Month: July 2018

Shabbat Table Talk

Parashat Eikev – Erev Shabbat    3  August  2018 
Week of  29  July  –  4  August  2018

Torah portion: Deuteronomy 7:12-11:25 

Haftarah: Isaiah 49:14-51:3 

Author: Mary  Ann  Payne

---

 

Download

 

The Israelites are camped east of Jericho on the plain of Moab, preparing to cross the Jordan and enter Canaan. Moses’ address to the people reminds us of a wise and loving father, as he extols the blessings of  a  ”good  land”,  and  the  seven  species,  …”a  land  of  wheat  and  barley,  of  vines,  figs  and pomegranates, a land of olive trees and honey.” (Deut    8:7-8) In an impassioned plea, Moses warns of the danger of such plenty; that if the people forget the gifts of G_d’s goodness, they might forget G_d Himself. That seven species are named should not surprise us; seven being the number which denotes perfection/completion. In our day let us draw sustenance from these gifts through reflecting on each.

 

Wheat: The staff of life, a prized grain and cereal, a symbol of abundance. Wheat harvest is first mentioned in Gen  30:14. Scripture reports Isaac sowed seed and reaped a hundredfold (Gen  26:12).

 

Barley: Ruth  (1:22)    arrived  in Bethlehem as  the barley harvest  began and gleaned in  the fields behind the  harvesters.  In  biblical  times  barley,  not  as  valued  as  wheat,  was  often  used  for animal

fodder. Having less gluten than wheat it produced a heavier bread which was harder to digest.

 

Vines: Grapes, the fruit of the vine “Gladdens the heart”  (Ps  104:15) and “Makes life merry.” (Ecc 10:19). Noah planted grapes after the flood  (Gen  9:20)   and also suffered the consequences of drinking

too much! Even with careful cultivation, it took five years for the first clusters of grapes to appear and ten years for a marketable crop. Viticulture was work for a settled people, not nomads and because

growing took so long, the cultivation of grapes became a symbol of peace.

 

Figs: The sugar in figs makes them a quick source of energy. (1  Sam:  30:12) Figs are dried and eaten on  journeys,   or  pressed  and  squeezed  into  a cake.  (1    Chron    12:40)    The  fig  tree  lent  its  name  to  two villages  on  the  Mount  of  Olives:  Bethphage,  Beit  Pagi (House  of  Unripe  Figs)  and  Bethany, Beit Te’enah (House of the Fig). In (1  Kings  4:25) figs are seen as an image of tranquillity.

 

Pomegranates: It  is  said that  the  Talmud is as full  of  good deeds as  the  pomegranate is full of seeds. Pomegranates alternate with little gold bells to decorate the High Priest’s robe (Ex  28:33-34)  and

adorn the capitals of the pillars at the doors of the Holy of Holies in Solomon’s Temple  (1Kgs  7:18). Legend has it that King Solomon’s crown  was fashioned after the pomegranate crown.

 

Olives: More than a food, olives and olive oil in particular, provided fuel for heat and light. Each day olive oil was offered to G_d in the tabernacle (Ex29:40), was used to anoint kings (1  Sam  10:1) and

priests (Ex 29:7) and as medicine (Is  1:6). Furniture was fashioned from olive wood and baskets woven from its slender branches. In Aramaic  Gat Shamna  means olive press.  Gethsemane on the Mount of

Olives is named for the daytime toil of pressing olives. When evening came Gethsemane would be a quiet place where one might go pray.

 

Honey: Dates were the source of honey in biblical times. Date palms adorned Solomon’s Temple (1 Kgs  6:29) and often  appear in synagogue decorations.  Towering  date  palms  need water  to  grow and were seen as a symbol of life and pointed to an oasis in the desert. Their fronds resemble a human
spine and serve as a reminder of the virtue of an upright character. Dates were stored up at Masada.

 

For  Reflection:”Baruch  Eloheinu  she-achalnu  mishelo  uv’tuvo  chayinu”  “Praised  be  our  G_d,  of whose abundance we have eaten, and by whose goodness we live.”

Bibliography: Plaut, The Torah: A Modern Commentary, Vamosh, Food at the Time of the Bible – from Adam’s Apple to the Last Supper, Mishkan T’filah – A Reform Siddur

 

This  week’s  teaching  commentary  was  prepared  by

Mary  Ann  Payne,    Melbourne,  Australia,  Bat  Kol  Alum  2007,  2011,  2015 

  mapayne77@gmail.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.

