Vayera – 23 October 2010 – 15 Marcheshvan 5771
It is the hardest passage of all, one that seems to defy understanding. Abraham and Sarah have waited years for a child. G-d has promised them repeatedly that they would have many descendants, as many as the stars of the sky, the dust of the earth, the grains of sand on the sea shore. They wait. No child comes.
Sarah in despair suggests that Abraham should have a child by her handmaid Hagar. He does. Ishmael is born. Yet G-d tells Abraham, This is not the one. By now Sarah is old, post-menopausal, unable by natural means to have a child. Angels come and again promise a child. Sarah laughs. But a year later Isaac is born. Sarah’s joy is almost heartbreaking.
Sarah said, “G-d has brought me laughter, and everyone who hears about this will laugh with me.” And she added, “Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.” [Gen. 21: 6-7]
Then come the fateful words:
Then G-d said, “Take your son, your only son, Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering on one of the mountains I will tell you about.” [Gen. 22: 2]
The rest of the story is familiar. Abraham takes Isaac. Together they journey for three days to the mountain. Abraham builds an altar, gathers wood, binds his son and lifts the knife. At that moment:
The angel of the Lord called out to him from heaven, “Abraham! Abraham!” “Here I am,” he replied. “Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear G-d, because you have not withheld from me your son, your only son.” [Gen. 22: 11-12]
The trial is over. It is the climax of Abraham’s life, the supreme test of faith, a key moment in Jewish memory and self-definition.
But it is deeply troubling. Why did G-d so nearly take away what He had given? Why did he put these two aged parents – Abraham and Sarah – through so appalling a test? Why did Abraham, who had earlier challenged G-d on the fate of Sodom, saying, “Shall the Judge of all the earth not do justly?” not protest against this cruel act against an innocent child?
The standard interpretation, given by all the commentators, classical and modern, is that Abraham demonstrates his total love of G-d by being willing to sacrifice the most precious thing in his life, the son for whom he has been waiting for so many years.
The Christian theologian Soren Kierkegaard wrote a powerful book about it, Fear and Trembling, in which he coined such ideas as the “teleological suspension of the ethical” – the love of G-d may lead us to do things that would otherwise be considered morally wrong – and “faith in the absurd” – Abraham trusted G-d to make the impossible possible. He believed he would lose Isaac but still keep him. For Kierkegaard, faith transcends reason.
Rabbi Joseph Soloveitchik saw the binding as demonstrating that we must not expect always to be victorious. Sometimes we must experience defeat. “G-d tells man to withdraw from whatever man desires the most.”
All these interpretations are surely correct. They are part of our tradition. I want, however, to offer a quite different reading, for one reason. Throughout Tenakh, the gravest sin is child sacrifice. The Torah and the prophets consistently regard it with horror. It is what pagans do. This is Jeremiah on the subject:
They have built the high places of Baal to burn their sons in the fire as offerings to Baal—something I did not command or mention, nor did it enter my mind. [Jeremiah 19: 5]
And this is Micah:
Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul? [Micah 6: 7]
It is what Mesha, King of Moab, does to get the gods to grant him victory over the Israelites:
When the king of Moab saw that the battle had gone against him, he took with him seven hundred swordsmen to break through to the king of Edom, but they failed. Then he took his firstborn son, who was to succeed him as king, and offered him as a sacrifice on the city wall. The fury against Israel was great; they withdrew and returned to their own land. [2 Kings 3: 26-27]
How can the Torah regard as Abraham’s supreme achievement that he was willing to do what the worst of idolaters do? The fact that Abraham was willing to sacrifice his son would seem to make him – in terms of Tenakh considered as a whole – no better than Baal or Molech worshippers or the pagan king of Moab. This cannot be the only possible interpretation.
There is an alternative way of looking at the trial. To do so we must consider an overriding theme of the Torah as a whole. Let us assemble the evidence.
First principle: G-d owns the land of Israel. That is why He can command the return of property to its original owners in the Jubilee year:
The land must not be sold permanently, because the land is mine and you are but aliens and my tenants. [Lev 25: 23]
Second principle: G-d owns the children of Israel, since He redeemed them from slavery. That is what the Israelites mean when they sing, at the Red Sea:
until your people pass by, O LORD, until the people you acquired [am zu kanita] pass by.
