Difference between revisions of ""עַיִן תַּחַת עַיִן" – An Eye for an Eye/2"

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<div><b><center>THIS TOPIC IS UNDER DEVELOPMENT AND, IY"H, WILL BE UPDATED SOON</center></b></div>
 
<div><b><center>THIS TOPIC IS UNDER DEVELOPMENT AND, IY"H, WILL BE UPDATED SOON</center></b></div>
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<h2>Overview</h2>
 
<h2>Overview</h2>
<p>Commentators disagree regarding the meaning of </p>
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<p>Commentators disagree over whether the literal talionic meaning of "עַיִן תַּחַת עַיִן" is also the simple meaning of the verse when viewed in context.  While early sources going back to the time of the second Beit HaMikdash, such as Jubilees and Philo, render the verse literally, later Rabbinic sources almost unanimously reject this option and interpret the verse metaphorically.  This leads medieval and modern exegetes to struggle valiantly to reduce the tension between the literal retributive understanding of the verse and its Rabbinic interpretation.  Some, like R. Saadia, go to great lengths to demonstrate how the Midrash is really the verse's simple meaning.  Others, like Ibn Ezra and the Rambam view the verse as presenting an ideal which must be converted and translated when applied to real life.  Finally, the Hoil Moshe differentiates between the generation of former slaves to which the Torah was originally given and future, more civilized, generations.</p>
 
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<approaches>
 
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Boethusians cited in <multilink><aht source="MegillatTaanit">Megillat Taanit</aht><aht source="MegillatTaanit">Scholion 4 Tamuz</aht><aht parshan="Megillat Taanit" /></multilink>,  
 
Boethusians cited in <multilink><aht source="MegillatTaanit">Megillat Taanit</aht><aht source="MegillatTaanit">Scholion 4 Tamuz</aht><aht parshan="Megillat Taanit" /></multilink>,  
 
R. Eliezer in <multilink><aht source="BavliBK83b">Bavli Bava Kamma</aht><aht source="BavliBK83b">Bava Kamma 83b-84a</aht><aht parshan="Talmud Bavli">About the Bavli</aht></multilink>,  
 
R. Eliezer in <multilink><aht source="BavliBK83b">Bavli Bava Kamma</aht><aht source="BavliBK83b">Bava Kamma 83b-84a</aht><aht parshan="Talmud Bavli">About the Bavli</aht></multilink>,  
Ben Zuta (the Karaite) cited in <multilink><aht source="IbnEzraShemotLong21-23">Ibn Ezra</aht><aht source="IbnEzraShemotLong21-23">Shemot Long Commentary 21:23-24</aht><aht parshan="R. Avraham ibn Ezra" /></multilink><fn>See also the Karaite commentaries of Yefet b. Ali in MGWJ (1897): 205 and Aharon b. Eliyahu in Keter Torah, Shemot p. 143.</fn>
+
Ben Zuta (the Karaite) cited by <multilink><aht source="IbnEzraShemotLong21-23">Ibn Ezra</aht><aht source="IbnEzraShemotLong21-23">Shemot Long Commentary 21:23-24</aht><aht parshan="R. Avraham ibn Ezra" /></multilink><fn>See also the Karaite commentaries of Yefet b. Ali in MGWJ (1897): 205 and Aharon b. Eliyahu in Keter Torah, Shemot p. 143.</fn>
 
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<point><b>Implementation issues</b> – </point>
 
<point><b>Implementation issues</b> – </point>
 
<point><b>Polemical influences</b> – </point>
 
<point><b>Polemical influences</b> – </point>
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<point><b>Intentional / unintentional?</b>  </point>
 
<point><b></b> – </point>
 
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<point><b>Non-literal read</b> – </point>
 
<point><b>Non-literal read</b> – </point>
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<multilink><aht source="IbnEzraShemotLong21-23">Ibn Ezra</aht><aht source="IbnEzraShemotLong21-23">Shemot Long Commentary 21:23-24</aht><aht source="IbnEzraShemotShort21-25">Shemot Short Commentary 21:25</aht><aht source="IbnEzraVayikra24-19">Vayikra 24:19</aht><aht parshan="R. Avraham ibn Ezra" /></multilink>,  
 
<multilink><aht source="IbnEzraShemotLong21-23">Ibn Ezra</aht><aht source="IbnEzraShemotLong21-23">Shemot Long Commentary 21:23-24</aht><aht source="IbnEzraShemotShort21-25">Shemot Short Commentary 21:25</aht><aht source="IbnEzraVayikra24-19">Vayikra 24:19</aht><aht parshan="R. Avraham ibn Ezra" /></multilink>,  
 
<multilink><aht source="RambamMoreh3-41">Rambam</aht><aht source="RambamMoreh3-41">Moreh Nevukhim 3:41</aht><aht parshan="Rambam">About R. Moshe Maimonides</aht></multilink>,  
 
<multilink><aht source="RambamMoreh3-41">Rambam</aht><aht source="RambamMoreh3-41">Moreh Nevukhim 3:41</aht><aht parshan="Rambam">About R. Moshe Maimonides</aht></multilink>,  
<multilink><aht source="SefornoShemot21-24">Seforno</aht><aht source="SefornoShemot21-24">Shemot 21:24</aht><aht source="SefornoVayikra24-17">Vayikra 24:17</aht><aht parshan="R. Ovadyah Seforno" /></multilink>,
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<multilink><aht source="SefornoShemot21-24">Seforno</aht><aht source="SefornoShemot21-24">Shemot 21:24</aht><aht source="SefornoVayikra24-17">Vayikra 24:17</aht><aht parshan="R. Ovadyah Seforno" /></multilink>
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<point><b></b> – </point>
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<point><b></b> – </point>
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<point><b></b> – </point>
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<point><b></b> – </point>
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<opinion name="">Evolving Halakhah
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<p></p>
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<mekorot>
 
<multilink><aht source="HoilShemot1-1">Hoil Moshe</aht><aht source="HoilShemot21-24">Shemot 21:24</aht><aht source="HoilVayikra24-19">Vayikra 24:19</aht><aht parshan="Hoil Moshe">About R. Moshe Yitzchak Ashkenazi</aht></multilink>
 
<multilink><aht source="HoilShemot1-1">Hoil Moshe</aht><aht source="HoilShemot21-24">Shemot 21:24</aht><aht source="HoilVayikra24-19">Vayikra 24:19</aht><aht parshan="Hoil Moshe">About R. Moshe Yitzchak Ashkenazi</aht></multilink>
 
</mekorot>
 
</mekorot>

Version as of 09:36, 22 January 2014

"עַיִן תַּחַת עַיִן" – An Eye for an Eye

Exegetical Approaches

THIS TOPIC IS UNDER DEVELOPMENT AND, IY"H, WILL BE UPDATED SOON

Overview

Commentators disagree over whether the literal talionic meaning of "עַיִן תַּחַת עַיִן" is also the simple meaning of the verse when viewed in context. While early sources going back to the time of the second Beit HaMikdash, such as Jubilees and Philo, render the verse literally, later Rabbinic sources almost unanimously reject this option and interpret the verse metaphorically. This leads medieval and modern exegetes to struggle valiantly to reduce the tension between the literal retributive understanding of the verse and its Rabbinic interpretation. Some, like R. Saadia, go to great lengths to demonstrate how the Midrash is really the verse's simple meaning. Others, like Ibn Ezra and the Rambam view the verse as presenting an ideal which must be converted and translated when applied to real life. Finally, the Hoil Moshe differentiates between the generation of former slaves to which the Torah was originally given and future, more civilized, generations.

Physical Punishment

Monetary Compensation

Two Tracks