 

 

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

Shabbat Table Talk

Parashat Va’etchanan – Erev Shabbat 27^th July 2018

Week of 22-28 January 2018

Torah portion: Deuteronomy 3:23-7:11   Haftarah: Isaiah 40:1-26

Theme: ‘Keep these words that I am commanding you today in your heart.’ (Dt. 6:6)

---

 

Download

 

In this week’s parashah ‘words’ are again in focus. The quality of how words are heard is significant, even a matter of life and death. (6:34) God uses words to dynamically engage in people’s lives and, in turn, the people’s own narrative is shaped by their response, as can be seen in the covenantal theme of all that God has done for the people and what they must do in response. (6:20-25)

 

 

Hearing is a physiological process allowing words to be taken in by the person hearing them. We are invited to hear the words, ‘Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, and with all your soul, and with all your might’ and our parashah suggests allowing ‘these words’ to reach our ‘heart’, we are commanded to ‘keep’ these words in our ‘heart’. (Dt. 6:4-6) ‘Keep’ is used in the NRSV to translate the verb היה, to be or become, so this verse can be translated, ‘These words, which I command you today, will be/become upon your heart.’ Let’s consider one possible understanding; that there is a movement between being and becoming as we hold these words in our heart. I suggest this invites a quality of presence that facilitates an ‘active listening’ to the words we hear. Listening engages other senses besides hearing, such as sight and touch. For example, we see body language and it informs what we understand by a person’s words or we touch nature, a tree, and its textures ‘speak’ to us. In Deuteronomy 4:12 God speaks ‘out of the fire’, echoing Exodus 3:3-4 when Moses turned aside to ‘see’ and he ‘heard’ God’s call to him.

 

Our capacity to hear God’s word more deeply, to experience its influence on our lives, increases according to how we listen. Wilber says that hearing involves ‘not only hearing out the person and letting them finish. It also means giving ourselves and the speaker time to heed the words that have already been spoken – to let them speak to us and reverberate within us.’ (p27) In the Talmud regarding 6:6, Rabbi Meir says that ‘the significance of the words follows the intention of the heart.’ (Megillah 20a:2) The Talmud also notes that ‘from here you derive that the entire portion requires intent.’ (Berakhot 13b:1) The intention of the heart, to ‘love the Lord your God’ establishes the parameters wherein our endeavour to hear God’s word finds meaning in our lives. The words and the intention of our heart mutually influence each other so that our choices and outward behaviours reflect our inner quality of listening to God’s word. Our Haftarah offers some pertinent questions in this regard that we may wish to reflect upon: ‘Have you not known? Have you not heard? Has it not been told you from the beginning? Have you not understood from the foundations of the earth?’ (Isaiah 40:21)

 

For Reflection and Discussion:  [1] How do I receive and listen to God’s word? [2] How do my choices and actions reflect the quality of my listening to God’s word?

 

Bibliography: Babylonian Talmud in safaria.org; Plaut, The Torah: A Modern Commentary, (New York, 1981); Wilberg, The Therapist as listener: Martin Heidegger and the missing dimension of counselling and psychotherapy training, newgnosis.co.uk, 2004.

 

This week’s teaching commentary is by

Thérèse Fitzgerald nds, Ireland, Bat Kol alum 2015 and 2018
Email address:theresefitzgerald7@gmail.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.

…………………………………………………………

 

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

The Sixteenth Sunday in Ordinary Time (22nd July 2018)

Jer 23: 1-6; Ps 23:1-6; Eph 2:13-17; Mk.6:30-34

Theme: Sabbath Moments

---

 

Download

 

 

The apostles returned from their first public ministry. Gathered and reunited with Jesus and each other, they shared what they had done and taught. Jesus invited them to “Come away to a deserted place and rest for a while.” Their rhythm of life had been filled with intense activity, attending to the needs of the people. Jesus then redirected their attention back to an essential element of being able to participate well in his mission, simply being, seeking time and space for solitude and rest.

 

Rest and renewal are important elements in witnessing to a life of holiness, of wholeness. In the Jewish tradition, the observance of Sabbath exemplifies this. Heschel writes, “He who wants to enter the holiness of the day must first lay down the profanity of clattering commerce, of being yoked to toil. He must go away from the screech of dissonant days, from the nervousness and fury of acquisitiveness and the betrayal in embezzling his own life. He must say farewell to manual work and learn to understand that the world has already been created and will survive without the help of man. Six days a week we wrestle with the world, wringing profit from the earth; on the Sabbath we especially care for the seed of eternity planted in the soul.” (Heschel, 23).

