Difference between revisions of "Shabbat Table Topics – Parashat Nitzavim/0/he"
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<h1>נושאים לשולחן שבת – פרשת נצבים</h1> | <h1>נושאים לשולחן שבת – פרשת נצבים</h1> | ||
<category>To Forgive and Forget? | <category>To Forgive and Forget? | ||
| − | <p>Do confession and repentance necessarily bring atonement in their wake? | + | <p>Do confession and repentance necessarily bring atonement in their wake? ב<a href="Devarim30-1-3" data-aht="source">פרשת נצבים</a>, Hashem implies that they do, promising that if we return to Him, He will return to us, have mercy, and return the people from exile.  Yet, in the very next chapter, <a href="Devarim31-17-18" data-aht="source">דברים ל"א:י"ז-י"ח</a>, the Torah describes how the people's confession of their sins will lead, not to forgiveness, but rather redoubled punishment! How is it that Hashem rejects the nation's repentance?</p> |
| + | <ul> | ||
<li>While <multilink><a href="RambanDevarim31-17" data-aht="source">רמב"ן</a><a href="RambanDevarim31-17" data-aht="source">דברים ל"א:י"ז</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">אודות ר' משה בן נחמן</a></multilink> suggests that the people's repentance will not be sincere, <multilink><a href="TzerorHaMorDevarim31-17" data-aht="source">ר' אברהם סבע</a><a href="TzerorHaMorDevarim31-17" data-aht="source">צרור המור דברים ל"א:י"ז</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">אודות ר' אברהם סבע</a></multilink><fn>This is one of six approaches brought by R. Avraham Saba.</fn> asserts that the text does not really mean that Hashem continued to punish them. Do these reinterpretations conform to the simple meaning of the verses? What support can you bring for either position? What marks repentance as sincere or insincere?</li> | <li>While <multilink><a href="RambanDevarim31-17" data-aht="source">רמב"ן</a><a href="RambanDevarim31-17" data-aht="source">דברים ל"א:י"ז</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">אודות ר' משה בן נחמן</a></multilink> suggests that the people's repentance will not be sincere, <multilink><a href="TzerorHaMorDevarim31-17" data-aht="source">ר' אברהם סבע</a><a href="TzerorHaMorDevarim31-17" data-aht="source">צרור המור דברים ל"א:י"ז</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">אודות ר' אברהם סבע</a></multilink><fn>This is one of six approaches brought by R. Avraham Saba.</fn> asserts that the text does not really mean that Hashem continued to punish them. Do these reinterpretations conform to the simple meaning of the verses? What support can you bring for either position? What marks repentance as sincere or insincere?</li> | ||
| − | <li><multilink><a href="RalbagDevarim31-17" data-aht="source">רלב"ג</a><a href="RalbagDevarim31-17" data-aht="source">דברים ל"א:י"ז</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">אודות ר' לוי בן גרשום</a></multilink> prefers to maintain the literal reading of the text, and claims that the assumption that repentance always averts punishment is simply wrong. Do you find this claim theologically troubling? Why or why not? | + | <li><multilink><a href="RalbagDevarim31-17" data-aht="source">רלב"ג</a><a href="RalbagDevarim31-17" data-aht="source">דברים ל"א:י"ז</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">אודות ר' לוי בן גרשום</a></multilink> prefers to maintain the literal reading of the text, and claims that the assumption that repentance always averts punishment is simply wrong. Do you find this claim theologically troubling? Why or why not? להרחבה, ראו <a href="Repentance Rejected" data-aht="page">תשובה שאינה מתקבלת?</a>.</li> |
</ul> | </ul> | ||
</category> | </category> | ||
<category>It is Not in Heaven | <category>It is Not in Heaven | ||
| − | <p> | + | <p>ב<a href="Devarim30-11-20" data-aht="source">דברים ל'</a>, משה אומר לעם: "כִּי <b>הַמִּצְוָה הַזֹּאת</b> אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם... לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה... כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ" The subject of this verse is ambiguous.  Which commandment is Moshe saying is so easily available and attainable?</p> |
| + | <ul> | ||
