Category: Parashah Commentary

 Shabbat Table Talk

Parashah Va’era – Erev Shabbat 12th January 2018

Torah portion:  Ex. 6:2-9:35            Haftarah: Ezek. 28:25-29:21

 

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Our parashah Va-era takes its name from history of ancestors of Israel to whom G-d “appeared” with the name El-Shaddai and now to Moses He reveals the ineffable name YHWH.  The central thrust is the meaning of the revelation of the new name of G-d “I AM YHWH” (6, 3). YHWH never appears in any physical form here, rather the sign-acts He will establish in the land of Pharaoh in favor of His people trailing under the tyranny of the King of Egypt will lead to the recognition of Him as I AM YHWH. The finality thrust of the narrative block of Sh’mot 6-14, lies in acknowledging YHWH as the G-d.

 

The parashah contains seven of the ten prodigious sign-acts of liberation narrated in Sh’mot in connection with Israel’s marching into freedom namely, the plagues of Nile turning to blood, Frogs covering the land and even the chamber of Pharaoh, Gnats on humans and animals, plague of flies, killing of the livestock, boils, and the hail. The sign-acts which Moses and Aaron are commanded to perform before Pharaoh, his household, and the land of Egypt will lead ultimately to acknowledge G-d as the ultimate player in the story of the emancipation.

 

The root y.d.‘. (= to know) is a keyword in this parashah and in the Sh’mot in general. G-d, the Israelites, and Pharaoh and Egypt surface as the subject of the verb y.d.‘.

 

It refers to G-d’s taking notice of the children of Israel and their afflictions (2, 25; 3, 7). It is more than an informative knowledge; it is more about personal involvement of the G-d of the covenant with His people whom He calls as the first born (4, 22). In both these instances it is associated to the verb r.’.h. (“to appear” is the meaning of the term r.’.h. in reflexive niphal)).

 

The same association of verbs in 6, 3 at the beginning of our parashah where the rabbinic tradition sees the crucial shift of divine name from Elohim to YHWH while speaking to Moses (Etz Hayim). The paramount importance of the Shem Mephorat (Rabbi A.J. Heschel) lies in recognizing G-d of Mercy as G-d who works liberation. This will be the all-season gospel of the G-d of the Bible that G-d is present in every story of human liberation.

     Israel will recognize the power of the Divine Name, will know YHHW as their G-d when YHWH will put an end to tyranny and bondage of Pharaoh over them (6, 7; 10, 2). The sign-acts for their size and strength are naturally wont to affect the people indiscriminately. However, we hear that YHWH makes a distinction between the Israelites and the Egyptians. This is explicitly clear in the case of the plagues of Flies (8, 20-32), Death of livestock (9, 1-7), Hail, thunder and fire (9, 13-35), Darkness for three days (10, 1-20), and the killing of firstborns (11, 1-10).  Israel celebrated their victory with the same theme of the ‘song of the sea’: “The LORD is my strength and might; He has become my deliverance. This s my God and I will enshrine Him; the God of my father, and I will exalt Him.” (cf.15, 2- Etz Hayim).

 

The distinction is between the oppressor and the oppressed. Using this as a paradigm the prophets of Israel will admonish Israel that they run the same risk if they or their leaders ever simulate Pharaoh. Thus Amos equates the story of Exodus of Israel with that of other people (Amos 9, 7) as a warming that G-d shows no partiality when it comes to the question of oppression.

 

Pharaoh and Egypt seeing the sign-acts will acknowledge YHWH as G-d. Pharaoh and his people consistently refuse to the acknowledge YHWH as G-d. His refusal to know YHWH (“I do not know YHWH,” cf. 5, 2) is meted out with the statement of the purpose of sign-acts, namely to lead Pharaoh into acknowledging G-d YHWH (I AM YHWH). The hardening of Pharaoh’s heart is caused by his own adamancy (8, 15.32; 9, 34) but it is at the same time, overwhelmingly an act of G-d’s own making (cf. 4, 21; 7, 3; 10, 1.20.27; 11, 10; 14, 4.17). The purpose of latter is to allow time to multiply (7, 3) and make a full-blown display (10, 1) of His sign-acts so that both Egyptians and Israelites will know YHWH as the true Lord of history (cf. 10, 2).

 

The haftara taken from Ezekiel correlates the parashah to the Prophet’s condemnation of Tyre and Egypt from another time, during the Babylonian siege of Jerusalem. Both were great powers of the time and known for their affluence and military prowess. However, the affluence led to the primordial sin of presumption and hybris- “I am El”, said the ruler of Tyre (Ezek 28, 3); “Nile is my own; I made it”, said the king of Egypt (Ezek 29, 3.9). YHWH will ruin both Egypt and Tyre until the time they will repent and will be restored.

 

This week’s teaching commentary was prepared by

Fr. James Raphael Anaparambil, Bat Kol Alumnus 2009

Coadjutor Bishop-Designate, Diocese of Alleppey, Kerala, India

Email address: 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.

