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<li>Determine whether the sin of the nation was actually one of belief in foreign gods, or, as the Kuzari suggests, a lesser sin of not making a graven image, even if it was meant to represent God Himself.  R"Y Bekhor Shor raises a third possibility that people were simply looking for an alternative guide to replace the lost Moshe, and that there was no sin against God at all.  Which of these do you find most convincing and best supported by the text? </li> | <li>Determine whether the sin of the nation was actually one of belief in foreign gods, or, as the Kuzari suggests, a lesser sin of not making a graven image, even if it was meant to represent God Himself.  R"Y Bekhor Shor raises a third possibility that people were simply looking for an alternative guide to replace the lost Moshe, and that there was no sin against God at all.  Which of these do you find most convincing and best supported by the text? </li> | ||
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| + | <category>Polemics and Parshanut | ||
| + | <p>Commentators' positions on Biblical  issues are influenced by numerous factors including their reading of the text, theological or philosophical concerns, autobiographical connections, and sometimes, polemics with other sects or religions.</p> | ||
| + | <ul> | ||
| + | <li>Does the fact that an approach is polemically motivated make it less valid or intellectually honest than one which is influenced by the text alone?</li> | ||
| + | </ul> | ||
| + | <p> </p> | ||
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Version as of 12:34, 15 March 2017
Shabbat Table Topics – Parashat Ki Tisa
Sins of the Parents
Why, at times, are the righteous punished while sinners prosper? The verse "פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים" appears to suggest that, at least in certain circumstances, Hashem Himself allows innocent children to be punished while their sinful parents go free.
- How does this manifest Divine justice? Is there any other way of understanding the verse?
- When, if ever, is collective punishment justified? Can the same reasoning apply to vicarious punishment (when one is punished in place of another)? Does the fact that the verse speaks of inter-familial punishment make a difference?
- For extensive discussion of the issue, see Are Children Punished for Parents' Sins?
How could the nation, and especially Aharon, blunder with the Sin of the Golden Calf so soon after revelation? Is it possible that Aharon could have really been involved in an idolatrous rite? If so, how could he have been rewarded with the priesthood so soon afterwards? See Sin of the Golden Calf for elaboration.
- Set up a debate at your Shabbat table, defending or prosecuting Aharon for his actions.
- Determine whether the sin of the nation was actually one of belief in foreign gods, or, as the Kuzari suggests, a lesser sin of not making a graven image, even if it was meant to represent God Himself. R"Y Bekhor Shor raises a third possibility that people were simply looking for an alternative guide to replace the lost Moshe, and that there was no sin against God at all. Which of these do you find most convincing and best supported by the text?
Polemics and Parshanut
Commentators' positions on Biblical issues are influenced by numerous factors including their reading of the text, theological or philosophical concerns, autobiographical connections, and sometimes, polemics with other sects or religions.
- Does the fact that an approach is polemically motivated make it less valid or intellectually honest than one which is influenced by the text alone?
