by Rabbi Avi Billet
The Torah does not tell us how old Avraham and Yitzchak were at the time of Akedat Yitzchak (the binding of Isaac). Seder Olam says “Avraham was 100 years old when Yitzchak was born. Yitzchak was 37 when he was bound on the altar.” Rashi quotes this, and almost everyone accepts this position without question.
Ibn Ezra is a notable exception in his commentary on 22:5. “…The rabbis taught that Yitzchak was 37 at this time. And if that is the truth, we’ll accept it. But logic dictates otherwise. If [he were that old] Yitzchak’s righteousness should be more noted, and his reward manifold over that of his father, because he willingly gave himself up to be slaughtered. Yet there was no mention. Others suggest he was 5, but this is difficult due to his carrying the wood. But the most sensible answer is that he was 13. His father convinced him and tied him against his will – the proof is that his father hid the secret from him, saying God will show them the sheep. Had Avraham said, 'You are the offering,' presumably he’d have run away.”
As Yalkut Shimoni paints the story, something does seem a little odd. “Avraham got up early, and took Yishmael, Eliezer, and Yitzchak with him… Yitzchak was 37, and Yishmael was 50 (sic). Yishmael and Eliezer got into an argument. Yishmael said, ‘Since Avraham is going to bring Yitzchak as an offering, I am the first born who will inherit Avraham.’ Eliezer responded, ‘You were already rejected and thrown out of the house! I am the loyal servant, at his side day and night. I will inherit!’ A holy spirit responded, ‘Neither you or you will be inheriting.’”
If Yishmael is FIFTY at this time, we can only imagine how old Eliezer is. The fact that the Torah calls them both “N’arim” (young men) would seem odd.
In all fairness, Yitzchak is also called a Na’ar (no matter his age) and Rabbenu Bachaye addresses this issue noting that Yehoshua, at the age of 56 (Shmos 33:11) is also called a Naar. (Yehoshua was 46 at the time, so that might be a typo in Rabbenu Bachaye - AB).
This explanation might work for Yitzchak and Yishmael being depicted as "n'arim." But in the very next parsha, the man we identify as Eliezer is called זקן ביתו – the “Elder” of Avraham’s household - when Avraham recruits him to find a wife for Yitzchak. It is hard to argue that he can be both a Na’ar, and then a Z’kan, within a very short timeframe of 3 years, if Yitzchak is indeed 37 at the Akedah, and 40 when Eliezer goes to find Rivkah.
Rashi notes (22:19) that Avraham lived in Hevron 12 years before the binding of Yitzchak, and went from the binding to Beer Sheva where he then lived for 26 years. Rashi references his comment on 21:34 where he quotes Seder Olam and describes Avraham as having lived in Hevron for 25 years from his arrival in Canaan. [The math is a little off because Rashi indicates that he was no longer there at the time of his bris (age 99 – 24 years since his arrival in the land) when he was living in Elonei Mamre.] Avraham is assumed to then live in Philistia for 26 years (math is now realigned) bringing Avraham at age 125 to return to Hevron for 12 years. And from Hevron he was called to the Akedah, according to Rashi's view.
Does the Akedah actually take place at that time? Certainly the Torah isn’t clear – but where is Avraham when he is instructed to go to the Akedah? Wasn’t he in Beer Shava, per the end of Chapter 21? Or was he in Philistia? Where does the passage of 12 years appear in the text between the end of Chapter 21 and the beginning of Chapter 22?
There is a Midrashic sentiment quoted by Alshikh and others (eg Chizkuni) that as he was walking to the Akedah, Avraham regretted not finding a wife for Yitzchak - after all, now that Yitzchak is going to die, there is no grandson (Yitzchak's child) to live on carrying Yitzchak’s legacy. Is it possible that Avraham never looked for a wife for Yitzchak because Yitzchak wasn’t old enough? Meaning, perhaps Yitzchak is closer to the age mentioned by Ibn Ezra (13) and that's why Avraham never even made an effort. And if Yitzchak is 37 at the Akedah, why would Avraham wait another 3 years before looking for a wife for Yitzchak if he has this regret of Yitzchak not having a child?
