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<h2>Analysis</h2> | <h2>Analysis</h2> | ||
<ul> | <ul> | ||
| − | <li><b>Distinctive phrases</b> – Several of these terms are unique to these narratives. The phrases "<span style="color: #0000ff;">וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר</span>" <fn>The preceding promise that the seed will become as plentiful as the stars also appears only in the Avraham and Yitzchak narratives, and in Moshe's reference back to this oath of Hashem (see Shemot 32:15 and mention of the oath's fulfillment in Devarim 1:10).  The similar phrase "כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב" is found in Devarim 10:22, and 28:60, and in slightly different formulation in Divrei HaYamim I 27:23, "כִּי אָמַר י"י לְהַרְבּוֹת אֶת יִשְׂרָאֵל כְּכוֹכְבֵי הַשָּׁמָיִם".<br/><br/></fn>,"<span style="color: #800000;">וְהִתְבָּרְכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ</span>"  and "<span style="color: #99cc00;">לֹא תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן</span>" appear only here, while the description "<span style="color: #ff00ff;">וַיְהִי רָעָב בָּאָרֶץ</span>"‎<fn>See Ruth 1:1.  There are many other verses where famine is mentioned, but this introductory phrase, "and there was a famine in the land" is found only in these three places. </fn>‎ and the word pair, "<span style="color: #008000;">וַיִּגְוַע וַיָּמׇת</span>"‎<fn>Though the individual words "וַיָּמׇת" and "וַיִּגְוַע" are mentioned many times, as a pair they are much less common, appearing only in our stories and by the death of Yishmael in Bereshit 25:17.  It is noteworthy that by Yishmael, as by Avraham and Yitzchak, the word pair is accompanied by the description "וַיֵּאָסֶף אֶל עַמָּיו".</fn> each appear in only one other place. | + | <li><b>Distinctive phrases</b> – Several of these terms are unique to these narratives. The phrases "<span style="color: #0000ff;">וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר</span>" <fn>The preceding promise that the seed will become as plentiful as the stars also appears only in the Avraham and Yitzchak narratives, and in Moshe's reference back to this oath of Hashem (see Shemot 32:15 and mention of the oath's fulfillment in Devarim 1:10).  The similar phrase "כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב" is found in Devarim 10:22, and 28:60, and in slightly different formulation in Divrei HaYamim I 27:23, "כִּי אָמַר י"י לְהַרְבּוֹת אֶת יִשְׂרָאֵל כְּכוֹכְבֵי הַשָּׁמָיִם".<br/><br/></fn>,"<span style="color: #800000;">וְהִתְבָּרְכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ</span>"  and "<span style="color: #99cc00;">לֹא תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן</span>" appear only here, while the description "<span style="color: #ff00ff;">וַיְהִי רָעָב בָּאָרֶץ</span>"‎<fn>See Ruth 1:1.  There are many other verses where famine is mentioned, but this introductory phrase, "and there was a famine in the land" is found only in these three places. </fn>‎ and the word pair, "<span style="color: #008000;">וַיִּגְוַע וַיָּמׇת</span>"‎<fn>Though the individual words "וַיָּמׇת" and "וַיִּגְוַע" are mentioned many times, as a pair they are much less common, appearing only in our stories and by the death of Yishmael in Bereshit 25:17.  It is noteworthy that by Yishmael, as by Avraham and Yitzchak, the word pair is accompanied by the description "וַיֵּאָסֶף אֶל עַמָּיו".</fn> each appear in only one other place.  Finally, only two other people in Tanakh are described as an "<span style="color: #ff0000;">עֲקָרָה</span>‎"‏‎,<fn>Only four women, Sarah, Rivka, Rachel and Mrs. Manoach, are explicitly referred to as being an "עֲקָרָה".  Though Channah also could not bear children, the text there says instead, "וַי"י סָגַר רַחְמָהּ".  Later, though, in Channah's prayer after the birth of Shemuel, she might be alluding to herself when she states, "עַד עֲקָרָה יָלְדָה שִׁבְעָה".</fn>‎ and only two others as dying "<span style="color: #008000;">זָקֵן וּשְׂבַע יָמִים</span>".‎<fn>See the deaths of Iyyov (Iyyov 42:17) and David (Divrei HaYamim I 23:1).</fn></li> |
