12/29/09: Kosher: Jewish vs. Biblical
Avram Yehoshua and the people and organizations quoted on seedofabraham.net are in no way associated with peshat.com and views expressed here.
To abstain from all unclean animals (food), is Torah (the first five books of the Bible: Genesis through Deuteronomy). To 'keep kosher' the Jewish way, is both Torah and rabbinic. There is a big difference. God requires that we eat only clean meat (Torah: Lev. 11 and Deut. 14), and so do the Rabbis. But the Rabbis go further. Keeping kosher means that one doesn't eat any dairy products with meat. The Rabbis say that one cannot have cheese with clean meat, or even use a plate for meat, that once had cheese on it.
The separation of dairy and meat, with the rabbinic injunction that it's sin if one violates it, is based on the Scripture about not boiling a kid in its mother's milk. The rabbinic view is that one should not eat meat and dairy together thereby avoiding the possibility of breaking the Commandment.1 Of course, God never says in this Commandment that one can't eat meat and dairy together, but this is how the Rabbis have interpreted it.
This rabbinic rule came about through a perverse interpretation of Exodus 23:19 (the same verse being repeated in Ex. 34:26 and Deut. 14:21). The proper understanding of this verse deals with the ancient Egyptian and Canaanite idolatrous fertility rite.2 The liquid (milk), was sprinkled over the fields by the pagans, after the fall harvest, 'to ensure' a bountiful harvest from their god or goddess, for next year. Exodus 23:19 reads:
'The first of the first fruits of your Land you must bring into the House of Yahveh your God. You must not boil a kid in his mother's milk.'
Kosher: Jewish vs. Biblical
by Avram Yehoshua
by Avram Yehoshua
To abstain from all unclean animals (food), is Torah (the first five books of the Bible: Genesis through Deuteronomy). To 'keep kosher' the Jewish way, is both Torah and rabbinic. There is a big difference. God requires that we eat only clean meat (Torah: Lev. 11 and Deut. 14), and so do the Rabbis. But the Rabbis go further. Keeping kosher means that one doesn't eat any dairy products with meat. The Rabbis say that one cannot have cheese with clean meat, or even use a plate for meat, that once had cheese on it.
The separation of dairy and meat, with the rabbinic injunction that it's sin if one violates it, is based on the Scripture about not boiling a kid in its mother's milk. The rabbinic view is that one should not eat meat and dairy together thereby avoiding the possibility of breaking the Commandment.1 Of course, God never says in this Commandment that one can't eat meat and dairy together, but this is how the Rabbis have interpreted it.
| Exodus Chapter 23 19 The choicest first-fruits of thy land thou shalt bring into the house of YHWH thy God. Thou shalt not seethe a kid in its mother's milk. Exodus Chapter 34 26 The choicest first-fruits of thy land thou shalt bring unto the house of YHWH thy God. Thou shalt not seethe a kid in its mother's milk.' Deuteronomy Chapter 14 21 Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto YHWH thy God. Thou shalt not seethe a kid in its mother's milk. | ||
This rabbinic rule came about through a perverse interpretation of Exodus 23:19 (the same verse being repeated in Ex. 34:26 and Deut. 14:21). The proper understanding of this verse deals with the ancient Egyptian and Canaanite idolatrous fertility rite.2 The liquid (milk), was sprinkled over the fields by the pagans, after the fall harvest, 'to ensure' a bountiful harvest from their god or goddess, for next year. Exodus 23:19 reads:
'The first of the first fruits of your Land you must bring into the House of Yahveh your God. You must not boil a kid in his mother's milk.'
From Manners and Customs of the BibleAs this injunction is put in connection with sacrifices and festivals, it seems to have referred to some idolatrous practices of the heathen. Cudworth says, on the authority of an ancient Karaite Comment on the Pentateuch, that it was an ancient heathen custom to boil a kid in the dam's milk, and then besprinkle with it all the trees, fields, gardens, and orchards. This was done at the close of their harvests for the purpose of making trees and fields more fruitful the following year. It will be noticed that the injunction of the text is given in connection with the feast of harvest. | ||
06/01/09: Who is born a Jew?
