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Corpus Christi Sunday
Corpus Christi Sunday (03 June 2018)
Scriptural Texts: Ex. 24:3-8, Ps 116, Heb 9:11-15, Mk 14:12-16, 22-26
Theme: Cemented with Blood (Life)
Author: Kristine Meneses
What has a table got to do with it? Pacts, agreements, contracts and other deals are signed on tables, where both parties are present. We might see a table as insignificant, yet it plays a role in witnessing binding covenants. In our readings today, altar and table are mentioned, and these are occasions of presence. In the first reading, the altar is not merely a prop of ritual, rather, it impresses to the Hebrew people that it is a locus of the Divine presence in their midst. The sprinkling of blood may not literally on the people, but on the pillars. The covenant was made between G-d and the people. The people verbally accepted G-d’s command when they said, “All that the L-rd has spoken we will faithfully do!” This utterance might seem simple, yet if we seek the Hebrew word, נַעֲשֶׂה וְנִשְׁמָע (na-ashe v’nishma), its roots are עָשָׂה (asha) and שָׁמַע (shama). These two words have a deeper meaning as compared to its simple translation of “do” and “obey”. When they uttered נַעֲשֶׂה (na-ashe), it means that they accept to be G-d’s messenger as well as its accompanied responsibility, while וְנִשְׁמָע (v’nishma) is their willingness to seek understanding, and this possible only when they keenly listen, hence its root word שָׁמַע (shama). Further, when taken together, the peoples’ acceptance of G-d’s covenant is an utterance of their faith in G-d who will *lead them to the right path, for His ordinances are reasonable and it is in their best interests. Deep trust is accompanied with the belief that G-d is always in their midst, and it is around the altar (a table) where they pledge their acceptance of the Divine ordinance, cementing it with a blood that bespeaks of life.
In the same manner, Jesus during the last supper (or his farewell party), presents a new covenant around the table of the Passover, the first day of the feast of Unleavened Bread. The table has become a locus of Jesus’ act of accepting people into the fold. Around the table, during meals, Jesus freely share himself to others who wish to listen שָׁמַע (shama) and learn וְנִשְׁמָע (v’nishma). The difference between Moshe and Jesus is that, with Moshe, the people gave their part of the covenant that is their verbal acceptance. With Jesus, the disciples were silent about the new covenant that he presents before them. It seems that Jesus does not need their assurance. With or without their verbal acceptance, his commitment to give is life, his body and blood, his all, for all remains. Why so? Because from the beginning, Jesus listened שָׁמַע (shama) to Abba and understood his call, and עָשָׂה (asha) accepted responsibility for the people he loves. Blood was not sprinkled, but shed. Jesus’ blood bespeaks his commitment, to share his life. We always equate Jesus’ shedding of blood to his death. Consequently, we forget how he lived his life, his body and blood, his very flesh, the person whose presence is grace to all. If in the first reading it was the people who pledge commitment, in the gospel, Jesus committed to offer and at the same time uttered, נַעֲשֶׂה וְנִשְׁמָע (na-ashe v’nishma) “I will faithfully do!”. Indeed, he cemented the covenant, his commitment to the people with his blood, his life, with his all.
Reflection and Discussion: 1. In spite of all the distractions around me, am I still inclined to listen to G-d? 2. Is my commitment to myself, my fellow, to G-d, conditional? 3. Look back, see where and what led you to cement to your present commitment (be this family, profession, vocation, mission, advocacy). What do you need to remain faithful to this “covenant”? Who do you need to be present around the “table” to re-bind your commitment? Bibliography: *Lieber, David, Chaim Potok, Harold Kushner, et. al. eds. Etz Hayim: Torah and Commentary. New York: The Jewish Publication Society, 2001.
This week’s Sunday Commentary was prepared by
Kristine Meneses, Ph.D.; 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
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May Song
This month’s song is from Deuteronomy 26:8 – four words of thanks to God for the fruits of the land, as we celebrate Shavuot-Pentecost. Originally a pilgrimage feast to thank God for the early gleanings of the first fruits (for this reason the Book of Ruth is read in synagogues on Shavuot), it was later connected to the revelation and God’s gift of Torah to Israel at Mt. Sinai (for this reason many Jews stay awake learning Torah all night on Shavuot).
