Category: Parashah Commentary

Shabbat Table Talk

Parashat Naso—Erev Shabbat May 25, 2018

Week May 20-26, 2018

Torah portion: Numbers 4:21 – 7:89     Haftarah:  Judges 13:2-25

 

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Parashat Naso is the longest parasha in Torah and the reading usually falls close to the celebration of receiving the Torah. The simple meaning of the verb naso is “to raise”, but the words “elevate” and “prince” stem from the same root in Hebrew; and appear several times throughout the parasha. The parasha begins with God instructing Moses to raise the heads within the Gershon and Marari clans, and count the men between the age of 30 and 50 who would be involved in transporting the Tabernacle; by doing so, each person in both clans was aware of their importance in their given task.

 

 The 3^rd line of the blessing with which Aaron and his sons are to bless the people is;” May God lift His countenance towards you and give you peace” and the priests hands are raised when pronouncing the Blessing.

 

We are aware of the economy of words in Torah, so when we come to the list of installation gifts for the alter; presented by the princes (men who have been elevated to the position of leadership within their clan), we realize there is something of import regarding the repetition that may at first elude us.

 

Following the anointing and consecration of the Tabernacle and all it contained, the princes brought their offering of oxen and carts, which was accepted by the Lord. However, when the princes approached to make their dedication offerings for the alter (of their own volition it seems) they were halted and God instructed Moses to have them present “one prince each day” on 12 successive days. The princes presented their identical 35 gifts in the divinely ordered manner in which the tribes encamped around the Tabernacle.

 

A Midrash tells that each gift symbolized something particular to that tribe; a personality or event in Jewish history, or a concept in Jewish faith or practice, or that to each tribe, they symbolized things relating to that tribes role, but that each tribe imbued their presentation with their individual essence.

 

The Lubavitcher Rebbe wrote that “an entire nation can do the very same deed down to the last detail and still imbue it with their uniquely personal input, each bringing to the experience the richness of their own creative souls.”

 

Each tribe’s gift, though identical, was given with their own unique motivation and sincerity, their own “intention of the heart” that was between God and them. The individual account of each tribe’s gift was a way of declaring their individual importance within the nation. By presenting in this manner, God ensured that each tribe was given special honour and cause for jealousy was avoided. Following the listing of the gifts from each tribe, they are expressed as a collective unified whole.

 

“Raise up the heads” also suggests the mind is to be elevated; bringing forward the understanding that while we are all to study Torah, the individual discoveries we uncover form part of the overall holiness of Torah and serve to  unite us all. We each bring our own understanding based on our own life experience, so that each of us has our own personal contribution that raises up, enriches and enlarges the whole.

 

For Reflection and Discussion: [1] What consideration do I give in selecting and presenting a gift? [2]   Is the most joy found in giving something that a person truly values to another they know will also treasure it?

 

Bibliography:  JTS Hebrew-English Tanakh; Newman, (selected and edited by) in collaboration with Samuel Spitz); Num. 2:1-34 Plaut, The Torah: A Modern Commentary, (New York, 1981), Chabad – Ibid.,pp 453-454,   Lubavitcher Rebbe, Midrash (Bamidbar Rabbah 13-14), Gal Einai – The Flow of Paradox.

 

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This week’s teaching commentary was prepared by

Gwen-Ellen Dankewich, Winnipeg, Manitoba, Canada

Bat Kol alumna, 2008

E-mail address: gdankewich@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

Erev Shabbat 18^th May 2018

Week of 13^th – 19^th May 2018

Torah Portion: Numbers 1:1-4:20  Haftarah: Hosea 2:1-22

‘They will set out just as they encamp’ (Numbers 2:17)

 

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Numbers 1:1-4:20 is set in the shadow of Mt. Sinai, just over a year after the Israelites have left Egypt. Preparations are still under way for the journey through the wilderness. God seems already to be anticipating the difficulties that lie ahead for a liberated people as He identifies those ‘able to go to war’ in the first of two censuses He commands Moses to carry out. God then tells Moses that the Tent of Meeting is to be central to the whole camp (2:2) and ‘gradually, this physical centrality must have led to the Ark’s gaining a central place in the Israelite soul.’ (Etz Hayim p774) This text presents an image of the Tent of Meeting being protected and cared for by the Israelite people.