(Though interestingly, how old was Yishmael when he was kicked out of the house and his mother found him a wife (21:21)? We typically assume Yitzchak was 2 or 3 when Hagar and Yishmael were sent away, making Yishmael 16 or 17. If he could marry at that age, then a 13 year old Yitzchak is still a little young, which could be more of a lament on Avraham's part than a regret if he anticipates Yitzchak's death in advance of the Akedah.)
Alshikh includes an argument that Avraham was told the time was not ready for Yitzchak to wed anyway because his intended (Rivkah) had not yet been born. In general, the reasoning given for Yitzchak being 37 at the Akedah (and Rivkah being 3 at their marriage) is through a reading that says the Akedah, the birth of Rivkah and the death of Sarah all took place at the same time. Interestingly, the Talmud (Yevamot 61b) mentions Rivkah’s marriageable status, and Tosafot quote a Sifrei (Devarim 397:7) that indicates Rivkah was 14 at the time of her marriage. The Midrash puts Rivkah in the category of pairs of people that lived to the same age, and she is partnered with Kehat, who lived to be 133. Working backwards, the conclusion is that Rivkah was 14 on her wedding day and 34 when she gave birth to her twin sons.
With that perspective, Avraham finding out about the birth of Rivkah, information which comes to him – in the Torah’s presentation – right after the Akedah, could come as early as Yitzchak being 26! And therefore is not at the same time as the death of Sarah, because years can pass between the end of chapter 22 and the beginning of chapter 23! Now we can consider 26 as being the age at which Yitzchak was brought to the Akedah.
A question not adequately addressed anywhere is how much time passes between God telling Avraham כי ביצחק יקרא לך זרע ("through Yitzchak will your children be known" 21:12 – presumably when Yitzchak is 2-3) and the instruction for the Akedah. It is noted that there is a contradiction between what God tells Avraham of Yitzchak continuing Avraham’s family and his being brought as an offering. But how many years apart were those two directives? The contradiction would seem to be far more striking if the time distance between the two directives were closer to 10 years than closer to 35 years.
Riva (Rabbi Yehuda ben Eliezer) rejects a notion he quotes in the name of Chizkuni, for example, that that promise regarding Yitzchak (through him your children will be known) was made when Yitzchak was 37, and therefore very shortly before Yitzchak was taken to the Akedah in Rashi's view. The assumption (and therefore reason for rejecting that suggestion) is clearly that Avraham was told about Yitzchak's legacy to comfort him around the time of Yishmael's being rejected and ejected from the household, when Yitzchak was therefore much younger.
Another significant and related question, also never adequately addressed, is the Ibn Ezra's insightful query as to why the Akedah is viewed more as a test for Avraham than for Yitzchak. Presumably it would be much more to Yitzchak's credit to be a willing participant as an adult than as a relatively young child still enamored by his father and still not as able to overpower his father.
Rabbi David Zvi Hoffman suggests there is a significant passage of time between the treaty with Avimelekh (which seems to take place when Yitzchak is still a small child - end of chapter 21). Based on a different analysis of his suggesting Rivkah is closer to 20 at her nuptials, Rabbi Hoffman assumes that Yitzchak is around 20 at the time of the Akedah - הרי היה יצחק בשעת העקידה כבר בן עשרים.
One other Midrashic point raised by Rabbi Yaakov Kamenetzky (and many others – see Targum Yonatan) is an argument that took place between Yishmael and Yitzchak. Yishmael was claiming he was greater than Yitzchak because when he was 13, and God instructed circumcision, he submitted himself to the ritual without complaining. “You, Yitzchak, had it done when you were 8 days old. I’m much more impressive.” Yitzchak’s response is “If God would instruct me to kill myself for Him, I’d readily agree!”
Does that conversation seem more likely between a 50 year old and a 36 year old, or between a 27 year old and a 13 year old – with Yishmael perhaps suggesting, “When I was your age, guess what I did for God…”
Rabbi Kamenetzky quotes the Rashbam who suggests the treaty with Avimelekh (end of chapter 21) was shortly before the Akedah (Chapter 22). This contradicts a notion noted above that Avimelekh came shortly after Yishmael and Hagar were sent out of the house. So, again, when exactly did the treaty take place?
The story of the Akedah requires its own analysis for many reasons. But the age factor of the participants also changes how we perceive the narrative and the lessons derived from it.
May we always continue to probe further and learn more deeply as we struggle with this most difficult of Torah tales in our history and legacy.
No comments:
Post a Comment