Eretz Zavat Halav U’Dvash
A land flowing with milk and honey
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Trinity Sunday
Trinity Sunday – May 27, 2018
Deut 4:32-34,39-40 Ps. 33: 4-6,9, 18-22 Romans 8:14-17 Matthew 28:16-20
In the reading from Deuteronomy, Moses speaks to the people and reminds them of all the wonders that their God has done for them from Creation up to the present time. He reminds them of the times they were saved from their enemies, how they were freed from the bondage of slavery and called to follow the laws that would put them in right relationship with God and with one another. They are reminded that this God is one who will love and protect them for all times.
Psalm 33 follows with the promise that God loves justice and right and will show kindness and faithfulness to those who hope for life in God.
In the letter to the Romans, Paul continues this theme of a God who leads the people out of slavery and who indeed is their “Abba, God” . The Spirit of Jesus is a witness to our connection to Creator God and his Spirit releases us from fear and promises that we are truly family members who will suffer but also be glorified as Jesus lived and died as one of us.
Matthew ends his gospel with the eleven disciples in Galilee awaiting the arrival of Jesus after the resurrection. Despite their joy at seeing him again, it was difficult for some to believe this was truly a reality and not a dream. Jesus comes to them and gives them a sacred commission to do what he had done and to baptize in the name of the Father, the Son and the Holy Spirit and take that message to all nations of the world. He promises to remain with them forever.
Each of these readings point to the eternal “dance of God” giving life, hope, love and rebirth to all creation. We share in this “dance” of connectedness and delight, of faithfulness and hope, of unity and inclusivity. If we stop and look around us we are surrounded by the beauties of creation. Those who have learned of Jesus, have seen how much God yearned to walk with us as human persons. Jesus does exactly that. He experiences what it means to be truly human; the good and the bad of it. He doesn’t pretend to be human but responds to the fullness that each of us is called to. He continues to walk with us now in our pain, our doubts, our fears, our sufferings, our joys and hopes. His Spirit is felt throughout our world wherever there are those who reach out in loving kindness, in justice, in compassion, working for peace and forgiveness among individuals and among nations. We also participate in this mystery as we sense a loving God whose message comes clearly to us in the scriptures and whose Spirit is obvious in those who spread the good news by their lives.
Last weekend I watched the Royal Wedding in England and I felt a real sense of the Trinity present in that liturgy: the powerful message of love, of unity, of inclusivity, of harmony, of newness in creation.
I felt it was a message to the world community so in need of hope, and love for our neighbors in great distress and pain from war, famine, illnesses and oppression. It was a real sign for many of hope.
For reflection: Is there a way to recognize that we are part of the “dance” of the Trinity? Can we see that we are called to be part of that circle of life, of friendship, of relationship that is never ending?
This week’s teaching commentary was prepared by
Mary Louise Chesley-Cora, MAT in Religious Studies
Hockessin, Delaware, USA
Bat Kol Alumna 2001
Email: chezcor@msn.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.
…………………………………………………………
~~1983–2018~~
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 Naso
Shabbat Table Talk
Parashat Naso—Erev Shabbat May 25, 2018
Week May 20-26, 2018
Torah portion: Numbers 4:21 – 7:89 Haftarah: Judges 13:2-25
Parashat Naso is the longest parasha in Torah and the reading usually falls close to the celebration of receiving the Torah. The simple meaning of the verb naso is “to raise”, but the words “elevate” and “prince” stem from the same root in Hebrew; and appear several times throughout the parasha. The parasha begins with God instructing Moses to raise the heads within the Gershon and Marari clans, and count the men between the age of 30 and 50 who would be involved in transporting the Tabernacle; by doing so, each person in both clans was aware of their importance in their given task.
The 3rd line of the blessing with which Aaron and his sons are to bless the people is;” May God lift His countenance towards you and give you peace” and the priests hands are raised when pronouncing the Blessing.
