The 5th Sunday in Ordinary Time

The 5th Sunday in Ordinary Time (04 February 2018)

Job 7:1-4,6-7; Ps 147:1-6; 1 Cor 9:16-19, 22-23; Mk 1:29-39

Theme: Our צבא

 

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Who among us would like to suffer or struggle in this life? I suppose no one. Today’s readings point to this human reality of צבא (tzaba): warfare, struggle, battle, hardship or service. Almost the entire book of Job deals with understanding human suffering, and many of us can identify with him. His struggle is so intense that the way he described is triply-troubled, “days of emptiness, and nights of misery.” By the sound of it, he is tired, in pain, wasted and sees an “end without hope.” Just like him, we long wait for a צל(tzel: shadow), a sort of relief from the struggles we encounter. In the 1st letter of Paul to Corinth, he told them that he accepts his weakness, his pain, because it is through it that he can be one with those who go through hardships. Similarly, Jesus, in the beginning of the gospel of Mark, never had second thoughts of being with people who are inflicted with bodily sufferings. We might have that orthodox belief that Jesus provided a צל (tzel), a relief by curing or solving their daily “battles”. If we remain with this notion, there is a possibility that Jesus might become irrelevant today, because in reality, not all illnesses, deformity and other “battles” we face can be cured or simply solved. Perhaps, we could look at Jesus in a different angle in the gospel, in order to make him relevant to the reality that besets Job, and us.

 

Recently, biblical scholarship took notice on disability, deformities and bodily concerns in the scripture. Many of the scholars present alternate interpretations on the healing narratives in the gospels. One of them is Dr. Jin Young Choi, who used a postcolonial reading in the gospel of Mark. She suggests that when Jesus touched the people, it is possible that he is likewise touched by the one being touched. She calls this a “somatic engagement”, that is, bodies encounter each other, inside and out. Metanoia is possible in bodily encounters, and Jesus is not immune to metanoia as well. Never forget his humanity. In Jesus daily bodily encounters, especially to those infirm, he could have been touched by their stories, their lives, and their struggles, and so on. He learned not only bodily frailty, but more so, life’s limits. In his “somatic engagements” with peoples, he saw and sensed, inside and out what צבא (tzaba) is. Touching them, he too was touched by them.

 

Let us give the gospel a concrete context. Have you met someone who is diagnosed with HIV/AIDS, or PLHIV (Person Living with HIV)? Up to this date these people are stigmatized by society, and this makes them צבא (tzaba), suffer all the more. There is no automatic cure for HIV just as yet, but we can lessen their “night of misery”, sense of “emptiness”, compounded troubles when we allow ourselves to encounter them. Let us remove our (homo)phobic tendencies, and listen to these people. Just like Jesus, let us not be afraid to be touched by the people who this society excludes and stigmatizes. Many people suffer not merely because of bodily frailty, but because we stigmatize their condition. We blatantly isolate them, making them alone in their sufferings. Abandoning them is an ultimate pain – it’s rejection.

 

Perhaps, Jesus’ compassion grew through his constant bodily engagement with peoples. He was not selective; he was and is inclusive, and so should we be. It is only when we overcome our sets of stigma against peoples that we can chant with the psalmist, “Hallelujah! The L-rd heals their broken hearts, and binds up their wounds. The L-rd gives courage to the lowly.” That in the end, there is hope.

 

For Reflection and Discussion: 1. What are my internalized stigma against people who differs from me? What brought me to this stigmatization? 2. What am I afraid to lose or give whenever I encounter someone in need? Why? 3. When was the time in my life that there was a reversal of things, that is I was touched by the least person or event I expect to challenge my beliefs in a pleasant way? 4. Days from now is the beginning of Lent, how could Jesus’ bodily encounters with the frailty prepare him for his ultimate experience of rejection on the cross?

 

Bibliography: Choi, Jin Young. Postcolonial Discipleship of Embodiment: An Asian and Asian-American Feminist Reading of the Gospel of Mark. New York: Palgrave Macmillian, 2015.

 

This week’s Sunday Gospel Commentary was prepared by

Kristine Meneses, Ph.D., Philippines; Bat Kol Alumna 2016

Email address: krstn.rw@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.”

