Category: Parashah Commentary

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

 

 

Shabbat Table Talk

Parashat Nitzavim-Vayelek – Erev Shabbat 15 September 2017

Week of 10-16 September 2017

Torah portion: Deuteronomy 29:9-31:30 Haftarah: Isaiah 61:10-63:9

Download

 

We are coming to the end of Moses‘ instructions to the people before he passes on his leadership to Joshua and dies. Here we have two Parashot covering only three chapters, yet they contain a great deal to take note of and therefore we are forced to look at only a few highlights. In 29:13-14, Moses tells the people that the covenant with its sanctions are not only for the people standing there but also for the future generations who are not standing with them: this includes those of us who are reading and praying through these passages this week. What are the first words Moses says to us? You stand, this day, all of you before your God the Lord …to enter into the Covenant of the God your Lord, which the Lord is concluding with you this day (v.9). What follows are reminders of the Lord’s Covenant with the Israelites on Mount Sinai. A difference here is that all the people are involved and named in verse 10 and all future generations who belong to the Lord are part of this Covenant with the Lord God.

 

So we are told to stand up this day and every day before our God the Lord and hear what God did and will do for us in accordance with how we are committed to the Covenant. We quote the prologue to the Decalogue, (Ex 20:2): I the Lord am your God who brought you out of the land of Egypt, the house of bondage: you shall have no other gods besides me. That is what the Covenant is all about: there is no other god besides the Lord God and we are called to be committed and obedient to the Lord our God. We recall the Shema: Dt 6: 4-9 especially for what we are looking at here: Hear, O Israel! The Lord is our God, the Lord Alone! This is for all peoples down the ages and for us.

 

This section of the Parashah speaks about the sufferings that come upon those who do not obey the Covenant. These are all seen as God’s punishment. As I read 29:21-27 I think about the environmental crises we are facing today which are as a result of not following God’s Law for us as human beings. Way back in Genesis 4:10ff God tells Cain that his brother’s blood is shrieking to Me from the ground! Cain will be cursed by the soil which received his brother’s blood. To break God’s Covenant as given to us in the Decalogue is to destroy all of God’s creation by imbalance, disharmony, destruction and death! We are offered blessings and curses; life and prosperity or death and doom! What do we choose? Our question is how do we follow the instructions of the Lord that are so beyond us. God’s law is very close to you, in your mouth and in your heart, to observe it (30:14).

 

In the second part of this week’s Parashah (31:1-30), Moses assures the people that your God, the Lord will cross over before you into the Promised Land. Joshua, the successor as ordained by God is told: Be strong and resolute and be not in fear or in dread of other nations. Your God the Lord marches with you and will not fail nor forsake you (v. 6).

 

The Haftarah (Is 61:10-63:9) known as the Seventh Consolation completes the last ten weeks called: Three weeks of Rebuke and Seven weeks of Consolation. Thus we experience each year the process of rebuke and condolence, destruction and rebuilding, estrangement and reunion as we prepare for Rosh Hashanah and Yom Kippur.

 

Reflection: Behold the Lord your God by reading and meditating upon these extraordinary chapters from Deuteronomy and Isaiah. What do I need to do or change in my life so as to be truly in Covenant with God and all of Creation?

 

Bibliography: Eskenazi, T. C. Weiss, A.L.  A Women’s Commentary (New York: 2008); African Bible (Nairobi: 2004). www.chabad.org Seven Degrees of Consolation – Teachings of Lubavitcher Rebbe

 

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;   Parashat Admin: gill@batkol.info

Shabbat Table Talk

Parashat Ki Tavo, Shabbat, September 9th 2017

Week of September 3rd- 9th

Torah portion:  Dt. 26:1-29:8   Haftarah: Is. 60:1-22

Download

 

Within this parashah we see an emphasis on the past, present and the future. The Israelites remembering that they were once slaves in Egypt are now about to cross the Jordan and are ready to embrace the life in the land promised to them. Having been saved by God’s outstretched arm, they move with great gratitude for the past and look forward in trust for what the future may bring. “I will take you to be my people, and I will be your God, and you shall know that I am the LORD, your God, who has brought you out from under the burdens of the Egyptians.” (Ex.6:7)

 

However glorious this moment was, there was still fear and trepidation as they are about to cross over. Both the past and future were unrealities, all they knew was the present reality and this was a period of great transition. Knowing the numerous hardships in the desert, the Israelites now entering the land experienced both deep joy and great anxiety.

