Difference between revisions of "Avot and Mitzvot – Was Avraham the First Jew/2/he"
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<point><b>דת האבות</b> – עמדה זו טוענת כמובן מאליו כי האבות קיימו את כל מצוות התורה.<br/><br/>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>דת האבות</b> – עמדה זו טוענת כמובן מאליו כי האבות קיימו את כל מצוות התורה.<br/><br/>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>עבירותיהם של האבות</b> – גישה זו נתקלת בקשיים בהסבר המקרים בהם נראה כי אבותינו הפרו איסורי תורה, בייחוד אלו המתייחסים ליחסי מין אסורים. כתוצאה מכך, יפת מרחיק לכת וטוען כי לאה ורחל היו רק קרובות משפחה ולא אחיות, וכי יוכבד הייתה בת דודו של עמרם ולא דודתו. לו רחל ולאה היו אחיות ויוכבד אכן הייתה דודתו של עמרם, נישואיהן של הנשים הללו בעייתיים ביותר. <br/>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>עבירותיהם של האבות</b> – גישה זו נתקלת בקשיים בהסבר המקרים בהם נראה כי אבותינו הפרו איסורי תורה, בייחוד אלו המתייחסים ליחסי מין אסורים. כתוצאה מכך, יפת מרחיק לכת וטוען כי לאה ורחל היו רק קרובות משפחה ולא אחיות, וכי יוכבד הייתה בת דודו של עמרם ולא דודתו. לו רחל ולאה היו אחיות ויוכבד אכן הייתה דודתו של עמרם, נישואיהן של הנשים הללו בעייתיים ביותר. <br/>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> | + | <point><b>מניעים פולמוסיים </b> – המשמעות של עמדה זו היא כי חוקי התורה הם בלתי משתנים ונצחיים. היא שימשה אפוא, תגובה ישירה לטענות הנוצריות, שהמצוות ניתנו רק כתיקון לחטא העגל, ולטענות אסלאמיות שהחוק נתון תמיד לשינוי.<br/>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> | ||
− | <opinion> | + | <opinion>הבחירה האנושית |
<mekorot> | <mekorot> | ||
<multilink><a href="MishnaKiddushin4-13" data-aht="source">Mishna Kiddushin</a><a href="MishnaKiddushin4-13" data-aht="source">Kiddushin 4:13</a><a href="MishnaChulin7-6" data-aht="source">Chulin 7:6</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>,<fn>See, though, J.N. Epstein, מבוא לנוסח המשנה (Jerusalem, 1948): 977 who suggests that this passage, like various others found at the conclusion of tractates, is a later addition to the Mishna.</fn> <multilink><a href="ToseftaKiddushin5-21" data-aht="source">Tosefta Kiddushin</a><a href="ToseftaKiddushin5-21" data-aht="source">Kiddushin 5:21</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink>, <multilink><a href="BereshitRabbah61-1" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah16-5" data-aht="source">16:5</a><a href="BereshitRabbah34-9" data-aht="source">34:9</a><a href="BereshitRabbah61-1" data-aht="source">61:1</a><a href="BereshitRabbah64-4" data-aht="source">64:4</a><a href="BereshitRabbah95-3" data-aht="source">95:3</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>,<fn>Note, however, that Bereshit Rabbah 16:5 states that Hashem commanded Adam to observe Shabbat, and 61:1 speaks of Hashem's role in facilitating Avraham's knowledge of the laws.</fn> <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="MishnaKiddushin4-13" data-aht="source">Mishna Kiddushin</a><a href="MishnaKiddushin4-13" data-aht="source">Kiddushin 4:13</a><a href="MishnaChulin7-6" data-aht="source">Chulin 7:6</a><a href="Mishna" data-aht="parshan">About the Mishna</a></multilink>,<fn>See, though, J.N. Epstein, מבוא לנוסח המשנה (Jerusalem, 1948): 977 who suggests that this passage, like various others found at the conclusion of tractates, is a later addition to the Mishna.</fn> <multilink><a href="ToseftaKiddushin5-21" data-aht="source">Tosefta Kiddushin</a><a href="ToseftaKiddushin5-21" data-aht="source">Kiddushin 5:21</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink>, <multilink><a href="BereshitRabbah61-1" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah16-5" data-aht="source">16:5</a><a href="BereshitRabbah34-9" data-aht="source">34:9</a><a href="BereshitRabbah61-1" data-aht="source">61:1</a><a href="BereshitRabbah64-4" data-aht="source">64:4</a><a href="BereshitRabbah95-3" data-aht="source">95:3</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>,<fn>Note, however, that Bereshit Rabbah 16:5 states that Hashem commanded Adam to observe Shabbat, and 61:1 speaks of Hashem's role in facilitating Avraham's knowledge of the laws.</fn> <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> | + | <point><b>מקורות מעורפלים</b> – <br/><br/> <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="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>, 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> |
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<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>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> |
Version as of 08:52, 21 May 2019
אבות ומצוות
גישות פרשניות
סקירה
בדיון אודות ההיקף בו האבות קיימו את מצוות התורה, פרשנים מציעים שלל אפשרויות, החל בשמירה מלאה על מצוות וכלה בהעדר מוחלט שלהן. חלק מהמקורות מתארים את האבות המייסדים כחלוצים מרצון של עשייה ולא רק של אמונה, וחלקם אף מרחיקים לכת וטוענים שהם שמרו אף על תקנות דרבנן. אחרים מנסים להמחיש כי התורה היא נצחית, וכי המצוות ניתנו כבר לאדם הראשון.
כאשר עמדות אלה נתקלות בקשיים בתירוץ העבירות של האבות על איסורים מקראיים, פרשנים אחרים נוקטים בגישה הפוכה ומציעים כי הרוב המכריע של מצוות התורה החלו רק בסיני. כמה חלופות לגישה מפשרת מציעות שהאבות שמרו על חוקי התורה באופן חלקי. לפתרון זה יש את היתרון ביכולת להסביר את העבירות, בד בבד עם שמירה על תמונה של קיום פולחן מוקדם.
קיום מצוות מלא
כל המצוות היו קיימות ונשמרו לפני שניתנו בסיני. בעמדה זו שיטות חלוקות בשאלה האם הייתה מחויבות אלוקית לקיים את המצוות טרום-סיני או שמא מדובר ביוזמה מרצון של האדם.
ה' ציווה
ספרי דברים
Sifre Devarim,1 Targumim, Avot DeRabbi Natan, Pirkei DeRabbi Eliezer,2 Anan and other Karaite exegetes3
This position maintains that the Torah and its commandments were given already to Adam.4 The Midrashim derive this by reading the words "לְעָבְדָהּ וּלְשָׁמְרָהּ" in Bereshit 2:15 as referring to the Torah.5
Some exegetes6 point to the Torah's use of the term "הַבְּהֵמָה הַטְּהוֹרָה" in the Noach stories7 as proof that the laws of Kashrut were known already at that time.8
Some Karaite sources 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.
This position takes for granted that the Patriarchs observed all of the Torah's commandments.9
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.10 Thus, Yefet goes so far as to assert that Leah and Rachel were merely relatives and not sisters,11 and that Yocheved was Amram's cousin rather than his aunt.12 Alternatively, these actions were, in fact, problematic.13
The implication of this position is that the laws of the Torah are immutable and eternal. It thus served as a direct response14 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.15
הבחירה האנושית
Bavli Yoma, Shemot Rabbah, Midrash Aggadah (Buber), Rashi, 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.18
- 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.28
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.38
- 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.