Difference between revisions of "Shavuot Table Topics/0/en"
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<category>Revelation: A "Face to Face" Encounter? | <category>Revelation: A "Face to Face" Encounter? | ||
| − | <p>Though many people assume that the entire nation heard all ten of the Aseret HaDibrot directly from | + | <p>Though many people assume that the entire nation heard all ten of the Aseret HaDibrot directly from Hashem, many commentators suggest that Moshe might have acted as an intermediary for at least part of, if not the entire, experience.  What verses would support each position?</p> |
<ul> | <ul> | ||
<li><multilink><a href="IbnEzraDevarim5-5" data-aht="source">Ibn Ezra</a><a href="IbnEzraDevarim5-5" data-aht="source">Devarim 5:5</a><a href="IbnEzraShemotSecondCommentary20-1" data-aht="source">Shemot Second Commentary 20:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RashbamShemot20-15" data-aht="source">Rashbam</a><a href="RashbamShemot20-15" data-aht="source">Shemot 20:15</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> maintain that the nation heard the entire Decalogue from Hashem, but then fear overcame them and they requested that Moshe step in.  Had it not been for their fear, Hashem would have relayed the rest of Torah directly as well.  How does this reading affect your perception of the uniqueness of the Aseret HaDibrot?  Is it problematic to suggest that Hashem might have a change of plan?</li> | <li><multilink><a href="IbnEzraDevarim5-5" data-aht="source">Ibn Ezra</a><a href="IbnEzraDevarim5-5" data-aht="source">Devarim 5:5</a><a href="IbnEzraShemotSecondCommentary20-1" data-aht="source">Shemot Second Commentary 20:1</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RashbamShemot20-15" data-aht="source">Rashbam</a><a href="RashbamShemot20-15" data-aht="source">Shemot 20:15</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> maintain that the nation heard the entire Decalogue from Hashem, but then fear overcame them and they requested that Moshe step in.  Had it not been for their fear, Hashem would have relayed the rest of Torah directly as well.  How does this reading affect your perception of the uniqueness of the Aseret HaDibrot?  Is it problematic to suggest that Hashem might have a change of plan?</li> | ||
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<ul> | <ul> | ||
<li><multilink><a href="RambamMorehNevukhim2-33" data-aht="source">Rambam</a><a href="RambamMorehNevukhim2-33" data-aht="source">Moreh Nevukhim 2:33</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, in contrast, assumes that Hashem spoke directly only to Moshe. The people listened to their conversation, but only heard the Divine voice and could not decipher His words.  Rambam is likely motivated by his belief that indiscriminate prophecy is impossible.  Do you agree that prophecy is only possible with proper training and preparation, or can anyone reach prophetic levels if Hashem chooses to speak to them?  Support your position from elsewhere in Tanakh!</li> | <li><multilink><a href="RambamMorehNevukhim2-33" data-aht="source">Rambam</a><a href="RambamMorehNevukhim2-33" data-aht="source">Moreh Nevukhim 2:33</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, in contrast, assumes that Hashem spoke directly only to Moshe. The people listened to their conversation, but only heard the Divine voice and could not decipher His words.  Rambam is likely motivated by his belief that indiscriminate prophecy is impossible.  Do you agree that prophecy is only possible with proper training and preparation, or can anyone reach prophetic levels if Hashem chooses to speak to them?  Support your position from elsewhere in Tanakh!</li> | ||
| − | <li>According to those who maintain that revelation was a direct, face to face encounter, presumably one of the primary goals of the experience was to attain belief in Hashem. What, though, would be the purpose | + | <li>According to those who maintain that revelation was a direct, face to face encounter, presumably one of the primary goals of the experience was to attain belief in Hashem. What, though, would be the purpose according to those who suggest that Moshe acted as an intermediary?  For elaboration, see <a href="The Decalogue: Direct From Hashem or Via Moshe" data-aht="page">The Decalogue: Direct From Hashem or Via Moshe?</a></li> |
</ul> | </ul> | ||
</category> | </category> | ||
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</category> | </category> | ||
<category>Decalogue Differences | <category>Decalogue Differences | ||
