Reflections on the Readings for the 31st Sunday of the Year, Cycle B

Reflections on the Readings for the 31st Sunday of the Year, Cycle B

Deuteronomy 6:2-6; Psalm 17: 2-4, 47-51a; Hebrews 7:23-28; Mark 12:28-34

 

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The theme of our readings today is that our love of God is to include love of our neighbour. The passage we read from Deuteronomy is known as the Sh’ma from the command, in Hebrew, “Hear/Listen”.  It is central in Jewish tradition and liturgy, repeated morning and night, as well as in moments of gravest crisis and at the hour of death. It has sustained every generation of Jews and deepened their commitment to the one saving and caring God. In Torah scrolls the last Hebrew letters of Sh’ma/Listen and Ehad/One are written large.  One explanation given is that, together, these two letters form another Hebrew word, Aid/witness, to emphasize that the Jew who pronounces the Sh’ma witnesses to the Holy One.  When a Jew recites these verses, he/she is said to “take upon him/herself the yoke of the kingdom of heaven”, which means that entry into God’s kingdom is only possible through selfless, active love – for love is to show itself in deeds:  “keep and observe”.

 

We only read a few verses of Psalm 17, which is almost identical to 2 Samuel 22.  It begins with the words, “I love you, LORD, my strength”, which are better translated as “I am impassioned of You, LORD, my strength.”  Such a translation brings home the depth of feeling that is called for in the Sh’ma of Deuteronomy.  As the great medieval commentator, Maimonides, says, “What, then, is the way to love God? When human beings contemplate God’s works …. they will be seized by a keen longing passion to know God – as David said, ‘My soul thirsts for God, the living God’ (Psalm 42:3)…. The lovers of God experience this constant obsession in their heart, as we are bidden to love ‘with all your heart and with all your soul’ and as Solomon expressed allegorically, ‘I am lovesick’ (Song of Songs 5:8).”

 

The story of Jesus and the scribe is told by all the synoptic gospel writers, but with different emphasis.  Mark’s account, which we read today, is probably the oldest.  He says nothing about the scribe wishing to “tempt” or “test” Jesus, but simply reflects a sincere desire to express the whole covenant relationship between God and Israel in a simple all-inclusive statement.  It’s significant that Jesus appeals to the Torah in his answer:  he endorses what the scriptures say.  There is no conflict between the commands of God which are set out there and the demands of the gospel.  The challenge to love God and to love one’s neighbour, once addressed to Israel, is addressed now to Mark’s readers and is as appropriate for them as it was for the scribe in the story.  The question put to Jesus, “Which is the first of all the commandments?” was one that was commonly discussed by the rabbis.  The issue was whether there was some basic principle from which the whole Law could be derived.  In reply, Jesus quotes the opening words of the Sh’ma – and adds the passage from Leviticus 19:18, “You must love your neighbour as yourself”.  Certainly they belong together and are held together in the concluding comment:  “There is no commandment greater than these.” Others among Jesus’ contemporaries quoted these passages in reply to similar questions.  Rabbi Hillel is said to have taught, “What is hateful to yourself, do not do to your neighbour; this is the whole Law, the rest is commentary”.  Mark’s account of this story makes an interesting theological point:  the teacher of the Law assumes that he is entitled to approve Jesus’ teaching, but in fact the roles are reversed, and it is Jesus who approves his.

 

The living out in all its fullness of this “first of all the commandments” is, of course, seen in the person of Jesus, which is at the heart of the passage we read today from the Letter to the Hebrews – “the Son who is made perfect for ever”.

 

This week’s Sunday Readings 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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Parashat Chayai Sarah

Shabbat Table Talk

Parashat Chayai Sarah – Erev Shabbat 2 November 2018

Week of 28 October – 3 November 2018

Torah portion: Gen. 23:1-25:18 Haftarah: 1 Kings 1:1-31


 

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We begin this portion with the death of Sarah, the first Matriarch, despite the fact that Chayai Sarah means the “life of Sarah”. Sarah is said to have died at 127 years of natural causes. In the Midrash, her death seems to follow the near sacrifice (akedah) of her only son, Isaac, by her husband Abraham… She was grief stricken. Sarah believes that the sacrifice of Isaac is wrong and she doesn’t believe that G-d would command such an act. She values and sees that loving relationships are the ultimate test of morality, faith and the G-d of the Covenant. Sarah may be seen here as the greater hero to her husband who is willing to sacrifice his only son in obedience to divine command. (Shapiro, 71) How could he obey a G-d calling for human sacrifice? Carol Gillian, psychologist, has spoken of the difference between men and women in that women often define themselves in the context of human relationships. They are “nurturer, caretaker, help mate, weaver of networks for men.” Men too often devalue that care. (Shapiro, 72) Abraham appears unsatisfied with his normal life and seeks a higher truth and meaning. He is the “star gazer” in scripture but often fails in looking for justice in his own home. (Perhaps this understanding comes later as the prophet Hosea says “it is mercy I desire and not sacrifices.” (6:6).

