Avraham was sitting at the entrance of his tent when he saw three
strangers. He offered them food and drink demonstrating his well known
hospitality. One of the angels informs Avraham that his wife Sarah
will give birth to a son within one year. Sarah, who was ninety years
old, laughs inwardly at this unbelievable news. The angel questions
her as to why should she laugh when G-d can do anything. A second
angel helps ease the pain Avraham was suffering from after circumcising
himself. A third angel informs Avraham that G-d intends to destroy
the twin cities of Sodom and Gemorrah. Avraham’s nephew Lot
lives in Sodom with his wife and daughters.
Avraham now begins to plead and bargain with G-d to spare the cities
if the angels can find as few as ten righteous people in the cities
(which have become depraved, immoral, and corrupt). When the angels
arrive in Sodom, they tell Lot to flee the city with his family and
not look back. G-d sends fire and brimstone to destroy both cities.
While escaping, Lot’s wife looks back and is instantly turned
into a pillar of salt. Lot escapes to safety with his daughters. Their
children become the founders of the lands of Moab and Ammon.
Avraham, after this destruction moves south to the Negev to a place
called Gerar. Fearing that they may attack Sarah if they new she was
his wife, Avraham tells Avimelech, the king, that Sarah is his sister.
Sarah is taken to the king’s palace and the whole household
comes down with a mysterious illness. G-d tells Avimelech in a dream
that he is being punished for holding Avraham’s wife. Sarah
is returned unharmed the next day.
It is now one year since the angels visited Avraham and Sarah gives
birth to a son named Yitzchak. As Yitzchak grows, she feels that Avraham’s
other son, Yishmael, and his mother Hagar, are a bad influence on
Yitzchak. Sarah convinces Avraham to send Hagar and her son away.
G-d protects Hagar and Yishmael in the desert and he goes on to be
the father of a large nation.
G-d now decides to test Avraham. He tells him to take Yitzchak and
journey for three days. There he was to offer Yitzchak to G-d as a
sacrifice. Avraham does not hesitate for one moment and the two go
off with their attendants. Avraham and Yitzchak ascend Mt. Moriah
and Yitzchak is bound to an altar. As Avraham is about to slay his
son he hears the voice of an angel telling him to stop. G-d now praises
Avraham for showing great faith and provides a ram, instead, for the
sacrifice (the ram’s horn becomes the basis of the shofar blown
on Rosh Hashannah).
Take now your son, your only son, whom you love, Isaac and go to the
Land of Moriah; and offer him there as a burnt offering upon one of
the mountains which I will show you.
This verse from our parsha presents an interesting test of faith for
Avraham and Yitzchak and a difficult verse for us to analyze. This
portion of the Torah is read on the second day of Rosh Hashannah.
In 2002, I delivered a Devar Torah to the congregation at the Oceanside
Jewish Center on this verse. I present it below as my commentary for
this parsha:
Good Yom Tov and l’shana tovah to everyone. Today is the second day of Rosh Hashannah. This day has even more significance to it given that it is also a Sunday, the first day of the week.
In Parshas Bereishit, the Torah begins by describing the first day of creation as “yom echad”; one day. Unlike the remaining days which are characterized as the “second” or “third” days, this first day is not distinguished by the ordinal number “first”. By using the expression “yom echad”, the Torah is teaching us about the unity of G-d and his creation.
The Torah begins with the phrase, “Bereishit barah Elokim…”. The spelling of reishit in Hebrew is also significant since the letters reish, yud, shin, and tav can be rearranged to spell Tishrei, the first month of the year as counted by days, but the seventh month when counting from Nisan; as it is written, “This month shall for you, the first of the months”.
We see a further connection from the daily Psalm normally read during the Shacharit service for today. Psalm 24 begins: “Hashem’s is the earth and its fullness, the inhabited land and those who dwell in it. For He founded it upon seas, and established it upon rivers. Who may ascend the mountain of Hashem? One with clean hands and pure heart; who has not sworn in vain My soul, and has nor sworn deceitfully. He will receive a blessing from Hashem and just kindness from the G-d of salvation.”
Compared with the opening verses from the Torah, we see the connection between King David’s song and the foundation of the world. “Who may ascend the mountain of Hashem?”; clearly this refers to Avraham and Yitzchak on Mount Moriah. Avraham, who was to offer his son, was without blemish. In Temple times, a Kohen had to be without physical or spiritual blemish to offer on the altar. In the same way, the sages call Yitzchak the “perfect offering”. He too, was without blemish and willingly placed himself on the altar of Hashem. The “blessing from Hashem and the just kindness from the G-d of his salvation” alludes to G-d’s promise to make Avraham the father of a great nation and the salvation of finding a ram to sacrifice instead of his son.
