ר"ע תיתד תונויצל ינויערה גוחה ,םולשו זוע
The story of the binding of Isaac provides us with the opportunity to grapple with one of the central issues facing modern society within both the religious and society/political realms. G-d addresses Abraham in this event on several occasions. The first time, at the beginning of the test, it is written: "After these events, G-d tested Abraham and said to him, 'Abraham', and Abraham said, 'Here I am.' 'Take your son, the only one you love - Isaac - and go to the land of Moriah and bring him as a burnt offering on one of the mountains I will tell you.' "
Here G-d suffices calling Abraham's name once because Abraham answered immediately to G-d's demand to sacrifice his son. Much has been written and said about Abraham's readiness to sacrifice his most valued possession. Abraham is usually held in esteem for his willingness, but this act can also be viewed as the readiness to follow instructions without engaging any internal struggle. This course of action would not distinguish Abraham from others in the society he lives in. That is, upon hearing the first voice, when he immediately answered G-d's command, Abraham did not demonstrate any exceptional courage, but rather conformed to the ways of his time and environs. Upon the second calling, when an angel of G-d addressed Abraham to stop him from slaughtering his son, it is written: "G-d's angel called to him from heaven and said, 'Abraham, Abraham,' and he said, 'Here I am.' 'Do not harm the boy. Do not do anything to him. For now I know that you fear G-d and you have not withheld your only son from Him." (Genesis 22:11-12)
Here the angel was obliged to call Abraham's name twice, for he otherwise would have refused to listen to the angel. Abraham could not believe that after the first command a second command would follow to nullify the sacrifice of his son. Through a burning desire to obey G-d's commandment, Abraham wanted to fully carry out His command and sacrifice his son.
The Midrash makes the following comment about this event: "And he said, Do not harm the boy, etc. Where was the knife? Three tears had fallen from the ministering angels upon it and dissolved it. 'Then I will strangle him,' he [Abraham] said to Him. 'Do not harm the boy,' was the reply. 'I will bring forth a drop of blood from him,' he pleaded. 'Do not do anything to him,' He answered, 'do not inflict any blemish on him.
For now I know - I have made it known to all - that you love Me and you have not withheld, etc. And do not say, 'All ills that do not affect one's own person are not ills,' for I value you as if I had asked you to sacrifice yourself and you did not refuse. (Genesis Rabbah: 56:7) According to the Midrash Rabbah, Abraham wanted to inflict some blemish on his son. Abraham likely had difficulty accepting the second command because he would place himself in conflict with contemporary mores, which were in agreement with the first command. Abraham's greatness lie in his openness to listen to the second voice.
Throughout the history of the Jewish people, the binding of Isaac has become a prototype of the willingness to sacrifice for Kiddush Hashem. Nevertheless, the message is still transmitted from the binding of Isaac that no human being should be sacrificed for any purpose whatsoever for all humans are created in G-d's image. G-d also cannot require the sacrifice of life, even in the case of saving other human lives, or as another religion teaches, to save all of humanity. Therefore, the fact that the binding of Isaac does not conclude with the death of Isaac demonstrates one of the basic teachings of Jewish philosophy, that the end does not justify the means.
Today, throughout the world including Israel, the first voice is often heeded to - which makes people zealous about the justness of their cause and willing to wage war over religion, ideologies, and between individuals and society. The inherent dangers do not need to be elaborated on. History is filled with "ideological" wars and much ensuing bloodshed, where each side believes that G-d is on their side. Unfortunately, we as a people are not immune to this destructive tendency.
It is more difficult to listen to the second voice calling for compassionate understanding, a quality which places a positive value on the building up of a humane society. The saving of our father Isaac is opposed to the destruction involved in the taking of human life, even in the case where it appears to be a commandment of G-d. Just as Abraham struggled with idolatry that accompanies human sacrifice even when it appears to be a commandment, modern humanity must struggle with those forces pushing us to obey its destructive impulses. When we are prepared to follow in Abraham's ways to save the "young boy", we will succeed in realizing the words of G-d to Abraham: "And Abraham will become a great and mighty nation, and through him all the nations of the world will be blessed. I have known him so that he will command his children and his household after him, and they will keep G-d's ways, doing charity and justice…" (Genesis 18:18-19) The time has come that the Jewish people everywhere rediscover its original mission among the family of nations and will again teach to listen to the second voice "to save the young boy."
Rabbi Shalom Bahbut, director of spiritual services in Italy, is a lecturer in physics at the School of Medicine, University of Rome.
Translated by Evelyn Ophir
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