Where We Connect
Abraham and Moses in Jewish, Christian and Islamic Traditions
Seth Ward
(This is adapted from a handout prepared for a series of three sessions at Kavod Senior Living on three Fridays in February 2024. It was posted here in order to project the handout on a screen, which was beneficial for some of the participants. Several additional pages were posted during the course of this series. –SW)
Much of our world today has been shaped by religious traditions ascribed to Abraham and Moses. Moses is seen by Christians and Jews as the great Lawgiver and is the most-referenced Prophet in the Quran. All three of these traditions consider Abraham a founding figure. Judaism, Christianity and Islam repeat narratives about them. Much of the sacred year is organized around events in their lives as recorded in Scripture.
What can we say about the history of these individuals? There is a tension between the religious narratives and the findings of scholars. In order to assess this material, it is necessary to discuss how Scripture is read and understood, and the role of Abraham and Moses in the respective traditions.
This presentation is based on a course taught by Dr. Seth Ward at the University of Wyoming, examining parallels from the lives of Moses, Jesus and Muhammad; Previous lectures on related topics at Kavod and elsewhere in Colorado; over three decades of Services and Torah Study at Shabbat Morning Services at Kavod, and a half-century or more of research and teaching in the field. Ideally, Abraham and Moses can be presented and discussed to illustrate aspects of contemporary research, religious piety, and the development of religious ideas over time. For example, looking at the birth and infancy narratives about Abraham and Moses can be a key to understanding the values and goals in the stories, how they intersect and, sometimes much more important how they differ.
The goal of this series is to promote greater awareness of the breath of interpretation, to balance critical inquiry with empathy, and to underscore the diversity of understandings. Not only are there similarities to celebrate, but there are profound differences to respect.
A three-week series is enough to begin to delve deeply into this subject, and of course it is not enough to do more than begin to scratch the surface of these issues.
Well, What about Abraham?
Maimonides (3) From the time he was little, (Abraham) used to think day and night about how this sphere could move without a Mover, without someone to turn it. He had neither teacher nor informer, rather, he was implanted in Ur of the Chaldees, among the foolish idolaters. His mother and father and all the people were idolaters, and he among them. His heart continued its analysis until it perceived the way of truth and the line of righteousness from his correct understanding. He reached this understanding at 40 years of age(Abraham began to proclaim this in public. The king sought to kill him but he miraculously escaped to Harran, where he taught and attracted followers, and) went around from city to city and kingdom to kingdom until he came to Canaan. (He wrote books and passed along his teaching to Isaac; Isaac passed it on to Jacob and Jacob to his sons and followers,)so that this matter became more and more strengthened among the children and followers of Jacob, so that there was a community that knew God. This continued until they spent many years in Egypt and they returned to learning their practices [i.e. those of the idolatrous Egyptians] and to worship stars like them, except for the tribe of Levi.The principle which Abraham had planted was almost uprooted And God in his love for us, and in keeping with his oath to Abraham, made Moses the Master of all Prophets and sent him and crowned [Israel] with His commandments and informed them about the manner of worshipping him and about the judgment in store for idolaters and all who follow them in error.
From Nabatean Agriculture: After discussing the causes of wind, as agreed to by most of the Kasdean scholars, it says: Abraham was raised in Kuth, when he disagreed with the majority and made all acts on earth (proceed) from the action of an Agent greater, more powerful and higher than the Sun. They argued with him about what they saw regarding the Sun warming the earth in its never-ceasing movement. Abraham rejected their proofs by arguing that the Suns heating is a cause, but the cause is the action of an Agent on the sun; the sun is just like an axe in the hands of a carpenter. He argued back and denied that the heating of the atmosphere is caused by the Sun. He asked why, if the sun causes the heating of the air, do we find it hot when we move into the shade? (The answer is that the air in both parts is connected). Then they argued about the red, fiery color that often appears in the air which they believed was the result of moisture that predominates over the earth, burning up due to the action of the sun. Abrahams answers had to do with vapors and wetness and drynessin the manner of medieval physics. Then, after separating him from all of his possessions, the king exiled him from the region of Babylon, to Syria, so that he would not ruin the people of his polity. This was after arguing with them for a long time, while he was imprisoned. (264-265.)
