Avraham/0/he

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:

• Intellectual inquiry – רמב״םרמב"ם הלכות עבודת כוכבים א׳:ג׳אודות ר' משה בן מיימון maintains that Avraham's belief was a product of his intellectual quest to understand the ways of the world.¹
• Tradition – כוזריא׳:מ״זאודות ר' יהודה הלוי, 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" (Bereshit 14:18):

• Not Unique – Malkizedek was similarly monotheistic.
• פרקי דרבי אליעזרח׳אודות פרקי דרבי אליעזר, and many other sources, identify Malkizedek with Shem, whose monotheism predated that of Avraham (and, who, as mentioned above, might have himself led Avraham to belief). 
• רד״קבראשית י״ד:י״חאודות ר' דוד קמחי, instead, allows for the possibility that Malkizedek 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 – שד״לבראשית י״ד:י״חאודות ר' שמואל דוד לוצאטו, נצי״בבראשית י״ד:י״חאודות ר' נפתלי צבי יהודה ברלין, and the הואיל משהבראשית י״ד:י״חאודות ר' משה יצחק אשכנזי, in contrast, maintain that being a "כֹהֵן לְאֵל עֶלְיוֹן" simply means serving the highest god in a pantheon of many gods. Alternatively, "Elyon" was the name of a Canaanite god whom Malkizedek served. 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.

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.]

• Full Observance – See משנה קידושיןנוסח הדפוסים קידושין ד':י"דאודות המשנה, תוספתא קידושיןקידושין ה׳:י״דאודות התוספתא, בראשית רבהס״א:א׳אודות בראשית רבה, and רש״יבראשית כ״ו:ה׳אודות ר' שלמה יצחקי who suggest that Avraham kept the entire Torah, and according to some, even the Oral Law.
• No Observance – See Tosafot Ridתוספות רי״ד בבא בתרא ק״כ.אודות בעלי התוספות, ר׳ אברהם בן הרמב״םבראשית ל״ה:ד׳אודות ר' אברהם בן הרמב"ם, and ר׳ יוסף אבן כספיטירת כסף עמ׳ 96אודות ר' יוסף אבן כספי 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 – רשב״םבראשית כ״ו:ה׳אודות ר' שמואל בן מאיר suggests that only rational mitzvot which relate to a moral ethic were observed by Avraham and the other Patriarchs.

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:

• "הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן" – ספרי דבריםו׳:ה׳אודות ספרי דברים, בבלי סנהדריןסנהדרין צ״ט:אודות הבבלי, and R. Elazar in בראשית רבהל״ט:י״דפ״ד:ד׳אודות בראשית רבה 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 תרגום אונקלוסבראשית י״ב:ח׳אודות תרגום אונקלוס, רש״יבראשית י״ב:ח׳אודות ר' שלמה יצחקי, andר׳ יוסף בכור שורבראשית י״ג:ד׳בראשית כ״א:ל״גאודות ר' יוסף בכור שור² assume that Avraham's crying out in the name of God refers to personal prayer, בראשית רבהל״ט:ט״זאודות בראשית רבה and רמב״ןבראשית י״ב:ח׳אודות ר' משה בן נחמןmaintain that it refers to Avraham calling to others to worship Hashem. According to Ramban, it is possible that the altar was not even 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 בבלי סוטהסוטה י׳.-י׳:אודות הבבלי, תרגום ירושלמי (יונתן)בראשית כ״א:ל״גאודות תרגום ירושלמי (יונתן), and ר׳ סעדיה גאוןפירוש בראשית כ״א:ל״גאודות ר' סעדיה גאון, the planting of the tree was meant to encourage people to gather around Avraham so he could teach them about Hashem. ר׳ יוסף בכור שורבראשית י״ג:ד׳בראשית כ״א:ל״גאודות ר' יוסף בכור שור and רד״קבראשית כ״א:ל״גאודות ר' דוד קמחי, in contrast, suggest that it related to the covenant with the Philistines and that the verse does not speak of missionary activities..

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?  

• Comparing Lot and Avraham – Many sources compare the hospitality of the two relatives.  See רשב״םבראשית י״ח:א׳אודות ר' שמואל בן מאיר, רמב״ןבראשית י״ח:ג׳בראשית י״ט:ח׳אודות ר' משה בן נחמן, ספורנובראשית י״ט:ג׳אודות ר' עובדיה ספורנו, and רש״ר הירשבראשית י״ט:ג׳אודות ר' שמשון רפאל הירש.  See also דמותו של לוט for further discussion of Lot's character.