We are aware of the economy of words in Torah, so when we come to the list of installation gifts for the alter; presented by the princes (men who have been elevated to the position of leadership within their clan), we realize there is something of import regarding the repetition that may at first elude us.
Following the anointing and consecration of the Tabernacle and all it contained, the princes brought their offering of oxen and carts, which was accepted by the Lord. However, when the princes approached to make their dedication offerings for the alter (of their own volition it seems) they were halted and God instructed Moses to have them present “one prince each day” on 12 successive days. The princes presented their identical 35 gifts in the divinely ordered manner in which the tribes encamped around the Tabernacle.
A Midrash tells that each gift symbolized something particular to that tribe; a personality or event in Jewish history, or a concept in Jewish faith or practice, or that to each tribe, they symbolized things relating to that tribes role, but that each tribe imbued their presentation with their individual essence.
The Lubavitcher Rebbe wrote that “an entire nation can do the very same deed down to the last detail and still imbue it with their uniquely personal input, each bringing to the experience the richness of their own creative souls.”
Each tribe’s gift, though identical, was given with their own unique motivation and sincerity, their own “intention of the heart” that was between God and them. The individual account of each tribe’s gift was a way of declaring their individual importance within the nation. By presenting in this manner, God ensured that each tribe was given special honour and cause for jealousy was avoided. Following the listing of the gifts from each tribe, they are expressed as a collective unified whole.
“Raise up the heads” also suggests the mind is to be elevated; bringing forward the understanding that while we are all to study Torah, the individual discoveries we uncover form part of the overall holiness of Torah and serve to unite us all. We each bring our own understanding based on our own life experience, so that each of us has our own personal contribution that raises up, enriches and enlarges the whole.
For Reflection and Discussion: [1] What consideration do I give in selecting and presenting a gift? [2] Is the most joy found in giving something that a person truly values to another they know will also treasure it?
Bibliography: JTS Hebrew-English Tanakh; Newman, (selected and edited by) in collaboration with Samuel Spitz); Num. 2:1-34 Plaut, The Torah: A Modern Commentary, (New York, 1981), Chabad – Ibid.,pp 453-454, Lubavitcher Rebbe, Midrash (Bamidbar Rabbah 13-14), Gal Einai – The Flow of Paradox.
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This week’s teaching commentary was prepared by
Gwen-Ellen Dankewich, Winnipeg, Manitoba, Canada
Bat Kol alumna, 2008
E-mail address: gdankewich@gmail.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; Parashah Admin: gill@batkol.info
The Feast of Pentecost
The Feast of Pentecost (20 May 2018)
Acts 2:1-11; Ps 104; Gal 5:16-25; John 15:26-27, 16:12-15
Theme: Lord, send forth your Spirit and renew the face of the earth (Ps 104:30)
From the beginning the spirit or breath (ruah) of God brought life and harmony to all of creation. Each time God spoke, God breathed life into creation. “When God was about to create the heaven and the earth, the earth was chaos and unformed and on the chaotic waters’ face there was darkness. Then God’s spirit glided over the face of the water and God said: ‘Let there be light’…” (Gn 1:1-3)
The reading from Acts describes the descending of the Holy Spirit as a mighty wind and fire which filled those present with courage to speak out about the wonders of God.
Because it was the festival of Pentecost – “the 50th day” after Pesach – the harvest festival or feast of first-fruits of grain harvest (among the three major festivals mentioned in Ex 23:14-17), there were many “Jews, men of every nation under heaven” visiting Jerusalem. They all heard the apostles declaring “the mighty works of God” in their own language. The message was about new life in Christ and there was no division of languages – harmony among those who heard.
In the Gospel, Jesus tells his apostles about the “Counsellor” (Sunday Missal) whom he and his Father will send. According to McKenzie (1965:845) spirit is the “Paraclete” in John, who is the spirit of truth who dwells in the apostles and is unknown to the world. The Spirit comes from the Father and bears witness to Jesus. The Spirit is the Helper who will remind the apostles of what Jesus has taught them and will guide them further into the truth. As Jesus has glorified the Father and made him known; so the Spirit will glorify Jesus and make him known.
