Month: August 2018

August 29, 2018 Sunday Commentary Post a Comment

The 22nd Sunday of Ordinary Time

The Sunday Liturgy Commentary

The 22nd Sunday of Ordinary Time – 2nd September 2018

Lectionary readings: Dt 4 1-2,6-8; Ps. 15:2-3, 3-4, 4-5; Jas 1:17–18, 21b-22, 27; Mk 7:1-8,14-15, 21-23

Theme: The heart of observing the law, is observing the law of the heart

 

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This Sunday’s set of readings gives us an interesting connection from the first reading up until the Gospel. In the first reading, Deuteronomy, we see Moses’ exhortation to the children of Israel to “hear the statutes and decrees. . .and to observe them, do not ad nor subtract from it. . . to observe it carefully. . .” In the Psalms, we read and pray about “the one who does justice will live in the presence of the Lord” by describing a live lived in doing acts of justice and righteousness. In the letter of James, he exhorts “be doers of the word and not hearers only.” Finally in the Gospel we read Jesus’s teaching about observing the law on ritual purity. What connection can we see?

 

The key to the connection might be the word: observing/doing. Obviously, since it consistently reappears in all the readings we have this Sunday. We can see that they emphasize not only “hearing the law” but “observing it.” What does it mean for us to observe it then? Is it not enough to “do” what the law for one to say that she/he “observes” the law? It is interesting that in the Gospel, Jesus shifts the attention to the congruence of what is done outwardly and the inward disposition which drives the outward action. It may be misleading to say that Jesus puts more importance on the internal disposition and does away with the external observance of the law/commandments of God. On the contrary, we may consider that Jesus teaches observance of the law as important but that goes to the depths of what it means to really observe the law.

 

The deal-breaker? The heart. He says, “Nothing that enters one from the outside can defile that person; but the things that come out from within are what defile.” Reading further, “It is what comes out of a person that defiles. For it is from within, from the human heart that evil intentions come.” Pope Francis quotes the final verse from the Gospel in his book On Self-Accusation: Corruption and Sin. Observance is not limited in the external acts of piety but in the total is the matter of the heart. Externalities may be important, but we should also watch over the fragmentation of our observance of the law which can emerge from a heart that is immersed and infected by evil. Jesus in the Gospel reminds us that while observing the law is good, we should keep watch over our heart from which either authentic obedience or hypocrisy ensues. Observing the law is not just doing what the law says but observing it with all our heart. At the heart of observing the law, is observing the law of the heart. Justice is demanded of us not only in our external acts but must come from the heart. Simply, goodness and justices involves the totality of our very person: the integrity of our actions in sync with our internal dispositions.

 

We may read this controversy in the Gospel of Mark not so much about Jesus going against the Pharisee’s interpretation of the law but about Jesus confronting our superficiality and even hypocrisy when it comes to our observance of the law. In the world today, especially in the rise of populist leaders in many countries, we see violence unleashed, the widespread neglect and non-tolerance, even propositions of condoning death and destruction, justified by and done in the name of “observance of the law.” This Sunday’s readings challenge us not only to pay lip service to the law but, as the first reading from Deuteronomy mentions, to observe and to keep the law authentically. Inspired by this, we hear the echo of the very Spirit which inspires Bat Kol  Institute to proclaim: “We will hear, and we will do!” (Dt. 5:27)

 

For Reflection and Discussion: [1] What were the moments when we have become superficial in our observance of the law? [2] Where is our heart? What comes from our hearts? Do we use our external acts of piety to cover up for the ‘evil” which arises from our hearts?

 

Bibliography: Amy Jill-Levine and Marc Zvi Brettler, eds., “Mark 7,” in The Jewish Annotated New Testament (Oxford: Oxford University Press, 2011). Jorge Mario Bergoglio, Way of Humility Corruption and Sin on Self Accusation.

 

This week’s teaching commentary was prepared by

John Paul A. Bolano, MA, Philippines, Bat Kol 2017

Email address: jbolano@ateneo.edu

[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.”

