Difference between revisions of "MiMachorat HaShabbat/2"
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<li><b>השבת </b>– The Samaritans, in contrast, maintain that the Shabbat itself (not the "day following the Shabbat") must fall within the holiday.  As such, one would never bring the Omer offering before the sixteenth, but depending on when Shabbat were to fall, one might bring it as late as the 22nd, after the conclusion of the festival.</li> | <li><b>השבת </b>– The Samaritans, in contrast, maintain that the Shabbat itself (not the "day following the Shabbat") must fall within the holiday.  As such, one would never bring the Omer offering before the sixteenth, but depending on when Shabbat were to fall, one might bring it as late as the 22nd, after the conclusion of the festival.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Shabbat</b> – This understanding of Shabbat as the seventh day of the week would seem to be the simple meaning of the word, as supported by multiple verses in Torah.  See, for example, Shemot 20:7,10, Shemot 31:14-15 and Devarim 5:12-15.<fn>It should be noted, though, that in many of its appearances in Torah the word "Shabbat" might not connote a proper noun, the name of a day of the week, but might more generally be pointing to a day in which something ceased.  See, for example, its usage in Shemot 15:25-25 or Vayikra 23:3, and the opinion below which takes this understanding in Vayikra 23:15 as well.  See, though, Solomon b. Yerucham who argues that the definitive "ה"  in the beginning of the word "הַשַּׁבָּת" suggests that it is a defined day, known from beforehand as the special day of the week, Shabbat.</fn></point> | + | <point><b>Evaluation of Meaning of Shabbat</b> – This understanding of Shabbat as the seventh day of the week would seem to be the simple meaning of the word, as supported by multiple verses in Torah.  See, for example, Shemot 20:7,10, Shemot 31:14-15 and Devarim 5:12-15.<fn>It should be noted, though, that in many of its appearances in Torah the word "Shabbat" might not connote a proper noun, the name of a day of the week, but might more generally be pointing to a day in which something ceased.  See, for example, its usage in Shemot 15:25-25 or Vayikra 23:3, and the opinion below which takes this understanding in Vayikra 23:15 as well.  See, though, Solomon b. Yerucham who argues that the definitive "ה"  in the beginning of the word "הַשַּׁבָּת" suggests that it is a defined day, known from beforehand as the special day of the week, Shabbat.</fn></point> |
<point><b>Various mentions of Shabbat</b> – Alkumsi and Solomon b. Yerucham<fn>See also the position that R. Saadia Gaon is responding to in his ספר הבחנה.  One of the main arguments of the Karaites against the Rabbinate approach was the latter's inconsistency in understanding the word Shabbat in each of its appearances in the unit.</fn> point out that one of the advantages of this approach is that it is consistent in understanding the word "Shabbat" in all three of its occurrences in <a href="Vayikra23-9-22" data-aht="source">Vayikra 23:15-16</a>  as referring to the seventh day of the week.</point> | <point><b>Various mentions of Shabbat</b> – Alkumsi and Solomon b. Yerucham<fn>See also the position that R. Saadia Gaon is responding to in his ספר הבחנה.  One of the main arguments of the Karaites against the Rabbinate approach was the latter's inconsistency in understanding the word Shabbat in each of its appearances in the unit.</fn> point out that one of the advantages of this approach is that it is consistent in understanding the word "Shabbat" in all three of its occurrences in <a href="Vayikra23-9-22" data-aht="source">Vayikra 23:15-16</a>  as referring to the seventh day of the week.</point> | ||