<li><b>Degree of similarity</b> – Many of the parallels have a high degree of similarity.  Several phrases are totally identical (as above), while in others the choice of word is the same though the form might differ due to number, tense, or gender.<fn>See, for instance, וַיִּכְרְתוּ/ וְנִכְרְתָה , חָפָרוּ/חָפַרְתִּי and אִשָּׁבֵעַ/וַיִּשָּׁבְעוּ.</fn>  In a few cases, the meaning is maintained but the word choice is different.<fn>See, for example, שַׁעַר שֹׂנְאָיו /שַׁעַר אֹיְבָיו ,י"י עִמָּךְ/אֱלֹהִים עִמְּךָ, and שֵׁם הָעִיר/קָרָא לַמָּקוֹם.</fn></li> | <li><b>Degree of similarity</b> – Many of the parallels have a high degree of similarity.  Several phrases are totally identical (as above), while in others the choice of word is the same though the form might differ due to number, tense, or gender.<fn>See, for instance, וַיִּכְרְתוּ/ וְנִכְרְתָה , חָפָרוּ/חָפַרְתִּי and אִשָּׁבֵעַ/וַיִּשָּׁבְעוּ.</fn>  In a few cases, the meaning is maintained but the word choice is different.<fn>See, for example, שַׁעַר שֹׂנְאָיו /שַׁעַר אֹיְבָיו ,י"י עִמָּךְ/אֱלֹהִים עִמְּךָ, and שֵׁם הָעִיר/קָרָא לַמָּקוֹם.</fn></li> | ||
<li><b>Function of the parallels</b> – All of the linguistic similarities serve to reinforce the content parallels, highlighting the similar story-lines of the two narratives.  Interestingly, none of the parallels serve to compare the individual characters of Avraham and Yitzchak, but rather the events of each of their lives.</li> | <li><b>Function of the parallels</b> – All of the linguistic similarities serve to reinforce the content parallels, highlighting the similar story-lines of the two narratives.  Interestingly, none of the parallels serve to compare the individual characters of Avraham and Yitzchak, but rather the events of each of their lives.</li> | ||
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<p>At several points in the Yitzchak narrative, the text explicitly refers the reader back to the Avraham narratives, reinforcing that the reader is meant to compare the two:</p> | <p>At several points in the Yitzchak narrative, the text explicitly refers the reader back to the Avraham narratives, reinforcing that the reader is meant to compare the two:</p> | ||
<ul> | <ul> | ||
| − | <li><b>Bereshit 26:1 </b>– וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן <span style="color: #ff6600;">אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם</span></li> | + | <li><b>Bereshit 26:1 </b>– "וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן <span style="color: #ff6600;">אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם<span style="color: #000000;">"</span></span></li> |
| − | <li><b>Bereshit 26:3-6 </b>– וַהֲקִמֹתִי אֶת הַשְּׁבֻעָה <span style="color: #3366ff;">אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם</span> אָבִיךָ... עֵקֶב <span style="color: #3366ff;">אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי | + | <li><b>Bereshit 26:3-6 </b>– "וַהֲקִמֹתִי אֶת הַשְּׁבֻעָה <span style="color: #3366ff;">אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם</span> אָבִיךָ... עֵקֶב <span style="color: #3366ff;">אֲשֶׁר שָׁמַע אַבְרָהָם <span style="color: #000000;">"</span>בְּקֹלִי</span></li> |
| − | <li><b>Bereshit 26:18</b> – וַיָּשׇׁב יִצְחָק וַיַּחְפֹּר אֶת בְּאֵרֹת הַמַּיִם | + | <li><b>Bereshit 26:18</b> – "וַיָּשׇׁב יִצְחָק וַיַּחְפֹּר אֶת בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר קָרָא לָהֶן אָבִיו." </li> |
| − | <li><b>Bereshit 26:24</b> –  וַיֵּרָא אֵלָיו י"י בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל תִּירָא כִּי אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת זַרְעֲךָ | + | <li><b>Bereshit 26:24</b> –  "וַיֵּרָא אֵלָיו י"י בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל תִּירָא כִּי אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת זַרְעֲךָ בַּעֲבוּר אַבְרָהָם עַבְדִּי. "</li> |
