Difference between revisions of "Sinning with Quail/2"
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<point><b>בֹּכֶה לְמִשְׁפְּחֹתָיו</b> – The Sifre understands that the crying by families was really a crying <i>about</i> families. Once the prohibitions of illicit sexual relations were introduced, families were forced to split up due to prohibited relationships.</point> | <point><b>בֹּכֶה לְמִשְׁפְּחֹתָיו</b> – The Sifre understands that the crying by families was really a crying <i>about</i> families. Once the prohibitions of illicit sexual relations were introduced, families were forced to split up due to prohibited relationships.</point> | ||
<point><b>Moshe's Response</b> – According to these commentators, Moshe's extreme response may be more understandable as this request is questioning the validity of Hashem's commandments.</point> | <point><b>Moshe's Response</b> – According to these commentators, Moshe's extreme response may be more understandable as this request is questioning the validity of Hashem's commandments.</point> | ||
+ | <point><b>הִתְאַוּוּ תַּאֲוָה</b> – According to these commentators, the request itself for meat was problematic in that it really was a mask for a greater desire to rid themselves of Hashem's commandments,</point> | ||
</opinion> | </opinion> | ||
<opinion>Testing Hashem's Abilities | <opinion>Testing Hashem's Abilities | ||
<p>Complaints about food and meat challenge Hashem's ability to provide food for the hungry nation. Such a lack of belief could be tantamount to idolatry and warrant an extreme punishment.</p> | <p>Complaints about food and meat challenge Hashem's ability to provide food for the hungry nation. Such a lack of belief could be tantamount to idolatry and warrant an extreme punishment.</p> | ||
− | <mekorot><a href="SifreBemidbar11-4" data-aht="source">Sifre</a>, <a href="RashiBemidbar11-5" data-aht="source">Rashi</a>, <multilink><a href="RambamMorehNevukhim136" data-aht="source">Rambam</a><a href="RambamMorehNevukhim136" data-aht="source">1 36</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="SefornoBemidbar11-4" data-aht="source">Seforno</a><a href="SefornoBemidbar11-4" data-aht="source">Bemidbar 11:4</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="HaKetavVeHaKabbalahBemidbar11-4" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavVeHaKabbalahBemidbar11-4" data-aht="source">Bemidbar 11:4</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R. Yaakov Mecklenburg</a></multilink>, <multilink><a href="MalbimBemidbar11-10" data-aht="source">Malbim #1</a><a href="MalbimBemidbar11-10" data-aht="source">Bemidbar 11:10</a><a href="MalbimTehillimBeurHaInyan78-18" data-aht="source">Tehillim Beur HaInyan 78:18</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>, <a href="RidBemidbar11-4" data-aht="source">Zedekiah Ben R. Abraham</a>, <a href="HaKetavVeHaKabbalahBemidbar11-4" data-aht="source">HaKetav VeHaKabbalah</a>, <a href="RalbagBemidbarToalot11-31" data-aht="source">Ralbag #2</a>,  | + | <mekorot><a href="SifreBemidbar11-4" data-aht="source">Sifre</a>, <a href="RashiBemidbar11-5" data-aht="source">Rashi</a>, <multilink><a href="RambamMorehNevukhim136" data-aht="source">Rambam</a><a href="RambamMorehNevukhim136" data-aht="source">1 36</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="SefornoBemidbar11-4" data-aht="source">Seforno</a><a href="SefornoBemidbar11-4" data-aht="source">Bemidbar 11:4</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="HaKetavVeHaKabbalahBemidbar11-4" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavVeHaKabbalahBemidbar11-4" data-aht="source">Bemidbar 11:4</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R. Yaakov Mecklenburg</a></multilink>, <multilink><a href="MalbimBemidbar11-10" data-aht="source">Malbim #1</a><a href="MalbimBemidbar11-10" data-aht="source">Bemidbar 11:10</a><a href="MalbimTehillimBeurHaInyan78-18" data-aht="source">Tehillim Beur HaInyan 78:18</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>, <a href="RidBemidbar11-4" data-aht="source">Zedekiah Ben R. Abraham</a>, <a href="HaKetavVeHaKabbalahBemidbar11-4" data-aht="source">HaKetav VeHaKabbalah</a>, <a href="RalbagBemidbarToalot11-31" data-aht="source">Ralbag #2</a>, <multilink><a href="AbarbanelBemidbar11-16" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar11-16" data-aht="source">Bemidbar 11:16</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink></mekorot> |
