Category: Parashah Commentary

Shabbat Table Talk

Parashat  Toledot–  Erev Shabbat   17th of November 2017

Week of 12th-18th of November 2017

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

 

Download

 

Parashat Toledot is the sixth parashah into the Torah as we begin the new cycle of readings.  The word, “Toledot,” means “generations.”   It contains the story of the lineage of Isaac and Rebekah with them serving as a link between Abraham and Jacob, who would later become the father of the Twelve Tribes which is the fulfillment of the promise made to Abraham and Sarah.  The most prominent content of the parashah is the story of the twins, Esau and Jacob. 

 

Since Jacob will later enjoy a good number of chapters and verses, I would like to expound on Esau and his characterization in the parashah.  Esau, as we already know, came out first from the womb of Rebekah.  He was described as reddish and hairy, thus, the origin of his name. He was also called “Edom” associating him with the red stew which he exchanged with his birthright. [Gen. 25:30] Esau and Jacob were fathers of two nations, Edom and Israel.  So, we might also regard the story as an etiology of the enmity of Israel and Edom.  This enmity is expressed in Malachi 1:2-5 where God showed preference to Israel over Edom.  Edom, the descendants of Esau, is an archenemy of Israel, the descendants of Jacob.  It is indeed a wonder why this turned out to be so considering that there were no violence that happened between the twins when they met each other later.  They even buried their father Isaac together. [Gen. 35:29]  Esau’s lineage was even recounted in Gen. 36:1-40! 

 

Now, let’s deal closely with Esau, the character in the parashah.  He was described as an adult as “a skillful hunter, man of the field” in contrast with Jacob who was a “quiet man, living in tents.” [Gen. 25:27 NRSV]  In the description alone, one can surmise the raw, masculine and wild energy of Esau.  One is not surprised with his action of exchanging his birthright with a bowl of stew and some bread.  The narrator comments, “Thus Esau despised his birthright.” [Gen. 25:34]  The next time we hear again of Esau was when he took as wives two Hittite women which caused life to be bitter for Isaac and Rebekah.  If he was to be the clan leader, he was supposed to be a bit choosy regarding the mothers of his children.  We are reminded of the concern of Abraham in finding a wife for Isaac; that she should not be from Canaan.    We note that Esau realized his mistakes after he witnessed Isaac blessing and instructing Jacob when he was about to leave for Paddan-aram. [Gen. 28:6] He realized that Isaac “looked with disfavor at the daughters of Canaan,” so, Esau then went to take as his wife the daughter of Ishmael, Mahalath.

 

 Generally, there was really no sympathy for Esau in the parashah.  The most gut-wrenching scene was when he begged his father for blessings, “Have you only one blessing, father?”  Esau turned out to be the unfavored child due to his characterization in the parashah.  One is repulsed by him immediately. 

 

Although there was no explicit condemnation of what Jacob did, the succeeding events in his life seem to indicate that he reaped what he had sown beginning with enmity with his twin, Esau.  He was deceived by his uncle by giving him Leah instead of Rachel and he was also deceived by his sons regarding Joseph. [Plaut, 182]        

 

The characterization of Esau is similar to how we, at times, demonize the ones we consider as ‘the other.’  The story that we carry in our minds color our perception of others.  A non-dualistic thinking leads us to respect the opposites without judgment but embracing both with the eyes of compassion.

 

Reflection and Discussion:   In what ways can we cultivate compassion in our hearts that would make us capable of embracing the opposites?

 

Bibliography:  Plaut, The Torah, Modern Commentary (UAHC New York 1981) 

 

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

 

This week’s teaching commentary was prepared by

Sr. Petite Lao, RNDM, Bat Kol alum 2010, 2014

petitelao@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

Shabbat Table Talk

Parashat Chayei Sarah – Erev Shabbat 10th November 2017

Week of 5-11 November

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

 

Download

 

Beginning in Parashah Lech L’cha, God promised Abraham a land and the blessing of offspring that would become a great nation (Gen 12:1-3, 17:1-8). As we pick up Abraham’s story in Chayei Sarah, Abraham is in the land, but as a resident alien (Gen 23:3). And while he has fathered many children, Isaac, the intended heir and next-generation patriarch, is unmarried and surrounded only by Canaanite women. The prospect of God’s promises being fully actualized appear challenged. And yet, in Chayei Sarah we read two important and detailed narratives which address the very nature of God’s promises to Abraham – the land and his offspring.