 

In his last instruction, Moses reminded them, “This very day the Lord, your God is commanding you to observe these statutes and ordinances; so observe them diligently with all your heart and with all your soul. Today, you have obtained the Lord’s agreement to be your God and for you to walk in his ways.”  (26:16-17) ‘This very day’ expresses the immediacy of their actions and this implies not just their mind and intellect but also their heart and soul. In doing this they will walk the path of God – the path of righteousness and holiness. In listening to the voice of God in all its manifestations, they acknowledged God’s presence and proclaimed to themselves and to the world that they are God’s treasure.

 

Entering this land implies that they will settle, cultivate the land and take care of it, thus it will be their home. They will face great challenges but the rewards too will be great for in the harvest time there will be great rejoicing and gratitude for it was God, not humanity that was the source of the land’s fertility.

 

Moses had instructed the Israelites that at this time of the harvest they were to make an annual pilgrimage to the central sanctuary and to bring the first fruits of the harvest and to thank God for the land’s bounty. A thanksgiving prayer was to be recited by the farmer which was an ancient confession of their faith whereby all their ancestors were remembered. In reciting this prayer they were reminded both of their personal and historical suffering as well as the fact that with God as their center they could overcome any difficulty. It will be a transformation of a landless and persecuted people into a numerous nation secure and at home in the land.

 

On reading the Women’s Torah Commentary, I was impressed with a three-step formula that Rabbi Nancy Wechsler put forth on entering the land or on beginning a new chapter in one’s life. She states, firstly, elevate your dreams (Dt. 26:2).  Secondly, one needs to acknowledge the pain and the survival of that pain (Dt. 26:6-8). Lastly, let generosity extend from your happiness (Dt. 26:11).  

 

In conclusion, “The future, the past and the present are woven together, making the basket the perfect symbol for the moment.”  (Women’s Commentary 373)  

 

For Reflection and Discussion: [1.] It would be of great benefit for us to periodically reexamine what we hold sacred in our life’s basket. [2.] Have you found a suitable way or manner in which to honor what you have learned through survival?

 

Bibliography: Etz Hayim, Torah and Commentary (New York, 2001); Adele Berlin and Marc Zvi Brettler, The Jewish Study Bible, (Oxford University Press 2014)  Rabbi Elyse Goldstein, The Women’s Haftarah Commentary, (Woodstock,VT., 2004)

 

This week’s teaching commentary was prepared by

Rita Kammermayer, nds, BA, B.Ed, Masters of Pastoral Studies

Bat Kol alumni  2001,  Jerusalem, Israel

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.

…..………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

~~1983-2017~~

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

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

Shabbat Table Talk

Parashat Ki Tetzei,   Erev Shabbat  1st September 2017

Week of   27th August – 2nd September 2017

Torah portion: Deuteronomy 21:10 – 25:19             Haftarah: Isaiah 54:1-10

 

Download 

 

Parashat Ki Tetzei (When you go out…) holds the diverse collection of laws (mitvot) received at Moab as God’s chosen people awaited entry into the Promised Land. Contrary to the preceding two parashot (Re’eh and Shoftim) which concerns public officials and the nation as a whole (Hayim 1112), the commandments contained here speak of how each individual must act and behave – ‘when he goes out’ of himself – towards his family and properties, animals, his neighbors, particularly the marginalized ones including female prisoners of war, criminals and strangers. Repeated through the narration of laws and commands are the basic principles of why they are to act as commanded: that they would sweep out evil in their midst (Deut 21:21, 22:21-22, 22:24, 24:7), these things are abhorrent to the Lord (Deut 22:5 ,23:18, 24:4, 25:16), and that God may bless all their undertakings (Deut. 23:21, 24:19). The parasha winds down with the people being reminded of who they were, where they came from, (Deut. 24:18, 24:22) and what happened on their journey through the wilderness (Deut. 24:9, 25:17). They were strangers and a seemingly widowed and fatherless nation, yet they were led out, guided, protected and cared for. Now, they would be claiming an inheritance from the Lord.  It would seem that as they prepare to enter into the land that God is giving them to possess, they are instructed to always place before them the knowing that God is in their midst and that core to their inheritance of the land is their relationship with God, one that would call on them to be in a new and different relationship with all and everything.