 

Jesus seems to echo the essence of Sabbath in his invitation to the apostles. His emphasis on coming away and resting, could be likened to having Sabbath moments in the midst of the demands of their apostolic activities. There has to be a rhythmic balance of engagement and rest in the life of a person living for God.

Our days can be filled with everything and anything but a time to pause, rest and relax. It is so easy to spend our time running from one task to another, until the day leaves. As a new day dawns, we pick up from where we left off the day before. Yet soon enough, our mind and body force us to seek moments of quiet and calm, often, if not always, we end up getting sick, forcing us altogether to stop from being able to do anything.

 

“God makes me lie down in green pastures; God leads me beside still waters. God restores my soul leading me in right paths for God’s name sake.” (Psalm 23:2-4). The psalmist reminds us that rest is from God and as we respond to the invitation to take rest in our lives, we glorify God. We are invited to revisit again the beauty of resting, honoring Sabbath moments, seeing it as moments where we can be united with God, who, too rested. Together we marvel at the whole of creation, taking a glimpse of eternity. As we enter deeply into this healing rest, we are restored and reconnected with all there is, was and will ever be.

 

For Reflection and Discussion: [1] How important is it for you to safeguard our days of rest amidst the demands of our daily activities? [2] How can you incorporate Sabbath moments into your days?

 

Bibliography:  Heschel, The Sabbath: Its Meaning for Modern Man (New York, 1994)

 

This week’s teaching commentary was prepared by

Weeyaa Villanueva, RNDM, Davao, Philippines, Bat Kol alum 2010

weeyaavillanueva@gmail.com

[Copyright © 2018]

 

……………………………………………………

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

Shabbat Table Talk

Parashat Devarim – Erev Shabbat 20 July 2018

Week of 15-21 January 2018

Torah portion: Deuteronomy 1:1-3:22   Haftarah: Isaiah 1:1-27

Theme: To listen or not to listen …

---

 

Download

 

Devarim is the Hebrew title for the whole book of Deuteronomy and for this particular parashah and it means, among other things, ‘words’. Although written after Moses was alive, the book contains various speeches attributed to him, spoken in the final stages of his life as he looks back over the years since leaving Egypt. Devarim recounts, with some variations, much of what has happened in Exodus, Leviticus and Numbers, and revisits the commandments of God and the importance of obeying them.

 

The title, Devarim, forms an interesting thread around which this parashah might be explored. It begins, ‘These are the words which Moses spoke’ (Dt. 1:1) and his words are fluent and determined. Yet, Moses had previously indicated to God, “O my Lord, I have never been eloquent, neither in the past nor even now that you have spoken to your servant; but I am slow of speech and slow of tongue.”’ (Ex. 4:10) Rabbinic sources suggest that Moses himself may be slow of speech but when God speaks through him he develops a new fluency and eloquence. For example, Rabbi Jacob Emden, commenting on BT Sanhedrin 99a says, ‘It is certain that all of the Book of Deuteronomy is Moses’ words, as he clearly explained at the beginning of the book. But the Shekhinah spoke from within his voice box, as we shall clearly see from several passages, including even the book’s admonitions, such as, ‘in forsaking Me’ (Dt 28:20), and many other instances.’ (Heschel, p474)

 

Much of what Moses says is God’s command and the people indicate that they have heard God’s word by obeying it. However, throughout our parashah, we have people listening and not listening. We have Moses listening to the people (e.g. 1:22, 23), the people listening to Moses (e.g. 1:9-14) and God listening to the people (e.g. 1:34). We also have the people not listening to Moses who is speaking God’s word (1:43) and God refusing to listen to Moses’ wish to enter the promised land (3:25-26). People seem ambivalent towards the words of others. In our haftarah, Isaiah 1:1-27, we find a reason for this. Here we have a link between words and actions as behaviours ‘tell’ whether or not a person listens to God’s word. If they do not listen to God, then God will not listen to them because they do not obey God’s word (Is. 1:15). Listening has consequences but not listening clearly has consequences also.

