Month: September 2018

September 25, 2018 Sunday Commentary Post a Comment

The 26th Sunday of Ordinary Time

The Sunday Liturgy Commentary

The 26th Sunday of Ordinary Time – 30th September 2018

Lectionary readings: Num. 11:25-29; Ps. 19:8,10,12-14; Jas 5:1-6; Mark 9:38-43,45,47-48

Theme: Called to hear and to speak God’s word.

 

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‘But Jesus said, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me.’ (Mk 9:39) This verse makes an interesting link between deeds of power and not speaking evil of the source of that power. This raises such questions as; ‘where is the source of my own power?’ and ‘how do I experience power in others?’ It also invites reflection on how the experience of power reduces our capacity to speak evil of another.

 

‘Listen! The wages of the labourers who mowed your fields, which you kept back by fraud, cry out, and the cries of the harvesters have reached the ears of the Lord of hosts.’ (Jas 5:4) Listen! What do we hear? The defrauded ‘wages … cry out’. To whom? The person who has committed the fraud? There is almost a momentary opportunity to change, to do the right thing perhaps, to hear that brief pang of conscience, before God hears the harvesters themselves who have been defrauded. Our conscience may support us to hear God’s word and do what is right … but first, we must listen to it.

 

In Numbers 11:29 we read, ‘Would that all the Lord’s people were prophets, and that the Lord would put his spirit on them!” ‘The root נבא appears to be related to Akkadian nabû, to call. The נב’א (navi), prophet, is one who is called to announce God’s will.’ (Plaut p1093) The prophet’s power is in hearing God’s word and doing God’s will by speaking that word. The prophet chooses not to ‘speak evil’ of, or to place a ‘stumbling block’ before another as he is empowered by God’s word to support the oppressed who are unfairly treated. (Mk 9:39, 42) The poem ‘A bag of tools’ by R.L. Sharpe captures the choice we’re all given:

 

‘Isn’t it strange how princes and kings,

and clowns that caper in sawdust rings,

and common people, like you and me,

are builders for eternity?

Each is given a list of rules;

a shapeless mass; a bag of tools.

And each must fashion, ere life is flown,

A stumbling block, or a Stepping-Stone.

 

God’s word may be a challenge for the prophet to speak but prophets rise above these challenges, turning their own inner stumbling blocks into stepping stones for God’s word by allowing God’s word to transform their attitudes and behaviours. ‘Would that all … were prophets’. What a prophet ‘achieves comes against his will. He does not call for it; he is called upon. God comes upon the prophet before the prophet seeks the coming of God.’ (Plaut p1096)

 

For Reflection and Discussion: [1] How does God call you? [2] Notice for a day or two (or more!) the impact your communication has on others and theirs on you, e.g. how you use and experience silence, words and actions in communication. [3] Are you communicating God’s Word?

 

Bibliography: Levine & Zvi Brettler (eds.), The Jewish Annotated New Testament, (Oxford, 2011); Plaut (ed.), The Torah, A Modern Commentary (New York, 1981), NRSV.

 

This week’s teaching commentary was prepared by

Thérèse Fitzgerald, nds, Dublin, Bat Kol alum 2015, 2018

theresefitzgerald7@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

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Parashah Commentary Post a Comment

Parashat Chol HaMo’ed Sukkot

Shabbat Table Talk

Parashat Chol HaMo’ed Sukkot – Erev Shabbat 28th September 2018

Week of 23rd – 29th September, 2018

Torah Portion: Exodus 33:12-34:26 Haftarah: Ezekiel 38.18-39.16

Theme: In Crisis, Creation Takes Place

 

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Today’s readings fall on the 20th of Tishrei of Sukkot VI. At first glance, we might not see the connection of the Torah portion with today’s Haftarah, and it is worthwhile to see these readings’ close connection. The Israelites in both accounts of the book can be said were in their troubled times, that is in exile: in the wilderness in Exodus, and a seemingly “wilderness” in Babylon at the time of Ezekiel. Nonetheless, there is a promise of an exodus, a “drawing out” and this settles them to their “home”, to the Promised Land and a return to Israel. In this case, both readings depict, exile and exodus, of a promise, of G-d’s presence, and of hope. Let us appreciate the readings’ parallelism.

