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October 19, 2017 Parashah Commentary Post a Comment

Parashat Noach

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

 

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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

 

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

…………………………………………………..

 

Bat Kol Institute for Jewish Studies, Jerusalem

 1983-2017

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

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

October 12, 2017 Sunday Commentary Post a Comment

The Twenty-Eighth Sunday of the Year

The Twenty-Eighth Sunday of the Year (15th October 2017)

Lectionary readings: Is. 25 6-1; Ps. 22; Phil. 4 12-14, 19-20; Mt  22 1-14

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The Eschatological Banquet

Most people love a banquet especially one to celebrate a wedding. In the Gospel for today Matthew draws on the banquet imagery of the Prophet Isaiah and wedding imagery used by prophetic writers to describe God’s relationship with Israel.  The image of the great banquet would have resonated strongly with Jesus’ audience.  The book of Isaiah was highly influential in the Second Temple period and the idea of the eschatological age as an on-going banquet was current in the first century (Long 71, 248). In today’s first reading the 8th century prophet Isaiah announces a banquet inaugurating the restoration of post-exilic Israel.  All people will celebrate with excellent food and wine on Mount Zion.  The meal marks the beginning of the eschatological age.

 

In the third in a series of parables or mashal, a common teaching tool in the first century, Jesus compares the kingdom of heaven to a king who gave a wedding banquet for his son. When the king’s servants went to call those who had been invited they refused to come, making excuses. Some murdered his slaves.  So angry was the king that he destroyed the murderers and burnt down their town.   Unfortunately, the reaction of the king to those who refused his invitation is subject to an anti-Jewish interpretation, many identifying those who refused the invitation as the Jewish people who are then seen as rejected by God.  This interpretation goes against the teaching of the Church of God’s continuing covenant with the Jewish people (Vatican, The Gifts and Calling of God are irrevocable)  

 

Inviting others in place of those who refused is often understood as a reference to the universal aspect of God’s promises to the Gentiles.  Long ( also Stern 166), however, suggests that the replacement guests are those who have responded to Jesus’ invitation to them and have been eating and drinking with him – the sinners from the fringes of Jewish society.  

 

Through the parable Jesus announces the coming of the kingdom of God in terms of a wedding banquet.  Ultimately, all are invited to the banquet but in the final part of the parable one guest is turned away for not wearing a wedding garment.  Stern (162) suggests that the wedding garment does not refer to clothing but to attitude and behavior.   This guest had not repented.  All are welcomed to the banquet as long as they repent and wear the clothes of righteousness.  

 

The parable ends with a nimshal which is an explanatory paragraph often added to a mashal or parable (Allen 76).  Here the nimshal is, “many are called but few are chosen”.  It is unclear what the nimshal is explaining; who are the “many” and who are the “few”?  Is the nimshal a comment on the parable we are examining today or on the series of three parables?  

 

The Gospel today has many aspects, God’s love for Israel and for all humanity, God’s love for those on the fringes of society, God’s invitation to repent and to wear the garment of righteousness.  God invites us to his banquet to enjoy the food and wine of the kingdom, the same food and wine we will enjoy in the age to come.

 

For Reflection and Discussion: 1 Which aspect of the parable do you feel drawn to today? Spend some time reflecting on it.  2.  One interpretation of “Many are called but few are chosen” is: God calls us all with his love. His chosen are those of us who freely say “yes” to his call of love (Allen, 76).  What do you think about this interpretation?

 

Bibliography:  Donald J. Allen and Clark M. Williamson, Preaching the Gospel Without Blaming the Jews: A Lectionary commentary (John Knox Press, 2004);  Philip Long, The origin of the eschatological Feast as a Wedding Banquet, (PhD Thesis, St Andrew’s University, 2012);  Frank Stern, A Rabbi looks at Jesus’ Parables, (Rowan and Littlefield, 2006)

 

This week’s Sunday Gospel Commentary was prepared by

                            Clare Jardine nds, BD, MA (Jewish Studies), Rome, Italy

clare@notredamedesion.org

 

          [Copyright © 2017]

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

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Parashah Commentary Post a Comment

Parashat B'reishit

Shabbat Table Talk

Parashat B’Reishit, 13 October 2017

Week of October 8-14 October 2017

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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

Parashah Commentary Post a Comment

Parashat B’reishit

Shabbat Table Talk

Parashat B’Reishit, 13 October 2017

Week of October 8-14 October 2017

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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

Sunday Commentary Post a Comment

THE 27th SUNDAY OF THE YEAR

REFLECTIONS ON THE READINGS FOR

THE 27th SUNDAY OF THE YEAR, 08 OCTOBER, 2017, CYCLE A

Isaiah 5:1-7;  Psalm 79:9,12-15,19-20;  Philippians 4:6-9;  Matthew 21:33-43

 

