Difference between revisions of "Yom HaKippurim Topics/0/he"
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| − | <h1></h1> | + | <h1>נושאים לעיון – יום הכיפורים</h1> |
| − | <category> | + | <category>יום תשובה או רק כפרה? |
| − | <p>Is Yom Hakippurim a day which revolves around individual change and repentance, or is it merely a day of atonement (as per its name)?  What does the description of the service of Yom HaKippurim in <a href="Vayikra16" data-aht="source"> | + | <p>Is Yom Hakippurim a day which revolves around individual change and repentance, or is it merely a day of atonement (as per its name)?  What does the description of the service of Yom HaKippurim in <a href="Vayikra16" data-aht="source">ויקרא ט"ז</a> suggest?</p> |
<ul> | <ul> | ||
| − | <li> | + | <li>בזמן בית המקדש, אחד הטקסים הצפויים בשקיקה של יום הכיפורים היה שילוח השעיר לעזאזל, עמוס בחטאי האומה. מי או מה זה עזאזל, ולמה שולחים לו שעיר? How does it achieve atonement? Are the people really cleansed of their sins simply by transferring them to a goat and sending it away? האם אין צורך שאנשים יחזרו בתשובה בפועל על חטאים שלהם?</li> |
| − | <li> | + | <li>בעוד שמיסטיקנים כמו <multilink><a href="RambanVayikra16-8" data-aht="source">רמב"ן</a><a href="RambanVayikra16-8" data-aht="source">ויקרא ט"ז:ח'</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">אודות ר' משה בן נחמן</a></multilink> suggest that the goat serves to appease demonic beings lest they accuse Israel, פרשן רציונליסט יותר כמו <multilink><a href="RambamMorehNevukhim3-46" data-aht="source">רמב"ם</a><a href="RambamMorehNevukhim3-46" data-aht="source">מורה נבוכים ג':מ"ו</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">אודות ר' משה בן מיימון</a></multilink> views the goat as a standard sacrifice which is sent out of the Mikdash only for technical reasons. <multilink><a href="RYosefBekhorShorVayikra16-10" data-aht="source">ר' יוסף בכור שור</a><a href="RYosefBekhorShorVayikra16-10" data-aht="source">ויקרא ט"ז:י'</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">אודות ר' יוסף בכור שור</a></multilink> ו<multilink><a href="RalbagVayikra16-22" data-aht="source">רלב"ג</a><a href="RalbagVayikra16-22" data-aht="source">ויקרא ט"ז:כ"ב</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">אודות ר' לוי בן גרשום</a></multilink>, in contrast, view the animal as a symbolic scapegoat. The ceremony enables the people to feel that they have been given a fresh start, while simultaneously reminding them that the goat's fate should really have been theirs.  What does each position suggest about the nature of the day as a whole? </li> |
</ul> | </ul> | ||
| − | <p> | + | <p>ראו <a href="Why is the Goat Sent to Azazel" data-aht="page">מדוע נשלח השעיר לעזאזל?</a> להרחבה בנושאים אלו.</p> |
</category> | </category> | ||
| − | <category> | + | <category>לסלוח ולשכוח? |
| − | <p>According to many modern commentators,<fn>See, for example, R"E Ben-Menachem, Da'at Mikra Commentary to Yonah, (1973): 7-8, Prof. U. Simon, Mikra LeYisrael, Commentary to Yonah (1992), Prof. D. Henshke, "למשמעו של ספר יונה", Megadim 20 (1998): 75-90, and many others.</fn> Yonah's refusal to heed Hashem's call to rebuke Nineveh stemmed from his theological objections to the very concept of repentance. This story forces the reader to question some fundamental notions regarding both repentance and forgiveness:</p><ul> | + | <p>According to many modern commentators,<fn>See, for example, R"E Ben-Menachem, Da'at Mikra Commentary to Yonah, (1973): 7-8, Prof. U. Simon, Mikra LeYisrael, Commentary to Yonah (1992), Prof. D. Henshke, "למשמעו של ספר יונה", Megadim 20 (1998): 75-90, and many others.</fn> Yonah's refusal to heed Hashem's call to rebuke Nineveh stemmed from his theological objections to the very concept of repentance. This story forces the reader to question some fundamental notions regarding both repentance and forgiveness:</p> |
| + | <ul> | ||
<li>How does repentance work?  Does it serve to erase both sin and punishment, or only the former?  Would justice really be served if a mere apology eliminated the need for recompense for heinous crimes?</li> | <li>How does repentance work?  Does it serve to erase both sin and punishment, or only the former?  Would justice really be served if a mere apology eliminated the need for recompense for heinous crimes?</li> | ||
<li>What factors play a role in forgiveness?  Must it be a response to change, or might it stem from mercy or love?  Is forgiveness incompatible with punishment?</li> | <li>What factors play a role in forgiveness?  Must it be a response to change, or might it stem from mercy or love?  Is forgiveness incompatible with punishment?</li> | ||
