Month: December 2017

December 30, 2017 Messages Post a Comment

ANNIVERSARY OF BAT KOL’S FOUNDING 8 JANUARY 2018

ANNIVERSARY OF BAT KOL’S FOUNDING

8 JANUARY 2018

1983-2018

 

 

Monday, January 08, 2018, the Church celebrates the Baptism of Jesus. This is the day we celebrate the founding of the Bat Kol Institute, now in existence for 35 years.

 

Two aspects of Bat Kol Institute are specifically remembered on the day the Church celebrates the Baptism of Jesus. These are:

 

            Our motto: “We will hear and we will do,” (Deut. 5.27).

            Our name:  “Bat Kol,” a Hebrew phrase for “Daughter of a Voice.”

 

According to the gospel reading of Mark 1, Jesus heard a Voice (a Bat Kol) that said, “You are my Son, the Beloved.”

 

The Bat Kol is a well know phrase in rabbinic literature.  The Bat Kol is represented in Jewish and Christian art as both a dove and the hand of God, a dove that hovers and a hand that leads.

 

Today, let us remember that God speaks to each one of us in our innermost selves and through all the events of our lives. A special task for today might be to focus on hearing and listening to all the sounds around us. 

 

May we close the day with: “My soul magnifies the Lord, and my spirit rejoices in God my Savior. “

 

A blessed and happy feast to each one.

 

Maureena

 

 

 

 

 

 

 

December 29, 2017 Sunday Commentary Post a Comment

Baptism of the Lord

Baptism of the Lord (January 7, 2018)

Isa 42:1-4, 6-7,; Ps 29:1-4, 9b-10; Acts 10:34-38; Matt 3:13-17 

Theme: Baptismal gift and responsibility

 

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In today’s Gospel story on the baptism of Jesus by John in the Jordan River we are told the identity of Jesus by a voice of heaven with these words: This is my Son, the Beloved, with whom I am well pleased.

 

The phrase “a voice from heaven” may reflect or be connected with the rabbinic bat kol (literally “daughter of a voice”), that is, an echo of a word uttered in heaven. The rabbis speak of bat kol as a voice delivering a divine message proclaiming God’s will or judgment.

 

The manifestation of Jesus’ identity before his public ministry can also be found in the Gospels of Mark and Luke.  But in Matthew, this is made in the third person (“This is . . .”) as opposed to the second person in Mark 1:11 and Luke 3:22 (“You are . . .”).  Does this make Matthew’s version a more definitive manifestation?  All three versions, however, as formulated have references and allusions from Hebrew Scriptures specifically from the books of Psalms, Genesis and Isaiah.

 

“This is my son” echoes  Psalm 2:7,  a psalm used for the coronation of the king of the House of David  that  gives definite royal connotations  and  divine aspect as well since kings were believed to be related to the deity.

 

This also points to Jesus as the Messiah according to Raymond Brown. In Talmudic literature the title Moshiach, or Melech HaMoshiach (the King Messiah), is reserved for the Jewish leader who will redeem Israel in the End of Days and who is a direct descendant of the Davidic dynasty.

 

The designation “my beloved son” recalls another beloved son, Isaac, son of Abraham and Sarah and father of Jacob, who was to be sacrificed as a burnt offering on one of the mountains.  (Gen 22:2).

 

The additional “with whom I am well pleased” echoes Isaiah 42:1 which describes the Servant of the Lord as “my chosen one with whom I am well pleased.”  This is said to point to Jesus as the Isaian Servant who is to bear the infirmities of many and be led to slaughter for the guilt of all (Isaiah 53:4-10). 

 

In summary, Jesus is identified in terms of characters in the Hebrew Scriptures – that of a Davidic king who is an adopted son of God, the longed-for messiah, Isaac and God’s servant – indicating seemingly contradicting royalty, divinity and servanthood attributes.   

                                                                                                                                                                                                                                                                            

Thus, according to a biblical scholar, the text manifesting Jesus’ identity contains “a surplus of meaning,” combining royal and servant motifs along with the language from the tradition of the suffering just person (Wis 2:12-20). It foretells a far from easy ministry for Jesus, with the spectre of sacrifice, suffering and even death.

 

Today, as we read about the baptism of Jesus in the Jordan River, let us ponder upon our own baptism. The sacrament of baptism is called the sacrament of initiation (to belong to the Church and to mission). When we are baptized, God declares publicly that we are his children. (And I would like to believe also as beloved children with whom God is well pleased.)  We belong to God’s family and we are called to spread God’s love.