<point><b>Request of Shemot 16</b> – In Shemot 16, though a similar request was made, it is unlikely that request was sinful. There, the request as directed at Moshe and Aharon. The nation was, perhaps, seeking an answer to their issues. In <a href="Bemidbar11" data-aht="source">Bemidbar 11</a>, the request was directed at no one. The people, perhaps, were not looking for a real answer to the request. They merely expressed their lack of faith in Hashem's providence and did not care to verify whether He could provide.<br/>Alternatively, Abrabanel argues Shemot 16 was also  a negative request. However, the nation had not known of the Manna yet and were thus never introduced to messages of the Manna, namely a full belief in Hashem's ability to provide. By Bemidbar 11, the nation was expected to have internalized those messages already. The failure to do so resulted in the punishment</point> | <point><b>Request of Shemot 16</b> – In Shemot 16, though a similar request was made, it is unlikely that request was sinful. There, the request as directed at Moshe and Aharon. The nation was, perhaps, seeking an answer to their issues. In <a href="Bemidbar11" data-aht="source">Bemidbar 11</a>, the request was directed at no one. The people, perhaps, were not looking for a real answer to the request. They merely expressed their lack of faith in Hashem's providence and did not care to verify whether He could provide.<br/>Alternatively, Abrabanel argues Shemot 16 was also  a negative request. However, the nation had not known of the Manna yet and were thus never introduced to messages of the Manna, namely a full belief in Hashem's ability to provide. By Bemidbar 11, the nation was expected to have internalized those messages already. The failure to do so resulted in the punishment</point> | ||
<point><b>ֵEating "חִנָּם"</b> – Ramban asserts that Egyptian taskmasters would have the Israelites catch fish for them in the Nile and would allow the slaves to take fish once in a while. R. Yosef Bekhor Shor argues that when the Nile would overflow, fish would remain on the soil and be left ownerless for anyone to take. For these commentators, חנם literally means "free of charge."</point> | <point><b>ֵEating "חִנָּם"</b> – Ramban asserts that Egyptian taskmasters would have the Israelites catch fish for them in the Nile and would allow the slaves to take fish once in a while. R. Yosef Bekhor Shor argues that when the Nile would overflow, fish would remain on the soil and be left ownerless for anyone to take. For these commentators, חנם literally means "free of charge."</point> | ||
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<point><b>Tehillim 78</b> – Tehillim 78 retells the story of the nation asking for food in the desert. Verse 18 supports this approach by saying וַיְנַסּוּ־אֵ֥ל בִּלְבָבָ֑ם לִֽשְׁאׇל־אֹ֥כֶל לְנַפְשָֽׁם.</point> | <point><b>Tehillim 78</b> – Tehillim 78 retells the story of the nation asking for food in the desert. Verse 18 supports this approach by saying וַיְנַסּוּ־אֵ֥ל בִּלְבָבָ֑ם לִֽשְׁאׇל־אֹ֥כֶל לְנַפְשָֽׁם.</point> | ||
<point><b>Moshe's Response</b> – According to these commentators, Moshe's extreme response may be more understandable as this request is questioning the abilities of Hashem.</point> | <point><b>Moshe's Response</b> – According to these commentators, Moshe's extreme response may be more understandable as this request is questioning the abilities of Hashem.</point> | ||
+ | <point><b>הִתְאַוּוּ תַּאֲוָה</b> – The request itself for meat perhaps was not problematic. R' Zedekiah Ben R. Avraham argues that had the nation made its request in a way that didn't imply testing Hashem, the request may have been granted.</point> | ||
</opinion> | </opinion> | ||
<opinion name="Return to Egypt"> | <opinion name="Return to Egypt"> | ||
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<p>According to Rashbam, Hashem punished the Israelites for their lack of appreciation for their freedom from Egypt, perhaps a violation of one of the most fundamental beliefs in Judaism.<fn>Such a lack of appreciation perhaps violates the first of the Decalogue communicated to the Israelites in Exodus 20:<br/>"אָנֹכִי י"י אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים".<br/>Denying the significance of leaving Egypt may be undermining the whole relationship Hashem has with the Israelites. Such an idea is closely related to the prohibition of returning to Egypt, which is related in the Torah three times (Shemot 14:17, Devarim 17:16 & 28:68).<br/><br/></fn></p> | <p>According to Rashbam, Hashem punished the Israelites for their lack of appreciation for their freedom from Egypt, perhaps a violation of one of the most fundamental beliefs in Judaism.<fn>Such a lack of appreciation perhaps violates the first of the Decalogue communicated to the Israelites in Exodus 20:<br/>"אָנֹכִי י"י אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים".<br/>Denying the significance of leaving Egypt may be undermining the whole relationship Hashem has with the Israelites. Such an idea is closely related to the prohibition of returning to Egypt, which is related in the Torah three times (Shemot 14:17, Devarim 17:16 & 28:68).<br/><br/></fn></p> | ||
<mekorot><multilink><a href="RashbamBemidbar11-20" data-aht="source">Rashbam #2</a><a href="RashbamBemidbar11-20" data-aht="source">Bemidbar 11:20</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink></mekorot> | <mekorot><multilink><a href="RashbamBemidbar11-20" data-aht="source">Rashbam #2</a><a href="RashbamBemidbar11-20" data-aht="source">Bemidbar 11:20</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink></mekorot> | ||