 

It was on the mountain that G-d manifested the Divine presence to Moses, when the latter requested G-d to include in the Divine favor the entire people of Israel. Surely, G-d promises to bestow favor on the people and this is sealed with a covenant. Moses, I suppose made the plea in solidarity with his people who seem to experience a sense of loss and are on the edge of hopelessness. G-d’s assurance of the Divine presence in the midst of crisis through the covenant is enough for them to move forward and hope for the moment. The people must remember the covenant with G-d to sustain them through their sojourn in the “wild”. The Israelites who are in “exile” will soon experience “exodus” from the unsafe territory to a land flowing with milk and honey. On the one hand, Ezekiel assures the people of a return to Jerusalem, for they who are in exile will soon find themselves in “exodus”. Ezekiel’s prophecy is to bring hope to the people and portrays a dramatic and graphic pictorial of G-d’s redemptive action, which is fiery and furious towards Gog (which in Hebrew means, “mountain”). Gog’s downfall and destruction will manifest Israel’s G-d, but more that this is a revelation of the Divine presence, not on a mountain but against Gog (mountain). Ezekiel describes the destruction that is apocalyptic beginning with a terrible earthquake, mountains overthrown, cliffs topple and walls crumble, there will be pestilence and bloodshed, torrential rains, hailstones and sulfurous fire. It seems that they who are in exile are being prepared for their future exodus from crisis, and it matters that the land be cleansed, for them to start anew.

 

How can we make sense of this in our lives today? There are varied ways to seeing all these, yet I would like to focus on Gog, which as mentioned above also means “mountain”. A mountain can represent either our inflated ego or humongous crises in life; and in both cases, we can fail to sense G-d’s reality in our midst, because the mountain has blocked our sight of the Divine presence. We could forget that G-d is on “top” of everything, thus we at times will be tempted to lose hope and even doubt G-d’s presence. Yet G-d’s way for us to see the Divine presence is to allow a quake that will crumble, swipe and consume to ashes our worries, crises, or inflated ego. It is only when we crash that we see and know where we stand, and who stand beside us, who never fail to lift us up, gives us a chance to begin anew.

 

Remember: God’s presence to Israel is not a promise, but a reality, which forever will be a guarantee. In crises, or troubled times, hope sustains, because G-d remains.

 

Reflection and Discussion: 1. What is the “Gog” in my life? 2. Are you experiencing as sort of “exile” today? Is this about your relationship with others, self-struggle, a decision to make, emotional turmoil, or something else (identify it)? 3. How do you want G-d to intervene in this poignant point in your life? (Suggestion: express all to G-d, who will sustain, and who surely remains)

 

This week’s Chol HaMo’ed Sukkot Commentary was prepared by

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

Email address: krstn.rw@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

@import url(https://www.ratisbonne.org.il/bk/wp-content/plugins/siteorigin-panels/css/front-flex.min.css); #pgc-4207-0-0 , #pgc-4207-0-2 { width:10%;width:calc(10% – ( 0.9 * 30px ) ) } #pgc-4207-0-1 { width:80%;width:calc(80% – ( 0.2 * 30px ) ) } #pl-4207 #panel-4207-0-1-0 { } #pl-4207 .so-panel { margin-bottom:30px } #pl-4207 .so-panel:last-child { margin-bottom:0px } #pg-4207-0.panel-no-style, #pg-4207-0.panel-has-style > .panel-row-style { -webkit-align-items:flex-start;align-items:flex-start } @media (max-width:780px){ #pg-4207-0.panel-no-style, #pg-4207-0.panel-has-style > .panel-row-style { -webkit-flex-direction:column;-ms-flex-direction:column;flex-direction:column } #pg-4207-0 .panel-grid-cell { margin-right:0 } #pg-4207-0 .panel-grid-cell { width:100% } #pgc-4207-0-0 , #pgc-4207-0-1 { margin-bottom:30px } #pl-4207 .panel-grid-cell { padding:0 } #pl-4207 .panel-grid .panel-grid-cell-empty { display:none } #pl-4207 .panel-grid .panel-grid-cell-mobile-last { margin-bottom:0px } }

September 18, 2018 Sunday Commentary Post a Comment

The 25th Sunday of Ordinary Time

The Sunday Liturgy Commentary

The 25th Sunday of Ordinary Time – 23rd January 2018

Lectionary readings: Wisdom 2:12,17-20; Psalm 54:3-8; James 3:16-4:3; Mark 9:30-37

 

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Presented in the form of a diatribe against another, the pericope from the book of Wisdom that forms our first reading today is in the form of a Hellenistic diatribe against another, is part of a larger section (Wis 2:10-20). It presents the thoughts of the “ungodly”, who “revel in sensual pleasures” 2:6-9, “exploit the weak” 2:10-1 and in this portion “persecute the righteous unto death” 2:12-20 (New Interpreter’s Bible, 559).

