Difference between revisions of "Shabbat Table Topics – Parashat Terumah/0/he"
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<h1>נושאים לשולחן שבת – פרשת תרומה</h1> | <h1>נושאים לשולחן שבת – פרשת תרומה</h1> | ||
| − | <category> | + | <category>האם ה' צריך בית? |
| − | <p>As God has no need for shelter, light, bread, or meat, why did He command the Children of Israel to construct the Tabernacle and its accompanying vessels? | + | <p>As God has no need for shelter, light, bread, or meat, why did He command the Children of Israel to construct the Tabernacle and its accompanying vessels? ראו <a href="Purpose of the Mishkan" data-aht="page">מטרת המשכן</a>.</p> |
| − | <li> | + | <ul> |
| − | <li> | + | <li>לפי <multilink><a href="RambanShemot25Introduction" data-aht="source">רמב"ן</a><a href="RambanShemot25Introduction" data-aht="source">שמות כ"ה הקדמה</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">אודות ר' משה בן נחמן</a></multilink>, the Mishkan served to house Hashem's presence and facilitated the continuation of the Divine revelation which began at Mt. Sinai. Does this imply that God can be contained in a physical structure? What does it suggest about the concept of "sacred space"; are certain locations holier than others? Finally, how might having Hashem literally in one's midst affect one's relationship with Him?</li> |
| − | <li><multilink><a href="ShadalShemot25-1" data-aht="source"> | + | <li><multilink><a href="SifreDevarim1" data-aht="source">ספרי דברים</a><a href="SifreDevarim1" data-aht="source">א'</a><a href="Sifre Devarim" data-aht="parshan">אודות ספרי דברים</a></multilink> views the Tabernacle as a means by which the Israelites atoned for the Sin of the Golden Calf, בעוד שמדרש <multilink><a href="TanchumaTerumah8" data-aht="source">תנחומא</a><a href="TanchumaTerumah8" data-aht="source">תרומה ח'</a><a href="Tanchuma" data-aht="parshan">אודות התנחומא</a></multilink> focuses on how it serves as a sign to surrounding nations that God had forgiven Israel. What polemical factors might be motivating the Tanchuma's reading?<fn>The Midrash might be a direct response to Christian doctrine that the Golden Calf caused a permanent breach in God's relationship with the Children of Israel and created the need for them to observe all of the mitzvot (as a punishment) rather than merely achieving salvation by having simple faith.  According to the Midrash, it is specifically the commandment to build a Tabernacle which follows the sin of the Golden Calf, while all other mitzvot were given already at Marah or on Mt. Sinai before the sin. In addition, the Tabernacle itself is not a sign of a dysfunctional relationship but a mended one.</fn> Can you think of other cases where a commentator's understanding of a story is polemically motivated?</li> |
| + | <li><multilink><a href="ShadalShemot25-1" data-aht="source">שד"ל</a><a href="ShadalShemot25-1" data-aht="source">שמות כ"ה:א'</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">אודות ר' שמואל דוד לוצאטו</a></multilink> suggests that the Tabernacle enhanced man's relationship with not only Hashem but also with his fellow man. By providing a centralized location for all to gather in their worship of Hashem, the Mishkan served to unify the nation. What are other benefits of centralization? What are some of the downsides?</li> | ||
</ul> | </ul> | ||
</category> | </category> | ||
<category>Change of Plans | <category>Change of Plans | ||
| − | <p>Was sacrificial worship in the Tabernacle always part of Hashem's plans?</p><ul> | + | <p>Was sacrificial worship in the Tabernacle always part of Hashem's plans?</p> |
| − | <li><multilink><a href="SefornoMaamarKavvanotHaTorah6-13" data-aht="source"> | + | <ul> |
| − | <li><multilink><a href="AbarbanelYirmeyahu7" data-aht="source"> | + | <li><multilink><a href="SefornoMaamarKavvanotHaTorah6-13" data-aht="source">ספורנו</a><a href="SefornoMaamarKavvanotHaTorah6-13" data-aht="source">מאמר כוונות התורה ו':י"ג</a><a href="R. Ovadyah Seforno" data-aht="parshan">אודות ר' עובדיה ספורנו</a></multilink> ו<multilink><a href="HoilMosheShemot20-20" data-aht="source">הואיל משה</a><a href="HoilMosheShemot20-20" data-aht="source">שמות כ':כ'</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">אודות ר' משה יצחק אשכנזי</a></multilink> suggest that though Hashem had always wanted a sacrificial service, He had not wanted to limit it to any individual group or place, preferring to be worshiped via private altars rather than in a centralized Tabernacle.  Only after the Sin of the Golden Calf did He decide that the nation was not capable of such worship and instead needed limitations and safeguards. </li> |
| − | </ul><p>Is it possible that Hashem changed His mind, or that a Torah commandment was relevant only for a particular era?<fn>Can you think of other cases in which an intervening event might have led to a change in Hashem's original plan?  | + | <li><multilink><a href="AbarbanelYirmeyahu7" data-aht="source">אברבנאל</a><a href="AbarbanelYirmeyahu7" data-aht="source">ירמיהו ז'</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">אודות ר' יצחק אברבנאל</a></multilink>, in contrast, suggests that Hashem's original plan included a Tabernacle as a vehicle through which the nation would feel Hashem's presence, but not sacrifices. After the Sin of the Golden Calf, however, Hashem added a sacrificial component to facilitate the atonement process.</li> |