 

Moses reminds the people that they were frightened when faced with the Amorites and so they did not obey God’s words and Moses had asked them to trust God in this situation (1:26-33). Trust lies at the heart of every relationship and the words which offer opportunities to trust contain within them the seeds of the actions required to further build trust. In Isaiah 1:21, ‘righteousness’ no longer dwells in city as it is no longer ‘faithful’ (from the root אמן  also meaning trusty, reliable). This situation can only be changed when God returns their judges (Is. 1:26)’. ‘Righteousness’ (from the root צדק) contains layers of meaning including justice, charity, integrity, equity and fairness. A people who want to have such judges are a people who wish to hear and obey God’s word.  In Dt. 1:16-18, a clear link is made between how we ‘hear’ and the quality of our ‘judgement’. ‘Judges must exhibit seven qualities: they must be wise, discerning, and experienced (verse 13); they must be capable, fear God, be trustworthy, and spurn ill-gotten gain (Exod 18:21). Maimonides [9]’ (Plaut p1324) An interesting frame of reference for any of us today.

 

For Reflection and Discussion: [1] Listening and not listening may be familiar in our own lives. Why might it be difficult to listen? [2] What would support me in hearing God’s word more clearly? [3] How does my hearing affect my judgement of others?

 

Bibliography:  Heschel, Heavenly Torah (New York, 2006); BT Talmud in sefaria.org; Plaut, The Torah: A Modern Commentary (New York, 1981)

 

This week’s teaching commentary is by

Thérèse Fitzgerald nds, Ireland, Bat Kol alum 2015
Email address:theresefitzgerald7@gmail.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.

…………………………………………………

 

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

Shabbat Table Talk

Parashat Mattot/Massei—Erev Shabbat July 13, 2018

Week of July 8-14, 2018

Torah portion: Numbers 30:2–36:13    Haftarah: Jeremiah 2:4-28,3:4, 4:1-2

---

 

Download

 

This week’ reading represents a perfect conclusion of the Fourth book of Torah having its focus in the main theme of the whole Book of Numbers: journey in the wilderness. This great experience of being strangers and pilgrims filled with desire to inherit the Promised Land determines the origins of Israel.

 

Formally, our Torah portion consists of a variety of legal prescriptions that have to do properly with the inheritance of the Land. All the precepts, even though several of them seem especially cruel and anti-human [cf. manslaughter explicitly requested by Moses in Num. 31:15ss.], put forward divine necessity of preservation in purity and chastity the holy root of people of God. In this sense, their pilgrimage in the desert and fighting with the enemies of Their God, initiated in nearby Egypt, has profound spiritual meaning. This sacred war at the center of which stays faithfulness and firmness of divine will to save the “little ones” [it is the meaning of the Hebrew root “aman”: “to be stable”; hence derives the substantive “emet”: truth] continues and will continue till the consummation of the world.

 

This eschatological dimension of the wandering in the land of aloneness, hostility and rejection [i.e. the “land of not existence”, because the Presence of God is the synonym of very being and very life] was especially treated by the Rabbinic exegetical tradition. Taking an example from the teachings of the Lubavitcher Rebbe we discover two striking metaphors rooted in the polysemy of Hebrew words. So, apart from the toponymal “Egypt” that hides in it the word “misrayim”, there is a second meaning: “confinement”. In contrast with this symbolic name which depicts a negative state of mind (strict, rigid, not comprehensive typical of oppressors) the famous metaphor of the “Land of Israel”, on the contrary, is bound with the idea of “spaciousness”, fertility and openness and, consequently, with spiritual openness of mind, spacious reality of inner peace and harmony with God! An important turning point is provided by the passage from negativity to positivity, from slavery to liberty, from closure to disclosure, from justice to mercy builds a new hierarchy of values typical of God’s creation: everything is and must be “good enough”!

 

Viewed from this point, a long section of the present Parashah built on the contrasts [an idyllic tonality of laws regarding the vows, inheritance and dividing the Land as well as construction of the towns for refugees by the tribes of Israel, i.e. the highest manifestation of love, compassion, and  respect for human beings, from the one side; strict legalistic application of lex talionis in the account of termination of the enemies of God, – from the other] represents his own integrity and pragmatism while taking part in this complex reality of historia salutis [history of salvation]. Among the Prophets, it is especially Jeremiah who points out the beginning of this history – wandering in the desert – called by him as a “time of primeval love” (Jer. 2:2). This beautiful metaphor of intimate relationship between people and God, never abrogated by transgressions nor infidelity of Israel, teaches us not to avoid negative experiences, but, moreover, integrate such sorrowful pages of our existence into the wideness of the divine plan of salvation whose other name is the “hesed”: “mercy”.