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

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Parashah Commentary Post a Comment

Parashat Ki Tavo

Shabbat Table Talk

Parashat Ki Tavo – Erev Shabbat 01 September 2018

Week of 27-31 August

Torah portion: Deut. 26:1- 29:8 Haftarah: Isaiah. 60: 10-63:9

 

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Our Torah portion for this week, Ki Tavo, literally “when you shall arrive”, because it presents different laws taught to the Israelites before they arrive in the Land of Canaan. The first of these different laws or obligations is the offering of the First Fruits. Moses was giving the instructions, with the priest you shall make the offering of the First Fruits in a basket saying, ‘We remember when we were slaves in Egypt. We remember how God brought us to freedom with a strong hand and outstretched arm, with signs and miracles. You, God brought us to this land flowing with milk and honey. And now I have brought these first fruits that you, God have given us’ (Dt 26:8-10). The portion of the Salvation History, from Egypt to Canaan. The pain and cruelty of slavery, the dry and harshness of the desert and now the joy and new life of this land flowing with milk and honey and the future ahead. These mixtures of events forming and shaping the life of these people, is like the art of basketry, a variety of fibrous or pliable materials – anything that will bend and form a shape. Theology of the BASKET, basket of first fruits and gratitude.

 

In the second part of Deut. 26:11– 12, “When you have finished the separation of the tithes from all your harvests and have given them to the Levite, the foreigner, the widow and the orphan, that they may eat within your very city until they are satisfied”. I am reading this verse in mind, that there is also some first fruits or fruits from the land that are offered to the less fortunate. The tithing system described in the Bible was designed specially to meet the needs of the religious, economic and political system of ancient Israel. In our Torah portion, it seems tithes were used to meet the needs of foreigners, orphans and widows. (Deut. 26:12-13). Speaking of tithes, Korban comes into mind. Korban, is any of a variety of sacrificial offerings described and commanded in the Torah. In the equation of our lives, God and the less fortunate have a place.

 

We come to the concluding discourse of Moses beginning in Deut. 26:16, Israel the people of God. Throughout the Torah, we constantly hear this prominent theme, “You will be my treasured possession, if you keep my Laws”, the Genesis of the people of God. The Lord has today declared you to be His people, a treasured possession. He promised you, and that you should keep all His commandments; and He will set you up high above all nations which He has made, for praise, and honor; and that be a consecrated people to the Lord your God, as He has spoken. (Deut. 26:18-19)

 

My final inspiration from Ki Tavo, is the writing of the Law on stones, “After you have crossed the Jordan into the land Yahweh is giving you, you are to set up large stones and coat them with lime and write on them all the words of the Law. Coating the stones with lime, “this method preserved the inscription better than an incision in the stone, which often weathered badly”(Plaut pg 1515). There are different versions of what to write down; the book of Deuteronomy, the whole of the Torah or the essential teaching of the Torah. The underlying values of Torah on large stone is; Torah on strong foundation, Torah in the land, permanency forever to guide and shape our lives.

 

Bibliography: The Jerusalem Bible- Popular Edition. Plaut, The Torah, A Modern Commentary (UAHC New York 1981). Fox, The Five Books of Moses (Shocken, Random House New York, 1997).

 

For Reflection and Discussion: 1. How is First Fruits express in your culture. 2. Theology of the Basket, commend.

 

3. Different ways of expressing tithes. 4. Laws on Stones or in our Hearts.

 

 

This week’s teaching commentary was prepared by

Aliki Langi. Gladstone, Australia, Bat Kol alumni 2005, 2018

Email: 1alikilangi@tpg.com.au

[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

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August 22, 2018 Sunday Commentary Post a Comment

Twenty-first Sunday in Ordinary Time

Twenty-first Sunday in Ordinary Time (26August 2018)

Joshua 24: 1-2a, 15-18b; Ps 34:2-3,16-21; Ephesians 5:21-32; John 6:53, 60-69

Theme: Lessons in Reverence

 

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This passage from John’s Gospel presents a situation of crisis in the sense of one that provokescrucial decisions, in response to Jesus’ teachings. The text states explicitly, “among you there are some who do not believe” and later “Jesus knew from the first who were the ones that did not believe” (64). His ultimatum, “unless you eat the flesh of the Son of Man and drink his blood, you have no life in you” (6:53) provokes the parting of the ways.Reinhartz suggests that the “cannibalistic overtones” of his words would have been not only offensive but repellant “because Jews do not ingest the blood of the animal along with the flesh”; that was forbiddenin, for example, Gen 9:4 “You must not eat flesh with life, blood, in it (171, notes 53 and 60). With that, “many of his disciples turned back and no longer went about with him” (66). Brown comments that this indication of desertion “is found only in John … and may reflect a period toward the end of the (first) century when the Koinonia was being broken” (346, note 33). There is a sense of resolution at the end of the passage when Jesus turns to the twelve and asks. “do you also wish to go away?” and Peter responds:

 

 

Lord to whom can we go? You have the words of eternal life.

