Category: Parashah Commentary

  Shabbat Table Talk

Parashat Matot-Masei,  Erev Shabbat 21 July, 2017

Week of 16-22 July

Torah portion: Num. 30:2-36:13  Haftarah: Jer. 2:4-28; 3:4


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If a man makes a vow to the Lord or takes an oath imposing an obligation on himself, he shall not break his pledge; he must carry out all that has crossed his lips. (Num. 30:3)

 

Think back over the vows and oath that you have made. How many of them have you kept? How many have you broken?

 

The command in verse two is addressed to the leaders of the tribes of Israel rather than to Israel as is usually the case. Nachmanides suggests that the reason for not making the law public was to discourage the practice of vowing [Plaut]. This may seem odd, for there are many important reasons to make vows, especially when we are committing ourselves to something worthwhile such as a vocation, relationship, or an important cause.

 

How many words do we send out into the ether? E-mails, memos, text-messages, phone conversations, gossip sessions all contribute the overwhelming number of words that come from our mouths and hands. Talk is cheap and plentiful. Modern technology allows us to communicate at will with virtually instantaneous results. However, according to the sages God gave us two ears and one mouth because God intended us to listen more than we talk.

 

Rabbi Stacy K. Offner, in the Women’s Torah Commentary offers some thoughts on this. In the ancient Near East, Offner reminds us, important documents were chiselled into stone. This meant that a great deal of thought had to be put in to what was being said. Making vows also requires a great deal of thought. There is an entire tractate of the Talmud concerned with the making of vows and their validity. This shows us that words are extremely important.

 

Rabbi Stephen Baars speaks of the spirituality of speech. He suggests “he shall not break his pledge” should actually be translated, as “he shall not profane his word.” As a result of breaking one’s pledge a person is actually profaning the very essence of who they are. The way we speak, he claims, has the power to change the type of person we are.

 

“Judaism says that words are not merely sounds or vibrations in the wind. They are reality. Words take an idea out of potential and make it real. If you lie, then you lose the ability to express your ideas into a stable-secure medium, and so, you lose your connection to reality.” (Baars)

 

For Reflection and Discussion: With what sort of attitude do I approach speaking, or making vows or promises? Do I take seriously the power of the words that come from my mouth? Are my words making my life more real and worthwhile?

 

Bibliography:

Goldstein, ed.: The Women’s Torah Commentary (Woodstock, VT, 2000); Rabbi Nosson Scherman (ed.) Tanach, Stone Edition (New York, 1996); Plaut: The Torah, A Modern Commentary (New York, 1981). Kushner: The Book of Letters (Woodstock, Vermont, 1990); www.aish.com/torahportion/baars/Lying.asp

 

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]

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

……………………………………………………………

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

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

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

Shabbat Table Talk

Parashat Pinchas – Erev Shabbat 14 July 2017

Week of 9-15 July 2017

Torah portion: Numbers 25:10-30:1 Haftarah: Jer.1:1-2:3

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How the Land is to be apportioned and how the Lord is to be worshipped are major concerns of this parashat. And women involve themselves with both land and worship by standing up and speaking out for what they believe to be right.  

Shabbat Table Talk

Parashat Balak – Erev Shabbat 7 July 2017

Week of 2-8 July 2017

Torah portion: Numbers 22:2-25:9 Haftarah: Micah 5:6-6:8

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In my commentary on Bamidbar, I referred to Fox’s theoretical structure of the Book of Numbers. According to this structure the present parashah is found in the second part:The Rebellious Folk: Narratives of Challenge, section C: Encountering the Other (c.22-24) and Final Rebellion: Apostasy (c.25). In that same commentary I wrote about the significance of names, numbers (counting) and wilderness which continue in this parashah.The name of Balak, King of Moab, sounds like the word to destroy while Bil’aam, the sorcerer, suggests swallower (destroying). Beor, Bil’aam’s father, also suggests destroying. So we see two camps – that of the destroyers and that of the Israelites, separated and powerful with YHWH, their God as the one who blesses and does not allow the sorcerer to curse them.

 

To further summarise this parashah, I suggest a division of five scenarios. 1) Balak sends two sets of messengers to engage Bil’aam’s powers. 2) After the second time, Bil’aam accompanies the messengers on his she-ass. The she-ass sees a vision of a messenger from God which Bil’aam does not see. Bil’aam grows angry and beats the ass because she is hindering his journey to Balak and causing him discomfort. The she-ass speaks to Bil’aam who then sees the messenger and is willing to return home. 3) Bil‘aam reaches Balak who takes him to three vantage points to look at the numerous and powerful Israelites in order to curse them more effectively. Each time (3 times) the curse turns out to be a blessing from YHWH, the God of the Israelites. God’s original blessing cannot be reversed. 4) Bil’aam is ready to return to his own home but before he goes he utters a fourth oracle for Balak as a final warning concerning the impenetrable power of God surrounding the Israelites: the same power that controlled Bil’aam to bless rather than curse the Israelites.5) In the camp of the Israelites (in stark contrast to what Balak fears) the wilderness experience of dissatisfaction,complaints and rebellion continues: Israel yoked themselves to the Baal of Peor (25:3a). Israel, blessed by YHWH, is still unfaithful to the Lord their God.

