Difference between revisions of "Shabbat Table Topics – Parashat Bemidbar/0/he"
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| − | <h1></h1> | + | <h1>נושאים לשולחן שבת – פרשת במדבר</h1> |
<category>Choosing the Levites | <category>Choosing the Levites | ||
<p>When and why was the tribe of Levi chosen to be the priests and Levites?  Was the selection merit-based?  If so, for what actions?  Why were the firstborns replaced?</p> | <p>When and why was the tribe of Levi chosen to be the priests and Levites?  Was the selection merit-based?  If so, for what actions?  Why were the firstborns replaced?</p> | ||
<ul> | <ul> | ||
| − | <li><multilink><a href="Jubilees30-17-29" data-aht="source"> | + | <li><multilink><a href="Jubilees30-17-29" data-aht="source">יובלים</a><a href="Jubilees30-17-29" data-aht="source">ל':י"ז-כ"ט</a><a href="Jubilees" data-aht="parshan">אודות יובלים</a></multilink> claims that the tribe was chosen already in the time of the Patriarchs, as a reward for Levi's avenging of Dinah's honor in Shekhem.  In contrast, <multilink><a href="RashiDevarim10-8" data-aht="source">רש"י</a><a href="RashiDevarim10-8" data-aht="source">דברים י':ח'</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">אודות ר' שלמה יצחקי</a></multilink> points to the Levites' loyalty to Hashem during the Sin of the Golden Calf.  Which approach do you find more compelling?  How would Rashi explain why Aharon merited the priesthood despite being involved in making the Calf?</li> |
| − | <li>In contrast to the above commentators, <multilink><a href="RYosefBekhorShorDevarim10-8" data-aht="source"> | + | <li>In contrast to the above commentators, <multilink><a href="RYosefBekhorShorDevarim10-8" data-aht="source">ר' יוסף בכור שור</a><a href="RYosefBekhorShorDevarim10-8" data-aht="source">דברים י':ח'</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">אודות ר' יוסף בכור שור</a></multilink> suggests that the choice was practical in nature. Though originally all firstborns had been designated to serve, Hashem decided that it was better that the sacrificial service be hereditary and confined to a single family line. What are the advantages and disadvantages of each model (having a single tribe serve vs. one individual from each family serve)?  For elaboration, see <a href="Selection of the Priests and Levites" data-aht="page">בחירת הכהנים והלויים</a>.</li> |
</ul> | </ul> | ||
</category> | </category> | ||
<category>Tanakh and Ancient Near Eastern Studies | <category>Tanakh and Ancient Near Eastern Studies | ||
| − | <p>Sefer Bemidbar opens with a census of the nation, taken a mere few months after an earlier census described in <a href="Shemot38-25-26" data-aht="source"> | + | <p>Sefer Bemidbar opens with a census of the nation, taken a mere few months after an earlier census described in <a href="Shemot38-25-26" data-aht="source">שמות ל"ח</a>, when the nation had been counted via their half shekel donations to the Mishkan.  But why was it necessary to count the people twice in such a short period?  In addition, surprisingly, the tallies of the two censuses are identical.  How is this possible?  Were there no deaths or births in the intervening months? </p><ul> |
| − | <ul> | + | <li>U. Cassuto uses knowledge of Ancient Near Eastern censuses to suggest that the two events were were both part of a single extended process which started with the building of the Tabernacle.  Can you think of other instances where knowledge of Ancient Near Eastern norms might shed light on a Biblical narrative or law?  For a few examples, see <a href="The Mabbul and Mesopotamian Myths" data-aht="page">המבול והמיתוסים של מסופוטמיה</a>, <a href="The Torah and Ancient Near Eastern Law Codes" data-aht="page">התורה וחוקי מזרח הקדמון</a>, <a href="Rachel's Stealing of the Terafim" data-aht="page">גניבת רחל את התרפים</a>, and R. D"Z Hoffmann's understanding of <a href="Yitro's Visit – Purpose and Significance" data-aht="page">ביקורו של יתרו – מטרתו ומשמעותו</a></li> |
| − | <li>U. Cassuto uses knowledge of Ancient Near Eastern censuses to suggest that the two events were were both part of a single extended process which started with the building of the Tabernacle.  Can you think of other instances where knowledge of Ancient Near Eastern norms might shed light on a Biblical narrative or law?  For a few examples, see <a href="The Mabbul and Mesopotamian Myths" data-aht="page"> | + | <li>How else can both the identical tallies and the need for two censuses be explained?  See <a href="Censuses in the Wilderness" data-aht="page">מפקדים בני ישראל במדבר</a>.</li> |
| − | <li>How else can both the identical tallies and the need for two censuses be explained?  See <a href="Censuses in the Wilderness" data-aht="page"> | ||
</ul> | </ul> | ||
</category> | </category> | ||
<category>Is the Torah Chronological? | <category>Is the Torah Chronological? | ||
| − | <p>When recording any story, an author must balance the competing demands of chronological and thematic order.  The Torah is no exception, and though chronological order appears to be its default setting, at times this is sacrificed to achieve other objectives.</p> | + | <p>When recording any story, an author must balance the competing demands of chronological and thematic order.  The Torah is no exception, and though chronological order appears to be its default setting, at times this is sacrificed to achieve other objectives.</p><ul> |
