Difference between revisions of "Avot and Mitzvot – Was Avraham the First Jew/2/en"
(Original Author: Rabbi Hillel Novetsky) |
(Original Author: Rabbi Hillel Novetsky) |
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<point><b>Evidence of early adherence</b> – Some exegetes<fn>See R. Abraham of Baghdad cited by <multilink><a href="IbnBalaamBereshit8-2" data-aht="source">R. Yehuda ibn Balaam</a><a href="IbnBalaamBereshit8-2" data-aht="source"></a>Bereshit 8:2<a href="R. Yehuda ibn Balaam" data-aht="parshan">About R. Yehuda ibn Balaam</a></multilink> as well as some of the Karaite sources above.</fn> point to the Torah's use of the term "הַבְּהֵמָה הַטְּהוֹרָה" in the Noach stories<fn>See <a href="Bereshit7-2" data-aht="source">Bereshit 7:2,8</a> and <a href="Bereshit8-20" data-aht="source">Bereshit 8:20</a>. Other sources attempted to adduce evidence for the early existence of Kashrut laws from the phrases "אֲשֶׁר הוּא חַי" (see <a href="KaraiteCommentary" data-aht="source">Karaite Commentary</a> which renders "חַי" as ritually pure) or "כְּיֶרֶק עֵשֶׂב" (see <multilink><a href="DialogueTrypho20" data-aht="source">Trypho</a><a href="DialogueTrypho20" data-aht="source">Justin Martyr, Dialogue with Trypho 20</a></multilink>'s claim that not all herbs are fit for consumption) in <a href="Bereshit9-3" data-aht="source">Bereshit 9:3</a>.</fn> as proof that the laws of Kashrut were known already at that time.<fn>However, see <multilink><a href="IbnBalaamBereshit8-2" data-aht="source">R. Yehuda ibn Balaam</a><a href="IbnBalaamBereshit8-2" data-aht="source"></a>Bereshit 8:2<a href="R. Yehuda ibn Balaam" data-aht="parshan">About R. Yehuda ibn Balaam</a></multilink> who argues that if this was true, there would have been no need for the Torah to later specify which animals were permitted to be eaten, as this would have been well known. See also below for alternative interpretations of the verses by Noach.</fn></point> | <point><b>Evidence of early adherence</b> – Some exegetes<fn>See R. Abraham of Baghdad cited by <multilink><a href="IbnBalaamBereshit8-2" data-aht="source">R. Yehuda ibn Balaam</a><a href="IbnBalaamBereshit8-2" data-aht="source"></a>Bereshit 8:2<a href="R. Yehuda ibn Balaam" data-aht="parshan">About R. Yehuda ibn Balaam</a></multilink> as well as some of the Karaite sources above.</fn> point to the Torah's use of the term "הַבְּהֵמָה הַטְּהוֹרָה" in the Noach stories<fn>See <a href="Bereshit7-2" data-aht="source">Bereshit 7:2,8</a> and <a href="Bereshit8-20" data-aht="source">Bereshit 8:20</a>. Other sources attempted to adduce evidence for the early existence of Kashrut laws from the phrases "אֲשֶׁר הוּא חַי" (see <a href="KaraiteCommentary" data-aht="source">Karaite Commentary</a> which renders "חַי" as ritually pure) or "כְּיֶרֶק עֵשֶׂב" (see <multilink><a href="DialogueTrypho20" data-aht="source">Trypho</a><a href="DialogueTrypho20" data-aht="source">Justin Martyr, Dialogue with Trypho 20</a></multilink>'s claim that not all herbs are fit for consumption) in <a href="Bereshit9-3" data-aht="source">Bereshit 9:3</a>.</fn> as proof that the laws of Kashrut were known already at that time.<fn>However, see <multilink><a href="IbnBalaamBereshit8-2" data-aht="source">R. Yehuda ibn Balaam</a><a href="IbnBalaamBereshit8-2" data-aht="source"></a>Bereshit 8:2<a href="R. Yehuda ibn Balaam" data-aht="parshan">About R. Yehuda ibn Balaam</a></multilink> who argues that if this was true, there would have been no need for the Torah to later specify which animals were permitted to be eaten, as this would have been well known. See also below for alternative interpretations of the verses by Noach.</fn></point> | ||
<point><b>Punishments for violators</b> – Some <a href="KaraiteTract" data-aht="source">Karaite sources</a> assert that the bringing of the Flood, the punishment meted out to the Canaanites for their sins, and the verses in Yechezkel which say that the Israelites deserved to be wiped out in Egypt demonstrate that the commandments existed before Sinai.<fn>Contrast with commentators below who explain that these punishments resulted from a violation of only a select group of laws, rather than the entire Torah.</fn></point> | <point><b>Punishments for violators</b> – Some <a href="KaraiteTract" data-aht="source">Karaite sources</a> assert that the bringing of the Flood, the punishment meted out to the Canaanites for their sins, and the verses in Yechezkel which say that the Israelites deserved to be wiped out in Egypt demonstrate that the commandments existed before Sinai.<fn>Contrast with commentators below who explain that these punishments resulted from a violation of only a select group of laws, rather than the entire Torah.</fn></point> | ||
