Difference between revisions of "Shabbat Table Topics – Parashat Balak/0/en"
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<category>Does the Torah Believe in Magic? | <category>Does the Torah Believe in Magic? | ||
| − | <p>Do words have the capacity to bless or curse?  Do powers of sorcery really exist in the world?  If so, are such acts independent of Hashem's will?  </p> | + | <p>Do words have the capacity to bless or curse?  Do powers of sorcery really exist in the world?  If so, are such acts independent of Hashem's will?  </p><ul> |
| − | <ul> | ||
<li>What does the Torah as a whole, and our parashah in particular, suggest?  If Hashem did not want the Children of Israel harmed, why would it matter whether Bilam spoke positively or negatively about them? </li> | <li>What does the Torah as a whole, and our parashah in particular, suggest?  If Hashem did not want the Children of Israel harmed, why would it matter whether Bilam spoke positively or negatively about them? </li> | ||
| − | </ul> | + | </ul><ul> |
| − | <ul> | ||
<li>Are magical practices and divination prohibited by the Torah because they are nonsense, or because despite (or maybe, due to) their efficacy, they are not Hashem's desired behavior?</li> | <li>Are magical practices and divination prohibited by the Torah because they are nonsense, or because despite (or maybe, due to) their efficacy, they are not Hashem's desired behavior?</li> | ||
<li>Contrast the opinions of Ibn Ezra and Ramban in <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam</a>.  How do their approaches compare to commentators' understanding of Ba'alat Ha'Ov's revival of Shemuel in <a href="Did Shemuel Come Back to Life" data-aht="page">Did Shemuel Come Back to Life?</a></li> | <li>Contrast the opinions of Ibn Ezra and Ramban in <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam</a>.  How do their approaches compare to commentators' understanding of Ba'alat Ha'Ov's revival of Shemuel in <a href="Did Shemuel Come Back to Life" data-aht="page">Did Shemuel Come Back to Life?</a></li> | ||
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</category> | </category> | ||
<category>Calming the Masses | <category>Calming the Masses | ||
| − | <p>Ibn Kaspi asserts that many among the nation were anxious about Bilam's curse, erroneously believing that it could harm them. Though their concern was unfounded, Hashem, nonetheless, did not want them to be nervous or frightened and so he prevented Bilam from cursing. See <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam</a> for elaboration.</p> | + | <p>Ibn Kaspi asserts that many among the nation were anxious about Bilam's curse, erroneously believing that it could harm them. Though their concern was unfounded, Hashem, nonetheless, did not want them to be nervous or frightened and so he prevented Bilam from cursing. See <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam</a> for elaboration.</p><ul> |
| − | <ul> | ||
<li>Is it possible that Hashem sometimes acts only so as to allay fears and concerns stemming from the misguided beliefs of the masses?  Does this not simply ensure that such beliefs are perpetuated?  Would it not be preferable to, instead, correct the nation's misconceptions?</li> | <li>Is it possible that Hashem sometimes acts only so as to allay fears and concerns stemming from the misguided beliefs of the masses?  Does this not simply ensure that such beliefs are perpetuated?  Would it not be preferable to, instead, correct the nation's misconceptions?</li> | ||
<li>Elsewhere, commentators go even further to suggest that there are even certain commandments which were instituted only in response to erroneous beliefs.  For example, see Ibn Kaspi on <a href="Purpose of the Pesach" data-aht="page">Purpose of the Pesach</a>, Shadal on the impurity of <a href="Tzara'at" data-aht="page">Tzara'at</a> and the "evil eye" in <a href="Half Shekels – For Census or Tabernacle" data-aht="page">Half Shekels – For Census or Tabernacle?</a>, and Rambam's understanding of the <a href="Purpose of the Sacrifices" data-aht="page">Purpose of the Sacrifices</a>.  Do you find such approaches convincing?</li> | <li>Elsewhere, commentators go even further to suggest that there are even certain commandments which were instituted only in response to erroneous beliefs.  For example, see Ibn Kaspi on <a href="Purpose of the Pesach" data-aht="page">Purpose of the Pesach</a>, Shadal on the impurity of <a href="Tzara'at" data-aht="page">Tzara'at</a> and the "evil eye" in <a href="Half Shekels – For Census or Tabernacle" data-aht="page">Half Shekels – For Census or Tabernacle?</a>, and Rambam's understanding of the <a href="Purpose of the Sacrifices" data-aht="page">Purpose of the Sacrifices</a>.  Do you find such approaches convincing?</li> | ||