 

The opening words of Chayei Sarah – the life of Sarah – actually tell of Sarah’s death. Her life of 127 years was ideal (120 years) and sacred or perfect (7 years) (Gen 23:1). Although Sarah often remained in the background of the narratives about Abraham, this parashah’s initial focus on her proper burial is an important next step in acquiring God’s promised land. Abraham desires not to bury his wife alongside the road nor rely on a foreigner’s gift offer of a cave, but rather in a proper burial cave on land he owns. As a foreigner, however, he must gain permission from the Hittites to legally purchase such a site. After negotiation befitting of the culture and setting, Abraham is given the right to purchase a field and its entire contents including the trees and burial cave. While Abraham had to negotiate the right to purchase, he did not haggle on the asking price, as exorbitant as it was. The demanded price of 400 shekels of silver seems quite high, particularly when compared with Jeremiah’s later purchase of land for just 17 shekels (Jer 32:9). And yet he paid the demanded price without question, perhaps remembering again the cost of faithfulness to God. God’s promises can be trusted and will come about, but one cannot overlook God’s expectation of our active involvement in obedience and trust. As Sarah is laid to rest in the cave of the field of Machpelah facing Mamre (Hebron), Abraham is the full and legal owner of one piece of the promised land.

 

 In the very next chapter, Abraham turns his attention to finding a wife for he and Sarah’s son Isaac (Gen 24:1-9). While Isaac lives in the promised land, he is to remain set apart from the Canaanites who reside in the land and not marry one of their daughters. Set in a patriarchal, ancient near east society, the “getting” of a wife from Abraham’s birthplace and people is surprising on many accounts. Rebekah introduces herself (Gen 24:24), gives final consent to the marriage before leaving her homeland (Gen 24:58), and is the focus of the narration as Rebekah and Isaac meet (Gen 24:63). Just as Abraham eagerly responded to the three visitors (Gen 18:6-7), so too does Rebekah to Abraham’s senior servant; just as Abraham once obeyed God’s word to “go,” Rebekah agrees, “I will go”; just as Abraham left his homeland to go to a place he would be shown, Rebekah also leaves for that unknown land. In Abraham’s final days of life, God’s promises to make a great nation are surprisingly secured in Rebekah, the next generation’s Abraham-figure. God’s promises and faithfulness continues as the story comes not only full-circle, but as an expanding spiral that moves to the next generation.

 

For Reflection and Discussion:1.What promises has God given you, either personally or corporately? As you study Abraham’s faithfulness and the ways it “cost” him (binding of Isaac, high purchase price of the burial land), how does that impact your thoughts about God’s promises to you? What “costs” have you paid? 2.Discuss the suggestion that the Genesis narrative presents Rebekah as an Abraham-figure. How does that impact your understanding and thinking about her? What additional correlations between Rebekah and Abraham can you identify in the text? How might a female matriarch have challenged the cultures at the time? 3.One additional interesting aspect of this parashah is Genesis 25:1-2. Some Rabbinic commentaries suggest that Abraham’s new wife Keturah was actually a renewed, repentant Hagar. If indeed Keturah was Hagar, consider the implications of renewal, redemption, and forgiveness present in this passage, particularly as she moves from a maid servant to wife!

 

Bibliography: Berlin & Bretler, The Jewish Study Bible (Oxford, Oxford University Press); Eskenazi, The Torah: A Women’s Commentary (New York, URJ Press); Plaut, The Torah: A Modern Commentary (New York, Union of American Hebrew Congregations).