Beta-Gershom.org (i.e. half-Jewish.org), and the people and organizations quoted on Beta-Gershom.org (i.e. half-Jewish.org), are in no way associated with peshat.com and views expressed here.
The question of who is born a Jew has been much debated. We consider first the views of Orthodox Rabbinical Judaism and Karaite Judaism.
Orthodox Rabbinical Judaism considers that according to the Torah a person is born a Jew only if that person's Mother is Jewish. On the other hand, Karaite Judaism considers that according to the Torah a person is born a Jew only if that person's Father is Jewish.
We will examine the two readings in the Pentateuch that imply a status of the child of Israelite intermarriage to a non-Israelite. We will examine these two readings in light of the Rabbinical position as well as in light of the Karaite position. The two readings are: from Deuteronomy 7:3-4, and Leviticus 24:10-16.
First, from Deuteronomy 7:3-4 "Neither shall you make marriages with them; your daughter you shall not give unto his son, nor his daughter shall you take unto your son. For he will turn away your son from following Me, that you may serve other gods."
The first interpretation of this is as follows (we have added in brackets the interpretation of the text):
";Neither shall you make marriages with them; your daughter you shall not give unto his son ["he" being the Canaanite man, and "his son" being the son of that Canaanite man], nor his daughter [again "he" being the Canaanite man, and "his daughter" being the daughter of that Canaanite man] shall you take unto your son ["you" being the Israelite to whom the Torah speaks to, and "your son" being the son of that Israelite]. For he ["he" being the Canaanite man] will turn away your son ["your son" being the son of the Israelite] from following Me, that you may serve other gods. " In this interpretation, the concern expressed in the Torah is that the Israelite's son is given in marriage to a pagan woman and the pagan woman's father will teach paganism. In this interpretation there is no implication being made on the status of any possible offspring between the mixed couple.
| Some commentary at the end of the article has been added for further clarification. Anyone having additional information - please add a comment. | ||
Who is born a Jew?
The question of who is born a Jew has been much debated. We consider first the views of Orthodox Rabbinical Judaism and Karaite Judaism.
Orthodox Rabbinical Judaism considers that according to the Torah a person is born a Jew only if that person's Mother is Jewish. On the other hand, Karaite Judaism considers that according to the Torah a person is born a Jew only if that person's Father is Jewish.
We will examine the two readings in the Pentateuch that imply a status of the child of Israelite intermarriage to a non-Israelite. We will examine these two readings in light of the Rabbinical position as well as in light of the Karaite position. The two readings are: from Deuteronomy 7:3-4, and Leviticus 24:10-16.
| Deuteronomy Chapter 7 1 When YHWH thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou; 2 and when YHWH thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them; 3 neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 4 For he will turn away thy son from following Me, that they may serve other gods; so will the anger of YHWH be kindled against you, and He will destroy thee quickly. | ||
First, from Deuteronomy 7:3-4 "Neither shall you make marriages with them; your daughter you shall not give unto his son, nor his daughter shall you take unto your son. For he will turn away your son from following Me, that you may serve other gods."
The first interpretation of this is as follows (we have added in brackets the interpretation of the text):
";Neither shall you make marriages with them; your daughter you shall not give unto his son ["he" being the Canaanite man, and "his son" being the son of that Canaanite man], nor his daughter [again "he" being the Canaanite man, and "his daughter" being the daughter of that Canaanite man] shall you take unto your son ["you" being the Israelite to whom the Torah speaks to, and "your son" being the son of that Israelite]. For he ["he" being the Canaanite man] will turn away your son ["your son" being the son of the Israelite] from following Me, that you may serve other gods. " In this interpretation, the concern expressed in the Torah is that the Israelite's son is given in marriage to a pagan woman and the pagan woman's father will teach paganism. In this interpretation there is no implication being made on the status of any possible offspring between the mixed couple.
