Difference between revisions of "Avot and Mitzvot – Was Avraham the First Jew/2/he"
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<point><b>מי קיים את המצוות?</b> מקורות אלה מייחסים קיום מצוות כללי רק לאברהם ולצאצאיו. יוזמתו של אברהם לקיים מצוות מסבירה את בחירתו להיות אבי האומה הנבחרת. רק קבוצה נבחרת של מצוות קוימה על ידי הדורות הקודמים, כגון אדם ונח.<br/><br/><br/><br/>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>מי קיים את המצוות?</b> מקורות אלה מייחסים קיום מצוות כללי רק לאברהם ולצאצאיו. יוזמתו של אברהם לקיים מצוות מסבירה את בחירתו להיות אבי האומה הנבחרת. רק קבוצה נבחרת של מצוות קוימה על ידי הדורות הקודמים, כגון אדם ונח.<br/><br/><br/><br/>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>ידיעת המצוות</b> – בבראשית רבה ר' שמעון ניגש לשאלה  "אב לא למדו ורב לא היה לו, ומהיכן למד את התורה". בהמשך, הוא מתאר בשפה ציורית כיצד ה' סיפק לאברהם כליות אשר לימדו אותו תורה וחכמה. <br/><br/>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>ידיעת המצוות</b> – בבראשית רבה ר' שמעון ניגש לשאלה  "אב לא למדו ורב לא היה לו, ומהיכן למד את התורה". בהמשך, הוא מתאר בשפה ציורית כיצד ה' סיפק לאברהם כליות אשר לימדו אותו תורה וחכמה. <br/><br/>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>ראיות לאדיקות</b> – המצע המרכזי | + | <point><b>ראיות לאדיקות</b> – המצע המרכזי לעמדה זו נמצאת ב<a href="Bereshit26-5" data-aht="source">בראשית כ״ו:ה׳</a> בו מתואר הגמול המיוחד לו זכה אברהם בשל קיום מצוות ה'. הפסוק מתייחס לשלוש קטגוריות של מצוות ("מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי"). בעוד מקורות קודמים אינם מבחינים בין המונחים בפסוק זה, רש"י מקשר כל אחד מהם לקבוצה אחרת של חוקים. <br/><br/><br/><br/>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> | + | <point><b>אפילו תקנות דרבנן?</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> |
Version as of 09:24, 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
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.19
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.20
The central prooftext for this position is Bereshit 26:5 which describes Avraham's special reward due to his fulfilling of Hashem's commandments.21 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.22
- 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.