Abraham & Moses: Is Episode of Akeidah Yitzhak Connected To Episode of Matan Torah (Giving of the Torah)?: Parallels In The Torah For Shavuot

Is the Episode of Akeidah Yitzhak Connected To Episode of Matan Torah (Giving of the Torah)?: Parallels In The Torah For Shavuot

MATAN TORAH

Editor’s note: Staten Islander News also published a story on Purim from The Forward. 

Regarding this year’s celebration of Shavuot, Chabad.org says: “Shavuot 2024 (a two-day holiday, celebrated from sunset on June 11, 2024 until nightfall on June 13, 2024) coincides with the date that G‑d gave the Torah to the Jewish people at Mount Sinai more than 3,000 years ago. It comes after 49 days of eager counting, as we prepared ourselves for this special day.”

Question ?

Is the episode of the Akeidah Yitzhak connected to the episode of Matan Torah (Giving of the Torah)?

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Answer

It definitely seems so due to the multiple matching words, similar actions and events that appear in BOTH episodes in the same chronological order! This can not be by chance….. Read and enjoy!

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SOME MATCHES AND PARALLELS
Below are parallels between the Akeidah Yitzhak and Matan Torah episodes as found in the book called Parallels in the Torah. Get a copy on Amazon.ca

Let’s start at the beginning…

1) Avraham and Moshe are both first described as dwelling “many days” in a particular place before Hashem commands them to go on a mission: a) Regarding Avraham it reads: “And Avraham sojourned in the land of the philistines many days”. (Genesis 2-14), b) Similarly for Moshe it reads: ” And it happened during those many days, that the king of Egypt died….” (Shemot 2-23). Rashi explains that during those days Moshe was dwelling in Midian. Next, in the following three parallels we can note that Hashem commands both Avraham and Moshe to worship him on a Mountain – where both “offerings” and “bowing down” occur:

2) Both events occur on a mountain: a) Hashem commands Avraham to: “…bring him (Yitzhak) up there as an offering upon one of the mountains (רים ִה ָה)( ֶMount Moriah) which I shall tell you.” (Genesis 22-3). b) While Hashem similarly commands Moshe to worship Him at a mountain (Mount Sinai), as stated at the burning bush: “….when you (Moshe) take the people out of Egypt you will “worship” G-d on this mountain (הר ָה) “.( ָShemot 3-12).

3) Both episodes involve bowing down at a mountain: a) Avraham tells his servants that he will go: “bow down ( והֶ֖ח ֲת ַּשֽ ְׁנְ ִו (and we will return to you.” (Genesis 22-5). b) While at Mount Sinai Hashem commands Moshe:“….Go up to Hashem, you, Aaron, Nadav, and Avihu, and seventy of the elders of Israel, and you shall bow down .(1-24 Shemot.” (distance a from) וְ ִה ְׁש ַּת ֲחוִ ֶ יתם)

4) Both Avraham and Moshe are commanded to bring offerings at the mountain:
a) Hashem commands Avraham: “bring him (Yitzhak) up there as an offering(להָֹלע( ְ upon one of the mountains (Mount Moriah) which I shall tell you.” (Genesis 22-3). b) Hashem commands Moshe to ‘worship’ which involves bringing offerings at Mount Sinai, as per the verse: “….when you (Moshe) take the people out of Egypt you will “worship” G-d on this mountain.”
In addition, in (Shemot 3-18), Hashem tells Moshe to tell Pharaoh to: “…let us go on a three day journey in the wilderness and we shall bring offerings to Hashem our G-d”. Lastly, at Mount Sinai, Moshe “built an altar at the foot of the mountain….and they brought up burnt offerings (לתֹֹע) .(Shemot 24-5).

See #’s 5,6 in book

7) In both episodes water was an obstacle to getting to the mountain: a) The Midrash describes how the Satan was trying to block Avraham from going to Har Hamoriah and caused a river to appear to block them. b) Similarly, the Yam Suf (sea of Reeds) was blocking Bnei Yisrael from getting to Mount Sinai.