 

~~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

Parashah Va’era – Erev Shabbat 12th January 2018

Torah portion:  Ex. 6:2-9:35            Haftarah: Ezek. 28:25-29:21

 

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Our parashah Va-era takes its name from history of ancestors of Israel to whom G-d “appeared” with the name El-Shaddai and now to Moses He reveals the ineffable name YHWH.  The central thrust is the meaning of the revelation of the new name of G-d “I AM YHWH” (6, 3). YHWH never appears in any physical form here, rather the sign-acts He will establish in the land of Pharaoh in favor of His people trailing under the tyranny of the King of Egypt will lead to the recognition of Him as I AM YHWH. The finality thrust of the narrative block of Sh’mot 6-14, lies in acknowledging YHWH as the G-d.

 

The parashah contains seven of the ten prodigious sign-acts of liberation narrated in Sh’mot in connection with Israel’s marching into freedom namely, the plagues of Nile turning to blood, Frogs covering the land and even the chamber of Pharaoh, Gnats on humans and animals, plague of flies, killing of the livestock, boils, and the hail. The sign-acts which Moses and Aaron are commanded to perform before Pharaoh, his household, and the land of Egypt will lead ultimately to acknowledge G-d as the ultimate player in the story of the emancipation.

 

The root y.d.‘. (= to know) is a keyword in this parashah and in the Sh’mot in general. G-d, the Israelites, and Pharaoh and Egypt surface as the subject of the verb y.d.‘.

 

It refers to G-d’s taking notice of the children of Israel and their afflictions (2, 25; 3, 7). It is more than an informative knowledge; it is more about personal involvement of the G-d of the covenant with His people whom He calls as the first born (4, 22). In both these instances it is associated to the verb r.’.h. (“to appear” is the meaning of the term r.’.h. in reflexive niphal)).

 

The same association of verbs in 6, 3 at the beginning of our parashah where the rabbinic tradition sees the crucial shift of divine name from Elohim to YHWH while speaking to Moses (Etz Hayim). The paramount importance of the Shem Mephorat (Rabbi A.J. Heschel) lies in recognizing G-d of Mercy as G-d who works liberation. This will be the all-season gospel of the G-d of the Bible that G-d is present in every story of human liberation.

     Israel will recognize the power of the Divine Name, will know YHHW as their G-d when YHWH will put an end to tyranny and bondage of Pharaoh over them (6, 7; 10, 2). The sign-acts for their size and strength are naturally wont to affect the people indiscriminately. However, we hear that YHWH makes a distinction between the Israelites and the Egyptians. This is explicitly clear in the case of the plagues of Flies (8, 20-32), Death of livestock (9, 1-7), Hail, thunder and fire (9, 13-35), Darkness for three days (10, 1-20), and the killing of firstborns (11, 1-10).  Israel celebrated their victory with the same theme of the ‘song of the sea’: “The LORD is my strength and might; He has become my deliverance. This s my God and I will enshrine Him; the God of my father, and I will exalt Him.” (cf.15, 2- Etz Hayim).

 

The distinction is between the oppressor and the oppressed. Using this as a paradigm the prophets of Israel will admonish Israel that they run the same risk if they or their leaders ever simulate Pharaoh. Thus Amos equates the story of Exodus of Israel with that of other people (Amos 9, 7) as a warming that G-d shows no partiality when it comes to the question of oppression.

 

Pharaoh and Egypt seeing the sign-acts will acknowledge YHWH as G-d. Pharaoh and his people consistently refuse to the acknowledge YHWH as G-d. His refusal to know YHWH (“I do not know YHWH,” cf. 5, 2) is meted out with the statement of the purpose of sign-acts, namely to lead Pharaoh into acknowledging G-d YHWH (I AM YHWH). The hardening of Pharaoh’s heart is caused by his own adamancy (8, 15.32; 9, 34) but it is at the same time, overwhelmingly an act of G-d’s own making (cf. 4, 21; 7, 3; 10, 1.20.27; 11, 10; 14, 4.17). The purpose of latter is to allow time to multiply (7, 3) and make a full-blown display (10, 1) of His sign-acts so that both Egyptians and Israelites will know YHWH as the true Lord of history (cf. 10, 2).

 

The haftara taken from Ezekiel correlates the parashah to the Prophet’s condemnation of Tyre and Egypt from another time, during the Babylonian siege of Jerusalem. Both were great powers of the time and known for their affluence and military prowess. However, the affluence led to the primordial sin of presumption and hybris- “I am El”, said the ruler of Tyre (Ezek 28, 3); “Nile is my own; I made it”, said the king of Egypt (Ezek 29, 3.9). YHWH will ruin both Egypt and Tyre until the time they will repent and will be restored.

 

This week’s teaching commentary was prepared by

Fr. James Raphael Anaparambil, Bat Kol Alumnus 2009

Coadjutor Bishop-Designate, Diocese of Alleppey, Kerala, India

Email address: 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.