| + | </ul> | ||
| + | <p>Is it possible that Hashem changed His mind, or that a Torah commandment was relevant only for a particular era?<fn>Can you think of other cases in which an intervening event might have led to a change in Hashem's original plan?  ראו רשב"ם על <a href="The Decalogue: Direct From Hashem or Via Moshe" data-aht="page">עשרת הדברים: ישירות מהקב"ה או דרך משה?</a>  What other commandments might be understood to pertain to just one era? לשתי דוגמאות, ראו בעל הואיל משה על <a href=""עַיִן תַּחַת עַיִן" – An Eye for an Eye" data-aht="page">"עין תחת עין"</a> ורמב"ם על <a href="Purpose of the Sacrifices" data-aht="page">מטרת הקרבנות</a>.</fn>  What textual difficulties might such a suggestion resolve?<fn>בעל הואיל משה uses his explanation to account for the discrepancy in the laws regarding the altar in <a href="Shemot20-20-22" data-aht="source">שמות כ'</a> ו<a href="Shemot27-1-8" data-aht="source">שמות כ"ז</a>.</fn>  What theological difficulties does it raise?  ראו <a href="Altars of Earth, Stone, and Wood" data-aht="page">מזבחות אדמה, אבן, ועץ</a> ו<a href="Purpose of the Mishkan" data-aht="page">מטרת המשכן</a>.</p> | ||
</category> | </category> | ||
<category>טעמי המצוות | <category>טעמי המצוות | ||
| − | <p>The reasoning behind most commandments in not explicit in Torah.  Though many interpersonal laws might be self-explanatory, a great number of laws between man and God, such as the need for the Tabernacle and its vessels, beg the "why" question.</p><ul> | + | <p>The reasoning behind most commandments in not explicit in Torah.  Though many interpersonal laws might be self-explanatory, a great number of laws between man and God, such as the need for the Tabernacle and its vessels, beg the "why" question.</p> |
| + | <ul> | ||
<li>Is it preferable to look into the reasons for mitzvot, or to simply accept them without questioning?  What are the advantages and disadvantages of each approach?</li> | <li>Is it preferable to look into the reasons for mitzvot, or to simply accept them without questioning?  What are the advantages and disadvantages of each approach?</li> | ||
<li>To what extent must an explanation account for all the details of a commandment? </li> | <li>To what extent must an explanation account for all the details of a commandment? </li> | ||
| − | <li>Is it problematic to propose a practical or utilitarian purpose for a commandment, or to suggest that it is a concession to human foibles? In other words, must the Torah's laws represent an ideal and be inherently valuable, or might they simply be addressing human needs and nature?  | + | <li>Is it problematic to propose a practical or utilitarian purpose for a commandment, or to suggest that it is a concession to human foibles? In other words, must the Torah's laws represent an ideal and be inherently valuable, or might they simply be addressing human needs and nature?  ראו <a href="Purpose of the Mishkan" data-aht="page">מטרת המשכן</a>.</li> |
</ul> | </ul> | ||
</category> | </category> | ||
<category>Of Tables, Bread, and Covenants | <category>Of Tables, Bread, and Covenants | ||
| − | <p>We often look for symbolic meaning in rituals or religious objects. What symbolism might lie behind the ark, table, candelabrum, and incense altar?</p><ul> | + | <p>We often look for symbolic meaning in rituals or religious objects. What symbolism might lie behind the ark, table, candelabrum, and incense altar?</p> |
| − | <li><multilink><a href="AbarbanelShemot25" data-aht="source"> | + | <ul> |
| − | </ul><p>What role does eating play in religious life? How many rites or commandments mandate partaking of food?</p><ul> | + | <li><multilink><a href="AbarbanelShemot25" data-aht="source">אברבנאל</a><a href="AbarbanelShemot25" data-aht="source">Shemot 25</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">אודות ר' יצחק אברבנאל</a></multilink> proposes that the ark symbolizes the Torah, while the other vessels represent the physical (table), intellectual (menorah) and spiritual (incense altar) rewards granted to those who observe the Torah's commandments. Do you find his suggestion compelling? Why or why not? ראו <a href="Purpose of the Shulchan and Lechem HaPanim" data-aht="page">מטרת השולחן ולחם הפנים</a>.</li> |
| − | <li>In the time of Tanakh, meals were often connected to signing covenantal agreements,<fn> | + | </ul> |
| + | <p>What role does eating play in religious life? How many rites or commandments mandate partaking of food?</p> | ||
| + | <ul> | ||
| + | <li>In the time of Tanakh, meals were often connected to signing covenantal agreements,<fn>ראו <a href="ANE:Treaties in Tanakh and the Ancient Near East" data-aht="page">בריתות בתנ"ך ובמזרח הקדמון</a>.</fn> serving the same function as a handshake might today. In light of this, R. Hovav Yechieli<fn>ראו ר' חובב יחיאלי, <a href="http://herzogpress.herzog.ac.il/gilayon.asp?gilh=%D7%9E%D7%93&ktav=1&gil=44">"תערך לפני שלחן – השולחן ולחם הפנים"</a>, מגדים מ"ד (תשס"ו): 49-33.</fn> 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? ראו <a href="Purpose of the Shulchan and Lechem HaPanim" data-aht="page">מטרת השולחן ולחם הפנים</a>.</li> | ||
</ul> | </ul> | ||
</category> | </category> | ||
Version as of 05:58, 16 August 2019
נושאים לשולחן שבת – פרשת תרומה
האם ה' צריך בית?
