2020/5781
Of the many events that occur in this week’s Parashah, one stands out as very critical in the history and belief of the Jewish people, as well as other Abrahamic religions: that is the Akeidah. “VaYehi Achar HaDevarim HaEileh VeHaElokim Nisah Et Avraham VaYomer Eilav Avraham VaYomer Hineni,” “And it was afterward that Hashem tested Avraham and said “Avraham” and Avraham said “Here I am”” (BeReishit 22:1). Chazal explain that in Avraham’s swift response of “Hineni,” he certainly demonstrated his piety and readiness to submit to the will of Hashem (Midrash Tanchuma, VaYeira 22). However, we must ask ourselves two questions: First, why in both this opening Pasuk to the Perek, in addition to the following Pesukim, is there no mention of Yitzchak Avinu’s response to the matter further than simply submitting to his father’s orders and following him? Is this possibly given Yitzchak’s age? Is it because Yitzchak is unimportant to the message of the Torah’s words being conveyed here? Second, what was the task that Hashem set for Avraham to fulfill? Regardless of the literal understanding of Chazal’s words, it is likely that Yitzchak was no spring chicken at the time of the Akeidah, whether he was 37 years old or 17 years old (BeReishit Rabbah 56:8). With this fact in mind, we may thus explore the matter, in a different light, highlighting Avraham’s importance in the Akeidah before Yitzchak’s.
To answer the first question, the Ran (R’ Nissim of Gerona, Peirush Al HaTorah) puts forth a radical Chiddush. He posits that Avraham Avinu was never commanded to perform the Akeidah, and his reasoning is due to the words of the Pasuk which say, “Kach Na,” “Please take your son” (BeReishit 22:2). Chazal understand the word “Na” to be a request rather than a command (Sanhedrin 89b). Thus, Ran further explains that Hashem expressed to Avraham Avinu that it would please Hashem if Avraham would suspend his belief in the promise that Yitzchak would beget a nation (see BeReishit 21:12), and instead offer him as a Korban. Had Avraham responded that he could not go through with the Akeidah, because Yitzchak was his only child, and it had already been promised that his offspring would be only through him, it wouldn’t have been considered blasphemous or worthy of punishment. Yet, Avraham found it in his heart to go ahead with the Akeidah in order to fulfill the desire of Hashem.
The Or HaChaim writes that the addition of a Vav before Elokim in the Pasuk (ibid., 22:1) signifies that this would be the most difficult of the various tests which Avraham Avinu had to face. He adds that the mere call to Avraham by Hashem, invoking his name, served as an introduction to prepare Avraham for the difficult task Hashem would ask of him. Mindful of all of this, Avraham, nonetheless, says “Hineni,” demonstrating resilience of character in the service of Hashem (Or HaChaim, ibid., s.v. “VeHaElokim Nisah Et Avraham,” “VaYomer Eilav Avraham”). Ramban, however, questions the motives of such a test. The reason that it's called a Nisayon is because of its actuality. We see a similar case present in Sefer Yonah, in the episode of the sailors. During the storm, the sailors have a near death experience which suddenly revives their faith in Hashem. As Mori VeRebbi Rav Jachter explains, “Hashem placed Avraham Avinu and Yitzchak Avinu into the Nisayon of Akeidat Yitzchak (Binding of Isaac) in order to actualize their latent spiritual greatness” (Depths of Yonah, 1:7:13). With this idea of Ramban in mind and our example seen in Sefer Yonah, it may be understood that there was a role played by Avraham and Yitzchak preceding and during the events of the Akeidah.
Returning to the Ran, he concludes that the main takeaway point of the Akeidah was not to merely reflect the utter submission to the will of God, but rather to show just how far love of Hashem reaches into the hearts of those who follow Him. At the Akeidah, Avraham demonstrated that he had a greater love toward Hashem than even that of his love for his own son, as demonstrated by the words, “Et Bincha Et Yechidecha Asher Ahavta,” “your son, your only one, whom you love” (BeReishit 22:2). Thus, this display of immense Ahavat Hashem on account of Avraham’s sacrifice displays Avraham’s strength of character and moral sensibility, even during the toughest Nisyonot and situations. However, the question still lies here as to why Yitzchak is given no blatant mention in the Torah as to his verbal acknowledgement of being subjected to the Akeidah in these Pesukim.
There are two possible reasons for this, each presenting themselves rather subtly instead of openly in the text of the Parashah. One explanation is offered by a Gemara in Sanhedrin. The Gemara examines the Pasuk, asking what matters had occurred that the Pasuk need say “VaYehi Achar HaDevarim HaEileh?” Rabi Levi offers an explanation by recalling an earlier episode between Yitzchak and Yishmael. Yishmael attempted to assert his greatness over Yitzchak in the fulfillment of Mitzvot, as he received a Brit Milah at 13 years compared to Yitzchak who received it at 8 days old. Yitzchak’s response was, “U’BeAvar Echad Atah Magrah Bi? Im Omer Li HaKadosh Baruch Hu Zevach Atzmecha LiPheni Ani Zoveach MiYad” “And do you provoke me with one organ? If the Holy One Blessed Be He were to say to me: Sacrifice yourself before Me, I would sacrifice myself” (Sanhedrin 89b). Immediately following this, said Rabi Levi, Hashem tried Avraham as a means of testing Yitzchak. A second example is given by Rav Yosef Dov Ber Soloveitchik, ie. the Beit HaLevi. He asks the question as to why it is the case that the Torah depicts the Akeidah primarily as a trial for Avraham, that we say in our Tefillot on a daily basis, “Akeidat Yitzchak LeZaro BeRachamim Tizkor,” “Remember the Akeidah of Yitzchak mercifully [on behalf of his offspring].” Avraham’s trial was far different from Yitzchak in the fact that he was asked to slaughter his only son (ie. beloved and “legitimate” son) who’s birth stood as nothing short of a miracle. Yitzchak’s trial was to actively allow himself to be slaughtered. At this point, the Beit HaLevi makes a very distinct observation in the character of human nature. In modern terms, we may observe the immense love and natural affection shown by a father to his children, one that he would never allow to be disrupted or removed from him under any circumstances. Thus, the Torah considers Avraham’s trial greater than Yitzchak’s (Beit HaLevi Al HaTorah, VaYeira 10 s.v. “Hinei”).
The Akeidah served as the trial of a lifetime for both Avraham and Yitzchak Avinu. Avraham was sacrificing his entire world (aside from HaKadosh Baruch Hu) readily, while Yitzchak was sacrificing his own life for the sanctification of Hashem’s name. These equally complex acts serve as the backbone of our immense love and faith in HaKadosh Baruch Hu. It may be that the Torah recognizes Avraham’s immense courage and actions more visibly in Tanach than Yitzchak’s response. However, it is Yitzchak’s immense courage and selflessness that would later come to be identified with the self-sacrifice of so many Jews during the Roman occupation of Israel (e.g. the spiritual resistance of Rabi Akiva and Rabi Shimon bar Yochai) as well as during the Crusades. Based on the conclusion of the Beit HaLevi, we may understand that it is in the Zechut of Yitzchak Avinu’s trial, that we align ourselves more with him in our Tefillot, as sacrificing one’s life may be easier than the trial of living without one’s beloved.