 

Arthur Green (These Are the Words, Kindle locations 3066-3067) notes of the “righteous one”, or Tsaddik, as performing extraordinary acts of “generosity and selflessness within the human community.” The tsaddik in this section of Wisdom is described as “God’s child” (v. 18), an image we shall return to in the Gospel.

 

The reading from James is also better understood within its context as part of a longer pericope (Jas 3:13-17) that draws a contrast between earthly and heavenly wisdom (Martin, 136) and is followed by similar discourse about the nature of conflicts and disputes (4:1-10).

 

Envy and selfish ambition (v. 16) are presented as causes of disharmony, whilst wisdom from above is presented as “pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy” (v. 17). Further, righteousness will yield peace, which draws heavily from the imagery of Isaiah (32:17).

 

The conflicts and disputes of Jas 4:1 and the gospel passage (cf. Mark 9:31,33-34), echo the Hebrew maḥloket, which Arthur Green describes as the opposite of shalom. “Shalom means living in harmony with one another; maḥloket means division, sometimes leading to hostility, between people. (Kindle locations 2941-2943).

 

Herbert Basser (JANT, 637), suggests that “humanity wants to do God’s will but self-aggrandizement and Roman oppression prevent it. The early church faced numerous conflicts created by factionalism.” Perhaps we are seeing echoes of this both in the passages from James and Mark’s gospel.

 

Today’s gospel presents the second prediction of the fate that Jesus would face in Jerusalem (9:31). The disciples cannot comprehend what Jesus is speaking of (v 32), which is highlighted by the fact that they end up arguing over which one of them is the greatest (v. 34), which is perhaps also an echo of the maḥloket alluded to in James. Jesus, then offers two examples that highlight the desirable qualities that should be exhibited by a disciple.

 

The directive that those who seek to be first must in fact place themselves last and be servant of all, stands in the face of the worldly wisdom we have seen in the first and second readings. In order to further emphasize this, Jesus holds up the child as an example of one who, at the time, held a “secondary status” as a “lesser human” (JANT, 637). One who welcomes a child (v. 37), therefore, is indeed placing themselves last. In addition to this, one who in humility welcomes a child, also welcomes Jesus.

 

For Reflection and Discussion: What place does humility have in my life? How might adopting the disposition of a tzaddik enable cohesion and peace in our communities and in our world?

 

Bibliography: Herbert Basser, James, & Lawrence M. Mills, Mark, The Jewish Annotated New Testament (New York: Oxford University Press, 2011); Arthur Green, These Are the Words, Second Edition: A Vocabulary of Jewish Spiritual Life Jewish Lights Publishing, 2012. Kindle Edition; Ralph P. Martin, James, Word Biblical Commentary, 48 (Grand Rapids, MI: Zondervan, 1988); Walter T. Wilson, The Wisdom of Solomon, New Interpreter’s Bible: One-Volume Commentary (Nashville: Abingdon Press, 2010).

 

This week’s teaching commentary was prepared by

Mark David Walsh, B.A., B. Theol. Grad. Dip. R.E., Grad. Dip. Theol., M.R.E., Australia,

Bat Kol alum ‘01, ‘02, ’04, ‘13

Email address: markdavidwalsh@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

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Parashat Ha'azinu

Shabbat Table Talk

Parashat Ha’azinu – Erev Shabbat 21st September 2018

Week of 17 – 22 September

Torah portion: Deut. 32: 1 – 52 Haftarah: Hosea 14:2 – 10

 

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In my latest commentary on Parashat Balak, I mentioned there how Bro. Jack Driscol encouraged us to try and read the whole Torah Portion for the week. Now to write a commentary on a Parashat, one is asked to read at least five different versions or editions of the Parashat. If one can find the time, it is very interesting and an eye opening in the excavation of words and the text. I find it very interesting, in my level of learning as each edition is different and unique in its form and style. Parashat Ha’azinu has 52 verses. In the Jerusalem Bible, the heading is, “The Song of Moses” (verses 1-44), “The Law, the source of Life” (verse 45-47) and “Moses’ death foretold” (verse 48-52).(JB. Popular Edition pg. 225).