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8) Next, in both episodes someone enters with emuna into the water until their heads and it is this emuna that removes the water as an obstacle:
a) That is, Avraham (as per the Midrash quoted by Meam loez) told his son when they were apparently in water: “don’t be afraid my son I am positive that there is nothing here but solid ground”. After this display of emuna the water vanished, and they crossed to walk to the mountain, b) Similarly, the Midrash explains that Nachson Ben Aminadav entered the Yam Suf with emuna until the water almost reached his head – and that it was this emuna that was instrumental in causing the Yam Suf to split (revealing the dry ground on which they crossed on their journey to Mount Sinai.)

9) It was on the third day ( שי ִׁלי ִש ְּׁה ַוםֹיּב ( ַּthat both the Akeidah Yitzhak and Matan Torah occurred. This is also mentioned in the Midrash: a) That is, Avraham walked for three days to Har HaMoriah and then performed the Akeidah Yitzhak on the third day as per: “On the third day (שי ִׁלי ִש ְּׁה ַוםֹיּב ( ַAvraham raised his eyes and he saw the place (makom) from afar. And Avraham said to his young men, ‘stay here by yourselves with the donkey while I and the lad will go up to here, we will worship and we will return to you.’ (Genesis 22-4). b) At Matan Torah, Bnei Yisrael prepared and purified themselves for three days, and then got the Torah on the third day as per (Shemot 19-16) which reads: “On the third day (שי ִׁלי ִש ְּׁה ַוםֹיּב ( ַwhen it was becoming morning, there was thunder and lightning and a heavy cloud on the mountain and the sound of the shofar was very powerful….”.

See #10 in book

11) Both areas of the mountain are described by the term ‘ וםֹמק ָּה) ‘ ַthe place): (Remember Chorev where burning bush event occurred, is Sinai) a) See text above for the Akeidah episode, b) While the Mount Sinai area is also referred to as (makom). When Hashem initially speaks to Moshe at the burning bush, which was (next to or on) Mount Sinai, He tells Moshe “… take off your shoes from your feet for the place (וםֹמק ָּה ( ַupon which you stand is holy ground”.(Shemot 22-5)

12) Both episodes describe a similar pattern of how Avraham and Moshe and associated persons approached the mountains to perform the Akedah/receive the Torah: That is, both episodes started with one group of persons which then broke into several groups with one group staying at a distance from the mountain and another group (or person) then going up the mountain- with the person that will go up the mountain giving orders to the others to wait for them. You will note very similar language:

a) This is seen in the text below of the Akeidah episode: “On the third day Avraham raised his eyes and he saw the place (makom) from afar (Merahok). And Avraham said to his young men ” ה כם ֶל-ָוּשבֹ ְׁפ) ּwait here by yourselves) with the donkey while I and the lad will go up to here, we will worship, we “(.וְנָׁשּו ָבה ֲאֵלי ֶכם ) you to return will b) And also seen in the text below for the Matan Torah episode: When Moshe went up Mount Sinai to get the “tablets of stone and the Torah” (Shemot 24-12):
“Moshe arose, and Joshua his servant; and Moshe ascended to the Mountain of G-d. And to the elders he said wait for us here until we return to you ( עד ַזה ֶב ָוּלנ-ָוּשבְׁ יכם ֶ לֵא ֲובּשָׁנ-שר ֶׁא .( ֲBehold Aaron and Hur are here with you…” (Shemot 24 -13).

13) Both parties waited for Moshe/Avraham at קֹרחָמ) ֵfrom a distance): a) The Akeidah Yitzhak episode reads: “On the third day Avraham raised his eyes and he saw the place (makom) from a distance (קֹרחָמ .( ֵThey waited for Avraham there until he descended the mountain.
b) While at Matan Torah (when Bnei Yisrael became afraid when Hashem spoke to them directly so they asked Moshe to speak to them instead) it says: “…the people saw and they moved and they stood from a distance ( קֹרחָמ”.( ֵ
And again in (Shemot 20-18) we see (just like in the Akeidah episode) that the people stood at a distance (merahok) while Moshe went up the mountain himself as per: “the people stood from a distance ( קֹרחָמ – ( ֵand he approached the fog where G-d was.” The people waited for Moshe at this ‘ distance’ line until he descended the mountain. This is just like the Akedah episode where Avraham’s servants stayed at the bottom of the mountain waiting for him to return.
It may be that the elders were also told to stay at the distance (קֹרחָמ ( ֵline. We see this because Rashi says that Moshe in (24-14) told the elders to wait in the camp with the others, and we know that the others “stood from a distance (20-15(”)קֹרחָמ .( ֵRashi comments on this word ‘קֹרחָמ ‘ ֵthat the people “drew back 12 mils, the length of the camp.” So it may be that Moshe asked the elders to go to the ‘קֹרחָמ ‘ ֵline – that is somewhere in the camp.