 

After Sarah’s death, Abraham secures a plot from the Canaanites to bury her in the land of Hebron. He marries again and fathers more children. Genesis 25:7 gives the length of his life as 175 years. With the death of Sarah, Abraham somehow finds himself understanding her value on relationships that are lasting and meaningful in responding to G-d. He finds that his vision of life is now more humble, real, human. He finds this reality with his family and his concern in finding a good wife for his son, Isaac. His care of his children and his daily life become a holy life without seeking past memories of “mountaintop talks” with G-d. He recognizes Sarah’s wisdom, truth, and the value of the long life he and Sarah shared together. Her life was a blessing indeed. The passage from Genesis continues this theme of relationships as it speaks of Sarah’s burial and aged Abraham looking for a secure future for his family with finding a wife for Isaac.

 

In the Kings reading we find the aged King David also seeking to secure his future heir after his 40 year reign with keeping a promise he made to Bathsheba to name her son, Solomon as his successor. Even the prophet Nathan encouraged him to keep this promise despite the fact that his son Adonijah wanted to be the next King. Solomon indeed becomes king and orders his brother’s execution (so much for relationships here!). David’s life is said to have been 70 years following the Psalmist: “The span of our life is 70 years.” (Ps. 90:10 – 3 score and 10). Whatever the actual length of days of these early ancestors, they pave the way for recognizing that the Covenant made to Abraham and Sarah continues on despite the struggles, pains, sorrows and joys of learning to live together as G-d’s imperfect and yet loved people. That promise lives on to the present day.

 

For Reflection and Discussion: 1. When you look closely at the ancestors and their stories, do you find connections with the realities we face today? In what ways are we “the same”? Or “different”? 2. With the newly canonized saints of the Church, we are called to see that throughout history in every generation, G-d summons followers to hear the Word and keep it. No matter the length of our days, we are each called to live our truth in faith as we understand it. How does the life of Sarah and those who follow, inspire us or give us insights into our present relationships and connections to our sisters and brothers around the world?

 

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

This week’s teaching commentary was prepared by

Mary Louise Chesley-Cora, M.A.T. Religious Studies, Hockessin DE USA, BK alum 2001

Email:  chezcor@msn.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.

………………………………………………….

 

           ~~1983-2018~~

Bat Kol Institute, Jerusalem

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

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

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The 30th Sunday in Ordinary Time

The 30th Sunday in Ordinary Time (28 October 2018)

Jer 31.7-9; Ps 128; Heb 5.1-6; Mk 10:46-52

Theme: Hoping to reach for Home


 

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A hopeful return to their homeland was Jeremiah’s prophesy to the Israelites who were in exile and assures G-d’s presence in Israel because he is their father – Abba. If we scrutinize Abba in Hebrew, each of the letters (in Kabbalah) creates a consolidated meaning, the aleph means “strength” or “leader”, while the bet means “household”. Taken together, could also mean that G-d, their strength will lead them home, or with G-d, they have a strong sense of home. What has such understanding to do with our gospel today?

 

