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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

 

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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]

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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

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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]

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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 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

 

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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]

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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.

……………………………………………………………………

 

~~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

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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]

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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 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]

……..……………………………………………..……

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