In the play, sons become outraged at the actions of their fathers. This outrage turns into hate, and yet the sons cannot help but bear a resemblance to their fathers. For Troy, this happens when he assaults Cory and kicks him out of the house. Troy believes that he is protecting Cory from a life of failure in football, yet Troy has become the same man that his father had been. The final scene sees Cory struggling with this same dynamic. He seeks to reject his father, but he cannot completely leave Troy - he carries his memory, influence, and song with him.
Classical Judaism, however, insists that man is a divinely, and intentionally, created composite of spirit and body, and therefore to deny the significance of natural familial kinship is to deny a part of ourselves. Nothing illustrates this more than the fact that God sought in Abraham not only the father of a faith but of a family. "By electing the seed of Abraham," Wyschogrod notes, "God creates a people that is in his service in the totality of its human being and not just in its moral and spiritual existence. The domain of the family, the most fundamental and intimate human association, is thereby sanctified."13 While the Church contended that the "new Israel was open to anyone who embraced the message of the Church," Jews maintained that membership in Israel is bestowed by birth, because "God chose to embrace a people in the fullness of humanity," and "this had to include the bodyness of this people alongside its national soul." In the election of Israel we truly see that "the divine does not destroy the
natural, but confirms it by placing it in its service."14