Difference between revisions of "Purpose of Akeidat Yitzchak/2/he"

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<p>החוויה נועדה להעניש את אברהם על הברית שכרת עם הפלישתים.</p>
 
<p>החוויה נועדה להעניש את אברהם על הברית שכרת עם הפלישתים.</p>
 
<mekorot><multilink><a href="RashbamBereshit22-1" data-aht="source"><multilink data-aht="<a href=&quot;RashbamBereshit22-1&quot; data-aht=&quot;source&quot;>בראשית כ״ב:א׳</a><a href=&quot;RashbamBereshit22-12&quot; data-aht=&quot;source&quot;>בראשית כ״ב:י״ב</a><a href=&quot;RashbamShemot16-4&quot; data-aht=&quot;source&quot;>שמות ט״ז:ד׳</a><a href=&quot;R. Shemuel b. Meir (Rashbam)&quot; data-aht=&quot;parshan&quot;>אודות ר' שמואל בן מאיר</a>"></multilink></a><a href="RashbamBereshit22-1" data-aht="source">רשב"ם</a><a href="RashbamBereshit22-1" data-aht="source">Bereshit 22:1</a><a href="RashbamBereshit22-12" data-aht="source">Bereshit 22:12</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink></mekorot>
 
<mekorot><multilink><a href="RashbamBereshit22-1" data-aht="source"><multilink data-aht="<a href=&quot;RashbamBereshit22-1&quot; data-aht=&quot;source&quot;>בראשית כ״ב:א׳</a><a href=&quot;RashbamBereshit22-12&quot; data-aht=&quot;source&quot;>בראשית כ״ב:י״ב</a><a href=&quot;RashbamShemot16-4&quot; data-aht=&quot;source&quot;>שמות ט״ז:ד׳</a><a href=&quot;R. Shemuel b. Meir (Rashbam)&quot; data-aht=&quot;parshan&quot;>אודות ר' שמואל בן מאיר</a>"></multilink></a><a href="RashbamBereshit22-1" data-aht="source">רשב"ם</a><a href="RashbamBereshit22-1" data-aht="source">Bereshit 22:1</a><a href="RashbamBereshit22-12" data-aht="source">Bereshit 22:12</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink></mekorot>
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<point><b>"וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה"</b> – Rashbam maintains that these words serve to connect our unit with the immediately preceding one, and are one of the Torah's ways of linking two stories.<fn>He claims that every time that the phrase "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה" appears, it serves a similar purpose.&#160; For example, the similar opening in Bereshit 15 links Hashem reassurance to Avraham, "אַל תִּירָא אַבְרָם," with his war against the four kings described in the previous chapter.</fn>&#160; The opening, thus, suggests that Avraham's making of a treaty with Avimelekh is what prompted the command to sacrifice Yitzchak.<fn>See Y. Bin-Nun, "עקידת יצחק: עונש או ניסיון" in "פרקי האבות : עיונים בפרשיות האבות בספר בראשית", (Jerusalem, 2003): 100-119, who points to several other points of contact between the Avimelekh stories and the <i>Akeidah</i>:<br/>
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<point><b>"וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה"</b> – על פי רשב"ם, המילים הללו נועדו לחבר בין הפרשה&#160;שלנו&#160;לפרשה הקודמת לה, ומהוות אחת משתי דרכים בהן התורה מחברת בין פרשיות.<fn>לטענתו, כל הביטוי&#160;"וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה" מופיע בכל פעם שישנו קשר בין הפרשיות. לדוגמא, פתיחה דומה בבראשית ט"ו קושרת את הרגעת אברהם&#160;"אַל תִּירָא אַבְרָם", למלחמה נגד ארבעת המלכים שתוארה בפרק הקודם.</fn> אם כן, הפתיחה רומזת כי הברית אותה כרת אברהם עם אבימלך הינה הגורם לציווי להקריב את יצחק. ה' כעס על אברהם על כך שהגיע להסכם שלום עם הפלישתים כיוון שאדמת הפלישתים מהווה חלק מהבטחתו לאברהם, ולכן האיסור&#160;"לֹא תְחַיֶּה כׇּל נְשָׁמָה" חל גם עליהם.</point>
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<ul>
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<point><b>משמעות המילה "נִסָּה"</b> – According to Rashbam, the word "נִסָּה" in our verse means "to distress" or "provoke" rather than "to test".<fn>As evidence of such a usage he points to <a href="Iyyov4-2" data-aht="source">Iyyov 4:2</a>, "הֲנִסָּה דָבָר אֵלֶיךָ תִּלְאֶה", and <a href="Shemot17-7" data-aht="source">Shemot 17:7</a>, "עַל רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת י"י" where the root is connected to weariness and strife.</fn> Since Avraham's interactions with the Philistines went against Hashem's will, Hashem punished Avraham by commanding that he sacrifice his son.&#160; Rashbam presents the trial, as a "measure for measure" punishment, having Hashem say: "You were proud of your son, making a pact between him and Avimelekh's descendants, now go and sacrifice him, and see what is to become of such a treaty!"<fn>Hagi Ben-Artzi, in <a href="http://www.biu.ac.il/JH/Parasha/netzabim/BenArzi.pdf">מבט חדש על העקידה</a>, 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.&#160; As such, Hashem demanded that he return the "seed" that was given him, Yitzchak.&#160; See also R"Y Medan, "כי קרוב אליך" (Tel Aviv, 2014): 139-140, who explains similarly.</fn></point>
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<li>In Bereshit 20, we are told "<b>וַיַּשְׁכֵּם</b> אֲבִימֶלֶךְ <b>בַּבֹּקֶר</b>", matching Bereshit 22:3, "<b>וַיַּשְׁכֵּם</b> אַבְרָהָם <b>בַּבֹּקֶר</b>."</li>
 
