Difference between revisions of "Shabbat Table Topics – Parashat Balak/0/he"
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| − | <h1></h1> | + | <h1>נושאים לשולחן שבת – פרשת בלק</h1> |
<category>Does the Torah Believe in Magic? | <category>Does the Torah Believe in Magic? | ||
<p>Do the words of laypeople have the ability to affect a blessing or curse?  Do powers of sorcery really exist in the world?  If so, are such acts independent of Hashem's will?  </p><ul> | <p>Do the words of laypeople have the ability to affect a blessing or curse?  Do powers of sorcery really exist in the world?  If so, are such acts independent of Hashem's will?  </p><ul> | ||
| − | <li>What does the Torah as a whole, and Parashat Balak in particular, suggest?  If Hashem did not want harm to befall the Children of Israel, why would it have mattered whether Bilam spoke positively or negatively about them? Would his curses have had any effect?  See <a href="Why Worry About Bilam" data-aht="page"> | + | <li>What does the Torah as a whole, and Parashat Balak in particular, suggest?  If Hashem did not want harm to befall the Children of Israel, why would it have mattered whether Bilam spoke positively or negatively about them? Would his curses have had any effect?  See <a href="Why Worry About Bilam" data-aht="page">היש סיבה לדאוג מקללת בלעם?</a> for elaboration.</li> |
| − | <li>Are magical practices and divination prohibited by the Torah because they are nonsense?  Or, are they forbidden despite (or perhaps, because of) their efficacy? Contrast the opinions of <multilink><a href="IbnEzraVayikra19-31" data-aht="source"> | + | <li>Are magical practices and divination prohibited by the Torah because they are nonsense?  Or, are they forbidden despite (or perhaps, because of) their efficacy? Contrast the opinions of <multilink><a href="IbnEzraVayikra19-31" data-aht="source">אבן עזרא</a><a href="IbnEzraVayikra19-31" data-aht="source">ויקרא י"ט:ל"א</a><a href="R. Avraham ibn Ezra" data-aht="parshan">אודות ר' אברהם אבן עזרא</a></multilink>and <multilink><a href="RambanDevarim18-9-12" data-aht="source">רמב"ן</a><a href="RambanDevarim18-9-12" data-aht="source">דברים י"ח:ט'-י"ב</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">אודות ר' משה בן נחמן</a></multilink> regarding these questions. </li> |
| − | <li>For further study: See how the different approaches to our story compare to commentators' understandings of other narratives that deal with magical practices, such as the revival of Shemuel in <a href="Did Shemuel Come Back to Life" data-aht="page"> | + | <li>For further study: See how the different approaches to our story compare to commentators' understandings of other narratives that deal with magical practices, such as the revival of Shemuel in <a href="Did Shemuel Come Back to Life" data-aht="page">האם בעלת האב החייתה את שמואל?</a>.</li> |
</ul> | </ul> | ||
</category> | </category> | ||
<category>Calming the Masses | <category>Calming the Masses | ||
| − | <p><multilink><a href="RYosefibnKaspiIntroductionChapter28" data-aht="source"> | + | <p><multilink><a href="RYosefibnKaspiIntroductionChapter28" data-aht="source">ר' יוסף אבן כספי</a><a href="RYosefibnKaspiIntroductionChapter28" data-aht="source">הקדמה, פרק כ"ח</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">אודות ר' יוסף אבן כספי</a></multilink> asserts that many Israelites were anxious about Bilam's curse, as they erroneously believed it had the power to harm them. Though their concern was unfounded, Hashem, nonetheless, did not want them to be frightened and so he prevented Bilam from cursing. See <a href="Why Worry About Bilam" data-aht="page">היש סיבה לדאוג מקללת בלעם?</a> for more.</p><ul> |
<li>Is it possible that Hashem sometimes acts merely 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 merely 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 mistaken beliefs.  For example, see Ibn Kaspi on <a href="Purpose of the Pesach" data-aht="page"> | + | <li>Elsewhere, commentators go even further to suggest that there are even certain commandments which were instituted only in response to mistaken beliefs.  For example, see Ibn Kaspi on <a href="Purpose of the Pesach" data-aht="page">מטרת פסח מצרים</a>, Shadal on the "evil eye" in <a href="Half Shekels – For Census or Tabernacle" data-aht="page">מחצית השקל – למניין או למשכן?</a> and the impurity of <a href="Tzara'at" data-aht="page">צרעת</a>, and Rambam's understanding of the <a href="Purpose of the Sacrifices" data-aht="page">מטרת הקרבנות</a>.  Do you find such approaches persuasive?</li> |
</ul> | </ul> | ||