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The theme of God’s unfailing love for us – a love which we so often spurn – runs through our readings today.  The Bible offers a startling panorama of such spurned love and Isaiah’s Song of the Vineyard is a poignant reminder of it.  At the outset we are not told who the speaker is, nor what the relationship is between the parties of the love song.  Only later do we learn that God is the one who is singing of God’s beloved Israel.  God’s attentiveness for God’s people and land is expressed in the verbs “dug, cleared, planted, built, hewed out”.  Such verbs speak of complete and demanding devotion.  Tragically, the people fail to live up to their high calling, so “the vineyard” is destroyed, abandoned – the people go into exile.  Instead of the “justice” (Hebrew:  mishpat) God had sought, there had been “bloodshed” (Hebrew:  mishpach).  Instead of the “righteousness” God expected (Hebrew:  tzedakah), Israel produced “outcry” (Hebrew:  tze’akah). With such remarkable wordplay in the Hebrew text, the poet has moved from the language of agriculture to that of relationships within society/community, always the most important concern of the prophets. 

 

This text and its imagery are taken up in imaginative ways in the New Testament.  Today’s gospel is a midrash/commentary on Isaiah’s song.  Matthew gives the story a decisive christological turn:  the accent now is not on the vineyard as such, but on the “owner’s son” who is heir, murdered by the tenants.  The relationship of vine and branches is taken up in John’s Gospel:  “I am the vine, you are the branches.  Whoever remains in me, with me in him, bears fruit in plenty; for cut off from me you can do nothing” (John 15:5).  So the branches are expected to “bear fruit” as in Isaiah’s love song.  Here, the fruit is “love”, but such love is not far removed from Israel’s notion of “justice and righteousness”.  In all the gospels, as in Matthew, the parable becomes an allegory of the rejection of Jesus by the Jerusalem establishment.  Tragically, the interpretation of the transfer of the vineyard to other tenants has fostered anti-Semitism throughout the ages.  The parable as spoken by Jesus had a more fundamental meaning:  the utterly illogical action of the owner in sending the son reflects the pattern in which a long-suffering and compassionate God reaches out to humanity in the face of the most blatant forms of apostasy and idolatry (see Hosea 11-12).  This parable expresses what the Jewish writer, Abraham Joshua Heschel, in his book, God in Search of Man, has called “the divine pathos”, which is the great paradox of biblical faith – God’s loving pursuit of humanity.  Today’s gospel is often called “The Parable of the Wicked Tenants”; a better title for it might be “The Parable of the Long-Suffering God”.

 

 Matthew does not revel in the destruction of the wicked tenants, but turns their fate back on his hearers, his emerging Christian community, stressing twice that they must bear fruit.  He wants them to look to their Jewish heritage not only as a warning but as guidance for their life.  And we must do the same.  Isaiah summoned the earlier tenants to justice and righteousness:  “Cease to do evil.  Learn to do good, search for justice, help the oppressed, be just to the orphan, plead for the widow” (Isaiah 1:17).  Those of us who do not bear similar fruit will hear the ominous words of Jesus, “I never knew you.  Depart from me, you evildoers” (Matthew 7:23).  This is also Paul’s call to the Christians at Philippi, which he wants to be a community “bearing fruit” – “Let your tolerance/gentleness be evident to everyone”. The basic sense of the Greek word epeikes in the text here for “tolerance/gentleness” is “seemly/decent/just”, so Paul could be pleading for these Christians to be good citizens or members of this community which clearly was experiencing internal problems.  Echoes of both Isaiah and Matthew.  

 

The psalmist says in Psalm 79, which also speaks of Israel as God’s “vine”, destroyed because of the people’s spurning of God’s love:  “God of hosts, turn again, we implore … and we shall never forsake you again.”  That is the prayer of the Jewish community as it celebrates its New Year (last Saturday was Yom Kippur, the great Day of Atonement) at this precious time of penitence and “returning” to the God who loves us so much  – and it is our prayer, too.

 

This week’s Sunday Gospel Commentary was prepared by

Sr Margaret Shepherd, NDS, London, UK

margaretashepherd@gmail.com

[Copyright © 2017]

 

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

……………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

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

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

Parashah Commentary Post a Comment

Parashat Sukkot – Chol Hamoed

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

 

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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]

 

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

………………………………………………………

 

Bat Kol Institute for Jewish Studies, Jerusalem

1983-2017

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

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

September 29, 2017 Messages Post a Comment

Yom Kippur – prayer as a central element of the day

Dear Bat Kol alums and friends, 

 

I just spent a moving hour listening to Rabbi Jonathan Sacks on Understanding Prayer: The soul’s language (10/10)—a series of 10 short reflections, accompanied with song and artistic designs, related to Yom Kippur,  the holiest day of the year for our Jewish brothers and sisters.  As I listened and entered into the spirit of the festival I had a strong urge to share it with you. Here is the link.  

