Difference between revisions of "Shabbat Table Topics – Parashat Kedoshim/0/he"
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<h1>נושאים לשולחן שבת – פרשת קדושים</h1> | <h1>נושאים לשולחן שבת – פרשת קדושים</h1> | ||
<category>Is Intermarriage Biblically Prohibited? | <category>Is Intermarriage Biblically Prohibited? | ||
| − | <p> | + | <p>ב<a href="Vayikra18-21" data-aht="source">ויקרא י"ח:כ"א</a> ו<a href="Vayikra20-2-5" data-aht="source">כ':ב'-ה'</a> the Torah commands not to give of one's seed to the Molekh. What does the violation of this prohibition entail? Some commentators assume that the verse refers to an idolatrous rite, such as child immolation or consecration, while others connect it to sexual offenses, such as relations or marriage to a non-Jew.</p> |
| − | <li>What textual support might be brought for each position? | + | <ul> |
| + | <li>What textual support might be brought for each position? ראו <a href="Giving One's Seed to Molekh" data-aht="page">נתינת זרע למולך</a>.</li> | ||
<li>Though the Torah prohibits intermarriage with the seven Canaanite nations, it nowhere explicitly legislates against marriage to other outsiders. How might this omission be understood, and how might it affect exegetes' reading of this passage?</li> | <li>Though the Torah prohibits intermarriage with the seven Canaanite nations, it nowhere explicitly legislates against marriage to other outsiders. How might this omission be understood, and how might it affect exegetes' reading of this passage?</li> | ||
</ul> | </ul> | ||
</category> | </category> | ||
<category>The Laws of Hybrids | <category>The Laws of Hybrids | ||
| − | <p> | + | <p>איסורי כלאים<fn>See <a href="Vayikra19-19" data-aht="source">ויקרא י"ט:י"ט</a> and <a href="Devarim22-9-11" data-aht="source">דברים כ"ב:ט'-י"א</a>.</fn> are often brought as the classic example of a law whose purpose is not self-evident and inherently logical. Commentators, nonetheless, attempt to explain the reasoning behind the various commandments. ראו <a href="Purpose of the Laws of Hybrids" data-aht="page">מטרת חוקי כלאיים</a>.</p> |
| + | <ul> | ||
<li><multilink><a href="RashbamVayikra19-19" data-aht="source">רשב"ם</a><a href="RashbamVayikra19-19" data-aht="source">ויקרא י"ט:י"ט</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">אודות ר' שמואל בן מאיר</a></multilink> maintains that the laws serve to preserve the natural order instituted by Hashem, in which every plant and animal was created according to its own kind. Why, though, is it problematic if this order is disrupted? Is man not allowed to move beyond creation, and attempt to improve the world?  What might Rashbam say about genetic engineering?</li> | <li><multilink><a href="RashbamVayikra19-19" data-aht="source">רשב"ם</a><a href="RashbamVayikra19-19" data-aht="source">ויקרא י"ט:י"ט</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">אודות ר' שמואל בן מאיר</a></multilink> maintains that the laws serve to preserve the natural order instituted by Hashem, in which every plant and animal was created according to its own kind. Why, though, is it problematic if this order is disrupted? Is man not allowed to move beyond creation, and attempt to improve the world?  What might Rashbam say about genetic engineering?</li> | ||
<li><multilink><a href="PhiloTheSpecialLawsIV-203-217" data-aht="source">פילון</a><a href="PhiloTheSpecialLawsIV-203-217" data-aht="source">פילוןעל החוקים לפרטיהם ד: ר"ג-רי"ז</a><a href="Philo" data-aht="parshan">אודות פילון</a></multilink> and <multilink><a href="JosephusAntiquitiesoftheJews4-8-20" data-aht="source">יוספוס</a><a href="JosephusAntiquitiesoftheJews4-8-20" data-aht="source">קדמוניות היהודים ד':ח':כ'</a><a href="Josephus" data-aht="parshan">אודות יוספוס</a></multilink>, in contrast, suggest that the laws are meant to protect both the land and animals. Ploughing the land with animals of different strengths is not fair to the weaker animal, and planting diverse plant species exhausts the land. How, though, might this explanation understand the prohibition of wearing wool and linen together?</li> | <li><multilink><a href="PhiloTheSpecialLawsIV-203-217" data-aht="source">פילון</a><a href="PhiloTheSpecialLawsIV-203-217" data-aht="source">פילוןעל החוקים לפרטיהם ד: ר"ג-רי"ז</a><a href="Philo" data-aht="parshan">אודות פילון</a></multilink> and <multilink><a href="JosephusAntiquitiesoftheJews4-8-20" data-aht="source">יוספוס</a><a href="JosephusAntiquitiesoftheJews4-8-20" data-aht="source">קדמוניות היהודים ד':ח':כ'</a><a href="Josephus" data-aht="parshan">אודות יוספוס</a></multilink>, in contrast, suggest that the laws are meant to protect both the land and animals. Ploughing the land with animals of different strengths is not fair to the weaker animal, and planting diverse plant species exhausts the land. How, though, might this explanation understand the prohibition of wearing wool and linen together?</li> | ||
