motzei Shabbos: parashas Lech Lecha 5782
“Abram the Hebrew – now he dwelt by the terebinths of Mamre.”
– Genesis 14:13, JPS 1917 Tanach
I would like to give a brief shpiel, in regard to the designation of Abraham as an Ivri. This word, denoting his ethnicity, as it were, is transliterated as “Hebrew.” And, in fact, if somebody speaks Ivrit, that means he speaks the Hebrew language. While for all intended purposes, on behalf of those who would like to instill a sense of continuity into Judaism, by claiming that Abraham was the first Jew, this is not actually the case, according to the most basic chronology in regard to the use of the word, Jew, as referring to a specific population or adherent of the religion referred to as Judaism. It would be more to say that Abraham was the first monotheist, as will be shown later in the discussion on the actual meaning of the word, Ivri.
The term Jew is derived from Judah, who was one of the twelve sons of Jacob. Each of the twelve tribes of Jacob consisted of persons who were referred to as members of their particular tribes, such Benjamites, Ephraimites, and Danites. So, a Judahite would have specifically been a member of the tribe of Judah. Not until sometime after the destruction of the first temple, and the seventy year exile, did the term Judahite become a more general designation. Why? Because, primarily, only members of the tribe of Judah and Benjamin returned to Israel after the seventy year exile – the Judahites, being the more populous tribe.
So, what is the significance of pointing out the difference between the words, ivri and Jew, inclusive of their actual use in history, as opposed to placing meanings upon them, derived from a perspective that recasts, specifically, the word “Ivri” in a quasi-religious light? One benefit is clear, in regard to being able to draw out the actual implications of the word Ivri (Hebrew), that referred to Abraham, and his descendants, who also became known as Israelites. For example, the word Ivri is said to mean “the other side;” thus, Abraham was from the other side of the Euphrates River (Rashi; Genesis Rabbah 42:8). From a symbolic perspective, commentary notes that Abraham was on the other side, in regard to his newfound monotheistic faith, while the rest of the world was steeped in idolatry.
Another point of significance is to make clear that the word Jew, eventually designated the same people known as Hebrews and Israelites, only many generations later, while living in the land of Israel, during the second Temple period. Yet, even to think of Abraham’s descendants living in Israel at that time as Jews, in the same sense that we think of ourselves today, would not be exactly correct either. Namely, because there was no religion, per se, in and of itself, called Judaism at that time. What we think of as the Jewish religion today, was simply the national way of life at the time, mostly centered around Temple worship, as well as synagogues that had been established around the country. The Judaism that we practice today is the result and consequence of our expulsion from Israel after the second Temple was destroyed in 70 C.E. At that time, a center of learning was established in a city called Yavneh, where the sages learned, and from where the Mishnah was eventually codified. Centuries later, Judaism continued to flourish, because of the continuity provided for by way of the Talmud, the observance of the mitzvoth (commandments), and the traditions.
The Tree of Life 