Difference between revisions of "Biblical Parallels Index – Bemidbar 11/0"
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<li>See <a href="https://www.etzion.org.il/he/tanakh/torah/sefer-shemot/parashat-beshalach/beshalach-you-were-rebellious-or-kindness-your-youth">מסע בעקבות תלונות עם ישראל במדבר</a>, by Dr. Brachi Elitzur, for a nuanced comparison and contrast of the complaints in the desert along six different parameters: the situation that prompted the complaint, the way that the Torah describes the people and their complaint, the content of their request, the way that the nation relates to Egypt, and the consequences of the complaint.</li> | <li>See <a href="https://www.etzion.org.il/he/tanakh/torah/sefer-shemot/parashat-beshalach/beshalach-you-were-rebellious-or-kindness-your-youth">מסע בעקבות תלונות עם ישראל במדבר</a>, by Dr. Brachi Elitzur, for a nuanced comparison and contrast of the complaints in the desert along six different parameters: the situation that prompted the complaint, the way that the Torah describes the people and their complaint, the content of their request, the way that the nation relates to Egypt, and the consequences of the complaint.</li> | ||
<li>Listen to <a href="https://www.hatanakh.com/en/lessons/lusts-and-laments-audio">Of Lusts and Laments</a>, by R. Chanoch Waxman, for discussion of why Moshe responds with such despair to the nation’s complaints in Sefer Bemidbar in contrast to Sefer Shemot.  He suggests that the short narrative of Moshe’s conversation with Chovav (Bemidbar 10) is key to understanding Moshe's frustration and disappointment. The narrative illustrates the historic and religious significance of this juncture in the Israelites’ journey, where the people, like Chovav, are given an opportunity to choose "the good" that Hashem proffers,<fn>In the three verses of the story, the variations of the word "טוב" recur five times!</fn> yet they reject it, capable of seeing only bad.<fn>Immediately following the story of Chovav we hear that the nation were "כְּמִתְאֹנְנִים <b>רַע</b>".</fn></li> | <li>Listen to <a href="https://www.hatanakh.com/en/lessons/lusts-and-laments-audio">Of Lusts and Laments</a>, by R. Chanoch Waxman, for discussion of why Moshe responds with such despair to the nation’s complaints in Sefer Bemidbar in contrast to Sefer Shemot.  He suggests that the short narrative of Moshe’s conversation with Chovav (Bemidbar 10) is key to understanding Moshe's frustration and disappointment. The narrative illustrates the historic and religious significance of this juncture in the Israelites’ journey, where the people, like Chovav, are given an opportunity to choose "the good" that Hashem proffers,<fn>In the three verses of the story, the variations of the word "טוב" recur five times!</fn> yet they reject it, capable of seeing only bad.<fn>Immediately following the story of Chovav we hear that the nation were "כְּמִתְאֹנְנִים <b>רַע</b>".</fn></li> | ||
| − | <li>See <a href="https://www.hatanakh.com/articles/%D7%99%D7%AA%D7%A8%D7%95">פרשת יתרו</a>, by R. Yaakov Medan, for analysis of the rejection of the Torah’s lessons and values that is embodied in the demand for meat in Bemidbar, and the reason that Moshe’s response to the people is so much harsher and more despairing here than in Sefer Shemot. He notes that while gathering the manna taught the people the need for limits, sensitivity to the other, and sense of justice and fairness, the request for and gathering of the meat in Bemidbar betrayed that the people had forgotten these lessons.  They gather without restriction and with no regard for the other.</li> | + | <li>See <a href="https://www.hatanakh.com/articles/%D7%99%D7%AA%D7%A8%D7%95">פרשת יתרו</a>, by R. Yaakov Medan, for analysis of the rejection of the Torah’s lessons and values that is embodied in the demand for meat in Bemidbar, and the reason that Moshe’s response to the people is so much harsher and more despairing here than in Sefer Shemot. He notes that while gathering the manna taught the people the need for limits, sensitivity to the other, and a sense of justice and fairness, the request for and gathering of the meat in Bemidbar betrayed that the people had forgotten these lessons.  They gather without restriction and hoard with no regard for the other.</li> |
