Difference between revisions of "Shabbat Table Topics – Parashat Eikev/0/en"
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<h1>Shabbat Table Topics – Parashat Eikev</h1> | <h1>Shabbat Table Topics – Parashat Eikev</h1> | ||
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<category>Life in the Wilderness | <category>Life in the Wilderness | ||
| − | <p>Devarim 8 speaks of the wilderness years as ones of suffering and hardship, but simultaneously as years filled with miraculous providence.  Hashem provided the people with clothing, water from rocks and manna from heaven.</p> | + | <p>Devarim 8 speaks of the wilderness years as ones of suffering and hardship, but simultaneously as years filled with miraculous providence.  Hashem provided the people with clothing, water from rocks, and manna from heaven.</p> |
<ul> | <ul> | ||
<li>Were such miracles the norm or the exception?  Did the nation have any other food besides manna during their travels? Did they really have only one set of clothing and shoes?</li> | <li>Were such miracles the norm or the exception?  Did the nation have any other food besides manna during their travels? Did they really have only one set of clothing and shoes?</li> | ||
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<category>Choosing the Levites | <category>Choosing the Levites | ||
| − | <p>Our parashah suggests that both the Priests and Levites were chosen in the aftermath of the Sin of the Golden Calf (see Devarim 10:8).  However, Shemot 28 opens with the directive to consecrate Aharon and his sons, suggesting that they were selected before the sin. </p> | + | <p>Our parashah suggests that both the Priests and Levites were chosen in the aftermath of the Sin of the Golden Calf (see Devarim 10:8).  However, Shemot 28 opens with the directive to consecrate Aharon and his sons, suggesting that they were selected before the sin. </p><ul> |
| − | <ul> | ||
<li>How are the two sets of verses to be reconciled?  Were the Levites and Priests chosen together or at different times? </li> | <li>How are the two sets of verses to be reconciled?  Were the Levites and Priests chosen together or at different times? </li> | ||
<li>Is it it logical that Aharon, who is castigated by Moshe for his role in the making of the Calf, would receive a special promotion immediately thereafter?  Why was he chosen?  Why was the tribe as a whole selected?</li> | <li>Is it it logical that Aharon, who is castigated by Moshe for his role in the making of the Calf, would receive a special promotion immediately thereafter?  Why was he chosen?  Why was the tribe as a whole selected?</li> | ||
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</category> | </category> | ||
<category>Loving Hashem | <category>Loving Hashem | ||
| − | <p>How should the concept of "love" be defined? What does the commandment to love Hashem entail? Are emotions even subject to one's will? How can one be commanded to feel a certain way?</p> | + | <p>How should the concept of "love" be defined? What does the commandment to love Hashem entail? Are emotions even subject to one's will? How can one be commanded to feel a certain way?</p><ul> |
| − | <ul> | ||
<li>Commentators disagree whether the love prescribed is an emotion, a cognitive process, or an action. While the Rambam views love of Hashem as an emotional longing, comparable to the love between spouses, Shadal asserts that the commandment is action-oriented and is a metaphoric way of saying that one must be loyal to God and observe His commandments. Ramban offers a third possibility, that the mitzvah is one of martyrdom.</li> | <li>Commentators disagree whether the love prescribed is an emotion, a cognitive process, or an action. While the Rambam views love of Hashem as an emotional longing, comparable to the love between spouses, Shadal asserts that the commandment is action-oriented and is a metaphoric way of saying that one must be loyal to God and observe His commandments. Ramban offers a third possibility, that the mitzvah is one of martyrdom.</li> | ||
<li>Which of the above approaches do you find the most compelling? Which verses in the paragraphs of "Shema" might support each understanding? How might each exegete apply his interpretation to other directives involving love of another, such as the commandment to love your neighbor and a foreigner? For elaboration, see Ahavat Hashem.</li> | <li>Which of the above approaches do you find the most compelling? Which verses in the paragraphs of "Shema" might support each understanding? How might each exegete apply his interpretation to other directives involving love of another, such as the commandment to love your neighbor and a foreigner? For elaboration, see Ahavat Hashem.</li> | ||
Version as of 21:36, 10 August 2017
Shabbat Table Topics – Parashat Eikev
Life in the Wilderness
Devarim 8 speaks of the wilderness years as ones of suffering and hardship, but simultaneously as years filled with miraculous providence. Hashem provided the people with clothing, water from rocks, and manna from heaven.
- Were such miracles the norm or the exception? Did the nation have any other food besides manna during their travels? Did they really have only one set of clothing and shoes?
- Several commentators suggest that the Israelites led, not a totally supernatural existence, but rather a typical nomadic lifestyle in the Wilderness, merely supplemented by the occasional miracle. What evidence can you bring to support such a position? See Life in the Wilderness for suggestions.
Choosing the Levites
Our parashah suggests that both the Priests and Levites were chosen in the aftermath of the Sin of the Golden Calf (see Devarim 10:8). However, Shemot 28 opens with the directive to consecrate Aharon and his sons, suggesting that they were selected before the sin.
- How are the two sets of verses to be reconciled? Were the Levites and Priests chosen together or at different times?
- Is it it logical that Aharon, who is castigated by Moshe for his role in the making of the Calf, would receive a special promotion immediately thereafter? Why was he chosen? Why was the tribe as a whole selected?
- For elaboration, see Selection of the Priests and Levites.
Loving Hashem
How should the concept of "love" be defined? What does the commandment to love Hashem entail? Are emotions even subject to one's will? How can one be commanded to feel a certain way?
- Commentators disagree whether the love prescribed is an emotion, a cognitive process, or an action. While the Rambam views love of Hashem as an emotional longing, comparable to the love between spouses, Shadal asserts that the commandment is action-oriented and is a metaphoric way of saying that one must be loyal to God and observe His commandments. Ramban offers a third possibility, that the mitzvah is one of martyrdom.
- Which of the above approaches do you find the most compelling? Which verses in the paragraphs of "Shema" might support each understanding? How might each exegete apply his interpretation to other directives involving love of another, such as the commandment to love your neighbor and a foreigner? For elaboration, see Ahavat Hashem.