 

 But like the life of Jesus, our lives as Christians may be far from simple. I don’t think it is going to be a walk in the park all the time. Just as we are given a great gift, we also gave a great responsibility.  Like Jesus and Isaiah’s suffering servant we also may be asked to make sacrifices and to suffer for our faith.  

 

For Reflection and Discussion:  1) what do you believe to be your greatest gift as a member of the Church? 2) We renew our baptismal promises during Easter usually at the Easter Vigil or the Easter Sunday Mass.  What has been the baptismal vow that you have found hard to keep? Why? How can you help others keep their baptismal promises?

 

Bibliography: Bergant, Dianne. Preaching the New Lectionary, Year B. (Manila, 2008), Brown, Raymond. Christ in the Gospels of the Ordinary Sundays. (Bangalore, 1999), Harrington, Daniel ed. Sacra Pagina: The Gospel of Matthew (Minnesota, 2009).

 

This week’s teaching commentary was prepared by

Minerva Generalao, Philippines, Bat Kol Alumna July 2014

Email: mayneer@gmail.com

Copyright 2018

 

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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

1983-2018

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

 

Parashah Commentary Post a Comment

Parashat Shemot

 Shabbat Table Talk

Parashat Shemot – Erev Shabbat 5th January 2018

Torah portion: Ex 1:1-6:1  Haftarah: Is 27:6-28:13, 29:22-23

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“Do what you’re told, and you won’t get in trouble!” As a mom of ten, I have lost track of how many times I said something close to that. Usually exclaimed in exasperation to a child who refused to obey or follow simple directions, and who regularly found themselves in troubling situations, my message was clear. Obedience results in protection and blessing. Disobedience results in trouble and harm. Most of us have probably heard similar refrains directed at us – whether as children from our parents, or as adults from our supervisors. If we are honest, this thinking probably drives much of our thoughts even as we watch the news, interact with neighbors, and counsel friends. Follow simple rules and it will go well with you.

 

What a shock it is then, when we read the opening verses of this week’s Torah portion, Parashat Shemot. “But the Israelites were exceedingly fruitful; they multiplied greatly, increased in numbers and became so numerous that the land was filled with them” (Exodus 1:7). Those unfamiliar with the rest of the narrative perhaps may not find this simple verse shocking. But we are, and this statement jars us. From the opening lines of Scripture, God has been instructing his creation to be fruitful and multiply, to increase in numbers, and to fill the earth. In Genesis, God first makes it possible for vegetation to multiply, and then commands the creatures of the sea, the birds of the air, the wild animals, the livestock, and the animals that move along the ground to be fruitful and multiply. And finally in Genesis 1:28, he blesses his image-bearers and instructs them, “Be fruitful and increase in number; fill the earth and subdue it.”

 

God’s refrain continues as he instructs Noah (Gen 9:1) and Jacob/Israel (Gen 35:11) to do the same. As God cuts covenant with Abraham, God promises he will make Abraham fruitful and multiply his offspring to be numerous (Gen 17:6). And even as Genesis closes, the dying Jacob tells Joseph of God’s promise to make their family fruitful and increase in numbers (Gen 48:3). The repeated refrain leaves no doubt in a reader’s mind what obedience looks like. They are to be fruitful and multiply. And yet, that obedience is precisely what sets the stage for the Hebrews’ trouble in Egypt. “Then a new king, to whom Joseph meant nothing, came to power in Egypt. ‘Look,’ he said to his people, ‘the Israelites have become far too numerous for us’” (Ex 1:8-9).

 

 The problem is not obedience; the problem is our mindset that obedience leads to ease, comfort and all things going well. The over-simplified formula of obedience leading directly to goodness is not accurate. Sometimes following the ways of the Lord can bring about difficulty and pain in the short-term. Obedience leading to pain is evident throughout Parashat Shemot. Moses obeys God and speaks to Pharaoh, and immediately the situation for the Hebrew slaves worsen (Ex 5:1-9). The Hebrew overseers reject Moses and ask that God’s judgment would fall upon him (Ex 5:20-21). In exasperation, Moses returns to the Lord, protesting the outcome of his obedience saying, “Why, Lord, why have you brought trouble on this people? Is this why you sent me? Ever since I went to Pharaoh to speak in your name, he has brought trouble on this people, and you have not rescued your people at all” (Ex 5:22-23).