The Torah portion for today, taken from parsha vayeira, contains the well known story of the akeidah, the binding of Yitzchak. It has troubled scholars for many years. In connection with what we have said, the significance between today’s Torah reading and the second day of Rosh Hashannah involves two aspects. First, with today being Sunday or Yom Rishon in Hebrew, we see that God asked Avraham to sacrifice his first born son Yitzchak; his reishit since Yitzchak was the first born of Sarah. Second, the sages state that the blowing of the shofar is in commemoration of the sacrifice of the ram instead of Yitzchak. Yesterday was Shabbos, so by Rabbinic decree the shofar was not blown. Instead, we merit the mitzvah of hearing the blowing of the shofar today.
The Torah can be understood on many levels. Specifically, the sages speak of four:
p’shat, remez, drush, and sod. These four terms refer to, respectively, the plain meaning of the text, allusions, homiletics, and finally secret or mystical meanings. Together, the first letters of the four Hebrew words spell out the word “pardes” which means “paradise”.
If we focus on the simple meaning of the text, the p’shat, the akeidah is very troubling. It seems that G-d is asking Avraham to sacrifice the only son he has who was destined to follow in his footsteps. Avraham is 100 years old and has loved being a father. He was promised that he would be ‘The father of many nations” and that his descendants would outnumber the sands of the desert.
If he kills his son, all of this is lost. But Avraham has been a servant of G-d for many years. He has, according to the midrash, withstood nine previous trials. He has brought monotheism to the world and has been unwavering in his belief in the one true G-d. Avraham has been the embodiment of the trait of chesed or kindness. He has invited strangers into his tents even when suffering the after effects of a self inflicted circumcision. He pleaded for the safety of the sinners living in Sodom and Gemorrah and was always honest in his business dealings. Even so, it was with great alacrity, that Avraham ran to do G-d’s bidding and perform a mitzvah for its own sake. The Torah, however, remains silent on many questions.
Why does G-d want Avraham to sacrifice his son?
Why doesn’t Avraham protest?
Why isn’t Sarah mentioned?
Why didn’t Yitzchak protest?
Why didn’t anyone else protest?
What did Avraham and his son speak about?
Why is God constantly testing Avraham?
Parenthetically, why does G-d test the righteous?
Was this a fair test? In other words, did G-d really intend for Avraham to slay his
Son and couldn’t we think of this as a test for Yitzchak as well?
It is not easy to answer all of these questions; and I won’t try to. Clearly, we must go beyond the simple meaning, the p’shat, and look deeper into the Torah and glean interpretations of the words of the Torah based on how our sages studied them on many other levels.
First, the episode begins with a clue to the reader. The literal translation of the opening verse in chapter 22 of Sefer Bereishit is:
“And it happened after these things that G-d tested Avraham…”
Thus we see that there is going to be a test. The English word is “tested” but the Hebrew word, “nisah” suggests another meaning. Nisah can also mean “elevated”, like a flag or banner.
In this sense, we can state that G-d intended to elevate the spiritual nature of Avraham. A test or trial is sometimes used to strengthen. But hadn’t Avraham been tested enough? The Mishnah in Pirke Avot states that Avraham was subjected to ten trials.
Avraham passed all of the first nine trials. Each time, he emerged stronger and wealthier than before. This was true materially, physically, and spiritually. But what of Yitzchak? We hear very little about him. The sages say that he was 37 years old at the time of the akeidah. Did God really ask Avraham to sacrifice his son? Rashi says no! Why does G-d test people? The Maharal of Prague, Rabbi Yehudah Lowe, writes that:
“G-d is the light of existence. When mankind has turned its back on G-d and left him, it is lost in the ensuing dark, but a righteous person (a tzaddik) can serve as a light to illuminate the path to teshuvah. G-d challenges a righteous person with trials, to bring out their inner light, to shine as a beacon by which others will see a higher purpose in life and start on the journey back.”
According to the Maharal, G-d tests the righteous because they can withstand the test. The outcome is foreknown. By way of analogy, consider an artisan who tests his strongest and most durable wares by striking them to bring out their sounds and tones. He would never think of striking an inferior model, which he knows would crack under the strain.
Avraham passed all these trials and the Midrash states that G-d asked Avraham to withstand one more trial by using the phrase “kach na…”; “please take …”.
The Midrash writes that God said, after the akeidah:
“Now I know how to answer the satan and the nations amazed at the love I have for you. I have a chance to reply now that they see how you fear G-d.” The Talmud records a conversation between G-d and Avraham:
G-d said: “Please take your son”.
“But I have two sons”, Avraham replied. “Which should I take?”
“et yechidicha”, “your only one”, G-d answered.
“But each one is the only one of his mother”, said Avraham.
“asher ahavti”, “Whom you love”, G-d answered.
“But I love them both”, said Avraham.
“I am referring to Yitzchak”, G-d replied.
