Difference between revisions of "Avraham/0/en"
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<ul> | <ul> | ||
<li>The <multilink><a href="PirkeiDeRabbiEliezer8" data-aht="source">Midrash</a><a href="PirkeiDeRabbiEliezer8" data-aht="source">Pirkei DeRabbi Eliezer 8</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, and many sources in its wake, identify Malkitzedek with Shem, whose monotheism predated that of Avraham (and, as mentioned above, who might have himself led Avraham to belief). </li> | <li>The <multilink><a href="PirkeiDeRabbiEliezer8" data-aht="source">Midrash</a><a href="PirkeiDeRabbiEliezer8" data-aht="source">Pirkei DeRabbi Eliezer 8</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, and many sources in its wake, identify Malkitzedek with Shem, whose monotheism predated that of Avraham (and, as mentioned above, who might have himself led Avraham to belief). </li> | ||
| − | <li>Radak, instead, allows for the possibility that Malkitzedek was an outsider, unrelated to Avraham in any way, who served only one God. Moreover, given that he was a king, it is possible that the entire city of Shalem was similarly monotheistic.</li> | + | <li><multilink><a href="RadakBereshit14-18" data-aht="source">Radak</a><a href="RadakBereshit14-18" data-aht="source">Bereshit 14:18</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, instead, allows for the possibility that Malkitzedek was an outsider, unrelated to Avraham in any way, who served only one God. Moreover, given that he was a king, it is possible that the entire city of Shalem was similarly monotheistic.</li> |
</ul> | </ul> | ||
| − | <li><b>Unique</b> – Shadal, Netziv, and Hoil Moshe, in contrast maintain that being a "כֹהֵן לְאֵל עֶלְיוֹן" simply means serving the highest god in a pantheon of many gods, or that "Elyon" was the name of a Canaanite god. Hoil Moshe emphasizes that Avraham's importance lay in the | + | <li><b>Unique</b> – <multilink><a href="ShadalBereshit14-18" data-aht="source">Shadal</a><a href="ShadalBereshit14-18" data-aht="source">Bereshit 14:18</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="NetzivBereshit14-18" data-aht="source">Netziv</a><a href="NetzivBereshit14-18" data-aht="source">Bereshit 14:18</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>, and <multilink><a href="HoilMosheBereshit14-18" data-aht="source">Hoil Moshe</a><a href="HoilMosheBereshit14-18" data-aht="source">Bereshit 14:18</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink>, in contrast maintain that being a "כֹהֵן לְאֵל עֶלְיוֹן" simply means serving the highest god in a pantheon of many gods, or that "Elyon" was the name of a Canaanite god. Hoil Moshe emphasizes that Avraham's importance lay in the very fact that he was the sole monotheist, so it is inconceivable that others worshiped similarly.</li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
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<p><b>How distinct was Avraham's mode of worship from those around him? </b> 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 pagans round him?</p> | <p><b>How distinct was Avraham's mode of worship from those around him? </b> 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 pagans round him?</p> | ||
<ul> | <ul> | ||
| − | <li>Akeidat Yitzchak – See Shadal who 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 <a href="Purpose of Akeidat Yitzchak" data-aht="page">Purpose of Akeidat Yitzchak</a>.</li> | + | <li><b>Akeidat Yitzchak</b> – See Shadal who 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 <a href="Purpose of Akeidat Yitzchak" data-aht="page">Purpose of Akeidat Yitzchak</a>.</li> |
<li>וַיִּטַּע אֶשֶׁל – </li> | <li>וַיִּטַּע אֶשֶׁל – </li> | ||
</ul> | </ul> | ||
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<category>Possible Sins | <category>Possible Sins | ||
<subcategory>Avraham in Egypt | <subcategory>Avraham in Egypt | ||
| − | <p>Commentators debate | + | <p>Commentators debate the propriety of Avraham's conduct throughout the episode.For a full discussion of the various issues, see <a href="Endangering Sarai in Egypt" data-aht="page">Endangering Sarai in Egypt</a>.</p> |
| − | < | + | <ul> |
| + | <li>Leaving Isarel – 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?</li> | ||
| + | <ul> | ||
| + | <li>Justified –</li> | ||
| + | <li>Not Justified –</li> | ||
| + | </ul> | ||
| + | <li>Endangering Sarah – Should Avraham have risked Sarah's honor to save his own life? By posing as Avraham's sister, Sarah presented herself as available, making it much more likely that the Egyptians would take her?</li> | ||
| + | <ul> | ||
| + | <li>Saving a life more important</li> | ||
| + | <li>Avraham hoped to save both</li> | ||
| + | <li>Not Justifed</li> | ||
| + | </ul> | ||
| + | <li>Lying – Was lying justified under the circumstances?</li> | ||
| + | </ul> | ||
| + | <q> | ||
| + | <ul> | ||
| + | <li>Lying permitted in face of danger to life -  </li> | ||
| + | <li>Avraham did not lie -</li> | ||
| + | </ul> | ||
| + | </q> | ||
</subcategory> | </subcategory> | ||
<subcategory>Afflicting Hagar | <subcategory>Afflicting Hagar | ||
Version as of 11:56, 21 October 2018
Avraham – Overview
Overview
AvrahamReligious Identity
Journey to Belief
Though the Midrash 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:
- Intellectual inquiry – Rambam maintains that Avraham's belief was a product of his intellectual quest to understand the ways of the world.1
- Tradition – R"Y HaLevi, in contrast, assumes that knowledge of Hashem was passed down through the generations, from Adam to Noach to Shem and finally to Avraham.