 

Moses questions the Lord and his calling when faced with difficulty and pain arising out of his obedience. I think we often tend to do the same. In the end, Moses’ obedience leads to a beautiful story of redemption and hope that continues to be rehearsed and remembered today. But as we read Parashat Shemot this week, let us remember and be encouraged that in the short-term obedience can often lead to greater difficulty, pain and challenges. The parental refrain many of us have heard and said does not necessarily apply; our personal comfort and ease are not central to God’s larger plan. But, we can hope and trust in the Lord who sees our misery, hears our cries, concerns himself with our suffering and comes to our rescue (Ex 3:7-8).

 

For Reflection and Discussion: 1. How has the call to “Do what you’re told, and you won’t get in trouble!” been a guiding principle in your life? Are there times that obedience has actually created potentially more problems and difficulty? How does this principle apply to your life of faith in God? How do you respond when that “formulaic” result does not happen? What might be a better guiding principle? How have you experienced the God who cares (Ex 3:7-8)? 2. The role of disobedience to authorities is also teased about in Parashat Shemot, with the results often surprisingly bringing forth goodness. Shiprah and Puah disobey the Pharoah and refuse to kill newborn boys (Ex 1:17). Moses’ mother disobediently hides her son from the murderous king, hoping to somehow save him (Ex 2:2). Moses’ sister dishonestly “searches for some Hebrew nursemaid” (Ex 2:7-9). Where and when is disobedience proper and good? What are some times in history this has been the case? What about in your life? Or in today’s society?

 

This week’s teaching commentary was prepared by

Rev. Kristen B Marble, MDiv, MEd, Bat Kol Alumni 2013

Senior Pastor, West Morris Street Free Methodist Church, Indianapolis IN
Email address: kristen@kristenmarble.com

[Copyright © 2018]

 

    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.

 

~~1983–2018~~

Bat Kol Institute for Jewish Studies , Jerusalem

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

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

December 27, 2017 Sunday Commentary Post a Comment

Holy Family Sunday

Holy Family (31 December 2017)

Sir 3:3-7, 14-17a; Ps 128:1-5; Col 3:12-21; Matt 2:13-15 19-23

 

Theme: Above all these, put on love.

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I used to be a cantor in a Catholic church, and when it was time to sing Psalm 128, I would always cringe. After suffering in silence for several years, it turned out in conversation with another female cantor that we both were put off by the words of the Psalm. Our pastor, who was part of the conversation, was shocked that we disliked the Psalm’s comparison of “your wife” to a “fruitful vine,” and the blessing on “the man who fears YHWH.” He thought the Psalm was beautiful and touching with its warm evocation of family life, but who wants to be valued solely for her ability to produce many children to build up a patriarchal household?  The pastor had unquestioningly identified with the contented paterfamilias, while we women had seen that the Psalm was really not about us!

 

For contemporary readers, the passages from Sirach and Colossians may prompt similar reactions. Admittedly, the mention of both mothers and fathers in Sir 3:3, 6, 16, likely influenced by the commandment (Exod 20:12; cf. Lev 20:9), is welcome in a writing so notoriously misogynistic: “So negative are Sirach’s views on women that one scholar has argued that the text reveals an author whose misogyny is pathological even by the male-dominated standards of the author’s own day (Trenchard)” (Eisenbaum, 298). The patriarchal family system presupposed in Colossians 3:12-21 takes for granted a household where wives defer to husbands, children obey their parents, and slaves must obey their masters. Such household codes were well-known in antiquity (e.g., Aristotle, Politics 1,xii-xiii), and presupposed that males and elders were naturally more suited to leadership than women and the young, and that slaves were inferior beings without the capacity to make their own decisions. The deutero-Pauline author of Colossians has a distinctive spin on this ideology that scholars call “love patriarchalism,” in which husbands are instructed to love their wives (3:19), fathers are enjoined not to provoke their children (3:20), and slaves are reminded that their true master is God (3:22-24; cf. Eph 5:21-6:9; 1 Pet 2:11-3:22). Although this ethic moderates the rigid hierarchy of the patriarchal household, it still conceives families in hierarchical terms of status, gender and age, and falls short of the counter-cultural egalitarianism of Gal 3:28.