If Avraham knew this was only a test, then it wouldn’t be much of a test. Unless it wasn’t a test at all. G-d says, “v’ha-al’leihoo”, bring him up, “l’olah”, as an “offering”. Rashi points out that nowhere does G-d explicitly state, “slaughter your son”. While the context of an oleh may be clear in the simple meaning (a burnt offering which is first slaughtered and then burnt on an altar), we use the word “oleh” today. A person called up to the torah is called an “oleh” because it is a spiritual elevation. In fact, Avraham lets slip this fact (or by prophetic vision) by stating to his attendants, “we will go up to worship and then come back down”. This, Rashi interprets, means that Avraham knew that both he and his son would return.
Perhaps, this was a test for Yitzchak. At 37 years of age, he could have refused his father. But Yitzchak was the embodiment of “gevurah” or strength. He was the one who followed the letter of the law. The Torah states that Yitzchak asks his father where the lamb is for the sacrifice and soon realizes that it must be him. Was Avraham a willing accomplice for Yitzchak’s sake?
On a deeper level, it must have been hard to put Yitzchak through this. Suppose Avraham really thought that G-d intended him to sacrifice his son. Avraham was sacrificing not only a human being, his son, but also a part of himself. As the embodiment of chesed, Avraham needed to show a determined strength of character that combines both chesed and gevurah. Like the proverbial Dr. Jekyl and Mister Hyde, we have two natures which the sages call the yetzer hara and the yetzer tov (the bad and good inclinations).
A leader cannot survive without both. Strength of character demands that decisions for the good of the people may sometimes be unpopular. Justice must be tempered by mercy.
This is reflected in the change in the names of G-d both in the first chapter of Bereishit and this portion. The word “Elokim” refers to the aspect of God called the “Attribute of Justice” It refers to G-d as the master of all forces (even nature). It is this name that appears in the opening words of the Torah. The name spelled “yud-hey-vav-hey” and is not pronounced as written. Instead, we use either, Adonai, or Hashem. These names denote a higher level of G-dliness. They reflect G-d as the one who is, was and always will be (hoveh). This is also embodied by the Attribute of Mercy.
The Zohar states that at first G-d wanted to create the world based solely on the attribute of justice, but saw that it wouldn’t endure. The analogy used is a king who had delicate cups. If hot liquid was added, they would crack. If cold liquid was used, a chemical reaction would cause the liquid to congeal and be unfit for consumption. The solution is to mix the hot and cold liquids together.
The yetzer hara ( our evil inclination) cannot be conquered but it can be controlled. It is that part of ourself, that strives for progress and excellence. Without it, we are nothing. The Talmud relates a story that once the sages caught the yetzer hara and even the chickens stopped laying eggs!
Through the akeidah and all of his other trials, Avraham demonstrated the concept of “mesirus ha-nefesh” or self sacrifice. While we may never be asked to physically sacrifice ourselves or others, many of our martyrs in the past have sanctified the name of G-d, “al kiddush Hashem”, through “mesirus ha-nefesh”. Today, the lesson for us is “mesirus ha-nefesh” as it relates to the study of Torah, through prayer, service to our synagogue, and by doing deeds of loving kindness.
The sages say that when we sin, we separate ourselves from G-d. This is reflected in a separation of the four lettered name of G-d. The second hey, which reflects a lower level of G-dliness, as revealed on the earth, is detached from the other three letters.
In our machzor, we say that the decrees on Rosh Hashannah can be annulled through teshuvah, tzedakah, and tefillah. Through repentance, charity, and prayer. In Hebrew, these three words have something else in common; they are all four letter words that end with the letter hey.
Through teshuvah, we “teshuv-hey”, we “return” the letter hey back to its rightful place. That is, we repent and return to God and close the distance between us. With tzedakah, we “tzedek-hey”, we show justice for the hey, as in the phrase “tzedek, tzedek, tirdof”, “justice, justice, you shall pursue”.
Through tzedakah, charity, we cling to G-d by showing that what we have came from Him and should be shared with those less fortunate. Through justice, we correct a wrong and bring it back to the ways of righteousness.
Through tefillah, we “tafal-hey”. The Aramaic word “tafal” spelled with a tav instead of a tet, means “to paste”. With tefillah; prayer, we paste the letter hey back to where it belongs. Pasting is a quick and strong bonding agent. Prayer brings us closer to G-d, and binds us to Him; especially when those prayers are heartfelt with kavannah; we “kavein”-hey; we direct the letter hey back to its source. I would like to add one more four letter word from our Torah portion; akeidah. Akeidah means to “akeid” or “bind” the hey.
Through the akeidah, Avraham and Yitzchak bound themselves to G-d. They clung to G-d, with devikah. They joined with G-d through yechidah. These words also end in hey.
I wish for you all, ketivah v’chatimah tovah. May you be inscribed and sealed for a good and sweet new year. May you ketiv-hey (inscribe the level of G-dliness), chatim-hey, “seal” that level of G-dliness, and tov-hey ; may that level of Godliness bring you goodness and joy!