"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.]

• ר׳ יוסף בכור שורבראשית י״ח:כ״דאודות ר' יוסף בכור שור claims that Avraham was indeed praying for both the righteous and wicked, viewing collective salvation as a merciful act that transcends justice.
• ר׳ אליעזר אשכנזימעשי ה׳ מעשי אבות י״זאודות ר' אליעזר אשכנזי vehemently disagrees, viewing the saving of unrepentant sinners as an injustice.  He claims that Avraham was instead asking that the land of the righteous be saved (while the guilty were still to be punished).³

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.]

• According to ר׳ בחייבראשית י״ד:א׳אודות ר' בחיי בן אשר and אברבנאלבראשית י״ד:א׳אודות ר' יצחק אברבנאל, the story teaches us about Avraham's bravery and his capabilities as a military strategist and warrior.
• ר׳ דוד צבי הופמןבראשית י״ד הקדמהאודות ר' דוד צבי הופמן claims that this alone could not possibly be the story's purpose, as the Torah does not come to glorify its heroes as mighty warriors.⁴ Instead, he suggests that Avraham's refusal to benefit from the spoils of battle reveals both his generosity and recognition that all belongs to Hashem.⁵
• Alternatively, רד״קבראשית י״ד:א׳אודות ר' דוד קמחי and רלב״גבראשית תועלות י״ד:ח׳-כ״דאודות ר' לוי בן גרשום assert that the story teaches the importance of enduring loyalty to one's family. Avraham was willing to risk his own life in order to rescue his nephew, even though Lot had taken up company with evil people.

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?

• Justified – רלב״גבראשית תועלות י״ב:י׳-י״גאודות ר' לוי בן גרשום claims that, in times of famine, a person must do what they can to provide for themselves, as one cannot rely on miracles.
• Not Justified – רמב״ןבראשית י״ב:י׳בראשית ט״ז:ו׳אודות ר' משה בן נחמן, in contrast, claims that Avraham should have had faith that Hashem would save him from famine.

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!

• Justified – Most commentators attempt to defend Avraham's actions. Thus, רלב״גבראשית תועלות י״ב:י׳-י״גאודות ר' לוי בן גרשום claims that preserving human life is more important than preventing forced sexual activity in a case where relations are not a Torah offense.  ר״ןבראשית י״ב:י״אאודות ר' נסים גירונדי, in contrast, suggests that Avraham was hoping to protect not only himself but also Sarah.  He planned to act as her guardian, in charge of her nuptials, and to ask for such a high dowry that no one would be able to pay it.⁶
• Not Justified - רמב״ןבראשית י״ב:י׳אודות ר' משה בן נחמן and מ״ד קאסוטובראשית י״ב:י״גאודות פרופ' משה דוד קאסוטו assert that Avraham erred.  His actions betrayed a lack of faith in Hashem, and endangered Sarah unnecessarily.

Lying – Was lying justified under the circumstances?

• Avraham lied – Most sources assume that in cases of danger to life, one is allowed to lie. 
• Avraham did not lie – ר׳ סעדיה גאוןפירוש בראשית כ׳אודות ר' סעדיה גאון adds that Avraham did not actively lie, but rather used a word with a dual meaning ("sister" can refer to either a sister or any relative).

"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?

• Sin – Shemuel in בבלי נדרים ל״ב.בבלי נדרים ל״ב.About Bavli Nedarim, ויקרא רבהי״א:ה׳אודות ויקרא רבה, תרגום ירושלמי (יונתן)בראשית ט״ו:י״גאודות תרגום ירושלמי (יונתן) and תנחומאקדושים י״גאודות התנחומא all maintain that Avraham displayed a lack of faith in Hashem when he asked for a sign that he would inherit the land.  Moreover, they claim that he was punished severely for it; the decree of bondage in Egypt was a direct result of this speech. [See מטרות שעבוד מצרים for further discussion.]
• No sin – Many medieval and modern commentators (see, for example, אבן עזראבראשית פירוש ראשון ט״ו:ח׳אודות ר' אברהם אבן עזרא, ר׳ יוסף בכור שורבראשית ט״ו:ח׳אודות ר' יוסף בכור שור, הכתב והקבלהבראשית ט״ו:ח׳אודות ר' יעקב מקלנבורג, שד״לבראשית ט״ו:ח׳אודות ר' שמואל דוד לוצאטו and רש״ר הירשבראשית ט״ו:ח׳אודות ר' שמשון רפאל הירש ) reject the possibility that Avraham doubted Hashem. R"Y Bekhor Shor suggests that Avraham was simply asking a factual question, when and how he will inherit. Ibn Ezra, instead, suggests that Avraham was asking that Hashem turn the promise of inheritance into an unconditional covenant.