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

Parashat Yitro

Shabbat Table Talk

Parashat Yitro – Erev Shabbat 02 February 2018

Week of 28 January-03 February 2018

Torah portion: Exodus 18:1-20:23 Haftarah: Isaiah 6:1-7:6, 9:5-6

 

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Yitro (Jethro), the father of Zipporah, Midian priest, encourages Moses to set up a judiciary system; Jethro listens to Moses’ account of the deliverance of the Hebrew people from Egypt; we read the preparations for the Theophany and the details of the Decalogue. The commentators in Etz Hayim refer to this parashah as “the hinge of the Torah” (Lieber p.432). The hinge image needed to open or close the door, vividly pictures humanity’s access to critical revelation.

 

a. Torah given to Israel, intended for all humanity

a. Transformation of freed slaves to nation covenanted to God

b. God reached down to reveal Torah to humanity

 

b. Jethro …. heard (18:1) Jethro as righteous gentile; very human reasons for Jethro’s association with people Israel include (Lieber p.432)

a. Feeling of pity and compassion upon hearing the suffering of Hebrew people in Egypt

b. Desire to be part of a victorious people

c. Realization of the destiny of Israelites and desire to join them

 

c. G-d is aloof and unapproachable as well as immediate and full of love/concern/protection

a. The mountain covered with fire and thunder, need for purification, danger of approaching God (Exod. 20:16; Exod. 28:35; Lev. 10:2)

b. “How I bore you aloft on eagles’ wings” Exod. 19:4, Rashi says, it expresses the intimate relationship between the bearer and those borne, the concern and love of the benefactor for the beneficiary (Leibowitz, p293)

c. God will come down, Ex 19:1 (Etz Chayim p.439) expresses God’s infinite transcendence and personal, intimate involvement with humanity

 

d. How we treat one another is of concern to God

a. Other nations had laws that stated “If you do this…, then ….”. The Decalogue opens the door to the new understanding that certain acts are not only against the law, they are wrong in an absolute sense. “You shall not…” (Lieber p. 441)

 

e. The singularity of God’s relationship with each one of us

a. “I the Lord am your God” (20:2) The Hebrew word for “your” is singular, for God is revealed to each one of us according to our own capacity to respond (Lieber p.442)

 

Bibliography: Leibowitz, Nehama, New Studies in Shemot, Jerusalem, 1976; Lieber, Etz Hayim, Torah and Commentary, New York, 2001

 

 

This week’s teaching commentary was prepared by

MariAnn (Marjan) Saenen, B.A. M.A. Michigan State University,

Lay Minister, Diocese of Saginaw, MI

Bat Kol alum 1999-2000, 2002, 2010, 2015, 2016

Email: marjansaenen@hotmail.com

[Copyright © 2018]

 

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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

~~1983-2018~~

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

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

 

International Holocaust Memorial Day

BAT KOL INSTITUTE FOR JEWISH STUDIES, JERUSALEM

 

A Note from Maureena

27 January 2018:

International Holocaust Memorial Day

 

For several years I taught a course on the Holocaust at the University of St. Michael’s College in Toronto. It was a time of learning for myself. Perhaps one of the biggest lessons I learned was my own implication in what happened—each Good Friday I participated in the  solemn intercessory prayers, one of which was a prayer for the “perfidies Judaeis” which can mean “treacherous.”  It can also mean “faithless.” After Vatican II, the prayer was changed:

 

Let us pray

For the Jewish people,

The first to hear the word of God,

That they may continue to grow in the love of his name

And in faithfulness to his covenant.

 

That was a beginning step.  Other steps have been and continue to be taken. All Holy Scriptures of different faiths have problematic texts. On a day when we remember the murder of millions of Jews in Hitler’s Nazi Germany, let us repent, the first element of which is recognition of sin, of problematic texts in our own scriptures and repair them through reinterpretation.

 

The following quotations give me food for thought:

 

“Thou shalt not be a victim, thou shalt not be a perpetrator, but, above all, thou shalt not be a bystander.” – Yehuda Bauer

 

“Monsters exist, but they are too few in number to be truly dangerous. More dangerous are the common people, the functionaries ready to believe and to act without asking questions.” – Primo Levi

 

“I swore never to be silent whenever and wherever human beings endure suffering and humiliation.” – Elie Wiesel

 

Maureena

The 4th Sunday of Ordinary Time

Sunday Gospel and Readings Commentary

The 4th Sunday of Ordinary Time

28th of January, 2018

Lectionary readings: Dt.18:15-20; Ps. 95:1-2, 6-9; 1Cor.7:32-35; Mark 1:21-28

 

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In today’s Gospel, Mark clearly shows us that Jesus is both teacher and healer. He is the one who nourishes by his word and makes us whole again. The setting is in the synagogue at Capernaum where the people have gathered on Sabbath as a community to worship.