 

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 © 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 Vayera – Erev Shabbat 3rd  November 2017

Week of 29 October- 4 November 2017

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

Download

 

Central to all these eight stories related in this parashah is Vayera ‘he (the Lord) appeared’. Fox names the various vignettes as follows: 1) Visit and Promise (18:1-15); 2) The Great Intercession (18:16-33); 3) The end of Sedom and Amora (c. 19); 4) The Wife – II (c.20); 5) Yitzhak is born (21:1-8); 6) Yishmael banished (21:9-21); 7) Treaty (21:22-34); and 8) The Great Test (c. 22).

 

The first story describes the Lord appearing to Abraham at the hottest time of the day. The Lord is firstly, ‘three men’ to whom Abraham offers immediate hospitality. The ‘three men’ bring a message that Sarah will have a child. The ‘three men’ then become ‘I’ and the Lord who works wonders – Sarah in her old age will have a son.

 

‘The Great Intercession’ describes ‘the men’ gazing down on Sodom and Gomorrah. Then ‘the Lord’ tries to decide whether to share the fate of Sodom and Gomorrah with Abraham, whom the Lord has chosen. The Lord then shares with Abraham concerning the evil in Sodom and Gomorrah. The men turn away and go to Sodom while Abraham is left standing before the Lord. Then follows the wonderful interchange of dialogue between Abraham and the Lord where Abraham pleads for the cities. Sadly, there are not ten just men and the Lord departs and Abraham returns to his place.

 

This section has echoes of God hearing the outcries of the Israelites in Egypt and the trusting open relationship between the Lord and Moses throughout Exodus to Deuteronomy. I have sometimes thought that the Lord and Moses are like a married couple discussing how they will deal with their children (Nm 14: 10b-20). ‘The End of Sedom and Amora’ presents us with ‘two divine emissaries’. Lot offers them hospitality. They save Lot from the men of the city and blind them with lighting. The men reveal to Lot that the Lord is about to destroy the cities and that he and his family must escape. The men had to take Lot and his family by the hands to get them out of the city: their home with all their acquired possessions which Lot’s wife had to look back at with longing. When Lot and his two daughters were safely in Zoar, Sodom and Gomorrah were totally destroyed for their sinfulness. The Lord had saved Abraham and his family and Lot and his daughters from disaster.

 

Chapter 20 shows how God’s intervention in a dream prevents Abimelech from taking Sarah to be his wife. Abraham gains land and possessions from Abimelech – God’s plans will not be thwarted. ‘Isaac is born’ narrates the long-awaited son of promise. Sarah says: God has brought me to laughter; all who hear will laugh at me (21:6). Now Abraham has two sons whom he loves but he has to send Hagar and Ishmael away. Early the next morning (21:14) Abraham sends Hagar and their son away. In the wilderness Hagar meets God who consoles her and her son and promises that her son will be a great nation. The ‘Treaty’ is only of interest in this context because of what Abimelech and Pichol say to Abraham: God is with you in all you do (21:22b).

 

Finally we come to the ‘Great Test’ which alone has been the subject of many commentaries and sermons. Here we see how in yet another experience of impending loss, God is present and guiding along the way: On the mount of the Lord, God will be seen (22:14). It is only when we climb the mountain of the Lord in faith and trust, in whatever circumstance and no matter how painful, that we shall ‘see’ the Lord and know the Lord’s will. The Lord’s messenger reveals to Abraham the Lord’s continued guidance of and graciousness towards Abraham’s descendants. The last five verses of this Parashah give the descendants of Abraham’s brother, Nahor and his wife, Milcah from whom Rebecca was born. So God has provided for the next generation in a wife for Isaac. Immanuel, God is with us (Is 7:14; Mt 1:23).

 

Reflection: Take note of the Lord God’s constant and varied appearances in your life. Praise, thank our God!

 

Bibliography: Eskenazi, T. C. Weiss, A.L.  A Women’s Commentary (New York: 2008); Fox, Everett. The Five Books of Moses (New York: 1997); African Bible (Nairobi: 2004).