 

~~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 Shemot – Erev Shabbat 5th January 2018

Torah portion: Ex 1:1-6:1  Haftarah: Is 27:6-28:13, 29:22-23

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“Do what you’re told, and you won’t get in trouble!” As a mom of ten, I have lost track of how many times I said something close to that. Usually exclaimed in exasperation to a child who refused to obey or follow simple directions, and who regularly found themselves in troubling situations, my message was clear. Obedience results in protection and blessing. Disobedience results in trouble and harm. Most of us have probably heard similar refrains directed at us – whether as children from our parents, or as adults from our supervisors. If we are honest, this thinking probably drives much of our thoughts even as we watch the news, interact with neighbors, and counsel friends. Follow simple rules and it will go well with you.

 

What a shock it is then, when we read the opening verses of this week’s Torah portion, Parashat Shemot. “But the Israelites were exceedingly fruitful; they multiplied greatly, increased in numbers and became so numerous that the land was filled with them” (Exodus 1:7). Those unfamiliar with the rest of the narrative perhaps may not find this simple verse shocking. But we are, and this statement jars us. From the opening lines of Scripture, God has been instructing his creation to be fruitful and multiply, to increase in numbers, and to fill the earth. In Genesis, God first makes it possible for vegetation to multiply, and then commands the creatures of the sea, the birds of the air, the wild animals, the livestock, and the animals that move along the ground to be fruitful and multiply. And finally in Genesis 1:28, he blesses his image-bearers and instructs them, “Be fruitful and increase in number; fill the earth and subdue it.”

 

God’s refrain continues as he instructs Noah (Gen 9:1) and Jacob/Israel (Gen 35:11) to do the same. As God cuts covenant with Abraham, God promises he will make Abraham fruitful and multiply his offspring to be numerous (Gen 17:6). And even as Genesis closes, the dying Jacob tells Joseph of God’s promise to make their family fruitful and increase in numbers (Gen 48:3). The repeated refrain leaves no doubt in a reader’s mind what obedience looks like. They are to be fruitful and multiply. And yet, that obedience is precisely what sets the stage for the Hebrews’ trouble in Egypt. “Then a new king, to whom Joseph meant nothing, came to power in Egypt. ‘Look,’ he said to his people, ‘the Israelites have become far too numerous for us’” (Ex 1:8-9).

 

 The problem is not obedience; the problem is our mindset that obedience leads to ease, comfort and all things going well. The over-simplified formula of obedience leading directly to goodness is not accurate. Sometimes following the ways of the Lord can bring about difficulty and pain in the short-term. Obedience leading to pain is evident throughout Parashat Shemot. Moses obeys God and speaks to Pharaoh, and immediately the situation for the Hebrew slaves worsen (Ex 5:1-9). The Hebrew overseers reject Moses and ask that God’s judgment would fall upon him (Ex 5:20-21). In exasperation, Moses returns to the Lord, protesting the outcome of his obedience saying, “Why, Lord, why have you brought trouble on this people? Is this why you sent me? Ever since I went to Pharaoh to speak in your name, he has brought trouble on this people, and you have not rescued your people at all” (Ex 5:22-23).

 

Moses questions the Lord and his calling when faced with difficulty and pain arising out of his obedience. I think we often tend to do the same. In the end, Moses’ obedience leads to a beautiful story of redemption and hope that continues to be rehearsed and remembered today. But as we read Parashat Shemot this week, let us remember and be encouraged that in the short-term obedience can often lead to greater difficulty, pain and challenges. The parental refrain many of us have heard and said does not necessarily apply; our personal comfort and ease are not central to God’s larger plan. But, we can hope and trust in the Lord who sees our misery, hears our cries, concerns himself with our suffering and comes to our rescue (Ex 3:7-8).

 

For Reflection and Discussion: 1. How has the call to “Do what you’re told, and you won’t get in trouble!” been a guiding principle in your life? Are there times that obedience has actually created potentially more problems and difficulty? How does this principle apply to your life of faith in God? How do you respond when that “formulaic” result does not happen? What might be a better guiding principle? How have you experienced the God who cares (Ex 3:7-8)? 2. The role of disobedience to authorities is also teased about in Parashat Shemot, with the results often surprisingly bringing forth goodness. Shiprah and Puah disobey the Pharoah and refuse to kill newborn boys (Ex 1:17). Moses’ mother disobediently hides her son from the murderous king, hoping to somehow save him (Ex 2:2). Moses’ sister dishonestly “searches for some Hebrew nursemaid” (Ex 2:7-9). Where and when is disobedience proper and good? What are some times in history this has been the case? What about in your life? Or in today’s society?

 

This week’s teaching commentary was prepared by

Rev. Kristen B Marble, MDiv, MEd, Bat Kol Alumni 2013

Senior Pastor, West Morris Street Free Methodist Church, Indianapolis IN
Email address: kristen@kristenmarble.com

[Copyright © 2018]

 

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

 

~~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 Vayechi, 29^th December 2017

Week of 24^th -30^th  December 2017

 

Torah portion: Genesis 47:28-50:26    Haftarah: 1 Kings 2:1-12

 

Theme: God’s unexpected ways beyond comprehension!