The story of Bartimeaus is commonly taken as healing, or Jesus who took pity towards the blind or blindness read as a metaphor. Focusing merely on the physical or sensory condition of the sightless has created a negative toll on them by equating sightlessness to “moral/spiritual blindness” that is a negative metaphorical association. In the narrative, it can be said that Bartimeaus was not only located at the fringe, but he was treated by the people as insignificant. Where does the narrative locate him? Presumably he was beside a wall, because this will aid him to navigate around the place. How did he know of Jesus’ arrival? He “smells” something unusual in the air around him, an affirmation that Jesus is on the way. Obviously, he wants to be seen, thus his “cry-out”, but the sighted people shut him up, taking his action and himself to be a disturbance. Wow! Bartimeaus was on the fringe, and still the sighted people see him a disturbance. He is ignored, but when he tried to make his presence felt, he becomes an inconvenience. Good thing that Jesus called for him. Has anyone aided him to Jesus? The story is silent about this, but we can assume that alone, he walked his way to Jesus, perhaps by touching the wall, the people, and “smelt” his way towards Jesus. His cry for mercy and Jesus’ healing cements our interpretation and even our focus on curing the sightless; in turn today, they remain an object of pity, we see a loss/defect, and ascribe a negative metaphorical associations. They are a condition, and we forget they are humans. Can we not consider sightless positively? How are we to connect Jeremiah’s promise of return to “home” and the sightless Bartimeaus? Both seek and hope to reach “home”. Interestingly, Jericho seems to point at a sightless person’s means of seeing; looking beyond its geographical  mark, Jericho also means “fragrance” as well as it alludes to the wall/fenced city in Joshua. Hence, the “fragrance” of the wall (its touch) bespeaks of how a sightless perceives “home”. Similarly, Abba can also mean “freshness” or “safe-keeping”. Freshness or safety/security of a home can be as “fragrant” as a home-cooked food or the soft sofa, warm bed, but more so, “home” is where you feel safe, be this a place, people, or our self. The gospel challenges us to re-think about how to treat the sightless people, or those people seem far from being safe/secure, or the disabled people whose disability could be seen or unseen. In medicalizing, or metaphorizing sightless people, we internalize an ableist perspective, which effectively galvanizes our “othering” tendencies. The sighted people who want Bartimeaus to shut-up, treated him as an insignificant “other”. This ableist and “othering” tendencies do to make the sightless and those with disability sense home, but they hope that in the future, sighted people will see them not a loss or defective human being. Rather, they hope that we listen to their stories, smell their authenticity and be touched by their being because their experience today could be ours in the future. A possibility that is difficult to admit, but indeed a human reality.

 

For Reflection and Discussion: 1. How did the story of Bartimeaus influence your thinking about the sightless people? Are you in one way an ableist? 2.  How can you make the sightless or the disabled feel at home? 3. What can we gain from being sightless?

 

 

This week’s Sunday Gospel Commentary was prepared by

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

Email address: krstn.rw@gmail.com

[Copyright © 2018]

 

…………………………………………….……………..……

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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Parashat Vayeira

Shabbat Table Talk

Parashat Vayeira – Erev Shabbat 26 October 2018

Week of 21-27 October 2018

Torah portion: Genesis 18:1-22:24   Haftarah: 2 Kgs. 4:1-37

Theme: The Power of Ten…or One


 

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The outcry was great and the sin grievous – and Vayeira – he appeared. When the Creator appears, life happens and his visits are never uneventful. Babies are foretold, hospitality is shared, sin is destroyed, faith is enhanced, families are established, and covenants are created and renewed. This week’s Torah portion is no different.

 

After the Lord visited Abraham and Sarah, making a laugh-inducing announcement about a forthcoming baby, an interesting interaction unfolds about his plans for the sinful city of Sodom. The Lord’s plans are not declared without a response from Abraham. Knowing the Lord to be just and always do what’s right, Abraham pleaded with the Lord for Sodom. He pleaded for the righteous, and the unrighteous. For the faithful and the sinful. Abraham is neither exclusivist, nor legalistic; after all Rashi explains, “God has appointed Abraham as the ‘father of a multitude of nations’ (Gen 17:5), and hence the people of Sodom are his children, too.” By his pleading, Abraham affirmatively answers his ancestors’ indignant question, “Am I my brother’s keeper?” (Gen 4:9). As Abraham’s seed, we too are our brothers’ keepers. Even those stuck in Sodom are our brothers.

 

Herein we face a challenge. Have you ever wondered if your life and your decisions really make a difference? With overwhelming challenges, pain and sin in our world, can a single lone voice do anything significant? Indeed it can. You can be like Abraham who pleads for a lost city. You can be like those ten righteous ones in Sodom whom God sought, but could not find (Gen 18:32-33). You can be the one for whom God directed Jeremiah to hunt: Go up and down the streets of Jerusalem, look around and consider, search through her squares. If you can find but one person who deals honestly and seeks the truth, I will forgive this city (Jer 5:1). You can be like the poor widow (2 Kings 4:1-7) or the wealthy Shunammite (2 Kings 4:8-14).

 

When facing despair and waywardness, God seeks out the righteous and those with open-handed willingness. No other qualifications matter. The women in the Haftarah demonstrate it matters not what we have or what we bring. The poor widow whose sons were destined for slavery, trusted the Lord with her small portion of oil. The wealthy Shunammite who had no son, created space for the Lord in her home. In response, God provided in tangible ways – with an abundance of oil to sell, and a son to look after her. And the power of one becomes apparent again as sons are spared from slavery, provisions are given, the Lord’s servant is housed, families are expanded, and life is restored. Let us not lose heart if we have little to offer, feel very alone, or see no good of our efforts. “For the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to him” (2 Chron 16:9).