 

God provides instructions about how to behave in the Tent of Meeting, where closeness to God is so intense it may result in death if not handled properly (Num 4:15-20). Likewise, in the Haftarah Hosea 2:1-22, entering into a close relationship with God results in death unless certain behaviors are adhered to (2:3). While we may baulk at the punishments for not behaving appropriately and seek rationales such as their being of their time and reflecting the author’s intention, we might also find ourselves curious as to why such intimacy with God carries such danger and how we might navigate our way. ‘God is like a fire, capable of warming and comforting, but capable of burning as well.’ (Etz Hayim p774)

 

In the wilderness, the Kohathites from within the tribe of Levi, are allowed closest to the Tent of Meeting. They must not touch or look at ‘the holy things’ but it is important that they obey God’s command (4:15, 20).  Earlier it was noted that all the people obey what the Lord commands of them (1:19, 54). Later in Hosea however, set in the 8^th century BCE, ‘there is no faithfulness or kindness, no knowledge of God in the land’ (Hos. 4:1-2). Hosea notices a loss of connection with God. Yet God points out that He is the provider of all that is sought elsewhere (Hos 2:8). God recognizes that He needs to bring Israel back to the wilderness for ‘There she shall respond as in the days of her youth, as at the time when she came out of the land of Egypt’ (Hos 2:14-15).  

 

Considering Numbers 1:1-4:20 through the lens of Hosea 2:1-22, we see the consequences when life moves away from, rather than with, the Tent of Meeting – when life is focused on other things rather than God. Hosea invites the people to reconnect with God by re-entering the wilderness, where the qualities and skills required to navigate life safely, in obedience to God’s word, can be honed. Before this return however is punishment. God says, ‘I will strip her naked and expose her as on the day she was born’ (Hos 2:3 NRSV trans). Whatever way we translate this statement, it invites us to grapple with its harsh tone. At the same time, we recognize that the Hebrew word yṣg, can mean ‘to place, establish’ rather than ‘expose’. The Septuagint picks up this potential within the Hebrew, translating yṣg as apokatastēsō meaning ‘to restore, bring back (to an earlier condition). This allows for a more nuanced and holistic understanding of God’s action, restoring an original, more God-centred state while, paradoxically, allowing this renewed state to be informed by the experience gained from exercising free will.

 

Reflection and Discussion: 1 What happens to me when I lose my connection with God? Can I be curious about how I know this connection is lost or less intense? 2 How does this loss influence my connection with myself and others? 3 What supports do I use to maintain connection at all these levels?

   

Bibliography: The Five Books of Moses by Robert Alter, Etz Hayim – Torah and Commentary by David L Lieber, The Torah – A Modern Commentary by W Gunther Plaut, NRSV

 

This week’s teaching commentary was prepared by

Thérèse Fitzgerald nds, Bat Kol Alumni record 2015
Email address: theresefitzgerald7@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 Behar/Bechukotai – Erev Shabbat 11 May 2018

Week of 6-12 May 2018 

 Torah portion: Leviticus 25:1-27:34 Haftarah: Jer 16:19-17:14

 

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There are two powerful themes in Behar. One is that the land belongs to the lord: “for the land is Mine; you are but strangers resident with Me.” (Lv 25:23).  The other is that the status quo should not be allowed to last. Every seventh year the fields are to lie fallow; every fiftieth year is a jubilee year, in which the land lies fallow, land that has been sold is returned to the original owner, and Israelite slaves are freed.

 

Both these themes occur throughout the Bible.  Its very first verse tells us that “in the beginning the lord created the heavens and the earth.”  Creation belongs to the Creator. And the idea that the lord lifts up the lowly and deposes the mighty appears throughout, e.g. in the Psalms, in the prayer of Hannah (1 Sam 2:4-8) and in the song of Mary (Lk 1:51-53): “You have deposed the mighty from their thrones/and raised the lowly to high places; You have filled the hungry with good things/and the rich you have sent away empty.” 

 

To what extent the laws of the jubilee year were actually carried out is a matter for scholarly debate. And no wonder—they ask a lot from human nature.  To judge from the world today, we seem to have trouble accepting that “the earth is the lord’s” (Ps 24:1) As individuals we think ‘this land is mine’ and as citizens of nations ‘this land is ours’.   Yet in the world today there are more than 20 million displaced people, about one-quarter of them from Syria.  They no longer have a land to call their own.  Nations vary in how they have responded to this humanitarian crisis. Some have shown remarkable generosity in welcoming refugees; others have not.  What lies behind the reluctance to welcome refugees seems to be the fear that the host nation will be altered for the worse.  But if we really believe that the whole world, including our part of it, belongs to God, how can we leave people in refugee camps and deny them a decent place to live in the world God has made for all?