 

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Vayechi, Yaakov “And Jacob lived” is the opening word of the parashah which  followed his lifespan. Where one would have expected an account of his life and achievements, follows instead his instruction for his impending passing on. “This final parashah of Genesis brings to a close the age of the Patriarchs” (Lieber, Etz Hayim, 293). It is a conclusion that touches on a number of issues: (i) God’s covenant with his people according to the promise to their forefathers that they would possess and dwell in the Promised Land (48:21; 50:24). (ii) Jacob’s last will and death. Jacob makes preparations for his burial summoning and instructing his son Joseph, and not the other sons, for his final wish making him swear an oath that he would accomplish it: “Do me this favor, … please do not bury me in Egypt. When I lie down with my fathers, take me up from Egypt and bury me in their burial place” (47:29-30). (iii) Jacob adopts Joseph’s sons begotten to him in Egypt as his sons, blesses them assuring them of an inheritance. (iv) Joseph reconciles with his brothers, leaving no room for worry or revenge (50:19-21) (Zimmerman, Experiencing Torah). (v) An introduction of a new era without Jacob and Joseph was no more but the sons of Jacob by themselves in Egypt. Eventually all the sons of Jacob died out and life took a turn with new leadership in the land, ignorant of Joseph that reduced them into slaves (Ex 1:9-10). (vi) God’s ways of operation are far removed from our ways: “Though you intended me harm, God intended it for good… to keep alive a numerous people” (50:20).

 

 The parashat and the Haftarah have something in common, that is the approaching death of Jacob, of Joseph and of King David and what the future would entail for those left behind. All the three give farewell speeches; Jacob addresses his sons (49:29-31), Joseph his brothers (50:25) and King David his son Solomon.

 

     It is notable that Joseph had a privileged place in the life of Jacob right from the moment of birth: “born to him in his old age” (37:3) to the moment of death. Jacob had preference for Joseph (37:3, Etz Hayim, 306); wept for the loss of his son (37:30.33-35), whose face he never expected to behold again (48:11). Only the sons of Joseph receive a particular blessing from the grandfather who adopts them as his sons (48:5). He receives “a double share, thus elevating him to the status of the firstborn”, (Etz Hayim, 298; cf. Plaut, 309; Gen 48:22). When Jacob died, it is Joseph, not the other brothers, who is mentioned to be in great sorrow, mourning him (50:1-3) and making preparation for a decent burial in his homeland as he per his last will (50:7).

 

Study questions: 1. When have you experienced God’s unpredictability in his operations and how have you reacted to it? 2. What lesson should we learn from Joseph’s dealing and reconciliation with his brothers?

 

Bibliography:  Lieber, Etz Hayim, Torah and Commentary, New York, 2001; Plaut, The Torah. A Modern Commentary. New York, 2006; Zimmermann, “Experiencing Torah”, https://experiencingtorah.wordpress.com/2017/01/13/vayechi-genesis-4728-5026/

 

This week’s teaching commentary was prepared by

Sr. Gemma Nalubwama DEP, BA, Uganda

Bat Kol alumna 2015

gnalubwama@yahoo.co.uk

 [Copyright © 2017]

 

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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; Commentary Admin: gill@batkol.info

The Fourth Sunday of Advent, – 24 December, 2017

2 Sam 7:1-5, 8-12, 16; Psalm 89; Rom 16:25-27; Lk 1:26-38 

“Hail, O favored one, the Lord is with you!”

 

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The fourth and the last Sunday of Advent, the day before Christmas, what are the life-giving messages, inspiring wisdoms as we about to celebrate again “Emmanuel”, God in our midst. I once heard someone deliberating and enumerating the basic beliefs of Christianity, some of them: Grace, Incarnation, Salvation and the Trinity. Going through the readings of this Fourth Sunday, it was spiritual joy and a delight to recognize these basic beliefs.

 

The most fascinating story about ‘Grace’ for me is the song, ‘Amazing Grace’. The story of the Blind Man (Jn 9:1-41), the intricacies of the plot, how the blind man was interrogated, the parents also critically crossed examined. Finally the blind man spoke out for himself, “I, once was lost, but now am found, before a wretch but now saved. It was the Amazing GRACE that saved me, and how sweet was that sound. As you all know me, I was born blind, but now I see.” The unmerited nature of Grace, a Divine gift from the Creator.

 

“Hail, O favored one, the Lord is with you!” ‘Hail’ is often mentioned as rejoice or be glad, giving us the spirit of joy and hope in this joyful and grace filled season of Christmas. “In the Biblical language (Hebrew ’hen, Greek charis) grace is above all taken in the subjective sense, even though it always evokes the concrete and objective manifestation of this grace.” (Stampley pg. 216). Through the Grace of God, our sins are forgiven and we are saved and protected from adversities. Our God is our Savior, Redeemer and our Salvation, ‘the Lord is my Light and my Salvation,’ Ps 27:1.