</ul> | </ul> | ||
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<ul> | <ul> | ||
<li><b>A link in the chain –</b>  The many parallels underscore how Yitzchak's life appears to be no more than an echo of his father's, with no innovations of his own.  He has similar family strife and business complications.  He repeats his father's deeds, calling his wife his sister, re-digging Avraham's wells, renaming Beer Sheva, and renewing the covenant with Avimelekh.  This repetition, though, need not be viewed negatively.  It is possible that in contrast to Avraham's trail-blazing, Yitzchak's strength lay in his preservation of and continuation of the tradition.<fn>See R"Y Grossman, בין אברהם ויעקב בסיפורי בראשית, Megadim 27 (1997).</fn></li> | <li><b>A link in the chain –</b>  The many parallels underscore how Yitzchak's life appears to be no more than an echo of his father's, with no innovations of his own.  He has similar family strife and business complications.  He repeats his father's deeds, calling his wife his sister, re-digging Avraham's wells, renaming Beer Sheva, and renewing the covenant with Avimelekh.  This repetition, though, need not be viewed negatively.  It is possible that in contrast to Avraham's trail-blazing, Yitzchak's strength lay in his preservation of and continuation of the tradition.<fn>See R"Y Grossman, בין אברהם ויעקב בסיפורי בראשית, Megadim 27 (1997).</fn></li> | ||
| − | <li><b>Strong or weak?</b> – Though some of the contrasts between the stories suggest a very passive Yitzchak (he does not find his own wife and is tricked by Rivka), others point to a strong character who merited special providence by God.  Thus, in contrast to Avraham, Yitzchak actively prays for children,<fn>Se R"A Bazak who asserts that this is but one example of many in which Yitzchak's action serve to correct Avraham's mistakes.  He points to Avraham's sins in going down to Egypt, stating that he will gain material wealth from Sarah, and lying about his wife.  Yitzchak, in contrast, stays in Israel, makes no such claims about wealth, and tries not lie about Rivka, only stating that she is his wife when asked, but not offering the information otherwise.  It is not clear, though, if Avraham sinned in any of these (see <a href="Endangering Sarai in Egypt" data-aht="page">Endangering Sarai in Egypt</a>), nor, if it were not for God's command, whether Yitzchak would not have also left Israel.<br/>Following Bereishit Rabbah 54:4, R"A Bazak also criticizes Avraham's decision to make a covenant with Avimelekh and suggests that the text shares that Yitzchak, in contrast, only made an oath. This, though, might be reading too much into the text, as the verses clearly speak of the request for a covenant and describe the meal offered by Yitzchak, which is often a sign of covenantal agreements in Tanakh. See Treaties for more.</fn> earns his own wealth, and persistently digs wells despite the disputes.  In turn, Hashem actively watches over him: He bears children without need to resort to taking another wife, Rivka is never endangered | + | <li><b>Strong or weak?</b> – Though some of the contrasts between the stories suggest a very passive Yitzchak (he does not find his own wife and is tricked by Rivka), others point to a strong character who merited special providence by God.  Thus, in contrast to Avraham, Yitzchak actively prays for children,<fn>Se R"A Bazak who asserts that this is but one example of many in which Yitzchak's action serve to correct Avraham's mistakes.  He points to Avraham's sins in going down to Egypt, stating that he will gain material wealth from Sarah, and lying about his wife.  Yitzchak, in contrast, stays in Israel, makes no such claims about wealth, and tries not lie about Rivka, only stating that she is his wife when asked, but not offering the information otherwise.  It is not clear, though, if Avraham sinned in any of these (see <a href="Endangering Sarai in Egypt" data-aht="page">Endangering Sarai in Egypt</a>), nor, if it were not for God's command, whether Yitzchak would not have also left Israel.