 

For Reflection and Discussion:  [1] How can you practically be your brother’s keeper today, particularly in the midst of “Sodom”?  [2] Share a story from your experience that demonstrates the “power of one”. How do the Scriptures from Genesis 18, Jeremiah 5 and 2 Kings 4 encourage and challenge you about the “power of one”?

 

Bibliography:  Plaut, The Torah: A Modern Commentary (Union for Reform Judaism, 2005)

 

This week’s teaching commentary is by

Rev. Dr. Kristen Bennett Marble, West Morris Church Senior Pastor, Indianapolis IN
Bat Kol Alum 2013
kristen@kristenmarble.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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REFLECTIONS ON THE READINGS FOR THE 29th SUNDAY OF THE YEAR

REFLECTIONS ON THE READINGS FOR THE 29th SUNDAY OF THE YEAR,

 21st October 2018   CYCLE B

Isaiah 53:10-11;    Psalm 32:4-5, 18-20, 22;    Hebrews 4:14-16;    Mark 10:35-45


 

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The first reading today is the final part of the fourth Servant Song in Isaiah.  It speaks of the servant’s suffering and the reaction of his contemporaries towards him, leading to the concluding verse of this whole section, words of thanksgiving for God’s wonderful deliverance of God’s faithful servant from the power of death.  The servant is likened to an offering for sin.  What is striking here is the use of the root of the Hebrew word for ‘righteous’, (‘tzadak’), used at the beginning of Isaiah as a requirement of human behaviour, whereas from chapter 40 onwards, it has been descriptive of God’s action.  Here the two are combined:  God’s righteousness is now to be a characteristic of the whole community.  This whole section needs to be seen as a dramatic reversal of the state of affairs described at the beginning of Isaiah, in 1:4, where the people were “laden with iniquity”;  now the servant will “bear their iniquities”.  It is understandable that the writers of the New Testament should see these verses as playing a prominent part in Christian expressions of their faith, applying the sufferings of the servant to Jesus, and understanding his sufferings as effective for all human sin.  However, we must remember that the words translated “infirmities” and “diseases” were used originally to express the broken state of the nation after the destruction of Jerusalem in 587 BCE.  At one level the servant was himself the suffering community;  at another, the figure of the servant was used of that part of the community which was being restored through God’s saving power.

 

The theme of God’s love of ‘righteousness’ is continued in the verses we read from Psalm 32 today, a psalm which calls us to praise and declare God’s greatness, describing God as creator and defender of God’s people, watching over those who trust in the love of the Eternal One.

 

The writer of Hebrews, having worked with the theme of fidelity, exemplified by Jesus and called for in his followers, now speaks of mercy. The combination of “mercy” and “grace” is common in both the Hebrew and Christian Scriptures and should inspire us with confidence.  The summons to approach God “with boldness” calls for such confidence before God, which is exemplified in Christ’s prayer.

 

The suffering of the servant in Isaiah is echoed in our reading from Mark, for this section has been preceded by the third prediction of the passion.  Once again, the failure of the disciples to grasp Jesus’ meaning is demonstrated; they fail to see the implications of his teaching for their own lives.  The attitudes which Jesus demands of his disciples are based on his own life of service and his acceptance of death.  It’s significant that this incident is recorded immediately after the statement that Jesus was now going up to Jerusalem.  No sooner is the end in sight, than the disciples begin to ask for a share in Jesus’ future kingly power.  Mark reminds his readers that Jesus is indeed going to be proclaimed king in Jerusalem, but it will involve shame and crucifixion.  The application of this teaching to the life of Mark’s own early Christian community, where the threat of persecution was a very real one, would have been clear to them.  There may well have been church leaders there whose attitude was similar to that of James and John, seeing leadership in terms of status and privilege and who needed to be reminded that true greatness is seen in service.  Jesus’ reply speaks again of the necessity for suffering.  The metaphor of “the cup” is used in the Hebrew Scriptures of what God has in store for an individual, whether this is good (Ps 23:5) or bad (Ps 75:8).  Water was another metaphor used of calamity in the Hebrew Bible (e.g. Ps 42:7;  Isaiah 43:2) and the verb “to be baptized” was used in contemporary Greek of being flooded with calamities.  The disciples’ ready answer, “We can”, shows that they do not understand what Jesus is asking them, any more than they understand the implications of their own request to “sit at” Jesus’ “right and left”, for there is a hint here of the account of the death of Jesus, when two robbers are crucified on his right and left – perhaps deliberate irony on Mark’s part.

 

This week’s Sunday Readings Commentary was prepared by

Sr Margaret Shepherd, NDS, London, UK

margaretashepherd@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.”

