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C. Medieval Judaism in Medieval Rabbinic Judaism, Abraham Is Por 1 2 C. Medieval Judaism ham, Ma,aseh Avraham Avinu, and Midrash de-Avra- In medieval rabbinic Judaism, Abraham is por- ham Avinu) focus on the early life of Abraham, as do trayed as autodidact and iconoclast (/Iconoclasm), two 12th century compilations: Sefer ha-Yashar and missionary (/Mission) and/martyr. He faith- Sefer ha-Zikhronot. The latter collects and synthesizes fully and patiently suffers divine trials, and passages from PRE, together with other sources (in- through his suffering accrues merit. This “merit of cluding a Hebrew version of Pseudo-Philo, Biblical Abraham” has eschatological (/Eschatology) and Antiquities). The same stories are repeated, ex- apocalyptic (/Apocalypses) significance. It will aid panded, and elaborated in Pesiqta Rabbati and the Jews in the future, in this world and the next. Tanna de-vei Eliyyahu, although within a more These motifs and images, found already in classical straightforward homiletical and liturgical context, rabbinic literature, were repeated, developed, and and with greater emphasis on the eschatological elaborated upon in the Jewish Middle Ages, under “merit of Abraham.” the influence of/Christianity,/Islam,/philos- 2. Abraham in Maimonides. Abraham is a central ophy, and/mysticism. figure, perhaps the central figure, in the writings of 1. Abraham in Medieval Midrash. Pirqei de- Moses/Maimonides (Rambam: 1138Ð204). Mai- Rabbi Eliezer (PRE; 8th or 9th cent., Islamic East) monides himself has justly been called “Abrahamic 26Ð31 retells the stories of Abraham according to man.” Abraham is the key figure in Maimonides’s his “ten trials”: schematic history of religion; and nearly every 1) Abraham was hidden at/birth, to escape the decree work by the Master Ð including each part of the of wicked/King/Nimrod, who had ordered the murder Guide of the Perplexed Ð begins with a motto drawn of all Jewish male children (/Child, Children). 2) Abraham from Gen 21 : 33: “In the name of the/Lord, God was imprisoned Ð and later thrown in a fiery furnace Ð for of the world.” smashing his/father’s idols (/Idol, Idolatry) and chal- In Maimonides’ code of/law, Mishneh Torah lenging royal authority. 3) After miraculously escaping (in ch. 1 of the “Laws of Idolatry and Idolaters”), Nimrod’s furnace, God commanded Abraham to abandon home and/family. 4) But no sooner had he arrived in Abraham plays a central role in his history of reli- /Canaan than he was forced to flee once again due to gion. There Maimonides describes a linear decline /famine, this time to/Egypt, where 5) his wife/Sarah from/monotheism to idolatry, beginning with was taken by/Pharaoh. 6) During the war with the four the generation of/Enosh, when the people di- kings, Abraham’s nephew/Lot was captured, forcing rected their prayers towards representatives of God Abraham to collect a military force to redeem him. Even rather than God. In the succeeding generations, Abraham’s covenants (/Covenant) with God were trying: God, the first cause, was completely forgotten. In- 7) he was shown his descendants’ Egyptian bondage in the covenant of the pieces; 8) and his own physical weakness stead, people considered the celestial bodies the in the covenant of/circumcision. The final two trials of only rulers of the sublunar world. This continued Abraham, according to PRE, were 9) his exile of/Hagar until the birth of Abraham, who, through his ra- and/Ishmael, and 10) the trial par excellence Ð the com- tional explorations of nature Ð without any mand to sacrifice/Isaac (/Aqedah). teacher Ð recognized that there is one God, the final Although PRE is based on earlier rabbinic texts, cause of celestial motion (as Maimonides presents there is evidence of Islamic influence as well. For it, Abraham knew God through the “cosmological example, in PRE 30, when discussing the trial of proof” of medieval theology). Abraham then de- Hagar and Ishmael, the author or compiler re- voted himself to spreading his doctrines through- counts Abraham’s travels east. With Sarah’s permis- out the ancient Near East, challenging the ortho- sion, Abraham visited Ishmael, but when he arrived doxies of his time, writing books to disseminate his he was greeted by Ishmael’s wife Aisha, who re- views, attracting converts, and teaching his princi- fused him food and water, in response to which he ples to Isaac, who taught them to/Jacob, who cre- left a message for his son: “Remove the doorstep of ated a religious community based on the true belief your house.” Abraham returned three years later to of monotheism. find a new wife, named Fatima, who attended to In Guide of the Perplexed, Maimonides’s brief his- him according to the highest standards of hospital- tory of religion is modified and elaborated in im- ity. In response to this Abraham left a second mes- portant ways. In light of an Arabic book entitled sage: “Keep the doorpost of your house.” Nabatean Agriculture Ð a work of magic (/Magi, This story is clearly borrowed from the Islamic Magic) purporting to represent the beliefs of “Sa- cycle of stories about Abraham, and seems to pre- bian” idolaters at the time of Abraham Ð Maimoni- serve a Shi‘ite polemic against Sunni Islam. How it des, as historian and anthropologist, attempted to entered this late midrashic text, however, and what reconstruct the exact social setting of Abraham’s purpose it could have served in a Jewish context, preaching and polemics. For example, in Guide are questions that have not yet been fully answered. 