− | <point><b>Religiosity of the Patriarchs</b> – This position takes for granted that the Patriarchs observed all of the Torah's commandments.<fn>Cf. the formulation in <multilink><a href="BavliNedarim32a" data-aht="source">Bavli Nedarim</a><a href="BavliNedarim32a" data-aht="source">Nedarim 32a</a><a href=" | + | <point><b>Religiosity of the Patriarchs</b> – This position takes for granted that the Patriarchs observed all of the Torah's commandments.<fn>Cf. the formulation in <multilink><a href="BavliNedarim32a" data-aht="source">Bavli Nedarim</a><a href="BavliNedarim32a" data-aht="source">Nedarim 32a</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> "שאין לך מי שנתעסק במצות כאברהם אבינו".</fn></point> |
− | <point><b>Patriarchal transgressions</b> – This approach encounters difficulties in explaining the instances in which our forefathers seem to have violated the Torah's prohibitions, particularly those of forbidden sexual relationships.<fn><a href="Yefet" data-aht="source">Yefet</a> attempts to also address why Avraham did not circumcise himself until he was 99 years old, by drawing a parallel to the Children of Israel not performing circumcision in the desert.</fn> Thus, <a href="Yefet" data-aht="source">Yefet</a> goes so far as to assert that Leah and Rachel were merely relatives and not sisters,<fn>Cf. <multilink><a href="RYBSBereshit30-9" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit18-8" data-aht="source">Bereshit 18:8</a><a href="RYBSBereshit30-9" data-aht="source">Bereshit 30:9</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambanYevamot98a" data-aht="source">Ramban</a><a href="RambanYevamot98a" data-aht="source">Yevamot 98a</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, and Sefer Nizachon Yashan 34 that they were born from two different mothers.</fn> and that Yocheved was Amram's cousin rather than his aunt.<fn>This matches the position of the LXX, Neofiti, and Peshitta who translate "דֹּדָתוֹ" in Shemot 6:20 as "daughter of his aunt" rather than just "aunt". The earliest source for this position is Demetrius the Chronographer. For more on this position and its chronological implications, see <a href="Duration of the Egyptian Exile" data-aht="page">Duration of the Egyptian Exile</a>.</fn> Alternatively, these actions were, in fact, problematic.<fn>Cf. <multilink><a href="BavliPesachim119b" data-aht="source">Bavli Pesachim</a><a href="Pesachim119b" data-aht="source">Pesachim 119b</a><a href=" | + | <point><b>Patriarchal transgressions</b> – This approach encounters difficulties in explaining the instances in which our forefathers seem to have violated the Torah's prohibitions, particularly those of forbidden sexual relationships.<fn><a href="Yefet" data-aht="source">Yefet</a> attempts to also address why Avraham did not circumcise himself until he was 99 years old, by drawing a parallel to the Children of Israel not performing circumcision in the desert.</fn> Thus, <a href="Yefet" data-aht="source">Yefet</a> goes so far as to assert that Leah and Rachel were merely relatives and not sisters,<fn>Cf. <multilink><a href="RYBSBereshit30-9" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit18-8" data-aht="source">Bereshit 18:8</a><a href="RYBSBereshit30-9" data-aht="source">Bereshit 30:9</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambanYevamot98a" data-aht="source">Ramban</a><a href="RambanYevamot98a" data-aht="source">Yevamot 98a</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, and Sefer Nizachon Yashan 34 that they were born from two different mothers.</fn> and that Yocheved was Amram's cousin rather than his aunt.