Difference between revisions of "Purposes of the Egyptian Bondage/2/he"
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<li>בבראשית ט"ו, אברהם הפגין חוסר בטחון בה', כאשר ביקש אות שהוא יירש את הארץ ("בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה") – שמואל ב<multilink><a href="BavliNedarim32a" data-aht="source">בבלי נדרים</a><a href="BavliNedarim32a" data-aht="source">נדרים ל"ב.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>, <multilink><a href="VayikraRabbah11-5" data-aht="source">ויקרא רבה</a><a href="VayikraRabbah11-5" data-aht="source">י"א:ה'</a><a href="Vayikra Rabbah" data-aht="parshan">אודות ויקרא רבה</a></multilink>,<fn>Vayikra Rabbah, Tanchuma, and Pirkei DeRabbi Eliezer all note that "‏יָדֹעַ תֵּדַע...‏" was Hashem's measured response to Avraham's "‏בַּמָּה אֵדַע...‏". For more fundamental applications of the "measure for measure" concept, see the approaches of Ramban and Abarbanel below.</fn> <multilink><a href="PsJBereshit15-13" data-aht="source">תרגום המיוחס ליונתן</a><a href="PsJShemot1-1" data-aht="source">Bereshit 15:13</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">אודות תרגום המיוחס ליונתן</a></multilink>, <multilink><a href="TanchumaKedoshim13" data-aht="source">תנחומא</a><a href="TanchumaKedoshim13" data-aht="source">קדושים י"ג</a><a href="Tanchuma" data-aht="parshan">אודות התנחומא (בובר)</a></multilink>, ר' יוחנן בן זכאי ב<multilink><a href="PirkeiDRE47" data-aht="source">פרקי דר' אליעזר</a><a href="PirkeiDRE47" data-aht="source">מ"ז</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">אודות פרקי דרבי אליעזר</a></multilink>.</li> | <li>בבראשית ט"ו, אברהם הפגין חוסר בטחון בה', כאשר ביקש אות שהוא יירש את הארץ ("בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה") – שמואל ב<multilink><a href="BavliNedarim32a" data-aht="source">בבלי נדרים</a><a href="BavliNedarim32a" data-aht="source">נדרים ל"ב.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>, <multilink><a href="VayikraRabbah11-5" data-aht="source">ויקרא רבה</a><a href="VayikraRabbah11-5" data-aht="source">י"א:ה'</a><a href="Vayikra Rabbah" data-aht="parshan">אודות ויקרא רבה</a></multilink>,<fn>Vayikra Rabbah, Tanchuma, and Pirkei DeRabbi Eliezer all note that "‏יָדֹעַ תֵּדַע...‏" was Hashem's measured response to Avraham's "‏בַּמָּה אֵדַע...‏". For more fundamental applications of the "measure for measure" concept, see the approaches of Ramban and Abarbanel below.</fn> <multilink><a href="PsJBereshit15-13" data-aht="source">תרגום המיוחס ליונתן</a><a href="PsJShemot1-1" data-aht="source">Bereshit 15:13</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">אודות תרגום המיוחס ליונתן</a></multilink>, <multilink><a href="TanchumaKedoshim13" data-aht="source">תנחומא</a><a href="TanchumaKedoshim13" data-aht="source">קדושים י"ג</a><a href="Tanchuma" data-aht="parshan">אודות התנחומא (בובר)</a></multilink>, ר' יוחנן בן זכאי ב<multilink><a href="PirkeiDRE47" data-aht="source">פרקי דר' אליעזר</a><a href="PirkeiDRE47" data-aht="source">מ"ז</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">אודות פרקי דרבי אליעזר</a></multilink>.</li> | ||
<li>בבראשית י"ד, אברהם התנהג באופן לא ראוי בגיוס לומדי תורה למלחמה – ר' אלעזר ב<multilink><a href="BavliNedarim32a" data-aht="source">בבלי נדרים</a><a href="BavliNedarim32a" data-aht="source">נדרים ל"ב.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>.<fn>It is unclear what body of Torah literature the scholars of Avraham's era would have been studying, but this may be linked to the Midrashic motif of the <a href="$">Academies of Shem and Ever</a>. See M. Avioz, "<a href="http://www.biu.ac.il/jh/parasha/shemoth/abi.html" rel="external">‏מדוע נשתעבדו בני ישראל במצרים?‏</a>", Bar Ilan University Weekly Parashah Sheet (Shemot 5761) who suggests that this position reflects a desire during the Roman period to solidify the communal standing and support of Rabbinic scholars.</fn></li> | <li>בבראשית י"ד, אברהם התנהג באופן לא ראוי בגיוס לומדי תורה למלחמה – ר' אלעזר ב<multilink><a href="BavliNedarim32a" data-aht="source">בבלי נדרים</a><a href="BavliNedarim32a" data-aht="source">נדרים ל"ב.