 

While performing and fulfilling a commandment usually calls one to be mindful, there is one particular mitvah in this parasha that is unusual in that it can only be performed as one forgets. (Hayim 1131) Yet, assurance of blessings abound as one gets to fulfill it: “When you reap a harvest in the field and forget a sheaf in the field, do not go back to get it. It shall go to the stranger, the fatherless and the widow — in order that the Lord your God may bless you in all your undertakings.” (Deut. 24:19) Plaut states that traditional commentators have discussed this at great length and have come to conclude that it is not so much about easing the burden of the disadvantaged but rather more about the molding of the character. (p. 1332)  Yet wouldn’t it be true for all of the commandments wherein the individual and the nation as a whole is called to be molded and fashioned in the image of a God they are in relation with?

 

In the haftarah of Isaiah we read “For the mountains may move and the hills be shaken, but my loyalty shall never move from you, nor my covenant of friendship be shaken — said the Lord, who takes you back in love.” (54:10) God’s assurance of an enduring and lasting relationship with God’s own is seemingly the difference that has started the call of the nation and the individual, to be different.

 

Reflection and Discussion: 1. How has your relationship with God come into your being in relation with everything and everyone around you? 2. How has God’s vow of loyalty and friendship made a difference in your life?            

 

Bibliography: Lieber ed. Etz Hayim Torah and Commentary, Travel ed. (JPS New York 2004); Plaut, The Torah, Modern Commentary (UAHC New York 1981);   

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

This week’s teaching commentary was prepared by

Sr. Weeyaa Villanueva, RNDM

Senegal, West Africa

Bat Kol Alumna 2010

Email: weeyaavillanueva@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.

………………………………………………………………….

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 Shofetim – Erev Shabbat 25 August 2017

Week of 20-26 August 2017

 

Torah portion: Deuteronomy 16:18-21:9      Haftarah: Isa.51:12-52:12

 

Download

 

Two images from this parashat really came to life for me.  One is of the king “seated on his royal throne…with a copy of this Teaching…. let him read in it all his life. (Dt 17:18-19) This is a powerful reminder that nobody is above the law; rather, the law is above all of us. (And would that all the world’s leaders would show such reverence for their nation’s laws!)  

 

The other image is of “the body lying in the field.” (Dt 21:1) A man has been murdered and his identity, and that of his murderer, are unknown.  Now, the plight of an unknown murder victim could have been dealt with by saying a few pitying words and then providing a decent burial for the corpse.  Torah commands far more than this. (Dt 21:2-9) First, the distance to the town “nearest to the corpse” is measured.  It is not explained how the measurement is to be carried out but the fact that it is necessary suggests the remoteness of the murder scene.  The body is far from any town; yet there must be one town which is the ‘nearest’ and it is the elders of this town who must do what Torah commands.  In a ceremony which requires the slaughter of an innocent victim, an unbroken heifer, the elders are to wash their hands over the heifer’s body and declare: “Our hands did not shed this blood, nor did our eyes see it done.  Absolve, O lord, your people Israel…”  

 