As God has no need for shelter, light, bread, or meat, why did He command the Children of Israel to construct the Tabernacle and its accompanying vessels? ראו מטרת המשכן.
- לפי רמב"ן, the Mishkan served to house Hashem's presence and facilitated the continuation of the Divine revelation which began at Mt. Sinai. Does this imply that God can be contained in a physical structure? What does it suggest about the concept of "sacred space"; are certain locations holier than others? Finally, how might having Hashem literally in one's midst affect one's relationship with Him?
- ספרי דברים views the Tabernacle as a means by which the Israelites atoned for the Sin of the Golden Calf, בעוד שמדרש תנחומא focuses on how it serves as a sign to surrounding nations that God had forgiven Israel. What polemical factors might be motivating the Tanchuma's reading?1 Can you think of other cases where a commentator's understanding of a story is polemically motivated?
- שד"ל suggests that the Tabernacle enhanced man's relationship with not only Hashem but also with his fellow man. By providing a centralized location for all to gather in their worship of Hashem, the Mishkan served to unify the nation. What are other benefits of centralization? What are some of the downsides?
Change of Plans
Was sacrificial worship in the Tabernacle always part of Hashem's plans?
- ספורנו והואיל משה suggest that though Hashem had always wanted a sacrificial service, He had not wanted to limit it to any individual group or place, preferring to be worshiped via private altars rather than in a centralized Tabernacle. Only after the Sin of the Golden Calf did He decide that the nation was not capable of such worship and instead needed limitations and safeguards.
- אברבנאל, in contrast, suggests that Hashem's original plan included a Tabernacle as a vehicle through which the nation would feel Hashem's presence, but not sacrifices. After the Sin of the Golden Calf, however, Hashem added a sacrificial component to facilitate the atonement process.
Is it possible that Hashem changed His mind, or that a Torah commandment was relevant only for a particular era?2 What textual difficulties might such a suggestion resolve?3 What theological difficulties does it raise? ראו מזבחות אדמה, אבן, ועץ ומטרת המשכן.
טעמי המצוות
The reasoning behind most commandments in not explicit in Torah. Though many interpersonal laws might be self-explanatory, a great number of laws between man and God, such as the need for the Tabernacle and its vessels, beg the "why" question.
- Is it preferable to look into the reasons for mitzvot, or to simply accept them without questioning? What are the advantages and disadvantages of each approach?
- To what extent must an explanation account for all the details of a commandment?
- Is it problematic to propose a practical or utilitarian purpose for a commandment, or to suggest that it is a concession to human foibles? In other words, must the Torah's laws represent an ideal and be inherently valuable, or might they simply be addressing human needs and nature? ראו מטרת המשכן.
Of Tables, Bread, and Covenants
We often look for symbolic meaning in rituals or religious objects. What symbolism might lie behind the ark, table, candelabrum, and incense altar?
- אברבנאל proposes that the ark symbolizes the Torah, while the other vessels represent the physical (table), intellectual (menorah) and spiritual (incense altar) rewards granted to those who observe the Torah's commandments. Do you find his suggestion compelling? Why or why not? ראו מטרת השולחן ולחם הפנים.
What role does eating play in religious life? How many rites or commandments mandate partaking of food?
- In the time of Tanakh, meals were often connected to signing covenantal agreements,4 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? ראו מטרת השולחן ולחם הפנים.
More...
For more, see: Parashat Terumah Topics.