 

Against this backdrop, the portrayal of Joseph in Matthew is refreshing. Matthew’s infancy narrative focuses on Joseph, not Mary. When he initially finds out that his betrothed is pregnant, presumably by another man, rather than angrily calling for her punishment as an adulteress—an offence worthy of death (Lev 20:10; Deut 22:22; cf. John 8:1-11), “he resolved to divorce her quietly” so as not to shame her (Matt 1:19). He accepts the divine assurance that the pregnancy is “of the Holy Spirit” (1:20), and faithfully protects Mary and a child not his own to the point of fleeing with them to Egypt until the death of Herod (Matt 2:13-15, 19-13). Contrary to the Christian tradition that Joseph was much older than Mary, it is likely that both partners were in their teens, thus making the young man’s loving care of his unconventional family even more praiseworthy.

 

Bibliography: Pamela Eisenbaum, “Sirach,” Women’s Bible Commentary, Revised and Expanded Edition, ed. Carol A. Newsom, Sharon H. Ringe and Jacqueline E. Lapsley (London: SPCK, 2014), 298-304; Pontifical Biblical Commission (PBC), The Inspiration and Truth of Sacred Scripture: The Word that Comes from God and Speaks of God for the Salvation of the World (Collegeville, MN: Liturgical Press, 2014).

 

For Reflection and Discussion: In the light of today’s commentary, discuss the PBC’s that scripture interpreters need to distinguish between what “should be considered perennially valid and what should be considered relative, linked to a culture, a civilization, or even the mentality of a specific period of time” (PBC, no. 132).

 

This week’s Sunday Gospel Commentary was prepared by

Mary Ann Beavis, Ph.D., Saskatoon, Canada, Bat Kol Alumna 2004, 2006, 2012,

 Email address: mbeavis@stmcollege.ca

[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

 

Parashah Commentary Post a Comment

Parashat Vayechi

Shabbat Table Talk

Parashat Vayechi, 29th December 2017

Week of 24th -30th  December 2017

 

Torah portion: Genesis 47:28-50:26    Haftarah: 1 Kings 2:1-12

 

Theme: God’s unexpected ways beyond comprehension!

 

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Vayechi, Yaakov “And Jacob lived” is the opening word of the parashah which  followed his lifespan. Where one would have expected an account of his life and achievements, follows instead his instruction for his impending passing on. “This final parashah of Genesis brings to a close the age of the Patriarchs” (Lieber, Etz Hayim, 293). It is a conclusion that touches on a number of issues: (i) God’s covenant with his people according to the promise to their forefathers that they would possess and dwell in the Promised Land (48:21; 50:24). (ii) Jacob’s last will and death. Jacob makes preparations for his burial summoning and instructing his son Joseph, and not the other sons, for his final wish making him swear an oath that he would accomplish it: “Do me this favor, … please do not bury me in Egypt. When I lie down with my fathers, take me up from Egypt and bury me in their burial place” (47:29-30). (iii) Jacob adopts Joseph’s sons begotten to him in Egypt as his sons, blesses them assuring them of an inheritance. (iv) Joseph reconciles with his brothers, leaving no room for worry or revenge (50:19-21) (Zimmerman, Experiencing Torah). (v) An introduction of a new era without Jacob and Joseph was no more but the sons of Jacob by themselves in Egypt. Eventually all the sons of Jacob died out and life took a turn with new leadership in the land, ignorant of Joseph that reduced them into slaves (Ex 1:9-10). (vi) God’s ways of operation are far removed from our ways: “Though you intended me harm, God intended it for good… to keep alive a numerous people” (50:20).

 

 The parashat and the Haftarah have something in common, that is the approaching death of Jacob, of Joseph and of King David and what the future would entail for those left behind. All the three give farewell speeches; Jacob addresses his sons (49:29-31), Joseph his brothers (50:25) and King David his son Solomon.

 

     It is notable that Joseph had a privileged place in the life of Jacob right from the moment of birth: “born to him in his old age” (37:3) to the moment of death. Jacob had preference for Joseph (37:3, Etz Hayim, 306); wept for the loss of his son (37:30.33-35), whose face he never expected to behold again (48:11). Only the sons of Joseph receive a particular blessing from the grandfather who adopts them as his sons (48:5). He receives “a double share, thus elevating him to the status of the firstborn”, (Etz Hayim, 298; cf. Plaut, 309; Gen 48:22). When Jacob died, it is Joseph, not the other brothers, who is mentioned to be in great sorrow, mourning him (50:1-3) and making preparation for a decent burial in his homeland as he per his last will (50:7).

