glad, Saint Mary’s Press, 1995) which has a commentary and reflections for the month.  

 

Maureena


In order to get Maureena’s commentary on Psalm 27, please click here. 

The Twentieth Sunday of Ordinary Time

The Twentieth Sunday of Ordinary Time – 20th August, 2017

Lectionary readings:  Is 56:1.6-7;  Ps 67;   Rom 11:13-15.29-32 ;Mt 15:21-28

“Thus says the LORD: Observe what is right, do what is just; for my salvation is about to come, my justice, about to be revealed.”  (Is 56, 1)

 

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When we enter the world of the Scripture we enter into the world of the Promise. As in this Sunday’s readings Isaiah wants us to observe what is right expecting imminent salvation, we are brought into the realm of hope. In biblical terms hope is not merely the ability to contemplate the future or feeling that something desirable is likely to happen but it is real transformative strength.

 

Anne Applebaum in her book Gulags describes the people’s every day unthinkable life in former Soviet camps. On the very first day prisoners were stripped of everything which could have had any personal meaning like family photo, Bible, rosary. Prison guards checked everybody thoroughly in order that no such thing stayed with a prisoner. Why were such innocuous artefacts of such importance for them? Anne gives a very telling answer: any token of life outside the prison improved the chances for survival. Remembering their former life and keeping the faith of returning to normal life was sufficient to keep them in higher spirits.  People who ceased to expect anything lost any reason for living. It is a proof that hope is a real strength.

 

The Hebrew language uses the word ‘tikvah’ to express the meaning of hope. While the English definition may sound abstract, Hebrew gives almost a tangible meaning. Strong’s defines it as a cord, expectation. The root of the word comes from the word ‘Kavah’ and means bind together, collect, to expect. So hope, in biblical terms, is something we can cling to in a divided world to bind the loose parts. Surely, it is the cornerstone of today’s reading: faith in a divided world,  in the hope that all nation will praise God. Isaiah was aware that many people were attracted to the monotheism of the Judeans and hoped that people would be bound together through one faith. And the hope was the proper and sufficient reason to act in a righteous way.

 

In the Gospel both Jesus and the Woman took a risk but both were driven by the Promise. In order to receive the Promise and bring it to life, the woman must get over hearing the word “kynarion”: little dog. Though she was from a pagan territory she acted as if she could have some foreknowledge of the promise received by Abraham and was aware that ” the gifts and the call of God are irrevocable” and that God works through concrete people. She expected from Jesus the healing of her son and through faith she became one of the people of the Promise.

     

For Reflection and Discussion: There is a danger that what we hope for will remain in the realm of expectation. It always takes a concrete people, read “me”, to act in that way where God’s message will be part of our everyday life.   Do I act in such a way that I am a part of God’s work, or do I conserve my faith in the secure realm of abstract expectations neither to be tasted nor brought into life?

 

This week’s teaching commentary was prepared by

Fr Mariusz Dabrowski, M.Th., Poland,   

Bat Kol alum 2011, 2012

xmarius0@gmail.com  

 [Copyright © 2017]

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

  ………………………………………………………………………………………………………….

 ~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info;   gill@batkol.info

Parashat Re' eh

Shabbat Table Talk

Parashat  Re’eh  Shabbat, August 18th, 2017

Week of August 13th – 19th

Torah portion:   Dt.11:26 -16:17      Haftarah: Is. 54:11-55:5

 

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In our parashah this week we hear Moses speaking to the Israelites just prior to entering  the land, “Re’eh, see, I place before you this day a blessing and a curse. The blessing is that you listen to the commandments of the Lord.” (11:26) This is the person who follows none but the Lord and observes God’s commandments, while those who turn aside from God and do not obey God’s commandments will bring upon themselves a curse. In other words, Torah is observance and a curse is the abandonment of Torah values.

 

 The rabbis teach that when one hears, possibly the person does not believe but if the person sees something, they are willing to accept it as fact. The choice is for each individual to consider and to choose that which will give purpose and meaning to one’s life. Even the challenges of life can be seen as gifts since they can become opportunities to elevate oneself and to grow. Becoming overwhelmed by all the obstacles that a person faces in life is a danger.  One needs to remember that God has asked that we choose life for today, just one day at a time.

 

In the haftarah the people are invited to the waters, “Everyone who thirsts, Come!” (Is. 55:1)  Water is  the primary life sustaining substance and our most basic requirement. The Israelites on their sojourn in the desert knew all too well the necessity and value of water. It is life itself! In the Jewish tradition water is understood as a metaphor for the Torah. Just as water is essential to life, so too the Torah and  God gives this freely to all who want.