 

This week’s teaching commentary is by

Bernadette Chellew, Durban, South Africa    

Bat Kol alum 2008

Email: btrnchellew@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

 

Shabbat Table Talk

Parashat Lekh Lekha, Erev Shabbat 27 October 2015

Week of 22-28 October

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

 

Download

 

YHWH’s communication with Abraham, as it is presented in the biblical text, begins with two words, lekh-lekha (12:1), which are found in this combination only once more in the shared Scriptures. The second occurrence is found in Genesis 22:2, when God (elohim) gives Abraham the instruction to “go” to the land of Moriah, which we will explore in next week’s commentary. These two words mark both the beginning and the conclusion of YHWH’s biblical conversation with Abraham, as well as the limits of his physical journey. The phrase is a combination of lekh, the qal imperative masculine singular form of the verb hlk (“to walk, go”), the preposition le (“to”) and the masculine singular pronominal suffix kha (“you”). Whilst this particular construction allows for the translation, “go to yourself,” there seems to be relatively little variation in English translations of the phrase, most likely due the difficulties inherent in rendering the phrase adequately. Even though most translations of the phrase refrain from rendering lekh-lekha literally, Jewish scholarship and commentary, has focused considerable attention on the interpretive possibilities offered by this peculiar grammatical construction.

 

Aviva Gotlieb Zornberg (135) commences her discussion of the phrase lekh-lekha in a particularly Jewish manner, with a question: “What is the force of lekha?” In line with common Jewish practice she looks for answers in the work of the medieval Jewish commentator Rashi, who translates the term as: “for your benefit and for your good.” According to Rashi, the act of going will in and of itself be advantageous: Abraham will become the ancestor of a great nation; he will be blessed, which is traditionally linked with prosperity in the Jewish interpretive tradition, and his name will become great. Rashi also notes, contradistinctively, that travel is actually detrimental to “one’s family life” (and presumably the potential for reproduction), “one’s financial standing” and even one’s “renown” (name or reputation) (Ibid. 138). However, it is only by leaving Haran and travelling to an as yet unseen place, thus risking the inherent consequences of travel (above), that Abraham will receive the benefits hinted at by Rashi, which will in turn bring blessing to his descendants, those who bless him and, ultimately, all the families of the earth.

 

Understanding that there is always more than one possible interpretation of any biblical text, other Jewish commentators suggest that Abraham is being called to “leave behind those things that make [him] someone else” (Sacks, 79) in order to find his “authentic self” (Lieber 2001, 70). Further, Plaut (112) notes, “The aloneness of Abraham foreshadows that of all religious seekers and, above all, that of the people of Israel in their historic solitude.”

 

For Reflection and Discussion:  The journey that Abraham is called to take is set into motion with the deceptively simple command from YHWH to go: with yourself, to yourself and by yourself. Have you ever experienced a divine call to go? What did it mean for you?

 

Bibliography: Lieber, Etz Hayim (The Jewish Publication Society, 2001); Plaut, The Torah: A Modern Commentary, Revised Edition (Union of Hebrew Congregations, 2006); Sacks, Genesis: Covenant and Conversation (Koren Publishers, 2009); Walsh, Himig Ugnayan Vol XV (AR 2014-2015) 69-91; Zornberg, The Murmuring Deep: Reflections on the Biblical Unconscious (Schocken Books, 2009).

 

This week’s teaching commentary was prepared by

 Mark David Walsh, B.A., B.Theol. Grad. Dip. R.E., M.R.E., Australia

Bat Kol alum ‘01, ‘02, ’04, ‘13

(Email: markdavidwalsh@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

Shabbat Table Talk

Parashat Noach 21st October 2017

Week of 15-21 October 2017

Torah portion: Gen 6:9-11:32;   Haftarah: Isa 66:1-24

 

Download

 

The Tower of Babel story in this week’s portion is short, but well-known. Humanity unites to “build a city and tower with its top in the sky, to make a name for ourselves” (Gen 11:4). Seeing this, God divides them and scatters them by dividing and scattering their language.