<fn>This matches the position of the LXX, Neofiti, and Peshitta who translate "דֹּדָתוֹ" in Shemot 6:20 as "daughter of his aunt" rather than just "aunt". The earliest source for this position is Demetrius the Chronographer. For more on this position and its chronological implications, see <a href="Duration of the Egyptian Exile" data-aht="page">Duration of the Egyptian Exile</a>.</fn> Alternatively, these actions were, in fact, problematic.<fn>Cf. <multilink><a href="BavliPesachim119b" data-aht="source">Bavli Pesachim</a><a href="Pesachim119b" data-aht="source">Pesachim 119b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="DaatZekeinimBereshit37-35" data-aht="source">Daat Zekeinim</a><a href="DaatZekeinimBereshit37-35" data-aht="source">Bereshit 37:35</a><a href="DaatZekeinimShemot6-20" data-aht="source">Shemot 6:20</a><a href="Daat Zekeinim" data-aht="parshan">About Daat Zekeinim</a></multilink>, and <multilink><a href="MinchatYehudaVayikra20-19" data-aht="source">Minchat Yehuda</a><a href="MinchatYehudaVayikra20-19" data-aht="source">Vayikra 20:19</a><a href="R. Yehuda b. Elazar (Minchat Yehuda)" data-aht="parshan">About Minchat Yehuda</a></multilink>.</fn></point> |
<point><b>Polemical motivations</b> – The implication of this position is that the laws of the Torah are immutable and eternal. It thus served as a direct response<fn>See <multilink><a href="DialogueTrypho20" data-aht="source">Trypho</a><a href="DialogueTrypho20" data-aht="source">Justin Martyr, Dialogue with Trypho 20</a></multilink>'s argument in his debate with Justin Martyr.</fn> to both Christian contentions that the precepts were given only as a corrective for the sin of the Golden Calf, and Islamic claims that the Law is always subject to change.<fn>This is made explicit by <a href="Kirkisani" data-aht="source">Kirkisani</a>. For the possible influence of polemical concerns on Pirkei DeRabbi Eliezer, see M. Zucker, על תרגום רס"ג לתורה, (New York, 1959): 450 n.6.</fn></point> | <point><b>Polemical motivations</b> – The implication of this position is that the laws of the Torah are immutable and eternal. It thus served as a direct response<fn>See <multilink><a href="DialogueTrypho20" data-aht="source">Trypho</a><a href="DialogueTrypho20" data-aht="source">Justin Martyr, Dialogue with Trypho 20</a></multilink>'s argument in his debate with Justin Martyr.</fn> to both Christian contentions that the precepts were given only as a corrective for the sin of the Golden Calf, and Islamic claims that the Law is always subject to change.<fn>This is made explicit by <a href="Kirkisani" data-aht="source">Kirkisani</a>. For the possible influence of polemical concerns on Pirkei DeRabbi Eliezer, see M. Zucker, על תרגום רס"ג לתורה, (New York, 1959): 450 n.6.</fn></point> | ||
</opinion> | </opinion> | ||
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<multilink><a href="TanchumaVayigash11" data-aht="source">Tanchuma</a><a href="TanchumaLekhLekha1" data-aht="source">Lekh Lekha 1</a><a href="TanchumaVayigash11" data-aht="source">Vayigash 11</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink> | <multilink><a href="TanchumaVayigash11" data-aht="source">Tanchuma</a><a href="TanchumaLekhLekha1" data-aht="source">Lekh Lekha 1</a><a href="TanchumaVayigash11" data-aht="source">Vayigash 11</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>Sources which are ambiguous</b> – <multilink><a href="BavliYoma28b" data-aht="source">Bavli Yoma</a><a href="BavliYoma28b" data-aht="source">Yoma 28b</a><a href="BavliZevachim116a" data-aht="source">Zevachim 116a</a><a href="BavliZevachim116aMS" data-aht="source">Zevachim 116a Manuscripts</a><a href=" | + | <point><b>Sources which are ambiguous</b> – <multilink><a href="BavliYoma28b" data-aht="source">Bavli Yoma</a><a href="BavliYoma28b" data-aht="source">Yoma 28b</a><a href="BavliZevachim116a" data-aht="source">Zevachim 116a</a><a href="BavliZevachim116aMS" data-aht="source">Zevachim 116a Manuscripts</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, |
<multilink><a href="ShemotRabbah1-1" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah1-1" data-aht="source">1:1</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, | <multilink><a href="ShemotRabbah1-1" data-aht="source">Shemot Rabbah</a><a href="ShemotRabbah1-1" data-aht="source">1:1</a><a href="Shemot Rabbah" data-aht="parshan">About Shemot Rabbah</a></multilink>, | ||
