Category: Parashah Commentary

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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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

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.

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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 ]

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

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]

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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 Ki Tavo – Erev Shabbat 01 September 2018

Week of 27-31 August

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

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

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

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

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

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

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

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

This week’s teaching commentary was prepared by

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

Email: 1alikilangi@tpg.com.au

[Copyright 2018]

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

……………………………………………………………………….

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

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

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

Shabbat Table Talk

ParashatShof’tim—Erev Shabbat 17August, 2018

Week of12– 18August, 2018

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

“Justice, justice shall you pursue…”

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

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

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

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

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

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

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

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

This week’s teaching commentary was prepared by

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

E-mail: roydasilva@hotmail.com

[Copyright © 2018]

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

…………………………………………………

Bat Kol Institute for Jewish Studies, Jerusalem

~~1983–2018~~

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

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