 

Plaut suggests three interpretations of the transgression committed here. First, this was an attempt to reach the heavens and displace God. Just as the first humans reached out to take the fruit in Gen 3, so too do men “exhibit excessive arrogance” in making a name for themselves in self-exaltation. On the other hand, focusing their gaze on the heavens can be seen as a sign of anxiety rather than arrogance, looking to their own agenda, but then forgetting God’s. Here, humanity seems to escape God’s command to have dominion over [all] the earth (Gen 1:28) and to till the garden and tend it (Gen 2:15). Third, the city of Babel can symbolize all corrupt empire-building that results only in oppression and marginalization. God’s decision to scatter and confuse humanity via the confusion of language is therefore a safeguard against further evils, for “if, as one people with one language for all, this is how they have begun to act, then nothing they may propose to do will be out of their reach” (Gen 11:6).

 

 Reflecting on our world today, it would seem that this goal has been achieved. We are now plagued by the confusion of language. The issue of freedom of speech is being challenged by the proliferation of violence through hate speech. Political rivals are unafraid of throwing accusations and allegations against each other – with no shame admitting that these are all made-up. Lies are constantly fed to the public with the proliferation of fake news and poor journalism. Confusion abounds more and more in the realms of social media.

 

 Carol Ochs, however, points out in The Torah: A Commentary, that God’s intention was to undermine humanity’s capacity to use language insofar as it was used in a destructive fashion. Language must actually be used for the opposite: to repair relationships, instruct others, forgive, and bless [Ochs].

 

 We can see this in the other story in this week’s portion, the story of Noah and the flood (Gen 9-10). In contrast to the Babel story of scattering, we are presented with God using language to instruct Noah to gather and to save. God’s words include detailed blueprints for the ark and detailed instructions of gathering his sons, his wife, his son’s wives, and animals, two of every kind, clean and unclean (Gen 6:14-21). Words here are used also to unify and take on a seemingly impossible task, just as in the Babel story. The difference, however, is that the goal here is aligned with what God ultimately wants.

 

 In this time of confusion of language, constantly used to divide and scatter, God’s words in the haftarah ring out: “I am coming to gather all nations and tongues; and they shall come and see my glory” (Isa 66:18). Remembering the words of God – the Word of God in Torah and the Word of God in Jesus Christ – must serve as a reminder of the proper use of language to unify and gather all of God’s creation.

 

For Reflection and Discussion: [1] Have I been using language to scatter or to gather? [2] How can my own words better reflect the Word of God?

 

Bibliography: Plaut (ed.), The Torah: A Modern Commentary (New York, 2005); Eskanazi (ed.), The Torah: A Women’s Commentary (New York: 2008).

 

This week’s teaching commentary was prepared by
Javier Miguel A. Galvez, PhD student, Ateneo de Manila University, Philippines
Bat Kol 2017
Email: jgalvez@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; Commentary Admin: gill@batkol.info

Shabbat Table Talk

Parashat B’Reishit, 13 October 2017

Week of October 8-14 October 2017

Download

 

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

 

“G-d said” (Gen.1:3). Lieber immediately emphasized in his footnotes that “G-d creates with words. This is the first invocation of the Torah’s belief in the reality of words, their power to create and to destroy.”  Our new Bat Kol group, “Ohri-Yah”, in Caro, Michigan (USA) spent several sessions considering the words of parashat B’Reishit. This was our group’s first experience of looking at the text using a Jewish source. In this commentary, I am using their reflections and their eye opening experiences for inspiration and as topics for discussion in your own havrutah groups.