 

There are two songs ascribed to Moses in the Hebrew Bible. The Song of the Sea, “Hebrew: Shirat HaYam, also known as Az Yashir Moshe” (Exodus15:1-18). The Song of the Sea, commencing with the Latin incipit Cantemus Domino:(Wikipedia) “I will sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea”(Exodus 15:1). The second song, is our Torah Portion for this week, Parashat Ha’azinu.

 

The very first line to this song, Ha’azinu “Give ear O heavens,… Let the earth hear…”, echoes two realities frequently mentioned in the Bible. Heaven and earth are full of your glory, hosanna in the highest. Heaven and earth are both fitting audiences and witnesses of the Ha’azinu. Heaven and earth is mentioned in Psalm 85:11 “faithfulness spring from the earth and justice look down from heaven”. The forecast of the song is so colorful. In verse 2, “May my teaching be drenching as the rain, …permeate gently as the dew”. Torah is compared to the rain, water is the source of life, and nothing can grow without rain.

 

What could be the centrality of this song. Everett Fox has this to say: The “song” emphasis the power and caring nature of God, which is contrasted with Israel’s pathetic response of unfaithfulness. God is likened to a nurturing parent and a protecting eagle. God hovers over the Jewish people like an eagle. First she awakens her chicks gently. Then the eagle carries its young on its wings to protect them from predators. On Dt 32:4, “The Rock! – His deeds are perfect, Yes all his ways are just”. W.G Plaut commented “The Rock (Ha Tzur), the term denoting rugged steadfastness. Jewish and Christian liturgies frequently use this inscription, Rock of Israel, Rock of Ages, my Rock and my Redeemer” (Plaut pg 1556).

 

We still have the final Parashat, V’Zot HaBerachah (Dt 33:1-34:12), but in Parashat Ha’azinu, we come to witness the end of this great man of God, Moses. In Dt 32:50-52, “You shall die on this mountain that you are about to ascend, ….for you both broke faith with Me among the Israelites people … you shall view the land from a distance, but you shall not enter it – that land that I am giving to the Israelite people”. How humble can you get. In verse 51, it refers to the story told in Num. 20 where the failure of Moses and Aaron, during a rebellion, led God to pronounce the judgment of death on the two leaders. I would like to end the portion of Ha’azinu in the book of Davarim (Words)with the memory of the joint mission of Moses and Aaron to Pharaoh in Egypt, in Exodus 4. God asked Moses to go and speak to Pharaoh in Egypt, and Moses replied “never have I been a fluent speaker … I cannot find words to express what I want to say” (Ex 4:10). Moses, a man with few words in Exodus, to a comprehensive knowledgeable Moses composing the Ha’azinu, in Devarim (Words).

 

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. The first song of Moses “Song of the Sea”, what can you say? 2. The second song, the Ha’azinu, how does it speak to you? 3. “Moses, you shall not enter the Land, but shall only see it from afar”, what is your thinking?

 

This week’s teaching commentary was prepared by

Aliki A Langi. Bat Kol alumni 2005 and 2018

Email: 1alikilangi@tpg.com.au

[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; Parashah Admin: gill@batkol.info

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Parashat Ha’azinu

Shabbat Table Talk

Parashat Ha’azinu – Erev Shabbat 21st September 2018

Week of 17 – 22 September

Torah portion: Deut. 32: 1 – 52 Haftarah: Hosea 14:2 – 10

 

Download

 

In my latest commentary on Parashat Balak, I mentioned there how Bro. Jack Driscol encouraged us to try and read the whole Torah Portion for the week. Now to write a commentary on a Parashat, one is asked to read at least five different versions or editions of the Parashat. If one can find the time, it is very interesting and an eye opening in the excavation of words and the text. I find it very interesting, in my level of learning as each edition is different and unique in its form and style. Parashat Ha’azinu has 52 verses. In the Jerusalem Bible, the heading is, “The Song of Moses” (verses 1-44), “The Law, the source of Life” (verse 45-47) and “Moses’ death foretold” (verse 48-52).(JB. Popular Edition pg. 225).

 

There are two songs ascribed to Moses in the Hebrew Bible. The Song of the Sea, “Hebrew: Shirat HaYam, also known as Az Yashir Moshe” (Exodus15:1-18). The Song of the Sea, commencing with the Latin incipit Cantemus Domino:(Wikipedia) “I will sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea”(Exodus 15:1). The second song, is our Torah Portion for this week, Parashat Ha’azinu.