 

“Let what you have said be done to me,” was the heroic response of Mary to the messenger of Good News, Gabriel.  The joy and the delight of this life is the awareness of the unfolding of God’s creation and to realize also our own unique role. In the story of the Annunciation, we see the unmerited gifts of God’s grace in the person of Mary. God’s grace and favor, “Rejoice so highly favored” is the good news of Salvation, brought forth by God’s messenger.

 

Our first reading from 2 Samuel gives us a very supporting platform to the heroic response of Mary to the greetings of the Angel. The Lord reveals to David through the prophecy of Nathan, “I will raise up your heir after you…. Your house and your kingdom shall endure forever before me; your throne shall stand firm forever.” This prophecy, the angel tells Mary, will be fulfilled in the Son she is to conceive, who will be given ‘the throne of his ancestor David’, and will exercise a ‘reign that will never end’.

 

Derek Kidner commended on psalm 89, ‘The psalm rises magnificently above the temptation to focus on the immediate scene and make God incidental to it. Against that blaze of glory it reveals the grace that allows Israel and its king to know and belong to such a Lord.’ 

 

Our response for Psalm 89 is ‘Forever I will sing the goodness of the Lord.’  The psalm echoes, an Eternal Covenant, the throne above all thrones, a throne FOREVER.

 

A line in our (Tongan) National Anthem, “God and Tonga are my heritage”. I wish to add “God, Family and Tonga are my heritage FOREVER. Perhaps on a global level, to love God and Creation are my heritage FOREVER.   

 

For Reflection and Discussion: What is Amazing Grace for me? What are God and Creation for me?

 

Bibliography: The New World Dictionary Concordance – C.D. Stampley 1970.  Jerusalem Bible- Popular Edition 1974.

 

This week’s teaching commentary was prepared by

Aliki A Langi, Gladstone, Australia.

Bat Kol Alum 2005

Email: 1alikilangi@tpg.com.au

[Copyright © 2017]

 

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PLEASE NOTE: The weekly Gospel commentaries represent the research and creative thought of their authors, and are meant to stimulate deeper thinking about the meaning of the Sunday Scriptures. While they draw upon the study methods and sources employed by the Bat Kol Institute, the views and conclusions expressed in these commentaries are solely those of their authors, and do not necessarily represent the views of Bat Kol.  Questions, comments and feedback are always welcome.

…………………………………………………………

 

 ~~1983–2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

Shabbat Table Talk

Parashat Vayigash – Erev Shabbat 23 December 2017

Week of 17-24 December 2017

Torah portion: Genesis 44:18-47:27 Haftarah: Ezekiel 37:15-28

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Vayigash – ‘he approached’ – tells of Joseph revealing himself to his brothers; his forgiveness of them; and their re-uniting after some twenty-two years of separation. The brothers then return to their father, Jacob, laden with gifts and an invitation to Israel – the whole family and possessions of Jacob – to travel down to Goshen in Egypt to live there. Genesis which narrates the beginning of the world and the calling and growth of a Nation, covenanted to God to be a people and to possess their own land, is coming to an end. Egypt is not the land promised by God so the four remaining books of the Torah will tell about the long journey ahead to the Promised Land.

 

Preceding this Parashah is the eight-day celebration of Chanukah meaning a ‘Tree of Light’, the first day of which is celebrated on 13 December (Kislev 25) and continues until 20 December (Tevet 2). The historical sources concerning Chanukah are in the Septuagint (Maccabees 1 and 2). My source Symbols of Judaism (New York: 2000), p. 79 states that light is only possible through dialogue between cultures (here Hebrew and Greek) and thus “the lights of Hanukkah are like hands of light extended outward in the name of dialogue and peace”. 

 

Pharaoh and the Egyptians welcome Jacob and his family and they are given good land because of Joseph whom the Lord had sent before them to rescue them.

 

Almost immediately after this Parashah is the Christian celebration of Christmas: a celebration of light and salvation through Jesus whose life is not unlike that of Joseph who is seen in Christian Theology as a prefiguring of Jesus. This celebration is held on 25 December and the message of the Angel to the shepherds is: “Glory to God in the highest, and on earth peace, goodwill toward (people)” (Lk 2:14).

 

This Parashah and these two celebrations – one Jewish and the other Christian – are about the gathering-in and reconciling of, first of all, families and then of Nations. Matthew’s Gospel, the first book of the New Testament, links the Judeo-Christian tradition by means of the genealogy of Jesus which begins with Abraham (Mt 1:1-17).

 

The Haftarah describes a vision of Ezekiel where he is told by God to bring two sticks together into a unity. These two sticks represent the separate Northern and Southern Kingdoms of Israel and Judah respectively. God wishes to bring these together again and to renew the Covenant and extend it as a brit shalom with the unified people.