14) Both Avraham and Moshe are described as carrying something in “his 🙁 ְּביָדֹו ) “hand a) The Akeidah episode describes what Avraham was carrying (Genesis. 22-6) : “…He took in his hand (וֹדָבי ( ְּthe fire and the knife”.

b) The Matan Torah episode describes Moshe carrying the tablets: “with the two tablets of the testimony in his hand (דוָבי) .( ְּShemot 32-15).

15) Both Avraham and Moshe built an altar in order to offer a sacrifice/s in preparation for the Akedah/Matan Torah events: (וַ ִּי ֶבן ָׁשם ַא ְבָר ָהם ֶא ַת-ה ִּמ ְז ֵּב ַח) there altar the built Avraham : “… Akedah the At) a and arranged the wood…”.(Genesis 22-9). b) Regarding Moshe at Mount Sinai : “He arose early in the morning and built an altar (4-24 Shemot) ….”(וַ ִּי ֶבן ִמ ְז ֵּב ַח ַּת ַחת ָה ָהר) mountain the of foot the at

16) Both Avraham and Moshe are called out to by Hashem by repeating their names:
a) At the Akedah he was a called out by: “הם ָר ָב ְא ַהם ָר ָב ְא.”ַ b) While at Chorev/Mount Sinai, (when Hashem first spoke to Moshe at the burning thorn bush), He addresses him as: ” שהֹ ֶׁמ שהֹ ֶׁמ.”

17) Next, Hashem tells both Avraham and Moshe to NOT do something:
a) To Avraham He says: “do not stretch forth your hand at the lad (ךָדָ ְי לח ַש ְׁת- ִּאלַ ,“…( ֶא ַ ל-הּנַ ַער b) While to Moshe He says: “ Do not come closer to here (לםֹה ֲרב ַק ְת- ִּאל ,(ַtake off your shoes…”.

18) Next, in both episodes, it specifically states that Hashem spoke to 🙁 ִמן- ַה ָּׁש ַמיִם) Heaven from them
a) Akeidah episode: ” And an angel called to him from heaven םִמי ַש ָּׁה-ן ַ מ.” ִ b) While at Har Sinai it states: ” …you have seen that from heaven ( םִמי ַש ָּׁה-ן ַ מ ,( ִI have spoken to you”. (Shemot 20-19).

19) The horn of the ram from the Akeidah Yitzhak was used at Har Sinai:
This is noted in the Midrash (Pirkei de Rabbi Eliezer 31). Rashi comments on the instructions that Bnei Yisrael can not ascend Har Sinai until: “the blast of the ram’s horn is drawing out, they will ascend the mountain” (Shemot 19-13) – that it “was the horn of the ram of Yitzhak”.

20) Avraham and Moshe both see an interesting site with respect to a plant-s and something inside it – with similar language being used:
a) At the Akedah: “Avraham raised his eyes and saw and behold (הֵנּהְ ִו רא ְיַַּו – (a ram, afterwards, caught in the thicket by its horns…”. b) While at the burning bush it reads: “ He saw and behold ( הֵנּהְ ִו רא ְיַַּו (the bush was burning in the fire but the bush was not consumed.”(Shemot 3-3)

21) In both episodes the Satan was involved in creating the perception that Yitzhak/Moshe died on the mountain:
a) The Midrash explains how the Satan disguised himself and told Sarah that Avraham took Yitzhak to kill him on a mountain and that he actually died even though he did not. b) While the Satan played a similar ‘trick’ and created an illusion at Mount Sinai making it seem as if Moshe had died on the Mountain.

22) In both episodes the Satan’s actions led to the death of the people whom he tried to trick:
a) That is, Sarah passed away when the Satan tricked and shocked her by saying that Yitzhak was alive after all. b) While the perception that Moshe had passed away partly led to the sin of the Golden calf and the ensuing deaths.

POTENTIAL MEANING OF THESE PARALLELS:

There are too many parallels for the two episodes not to be connected. In addition the Midrash already connected them.
Below are some potential ideas to explain the meaning of their connectedness.

