Shabbat Table Topics – Parashat Emor/0/en

Shabbat Table Topics – Parashat Emor

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How do you Sanctify Hashem's Name?

The verse "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" is often cited as the source for the obligation of Sanctifying Hashem's Name.

• What actions constitute a "Kiddush Hashem"?  While the Sifra 22:32About the Sifra Vayikraasserts that the verse is referring to the obligation of martyrdom, RambamIggeret HaShemadAbout R. Moshe b. Maimon ¹claims that it speaks more generally of positive behavior.² Which of these approaches has more support in the text?
• In various times in history, Jews have been called upon to martyr themselves.  What gives one the strength to do so?  How should those who can not stand up to the challenge be viewed? See Rambam's Iggeret HaShemadIggeret HaShemadAbout R. Moshe b. Maimon and his attitude towards the אנוסים of his time who, to save their lives, were forced to declare the Shahada (the Islamic declaration of faith).
• Can you think of a time where your actions constituted a sanctification of Hashem's name?  What made them unique?

Sectarian Debates

The date of the Omer offering has been a source of fiery debate between different sects of Judaism and assorted commentators from time immemorial. The Torah gives no calendrical date, instead declaring that it should be brought "מִמׇּחֳרַת הַשַּׁבָּת".  While the Samaritan, Karaite and Qumran sects all understand "הַשַּׁבָּת" to refer to the seventh day of the week (setting the offering on a Sunday), Rabbinic Judaism maintains that it refers to the first day of Chag HaMatzot (setting  the Omer on the 16th of Nisan). See MiMachorat HaShabbat.

• What is motivating the Rabbinic position to read the word "Shabbat" in this manner?  Is this a valid understanding of the word?  What other textual or theological issues might lead them to disagree with the Sectarian readings?
• According to the Sectarians, what is so significant about a Sunday that Hashem would mandate that the Omer offering (and thus Shavuot) need to fall out on that day specifically? In addition, the lack of a set date for Shavuot³ serves to sever any connection between it and the historical event of revelation. What does that do to "חג מתן תורתנו"?
• I. Kislev⁴ somewhat uniquely understands the phrase "מִמׇּחֳרַת הַשַּׁבָּת" to mean "the morrow of the cessation" and suggests that the Omer was originally brought on the day after the cessation of the manna.  In fact, the whole offering was meant to commemorate the miracle of the manna and the subsequent transition from supernatural providence to natural living.  Why might it be important to remember the miracle of the manna specifically during harvest season?

Breaking Bread

• Food plays an important role in many religious ceremonies.  The rites of the Mishkan are no exception, including both the sacrificial service on the outer Altar and the Lekhem haPanim on the inner Table.  Why, though, is there a need for food in Hashem's abode?
• In the time of Tanakh, meals were often connected to signing covenantal agreements, serving the same function as a handshake might today. In light of this, R. Hovav Yechieli⁵ suggests that the Lechem HaPanim constituted a covenant sealing meal which continuously renewed the Covenant of Sinai. What textual or conceptual support can you bring for this reading? See Purpose of the Shulchan and Lechem HaPanim, Purpose of the Sacrifices and Purpose of the Mishkan .

An Eye for an Eye

As the penalty for certain forms of physical assault, the Torah puts forth a principle of "measure for measure" punishment, declaring that one give an "eye for an eye, tooth for tooth" etc.

• Is such retribution the fairest form of justice, or "cruel and unusual" punishment?
• In setting penalties for crimes, which of the following objectives should take precedence: compensation to the victim, rehabilitation of the criminal, retribution, or deterrence? What does this law suggest? Is this the norm or exception in Torah?
• The overwhelming majority of Talmudic sages rule that in the case of bodily harm, the guilty party pays restitution rather than being mutilated. But is this the simple interpretation of the verses in the Torah? Does the peshat of the Biblical texts differ from the Rabbinic verdict? If so, why is this? And, most importantly, how can the peshat and derash be reconciled? See "עַיִן תַּחַת עַיִן" – An Eye for an Eye.

¹ He does also maintain that the verse can be used as the source for the obligation of martrydom as well.

² For example, if a person acts in a way that leads others to praise him, such as having a pleasant demeanor, good manners or polite speech, he thereby sanctifies Hashem's name.

³ As "מִמׇּחֳרַת הַשַּׁבָּת" can be a different date in any given year, depending on what day of the month that Sunday happens to fall, each year Shavuot might fall on a number of different days in Sivan.  [This is true for both the Samaritans and Karaites, but not for the Qumran sect. Since they have a 364 day calendar which is evenly divisible by seven, the Omer offering was always brought not only on a set day of the week, but also on a set date of the month, the 26th of Nisan. Thus Shavuot always falls on the 15th of Sivan.]

⁴ See I. Kislev, "והאכילנו את המן ונתן לנו את השבת", Megadim 16 (1992): 43-55.

⁵ See R. Hovav Yechieli, "תערך לפני שלחן – השולחן ולחם הפנים", Megadim 44 (5766): 33-49.