We have come to believe and know that you are the Holy One of God.

 

A similar development occurs in the Joshua passage, which is taken from the final chapter of the book. The introduction to this book in the Stone Edition refers to this chapter as Joshua’s valedictory, reflecting his mission “to plant the seeds of Torah in the Land of Israel” (517). The setting is the solemn assembly at Shechem, convoked by the elderly Joshua, in which he demands of the people a decision: if they are unwilling to serve the Lord, then they must choose to serve the gods of their ancestors beyond the Euphrates or the gods of the Amorites in the land they have entered “between the Jordan and the great sea, toward the setting sun.” Here the resolution of the tension emerges in Joshua’s affirmation that he and his household will serve the Lord; that prompts the people to acknowledge how “the Lord our God” brought them out of the land of slavery and has protected them wherever they went, which leads them to the profession of faith:

 

 

Therefore, we will serve the Lord, for he is our God.

 

A somewhat similar dynamic is played out quite subtly in Ephesians 5:21-32, which explores the “great mystery” of the relation between Christ and the Church. The author seeks a metaphor by which to elucidate that relationship and finds it in the intimacy of marriage. The text’s attempt to distinguish the roles of husband and wife leads Grossman to describe them as a “hierarchical relationship of mutuality” and perhaps that provides a key. The passage begins with the mutuality of kindness, tenderheartedness, forgiveness, loving as Christ loved us and gave himself for us; the text moves on to: “be subject to one another out of reverence for Christ.” Ideally, ultimately, the two “become one flesh” finding, through their love, the ways to resolve the differences and tensions that emerge.

 

Reflection and Discussion: 1. Peter’s profession of faith in Jesus was: you have the words of eternal life. What would your profession of faith in Jesus be now? What does that mean to you? 2. Think of one mutual relationship that you truly value. What are some of the expressions of mutuality that make that friendship so precious?

 

Bibliography:Brown, Raymond, An Introduction to the New Testament, pp. 344-349, (Doubleday, New York, 1997); Reinhartz, Adele, Introduction and annotations for “The Gospel According to John” pp. 170-171, and Grossman, Maxine, Introduction and annotations for “The Letter of Paul to the Ephesians” pp. 351-352,in Levine, Amy-Jill and Brettler, Marc Zvi, The Jewish Annotated New Testament (Oxford University Press, New York, 2011); Scherman, Rabbi Nosson, Editor, Tanach, The Stone Edition: Joshua, pp. 517, 576-77.

 

This week’s Sunday Gospel Commentary was prepared by

Diane Willey, nds, M.A., Canada, Bat Kol Alum 2005, 2006

dianewilley@hotmail.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

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

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Parashah Commentary Post a Comment

Parashat Ki Teitzei

Shabbat Table Talk

Parashat Ki Teitzei –Erev Shabbat 24 August 2018

Torah portion:Deuteronomy 21:10-25:19 Haftarah: Isaiah 54:1-55:5

 

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In Parashat Ki Teitzei, Moses gives the laws regarding individuals, their families and their neighbors. This is in contrast with the preceding chapters where Moses exhorts the Israelites to obey laws regarding public officials and the nation and on the laws regarding the sanctuary and the rites and festivals celebrated within it as part of their preparation to enter the Promised Land.

 

The parashat has seventy-four of the Torah’s 613 commandments (mitzvot). They include specific rules on family relationships and daily living; and on interpersonal ethics, justice, responsibility, work and sexuality.

 

The first of these are the three family laws (Deut 21:10-21) on marriage with a woman captured in war, the right of the firstborn in a polygamous family and on punishment of an insubordinate son. These are followed by the lawson the body of executed criminal (vv 22-23).

 

There are laws on marital and sexual misconduct specifically on premarital chastity, false accusation, tassels of garments, true accusations and forbidden relationships (23:1-9; 24:1-4).

 

There are also miscellaneous domestic laws dealing with property, domestic animals, clothing, houses and vineyard (22:1-2) and on the sanctity of the military camps, asylum for escaped prisoners, lending of interest, timely fulfillment of vows, what creditors may not seize, fair wages, proper weights and measures and gleanings for the poor.

 

The parashat ends with the seemingly contradictory commandments to “obliterate the remembrance of Amalek from the heavens” and “not forget!”