<multilink><a href="AggadahBereshit32-5" data-aht="source">Midrash Aggadah (Buber)</a><a href="AggadahBereshit32-5" data-aht="source">Bereshit 32:5</a><a href="Midrash Aggadah (Buber)" data-aht="parshan">About Midrash Aggadah (Buber)</a></multilink>, | <multilink><a href="AggadahBereshit32-5" data-aht="source">Midrash Aggadah (Buber)</a><a href="AggadahBereshit32-5" data-aht="source">Bereshit 32:5</a><a href="Midrash Aggadah (Buber)" data-aht="parshan">About Midrash Aggadah (Buber)</a></multilink>, | ||
<multilink><a href="RashiBereshit26-5" data-aht="source">Rashi</a><a href="RashiBereshit7-2" data-aht="source">Bereshit 7:2</a><a href="RashiBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="RashiYoma28b" data-aht="source">Rashi Yoma 28b</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, | <multilink><a href="RashiBereshit26-5" data-aht="source">Rashi</a><a href="RashiBereshit7-2" data-aht="source">Bereshit 7:2</a><a href="RashiBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="RashiYoma28b" data-aht="source">Rashi Yoma 28b</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, | ||
as well as other sources, all speak of the Patriarchs fulfilling all of the commandments, but it is difficult to determine whether they think this was obligatory or voluntary.<fn>From the Bavli and Rashi, it is clear that Noach's observance was voluntary.</fn></point> | as well as other sources, all speak of the Patriarchs fulfilling all of the commandments, but it is difficult to determine whether they think this was obligatory or voluntary.<fn>From the Bavli and Rashi, it is clear that Noach's observance was voluntary.</fn></point> | ||
− | <point><b>Who observed?</b> These sources ascribe general performance of the mitzvot only to Avraham and his descendants. Avraham's initiative explains his selection to be the father of Hashem's chosen nation. Only a select group of commandments was fulfilled by earlier generations such as Adam and Noach.<fn>Thus, for example, Bereshit Rabbah limits the scope of "לְעָבְדָהּ וּלְשָׁמְרָהּ" in <a href="Bereshit2-15" data-aht="source">Bereshit 2:15</a> to the observance of Shabbat. Regarding "הַבְּהֵמָה הַטְּהוֹרָה" specified in the Noach stories, Rashi and his version of the <multilink><a href="BavliZevachim116aMS" data-aht="source">Bavli Zevachim</a><a href="BavliZevachim116aMS" data-aht="source">Zevachim 116a Manuscripts</a><a href=" | + | <point><b>Who observed?</b> These sources ascribe general performance of the mitzvot only to Avraham and his descendants. Avraham's initiative explains his selection to be the father of Hashem's chosen nation. Only a select group of commandments was fulfilled by earlier generations such as Adam and Noach.<fn>Thus, for example, Bereshit Rabbah limits the scope of "לְעָבְדָהּ וּלְשָׁמְרָהּ" in <a href="Bereshit2-15" data-aht="source">Bereshit 2:15</a> to the observance of Shabbat. Regarding "הַבְּהֵמָה הַטְּהוֹרָה" specified in the Noach stories, Rashi and his version of the <multilink><a href="BavliZevachim116aMS" data-aht="source">Bavli Zevachim</a><a href="BavliZevachim116aMS" data-aht="source">Zevachim 116a Manuscripts</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> read this as referring to their future status under Torah law. [Rashi assumes that Noach was aware of this because he learned Torah, however, this additional aspect is not found in the Bavli.] Alternatively, the term refers not to later status under dietary laws but to what was already then permitted to be brought as a sacrifice.</fn></point> |
<point><b>Knowledge of the mitzvot</b> – R. Shimon in Bereshit Rabbah attempts to address the question of "אב לא למדו ורב לא היה לו, ומהיכן למד את התורה". He describes in figurative language how Hashem provided Avraham's kidneys with the intuition to teach him Torah.<fn>Cf. the Tosefta's more ambiguous formulation "שנתגלו לו".</fn></point> | <point><b>Knowledge of the mitzvot</b> – R. Shimon in Bereshit Rabbah attempts to address the question of "אב לא למדו ורב לא היה לו, ומהיכן למד את התורה". He describes in figurative language how Hashem provided Avraham's kidneys with the intuition to teach him Torah.<fn>Cf. the Tosefta's more ambiguous formulation "שנתגלו לו".</fn></point> | ||