<br/>Following Bereishit Rabbah 54:4, R"A Bazak also criticizes Avraham's decision to make a covenant with Avimelekh and suggests that the text shares that Yitzchak, in contrast, only made an oath. This, though, might be reading too much into the text, as the verses clearly speak of the request for a covenant and describe the meal offered by Yitzchak, which is often a sign of covenantal agreements in Tanakh. See Treaties for more.</fn> earns his own wealth, and persistently digs wells despite the disputes.  In turn, Hashem actively watches over him: He bears children without need to resort to taking another wife, Rivka is never actively endangered in Gerar, and Hashem reassures Yitzchak regarding the Philistines.</li> |
| − | <li><b>Man of the land </b>– D. Sabato suggests that many of the unique aspects of Yitzchak relate to the land.  In contrast to his father, Yitzchak remains in Canaan during famine.  In contrast to his son, he does not leave Israel to find a wife.  Unlike Avraham, he engages in agriculture in addition to shepherding, thus staking out the land as his.<fn>It is for this reason that the Philistines confront him directly multiple times.</fn>  Yitzchak | + | <li><b>Man of the land </b>– D. Sabato suggests that many of the unique aspects of Yitzchak relate to the land.  In contrast to his father, Yitzchak remains in Canaan during famine.  In contrast to his son, he does not leave Israel to find a wife.  Unlike Avraham, he engages in agriculture in addition to shepherding, thus staking out the land as his.<fn>It is for this reason that the Philistines confront him directly multiple times.</fn>  Yitzchak begins to fulfill the promise of "זרע וארץ" by sowing (זרע), and thus settling, the land.<fn>Each word appears 6 times in Chapter 26 emphasizing the pervasive theme.</fn></li> |
</ul> | </ul> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 08:17, 12 November 2015
Avraham and Yitzchak
Introduction
The dictum, מעשה אבות סימן לבנים (the deeds of the fathers are a sign for the sons), is particularly apt when speaking of the lives of Avraham and Yitzchak. The stories of father and son are surprisingly similar, and many of the episodes that define the Avraham narrative find their echo in the life of Yitzchak.1 In several of these cases, linguistic parallels strengthen the comparison.
Content Parallels and Contrasts
| Parallels | Contrasts | |
| I. Family Life | ||
| a. Barren wife | Despite blessings of progeny, both Sarah and Rivka are initially unable to have children. | While Sarah gives Hagar to Avraham in order to raise an heir, Hashem opens Rivkah's womb after prayer. |
| b. Two children | Each of Avraham and Yitzchak bear two children, one of which is favored by the mother, while the other is (also) loved by the father.2 | In Avraham's case, each child is born of a different mother. In contrast, Yitzchak's sons are twins, both born to Rivka. |
| c. Younger son chosen | In both stories the mother (Sarah/Rivka) ensures that it is the younger child who inherits or is blessed. | Avraham knowingly banishes Yishmael due to Sarah's demand and Hashem's sanction thereof, whereas Yitzchak is duped by Rivka into blessing Yaakov.. |
| d. Son marries non-Canaanite | Both Avraham and Yitzchak ensure that their chosen son does not marry a Canaanite, but rather a woman from the family in Charan. | While Avraham sends his servant to fetch the wife, Yitzchak sends Yaakov himself. Moreover, Yaakov has an additional purpose in leaving, his flight from Esav |
| e. Rejected son leaves & thrives | Both Yishmael and Esav leave their homeland, but grow to be great nations and fathers of 12 princes or chieftains. | --- |
| II. Wife-sister | ||
| a. Famine | A famine leads both Avraham and Yitzchak to uproot.3 | Though both patriarchs head to Egypt,4 Yitzchak is told to remain in Canaan.5 |