 

There are wide-ranging topics in the parashat and most are far from self-explanatory and may need lengthy discussion and interpretation. Is there rhyme and the reason? Is there a running thread? I agree with a comment in the EtzHayim that one theme is prominent in the parashah: “the irreducible dignity of the human being.” Even those considered as marginal members of society, such as the executed criminal, the female war captive, the escaped slave, the poor who could pay his/her debt or the hungry who depend on gleanings are to be treated with dignity as they are fashioned in the image of God and are to be treated accordingly.

 

The commandment regarding the Amalek may also give us a hint of what the parashat is all about. Amalek was an ancient biblical nation living near the land of Canaan. The Amalekites were the first to attack the Israelites who were “faint and weary” recuperating from their escape from Egypt. They made a surprise attack on the Israelites and killed the old, the weak and the infirm. Because of this and despite the miracle of the ten plagues, the parting of the sea and the escape from Egypt, some Israelites in their sadness and suffering (they were also thirsty and hungry) doubtedand asked: Is God among us?

 

The Amalek is long gone. But it is seen as the essence of baseless, irrational indifference. What it represents constitutes the archenemy of the Jewish people and their mission in life. How is one to respond to Amalek? How does one deal with apathy, cynicism or doubt? The answer found in theparashat is simply one word: Zachor(Remember).

 

To remember includes to remember what God has done and what the Amalek did to the old, weak and infirm. It is a command to keep faith in God’s mercy and to be thankful for our blessings. It is also a command to be merciful for others especially those in need.

 

Today, gemitlutchassadim, literally meaning “the giving of loving-kindness” is a mitzvah (a command) in the everyday life of Jews. It is also a commandment for Christians. Some examples of gemilutchassadim are the ones enumerated in Matthew’s Gospel: clothe the naked, feed the hungry, visit the sick, bury the dead, comfort mourners, among others.

 

Reflection and Discussion: 1) What do you consider to be the biggest commandment of God regarding your family and neighbors? 2) What is the hardest commandment to fulfill? 3) What’s your most recent act of loving kindness, for whom?

 

Bibliography:EtzHayim: Torah and Commentary (New York, 2001), The Catholic Study Bible, New American Bible Revised Edition (Oxford, New York, 2011) and http;//www.chabad.org.

 

This week’s Sunday Gospel Commentary was prepared by

Miner Generalao, Philippines. Bat Kol Alumni July 2014

Email address: mayneer@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

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August 15, 2018 Sunday Commentary Post a Comment

Twentieth Sunday in Ordinary Time

Twentieth Sunday in Ordinary Time (19 August 2018)
Proverbs 9:1-6; Psalm 34:2-7; Ephesians 54:15-20; John 6:51-58
Theme: Come … live and walk in the way of insight (Pr 9:6)

 

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The context of John 6 is Pesach, the Jewish feast with its striking symbolism of the sacrifice of the paschal lamb and the unleavened bread. This is a significant teaching moment and Jesus brings to it his discourse on the bread of life. Our reflection on verses 51-58 is enriched by the Proverbs text that recounts Lady Wisdom’s lovingly meticulous preparations for her banquet, a banquet which is “a figure for the delight in sacred learning” (Williams).

 

Lady Wisdom offers a place at her magnificent table to “those without sense” (9:4), whom Kleinig identifies as those who are unformed/uneducated and so are open to her influence. He notes the offer, the demand, and the promise that Lady Wisdom makes: her invitation to the table extends into her offer of a life of celebration and enjoyment with her; her demand is to set aside immaturity and accept her wisdom as the source and measure of maturity; and her promise refers to her way as the path to vitality and insight. Lady Wisdom’s invitation: “Come, eat of my bread and drink of the wine I have mixed … live and walk in the way of insight” reverberates in the Gospel for today, where Jesus states:

 

Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Those who eat my flesh and drink my blood have eternal life and I will raise them up on the last day; for my flesh is true food and my blood true drink
(6:53-55).

 

Brown points out (346) that while, in the preceding verses (41-50), “Jesus is the Bread of Life in the sense that his revelation constitutes (the nourishment of) teaching by God,” in verses 51-58, “Jesus is nourishment in another sense, for one must feed on his flesh and blood to have eternal life. The themes of 6:35-51 are duplicated but now in language evocative of the Eucharist” – “The blood I shall give is my own flesh for the life of the world.” In conclusion, “Jesus feeds his disciples through both his revelation and his Eucharistic flesh and blood.”