The Psalm is a prayer of praise of the great works God achieved. The earth is full of the creatures God created in the beginning and it is right for us to know that should God take away our breath we would die. But instead of that God sends his Spirit to recreate and renew the earth and its people. Therefore it is right for us to rejoice in the Lord.
The Paraclete is in the continuing life of the Church what Jesus is in its foundation (ibid).
And so we have Paul encouraging the Galatians and us to “walk by the Spirit, and not to gratify the desires of the flesh”. The Spirit is our helper and our guide in the way of living as Christ did so as to bring forth the fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.
Come, Holy Spirit, fill the hearts of your faithful; and renew in us the face of the earth.
For Reflection and Discussion: 1.What is your relationship with the Holy Spirit? Does it need faith and renewal? 2. Paul ends this passage telling us that if we live by the Spirit, we must also walk by the Spirit by having “no self-conceit, no provoking of one another, no envy of one another”. Am I walking by the Spirit?
Bibliography: Eskenazi, T. C. Weiss, A.L. A Women’s Commentary (New York: 2008); McKenzie, J.L. Dictionary of the Bible (New York: 1965); The Daily Missal (Paulines Africa 2012)
This week’s Sunday Gospel Commentary was prepared by
Bernadette Chellew, KZN, 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.”
Mail to: gill@batkol.info; Website: www.batkol.info
Parashat Bamidbar
Shabbat Table Talk
Erev Shabbat 18th May 2018
Week of 13th – 19th May 2018
Torah Portion: Numbers 1:1-4:20 Haftarah: Hosea 2:1-22
‘They will set out just as they encamp’ (Numbers 2:17)
Numbers 1:1-4:20 is set in the shadow of Mt. Sinai, just over a year after the Israelites have left Egypt. Preparations are still under way for the journey through the wilderness. God seems already to be anticipating the difficulties that lie ahead for a liberated people as He identifies those ‘able to go to war’ in the first of two censuses He commands Moses to carry out. God then tells Moses that the Tent of Meeting is to be central to the whole camp (2:2) and ‘gradually, this physical centrality must have led to the Ark’s gaining a central place in the Israelite soul.’ (Etz Hayim p774) This text presents an image of the Tent of Meeting being protected and cared for by the Israelite people.
God provides instructions about how to behave in the Tent of Meeting, where closeness to God is so intense it may result in death if not handled properly (Num 4:15-20). Likewise, in the Haftarah Hosea 2:1-22, entering into a close relationship with God results in death unless certain behaviors are adhered to (2:3). While we may baulk at the punishments for not behaving appropriately and seek rationales such as their being of their time and reflecting the author’s intention, we might also find ourselves curious as to why such intimacy with God carries such danger and how we might navigate our way. ‘God is like a fire, capable of warming and comforting, but capable of burning as well.’ (Etz Hayim p774)
In the wilderness, the Kohathites from within the tribe of Levi, are allowed closest to the Tent of Meeting. They must not touch or look at ‘the holy things’ but it is important that they obey God’s command (4:15, 20). Earlier it was noted that all the people obey what the Lord commands of them (1:19, 54). Later in Hosea however, set in the 8th century BCE, ‘there is no faithfulness or kindness, no knowledge of God in the land’ (Hos. 4:1-2). Hosea notices a loss of connection with God. Yet God points out that He is the provider of all that is sought elsewhere (Hos 2:8). God recognizes that He needs to bring Israel back to the wilderness for ‘There she shall respond as in the days of her youth, as at the time when she came out of the land of Egypt’ (Hos 2:14-15).
Considering Numbers 1:1-4:20 through the lens of Hosea 2:1-22, we see the consequences when life moves away from, rather than with, the Tent of Meeting – when life is focused on other things rather than God. Hosea invites the people to reconnect with God by re-entering the wilderness, where the qualities and skills required to navigate life safely, in obedience to God’s word, can be honed. Before this return however is punishment. God says, ‘I will strip her naked and expose her as on the day she was born’ (Hos 2:3 NRSV trans). Whatever way we translate this statement, it invites us to grapple with its harsh tone. At the same time, we recognize that the Hebrew word yṣg, can mean ‘to place, establish’ rather than ‘expose’. The Septuagint picks up this potential within the Hebrew, translating yṣg as apokatastēsō meaning ‘to restore, bring back (to an earlier condition). This allows for a more nuanced and holistic understanding of God’s action, restoring an original, more God-centred state while, paradoxically, allowing this renewed state to be informed by the experience gained from exercising free will.