05/03/09: Counting the Omer - 2009
Today is Sunday, May 31, 2009 - Day 50 of Omer
Chag Sameach Shavuot!
Rabbinical Jews start the counting of the Omer on the day after Passover. Karaites believe the counting of the Omer starts the day after the shabbat that occurs during passover. Let's try to understand what the Torah actually says.
A couple simple verses leading to the first day of Omer starting the day after shabbat during Passover:
Interestingly enough, those following the lunar calendar would have the same count in the year 2009 since Passover fell on shabbat according to the lunar calendar.
Chag Sameach Shavuot!
Feast of Weeks, Feast of Harvest Baruch YHWH!
Feast of First Fruits
Rabbinical Jews start the counting of the Omer on the day after Passover. Karaites believe the counting of the Omer starts the day after the shabbat that occurs during passover. Let's try to understand what the Torah actually says.
A couple simple verses leading to the first day of Omer starting the day after shabbat during Passover:
- - We are to count 7 shabbats which logically points to shabbat as the shabbat, not Passover as the first shabbat -- there are not 7 Passovers. Shavua is hebrew for week - Shavout is afterall interpretted to mean Feast of Weeks. Having the name for week in the Feast name and still interpretting shabbat as week rather than 7th day of rest seems extreme.
- - Most revealing is Lev 23:16 where it specifies the fiftieth day being the "morrow after shabbat", which clearly would be a Sunday.
Interestingly enough, those following the lunar calendar would have the same count in the year 2009 since Passover fell on shabbat according to the lunar calendar.
| Contrary to popular belief, the Counting of Omer leading to Shavuot (Feast of Weeks/Pentecost) begins after shabbat, not after Passover. From http://www.karaite-korner.org/shavuot.shtml: Shavuot (Feast of Weeks/Pentecost) is the Biblical harvest-festival celebrated 50 days after the Sunday which falls out during Passover. These fifty days are called the Counting of the Omer. A more accurate translation of Lev 23:15-16 follows: Leviticus Chapter 23 15 And you shall count for yourself from the day after the seventh day of rest (the shabbat - הַשַּׁבָּת), from the day that you brought the sheaf of waving; seven seventh days of rest (a shabbatote - שַׁבָּתֹות) shall there be complete; 16 even unto the day after after the seventh day of rest (the shabbat - הַשַּׁבָּת) shall ye number fifty days; and ye shall present a new meal-offering unto YHWH. The references to shabbat in these verses specify a definite article using "the shabbat" rather than "a shabbat". The definition of shabbat occurs a few verses earlier in Lev 23:3. 3 Six days shall work be done; but on the seventh day is a sabbath of solemn rest (a shabbat shabbathown - שַׁבַּת שַׁבָּתֹון), a holy convocation; ye shall do no manner of work; it is a sabbath (a shabbat - שַׁבַּת) unto YHWH in all your dwellings. Leviticus Chapter 23 15 And ye shall count unto you from the morrow after the day of rest (הַשַּׁבָּת), from the day that ye brought the sheaf of the waving; seven weeks (שַׁבָּתֹות) shall there be complete; 16 even unto the morrow after the seventh week (הַשַּׁבָּת) shall ye number fifty days; and ye shall present a new meal-offering unto YHWH. 17 Ye shall bring out of your dwellings two wave-loaves of two tenth parts of an ephah; they shall be of fine flour, they shall be baked with leaven, for first-fruits unto YHWH. 18 And ye shall present with the bread seven lambs without blemish of the first year, and one young bullock, and two rams; they shall be a burnt-offering unto YHWH, with their meal-offering, and their drink-offerings, even an offering made by fire, of a sweet savour unto YHWH. 19 And ye shall offer one he-goat for a sin-offering, and two he-lambs of the first year for a sacrifice of peace-offerings. 20 And the priest shall wave them with the bread of the first-fruits for a wave-offering before YHWH, with the two lambs; they shall be holy to YHWH for the priest. 21 And ye shall make proclamation on the selfsame day; there shall be a holy convocation unto you; ye shall do no manner of servile work; it is a statute for ever in all your dwellings throughout your generations. | ||
04/07/08: Happy New Year!