3 : 29, after briefly describing the star-worshipping Several other medieval midrashim (/Midrash) religion of the Sabians, Maimonides summarizes a borrow from and build upon the stories and motifs text from the Nabatean Agriculture, which describes found in PRE. Three short narratives (Ma,aseh Avra- Abraham’s disputations with his contemporaries: 3 4 When Ibrahim, who was brought up in Kutha, disa- by contemporary travelers to the cities of Abra- greed with the community and asserted that there was an ham’s youth. Nahø manides also introduces one dis- agent other than the sun, various arguments were brought tinctive idea of his own theology Ð “concealed mira- forward against him. [which] set forth the clear and man- … cles” Ð to help explain why Abraham’s early-life ifest activities of the sun in what exists. Thereupon he… told them: You are right; it is like an axe in the hands of a conflicts with Sabians and Nimrod are alluded to carpenter. Then they mention a part of his argumenta- but not clearly reported in Scripture; God works tion… against them. At the conclusion of the story they concealed miracles for the righteous, to save them mention that the king put Abraham our Father… into from difficult situations. prison [where]… he persevered for days and days in arguing Nahø manides was one of the few medieval Jew- against them. Thereupon the king became afraid that he ish exegetes to use typology or prefigurative/exe- would ruin his polity and turn the people away from their gesis, a method which was popular among Chris- religions and therefore he banished him toward/Syria tians rather than Jews. For example, citing a rab- after having confiscated all his property…. Abraham reappears in several additional passa- binic maxim Ð “everything that happens to the pa- « ges in the Guide. In Guide 3 : 22, Maimonides ex- triarchs is a sign to the children” (ma,aseh avot siman plains Gen 22 in detail. In Guide 3 : 51, Abraham, la-banim) Ð he explains Abraham’s descent into together with Isaac, Jacob, and/Moses, is singled Egypt as prefiguring the Egyptian bondage, the out not as philosopher, polemicist, and champion war with the four kings as alluding to the four es- of the/faith, but as a Sufi sheikh of sorts, who chatological kingdoms described in the Book of creates a political community, while not allowing /Daniel, and/Melchizedek King of/Salem, his bond with God to be broken; he continues po- priest of the most high God, as prefiguring the litical engagement in this world without compro- high priest in the future/Temple in/Jerusalem. mising in any way his mystical attachment to God. This sort of prefigurative exegesis also helps him Maimonides’s representation of Abraham had to find extra meaning in the text’s seemingly insig- significant influence on all later Jewish discussions nificant details. Thus, Abraham’s lie about Sarah of Gen 12Ð25, exegetical and philosophical alike. was actually a cause, a parallel foreshadowing, of His reconstruction of ancient paganism in light of the difficult trials in Egypt. Here the lie is not ig- the Nabatean Agriculture continued to influence bib- nored or dismissed apologetically, but is rather fit lical scholarship even into the early modern period. into a typological reading of redemption history, The conception of Abraham’s philosophical con- which takes seriously the implications (really cos- templation of God was repercussive as well as it mic implications) of moral action. was controversial. Later opponents of philosophy, A detailed criticism of Maimonides is found in such as Hasdai/Crescas (ca. 1340Ð1410/11), at- Nahø manides’ commentary on Gen 18 : 1. The bibli- tempted to undermine Maimonides’ rational reli- cal text itself is problematic. God first appears to gion through a re-reading of the same biblical and Abraham, followed by three men who are later rabbinic texts singled out by Maimonides. Accord- called/angels. Does the text represent one God in ing to Crescas, Abraham recognized the existence the form of three (as in Christian interpretations), a and unity of God not through philosophy and theo- single divine epiphany followed by the separate retical speculation, but through prophecy and reve- visit of three angels, or a divine revelation followed lation.
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