 “...his brothers he did not give recognition and his children he did not know…” (33:9) The Mishna in Pirkei Avos records that Avraham was subjected to ten trials of faith.1 According to most of the commentaries, the final
and most difficult of these trials was the “Akeida”, the binding of his son Yitzchak.2 Avraham was called upon to offer his beloved son as a sacrifice to his Creator. Although his actions reflected a monumental expression of faith, they were not, by any means, unprecedented. Throughout the ages, until present day, many religions have required of its adherents to prove their faith by sacrificing their kin. In this week’s parsha we find that the tribe of Levi slaughtered its family members who partook in the sin of the golden calf. What then, is the unequalled feat accomplished by our Patriarch Avraham?
Analyzing the juxtaposition of the verses in this week’s parsha sheds light upon the aforementioned question. The verse states that Levi showed no favoritism to his father and mother, no recognition of his brothers and did not know who his children were. Rashi explains that this refers to the response shown by the tribe of Levi when Moshe summoned assistance to eradicate those individuals who worshipped the golden calf; without regard to family ties, the tribe of Levi slew the idolaters.3 The verse then states that Levi preserved Hashem’s covenant.4 Rashi explains that this is a reference to “Bris Milah” - “circumcision”.5 The Talmud teaches that for the entire duration of their stay in the desert, Bnei Yisroel abstained from performing circumcision for they feared that the climatic conditions in the desert would not allow the wounds to heal.5 The only tribe that continued to circumcise their children was the Levites. Hence, they preserved the covenant. The verse immediately following begins “Yoru mishpatecha l’Yaakov” - “They shall be the teachers of the Law and dispensers of justice to Yaakov”.6 Rashi comments “for they have shown their worthiness”.7 What is the connection between the three above-mentioned concepts, Levi’s actions after the golden calf, their commitment to circumcise their children and their becoming teachers and judges?
The Ohr HaChaim explains that by displaying steadfastness and objectivity in the performance of their duty without bias, they proved that they were worthy of being the teachers and judges of Bnei Yisroel.8 The Torah is praising Levi for their ability to disconnect themselves from those emotional frailties which blur an individual’s ability to make dispassionate and impartial decisions. It is this same quality which allowed them to overcome the natural fear that a parent may have when a child undergoes circumcision. By emotionally detaching themselves from their children they were able to behave in a manner which would otherwise have been impossible for a parent. This is the psychological technique employed by those adherents to other religions when sacrificing their children.
The Torah stresses that when Avraham was called upon to sacrifice his child, his compliance was not accompanied by any indication of his severing that relationship; on the contrary, he professed his great love for Yitzchak.9 The greatness of our Patriarch is manifest in his ability to perform an act which contraverted the very nature of a parent-child relationship, without emotionally detaching himself from his son. The ability to fulfill the wishes of his Creator without conflict is what make Avraham’s actions unparalleled.
1.Avos 5:3 2.Avos D’Rav Nosson 33, Rashi, Rabbeinu Yonah et al. 3.33:9 4.Ibid. 5.Yevamos 63a 6.33:10 7.Ibid. 8.33:9
9.Bereishis 22:2 See Rashi
Question of the Week
In Vayikra, Rashi explains that celebrating the holiday of Shemini Atzeres is akin to a king who makes a feast for his children for seven days, and then pleads with them to remain for an extra day. Similarly, Hashem requests that Bnei Yisroel remain with Him for an extra day. The implication is that Hashem is the host and we are His guests. However, in Bamidbar, Rashi explains that on Shemini Atzeres Hashem says to Bnei Yisroel, “Please make for me a small feast so that I can enjoy your company.” Here, the implication is that we are the hosts and Hashem is our guest. How do we reconcile this apparent contradiction?
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