Nehemia & Devorah Gordon, and the people and organizations quoted on Karaite-Korner.org, are in no way associated with peshat.com and views expressed here.
Karaite Korner Newsletter #326
Aviv Found!
On Sunday March 23, 2008 Nehemia Gordon and Devorah Gordon found large quantities of Aviv barley at Ein Mabua near Jerusalem and at multiple locations in the central Jordan Valley. This confirms that the new moon expected on April 7, 2008 will begin the Month of the Aviv. Chag HaMatzot (Feast of Unleavened Bread) will commence at sunset April 21, 2008 and continue until sunset April 28, 2008.
Shanah Tovah!
Happy New Year!
Nehemia Gordon
Jerusalem, Israel
On Monday April 7, 2008 the new moon was sighted from several locations around Israel. The moon was sighted:
*from Eilat by Eli El-Tanani and Shai El-Tanani at 19:13
*from Ashdod by Neriah Haroeh and Nilit Masliach at 19:15
*from Mitzpeh Ramon by Bart Vangronsvelt and Ganneke Kunst at about 19:15
*from Beersheva by Simchon Firouz, Kobi El-Tanani, and Ovadiah Firouz
at about 19:30
*from highway 6 by Chad and Barbara Peterson at 19:39
On the previous evening, Sunday April 6, the moon had a lagtime of 33 minutes and illumination of 0.52% which means it was not visible under any circumstances from Israel.
Shanah Tovah!
Happy New Year!
Nehemia Gordon
Jerusalem, Israel
Continue for more information about the Counting of Omer leading to Shavout... based on the timing of Passover.
| Sign up for the New Moon Report at Karaite-Korner.org | ||
Karaite Korner Newsletter #326
Aviv Found!
On Sunday March 23, 2008 Nehemia Gordon and Devorah Gordon found large quantities of Aviv barley at Ein Mabua near Jerusalem and at multiple locations in the central Jordan Valley. This confirms that the new moon expected on April 7, 2008 will begin the Month of the Aviv. Chag HaMatzot (Feast of Unleavened Bread) will commence at sunset April 21, 2008 and continue until sunset April 28, 2008.
Shanah Tovah!
Happy New Year!
Nehemia Gordon
Jerusalem, Israel
| Aviv was found and the new moon was seen in Israel, today is the first day of the first month, Aviv (or the Babylonian Nisan)... so Happy New Year!!! 1 Observe the month of Abib, and keep the passover unto YHWH thy God; for in the month of Abib YHWH thy God brought thee forth out of Egypt by night. | ||
On Monday April 7, 2008 the new moon was sighted from several locations around Israel. The moon was sighted:
*from Eilat by Eli El-Tanani and Shai El-Tanani at 19:13
*from Ashdod by Neriah Haroeh and Nilit Masliach at 19:15
*from Mitzpeh Ramon by Bart Vangronsvelt and Ganneke Kunst at about 19:15
*from Beersheva by Simchon Firouz, Kobi El-Tanani, and Ovadiah Firouz
at about 19:30
*from highway 6 by Chad and Barbara Peterson at 19:39
On the previous evening, Sunday April 6, the moon had a lagtime of 33 minutes and illumination of 0.52% which means it was not visible under any circumstances from Israel.
Shanah Tovah!
Happy New Year!
