Difference between revisions of "Shabbat Table Topics – Parashat Ki Tisa/0/he"
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<h1>נושאים לשולחן שבת – פרשת כי תשא</h1> | <h1>נושאים לשולחן שבת – פרשת כי תשא</h1> | ||
<category>מספרים זהים | <category>מספרים זהים | ||
| + | <p>פרשת כי תישא פותחת עם ציווי למנות את העם באמצעות מחצית השקל. באופן מפתיע, מניין הראשים שהגיע במפקד זה זהה לסכום המפקד ב<a href="Bemidbar1-46" data-aht="source">במדבר א'</a> שהתרחש רק בשנה השניה במדבר.</p> | ||
<p>Parashat Ki Tisa opens with a command to count the nation via half shekels.  Surprisingly, the head count reached by this census is identical to the tally of the census in <a href="Bemidbar1-46" data-aht="source">במדבר א'</a> which took place only in the second year in the Wilderness.</p> | <p>Parashat Ki Tisa opens with a command to count the nation via half shekels.  Surprisingly, the head count reached by this census is identical to the tally of the census in <a href="Bemidbar1-46" data-aht="source">במדבר א'</a> which took place only in the second year in the Wilderness.</p> | ||
<ul> | <ul> | ||
| + | <li>כיצד זה ייתכן? האם בזמן זה לא היו מקרי מוות או לידות? יתרה מזאת, בהתחשב בכך שרק חודשים ספורים הפרידו בין שני האירועים, מדוע היה צורך בכלל בשני מפקדים?</li> | ||
<li>How can this be?  Were there no deaths or births in the interim?  Moreover, considering that only a few months separated the two events, why were two censuses necessary at all?</li> | <li>How can this be?  Were there no deaths or births in the interim?  Moreover, considering that only a few months separated the two events, why were two censuses necessary at all?</li> | ||
| − | <li | + | <li>מ"ד קאסוטו משתמש בידע במפקדים המזרחיים הקדומים כדי להצביע על כך ששני האירועים היו שניהם חלק מתהליך מורחב אחד שהחל בבניית המשכן. ר 'יוסף בכור שור מסכים שהיה רק מפקד אחד, אך מציע שזה התרחש רק בראשית השנה השנייה בבמדבר א '. הוא טוען שחצי השקלים של פרשת כי תשא לא מילאו שום תפקיד בספירת האומה והיו אך ורק לבניית המשכן. מהם היתרונות והחסרונות לכל אחד מהם ראו מפקדים בני ישראל במדבר ומחצית השקל - למניין או למשכן?</li> |
</ul> | </ul> | ||
</category> | </category> | ||
<category>פרשנות ופולמוס | <category>פרשנות ופולמוס | ||
| − | <p>Commentators' positions on Biblical  issues are influenced by numerous factors including their reading of the text, theological and philosophical concerns, the events of their own day, and polemics with other sects or religions.</p> | + | <p>Commentators' positions on Biblical  issues are influenced by numerous factors including their reading of the text, theological and philosophical concerns, the events of their own day, and polemics with other sects or religions.</p><ul> |
| − | <ul> | ||
<li>ראו <multilink><a href="RYosefBekhorShorShemot32-25" data-aht="source">ר' יוסף בכור שור</a><a href="RYosefBekhorShorShemot32-1" data-aht="source">שמות ל"ב:א'</a><a href="RYosefBekhorShorShemot32-25" data-aht="source">שמות ל"ב:כ"ה</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">אודות ר' יוסף בכור שור</a></multilink> on the <a href="Sin of the Golden Calf" data-aht="page">חטא העגל</a> where he explicitly argues with the "heretics" who mock Israel for failing and sinning with the Calf, and note how his position might come to counter such claims.  ראו גם <multilink><a href="RSaadiaGaonCommentaryShemot30-11" data-aht="source">ר' סעדיה גאון</a><a href="RSaadiaGaonCommentaryShemot30-11" data-aht="source">פירוש שמות ל':י"א</a><a href="R. Saadia Gaon" data-aht="parshan">אודות ר' סעדיה גאון</a></multilink> על <a href="Half Shekels – For Census or Tabernacle" data-aht="page">מחצית השקל – למניין או למשכן?</a> whose position that there is an annual  Biblical obligation to bring half shekels to support the Mikdash may be reacting to opposing Karaite claims.