Difference between revisions of "Shabbat Table Topics – Parashat Bo/0/en"
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<category>Do Two Wrongs Make A Right? | <category>Do Two Wrongs Make A Right? | ||
| − | <p>Twice in the early chapters of Shemot, Hashem seems to command the nation to deceive Paroh and/or the Egyptians.  Hashem tells Moshe to ask Paroh for only a three day furlough in the Wilderness while His real intent is for them to leave for good.  Later, he instructs the nation to request items of gold and silver from their Egyptian neighbors even though the objects are not to be returned.</p> | + | <p>Twice in the early chapters of Shemot, Hashem seems to command the nation to deceive Paroh and/or the Egyptians.  Hashem tells Moshe to ask Paroh for only a three day furlough in the Wilderness while His real intent is for them to leave for good.  Later, he instructs the nation to request items of gold and silver from their Egyptian neighbors even though the objects are not to be returned.</p><ul> |
| − | <ul> | ||
<li>Why isn't Hashem upfront with Paroh about His plans? What was gained by requesting just a short holiday? And finally, was Paroh really duped? [Bring evidence in both directions.]  See <a href="A Three Day Journey" data-aht="page">A Three Day Journey?</a></li> | <li>Why isn't Hashem upfront with Paroh about His plans? What was gained by requesting just a short holiday? And finally, was Paroh really duped? [Bring evidence in both directions.]  See <a href="A Three Day Journey" data-aht="page">A Three Day Journey?</a></li> | ||
<li>When the Egyptians gave of their vessels did they intend them as loans, anticipating that the Israelites would be returning, or as outright gifts knowing full well that the Israelites were leaving forever? If the latter, should not the Israelite's actions be considered theft?  See <a href="Reparations and Despoiling Egypt" data-aht="page">Reparations and Despoiling Egypt</a>.</li> | <li>When the Egyptians gave of their vessels did they intend them as loans, anticipating that the Israelites would be returning, or as outright gifts knowing full well that the Israelites were leaving forever? If the latter, should not the Israelite's actions be considered theft?  See <a href="Reparations and Despoiling Egypt" data-aht="page">Reparations and Despoiling Egypt</a>.</li> | ||
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</category> | </category> | ||
<category>Mitzvot for the Masses? | <category>Mitzvot for the Masses? | ||
| − | <p>Is it possible that certain commandments are only given due to the beliefs of the masses, even when those beliefs are wrong?</p> | + | <p>Is it possible that certain commandments are only given due to the beliefs of the masses, even when those beliefs are wrong?</p><ul> |
| − | <ul> | ||
<li><multilink><a href="RYosefibnKaspiShemot4-25" data-aht="source">Ibn Kaspi </a><a href="RYosefibnKaspiShemot4-25" data-aht="source">Shemot 4:25</a><a href="RYosefibnKaspiShemot12-13" data-aht="source">Shemot 12:13</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>posits that the blood of the Pesach that was smeared on the doorposts had no effect on either Hashem or the destroying angel, but was intended merely to allay the fears of the Israelite masses.  The people (erroneously) believed that blood was a panacea to allay tension and so Hashem went along with their perception so as to prevent panic during the Plague of the Firstborns.  For elaboration (and other understandings of the ritual), see <a href="Purpose of the Pesach" data-aht="page">Purpose of the Pesach</a>.<fn>See his similar explanation of Tzipporah'sdrawing of blood at the story of Moshe by the lodging place at <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn></li> | <li><multilink><a href="RYosefibnKaspiShemot4-25" data-aht="source">Ibn Kaspi </a><a href="RYosefibnKaspiShemot4-25" data-aht="source">Shemot 4:25</a><a href="RYosefibnKaspiShemot12-13" data-aht="source">Shemot 12:13</a><a href="R. Yosef ibn Kaspi" data-aht="parshan">About R. Yosef ibn Kaspi</a></multilink>posits that the blood of the Pesach that was smeared on the doorposts had no effect on either Hashem or the destroying angel, but was intended merely to allay the fears of the Israelite masses.  The people (erroneously) believed that blood was a panacea to allay tension and so Hashem went along with their perception so as to prevent panic during the Plague of the Firstborns.  For elaboration (and other understandings of the ritual), see <a href="Purpose of the Pesach" data-aht="page">Purpose of the Pesach</a>.<fn>See his similar explanation of Tzipporah'sdrawing of blood at the story of Moshe by the lodging place at <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn></li> | ||
<li>For other examples where commentators make similar claims, see Shadal regarding 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 sacrifices in <a href="Purpose of the Mishkan" data-aht="page">Purpose of the Mishkan</a>.</li> | <li>For other examples where commentators make similar claims, see Shadal regarding 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 sacrifices in <a href="Purpose of the Mishkan" data-aht="page">Purpose of the Mishkan</a>.</li> | ||