Nehemia Gordon
Jerusalem, Israel
| Confirmed: Pesach begins the evening of April 21, 2008 5 In the first month, on the fourteenth day of the month at dusk, is YHWH'S passover. 6 And on the fifteenth day of the same month is the feast of unleavened bread unto YHWH; seven days ye shall eat unleavened bread. 7 In the first day ye shall have a holy convocation; ye shall do no manner of servile work. 8 And ye shall bring an offering made by fire unto YHWH seven days; in the seventh day is a holy convocation; ye shall do no manner of servile work. 9 And YHWH spoke unto Moses saying: 10 Speak unto the children of Israel, and say unto them: When ye are come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring the sheaf of the first-fruits of your harvest unto the priest. 11 And he shall wave the sheaf before YHWH, to be accepted for you; on the morrow after the sabbath (שבת) the priest shall wave it. 12 And in the day when ye wave the sheaf, ye shall offer a he-lamb without blemish of the first year for a burnt-offering unto YHWH. 13 And the meal-offering thereof shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire unto YHWH for a sweet savour; and the drink-offering thereof shall be of wine, the fourth part of a hin. 14 And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the offering of your God; it is a statute for ever throughout your generations in all your dwellings. | ||
Continue for more information about the Counting of Omer leading to Shavout... based on the timing of Passover.
03/04/08: The Shabbat Goy
From Jewish Encyclopedia.com: Shabbat Goy
SHABBAT GOY:
By : Joseph Jacobs Judah David Eisenstein
The Gentile employed in a Jewish household on the Sabbath-day to perform services which are religiously forbidden to Jews on that day. The Shabbat goy's duty is to extinguish the lighted candles or lamps on Friday night, and make a fire in the oven or stove on Sabbath mornings during the cold weather. A poor woman ("Shabbat goyah") often discharges these offices. The hire in olden times was a piece of ḥallah; in modern times, about 10 cents.
According to strict Jewish law, a Jew is not allowed to employ a non-Jew to do work on the Sabbath which is forbidden to a Jew. The rule of the Rabbis is "amirah le-goy shebut" (i.e., "to bid a Gentile to perform work on the Sabbath is still a breach of the Sabbath law," though not so flagrant as performing the work oneself); but under certain circumstances the Rabbis allowed the employment of non-Jews, especially to heat the oven on winter days in northern countries.
SHABBAT GOY:
By : Joseph Jacobs Judah David Eisenstein
The Gentile employed in a Jewish household on the Sabbath-day to perform services which are religiously forbidden to Jews on that day. The Shabbat goy's duty is to extinguish the lighted candles or lamps on Friday night, and make a fire in the oven or stove on Sabbath mornings during the cold weather. A poor woman ("Shabbat goyah") often discharges these offices. The hire in olden times was a piece of ḥallah; in modern times, about 10 cents.
| Both employing a goy and having candles lit on Shabbat are questionable. Approximately 18 minutes prior to Shabbat, Rabbinical Jews have made it a woman's duty to light candles while reciting the following "blessing": From http://www.chabad.org: "Blessed are You, Lord our G-d, King of the universe,The logical conclusion is this prayer is directed to a god who commanded you to light the candles of Shabbat. Assuming it is acceptable to have fire kindled leading into Shabbat... this blessing is still, at best, incredibly misleading since it specifically excludes YHWH as the blessing's benefactor. We are, in fact, commanded by YHWH not to kindle fire on shabbat. From http://www.shabbatcandlesticks.com/: Actually, a search for the reason for lighting Shabbat candlesticks reveals an interesting history behind it. In fact, there is no commandment in the Torah to light Shabbat candles. The tradition of lighting Shabbat candlesticks derives from a much later period in Jewish history ... The rabbis, in order to make their point clearly, and to solidify the authority of rabbinic law throughout the Jewish community, instituted the recitation of a berakhah when lighting Shabbat candlesticks, thus implying that it is a commandment with the force of Torah behind it.If a commandment did exist to light the candles, candles would then be lit every week without fail since it would be sinning not to light candles -- it would not be tradition. Since YHWH did not make such a commandment based on Deu 4:2 (not to add to or subtract from Torah) and Joshua 8:34 (stating that no commandments exist outside the written Torah), you could say the tradition of praying to a god who commanded it is clearly an idolatrous practice. It should concern everyone. 2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of YHWH your God which I command you. 3 Your eyes have seen what YHWH did in Baal-peor; for all the men that followed the Baal of Peor, YHWH thy God hath destroyed them from the midst of thee. Exodus Chapter 35 2 Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to YHWH; whosoever doeth any work therein shall be put to death. 3 Ye shall kindle no fire throughout your habitations upon the sabbath day.' Joshua Chapter 8 34 And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law. 35 There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them. | ||
According to strict Jewish law, a Jew is not allowed to employ a non-Jew to do work on the Sabbath which is forbidden to a Jew. The rule of the Rabbis is "amirah le-goy shebut" (i.e., "to bid a Gentile to perform work on the Sabbath is still a breach of the Sabbath law," though not so flagrant as performing the work oneself); but under certain circumstances the Rabbis allowed the employment of non-Jews, especially to heat the oven on winter days in northern countries.