 

The Women’s Haftarah Commentary quotes a Midrash from Exodus Rabbah 5:9. It relates how the word of God from Mount Sinai came to each Jew according to his/her capacity. The various states of Jews are named: “the elderly, the young men, the children, the infants, and women….even pregnant women heard according to their capacities”.

 

Genesis 1 and 2 describe how God the Lord created the universe in harmony and order. In the first account we read: “God saw everything that He had made and indeed it was very good” (Gn 1:31). The Covenant that God initiated with us is about a relationship of love and reverence for God and love and respect for human beings and all of creation.

 

Reflection: How am I going to renew brit shalom with the Lord, myself, my family and my world at this time of peace, light and salvation?

 

Bibliography: Eskenazi, T. C. Weiss, A.L.  A Women’s Commentary (New York: 2008); Goldstein, Rabbi Elyse (ed.) The Women’s Haftarah Commentary (Woodstock: 2004); Ouaknin, Marc-Alain. Symbols of Judaism (New York: 2000); NKJV

 

This week’s teaching commentary is by

Bernadette Chellew, Durban, South Africa

Bat Kol alum 2008

Email: btrnchellew@gmail.com

   [Copyright © 2017]

 

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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; Parashah Admin.: gill@batkol.info

Shabbat Table Talk

Parashat  Miketz,   Erev Shabbat, 15th of December, 2017

Week of  10^th – 16^th December

Torah portion:  Gn. 41:1-44:1            Haftarah: Zec. 2:1-4,7

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Perhaps the most well known Bible story that we had heard as young children is the Joseph story. The firstborn son of Rachel and Jacob, Joseph was favored by his father more than the other children in the family. Joseph was a self-centered and arrogant youth who told of his dreams in a manner that antagonized others. His immature spontaneity created great tension and conflict among his brothers. The unspeakable crime which the brothers committed was not proportionate in relation to Joseph’s actions. They had gravely sinned before God.

 

Joseph, mistreated so cruelly was in every sense a victim. Enraged, vengeful and dwelling in self-pity would have been an understandable reaction especially since it was family members who had committed this crime. We know little of Joseph’s initial reaction for the story only informs us of the life of Joseph some 20 years later.

 

In many respects Joseph’s numerous trials reflect a life very much like his father, Jacob. For Jacob, having usurped his brother’s birthright endured many ordeals living under Laban and probably the most excruciating pain was when he went to meet his twin brother, Esau for he feared for his life. Father and son, it seems experienced that the deepest crises of their lives turned out to be moments when they experienced the deepest truths and acquired greater strength.

 

Joseph’s release from prison came about due to his unique skill in interpreting dreams. So impressed was Pharaoh, (Gn.41:38) that Joseph was then made viceroy of Egypt, second only to Pharaoh. It seems that Joseph instead of passively resigning himself or complaining about his circumstances, creatively sought to serve wherever he was.  

 

Due to a severe famine, Jacob’s sons went down to Egypt. Joseph, in his high position and dressed in Egyptian dress, met his brothers whom he recognized immediately.  This is radically different from their last encounter for now the roles are reversed, Joseph is in control. He knows what they do not. He puts them to the test to see if they had changed over the years. Joseph reenacts his brother’s mistreatment of him with them now as the victims. Experiencing these false accusations and helpless to rectify the situation, the brothers recalled their mistreatment of their brother. It was Rueben who spoke up and said to them, “Did I not tell you, ‘Do no wrong to the boy? But you paid no heed. Now comes the reckoning for his blood.” (Gn.42:22)

 

Joseph’s testing of them did not emerge out of revenge but rather was intended for the brother’s benefit. It was Judah’s humble petition (Gn. 44:32-34) that confirmed for Joseph that the brothers had changed in their hearts and Joseph could no longer control his desire to be reconciled with them. It was God’s hidden plan that was operative at each stage of his journey. Joseph had personally being supported in every situation.

 

It is not a coincidence that the story of Joseph is read during the celebration of Hanukkah because the theme of oppression and God’s deliverance are present in both. Joseph was a prisoner who through a marvelous series of events became the ruler of Egypt. “What can be learned from this parashat, to prepare ourselves in good days, days in which holiness is revealed, to set the light in our hearts, to be there in times when holiness seems far off.” (Etz Hayim, 250)

 

For Reflection and Discussion: [1.] Joseph truly was ‘his brothers’ keeper;’ what can we learn from his life? [2.] How can we maintain faith and trust in God when wronged and unjustly accused? [3.] We need to remember that we can be both perpetrator and victim.

 

Bibliography: Etz Hayim, Torah and Commentary (New York, 2001); Nehama Liebowitz, New Studies in Bereshit Genesis (Haomanim Press, Jerusalem)

 

This week’s teaching commentary was prepared by

Rita Kammermayer, nds, B.A, B.Ed, Masters of Pastoral Studies, Jerusalem

Bat Kol alumni/2001

ritakammermayer@netscape.net

[Copyright © 2017]

 

………………………………………………………………………

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.