 

We began our group with study of the Hebrew word “Ohr” (Light) using a study sheet prepared by Bat Kol alumna, MaryAnn Payne, which uses Hebrew “Et Ha Ohr” (Gen.1:3) to explain the letter values of the phrase are 613. The rabbis explain that the primordial light, as distinct from sunlight, gave perfect clarity and understanding; therefore, the rabbis add, the Torah contains 613 mitzvot and gives us a path to clarity and understanding when we study and fulfill the commandments.

 

Our group was thrilled to learn that during ancient times, light was considered a feature of divinity; we could identify with light in the bible serving as a symbol of life, joy, justice and deliverance. (Lieber, p.5)

 

A new idea that we discussed was the incompleteness of creation and the responsibility we have as co-creators with G-d to continue creation. We felt renewed in faith and love when we read verse 1:27 “God blessed them and said to them….” Lieber’s footnotes state that God addresses the man and the woman directly. The transcendent God of creation becomes the immanent God, the personal God who enters into communion with human beings. (p.10) This blessing was experienced by our group members as a loving invitation to responsibility, to share in the care of creation, to feel valued as a partner of God in whose image we are created.  This validates all the effort and work we put forth in our daily lives.

 

A fourth topic of extensive discussion was the theme of chaos changed to order; the balance of work versus leisure; the rhythm of humans having control over time; the measurement of time as well as the use of time; and our human failure to accept Sabbath rest as a blessing.

 

 As we continued our parashat B’Reishit following chapters, we took note how “there was a stream welling up, while no rain had yet fallen”, and rain seen as not only a natural phenomenon, but a blessing from G-d; (Gen.2:5-6, Lieber p.13). We are learning to ask questions!

 

An interesting point of humanity’s ongoing pattern of blaming the other (or others) instead of accepting blame is seen in Adam’s words: “You put the woman at my side she gave me of the tree, and I ate.”    (Gen. 3:12). We wondered how after thousands of years following this example humanity still habitually blames others! It certainly provides a lesson for all of us today.

 

The question posed to Adam, could be addressed to us “…., where are you?” (Gen 3:9) Indeed, where am I?

 

Bibliography:  Lieber, Etz Hayim, Torah and Commentary, New York, 2001

 

This week’s teaching commentary was prepared by

MariAnn (Marjan) Saenen, B.A. M.A. Michigan State University,

Lay Minister, Diocese of Saginaw, MI

Bat Kol alum 1999-2000; 2002, 2010, 2015, 2016

marjansaenen@hotmail.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; Commentary Admin: gill@batkol.info

Shabbat Table Talk

Parashat Sukkot– Chol HaMoed,  6th October 2017

Week of 1st October – 7th October2017

Torah portion: Exodus 33:12 – 34:26      Haftarah: Ezekiel 38:18 – 33:15

 

Download

 

There are now wonderful celebrations of the great festival of Sukkot which at its core lie thanksgiving and joy: “You shall rejoice before the Lord your God seven days in the year.” (Lev 23:40). Not long ago when the Jewish year began with Rosh HaShanah, a new beginning started with hope and anticipation for what is to come. Now it is customary to dwell in a temporary shelter which is vulnerable to the elements. Parashah for Shabbat which occurs during the celebration tells us about Moses’ intimate talk with God. Though Moses is praying for his people, he is experiencing doubts about the ways God’s promise will be fulfilled: “let me know Your ways, that I may know You and continue in Your favour.” (Ex 33:13) The dialog is concluded by God’s instruction for the set of the new tablets with the commandments. (Ex 34:1) The first set was, as we learn from Y. Nissenbaum, fashioned by God alone. The second set will be a joint divine-human effort and was written with a greater knowledge of human weakness. Another part of the Torah read on the Sabbath is taken from The Books of Numbers (Num 29) and describes the origination of the feast of Sukkot. Finally the verses of the havtarah are part of the extended doom prophecy against “God of the Land of Magog.”