 

While speaking on the scripture, Jesus is interrupted by the shouting of a man who is possessed with an unclean spirit who questioned Jesus, “What have you come to do – to destroy us?” (1:24)  Jesus immediately addressed the inflicted man and rebuked the unclean spirit commanding, “Be silent and come out of him!” (1:25)  Immediately the unclean spirit left the man. He now stood erect freed from his tormentors. Those attending were astonished as they remarked, “What is this? A new teaching – with authority! He commands the evil spirits, and they obey him.” (1:27)

 

Those in attendance were not only amazed at what they had witnessed but were shocked and  therefore questioned by what authority does he do this. They had never seen anything like this before. Other teachers had never acted in this way but now Jesus taught with a power that they had never seen.

 

It was not the unclean spirit that troubled the audience for this was a common occurrence in their lives.  What disturbed them was the way that Jesus acted.  He had asserted by his words and actions that he had the authority and the right to act in this manner.

 

The common belief at that time was that a person would become defiled if he/she had any contact with a person possessed by an unclean spirit. “In fact, the simple presence of the unclean spirit in the synagogue contaminates the entire synagogue. The scribal advice was avoidance. The people and individuals were holy to the degree they kept distance from what was unholy.”  (Shea, 48)

 

Therefore, it was common practice to avoid all contact with a person possessed by an unclean spirit. That person was to be left alone. The unclean spirit knew this and counted on being left alone. That is why the unclean spirits wondered what Jesus would do to them. They realized who Jesus is, the Holy One of God, and they did not think that he would risk defilement.

 

Jesus, however, did not accept this thinking for it is a form of domination of God’s good creation.  He silenced this way of reasoning with power and authority and the unclean spirits obeyed.  “The higher Spirit of God who descended upon Jesus at his baptism (Mark 1:10) and leads his mission does not allow lesser beings to harm those whom God loves.  It commands them, “Get out!” And they got out, taking with them all the pain they have caused.” (Shea, 50)

 

In this extremely dramatic scene, Jesus by his actions addressed both the plight of this poor individual and the prevailing understanding of the people. Was avoidance the way to deal with these evil spirits?  No, Jesus wanted to convey that no human being needs to be held captive by evil and tormented like this.  What this man had endured was a very real experience of bondage to the powers that enslaved him and destroyed his ability to be free.

God’s creation is good and cannot be ruled by evil. Jesus’ inclusive manner has shocked the crowd as well as the unclean spirits! He has come among us to teach that in the all-embracing love of his Father, no one is excluded and barriers are broken. “The reign of God is the ultimate threat to the reign of evil and this form of the “good news” has radical implications for every aspect of the Church’s life.” (Farmer, 1406)

 

For Reflection and Discussion: [1.] How do I face evil in my own life and in our world?  [2.] If I see creation as a gift of God, how do I appreciate and treat this gift?

 

Bibliography:  W.R.Farmer, The International Biblical Commentary, (Collegeville, 1998),

John Shea, The Spiritual Wisdom of the Gospels for Christian Preachers and Teachers, (Collegeville, 2005)

 

This week’s teaching commentary was prepared by

Rita Kammermayer, nds, BA, B.Ed, Masters of Pastoral Studies, Jerusalem, Israel

Bat Kol alumni 2001

Email: ritakammermayer@netscape.net

[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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~~19832018~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

Parashat B’Shallah

Shabbat Table Talk

Parashat B’Shallah Erev Shabbat 26 January 2018

Week of 21-27 January 2018

Torah portion: Exodus 13:17-17:16   Haftarah: Judges 4:4-5:31

 

