In this week’s parashah, we read of another test – a much more serious test, in fact the ultimate test – of course, we speak of Avraham and the binding of Isaac, known in Hebrew as the Akeidah.
For his entire life, Avraham waged a tireless war against paganism and its attendant practices: the silly weather rituals, the macabre oracles, the bizarre and debased fertility rites, the monstrous human sacrifices, and especially the sacrifice of children to the fire god Moloch. And now in this tenth and final test of his life, Avraham is suddenly commanded to take his son and offer him up as an Olah, a burnt offering to the Almighty. And not just any child – this is the miracle baby born to Avraham & Sarah in their nineties. It would be a little like telling one of us to drop a newborn baby off an overpass, or drive our car into Wegman’s front window at 60 miles an hour! Avraham: go do that which is anathema to you. Avraham: go violate every principle that I have taught you; shatter all that is good and holy in your life. Avraham: throw all your hopes and promises of the future on the funeral pyre. And yet Avraham wastes no time, and sets off immediately to fulfill the command of the Gcd that had led him unscathed through every previous trial in his remarkably tempestuous life.
And not just him: Yitzhak, too, becomes aware of the plan and is complicit with his father. One of the most poignant psukim in all of Tanach is Bereishit 22:7: And Yitzhak says to Avraham, and Avraham replies, “Here I am, my son.” And Yitzhak continues, ‘Here is the fire and the wood, but where is the lamb for the Olah?” And Avraham says, “Gcd will supply the lamb for the offering, my son.” And they continued on together. Not taking the sacrificial lamb along was a glaring omission, like going shopping without your wallet and magically expecting to find money when you get to the store, or going golfing without clubs or balls. It is inconceivable that his father “forgot” the lamb. Yitzhak considers all this, and it begins to dawn on him what is afoot. Yet he continues on with his father. וילכו שניהם יחדיו. They walked together with complete unity of purpose; they walked together in perfect concord, prepared to do whatever the Almighty might command them to do.
It is precisely from this extraordinary act of faith by these two men that Avraham’s descendants are to be blessed until the end of time. Not only that, but we read that it is through us, the descendants of Avraham, Yitzhak & Yaacov, the Children of Israel, the Jewish People, that all of humanity is to be blessed.
I would like to introduce you to another Avraham. You may have never heard of this Avraham, or may only be familiar with him by name. This Avraham was a philosopher, a poet, a mystic and a visionary. His teachings are virtually unheard of outside of Israel, but I believe history will adjudge this man to be one of the greatest Jewish minds of the 20th century. I refer to Rav Avraham Yitzhak HaCohen Kook.
Rav Kook was the first Chief Rabbi of Israel, during the Mandatory period. In his time, as in ours, there were great divisions among the Jewish people. In his day, Israel was divided between the deeply religious hareidi community, and the modern, irreligious Zionists. There was nothing in the middle. Each camp deeply mistrusted the other. The hareidim were offended by the Zionist’s flagrant disregard for the Torah, for the Sabbath, for kashrut, etc., offended by their brashness and arrogance, and were repulsed by their trendy, fashionable notions of socialism and communism. The chareidim were convinced that nothing good could come of an enterprise rooted in such foreign ideas.
For their part, the kibbutznikim saw the chareidim as anachronisms, as representing the very worst of the unenlightened ghetto Jew. The pioneers of the new yishuv viewed the chareidim as an annoyance, whose trifling, irrelevant concerns could be handily ignored.
It took the vision of Rav Kook, who was a deeply pious man himself, to begin to the bridge the gap between the two camps. He understood that every event in the history of Western Civilization was a step in the unfolding process of גאולת ישראל, in the Redemption of the Jewish People from our 2,000 year old exile. To the Chareidim he argued: the Torah teaches that we do not know the value of a mitzvah – in other words, what is considered a major mitzvah and what is a minor mitzvah. What’s bigger? The mitzvah of Shabbat or the mitzvah of shooing away a mother bird before we take the eggs? We don’t know. We just don’t know. These crazy, irreverent Jews were literally walking across Europe and the Levant to rebuild the Land of Israel, sweating over it, suffering terrible deprivations, and calling forth produce and greenery from land that had lain fallow for 2,000 years. Is this not a mitzvah? And what is the value of that mitzvah? The Talmud in Sanhedrin 98a says that the surest sign of the Messiah’s imminent arrival is that the Land of Israel will once again be verdant and yield her fruit. While the Zionists may think they are building a socialist utopia, Rav Kook argued that with every whack of the hammer, they were the unwitting instruments of Gcd’s will. The kibbutznikim were hastening the coming of the messiah! And if the Almighty could work his will through the evil Pharoah, is it so inconceivable that He could do so through the hands of idealistic, albeit misguided Jews?