 

The very first line to this song, Ha’azinu “Give ear O heavens,… Let the earth hear…”, echoes two realities frequently mentioned in the Bible. Heaven and earth are full of your glory, hosanna in the highest. Heaven and earth are both fitting audiences and witnesses of the Ha’azinu. Heaven and earth is mentioned in Psalm 85:11 “faithfulness spring from the earth and justice look down from heaven”. The forecast of the song is so colorful. In verse 2, “May my teaching be drenching as the rain, …permeate gently as the dew”. Torah is compared to the rain, water is the source of life, and nothing can grow without rain.

 

What could be the centrality of this song. Everett Fox has this to say: The “song” emphasis the power and caring nature of God, which is contrasted with Israel’s pathetic response of unfaithfulness. God is likened to a nurturing parent and a protecting eagle. God hovers over the Jewish people like an eagle. First she awakens her chicks gently. Then the eagle carries its young on its wings to protect them from predators. On Dt 32:4, “The Rock! – His deeds are perfect, Yes all his ways are just”. W.G Plaut commented “The Rock (Ha Tzur), the term denoting rugged steadfastness. Jewish and Christian liturgies frequently use this inscription, Rock of Israel, Rock of Ages, my Rock and my Redeemer” (Plaut pg 1556).

 

We still have the final Parashat, V’Zot HaBerachah (Dt 33:1-34:12), but in Parashat Ha’azinu, we come to witness the end of this great man of God, Moses. In Dt 32:50-52, “You shall die on this mountain that you are about to ascend, ….for you both broke faith with Me among the Israelites people … you shall view the land from a distance, but you shall not enter it – that land that I am giving to the Israelite people”. How humble can you get. In verse 51, it refers to the story told in Num. 20 where the failure of Moses and Aaron, during a rebellion, led God to pronounce the judgment of death on the two leaders. I would like to end the portion of Ha’azinu in the book of Davarim (Words)with the memory of the joint mission of Moses and Aaron to Pharaoh in Egypt, in Exodus 4. God asked Moses to go and speak to Pharaoh in Egypt, and Moses replied “never have I been a fluent speaker … I cannot find words to express what I want to say” (Ex 4:10). Moses, a man with few words in Exodus, to a comprehensive knowledgeable Moses composing the Ha’azinu, in Devarim (Words).

 

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. The first song of Moses “Song of the Sea”, what can you say? 2. The second song, the Ha’azinu, how does it speak to you? 3. “Moses, you shall not enter the Land, but shall only see it from afar”, what is your thinking?

 

This week’s teaching commentary was prepared by

Aliki A Langi. Bat Kol alumni 2005 and 2018

Email: 1alikilangi@tpg.com.au

[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; Parashah Admin: gill@batkol.info

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September 11, 2018 Parashah Commentary Post a Comment

4th SUNDAY OF THE YEAR

REFLECTIONS ON THE READINGS FOR THE 24th SUNDAY OF THE YEAR,

16th SEPTEMBER 2018, YEAR B

Isaiah 50:5-9; Psalm 114:1-6, 8-9; James 2:14-18; Mark 8:27-35

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Our first reading is part of the third Servant Song in Second Isaiah. The speaker is aware that he has been touched by God and this experience governs the whole of his life. But history proves that such a person, acting as intermediary between God and humanity, is destined to suffer. All the prophets, from Moses to Jesus, encountered hostility from those to whom they addressed God’s word. Isaiah accepted his fate, along with his mission. In Jewish commentary on this text we read: ‘God said, “My children are wearisome and rebellious. If you will take it upon yourself to be despised and beaten by them, then go forth on my mission, but if not, accept it not.” And Isaiah said, ‘Upon this condition I go forth, namely my back I give to the smiters, my cheeks to them that pluck off my hair, and even so, I am not worthy to go forth on thy mission to thy children.”’