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 This parashat, along with an accompanying legend, presents us with two different attitudes towards the path on which we all walk—the path of yesterday, today and tomorrow.  One attitude is shown by the Israelites, who are leaving Egypt and a life of slavery.  The other is shown by Joseph, who arrived in Egypt as a slave and rose to a position of power thanks to his ability to predict the future by interpreting dreams. The Israelites complain to Moses: “Was it for want of graves in Egypt that you brought us to die in the wilderness? What have you done to us, taking us out of Egypt? …. it would have been better for us to serve Egypt than that we should die in the wilderness.  (Ex 14:11-12) As we read in Leibowitz (245): “Egypt is an eternal refrain in their mouths…They yearned for Egypt as a babe for its mother’s breasts…. better to serve the Egyptians than to live in a strange clime…They looked to the future with trepidation.  The future was epitomized in a four-letter Hebrew word: midbar (wilderness).” For years of servitude had made the Israelites at home with a life in which today is like yesterday and tomorrow will be like today.  The thought of tomorrow being different from today, no matter whether that difference might be better or worse, is terrifying to them—the future is wilderness.  And what they fear—death in the wilderness—is exactly what will come to them. (Num 26:63-65)  

 

In contrast, Joseph, on his deathbed, looked to the future and said to his brothers: “God will surely take notice of you and bring you up from this land to the land that He promised on oath to Abraham, to Isaac and to Jacob. So Joseph made the sons of Israel swear, saying, “When God has taken notice of you, you shall carry up my bones from here.” (Gen 50:24-25) At the beginning of this week’s parashat we read: “And Moses took with him the bones of Joseph…” (Ex 13:19) The bones of Joseph are finally interred in land that his father Jacob had bought at Shechem. (Josh 24:32)   Joseph did not dread the future as if it were a wilderness.  Instead, with the eyes of faith, he saw it as the domain in which God will make good on the promise.  To Joseph the past—when the promise was made, the present—in which he looks forward to the fulfillment of the promise, and the future—when his bones will be carried into the land that was promised, all make up a living whole.

 

Joseph trusted that the sons of Israel would remember what they had sworn to do. According to legend, while others were busy “gathering in the treasures of the Egyptians,” it was Moses who went to the royal mausoleum to retrieve Joseph’s bones. But so many had been interred there over the centuries that he had no idea where Joseph was.  His mother, Jochebed, came to his rescue and “led him to the very spot.” Presumably the knowledge of Joseph’s burial place had been passed down the generations so that memory could make possible action in the future.) Moses then spoke to Joseph, telling him that the time of the fulfillment of the promise had come at last.   The future had arrived; tomorrow had become today.  At once “the coffin stirred and rose to the surface.” (Ginzberg, 346) The people fear the journey into the wilderness; the dead bones of Joseph are eager to start on their way. 

 

Bibliography:  Ginsburg, Legends of the Bible (Philadelphia, 1956); Leibowitz, New Studies in Shemot (Exodus) Part 1 (Jerusalem, 1976)

For Reflection and Discussion:  1: What has been your experience of clinging to the way things are and fearing the future? 2.  What has been your experience of facing the future with a trust in God that overcame your fear? 3. Has a memory of the past ever helped you or prepared you for the future? 

 

This week’s teaching commentary is by

Anne Morton, BA, MA, MA (Theology). Winnipeg, Canada; Bat Kol Alumna 2010
Email address:
anmorton@mymts.net

[Copyright © 2018]

 

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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

~~19832018~~

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

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

January Hebrew Song

JANUARY 2018

Hebrew:
עברית:
שיר השירים פרק ה, פסוקים י, י”א:

דוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה. רֹאשוֹ כֶּתֶם פָּז קְוֻצּוֹתָיו תַּלְתַּלִּים שְחֹרוֹת כָּעוֹרֵב.
אנגלית:           
 

 

English:

My beloved is clear-skinned and ruddy,

Preeminent among ten thousand.

His head is finest gold,

 His locks are curled

And black as a raven.

 

Transliteration: as it is sung

Dodi, dodi tzach ve-adom dagul me-revava. (x2)

Rosho ketem paz, kvutzotzv taltalim

Shechorot (x3) ka-orev

Dodi (x3) ve-rei … (=my beloved)

Dodi, dodi tzach ve-adom dagul me-revava…..