<point><b>Lack of date</b> – The Karaites point to another advantage of this approach; it easily explains why Shavuot, unlike other holidays, is not dated in the Torah. According to them, Shavuot actually has no fixed date, only a set day of the week and in any given year it might fall out anywhere between 5-11 Sivan.<fn>According to the Samaritans the date is also variable but ranges between 6-12 Sivan instead.  [See above that the Karaites and Samaritans disagreed about whether one began counting on the first Sunday of Chag HaMatzot if that fell out on the 15th of Nissan.]  Such flexible dating serves to sever the direct connection between Shavuot and the giving of the Torah.  As neither the Samaritans nor the  Karaites assume that the revelation at Sinai occurred on 6 Sivan, they had no incentive to set Shavuot on that date.  [The Karaite R. Aharon b. Yosef, in his comments to Shemot 18:29, asserts that the date of revelation is 3 Sivan, while the Samaritans commemorate it on the 46th day of the Omer.  However, since the Samaritans celebrate Shavuot for a full week, beginning on the Monday of the last week of the Omer, they too end up connecting revelation and the holiday.]</fn></point> | <point><b>Lack of date</b> – The Karaites point to another advantage of this approach; it easily explains why Shavuot, unlike other holidays, is not dated in the Torah. According to them, Shavuot actually has no fixed date, only a set day of the week and in any given year it might fall out anywhere between 5-11 Sivan.<fn>According to the Samaritans the date is also variable but ranges between 6-12 Sivan instead.  [See above that the Karaites and Samaritans disagreed about whether one began counting on the first Sunday of Chag HaMatzot if that fell out on the 15th of Nissan.]  Such flexible dating serves to sever the direct connection between Shavuot and the giving of the Torah.  As neither the Samaritans nor the  Karaites assume that the revelation at Sinai occurred on 6 Sivan, they had no incentive to set Shavuot on that date.  [The Karaite R. Aharon b. Yosef, in his comments to Shemot 18:29, asserts that the date of revelation is 3 Sivan, while the Samaritans commemorate it on the 46th day of the Omer.  However, since the Samaritans celebrate Shavuot for a full week, beginning on the Monday of the last week of the Omer, they too end up connecting revelation and the holiday.]</fn></point> | ||
| Line 23: | Line 23: | ||
</opinion> | </opinion> | ||
<opinion name="">After Chag HaMatzot | <opinion name="">After Chag HaMatzot | ||
| + | <mekorot>Dead Sea Scrolls</mekorot> | ||
</opinion> | </opinion> | ||
<opinion name="">After the First Harvest | <opinion name="">After the First Harvest | ||
Version as of 13:01, 28 April 2015
MiMachorat HaShabbat
Exegetical Approaches
Shabbat Bereshit
Within Chag HaMatzot
Sources:Baytusim, Samaritans, Karaites - Daniel Alkumsi the Karaite, Solomon b. Yerucham the Karaite, Yefet (commentary), Levi b,. Yefet, R. Aharon b. Yosef (Hamuvchar) Keter Torah, opponents in R. Saadia Gaon, Karaites in Kuzari
What must be within Chag MaMatzot?
- ממחרת השבת – According to the Karaites, the "day following the Shabbat" (rather than Shabbat itself) must fall within the week of Chag Hamatzot. Thus, one could conceivably bring the Omer offering and start counting as early as the 15th of Nissan.1
- השבת – The Samaritans, in contrast, maintain that the Shabbat itself (not the "day following the Shabbat") must fall within the holiday. As such, one would never bring the Omer offering before the sixteenth, but depending on when Shabbat were to fall, one might bring it as late as the 22nd, after the conclusion of the festival.
Evaluation of Meaning of Shabbat – This understanding of Shabbat as the seventh day of the week would seem to be the simple meaning of the word, as supported by multiple verses in Torah. See, for example, Shemot 20:7,10, Shemot 31:14-15 and Devarim 5:12-15.2
Various mentions of Shabbat – Alkumsi and Solomon b. Yerucham3 point out that one of the advantages of this approach is that it is consistent in understanding the word "Shabbat" in all three of its occurrences in Vayikra 23:15-16 as referring to the seventh day of the week.
Lack of date – The Karaites point to another advantage of this approach; it easily explains why Shavuot, unlike other holidays, is not dated in the Torah. According to them, Shavuot actually has no fixed date, only a set day of the week and in any given year it might fall out anywhere between 5-11 Sivan.4
"וַיֹּאכְלוּ מֵעֲבוּר הָאָרֶץ מִמׇּחֳרַת הַפֶּסַח"
- The Karaites assert that the year the Israelites entered the land, Chag HaPesach fell on a Shabbat, and the Omer offering was brought on the next day (Nissan 15) allowing the nation to eat of the new harvest. The passage in Yehoshua, thus, does not contradict, but rather supports their understanding of "מׇּחֳרַת הַשַּׁבָּת".
- Since the Samaritans do not accept Sefer Yehoshua as part of their canon they are not bothered by any contradictions therefrom.
Objections
After Chag HaMatzot
Sources:Dead Sea Scrolls