| − | <li> | + | <li>In his article, <a href="https://www.alexisrael.org/copy-of-behaalotecha---meat-or-spirit">Beha’alotecha: Flesh or Spirit</a>?, R. Alex Israel maintains that the people's request is judged so harshly by both Hashem and Moshe since it demonstrated that the people had not learned the lessons they should have from their experiences since Shemot 16. The chapter's play between the words "flesh" and "spirit", imply that the people' lusting after meat represents a focus on the physical and is antithetical to Torah values, which instead puts precedence on the spiritual.</li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
Version as of 21:48, 22 February 2024
Biblical Parallels Index – Bemidbar 11
Overview
This index is meant to help the reader explore Biblical parallels, be they two accounts of the same event or law, stories with similar motifs and themes, or units of text which are linguistically similar and perhaps alluding one to the other. The page includes links to tools that aid in comparison, primary sources that touch upon the parallels, and summaries of and links to articles which analyze them in depth.Complaints in the Wilderness
Bemidbar 11 is one of a series of Israelite complaints in the desert which began already in Shemot 14 and continue throughout Sefer Bemidbar. In particular, there is a parallel between the demand for meat in Shemot 16 and in Bemidbar 11:4. Comparing the two narratives, however, highlights that there is a much harsher and more negative evaluation of the nation in Bemidbar than in Shemot.
Tools
- Use Makbilot Bamikra to find links to the many verses which speak of the nation's various complaints, including Shemot 14:10-14, Shemot 15:22-25, Shemot 16:2-4, Shemot 17:1-7, Bemidbar 14:2-3, Bemidbar 20:1-6, and Bemidbar 21:4-7.
Sources
- Several exegetes attempt to explain the difference in reaction to the complaints of Shemot and Bemidbar.
- Ramban suggest that after the revelation at Sinai, the people were held more responsible for their deeds.
- Rashi maintains that God had already set a harsh decree upon the people after the sin of the golden calf, but this was suspended. When they repeated their rebellious acts in Bemidbar, "violating probation", the punishment went into effect.
- –
Articles
- Listen to Sefer Bemidbar: From Doubt to Debate, by Atara Snowbell, for a close reading and analysis of the evolution of the Israelites’ complaints from Shemot 15 through Bemidbar 21, reflecting their increasing faith and independence.
- See מסע בעקבות תלונות עם ישראל במדבר, by Dr. Brachi Elitzur, for a nuanced comparison and contrast of the complaints in the desert along six different parameters: the situation that prompted the complaint, the way that the Torah describes the people and their complaint, the content of their request, the way that the nation relates to Egypt, and the consequences of the complaint.
- Listen to Of Lusts and Laments, by R. Chanoch Waxman, for discussion of why Moshe responds with such despair to the nation’s complaints in Sefer Bemidbar in contrast to Sefer Shemot. He suggests that the short narrative of Moshe’s conversation with Chovav (Bemidbar 10) is key to understanding Moshe's frustration and disappointment. The narrative illustrates the historic and religious significance of this juncture in the Israelites’ journey, where the people, like Chovav, are given an opportunity to choose "the good" that Hashem proffers,1 yet they reject it, capable of seeing only bad.2
- See פרשת יתרו, by R. Yaakov Medan, for analysis of the rejection of the Torah’s lessons and values that is embodied in the demand for meat in Bemidbar, and the reason that Moshe’s response to the people is so much harsher and more despairing here than in Sefer Shemot. He notes that while gathering the manna taught the people the need for limits, sensitivity to the other, and a sense of justice and fairness, the request for and gathering of the meat in Bemidbar betrayed that the people had forgotten these lessons. They gather without restriction and hoard with no regard for the other.
- In his article, Beha’alotecha: Flesh or Spirit?, R. Alex Israel maintains that the people's request is judged so harshly by both Hashem and Moshe since it demonstrated that the people had not learned the lessons they should have from their experiences since Shemot 16. The chapter's play between the words "flesh" and "spirit", imply that the people' lusting after meat represents a focus on the physical and is antithetical to Torah values, which instead puts precedence on the spiritual.