 

Study questions: 1. When have you experienced God’s unpredictability in his operations and how have you reacted to it? 2. What lesson should we learn from Joseph’s dealing and reconciliation with his brothers?

 

Bibliography:  Lieber, Etz Hayim, Torah and Commentary, New York, 2001; Plaut, The Torah. A Modern Commentary. New York, 2006; Zimmermann, “Experiencing Torah”, https://experiencingtorah.wordpress.com/2017/01/13/vayechi-genesis-4728-5026/

 

This week’s teaching commentary was prepared by

Sr. Gemma Nalubwama DEP, BA, Uganda

Bat Kol alumna 2015

gnalubwama@yahoo.co.uk

 [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; Commentary Admin: gill@batkol.info

December 18, 2017 Parashah Commentary Post a Comment

The Fourth Sunday of Advent

The Fourth Sunday of Advent, – 24 December, 2017

2 Sam 7:1-5, 8-12, 16; Psalm 89; Rom 16:25-27; Lk 1:26-38 

“Hail, O favored one, the Lord is with you!”

 

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The fourth and the last Sunday of Advent, the day before Christmas, what are the life-giving messages, inspiring wisdoms as we about to celebrate again “Emmanuel”, God in our midst. I once heard someone deliberating and enumerating the basic beliefs of Christianity, some of them: Grace, Incarnation, Salvation and the Trinity. Going through the readings of this Fourth Sunday, it was spiritual joy and a delight to recognize these basic beliefs.

 

The most fascinating story about ‘Grace’ for me is the song, ‘Amazing Grace’. The story of the Blind Man (Jn 9:1-41), the intricacies of the plot, how the blind man was interrogated, the parents also critically crossed examined. Finally the blind man spoke out for himself, “I, once was lost, but now am found, before a wretch but now saved. It was the Amazing GRACE that saved me, and how sweet was that sound. As you all know me, I was born blind, but now I see.” The unmerited nature of Grace, a Divine gift from the Creator.

 

“Hail, O favored one, the Lord is with you!” ‘Hail’ is often mentioned as rejoice or be glad, giving us the spirit of joy and hope in this joyful and grace filled season of Christmas. “In the Biblical language (Hebrew ’hen, Greek charis) grace is above all taken in the subjective sense, even though it always evokes the concrete and objective manifestation of this grace.” (Stampley pg. 216). Through the Grace of God, our sins are forgiven and we are saved and protected from adversities. Our God is our Savior, Redeemer and our Salvation, ‘the Lord is my Light and my Salvation,’ Ps 27:1.

 

“Let what you have said be done to me,” was the heroic response of Mary to the messenger of Good News, Gabriel.  The joy and the delight of this life is the awareness of the unfolding of God’s creation and to realize also our own unique role. In the story of the Annunciation, we see the unmerited gifts of God’s grace in the person of Mary. God’s grace and favor, “Rejoice so highly favored” is the good news of Salvation, brought forth by God’s messenger.

 

Our first reading from 2 Samuel gives us a very supporting platform to the heroic response of Mary to the greetings of the Angel. The Lord reveals to David through the prophecy of Nathan, “I will raise up your heir after you…. Your house and your kingdom shall endure forever before me; your throne shall stand firm forever.” This prophecy, the angel tells Mary, will be fulfilled in the Son she is to conceive, who will be given ‘the throne of his ancestor David’, and will exercise a ‘reign that will never end’.

 

Derek Kidner commended on psalm 89, ‘The psalm rises magnificently above the temptation to focus on the immediate scene and make God incidental to it. Against that blaze of glory it reveals the grace that allows Israel and its king to know and belong to such a Lord.’ 

 

Our response for Psalm 89 is ‘Forever I will sing the goodness of the Lord.’  The psalm echoes, an Eternal Covenant, the throne above all thrones, a throne FOREVER.

 

A line in our (Tongan) National Anthem, “God and Tonga are my heritage”. I wish to add “God, Family and Tonga are my heritage FOREVER. Perhaps on a global level, to love God and Creation are my heritage FOREVER.   

 

For Reflection and Discussion: What is Amazing Grace for me? What are God and Creation for me?

 

Bibliography: The New World Dictionary Concordance – C.D. Stampley 1970.  Jerusalem Bible- Popular Edition 1974.