</li> | <li>ראו <multilink><a href="RYosefBekhorShorShemot32-25" data-aht="source">ר' יוסף בכור שור</a><a href="RYosefBekhorShorShemot32-1" data-aht="source">שמות ל"ב:א'</a><a href="RYosefBekhorShorShemot32-25" data-aht="source">שמות ל"ב:כ"ה</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">אודות ר' יוסף בכור שור</a></multilink> on the <a href="Sin of the Golden Calf" data-aht="page">חטא העגל</a> where he explicitly argues with the "heretics" who mock Israel for failing and sinning with the Calf, and note how his position might come to counter such claims.  ראו גם <multilink><a href="RSaadiaGaonCommentaryShemot30-11" data-aht="source">ר' סעדיה גאון</a><a href="RSaadiaGaonCommentaryShemot30-11" data-aht="source">פירוש שמות ל':י"א</a><a href="R. Saadia Gaon" data-aht="parshan">אודות ר' סעדיה גאון</a></multilink> על <a href="Half Shekels – For Census or Tabernacle" data-aht="page">מחצית השקל – למניין או למשכן?</a> whose position that there is an annual  Biblical obligation to bring half shekels to support the Mikdash may be reacting to opposing Karaite claims.</li> | ||
<li>A point to ponder: Does the fact that an approach is polemically motivated make it less valid or intellectually rigorous than one which is influenced by the text alone?</li> | <li>A point to ponder: Does the fact that an approach is polemically motivated make it less valid or intellectually rigorous than one which is influenced by the text alone?</li> | ||
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</category> | </category> | ||
<category>In Defense of Aharon | <category>In Defense of Aharon | ||
| − | <p>How could the nation, and especially Aharon, blunder by making a golden calf so soon after the revelation at Sinai?  Is it possible that Aharon could have really been involved in an idolatrous rite?  If so, how could he have been rewarded with the priesthood so soon afterwards?</p> | + | <p>How could the nation, and especially Aharon, blunder by making a golden calf so soon after the revelation at Sinai?  Is it possible that Aharon could have really been involved in an idolatrous rite?  If so, how could he have been rewarded with the priesthood so soon afterwards?</p><ul> |
| − | <ul> | ||
<li>Set up a debate at your Shabbat table, with some defending and others prosecuting Aharon for his actions.  לדיון נרחב, ראו <a href="Sin of the Golden Calf" data-aht="page">חטא העגל</a>.</li> | <li>Set up a debate at your Shabbat table, with some defending and others prosecuting Aharon for his actions.  לדיון נרחב, ראו <a href="Sin of the Golden Calf" data-aht="page">חטא העגל</a>.</li> | ||
| − | </ul> | + | </ul><ul> |
| − | <ul> | ||
<li>Did the nation sin by believing in foreign gods, or, as the <multilink><a href="Kuzari1-97" data-aht="source">כוזרי</a><a href="Kuzari1-97" data-aht="source">א':צ"ז</a><a href="R. Yehuda HaLevi" data-aht="parshan">אודות ר' יהודה הלוי</a></multilink> suggests, did they simply err in making a graven image, even though it was meant to represent God Himself?  ראו גם <multilink><a href="RYosefBekhorShorShemot32-1" data-aht="source">ר' יוסף בכור שור</a><a href="RYosefBekhorShorShemot32-1" data-aht="source">שמות ל"ב:א'</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">אודות ר' יוסף בכור שור</a></multilink> for a third possibility that people were simply looking for an alternative guide to replace the lost Moshe, and that there was no sin against God at all.  Which of these approaches do you find most convincing and best supported by the text?  How would each position explain Aharon's actions?</li> | <li>Did the nation sin by believing in foreign gods, or, as the <multilink><a href="Kuzari1-97" data-aht="source">כוזרי</a><a href="Kuzari1-97" data-aht="source">א':צ"ז</a><a href="R. Yehuda HaLevi" data-aht="parshan">אודות ר' יהודה הלוי</a></multilink> suggests, did they simply err in making a graven image, even though it was meant to represent God Himself?  