02/19/08: The Exodus - "Peshat" and "Derash"
The Virtual Beit Midrash, and the people and organizations quoted on http://www.vbm-torah.org, are in no way associated with peshat.com and views expressed here.
YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
*********************************************************
INTRODUCTION TO PARASHAT HASHAVUA
PARASHAT VAERA
The Exodus - "Peshat" and "Derash"
by Rav David Silverberg
I. Introduction
Parashat Vaera focuses on the ten "makkot," the plagues that bring havoc and destruction upon the land of Egypt in response to Pharaoh's refusal to free the Hebrew slaves. This extended process of ten plagues reveals that God's plan involves more than His nation's freedom. If He intended solely to liberate the slaves from Pharaoh's rule, a single miraculous blow would have sufficed. But, as the Almighty Himself tells Moshe, He has an additional goal in mind, as well: "The Egyptians shall know that I am the Lord, when I stretch out My hand over Egypt and bring the Israelites from their midst" (7:5). Last week, we read of Pharaoh's defiant response to God's order to set the slaves free: "Who is God that I should heed Him and let Israel go? I do not know God, nor will I let Israel go" (5:2). The redemption process must therefore entail an exhibition of divine strength that brings the Egyptian empire to its knees.
Our shiur this week will address the question as to whether any corresponding process was necessary on Benei Yisrael's part. Did God demand anything from them to earn their freedom? Were they charged with any religious responsibilities or obligations as prerequisites for their emancipation? Much later in Tanakh, in the book of Yechezkel, we find explicit proof to the fact that God had, indeed, called upon the Hebrew slaves to repent: "When I made Myself known to them in the land of Egypt" I also said to them: cast away, every one of you, the detestable things of his eyes, and do not defile yourselves with the fetishes of Egypt" (Yechezkel 20:5,7). In the Chumash itself, however, no such explicit indication is to be found. We will try to demonstrate that the "peshat," or straightforward reading of the narrative in the book of Shemot, and the "derash," the homiletic tradition of our Sages, point us in two opposite directions. As we will see, this issue serves as a beautiful example of the interplay between these two levels of interpretation, which will hopefully enhance our appreciation for the study of peshat on the one hand, and for the brilliance and power of derash, on the other.
There are two possible indications of an obligation on Benei Yisrael's part in preparation for the Exodus, one in Parashat Vaera, and another in Parashat Bo. We will study each instance and contrast the peshat approach with the homiletic interpretation.
YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
*********************************************************
INTRODUCTION TO PARASHAT HASHAVUA
PARASHAT VAERA
The Exodus - "Peshat" and "Derash"
by Rav David Silverberg
I. Introduction
Parashat Vaera focuses on the ten "makkot," the plagues that bring havoc and destruction upon the land of Egypt in response to Pharaoh's refusal to free the Hebrew slaves. This extended process of ten plagues reveals that God's plan involves more than His nation's freedom. If He intended solely to liberate the slaves from Pharaoh's rule, a single miraculous blow would have sufficed. But, as the Almighty Himself tells Moshe, He has an additional goal in mind, as well: "The Egyptians shall know that I am the Lord, when I stretch out My hand over Egypt and bring the Israelites from their midst" (7:5). Last week, we read of Pharaoh's defiant response to God's order to set the slaves free: "Who is God that I should heed Him and let Israel go? I do not know God, nor will I let Israel go" (5:2). The redemption process must therefore entail an exhibition of divine strength that brings the Egyptian empire to its knees.