| b. Fear | Recognition of their wives' beauty causes both husbands to fear that the women will be taken by the locals, while they are killed. | |
| c. Pretense | Sarah and Rivka are passed off as Avraham and Yitzchak's sisters. | By Avraham, the pretense is believed, but Sarah is nonetheless taken by Paroh. In contrast, Rivka's true status is found out and the king calls for her protection. |
| d. Great wealth | The story ends with a description of the wealth of Avraham/Yitzchak. | In contrast to Avraham who is enriched by the many gifts of the king, Yitzchak earns his own wealth through his successful sowing. |
| III. Life in Gerar | ||
| a. Digging wells | Avraham and Yitzchak both dig wells in Gerar which are a source of dispute with the Philistines. | Avraham's accusations focus on one stolen well, while Yitzchak deals with multiple squabbles. |
| b. Visit of Avimelekh | Avimelekh and his general Fikhol visit, stating their recognition that Hashem is with Avraham/ Yitzchak. | --- |
| c. Oath and Covenant | The two sides make a covenant and swear not to harm the other. | --- |
| d. Beer Sheva | Beer Sheva is named. | By Avraham the name refers to the oath (שבועה) taken by Avraham and Avimelekh, while by Yitzchak it refers to the well named "שבעה". |
| IV. Death | ||
| a. Old age | Both patriarchs die at a "ripe old age". | --- |
| b. Burial | Despite the earlier conflicts and potential for enmity, Yishmael and Yitzchak together bury Avraham, and Yaakov and Esav join to bury Yitzchak. | --- |
Literary Allusions
EN/HEע/E
| סיפורי אברהם | סיפורי יצחק |
| (כב:יז) כִּי בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ... וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו. | (כד:ס) וַיְבָרְכוּ אֶת רִבְקָה וַיֹּאמְרוּ לָהּ... אַתְּ הֲיִי לְאַלְפֵי רְבָבָה וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר שֹׂנְאָיו. |
| (כב:יז) כִּי בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם... (יח) וְהִתְבָּרְכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי. | (כו:ג) וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָ... (ד) וְהִרְבֵּיתִי אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם... וְהִתְבָּרְכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ. (ה) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי. |
| (יא:ל) וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד. | (כה:כא) וַיֶּעְתַּר יִצְחָק לַי"י לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִוא. |
| (כד:ג) וְאַשְׁבִּיעֲךָ בַּי"י אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי. | (כח:א) וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ וַיְצַוֵּהוּ וַיֹּאמֶר לוֹ לֹא תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן. |
| (יב:י) וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי כָבֵד הָרָעָב בָּאָרֶץ. | (כו:א) וַיְהִי רָעָב בָּאָרֶץ... וַיֵּלֶךְ יִצְחָק... גְּרָרָה.. וַיֵּרָא אֵלָיו י"י וַיֹּאמֶר אַל תֵּרֵד מִצְרָיְמָה |
| (יב:יא)... הִנֵּה נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת מַרְאֶה אָתְּ. (יב) וְהָיָה כִּי יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ . (יג) אִמְרִי נָא אֲחֹתִי אָתְּ. | (כו:ז) וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל רִבְקָה כִּי טוֹבַת מַרְאֶה הִוא. |
| (כא:כב) וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר צְבָאוֹ אֶל אַבְרָהָם לֵאמֹר אֱלֹהִים עִמְּךָ בְּכֹל אֲשֶׁר אַתָּה עֹשֶׂה. (כג) וְעַתָּה הִשָּׁבְעָה לִּי ...וַיֹּאמֶר אַבְרָהָם אָנֹכִי אִשָּׁבֵעַ.... וַיִּכְרְתוּ שְׁנֵיהֶם בְּרִית. | (כו:כו) וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר וַאֲחֻזַּת מֵרֵעֵהוּ וּפִיכֹל שַׂר צְבָאוֹ... (כח) וַיֹּאמְרוּ רָאוֹ רָאִינוּ כִּי הָיָה י"י עִמָּךְ... וְנִכְרְתָה בְרִית עִמָּךְ... וַיִּשָּׁבְעוּ... |
| (כא:ל) וַיֹּאמֶר כִּי אֶת שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת הַבְּאֵר הַזֹּאת. (לא) עַל כֵּן קָרָא לַמָּקוֹם הַהוּא בְּאֵר שָׁבַע כִּי שָׁם נִשְׁבְּעוּ שְׁנֵיהֶם. | (כו:לב) וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם. (לג) וַיִּקְרָא אֹתָהּ שִׁבְעָה עַל כֵּן שֵׁם הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה. |