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</category> | </category> | ||
<category>Prophetic Authority | <category>Prophetic Authority | ||
| − | <p>In two instances in Parashat Bo, Moshe speaks in the name of Hashem and invokes Divine authority, even though there is no previous record of Hashem having communicated the content said in His name.  In Chapter 10, Moshe confronts Paroh on Hashem's command but, seemingly on his own initiative, announces the Plague of Locusts in His name.  Similarly, in Chapter 11, though Hashem tells Moshe that there will be one final plague, it is Moshe who announces that it will kill the firstborns.</p> | + | <p>In two instances in Parashat Bo, Moshe speaks in the name of Hashem and invokes Divine authority, even though there is no previous record of Hashem having communicated the content said in His name.  In Chapter 10, Moshe confronts Paroh on Hashem's command but, seemingly on his own initiative, announces the Plague of Locusts in His name.  Similarly, in Chapter 11, though Hashem tells Moshe that there will be one final plague, it is Moshe who announces that it will kill the firstborns.</p><ul> |
| − | <ul> | ||
<li>Is it possible for a prophet to speak on his own initiative, and to then attribute that speech back to Hashem?  Or, must one assume that despite the textual silence, Hashem must have given directions beforehand?</li> | <li>Is it possible for a prophet to speak on his own initiative, and to then attribute that speech back to Hashem?  Or, must one assume that despite the textual silence, Hashem must have given directions beforehand?</li> | ||
<li>How much autonomy does a prophet have?   Is he simply Hashem's mouthpiece or is he allowed to act on his own?  If the latter, is it possible for the prophet to make a mistake?  See <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">Invoking Hashem's Name Without Explicit Divine Sanction</a>.</li> | <li>How much autonomy does a prophet have?   Is he simply Hashem's mouthpiece or is he allowed to act on his own?  If the latter, is it possible for the prophet to make a mistake?  See <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">Invoking Hashem's Name Without Explicit Divine Sanction</a>.</li> | ||
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</category> | </category> | ||
<category>The Israelite's Religious Identity in Egypt | <category>The Israelite's Religious Identity in Egypt | ||
| − | <p>According to several commentators the slaughtering of the Pesach symbolized the Israelites' rejection of Egyptian idolatry.  This position assumes that the Israelites had assimilated in Egypt and needed to demonstrate their loyalty to God in order to merit redemption. (See <a href="Purpose of the Pesach" data-aht="page">Purpose of the Pesach</a>.)</p> | + | <p>According to several commentators<fn>For two examples, see <multilink><a href="ShemotRabbah16-2" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah16-2" data-aht="source">16:2</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink> and <multilink><a href="BemidbarRabbahNaso13" data-aht="source">Bemidbar Rabbah</a><a href="BemidbarRabbahNaso13" data-aht="source">Naso 13</a><a href="Bemidbar Rabbah" data-aht="parshan">About Bemidbar Rabbah</a></multilink>.</fn> the slaughtering of the Pesach symbolized the Israelites' rejection of Egyptian idolatry.  This position assumes that the Israelites had assimilated in Egypt and needed to demonstrate their loyalty to God in order to merit redemption. (See <a href="Purpose of the Pesach" data-aht="page">Purpose of the Pesach</a>.)</p> |
<ul> | <ul> | ||
<li>Is their any evidence in Shemot to support the claim that the Israelites had forsaken Hashem and adopted foreign gods? What was the Israelites' <a href="Religious Identity in Egypt" data-aht="page">Religious Identity in Egypt</a>?</li> | <li>Is their any evidence in Shemot to support the claim that the Israelites had forsaken Hashem and adopted foreign gods? What was the Israelites' <a href="Religious Identity in Egypt" data-aht="page">Religious Identity in Egypt</a>?</li> | ||
| − | <li>What does it mean to be "religious" in an era before the Torah was given?  Was there anything (beyond monotheism) that would have marked the Israelites as distinct from their Egyptian neighbors?</li> | + | <li>What does it mean to be "religious" in an era before the Torah was given?  Was there anything (beyond monotheism) that would have marked the Israelites as distinct from their Egyptian neighbors?<fn>For a related issue, explore whether the Avot kept the mitzvot at <a href="Avot and Mitzvot – Was Avraham the First Jew" data-aht="page">Avot and Mitzvot – Was Avraham the First Jew?</a>.</fn></li> |
</ul> | </ul> | ||
</category> | </category> | ||
Version as of 00:47, 3 February 2017
Shabbat Table Topics – Parashat Bo
Do Two Wrongs Make A Right?