Uniqueness?
Was Avraham's monotheism unique? This question depends on how one understands the phrase "וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם... כֹהֵן לְאֵל עֶלְיוֹן":
- Not Unique – Malkitzedek, and perhaps his followers, were similarly monotheistic.
- The Midrash, and many sources in its wake, identify Malkitzedek with Shem, whose monotheism predated that of Avraham (and, as mentioned above, who might have himself led Avraham to belief).
- Radak, instead, allows for the possibility that Malkitzedek was an outsider, unrelated to Avraham in any way, who served only one God. Moreover, given that he was a king, it is possible that the entire city of Shalem was similarly monotheistic.
- Unique – Shadal, Netziv, and Hoil Moshe, in contrast maintain that being a "כֹהֵן לְאֵל עֶלְיוֹן" simply means serving the highest god in a pantheon of many gods, or that "Elyon" was the name of a Canaanite god. Hoil Moshe emphasizes that Avraham's importance lay in the very fact that he was the sole monotheist, so it is inconceivable that others worshiped similarly.
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:
- הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן" – Sifre Devarim, Bavli Sanhedrin, and R. Elazar in Bereshit Rabbah all suggest that this verse speaks of converting those in Charan. Most of the non-midrashic sources, in contrast, assume the "souls" simply refer to Avraham's slaves and maidservants.
- וַיִּבֶן שָׁם מִזְבֵּחַ לַי"י וַיִּקְרָא בְּשֵׁם י"י – While Onkelos, Rashi, and R"Y Bekhor Shor2 assume that this refers to personal prayer, Bereshit Rabbah and Ramban maintain that it refers to Avraham calling to others to worship Hashem. According to Ramban, it is possible that the altar was not meant for sacrifices but instead served as a monument to announce the unity of Hashem.
- וַיִּטַּע אֶשֶׁל... וַיִּקְרָא שָׁם בְּשֵׁם י"י – According to Resh Lakish in Sotah, Targum Pseudo Jonathon and R. Saadia, the planting of the Eshel was meant to encourage people to gather around Avraham so he could teach them about Hashem. R"Y Bekhor Shor and Radak, in contrast, suggest that it related to the covenant with the Philistines and that the verse does not speak of missionary activities..
Avraham & 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 Avot and Mitzvot – Was Avraham the First Jew.]
- Full Observance – See Mishna Kiddushin, Tosefta Kiddushin, Bereshit Rabbah, Bavli YomaBereshit 26:5 and Rashi who suggest that Avraham kept the entire Torah, and according to some, even the Oral Law.
- No Observance – See Tosafot Rid, R. Avraham b. HaRambam, and R. Yosef ibn Kaspi who claim that Avraham observed what was specifically commanded to him by Hashem in Sefer Bereshit, but not other laws later given in the Torah. His greatness lay in his monotheistic belief and exemplary moral behavior, but not in ritual observance.
- Partial Observance – Rashbam suggests that only rational mitzvot which relate to a moral ethic were observed by Avraham and the other Patriarchs.
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 pagans round him?
- Akeidat Yitzchak – See Shadal who 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 Purpose of Akeidat Yitzchak.
- וַיִּטַּע אֶשֶׁל –
Tests of Faith
Unique Traits
Belief in Hashem
"צְדָקָה וּמִשְׁפָּט"
Warrior
Possible Sins
Avraham in Egypt
Commentators debate the propriety of Avraham's conduct throughout the episode.For a full discussion of the various issues, see Endangering Sarai in Egypt.
- Leaving Isarel – 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?
- Justified –
- Not Justified –
- Endangering Sarah – Should Avraham have risked Sarah's honor to save his own life? By posing as Avraham's sister, Sarah presented herself as available, making it much more likely that the Egyptians would take her?
- Saving a life more important
- Avraham hoped to save both
- Not Justifed
- Lying – Was lying justified under the circumstances?
- Lying permitted in face of danger to life -
- Avraham did not lie -