− | <point><b>Request of Shemot 16</b> – Shemot 16 also records the people expressing regret at leaving Egypt. Therefore it is unclear as to why a similar punishment was not given there. Perhaps, their request for מותנו in Egypt is much less severe than a request for the foods they ate as slaves.</point> | + | <point><b>Request of Shemot 16</b> – Shemot 16 also records the people expressing regret at leaving Egypt. Therefore it is unclear as to why a similar punishment was not given there. Perhaps, their request for מותנו in Egypt is much less severe than a request for the foods they ate as slaves, expressing a longing for <i>life</i> in Egypt itself.</point> |
<point><b>Fish or meat/Eating חִנָּם</b> – For Rashbam, Both of these points reflect the nation's nostalgia towards Egypt.</point> | <point><b>Fish or meat/Eating חִנָּם</b> – For Rashbam, Both of these points reflect the nation's nostalgia towards Egypt.</point> | ||
<point><b>Consistency with the Text</b> – In <a href="Bemidbar11" data-aht="source">Bemidbar 11:20</a>, Hashem explicitly references the return to Egypt as the catalyst for His extreme punishment.<br/>"יַעַן כִּי מְאַסְתֶּם אֶת י"י אֲשֶׁר בְּקִרְבְּכֶם וַתִּבְכּוּ לְפָנָיו לֵאמֹר לָמָּה זֶּה יָצָאנוּ מִמִּצְרָיִם".</point> | <point><b>Consistency with the Text</b> – In <a href="Bemidbar11" data-aht="source">Bemidbar 11:20</a>, Hashem explicitly references the return to Egypt as the catalyst for His extreme punishment.<br/>"יַעַן כִּי מְאַסְתֶּם אֶת י"י אֲשֶׁר בְּקִרְבְּכֶם וַתִּבְכּוּ לְפָנָיו לֵאמֹר לָמָּה זֶּה יָצָאנוּ מִמִּצְרָיִם".</point> | ||
+ | <point><b>Moshe's Response</b> – Moshe too may have understood the severity of this request. The nation was underlying the basis of its relationship with Hashem. </point> | ||
+ | <point><b>הִתְאַוּוּ תַּאֲוָה</b> – Rashbam writes that had the nation asked for meat without regretting leaving Egypt, the result would not have been as bad as we seen it was.</point> | ||
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 07:32, 17 June 2018
Sinning with Quail
Exegetical Approaches
Gluttony
These commentators understand the intense gluttony of the nation as the sin in this narrative.
- According to this approach, it is still tough to understand why gluttony itself may have caused such an extreme punishment.
- Rabbi Joseph B. Soloveitchik writes that gluttony represents a pagan way of life, which stands in contradistinction to a Torah way of life.4
Theological Issues
The Israelites' request for meat truly represented a much more severe theological issue they had with Hashem and his Torah.
Burden of Commandments
Desire for food and meat are actually masks for a want of freedom from restrictive commandments.
Testing Hashem's Abilities
Complaints about food and meat challenge Hashem's ability to provide food for the hungry nation. Such a lack of belief could be tantamount to idolatry and warrant an extreme punishment.
Alternatively, Abrabanel argues Shemot 16 was also a negative request. However, the nation had not known of the Manna yet and were thus never introduced to messages of the Manna, namely a full belief in Hashem's ability to provide. By Bemidbar 11, the nation was expected to have internalized those messages already. The failure to do so resulted in the punishment
Denying Significance of the Exodus
According to Rashbam, Hashem punished the Israelites for their lack of appreciation for their freedom from Egypt, perhaps a violation of one of the most fundamental beliefs in Judaism.8
"יַעַן כִּי מְאַסְתֶּם אֶת י"י אֲשֶׁר בְּקִרְבְּכֶם וַתִּבְכּוּ לְפָנָיו לֵאמֹר לָמָּה זֶּה יָצָאנוּ מִמִּצְרָיִם".
Degradation of the Manna
The Manna represented the ability to depend on Hashem for sustenance. An undermining of such a concept through lack of appreciation for and degradation of the Manna warranted a severe punishment from Hashem.
- On the one hand, perhaps the request for meat itself was not deplorable. Only the way the people went about the request did Hashem deem punishable
- Alternatively, the request for meat may have itself been a degradation to the Manna
- Bemidbar 11:7-9 relates how the Israelites would gather and collect the Manna each day, seemingly interrupting the flow of the narrative. In fact, this interlude may present the contrast of how great the Manna really was and how the people viewed it.
- Alternatively, Rashbam argues the Torah describes the nation grinding and cooking the Manna in 11:8 to reflect poorly on how the nation treated the Manna, a food meant to be eaten pure without any human involvement.
- Perhaps Moshe understood the complaint wasn't as much about the meat as it was about the Manna. Therefore, he was correct in arguing he could not possibly supply enough meat to satisfy the nation's request.
- It is tough to understand why this event pushed Moshe over the edge. Interestingly, we see Moshe also get uncharacteristically angry when the nation violates the rules of Manna collection in Shemot 16:20. Perhaps, Moshe, too, understood the significance of Manna to the relationship between the Israelites and Hashem.