[Par-reg] Parshat Toldot - shiur #2 / What Mitzvot the Avot Kept
Menachem Leibtag
tsc at bezeqint.net
Thu Dec 1 08:28:30 EST 2005
This week's TSC shiurim on Parshat Toldot are dedicated
in memory of Chana Friedman (Chana bat Yaakov u'Devorah) A"H
on her 10th yahrzeit.
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
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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