Why do the elders have to absolve themselves of blood guilt in such a dramatic fashion?  One suggestion, favoured by Nehama Leibowitz (p.204), is that it was “to shock,” for “we know too well the indifference that prevails among people regarding the miseries of others.”  A fellow human being has been killed: we must pay attention. And why do the elders have to declare that they have neither committed the murder nor seen it done?  Surely nobody has accused them? One explanation is that it is possible to be indirectly responsible for a murder.  There is a social responsibility for murder: “The public as a whole and the city nearest to the slain and its elders are all responsible for the terrible deed committed in the field.  Their whole way of life, their social order, economic, educational and security institutions are answerable for the murder.  The guilt is not confined merely to the individual perpetrator.  The whole of society is directly involved.”  (Leibowitz, p. 207)

 

A few days before studying these verses I had seen a trailer for the movie Wind River, which included a shot of the body of a woman, in a blue winter jacket, lying face down in the snow.  The story of the movie centres on the murder of the woman, a Native American belonging to the Wind River Indian Reservation in Wyoming.   Such a story strikes home in Canada, where we are struggling to deal with our responsibility for the disproportionate number of missing and murdered Indigenous women in our country.  It is probable that Native American women are also more likely to be murder victims than other groups of women. Taylor Sheridan, who wrote and directed Wind River, has been quoted as saying: “…there wasn’t one Native American actor who read for me that didn’t begin their audition by saying: ‘My cousin…’ ‘My sister…’ ‘My best friend…’ ‘My somebody.’  They had all been touched by it.”  (Randall King, “Story Without Borders,” Winnipeg Free Press, August 11, 2017.)  Yet the wider American public seems little aware of the issue.

 

Perhaps the movie Wind River will serve the same purpose as measuring the distance to ‘the nearest town’.  May it make viewers aware of their collective responsibility for ‘the body lying in the field.’

 

Reflection:  There are many wrongs that need to be righted in this world but who can tackle them all?  What issues make you feel that you live in ‘the nearest town’ and are obligated to do something?

 

Bibliography: Leibowitz, Nehama.  Studies in Devarim (Jerusalem, n.d.)

 

This week’s teaching commentary is by

Anne Morton, Winnipeg, Canada

Bat Kol alum 2010

Email: anmorton@mymts.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.

…………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

~~1983-2017~~

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

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

Shabbat Table Talk

Parashat  Re’eh  Shabbat, August 18th, 2017

Week of August 13th – 19th

Torah portion:   Dt.11:26 -16:17      Haftarah: Is. 54:11-55:5

 

Download

 

In our parashah this week we hear Moses speaking to the Israelites just prior to entering  the land, “Re’eh, see, I place before you this day a blessing and a curse. The blessing is that you listen to the commandments of the Lord.” (11:26) This is the person who follows none but the Lord and observes God’s commandments, while those who turn aside from God and do not obey God’s commandments will bring upon themselves a curse. In other words, Torah is observance and a curse is the abandonment of Torah values.

 

 The rabbis teach that when one hears, possibly the person does not believe but if the person sees something, they are willing to accept it as fact. The choice is for each individual to consider and to choose that which will give purpose and meaning to one’s life. Even the challenges of life can be seen as gifts since they can become opportunities to elevate oneself and to grow. Becoming overwhelmed by all the obstacles that a person faces in life is a danger.  One needs to remember that God has asked that we choose life for today, just one day at a time.

 

In the haftarah the people are invited to the waters, “Everyone who thirsts, Come!” (Is. 55:1)  Water is  the primary life sustaining substance and our most basic requirement. The Israelites on their sojourn in the desert knew all too well the necessity and value of water. It is life itself! In the Jewish tradition water is understood as a metaphor for the Torah. Just as water is essential to life, so too the Torah and  God gives this freely to all who want.

 

 Moses’ final instructions included specific actions. The Israelites were to wipe out the memory of the worship of former peoples so as not to be distracted and take on their practices. Instead they were to focus on building a sanctuary for God. The Israelites were to bring offerings and to rejoice at the place of sacrifice. Families were to offer one tenth of all they grew as well as the firstborn of their flocks and to celebrate as a community the feasts of Pesach, Shavu’ot and Sukkot.