| − | <ul> | + | <li>In the early chapters of Sefer Bemidbar, explicit dates appear to make explicit that the narrative is not recounted in chronological order.  Why might this have been the preferred method of relaying the laws and stories of this section?  Is there any other way of reading the chapters? See <a href="Chronology of Bemidbar 1 – 10" data-aht="page">כרונולוגיה – במדבר א'–י'</a> for details.</li> |
| − | <li>In the early chapters of Sefer Bemidbar, explicit dates appear to make explicit that the narrative is not recounted in chronological order.  Why might this have been the preferred method of relaying the laws and stories of this section?  Is there any other way of reading the chapters? See <a href="Chronology of Bemidbar 1 – 10" data-aht="page"> | ||
<li>When passages are undated, what textual clues might nonetheless exist which would provide evidence for an achronological order?</li> | <li>When passages are undated, what textual clues might nonetheless exist which would provide evidence for an achronological order?</li> | ||
| − | <li>Regarding each of the following stories, some commentators have suggested that the text is not chronological.  See <a href="Avraham's Aliyah" data-aht="page"> | + | <li>Regarding each of the following stories, some commentators have suggested that the text is not chronological.  See <a href="Avraham's Aliyah" data-aht="page">עליית אברהם לארץ ישראל</a> for a discussion of when and how many times Avraham moved to Israel,  <a href="Chronology – Shemot 18" data-aht="page">כרונולוגיה – שמות י"ח</a> regarding Yitro's arrival and Matan Torah, <a href="The Births and Relative Ages of Yaakov's Children" data-aht="page">הכרונולוגיה של הולדת בני יעקב</a> and its implications for understanding the <a href="Sin and Slaughter of Shekhem" data-aht="page">חטא שכם ותגובת בני יעקב</a>, and <a href="Chronology of Shemuel I 16 – 17" data-aht="page">כרונולוגיה – שמואל א י"ז–י"ח</a> regarding David's killing of Golyat and rise to power in Shaul's court.  Are the achronology proposals persuasive?  What are the larger ramifications of these suggestions?</li> |
</ul> | </ul> | ||
</category> | </category> | ||
Version as of 08:22, 27 August 2019
נושאים לשולחן שבת – פרשת במדבר
Choosing the Levites
When and why was the tribe of Levi chosen to be the priests and Levites? Was the selection merit-based? If so, for what actions? Why were the firstborns replaced?
- יובלים claims that the tribe was chosen already in the time of the Patriarchs, as a reward for Levi's avenging of Dinah's honor in Shekhem. In contrast, רש"י points to the Levites' loyalty to Hashem during the Sin of the Golden Calf. Which approach do you find more compelling? How would Rashi explain why Aharon merited the priesthood despite being involved in making the Calf?
- In contrast to the above commentators, ר' יוסף בכור שור suggests that the choice was practical in nature. Though originally all firstborns had been designated to serve, Hashem decided that it was better that the sacrificial service be hereditary and confined to a single family line. What are the advantages and disadvantages of each model (having a single tribe serve vs. one individual from each family serve)? For elaboration, see בחירת הכהנים והלויים.
Tanakh and Ancient Near Eastern Studies
Sefer Bemidbar opens with a census of the nation, taken a mere few months after an earlier census described in שמות ל"ח, when the nation had been counted via their half shekel donations to the Mishkan. But why was it necessary to count the people twice in such a short period? In addition, surprisingly, the tallies of the two censuses are identical. How is this possible? Were there no deaths or births in the intervening months?
- U. Cassuto uses knowledge of Ancient Near Eastern censuses to suggest that the two events were were both part of a single extended process which started with the building of the Tabernacle. Can you think of other instances where knowledge of Ancient Near Eastern norms might shed light on a Biblical narrative or law? For a few examples, see המבול והמיתוסים של מסופוטמיה, התורה וחוקי מזרח הקדמון, גניבת רחל את התרפים, and R. D"Z Hoffmann's understanding of ביקורו של יתרו – מטרתו ומשמעותו
- How else can both the identical tallies and the need for two censuses be explained? See מפקדים בני ישראל במדבר.
Is the Torah Chronological?
When recording any story, an author must balance the competing demands of chronological and thematic order. The Torah is no exception, and though chronological order appears to be its default setting, at times this is sacrificed to achieve other objectives.
- In the early chapters of Sefer Bemidbar, explicit dates appear to make explicit that the narrative is not recounted in chronological order. Why might this have been the preferred method of relaying the laws and stories of this section? Is there any other way of reading the chapters? See כרונולוגיה – במדבר א'–י' for details.
- When passages are undated, what textual clues might nonetheless exist which would provide evidence for an achronological order?
- Regarding each of the following stories, some commentators have suggested that the text is not chronological. See עליית אברהם לארץ ישראל for a discussion of when and how many times Avraham moved to Israel, כרונולוגיה – שמות י"ח regarding Yitro's arrival and Matan Torah, הכרונולוגיה של הולדת בני יעקב and its implications for understanding the חטא שכם ותגובת בני יעקב, and כרונולוגיה – שמואל א י"ז–י"ח regarding David's killing of Golyat and rise to power in Shaul's court. Are the achronology proposals persuasive? What are the larger ramifications of these suggestions?
More...
For more, see: Parashat Bemidbar Topics.