</ul> | </ul> | ||
</category> | </category> | ||
| − | <category> | + | <category>שליטה עצמית |
| − | <p> | + | <p>לפי <multilink><a href="RSRHirschVayikra19-23-25" data-aht="source">רש"ר הירש</a><a href="RSRHirschVayikra19-23-25" data-aht="source">ויקרא י"ט:כ"ג-כ"ה</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">אודות ר' שמשון רפאל הירש</a></multilink>, מטרת מצוות ערלה היא ללמד שליטה עצמית. [ראו <a href="Purpose of Orlah" data-aht="page">מטרת איסור ערלה</a>.] הוא מקשר בינה למצווה של "קדושים תהיו," explaining that holiness can only be achieved via self-control.</p> |
| + | <ul> | ||
<li>R. Hirsch explains that the root "קדש" means to separate.  How does this work with his understanding that holiness is intricately connected to self discipline? Why is self-restraint so crucial for attaining holiness?</li> | <li>R. Hirsch explains that the root "קדש" means to separate.  How does this work with his understanding that holiness is intricately connected to self discipline? Why is self-restraint so crucial for attaining holiness?</li> | ||
<li><multilink><a href="AkeidatYitzchakVayikraDerush10" data-aht="source">עקדת יצחק</a><a href="AkeidatYitzchakVayikraDerush10" data-aht="source">ויקרא דרוש י'</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">אודות ר' יצחק עראמה</a></multilink> goes a step further to suggest that all laws whose reason is unclear (such as the prohibition to wear linen and wool together) need have no other purpose other than the fact that they restrict man.  Is it possible that the goal of certain prohibitions is simply to have prohibitions?</li> | <li><multilink><a href="AkeidatYitzchakVayikraDerush10" data-aht="source">עקדת יצחק</a><a href="AkeidatYitzchakVayikraDerush10" data-aht="source">ויקרא דרוש י'</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">אודות ר' יצחק עראמה</a></multilink> goes a step further to suggest that all laws whose reason is unclear (such as the prohibition to wear linen and wool together) need have no other purpose other than the fact that they restrict man.  Is it possible that the goal of certain prohibitions is simply to have prohibitions?</li> | ||
Version as of 13:54, 24 August 2019
נושאים לשולחן שבת – פרשת קדושים
Is Intermarriage Biblically Prohibited?
בויקרא י"ח:כ"א וכ':ב'-ה' the Torah commands not to give of one's seed to the Molekh. What does the violation of this prohibition entail? Some commentators assume that the verse refers to an idolatrous rite, such as child immolation or consecration, while others connect it to sexual offenses, such as relations or marriage to a non-Jew.
- What textual support might be brought for each position? ראו נתינת זרע למולך.
- Though the Torah prohibits intermarriage with the seven Canaanite nations, it nowhere explicitly legislates against marriage to other outsiders. How might this omission be understood, and how might it affect exegetes' reading of this passage?
The Laws of Hybrids
איסורי כלאים1 are often brought as the classic example of a law whose purpose is not self-evident and inherently logical. Commentators, nonetheless, attempt to explain the reasoning behind the various commandments. ראו מטרת חוקי כלאיים.
- רשב"ם maintains that the laws serve to preserve the natural order instituted by Hashem, in which every plant and animal was created according to its own kind. Why, though, is it problematic if this order is disrupted? Is man not allowed to move beyond creation, and attempt to improve the world? What might Rashbam say about genetic engineering?
- פילון and יוספוס, in contrast, suggest that the laws are meant to protect both the land and animals. Ploughing the land with animals of different strengths is not fair to the weaker animal, and planting diverse plant species exhausts the land. How, though, might this explanation understand the prohibition of wearing wool and linen together?
שליטה עצמית
לפי רש"ר הירש, מטרת מצוות ערלה היא ללמד שליטה עצמית. [ראו מטרת איסור ערלה.] הוא מקשר בינה למצווה של "קדושים תהיו," explaining that holiness can only be achieved via self-control.
- R. Hirsch explains that the root "קדש" means to separate. How does this work with his understanding that holiness is intricately connected to self discipline? Why is self-restraint so crucial for attaining holiness?
- עקדת יצחק goes a step further to suggest that all laws whose reason is unclear (such as the prohibition to wear linen and wool together) need have no other purpose other than the fact that they restrict man. Is it possible that the goal of certain prohibitions is simply to have prohibitions?
- Is abstinence always to be lauded? Is indulgence always negative? What is a healthy balance between the two?
עוד...
לעוד נושאים בפרשה, ראו: רשימת נושאים – פרשת קדושים.
