Avraham/0/he
אברהם – סקירה
סקירה
אברהם, הראשון מבין האבות, סלל את הדרך בה צעד העם היהודי מימי המקרא ועד היום, הן ברמה האמונית והן ברמה המעשית. הוא עזב את ביתו ואת משפחתו וצעד אל הלא נודע. כל חייו נמלאו בניסיונות, לרבות רעב, עקרותה של אשתו, וסכסוכים משפחתיים ופוליטיים. אולם, הוא תמיד נותר נאמן לה', איש "חסד" ו"אמת". הוא היה חזק מספיק בכדי להתנגד לה' כשחשב שהוא אינו עושה צדק עם בני האדם, אך צנוע מספיק בכדי להיכנע בפני ה' כאשר הוא ביקש ממנו להקריב את בנו.
הפרשנים דנים בכל אחד מסיפורי חייו של אברהם, וחוקרים את מסעו הדתי, את כישורי מנהיגותו ואת חיי המשפחה שלו. הם מנסים להפיק לקחים מסיפורי חייו השונים, ומדגישים את תכונות אופיו אותן הם רואים כראויים להערצה ולחיקוי. במאמר זה, ננסה לצלול לעומק דמותו של אברהם, ונתייחס לאירועים מרכזיים בחייו, ולמורשת אותה הוא הותיר לעם היהודי לדורותיו.
זהות דתית
הדרך לאמונה
אף שבמדרש מסופר שאברהם הרס את פסלי אביו, ואף נידון למוות על אמונותיו, אין אנו יודעים דבר מהפסוקים עצמם בנוגע לדרכו אל האמונה. רמב"ן והכוזרי הציעו שתי אפשרויות, בהתאם לגישותיהם הפילוסופיות והאמוניות:
ייחודיות?
האם המונותאיזם של אברהם היה ייחודי בדורו? התשובה לשאלה זו תלוייה באופן אותו מבינים את הביטוי "וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם... כֹהֵן לְאֵל עֶלְיוֹן" (בראשית י״ד:י״ח):
- לא ייחודי – גם מלכיצדק היה מונותאיסט.
- פרקי דרבי אליעזר, וכן מקורות נוספים רבים, מזהים את מלכיצדק עם שם, שמתוארך לדור שלפני אברהם (וכפי שצויין לעיל, רבים מייחסים לשם את הסיבה לאמונתו של אברהם מלכתחילה).
- רד״ק, לעומת זאת, פותח פתח לאפשרות שמלכיצדק לא היה קשור בשום צורה לאברהם, ועבד א-ל אחד באופן בלתי תלוי באברהם. יתר על כן, מאחר ואנו יודעים שמלכיצדק היה מלך, ניתן להסיק כי כל העיר שלם הייתה מונותאיסטית כמוהו.
- ייחודי – שד״ל, נצי״ב, והואיל משה, בניגוד לפרשנים לעיל, טוענים כי משמעות הביטוי "כֹהֵן לְאֵל עֶלְיוֹן" הוא רק שמלכיצדק עבד את האל העליון ביותר בפנתיאון של אלים רבים. קריאה חלופית בפסוקים היא ש"עליון" הוא שמו של האל הכנעני אותו מלכיצדק עבד. בעל ההואיל משה, מדגיש שחשיבותו של אברהם טמונה בעובדה שהוא לבדו היה מונותאיסט, ולכן לא ניתן להניח כי היו אחרים בדורו שהאמינו כמותו.
שמירת המצוות של אברהם
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 קידושין, תוספתא קידושין, בראשית רבה, and רש״י who suggest that Avraham kept the entire Torah, and according to some, even the Oral Law.
- No Observance – See תוספות רי״ד, ר׳ אברהם בן הרמב״ם, and 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״ם 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״לwho 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 דברים, בבלי סנהדרין, and R. Elazar in 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 אונקלוס, רש״י, andר׳ יוסף בכור שור2 assume that Avraham's crying out in the name of God refers to personal prayer, בראשית רבה and רמב״ןmaintain 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 סוטה, תרגום ירושלמי (יונתן), and 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 שור and רד״ק, 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 אבותstates 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 אליעזר, רמב״ם, and 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״ם, רמב״ן, ספורנו, and רש״ר 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 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 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׳ בחיי and אברבנאל, the story teaches us about Avraham's bravery and his capabilities as a military strategist and warrior.
- 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״ק and רלב״ג 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״ג 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״ן, 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״ג claims that preserving human life is more important than preventing forced sexual activity in a case where relations are not a Torah offense. ר״ן, 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״ן and מ״ד 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 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., ויקרא רבה, תרגום ירושלמי (יונתן) and תנחומא 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 עזרא, ר׳ יוסף בכור שור, הכתב והקבלה, שד״ל and רש״ר 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׳ חננאלclaims 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״קblames Sarah, but excuses Avraham who acted only out of a desire to keep peace in the home.
- Both Sarah and Avraham acted improperly – רמב״ן and צרור המור 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״ם 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״ק and ר׳ דוד צבי הופמן think Keturah is a new wife, taken after Sarah's death. In contrast,שד״ל suggests that Avraham married her while Sarah was still alive.
- Hagar – Rav in בראשית רבה, תנחומא, and רש״י 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?
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.
