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April 29, 2007


Dixie Yid


Very nice post. I've noticed in the little reading I've done on your blog that you really have a very nice, analytical, way of coming to understand Chazal/Chumash in a way that is both faithful to all aspects of Yiddishkeit, and also follows the logic and language of "Secular" Biblical Exegesis. Are these particular explanations your own? I am very impressed. Do you teach at all?

-Dixie Yid


Thank you. All of my material is original. Some has been previously published under my real name, some is written for this blog, and some is from work yet to be published.

I have taught for many years although currently this blog is the only harbotsas hatorah that remains, beside my books, and that is its main reason for existence.

Dixie Yid

Hatzlacha raba! I hope your matzliach in being marbitz even more Torah in more ways.

-Dixie Yid



Please read http://karaite-korner.org/shavuot.shtml and be sure to proceed and read the 7 webpages linked to at the bottom.

If you read through all those webpages and you still stick to the ridiculous Rabbinic interpretations on this issue, you're valuing Rabbinic authority over truth and your position will have rightly earned fierce contempt.


Response at http://www.avakesh.com/2007/07/response-to-j-1.html


I wonder if every mention of day or night in Tanach must be forced into the framework of 24-hour periods. Perhaps we should keep in mind that day is more "important" than night, and certain events may be described in relation to daytime, regardless of which 24-hour period they are part of.

For example, using your examples above, "DAY AND NIGHT shall not cease" may not imply an order any more than "cold and heat" does. Rather, day and night are just variations of nature, and day is more important, so it is mentioned first.

Similarly, perhaps "on the fourteenth day of the month IN THE EVENING" simply relates to the fact that you will most likely eat the Pesach offering in the evening, right after the day of the 14th ends. If you were to eat it at 4AM, then something like "before dawn on the 15th" would have been used. In neither case would the verse reflect a definition of 24-hour periods.

As for "none of it shall be left until the morning" - you may be going too far to infer an abstract belief about the definition of the day from the particular laws of one sacrifice. Regular shelamim, for example, can be eaten until nightfall, not dawn. The fact that the korban todah can be eaten specifically "until morning", while shelamim is simply described with "on that day... and the next day", may in fact indicate that unless otherwise specified the day ends in the evening.

"And it was evening and it was morning" does indicate a 24-hour period (though I think the verse is ambiguous and the Rashbam's analysis not conclusive), and "FROM EVENING UNTIL EVENING" and "three days NIGHT AND DAY" seem to as well. But I think there is much less basis for your "natural"/"ceremonial" distinction than you try to bring.

I once heard R' Yaakov Medan say that even ignoring our tradition, the simple meaning of "mimacharat hashabbat" may be the 16th of Nisan. He didn't explain why. I have my theories as to what he was referring to, but they don't seem to be the same as your theories... :)

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