[Par-reg] for Parshat Toldot - parshanut
Menachem Leibtag
tsc at bezeqint.net
Thu Nov 15 06:42:47 EST 2012
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THE TANACH STUDY CENTER
[http://www.tanach.org]
In Memory of Rabbi Abraham
Leibtag
Shiurim in Chumash & Navi by Menachem
Leibtag
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PARSHAT TOLDOT - shiur #3
- WHAT MITZVOT DID THE AVOT KEEP?
What mitzvot did the Avot keep?
There are those who claim that the Avot
kept the entire Torah - even the Oral Law and
later Rabbinic prohibitions! Yet many
students, when hearing this opinion, find it
difficult to accept.
In the following shiur, we analyze the
pasuk that forms the source for this opinion
in an attempt to better understand the debate
among the commentators in regard to its
interpretation. Our study will also provide
us with a rare insight into how the great
commentators understood the lives of our
forefathers.
INTRODUCTION
Early on in Parshat Toldot, the Torah
tells us of a famine in Eretz Canaan that
caused Yitzchak to consider moving
temporarily to Egypt. However, God
intervened - instructing Yitzchak to stay in
Eretz Canaan, while re-affirming His promise
to Avraham that Yitzchak would be the 'chosen
son' (see 26:1-5).
We begin our shiur by taking special note
of God's concluding remarks to Yitzchak at
that time, as they form the basis of our
discussion:
"ekev asher shama Avraham b'koli
va'yishmor..."
[because Avraham listened to Me and
kept:]]
"MISHMARTI, MITZVOTEI, CHUKOTEI, v'TORATEI."
(see 26:5)
When reading this pasuk, the obvious
question arises: What is the precise meaning
of each of these words that describes the
variety of ways that Avraham obeyed God?
a) SHAMA B'KOLI
b) VA'YISHMOR MISHMARTI
c) MITZVOTEI
d) CHUKOTEI
e) TOROTEI
As we should expect, each of the
classical commentators contemplates this
question, but to our surprise, each
commentator presents a very different answer.
However, before we begin our study of
those commentaries, let's first consider what
we should expect to find.
THREE APPROACHES
To identify the meaning of these five
words (in the above pasuk), one can take one
of three basic approaches to define the
meaning of each word:
1) Look for that same word in the story of
Avraham's life -
In other words, we must conduct a 'word
search' for each of these phrases in the
Torah's account of the life of Avraham (from
Parshat Lech L'cha thru Chaya Sarah). If we
find the same word, then that must be what
this pasuk refers to. [If we don't we'll need
to 'improvise'.]
[as will do Rashbam & Chizkuni]
2) Look for the same word later on in Chumash
-
In other words, we must search the entire
Torah to find the various categories of laws
that each word refers to, and assume that
what it refers to later on in Chumash is what
it refers to as well in the life of Avraham
Avinu in Sefer Breishit.
[Rashi, Ramban (l'fi Chazal)]
3) Look for the concept behind that word or
phrase.
In other words, based on the meaning of each
word in the Hebrew language (and in Chumash),
we identify the concept of what each word
relates to. Then we search the Torah's story
of the life of Avraham Avinu to find and
event relating to that concept.
[Ibn Ezra, Ramban (l'fi
ha'pshat), Radak, Seforno]
WOULDN'T IT BE NICE...
Ideally, if we found an example of each
one of these phrases in the Torah's
description of Avraham's life from Parshat
Lech L'cha through Chaya Sarah, then the
first approach would work best.
However, a comprehensive search finds
specific examples for only some of these
words, causing most of the "parshanim"
[commentators] to employ a different
approach.
We'll discuss their various
interpretations and approaches according to
the order we suggested in our introduction.
RASHBAM
Rashbam follows our first approach, as
he obviously begins by searching for each
specific word within the Torah's presentation
of the story Avraham Avinu.
For the first three words, Rashbam is
quite 'successful', as he quotes a precise
example for each word:
a) SHAMA B'KOLI - at the Akeyda, as the
Torah states:
"...ekev asher shamata b'koli"
(see 22:18)
b) MISHMARETI - to perform the mitzvah
of brit milah.
quoting from Parshat Lech L'cha:
"v'ata et briti TISHMOR... himol kol
zachar" (see 17:9)
c) MITZVOTEI - brit Milah on the
EIGHTH day
as it states at the circumcision
ceremony for Yitzchak:
"And Avraham circumcised Yitzchak his son
when he was eight days old - ka'asher TZIVAH
oto ha'Elokim" (see 21:4)
However, for the last two words -
CHUKOTEI & TORATEI he is less successful, for
there is no 'exact match'. Therefore, Rashbam
defaults to a more general definition for
"chukotei v''torotei", understanding that
they refer to all of the 'ethical' mitzvot
that Avraham most certainly had kept. Even
though God did not command these mitzvot
explicitly, it is quite implicit from Chumash
that God expected Avraham (and all mankind)
to act in an ethical manner (see Breishit
18:18-19!).
