Difference between revisions of "Chukkei HaElokim – Statutes Before Sinai/2"
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<h1>Chukkei HaElokim – Statutes Before Sinai?</h1> | <h1>Chukkei HaElokim – Statutes Before Sinai?</h1> | ||
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| − | <stub | + | <p>To which laws does the phrase "חֻקֵּי הָאֱ-לֹהִים וְאֶת תּוֹרֹתָיו" refer?</p> |
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| − | <p>To which laws does the phrase "חֻקֵּי | ||
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<approaches> | <approaches> | ||
| − | <category | + | <category>Divine Laws |
| − | <opinion | + | <opinion>Laws Given at Sinai |
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<mekorot> | <mekorot> | ||
| − | + | <multilink><a href="IbnEzraShemotShort18-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotShort18-1" data-aht="source">Short Commentary Shemot 18:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About Ibn Ezra</a></multilink> | |
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</mekorot> | </mekorot> | ||
| − | <point><b>Chronology of Shemot 18</b> – According to Ibn Ezra, Yitro came after the revelation at Sinai – see < | + | <point><b>Chronology of Shemot 18</b> – According to Ibn Ezra, Yitro came after the revelation at Sinai – see <a href="Chronology – Shemot 18" data-aht="page">Chronology of Shemot 18</a>.</point> |
| − | <point><b>Mitzvot at Marah?</b> | + | <point><b>Mitzvot at Marah?</b> Ibn Ezra maintains that the "חֹק וּמִשְׁפָּט" given at Marah was not specific commandments. See <a href="Miracles and Mitzvot at Marah" data-aht="page">Miracles and Mitzvot at Marah</a>.</point> |
</opinion> | </opinion> | ||
| − | + | <opinion>Laws Given at Marah | |
| − | <opinion | ||
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<mekorot> | <mekorot> | ||
| − | + | <multilink><a href="Akeidat43" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat43" data-aht="source">Shemot #43</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About Akeidat Yitzchak</a></multilink>, | |
| − | <multilink><aht | + | <multilink><a href="AbarbanelShemot18" data-aht="source">Abarbanel</a><a href="AbarbanelShemot18" data-aht="source">Shemot 18</a><a href="AbarbanelDevarim1" data-aht="source">Devarim 1</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About Abarbanel</a></multilink> |
</mekorot> | </mekorot> | ||
| − | <point><b>Chronology of Shemot 18</b> – Akeidat Yitzchak and Abarbanel maintain that Yitro's advice was proffered before the Decalogue but could be implemented only afterwards when the full set of laws was transmitted – see < | + | <point><b>Chronology of Shemot 18</b> – Akeidat Yitzchak and Abarbanel maintain that Yitro's advice was proffered before the Decalogue but could be implemented only afterwards when the full set of laws was transmitted – see <a href="Chronology – Shemot 18" data-aht="page">Chronology of Shemot 18</a>.</point> |
| − | <point><b>Mitzvot at Marah?</b> | + | <point><b>Mitzvot at Marah?</b> Akeidat Yitzchak and Abarbanel interpret the "חֹק וּמִשְׁפָּט" given at Marah to refer to specific commandments. See <a href="Miracles and Mitzvot at Marah" data-aht="page">Miracles and Mitzvot at Marah</a>.</point> |
</opinion> | </opinion> | ||
| − | + | <opinion>Laws Given Ad Hoc | |
| − | <opinion | ||
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<mekorot> | <mekorot> | ||
| − | + | <multilink><a href="ShadalShemot18-16" data-aht="source">Shadal</a><a href="ShadalShemot18-16" data-aht="source">Shemot 18:16</a><a href="ShadalShemot18-20" data-aht="source">Shemot 18:20</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About Shadal</a></multilink> | |
</mekorot> | </mekorot> | ||
<point><b>Chronology of Shemot 18</b> – According to Shadal, Yitro's advice was implemented before the Decalogue, and thus these verses cannot be referring to laws given at Sinai.</point> | <point><b>Chronology of Shemot 18</b> – According to Shadal, Yitro's advice was implemented before the Decalogue, and thus these verses cannot be referring to laws given at Sinai.</point> | ||
| − | <point><b>Mitzvot at Marah?</b> | + | <point><b>Mitzvot at Marah?</b> Shadal interprets the "חֹק וּמִשְׁפָּט" given at Marah to be general instructions to listen to Hashem rather than specific commandments. See <a href="Miracles and Mitzvot at Marah" data-aht="page">Miracles and Mitzvot at Marah</a>.</point> |
</opinion> | </opinion> | ||
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</category> | </category> | ||
| − | + | <category>Not Divine Laws | |
| − | <category | ||
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<mekorot> | <mekorot> | ||
