A Great Mind of Sephardic Torah - Don Isaac Abravanael

An artistic rendering of Don Isaac Abravanel

Don Isaac Abravanel (b. 1437; d. 1508) is remembered as a great rabbi and commentator among many Jews today. However, it should not be forgotten that his résumé was more complex, and thus, is represented by the lens by which he evaluated the religious texts upon which he compiled his commentaries. A philosopher and theologian, as well as a statesman engrossed in affairs of state, a master of finance, and a pioneer of early international banking and treasury; Abravanel saw the Torah, multidimensionally. A form of eternal instruction, not only on the scale of individual adherents, but also through the political and social lenses of his world, perched from the heights of his proverbial Portuguese, Spanish, and Italian citadels. 

In his commentary on the Agada, Don Isaac poignantly asked the following question: “What have we gained, living in exile, from the fact that our ancestors went forth from Egypt that we should say, “If God had not taken our ancestors out of Egypt, we, our children, and the children of our children would still be subjugated to Pharaoh in Egypt?” It might have been better for us to live peacefully in Egypt than to live in exile of Edom and Ishmael. After all, our ancestors said, “It would have been better for us to serve the Egyptians than die in the wilderness.” (Ex.14:12) 

Living among the nations had made us victims to pogroms and expulsions; some were subject to the sword and others to famine and still others to captivity. Worst of all, we have been forced to abandon our faith because of the severity of our misfortunes.” (Zevah Pesah: Tenth Gate). I refer to this question as poignant, as it is just as relevant today - over half a millennium later - as it was when he asked it. Though the political landscape of the Jewish people has drastically changed, with the establishment of a Jewish commonwealth — Israel. 

What’s more, the ‘West’ of Abravanel’s time was still largely one of Christian zealots. Yet, his question remains both relevant to us today and unapologetic; asking us, as readers, to contend with it. In fact, many have brought a harsh critique against this distinguished author, that his style of critical questions poses a threat to the faith of the potential reader. Those who bring these charges, of course, exclude others who adopted Abravanel’s style, such as R. Moshe Alsheikh (1508-1593) or later, R. Meir Leibush Wisser, "the Malbim" (1809-1879). It would seem that Abravanel’s critical attitude, “not showing reverence” to the text, but analyzing it to excavate its truest layers, reflected both his Judaic upbringing, which was clearly Maimonidean in style, and his real-world experience outside of the house of study and rooted in the affairs of men. 

Abravanel believed wholeheartedly, in two things: the authenticity of the text, which by way of its truth could stand up to a critical analysis, and the authenticity of the Israelite student, who would always prefer a critically authenticated faith over a religious dogma - like that of their Catholic neighbors. The aforementioned becomes evident when we look to Abravanel’s answer to his earlier question, “what did we gain from the Exodus from Egypt and the redemption as we are still in Exile?”. He states his following position: “There are three gifts that we gained because of the Exodus even though we are still in Exile. First: We learned that God loves us: Through the Exodus, we have come to recognize the standing of Jewish people before God. God was willing to overturn the natural order, the heavenly powers, and the angelic princes to bring about the redemption. This was not done for any other people. Second: Israel’s dignity: Great honor and dignity was conferred upon our people by God when they went forth from Egypt with “a high hand” (Exodus 14:8) and they inherited the land of Canaan for those who followed them. Third: Sinai: If we had not left Egypt, we would not have reached Mount Sinai or received Torah and commandments. The Divine Presence would not have dwelt in our midst and we would not have become the chosen people. Also the divine providence would not have cleaved to us along with the spiritual wholeness associated with it.” 

Abravanel derives that despite our continued exile, the original redemption was still of paramount value, as it provided us with: (i) a personal religion, (ii) a political identity, (iii) and an irrevocable religio-national covenant. Meaning to say, these three qualities, otherwise only a promise to our forefathers, came from the original exodus and remain their eternal meaning; even in a harsh exile, like inquisitory Spain of his day. 

As he says there: “These are all benefits we gained even though we still live in exile. [And] We must contemplate these great gifts. Lastly, as to the multidimensionality of Abravanel’s analysis, he writes: “The Maggid [section of the haggada] says, “Even if we were all wise, all discerning, all knowledgeable in the Torah…” “Wise” alludes to those who understand the nature of the lower and the upper worlds (natural philosophers and metaphysicians). “Discerning” alludes to matters related to the divine glory and Israel’s dignity (political thinkers and leaders). 

Regarding matters of the wholeness of Torah and spirituality, we say, “all who are knowledgeable in the Torah” (Torah scholars: Scripturalists, Talmudists, and Halakhits). It is still a commandment for those who have knowledge in all of these areas to tell the story of the Exodus, for it is the source of all our virtues and wholeness. Telling this story is a great commandment of which the Torah reminds us many times, as we shall see in the passage about the four children, “You shall tell them.” Abravanel understands this statement, then, to be a unique invitation. 

Each of us has a different discipline. Each of us can recount the exodus through a different lens. Each of us, too, religious scholar or layperson, has a responsibility to recount this cornerstone of our Jewish identity, and to contribute our own unique disciplines and expertise. Not for the glory of ourselves, our field, or our profession, but to enrich our common story of the Exodus. For as Abravanel stated: “it is the source of all our virtues and wholeness”.