THE GREATER TEST

R’ Levi bar Chita said: “[The Torah] says lech lecha twice [once in the beginning of last week’s parashah – Go forth from your land…to the Land that I will show you (12:1), and once in the story of Akeidat Yitzchak – Please take your son…and go forth to the land of Moriah (22:2)], and we do not know which one is more beloved, the first or the second. The fact that it says, Go forth to the land of Moriah, implies that the second one is more beloved.” (BeReishit Rabbah 39:11, 55:8)

This Midrash requires much explanation. What does it mean, “We do not know which one is more beloved”? Of course we know! Granted, it is difficult to leave one’s birthplace, but how can that compare to Akeidat Yitzchak? After so many years of waiting, after so many prayers and tears, Avraham and Sarah finally bear a child; and Avraham is willing to sacrifice it, and all of his dreams, on the altar, just because God told him to do so. He was also willing to sacrifice his life’s work for the sake of God. For years he had been denouncing idolatry and human sacrifices, and now he is about to offer up his own son. What would people think? Secondly, how does the verse, Go forth to the land of Moriah, imply that the second test was greater?

Before addressing these questions directly, allow me to cite a beautiful idea found in Oznayim LaTorah. R. Sorotzkin claims that Avraham’s ten tests atone for the ten times his descendants “tested” God in the desert, as it says, And they have tested Me these ten times (BeMidbar 14:22). He writes:

GO FORTH TO THE LAND OF MORIAH: This tenth test comes to atone for the tenth time our forefathers tested God in the desert – that is, the episode of the spies… The Children of Israel despised the Desirable Land and did not want to go to the place that HaShem spoke of. Therefore, Avraham Avinu was commanded, Go forth to the land of Moriah, so that his going forth joyously to slaughter his son would atone for his descendants’ refusal to go to the Desirable Land.

Let us take this idea one step further. If the tenth test atones for the tenth “test,” we can assume that the first one atones for the first. What was the first misdeed that B’nei Yisrael did that was considered a test to God? The Talmud (Arachin 15a) tells us explicitly that it occurred right before the Splitting of the Sea. The situation was grave: Pharaoh’s army was approaching, and the raging sea blocked Bnei Yisrael’s only escape route. Frightened, they cried out to HaShem, Were there no graves in Egypt that You took us to die in the desert? What have You done to us to take us out of Egypt? (Shemot 14:11). In other words, they did not believe that HaShem could save them and bring them to the Promised Land. They would have preferred to stay in the relative safety of Egypt, remaining slaves to Pharaoh, than suffer a little to become truly free men in Eretz Yisrael.

To atone for this “test,” HaShem gave Avraham his first lech lecha test. Despite all the hardships and uncertainties that lay ahead, our forefather embarked on his journey with complete faith in HaShem. He didn’t even know where he was going; yet he trusted that if God chose the Land it must be a good one. This atoned for his descendants’ shortsightedness, unwarranted fear, lack of faith, and desire to remain in exile.

Now to explain the Midrash: Our main difficulty was the Midrash’s “hava amina” (supposition) that the first lech lecha was greater than the second. I came across a beautiful interpretation in an article by R. Shiloh Refa’el, appearing in Doresh BeTzion (published by the Mizrachi HaPoel HaMizrachi World Organization). R. Refa’el distinguishes between two types of tests. There are times when a person is asked to sacrifice that which is most dear to him. He is expected to rise to the occasion and give it all up for the sake of God. This type of sacrifice requires tremendous spiritual fortitude, but it is a one-time thing. The other type is not as grand as the first; it does not require as great a sacrifice or as supreme an effort, but it is continuous. It is when God asks a person to live a more spiritual life, day in and day out (“24/7,” as they say).

The first lech lecha was a lifelong test. HaShem asked Avraham to leave his birthplace, burn all bridges to his father’s house, and live the rest of his life in the Palace of the King, with all the challenges that that entails. The second lech lecha, on the other hand, was a one-time test, albeit an extremely difficult one. Therefore, the Midrash says, “We do not know which one is more beloved.” In the end, though, the Midrash derives from the words “Go forth to the land of Moriah” that the second one is more beloved. What does this mean? The Etz Yosef writes, “Because the land of ‘Moriah’ hints to the fact that instruction (hora’ah) or fear (yir’ah) goes forth from there” (see Rashi on this verse). Perhaps what this means is that the Akeidah, as well, is meant to be – at least for us – a continuous test. We are supposed to apply it to our everyday lives and learn genuine fear of God from it. Therefore, it is more beloved, because it combines both aspects.

After the Akeidah, HaShem promises Avraham, Your seed will inherit the gate of its enemies (22:17). This refers to victory in war, and, according to the Ramban, “This is a complete promise concerning the future redemption.” Perhaps if we show HaShem that we, too, are willing to sacrifice for His commandments and His Land, He will fulfill His promise and let us defeat our enemies, speedily in our days. Amen.

Reprinted from Eretz Yisrael in the Parashah by R’ Moshe D. Lichtman

Daily Archives: November 1, 2017

Vayeira

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