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a></multilink>.<fn>It is unclear what body of Torah literature the scholars of Avraham's era would have been studying, but this may be linked to the Midrashic motif of the <a href="$">Academies of Shem and Ever</a>. See M. Avioz, "<a href="http://www.biu.ac.il/jh/parasha/shemoth/abi.html" rel="external">‏מדוע נשתעבדו בני ישראל במצרים?‏</a>", Bar Ilan University Weekly Parashah Sheet (Shemot 5761) who suggests that this position reflects a desire during the Roman period to solidify the communal standing and support of Rabbinic scholars.</fn></li> | ||
| − | <li>לאחר נצחונו במלחמת המלכים בבראשית י"ד, אברהם פספס הזדמנות פז לשמור על אנשי סדום <fn>The words "תֶּן לִי הַנֶּפֶשׁ" in Bereshit 14:21 may hark back to "וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן" in Bereshit 12:5.</fn> כחלק מהשלל, לקלוט אותם לתוך משק ביתו, ולגייר אותם<fn>It is possible that had Avraham done so, the destruction of Sedom might have been averted, and Avraham's inheritance of the land of Israel might have transpired by mass conversion and education rather than by conquest. Thus, by in effect choosing the conquest route, Avraham was required to wait four generations before inheriting the land until "the iniquity of the Amorites was complete".</fn> – | + | <li>לאחר נצחונו במלחמת המלכים בבראשית י"ד, אברהם פספס הזדמנות פז לשמור על אנשי סדום <fn>The words "תֶּן לִי הַנֶּפֶשׁ" in Bereshit 14:21 may hark back to "וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן" in Bereshit 12:5.</fn> כחלק מהשלל, לקלוט אותם לתוך משק ביתו, ולגייר אותם<fn>It is possible that had Avraham done so, the destruction of Sedom might have been averted, and Avraham's inheritance of the land of Israel might have transpired by mass conversion and education rather than by conquest. Thus, by in effect choosing the conquest route, Avraham was required to wait four generations before inheriting the land until "the iniquity of the Amorites was complete".</fn> – ר' יוחנן ב<multilink data-aht="<a href="BavliNedarim32a" data-aht="source">נדרים ל"ב.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a>"><a href="BavliNedarim32a" data-aht="source">בבלי נדרים</a></multilink><a href="BavliNedarim32a" data-aht="source">בבלי נדרים ל"ב.</a><a href="Bavli" data-aht="parshan">אודות הבבלי</a></multilink>.<fn>See E. Urbach, חז"ל פרקי אמונות ודעות, (Jerusalem, 1969): 489-490 (n. 88*) and Avioz (see note above) who read this statement as a manifestation of R. Yochanan's generally positive attitude toward proselytizing. Interestingly, R. Eliezer Ashkenazi maintains that Avraham, in fact, kept the people and only returned the material possessions to the king of Sedom.</fn></li> |
<li>במהלך הרעב בבראשית י"ב, אברהם הפגין חוסר בטחון בה' בכך שעזב את ארץ ישראל למצרים וסיכן את שרה<fn>It is unclear whether these constituted a single sin or two distinct sins. See the analysis of <a href="$">Avraham's Descent to Egypt</a> which notes that Ramban in Derashat Torat Hashem Temimah mentions only the sin of endangering Sarah.</fn> – <multilink><a href="RambanBereshit12-10" data-aht="source">רמב"ן</a><a href="RambanBereshit12-10" data-aht="source">בראשית י"ב:י'</a><a href="RambanBereshit15-12" data-aht="source">בראשית ט"ו:י"ב</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">אודות ר' משה בן נחמן</a></multilink>.