The Abraham story begins with G-d’s command to leave “his land, his birthplace and his family” (Breisheet 12:1) to go to some unknown land that G-d will show him and ends with G-d’s command to take “his son, his special son, his son that he loves, Yitzchak” (Breisheet 22:1) and offer him as a sacrifice[1].
Avraham is first asked to sacrifice his past and then the even more difficult task of sacrificing his future. In both instances Avraham obeys with nary a word. “Abram went forth as the Lord had commanded him” (Breisheet 12:4) to journey to this unknown land. And so excited was he to carry out G-d’s command to sacrifice his son that he “woke up early in the morning” (Breisheet 22:3)[2].
The silence of Avraham is deafening, especially as we contrast that with his questioning and arguing and arguing some more to save the people of Sedom. “Chalilah, G-d forbid’, that You G-d would kill the righteous along with the wicked"…Chalilah, G-d forbid, Shall the Judge of all the lands not do justice” (Breisheet 18:25)? It boggles the mind to think that Avraham cared more for the people of Sedom than his own son. Surely, there must be another explanation.
“And G-d said, Shall I hide from Avraham that which I [plan] to do…for I know that he commands his sons and his household after him, that they should keep the way of the Lord to perform tzedakah umisphat righteousness and justice” (Breisheet 18:19). Avraham’s mission in life is to ensure his children are guided by the principles of tzedakah umisphat, righteousness and justice. His children are you and me, and for that matter the world at large, as Avraham is so named because he is “the father of the multitude of nations”(Breisheet 17:5). Hence when G-d tells Avraham of His plan to destroy Sedom and Gomorrah, Avraham’s response is to accuse G-d of hypocrisy.
You expect me to ensure justice but You, Master of the world, will You not do justice? Despite acknowledging the he is but dust and ashes, Avraham continues to argue with G-d, asking Him not to get mad at his audacity in arguing that You are not being fair. It is striking that in the back and forth between G-d and Avraham the word tzadik – the appellation given to those who do tzedakah – appears seven times.
Only after realizing there are not even ten righteous people does Avraham - in silence - "return to his place” (Breisheet 18:33), understanding that in this tragic instance, tzedakah and mishpat require the destruction of the evil of Sedom.
When G-d commands Avraham to leave home and go to an unknown land, he understood that while difficult this was necessary and not a violation of the principles of justice of righteousness. Bringing the “Name” of G-d to the world required Avraham to move to a new location, free from the surrounding and influences of his past. It was the only way that he could successfully preach and teach the importance of tzedakah umishpat.
But how could he not challenge G-d regarding the command to kill his son? How could he remain silent in the face of an immoral directive? Did he really think that killing his son is the way to “keep the way of the Lord to perform righteousness and justice”? His silence speaks volumes.
The Torah was not given in a vacuum. In addition to its great eternal significance and relevance there is little doubt that parts – likely much more than we realize[3] – of the Torah are also (primarily?) a response to the times. If slavery was a given and vicarious punishment was the norm, the Torah ensured the rights of slaves, mandated a shabbat and forbade sons to be punished for the sins of their fathers.
In the ancient world human sacrifice was not uncommon. It was the most powerful demonstration of one’s love of G-d. How better to show love than by giving G-d that which is most precious to us? It is because it is so hard, so painful, that it is the greatest act of Divine service so many – including Avraham – thought. He may have feared this moment would come and he would be asked to make this supreme sacrifice[4]. And when it did Avraham – difficult as it was – woke up early to follow in the path of G-d - in silence
It is only as Avraham was about to sacrifice his son that G-d revealed that the proper path of G-d eschews human sacrifice. This was something that even Avraham did not understand at first. “Do not raise your hand against the boy or do anything to him” (Breisheet 22:11). Commenting on the redundancy of “or do anything to him” Rashi, quoting our Sages, explains that Avraham said, “'If this be so, I have come here for nothing; let me at least inflict a wound on him and draw some blood from him'. G-d replied, 'Neither do thou anything to him'".
This new path that Avraham was to lead teaches that sacrificing others in the name of G-d is nothing other than murder. G-d’s way are “the ways of pleasantness and all its paths are peace”. Service of G-d means to help not, G-d forbid, to hurt people. May we so merit.
[1] We do hear of the birth of Avraham prior and of his remarriage after but those are pre- and post-covenental stories that begin with his journey and ends with the death of Sarah.
[2] It is from here our rabbis derive the principle that the meticulous ones eagerly perform mitzvot at the earliest opportunity.
[3] In the Guide to the Perplexed, the Rambam explains many a mitzva as a response to the historic norms of the time – something that was not well-received by all.
[4] Is it possible that this might explain his love of Yishmael which the Rabbis say was equal to that of Yitzchak? If one were to be sacrificed at least the other would remain.