1) The Midrash states that Mount Moriah moved and Matan Torah occurred on it. So the above parallels can be an allusion and textual support for that event.

2) In addition, I believe that the Midrash states that in the merit of the Akeidah Yitshak, we merited receiving the Torah at Sinai. Again, the above parallels can be an allusion and textual support for that fact.

SHEDDING LIGHT ON DIFFERENCES OF OPINION:

WHEN DID MATAN TORAH OCCUR?

As noted in the “Moshe and Noach” parallel analysis in chapter three, there are two opinions as to when Matan Torah occurred.

One is on the 6th of Sivan, while the other is on the 7th of Sivan. That chapter supported the opinion of the 7th of Sivan. Yet this chapter also sheds light on this question with the already quoted below parallel: It was on “the third day” (bayom hashlishi) that both the Akeidah Yitzhak and Matan Torah occurred. (This is also mentioned in the Midrash).

For the Akedah it reads: “On the third day Avraham raised his eyes and he saw the place (makom) from afar. And Avraham said to his young men “stay here by yourselves with the donkey while I and the lad will go up to here, we will worship and we will return to you.”

While for Matan Torah (Shemot 19-16) it reads: ” On the third day when it was becoming morning, there was thunder and lightning and a heavy cloud on the mountain and the sound of the shofar was very powerful…..”.

The opinion that supported that Matan Torah occurred on the 6th of Sivan held that it happened “on the third day” as per the command of G-d: ” let them be prepared for the 3rd day because on the 3rd day Hashem will descend upon Mount Sinai before the eyes of all the people….” ( Shemot 19-11).

While, the opinion that it occurred on the 7th of Sivan holds that Moshe understood that the people were to prepare themselves for three full days and then Matan Torah would occur on the next day- the 7th of Sivan.

Which opinion does our matching Akeidah episode support?

Well, since it seems that the Akedah Yitzhak occurred ON the third day, it supports the opinion that Matan Torah also occurred on the 3rd day- that is on the 6th of Sivan.

THESE AND THESE ARE THE WORDS OF G-D:

Alternatively all this may actually be support for the idea that Matan Torah actually happened on the 7th but what we are celebrating on Shavuot, which falls on the 6th, is our preparation and readiness for accepting the Torah.

Could it be that this preparation and readiness on the 6th day to accept the Torah is linked to Avraham’s preparation and readiness also on the 6th day to sacrifice his son?

So now we have two sets of parallel episodes that support different opinions as to when Matan Torah occurred: one the 6th of Sivan and one the 7th of Sivan. It seems possible that such a support for both opinions could be a demonstration and support for the Chazal that differences of opinion in the Talmud (such as the above) are BOTH TRUE.

But what is the deeper meaning in that they are both true? Maybe, originally, since Moshe had to do a Tikkun for Noach’s lack of prayer, the matching Moshe episode had to have a beneficial life giving Matan Torah event occur on the 7th day of Sivan to Match the beginning of the destructive rains in the Mabul which also started on the 7th day.

But regarding the Akedah Yitzhak – because of the merit of Avraham – Matan Torah had to match the 3rd day upon which the Akeidah occurred and so also occur on the 3rd day- that being the 6th of Sivan.

So maybe Both dates had to occur! And that is why there are both opinions in the Talmud.

Possibly one date occurred only in a potential manner while the other occurred in actuality. That is, possibly Matan Torah actually occurred on the 6th of Sivan, but since the tikkun of Moshe for Noach also actually occurred, that means that the character and the rectifying power of the 6th of Sivan was as if it was actually the 7th of Sivan. Thus, in a sense, Matan Torah occurred on both.

Baruch Hashem – many things to think about in our Torah. See other chapters at www.ParallelsintheTorah.com or order a copy at Amazon.ca

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Avraham Edery

Avraham Edery is an author, researcher, and lecturer. He is the author of the acclaimed Jewish Torah book called Parallels in the Torah. This book demonstrates that apparently unconnected episodes in the Torah are actually inherently related. These 'Parallel episodes' often have over 15-20 significant matches including matching words and actions in the same order! This can not be by chance. Avraham Edery has a B.Sc. and an MBA from McGill University. You can visit www.ParallelsintheTorah.com to learn more about the book or order a copy from Amazon.com.