 

Many people are happy to fill the hungry with good things but not to such an extent that we ourselves are sent away empty. In “We give thee but thine own,” Karen Hamilton, a minister of the United Church of Canada, uses Torah (Dt 26:1-11) in her powerful condemnation of measured generosity, in which the haves give a little so that the have nots can have a bit more:

 

It is the very first of all the fruits and crops of the land that the people are to bring before God in thanksgiving…. In a time and place in which agriculture was often at subsistence level, when famine often lurked just around the corner, it was significant to give in this way…. Some of our ancestors in the faith, not too many generations back…gave like that; they gave to God through the church the first of what they had.  Today, those of us who respond in praise and thanksgiving, tend to give to God—through the church or through other important routes in our society—not the first of all we have and make, but rather the last, the leftover, the excess.  As a nation, we [Canadians] are unwilling to give in foreign aid to the starving, dying peoples of the world—even 0.7% of our gross national product, something that our country originally proposed would be a way to heal God’s hurting children of the world.  It is a scandal.

                

Reflection:  Think about how you as an individual and how your country could give more. What would you be prepared to give up?  How would you respond to those who say a nation should look after its own people?

 

Bibliography:  Hamilton, Karen A. The Acceptable Year of the Lord: Preaching the Old Testament with Faith, Finesse and Fervour (Novalis, 2008), p. 253

 

This week’s teaching commentary is by

Anne Morton, Winnipeg, Canada

Bat Kol alum 2010

Email: anmorton@mymts.net

 [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 Emor – Erev Shabbat 04 May 2018

Week of 29 April -05 May 2018

Torah portion: Leviticus 21:1-24:23 Haftarah: Ezek. 44:15-31

Theme: A YES for HOLINESS

 

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The invitation to holiness rings all the louder in the texts of this week’s Parashat Emor. As Leviticus 21-24 details the guidelines on the holiness of priests and sacrifices and the prohibitions to avoid defilement and desecration of sacred space, we hear “G-d speaks and G-d’s intention is to make holy”. What does a yes for Holiness ask of us? This week’s parashat gives us the clues.

 

Obedient LISTENING

 

The parashat opens with G-d commanding Moses to “speak and say”, repeated around 17 times, this command becomes “antiphon” to each section of the texts. This repetition is intentional. Obedience (Latin “ab audire”, to listen) is central to the chosen people’s relationship with G-d, as had been shown in the lives of the Patriarchs, Judges, Prophets, Kings and Priests. Listening to the voice of the One who created us is good for us. The triumph of holiness in us begins from this stance of listening.

 

 

FINDING G-D in the rhythm of our life

 

Leviticus 23 beautifully fixes the times for G-d, and measures time as  “mo’adim”, times of meeting God, or as Rabbi Sachs puts it  seeing time as the “arena of the Divine-human encounter”¹.

 

G-d entered human history through the Chosen People and since then, our life has been so suffused with this Divine nearness. The Jews witness to and celebrate this truth each week in their Shabbat and in fixing times in their faith calendar, as “set times for the Lord” (Leviticus 23:44). 

 

Hallowing time however, may prove to be a challenge for today’s generation. The tendency to hoard the 525,600 minutes of a year and the irreverent stance of “time is gold and it is mine” block the joyful discovery of G-d speaking to us G-d’s faithful love in the surface rush of things and in the tensions of everyday life. Our Yes to holiness sets  us on the road of discovering  G-d, who not only moves in the rhythm of our lives – in all its twists and turns, griefs and sorrows, and everything in-between- but as the Lord of  Time and Seasons.

 

Easing Out the Ego

 

Emor ends with the curious story of the blasphemer who was sentenced to death.  Interestingly, as one commentary pointed out, the Hebrew word used in the verse for “you shall not desecrate” (תְּחַלְלוּ ) the name of God stems from the verb that also means “a vacuum” (חָלַָל ). Blasphemy, whose root is קלל was meant to make a vacuum (root is חלל).² From this we can glean that when one blasphemes or desecrates G-d’s Name, one eases G-d out. Maimonides explains that if a Jew, particularly a highly regarded Jew, behaves in an apparently inappropriate manner he has desecrated G-d, as G-d is absent in that reality.³ The psychotherapist Wayne Dyer defines EGO as Easing God Out.  G-d no longer occupies space, G-d no longer matters. Consequently, a person’s action then is devoid of G-d, of love, goodness, compassion, forgiveness, dialogue, tolerance for diversity. I believe much of the world’s woes and problems stem from our egos going berserk!

 

Parasha Emor urges us to concentrate on easing out our ego so that G-d can take G-d’s rightful place in our hearts, in our families, in our communities, in our world.

 

For Reflection and Discussion: In this week’s parashat:  Where am I saying Yes? Where Am I struggling?  What are the subtle ways in which we ease G-d out in our lives?