| − | <multilink>< | + | <multilink><a href="TzerorShemot18-15" data-aht="source">Tzeror HaMor</a><a href="TzerorShemot18-15" data-aht="source">Shemot 18:15-17</a><a href="TzerorShemot18-18" data-aht="source">Shemot 18:18-23</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba</a></multilink> |
</mekorot> | </mekorot> | ||
| − | <point><b>Meaning of " | + | <point><b>Meaning of "אֱ-לֹהִים"</b> – The Tzeror HaMor interprets the word as referring to judges, rather than God<fn>See also <multilink><a href="RYBS18-15" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBS18-15" data-aht="source">Shemot 18:15</a><a href="RYBS18-19" data-aht="source">Shemot 18:19</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> and the discussion in <a href="Moshe's Duties and Yitro's Advice" data-aht="page">Moshe's Duties</a>. R. Yosef Bekhor Shor interprets אֱ-לֹהִים as judges in numerous other verses as well. See <a href="Dictionary:אֵ-ל – אֱ-לוֹהַ – אֱ-לֹהִים" data-aht="page">א-להים</a> for examples.</fn> – see <a href="Dictionary:אֵ-ל – אֱ-לוֹהַ – אֱ-לֹהִים" data-aht="page">א-להים</a> for further discussion.<fn>See also Edward Greenstein, "Jethro’s Wit: An Interpretation of Wordplay in Exodus 18," On the Way to Nineveh (Atlanta, 1999): 160-164.</fn> Thus, he explains "לִדְרֹשׁ אֱ-לֹהִים" ‎(18:15) as to request judgment,<fn>As does the Septuagint 18:15. Cf. R. Bachya 18:15 who notes that אֱ-לֹהִים is used to refer to God and not ‏ה'‏ because of the judicial context.</fn> and "חֻקֵּי הָאֱ-לֹהִים וְאֶת תּוֹרֹתָיו" ‎(18:16) as the laws which provide the source of the verdict and its reasoning. He similarly suggests the possibility that "הֱיֵה אַתָּה לָעָם מוּל הָאֱ-לֹהִים וְהֵבֵאתָ אַתָּה אֶת הַדְּבָרִים אֶל הָאֱ-לֹהִים וְהִזְהַרְתָּה אֶתְהֶם אֶת הַחֻקִּים וְאֶת הַתּוֹרֹת" ‎(18:19) means that Moshe should make himself available to the judges and teach them the laws.<fn>According to him, "וְהִזְהַרְתָּה אֶתְהֶם" refers to Moshe teaching the judges.</fn> This allows him to maintain that all of the verses are speaking of judicial matters.<fn>Shadal, in contrast, interprets אֱ-לֹהִים in all of these verses as referring to God, but explains that Moshe is conferring with God about matters of judgment.</fn></point> |
| − | <point><b>Mitzvot at Marah?</b> | + | <point><b>Mitzvot at Marah?</b> R. Avraham Saba interprets the "חֹק וּמִשְׁפָּט" given at Marah to be herbal medicinal knowledge rather than commandments. See <a href="Miracles and Mitzvot at Marah" data-aht="page">Miracles and Mitzvot at Marah</a>.</point> |
| − | <point><b>Chronology of Shemot 18</b> | + | <point><b>Chronology of Shemot 18</b></point> |
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Latest revision as of 12:03, 24 July 2019
Chukkei HaElokim – Statutes Before Sinai?
Exegetical Approaches
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To which laws does the phrase "חֻקֵּי הָאֱ-לֹהִים וְאֶת תּוֹרֹתָיו" refer?
Divine Laws
Laws Given at Sinai
Sources: Ibn Ezra
Chronology of Shemot 18 – According to Ibn Ezra, Yitro came after the revelation at Sinai – see Chronology of Shemot 18.
Mitzvot at Marah? Ibn Ezra maintains that the "חֹק וּמִשְׁפָּט" given at Marah was not specific commandments. See Miracles and Mitzvot at Marah.
Laws Given at Marah
Chronology of Shemot 18 – Akeidat Yitzchak and Abarbanel maintain that Yitro's advice was proffered before the Decalogue but could be implemented only afterwards when the full set of laws was transmitted – see Chronology of Shemot 18.
Mitzvot at Marah? Akeidat Yitzchak and Abarbanel interpret the "חֹק וּמִשְׁפָּט" given at Marah to refer to specific commandments. See Miracles and Mitzvot at Marah.
Laws Given Ad Hoc
Sources: Shadal
Chronology of Shemot 18 – According to Shadal, Yitro's advice was implemented before the Decalogue, and thus these verses cannot be referring to laws given at Sinai.
Mitzvot at Marah? Shadal interprets the "חֹק וּמִשְׁפָּט" given at Marah to be general instructions to listen to Hashem rather than specific commandments. See Miracles and Mitzvot at Marah.
Not Divine Laws
Sources: Tzeror HaMor
Meaning of "אֱ-לֹהִים" – The Tzeror HaMor interprets the word as referring to judges, rather than God1 – see א-להים for further discussion.2 Thus, he explains "לִדְרֹשׁ אֱ-לֹהִים" (18:15) as to request judgment,3 and "חֻקֵּי הָאֱ-לֹהִים וְאֶת תּוֹרֹתָיו" (18:16) as the laws which provide the source of the verdict and its reasoning. He similarly suggests the possibility that "הֱיֵה אַתָּה לָעָם מוּל הָאֱ-לֹהִים וְהֵבֵאתָ אַתָּה אֶת הַדְּבָרִים אֶל הָאֱ-לֹהִים וְהִזְהַרְתָּה אֶתְהֶם אֶת הַחֻקִּים וְאֶת הַתּוֹרֹת" (18:19) means that Moshe should make himself available to the judges and teach them the laws.4 This allows him to maintain that all of the verses are speaking of judicial matters.5
Mitzvot at Marah? R. Avraham Saba interprets the "חֹק וּמִשְׁפָּט" given at Marah to be herbal medicinal knowledge rather than commandments. See Miracles and Mitzvot at Marah.
Chronology of Shemot 18
