Sunday, August 11, 2024

Jonathan Grossman on the Question of the Vocalization and and Translation of אדני in Genesis 18:3

  

[B]y revealing the angels’ identity, the narrator creates a gap between the reader and the protagonist. This gap is utilized for a clever wordplay at the outset of Abraham’s conversation with his guests: “he said, ‘אדני, if it pleases you, do not go on past your servant’” (3). The word אדני can be interpreted in one of three ways. Depending on the placement of vowels, the word אדני can be read as plural (‎אֲדֹנָ֗י—my lords) or as singular (‎אדֹנִ֗י—my lord). Additionally, if the title is read in plural, it might simply refer to Abraham’s guests (my lords), but it might also be a divine title—one of God’s names (my Lord).

 

Some scholars read the title in the singular simply because of the context of the sentence, which continues to address the guests in singular form. Others preferred the Samarian version that continues the sentence in plural.

 

The debate regarding the term “Adonai” (“my lords”), has been discussed throughout the generations of biblical exegesis. The term is used interchangeable as a divine and human title throughout the Abraham cycle. (E.g. 15:2 and 8; 18:27 and 31; 20;4, among many others, in reference to God; alternatively, 19:2 [from Lot’s viewpoint!]; 23:6, 11, 15; 24:18, and many others) The debate is emphasized in modern translations of the verse: some translated “my lords” (e.g., NPJS; NAU; RSV) while others wrote “My Lord” (e.g., KJV; NKV). (Jonathan Grossman, Abram to Abraham: A Literary Analysis of the Abraham Narrative [Das Alte Testament Im Dialog 11; New York: Peter Lang, 2016], 254-55)

 

For the Rabbinic debate, see b. Shavuot 35b; cf. b. Shabbat 127a. See also Genesis Rabbah Theodore-Albeck edition, p. 486, note on line 5. The punctuation indicates that according to the Masoretic text the word reflects the divine name. Onkelos translated accordingly (“He said, God, if it pleases you . . .”); Rashi noted this as a second possibility, as did Nahmanides and R. Joseph Bekhor Shor. R. Levi ben Gershon believed the term was secular. (Ibid., 254 n. 18)

 

Shevuot 35b:9

 

All names that could be understood as the name of God that are stated in the Torah with regard to Abraham are sacred and are referring to God, except for this name, which is non-sacred, as it is stated: “My lords, if I have found favor in your eyes” (Genesis 18:3). In that passage, Abraham is addressing the angels who appeared to him in the guise of men, not God.

 

Shabbat 127a:13

 

We learned in the mishna: One may move baskets of produce due to the guests and in order to prevent the suspension of Torah study in the study hall. Rabbi Yoḥanan said: Hospitality toward guests is as great as rising early to go to the study hall, as the mishna equates them and teaches: Due to the guests and due to suspension of Torah study in the study hall. And Rav Dimi from Neharde’a says: Hospitality toward guests is greater than rising early to the study hall, as it teaches: Due to the guests, and only afterward: And due to suspension of Torah study in the study hall. Rav Yehuda said that Rav said on a related note: Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant” (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately. Rabbi Elazar said: Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and blood people is such that a less significant person is unable to say to a more significant person: Wait until I come to you, while with regard to the Holy One, Blessed be He, it is written: “And he said: Lord, if now I have found favor in Your sight, please pass not from Your servant.” Abraham requested that God wait for him due to his guests.

 

Rashi:

 

'ויאמר אדני אם נא וגו AND HE SAID, MY LORD, IF NOW etc. — He addressed himself to the Chief of them; calling them all “lords”, (אדני may mean “my lords”), whilst to their Chief he said “Do not I pray thee pass away”, for he knew that if he would not pass by, his companions would certainly remain with him. In this explanation the word אדני has a “profane” sense (does not refer to God, being merely a term of address, “Sirs”) . Another explanation is that the word is “holy” (referring to God): he asked God to wait for him whilst he ran and invited the travellers. For although this is written after the words “and he ran to meet them”, yet the conversation took place beforehand. It, indeed, is the way of the Scriptures to speak in this manner as I have explained in my comment on “My spirit shall not strive” (Genesis 6:3) which is written after the passage. “And Noah begot” (Genesis 5:32) whereas it is impossible to say otherwise than that the decree of a respite of 120 years made in reference to this verse “My spirit shall not strive etc.” was twenty years before the birth of Noah’s sons.) Both these explanations of אדני are to be found in Genesis Rabbah 48:10 (see also Shevuot 35b).

 

Onkelos Genesis 18:3:

 

He said, My Master, if I have found favor in Your eyes [before you], please [now] do not bypass your servant.

 

   


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