People have always struggled with the Akeida.
Sure it was only a test (which explains Hashem) but Avrohom was going to do it!
An answer I always give is that Yitzchok knew what was going on (he was 37) as Rashi explains.
But still.. It just doesn't sit so right.
An idea I had, is that to properly understand this we have to know where Avrohom was coming from. And we know he came from a place and an era where idol worship was rampant and this included child sacrifice. Which only strengthens the question Avrohom had moved away completely from the lifestyle of child sacrifice, then how could he entertain the thought that Hashem Echad would want this. (why for the purposes of passing the test could he not just say no thanks?)
If he would have said no, would he have failed the test? What was Hashem testing, How far he could go before being stopped?
When thinking about Mitzvos and how we have to fulfill them because Hashem commanded us to and not because they make sense. What is moral? The only true morals are those given and made by Hashem. And this is the point hat Avrohom had to confront. He knew that sacrificing ones own was wrong and so did a lot of others. But why was it wrong because it didn't feel right? He knew that what makes something right or wrong is Hashem's command and that is what Hashem was testing, the understanding of what makes something moral.
3 comments:
This is very powerful because it's probably the underlying issue of what we know morality to be.
There are things today that society doesn't see as immoral yet we maintain it is immoral. Why? Because Hashem has the only say on the subject.
And the same with things that in society today are immoral yet we maintain it is moral. Why? Because that's what Hashem said.
This of course plays out in many areas. The challenge is that people don't accept it, so it becomes very risky ground to get involved in.
There is always the conversation and question, that is never worth entering, (maybe originally from misnagdim) whether we would listen if a Rebbe would tell us to do something seemingly problematic?
I always answer a Rebbe would never tell anyone to do something opposite Halacha. But that masks my real answer, that Yes. How could that be?
That seems to touch on another issue here, that you touch on, whether people can accept absolute morality. And that is who is greater myself or Hashem, the Torah, the Rebbe. If I am a great Rov and have no bitul so then no I won't do what I am told. But if I am a great Ruv who has bitul then I understand that there can be circumstances that I am not in possession of which effect my understanding of the matter.
And the same thing applies to the velt, never would I c"v (sarcasm) let someone be the final arbiter of my morality or life, only I am unbiased and can decide.
The problem I have with all the beautiful interpretations on the Akeydah (present post excluded) is that they are "new age". When you look at the liturgy the Akeydah is used to demonstrate our commitment to G-d and are willingness to cleave to G-d even at the risk of death. All the "new age" thinkers, however, come from the opposite premise - namely that if Avraham would have sacrificed his son for G-d - which thousands of Jews have done throughout history - then he would have done something deplorable.
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