 

Jesus’ destiny was to follow the same pattern as that of the Servant in Isaiah. He knows that he must suffer, encounter hostility, submit to abuse and face the prospect of death. The passage we read from Mark today is the watershed of his gospel. The character of the story changes at this point. The framework of the next two chapters is a journey, taking Jesus from Caesarea Philippi in the far north to, eventually, the gates of Jerusalem. It is his journey to the cross and the teaching he tries to give his disciples as they travel together concerns the meaning of his own mission and the nature of their discipleship. Only two miracles take place during this journey, both involving restoration of sight. It is as though Mark has enclosed Jesus’ teaching about his own role and the meaning of discipleship between two miracles of restored sight, standing as symbols of the disciples’ clumsy attempts to follow Jesus. Mark had already begun his gospel with the dramatic words, “The beginning of the Good News about Jesus Christ, the Son of God.” Here the term “Christ,” meaning ‘anointed’, the Greek equivalent of the Hebrew ‘messiah’, is used almost as a proper name. Mark uses it in two crucial passages where Jesus’ identity is at issue, here in our reading today and later, in chapter 14, when the high priest asks Jesus if he is the Christ. In today’s passage, Peter’s dramatic declaration, “You are the Christ” receives no acknowledgement from Jesus, who commands secrecy because the truth about his identity can be grasped only by those who are his disciples. Up to this point the disciples themselves have asked the question, “Who then is this?” (Mark 4:41) but have been unable to answer it. They have been rebuked by Jesus repeatedly for their lack of faith and understanding. Now, by their answer they separate themselves from other people who see Jesus merely in the role of a prophet. Yet even the disciples are still only half aware of the truth and they continue to falter in a state of semi-blindness, frequently failing to understand what Jesus now teaches them plainly. From this point onwards, the truth which they can’t grasp is the necessity for suffering: the costly nature both of Jesus’ messiahship and of their own discipleship. So the overall theme of Jesus’ teaching is concerned with what it means to follow someone who sees his own mission in terms of service and suffering. From this point on, the atmosphere of the gospel changes dramatically; now the dominant theme is that of the cross, interwoven with the meaning of discipleship, which the disciples simply seem unable to comprehend. The specific reference to resurrection may reflect later Christian experience of the way in which Jesus was vindicated, but certainly he must have expressed his confidence that God would not put him to shame.

 

The reading from the Letter of James introduces for the first time James’ conviction that faith without putting such faith into action cannot save, because such a faith is “dead”. “Having good deeds/works” is here defined as fulfilling the elementary claims of human behaviour. Genuine concern for those in need as a basis for action is one of the key themes of James. Mere ‘talk’ is most certainly not enough.

 

Psalm 114 is the prayer of a person who has been saved from some calamity, perhaps, even, an illness which might have proved fatal. Having experienced God’s saving power, he is full of gratitude. The phrase, “I will walk in the presence of the Lord in the land of the living” is interesting, as the idiom has a double meaning: to ‘walk about’ and to ‘perform service’. The implication is that the speaker, restored to life, will do both. We might see a clear link, then, with the teaching given by Jesus in the gospel about what such ‘service’ is all about – suffering is very clearly involved. It is indeed costly.

 

This week’s Sunday Gospel Commentary was prepared by

Sr Margaret Shepherd, NDS, London, UK

margaretashepherd@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.”

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

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Parashah Commentary Post a Comment

Parashat Vayelech

Shabbat Table Talk

Parashat Vayelech– Erev Shabbat 14 September, 2018

Torah portion: Deuteronomy 31:1-30 Haftarah : Hosea 14:2-10; Micah 7:18-20; Joel 2:15-27

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This week’s reading from the Torah, Vayelech which means “and he went” tells us that Moses is about to die and that he goes out of his way to go to the people to tell them once again urgent words to remind them to stay faithful to God’s words and laws.

 

Among what he does to prepare the people to go to the promised land without him are: He transfers leadership to Joshua, writes a Torah scroll which he hands over to the Levites and commands an assembly for a public Torah reading and covenant renewal once every seven years. He also warns them they will suffer if they stray from the ways of God. He tells them: For I know well how rebellious and stubborn you are. If you already have been so rebellious toward the Lord while I am still alive among you, how much more after my death! (Deut 31:27).

 

Though Joshua is tasked to lead the people into the promised land, it is made clear that in fact, God goes before them to give the land (Deut 31-3,8). Because of this Moses enjoins the Israelites to be strong and not fear their enemies. He also tells Joshua to be strong and courageous for God will not only be going before him but will also not forsake him.

 

The commandment of Hakhel (assembly) given by Moses calls for the gathering not just of all men, but also of women and children and even aliens living with them, every seven years, during the holiday of Sukkot which follows the Sabbatical year (the seventh year), where the king publicly reads sections of the Torah. It is the only event that required the attendance of everyone, reminiscent of the historic moment at Mount Sinai when all of Israel was present when God gave the Torah. To recall, it was in Sinai that Israel had an experience of God’s presence and entered covenant with God.

