Difference between revisions of "Shabbat Table Topics – Parashat Eikev/0/he"
Jump to navigation
Jump to search
| Line 4: | Line 4: | ||
<h1>נושאים לשולחן שבת – פרשת עקב</h1> | <h1>נושאים לשולחן שבת – פרשת עקב</h1> | ||
<category>Life in the Wilderness | <category>Life in the Wilderness | ||
| − | <p><a href="Devarim8-2-5" data-aht="source">דברים ח'</a> describes the wilderness years as being ones of suffering and hardship, but simultaneously suffused with miraculous providence.  Hashem provided the people with clothing which did not wear out, water from rocks, and manna from heaven.</p> | + | <p><a href="Devarim8-2-5" data-aht="source">דברים ח'</a> describes the wilderness years as being ones of suffering and hardship, but simultaneously suffused with miraculous providence.  Hashem provided the people with clothing which did not wear out, 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> | ||
<li>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?  ראו <a href="Realia:Life in the Wilderness" data-aht="page">החיים במדבר</a> for suggestions.</li> | <li>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?  ראו <a href="Realia:Life in the Wilderness" data-aht="page">החיים במדבר</a> for suggestions.</li> | ||
</ul> | </ul> | ||
</category> | </category> | ||
| − | <category> | + | <category>בחירת הלויים |
| − | <p> | + | <p>מפרשת עקב משתמע כי גם הכהנים וגם הלויים נבחרו רק לאחר חטא העגל. (ראו <a href="Devarim10-8" data-aht="source">דברים י':ח'</a>).  אולם, <a href="Shemot28-1" data-aht="source">שמות כ"ח</a> פותח בציווי על חינוך אהרן ובניו לכהונה, דבר שרומז שהם נבחרו לכהונה עוד לפני חטא העגל. </p><ul> |
| − | <ul> | + | <li>כיצד ניתן ליישב את הסתירה בין הפסוקים הללו? האם הלויים והכהנים נבחרו ביחד או בזמנים שונים? </li> |
| − | <li> | + | <li>האם הגיוני שאהרן, שננזף על ידי משה בגלל מעורבותו ביצירת העגל, יזכה בקידום מיד לאחר מכן?  למה הוא נבחר, ומדוע שבט לוי נבחר?</li> |
| − | <li> | + | <li>להרחבה, ראו <a href="Selection of the Priests and Levites" data-aht="page">בחירת הכהנים והלויים</a>.</li> |
| − | <li> | ||
</ul> | </ul> | ||
</category> | </category> | ||
| − | <category> | + | <category>אהבת ה' |
| − | <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 <multilink><a href="RambamHilkhotTeshuvah10-3" data-aht="source">רמב"ם</a><a href="RambamHilkhotTeshuvah10-3" data-aht="source">רמב"ם הלכות תשובה י':ג'</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">אודות ר' משה בן מיימון</a></multilink> views love of Hashem as an emotional longing, comparable to the love between spouses, <multilink><a href="ShadalDevarim6-5" data-aht="source">שד"ל</a><a href="ShadalDevarim6-5" data-aht="source">דברים ו':ה'</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">אודות ר' שמואל דוד לוצאטו</a></multilink> 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. <multilink><a href="RambanShemot20-5" data-aht="source">רמב"ן</a><a href="RambanShemot20-5" data-aht="source">שמות כ':ה'</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">אודות ר' משה בן נחמן</a></multilink> 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 <multilink><a href="RambamHilkhotTeshuvah10-3" data-aht="source">רמב"ם</a><a href="RambamHilkhotTeshuvah10-3" data-aht="source">רמב"ם הלכות תשובה י':ג'</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">אודות ר' משה בן מיימון</a></multilink> views love of Hashem as an emotional longing, comparable to the love between spouses, <multilink><a href="ShadalDevarim6-5" data-aht="source">שד"ל</a><a href="ShadalDevarim6-5" data-aht="source">דברים ו':ה'</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">אודות ר' שמואל דוד לוצאטו</a></multilink> 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. <multilink><a href="RambanShemot20-5" data-aht="source">רמב"ן</a><a href="RambanShemot20-5" data-aht="source">שמות כ':ה'</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">אודות ר' משה בן נחמן</a></multilink> 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 <a href="Ahavat Hashem" data-aht="page">אהבת ה'</a>.</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 <a href="Ahavat Hashem" data-aht="page">אהבת ה'</a>.</li> | ||
Version as of 14:15, 4 September 2019
נושאים לשולחן שבת – פרשת עקב
Life in the Wilderness
דברים ח' describes the wilderness years as being ones of suffering and hardship, but simultaneously suffused with miraculous providence. Hashem provided the people with clothing which did not wear out, 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? ראו החיים במדבר for suggestions.
בחירת הלויים
מפרשת עקב משתמע כי גם הכהנים וגם הלויים נבחרו רק לאחר חטא העגל. (ראו דברים י':ח'). אולם, שמות כ"ח פותח בציווי על חינוך אהרן ובניו לכהונה, דבר שרומז שהם נבחרו לכהונה עוד לפני חטא העגל.
- כיצד ניתן ליישב את הסתירה בין הפסוקים הללו? האם הלויים והכהנים נבחרו ביחד או בזמנים שונים?
- האם הגיוני שאהרן, שננזף על ידי משה בגלל מעורבותו ביצירת העגל, יזכה בקידום מיד לאחר מכן? למה הוא נבחר, ומדוע שבט לוי נבחר?
- להרחבה, ראו בחירת הכהנים והלויים.
אהבת ה'
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 רמב"ם views love of Hashem as an emotional longing, comparable to the love between spouses, שד"ל 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. רמב"ן 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 אהבת ה'.
עוד...
לעוד נושאים בפרשה, ראו: רשימת נושאים – פרשת עקב.