| (כה:ח) וַיִּגְוַע וַיָּמׇת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל עַמָּיו. (ט) וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו .... | (לה:כט) וַיִּגְוַע יִצְחָק וַיָּמׇת וַיֵּאָסֶף אֶל עַמָּיו זָקֵן וּשְׂבַע יָמִים וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָיו. |
Analysis
- Distinctive phrases – Several of these terms are unique to these narratives. The phrases "וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר" 6,"וְהִתְבָּרְכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ" and "לֹא תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן" appear only here, while the description "וַיְהִי רָעָב בָּאָרֶץ"7 and the word pair, "וַיִּגְוַע וַיָּמׇת"8 each appear in only one other place. Finally, only two other people in Tanakh are described as an "עֲקָרָה",9 and only two others as dying "זָקֵן וּשְׂבַע יָמִים".10
- Degree of similarity – Many of the parallels have a high degree of similarity. Several phrases are totally identical (as above), while in others the choice of word is the same though the form might differ due to number, tense, or gender.11 In a few cases, the meaning is maintained but the word choice is different.12
- Function of the parallels – All of the linguistic similarities serve to reinforce the content parallels, highlighting the similar story-lines of the two narratives. Interestingly, none of the parallels serve to compare the individual characters of Avraham and Yitzchak, but rather the events of each of their lives.
Explicit references
At several points in the Yitzchak narrative, the text explicitly refers the reader back to the Avraham narratives, reinforcing that the reader is meant to compare the two:
- Bereshit 26:1 – "וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם"
- Bereshit 26:3-6 – "וַהֲקִמֹתִי אֶת הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ... עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם "בְּקֹלִי
- Bereshit 26:18 – "וַיָּשׇׁב יִצְחָק וַיַּחְפֹּר אֶת בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר קָרָא לָהֶן אָבִיו."
- Bereshit 26:24 – "וַיֵּרָא אֵלָיו י"י בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל תִּירָא כִּי אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת זַרְעֲךָ בַּעֲבוּר אַבְרָהָם עַבְדִּי. "
Conclusions
The above parallels shed light on the character of Yitzchak and how he compared to his father:
- A link in the chain – The many parallels underscore how Yitzchak's life appears to be no more than an echo of his father's, with no innovations of his own. He has similar family strife and business complications. He repeats his father's deeds, calling his wife his sister, re-digging Avraham's wells, renaming Beer Sheva, and renewing the covenant with Avimelekh. This repetition, though, need not be viewed negatively. It is possible that in contrast to Avraham's trail-blazing, Yitzchak's strength lay in his preservation of and continuation of the tradition.13
- Strong or weak? – Though some of the contrasts between the stories suggest a very passive Yitzchak (he does not find his own wife and is tricked by Rivka), others point to a strong character who merited special providence by God. Thus, in contrast to Avraham, Yitzchak actively prays for children,14 earns his own wealth, and persistently digs wells despite the disputes. In turn, Hashem actively watches over him: He bears children without need to resort to taking another wife, Rivka is never actively endangered in Gerar, and Hashem reassures Yitzchak regarding the Philistines.
- Man of the land – D. Sabato suggests that many of the unique aspects of Yitzchak relate to the land. In contrast to his father, Yitzchak remains in Canaan during famine. In contrast to his son, he does not leave Israel to find a wife. Unlike Avraham, he engages in agriculture in addition to shepherding, thus staking out the land as his.15 Yitzchak begins to fulfill the promise of "זרע וארץ" by sowing (זרע), and thus settling, the land.16