 

Moses’ pilgrimage to the Promised Land, and the later Israel hopes for restoration, was shaped by uncertainty about what future will bring. The ability to contemplate the future and imagination about possible outcomes are the things which set apart humans from other beings. Unfortunately the ability on its own is very ambiguous and not always giving humans foundations for proper action. Both fear and hope may be born in a human heart which prompts to actions or indifference. Fear may prompt us to take action the result of which we may find we are misguided. Hope without foundation prompts to not taking proper care about the future. Surely our present moment and the action we take are modelled by what we expect. No wonder media every couple of year report that the end of the world is imminent leaving many people feeling helpless.

 

The Bible takes care of our ability to contemplate the future both when we expect the worst and the best. It deals with the worst nightmares and the greatest hopes, doom and salvation and fragility of peace. The haftarah describing doom of Israel’s enemies sees his restoration through purification of the land. The significance of all the future events is disclosed by common knowledge of God among the nations: “the nations shall know that I am the Lord.” (Ez 36:23) The miracle happens when humans contemplating the future encounters God’s promise. It surely does not mean seeing everything through rose-coloured spectacles but is making allowance for God. As Moses talking with God we are all invited to become partners with God shaping our future world. The tablets with commandments are tokens of humans being so privileged as God’s partners. It surely is a source of joy which for the days of celebration of Sukkot is a commandment.

 

Reflection and Discussion: 1. How I use my human ability to contemplate the future? Am I aware that through the commandments I am not a passive receiver of the future events? Do I make allowance for God when I think about the future?

 

Bibliography: Etz Hayim, Torah and Commentary (New York, 2001), www.reformjudaism.org – The Sukkah and the Fragility of Peace by Neal Katz

 

This week’s teaching commentary was prepared by

Fr Mariusz Dabrowski, M.Th., Poland,  

Bat Kol alum 2011, 2012

xmarius0@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; Commentary Admin: gill@batkol.info

Shabbat Table Talk

Parashat Yom Kippur 30th September2017

Week of 24 September – 30 September

Torah portion: Lev.16:1-34; Num.29:7-11;    Haftarah: Isa.57:14-58:14

 

Download

 

Recently while reading through the Torah, I have been struck yet again by how particular are its descriptions on some aspects of Jewish ritual life. Today’s parashah is one such example. I would like to challenge you to read through Leviticus 16:1-34 as a person who is personally instructed to carry out these ceremonies and holy practices. Does it not sound like you might be able to perform the rites necessary for this holy day by just following these instructions?

 

The Torah was written for everybody in Israel; it means that they all had to know what the priests were supposed to do! The priests did not have some special secret knowledge, there were no mysterious rituals that only the select would know. No, everybody in Israel is a priest in the sense that they know exactly what God is expecting to happen on each occasion. And even more so on the day that is one of the highlights of the year: Yom Kippur or the Day of Atonement.

 

“You shall be unto me a kingdom of priests, and a holy nation,” God says in Ex.19:6. The Israelite nation is priests and the priests are the nation. This identification between the nation and the priests is well illustrated in today’s parashah. The beginning of Lev.16 describes the reason why the ceremonies and practices on the Day of Atonement were introduced in the first place. The Lord commanded them after two priests, two sons of Aaron approached God without proper reverence, “they drew near before the Lord, and died”. (Lev.16:1) It a warning for all the people of Israel: if you do not take seriously your approach to God, you will end up like those two priests: dead. It is that serious.

 

As priests Israel has to follow the prescriptions in the temple and there are many of those for the Day of Atonement. But as a holy nation they should do more than that: they should support each other and care for each other just as God cares for them. Today’s haftarah is very emphatic about this point. It urges not to stop at the ritual and Israel’s care to perform it flawlessly. One should care just as much about how to approach the fellow human being. Thus, in Isaiah’s text for today God asks of his people to loose the bonds of wickedness, lift the yoke, let the oppressed go free, share bread with the hungry, bring the homeless poor into their house, cover the naked. (Isa.58:6-7) Only when we approach God and a fellow human person, particularly the one in difficulty, with reverence will we have performed the perfect atonement on Yom Kippur.