Reflection and Discussion: 1 What happens to me when I lose my connection with God? Can I be curious about how I know this connection is lost or less intense? 2 How does this loss influence my connection with myself and others? 3 What supports do I use to maintain connection at all these levels?
Bibliography: The Five Books of Moses by Robert Alter, Etz Hayim – Torah and Commentary by David L Lieber, The Torah – A Modern Commentary by W Gunther Plaut, NRSV
This week’s teaching commentary was prepared by
Thérèse Fitzgerald nds, Bat Kol Alumni record 2015
Email address: theresefitzgerald7@gmail.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
Ascension of the Lord
Ascension of the Lord (May 13, 2018)
Acts 1:1-11; Ps 47:2-3, 6-9; Eph 4:1-13; Mark 16:15-20
Ascension and our mission
The belief in the resurrected Jesus rising into Heaven is at the core of our Christian beliefs. We affirm this when we recite the Apostle’s Creed – we believe in Jesus Christ . . . who on the third day rose again from the dead; ascended into heaven, and is seated at the right hand of God the Father Almighty; from there he will come to judge the living and the dead.
We learn about heaven as a first act of creation in the first verse in the Torah where we are told that in the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep.
The usual Hebrew word for “heavens” is shamayin, a plural form meaning “heights,” “elevations” (Gen 1:1; 2:1). From the other books in the Hebrew scriptures, we get metaphorical meanings as used in the phrases “opened the doors of heaven” (Ps 78:23 ); “heaven is shut up” (1 Kg 8:35); and “the heavens were opened” (Ez 1:1).
In the Gospels, we learn heaven to be a place of God and the home of our dear dead. It is likened to a “paradise” (Lk 23:43) and a “kingdom” (Matt 25:1). For the believers, it is not only a state of everlasting blessedness but also the “Father’s house” prepared for them (Jn 14:2).
Avenue she-ba-shamayin (Heb. for Our Father in Heaven) is a form of adoration often found at the beginning of Jewish prayers of petition, based on the rabbinic epithet of God as “Father in Heaven” and as found in the Torah like “O Lord, are our father; we are the clay, and you are our potter; we are all the work of your hand” (Isa 64:8).
Likewise, in the prayer Jesus teaches us to pray to our Father (Matt 6:9), we pray to God who is in heaven, whose name is to be hallowed and whose kingdom is to come.
From these we learn that the term heaven has many meanings. But a common meaning is that of a place for us to go in the end of our days, when we are to go home to our Father.
We are reminded, often by the death of a loved one, that our deep longing just like that of many Jews and Christians who died before us, is to go home to our Father. We long to have our own ascension into heaven like Jesus did.
In today’s readings from Acts and Mark, we are told of ways to achieve this: We are to do our mission and this mission is to do the mission of Christ, in the here and now.
The words of the men in white robes or angel — “Men of Galilee, why are you staring at the sky?” (Acts 1:11) contain an implicit reproof: We should not just “stare into the sky” and speculate about the beyond. We are to do something and Mark tells us what this task is.
A quick analysis of Mark’s gospel shows an inclusion where the words on the ascension are framed by the words on the mission of the apostles. In Mk 16: 15 – 18, we have the commissioning of the apostles. Jesus gives the final instructions to the apostles to proclaim the gospel to “every creature” and assures salvation to those who believe in their preaching. The story on the ascension (v 19) is followed by the story of the apostles doing their mission – they went forth and preached everywhere (v 20).
Thus, we learn that we cannot discuss the mystery of the ascension without the mission of the apostles and the church. As Jesus carried on God’s work, the apostles must carry on Jesus’ work.
To be a follower (or believer) of Jesus, one must work for the salvation of mankind (by preaching, baptizing, exorcizing, speaking in tongues, being unharmed, by healing) and help build a better world. With the physical absence of Jesus, Christians while waiting for his second coming should make Jesus present in the world.