 

 “Worship none but Him and hold fast to Him,” (13:15)   It is in this passage that the sages, “envisioned God as a raging fire…..how can one hold fast to fire? We cling to God by doing what God does, so to speak, this includes visiting the sick, sustaining the poor, freeing the enslaved and comforting the grieving.” (Hayim 1069)

 

There was to be a strict social order among the people to ensure that no one would be in need. In the assistance given, the recipient must never be humiliated or robbed of his/her dignity. Are we not all dependent on one another?  Every seventh year, debts were to be remitted and slaves set free. “Do not be hardhearted or tight-fisted towards your needy neighbor. You should rather open your hand, willingly lending enough to meet the need.” (15:7-8)   Such a social concern and commitment to the other would serve us well in our society today. The well-being of the soul is possible only when that of the body is secure.  

 

 The basic concept on which all this rests is that each human being is of infinite value and created in the image of God, therefore we respect, cherish and care for the other. In all our reflection I think a fitting summation is the following: “Re’eh reflects the conceptual ideal of the entire Torah: humanity achieves holiness through the active process of balancing human needs, human desires and lofty values.” (Goldstein 356)

 

For Reflection and Discussion:[1.] In a time of transition, who/what has helped you most?

[2.] Might the sage’s message, “clinging to God is doing what God does,” make a difference in our lives?

Bibliography: Etz Hayim, Torah and Commentary (New York, 2001); Rabbi Uziel Milevsky, Perspectives on the Parashah (Southfield, MI.,2002), Rabbi Elyse Goldstein, The Women’s Torah Commentary, (Woodstock,VT., 2000)

 

This week’s teaching commentary was prepared by

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

Bat Kol Alumni – 2001; Email: ritakammermayer@netscape.net

[Copyright © 2017]

…………………………………………..………………………

PLEASE NOTE: The weekly Parashat 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  Re’eh  Shabbat, August 18th, 2017

Week of August 13th – 19th

Torah portion:   Dt.11:26 -16:17      Haftarah: Is. 54:11-55:5

 

Download

 

In our parashah this week we hear Moses speaking to the Israelites just prior to entering  the land, “Re’eh, see, I place before you this day a blessing and a curse. The blessing is that you listen to the commandments of the Lord.” (11:26) This is the person who follows none but the Lord and observes God’s commandments, while those who turn aside from God and do not obey God’s commandments will bring upon themselves a curse. In other words, Torah is observance and a curse is the abandonment of Torah values.

 

 The rabbis teach that when one hears, possibly the person does not believe but if the person sees something, they are willing to accept it as fact. The choice is for each individual to consider and to choose that which will give purpose and meaning to one’s life. Even the challenges of life can be seen as gifts since they can become opportunities to elevate oneself and to grow. Becoming overwhelmed by all the obstacles that a person faces in life is a danger.  One needs to remember that God has asked that we choose life for today, just one day at a time.

 

In the haftarah the people are invited to the waters, “Everyone who thirsts, Come!” (Is. 55:1)  Water is  the primary life sustaining substance and our most basic requirement. The Israelites on their sojourn in the desert knew all too well the necessity and value of water. It is life itself! In the Jewish tradition water is understood as a metaphor for the Torah. Just as water is essential to life, so too the Torah and  God gives this freely to all who want.

 

 Moses’ final instructions included specific actions. The Israelites were to wipe out the memory of the worship of former peoples so as not to be distracted and take on their practices. Instead they were to focus on building a sanctuary for God. The Israelites were to bring offerings and to rejoice at the place of sacrifice. Families were to offer one tenth of all they grew as well as the firstborn of their flocks and to celebrate as a community the feasts of Pesach, Shavu’ot and Sukkot.

 

 “Worship none but Him and hold fast to Him,” (13:15)   It is in this passage that the sages, “envisioned God as a raging fire…..how can one hold fast to fire? We cling to God by doing what God does, so to speak, this includes visiting the sick, sustaining the poor, freeing the enslaved and comforting the grieving.” (Hayim 1069)

 

There was to be a strict social order among the people to ensure that no one would be in need. In the assistance given, the recipient must never be humiliated or robbed of his/her dignity. Are we not all dependent on one another?  Every seventh year, debts were to be remitted and slaves set free. “Do not be hardhearted or tight-fisted towards your needy neighbor. You should rather open your hand, willingly lending enough to meet the need.” (15:7-8)   Such a social concern and commitment to the other would serve us well in our society today. The well-being of the soul is possible only when that of the body is secure.  