 

Bibliography: David L. Lieber, et al Etz Hayim Torah and Commentary , The Rabbinical Assembly, 2001

¹Rabbi Jonathan, Covenant and Conversation, May 7, 2011

Rabbi David Lipper , Just a Little Time , May 3, 2007

Dr. Wayne Dyer, The Shift (YouTube link)

2 Parashat Emor: Do our Hearts Have Room for God? (link)

3 ibid

This week’s teaching commentary is by

Shela Mae D. Jaso, Davao City, Philippines.  Bat Kol Alumna 2017
Email address:smcjaso@addu.edu.ph

[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 Acharei Mot/Kedoshim – Erev Shabbat 27th April 2018

Week of 22^nd – 28^th April 2018

Torah portion: Lev 16:1-20:27 / Haftarah: Ezek 22:1-19

 

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“Because I said so!” We all have heard, and often declared, such a minimally robust statement in regards to a forbidden behavior. This double Torah portion includes the source of the levitical “Holiness Code.” It is not uncommon to question and even reject these laws, seen as legalistic, outdated, or just weird! Yet God’s repeated, injunction “Be holy as I am holy,” demands we engage the Holiness Code which spans ten chapters (Lev 17-26).

 

The instructions, grounded in God’s expectation of his image-bearing people who are called and set-apart to shine his light to the nations, do more than restrict behavior. They form a people group, establish their identity and, quite significant, give insight into God himself. “Be holy as I am holy,” requires not legalistic responses, for God is not a legalist. Rather, it demands all people be respected and valued. Parents are to be honored (Lev 19:3), and the reversal of the order given in the Ten Commandments (“Honor your father and mother…” Exod 20:12), suggests “an equitable estimation of both parents” (Etz Hayim, 694). The poor and the strangers shall be provided for (Lev 19:9-10). The deaf shall not be insulted, the blind threatened with stumbling blocks (Lev 19:11). Holiness establishes equality, regardless of gender, economic status, nationality or disability. As we struggle today to embrace such bold proclamations, we must emulate a holy God who repeatedly invites, “Do as I do. Be who I am.”

 

The God who challenges, “Be holy as I am holy,” demands more than holy actions; he commands holy moral interiors. Like him, our word ought to matter, be trustworthy, and righteous (Lev 19:12). Our interactions with others are to be characterized by honesty (Lev 19:11, 13), love, and forbearance (Lev 19:17-18). We again hear guidelines for our lives, but also glimpse the God’s very character. These people- and character-forming laws strike the reader as logical, albeit challenging. But then the Holiness Code continues and enters into what appears to be inexplicable or supra-rational laws (Lev 19:19). The chukkim create opportunities for God’s people to extend themselves beyond doing what makes sense, into “opportunities to do God’s will” (Etz Hayim, 697). We might be tempted to say such declarations are God’s version of, “Because I said so.” Or we might recall the Lord’s words to Isaiah, “For my thoughts are not your thoughts, neither are your ways my ways…” (Isa 55:8ff).

 

In such seemingly strange laws, we also might discern God’s concerted efforts at forming a distinctive people group, bound together by traditions, guidelines, even obscurities. Like our family, comprised of Ukrainians, Americans, Canadians, Irish, English, Russians and Haitians, who steadfastly continues my great-grandparents’ “Polish Easter egg fights” tradition, the chukkim of the Holiness Code also builds identity. Richard Sosis, an anthropologist at the University of Connecticut explains, “Rituals deal with identity, the context in which intellect functions. Identity in turn is the glue by which a tribe is held together.” Sosis’ conclusions build on Emile Durkheim’s 1897 monograph on suicide in which he “coined the term anomie, which means a state of society where nobody knows who they are, what they have to do with one another, or what on earth they’re doing here” (Freeman, chabad.org). God’s injunctions throughout the Holiness Code – both the rational and supra-rational – clearly establish identity. As long as Israel strove to be holy as the Lord is holy and to follow his guidelines, they would never suffer from anomie.

 

For Reflection and Discussion: 1. How have your faith communities tended to read and interpret the Holiness Code? 2. Etz Hayim suggests that the Torah’s reversal of revere/honor your Mother/Father in Exodus and Leviticus suggests equity among males/females. Do you agree? How else would you explain this reversal? 3. God’s “Be Holy as I am holy,” does more than instruct God’s people – it gives us insight into God’s character. What can we discern about God’s character from the Holiness Code that may be overlooked or less commonly discussed? 4. How do you see anomie in today’s society? What are the rituals in your life that build identity? What rituals or practices might you begin or re-embrace to address anomie?

Bibliography: Etz Hayim: Torah and Commentary. The Jewish Publication Society, 2001. Freeman, Tzvi. “Why Does Judaism Make No Sense?” www.chabad.org.