 

Brown comments that Wisdom is a very important motif in Johannine Christology (346, note 32). In Sirach 24:21, Wisdom identifies herself with the food and drink she offers: “Those who eat me will hunger for more, those who drink me will thirst for more.” Jesus too identifies with the bread he offers and makes of it a sign of his covenant: “Those who eat my flesh and drink my blood abide in me and I in them. Just as the living Father sent me and I live because of the Father, so whoever eats me will live because of me” (6:56-57).

 

Ephesians speaks to the quality of life within that covenant. Brown observes that “while in Colossians the mystery revealed in Christ is God’s plan for salvation for the Gentiles, in Ephesians the mystery is the union of Jews and Gentiles in the same Body of Christ” (629, note 21). In Eph 5:10 the author advises: “Try to discover what the Lord wants of you” and then in 15-20 provides some direction to enable them to “recognize what is the will of the Lord” (17): “be filled with the Spirit, sing psalms and hymns and inspired songs among yourselves,” and “always and everywhere give thanks to God who is our Father, in the name of our Lord Jesus Christ.” The spirit of thanksgiving finds its place at the table of Lady Wisdom, and permeates the relation of Jesus with the Father.

 

Reflection and Discussion: 1. Lady Wisdom counsels us to “live and walk in the way of insight.” What might that mean in your life? What might it mean for your faith community? 2. How is gratitude finding expression in your life now?

 

Bibliography: Brown, Raymond, An Introduction to the New Testament, pp. 344-349, (Doubleday, New York, 1997); Internet articles: Kleinig, John W., “The Banquet of Wisdom: An Exegetical Study of Proverbs 9:1-12”; Williams, Gabriel, “Wisdom Christology and the Bread of Life.”

 

This week’s Sunday Gospel Commentary was prepared by
Diane Willey, nds, M.A., Canada, Bat Kol Alum 2005, 2006
dianewilley@hotmail.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
Website: www.batkol.info; gill@batkol.info.

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Parashah Commentary Post a Comment

Parashat Shoftim

ParashatShof’tim—Erev Shabbat 17August, 2018

Week of12– 18August, 2018

Torah portion:Deut. 16:18 – 21:9Haftarah: Isaiah 51:12 – 52:12

 

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“Justice, justice shall you pursue…”

 

This parashah is devoted almost entirely to the theme of justice. From the obligations of judges to the limitations on the power of kings, the well-being of a society depends neither on the goodwill of the ruler nor on the ascendance of the most capable in a competitive environment, but rather on the certainty that the law will treat all alike and will protect the most vulnerable against the most powerful.The absolute primacy of justice, a theme that occurs throughout the Torah, perhaps receives its greatest emphasis here. It has been said that since the time of Abraham, Justice has spoken with a Hebrew accent.

 

The most direct, intimate and force-filled entry into the world of the Hebrew Bible is through the power of the Hebrew language. All translations are the product of the choices of other people, at other times, with personal agenda that may not match those of the reader/student. The Sages of old used to maintain that reading the Bible through a translation may be likened to kissing a bride through a towel/veil! However, while being “language-challenged” to some extent, and thus at the mercy of the translator, we can profitably compare several translations of a verse or passage, and, in addition, consult some of the ancient and modern commentaries. The call is to constantly beware the plain as well as hidden meaning of the Biblical text. The divine utterance is Torah itself, which is then garbed in other tongues.

 

The very opening line of this week’sparashathaShavuah goes on to say: “You shall appoint magistrates and officials … in all the settlements and the gates … that they shall govern the people with due justice” (Deut. 16:18).The Torah advises that we must set guardians at the gates of our souls – our mouths (that we do not lie or speak malicious gossip), our ears (that we not be eager to hear malicious gossip) and our eyes (that we not form the habit of seeing the worst in others).A modern non-Biblical midrash of Mahatma Gandhi’s three monkeys represents the principle“hear no evil, see no evil, speak no evil”(www. Gandhi’sThreeMonkeys)

 

The Hebrew tzedek is justice in the sense of doing the right thing in a legal procedure while mishpatis justice as a cosmic principle that maintains harmony in the world and makes possible the world’s continued existence. According to the contemporary Hassidic Master Arthur Green in “Justice, justice shall you pursue” the term ‘pursue’ carries strong connotations of effort, eagerness which implies more than merely respecting or following justice; we must actively pursue it. This command also means to “pursue justice justly,” for just goals can never be achieved by unjust means. The worthiest of goals will be rendered less worthy if we have to compromise justice to achieve it.

