Difference between revisions of "Shabbat Table Topics – Parashat Bechukotai/0/en"
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<category>Tanakh as Autobiography | <category>Tanakh as Autobiography | ||
| − | <p>In trying to determine when the prophecy that the people will confess their sins but nonetheless be further punished was fulfilled, R. Avraham Saba looks to his own time.  The Jews of Castille, who had initially lived in exile like royalty, were expelled to Portugal and from there to surrounding Arab lands. These Jews were righteous people, who had confessed their wrongdoings numerous times, but were nevertheless continuously punished.</p> | + | <p>In trying to determine when the prophecy that the people will confess their sins but nonetheless be further punished was fulfilled, R. Avraham Saba looks to his own time.  The Jews of Castille, who had initially lived in exile like royalty, were expelled to Portugal and from there to surrounding Arab lands. These Jews were righteous people, who had confessed their wrongdoings numerous times, but were nevertheless continuously punished. For more, see <a href="Repentance Rejected" data-aht="page">Repentance Rejected?</a></p> |
| − | <p>Can you think of other | + | <p>Can you think of other cases where commentators read the events of their own time back into Tanakh? For several examples:</p> |
<ul> | <ul> | ||
<ul> | <ul> | ||
| − | <li>R. Chasdai Crescas reads the Egyptian bondage as being afflictions of love, thereby attempting to comfort the oppressed of his own time that their exile too stemmed from love | + | <li>R. Chasdai Crescas reads the Egyptian bondage as being afflictions of love, thereby attempting to comfort the oppressed of his own time that their exile too stemmed from love, and not, as contemporary Christians claimed, from punishment.  See <a href="Purposes of the Egyptian Bondage" data-aht="page">Purposes of the Egyptian Bondage</a>.</li> |
| − | <li>R. Saba reads Esther's being forcibly taken to the King's palace in light of the forced conversions of his own time in <a href="Esther's Relations with Achashverosh" data-aht="page">Esther's Relations with Achashverosh</a>.</li> | + | <li>R. Saba reads Esther's being forcibly taken to the King's palace in light of the forced conversions of Portuguese Jewry in his own time<fn>R. Saba speaks from personal experience and anguish; his own two sons were forcibly taken from him and baptized during the decree.</fn> in <a href="Esther's Relations with Achashverosh" data-aht="page">Esther's Relations with Achashverosh</a>.</li> |
| − | <li>Cassuto portrays Yitro as a diplomatic leader coming to recognize the new people which had just emerged from slavery and joined the league of nations.  In this he is likely influenced by events of his own day and the desire that the newly established State of Israel similarly gain recognition from surrounding countries.  See <a href="Yitro's Visit – Purpose and Significance" data-aht="page">Yitro's Visit – Purpose and Significance</a>.</li> | + | <li>Cassuto portrays Yitro as a diplomatic leader coming to visit Moshe so as to recognize the new people which had just emerged from slavery and joined the league of nations.  In this he is likely influenced by events of his own day and the desire that the newly established State of Israel similarly gain recognition from surrounding countries.  See <a href="Yitro's Visit – Purpose and Significance" data-aht="page">Yitro's Visit – Purpose and Significance</a>.</li> |
| − | <li>Many medieval Spanish exegetes, | + | <li>Many medieval Spanish exegetes, themselves courtier Jews on good terms with their monarchs, read such relationships back into Megillat Esther, portraying Achashverosh as a positive figure with a favorable view of the Jewish people.  See <a href="Achashverosh's Shock and Fury" data-aht="page">Achashverosh's Shock and Fury</a>.</li> |
</ul> | </ul> | ||
</ul> | </ul> | ||
Version as of 13:55, 18 May 2017
Shabbat Table Topics – Parashat Bechukotai
What Brings Forgiveness?
Do confession and repentance necessarily bring atonement in their wake? In the curses of Vayikra 26, the text describes how after an initial punishment the people will confess their sins. This, however, leads not to forgiveness, but redoubled punishment! How is it that Hashem rejects the nation's repentance?
- While Ramban suggests that the people's repentance was not sincere, Ibn Ezra asserts that the text does not really mean that Hashem continued to punish them. Are these reinterpretation of the simple meaning of the verses valid? What support can you bring for either position? What marks confession/repentance as sincere or insincere?
- R. Avraham Saba prefers to maintain the simple sense of the text, and claims that the assumption that repentance must avert punishment is simply wrong. Do you find this claim theologically troubling? Why or why not? For elaboration, see Repentance Rejected?
Tanakh as Autobiography
In trying to determine when the prophecy that the people will confess their sins but nonetheless be further punished was fulfilled, R. Avraham Saba looks to his own time. The Jews of Castille, who had initially lived in exile like royalty, were expelled to Portugal and from there to surrounding Arab lands. These Jews were righteous people, who had confessed their wrongdoings numerous times, but were nevertheless continuously punished. For more, see Repentance Rejected?
Can you think of other cases where commentators read the events of their own time back into Tanakh? For several examples:
- R. Chasdai Crescas reads the Egyptian bondage as being afflictions of love, thereby attempting to comfort the oppressed of his own time that their exile too stemmed from love, and not, as contemporary Christians claimed, from punishment. See Purposes of the Egyptian Bondage.
- R. Saba reads Esther's being forcibly taken to the King's palace in light of the forced conversions of Portuguese Jewry in his own time1 in Esther's Relations with Achashverosh.
- Cassuto portrays Yitro as a diplomatic leader coming to visit Moshe so as to recognize the new people which had just emerged from slavery and joined the league of nations. In this he is likely influenced by events of his own day and the desire that the newly established State of Israel similarly gain recognition from surrounding countries. See Yitro's Visit – Purpose and Significance.
- Many medieval Spanish exegetes, themselves courtier Jews on good terms with their monarchs, read such relationships back into Megillat Esther, portraying Achashverosh as a positive figure with a favorable view of the Jewish people. See Achashverosh's Shock and Fury.