<point><b>Evidence of adherence</b> – The central prooftext for this position is <a href="Bereshit26-5" data-aht="source">Bereshit 26:5</a> which describes Avraham's special reward due to his fulfilling of Hashem's commandments.<fn>Were Avraham not the first to do so, his unique status would be somewhat diminished.</fn> The verse refers to three categories of precepts ("מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי"). While earlier Rabbinic sources do not distinguish between the terms in this verse, Rashi identifies each with a different group of laws.<fn>Rashi, here, is conflating various Talmudic passages (Bavli Yoma 28b, Yoma 67b, and Yevamot 21a), and he is consistent with his definition of "חק" elsewhere. For further discussion of Rashi and his sources, see <a href="Miracles and Mitzvot at Marah" data-aht="page">Miracles and Mitzvot at Marah</a>.</fn></point> | <point><b>Evidence of adherence</b> – The central prooftext for this position is <a href="Bereshit26-5" data-aht="source">Bereshit 26:5</a> which describes Avraham's special reward due to his fulfilling of Hashem's commandments.<fn>Were Avraham not the first to do so, his unique status would be somewhat diminished.</fn> The verse refers to three categories of precepts ("מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי"). While earlier Rabbinic sources do not distinguish between the terms in this verse, Rashi identifies each with a different group of laws.<fn>Rashi, here, is conflating various Talmudic passages (Bavli Yoma 28b, Yoma 67b, and Yevamot 21a), and he is consistent with his definition of "חק" elsewhere. For further discussion of Rashi and his sources, see <a href="Miracles and Mitzvot at Marah" data-aht="page">Miracles and Mitzvot at Marah</a>.</fn></point> | ||
− | <point><b>Even Rabbinic enactments?</b> R. Yochanan<fn>Cited by R. Yonatan.</fn> in Bereshit Rabbah deduces from the plural of "וְתוֹרֹתָי" that Avraham kept even the later ordinances of the sages such as הלכות עירובי חצרות.‎<fn>Similarly, Rav (or Rava/R. Asi/R. Ashi) in <multilink><a href="BavliYoma28b" data-aht="source">Bavli Yoma</a><a href="BavliYoma28b" data-aht="source">Yoma 28b</a><a href=" | + | <point><b>Even Rabbinic enactments?</b> R. Yochanan<fn>Cited by R. Yonatan.</fn> in Bereshit Rabbah deduces from the plural of "וְתוֹרֹתָי" that Avraham kept even the later ordinances of the sages such as הלכות עירובי חצרות.‎<fn>Similarly, Rav (or Rava/R. Asi/R. Ashi) in <multilink><a href="BavliYoma28b" data-aht="source">Bavli Yoma</a><a href="BavliYoma28b" data-aht="source">Yoma 28b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> and R. Yonatan (cited by R. Shemuel b. Nachmani) in the Tanchuma say that Avraham fulfilled the Oral Law, including עירובי תבשילין.</fn> The standard printed edition of the Tosefta, though, applies the plural merely to the reasons for the mitzvot and their details.<fn>The printed edition (and Vienna manuscript) read "טעמי תורה ודקדוקיה" (and cf. Tanchuma Lekh Lekha). See, however, the Erfurt manuscript of the Tosefta which reads "דברי תורה ודברי סופרים", like the manuscripts of the Bavli Yoma in the note below.</fn> There is also room for discussion as to the scope of what is included according to the Bavli.<fn>The Venice and Vilna printings of the Bavli read "אחת תורה שבכתב ואחת תורה שבעל פה", however all extant manuscripts read "אחת דברי תורה ואחת דברי סופרים". <multilink><a href="RashiBereshit26-5" data-aht="source">Rashi</a><a href="RashiBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="RashiYoma28b" data-aht="source">Rashi Yoma 28b</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> in his Torah commentary writes "להביא תורה שבעל פה הלכה למשה מסיני" and it is possible that this comes to disinclude later Rabbinic ordinances. However, Rashi in his Talmudic commentary understands Rav to be including even later Rabbinic enactments which were not given at Sinai.</fn></point> |