………………………………………………………………….

 

1983-2017

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 Vayeishev 8th December 2017

Week of December 3-9 December, 2017
Torah portion: Genesis 37:1 – 40:23        Haftarah: Amos 2:6–3:8

 

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It is interesting to note that the parashah is entitled Va-yeishev “And Jacob settled,” (Gen 37:1). In fact, it recounts a string of unsettling stories of relationships: brothers against a parent and brother (Gen 37:1-36), in-laws at odds with each other (38:1-30), masters manipulating their servants (Gen 39:1-23). The similarities are unnerving: characters dismiss, take advantage of, deceive or even contemplate murdering those related to them, be it their brother, their father, a relative, or servant.

 

It is unsettling to read that the sons of Jacob, out of anger and jealousy, contemplate on killing their brother Joseph. It is still problematic that even after Reuben diverted their decision from murder into throwing him into a pit, they sold their brother for twenty pieces of silver and even lied through their teeth to their father to cover up their misdeed. It seems now that the value of their brother is amounting to no less than the price of a slave, a thing, a person meant to be treated as mere property.

 

Joseph’s story is interrupted by another problematic relationship, that of Judah and Tamar. It is curious that Judah never recognized Tamar when he met her at Enaim and mistook her for a prostitute (Gen. 38:14-15). Brenner, in Torah Women’s Commentary, observes: “Ironically, Judah sees Tamar only when she was covered…that Judah does not recognize Tamar despite the veil – or at least by her voice when they negotiate- is a measure of his eager state. It may also signal a lack of familiarity with his daughter-in-law” [Brenner]. In Haftarah Women’s Commentary, Rabbi Person asks, “was she invisible to him as a person and now visible as a mere sex object, having never known her?” [Person].

 

Amos, in the haftarah, cries out against the sins of Israel who “sell the just man for silver and poor for a pair of sandals” (Amos 2:6); while “father and son go to the same girl” (Amos 2:7) indicating the corrupt and immoral practices committed by Israelites. “These similarities suggest that Amos not only rebuked his contemporaries for their immoral practices but also alluded to the grave sin of their ancestors in patriarchal times” [Etz Hayim]. It seems that it was easy for these characters to dismiss or abuse others. Why so?

 

It is easy to objectify somebody only when their value becomes mere instrumental. It is similar to a coin or currency we use. We assign values to them, sometimes more but oftentimes lesser than the true value of the coin or currency. We take for granted the real value of the minerals/materials used in minting them, thus they become valuable for us only because of the value we assign to them, valuable because we use them. Analogically, we do the same with people. Sometimes we fail to see the inherent value of people apart from their value-for-us, thus, they only become valuable, become persons, when they are useful for us. People now become objects. Not people whom we must respect, love for who they are; not people whose persons must be encountered with. In Buber’s construal, the Thou has become an It. In our world today, women still suffer from objectification; workers are seen as mere objects of production at the workplace, the poor, dismissed as things that get in the way of progress, and migrants scorned as burden. Amos’s indictment against Israel may as well be read as an accusation to our present situation where objectification of people has become ordinary.

 

Reflection and Discussion: 1. How have I been treating people? Do I see them as persons? 2. How do we, as a society, treat the other? 3 What gets in the way of my seeing other people’s inherent value?

 

Bibliography: Plaut (ed.), The Torah, Modern Commentary (UAHC New York 1981); Eskenazi (ed.), The Torah, A Women’s Commentary (URJ Press and WRJ New York, 2008); Goldstein (ed.), The Women’s Haftarah Commentary (Jewish Lights Publishing, 2008); Etz Hayim: Torah and Commentary (The Rabbinical Assembly New York, 2001).

 

This week’s teaching commentary was prepared by

John Paul A. Bolano, PhD student, Ateneo de Manila University, Philippines, Bat Kol 2017

E-mail: jbolano@ateneo.edu

[Copyright © 2017]

 

………………………………………………………………

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; Parashah Admin: gill@batkol.info

Shabbat Table Talk

Parashat Vayishlach – Erev Shabbat 01 December 2017

Week of 26 November – 02 December

Torah portion: Gen.32:3-36:43 Haftarah: Hos.11:7-12, Ob.1:1-21 

 

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It is probably because of the proximity of Christmas, but one thing stood out for me in this week’s parashah: angels. I could also blame Rashi’s commentary on this parashah: his opening comment is on the meaning of the word “maleachim” and Rashi writes it should be translated as “angels” rather than “messengers” as English translations do. And Rashi has a point, because just two verses earlier the same word in these English translations (NIV, for example) is translated as “angels”: when Jacob started his way homewards, “angels of God met him” (Gen.32:1).