Quran [6.74] And when Ibrahim said to his sire, Azar: Do you take idols for gods? Surely I see you and your people in manifest error. [6.75] And thus did We show Ibrahim the kingdom of the heavens and the earth and that he might be of those who are sure. [6.76] So when the night over-shadowed him, he saw a star; said he: Is this my Lord? So when it set, he said: I do not love the setting ones. [6.77] Then when he saw the moon rising, he said: Is this my Lord? So when it set, he said: If my Lord had not guided me I should certainly be of the erring people. [6.78] Then when he saw the sun rising, he said: Is this my Lord? Is this the greatest? So when it set, he said: O my people! surely I am clear of what you set up (with Allah). [6.79] Surely I have turned myself, being upright, wholly to Him Who originated the heavens and the earth, and I am not of the polytheists. [6.80] And his people disputed with him. He said: Do you dispute with me respecting Allah? And He has guided me indeed; and I do not fear in any way those that you set up with Him, unless my Lord pleases; my Lord comprehends all things in His knowledge; will you not then mind? . . . [6.83] And this was Our argument which we gave to Ibrahim against his people; We exalt in dignity whom We please; surely your Lord is Wise, Knowing. [6.84] And We gave to him Ishaq and Yaqoub; each did We guide, and Nuh did We guide before, and of his descendants, Dawood and Sulaiman and Ayub and Yusuf and Haroun; and thus do We reward those who do good (to others).
THE BIRTH and INFANCY NARRATIVE: Remaking Moses
The biblical text: Exodus 2: 1-9
A man of the house of Levi went and married the daughter of Levi. The woman conceived and bore a son. She saw that he was [exceptionally] good, and she kept him hidden for three months. When she could no longer hide him, she took a papyrus box and coated it with clay and tar. She placed the child in it, and placed it in the reeds near the bank of the river. [The child’s] sister stood herself at a distance to see what would happen to him. Pharaoh’s daughter went down to bathe by the river, while her maids walked along the river’s edge. She saw the box among the reeds and sent her maid and she fetched it. She opened it and saw the child, and behold a boy was crying. She took pity on it, and said, “This is one of the Hebrew boys.” [The infant’s] sister said to Pharaoh’s daughter, “Shall I go and call to you a nursing [mother] from the Hebrew women to nurse the child for you?” “Go,” said Pharaoh’s daughter to her. The young girl went and called the child’s mother. Pharaoh’s daughter said to her [the child’s mother], “Take this child and nurse him for me, and I will pay your fee.” The woman took the child and nursed it.
Verse 1: And married the daughter of Levi.
He (Amram) had separated from her due to Pharaoh’s decree and he [now] took her back and married her a second time. She, too, became youthful again. [Actually] she was 130 years old, for she was born upon their arrival in Egypt between the walls (the entrance of the city). They then spent 210 years there (in Egypt). When they left, Moshe was 80 years old. Thus, when she became pregnant with him she was 130 [years old]. [Yet,] she is referred to as “the daughter of Levi.”
Verse 2: She saw that he was good.
When he was born the entire house was filled with light.
Verse 3: When she could no longer hide him.
Because the Egyptians calculated [the time] from the day that he (Amram) took her back, but she gave birth to him after six months and one day. [This is possible] because one who gives birth in the seventh month can give birth [even if the 7th month is] incomplete. [But] they (the Egyptians) inquired after her [only] at the end of the ninth month.
With clay and tar.
Tar on the outside and clay on the inside, so that the righteous [child] should not have to smell the bad odor of tar.
Verse 5: To bathe by the river.
You must transpose [words in] the verse and [then] explain it [as follows]: “Pharaoh’s daughter went down to the river in order to bathe in it.”
Along the river’s edge.
[Meaning:] near the river, as in: “See Yoav’s property is next to mine ( {Hebrew Ref} ).” It has the meaning of the actual hand because a person’s hand is next to him. Our Sages explained that {Hebrew Ref} —walking refers to dying, as in: “Behold, I am going ( {Hebrew Ref} ) to die.” They were going to die because they opposed her (Pharaoh’s daughter).” The verse supports (the Sages’ explanation), because [otherwise] why do we need to write: “And her maidens were [going]?”
Her Maid.
[Meaning:] her handmaiden. But the Sages explained it as “hand.” However, according to Hebrew grammar, Hebrew ama should then have been vocalized with a dagesh in the mem. They explain the word as “her arm,” and her arm extended many cubits.
Verse 6: She opened it and saw.
Whom did she see? The child! That is the plain meaning. But, the Midrashic explanation is that she saw the Divine Presence with him.
And behold a boy was crying.
His voice was like that of a [grown] boy.
Verse 7: From the Hebrew women.
This teaches that she handed him around to many Egyptian women to be nursed, but he refused to nurse, for he was destined to speak with the Divine Presence.