 

The Torah is meant to be read aloud preferably with ahavrutah partner, or even when we read it alone! The music of the original language has a special beauty which translations ordinarily cannot adequately suggest unless the translation is as true to the Hebrew words and music as possible. The spokenness of the biblical text is understood as a critical factor in doing Talmud Torah. Finally, at all times we are invited to read beneath the plain, the literal meaning of the text: the peshat. Archeology of the Word, excavating beneath the peshat when there are irritations in the text, that is, clues that suggest that we should do so: these are the means to a midrashic reading of Talmud Torah. Midrash in its many appearances is a core dimension of the study of Torah. It is, perhaps, the most vitalizing and valuable approach to all biblical texts.

 

For Reflection and Discussion: [1]For the Biblical sages, the double use of tsedek (‘justice’) invited creative interpretation. If you were to pair justice with another quality or virtue, what would it be and why?[2]In the context of justice, what hopes do you have for the future of your children, your faith community, and your church? How do you articulate these hopes? [3]In the above context, think of an incident which led you to pursue justice. Perhaps you can share your experience with your havrutah partner or Torah study group.

 

Bibliography:EtzHayim, Torah and Commentary (New York, 2001),Plaut, The Torah, Modern

Commentary (New York, 1981), Arthur Green, These Are The Words: A vocabulary of Jewish Spiritual Life, www.lightoftorah.net and Mimeographed class notes from previous Bat Kol Jerusalem study sessions.

 

This week’s teaching commentary was prepared by

Roy da Silva, MTh [Biblical Theology], Chandigarh, India. Bat Kol alumnus, 2002 – 2006, 2015

E-mail: roydasilva@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

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August 7, 2018 Sunday Commentary Post a Comment

Nineteenth Sunday in Ordinary Time

Nineteenth Sunday in Ordinary Time (12 August 2018)
1Kings 19:4-8; Psalm 34:2-9; Ephesians 4:30-5:2; John 6:41-51

Theme: Taste and see that the Lord is good (Ps 34:9)

 

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When compared with other Psalms, the “Wisdom Psalms” including Ps. 34, are “more conscious of God’s presence in daily life”; they convey “reflection and calm strength, with moderation and appreciation for the learning experience” of each day (Stuhlmueller, 180). Urging us to taste and see the goodness of the Lord, these verses of Ps. 34 invite us to probe the quite disparate and somewhat dramatic readings from Kings, Ephesians, and John, to discover how the Psalm holds them together and illumines the insights they offer.

 

In Elijah’s desperate flight from the wrath of Jezabel, through the desert, on route to Mt. Horeb, he is sustained by cakes baked on stone and a jar of water, provided by an angel. This passage functions, in this liturgy, like a prelude to the Gospel’s theme of “bread … from heaven.” In the Gospel, Jesus does not appeal to Elijah’s experience, but rather to the earlier tradition of the manna in the Exodus journey. Both attest to the place that bread from heaven has in the faith tradition of those he is addressing.

 

The selection from Ephesians calls us to be “imitators of God” (5:1) in a quality of life that is freed from all malice – bitterness, wrath, slander – in order to love “as Christ loved us and gave himself up for us” (5:2). This reference to the sacrifice of Christ is echoed in the Gospel’s closing line: “the bread that I will give, for the life of the world, is my flesh” (6:51).

 

The Gospel passage from John takes shape around the key question: “How can he now say, ‘I have come down from heaven?’ Is he not Jesus, son of Joseph?” Jesus responds in the strength of his conviction regarding his identity as “sent by the Father” (6:44) and “the one who is from God” (6:46). Reinhartz (171) reminds us that the “I am” statements here, as in Ex 3:14, are expressions of divinity and so imply Jesus’ unity with God.

 

Jesus clearly identifies those who are able to come to him: they are drawn by the Father (6:44), they have heard the Father (6:45), and they have learned from the Father (6:45). We cannot ignore the evidence here of the centrality of “the Father” in the life and ministry of Jesus. Jesus’ statement, “they shall all be taught by God” (Is. 54:13) contributes to Brown’s insight that the “bread of life” is, first of all, Jesus’ teaching, his revelation.

 

John’s treatment of the institution of the Eucharist takes a very different form than in the Synoptic Gospels. In Matthew, for instance, we find: “Jesus took bread, and blessed and broke it, and gave it to the disciples and said, ‘Take, eat; this is my body’” (Mt 26:26). There is no such text in John; instead, here in chapter 6, Jesus states: “I am the bread that has come down from heaven (6:41), I am the bread of life (48), I am the living bread (51), the bread that I will give … is my flesh (51), whoever eats this bread will live forever (51).