 

 Moses’ final instructions included specific actions. The Israelites were to wipe out the memory of the worship of former peoples so as not to be distracted and take on their practices. Instead they were to focus on building a sanctuary for God. The Israelites were to bring offerings and to rejoice at the place of sacrifice. Families were to offer one tenth of all they grew as well as the firstborn of their flocks and to celebrate as a community the feasts of Pesach, Shavu’ot and Sukkot.

 

 “Worship none but Him and hold fast to Him,” (13:15)   It is in this passage that the sages, “envisioned God as a raging fire…..how can one hold fast to fire? We cling to God by doing what God does, so to speak, this includes visiting the sick, sustaining the poor, freeing the enslaved and comforting the grieving.” (Hayim 1069)

 

There was to be a strict social order among the people to ensure that no one would be in need. In the assistance given, the recipient must never be humiliated or robbed of his/her dignity. Are we not all dependent on one another?  Every seventh year, debts were to be remitted and slaves set free. “Do not be hardhearted or tight-fisted towards your needy neighbor. You should rather open your hand, willingly lending enough to meet the need.” (15:7-8)   Such a social concern and commitment to the other would serve us well in our society today. The well-being of the soul is possible only when that of the body is secure.  

 

 The basic concept on which all this rests is that each human being is of infinite value and created in the image of God, therefore we respect, cherish and care for the other. In all our reflection I think a fitting summation is the following: “Re’eh reflects the conceptual ideal of the entire Torah: humanity achieves holiness through the active process of balancing human needs, human desires and lofty values.” (Goldstein 356)

 

For Reflection and Discussion:[1.] In a time of transition, who/what has helped you most?

[2.] Might the sage’s message, “clinging to God is doing what God does,” make a difference in our lives?

Bibliography: Etz Hayim, Torah and Commentary (New York, 2001); Rabbi Uziel Milevsky, Perspectives on the Parashah (Southfield, MI.,2002), Rabbi Elyse Goldstein, The Women’s Torah Commentary, (Woodstock,VT., 2000)

 

This week’s teaching commentary was prepared by

Rita Kammermayer, B.A., B.Ed., Masters of Pastoral Studies, Jerusalem

Bat Kol Alumni – 2001; Email: ritakammermayer@netscape.net

[Copyright © 2017]

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PLEASE NOTE: The weekly Parashat commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.   The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes.  Questions, comments and feedback are always welcome.

.………………………………………………………

1983-2017

Bat Kol Institute for Jewish Studies, Jerusalem

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info; Commentary Admin: gill@batkol.info

Parashat Re’ eh

Shabbat Table Talk

Parashat  Re’eh  Shabbat, August 18th, 2017

Week of August 13th – 19th

Torah portion:   Dt.11:26 -16:17      Haftarah: Is. 54:11-55:5

 

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In our parashah this week we hear Moses speaking to the Israelites just prior to entering  the land, “Re’eh, see, I place before you this day a blessing and a curse. The blessing is that you listen to the commandments of the Lord.” (11:26) This is the person who follows none but the Lord and observes God’s commandments, while those who turn aside from God and do not obey God’s commandments will bring upon themselves a curse. In other words, Torah is observance and a curse is the abandonment of Torah values.

 

 The rabbis teach that when one hears, possibly the person does not believe but if the person sees something, they are willing to accept it as fact. The choice is for each individual to consider and to choose that which will give purpose and meaning to one’s life. Even the challenges of life can be seen as gifts since they can become opportunities to elevate oneself and to grow. Becoming overwhelmed by all the obstacles that a person faces in life is a danger.  One needs to remember that God has asked that we choose life for today, just one day at a time.

 

In the haftarah the people are invited to the waters, “Everyone who thirsts, Come!” (Is. 55:1)  Water is  the primary life sustaining substance and our most basic requirement. The Israelites on their sojourn in the desert knew all too well the necessity and value of water. It is life itself! In the Jewish tradition water is understood as a metaphor for the Torah. Just as water is essential to life, so too the Torah and  God gives this freely to all who want.

 

 Moses’ final instructions included specific actions. The Israelites were to wipe out the memory of the worship of former peoples so as not to be distracted and take on their practices. Instead they were to focus on building a sanctuary for God. The Israelites were to bring offerings and to rejoice at the place of sacrifice. Families were to offer one tenth of all they grew as well as the firstborn of their flocks and to celebrate as a community the feasts of Pesach, Shavu’ot and Sukkot.

 

 “Worship none but Him and hold fast to Him,” (13:15)   It is in this passage that the sages, “envisioned God as a raging fire…..how can one hold fast to fire? We cling to God by doing what God does, so to speak, this includes visiting the sick, sustaining the poor, freeing the enslaved and comforting the grieving.” (Hayim 1069)

 

There was to be a strict social order among the people to ensure that no one would be in need. In the assistance given, the recipient must never be humiliated or robbed of his/her dignity. Are we not all dependent on one another?  Every seventh year, debts were to be remitted and slaves set free. “Do not be hardhearted or tight-fisted towards your needy neighbor. You should rather open your hand, willingly lending enough to meet the need.” (15:7-8)   Such a social concern and commitment to the other would serve us well in our society today. The well-being of the soul is possible only when that of the body is secure.  