 

For Reflection and Discussion: [1] Walk with Aaron the high priest through all the rites he has to perform on the Day of Atonement! [2] What does it mean for you to approach God properly? [3] What does the haftarah teaches us about approaching God?

 

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

This week’s teaching commentary was prepared by

Rota Stone, Bat Kol Alumna, 2002 & 2003

Email: rotina@runbox.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; Commentary Admin: gill@batkol.info

Shabbat Table Talk

Parashat  D’varim  Shabbat Shuvah 22 September 2017

Week of 17-23, September 2017

 

Torah portion: Deuteronomy 32:1-32       Haftarah: Hosea 14:2-10, Joel 2:15-27 and Micah 7:18-20

 

Download

 

Today is Shabbat after Rosh Hashanah and before Yom Kippur. Shabbat Shuvah lies between the celebration of the New Year, yet reminds of repentance in preparation for the Day of Atonement. It seems that after Rosh Hashanah, we are immediately reminded that celebrating new life (nth chance), entails true teshuva (repentance).

 

The Torah reading is from D’varim is Moses’ poem during his last days. He summoned Israel to remember the time G-d cared for them, and never failed to feed them to their fill. However, Israel “grew fat, gross and coarse”, and forgot G-d as a result. Israel had to face the consequence of their transgressions. G-d withdrew, and allowed their enemies to devour them. When G-d saw the helplessness of Israel, the threshold of their misery, and that they finally realize their mistakes; G-d in turn vindicated them.

 

In the Haftarah, Hosea 14 opens with the call, “Return, O Israel, to the L-rd your G-d”. It is an invitation to see where their relationship with the L-rd stands.  In Joel 2.20, the prophet strikingly reminds Israel of G-d’s decisive action to lift up their “stench and foul smell”; and this can be likened to Israel’s and our transgressions. Many times we fail for having a “fat, gross and coarse” attitude towards our neighbor. Such attitude is non-reflective of G-d’s graciousness. Just like Israel, who fell into deep forgetfulness of the L-rd, and only when they hit hard rock bottom, realized they had departed from the G-d’s ways, we too at times fail to love G-d and our fellow because of our arrogance.

 

This Shabbat Shuvah invites us to see through ourselves on how we irresponsibly used our freedom in being “gross and coarse” to others. Coming to our senses in seeing our failure to be just and loving, having committed a “spiritual suicide” makes us sense an unexplainable void that only G-d can fill and heal. Wanting to return to G-d is a joyous occasion in our life. From a deep and hard fall, today, we are called to bounce back to G-d. Surely, G-d will forgive our transgressions. Nonetheless, we must remember that G-d’s decision to be merciful and gracious does not depend on our repentance, because prophet Micah (7.18b) has said,“G-d does not retain His anger forever, because He delights in showing clemency”. G-d’s clemency is shown in lifting our “stench and foul smell” (Joel 2:20), and “poured down in abundant rain” (Joel 2.23), not only to fill Israel with grain, but more so, G-d transforms it into a “fragrant wine of Lebanon” (Hosea 14.7) that delights the heart.

 

After the celebration of a New Year, the readings invite us to have a truly meaningful and fruitful year ahead. A new life awaits us, a life that starts with authenticity borne by a repentant and contrite heart. Even in our unfaithfulness, G-d awaits our return, with the hope that our bond with Him will be stronger than ever; a relationship that gives rise to the sweet smelling “fragrance” like that of the “wine of Lebanon.”       

 

Reflection and Discussion: 1. How have I been “fat, gross and coarse” to others? 2. Am I truly remorseful of my failure to be gracious as G-d is to me and my fellow? 3. What can I do to transform my “fat, gross and coarse” attitude and have a truly loving relationship with my fellow and G-d?

 

Bibliography: Kindly browse the URL: www.chabad.org and www.myjewsihlearning.com where you will find thought provoking articles about the Shabbat Shuvah.

 

This week’s Parashat Shabbat Shuvah Commentary was prepared by

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

Email address: krstn.rw@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; Parashat Admin: gill@batkol.info