 

The gathering is to promote active listening of the Torah – to hear and learn, and to revere God and observe the law faithfully – for all generations. The men who are in the temple for the Sukkot are to bring their family with them for the gathering. Deut 31: 12-13 states:  Assemble the people—men, women, and children, as well as the aliens residing in your towns—so that they may hear and learn to fear the Lord your God and to observe diligently all the words of this law,  and so that their children, who have not known it, may hear and learn to fear the Lord your God, as long as you live in the land that you are crossing over the Jordan to possess.

 

The biblical mitzvah of Hakhel is said to be only in effect when all the Jewish people reside in the Holy Land. Today, Jews are encouraged not only to have these assemblies on or around Sukkot but also for the entire “Hakhel Year” to find an opportune time to promote Jewish unity and gatherings.

 

There are no more kings today and the responsibility to arrange Hakhel gatherings lies primarily on the “kings” – the leaders of each community like the rabbis and communal activists. But during this year everyone is to look for any opportunity to gather together some Jews and recreate a version of the grand Hakhel event.

 

Two chapters after the parashah, Moses, the greatest of the prophets (34:10-12), leader, teacher, intercessor, wonder worker, dies (Deut 34:5). And as Moses’s life comes to an end, so does Deuteronomy and the whole of Torah. What will happen to God’s people without Moses? As today’s parashah has told us, we have the blessing of God’s presence. And like Joshua, we are to fear no one, we are to be courageous to take on leadership roles and to serve our people and spread God’s words. And like the Israelites in Sinai, we have also the blessing of being in God’s presence whenever we read and hear the words of God. Today, we will be led by the living word of the Torah.

 

Reflection and Discussion: 1) If like Moses, you are about to die, what will be the urgent words you will say to your loved ones and members of your community? 2) The parashah tells us about the blessings of gathering together to read and listen together to the word of God. How often do you study the Bible with your family and members of your community? How will you help promote the study of the Bible?

 

Bibliography: Etz Hayim: Torah and Commentary (New York, 2001); The Pentateuch : Message of Biblical Spirituality (Minnesota, 1990); The Catholic Study Bible, New American Bible Revised Edition (Oxford, New York, 2011) and http;//www.chabad.org

 

This week’s Parashah commentary was prepared by

Miner Generalao, Bat Kol Alumni July 2014 Email address: mayneer@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 ]

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September 5, 2018 Sunday Commentary Post a Comment

the 23rd Sunday in Ordinary Time

Reflections on the readings for the 23rd Sunday in Ordinary Time– September 9, 2018

Isaiah 35:4-7a Ps. 146:6-10(1b) James 2:1-5 Mark 7:31-37

Praise the Lord, my Soul! Be strong, fear not! Show no partiality! Listen! Be opened!

 

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The readings this week offer a powerful message that speaks to the heart of all people living in these times of challenge, of despair and outrage. The poetry of Isaiah soars as he tells us that God promises to come with healing and blessings and all will be free to sing and dance for joy! It is clearly eschatological /focused on the future. And yet Jesus reminds us that the Reign of God is right here, right now. His curing of the deaf man indicates this reality.

 

Jesus goes to the hostile regions neighboring Galilee. This “unknown preacher” from Nazareth comes to proclaim the so-called “Good News”. Jesus is aware of the deafness, blindness and spiritual paralysis of the people there and he desires to open their hearts in a new way. People bring a deaf man to him for healing. It is to be noted that some rabbinic sources consider a deaf person, “heresh,” similar to being a minor (Heb “qatan”) or mentally ill (“shoteh”). Such people are not considered responsible for observing the law. In Mark’s gospel, we see Jesus departing from his normal way of simply healing by word alone. He uses touch as well. “Be opened”, he says as he spits on his finger and places it into the man’s ears and touches his tongue. Mark’s “messianic secret” not to tell anyone simply causes the people to want to immediately spread the Good News and say that “he has done all things well.” Once again this echoes Isaiah and the message that followed the destruction the Israelitessuffered. It is a message of consolation, freedom from slavery and healing of hearts.

 

Psalm 146 continues this great message of justice, freedom, protection and love from our Creator God.It is also a reminder that God uses us to bring this future promise to the present day with our continued work to be countercultural and to reach out to those most vulnerable in our societies.

