חדש באתר: עוזר בינה מלאכותית המבוסס על כתביו ושיעוריו של הרב מיכאל אברהם

Q&A: Three Questions

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Originally published:
This is an English translation (via GPT-5.4). Read the original Hebrew version.

Three Questions

Question

Hello Rabbi,
1. Why was the tractate Kinnim written? It seems that it is trying to convey basic mathematical rules more than realistic cases. It presents extreme cases that are clearly quite illogical.
2. Is the Rabbi familiar with an explanation for why the priests go up barefoot for the Priestly Blessing (aside from the very strange explanation that appears in the Talmud), or alternatively, does the Rabbi have a satisfactory explanation for the Talmud’s concern behind this custom? (Lest his sandal tear, he bend down to fix it, and people think he is disqualified from the priesthood.)
3. Is it possible that the Torah commanded ritual slaughter because that was the most moral way that existed in their time to kill an animal (all the explanations of the commandment that I know took that approach)? If so, today could it be that the Torah would want us to slaughter by electricity instead (assuming that hurts less; I don’t know physiologically), and we are basically, like in the Rabbi’s parable, insisting on wearing warm clothes in the desert?
Thank you very much

Answer

  1. There is a wonderful work by my friend Professor Moshe Koppel on tractate Kinnim. In it he proves a mathematical theorem that explains some of the tractate’s basic principles.
  2. https://ph.yhb.org.il/02-20-08/
  3. I very much doubt that the laws of ritual slaughter are because of preventing suffering to animals. Many have written that way, but in my opinion that is merely the reason for the verse. And even if that is correct, in Jewish law we do not derive rulings from the reason for the verse.

Discussion on Answer

Another Questioner (2020-10-06)

3. What does the Rabbi think is the reason for the laws of ritual slaughter?

Michi (2020-10-06)

I don’t know. I don’t deal with reasons for the commandments. But as I wrote, the reason may be true in itself, only in Jewish law we do not derive rulings from the reason.

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