 

As an example of the faithfulness of God we look at Bil’aam’s first oracle (23:7-10). In this he describes how Balak asked him to curse Yaakov. Bil’aam asks how it was possible to curse what God has not cursed and how to destroy from the face of the earth what YHWH loves, guides and protects. As Bil’aam stands on the heights of Baal (the place of worship of Baal) he sees Yaakov: a people apart but secure – separated from other nations. Deuteronomy (33:28-29) describes how Israel has dwelt securely and is more fortunate than other nations because it is victorious in the Lord: your enemies fawn upon you as you stride upon the heights and You are a people sacred to the Lord your God (Dt 7:6-11).Then Bil’aam speaks about measuring/counting the dust of Yaakov. We recall what God said to Abram in Gn 13:16 and we remember that numbering or counting a people is to have power over them. Balak and no other nation will have power over Yaakov as long as YHWH is their God, shield and protector.

 

Twice Bil’aam compares the Israelites to a lion the king of the beasts (23:24; 24:9). Genesis (49:9) describes Israel’s blessing for his son Judah: he crouches like a lion recumbent, the king of the beasts – who would dare rouse him? Out of Judah, God’s people will survive through the line of King David and the Messiah.

 

Reflection: 1) What are your experiences of seeming curses turning into blessings because you have obeyed and trusted the Lord our God?

Bibliography: 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]

 

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

…………………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

~~1983-2017~~

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

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

Shabbat Table Talk


Week of 11 June – 17 June 2017

Torah portion: Num. 13:1-15:41 Haftarah: Joshua 2:1-24

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This parashat opens with the people of Israel ready to enter the Promised Land. Parashat Sh’lah L’kha literally means ‘send for yourself,’ “that is, for your own purposes (not Mine). G-d seems to be saying, ‘I have told you already that the land is good and that I will give it to you. If you need human confirmation of that, go ahead and send scouts.’” (Num. R. 16:8 in Etz Hayim 840)

 

At the people’s insistence, therefore, and on instructions from G-d, Moses sends leaders from each of the twelve tribes to scout out the land. Having thus questioned G-d’s ability to lead them to their final promise, they sin against G-d and thus cause a whole generation to die in the desert and delay entry into the Promised Land. A tragic turn of events, to be sure.

 

We can follow the events as follows; opportunity to enter the Promised Land, doubt and a need to verify, scouts sent from the 12 tribes (13.1-20), the goodness of the Land is confirmed (13.21-29), more doubt because of conceived danger of giants, a desire to return to the old and familiar or to die (13.31-14.5), then threats from G-d because of doubting, punishment with 40 years in the desert (14.11-38) and requirements of the new generation when they come to receive their new land (15.1-36).

 

In the end, then, the people did not believe in their own ability to ‘attack and conquer the Promised Land,’ and by implication did not believe in God’s ability to ensure their victory. As a result, they were left to wander for 40 years in the desert. (Etz Hayim, 840)

 

Maimonides describes very well the consequences of such an experience, in a manner that mirrors everyday life; “One cannot be expected to leave the state of slavery, toiling in bricks and straw, and go fight with giants. It was therefore part of the divine wisdom to make them wander through the wilderness until they had become schooled in courage, until a new generation grew up who had never known humiliation and bondage.” (Maimonides in Etz Hayim, 840).

 

The people had truly experienced a sense of hopelessness, “If only we had died in the land of Egypt,” (14.2) they exclaimed! “A sense of helplessness, a feeling of inadequacy, and inability to deal with one’s problems can lead to a person’s giving up on life and wishing for death. In contrast, a sense of hope in the possibility of a brighter future, a belief that God can help us to do what we find hard to do unaided, can banish that sense of futility and restore the will to live.” (Etz Hayim, 845)

 

Can we find that hope by reminding ourselves of the purpose of G-d’s covenant with Israel, of the exile in Egypt and the Exodus, of the giving of the Torah, and of the entry and conquest of the Promised Land? Was not all this but to make this world into a home for G-d, “which means to disseminate Divine consciousness to the entire world,” thus creating that will to live and to serve G-d? (Sh’lah L’kha Commentary, 78) What might be our response?

 

For Reflection and Discussion: 1) What has been my ‘Promised Land’ and have I had to send ‘scouts’ to check it out or have I trusted in G-d’s word? 2) Reflect upon how I have made of my world ‘a home for G-d,’

 

Bibliography: Commentary on Sh’lah L’kha, http://www.chabad.org/media/pdf/295/xElv2957006.pdf, Plaut, The Torah: A Modern Commentary (New York, 2005), Etz Hayim, Torah and Commentary, (New York, 2000)

 

This week’s teaching commentary was prepared by

Julien Fradette, Winnipeg, MB, CANADA, Bat Kol alumn 2011

Email: julienf@mts.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 Parashah Admin. gill@batkol.info