 

This week’s teaching commentary was prepared by

Rev. Dr. Kristen Bennett Marble, Bat Kol Alumni 2013

Senior Pastor, West Morris Street Free Methodist Church, Indianapolis IN
Email address: 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   Parashat Admin: gill@batkol.info

Shabbat Table Talk

Parashat Tazria – Metzorah   Erev Shabbat 20 April 2018

Week of 15-21 April

Torah portion:  Leviticus 12:1-15:33      Haftarah:  2 Kings 7:3-20

 

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In this week’s parashat we are asked to consider some elaborate rituals associated with uncleanness and impurity and the means by which those affected can regain their rightful place within the community. 

 

To modern sensibilities, while we can accept precautions and isolation in cases of distressing and infectious illness, it is difficult to understand the need for such elaborate prohibitions surrounding the natural functions of a woman’s body or the blessings of childbirth.  It would be a mistake however to totally separate the two or summarily dismiss the original motivation without delving into it a little more deeply.  What we have here is not a judgment on the moral state of the person but one of a lack of wholeness.  In such a state it was considered impossible for that individual to stand before the LORD.

 

 There is no room here to examine in detail the various rituals or the categories to which they apply; yet some random musings might lead us into further considerations. A woman who had given birth was considered temayah [one who is impure] so needed to regain the status of tehorah [ritually fit]. Until this is rectified wholeness cannot be restored, the means so precisely described here testify to the fact that it can be.  Once it is, she is able to take up her former duties — but far from simply excluding her, these restrictions allow her some much needed “time out”.  Rabbi Ettinger notes that the Yiddish Torah Commentary draws a parallel between this postnatal period and the time following a death.  She suggests that in both intense episodes in a person’s life there is a need to be freed “from other personal and communal obligations” to deal with the events that have occurred (WTC 205).  The fact that one is primarily physical and the other emotional makes little difference.

 

When we turn to those suffering from tzara’at, a word denoting a variety of skin aliments but most commonly called ‘leprosy,’ we see clearly that the priest’s function is in no way medical but simply ritualistic.  We gain nothing in trying to find in these verses any primitive treatments for such illnesses nor, according to Plaut (p.840) should we look for the meanings behind the ritual:  “Customs often survive after their original motives are forgotten” and were therefore not included in the text.  One thing we might consider is that “the ceremonies were designed to remove a defilement that was a threat to the entire community.” Are we so different in the present time as we grapple with the horror, fear and pain of health crises?  In such uncertainty we turn to God with our rituals and prayers to find an answer.

 

After the destruction of the Second Temple the detailed procedures outlined in these chapters lapsed even though the study of their meaning and significance continues to the present day.  Orthodox Judaism retains many rituals associated with personal purification. In one form it continued in some Christian denominations with “the churching of women” after childbirth. I was made aware of this practice many years ago from the memories of older women, one who recalled her personal involvement in it as a joyful recognition of her motherhood.

 

We should ponder this ancient text without trying to justify or empathize too closely with a people whose ways are so far removed from ours. Many of us might feel on more “comfortable” ground with this week’s haftarah. And yet why?  It contains disease, discrimination, starvation, death and destruction. Surely however some of the scenes it describes come closer to our experiences than those in the parashat.  Global communications mean that we can all see aspects of a broken world dominated by many of these conditions. Reflection and Discussion: Metaphorically speaking who do we leave at the city gates because of illness or other circumstances? What are we doing to bring others/ourselves back to wholeness, regain our rightful place in the community and the presence of God?

 

Bibliography: Goldstein ed. The Woman’s Torah Commentary (Vermont, 2000); Plaut, The Torah: A Modern Commentary (NY 1981); The Chumash Stone Edition (New York, 2000)

 

This week’s teaching commentary was prepared by

Jean Kelly, B.Ed. M.A. Watford, England

Bat Kol alum 2001. E-mail: kellyjean55@hotmail.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.

                         

~~1983–2018~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

Shabbat Table Talk

Parashat Sh’mini,   Erev Shabbat  13th April, 2018

Week of 8th – 14th April 2018

        Torah portion: Leviticus 9:1 -11:47         Haftarah  2 Sam. 6:1-7:17

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Parashat Sh’mini  includes the first celebration of sacrifice in the Tabernacle by Aaron and it contains the instructions on distinguishing the living creatures that may be eaten from those that are forbidden.

 

The parashah begins on the 8^th day, after the completion of the seven-day ordination of Aaron and his sons. Why would it be necessary to begin with an emphasis of it being the 8^th day? As the parashah commences, what echoes do we hear? The Talmud compares the first seven days of celebrating the construction of the tabernacle to the seven days of creation. (Etz, p.630) The eight day, then, brings into focus the day after God had rested in creating and it is the first day when the whole of creation begins learning to live as one and whole.