NIGHT JOURNEY TO HEAVEN, AND PRAYER MADE OBLIGATORY
It is narrated on the authority of Anas b. Malik that the Messenger of Allah (may peace be upon him) said: I was brought al-Buraq Who is an animal white and long, larger than a donkey but smaller than a mule, who would place his hoof a distance equal to the range of version. I mounted it and came to the Temple (Bait Maqdis in Jerusalem), then tethered it to the ring used by the prophets. I entered the mosque and prayed two rak’ahs in it, and then came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said: You have chosen the natural thing. Then he took me to heaven.
Gabriel then asked the (gate of heaven) to be opened and he was asked who he was. He replied: Gabriel. He was again asked: Who is with you? He (Gabriel) said: Muhammad. It was said: Has he been sent for? Gabriel replied: He has indeed been sent for. And (the door of the heaven) was opened for us and lo! we saw Adam. He welcomed me and prayed for my good. Then we ascended to the second heaven
Then he ascended with us to the fifth heaven and Gabriel asked for the (gate) to be opened. It was said: Who is he? He replied Gabriel. It was (again) said: Who is with thee? He replied: Muhammad. It was said Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and then I was with Harun (Aaron)-peace of Allah be upon him. He welcomed me prayed for my well-being. Then I was taken to the sixth heaven. Gabriel (peace be upon him) asked for the door to be opened. It was said: Who is he? He replied: Gabriel. It was said: Who is with thee? He replied: Muhammad. It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I was with Musa (Moses) peace be upon him. He welcomed me and prayed for my well-being. Then I was taken up to the seventh heaven. Gabriel asked the (gate) to be opened. It was said: Who is he? He said: Gabriel It was said. Who is with thee? He replied: Muhammad (may peace be upon him.) It was said: Has he been sent for? He replied: He has indeed been sent for. (The gate) was opened for us and there I found Ibrahim (Abraham peace be upon him) reclining against the Bait-ul-Ma’mur and there enter into it seventy thousand angels every day, never to visit (this place) again. Then I was taken to Sidrat-ul-Muntaha whose leaves were like elephant ears and its fruit like big earthenware vessels. And when it was covered by the Command of Allah, it underwent such a change that none amongst the creation has the power to praise its beauty.
Then Allah revealed to me a revelation and He made obligatory for me fifty prayers every day and night. Then I went down to Moses (peace be upon him) and he said: What has your Lord enjoined upon your Ummah (nation)? I said: Fifty prayers. He said: Return to thy Lord and beg for reduction (in the number of prayers), for your community shall not be able to bear this burden. as I have put to test the children of Isra’il and tried them (and found them too weak to bear such a heavy burden). He (the Holy Prophet) said: I went back to my Lord and said: My Lord, make things lighter for my Ummah. (The Lord) reduced five prayers for me. I went down to Moses and said. (The Lord) reduced five (prayers) for me, He said: Verily thy Ummah shall not be able to bear this burden; return to thy Lord and ask Him to make things lighter. I then kept going back and forth between my Lord Blessed and Exalted and Moses, till He said: There are five prayers every day and night. O Muhammad, each being credited as ten, so that makes fifty prayers. He who intends to do a good deed and does not do it will have a good deed recorded for him; and if he does it, it will be recorded for him as ten; whereas he who intends to do an evil deed and does not do, it will not be recorded for him; and if he does it, only one evil deed will be recorded. I then came down and when I came to Moses and informed him, he said: Go back to thy Lord and ask Him to make things lighter. Upon this the Messenger of Allah remarked: I returned to my Lord until I felt ashamed before Him.
From Islamic Prayer:
O God, honor and bless Muhammad and Muhammads family as you honored Abraham and Abrahams family Surely, you are praiseworthy, the Great My God, bless Muhammad and Muhammads family as you blessed Abraham and Abrahams family Surely, you are praiseworthy, the Great.
From the New Testament
Abraham Justified by Faith
4 What then shall we say that Abraham, our forefather according to the flesh, discovered in this matter? 2 If, in fact, Abraham was justified by works, he had something to boast aboutbut not before God. 3 What does Scripture say? Abraham believed God, and it was credited to him as righteousness.[
9 Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abrahams faith was credited to him as righteousness. 10 Under what circumstances was it credited? Was it after he was circumcised, or before? It was not after, but before! 11 And he received circumcision as a sign, a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but have not been circumcised, in order that righteousness might be credited to them. 12 And he is then also the father of the circumcised who not only are circumcised but who also follow in the footsteps of the faith that our father Abraham had before he was circumcised.
13 It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith. 14
Coffeecups 