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<li>Avimelekh asks Avraham, "מָה רָאִיתָ כִּי <b>עָשִׂיתָ אֶת הַדָּבָר הַזֶּה</b>", while the angel later tells Avraham, "יַעַן אֲשֶׁר <b>עָשִׂיתָ אֶת הַדָּבָר הַזֶּה</b>".</li>
 
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<li>Hashem tells Avimelekh, "<b>גַּם אָנֹכִי יָדַעְתִּ</b>י כִּי בְתׇם לְבָבְךָ עָשִׂיתָ זֹּאת <b>וָאֶחְשֹׂךְ</b> גַּם אָנֹכִי אוֹתְךָ מֵחֲטוֹ לִי".&#160; Hashem uses similar language when speaking to Avraham, "כִּי <b>עַתָּה יָדַעְתִּי</b> כִּי יְרֵא אֱלֹהִים אַתָּה <b>וְלֹא חָשַׂכְתָּ</b> אֶת בִּנְךָ אֶת יְחִידְךָ מִמֶּנִּי".</li>
 
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<li>When in Philistine territory, Avraham feared a lack of "<b>יִרְאַת אֱלֹהִים</b>".&#160; After the <i>Akeidah</i>, Hashem says of Avraham "כִּי <b>יְרֵא אֱלֹהִים</b> אַתָּה".</li>
 
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</ul></fn> Hashem was upset that Avraham made peace with the Philistines since their land was included in His promise to Avraham, and thus the prohibition "לֹא תְחַיֶּה כׇּל נְשָׁמָה" applied to them as well.</point>
 
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<point><b>Meaning of "נִסָּה"</b> – According to Rashbam, the word "נִסָּה" in our verse means "to distress" or "provoke" rather than "to test".<fn>As evidence of such a usage he points to <a href="Iyyov4-2" data-aht="source">Iyyov 4:2</a>, "הֲנִסָּה דָבָר אֵלֶיךָ תִּלְאֶה", and <a href="Shemot17-7" data-aht="source">Shemot 17:7</a>, "עַל רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת י"י" where the root is connected to weariness and strife.</fn> Since Avraham's interactions with the Philistines went against Hashem's will, Hashem punished Avraham by commanding that he sacrifice his son.&#160; Rashbam presents the trial, as a "measure for measure" punishment, having Hashem say: "You were proud of your son, making a pact between him and Avimelekh's descendants, now go and sacrifice him, and see what is to become of such a treaty!"<fn>Hagi Ben-Artzi, in <a href="http://www.biu.ac.il/JH/Parasha/netzabim/BenArzi.pdf">מבט חדש על העקידה</a>, 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.&#160; As such, Hashem demanded that he return the "seed" that was given him, Yitzchak.&#160; See also R"Y Medan, "כי קרוב אליך" (Tel Aviv, 2014): 139-140, who explains similarly.</fn></point>
 