 

The letter of James insists that we LISTEN! Stand still before Jesus! Be aware that we are all sisters and brothers and loved by the same God who created us. We all share that divinity from God. The reality is: I AM the poor, the deaf, the lonely. Whatever we do to the least of these we do to the God of all. God stands with the poor and not with oppressors. Going back as far as Deuteronomy16:19-20 we hear “Justice shall you pursue”. The Tanakh admonishes judges not to favor one litigant over another. It was important to listen to each one and to seek truth and justice.

These messages are most relevant to what is happening in our countries, our Church, our parishes, our societies. We find today words of hope and new life in the midst of seeming desolation, confusion.

 

For reflection: God is right here for us. How can you be “here” for God? With the swirling negatives I encounter each day, where do I find strength and courage to ever feel like “leaping and singing “? Where do I find springs of transformation to refresh my spirit?

 

This week’s teaching commentary was prepared by

Mary Louise Chesley-Cora, MA in Religious Studies, Hockessin, Delaware, USA

Bat Kol Alum 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.

………………………………………………………………………….

 

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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Parashah Commentary Post a Comment

Parashat Nitzavim

Shabbat Table Talk

Parashat Nitzavim – Erev Shabbat 7th September 2018

Week of 2nd – 8thSeptember, 2018)

Torah Portion: Deut. 29.9-30.20Haftarah: Isa 61.10-63.9

Theme: Bittersweet Past, but Apple and Honey for the Future

 

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Nitzavim, “you stand (firm)”. Today is the Shabbat before Rosh Hashanah, an end of a bitter year, and the beginning of a good and sweet year. The Torah reading presents different themes, such as the unity of Israel, of desolation and redemption, the importance of Torah and choices. The Haftarah today depicts fundamentally the celebration of future freedom. Today’s readings and the holiday food – apple and honeyseemingly present some connections.

 

Moshe summons the entire Israel to “turn around toward” or “to be returned” (וְשַׁבְתָּ עַד: shavta ad) and “to return” (תָשׁוּב: tashuv), who stand before their past, and their old selves. For some Jewish sages, the play of words is a process of realization, repentance, return and renewal. The Hebrew phrase, shavta ad summons us to choose (וּבָחַרְתָּ:u’bacharta) to “turn around towards” G-d. Gaining a deep realization of the self is an invitation to a new way of life, tashuvathat is, a life with G-d. The tashuva is a choice for a sincere repentance, desire to return and commit to a renewal of life (חַיִּים: hayim). In the book of Deuteronomy, the Hebrew people are in exile, which can be analogous toa relationship away from G-d, a sort of spiritual suicide. Nonetheless, even a cynical sinner can sense G-d, because the mitzvah is in “our mouth (b’al peh), in our heart” (בְּפִיךָ וּבִלְבָבְךָ)in the mouth, in the inner person, is in the heart, mind and will. This means that each of us has a neshamah that is,a piece of the Divine, hence, we can look inward, and see more clearly our being. Given that we have a neshamah, that is abundant, or even infinite, we have the utmost opportunities to direct ourselves to G-d, to achieve a deeper level of connection, and eventuallydesire to be home with the Divine. In fact, G-d does not only wait for our return home, but more so G-d brings us to authentic life that is home itself. We sense authentic freedom only when we choose life over death.

 

Similarly, the Rosh Hashanah is a feast of repentance and renewal of life depicted with its food, anapple and honey. Many believe that an apple has healing properties, while honeygivesaddedstrength. In this case, it is good to begin the year with a renewed spirit, healed from past hurts and aches, and have the strength to face challenges ahead in the coming year. The apple and honey are not on our table, but this sweetness and strength are always inside of us; the neshamahineach one, helps us to stand firm, reflect, and give clarity about the person we have become in the past year, and ofremorse for the wrong we did, and hope for G-d’s grace, forgiveness, and peace. Seeing matters about our self with clarity, let us desire, and nitzavim to realign our self towards G-d, who is our Home, and who will bring us all Home. It is indeed a Home Sweet Home when we choose life. Shana Tova U’metukah! (שנה טובה ומתוקה: A Good and Sweet Year!)

 

Reflection and Discussion:1.In looking back to our past year, what do you deeply regret for doing or not doing?2. How did such action or inaction affect your core character? 3. What concrete action will you do to correct the wrong you did in the past? What sort of person do you wish to be this year?

 

This week’s Parashat Nitzravim Commentary was prepared by

Kristine Meneses, Ph.D., Phiippines, Bat Kol Alumna 2016

Email address: krstn.rw@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 Parashah Admin: gill@batkol.info

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