In response first to Elijah’s desert experience nurtured by an angel, and then to the Ephesians’ call to be imitators of God loving as Christ loved us, and finally, in response to Jesus’ promise of the gift of himself as the bread of life, we return each time to the Psalm’s refrain, in gratitude, “Taste and see the goodness of the Lord.”

 

Reflection and Discussion: 1. Think of a personal experience in which you have “tasted and seen” the goodness of the Lord. What has this taught you about your God and about the response God desires from you? 2. Recall an experience of Eucharist that meant a great deal to you. Why was it so significant?

 

Bibliography: Brown, Raymond, An Introduction to the New Testament, pp. 344-349, (Doubleday, New York, 1997); Reinhartz, Adele, Introduction and annotations for “The Gospel According to John,” pp. 170-171, in Levine, Amy-Jill and Brettler, Marc Zvi, The Jewish Annotated New Testament (Oxford University Press, New York, 2011); Stuhlmueller, Carroll, The Spirituality of the Psalms, pp. 178-180, (The Liturgical Press, Collegeville, 2002).

 

 

This week’s Sunday Gospel Commentary was prepared by
Diane Willey, nds, M.A., Canada, Bat Kol Alum 2005, 2006
dianewilley@hotmail.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
Website: www.batkol.info; gill@batkol.info.

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Parashat Re'eh

Shabbat Table Talk
Parashat Re’eh – Erev Shabbat 10 August 2018
Torah portion: Deuteronomy 11:26-16:17 Haftarah: Isaiah 54:11-55:5

 

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In Parashat Re’eh, Moses exhorts the Israelites to be obedient as he presents the laws regarding the sanctuary and the rites and festivals celebrated within it. He also instructs them on the laws regarding holiness, idolatry, false prophets, clean and unclean foods, tithes, freeing slaves, among others.

 

The parashat is part of Moses’ second and longest discourse on the laws which constitute the core of Deuteronomy. Also called the Deuteronomic Code, the laws are in preparation for Israel’s entry into the Promised Land and is seen as a kind of survival manual for Israel in their life as a people: how to live and what to avoid.

 

Moses tells the people that their fate depends on their response to God’s commands and promises. Will they choose a great blessing or terrible curse? He says, “I am setting before you today a blessing and a curse: the blessing, if you listen to the commandments of the Lord your God, which I am commanding you today; and the curse, if you do not listen to the commandments of the Lord your God, but turn aside from the way which I am commanding you today, by following other gods which you have not known.” (Deut 11:26-28).

 

The blessings resulting from obedience are described as abundance of life, prosperity and well-being, a stark contrast from the sufferings and hardships experienced by the Israelites as slaves in Egypt. (Parashat Ki Tavo presents the details on the blessings for obedience in Deut 28:1-17 and the curses for disobedience in Deut 28:15-68).

 

The parashat ends with the laws of the three festivals. Moses says: “Three times in a year all your males shall appear before the Lord your God in the place which He chooses, at the Feast of Unleavened Bread and at the Feast of Weeks and at the Feast of Booths, and they shall not appear before the Lord empty-handed.” (Deut 15:16).

 

The festivals are to honor and thank the Lord. Each one is to make an offering “as he is able” and according to the blessing given by God. (v. 17). “As he is able” refers to an offering one can afford as the result of the harvest and may be in the form of produce, animals or money. The offering is a freewill contribution – one with no prior obligation or commitment and given as an expression of devotion or gratitude (in contrast to a votive offering where a gift is given for a benefaction such as the birth of a son or safe return from a journey).

 

When observing the festivals, Moses exhorts them to remember that they were slaves in Egypt (v. 12). The main themes of the festivals are commemoration of the Exodus and gratitude for the harvest. Today, the Feasts of Passover, of Weeks and of Booths are observed by Jews in their homes, synagogues or at the Kotel (Western Wall) in Jerusalem.

 

In the haftarah from Isaiah the theme is consolation for the exiled Israelites. Isaiah makes the prophecy on how the downtrodden Israelites will once again rise to glory.

 

Deuteronomy is presented as a covenant structure given by Moses himself. With its hortatory style and tone of life or death urgency, it has been suggested that it is a program for renewing the covenant by the people. Scholars have also said that Deuteronomy was probably composed over the course of three centuries, from the eighth century to the exile and beyond (and therefore not written by Moses himself).