 
<point><b>Akeidah is not the pinnacle of Avraham's career</b> – While Ralbag above challenges our assumptions regarding Hashem's knowledge, Rashbam slaughters a different sacred cow.&#160; He challenges the regnant assumption<fn>Cf. R. Saadia below who notes that the <i>Akeidah</i> came after Avraham had successfully passed all previous tests with flying colors.</fn> that the <i>Akeidah</i> was the capstone of Avraham's career, viewing it instead as merely a self-inflicted injury caused by flawed conduct.<fn>For other instances where commentators differ in their assessment of the conduct of the Patriarchs, see <a href="Endangering Sarai in Egypt" data-aht="page">Endangering Sarai in Egypt</a>, <a href="Sarah's Treatment of Hagar" data-aht="page">Sarah's Treatment of Hagar</a>, <a href="Yaakov's Taking of the Blessing" data-aht="page">Yaakov's Taking of the Blessing</a>, <a href="Rachel's Stealing of the Terafim" data-aht="page">Rachel's Stealing of the Terafim</a>, and <a href="Avot and Mitzvot – Was Avraham the First Jew" data-aht="page">Avot and Mitzvot</a>.</fn></point>
 
<point><b>Akeidah is not the pinnacle of Avraham's career</b> – While Ralbag above challenges our assumptions regarding Hashem's knowledge, Rashbam slaughters a different sacred cow.&#160; He challenges the regnant assumption<fn>Cf. R. Saadia below who notes that the <i>Akeidah</i> came after Avraham had successfully passed all previous tests with flying colors.</fn> that the <i>Akeidah</i> was the capstone of Avraham's career, viewing it instead as merely a self-inflicted injury caused by flawed conduct.<fn>For other instances where commentators differ in their assessment of the conduct of the Patriarchs, see <a href="Endangering Sarai in Egypt" data-aht="page">Endangering Sarai in Egypt</a>, <a href="Sarah's Treatment of Hagar" data-aht="page">Sarah's Treatment of Hagar</a>, <a href="Yaakov's Taking of the Blessing" data-aht="page">Yaakov's Taking of the Blessing</a>, <a href="Rachel's Stealing of the Terafim" data-aht="page">Rachel's Stealing of the Terafim</a>, and <a href="Avot and Mitzvot – Was Avraham the First Jew" data-aht="page">Avot and Mitzvot</a>.</fn></point>
 
<point><b>Hashem's knowledge</b> – Rashbam's understanding that the story is not a test at all eliminates the question of why Hashem, in His omniscience, would need to test someone in order to know how they will act.</point>
 
<point><b>Hashem's knowledge</b> – Rashbam's understanding that the story is not a test at all eliminates the question of why Hashem, in His omniscience, would need to test someone in order to know how they will act.</point>

Version as of 03:41, 24 June 2019

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15: <mekorot><multilink><a href="RalbagBereshitBeurHaMilot22-1" data-aht="source"><multilink data-aht="<a href=&quot;RalbagBereshitBeurHaMilot22-1&quot; data-aht=&quot;source&quot;>בראשית ביאור המילות כ״ב:א׳-י״א</a><a href=&quot;RalbagBereshitBeurHaParashah22-1-57-810-13&quot; data-aht=&quot;source&quot;>בראשית ביאור הפרשה כ״ב: א׳-ה׳, ז׳-ח׳, י׳-י״ג</a><a href=&quot;RalbagBereshitBeurHaParashah32-8&quot; data-aht=&quot;source&quot;>בראשית ביאור הפרשה ל״ב:ח׳</a><a href=&quot;RalbagBereshitToalot22&quot; data-aht=&quot;source&quot;>בראשית תועלות כ״ב</a><a href=&quot;R. Levi b. Gershom (Ralbag, Gersonides)&quot; data-aht=&quot;parshan&quot;>אודות ר' לוי בן גרשום</a>"></multilink></a><a href="RalbagBereshitBeurHaMilot22-1" data-aht="source">רלב"ג</a><a href="RalbagBereshitBeurHaMilot22-1" data-aht="source">Bereshit Beur HaMilot 22:1</a><a href="RalbagBereshitBeurHaParashah22-1-57-810-13" data-aht="source">Bereshit Beur HaParashah 22:1-5, 7-8, 10-13</a><a href="RalbagBereshitToalot22" data-aht="source">Bereshit Toalot 22</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink></mekorot>
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