 

 The basic concept on which all this rests is that each human being is of infinite value and created in the image of God, therefore we respect, cherish and care for the other. In all our reflection I think a fitting summation is the following: “Re’eh reflects the conceptual ideal of the entire Torah: humanity achieves holiness through the active process of balancing human needs, human desires and lofty values.” (Goldstein 356)

 

For Reflection and Discussion:[1.] In a time of transition, who/what has helped you most?

[2.] Might the sage’s message, “clinging to God is doing what God does,” make a difference in our lives?

Bibliography: Etz Hayim, Torah and Commentary (New York, 2001); Rabbi Uziel Milevsky, Perspectives on the Parashah (Southfield, MI.,2002), Rabbi Elyse Goldstein, The Women’s Torah Commentary, (Woodstock,VT., 2000)

 

This week’s teaching commentary was prepared by

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

Bat Kol Alumni – 2001; Email: ritakammermayer@netscape.net

[Copyright © 2017]

…………………………………………..………………………

PLEASE NOTE: The weekly Parashat 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 Eikev,  Erev Shabbat 11 August, 2017

    Week of 6-12 August, 2017

     Torah portion:   Deuteronomy 7:12-11:25     Haftarah: Isaiah 49:14-51:3

Download

Moses’ Second discourse contains the reminder that God has chosen this nation for a special purpose… to live as a holy people according to God’s commandments. (Frankel, p. 258). Re-reading Eikev several phrases caught my attention, phrases that encourage us today to live as a holy people whether we are Jewish or live according to another tradition. Today the description of “chosen people” might also be read as “who brings us near to God’s service” (Frankel, p.260)

 

-7:13 “favor you and bless you”, literally “love you and bless you”. A.J. Heshel says, only a blessing that flows from love deserves to be called a blessing. (Lieber, p. 1037)

 

-8:7 “A Good Land..”  The phrase is a repetition, like a refrain, and its descriptions of fruits and blessings easily jump into our memory and never cease to create a feeling of wonder and promise. The people, the land and God are all related to each other. (Klein, p.49)

-8:10 “When you have eaten your fill”, Shlomo of Karlin says, when one eats in a spirit of gratitude, whether there is much food or little, the meal is satisfying! (Lieber,  p.1041)

 

-9:7 “remember, never forget”…we are not so virtuous, we are prone to defiance of God! We note again, when there is a repetition, it is important to pay attention. Humility is a necessary quality, (Plaut, p.1226).

 

-9:12 “the people you (Moshe) brought out of Egypt”, God shows irritation to our defiance.

 

-9:26 “Your very own (G-d’s) people”, Moshe, as mediator… appeals to G-d (Lieber, p. 1046)

 

-10:8 “to bless in His name”, i.e. that is to pronounce the priestly benediction

 

-10:19 “you too must befriend the stranger”, the ‘stranger’ is a word describing the resident alien in the land.  “Befriend” or the literal translation “love” sets a high standard.  In today’s world with many refugees and individuals searching for a better life away from their native country, this call to me seems the challenge of the times. The fact that “love the stranger” is used 36 times in the Scripture probably reflects that this is a difficult thing to do and that therefore we need reminding! (Plaut, p. 1244). The essay on the “The Good Land” concludes with this “Thus, the esteem for and love of the stranger is a reflection of God. In the alien, we are first and foremost bidden to discover the presence of the redeeming G-d and thereby to reinforce our bonds with all humankind.” (Plaut p.1245)

 

-11:13 “Loving the Lord your G-d and serving Him with all your heart and soul”. This passage is part of the prayers recited after the Sh’ma Ysrael in prayer services. The connection of loving the Lord and obeying all the commandments leading to the rains that will water the land and its crops is stated here in the plural (unlike Deut.6:5-9 where the same phrase is stated in singular). Lieber in footnotes (p.1052) writes “that righteous communities will tend to thrive and bestow blessings on all their members, the good and the less good alike.”