<point><b>Punishments for violators</b> – According to this approach, the generation of the Flood, the inhabitants of Sedom, and the Canaanites were punished for violating the select group of Noachide laws which were given explicitly or considered to be natural law.<fn>See Seder Olam Rabbah 5, Tosefta Avodah Zarah 8:9, Bavli Sanhedrin 56a-b, Bavli Chulin 92a. Cf. <multilink><a href="IbnEzraVayikra18-18" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="IbnEzraVayikra18-18" data-aht="source">Vayikra 18:18</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="ChizkuniBereshit7-21" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit7-21" data-aht="source">Bereshit 7:21</a><a href="ChizkuniBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>.</fn></point> | <point><b>Punishments for violators</b> – According to this approach, the generation of the Flood, the inhabitants of Sedom, and the Canaanites were punished for violating the select group of Noachide laws which were given explicitly or considered to be natural law.<fn>See Seder Olam Rabbah 5, Tosefta Avodah Zarah 8:9, Bavli Sanhedrin 56a-b, Bavli Chulin 92a. Cf. <multilink><a href="IbnEzraVayikra18-18" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="IbnEzraVayikra18-18" data-aht="source">Vayikra 18:18</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="ChizkuniBereshit7-21" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit7-21" data-aht="source">Bereshit 7:21</a><a href="ChizkuniBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>.</fn></point> | ||
<point><b>Religiosity of the Patriarchs</b> – This approach emphasizes the uniqueness of the Patriarchs in that they voluntarily assumed responsibility for keeping all of Hashem's commandments.</point> | <point><b>Religiosity of the Patriarchs</b> – This approach emphasizes the uniqueness of the Patriarchs in that they voluntarily assumed responsibility for keeping all of Hashem's commandments.</point> | ||
<point><b>Patriarchal transgressions</b> – In explaining cases like Yaakov's marrying sisters and Amram's marriage to his aunt, these sources have a couple of options open to them: | <point><b>Patriarchal transgressions</b> – In explaining cases like Yaakov's marrying sisters and Amram's marriage to his aunt, these sources have a couple of options open to them: | ||
<ul> | <ul> | ||
− | <li><b>Torah observance was still optional and not yet obligatory</b> – This appears to be the approach adopted by <multilink><a href="BavliPesachim119b" data-aht="source">Bavli Pesachim</a><a href="Pesachim119b" data-aht="source">Pesachim 119b</a><a href=" | + | <li><b>Torah observance was still optional and not yet obligatory</b> – This appears to be the approach adopted by <multilink><a href="BavliPesachim119b" data-aht="source">Bavli Pesachim</a><a href="Pesachim119b" data-aht="source">Pesachim 119b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, and is explicitly taken by <multilink><a href="DaatZekeinimBereshit37-35" data-aht="source">Daat Zekeinim</a><a href="DaatZekeinimBereshit37-35" data-aht="source">Bereshit 37:35</a><a href="DaatZekeinimShemot6-20" data-aht="source">Shemot 6:20</a><a href="Daat Zekeinim" data-aht="parshan">About Daat Zekeinim</a></multilink>.</li> |
− | <li><b>The specifics of the implementation of these laws was affected by Noachide status</b> – See <multilink><a href="BavliYevamot98a" data-aht="source">Bavli Yevamot</a><a href="Yevamot98a" data-aht="source">Yevamot 98a-b</a><a href=" | + | <li><b>The specifics of the implementation of these laws was affected by Noachide status</b> – See <multilink><a href="BavliYevamot98a" data-aht="source">Bavli Yevamot</a><a href="Yevamot98a" data-aht="source">Yevamot 98a-b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> that there is no paternal lineage or familial relationships for Noachides. This principle is applied by <multilink><a href="BavliSanhedrin58b" data-aht="source">Bavli Sanhedrin</a><a href="Sanhedrin58b" data-aht="source">Sanhedrin 58b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink> and <multilink><a href="RYBSBereshit30-9" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit18-8" data-aht="source">Bereshit 18:8</a><a href="RYBSBereshit30-9" data-aht="source">Bereshit 30:9</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> and <multilink><a href="RambanYevamot98a" data-aht="source">Ramban</a><a href="RambanYevamot98a" data-aht="source">Yevamot 98a</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink> to dispose of the apparent Patriarchal violations.<fn>See also <multilink><a href="RCPaltielDevarim23-9" data-aht="source">R. Chaim Paltiel</a><a href="RCPaltielDevarim23-9" data-aht="source">Bereshit 23:9</a><a href="R. Chaim Paltiel" data-aht="parshan">About R. Chaim Paltiel</a></multilink>.</fn></li> |