 

 The basic concept on which all this rests is that each human being is of infinite value and created in the image of God, therefore we respect, cherish and care for the other. In all our reflection I think a fitting summation is the following: “Re’eh reflects the conceptual ideal of the entire Torah: humanity achieves holiness through the active process of balancing human needs, human desires and lofty values.” (Goldstein 356)

 

For Reflection and Discussion:[1.] In a time of transition, who/what has helped you most?

[2.] Might the sage’s message, “clinging to God is doing what God does,” make a difference in our lives?

Bibliography: Etz Hayim, Torah and Commentary (New York, 2001); Rabbi Uziel Milevsky, Perspectives on the Parashah (Southfield, MI.,2002), Rabbi Elyse Goldstein, The Women’s Torah Commentary, (Woodstock,VT., 2000)

 

This week’s teaching commentary was prepared by

Rita Kammermayer, B.A., B.Ed., Masters of Pastoral Studies, Jerusalem

Bat Kol Alumni – 2001; Email: ritakammermayer@netscape.net

[Copyright © 2017]

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PLEASE NOTE: The weekly Parashat commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.   The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes.  Questions, comments and feedback are always welcome.

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1983-2017

Bat Kol Institute for Jewish Studies, Jerusalem

“Christians Studying the Bible within its Jewish milieu, using Jewish Sources.”

Website: www.batkol.info; Commentary Admin: gill@batkol.info

Nineteenth Sunday in Ordinary Time

 

     Nineteenth Sunday in Ordinary Time Year A (13 August 2017)

1 Kgs 19:9, 11-13
Ps. 85
Rom. 9:1-5 

 

Mt. 14:22-33
Theme:   Why did you doubt?

 

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Faith, in Hebrew, is emunah.  According to Green, “Emunah in the Bible has the sense of affirmation and trust, a commitment of the entire self to the truth as told, seen or witnessed.” [Green, 125]  In today’s Gospel, we read about Peter’s faith in Jesus.  He already had it even before he stepped into the water, otherwise, he would not be doing so.  His statement seemed just rhetorical, “If it is you, Lord, command me to come into the water.”  He already knew it was Jesus.  Peter sank because he lost his focus. He accommodated his fears and became self-focused.  In a sense, he did not devote his entire self to the truth about Jesus.  The disciples, in Matthew’s Gospel, were constantly rebuked for their little faith. Even up to the end of the Gospel after Jesus’ resurrection, some still doubted. [Matthew 28:17]

 

The story of Elijah, also, has shown tremendous faith that has gone into doubt.  Prior to the section that we are reading today, Elijah challenged 450 prophets of Jezebel.  Both the prophets and Elijah were to set up an altar and call on their gods.  Whoever responded would be the most powerful and the true God!  The prophets of Jezebel strained and cried to their god, but to no avail.  Then, when it was Elijah’s turn, the whole sacrifice was consumed by fire along with the surrounding elements.  But the story did not end there.  When Jezebel found out that her prophets were slain, she threatened Elijah.  Fearing for his life, he went into hiding in a cave in Horeb, where he was instructed to anoint kings and his replacement.  Did Elijah lose his faith and doubt?  Surely, the one who showed power must be able to save him also from Jezebel.

 

 Jesus told us that if we have faith the size of a mustard seed, we could move mountains.  But most often, our faith diminishes when we are tried the most.  Indeed, how do we keep our faith in the most difficult circumstances?

 

 But we can rest assured that God also reaches out to us.  In the case of Peter, when he became fearful of the winds and sank, Jesus caught him.  When they returned to the boat together, the storm subsided, peace descended on them, and they recognized God’s presence.  God, too, revealed God-self to Elijah in sheer silence and Elijah was able to perceive God’s presence.  Perhaps, faith is indeed a mutual experience.

 

For Reflection and Discussion:  Can you recall an experience in your life when your faith was deeply challenged?  How did you respond?  How perceive God’s presence?

 

Bibliography:   Green, These Are the Words:  A Vocabulary of Jewish Spiritual Life (Vermont, 1999)

 

This week’s Sunday Gospel Commentary was prepared by

Sr. Petite Lao, RNDM – Bat Kol Alumna 2010, 2014

Delesan Kailawan, Kulaman, Sultan Kudarat, Mindanao, Philippines

petitelao@gmail.com

[Copyright © 2017]

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome

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Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

“Christians Studying the Bible  within its Jewish milieu, using Jewish Sources.”

                            gill@batkol.info Website: www.batkol.info

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