ראו גם <multilink><a href="RYosefBekhorShorShemot32-1" data-aht="source">ר' יוסף בכור שור</a><a href="RYosefBekhorShorShemot32-1" data-aht="source">שמות ל"ב:א'</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">אודות ר' יוסף בכור שור</a></multilink> for a third possibility that people were simply looking for an alternative guide to replace the lost Moshe, and that there was no sin against God at all.  Which of these approaches do you find most convincing and best supported by the text?  How would each position explain Aharon's actions?</li> | ||
</ul> | </ul> | ||
</category> | </category> | ||
<category>סמכות הנביא | <category>סמכות הנביא | ||
| − | <p>In the aftermath of the sin of the Golden Calf, Moshe commands the Levites in the name of Hashem to kill all idolaters (<a href="Shemot32-27" data-aht="source">שמות ל"ב:כ"ז</a>). However, no record exists of any such explicit Divine command to Moshe.</p> | + | <p>In the aftermath of the sin of the Golden Calf, Moshe commands the Levites in the name of Hashem to kill all idolaters (<a href="Shemot32-27" data-aht="source">שמות ל"ב:כ"ז</a>). However, no record exists of any such explicit Divine command to Moshe.</p><ul> |
| − | <ul> | ||
<li>Is it possible for a prophet to speak on his own initiative, and to then attribute that speech to Hashem? Or must we assume that, despite the textual silence, Hashem must have given the directions beforehand?  Might Moshe be different than other prophets in this regard?</li> | <li>Is it possible for a prophet to speak on his own initiative, and to then attribute that speech to Hashem? Or must we assume that, despite the textual silence, Hashem must have given the directions beforehand?  Might Moshe be different than other prophets in this regard?</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? ראו <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">פעילות בשם ה' ללא צו מפורש של ה'</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? ראו <a href="Invoking Hashem's Name Without Explicit Divine Sanction" data-aht="page">פעילות בשם ה' ללא צו מפורש של ה'</a>.</li> | ||
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</category> | </category> | ||
<category>"פֹּקֵד עֲוֹן אָבֹת" | <category>"פֹּקֵד עֲוֹן אָבֹת" | ||
| − | <p>Why, at times, are the righteous punished while sinners prosper?  The verse "פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים" appears to suggest that, at least in certain circumstances, Hashem Himself allows innocent children to be punished while their sinful parents go free.</p> | + | <p>Why, at times, are the righteous punished while sinners prosper?  The verse "פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים" appears to suggest that, at least in certain circumstances, Hashem Himself allows innocent children to be punished while their sinful parents go free.</p><ul> |
| − | <ul> | ||
<li>How does this manifest Divine justice?  Is there any other way of understanding the verse?</li> | <li>How does this manifest Divine justice?  Is there any other way of understanding the verse?</li> | ||
<li>When, if ever, is collective punishment justified?  Can the same reasoning apply to vicarious punishment?  Does the fact that the verse speaks of punishment within the family make a difference?</li> | <li>When, if ever, is collective punishment justified?  Can the same reasoning apply to vicarious punishment?  Does the fact that the verse speaks of punishment within the family make a difference?</li> | ||
Version as of 11:28, 20 August 2019
נושאים לשולחן שבת – פרשת כי תשא
מספרים זהים
פרשת כי תישא פותחת עם ציווי למנות את העם באמצעות מחצית השקל. באופן מפתיע, מניין הראשים שהגיע במפקד זה זהה לסכום המפקד בבמדבר א' שהתרחש רק בשנה השניה במדבר.