<li>Finally, does repentance that stems from fear of punishment have the same status as that which derives from simple recognition of right and wrong?  Is there any value in short-lived repentance?</li> | <li>Finally, does repentance that stems from fear of punishment have the same status as that which derives from simple recognition of right and wrong?  Is there any value in short-lived repentance?</li> | ||
| − | </ul><p> | + | </ul> |
| + | <p>להרחבה, ראו <a href="Why Did Yonah Disobey Hashem" data-aht="page">למה לא שמע יונה בקול ה'?</a></p> | ||
</category> | </category> | ||
| − | <category> | + | <category>אי-ציות נביא לקול ה' |
| − | <p>Given that the main mission of every prophet is to bring the people closer to Hashem and lead them on the path of righteousness, it is perplexing that Yonah should choose to flee rather than aid the people of Nineveh to repent. </p><ul> | + | <p>Given that the main mission of every prophet is to bring the people closer to Hashem and lead them on the path of righteousness, it is perplexing that Yonah should choose to flee rather than aid the people of Nineveh to repent. </p> |
| + | <ul> | ||
<li>Is it conceivable that a true prophet might simply disregard a command of Hashem? Why would Hashem select someone like this as His prophet?  What does this suggest about prophecy in general?</li> | <li>Is it conceivable that a true prophet might simply disregard a command of Hashem? Why would Hashem select someone like this as His prophet?  What does this suggest about prophecy in general?</li> | ||
<li>Did Yonah really think that he could escape his mission or avoid Divine detection simply by boarding a boat to Tarshish?</li> | <li>Did Yonah really think that he could escape his mission or avoid Divine detection simply by boarding a boat to Tarshish?</li> | ||
| − | <li>Finally, and most fundamentally, why was Yonah so adamant in his refusal to  assist the people of Nineveh to repent?  | + | <li>Finally, and most fundamentally, why was Yonah so adamant in his refusal to  assist the people of Nineveh to repent?  בעוד ש<multilink><a href="RashiYonah1-3" data-aht="source">רש"י</a><a href="RashiYonah1-3" data-aht="source">יונה א':ג'</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">אודות ר' שלמה יצחקי</a></multilink> מציע that Yonah had patriotic motives,<fn>He feared that Israel would be cast in a negative light if they persisted in their evil ways while Nineveh repented.</fn> <multilink><a href="PirkeiDeRabbiEliezer10" data-aht="source">פרקי דרבי אליעזר</a><a href="PirkeiDeRabbiEliezer10" data-aht="source">י'</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">אודות פרקי דרבי אליעזר</a></multilink> suggests that Yonah was acting only out of self interest.<fn>He feared being labelled a false prophet if the people's repentance resulted in an overturning of the decree of destruction.</fn>  <multilink><a href="RSaadiaGaonHaEmunotVeHaDeiot3-5" data-aht="source">ר' סעדיה גאון</a><a href="RSaadiaGaonHaEmunotVeHaDeiot3-5" data-aht="source">האמונות והדעות ג':ה'</a><a href="R. Saadia Gaon" data-aht="parshan">אודות ר' סעדיה גאון</a></multilink>, meanwhile, attempts to explain that really Yonah never disobeyed Hashem and that verses which indicate otherwise must be reinterpreted. Which of these approaches is best supported by the text?   How do they affect your perspective on Yonah? להרחבה, ראו <a href="Why Did Yonah Disobey Hashem" data-aht="page">למה לא שמע יונה בקול ה'?</a> </li> |
</ul> | </ul> | ||
</category> | </category> | ||
| − | <category> | + | <category>האם שערי תשובה לעולם אינם ננעלים? |
| − | <p>Is it really true that the gates of repentance are never locked?  Is it possible that Hashem might punish someone by declaring them ineligible for repentance?  Similarly, is it possible for someone to sincerely repent, and for their repentance not to be accepted?</p><p> | + | <p>Is it really true that the gates of repentance are never locked?  Is it possible that Hashem might punish someone by declaring them ineligible for repentance?  Similarly, is it possible for someone to sincerely repent, and for their repentance not to be accepted?</p> |
| + | <p>לנושאים שדנים בשאלות אלה, ראו <a href="Hardened Hearts" data-aht="page">הקשיית לבבות</a> ו<a href="Repentance Rejected" data-aht="page">תשובה שאינה מתקבלת?</a>.</p> | ||
</category> | </category> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 02:03, 29 September 2019
נושאים לעיון – יום הכיפורים
יום תשובה או רק כפרה?