 

 Moses’ first instruction is for Aaron to prepare for himself a calf of the herd for purification and an unblemished ram for burnt offering, at the same time asking also Aaron to call on the Israelites to separate sacrificial offerings for themselves. (Lev 9:2-4). It would seem that Aaron’s first act of sacrifice and purification expiates the memory of his first act of being a leader (in the absence of Moses), to the then wandering nation in the wilderness, where he assisted in the creation of the Golden Calf.

 

While all who witnessed the appearance of the God’s presence cried out and fell on their faces, tragedy followed suit. “Now Aaron’s sons Nadab and Abihu, each took his fire pans, put fire in it and laid incense on it; and they offered before the Lord alien fire, which He had not enjoined upon them. Fire came forth from the Lord and consumed them; thus they died at the instance of the Lord.”(Lev 10:1-2) Why was it that when all were in awe and wonder of what had just happened, Aaron’s sons were doing something different and seemingly out of the flow of what was going on? Why would it be necessary to mar the occasion with the deaths of two who were already ordained to be God’s priests for the Tabernacle? Could it be understood that our commitments come with grave responsibility to attune our life and our ways to movement of the Divine in and around us, causing dilemmas, to the point of death to anything that separates us from being whole and one?

 

Repeated twice in chapter 9, once in verse 4 and again in verse 6, it appears to be the central message of the parashah. Amidst all the preparations and instructions of what and how it is do what is commanded, all is simply secondary to the real purpose of why it is to be done, and that is to welcome the presence of God in the midst of all.  

 

Parashat Sh’mini seems to remind us that each day is likened to an 8^th day experience, where creation awaits on us to rediscover that the whole is one and that amidst all the busyness of living, we are to keep alive the understanding that the real purpose of what we do and how we live our lives, is to simply awaken us to the revelation of the Divine Presence in and around us.

 

Reflection and Discussion: 1. How different would we live our life everyday if we get a glimpse of and remember that it is endowed with God’s presence? 2. How do we live out our commitments and responsibilities differently, if we understand it to be one and the same as contemplating the Divine in all?

 

Bibliography: Lieber ed. Etz Hayim Torah and Commentary, Travel ed. (JPS New York 2004);   

 

~~~~~~~~~~~~~~~~~~

This week’s teaching commentary was prepared by

Sr. Weeyaa Villanueva, RNDM.

Senegal, West Africa  Bat Kol Alumna 2010.

  Email: weeyaavillanueva@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.

…………………………………………………………………….

 

1983-2018

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

 

Shabbat Table Talk

Parashat Sh’mini,   Erev Shabbat  13th April, 2018

Week of 8th – 14th April 2018

        Torah portion: Leviticus 9:1 -11:47         Haftarah  2 Sam. 6:1-7:17

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Parashat Sh’mini  includes the first celebration of sacrifice in the Tabernacle by Aaron and it contains the instructions on distinguishing the living creatures that may be eaten from those that are forbidden.

 

The parashah begins on the 8^th day, after the completion of the seven-day ordination of Aaron and his sons. Why would it be necessary to begin with an emphasis of it being the 8^th day? As the parashah commences, what echoes do we hear? The Talmud compares the first seven days of celebrating the construction of the tabernacle to the seven days of creation. (Etz, p.630) The eight day, then, brings into focus the day after God had rested in creating and it is the first day when the whole of creation begins learning to live as one and whole.

 

 Moses’ first instruction is for Aaron to prepare for himself a calf of the herd for purification and an unblemished ram for burnt offering, at the same time asking also Aaron to call on the Israelites to separate sacrificial offerings for themselves. (Lev 9:2-4). It would seem that Aaron’s first act of sacrifice and purification expiates the memory of his first act of being a leader (in the absence of Moses), to the then wandering nation in the wilderness, where he assisted in the creation of the Golden Calf.

 

While all who witnessed the appearance of the God’s presence cried out and fell on their faces, tragedy followed suit. “Now Aaron’s sons Nadab and Abihu, each took his fire pans, put fire in it and laid incense on it; and they offered before the Lord alien fire, which He had not enjoined upon them. Fire came forth from the Lord and consumed them; thus they died at the instance of the Lord.”(Lev 10:1-2) Why was it that when all were in awe and wonder of what had just happened, Aaron’s sons were doing something different and seemingly out of the flow of what was going on? Why would it be necessary to mar the occasion with the deaths of two who were already ordained to be God’s priests for the Tabernacle? Could it be understood that our commitments come with grave responsibility to attune our life and our ways to movement of the Divine in and around us, causing dilemmas, to the point of death to anything that separates us from being whole and one?

 

Repeated twice in chapter 9, once in verse 4 and again in verse 6, it appears to be the central message of the parashah. Amidst all the preparations and instructions of what and how it is do what is commanded, all is simply secondary to the real purpose of why it is to be done, and that is to welcome the presence of God in the midst of all.  

 

Parashat Sh’mini seems to remind us that each day is likened to an 8^th day experience, where creation awaits on us to rediscover that the whole is one and that amidst all the busyness of living, we are to keep alive the understanding that the real purpose of what we do and how we live our lives, is to simply awaken us to the revelation of the Divine Presence in and around us.

 

Reflection and Discussion: 1. How different would we live our life everyday if we get a glimpse of and remember that it is endowed with God’s presence? 2. How do we live out our commitments and responsibilities differently, if we understand it to be one and the same as contemplating the Divine in all?

 

Bibliography: Lieber ed. Etz Hayim Torah and Commentary, Travel ed. (JPS New York 2004);   

 