Parashat Ki Tisa opens with a command to count the nation via half shekels. Surprisingly, the head count reached by this census is identical to the tally of the census in במדבר א' which took place only in the second year in the Wilderness.
- כיצד זה ייתכן? האם בזמן זה לא היו מקרי מוות או לידות? יתרה מזאת, בהתחשב בכך שרק חודשים ספורים הפרידו בין שני האירועים, מדוע היה צורך בכלל בשני מפקדים?
- How can this be? Were there no deaths or births in the interim? Moreover, considering that only a few months separated the two events, why were two censuses necessary at all?
- מ"ד קאסוטו משתמש בידע במפקדים המזרחיים הקדומים כדי להצביע על כך ששני האירועים היו שניהם חלק מתהליך מורחב אחד שהחל בבניית המשכן. ר 'יוסף בכור שור מסכים שהיה רק מפקד אחד, אך מציע שזה התרחש רק בראשית השנה השנייה בבמדבר א '. הוא טוען שחצי השקלים של פרשת כי תשא לא מילאו שום תפקיד בספירת האומה והיו אך ורק לבניית המשכן. מהם היתרונות והחסרונות לכל אחד מהם ראו מפקדים בני ישראל במדבר ומחצית השקל - למניין או למשכן?
פרשנות ופולמוס
Commentators' positions on Biblical issues are influenced by numerous factors including their reading of the text, theological and philosophical concerns, the events of their own day, and polemics with other sects or religions.
- ראו ר' יוסף בכור שור on the חטא העגל where he explicitly argues with the "heretics" who mock Israel for failing and sinning with the Calf, and note how his position might come to counter such claims. ראו גם ר' סעדיה גאון על מחצית השקל – למניין או למשכן? whose position that there is an annual Biblical obligation to bring half shekels to support the Mikdash may be reacting to opposing Karaite claims.
- A point to ponder: Does the fact that an approach is polemically motivated make it less valid or intellectually rigorous than one which is influenced by the text alone?
In Defense of Aharon
How could the nation, and especially Aharon, blunder by making a golden calf so soon after the revelation at Sinai? Is it possible that Aharon could have really been involved in an idolatrous rite? If so, how could he have been rewarded with the priesthood so soon afterwards?
- Set up a debate at your Shabbat table, with some defending and others prosecuting Aharon for his actions. לדיון נרחב, ראו חטא העגל.
- Did the nation sin by believing in foreign gods, or, as the כוזרי suggests, did they simply err in making a graven image, even though it was meant to represent God Himself? ראו גם ר' יוסף בכור שור for a third possibility that people were simply looking for an alternative guide to replace the lost Moshe, and that there was no sin against God at all. Which of these approaches do you find most convincing and best supported by the text? How would each position explain Aharon's actions?
סמכות הנביא
In the aftermath of the sin of the Golden Calf, Moshe commands the Levites in the name of Hashem to kill all idolaters (שמות ל"ב:כ"ז). However, no record exists of any such explicit Divine command to Moshe.
- Is it possible for a prophet to speak on his own initiative, and to then attribute that speech to Hashem? Or must we assume that, despite the textual silence, Hashem must have given the directions beforehand? Might Moshe be different than other prophets in this regard?
- 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? ראו פעילות בשם ה' ללא צו מפורש של ה'.
"פֹּקֵד עֲוֹן אָבֹת"
Why, at times, are the righteous punished while sinners prosper? The verse "פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים" appears to suggest that, at least in certain circumstances, Hashem Himself allows innocent children to be punished while their sinful parents go free.
- How does this manifest Divine justice? Is there any other way of understanding the verse?
- When, if ever, is collective punishment justified? Can the same reasoning apply to vicarious punishment? Does the fact that the verse speaks of punishment within the family make a difference?
- לדיון נרחב, ראו האם ה' פֹּקֵד עֲוֹן אָבֹת עַל בָּנִים?
עוד...
לעוד נושאים בפרשה, ראו: רשימת נושאים – פרשת כי תשא.