<li><multilink><a href="RashiDevarim30-12-14" data-aht="source">רש"י</a><a href="RashiDevarim30-12-14" data-aht="source">דברים ל':י"ב-י"ד</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">אודות ר' שלמה יצחקי</a></multilink> suggests that the verse refers not to one specific mitzvah, but to the Torah in general. <multilink><a href="RYAlboSeferHaIkkarim4-25" data-aht="source">ספר העיקרים</a><a href="SeferHaIkkarim4-25" data-aht="source">4:25</a><a href="RYAlboSeferHaIkkarim4-25" data-aht="source">ר' יוסף אלבו, ספר העיקרים ד':כ"ה</a><a href="Sefer HaIkkarim" data-aht="parshan">אודות ר' יוסף אלבו</a></multilink>, in contrast, maintains that the verse is speaking of the individual commandment to repent, while others posit that it refers to the commandment to love Hashem. </li> | <li><multilink><a href="RashiDevarim30-12-14" data-aht="source">רש"י</a><a href="RashiDevarim30-12-14" data-aht="source">דברים ל':י"ב-י"ד</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">אודות ר' שלמה יצחקי</a></multilink> suggests that the verse refers not to one specific mitzvah, but to the Torah in general. <multilink><a href="RYAlboSeferHaIkkarim4-25" data-aht="source">ספר העיקרים</a><a href="SeferHaIkkarim4-25" data-aht="source">4:25</a><a href="RYAlboSeferHaIkkarim4-25" data-aht="source">ר' יוסף אלבו, ספר העיקרים ד':כ"ה</a><a href="Sefer HaIkkarim" data-aht="parshan">אודות ר' יוסף אלבו</a></multilink>, in contrast, maintains that the verse is speaking of the individual commandment to repent, while others posit that it refers to the commandment to love Hashem. </li> | ||
| − | <li> | + | <li>השתמשו ב<a href="http://mg.alhatorah.org/Full/Devarim/31.4#e0n4">קונקורדנציה</a> to explore the usage of the term "הַמִּצְוָה" בספר דברים.  Which approach do your findings support?  What does the context of the chapter suggest?</li> |
| − | <li>According to each position, what is Moshe's message? Is it really true that it is easy to observe all of Torah, or even just to repent or love Hashem? What else might the phrase " | + | <li>According to each position, what is Moshe's message? Is it really true that it is easy to observe all of Torah, or even just to repent or love Hashem? What else might the phrase "לֹא בַשָּׁמַיִם הִוא" teach?  ראו <a href="It is Not in the Heavens" data-aht="page">"לא בשמים היא"</a>.</li> |
</ul> | </ul> | ||
</category> | </category> | ||
Version as of 22:14, 4 September 2019
נושאים לשולחן שבת – פרשת נצבים
To Forgive and Forget?
Do confession and repentance necessarily bring atonement in their wake? בפרשת נצבים, Hashem implies that they do, promising that if we return to Him, He will return to us, have mercy, and return the people from exile. Yet, in the very next chapter, דברים ל"א:י"ז-י"ח, the Torah describes how the people's confession of their sins will lead, not to forgiveness, but rather redoubled punishment! How is it that Hashem rejects the nation's repentance?
- While רמב"ן suggests that the people's repentance will not be sincere, ר' אברהם סבע1 asserts that the text does not really mean that Hashem continued to punish them. Do these reinterpretations conform to the simple meaning of the verses? What support can you bring for either position? What marks repentance as sincere or insincere?
- רלב"ג prefers to maintain the literal reading of the text, and claims that the assumption that repentance always averts punishment is simply wrong. Do you find this claim theologically troubling? Why or why not? להרחבה, ראו תשובה שאינה מתקבלת?.
It is Not in Heaven
בדברים ל', משה אומר לעם: "כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם... לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה... כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ" The subject of this verse is ambiguous. Which commandment is Moshe saying is so easily available and attainable?
- רש"י suggests that the verse refers not to one specific mitzvah, but to the Torah in general. ספר העיקרים, in contrast, maintains that the verse is speaking of the individual commandment to repent, while others posit that it refers to the commandment to love Hashem.
- השתמשו בקונקורדנציה to explore the usage of the term "הַמִּצְוָה" בספר דברים. Which approach do your findings support? What does the context of the chapter suggest?
- According to each position, what is Moshe's message? Is it really true that it is easy to observe all of Torah, or even just to repent or love Hashem? What else might the phrase "לֹא בַשָּׁמַיִם הִוא" teach? ראו "לא בשמים היא".
עוד...
לעוד נושאים בפרשה, ראו: רשימת נושאים – פרשת נצבים.