And to the Zionists he urged and persuaded – but never coerced – the performance of mitzvoth. Build Shabbat into your new society. Build kashrut into your new society. For the first time in 2,000 years, we have the opportunity to keep the mitzvoth tied to agriculture in the Israel. Don’t see them as a hindrance, rather rejoice in them! Torah is not the enemy. He taught them that without Torah at the core of their work, the work itself will never endure. He went out to the kibbutzim, taught them Torah, celebrated with them, and was beloved by them. וילכו שניהם יחדיו.
It was through Rav Kook’s efforts at synthesis, and through the establishment of educational institutions to develop a cadre of like-minded leaders, that the Dati-Zioni, the religious Zionist movement took root. He was the father of modern religious Zionism and its philosophy, which thank Gcd has flourished and prospered in Israel to this day.
That brings us to the third Avraham: our humble shtible, Beit Avraham. Our little shul has an unprecedented opportunity to make a signal contribution to the quality of Jewish life in the Lehigh Valley and beyond. Because I stand before you here today and declare: most of the troubles in the world stem from a lack of Jewish unity. For it is through us that that nations of the world will be blessed; it is through us that the nations of the world will come to understand ethical monotheism; it is through us that the nations of the world will come to recognize the One True Gcd, who is wholly, utterly good, and who created the world for our benefit, and wants only good for us all. But how can the blessing be conveyed in a shattered vessel?
It is easy to look to one’s right and to one’s left, and cast a critical eye on our Jewish brethren. I could stand here all day and tell you, point by point, why I reject the philosophy of the Reform and the Conservative. But that is not what the Almighty asks of us. He asks instead that we search hard to find those נצוצי קודש , those little sparks of holiness that exist in every Jew on the soul level. The truth is that there is really no such thing as Orthodox, Conservative or Reform. These are artificial distinctions that only serve only to divide. There is but ONE GCD; THERE IS BUT ONE TORAH; AND THERE IS BUT ONE JEWISH PEOPLE. Not one of us is perfect, and we are all on the path of tshuvah, of continually refining our character traits and improving our performance of mitzvoth. As Jews, we may be at different points on the way, but we all walk a common path. וילכו שניהם יחדיו.
Let’s labor to discover the things that we can agree on, and cultivate our bonds of unity and friendships from there. Jewish unity under the flag of Torah, which is our common heritage and belongs to every Jew, is in my view the most pressing need in Jewish life today. In Megillat Esther, the commentaries point out that it wasn’t until the Jews came together to fast and pray for three days that Haman’s decree was torn up in heaven. When there is Jewish unity, amazing things happen in the world. וילכו שניהם יחדיו.
Beit Avraham gives physical expression to this world view. That is why Rabbi Yagod set the shul up so that membership is free. Money is, and will never be, a barrier to participation.
That is why there is no dress code. Rabbi Yagod and I want to ensure that all Jews, men and women, adults and children, feel embraced and valued in our shul, irrespective of a person’s background, knowledge, or observance level.
At Beit Avraham, we teach an authentic Torah message that is guaranteed to enrich your life and relationships. When a person is connected to Source of all Life through the performance of His mitzvoth, life takes on a certain inner peace that is difficult to describe unless you live in it. When we cut ourselves off from the Source of Life by not doing the mitzvot, we sow discord and dissonance in our lives.
We want to inspire you, intellectually challenge you, make you think. Let’s learn Torah together; let’s explore the hard questions. Let’s grow together as Jews and as human beings.