~~~~~~~~~~~~~~~~~~

This week’s teaching commentary was prepared by

Sr. Weeyaa Villanueva, RNDM.

Senegal, West Africa  Bat Kol Alumna 2010.

  Email: weeyaavillanueva@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.

…………………………………………………………………….

 

1983-2018

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

 

 Shabbat Table Talk

Parashat Chol HaMo’ed Pesach –  Erev Shabbat 06 April, 2018

Week of 01-07 April 2018

Torah Portion: Exodus 33:12-34:26        Haftarah: Ezekiel 37:1-14

Theme: A Risky Relationship?

 

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Today, more than ever, people thirst and hunger for genuine relationship, yet this desire is eradicated by social media that pretends to transcend boundaries. The irony of this scheme of things is that, people want a relationship, yet are afraid to take the risk; they want companionship, yet do not want to show their soul. They want temp-permanence, and not commitment. If things do not work-out the ideal way they want, off they end the bond. They are afraid to interweave with another person because they might lose themselves. Perhaps, just perhaps, all these fears boil down to one thing, – we are a stranger to our very self, because we are afraid or not ready to see our self. Now, you might ask what does all this have to do with Chol HaMo’ed Pesach? There are words that we overlook the interrelatedness of some minute terms in today’s reading, on which I would like to focus: yada – intimate friend/know, nuach – rest, sakak – cover, ruach: breath/spirit, and chayah: live.

 

In 33.12, Moshe said to the L-rd, “…You have said: You are my yada, intimate friend; you have found favor with me.”* What entails for a relationship to be intimate? This can be answered in various ways. For one, intimacy is not just among couples or lovers, it can be among friends, just like with the L-rd and Moshe, as the latter labeled it. Intimacy entails openness, braving vulnerability. This happens not instantaneously, but it builds through time and trust. When each show care for one another, if they cover or protect each other’s welfare and are willing to be interwoven without controlling or removing each one from their very self, but in the process become whole, then intimacy is built. One takes the risk of being intimate with another when he/she can find/sense rest in each other’s presence. This rest, is assured by the L-rd to Moshe when he said to him, “I myself will go along, to give you rest.”* (33.14)

 

At times it’s a trial and error to find someone with whom we can truly sense “home”, we can have rest. Surely, in the readings of today, the L-rd assured rest to all of us who seek it, and not only rest is promised, but companionship. You may say that this reflection tends to spiritualize or romanticize G-d. You may see it that way, but the bottom line is this, who else remains faithful to us in spite of the numerous times we have been “adulterous” in our relationship with this gracious Divine? Why do we seek other homes or a place of rest, when one is assured before us? Perhaps, because we want to be in control of things, including results we are not completely sure of. We want to trust those we see and hold, yet often, they fail and leave us. Who else is our stronghold, through thick and thin, who saw and sees our worst, yet decided to love us through and through? Let us go home, rest and live fully with the One who knows nothing else but to remain with us, with you.  

 

Reflection and Discussion: 1. Am I at home with myself? 2. What is it in my life that I still cover because of my fear on intimacy? 3. Do I keep a healthy boundary in my relationship?

 

Bibliography: *The Catholic Study Bible: New American Bible Revised Edition, eds. Donald Senior, John Collins, Mary Ann Getty. 3^rd ed. NY, USA: Oxford University Press, 2016.

 

 

This week’s Commentary was prepared by

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

Email address: kcmeneses@ust.edu.ph

[Copyright © 2018]

 

………………………………………………………

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

………………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2018

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

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

 

 

Shabbat Table Talk

Erev Pesach – 31^st March

Week of 25 March – 01 April 2018

Torah portion: Exodus 12:21-51 Haftarah: Josh. 3 :5-7; 5 :2-6:1;  6:27

 

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Both Jewish and Christian communities are celebrating the highpoint of the religious calendar this week, namely the feast of Pesach.