Note how Rashbam defines this as "ikar
pshuto shel mikra":
"CHUKOTEI V'TORATEI: According to IKAR PSHUTO
[simple pshat], all of the 'obvious mitzvot'
[i.e. ethical laws] like stealing, adultery,
coveting, justice, and welcoming guests;
these we kept BEFORE Matan Torah, but were
renewed and expounded in the covenant [of
Matan Torah]." (see Rashbam 26:5)
Even though Rashbam understands "chukotei
v''torotei" as general categories, he does
bring several examples of these ethical
mitzvot that are found in specific events in
Avraham's life that are described in Sefer
Breishit:
stealing - "asher GAZLU avdei Avimelech
(see 21:25!!);
adultery & coveting / Pharaoh &
Avimelech taking Sarah;
justice - w/ Melech Sdom & Shalem,
after war of 5 kings;
welcoming guests - the 3 angels & story
of Lot & Sdom!
CHIZKUNI - even 'better' than Rashbam
As we noted above, in his attempt to
find a specific example for each word,
Rashbam is only '3' for '5'. However,
Chizkuni doesn't give up so quickly, and
attempts to identify '5' for '5'!
After quoting the same first three
examples as Rashbam, Chizkuni also finds
specific examples for the words CHOK & TORAH
as well, but to do so, he must employ some
'textual' assistance from Sefer Tehilim.
What Chizkuni does is simply ingenious, as he
turns to Sefer Tehillim, to find references
to the life of Avraham Avinu where we find a
word similar to "chok" and "torah".
CHUKOTEI - refers once again to BRIT
MILAH, but this time for all future
generations as well, as it says in Tehilim:
"zachar l'olam brito... asher karat et
Avraham... v'yamideha l'Yaakov l'CHOK,
l'Yisrael BRIT OLAM..."
(see Tehillim 105:8-10 /or "hodu" in
Psukei d'zimrah!)
Hence, the word "chukotei" in Breishit
26:5 relates to God's commandment to Avraham
a Brit Milah: "v'hayta briti b'vsarchem
l'BRIT OLAM" (see 17:13)
Similarly:
TORATEI - refers to Avraham Avinu's
original 'aliya' to Israel for it states in
Tehillim:
"askilcha v'ORECHA b'derech zu TAYLECH"
(see Tehilim 32:8)
Here we find the word "hora'ah" - which
implies an instruction - in the same pasuk
that describes 'walking in the path of God'
(similar to God's command to Avraham: of
"lech l'cha..." (see 12:1-3)
This attempt by Chizkuni to identify a
specific example for each word is beautiful,
however he himself admits that it may be
'stretching' pshat a bit too much. Therefore,
he concludes his pirush by suggesting that a
more simple "pshat" for "mitzvotei chukotei
v'toratei" would be to include the seven laws
given to the children of Noach, which Avraham
himself also kept.
[How these seven mitzvot break down according
to these three categories of "mitzvot",
"chukim", and "torot" will be discussed by
Radak & Ramban.]
RASHI - a similar, but opposite approach
Rashi employs a different approach (the
second approach mentioned in our
introduction), claiming that whatever these
words refer to later on in Chumash, are
precisely what Avraham kept in his own life
time. [See Rashi inside.]
Note how Rashi categorizes these
different words based on their definition
later on in Chumash, and cites an example for
each word from the entire spectrum of
Halacha, from the Written Law, to the Oral
Law, and even to later Rabbinic ordinations.
a) SHAMA B'KOL - when I tested him (at
the Akeyda/ 22:18)
b) MISHMARTI - Rabbinic laws that
protect the Torah laws
c) MITZVOTEI - the 'logical' and
ethical laws of the Torah
d) CHUKOTEI - the Torah laws that have
no apparent reason
e) TOROTEI - the Oral law, and "halacha
l'Moshe m'Sinai
Hence, according to Rashi, Avraham Avinu
kept the entire Torah (even though it had not
been given yet), or in essence, Avraham kept
the same mitzvot that Rashi kept!
RAMBAN (according to Chazal)
As usual, Ramban begins his commentary
by taking issue with Rashi's interpretation -
that the Avot kept all of the mitzvot.
Ramban begins by questioning this very
assumption. After all, if the Avot kept the
entire Torah, how did Yaakov marry two
sisters, and erect a MATZEYVA, etc.?