Twice in the early chapters of Shemot, Hashem seems to command the nation to deceive Paroh and/or the Egyptians. Hashem tells Moshe to ask Paroh for only a three day furlough in the Wilderness while His real intent is for them to leave for good. Later, he instructs the nation to request items of gold and silver from their Egyptian neighbors even though the objects are not to be returned.
- Why isn't Hashem upfront with Paroh about His plans? What was gained by requesting just a short holiday? And finally, was Paroh really duped? [Bring evidence in both directions.] See A Three Day Journey?
- When the Egyptians gave of their vessels did they intend them as loans, anticipating that the Israelites would be returning, or as outright gifts knowing full well that the Israelites were leaving forever? If the latter, should not the Israelite's actions be considered theft? See Reparations and Despoiling Egypt.
- In each of the above cases, do you think that the duplicity was justified? Why or why not? In general, when is deception of the enemy allowed? Does the fact that you are unjustly treated allow for you be dishonest in return?
Mitzvot for the Masses?
Is it possible that certain commandments are only given due to the beliefs of the masses, even when those beliefs are wrong?
- Ibn Kaspi posits that the blood of the Pesach that was smeared on the doorposts had no effect on either Hashem or the destroying angel, but was intended merely to allay the fears of the Israelite masses. The people (erroneously) believed that blood was a panacea to allay tension and so Hashem went along with their perception so as to prevent panic during the Plague of the Firstborns. For elaboration (and other understandings of the ritual), see Purpose of the Pesach.1
- For other examples where commentators make similar claims, see Shadal regarding the "evil eye" in Half Shekels – For Census or Tabernacle? and Rambam's understanding of sacrifices in Purpose of the Mishkan.
Prophetic Authority
In two instances in Parashat Bo, Moshe speaks in the name of Hashem and invokes Divine authority, even though there is no previous record of Hashem having communicated the content said in His name. In Chapter 10, Moshe confronts Paroh on Hashem's command but, seemingly on his own initiative, announces the Plague of Locusts in His name. Similarly, in Chapter 11, though Hashem tells Moshe that there will be one final plague, it is Moshe who announces that it will kill the firstborns.
- Is it possible for a prophet to speak on his own initiative, and to then attribute that speech back to Hashem? Or, must one assume that despite the textual silence, Hashem must have given directions beforehand?
- How much autonomy does a prophet have? Is he simply Hashem's mouthpiece or is he allowed to act on his own? If the latter, is it possible for the prophet to make a mistake? See Invoking Hashem's Name Without Explicit Divine Sanction.
The Israelite's Religious Identity in Egypt
According to several commentators2 the slaughtering of the Pesach symbolized the Israelites' rejection of Egyptian idolatry. This position assumes that the Israelites had assimilated in Egypt and needed to demonstrate their loyalty to God in order to merit redemption. (See Purpose of the Pesach.)
- Is their any evidence in Shemot to support the claim that the Israelites had forsaken Hashem and adopted foreign gods? What was the Israelites' Religious Identity in Egypt?
- What does it mean to be "religious" in an era before the Torah was given? Was there anything (beyond monotheism) that would have marked the Israelites as distinct from their Egyptian neighbors?3
