Avraham
Found 36 Search results
The Suffering of Hagar and the Enslavement in Egypt
Prof. Jonathan GrossmanGod tells Avraham that his children will be enslaved in Egypt; and the angel describes – in similar terms – Hagar suffering Sarah’s oppression. The Torah links the enslavement in Egypt with Sarah’s treatment of Hagar.
The Status of Yishmael - Hagar's Escape and Hagar's Banishment
Prof. Jonathan GrossmanWhile Yitzchak is chosen to continue the legacy and covenant of Avraham; Yishmael maintains a unique status. What is the nature of Yishmael’s status; and why was he awarded this status? This article explores the question of Yishmael’s status through the comparison drawn between Hagar’s banishment and her escape.
"And the field; and the cave therein; were upheld unto Avraham for a possession..."
Rabbi Amnon BazakThe Torah places tremendous importance on the acquisition of land in Eretz Yisrael. Whenever such a transaction is mentioned; it is described in great detail; all the minutiae scrupulously recorded. What is the significance of this focus? Why is there a special emphasis on Jerusalem; Shechem; Hebron; and Samaria?
The Roots of Megillat Ruth: Lot and Avraham
Dr. Yael ZieglerRuth the Moabite if s descendant of Lot, who chose to separate from Abraham and move to Sodom. While he escaped the fate of Sodom, his family adopted the faulty Sodomite sexual and moral culture. While Ruth is a descendant of Moab, she chooses to join the nation of Israel, offering a tikkun to Lot’s actions, and to the rampant immorality of the Israeli nation in the era of Judges.
"And Chanoch Walked With the Lord"
Rabbi Amnon BazakAmong the various characters in Parashat Bereisheet, the Torah briefly mentions the mysterious Chanoch son of Yered. Chanoch is clearly a unique personality, who was said to "walk with God." What is the meaning of the verse "And Chanoch walked with the Lord, and was no more, for the Lord took him"? Why did the Lord take him? Why was Chanoch's life shorter than other men of his generation? And what is the significance of the brief episode about Chanoch? This lesson links four central characters in the beginning of Sefer Bereisheet - Adam, Chanoch, Noah, and Avraham - and questions man's place before God, and his position in the world.
The Bride of Yitzchak
Rabbi Chanoch WaxmanThis lesson follows Rivkah's unique character, and her surprising similarity to Avraham. The story of finding Yitzchak a bride focuses on Rivkah, and carries implications on our understanding of God's way in the world after the Akeida.
A Possession Before the Lord (Bamidbar 32:22)
Rabbi Chanoch WaxmanThe request of Bnei Gad and Reuven positions them outside of the Promised Land, outside of God's plan for the historical future of His people, and even outside of the heritage of Avraham. Moshe’s counter-offer depends on the the loyalty Bnei Gad and Reuven promise their brothers, as well as loyalty to the land of their brothers, and to God.
The Golden Idol
Part 1
Rabbi Yaakov MedanIn order to override the conclusion of his dream regarding the transience of the Babylonian kingdom, Nevukhadnetzar constructs a golden idol. He believes that if all bow down to the idol, he will eternalize the Babylonian kingdom. The refusal of only three Jews is thus viewed as a threat to this plan, just as Mordekhai’s refusal to bow to Haman was viewed as a threat. Their refusal to bow to the idol leads them to be cast into the fiery furnace just as Avraham was cast into the furnace of Nimrod many years earlier according to the Sages. The first king of Babylon, Nimrod, and his tower that rose to the heavens, are compared to Nevukhadnetzar, the current king, and his gold idol that rose sixty cubits high.
The Golden Idol (continued)
Part 2
Rabbi Yaakov MedanBoth in the time of Nimrod and in the time of Nevukhadnetzar, the collective behavior was not an expression of unity, but rather of the tyrannical reign of a single man, who thought for everyone. In both instances the ruler’s plan was successfully challenged by individuals with love and fear of God. Informing to authorities is the type of Lashon Hara that leads to torture and death and is therefore comparable to the three cardinal sins. Three types of miracles exist: a miracle cloaked in nature that remains hidden; a miracle that alters nature – such as the miracle of the three in Nevukhadnetzar’s furnace; and a miracle where God himself intervenes and also defeats the enemy as was the miracle that Avraham merited.
Avraham - Tanakh Profiles
Rabbi Jonathan Mishkin"Which I Will Tell You" – When?
Rabbi Amnon BazakAvraham
HaTanakh.com StaffSuper-blessed
Rabbi Ben-Tzion SpitzFrom Lekh Lekha Me-artzekcha to Lekh Lekha El Ha-makom- A Dynasty Born of Faith
Rabbi Reuven TaraginBy closely examining Avraham's life story from Lekh Lekha until the Akeida we can notice that while Avraham's first tests challenged him to part with the past or present in light of his future; his last test forced him to part with that future as well. His willingness to complete the task proved him to be one singularly focused on the service of God and the glorification of His name.