 

http://rabbisacks.org/prayer/

 

I close with a Jewish greeting for this High Holy Day: 

 

“Gemar chatimah tovah” (גמר חתימה טובה) — may you be sealed for a good year.

 

Maureena

————-

 

Prof. Maureena Fritz, NDS. B.A., B.Ed., M.A., Ph.D.

Professor Emerita, USMC, U of T, Toronto

Academic & Administrative Director

Bat Kol Institute for Jewish Studies

Jerusalem, Israel

E-mail: maureena@batkol.info

 

September 26, 2017 Sunday Commentary Post a Comment

The 26th Sunday of Ordinary Time

Sunday Gospel and Reading Commentary

The 26th Sunday of Ordinary Time

1st of October , 2017

Lectionary readings: Ez.18:25-28, Ps.125, Phil.2:1-11, Mt.21:28-32

 

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The incident and teaching of Jesus in today’s Gospel follows his triumphal entry into Jerusalem and his going into the Temple where he drove out the sellers and stated, “My house shall be called a house of prayer.” (21:13).  The chief priests and scribes were angered by his action and asked Jesus “By what authority are you doing these things?” (21: 23).  At this point Jesus confronted them with a wager, “I will ask you a question. If you tell me the answer, then I will also tell you by what authority I do these things.” (21:24)

 

Confronted with the question, “Did the Baptism of John come from heaven?” (21:25) they were fearful to answer and admitted, “We do not know!” (21:27).  It is at this point that Jesus told them a parable. These short stories were an integral part of his teaching because they concluded with the listener being confronted with a different way of looking at the situation. We can think of the story when Nathan told a parable to David and concluded with the words, “You are the man!” (2 Sam 22:1).  At this point, David clearly saw his actions in a new and truer light.

 

 The parable Jesus tells was of a father asking his two sons to go out and work in the vineyard. They are not identified as ‘elder’ and ‘younger’ but we might infer that the father spoke first to the elder. The first son responded disrespectfully saying, “I will not,” but later changed his mind and went, while the second son answered positively but failed to go. Jesus then posed the question to them, “Which of the two did the will of the father?” The chief priests and scribes answered, “The first.” (21:31)

 

 We know that both had the same father which signifies that God is a common father to all humankind. The command to go out and work in the vineyard is given to all. One son did better than he said, his answer was not good but his actions were. Ultimately it is the one who does the will of the father who is esteemed by Jesus.  

 

It was often the lowly and the outcasts who gathered around John the Baptist and these were seen by many as being unworthy and having little understanding. “Then Jerusalem was going out to him and all of Judea and the district around the Jordan; they were being baptized by him in the Jordan river as they confessed their sins.” (Mt. 3:5) The Jewish leaders had gone out to hear the preaching of John and did not respond positively to his teaching.

 

In the life of a disciple, one enters into a commitment of faith through Baptism. This commitment is of no benefit unless the person is prepared to fulfill that commitment.  “An authentic relationship of faith asks for our complete and consistent response to God’s will both in what we profess and in how we live.” (Mueggenborg 290)

 

John’s message was to repent, to undergo a metanoia. This is essential in the life of a disciple so that Jesus can change our hearts and our thinking. We need to let go of our ego, to perceive the compassionate words and actions of Jesus and to set our priorities in line with his teachings. Since actions speak much louder than words, we need to ask ourselves the question – what faith are we professing by the lives we live? What is the creed of our life that speaks to others of our faith?

 

For Reflection and Discussion: [1] What do we need to better fulfill our commitments of faith? [2] Do the good examples of others help us to learn and to respond better? [3] Am I a good example of the faith I profess?

Bibliography: W.R.Farmer, The International Biblical Commentary, (Collegeville,1998) D.H Mueggenborg, Come Follow Me, ( United Kingdom, 2016)

 

This week’s teaching commentary was prepared by

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

Bat Kol alumni 2001

ritakammermayer@netscape.net

[Copyright © 2017]

 

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

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~~1983-2017~~

Bat Kol Institute for Jewish Studies, Jerusalem

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

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

Parashah Commentary Post a Comment

Yom Kippur

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

 

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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?

 

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This week’s teaching commentary was prepared by

Rota Stone, Bat Kol Alumna, 2002 & 2003

Email: rotina@runbox.com

[Copyright © 2017]

 

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

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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