For Reflection and Discussion: 1. If angels are in front of you today, can they reproach you for something that you have failed to do? If any, what is this? 2). The challenge for Christians today is to proclaim the gospel “to every creature.” This is a tough task. Do you know of a way to proclaim the gospel to as many people as you can?
Bibliography: Harrington and Donahue, Sacra Pagina: The Gospel of Mark (Minnesota, 2002); Almazan, OFM, “Welcome to Our Bible Study: Ascension of Jesus” (unpublished).
This week’s teaching commentary was prepared by
Minerva Generalao, Philippines, Bat Kol Alumna July 2014 Email: may_neer@gmail.com
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.”
gill@batkol.info Website: www.batkol.info
Parashat Behar / Bechukotai
Shabbat Table Talk
Parashat Behar/Bechukotai – Erev Shabbat 11 May 2018
Week of 6-12 May 2018
Torah portion: Leviticus 25:1-27:34 Haftarah: Jer 16:19-17:14
There are two powerful themes in Behar. One is that the land belongs to the lord: “for the land is Mine; you are but strangers resident with Me.” (Lv 25:23). The other is that the status quo should not be allowed to last. Every seventh year the fields are to lie fallow; every fiftieth year is a jubilee year, in which the land lies fallow, land that has been sold is returned to the original owner, and Israelite slaves are freed.
Both these themes occur throughout the Bible. Its very first verse tells us that “in the beginning the lord created the heavens and the earth.” Creation belongs to the Creator. And the idea that the lord lifts up the lowly and deposes the mighty appears throughout, e.g. in the Psalms, in the prayer of Hannah (1 Sam 2:4-8) and in the song of Mary (Lk 1:51-53): “You have deposed the mighty from their thrones/and raised the lowly to high places; You have filled the hungry with good things/and the rich you have sent away empty.”
To what extent the laws of the jubilee year were actually carried out is a matter for scholarly debate. And no wonder—they ask a lot from human nature. To judge from the world today, we seem to have trouble accepting that “the earth is the lord’s” (Ps 24:1) As individuals we think ‘this land is mine’ and as citizens of nations ‘this land is ours’. Yet in the world today there are more than 20 million displaced people, about one-quarter of them from Syria. They no longer have a land to call their own. Nations vary in how they have responded to this humanitarian crisis. Some have shown remarkable generosity in welcoming refugees; others have not. What lies behind the reluctance to welcome refugees seems to be the fear that the host nation will be altered for the worse. But if we really believe that the whole world, including our part of it, belongs to God, how can we leave people in refugee camps and deny them a decent place to live in the world God has made for all?
Many people are happy to fill the hungry with good things but not to such an extent that we ourselves are sent away empty. In “We give thee but thine own,” Karen Hamilton, a minister of the United Church of Canada, uses Torah (Dt 26:1-11) in her powerful condemnation of measured generosity, in which the haves give a little so that the have nots can have a bit more:
It is the very first of all the fruits and crops of the land that the people are to bring before God in thanksgiving…. In a time and place in which agriculture was often at subsistence level, when famine often lurked just around the corner, it was significant to give in this way…. Some of our ancestors in the faith, not too many generations back…gave like that; they gave to God through the church the first of what they had. Today, those of us who respond in praise and thanksgiving, tend to give to God—through the church or through other important routes in our society—not the first of all we have and make, but rather the last, the leftover, the excess. As a nation, we [Canadians] are unwilling to give in foreign aid to the starving, dying peoples of the world—even 0.7% of our gross national product, something that our country originally proposed would be a way to heal God’s hurting children of the world. It is a scandal.
Reflection: Think about how you as an individual and how your country could give more. What would you be prepared to give up? How would you respond to those who say a nation should look after its own people?
Bibliography: Hamilton, Karen A. The Acceptable Year of the Lord: Preaching the Old Testament with Faith, Finesse and Fervour (Novalis, 2008), p. 253
This week’s teaching commentary is by
Anne Morton, Winnipeg, Canada
Bat Kol alum 2010
Email: 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.
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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