 

In the Jewish liturgy, instead of usual parashat hashavuah, we have a potpourri of Torah texts assigned to the Shabbat and the individual days of the week. Thus Pesach I: Ex 12, 21-51; II:  Lev 22, 26 -23, 44; III: Ex 13, 1-16; IV: Ex 22, 24-23, 19; V: Ex 34, 1-26; VI: Num 9, 1-14; and VII: Ex 13, 17-15, 26. For the ensuing Shabbat, which is the octave of Pesach, Deut 14, 22-16, 17 is assigned. The Torah texts alternate between the recollection of Passover night of Israel (Ex 12, 21-15, 26), the day in which YHWH delivered His people from the bondage of the tyrant Pharaoh and the commandment to keep the feasts of YHWH at the appointed times (moedim) of the year, namely the weekly Shabbats, the Passover together with Unleavened Bread, the feast of Ingathering of First fruits, and the feast of Weeks. It has become customary to read Num 28, 16-25 as maftir on all the eight days of Pesach. The latter text stipulates the specific sacrificial legislation for the Passover. All these show the paramount importance the feast holds for Judaism.

 

Hashem wanted this prodigy to be remembered in all generations. Torah repeatedly mandates its commemoration every year on 14 Nisan (Lev 23, 5; Num 9, 1f., Deut 16, 1f.) in the families. Pesach was celebrated at the historical milestones at a national/state level such as entry into the Eretz (Josh 5, 1f.) or during great renewal program under Hezekiah (2 Chr 30, 1f.) and Josiah (2 Ki 23, 21f; 2 Chr 35, 11f), return of the exiles (Ezr 6, 19-21). This has become memoriam perpetua for Israel. This is the night of freedom from the tyrant Pharaoh as well as from the clasp of Death that will fall upon Egyptians. It also marks the birth of Israel as a nation, bringing to an end their centuries-old slavery in Egypt, 430 years as Torah recalls (Ex 12, 40; cf. Gen 15, 13). Both Hashem and the people of Israel worked for this “freedom in depth” (N. Leibowitz, New Studies in Shemot , Bo, 3). They audaciously defied Egyptian prohibition of slaughtering goats on superstitious traditions, while YHWH through His angel struck the first born of the Egyptians.

 

Pharaoh woke up in the middle of the night to the cry of Egypt over the slain. He hurriedly summoned Moses and pleaded him to leave Egypt as Moses had demanded earlier. Pharaoh’s tyranny and hubris is flattened to utter humiliation as he acknowledges for the first time the people as being Israel (Ex 12, 31- Etz Hayim) thereby acknowledging their right to be a free and self-governing people with its rules and roles. Left to themselves, however, Israel will become a free people only when they receive the Torah and enter into covenant with YHWH on the Mount Sinai.

 

 The protective power of the blood of the lamb is integral to the memory of feast. When the terminator angel struck the houses of their Egyptian masters causing the death of all firstborns of humans and animal alike, the children of Israel and their livestock were warded off by the blood of the Passover lamb daubed on the doorframes of their houses. The celebration takes its name from the “Pesach” of YHWH, the passing over of the houses of the Israel, because of the blood of the Lamb (Ex 12, 23).

 

Christians all over the world are celebrating the Paschal Triduum, the zenith and font of Church’s life. Through a thoughtfully carved and evoking Liturgy, the assembly of the faithful relive the sacred mystery of the passion, death and resurrection of the Lord Jesus and appropriate for themselves the unfathomable grace of communion with God and reconciliation with fellow human beings and with all of God’s creation.

 

The Paschal liturgy of the Christians, especially Easter vigil which falls on the night of the Shabbat-Sunday is rich with readings taken from TN”K and the New Testament. Especially noteworthy is the text of Ex 12 and 14-15 find their central place in the Liturgies of the LORD’s SUPPER on Holy Thursday and Easter vigil on Holy Saturday respectively. The prodigious acts of God in the TN”K are particularly helpful in illumining the mystery of redemption wrought through Christ Jesus in the New Testament. The Resurrection, the fulcrum of Christian faith, conversely illumine the significance of TN”K for Christians. The mutuality between these texts point to the in-depth bond that exists between the two traditions. 

 

This week’s teaching commentary is by

Msgr. James Raphael Anaparambi, PhD, Kerala, India.  Bat Kol Alum 2009

e-mail: anaparambil@googlemail.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

~~1983–2017~~

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

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