Re: The sacrifice of Isaac

Moshe Genuth (mag@parker.inter.net.il)
Fri, 8 Nov 1996 15:18:18 +0000

In forum 88 bill wrote:
>Many people responded -- both in the Forum and by e-mail -- that
>Abraham knew this was just a test, but this seems to strip the action
>of any significance: If Abraham knew he was just going through the
>motions, then why are we even reading about it?

I think that tests are not without value if one knows one is being tested.
As a simple example you might take basic training in the Army (at least
it's this way in Israel) - you know that everything that's happening is a
"simulation", that is, you're mind is being played with. But the point of
the matter is that many people break down emotionally, regardless of how
much they realized this was a test when they started out. Somehow, life has
a way of getting to you.

What I mean to say is, that reality is very powerful, even when you know
that it's all a "great stage" where we act out our lives. Even those who
realize that they are only actors on this great stage try to perform as
best they can, because there is a (maybe hidden at times) quality to this
performance.

On a deeper level, the Rambam's first principle is that "God creates and
guides all creatures - did, does and will do all that comes to pass." (this
is a direct quote, no monkey business in the translation). If so, if I am
to believe that all is the work of God, including my own actions, where is
my free will, that ambivalent trait we are all supposed to (and definitely
feel we do) have? The answer lies in the phrase itself - our will. Our will
is free. We are free to will what we want - though the outcome is up to God
not us. If God were to suddenly decree that I could not move my left hand,
I would not be able to type, regardless of how strongly I willed it.

But our will contains another important aspect which has to do with
Abraham's and everybody else's life - the will to cope and believe. This
means in essence to be able to say at every moment, "I do not know why this
is happening to me (i.e. why has God decreed such and such) but I w i l l
to cope with this, and I w i l l to believe in his ultimate mercy, on
myself and the entire world. This is the essence of our test. How will we
exercise our will in the face of reality. Will we walk around feeling
victimized by reality (God's decrees - as he decides on all actualized
actions that occur in this world), or do we sing and dance and pray in
thanks to God.

Moshe Genuth
DataCom Engineer