 

This week’s teaching commentary was prepared by

Aliki A Langi, Gladstone, Australia.

Bat Kol Alum 2005

Email: 1alikilangi@tpg.com.au

[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

Parashah Commentary Post a Comment

Parashat Vayigash

Shabbat Table Talk

Parashat Vayigash – Erev Shabbat 23 December 2017

Week of 17-24 December 2017

Torah portion: Genesis 44:18-47:27 Haftarah: Ezekiel 37:15-28

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Vayigash – ‘he approached’ – tells of Joseph revealing himself to his brothers; his forgiveness of them; and their re-uniting after some twenty-two years of separation. The brothers then return to their father, Jacob, laden with gifts and an invitation to Israel – the whole family and possessions of Jacob – to travel down to Goshen in Egypt to live there. Genesis which narrates the beginning of the world and the calling and growth of a Nation, covenanted to God to be a people and to possess their own land, is coming to an end. Egypt is not the land promised by God so the four remaining books of the Torah will tell about the long journey ahead to the Promised Land.

 

Preceding this Parashah is the eight-day celebration of Chanukah meaning a ‘Tree of Light’, the first day of which is celebrated on 13 December (Kislev 25) and continues until 20 December (Tevet 2). The historical sources concerning Chanukah are in the Septuagint (Maccabees 1 and 2). My source Symbols of Judaism (New York: 2000), p. 79 states that light is only possible through dialogue between cultures (here Hebrew and Greek) and thus “the lights of Hanukkah are like hands of light extended outward in the name of dialogue and peace”. 

 

Pharaoh and the Egyptians welcome Jacob and his family and they are given good land because of Joseph whom the Lord had sent before them to rescue them.

 

Almost immediately after this Parashah is the Christian celebration of Christmas: a celebration of light and salvation through Jesus whose life is not unlike that of Joseph who is seen in Christian Theology as a prefiguring of Jesus. This celebration is held on 25 December and the message of the Angel to the shepherds is: “Glory to God in the highest, and on earth peace, goodwill toward (people)” (Lk 2:14).

 

This Parashah and these two celebrations – one Jewish and the other Christian – are about the gathering-in and reconciling of, first of all, families and then of Nations. Matthew’s Gospel, the first book of the New Testament, links the Judeo-Christian tradition by means of the genealogy of Jesus which begins with Abraham (Mt 1:1-17).

 

The Haftarah describes a vision of Ezekiel where he is told by God to bring two sticks together into a unity. These two sticks represent the separate Northern and Southern Kingdoms of Israel and Judah respectively. God wishes to bring these together again and to renew the Covenant and extend it as a brit shalom with the unified people.

 

The Women’s Haftarah Commentary quotes a Midrash from Exodus Rabbah 5:9. It relates how the word of God from Mount Sinai came to each Jew according to his/her capacity. The various states of Jews are named: “the elderly, the young men, the children, the infants, and women….even pregnant women heard according to their capacities”.

 

Genesis 1 and 2 describe how God the Lord created the universe in harmony and order. In the first account we read: “God saw everything that He had made and indeed it was very good” (Gn 1:31). The Covenant that God initiated with us is about a relationship of love and reverence for God and love and respect for human beings and all of creation.

 

Reflection: How am I going to renew brit shalom with the Lord, myself, my family and my world at this time of peace, light and salvation?

 

Bibliography: Eskenazi, T. C. Weiss, A.L.  A Women’s Commentary (New York: 2008); Goldstein, Rabbi Elyse (ed.) The Women’s Haftarah Commentary (Woodstock: 2004); Ouaknin, Marc-Alain. Symbols of Judaism (New York: 2000); NKJV

 

This week’s teaching commentary is by

Bernadette Chellew, Durban, South Africa

Bat Kol alum 2008

Email: btrnchellew@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.

……………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

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

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

December 12, 2017 Hebrew Songs Post a Comment

December Hebrew Song

HEBREW SONG OF THE MONTH – DECEMBER

 

בָּאנוּ חוֹשֶךְ לְגָרֵש.

בָּאנוּ חוֹשֶךְ לְגָרֵש.                                                               Banu choshech le’garesh

בְּיָדֵינוּ אוֹר וָאֵש.                                                                   Beyadenu or va-esh

כָּל אֶחָד הוּא אוֹר קָטָן,                                                         kol echad hu or katan

ו כוּלָנוּ אוֹר אֵיתָן.                                                                  Ve-chulanu or eitan

 סוּרָה חוֹשֶךְ.                                                                        Sura choshech

 הָלְאָה שְחוֹר.                                                                                  Hal’a shchor

 סוּרָה!                                                                                            Sura!