 

The exact date when it was written and by whom may be subject to study and continuing debate. What is loud and clear is the message: Our one God has blessed us and blessings will continue to flow if we walk in his ways. Another key message: We have to renew our covenant with God again and again.

 

For Reflection and Discussion:1 )What do you consider to be your big recent blessings? How did you thank God? 2) What offerings have you made recently to God and the Church? How can we teach others to have a grateful, generous heart?

 

Bibliography: Etz Hayim: Torah and Commentary (New York, 2001), The Catholic Study Bible, New American Bible Revised Edition (Oxford, New York, 2011).

 

This week’s Sunday Gospel Commentary was prepared by
Miner Generalao, Philippines, Bat Kol Alum July 2014
Email address: mayneer@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

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Parashah Commentary Post a Comment

Parashat Re’eh

Shabbat Table Talk
Parashat Re’eh – Erev Shabbat 10 August 2018
Torah portion: Deuteronomy 11:26-16:17 Haftarah: Isaiah 54:11-55:5

 

Download

 

In Parashat Re’eh, Moses exhorts the Israelites to be obedient as he presents the laws regarding the sanctuary and the rites and festivals celebrated within it. He also instructs them on the laws regarding holiness, idolatry, false prophets, clean and unclean foods, tithes, freeing slaves, among others.

 

The parashat is part of Moses’ second and longest discourse on the laws which constitute the core of Deuteronomy. Also called the Deuteronomic Code, the laws are in preparation for Israel’s entry into the Promised Land and is seen as a kind of survival manual for Israel in their life as a people: how to live and what to avoid.

 

Moses tells the people that their fate depends on their response to God’s commands and promises. Will they choose a great blessing or terrible curse? He says, “I am setting before you today a blessing and a curse: the blessing, if you listen to the commandments of the Lord your God, which I am commanding you today; and the curse, if you do not listen to the commandments of the Lord your God, but turn aside from the way which I am commanding you today, by following other gods which you have not known.” (Deut 11:26-28).

 

The blessings resulting from obedience are described as abundance of life, prosperity and well-being, a stark contrast from the sufferings and hardships experienced by the Israelites as slaves in Egypt. (Parashat Ki Tavo presents the details on the blessings for obedience in Deut 28:1-17 and the curses for disobedience in Deut 28:15-68).

 

The parashat ends with the laws of the three festivals. Moses says: “Three times in a year all your males shall appear before the Lord your God in the place which He chooses, at the Feast of Unleavened Bread and at the Feast of Weeks and at the Feast of Booths, and they shall not appear before the Lord empty-handed.” (Deut 15:16).

 

The festivals are to honor and thank the Lord. Each one is to make an offering “as he is able” and according to the blessing given by God. (v. 17). “As he is able” refers to an offering one can afford as the result of the harvest and may be in the form of produce, animals or money. The offering is a freewill contribution – one with no prior obligation or commitment and given as an expression of devotion or gratitude (in contrast to a votive offering where a gift is given for a benefaction such as the birth of a son or safe return from a journey).

 

When observing the festivals, Moses exhorts them to remember that they were slaves in Egypt (v. 12). The main themes of the festivals are commemoration of the Exodus and gratitude for the harvest. Today, the Feasts of Passover, of Weeks and of Booths are observed by Jews in their homes, synagogues or at the Kotel (Western Wall) in Jerusalem.

 

In the haftarah from Isaiah the theme is consolation for the exiled Israelites. Isaiah makes the prophecy on how the downtrodden Israelites will once again rise to glory.

 

Deuteronomy is presented as a covenant structure given by Moses himself. With its hortatory style and tone of life or death urgency, it has been suggested that it is a program for renewing the covenant by the people. Scholars have also said that Deuteronomy was probably composed over the course of three centuries, from the eighth century to the exile and beyond (and therefore not written by Moses himself).

 

The exact date when it was written and by whom may be subject to study and continuing debate. What is loud and clear is the message: Our one God has blessed us and blessings will continue to flow if we walk in his ways. Another key message: We have to renew our covenant with God again and again.

 

For Reflection and Discussion:1 )What do you consider to be your big recent blessings? How did you thank God? 2) What offerings have you made recently to God and the Church? How can we teach others to have a grateful, generous heart?

 

Bibliography: Etz Hayim: Torah and Commentary (New York, 2001), The Catholic Study Bible, New American Bible Revised Edition (Oxford, New York, 2011).

 

This week’s Sunday Gospel Commentary was prepared by
Miner Generalao, Philippines, Bat Kol Alum July 2014
Email address: mayneer@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

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