</category> | </category> | ||
<category>To Dwell Alone: A Blessing or Curse? | <category>To Dwell Alone: A Blessing or Curse? | ||
| − | <p>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 dwelling alone?</p> | + | <p>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 dwelling alone?</p><ul> |
| − | <ul> | + | <li>The <multilink><a href="NetzivBemidbar23-9" data-aht="source">נצי"ב</a><a href="NetzivBemidbar23-9" data-aht="source">במדבר כ"ג:ט'</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">אודות ר' נפתלי צבי יהודה ברלין</a></multilink> reads Bilam's words as a warning against assimilation.  When the nation lives alone, then "יִשְׁכֹּן", they are able to dwell [in peace and dignity]. However, when they interact "בַגּוֹיִם", then "לֹא יִתְחַשָּׁב", they are not considered important or worthy of respect.<fn>See also Netziv's understanding of the <a href="Purposes of the Egyptian Bondage" data-aht="page">מטרות שעבוד מצרים</a>, where he is consistent in claiming that assimilation leads to persecution.</fn></li> |
| − | <li>The <multilink><a href="NetzivBemidbar23-9" data-aht="source"> | ||
<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>Look up the word "בָּדָד" in a <a href="http://mg.alhatorah.org/Concordance/910">concordance</a>. What other meanings or connotations might the word have?  How might these be applied to our verse?  For elaboration, see <a href="A Nation that Dwells Alone" data-aht="page"> | + | <li>Look up the word "בָּדָד" in a <a href="http://mg.alhatorah.org/Concordance/910">concordance</a>. What other meanings or connotations might the word have?  How might these be applied to our verse?  For elaboration, see <a href="A Nation that Dwells Alone" data-aht="page">"הן עם לבדד ישכן"</a> and <multilink><a href="RYosefBekhorShorBemidbar23-9" data-aht="source">ר' יוסף בכור שור</a><a href="RYosefBekhorShorBemidbar23-9" data-aht="source">במדבר כ"ג:ט'</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">אודות ר' יוסף בכור שור</a></multilink> there.</li> |
</ul> | </ul> | ||
</category> | </category> | ||
<category>Jewish and Gentile Relations | <category>Jewish and Gentile Relations | ||
| − | <p>Rabbinic Midrashim draw a connection between Yitro and Bilam, placing them both in Paroh's court and making them each privy to his decision to enslave the Jewish people.  While Bilam is portrayed as an architect of the Israelite Bondage, Yitro is depicting as wanting no part in the plan.  What in the Biblical text might be prompting such portraits?</p> | + | <p>Rabbinic Midrashim draw a connection between Yitro and Bilam, placing them both in Paroh's court and making them each privy to his decision to enslave the Jewish people.  While Bilam is portrayed as an architect of the Israelite Bondage, Yitro is depicting as wanting no part in the plan.  What in the Biblical text might be prompting such portraits?</p><ul> |
| − | <ul> | ||
<li>Compare and contrast the two protagonists.  How does each relate to the nation of Israel?  How is each treated in turn?</li> | <li>Compare and contrast the two protagonists.  How does each relate to the nation of Israel?  How is each treated in turn?</li> | ||
| − | <li>What message about Jewish and Gentile relations might be learned from the comparison?  See <a href="Yitro and Bilam" data-aht="page"> | + | <li>What message about Jewish and Gentile relations might be learned from the comparison?  See <a href="Yitro and Bilam" data-aht="page">יתרו ובלעם</a>.</li> |
</ul> | </ul> | ||
</category> | </category> | ||
<category>What is so Special About Pinechas? | <category>What is so Special About Pinechas? | ||
<p>What about Pinechas' slaying of Zimri made it so praiseworthy that it stopped a Divine plague and merited him special status and Divine favor? </p><ul> | <p>What about Pinechas' slaying of Zimri made it so praiseworthy that it stopped a Divine plague and merited him special status and Divine favor? </p><ul> | ||
| − | <li>In his act, was Pinechas taking the law into his own hands or was he merely following orders?  If the former, why was this not only allowed, but praised?  If the latter, what made Pinechas' act unique?  Compare the approaches of the <multilink><a href="BavliSanhedrin82a" data-aht="source"> | + | <li>In his act, was Pinechas taking the law into his own hands or was he merely following orders?  If the former, why was this not only allowed, but praised?  If the latter, what made Pinechas' act unique?  Compare the approaches of the <multilink><a href="BavliSanhedrin82a" data-aht="source">בבלי</a><a href="BavliSanhedrin82a" data-aht="source">סנהדרין פ"ב.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>and the <multilink><a href="SifreBemidbar25" data-aht="source">Sifre</a><a href="SifreBemidbar25" data-aht="source">כ"ה</a><a href="Sifre Bemidbar" data-aht="parshan">אודות ספרי במדבר</a></multilink>, and bring support for each possibility from the verses. </li> |