 

Most likely it was Jacob’s story itself that made me think of angels. Can you think of some of the most popular stories in the Hebrew Bible that involve angels? Two coming to my mind are connected with Jacob. One is Jacob’s dream when he fled from Esau on his way to Laban: he saw a ladder between heaven and the earth and angels ascending and descending on it. (Gen.28:10-19) Today’s parashah reminds us of this dream. At the end of the parashah Jacob takes his family to Beth El and builds an altar to the God who had appeared to him there (Gen.35:1ff).

 

The second famous story involving Jacob and an angel is in today’s story that describes Jacob preparing to face Esau after all those years. The night before they met, Jacob was wrestling with an angel. Or was it an angel? Traditionally it is understood that way, but the Hebrew word here is “ish” which can be translated as either “a man” or “somebody”. Jacob called the place “Peniel” or “the face of God”. Did he think it was God himself? There could be another interpretation of “Peniel”. Jacob was preparing for a meeting with Esau and “four hundred men”. He had cheated Esau more than once and had clearly deserved the worst treatment. In the Jewish tradition Esau or Edom is always described as an archenemy to Israel as today’s haftarah testifies. But in today’s story Esau received Jacob with peace. When Jacob found that out, he commented that seeing Esau for him is like seeing God’s face, “pneh-elohim”. (Gen.33:10) Those are exactly the two words that form the name “Peniel”. Forgiveness and peace where revenge and war are expected could be the best way to experience God and his presence in the most intense way. Some call it angels, some call it God himself.

 

Angels in Jacob’s life do not resemble the little cuddly cherubs of Christmas paintings. They take around messages, they fight and hurt, and they do not have wings. But they do have an important role: they help Jacob to reconnect with people and with God and see God’s presence in the most unexpected places.

 

For Reflection and Discussion: Reflect on God’s presence in reconciliation in the Bible, in the world history and in your lives or lives of your community!

 

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This week’s teaching commentary was prepared by

Rota Stone, Latvia,  Bat Kol Alumna, 2002 & 2003

Email: rotina@runbox.com

Copyright © 2017

 

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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; Commentary Admin: gill@batkol.info

Parashat Vayetze.- Erev Shabbat 25 November 2017

Week of 19 to 26 November

Torah portion: Genesis 28:10-32:2                Haftarah: Hosea 12:12-14:10

 

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Jacob was coming from  Beer-sheba  to Haran down to up – He is in the desert land of Israel and then going up to Haran,  a foreign land. Rashi says we need different angels when we are in different places with different missions. So also Jacob needed the help of the angels as he was fleeing from his birthplace and from Esau.  Logically these angels will have to come down and then go back.  According to Rashi angels are with us – ministering to us and taking messages back to heaven. Jacob feared that  Esau would attack him.  So he really had to trust God.  But he was in the beginning of his God quest.  This is his first experience with trial.  Moses, David   were made great, they were tested as shepherds.  Labor is beloved, for all the prophets engaged in it (The Torah, A Modern Commentary pg.207.

 

Praying at any place is like standing at the very foot of God’s throne of glory, for the gate of heaven is there and the door is open for prayer to be heard (The Torah, A Modern Commentary pg.197).  The Hebrew Word Ha-Makom means “God is the place of the world”. The Dream which Jacob had included the people of Israel and all his descendents. So according to a midrash, Jacob’s dream depicts the rise and fall of nations and their cultures in the arena of world history like Rome, Babylonia.  (Leibowitz 299). 

 

 Jacob’s trickery of Esau is repaid by that of his Uncle Laban’s trickery. The Talmud speaks of repentance before the world was created.  Rabbi Eliezar says: “repent one day before your death” and since death is unknown, we must repent each day.  When Jacob experienced fear and anxiety he admitted his brokenness telling that “I don’t know”. In the same manner when we admit our brokenness only God can intervene.  

 

Jacob uses the same Hebrew word that Isaac used when he complained about being deceived (Gen, 27:35).  Laban is a masterful characterization: A selfish, greedy, exploiting, suspicious man of wealth, who never fails to observe good manners.  The time has come to face the past and, in doing so, to secure the future.  

 

 In Hosea God remembers his promise to the people of Israel. Jacob has deepened his faith in God’s promise.  He comes to know God not only in His immediate manifestations but also in the long-range processes of nature.  God is concerned with Jacob and the latter knows this concern. Jacob is favored in that he learns the secrets of nature and utilizes them in accordance with God’s will.

 

For Reflection and discussion: [1] Have you experienced God in your brokenness, when there is no one to help you, with no other option than suffering and loneliness in moments of crisis?  [2] How do we tide over struggles and crisis?  Is it through acceptance or through deeper relationship with others or in silent contemplation with God [3] Have we learned to move from anxiety to thanksgiving rather than going for abstinence and special offerings?

 

Bibliography:  The Torah, A Modern Commentary  (UAHC New York 1981), The Five Books of Moses, (NY 1995), Studies in Bereshit (Genesis)- Leibowitz.

 

This week’s teaching commentary was prepared by

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

Email: joanc.mms@gmail.com

Copyright 2017

 

……………….…………………………………

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; Parashah Admin: gill@batkol.info