Opinion
& Comment
The Ten Tests of Avrohom Ovinu
by HaRav Yoel Stenitzky
Part I
"Avrohom Ovinu was tested with ten trials and withstood them
all, to show the extent of our forefather Avrohom's love for
Hashem" (Ovos 5:4, Ovos DeRebbi Nosson
33:2).
We find four different opinions among the Rishonim
about which Divine tests the "ten trials" of Avrohom Ovinu
include.
Pirkei DeRebbi Eliezer arranges them as follows: 1) Ur
Kasdim (Bereishis 16:7), 2) "Go you out of your
country" (ibid., 12:1), 3) the famine in Eretz Yisroel
(ibid., 12:10), 4) Soroh being taken by Pharaoh
(ibid., 12:15), 5) the War of the Four Kings
(ibid., 14:9), 6) Bris Bein HaBesorim
(ibid., 15:18), 7) Hogor's being driven out of
Avrohom's home (ibid., 21:14), 8) sending Yishmoel
away from Avrohom's home (ibid., ibid.), 9) Bris
Milah (ibid., 17:11), and 10) Akeidas
Yitzchok (ibid., 22).
Rashi enumerates the tests of Avrohom's faith differently.
The first, he says, was Avrohom's running away from Nimrod
who sought to kill him. The second until the sixth trials are
the same as the way Pirkei DeRebbi Eliezer counts
them. The seventh and eighth trials according to Pirkei
DeRebbi Eliezer--Hogor's being driven out of Avrohom's
home and sending Yishmoel away--are regarded as one according
to Rashi.
The Rambam adds two trials: 1) Avrohom marrying Hogor
(ibid., 16:2), and 2) Soroh's being taken by Avimelech
(ibid., 20:2), but he deletes the first trial of Ur
Kasdim and also that of Bris Bein HaBesorim from the
list.
Another opinion exists, that of Rabbenu Yonah, who adds the
burial of Soroh in Me'oras Hamachpela and Soroh's being taken
by Avimelech.
Let us summarize: All opinions agree about seven trials: 1)
"Go you out of your country," 2) famine in Eretz Yisroel, 3)
Soroh's being taken by Pharaoh, 4) the War of the Four Kings,
5) Hogor and Yishmoel's being sent away, 6) Bris
Milah, and 7) Akeidas Yitzchok.
The opinions differ whether the following five are included
among the ten trials: 1) Ur Kasdim (not enumerated by the
Rambam), 2) Bris Bein HaBesorim (both the Rambam and
Rabbenu Yonah do not reckon it), 3) running away from Nimrod
(listed among the ten only according to Rashi), 4) Soroh's
being taken by Avimelech (according to the Rambam and Rabbenu
Yonah), and 5) Hogor's marrying Avrohom (a trial only
according to the Rambam).
Avrohom Ovinu--His Life and Deeds
Chazal explain to us, and we likewise understand from the
pesukim, that Avrohom Ovinu was 58 years old when
Noach was niftar. Since the dor haflogoh lived
340 years after the Mabul, and Noach lived until 350
years after the Mabul, we therefore understand that
Avrohom Ovinu was 48 years old during the great events of the
dor haflogoh.
"The whole earth was of one language and of one speech"
(Bereishis 11:1). This posuk implies that at
this period, two ideological doctrines prevailed in the
world. One school of thought, that included Avrohom, Sheim,
Eiver, and Noach, believed in HaKodosh Boruch Hu. The
rest of the world differed.
The gemora (Nedorim 32a) teaches us that
Avrohom Ovinu realized the existence of a Creator of the
world when he was only three years old. Avrohom ridiculed the
avodoh zora of his father Terach, and argued the
subject with Nimrod who was the ruler of the world. As a
result Nimrod tried to kill Avrohom and Avrohom fled from
him.
During that era, the various types of evil were exceptionally
powerful, and undoubtedly demonstrated their ability to
accomplish astonishing things. Nonetheless, this power
emanated from tumah. Avrohom fought against the
proponents of these kochos hatumah and tried to
instill belief in Hashem among mankind. Nimrod caught him and
threw him into the blazing oven in Ur Kasdim, but Avrohom was
miraculously saved by HaKodosh Boruch Hu. "He said to
him, I am Hashem Who brought you out of Ur Kasdim to give you
this land to inherit it" (Bereishis 15:7). The Ramban
explains, "I made a miracle for you in Ur Kasdim so I could
give this land to you and your offspring." All of the
commentaries except for the Rambam understand this to be one
of Avrohom's trials.
