Breishit: 22
The Akeidah
The torah reading on Rosh Hashanah includes the perplexing story of Akeidat Yitzchak, the near sacrifice of Yitzchak. The Midrash [1]links that event to the Teshuva process (apart from the fact that chronologically it occurred on Rosh Hashanah). Avraham says to Hashem: at first you told me “Your seed will be named after Yiotzchak”. Later you said “take your only son and sacrifice him”. Yet I did not question You. Instead I set aside my feelings of mercy for my son to do Your will. In the same way when Yitzchak’s children come to do wrong, remember that Akeidah, and fill yourself with mercy (that mercy that I set aside) for them.
The Need to Question…Always
R. Chaim Brisker [2] questions what was so praiseworthy about the fact that Avraham did not question Hashem? We are required to question! Question is the foundation of our Torah SheBe’al Peh (Oral Tradition). It is questioning that differentiates Torah from fundamentalist religions.
However, he explains, there are situations, temporary situations, in which there may well not be an answer. The Beraaisa of Rabbi Yishmael states that one of the ways we extrapolate and reason in Torah is with the principle of Shenei Ketuvim Hamakchishim zeh et zeh, ad sheyavoh hakatuv hashlishi ve’yachriyah beineihem (Two principles that appear to contradict one another until the third principle comes and resolves the paradox). Often we are in paradox because we are missing a third dimension. Particularly in Torah that by definition is Truth, paradox can only be the result of a missing third principle. Often there is a time lag between experiencing the paradox and discovering the third principle. As Rabbi Yishmael says “UNTIL the third principle comes.” It is during that time lag that our faith is tested. If we trust Hashem, we will search for the third principle, but we will never question His truth because of the paradox.
Paradox – a Reality of the Human Condition
Paradox is a reality of the human condition. Sometimes it takes moments to find the third principle, but sometimes it may take decades or even generations of retrospective. Imagine what paradox the holy martyrs who went to their deaths in the camps must have experienced at that time. They had no third principle. Only vexing paradox. But they chanted Ani Ma’amin (I Believe with Perfect Faith) as they marched to their deaths. Avraham too had no Third Principle when he brought his son to sacrifice, until much later on. And, while he searched for that Third Principle he did not question G-d’s truth until he found it: “For now I know that you are A fearer of G-d.”
So, adds Reb Chaim, Avraham pleads with G-d, “when my children come to do wrong before You and are unable to provide you with a rational explanation as to why they did it, show them mercy without cross examination and questioning!” It is OK to accept that at times there is no apparent reason for the choices we make. Later on we will either provide the reason, or do Teshuva.
We cannot always understand Hashem
That we cannot always understand G-d is obvious. Even though we must seek resolution to apparent paradox, we seek it by finding the missing dimension. We should only use questioning as a method of rejection of assumption, when our question is not the result of some missing dimension. When we are certain that we have all the dimensions and still cannot make sense of an idea, we should reject it.
We cannot always understand people
Less obvious is the fact that we cannot always understand people, nor do we need to. Sometimes people’s behavior displays baffling paradox. That is normal. It may be because of some inconsistency in their world philosophy, personality or value system. But it may be that we, the observers, see only two contradictory principles and are missing the Katuv Hashlishi, the third principle that would resolve the contradiction. We do not have enough information about what goes on in the hearts and lives and minds of others, to always understand the ways they act and react. We should observe, notice, but not be too quick to draw conclusions and make judgments about people’s intentions, character and values, and write them off. Avraham even asks G-d Himself to suspend judgment on people and allow them the time and the opportunity to rectify their errors and to do Teshuva.
I would like to wish you and your families a Ketiva VeChatima Tova - a Year of sweetness, good health, prosperity, happiness, fulfillment and growth.
EXERCISE:
Take a moment to think of someone that you judged harshly today or over the past few days. Consider whether you have all the information you need to truly make the judgment you did. Do you know enough about their personalities, background and challenges? Do you know what they are feeling and dealing with at this time? Are you sure you could not have done something similar in similar circumstances? Think of Avraham at the Akeida. Think of the holocaust martyrs. Think of how you would like G-d to view your errors of judgment and action. Then, with respect to that individual, say based on the information I have, I made a negative judgment, but I know so little about that person. Perhaps with one additional piece of information, one extra dimension, the scenario would appear very different. Accept the person (that does not mean you need to accept the action) for who they are and empathize with them. Stay with that feeling for a few moments.
Also refer to the new series of 15 minute Shiurim from the Tomer Devorah on unconditional acceptance of others as people.
[1] Midrash Rabbah 56
[2] Rabbi Chaim Soleveitchik, Rabbi of Brisk; quoted at the back of Ma’alot Hatorah, Rabbis Michel Feinstein and Nissan Waxman, Peninim Edition, New York 1946