| − | <li>Was Zimri's sin one of fornication or idolatry? How did it relate to the sin of the nation?  How do the different possibilities affect your understanding of Pinechas' actions?  For a full discussion of these issues, see <a href="Pinechas – Action and Reward" data-aht="page"> | + | <li>Was Zimri's sin one of fornication or idolatry? How did it relate to the sin of the nation?  How do the different possibilities affect your understanding of Pinechas' actions?  For a full discussion of these issues, see <a href="Pinechas – Action and Reward" data-aht="page">פינחס – מעשהו ושכרו</a>.</li> |
</ul> | </ul> | ||
</category> | </category> | ||
Version as of 08:22, 27 August 2019
נושאים לשולחן שבת – פרשת בלק
Does the Torah Believe in Magic?
Do the words of laypeople have the ability to affect a blessing 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 Parashat Balak in particular, suggest? If Hashem did not want harm to befall the Children of Israel, why would it have mattered whether Bilam spoke positively or negatively about them? Would his curses have had any effect? See היש סיבה לדאוג מקללת בלעם? for elaboration.
- Are magical practices and divination prohibited by the Torah because they are nonsense? Or, are they forbidden despite (or perhaps, because of) their efficacy? Contrast the opinions of אבן עזראand רמב"ן regarding these questions.
- For further study: See how the different approaches to our story compare to commentators' understandings of other narratives that deal with magical practices, such as the revival of Shemuel in האם בעלת האב החייתה את שמואל?.
Calming the Masses
ר' יוסף אבן כספי asserts that many Israelites were anxious about Bilam's curse, as they erroneously believed it had the power to harm them. Though their concern was unfounded, Hashem, nonetheless, did not want them to be frightened and so he prevented Bilam from cursing. See היש סיבה לדאוג מקללת בלעם? for more.
- Is it possible that Hashem sometimes acts merely 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 mistaken beliefs. For example, see Ibn Kaspi on מטרת פסח מצרים, Shadal on the "evil eye" in מחצית השקל – למניין או למשכן? and the impurity of צרעת, and Rambam's understanding of the מטרת הקרבנות. Do you find such approaches persuasive?
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 dwelling alone?
- The נצי"ב reads Bilam's words as a warning against assimilation. When the nation lives alone, then "יִשְׁכֹּן", they are able to dwell [in peace and dignity]. However, when they interact "בַגּוֹיִם", then "לֹא יִתְחַשָּׁב", they are not considered important or worthy of respect.1
- 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?
- Look up the word "בָּדָד" in a concordance. What other meanings or connotations might the word have? How might these be applied to our verse? For elaboration, see "הן עם לבדד ישכן" and ר' יוסף בכור שור there.
Jewish and Gentile Relations
Rabbinic Midrashim draw a connection between Yitro and Bilam, placing them both in Paroh's court and making them each privy to his decision to enslave the Jewish people. While Bilam is portrayed as an architect of the Israelite Bondage, Yitro is depicting as wanting no part in the plan. What in the Biblical text might be prompting such portraits?
- Compare and contrast the two protagonists. How does each relate to the nation of Israel? How is each treated in turn?
- What message about Jewish and Gentile relations might be learned from the comparison? See יתרו ובלעם.
What is so Special About Pinechas?
What about Pinechas' slaying of Zimri made it so praiseworthy that it stopped a Divine plague and merited him special status and Divine favor?
- In his act, was Pinechas taking the law into his own hands or was he merely following orders? If the former, why was this not only allowed, but praised? If the latter, what made Pinechas' act unique? Compare the approaches of the בבליand the Sifre, and bring support for each possibility from the verses.
- Was Zimri's sin one of fornication or idolatry? How did it relate to the sin of the nation? How do the different possibilities affect your understanding of Pinechas' actions? For a full discussion of these issues, see פינחס – מעשהו ושכרו.
More...
For more, see: Parashat Balak Topics.