Something from Nothing: Who is Avraham?
Rabbi David SilverbergRav Hirsch and the Netziv on Lekh Lekha: Avraham's Response to God's Command
Rabbi David SilverbergAvraham’s Success and Lot’s Distress - Foregoing Serenity to Help a Brother
Rabbi David SilverbergWalk Before Me and Be Blameless: Avraham's Ethical Outreach
Rabbi David SilverbergPiety: Islands of Isolation vs. Open Involvement
Rabbi David SilverbergLekh Lekha - Go Forth and Make Changes
Rabbi David SilverbergAvraham Standing Alone
Rabbi David SilverbergWhy was Avraham Offered Gifts?
Rabbi David SilverbergUniversalism vs. Particularism: Avraham Falls on His Face
Rabbi David SilverbergConcentration, Thanksgiving, Shock: Why Did Avraham Fall on His Face?
Rabbi David SilverbergHineni: Prepared for Prophecy and for God's Command
Rabbi David SilverbergAvraham at the Akeida: Casting his Hand
Rabbi David SilverbergAvraham Established the Morning Prayer
Rabbi Yair KahnAfter Sedom and Amora were destroyed, Avraham woke up and returned to the spot where he had argued and appealed to Hashem on behalf of the people of Sedom the previous day. He gazed at the valley that was once a populated metropolis and saw thick smoke rising from the land, like the smoke of a furnace.
How did Avraham react? Was he angry? Did he scream at God and charge Him with injustice? Or did he accept the inscrutable will of God with humility, but felt nonetheless that all his unanswered prayers were pointless? According to our Rabbis, Avraham chose a third approach. He prayed. In his humility, he recognized that although Hashem is not bound to answer all our prayers, He nevertheless listens. With profound devotion, he understood that we pray not only out of need, expecting Hashem to respond, but also as a meaningful act of worship.
The Forefathers and the Akeida: Visions of the Future
Rabbi David SilverbergThe Akeida: Midrash as the Mind of Avraham
Rabbi David SilverbergDid Avraham have a Daughter?
Rabbi David SilverbergAvraham's Epilogue - Devotion to Family
Rabbi David SilverbergSometimes it's Not Worth Fighting: Avraham and Ephron
Rabbi David SilverbergBalak: Balaam, Prophet For Hire?
Rabbi David Fohrman |In this week's video, Rabbi Fohrman explores a mysterious mishnah, in which our Sages compare Abraham and his students, to Balaam, the prophet of this week's parsha, and his students. Where do they get this odd comparison, and what is the meaning we are meant to learn from it?
If you enjoyed this video, please visit AlephBeta.org to watch more."Know for certain that your descendants will be strangers in a land that is not their own" Why the decree of exile?
Dr. Brachi ElitzurMidrashei Chazal offer many instances of judgmental evaluations of biblical characters that are different – sometimes even quite contrary – to the impression we receive from a reading of the plain level of the biblical narrative. Often, a midrash will judge a person favorably concerning an act that seems, on the literal level, to be a sin; there are also instances in which the midrash attributes a sin to a character even where no such act is mentioned in the text, nor is there any sign of any rebuke or punishment. An example of this phenomenon is the accusation of Avraham, by no less than four different sages, of bearing responsibility for the decree of subjugation that Bnei Yisrael will suffer in Egypt for 210 years. This article explains the seemingly unbridgeable gap between Avraham's character as depicted in the biblical text, and as reflected in the midrash and the question of Divine retribution on a nation that has not yet been born, which already pervades the decree of future subjugation. Through an exploration of the midrashim and the biblical text we can understand that the sages are attempting to inculcate values for the guidance of national and political life for the generations to come.
“Look to Avraham, Your Forefather”
Rabbi Shimon KleinIn Parshat Lech Lecha, Avraham leaves the life circles in which he is ensconced and emerges to adopt a position that observes it all from on high, from a position raised above the here and now. An expression of this is to be found in his abstract attitude towards the land; in his attitude towards the Canaanites – the patience and honor that he shows them, taking care not to push them out of their place; his patience and containment of Lot, allowing him to join him; and – later on – his offer to divide the land (if Lot takes the north, Avraham will take the south, and vice versa). All of this is a clue to recognizing the spiritual position that Avraham has adopted, as well as a clue to his character and qualities.
For God is Not a Man- On Bil'am, Blessing and Betrayal
Rabbi Chanoch Waxman | Hour and 7 minutesWhat is the purpose of Parshat Balak? It doesn’t seem to fit within the context of Sefer Bamidbar and with the general theme of the Torah. Through an analysis of the parallels between the characters of Bilam and Avraham we can understand the purpose of the story and its deeper messages.