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

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Parashat Lech Lecha

Shabbat Table Talk

Parashah Lech Lecha – Erev Shabbat 19th October, 2018

Week of 14th-20th October 14, 2018

Torah portion: Gen 12:1 – 17:27 Haftarah : Isa 40:27 – 41:16


 

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This week’s Torah portion, Lech Lecha (literally, betake yourself; go to you), begins with the story of God’s call to Abraham, the promise of blessings and Abraham’s response (Gen 12: 1-3). Towards the end it tells us that God describes his covenant with Abraham and his descendants “as an everlasting covenant throughout the ages” (Gen17:7).

 

Conroy says that Abraham’s call has two components: The “go from” and the “go to.” The “go from” command has these details – “Go from your country, your kindred and your father’s house.” Like a migrant today, Abraham is asked to leave his country and his family. He is asked to leave everything behind.

 

The “go to” command, however, says only vaguely, “Go to the land that I will show you.” But where? How far? No details are given, making the command difficult as Abraham is not given the security of knowing his destination.

 

The promise though after the command is quite clear: “I will make you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse; and in you all families of the earth shall be blessed.” It is a promise full of blessings (It repeats the word bless/blessing many times).

 

Rashi says that the promise “And I will make you into a great nation” addresses the concerns when one is traveling (there’s diminished procreation, money and fame) and is about the three blessings concerning children, money and fame.

 

Abraham’s response is also quite clear. The narrative, in fact, is brief: “So Abram went, as the Lord had told him.” There is nothing said about the doubts of Abraham, if any. There was nothing said on how he arrived at the decision , on how he told those he would leave behind, etc.

 

What the text tells us is the perfect obedience of Abraham, telling us that he is a man of faith. Despite the unclear destination, Abraham trusted the Lord and left everything familiar. This makes Abraham a model of faith for all of us.

 

But Abraham’s journey of faith was not smooth. In Gen 12:7, we learned that the Lord makes another promise to Abraham: “To your offspring, I will give this land.” Despite the Lord’s explicit promise of offspring to Abraham, who at 75 then was childless, Abraham, on the face of famine, decided to leave the land being promised to him and went down to Egypt and resided there as an alien. Before entering Egypt, Abraham told his wife Sarah to pretend he was her brother, so that “my life may be spared on your account.” Because of this, Sarah was taken to Pharaoh’s house, endangering the promise of offspring to Abraham.

 

But despite his selfish act, the Lord does not abandon Abraham. In a later vision, he tells Abraham not to be afraid: “I am your shield; your reward shall be great.” (Gen. 15).

 

In Gen 17, God commands Abraham to “walk before me and be blameless” and changes his birth name Abram to Abraham (father of multitudes in Aramaic and Hebrew) as he makes another covenant with Abraham to “make you exceedingly numerous.”

 

There is a Jewish term, Avraham Avinu (Abraham, our Father).” But today, not only Jews consider themselves children of Abraham. Muslims as well as Christians also consider Abraham as their ancestor (Matthew 1:1).

 

Like Abraham, we may have our moments of perfect immediate response to a call to serve God and express our faith. But though we try to be committed Christians, there may be times when, like Abraham, we get sidetracked and may not be as faithful as we hope to be. Abraham’s journey of faith tells us that the Lord will not abandon us even in our moments of weakness. God will always be with us.

 

Reflection and Discussion: 1) Recall and share a moment when like Abraham you immediately answered or acted on a call to serve God. 2). Do you have an Abraham-like model of faith? Please share why he/she is your model. 3) In your journey of faith, also recall a moment of when you were weak and felt like losing faith. What did you do to walk with faith once again? 4) How can we help in the journeys of faith of members of our family and community?

 

Bibliography: Conroy, Journeys and Servants, CBAP Lectures 2003 (Quezon City, 2006); ETZ Hayim: Torah and Commentary (New York, 2001); NRSV and http;//www.chabad.org

 

This week’s Sunday Gospel Commentary was prepared by

Miner Generalao, Philippines, Bat Kol July 2014 Alumni

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

~~1983-2017~~

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

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

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The 28th Sunday of Ordinary Time

The Sunday Liturgy Commentary

The 28th Sunday of Ordinary Time – 14th October 2018

Lectionary readings: Wis 7:7-11; Ps.90:12-17; Heb. 4:12-13; Mark 10:17-30

Theme: Obey the word of God and share life with others; specially the marginalized.