Ramban attempts to 'patch' Rashi's
interpretation, by explaining Chazal's
statement that the Avot kept the entire Torah
from a different angle. Ramban claims that
this Midrash refers to the fact that the Avot
kept SHABBAT, based on another Midrashic
statement that the mitzvah of Shabbat is
equal in value to keeping all the mitzvot of
the Torah.
Hence, Avraham kept the mitzvah of
shabbat as well as the seven mitzvot of Bnei
Noach and brit milah. From this 'pool' of
mitzvot that Avraham kept, Ramban explains
how each word in 26:5 may relate to a
specific category within the 7 Noachide laws:
MISHMARTI - extensions of "arayot"
/forbidden marriages
MITZVOTEI - not to steal or kill
CHUKOTEI - "eiver min ha'chay" - a limb
from a live animal
TOROTEI - "dinim" establishing civil
laws & no idol worship
[Afterward, Ramban returns to his original
questions on Rashi's Midrashic interpretation
[adding a bit of 'zionism'], explaining the
Avot's obligation to follow the ('future')
laws of the Torah applied ONLY in Eretz
Yisrael.]
RAMBAN - al derech ha'pshat
Ramban concludes his commentary by
suggesting a totally different interpretation
that he introduces as "al derech ha'pshat" -
[following the way of the simple meaning of
the text].
In this approach (which will follow the
third approach that we discussed in our
introduction), Ramban simply follows the
simple meaning of each word in Hebrew, and
applies those concepts to events in the life
of Avraham Avinu.
MISHMARTI
Most interesting is Rabman's
understanding of "mishmarti". This word
stems from the Hebrew word "li'shmor" - to
guard. [A "shomer" is a watchman or
body-guard.] Hence, Ramban explains that
"vayishmor mishmarti" relates to how Avraham
'guarded' or 'protected' God, and that was by
both preaching and teaching monotheism, and
by publicly arguing against those who
preached belief in other gods.
But where in Chumash does it say that
Avraham did so?
Ramban explains that this is precisely
the meaning of the phrase "va'yikra b'shem
Hashem" in relation to Avraham Avinu (see
Breishit 12:8, 13:4 and 21:33].
[Note how Ramban's explanation of "va'yishmor
mishmarti" reflects in many ways Ramban's own
life experiences, as he too 'stood God's
guard' by publicly arguing against those he
attacked Judaism!]
MITZVOTEI - according to Ramban,
implies a direct commandment, and hence
refers to when God commanded Avraham to move
to Canaan ("lech l'cha" /see 12:1-3); to
offer his son (at the Akeyda/ see 22:1-2) ,
and to 'listen to his wife' - i.e. to send
away Hagar (see 21:12).
CHUKOTEI - Ramban explains, refers to
how Avraham 'followed the ways of God' -
being merciful & just, and doing acts of
"tzedek u'mishpat" (social justice). This
interpretation, obviously based on Breishit
18:19, is rather amazing, for most everyone
thinks that a "chok" in the Bible defines a
law that 'doesn't make sense' (see Rashi on
26:5) - and here Ramban applies it to the
laws that make the most sense!
At the conclusion of our shiur, we'll
return to explain why.
TOROTEI - Here, Ramban follows the
popular understanding of the word "torah" as
referring to God's eternal laws, and hence
during the time period of Avraham, it must
refer to the actual 'mitzvos' that he kept,
such as brit milah & the seven Noachide laws.
Note how Ramban's approach is most
comprehensive, attempting to tackle pshat,
while taking serious consideration of the
Midrash, and looking for overall thematic
significance - and consistent with his
thematic understanding of Sefer Breishit.
IBN EZRA - short and sweet
Ibn Ezra, as we would expect, also
follows the third approach, looking for the
simple meaning of each word, and applying it
to Avraham's own life.
Ibn Ezra begins by understanding
MISHMERETI as a general category that
includes all of the three sub-categories that
follow - MITZVOTEI CHUKOTEI v'TORATEI.
[That solves one definition.]
Then he suggests examples for what those
three words may refer to (based on the
meaning of each word in Hebrew):
MITZVOTEI = "lech l'cha..." i.e.
Avraham's ALIYA
CHUKOTEI = following God's way of
life'
('engraved' in his heart)
TOROTEI = by fulfilling the mitzvah of
brit milah.
Note how these last three definitions are
essentially identical to Ramban's
interpretation "al derech ha'pshat". [The
truth is, Ibn Ezra lived before Ramban, and
we should have brought his opinion first.]
Note as well how Ibn Ezra makes no
attempt to find a 'textual' parallel for each
word in this pasuk. Instead, he follows the
concept behind the word!
RADAK - 'widening the pool'
Radak's approach is quite similar to
Ibn Ezra's, for he also understands each of
these words as general categories. However,
Ibn Ezra seems to limit his examples to those
mitzvot that Avraham himself was commanded,
while Radak 'widens the pool' by including
ALL of the mitzvot of Bnei Noach (assuming
that Avraham was commanded to keep them).