 

For Reflection and Discussion:  Love or befriend; righteousness and blessing; gratitude and humility; your people or My people; Consider how a set of such phrases interact and affect your own lives.

 

Bibliography:  Frankel, Ellen, The Five Books of Miriam, San Francisco 1996; Klein, Joyce, The Sahbbat Book, Israel, 1997; Lieber, Etz Hayim, Torah and Commentary, New York, 2001; Plaut, The Torah, A Modern Commentary (New York, 2006)  

 

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      Parashat Admin: gill@batkol.info

Shabbat Table Talk

Parashat Ve’ Etchanan—Erev Shabbat August 04, 2017

20 July – 05 of August

Torah portion: Deuteronomy 3:23 – 7:11   Haftarah:  Isaiah 40:1 – 40:26

 

Download

 

In Parashah Va-etchanan Moses addresses the nation and gives a summary of the history of their special relationship with God. This relationship is defined by the belief that there is but ONE God, Creator of all and that He has given them Torah as the mechanism that binds the people to Him. This Torah provides the nation with the information they require to be a holy nation. Torah is to be studied diligently and transmitted faithfully to successive generations so that they will learn to revere the Lord and to ensure their continued presence in the Promised Land.

 

God has chosen the Israelites to be His treasured people. He has given laws and rules to live by that will set them apart and distinguish them from all other nations. They will be regarded as a wise and discerning people if they follow them faithfully; a nation whose G-d lives in their midst. “For what great nation is there that has a god so close at hand as is the Lord our God whenever we call upon Him? Or what great nation has laws and rules as perfect as all this Teaching I set before you today” (Deut. 4:7-8)

 

Remembrance is a vital key for the Israelites to maintain their intimate relationship with God; He has been their protector, defender and deliverer. They are to recount that journey and include how God delivered them from slavery in Egypt, their encounter with Him at the mountain with the Voice, smoke and fire, the 10 Commandments, and their journey through the desert with the cloud by day and fire by night.

 

Their failures are also important to recount, it was Moses’ failure to credit the Lord with the water from the rock that prevented him from entering the Promised Land; this teaches no one is exempt from the law, especially a leader. “Because you did not trust me enough to affirm My sanctity in the sight of the Israelite people, therefore you shall not lead this congregation into the land that I have given them”. (Num. 20:12)

 

The Israelites are reminded numerous times to recall their slavery in Egypt. What is the significance of their “remembering” such a bleak time in their history? Why is it so important? Could it be that their long period of suffering in Egypt, where they experienced every kind hardship, servitude, enslavement, and injustice has developed within them the characteristics of understanding, compassion, and mercy; attributes ascribed to God. After all that suffering they had not forgotten WHO it was who could save them – their ONE true God. It was God they cried out to.

 

They are to teach future generations in such a manner that each person internalizes the laws and rules as well as their history and makes them a part of their very essence. “He who teaches his grandson is as if he received his teaching from Mount Sinai.” Kiddushin, 30. “If thou hast learned much Torah do not hold fast to it thyself but teach it to others, for thereunto wast thou created.” (Avot 2:8 according to the explanation of Rabbi A. Hayman)

 

For Reflection and Discussion: [1] What has been the result of periods of suffering in our development? [2] Have they effected positive changes in empathy and understanding?

