Terach

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The Journey Begins with Terach

TANAKH

Terach initiated the journey that would eventually lead to the establishment of the Jewish people in Canaan. The book of Genesis recounts Terach's journey from Ur of the Chaldeans to Haran, highlighting his role in the early stages of this significant migration.

Terah took his son Abram, his grandson Lot the son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and they set out together from Ur of the Chaldeans for the land of Canaan; but when they had come as far as Haran, they settled there. The days of Terah came to 205 years; and Terah died in Haran.

Genesis 11:31-32

Avram's Early Trials and Triumphs

COMMENTARY

The midrash tells of Terach's resistance to Nimrod and Avram's early rejection of idolatry which set the stage for the birth of monotheism. Rabbeinu Bachya’s commentary on Genesis provides a detailed narrative of Avram’s miraculous survival and his confrontation with Nimrod.

According to a comment in the Sefer Hayashar at the time Avram was born a certain star in the eastern sky “swallowed “ four other stars in four directions of the sky. At that time Nimrod’s advisors said to him: “at this moment a son has been born to Terach whose descendants will produce a nation which will inherit the whole earth as well as the hereafter. If you agree, let us give his father a house full of gold and silver and get his permission to kill the baby.” Thereupon Nimrod immediately sent an urgent message to Terach in which he referred to the baby who had been born to Terach on the…

Rabbeinu Bahya, Bereshit 15:7:2

Terach's Deception

MIDRASH

Terach's cunning actions to save his son Abraham from being killed by the king, as told in midrash, reveal a dramatic and protective side of Abraham's early life. Louis Ginzberg's early 20th-century work, Legends of the Jews, weaves together a rich tapestry of Jewish folklore and biblical stories, providing deeper insights into the traditional narratives.

The king spake, however, saying, "I will purchase thy youngest son for a price." And Terah made answer, "Let my king give me three days' time to consider the matter and consult about it with my family." The king agreed to this condition, and on the third day he sent to Terah, saying, "Give me thy son for a price, as I spoke unto thee, and if thou wilt not do this, I will send and slay all thou hast in thy house, there shall not be a dog left unto thee." Then Terah took a child which his handmaid had borne unto him that day, and he brought the babe to the king, and received value for him…

Legends of the Jews 1:5:65-66

The Celestial Signs of Abram's Birth

MIDRASH

According to the midrash, the birth of Abram was marked by celestial phenomena that wise men and astrologers interpreted as signs of his future greatness. The medieval midrashic text, Sefer HaYashar, offers a rich narrative that expands on the biblical account of Abram's birth and its astrological significance.

‎ And in the night that Abram was born, all the servants of Terah and all the wise men and the ‎astrologers of Nimrod came, and they ate and drank in the house of Terah and they were ‎greatly rejoiced all night. And when the wise men and the astrologers left Terah's house they ‎lifted up their eyes unto heaven on that night to observe the stars; and behold a very large ‎star came from the rising of the sun and ran about in the heavens and swallowed up four stars ‎from the four winds of heaven. And the wise men and the astrologers were greatly astonished ‎at that spectacle…

Sefer HaYashar (midrash), Book of Genesis, Noach 9

The Redemption of Terach

COMMENTARY

According to the midrash, Terach, known for his idolatry, ultimately repented and achieved righteousness before his death. The medieval Torah commentary Daat Zekenim by the Tosafists explains the significance of the repetition of Terach's name in the Torah.

אלה תולדת נח נח, “these are the generations of Noach, Noach;” why has the name of Noach been repeated here twice? He was exemplary vis a vis spiritual beings in the heavenly spheres as well as vis a vis his contemporaries on earth. (B’reshit Rabbah, 30,4) The meaning is to tell us that whenever we encounter such a construction of a person’s name appearing twice in a row, it is to remind us that the person concerned was a righteous person. An example for this is found in Genesis 2,11, where the name Avraham appears twice in a row…

Da'at Zekenim on Genesis 6:9:1

The Fiery Furnace of Ur-Kasdim

COMMENTARY

The midrashic explanation reveals a dramatic and tragic event involving Terach, his son Haran, and a fiery furnace, adding depth to the biblical narrative. Rashi, the renowned 11th-century French biblical commentator, provides both a literal and midrashic interpretation of Genesis 11:28:1, exploring the layers of meaning in the text.

על פני תרח אביו IN THE PRESENCE OF HIS FATHER TERAH — meaning during his father’s lifetime (Genesis Rabbah 38:13). The Midrashic explanation is that he died through his father. For Terah accused his son Abram before Nimrod of having smashed his idols to pieces, and he cast him into a fiery furnace. Haran waited and said to himself, “If Abram proves triumphant I will be on his side; if Nimrod wins I shall be on his”. When Abram was saved they said to Haran, “Whose side are you on?” Haran replied, “I am on Abram’s side”. They therefore cast him into the fiery furnace and he was burnt to death…

Rashi on Genesis 11:28:1

Terach's Extended Lifespan

COMMENTARY

Terach's lifespan is uniquely interpreted to suggest that his extraordinary concern for his son Abraham extended his life beyond what was originally allocated. The 18th-century Torah commentary, Or HaChaim, by Rabbi Chaim ibn Attar, offers a mystical and insightful analysis of Terach's lifespan in the context of his relationship with his son Abraham.