Our shiur this week will address the question as to whether any corresponding process was necessary on Benei Yisrael's part. Did God demand anything from them to earn their freedom? Were they charged with any religious responsibilities or obligations as prerequisites for their emancipation? Much later in Tanakh, in the book of Yechezkel, we find explicit proof to the fact that God had, indeed, called upon the Hebrew slaves to repent: "When I made Myself known to them in the land of Egypt" I also said to them: cast away, every one of you, the detestable things of his eyes, and do not defile yourselves with the fetishes of Egypt" (Yechezkel 20:5,7). In the Chumash itself, however, no such explicit indication is to be found. We will try to demonstrate that the "peshat," or straightforward reading of the narrative in the book of Shemot, and the "derash," the homiletic tradition of our Sages, point us in two opposite directions. As we will see, this issue serves as a beautiful example of the interplay between these two levels of interpretation, which will hopefully enhance our appreciation for the study of peshat on the one hand, and for the brilliance and power of derash, on the other.
| I must assume this is a poor choice of words - demonstrating that the "peshat" meaning and the "derash" tradition point us in two opposite directions. Let's assure the "derash" tradition does not lead one from the "peshat" understanding of the Torah. 1 And now, O Israel, hearken unto the statutes and unto the ordinances, which I teach you, to do them; that ye may live, and go in and possess the land which YHWH, the God of your fathers, giveth you. 2 Ye shall not add unto the word which I command you, neither shall ye diminish from it, that ye may keep the commandments of YHWH your God which I command you. - Louis Rabinowitz, The Talmudic Meaning of Peshat Tradition: A Journal of Orthodox Thought, 6:1, 1963. | ||
There are two possible indications of an obligation on Benei Yisrael's part in preparation for the Exodus, one in Parashat Vaera, and another in Parashat Bo. We will study each instance and contrast the peshat approach with the homiletic interpretation.
02/13/08: Purim
Taken from Jewish Encyclopedia, Purim
Jewish feast celebrated annually on the l4th, and in Shushan, Persia, also on the 15th, of Adar, in commemoration of the deliverance of the Persian Jews from the plot of Haman to exterminate them, as recorded in the Book of Esther. According to that book the feast was instituted as a national one by Mordecai and Esther. For a critical view of Purim see Esther. In the present article are treated only the various features of the feast as developed after its institution.
Non-Religious Character.
Aside from the much-mooted question whether Purim is of Jewish or of heathen origin, it is certain that, as it appears in the Book of Esther, the festival is altogether devoid of religious spirit - an anomaly in Jewish religious history. This is due to the worldly spirit of the Book of Esther. The only religious allusions therein are the mention of fasting in iv. 16 and ix. 31, and perhaps the expression of confidence in the deliverance of Israel in iv. 14. This secular character has on the whole been most prominent in this festival at all times. Like Ḥanukkah, it has never been universally considered a religious holy day, in spite of the fact that it is designated by the term "yom-ṭob" (Esth. ix. 19, 22.). Accordingly business transactions and even manual labor are allowed on Purim, although in certain places restrictions have been imposed on work (Shulḥan 'Aruk, Oraḥ Ḥayyim, 696).
Nevertheless Purim has been held in high esteem at all times and in all countries, some even maintaining that when all the prophetical and hagiographical works shall be forgotten the Book of Esther will still be remembered, and, accordingly, the Feast of Purim will continue to be observed (Yer. Meg. i. 5a; Maimonides, "Yad," Megillah, iii. 18; comp. Schudt, "J'dische Merkw'rdigkeiten," ii. 311). It is also claimed that Purim is as great as the day on which the Torah was given on Sinai ("Mordekai" on B. M. ix., end; comp. Lampronti, "Paḥad Yiẓḥaḳ," s.v. "Purim"). In Italy the Jews, it seems, have even used the word "Purim" as a family name, which also proves the high esteem that the festival enjoys among them (Vogelstein and Rieger, "Gesch. der Juden in Rom," ii. 420; but comp. Steinschneider in "Monatsschrift," 1903, p. 175).