Is Yom Hakippurim a day which revolves around individual change and repentance, or is it merely a day of atonement (as per its name)? What does the description of the service of Yom HaKippurim in ויקרא ט"ז suggest?
- בזמן בית המקדש, אחד הטקסים הצפויים בשקיקה של יום הכיפורים היה שילוח השעיר לעזאזל, עמוס בחטאי האומה. מי או מה זה עזאזל, ולמה שולחים לו שעיר? How does it achieve atonement? Are the people really cleansed of their sins simply by transferring them to a goat and sending it away? האם אין צורך שאנשים יחזרו בתשובה בפועל על חטאים שלהם?
- בעוד שמיסטיקנים כמו רמב"ן suggest that the goat serves to appease demonic beings lest they accuse Israel, פרשן רציונליסט יותר כמו רמב"ם views the goat as a standard sacrifice which is sent out of the Mikdash only for technical reasons. ר' יוסף בכור שור ורלב"ג, in contrast, view the animal as a symbolic scapegoat. The ceremony enables the people to feel that they have been given a fresh start, while simultaneously reminding them that the goat's fate should really have been theirs. What does each position suggest about the nature of the day as a whole?
ראו מדוע נשלח השעיר לעזאזל? להרחבה בנושאים אלו.
לסלוח ולשכוח?
According to many modern commentators,1 Yonah's refusal to heed Hashem's call to rebuke Nineveh stemmed from his theological objections to the very concept of repentance. This story forces the reader to question some fundamental notions regarding both repentance and forgiveness:
- How does repentance work? Does it serve to erase both sin and punishment, or only the former? Would justice really be served if a mere apology eliminated the need for recompense for heinous crimes?
- What factors play a role in forgiveness? Must it be a response to change, or might it stem from mercy or love? Is forgiveness incompatible with punishment?
- Finally, does repentance that stems from fear of punishment have the same status as that which derives from simple recognition of right and wrong? Is there any value in short-lived repentance?
להרחבה, ראו למה לא שמע יונה בקול ה'?
אי-ציות נביא לקול ה'
Given that the main mission of every prophet is to bring the people closer to Hashem and lead them on the path of righteousness, it is perplexing that Yonah should choose to flee rather than aid the people of Nineveh to repent.
- Is it conceivable that a true prophet might simply disregard a command of Hashem? Why would Hashem select someone like this as His prophet? What does this suggest about prophecy in general?
- Did Yonah really think that he could escape his mission or avoid Divine detection simply by boarding a boat to Tarshish?
- Finally, and most fundamentally, why was Yonah so adamant in his refusal to assist the people of Nineveh to repent? בעוד שרש"י מציע that Yonah had patriotic motives,2 פרקי דרבי אליעזר suggests that Yonah was acting only out of self interest.3 ר' סעדיה גאון, meanwhile, attempts to explain that really Yonah never disobeyed Hashem and that verses which indicate otherwise must be reinterpreted. Which of these approaches is best supported by the text? How do they affect your perspective on Yonah? להרחבה, ראו למה לא שמע יונה בקול ה'?
האם שערי תשובה לעולם אינם ננעלים?
Is it really true that the gates of repentance are never locked? Is it possible that Hashem might punish someone by declaring them ineligible for repentance? Similarly, is it possible for someone to sincerely repent, and for their repentance not to be accepted?
לנושאים שדנים בשאלות אלה, ראו הקשיית לבבות ותשובה שאינה מתקבלת?.