 

Bibliography:  JTS Hebrew-English Tanakh; Newman, (selected and edited by) in collaboration with Samuel Spitz, The Talmudic Anthology – Tales and Teachings of the Rabbis, (New York, 1962); Plaut, The Torah: A Modern Commentary, (New York, 1981); “Covenant and Conversation Parashat V’etchanan” Lord Jonathan  Sacks,  rabbisacks.org

 

This week’s teaching commentary was prepared by

Gwen-Ellen Dankewich, Winnipeg, Manitoba, Canada  Bat Kol alumna, 2008

e-mail address: gdankewich@gmail.com

[Copyright © 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;  Parashat Admin: gill@batkol.info

 

Shabbat Table Talk

Parashat Devarim    Erev Shabbat 29 July 2017

Week of  24 to 30 July 2017

   Torah portion: Deutoronomy 1:1-3:22  Haftarah: Isaiah 1:1-27

Download

Birthing process is associated with a well orchestrated biophysical transformations of both the baby and the mother but what actually initiates the process remains an enigma. What we know is that by the 40th week from the first day of the last menstruation, the fetus is fully mature and ready to be expulsed from the comfort of the mother’s womb! It’s tempting to parallel this event to what happened in this week’s portion believed to have taken place on the 40th year of the Israelites in the desert as they enter the Promised Land, in the territory of Moab in the area where Jordan flows into the Dead Sea (1:5).

 

 Parashat Devarim from the the opening phrase “these are the words”, is a farewell address of Moses which reviews their experiences during their sojourn for the past forty years and prepares the Israelites for the future. Devarim (words), with the root, a-v-r (aleph- vet- resh), has meanings such as “go over”, “get worth”, “cross” and “go ahead”,  has another kind of meaning that leads to the image of pregnancy. Rabbeinu Bahya be Asher, quoting allegorical interpretation based on Zohar also compares the etymology of the word a-v-r with i-v-u-r, which means “gestation”. (Goldstein 335). The sidra opens with Mose’s first discourse to the people that falls into two parts- the first treats of the generation which left Egypt, their sin and their punishment (1, 1-2, 1) and the second part of the destiny of the new generation, the descendants of the former and their good fortune (2, 2-3, 29) (Leibowitz 16). This parashat marks the birth from being the generation of the desert to a nation living on the land.

 

As he recalls their journey in the wilderness, Moses reminds Israel of all the times they exasperated and disappointed God, but to avoid shaming Israel excessively, he instead he refers only to the locations where those events occured (Rashi) (Etz Hayem 981). In the desert, the time they complained “if only we would have died in the desert (Ex. 17:3);  Suph, a reference to the Sea of Reeds (Exo 14:10-12) when the Israelites first doubted God’s saving power; Paran, when the Israelites complained about wanting meat in the wilderness (Num. 11) and where the episodes of the scouts also occurred (Num. 13-14); Topel and Lavan, their libeling the white manna (Num. 21:5); Hazaroth, where Miriam and Aaron spoke against Moses (Num. 12: 1-2); Di Zahav , ( “too much gold”) the sin of the Golden Calf. Horeb, the name of Sinai and Kadesh-barnea, represent the poles of Israelite’s behavior, emblematic of the choice that confronts them- obey and prosper in the Promised Land or disobey and be condemned to wandering circuitously outside the land (Ezkenazi 1042).

 

Moses is now looking at the future across the Jordan river. “He who was born in the water, who was rescued from the water that saved his life, who opened the water of the sea that saved his own and his people’s lives, who demanded water so that his people would not die, is now a carrier of new amniotic fluid and new birth.  Today, among those waters, he allows people to develop and be born, so as to grow, to cross the fluid , to conquer the Land” (Goldstein 336). Forever barred from the Promised Land and at the threshold of death, the birth pain must have been real and inevitable for the faithful servant of God.

 

For Reflection and Discussion: 1. We all go through rough edges of life that requires “saying goodbye” to our old self, how do we deal with it? 2. “When you come to seek My presence, who asked this of you?…” (Isa. 1:12).

Bibliography: Etz Hayim (NY, 2001); Eskenasi, The Torah, A Women’s Commentary (NY 2008); Leibowitz, Studies in Devarim (Jerusalem, 1996); Goldstein, (ed.), Women‟s Torah Commentary (Vermont, 2000)

                            

 This week’s teaching commentary is by

Ruby A. Simon, M.D, Philippines, Bat Kol alum [2007, 2009]

[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