Category: Parashah Commentary

Shabbat Table Talk

Parashat Vayetzei –Erev Shabbat 16 November 2018

 Week of 11-17  November, 2018)

Torah Portion: Genesis 28.10-32.3   Haftarah: Hosea 12.13-14.10

Theme: G-d’s commitment remains, even when we escape

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It is quite interesting to see the framing of the narrative in our Torah portion that begins and ends with Jacob’s escapes (vayetzei). Let us look at the nuances at play in the portion and connect this with the Haftarah in Hosea.

 

Jacob escapes the possible wrath he will likely face because he took advantage his father and brother’s vulnerability. He “took away” the respect and rights from them, respectively. Now Jacob has reached Beer-Sheba and Haran. These places prepare the readers for what will unfold in the entire narrative. Beer-Sheba can mean “sevenfold oath”, which indeed Jacob received seven promises from the L-rd enumerated in 28.13-15. Similarly, Haran can mean “crossroads”, which is a circumstance in which Jacob finds himself at present. He later named the place Beth-El, which was formerly Luz. Jacob escapes before the sight of his sightless father and gullible brother, and here Jacob realizes that G-d was in that place, at each moment; and such reality “escapes from his sight” (this is Luz’ meaning). He was afraid (yare) of both realities, which were the deceit he did and the Divine before him. To his thoughts, he surely does not deserve such providential benefit. Hosea’s call might reverberate to Jacob’s senses, both of fear and fascination, “Where are your scourges, Sheol? Compassion will be banished from my sight!” (Hos 13.14) Yet, Jacob sustains himself throughout the years, holding to G-d’s promises, until his return.

 

Along the crossroads of Jacob’s life were blessings such as his wives  and children, as well as struggles namely the endless cheating made by his father-in-law, Laban. Through the years, Jacob felt that he is being “robbed” by his father-in-law, which seems a cycle to some degree of what he did in the past towards his own sightless father. He now knows the feeling, the possible pain or agony of whom he wronged. It is possible that through the years, Jacob has matured and has gained courage to face those whom he “robbed” of their rights. Perhaps, Jacob sensed within him G-d’s words through Hosea, “Israel, come back to Yah your God.” (Hos 14.1) Even with these words, one thing that Jacob seems to carry with him and must come to terms with, this is his deepest fear, from guilt and loss. Though driven by fear (gazal) that he will be again “robbed” by Laban, not only of the things he worked hard for, but this includes his own family. Hence, Jacob decided at that moment to escape (vayetzei), together with his wives, children, servants and flock. But, he was intercepted by Laban. The two later made a covenant, and Jacob was left “free” by Laban with his entire family and flock. On his way, just like the beginning, Jacob encounters angels, thus he named the place Mahanaim, which means, “a place of boarder” or “crossroad”. His journey is not yet done; something is waiting for him at the end that remains unsure. However, one thing is sure, and that is G-d fulfilled his promise. G-d remains true to his commitment, even if we fail, surely G-d will not fail or fail us.

 

Reflection and Discussion: 1. Have you experienced the cycle of your unjust action towards another? How did you realize that such struggle, pain, agony, or misfortune, is similar to a certain degree, of the wrong you did to another? 2. Just like Jacob, have you made peace with your past? What is the effect of this to you today? 3. Are you still in an “escape mode” from the reality you have now? Or what is it in your present that you find difficult to face? Why? How can the people around you help you?

 

This week’s Parashat Vayetzei Commentary was prepared by

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

Email address: krstn.rw@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

Shabbat Table Talk

Parashat Toledot – Erev Shabbat 9 November 2018

Week of 4-10 November 2018

Torah portion: Genesis 25:19-28:9   Haftarah: Malachi 1:1-2:7

Theme: Isaac

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Chapter 26 of Genesis is the only chapter devoted exclusively to Isaac. You know, that patriarch that people often have difficulties to remember. The character who is mostly remembered either by his father trying to sacrifice him or by his son tricking him. The figure who is always in the background. In this chapter he is finally his own man. He is a man of action: he leaves the place where he was born and settles elsewhere; he is exposed to the risk of losing his wife; he is the target of the Philistine envy; he is childless, but then has two sons who are very different from each other.

 

But wait! Have we not heard about all these events before? We have: these are all the same things that happened to his father Abraham. As Ginzberg writes “The life of Isaac was a faithful reflex of the life of his father.” (Ginzberg, 259.) Even though chapter 26 is about Isaac, we are constantly reminded that he was the son of Abraham (verses 3, 15, 18, 24). It seems that Isaac’s main role is to be the link between different “generations” (toledot in Hebrew) that carries on God’s promise.

 

There is one activity that is particularly emphasized in Genesis 26: digging of wells. Wells had featured in Isaac’s life before: Abraham’s servant met his future wife at a well (Gen.24:11) and then Isaac himself met Rebecca after he had visited the “Well of the Living One Who Sees Me” or Beer-Lahai-Roi in Hebrew (Gen.24:62). Isaac and his servants reopen the wells dug by his father and rename them the old names (including Beersheba, see Gen.21:31). But he also has his own discoveries of living streams and deeper waters. It is no wonder that in the Jewish tradition Isaac has come down as a quiet man of reflection who digs deep for meanings and relationships both with men and with God, even if it is not obvious to a casual observer.

 

Isaac is all of us who cannot boast about extraordinary circumstances and heroic achievements. But that does not mean that we are less worthy of God’s promises and blessings. Isaac is crucial in creating a link between generations of active and famous people. But he is not just that, he is also the necessary link to continue God’s presence in this world through peace, humility and the courage to always dig deeper.

 

For Reflection and Discussion: [1] Are you more like Abraham or like Isaac? Reflect on the importance of them both in the biblical story and our lives. [2] Reflect on other passages in the Bible featured by a well or a stream. How are they similar or dissimilar to the story of Isaac? [3] I encourage you to read the reflection on Toledot by Rabbi Kligler, see http://lsi-wjc.org/toldot-isaac-digs-his-fathers-wells-anew  Reflect on God’s name Mekor Mayim Chayim, “The Source of Living Waters.”

 

Bibliography:  Ginzberg, Legends of the Jews (Philadelphia, 1956)

 

This week’s teaching commentary is by

Rota Stone, M.Litt., New Zealand and Bat Kol alum 2002, 2003
Email address: rotina@runbox.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

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]

 

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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

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

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.

…………………………………………………………

 

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

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]

 

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PLEASE NOTE: The weekly Parashah commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol. The commentaries, along with all materials published on the Bat Kol website, are copyrighted by the writers, and are made available for personal and group study, and local church purposes. Permission needed for other purposes. Questions, comments and feedback are always welcome.

…………………………………………….………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

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

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

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]

 

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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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