 

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The word of God is permanent and eternal while gold, silver and our other possessions are transitory. In Marks 10: 17-30, God is looking at the young man with deep love and affection which was very enticing, calling him to a deeper conversion to follow him totally with whole heart. As in the Book of Exodus, Moshe is instructing the people to follow the Word of God and His commandments and not to make gods of silver or gold and the children of Israel hearken to Moshe. Hebrews 4:12-13 is one of the great biblical texts on the power of God’s Word. The author has been warning the Hebrew church of the danger of cultural Christianity. It is clearly told that “Because God’s Word is powerful to expose our sin and God Himself sees everything, we must be diligent to have our hearts right before Him.” Many early commentators interpreted “the word” here as referring to Jesus Christ whom John (1:1) calls “the Word.” Granted, the author begins Hebrews by stating, “God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son: (1:1-2).

 

The word of God is permanent and eternal. In Psalm 90:12-17, it is clearly said “Teach us to number our days, that we may gain a heart of wisdom.” It is also said that more than silver or gold and any priceless gem, I prayed to God and the spirit of wisdom came to me. More than wealth and beauty I chose to have her (Wisdom).

 

“One ran to him, knelt before him” (v.17b). We think of this man as the Rich Young Ruler, but Mark identifies him only as a man who had many possessions and mentions his possessions only at the conclusion of this encounter (v.22). Mathew says that he is young (19:20), and Luke identifies him as a ruler (18:18).

 

Exodus 20:12-16 and also Deuteronomy 5:16-20 are repeated in St. Marks 10:17-30. All these commandments, one through four, have to do with our relationship to God. After that, it seems to have to do with human relationship. “One thing you lack, Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me”. This is a shocking call to discipleship – especially shocking in a culture that assumed that riches constituted an endorsement by God of the rich person’s life. This man has probably gone through his life believing that he has tried to please God and that his riches demonstrate that God is pleased with him. To covet material possessions is to invest them with great importance – to let them fill our hearts – to allow them to fill the God-space in our lives. In a sense, a violation of the tenth commandment is also a violation of the first and second commandments – making a god of material possessions.

 

For Reflection and Discussion: 1. Have we experienced pain when God demands detachments in our day to day lives from power, position, money and fame or comfort? 2. What place do we have for the poor in our lives? 3. Do we give importance to the word of God, trust in God and obey his words rather than worrying about different things that the culture demands?

 

Bibliography: 1) Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc. (2) Jewish Annotated New Testament by Amy‐Jill Levine and Marc ZviBrettler, New York: Oxford University Press, 2011 (3) The Five Book of Moses by Everett Fox, Schocken Books, New York (4) Deuteronomy, Chapter 5:16-20 (5) https://www.sermonwriter.com/biblical-commentary/mark-1017-31/

 

This week’s teaching commentary was prepared by

Dr. Joan Chunkapura, Ph.D., MMS, TRADA, Kerala, India. Bat Kol alumna, 2006.

Email: joanc.mms@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 Noach

Shabbat Table Talk

Parashat Noach– Erev Shabbat 12th October 2018

Week of 7th- 13th October 2018

Torah portion: Genesis 6:9-11:32 Haftarah: Isaiah 54:1-55:5


 

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Noah is described as righteous [tzaddik] and blameless (tamim) amongst his generation (6:9), but this does not necessarily indicate that he is one whose example should be followed (not unlike a number of the characters we meet in Genesis). Hassidic commentator Levi Yitshak (Green, p. 90) describes Noah as a “failed tsaddik”, who “misjudged his own abilities [to overturn, or at least question the decree of the divine to destroy humanity] and therefore did not act to save his generation from the flood.” Further, Morris Adler (in Plaut, 80) notes that Noah “lacked compassion” and thus failed to show “solicitude”, “tenderness”, or “regret” in regard to the lives that would be lost in the deluge that God was to send upon the world.

 

Others (Sacks, Kindle 826-832) compare Noah to Abraham, with the former failing to reach the heights of the later in terms of character, action and capacity to challenge the divine decree that all should be punished, save for Noah and his family. Sacks notes: “Abraham who challenged heaven itself in words unrivalled in the history of the human encounter with God: ‘Shall the Judge of all the earth not do justice?’ (18:25).” Would Abraham have saved the world? One will never know the answer to this, but it is not out of the question that Abraham would have at least raised his voice in defence of those facing the wrath of God.

 

Editor of the Earth Bible, Norman Habel takes all of this one step further in seeking to extend the range of Abraham’s culpability to his incapacity to recognise the place of the earth and all of its creatures in this drama. Habel (Kindle 560) notes: “the forces of divine destruction reach beyond the culprits and include the innocent: God explicitly plans to destroy all these corrupted creatures ‘along with Earth’ [cf. 6:13].” Here, Habel is not reserving his criticism for the mortal Noah, but also for the Divine, though this is not without precedent (see Abraham above).