The Book of Esther does not prescribe any religious service for Purim; it enjoins only the annual celebration of the feast among the Jews on the 14th and 15th of Adar, commanding that they should "make them days of feasting and joy, and of sending portions one to another, and gifts to the poor." It seems, therefore, that the observance of Purim was at first merely of a convivial and social nature. Gradually it assumed religious features.
| According to the New Moon Report which can be received from a monthly newsletter at Karaite-Korner.org, the new moon was seen in Israel on Friday, February 8, 2008. Thus beginning the Twelfth Biblical Month, Adar. For 2008, Adar 14th (Purim) is February 22nd, 2008. | ||
Jewish feast celebrated annually on the l4th, and in Shushan, Persia, also on the 15th, of Adar, in commemoration of the deliverance of the Persian Jews from the plot of Haman to exterminate them, as recorded in the Book of Esther. According to that book the feast was instituted as a national one by Mordecai and Esther. For a critical view of Purim see Esther. In the present article are treated only the various features of the feast as developed after its institution.
| Esther Chapter 9 1 Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them that hated them; 2 the Jews gathered themselves together in their cities throughout all the provinces of the king hasuerus, to lay hand on such as sought their hurt; and no man could withstand them; for the fear of them was fallen upon all the peoples. . . . 17 on the thirteenth day of the month Adar, and on the fourteenth day of the same they rested, and made it a day of feasting and gladness. 18 But the Jews that were in Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness. 19 Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another. 20 And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, 21 to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, 22 the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor. | ||
Non-Religious Character.
Aside from the much-mooted question whether Purim is of Jewish or of heathen origin, it is certain that, as it appears in the Book of Esther, the festival is altogether devoid of religious spirit - an anomaly in Jewish religious history. This is due to the worldly spirit of the Book of Esther. The only religious allusions therein are the mention of fasting in iv. 16 and ix. 31, and perhaps the expression of confidence in the deliverance of Israel in iv. 14. This secular character has on the whole been most prominent in this festival at all times. Like Ḥanukkah, it has never been universally considered a religious holy day, in spite of the fact that it is designated by the term "yom-ṭob" (Esth. ix. 19, 22.). Accordingly business transactions and even manual labor are allowed on Purim, although in certain places restrictions have been imposed on work (Shulḥan 'Aruk, Oraḥ Ḥayyim, 696).
Nevertheless Purim has been held in high esteem at all times and in all countries, some even maintaining that when all the prophetical and hagiographical works shall be forgotten the Book of Esther will still be remembered, and, accordingly, the Feast of Purim will continue to be observed (Yer. Meg. i. 5a; Maimonides, "Yad," Megillah, iii. 18; comp. Schudt, "J'dische Merkw'rdigkeiten," ii. 311). It is also claimed that Purim is as great as the day on which the Torah was given on Sinai ("Mordekai" on B. M. ix., end; comp. Lampronti, "Paḥad Yiẓḥaḳ," s.v. "Purim"). In Italy the Jews, it seems, have even used the word "Purim" as a family name, which also proves the high esteem that the festival enjoys among them (Vogelstein and Rieger, "Gesch. der Juden in Rom," ii. 420; but comp. Steinschneider in "Monatsschrift," 1903, p. 175).
The Book of Esther does not prescribe any religious service for Purim; it enjoins only the annual celebration of the feast among the Jews on the 14th and 15th of Adar, commanding that they should "make them days of feasting and joy, and of sending portions one to another, and gifts to the poor." It seems, therefore, that the observance of Purim was at first merely of a convivial and social nature. Gradually it assumed religious features.
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