Our Gemara on Amud Beis tells us that our forefather, Avraham, was well-versed in 400 chapters of idolatry.
What does this mean? A simple reading is that in his quest to find the true religion and God, he studied the various religions of his time. (The number 400 in Hebrew often means a large number, such as Esav’s 400 men (Bereishis 33:1), adding 400 benches to the study hall (Berachos 28a), 400 casks of wine (Berachos 5b), and more.)
The Midrash (Koheles Rabbah 3:11) says that Yisro, prior to his recognizing God, did not leave any deity that he did not worship. We can presume that this was part of his process as a seeker until he found the true faith. Bereishis Rabbah (39:1) describes Avrohom going through a process of analysis and study to discover God, though doesn’t explicitly mention him worshipping idols. However, in (39:8) there is a reference to Avraham regretting having sinned with idolatry in his youth. These earlier efforts at religious devotion might have been Avraham’s 400 chapters of idolatry.
The Rambam writes that Avraham wrote religious tracts after recognizing God (Laws of Idolatry 1:3), and Migdal Oz (ibid.) says this is the source of the 400 chapters of idolatry. I find this explanation difficult, as it should be called 400 chapters of worship, not idolatry.
Sefer Daf al Daf, quoting Rav Chaim Stein, offers another idea. There are numerous teachings in Chazal that equate various actions and/or poor character traits with idolatry. For example:
- One who lives outside of Israel (Kesuvos 110b)
- One who prays Shemoneh Esrei while drunk (Berachos 31b)
- A liar or deceiver (Sanhedrin 92a)
- One who avoids giving charity (Bava Basra 10b)
- One who is arrogant (Sotah 4b)
- One who disrespects Chol Hamoed (Pesachim 118b)
- One who breaks vessels in anger (Shabbos 105b)
These were the additional 400 chapters of Avodah Zarah that Avraham was proficient in.
If this is the explanation, we must ask: What is the Gemara trying to emphasize? These are not lost esoteric teachings—sages of all generations ought to know them. I believe the answer is that the sages wanted to stress that, though Avraham may not have had a formal Torah, he evolved in his thinking and behavior to an extremely developed moral code.
The aforementioned actions are considered idolatrous because, at their core, they stem from selfishness or arrogance. But could one mistreat others (God’s children!), steal, or be grandiose if one felt truly accountable to a single Creator—not a pantheon of local, fickle deities?
Therefore, Avraham’s monotheism sparked a change in behavior and morality that went beyond a particular religious practice or form of worship. It was a breakthrough in personal accountability and ethical consciousness.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
Free resource for couples/families:
Over 80 lectures on heathy communication, marriage and sexuality from a Torah perspective Click here
If you liked this, you might enjoy my Relationship Communications Guide. Click on the link above.
Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com