 

One might doubt the capacity of the biblical author to approach the story of the flood through a worldview cognisant with that of integral ecology, but Habel’s point is a valid one and impels one to explore the relevance of this tale for our world today. Plaut (p. 73) also notes that contemporary readers are not likely to read this narrative literally, but rather to see it as an exploration of God’s “moral judgement” on the actions of humanity. Plaut writes:

 

In considering the story as a homily on the consequences of human corruption, lawlessness, and violence, we can affirm that they do bring on the judgment of God. We may experience it in social and moral conditions, or in nature’s physical realm (as in our pollution of the atmosphere and water, or our disturbance of the ecological balance). An offense against this balance is an offense against God (who guarantees life and its laws), which may occasion dire and unforeseen consequences.

 

Questions for Reflection: In the light of the crises facing Earth, our common home, and all its creatures will we be judged as Noah or Abraham by future generations?

 

Bibliography: Green, Arthur. Speaking Torah, Vol. 1: Spiritual Teachings from around the Maggid’s Table (Woodstock, VT: Jewish Lights, 2013); Habel, Norman. An Inconvenient Text: Is a Green Reading of the Bible Possible? (Adelaide: AFT Press, 2009); W. Gunther Plaut and David E. Stein, eds., The Torah: A Modern Commentary, Revised; (New York: Union for Reform Judaism, 2006); Sacks, Jonathan. Genesis: The Book of Beginnings (London, Maggid Books & The Orthodox Union, 2009).

 

This week’s teaching commentary is by

Mark David Walsh, B.A. (Ed.), B. Th., Grad. Dip. R.E., M.R.E., Melbourne, Australia,

BK Alumnus, 2001, ‘02, ’04, ‘13.

markdavidwalsh@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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The 27th Sunday of Ordinary Time

The Sunday Liturgy Commentary

The 27th Sunday of Ordinary Time – 7th October 2018

Lectionary readings: Gen. 2:18-24; Ps. 128:1-6; Heb. 2:9-11; Mark 10:2-16

Theme: Words and Ideals … not everything is as it seems!


 

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ἐπηρώτων, in Mark 10:2 is translated in the NRSV as the Pharisees ‘test’ Jesus, but it can also be translated as ‘inquire’. The former suggests a challenging tone whereas the latter encourages curiosity and allows the potential for discussion and new insights for all involved. An example of this latter style of engagement can be found in 10:10 where the same Greek word is translated in the NRSV as ‘asked’, when used of the disciples’ approach to Jesus. If the word were to be translated the same on both occasions then, instead of seeing the Pharisees in a negative light, we might experience more the potential held within their discussion with Jesus.

 

This one word, ἐπηρώτων, depending on how we translate it, influences our understanding and perception. It can, on the one hand, tap into negative emotions and narrow our view of others and our capacity to hear God’s word (e.g. ‘test’). It can, on the other hand, suggest a relational quality that supports curiosity about others, their thoughts and God’s word in their lives (e.g. ‘asked’). The Catholic Church, for example, invites the latter reading when it states, ‘… Jewish understanding of the Bible can be of assistance in the Christian understanding and study of the Bible. … ways to study Sacred Scripture together are being developed … providing occasion to learn from each other … efforts need to be made to eliminate every form of anti-Semitism. … we can and should become a source of blessing for each other and the world.’ (Paragraph 55)

 

In part of our reading from Mark, Jesus turns to scripture to argue against divorce (see Dt. 24:1-4 and Gen. 1:27; 2:24). However, Jesus seems to be presenting an ideal and scripture, in other places, provides us with exceptions (see Mt 5:32; 19:9; 1 Cor 7:10-16). Jesus’ prohibition of divorce might have served to ‘protect women from being abandoned without support’ or ‘addressed the situation of those who were separating for celibacy (Mt 19.10-12; Lk 18:29-30; 1 Cor 7.5).’ (Jewish Annotated New Testament, p80) Any one ideal, whether life-long commitment, service or obedience to God’s word can, if not well managed, result in negative consequences such as judgements of others. If well managed however, with a recognition and appreciation of the complexities of being human, ideals can prove supportive and life-giving. The text certainly invites reflection on ideals and our human efforts to achieve them and how we support ourselves and each other when we come face to face with our limitations as we endeavour to reach any ideal.

 

Hebrews 2:10 mentions being made ‘perfect through sufferings’. How might this speak to our engagement with ideals and our experience of our human limitations? As human beings we suffer, whether our suffering results from our own limitations or from our experiences in life. Suffering can potentially lead to us shutting down and becoming smaller by, for example, judging ourselves and others for not reaching certain ideals. Or, it can widen the space within our hearts, inviting us to rise to the challenge suffering offers for our growth and development by, for example, being compassionate towards ourselves and others when we don’t quite meet the ideals we set ourselves. The Church’s invitation to read the Bible from an open, spacious place within ourselves allows us to use our own suffering to inform our reading of the text.