Therefore they cannot be turned into permanent slaves:
Because the Israelites are my servants, whom I brought out of Egypt, they must not be sold as slaves. [Lev 25: 42]
Third principle: G-d is the ultimate owner of all that exists. That is why we must make a blessing over anything we enjoy:
Rav Judah said in the name of Samuel: To enjoy anything of this world without first reciting a blessing is like making personal use of things consecrated to heaven, since it says, “The earth is the Lord’s and the fullness thereof.” R. Levi contrasted two texts. It is written, “The earth is the Lord’s and the fullness thereof,” and it is also written, “The heavens are the heavens of the Lord, but the earth hath He given to the children of men!” – There is no contradiction: in the one case it is before a blessing has been said, in the other, after a blessing has been said. [Berakhot 35a]
All things belong to G-d, and we must acknowledge this before we make use of anything. That is what a blessing is: acknowledging that all we enjoy is from G-d.
This is the jurisprudential basis of the whole of Jewish law. G-d rules by right, not by might. G-d created the universe. Therefore G-d is the ultimate owner of the universe. The legal term for this is “eminent domain.” Therefore G-d has the right to prescribe the conditions under which we may benefit from the universe. It is to establish this legal fact – not to tell us about the physics and cosmology of the Big Bang – that the Torah begins with the story of Creation.
This carries a special depth and resonance for the Jewish people since in their case G-d is not just – as He is for all humankind – Creator and sustainer of the universe. He is also, for Jews, the G-d of history, who redeemed them from slavery and gave them a land that originally belonged to someone else, the “seven nations.” G-d is sovereign of the universe, but in a special sense He is Israel’s only ultimate king, and the sole source of their laws. That is the significance of the book of Exodus.
The key narratives of the Torah are there to teach us that G-d is the ultimate owner of all.
In the ancient world, up to and including the Roman empire, children were considered the legal property of their parents. They had no rights. They were not legal personalities in themselves. Under the Roman principle of patria potestas, a father could do whatever he wished with his child, including putting him to death. Infanticide was well known in antiquity. (It has even been defended in our time by the Harvard philosopher Peter Singer in the case of severely handicapped children). That, for example is how the story of Oedipus begins, with his father Laius leaving him to die.
It is this principle that underlies the entire practice of child sacrifice, which was widespread throughout the pagan world. The Torah is horrified by child sacrifice, which it sees as the worst of all sins. It therefore seeks to establish, in the case of children, what it establishes in the case of the universe as a whole, the land of Israel, and the people of Israel. We do not own our children. G-d does. We are merely their guardians on G-d’s behalf.
Only the most dramatic event could establish an idea so revolutionary and unprecedented – even unintelligible – in the ancient world. That is what the story of the binding of Isaac is about. Isaac belongs to neither Abraham nor Sarah. Isaac belongs to G-d. All children belong to G-d. Parents do not own their children. The relationship of parent to child is one of guardianship only. G-d does not want Abraham to sacrifice his child. G-d wants him to renounce ownership in his child. That is what the angel means when it calls to Abraham, telling him to stop, “You have not withheld from Me your son, your only son.”
The binding of Isaac is a polemic against, and a rejection of, the principle of patria potestas, the idea universal to all pagan cultures that children are the property of their parents.
Seen in this light, the binding of Isaac is now consistent with the other foundational narratives of the Torah, namely the creation of the universe and the liberation of the Israelites from slavery in Egypt. The rest of the narrative also makes sense. G-d had to show Abraham and Sarah that their child was not naturally theirs, because his birth was not natural at all. It took place after Sarah could no longer conceive. The story of the first Jewish child establishes a principle that applies to all Jewish children. G-d creates legal space between parent and child, because only when that space exists do children have the room to grow as independent individuals.
The Torah ultimately seeks to abolish all relationships of dominance and submission. That is why it dislikes slavery and makes it, within Israel, a temporary condition rather than a permanent fate. That is why it seeks to protect children from parents who are overbearing or worse.
Abraham, we argued in last week’s study, was chosen to be the role model for all time of what it is to be a parent. We now see that the binding of Isaac is the consummation of that story. A parent is one who knows he or she does not own their child.
Reprinted with permission from Covenant & Conversation by Rabbi Jonathan Sacks published by OU Press and Maggid Books, an imprint of Koren Publishers Jerusalem, www.korenpub.com. Available at www.OUPress.org