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?

• Both Sarah and Avraham acted properly – ר׳ חננאלבראשית ט״זאודות ר' חננאל בן חושיאלclaims that "וַתְּעַנֶּהָ" means that Sarah re-enslaved rather than afflicted Hagar.  The angel's command "שׁוּבִי אֶל גְּבִרְתֵּךְ וְהִתְעַנִּי תַּחַת יָדֶיהָ" proves that Sarah did no wrong.
• Only Sarah acted improperly – רד״קבראשית ט״ז:ו׳אודות ר' דוד קמחיblames Sarah, but excuses Avraham who acted only out of a desire to keep peace in the home.
• Both Sarah and Avraham acted improperly – רמב״ןבראשית ט״ז:ו׳אודות ר' משה בן נחמן and צרור המורצרור המור בראשית ט״ז:א׳אודות ר' אברהם סבע  fault both parties.  Avraham should not have given his wife free reign to do as she pleased.

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 third wife – רד״קבראשית כ״ה:א׳אודות ר' דוד קמחי and ר׳ דוד צבי הופמןבראשית כ״ה הקדמהאודות ר' דוד צבי הופמן think Keturah is a new wife, taken after Sarah's death.  In contrast,שד״לבראשית כ״ה:א׳אודות ר' שמואל דוד לוצאטו suggests that Avraham married her while Sarah was still alive.
• Hagar – Rav in בראשית רבהס״א:ד׳אודות בראשית רבה, תנחומאחיי שרהאודות התנחומא, and רש״יבראשית כ״ה:א׳אודות ר' שלמה יצחקי all claim that Keturah is simply another name for Hagar, and that Avraham remarried her after Sarah's death.

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:

• See דרושה: אשה ליצחק for details.

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?

• אברהם ויצחק
• אברהם ויעקב
• אברהם ואיוב

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.

¹ See בראשית רבה ל״ח:י״ג lays out a conversation between Avraham and Nimrod which similarly presents Avraham as having attained belief via intellectual inquiry.

² He says this with regards to בראשית י״ג:ד׳ rather than בראשית י״ב:ח׳, but would presumably read both verses similarly.

³ His words, "הַאַף תִּסְפֶּה וְלֹא תִשָּׂא לַמָּקוֹם" refer not to saving the people of the place, but the place itself.

⁴ He writes, "גיבורי התנ"ך 'גיבורי כח עושי דברו' הם, ולא גיבורי מלאכת המלחמה".

⁵ Avraham's conduct stands out particularly in light of the norms of the Ancient Near East in which the victor took the spoils of battle.

⁶ See also ספורנובראשית י״ב:י״ג-ט״זאודות ר' עובדיה ספורנו and שד״לבראשית י״ב:י״גאודות ר' שמואל דוד לוצאטו who follow his reading.  See also בראשית רבהמ׳:ה׳אודות בראשית רבה and רש״יבראשית י״ב:י׳-י״דאודות ר' שלמה יצחקי who suggest that Avram was hoping to hide Sarah during their stay.

⁷ Hagi Ben-Artzi, in מבט חדש על העקידה, elaborates on Rashbam's approach and suggests that in making an oath and covenant with Avimelekh, Avraham had nullified the covenants of "land" and "seed" promised him by Hashem. As such, Hashem demanded that he return the "seed" that was given him, Yitzchak. See also R"Y Medan, "כי קרוב אליך" (Tel Aviv, 2014): 139-140, who explains similarly.

⁸ It might also partially explain why Avraham appears not to be overly concerned about the possibility that she was to be taken by the Egyptians.