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<li>Netziv reads Bilam's words less as a blessing and more as a warning against assimilation.  When the nation lives alone, then "יִשְׁכֹּן", they are able to dwell [in peace and dignity]. However, when they are "בַגּוֹיִם", when they interact, then "לֹא יִתְחַשָּׁב", they are not considered important or worthy of respect.</li> | <li>Netziv reads Bilam's words less as a blessing and more as a warning against assimilation.  When the nation lives alone, then "יִשְׁכֹּן", they are able to dwell [in peace and dignity]. However, when they are "בַגּוֹיִם", when they interact, then "לֹא יִתְחַשָּׁב", they are not considered important or worthy of respect.</li> | ||
<li>Do you agree?  Does assimilation cause persecution or prevent it?  In general, does the Torah promote an isolationist attitude towards surrounding cultures, or a policy of involvement with the outside world?  What is the appropriate balance between the two?</li> | <li>Do you agree?  Does assimilation cause persecution or prevent it?  In general, does the Torah promote an isolationist attitude towards surrounding cultures, or a policy of involvement with the outside world?  What is the appropriate balance between the two?</li> | ||
| − | <li> | + | <li>Other commentators understand the word "בָדָד" differently, with R"Y Bekhor Shor asserting that the verse is promising Israel security and Ralbag maintaining that it speaks of the nation's distinct holy and exalted status.  Look up the word in the <a href="http://mg.alhatorah.org/Concordance">concordance</a>. Which possibility is best supported by the verses?</li> |
| − | < | ||
</ul> | </ul> | ||
</category> | </category> | ||
Version as of 01:59, 3 July 2017
Shabbat Table Topics – Parashat Balak
Does the Torah Believe in Magic?
Do words have the capacity to bless or curse? Do powers of sorcery really exist in the world? If so, are such acts independent of Hashem's will?
- What does the Torah as a whole, and our parashah in particular, suggest? If Hashem did not want the Children of Israel harmed, why would it matter whether Bilam spoke positively or negatively about them?
- Are magical practices and divination prohibited by the Torah because they are nonsense, or because despite (or maybe, due to) their efficacy, they are not Hashem's desired behavior?
- Contrast the opinions of Ibn Ezra and Ramban in Why Worry About Bilam. How do their approaches compare to commentators' understanding of Ba'alat Ha'Ov's revival of Shemuel in Did Shemuel Come Back to Life?
Calming the Masses
Ibn Kaspi asserts that many among the nation were anxious about Bilam's curse, erroneously believing that it could harm them. Though their concern was unfounded, Hashem, nonetheless, did not want them to be nervous or frightened and so he prevented Bilam from cursing. See Why Worry About Bilam for elaboration.
- Is it possible that Hashem sometimes acts only so as to allay fears and concerns stemming from the misguided beliefs of the masses? Does this not simply ensure that such beliefs are perpetuated? Would it not be preferable to, instead, correct the nation's misconceptions?
- Elsewhere, commentators go even further to suggest that there are even certain commandments which were instituted only in response to erroneous beliefs. For example, see Ibn Kaspi on Purpose of the Pesach, Shadal on the impurity of Tzara'at and the "evil eye" in Half Shekels – For Census or Tabernacle?, and Rambam's understanding of the Purpose of the Sacrifices. Do you find such approaches convincing?
To Dwell Alone: A Blessing or Curse?
Bilam blesses the nation, "הֶן עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב". This is often translated as, "Lo, it is a people that shall dwell alone, and shall not be reckoned among the nations." What, though, is the blessing in being alone?
- Netziv reads Bilam's words less as a blessing and more as a warning against assimilation. When the nation lives alone, then "יִשְׁכֹּן", they are able to dwell [in peace and dignity]. However, when they are "בַגּוֹיִם", when they interact, then "לֹא יִתְחַשָּׁב", they are not considered important or worthy of respect.
- Do you agree? Does assimilation cause persecution or prevent it? In general, does the Torah promote an isolationist attitude towards surrounding cultures, or a policy of involvement with the outside world? What is the appropriate balance between the two?
- Other commentators understand the word "בָדָד" differently, with R"Y Bekhor Shor asserting that the verse is promising Israel security and Ralbag maintaining that it speaks of the nation's distinct holy and exalted status. Look up the word in the concordance. Which possibility is best supported by the verses?