 

This song is taken almost word by word from Song of Songs.  When we sing it, we add only one word : רֵעִי which is a synonym to the word דוֹדִי= my beloved, my friend, my  closest friend. The girl describes her beloved one a handsome person especially his skin and his hair, and also as an outstanding person that can be seen even among ten thousand people. If the Song of Songs was only a love song it would not be in the  Tanakh (Bible). Rabbi Akiva said, “All the writings are holy, but the Song of Songs is the holy of holies.” Jews have a custom to recite the Song of Songs on Shabbath evenings as Shabbath serves as a renewal of the love relationship between God and the Jewish People.


The Third Sunday of the Year

 The Third Sunday of the Year (21 January 2018)

Lectionary readings: Jonah 3:1-5,10; Psalm 24(25):4-6,7b-9; 1 Corinthians 7:29-31; Mark 1:14-20

 

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Today’s gospel offers a summary of Jesus’ mission according to Mark (1:14-15), highlighting four important aspects: it is good news (euangelion); it is responsive to the possibility of the present time (kairos); it is focused on the reign of God (basileia); and asks people to respond through their actions (“repentance”, metanoia).

 

This summary is followed by two separate call narratives. The first is of Simon (Peter) and Andrew, who in the Marcan tradition are two poor fishermen casting their nets from the shore as they presumably do not own a boat (1:16-18). Next, Jesus calls James and John, who are part of a family business with workers and a boat (1:19-20). The call of Jesus is for those who are poor and wealthy alike, and invites them into the mission of proclaiming good news of God (euangelion tou theou, 1:14): “the theological focus for this Gospel” (Beavis, Kindle locations 1274-1275).

 

In this commentary, I will focus on two aspects of this summary: time (kairos) and good news (euangelion). Time features in three of the four passages we listen to today. In the first reading, Jonah is commanded to proclaim the message of The Eternal (YHWH) to the city of Nineveh (Jonah 3:2): “Forty days more, and Nineveh shall be overthrown! (nehpakhet)” (3:4). There is some ambiguity as to the translation of nehpakhet, which might also be translated as “turns over (i.e., reforms itself)” (J.S.B., 1192). Whilst the number forty indicates a considerable period of time, the turnaround in the behaviour of the citizens of Nineveh “great and small alike” is as immediate as it is universal (3:5).

 

The reading from Paul’s first letter to the Corinthians is framed with a sense of eschatological urgency: “the appointed time [kairos] has grown short…For the present form of this world is passing away” (1 Corinthians 7:29, 31). “Paul’s advice is not to withdraw into the safe and unrestricted realms of the inner life, but to maintain freedom in the midst of involvement” (Conzelmann, 133). Paul is exhorting his readers to be present to the possibilities that the present – the only time we can encounter the Mystery of the Divine – is offering us, as we are.

 

A similar sense of “eschatological urgency” (Beavis, Kindle location 1384) is evident in Jesus’ first words in Mark’s Gospel, “The time [kairos] is fulfilled!” (Mark 1:15), as well as the responses of Simon, Andrew, James and John to Jesus’ call to follow him. Their response is immediate, as they leave their families and their livelihoods to follow Jesus as disciples (Mark 1:18, 20). Although it is more common for a disciple to seek out a rabbi (cf. last Sunday’s gospel, John 1:35-42, also b. Eruv. 30a; b. Ketub. 66b) there is also biblical precedent in Elijah’s seeking out Elisha (1 Kings 19:19-21, JANT, 637) – not the only echoes of the Elijah stories to find their way into the Gospels.

 

Karl Barth (Time Magazine, 1966) noted “Take your Bible and take your newspaper, and read both. But interpret newspapers from your Bible.” Here we find a link to the Psalm, with repeated requests for The Eternal to teach (lammed) its author God’s paths and truth (25:4, 5). The Eternal instructs and leads (25:8, 9). Just like Simon, Andrew, James and John, we are called to follow as disciples (talmidim): people eager to learn the ways of the Divine.

 

At mass on Sunday, our priest remarked that there is no ordinary time – the season to which we have just returned – only “extraordinary time.” I could not help but think of the richness of the term kairos, “which has the connotation of “proper” or “opportune” time as well as a time of crisis” (Donahue & Harrington 70-71). We can only live in the present and we are being called to read the “news” (reality) of our world in the light of the Good News of God announced by Jesus, which is rooted in the Scriptures we share with the Jewish people. Now is the time, there is only now, there is only kairos!