 

For Reflection and Discussion: [1] How might I support myself further in understanding Biblical texts in light of more recent Church teaching? [2] How might I show myself and others compassion when I’m acutely aware of the complexities and limitations involved in being human and the suffering to which this can give rise?

 

Bibliography: Levine & Zvi Brettler (eds.), The Jewish Annotated New Testament, (Oxford, 2011); Plaut (ed.), The Torah, A Modern Commentary (New York, 1981); Stuhlmueller, Biblical Meditations for Ordinary Time, (New York, 1984); The Word of God in the Life and Mission of the Church, Vatican City, 2008 (Paragraph 55); 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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Parashat Bereishit

Shabbat Table Talk

Parashat Bereishit – Erev Shabbat 5th October 2018

Week of 30th September – 6th October 2018

Torah portion: Genesis 1:1-6:8 Haftarah: Isaiah 42:5-43:10


 

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Was adam more than just the first man? In Genesis 1:26, we read: “God said: Let us make humankind, in our image, according to our likeness!” The Hebrew word translated as humankind in this verse is adam. Fox (p.15) notes that the term does not specify sex, for God creates adam male and female (1:27). The creation of adam comes as the culmination of creation and is “exceedingly good (1:31)!” Coupled with the double command to have “dominion” (1:26, 28) over the rest of creation and to “fill the earth and subdue it” (1:28), is it any wonder that adam has brought Earth to the point of ecological crisis?

 

Have adam and Earth always been in a state of estrangement? One only has to look to the text to find the answer: “there was no human/adam to till the soil/adamah – but a surge would well up from the ground [adamah] and water all the face of the soil [adamah]; and YHWH, God, formed the human [adam], of the dust from the soil [adamah]” (Gen 2:5-7). Arthur Waskow (pp. vii-viii), notes that adam and adamah [earth] are in fact intertwined, with the Hebrew word for each bearing the echo of the other. He notes further that the absence of the breath-like “ah” sound at the end of adamah from adam represents the loss of the “unconscious breathing that connected the earliest human beings with the earth from which they had just emerged.” (p. viii) The wanton exploitation of Earth’s resources by adam – particularly in the last centuries – only serves to highlight this estrangement. (N.B. The word adamah can also be translated as ‘ground’ or ‘soil’, but is translated as ‘earth’ in many Jewish texts dealing with ecology, eco-spirituality and eco-justice.)

 

What chance does adam have of rehabilitation and reconnection with Earth? The answer lies once more in a careful and creative reading of the Hebrew text. Shai Cherry, (p. 47) notes, “the Hebrew for imagination is dimyon, which echoes both the name adam (human) and our likeness (d’mut) to the Divine.” What then does it mean to be created in the Divine image? Joseph Soloveitchik remarks that “[adam’s] likeness to God expresses itself in [adam’s] striving and ability to become a creator” (in Cherry p. 48). It is in our ability to imagine a solution that our salvation might be found and that salvation must recognise adam’s interconnectedness with adamah.

 

What part does Sabbath play in the solution? Franz Rosenzweig describes the Sabbath as the dream of perfection that becomes the constant renewal of creation. This thought is echoed by Simchah Bunam who speaks of creation as being in an “uncompleted state.” His argument is that since God created the world in a state of beginning “it requires continuous labour and renewal by creative [imaginative] forces” so that it does not return to the “primeval chaos” from which it was created (Plaut p. 25). Shai Cherry (p. 48) reminds us: “Our imaginative faculty brings out what is distinctive about us humans. We can imagine a different world.” A possibility that places adam in a unique place within creation.

 

For Reflection and Discussion: (1) How might I describe my relationship with adamah? (2) What future do I imagine for those yet to be born? How might I creatively make that dream a reality? What part does Sabbath play in adam’s reconnection with adamah?

 

Bibliography: Bernstein (Ed.) Ecology & the Jewish Spirit (Woodstock, 1998); Cherry, Torah Through Time (2007, Philadelphia); Fox, The Five Books of Moses (New York, 1997); Plaut, The Torah: A Modern Commentary (New York, 1981); Waskow ed. Torah of the Earth (Woodstock)

 

This week’s teaching commentary is by

Mark David Walsh, B.A. (Ed.), B. Th., Grad. Dip. R.E., M.R.E., Melbourne, Australia,

BK Alumnus, 2001, ‘02, ’04, ‘13.

markdavidwalsh@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.

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Bat Kol Institute for Jewish Studies, Jerusalem

~~1983-2018~~

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

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

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