| − | <p>It is well known that there are many differences between the wording of the Decalogue as found in Shemot and in Devarim.  How are the variations to be understood? Were they instituted by Hashem or by Moshe?</p> | + | <p>It is well known that there are many differences between the wording of the Decalogue as found in Shemot and in Devarim.  How are the variations to be understood? Were they instituted by Hashem or by Moshe?  If the latter, what gave Moshe the authority to do so?  Do both versions if the Decalogue have equal status, or does one represent the ideal; which?  </p> |
| − | <li></li> | + | <ul> |
| + | <li>R. D"Z Hoffmann suggests that Moshe initiated the changes in the fortieth year and that they related to the nation's imminent arrival in the Land of Israel. In contrast, Malbim asserts that Hashem Himself made the changes in the aftermath of the Sin of the Golden Calf.  Due to sin, the people no longer merited a supernatural existence, and the Decalogue was amended to fit a nation governed by laws of nature.</li> | ||
| + | <li>How would each of the differences between the two versions be understood by each position?  Can all the variations be accounted for?  Which approach do you find most compelling?</li> | ||
| + | </ul> | ||
</category> | </category> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 00:35, 26 May 2017
Shavuot Table Topics
Revelation: A "Face to Face" Encounter?
Though many people assume that the entire nation heard all ten of the Aseret HaDibrot directly from Hashem, many commentators suggest that Moshe might have acted as an intermediary for at least part of, if not the entire, experience. What verses would support each position?
- Ibn Ezra and Rashbam maintain that the nation heard the entire Decalogue from Hashem, but then fear overcame them and they requested that Moshe step in. Had it not been for their fear, Hashem would have relayed the rest of Torah directly as well. How does this reading affect your perception of the uniqueness of the Aseret HaDibrot? Is it problematic to suggest that Hashem might have a change of plan?
- Rambam, in contrast, assumes that Hashem spoke directly only to Moshe. The people listened to their conversation, but only heard the Divine voice and could not decipher His words. Rambam is likely motivated by his belief that indiscriminate prophecy is impossible. Do you agree that prophecy is only possible with proper training and preparation, or can anyone reach prophetic levels if Hashem chooses to speak to them? Support your position from elsewhere in Tanakh!
- According to those who maintain that revelation was a direct, face to face encounter, presumably one of the primary goals of the experience was to attain belief in Hashem. What, though, would be the purpose according to those who suggest that Moshe acted as an intermediary? For elaboration, see The Decalogue: Direct From Hashem or Via Moshe?
Were the Avot Jewish?
Shavuot celebrates the Children of Israel's receiving of the Torah, and in so doing becoming a religion in addition to a nation. Does this suggest that the Avot and Imahot, who lived centuries before Matan Torah, were not "Jewish"? Did they keep the mitzvot? On one hand, many of the Torah's laws were designed for a nation and would be meaningless to the Patriarchs. On the other hand, it seems paradoxical to conceive of the founders of a religion not observing even its most basic commandments.
- What other factors might lead one to suggest that the Avot did in fact observe at least some of the commandments?
- What evidence might you bring from Torah to support each position?
- With which side of the debate do you agree; why? See Avot and Mitzvot – Was Avraham the First Jew?
Decalogue Differences
It is well known that there are many differences between the wording of the Decalogue as found in Shemot and in Devarim. How are the variations to be understood? Were they instituted by Hashem or by Moshe? If the latter, what gave Moshe the authority to do so? Do both versions if the Decalogue have equal status, or does one represent the ideal; which?
- R. D"Z Hoffmann suggests that Moshe initiated the changes in the fortieth year and that they related to the nation's imminent arrival in the Land of Israel. In contrast, Malbim asserts that Hashem Himself made the changes in the aftermath of the Sin of the Golden Calf. Due to sin, the people no longer merited a supernatural existence, and the Decalogue was amended to fit a nation governed by laws of nature.
- How would each of the differences between the two versions be understood by each position? Can all the variations be accounted for? Which approach do you find most compelling?