 

For Reflection and Discussion: How do I read the “news” of our world? Through what eyes do I consider its veracity? How will I respond to the Good News of God and of God’s Reign that I am called to participate in?

 

Bibliography: Mary Ann Beavis, Mark: Paideia Commentary (Grand Rapids, MI: Baker Publishing Group, 2011); Adele Berlin, Marc Zvi Brettler, and Michael A. Fishbane, eds., The Jewish Study Bible (Oxford: Oxford University Press, 2004); Conzelmann, 1 Corinthians, Hermeneia 67 (Minneapolis: Fortress Press, 1975); John R Donahue & Daniel J Harrington, The Gospel of Mark (Collegeville, MN: Liturgical Press, 2002); Amy-Jill Levine & Marc Zvi Brettler, The Jewish Annotated New Testament (New York: Oxford University Press, 2012).

 

This week’s Sunday Gospel Commentary was prepared by

Mark David Walsh, B.A., B.Theol. Grad. Dip. R.E., M.R.E., Australia,  Bat Kol alum ‘01, ‘02, ’04, ‘13
Email address: markdavidwalsh@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

……………………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

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

 

 

Parashat Bo

Shabbat Table Talk

Parashat Bo –Erev Shabbat, January 19, 2018

Week of 14 -20 January

Torah portion: Exodus 10:1-13:16                          Haftarah Jeremiah 46: 13-28

 

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This week the struggle between Moses and Pharaoh continues.  Do we GO (Bo) or not?  Moses and Aaron return again after 7 plagues have struck the Egyptians and warn Pharaoh to let the Israelites go or suffer the 8th plague of locusts.  “Who are the ones to go” asks Pharaoh? (Ex.10:8)  Moses insists “with our young ones, with our elders we will go, with our sons and with our daughters, with our sheep and with our oxen we will go- for it is YHWH’s pilgrimage-festival for us. (10:9) ALL would go.  As with each of the other plagues, Pharaoh asks forgiveness, but his “plea” continues to quickly become meaningless and with his hardened heart he refuses to let the people go.

 

And so, with the 9th plague darkness covers the land.  The 10th and final plague follows. With this YHWH is seen as the “executioner” in the middle of the night, descending into Egypt to redeem the 1st born of the Israelites by the killing of the 1st born male of all families and beasts including the son of Pharaoh.  Moses in the meantime is instructed to mark this as the 1st month of the year and to prepare to leave Egypt. (Ex. 12:1)  With Chapter 12 the narrative leaves the realm of story telling and enters that of ritual.   The Passover event follows with the elders killing lambs and using the blood to paint the door lintels.  The people are told to stay inside until morning.  Cries and wailing break the silence of the night.  This story and ritual have become part of both Jewish and Christian tradition.

 

In this parashat we also witness dramatic changes between master and slaves.  It takes 8 plagues for Pharaoh to recognize that his authority is meaningless.  The Israelites long for freedom from their lives as slaves. By this point their people had been in Egypt for 430 years.  It is thus hard for them to appreciate their new reality as they leave this land.  They will need to recognize more clearly with their journey to freedom that they are dearly loved by God.  It will take time for the people to truly live into this reality and learn to return this great love.

 

The Haftarah of Jeremiah reminds their ancestor, “Have no fear Jacob, my servant: do not despair.  I will save you.  I am with you says the Eternal One.  That promise and covenant is renewed over and over throughout the history of the “chosen ones.”

 

 For Reflection and Discussion: Today we reach the key moment in Exodus with the Passover event.  It is a reminder that “remembering makes the past present again”.  As 2018 begins, the country of Egypt is an important player on the world stage.  Rights and freedom continue to be openly sought for everywhere we look.  The #MeToo and LGBTQ movements are calling for each person to be treated with dignity and respect – as we all share in the divinity of our Creator.    What can we learn from past struggles between the powerless and those in Power? How do we respond to the “cries” of sisters and brothers to be free of oppression, isolation, and shame?  Will this open us to renewed compassion seeking justice for all?

