Avraham/0/he

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אברהם – סקירה

סקירה

Avraham, the first of our forefathers, is a trailblazer in both belief and deed.  He leaves his home and family to follow Hashem to an unknown land. Though his life is filled with tests and trials, including famine, his wife's bareness, family strife, and political struggles, he maintains faith in Hashem's promises and perseveres. He is a man of both "חסד" and "אמת".  He is strong enough to reproach Hashem when he thinks justice is not being served, yet humble enough to surrender himself before Him when asked to sacrifice his son.

Commentators discuss each of the Avraham stories, exploring Avraham's religious journey, leadership, and family life.  They emphasize the lessons to be learned from his various deeds, highlight character traits to be emulated, but also, at times, question his decisions and actions. The page below offers a glimpse at their differing understandings of some of the most pivotal episodes in Avraham's life and their varying portraits of his character and legacy.

Religious Identity

Journey to Belief

Though the Midrashל״ח:י״גאודות בראשית רבה shares stories of Avraham destroying his father's idols and being sentenced to death for his beliefs, we know nothing of his religious journey from Sefer Bereshit itself. Rambam and the Kuzari offer two possibilities, each in line with their own philosophical beliefs about attainment of faith:

Uniqueness?

Was Avraham's monotheism unique? This question depends on how one understands the phrase "וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם... כֹהֵן לְאֵל עֶלְיוֹן" (Bereshit 14:18):

Avraham's Observance of Mitzvot

Did Avraham keep all the mitzvot? The issue has been hotly debated for generations. On one hand, Avraham lived centuries before the Torah was given and many of its laws would be meaningless to him, suggesting that he did not keep them. On the other hand, it seems paradoxical to conceive of the founder of a religion not observing even its most basic commandments. This leads to a variety of approaches to the question: [For a full discussion of the issue, see אבות ומצוות.]

Distinct Worship?

How distinct was Avraham's mode of worship from those around him?  This question is an outgrowth of the above. If Avraham was unaware of later commandments, is it possible that, in worshiping Hashem, he borrowed from the practices of the surrounding pagans?

  • Akeidat Yitzchak – See שד״לבראשית כ״ב:א׳אודות ר' שמואל דוד לוצאטוwho suggests that Avraham, like the rest of the world in his era, originally viewed child sacrifice as the highest form of devotion to God. It was only through the story of the Akeidah itself that Hashem taught both him and the monotheistic world at large that the practice was, in fact, immoral and repugnant. For elaboration, see מטרת עקידת יצחק.
  • "וַיִּטַּע אֶשֶׁל... וַיִּקְרָא שָׁם בְּשֵׁם י"י" – Is it possible that Avraham's planting of a tree in a place of worship is influenced by surrounding Canaanite practices, as attested to by the later prohibition, "לֹא תִטַּע לְךָ אֲשֵׁרָה כׇּל עֵץ אֵצֶל מִזְבַּח ה'‏" (Devarim 16:21)? [See below for sources that suggest, instead, that the tree was meant to invite people to gather, so that Avraham could teach them about Hashem.]

Missionary?

Did Avraham attempt to convert others to belief in Hashem? Though Sefer Bereshit never explicitly presents Avraham as actively doing so, commentators point to several verses which might bear on the question:

Tests of Faith

משנה אבותאבות ה׳:ג׳אודות המשנהstates that Avraham was tested with ten trials. Though Avraham's life was clearly filled with various ordeals, only one of these is referred to as a test in Tanakh, the Akeidah ("וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם"). 

Various sources attempt to enumerate the ten tests referred to by the Mishna, some including only events mentioned in Tanakh, and others including also events culled from the Midrash. For some examples, see the lists compiled by פרקי דרבי אליעזרכ״ואודות פרקי דרבי אליעזר, רמב״םפירוש המשנה אבות ה׳רמב"ם הלכות עבודת כוכבים א׳:ג׳אודות ר' משה בן מיימון, and ר׳ עובדיה מברטנוראאבות ה׳:ג׳אודות ר' עובדיה מברטנורא.

Unique Traits

Belief in Hashem

See discussion above.

"תִּתֵּן.. חֶסֶד לְאַבְרָהָם"

Avraham is often portrayed as a paradigm of "חסד", with his hosting of guests being held up as a model to emulate.  How unique, though, was Avraham in this regard?  