 

For Reflection and Discussion: 1. What is my personal experience of being pilgrim, stranger, outsider or even looser, in the eyes of others? 2. Is it possible to accept injustice, pain or trouble solely claiming for God’s mercy? 3. How do I contribute to insert my limited daily lifetime into the eternal divine plan of salvation?

 

Bibliography: Plaut, The Torah. A Modern Commentary (New York 2006); Dov Ben-Abba (Ed.), The Signet Hebrew-English English-Hebrew Dictionary (Israel); Likkutei Sichot, Vol. II, pp. 348-353, taken from: “Torah Studies: Massei” (chabad.org, 2018).

 

This week’s teaching commentary was prepared by

Hieromonk Philotheus (Artyushin), Moscow Theol. Academy, Doctorate in Biblical Theology,

Bat Kol alumnus 2011

artyushins@yandex.ru

 [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, comment3 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; Commentary: gill@batkol.info

Shabbat Table Talk

Parashat Pinchas  – Erev Shabbat 6 July 2018

Week of 1-7 July 2018 

 Torah portion: Numbers 25:10-30:1 Haftarah: Jeremiah 1:1-2:3

---

Download

 

Inheritance is an important theme in this week’s reading.  There is the case of the daughters of Zelophehad.  And there is the question of who shall succeed Moses and lead the people into the Land.  For it will not be  one of Moses’ sons; instead it will be the son of Nun, Joshua. Why does the lord instruct Moses to choose Joshua? (Num 27:18-19) Is it because he is brave and resolute, as he demonstrated in the war against Amalek (Ex 17:9-13) and as one of the spies who ventured into Canaan (Num 14:6-9)?  Yet he shares with Caleb this courage and this faith that the Israelites will prevail.  What sets Joshua apart?

 

According to the Sages, this is how Moses approached the lord about his successor:

 

Moses said: Now is the time to make my claims.  If daughters inherit, then it is only right that my sons inherit my glory! Said the Holy One blessed be He to him: “Whoso keepeth the fig tree shall eat the fruit thereof” (Pro 27:18) Thy sons idled away their time and did not occupy themselves with study of the Torah; but, as for Joshua, much did he minister to thee and much honor did he apportion thee.  He would betake himself early morning and late in the evening to thy meeting house, arranging the benches and spreading the mats.  Since he served thee with all his might, it were meet for him to minister to Israel, that he lose not his reward. “Take to thee Joshua the son of Nun”—in fulfillment of the text: “Whoso keepeth the fig tree, shall eat the fruit thereof.” (Leibowitz, 342-343)

 

“Much did he minister to thee”—Joshua is described in Torah as the faithful servant of Moses, seemingly always there at his elbow (Ex 24:13, 32:17; 33:11; Num 11:28).  And almost the last words said by Joshua, in the book which bears his name, are: “As for me and my house, we will serve the lord. “(Jos 24:15) Could it be that Joshua’s devoted service to the people of Israel and to the lord is inspired by the example of Moses?

 

Moses is always ready to serve others. What casts him out of his comfortable life as the adopted son of Pharaoh’s daughter is the sight of an Israelite being beaten by an Egyptian.  He kills the Egyptian, and while this is not to condone homicide, his motive is to rescue the victim of the beating.  He flees to the land of Midian and there rescues the daughters of the priest of Midian from shepherds who won’t let them water their flock.  He then waters the animals himself (Ex 2:11-22) He encounters the lord in the burning bush  when he is “tending the flock” of his father-in-law. (Ex 3:1) This same father-in-law later on thinks that Moses, as the leader of the people,  works too hard! (Ex 18:17-18) He is constantly burdened with the people’s needs and demands, their fear and anger.  Complaining to the lord about “the burden of all this people,” he asks; “Did I conceive all this people, did I bear them, that You should say to me, “Carry them in your bosom as a nurse carries an infant”? (Num 11:11-12) Despite his understandable exasperation, it is a beautiful image, very different from the usual depiction of the stern figure holding the tablets of the Law.   It is in keeping with the description of him as “a very humble man, more so than any other man on earth.” (Num 12:3)

 

Reflection:  As the people trudged through the desert, Moses may well have helped tired women by carrying their children. Think of him in this way and reflect on the relationship between leadership and service.

 

Bibliography:  Leibowitz, Nehama. Studies in Bemidbar (Numbers), Jerusalem, pp. 342-343.

 

This week’s teaching commentary is by

Anne Morton, Winnipeg, Canada

Bat Kol alum 2010

Email: anmorton@mymts.net

 [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.

…………………………………………………………

 

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