ויהיו ימי תרח חמש שנים ומאתים שנה. Terach lived to be 205 years. The reason the decription of Terach's age differs from the description of the other people listed in this chapter, i.e. "all the days of so and so were, etc." is twofold. It can either mean that Terach lived longer than the years originally allocated to him, or it can mean that he did not live all the years that had originally been allocated to him. Here the absence of the words "all the days of his life" most likely mean that he lived longer than the years originally allocated to him…

Or HaChaim on Genesis 11:32:1

A Journey Continued

COMMENTARY

Abraham's journey was a continuation of a path already begun, rather than a break from the past. Rabbi Jonathan Sacks, in his insightful commentary, explores the generational continuity in the spiritual quests of Abraham and his predecessors.

The implication of this verse seems to be that far from breaking with his father, Abraham was continuing a journey Terah had already begun.

Covenant and Conversation; Genesis; The Book of the Beginnings, Lech Lecha, Fathers and Sons 16

Terach's Unyielding Idolatry

COMMENTARY

Terach, the father of Abraham, did not abandon his idolatry despite his son's influence. Radak, a prominent medieval biblical commentator, explores Terach's complex relationship with idolatry and his son Abraham.

וימת תרח בחרן, this line tells us that Terach had not abandoned his idolatry and had moved to Charan only out of love for his son Avraham. Following Avraham who had obeyed instructions given to him in a vision, did not mean that Terach changed his philosophy or lifestyle. This is why he saw nothing wrong in remaining in Charan until the time of his death. [even though his son had attained great prominence in the land of Canaan during the intervening 62 years. Ed.] If he had really done teshuvah, and returned to the G’d of his forefathers…

Radak on Genesis 11:32:2

Faith Over Family

MIDRASH

The contrasting fates of Abraham and Haran illustrate the importance of unwavering faith in God over familial or societal influences. The Midrash Tehillim, a collection of homiletic teachings on the Book of Psalms, expands on biblical narratives to offer moral and spiritual lessons.

It is good to trust in God and not rely on the words of one's father or mother. Terach would observe the stars and see the fate of his son Haran, who was burned, and the fate of his son Abraham, who would fill the whole world. All the nations came to Abraham and asked, "Who are you?" He replied, "I will never abandon the God of Heaven." They immediately took him and threw him into a fiery furnace, but he did not descend with it. No city, no sanctuary, no fire, and no sword could harm him, for it was God Himself who saved him, as it is said, "I am the Lord who brought you out…

Midrash Tehillim 118:11

The Unusual Death of Haran

COMMENTARY

The death of Haran during his father Terach's lifetime is an exceptional event in biblical history. Rabbi Jacob ben Asher, in his medieval commentary Tur HaArokh, compares Haran's death to the rare occurrences of Peleg and Lemech's deaths during their fathers' lifetimes.

וימת חרן על פני תרח אביו, “Haran died during the lifetime of his father Terach.” Some commentators hold that until that time children did not die during the lifetime of their fathers except for Peleg (Genesis 11,18). Hence the Torah reported that this was an exception. A similar expression is used in Numbers 3,4 when the appointment of Elazar and Ittamar as priests during the lifetime of their father Aaron is reported. [I do not think the argument is sound, as Lemech, Noach’s father died during the lifetime of his own father Methuselah. Ed. (5,31)]

Tur HaArokh, Genesis 11:28:1

From Idolatry to Monotheism

LITURGY

The journey from idolatry to monotheism is a cornerstone of Jewish spiritual evolution. The Passover Haggadah recounts that in the beginning, ancestors, including Terach, were idol worshippers.

מִתְּחִלָּה IN THE BEGINNING,
our ancestors were idol worshippers.
BUT NOW
the Omnipresent has drawn us close in His service;
as it is said:
“Joshua said to all the people,
‘This is what the LORD God of Israel has said:
Beyond the river your ancestors always dwelled –
Terah the father of Abraham, the father of Nahor –
and they served other gods.

Pesach Haggadah, Magid, In the Beginning Our Fathers Were Idol Worshipers 1

Journey of Faith

TANAKH

Before the journey to monotheism, the ancestors of the Israelites worshiped other gods. In the book of Joshua, the Israelites are reminded of their ancestral history, including their forefathers' lives beyond the Euphrates River.

Then Joshua said to all the people, “Thus said the ETERNAL, the God of Israel: In olden times, your ancestors—Terah, father of Abraham and father of Nahor—lived beyond the Euphrates and worshiped other gods.

Joshua 24:2

Terach's Transformation

KABBALAH

Terach, Abraham's father, chose to leave his homeland after witnessing Abraham's miraculous survival from the fire. The Zohar, a central text of Jewish mysticism, recounts how Terach and Lot followed Abraham and Sarah, departing from among the wicked.

We should expect “and they went forth with him״, referring to Terah; why, then, does it say “with them”? The reason is that Terah and Lot went forth with Abram and Sara, who led the way in departing from that sinful district; for when Terah saw that Abram was rescued from the fire, he began to be guided by Abram, and therefore we read, “and they went forth with them”, i.e. Terah and Lot with Abram and Sara.

Zohar, Lech Lecha 4:17

A Gradual Departure

COMMENTARY

Abraham's departure from his father's house was a gradual process, not an immediate break. Rabbi Jonathan Sacks explores the nuanced journey of Abraham, emphasizing the gradual separation from his father, Terach, as part of his spiritual and physical journey.

It turns out, in other words, that Abraham left his father’s house long after he had left his land and his birthplace. His birthplace was in Ur, in what is today southern Iraq, but he only separated from his father in Haran, in what is now northern Syria. Terah, Abraham’s father, accompanied him for the first half of his journey. He went with his son at least part of the way.

Studies in Spirituality; A Weekly Reading of the Jewish Bible, Lekh Lekha; Journey of the Generations 12

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