 מִפְּנֵי הָאוֹר.                                                                         Mipney ha’or.

 

We came to drive out the darkness.

We have light and fire in our hands.

Everyone is a small light,

And all of us (together) are a strong (stable) light.

Move away darkness ( black)

Go further on from the light!

 

 

This is a children’s Hanukkah song, and is also a dance.

The idea of the song is that the light can drive out and expel the darkness.

If we do good things together we can overcome the evil!

The light represents the pureness and brotherhood between people all over the world.

The song reminds us that when God created the world, the light was the first thing God made, and before it the world was all dark with no light at all.

 

You can also hear the song on YouTube via this link

 

Sarah Israeli

December 11, 2017 lectures Post a Comment

Jewish Conscience of the Church: Jules Isaac and the Second Vatican Council

Norman Tobias is a lay member of the Canadian Rabbinic Caucus in its renewed systematic dialogue with the Canadian Conference of Catholic Bishops. In discussing his book, Norman Tobias will present the  backstory of how the Catholic Church came to clarify and embrace in terms of esteem the role of Israel in salvation history, at the behest of French Jewish historian Jules Isaac. Isaac’s crusade for scriptural truth and rectification of Christian teaching regarding Jews and Judaism culminated in a private audience with Pope John XXIII—an encounter that moved the Pope to make a last-minute addition to the Second Vatican Council agenda and set in motion a train of events leading to a revolution in Catholic teaching about the Jews. It is a story of loss and triumph, and ultimately, unlikely partnership.

Sunday Commentary Post a Comment

The Third Sunday of Advent

The Third Sunday of Advent, – 17 December, 2017

Isaiah 61: 1:2a, 10-11    Ps.  Luke 1:46-50, 53-54   1 Thess. 5: 16-24   John 1:6-8, 19-28

 

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In Chapter 4 of Luke’s Gospel, Jesus returned to his hometown of Nazareth.  He then went to the synagogue on the sabbath “as was his custom.”  He stood up and read from the scroll of the Prophet Isaiah the passage that is today’s reading.  It was the beginning of his public ministry in Galilee.  I have always thought that Jesus saw this as his “job description.”  As his disciples, I believe it is ours as well.  Jesus is filled with the joy of God’s love and recognizes that healing and justice is called for everywhere he would go.

 

Our Psalm of rejoicing is one that we hear put into the mouth of Mary – an ancient prayer echoing her ancestor in faith, Hannah (2 Sam 1-10).  It is one of gratitude and hope in God’s promise and mercy.

 

Paul’s letter to the community of Thessaloniki is thought to be the earliest writing in the entire New Testament.  It was most likely written in Corinth or Athens around 50 C.E.  It therefore predates the four Gospels and the Acts of the Apostles.  It is a most encouraging letter to this new community as they have hope that the second coming of Jesus would come in their lifetime.  Paul gently reminds them to Rejoice,  in the deeper sense of God’s abiding love and care, despite the sufferings and trials of daily life.  He call them to pray in the midst of whatever is happening in their lives and give thanks for God’s presence no matter what injustice is encountered.  Trusting in God will enable them to show compassion and give them the strength to work for justice for all those around them.

 

The Gospel of John introduces John, the baptizer, the preparer of the way.  He is questioned by the people as to his identity.  He responds that he is a “voice crying out in the desert, make straight the way of the lord.”  John leads them to Jesus as he points them to the one who will bring justice into the world, making things “right” with God; preparing a just world, repenting of greed.  His message is both hopeful and joyful.

 

Gaudete Sunday links joy, prayer and gratitude.  Each one flows into the next and is cause for rejoicing.  God IS among us.  So let us indeed REJOICE!

 

For reflection and discussion:  Do you ever feel anger as you see the injustices around you?  Does this lead you to action?  Have you experienced great works of charity coming from strong emotions and holy anger?  Where?  Who has paved a way and been a model for you  in this kind of wilderness?How do we as disciples 2000 years later join in solidarity with other to help to heal the brokenness around us and share hope with so many who are hopeless?

*  Pope Francis believes in the Joy of the Gospel .*

(and today, 17 December, is actually his 81st Birthday!! -Ad multos annos!)

 

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