"צְדָקָה וּמִשְׁפָּט"

In בראשית י״ח:י״ט, Hashem shares how He chose Avraham because He knew that Avraham was to teach his children "righteousness and justice". Avraham then proceeds to stand up for this very issue, reproaching Hashem's decision to totally destroy Sedom. Avraham makes two somewhat contradictory arguments, condemning collective punishment, yet simultaneously requesting collective salvation. How do these requests relate to each other?  [See תפילת אברהם על סדום for elaboration and discussion of the various modes of Divine Justice.]

Conduct in Battle

Bereshit 14 describes the Battle of the Kings and Avraham's military intervention so as to save his nephew Lot from captivity. Many suggest that the story was included in Tanakh since Avraham's conduct in war was worthy of emulation: [See מלחמת המלכים – מטרת הסיפור for elaboration.]

Possible Sins

Avraham in Egypt

בראשית י״ב describes Avraham's descent to Egypt due to famine. Commentators debate the propriety of his conduct throughout the episode. [For a full discussion of the various issues, see הכנסת שרי לסכנה במצרים.]

Leaving Israel – Was Avraham justified in leaving the land promised to him by Hashem, or should he have trusted that Hashem would care for him during the famine and stayed put?

Endangering Sarah – Should Avraham have risked Sarah's honor to save his own life? After all, by posing as Avraham's sister, Sarah presented herself as available, making it much more likely that the Egyptians would take her!

Lying – Was lying justified under the circumstances?

"בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה"

After Hashem promises Avraham the Land of Israel in בראשית ט״ו, Avraham questions, "בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה".  Is this an expression of lack of belief in Hashem?

Afflicting Hagar

In בראשית ט״ז, Sarah gives Hagar to Avraham in marriage, hoping that she will bear him a son.  After conceiving, Hagar begins to belittle her mistress, acting with disrespect ("וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ").  When Sarah complains, Avraham tells her, "הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי לָהּ הַטּוֹב בְּעֵינָיִךְ," leading Sarah to afflict the maidservant ("וַתְּעַנֶּהָ שָׂרַי") and Hagar to flee. How should both Sarah and Avraham's actions be viewed?  Was Sarah being overly harsh? Even if so, should Avraham be held accountable?

Covenant with Philistines

Though most sources do not view Avraham's covenant with Avimelekh in בראשית כ״א as problematic, רשב״םבראשית כ״ב:א׳אודות ר' שמואל בן מאיר uniquely faults Avraham for making the treaty.  He asserts that the Philistine land was included in Hashem's promise to Avraham, and thus the prohibition "לֹא תְחַיֶּה כׇּל נְשָׁמָה" applied to them as well. According to Rashbam, the command to sacrifice Yitzchak was meant to distress Avraham and punish him for this deed.7  See מטרת עקידת יצחק for elaboration.

Family Life

Sarah

Sarah's Status – When did Avraham and Sarah realize that Sarah was to be the mother of the chosen heir?

  • Knew from the beginning – Most assume that the couple knew from the very beginning that Avraham's line and legacy was to continue through the son born from Sarah.
  • Knew only in Chapter 17 – It is only in פרק י"ז, though, that Hashem makes this explicit, leading to the possibility that until then Sarah's status was in doubt.  This could explain Sarah's overly harsh reaction to Hagar's belittling of her in בראשית ט״ז.8  It also suggests that the first few Avraham stories might be aimed at presenting the rejected possibilities – Lot, Avraham's servant Eliezer, and Yishmael.

Endangering Sarah – See sources and discussion above, and see הכנסת שרי לסכנה במצרים for more.

Hagar & Yishmael

See discussion about the affliction of Hagar above, and see גירוש הגר וישמעאל for discussion of their expulsion.

Keturah

בראשית כ״ה speaks of Avraham's marriage to Keturah.  Who is this woman?  Based on the simple chronology of the chapters, Avraham is at least 140 when marrying her; why does he feel a need to remarry at such an advanced age? Finally, what is the Torah trying to teach us by recounting this episode? See Avraham's Many Wives for discussion of these issues.

A Wife for Yitzchak

Before his death, Avraham entrusts his servant with the mission of finding a wife for Yitzchak. What was Avraham's main criterion in looking for a spouse for his son? Was lineage, beliefs or character most important? Commentators debate the issue:

Comparison to Other Figures

Setting up foils is often a useful method to highlight the unique aspects of a character  or story.  What can be learned about Avraham from the following comparisons?

In the Arts

The sacrifice of Yitzchak is considered by many to be the pinnacle of Avraham's career. To compare how the story has been interpreted by artist and commentator alike, see עקידת יצחק באמנות.