Actually, we must understand how Avrohom could resolve to
sacrifice himself for kedushas Hashem. Although
Avrohom Ovinu fulfilled the whole Torah of his own free will
even before it was given, and to avoid committing the three
cardinal aveiros of the Torah one must be moseir
nefesh, Avrohom was not yet actually obligated to observe
the Torah. Not only, therefore, was he not required to be
moseir nefesh for kiddush sheim Shomayim, he
was a ben Noach who is prohibited from committing
suicide: "Surely your blood of your lives will I require"
(Bereishis 9:5), from which Chazal (Bovo Kammo
91b) expound that a person is forbidden to kill himself.
If Avrohom was not obligated to be moseir nefesh he
should apparently have been forbidden to be moseir
nefesh, since that would be considered as committing
suicide.
Avrohom Ovinu teaches us a paramount principle in
emunah. When a person is aware why he has been created
and what his duty in this world is, he understands without
any special command from HaKodosh Boruch Hu that he
must be moseir nefesh for emunah.
Avrohom was not endangering his life for no reason at all,
and therefore was not considered to be committing suicide.
His reason was justified and so his act could not be included
in the issur of being me'abeid atzmo loda'as.
When Avrohom -- who had fully realized that a Creator made
the whole world and him too -- saw people deviating from the
proper way, he knew he must accept any consequence--even
forfeiting his own life--to show that HaKodosh Boruch
Hu exists. The same Power that created man gave him his
duty in this world: to insure the world's arrival at
perfection. And when Avrohom saw men attempting to destroy
the perfection of the Creation, he knew he must sacrifice his
life for this cause.
The Targum Onkelos (Bereishis 11:28) on the
posuk, "Horon died in front of his father Terach in
the land of his nativity, in Ur Kasdim," explains that when
Nimrod threw Avrohom Ovinu into the blazing furnace because
he refused to worship avodoh zora, Horon was undecided
whose side he should be on, that of Nimrod or that of his
brother Avrohom. But when everyone saw that the fire did not
consume Avrohom, they said that surely Horon's kishuf
saved Avrohom. Fire immediately fell from Heaven and burned
Horon in Ur Kasdim instead of Avrohom. Horon was burned since
he was not firm in his belief of Hashem. But Avrohom who
sacrificed himself for avodas Hashem was saved.
The Rambam (Mishneh Torah, Hilchos Avodoh Zora, ch. 1)
records the chain of events that brought the world to worship
avodoh zora. He adds that after the miracle at Ur
Kasdim, wherever Avrohom lived he taught the knowledge of the
Creator and His greatness. It is also possible to suggest
that since Avrohom lived in the dor haflogoh, when
people proclaimed, "Let us make for us a name"
(Bereishis 9:4) and their intent was evil, Avrohom
instead adopted the positive side of, "Let us make for us a
name." He tried to make the Name of HaKodosh Boruch Hu
known throughout the world, so that everyone would be aware
that Hashem is omnipotent and omnipresent.
Avrohom's attempt to disseminate consciousness of Hashem
universally was a heroic act. At that time, Avrohom was one
of the few people even aware of Hashem's Presence. Besides
Avrohom only Sheim, Eiver, Peleg, and possibly a few other
people were aware of Hashem. Avrohom was unique even among
these few in that he protested publicly against avodoh
zora and went out to teach others the way of Hashem.
Sheim and Eiver would only teach those who came to them. They
did not go around propagating the Name of HaKodosh Boruch
Hu in the world.
We find this contrast pointed out in Chazal's statements
about how Shmuel Hanovi was different from his sons. "His
sons did not walk in his ways, but turned aside after unjust
gain and took bribes and perverted justice" (I Shmuel
8:3). The gemora (Shabbos 56a) explains that the sin
of Shmuel's sons mentioned in the posuk was not,
choliloh, out-and-out taking bribes and perverting
justice. Instead it refers to their not acting like their
father Shmuel. Shmuel would go from place to place to teach
Torah but his sons would wait until people came to them. That
was their cheit.
"R' Chiya said to R' Chanina: `I caused the Torah not to be
forgotten from Yisroel. I planted flax, made nets, and
trapped deer. On their skins I wrote the Chumash and
the six Orders of the Mishnah, and taught every
talmid a different Order. Each talmid taught
the others what he had learned, and in that way Torah
increased within Yisroel.' R' Yehuda said: `What R' Chiya did
was tremendously great! It is even greater than what Rebbe
did' (Kesuvos 103b)." We see from the gemora
that it is the Creator's will that anyone who can, who has
the capability to do so, should influence others.
End of Part I
HaRav Yoel Stenitzky is the menahel ruchani of
Yeshivas Amal HaTorah. The article is based on a discourse
published in Bikkurim, a collection of Torah
essays.
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