<fn>Ramban's opinion fits within his general position that the actions of the Patriarchs established the patterns and templates which charted the course of history for their descendants. For more, see the discussion of the parallels below and <a href="$"><i>Ma'aseh Avot Siman LeBanim</i></a>. Cf. Ramban <a href="RambanBereshit16-6" data-aht="source">Bereshit 16:6</a> where he posits similarly that as a result of Sarah's harsh treatment of Hagar, Hashem caused Hagar's descendants to oppress the Jewish people. While Ramban views Sarah's actions as leading to the Ishmaelite (Arab/Muslim) persecutions, Y. Zakovitch, "<a href="http://mikranet.cet.ac.il/pages/item.asp?item=10533&author=589" rel="external">יציאת מצרים בספר בראשית</a>", Al HaPerek 3 (1987): 25-34, sees them as the cause of the bondage in Egypt (which functioned as a "measure for measure" punishment for the oppression of Sarah's Egyptian maidservant, Hagar). While the latter theory may find support in the root ענה which links the stories of Bereshit 15–16 (appearing in 15:13, 16:6,9, and numerous times in the story of the actual slavery in Egypt), it would work better if the sin in Bereshit 16 preceded the story of the Covenant.</fn></li> | <li>במהלך הרעב בבראשית י"ב, אברהם הפגין חוסר בטחון בה' בכך שעזב את ארץ ישראל למצרים וסיכן את שרה<fn>It is unclear whether these constituted a single sin or two distinct sins. See the analysis of <a href="$">Avraham's Descent to Egypt</a> which notes that Ramban in Derashat Torat Hashem Temimah mentions only the sin of endangering Sarah.</fn> – <multilink><a href="RambanBereshit12-10" data-aht="source">רמב"ן</a><a href="RambanBereshit12-10" data-aht="source">בראשית י"ב:י'</a><a href="RambanBereshit15-12" data-aht="source">בראשית ט"ו:י"ב</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">אודות ר' משה בן נחמן</a></multilink>.<fn>Ramban's opinion fits within his general position that the actions of the Patriarchs established the patterns and templates which charted the course of history for their descendants. For more, see the discussion of the parallels below and <a href="$"><i>Ma'aseh Avot Siman LeBanim</i></a>. Cf. Ramban <a href="RambanBereshit16-6" data-aht="source">Bereshit 16:6</a> where he posits similarly that as a result of Sarah's harsh treatment of Hagar, Hashem caused Hagar's descendants to oppress the Jewish people. While Ramban views Sarah's actions as leading to the Ishmaelite (Arab/Muslim) persecutions, Y. Zakovitch, "<a href="http://mikranet.cet.ac.il/pages/item.asp?item=10533&author=589" rel="external">יציאת מצרים בספר בראשית</a>", Al HaPerek 3 (1987): 25-34, sees them as the cause of the bondage in Egypt (which functioned as a "measure for measure" punishment for the oppression of Sarah's Egyptian maidservant, Hagar). While the latter theory may find support in the root ענה which links the stories of Bereshit 15–16 (appearing in 15:13, 16:6,9, and numerous times in the story of the actual slavery in Egypt), it would work better if the sin in Bereshit 16 preceded the story of the Covenant.</fn></li> | ||
</ul></point> | </ul></point> | ||
Version as of 08:09, 4 January 2015
Fatal 38: Unescaped '<' not allowed in attributes values
23: <li>לאחר נצחונו במלחמת המלכים בבראשית י"ד, אברהם פספס הזדמנות פז לשמור על אנשי סדום <fn>The words "תֶּן לִי הַנֶּפֶשׁ" in Bereshit 14:21 may hark back to "וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן" in Bereshit 12:5.</fn> כחלק מהשלל, לקלוט אותם לתוך משק ביתו, ולגייר אותם<fn>It is possible that had Avraham done so, the destruction of Sedom might have been averted, and Avraham's inheritance of the land of Israel might have transpired by mass conversion and education rather than by conquest. Thus, by in effect choosing the conquest route, Avraham was required to wait four generations before inheriting the land until "the iniquity of the Amorites was complete".</fn> – ר' יוחנן ב<multilink data-aht="<a href="BavliNedarim32a" data-aht="source">נדרים ל"ב.</a><a href="Talmud Bavli" data-aht="parshan">אודות הבבלי</a>"><a href="BavliNedarim32a" data-aht="source">בבלי נדרים</a></multilink><a href="BavliNedarim32a" data-aht="source">בבלי נדרים ל"ב.</a><a href="Bavli" data-aht="parshan">אודות הבבלי</a></multilink>.<fn>See E. Urbach, חז"ל פרקי אמונות ודעות, (Jerusalem, 1969): 489-490 (n. 88*) and Avioz (see note above) who read this statement as a manifestation of R. Yochanan's generally positive attitude toward proselytizing. Interestingly, R. Eliezer Ashkenazi maintains that Avraham, in fact, kept the people and only returned the material possessions to the king of Sedom.</fn></li>