Rabbis Without Borders
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I wonder if I would have cried out in remonstration or supplication to the god who bid me rise up to Him1 on a flame consuming my own child! I think not. I’d have been in shock. I’d have felt summarily shut out, abandoned by this incomprehensible god who’d issued an impossible directive and then fled to the farthest reaches of an inaccessible kingdom.
I think I’d have sat in stunned silence on that mountaintop, wrestling with what to do and how to be. And it’s in light of my empathy for Abraham’s utter loneliness in the face of this terrible test that I interpret the rest of the story.
By and by, a second godly voice comes to Abraham, not the first imperious voice from On High, but, now, a still, small divine voice that seems to come from inside him, the voice we call “the angel.” This voice suggests he substitute the ram in the thicket, and Abraham offers God a gift more pleasing than blind obedience, he offers thoughtful human response, holy negotiation between creature and creator. With the help of inner divine council, Abraham offers God a loving counter-offer.
Abraham’s god seems to want to draw him near, but rather than raising Abraham to him, God’s ill-conceived invitation opens a chasm between them. Abraham is left staring into that void, terrified, trying to integrate an incomprehensible command. Gradually, as he sits, his stunned silence evolves into a meditative silence and eventually he enters a state of equanimity that allows him to hear past God’s command to the core of God’s yearning to be in relationship.
The angelic voice whispers his name (Avraham… Avraham…) and Abraham reaches out with his own gesture to close the gap between heaven and earth saying something like: “I can’t meet you on the terms you suggest, oh Holy Blessed One, but I, too, wish to be close, so how about this…”
Indeed, our tradition teaches that when God’s words are drawn through a “crucible upon the earth,” they are “purified seven-fold,”2 and that we are the fiery filter through which God’s words can be rendered seven times more precious than they were when God uttered them.3 We interpret God’s commands in our attempt to enact them, refining and enriching what God asks of us by humanizing God’s words so that they can be manifest in earthly, human terms.
What the transcendent god asked was inconceivable to Abraham’s human sensibility, but what Abraham forged by pulling God’s words through the fire of his human heart was a counter-offer that traversed the distance between God and humankind, making continued relationship possible, resuming the two-way flow that delights God.
And God blessed Abraham for offering up joy, tzchok, as in Isaac’s name, Yitzchak.4
The lesson for us is to remember to be “crucibles upon the earth,” drawing Jewish law and custom through our own filters so that we discover how to best carry out God’s Word in our own way and in our own time, refining the possibility divine words contain into do-able actions that raise us up. God’s words are not complete until we enact them, as we are able.5
1 The word for sacrifice in this week’s Torah portion is “olah,” meaning “a raising up” or a vehicle for rising.
2 Psalm 12:7
3Sfat Emet, Parasht Emor, 5634
4 This play on words attributed to Levy Yitzchak of Berdichev
5S’fat Emet, Ibid.
Pronunced: TORE-uh, Origin: Hebrew, the Five Books of Moses.