</ul> | </ul> | ||
</point> | </point> | ||
Line 77: | Line 77: | ||
<mekorot> | <mekorot> | ||
<multilink><a href="VayikraRabbah2-10" data-aht="source">Vayikra Rabbah</a><a href="VayikraRabbah2-10" data-aht="source">2:10</a><a href="Vayikra Rabbah" data-aht="parshan">About Vayikra Rabbah</a></multilink>,<fn>This is true only for the Vilna edition of Vayikra Rabbah which reads "אברהם קיים את התורה כולה" as opposed to the other characters who observed only specific mitzvot. However, all manuscripts of Vayikra Rabbah, as well as the Ish Shalom edition of <multilink><a href="EliyahuRabbah7" data-aht="source">Seder Eliyahu Rabbah</a><a href="EliyahuRabbah7" data-aht="source">7</a><a href="Eliyahu Rabbah" data-aht="parshan">About Eliyahu Rabbah</a></multilink>, read "אברהם קיים את התורה", and it is Yosef who fulfilled "כל התורה כולה". See also the earlier edition of Seder Eliyahu Rabbah 6 which conflates both possibilities. [Note that M. Margulies, in his edition of Vayikra Rabbah, asserts that the entire passage is a later addition.]</fn> | <multilink><a href="VayikraRabbah2-10" data-aht="source">Vayikra Rabbah</a><a href="VayikraRabbah2-10" data-aht="source">2:10</a><a href="Vayikra Rabbah" data-aht="parshan">About Vayikra Rabbah</a></multilink>,<fn>This is true only for the Vilna edition of Vayikra Rabbah which reads "אברהם קיים את התורה כולה" as opposed to the other characters who observed only specific mitzvot. However, all manuscripts of Vayikra Rabbah, as well as the Ish Shalom edition of <multilink><a href="EliyahuRabbah7" data-aht="source">Seder Eliyahu Rabbah</a><a href="EliyahuRabbah7" data-aht="source">7</a><a href="Eliyahu Rabbah" data-aht="parshan">About Eliyahu Rabbah</a></multilink>, read "אברהם קיים את התורה", and it is Yosef who fulfilled "כל התורה כולה". See also the earlier edition of Seder Eliyahu Rabbah 6 which conflates both possibilities. [Note that M. Margulies, in his edition of Vayikra Rabbah, asserts that the entire passage is a later addition.]</fn> | ||
− | <multilink><a href="RemaResponsa10" data-aht="source">Rema</a><a href="RemaResponsa10" data-aht="source">Responsa 10</a><a href="R. Moshe Isserles" data-aht="parshan">About R. Moshe Isserles</a></multilink>, | + | <multilink><a href="RemaResponsa10" data-aht="source">Rema</a><a href="RemaResponsa10" data-aht="source">Responsa 10</a><a href="R. Moshe Isserles (REMA)" data-aht="parshan">About R. Moshe Isserles</a></multilink>, |
− | <multilink><a href="MaharalGurAryehBereshit46-10" data-aht="source">Maharal</a><a href="MaharalGurAryehBereshit46-10" data-aht="source">Gur Aryeh Bereshit 46:10</a><a href="R. Judah Loew of Prague" data-aht="parshan">About R. Judah Loew of Prague</a></multilink><fn>See below that Maharal also differentiates between positive and negative commandments.</fn> | + | <multilink><a href="MaharalGurAryehBereshit46-10" data-aht="source">Maharal</a><a href="MaharalGurAryehBereshit46-10" data-aht="source">Gur Aryeh Bereshit 46:10</a><a href="R. Judah Loew of Prague (Maharal)" data-aht="parshan">About R. Judah Loew of Prague</a></multilink><fn>See below that Maharal also differentiates between positive and negative commandments.</fn> |
</mekorot> | </mekorot> | ||
<point><b>Who observed?</b> According to this position, only Avraham chose to keep all of the mitzvot, while his descendants observed, at most, only selected commandments.</point> | <point><b>Who observed?</b> According to this position, only Avraham chose to keep all of the mitzvot, while his descendants observed, at most, only selected commandments.</point> | ||
Line 96: | Line 96: | ||
