Difference between revisions of "Shabbat Table Topics – Parashat Vayera/0/en"
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<li>What crime could possibly justify the banishment of one's son?  </li> | <li>What crime could possibly justify the banishment of one's son?  </li> | ||
| − | <li>How should Yishmael's "צחוק" be understood?  Is it possible that the righteous Sarah would be ready to expel Yishmael for innocuous laughter? On the other hand, is it conceivable that a son raised by Avraham could have committed crimes so dire that such a punishment was warranted? | + | <li>How should Yishmael's "צחוק" be understood?  Is it possible that the righteous Sarah would be ready to expel Yishmael for innocuous laughter? On the other hand, is it conceivable that a son raised by Avraham could have committed crimes so dire that such a punishment was warranted?</li> |
| − | <li> | + | <li>Compare Rashi, who defends Sarah by depicting a particularly wicked Yishmael, and R. Avraham Saba who condemns Sarah for her actions, despite Hashem's endorsement of her decision!</li> |
| + | </ul> | ||
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| + | <category>Collective Punishment versus Collective Salvation | ||
| + | <p>Often readers view <a href="Avraham's Prayer for Sedom" data-aht="page">Avraham's Prayer for Sedom</a> as a condemnation of the of the concept of collective punishment.  A closer look, however, reveals that his request is more complex.  Avraham seems to simultaneously appeal to Divine mercy for collective salvation, asking to spare even the wicked of the city due to the virtues of the righteous.</p> | ||
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| + | <li>Is collective salvation any more "just" than collective punishment?  Is Avraham being inconsistent in condemning one while requesting the other?  Or, should his plea be understood in a different way?</li> | ||
| + | <li>Can Hashem be swayed by human argument?  Is it conceivable that Hashem's feelings about collective punishment changed as a result of Avraham's pleas? Does the story suggest that they did?</li> | ||
| + | <li>Finally, look to other examples of punishment in Tanakh.  Is collective punishment the norm or the exception?</li> | ||
</ul> | </ul> | ||
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Version as of 07:09, 14 November 2016
Shabbat Table Topics – Parashat Vayera
Did the Avot Keep the Mitzvot?
This issue had been debated throughout the ages. On one hand, the Avot and Imahot lived centuries before the Torah was given and many of its laws would be meaningless to them. On the other hand, it seems paradoxical to conceive of the founders of a religion not observing even its most basic commandments.
- What other factors might lead one to suggest that the Avot did in fact observe at least some of the commandments?
- What evidence might you bring from Torah to support each position?
- With which side of the debate do you agree; why? See Avot and Mitzvot – Was Avraham the First Jew?
Criticizing our Avot
To what extent should we view our ancestors as perfect role models worthy of emulation, reinterpreting any stories that cast shadows on their reputations, and when is it ok to criticize their actions and recognize that they, too, had human flaws? Use the story of the Banishment of Hagar and Yishmael as a test case to explore the question.
- What crime could possibly justify the banishment of one's son?
- How should Yishmael's "צחוק" be understood? Is it possible that the righteous Sarah would be ready to expel Yishmael for innocuous laughter? On the other hand, is it conceivable that a son raised by Avraham could have committed crimes so dire that such a punishment was warranted?
- Compare Rashi, who defends Sarah by depicting a particularly wicked Yishmael, and R. Avraham Saba who condemns Sarah for her actions, despite Hashem's endorsement of her decision!
Collective Punishment versus Collective Salvation
Often readers view Avraham's Prayer for Sedom as a condemnation of the of the concept of collective punishment. A closer look, however, reveals that his request is more complex. Avraham seems to simultaneously appeal to Divine mercy for collective salvation, asking to spare even the wicked of the city due to the virtues of the righteous.
- Is collective salvation any more "just" than collective punishment? Is Avraham being inconsistent in condemning one while requesting the other? Or, should his plea be understood in a different way?
- Can Hashem be swayed by human argument? Is it conceivable that Hashem's feelings about collective punishment changed as a result of Avraham's pleas? Does the story suggest that they did?
- Finally, look to other examples of punishment in Tanakh. Is collective punishment the norm or the exception?
Like Father, Like Son?
Often readers picture Avraham as an active trailblazer, and Yitzchak as but a passive shadow, whose main contribution is being a link in the chain. Is this an accurate depiction?
- What do you think are the strengths and weaknesses of each character?
- What are the main points of similarity and difference between the two?
- Perhaps surprisingly, the stories of father and son are actually quite similar, and exploring the parallels helps a reader appreciate both the overlap between and the uniqueness of each leader. See Avraham and Yitzchak for more.