Then, within this pool of mitzvot, Radak
differentiates between "mitzvot", and
"chukim" etc. based on the definition of
these categories later on in Chumash (e.g.
"mitzvotei" refers to the "mitzvot sichliyot"
[the laws that man can arrive at using his
own intellect - like stealing and killing
etc.].
SEFORNO
We conclude with Seforno, as his
approach adds an extra dimension to our
understanding of the thematic significance of
this pasuk.
First of all, Seforno, like Ramban &
Radak, follows the third approach - and
explains how these phrases relate to concepts
(or general categories) that include the
"seven mitzvot of Bnei Noach". Secondly,
Seforno adds an 'extra touch' to Ramban's
understanding of "mishmarti", agreeing that
it implies to 'watching God's guard', but
providing us with a different example of how
Avraham accomplished this:
"He kept God's 'special guard' which was to
do kindness, as the verse in Tehillim states:
' All the ways of God are kindness and truth
(25:10); and to teach the proper way for
those who had gone astray - and this he did
when he 'called out in God's Name', and kept
as well mitzvotei, chukotei, b'torotei - that
God commanded Bnei Noach - and [Avraham] also
beautifully taught them and kept them - as a
shining example for others to follow [k'mofet
l'rabim]"
(see Seforno on 26:5)
Note how Seforno. like Ramban, also
relates "mishmarti" to how Avraham 'called
out in God's Name' - yet suggests a
significantly different interpretation.
Ramban understood how this was accomplished
by what he said ['verbally'] - i.e. by
publicly defending God. In contrast, Seforno
explains that this was accomplished by what
Avraham's did, i.e. by his actions and the
example he set for others.
Note how Seforno attempts to
thematically connect the very reason for why
God chose Avraham Avinu ("or la'goyim" / see
Yeshayhau 42:5-6) - to Avraham's own way of
life.
[Note how Seforno takes into consideration
the primary theme of Sefer Breishit, as he
attempts to understand each pasukl!]
Finally, Seforno adds an additional
dimension, for he continues his commentary by
explaining how this statement relates to the
events that follow in chapter 26.
Note how our pasuk (i.e. 26:5) does not
conclude a 'parshia'; rather, it introduces a
set of stories in which Yitzchak 'runs into
trouble' with the Plishtim and Avimelech (see
26:6-33).
Therefore, Seforno concludes that this
pasuk serves as a bit of "musar" [rebuke/ or
at least encouragement] to Yitzchak, as God
explains to Yitzchak that so far he was
chosen because he was Avraham's son.
Nonetheless, God now reminds Yitzchak that
Avraham was a man of action, and 'earned' his
special status through his deeds - 'hinting'
that Yitzchak should also begin to be a bit
more pro-active. If Avraham spent his time by
preaching and teaching God's laws - calling
out in God's Name, and setting a personal
example by pursuing "tzedek u'mishpat", God
now expects no less from Yitzchak.
In this manner, Seforno explains why
Yitzchak suffered so much strife with
Avimelech and his servants in the story that
follows (i.e. the arguments at "esek" &
"sitnah"). However, later in this same
'parshia', we find that Yitzchak himself
finally "calls out in God's Name" (see
26:25-29). From that time on, Yitzchak
becomes successful, and develops a positive
relationship with his neighbors. Ultimately,
God is finally with Yitzchak, but only after
he fulfills his responsibilities.
CHUKIM THAT MAKE SENSE!
To conclude our study, it is important
to note how Ibn Ezra, Ramban, and Rashbam all
explained the word "chukotei" - as referring
to God's 'way of life' - implying being a
just an upright person, and acting with
kindness to others.
The reason why is rather simple. The
word "chok" in Hebrew implies something set
that doesn't change - like statutes (or
technically speaking something 'engraved').
In this sense, the laws of nature are
referred to as "chukim" - for they don't
change (see Yirmiyahu 33:25).
Therefore, when God mentions "chukotei"
- they refer to His [God's] 'way of life' -
as His ways are to be kind and to uphold
justice. In this manner, Avraham emulated
God by acting in His ways - and thus setting
an example for others to follow.
The fact that so many commentators
emphasize this point as a key element in
Avraham's own life, reflects their
understanding that being kind, just, and
upright must be a core value in Judiasm.
Even though there may be a controversy
concerning which specific mitzvot the Avot
kept (be it 613 or 7, or 8 or 9 etc.) -
everyone agrees that their greatness lied in
their 'way of life' - their moral behavior,
social justice, and their dedication towards
'making a Name for God', thus setting a model
for others to learn from.
Certainly - a model that we ourselves
must follow.
.
shabbat
shalom
menachem
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