<multilink><a href="ChizkuniBereshit7-21" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit7-21" data-aht="source">Bereshit 7:21</a><a href="ChizkuniBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, | <multilink><a href="ChizkuniBereshit7-21" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit7-21" data-aht="source">Bereshit 7:21</a><a href="ChizkuniBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, | ||
<multilink><a href="SefornoBereshit26-5" data-aht="source">Seforno</a><a href="SefornoBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, | <multilink><a href="SefornoBereshit26-5" data-aht="source">Seforno</a><a href="SefornoBereshit26-5" data-aht="source">Bereshit 26:5</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, | ||
− | <multilink><a href="MaharalGurAryehBereshit46-10" data-aht="source">Maharal</a><a href="MaharalGurAryehBereshit46-10" data-aht="source">Gur Aryeh Bereshit 46:10</a><a href="R. Judah Loew of Prague" data-aht="parshan">About R. Judah Loew of Prague</a></multilink><fn>See above that Maharal also distinguishes between Avraham and his descendants.</fn> | + | <multilink><a href="MaharalGurAryehBereshit46-10" data-aht="source">Maharal</a><a href="MaharalGurAryehBereshit46-10" data-aht="source">Gur Aryeh Bereshit 46:10</a><a href="R. Judah Loew of Prague (Maharal)" data-aht="parshan">About R. Judah Loew of Prague</a></multilink><fn>See above that Maharal also distinguishes between Avraham and his descendants.</fn> |
</mekorot> | </mekorot> | ||
<point><b>Who observed?</b> According to this approach, all of the Patriarchs observed the commandments only selectively. Jubilees attributes the performance of certain mitzvot already to Noach.</point> | <point><b>Who observed?</b> According to this approach, all of the Patriarchs observed the commandments only selectively. Jubilees attributes the performance of certain mitzvot already to Noach.</point> |
Version as of 00:20, 22 January 2015
Avot and Mitzvot – Was Avraham the First Jew?
Exegetical Approaches
Overview
In discussing to what extent the Patriarchs kept the Torah's commandments, commentators offer a full range of possibilities, from full observance to no observance at all. Some sources portray the founding fathers as voluntary pioneers of performance and not just faith, with some even going so far as to claim that they kept even rabbinic ordinances. Others attempt to demonstrate that the Torah is eternal, and that the mitzvot were given already to Adam.
As these positions encounter difficulties in explaining the Patriarch's apparent violations of some Biblical prohibitions, other commentators take the opposite tack, suggesting that the vast majority of the Torah's commandments began only at Sinai. A few different variations of a compromise approach suggest that there was partial observance by the Avot. This has the advantage of being able to explain away transgressions, while simultaneously maintaining a portrait of some early ritual observance.
Full Observance
All of the mitzvot existed and were observed before their transmission at Sinai. This position subdivides over whether there was a pre-Sinai Divine obligation to keep the mitzvot or whether it was man's voluntary initiative.
Hashem Commanded
Human Choice
- Torah observance was still optional and not yet obligatory – This appears to be the approach adopted by Bavli Pesachim, and is explicitly taken by Daat Zekeinim.
- The specifics of the implementation of these laws was affected by Noachide status – See Bavli Yevamot that there is no paternal lineage or familial relationships for Noachides. This principle is applied by Bavli Sanhedrin and R. Yosef Bekhor Shor and Ramban to dispose of the apparent Patriarchal violations.29
No Observance
The Patriarchs fulfilled only what they were explicitly commanded in Sefer Bereshit, and these did not include mitzvot other than circumcision.
Partial Observance
The Patriarchs only partially observed the commandments. The multiple variations of this approach maintain that distinctions existed between different Patriarchs, types of commandments, and locations.
Only Avraham
Only Selected Commandments
- Rashbam suggests that only rational mitzvot which relate to a moral ethic were observed.39
- According to the Maharal, since the mitzvot had not yet been commanded, there was a constructive purpose in keeping only the positive, but not the negative, commandments.