 

Bibliography:    Shekel (The Women’s Torah Commentary – Vermont, 2000); Leibowitz (New Studies in Bereshit (Genesis) – Israel ) ;  Fox ( The Five Books of Moses – New York, 1995) ; Plaut (The Haftarah Commentary, New York, 1996)

 

This week’s teaching commentary was prepared by

Mary Louise Chesley-Cora,  M.A.T. Religious Studies

Bat Kol Alumna, 2001

Email:  chezcor@msn.com

Copyright c 2018

 

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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

~~1983-2018~~

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

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

 

The Second Sunday of the Year

 The Second Sunday of the Year (14 January 2018

Lectionary readings: 1Sam 3:3-10. 19; Ps 40; 1Cor 6:13-15. 17-20; Jn 1:35-42 

Theme: Jesus, the Lamb of God

 

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What strikes me about this gospel narrative is the use of names and titles. It begins with naming John whom we know as the Baptizer. The two with him are ‘disciples’ who are not named. John sees Jesus and points him out with the title “Lamb of God”. The ‘disciples’ (still not named) leave John and follow Jesus. Jesus speaks his first words in this gospel: “What do you seek?” They answer him with another title ‘Rabbi’ meaning ‘Teacher’.

 

We then learn that one of the ‘disciples’ is Andrew. Interestingly enough he is designated as being the brother of ‘Simon Peter’ whom we have not met. Andrew tells Simon (now we are introduced) that they have found the ‘Messiah’ known in Greek as the ‘Christos’, the anointed one.

 

Andrew brings Simon to Jesus and Jesus looks at the man who is Simon the son of John and gives him his title: Cephas, Peter or Rock.

 

‘Titles’ can often take away the humanity of the person and raise them to something that enhances their ego and gives them power especially over other mere mortals. In this passage ‘titles’ designate a calling. John is the one who prepares the way by baptizing with water as he attests to in verses 31-34 where he gives Jesus his true identity: ‘Son of God’.

 

The disciples are followers or learners in the ways of God first with John and then with Jesus whom they recognise as ‘Rabbi’ but after spending time with Jesus attest to the fact that he is the ‘Messiah’ the anointed Saviour of God.

 

Why does John call Jesus the ‘Lamb of God’? The first time he uses the title is in verse 29 and he gives his reason for that: “who takes away the sin of the world”. We are meant to recall the paschal lamb of Exodus 12 and to follow this through to Jesus’ death which John puts at the time of the slaughtering of the paschal lambs. The second time John uses this title is to point out to his disciples who Jesus is, about whom he has already spoken.

 

McKenzie: Dictionary of the Bible (1965) p.491 says that this title refers to Is 53:7 one of the ‘Songs of the Suffering servant of the Lord’ which is also quoted in Acts 8:32 and Jn 19:36: all of which point to Jesus.

 

McKenzie further points out that Joachim Jeremias has suggested that the original Aramaic word taly means both lamb and servant. He says that the original statement was: “Here is the Servant of God”.

 

So ‘titles’ in the kingdom of God are about being a servant, pointing the way to Jesus away from ourselves and showing Jesus to others. As Sirach says in 2:1: “My son (daughter) when you come to serve the Lord, prepare yourself for trials”.  Our answer with Jesus is: “I delight to do your will, O my God; your instruction lies deep within me” (Ps 40:9).

 

For Reflection and Discussion: 1. At the beginning of this New Year what is your answer to Jesus’ question: “What do you seek?” 

 

Bibliography: King, N. The New Testament, (Great Britain: 2004); McKenzie, J.L. Dictionary of the Bible (New York: 1965); The African Bible, (Nairobi: 1999).

 

This week’s Sunday Gospel Commentary was prepared by

Bernadette Chellew, ,Durban, South Africa

 Bat Kol Alum 2008
Email address: btrnchellew@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.

…………………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

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

 

Parashah Va'era

 Shabbat Table Talk

Parashah Va’era – Erev Shabbat 12th January 2018

Torah portion:  Ex. 6:2-9:35            Haftarah: Ezek. 28:25-29:21

 

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Our parashah Va-era takes its name from history of ancestors of Israel to whom G-d “appeared” with the name El-Shaddai and now to Moses He reveals the ineffable name YHWH.  The central thrust is the meaning of the revelation of the new name of G-d “I AM YHWH” (6, 3). YHWH never appears in any physical form here, rather the sign-acts He will establish in the land of Pharaoh in favor of His people trailing under the tyranny of the King of Egypt will lead to the recognition of Him as I AM YHWH. The finality thrust of the narrative block of Sh’mot 6-14, lies in acknowledging YHWH as the G-d.

 

The parashah contains seven of the ten prodigious sign-acts of liberation narrated in Sh’mot in connection with Israel’s marching into freedom namely, the plagues of Nile turning to blood, Frogs covering the land and even the chamber of Pharaoh, Gnats on humans and animals, plague of flies, killing of the livestock, boils, and the hail. The sign-acts which Moses and Aaron are commanded to perform before Pharaoh, his household, and the land of Egypt will lead ultimately to acknowledge G-d as the ultimate player in the story of the emancipation.

 

The root y.d.‘. (= to know) is a keyword in this parashah and in the Sh’mot in general. G-d, the Israelites, and Pharaoh and Egypt surface as the subject of the verb y.d.‘.

 

It refers to G-d’s taking notice of the children of Israel and their afflictions (2, 25; 3, 7). It is more than an informative knowledge; it is more about personal involvement of the G-d of the covenant with His people whom He calls as the first born (4, 22). In both these instances it is associated to the verb r.’.h. (“to appear” is the meaning of the term r.’.h. in reflexive niphal)).

 

The same association of verbs in 6, 3 at the beginning of our parashah where the rabbinic tradition sees the crucial shift of divine name from Elohim to YHWH while speaking to Moses (Etz Hayim). The paramount importance of the Shem Mephorat (Rabbi A.J. Heschel) lies in recognizing G-d of Mercy as G-d who works liberation. This will be the all-season gospel of the G-d of the Bible that G-d is present in every story of human liberation.

     Israel will recognize the power of the Divine Name, will know YHHW as their G-d when YHWH will put an end to tyranny and bondage of Pharaoh over them (6, 7; 10, 2). The sign-acts for their size and strength are naturally wont to affect the people indiscriminately. However, we hear that YHWH makes a distinction between the Israelites and the Egyptians. This is explicitly clear in the case of the plagues of Flies (8, 20-32), Death of livestock (9, 1-7), Hail, thunder and fire (9, 13-35), Darkness for three days (10, 1-20), and the killing of firstborns (11, 1-10).  Israel celebrated their victory with the same theme of the ‘song of the sea’: “The LORD is my strength and might; He has become my deliverance. This s my God and I will enshrine Him; the God of my father, and I will exalt Him.” (cf.15, 2- Etz Hayim).

 

The distinction is between the oppressor and the oppressed. Using this as a paradigm the prophets of Israel will admonish Israel that they run the same risk if they or their leaders ever simulate Pharaoh. Thus Amos equates the story of Exodus of Israel with that of other people (Amos 9, 7) as a warming that G-d shows no partiality when it comes to the question of oppression.

 

Pharaoh and Egypt seeing the sign-acts will acknowledge YHWH as G-d. Pharaoh and his people consistently refuse to the acknowledge YHWH as G-d. His refusal to know YHWH (“I do not know YHWH,” cf. 5, 2) is meted out with the statement of the purpose of sign-acts, namely to lead Pharaoh into acknowledging G-d YHWH (I AM YHWH). The hardening of Pharaoh’s heart is caused by his own adamancy (8, 15.32; 9, 34) but it is at the same time, overwhelmingly an act of G-d’s own making (cf. 4, 21; 7, 3; 10, 1.20.27; 11, 10; 14, 4.17). The purpose of latter is to allow time to multiply (7, 3) and make a full-blown display (10, 1) of His sign-acts so that both Egyptians and Israelites will know YHWH as the true Lord of history (cf. 10, 2).

 

The haftara taken from Ezekiel correlates the parashah to the Prophet’s condemnation of Tyre and Egypt from another time, during the Babylonian siege of Jerusalem. Both were great powers of the time and known for their affluence and military prowess. However, the affluence led to the primordial sin of presumption and hybris- “I am El”, said the ruler of Tyre (Ezek 28, 3); “Nile is my own; I made it”, said the king of Egypt (Ezek 29, 3.9). YHWH will ruin both Egypt and Tyre until the time they will repent and will be restored.

 

This week’s teaching commentary was prepared by

Fr. James Raphael Anaparambil, Bat Kol Alumnus 2009

Coadjutor Bishop-Designate, Diocese of Alleppey, Kerala, India

Email address: anaparambil@googlemail.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.

 

~~19832018~~

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