Love At First Sight

It is perfectly okay to describe Yakov Avinu’s first meeting with Rachel, as “love at first sight.” The text of the Torah clearly describes how deeply Yakov felt towards Rachel.

Some commentators have a problem explaining why Yakov kissed Rachel after meeting her, and immediately cried. The more extreme view is that Yakov cried after he realized that he violated being “ שומר נגיעה,” when he wasn’t supposed to show physical affection before his marriage. A more “normal” explanation was that he cried because he knew that he would not be buried with her in the future. (Rachel was buried in Bethlehem and Yakov, in Chevron.) And an even more normal explanation was that he kissed her because he loved her, and his crying, was an expression of happiness that he found his mate. They were tears of joy.

This leads us to realize the extent of Rachel’s incredible act of kindness towards her sister, Leah. Despite the great bond between her and Yakov, she would not allow her sister to be humiliated. Had she revealed Lavan’s trickery, Leah would have been terribly shamed. Rachel would not let this happen.

This was one of the greatest acts of Chessed mentioned in the entire Torah. Falling in love and finding our soulmate, is a wonderful thing. But we must always be aware that we must avoid causing others pain and humiliation. This is one of the most moving stories in our holy Torah.

Honoring Parents

Rav Kook gives an interesting explanation to justify Yakov leaving Israel to go to Charan. He addresses the problem of being away from his parents, that did not allow him to perform the Mitzva of honoring his parents.

Yakov was away for a total of twenty-two years. This was the same number of years that Yosef was separated from him, when he was sold as a slave to Egypt. The additional fourteen years that he spent studying Torah, were not considered a violation of not honoring parents.

Rav Kook felt that there was a justification to be away from his parents, because of the danger that Eisav threatened. Because of this danger, Yakov was aware that the Torah commands us, וחי בהם, “And you shall live by the laws.” The negation of כיבוד אב ואם, honoring parents, was not one of the laws that one had to risk giving up his life.

There are references where Yakov did express remorse that he was separated so long. He was not aware of the extent of Laban’s deception and dishonesty.

Many people who have made Aliya, have been troubled with a certain degree of guilt for leaving their parents behind. The positive commandment to live in Israel, outweighs the Mitzva of honoring parents.

It is a good idea to reiterate from time to time, that honoring parents is a special Mitzva. We have an obligation to show gratitude to our parents for all that they do for us. And it is our responsibility to care for our elderly parents, when they can no longer care for themselves. They are partners in creation with Hashem.

We must not take our parents for granted. We must always show them respect, and give them their dignity. This is a very difficult Mitzva that we must cherish. We should be grateful if we have parents that we can show our love and appreciation. We should hope that we are not confronted with a Yakov and Yosef situation, where we are separated for a lengthy period of time.

Impact of a Tzaddik

Rashi comments on the usage of the word, ויצא, “And Yakov went out.” A more appropriate word would have been, וילך, “He left.”

The “going out” of Yakov from Beer Sheva to Charan, was significant. An important lesson is learned here about the impact a righteous person can have on his entire community.

Rashi continues to explain that when he lived in Beer Sheva, he was the glory of that place. He was able to uplift all those that were around him. The entire city was on a higher level when he was there. When he “went out,” the loss was felt by everyone.

In recent years, the same could be said for Rav Elazar Abuchatzeira, of blessed memory, and his brother, Rabbi David Abuchatzeira. When Rav Elazar moved to Beer Sheva in the eighties, he managed to uplift the entire city. He founded schools and Kolels, and thousands of Jews from all over the world, came to seek his advice and blessings. His son, Rabbi Pinchos, has carried on his work, after his father’s tragic passing.

The same could be said for Rabbi David Abuchatzeira in Nahariya. That beautiful town has also been transformed, by having a Tzaddik, living in their midst. Rabbi David is one of the leading and most influential rabbis in the world.

Rav Kook said that each Jew is an עולם קטן, a small world of his own. He is meant to impact the עולם הגדול, the greater world. We must never minimize or underestimate the influence each of us can have when we set the example of living a sanctified life according to the dictates of the Torah.

Awesome Place

The story of Yakov’s dream of the ladder is very fascinating. We learn on several occasions that Yakov had a relationship with angels.

Aside from the angels in his dream, ascending and descending, we learn that angels escorted him when he left Israel, and they welcomed him back when he returned.

All of this indicates that Yakov was on a very high spiritual level.

When he woke up from his dream, he realized that he had been sleeping in a very holy place. He says, מה נורא המקום הזה, “How awesome is this place.” He continues by recognizing that this must be the future dwelling place of the Divine Presence. We affirm that he slept on the Temple Mount, the location of the future Beit Hamikdash.

The word for “awesome,” was, נורא. There is another interpretation of the word, נורא, to mean, “terrible.” Rav Dov Bigon once said that we could use this latter translation to apply to synagogues and houses of study.

If we go to such places, and notice the cracked walls and general dilapidated state, it must be בית אלוקים, the House of G-d. This is a clear sign that these buildings are being used a great deal. This is why they look נורא, terrible.

But if we go to a synagogue in perfect condition, it might not be a true “House of G-d.” Its immaculate condition might be because the building is being used only three times a year.

It took a dream for Yakov to recognize the uniqueness of where he slept. We must recognize and connect to, true places of study and worship. They must “awesome” and “terrible” at the same time.

Obstacles to Spirituality

A major theme of the book, “Duties of the Heart,” is the emphasis on finding ways towards building a closer connection to Hashem. We are urged to use our intellect in order to achieve this goal of closeness to G-d.

There are three major obstacles that prevent us from pursuing a more spiritual life. The first obstacle comes when we allow ourselves to become obsessed with worldly pleasures. This includes too much emphasis on materialism and living more and more comfortably. When there is too much focus on the physical, it is difficult to become more spiritual.

A second obstacle comes from taking Hashem’s abundant kindness, too lightly. When we are given a great deal without much effort, we tend to take things for granted. When we are lacking, we tend to reach out in prayer. The trick is to seek out more holiness, even when times are good. We must show appreciation for all of G-d’s gifts.

The final obstacle mentioned by “Chovot Halevavot,” is the need to look at adversity in a positive manner. When things aren’t going right and we are going through difficulties, we must learn to embrace. We must never feel that we are being treated unfairly. If we have the faith to trust in G-d and accept that everything we are going through is for our ultimate good, it will not block our attempts at spirituality. On the contrary, such faith will bring us closer to Him.

Life has many obstacles and challenges. With the help of various books of Mussar, we can succeed in overcoming everything. We can reach that blissful destination of basking in the glory of Hashem.

G-d Created Evil

Now that it appears that the world has made a statement, that they have had enough of the “woke” nonsense, there is another point that needs to be emphasized.

There is a verse in the Book of Isaiah, 45:7 that says the following: “I am the One Who forms light and creates darkness; Who makes peace and creates evil; I am Hashem, Maker of all these.”

The point of this quote is to show that not only does evil exist in the world, but it was created by G-d Himself. We actually acknowledge this every morning in our prayers. We say the exact same verse of יוצר אור ובורא חושך עושה שלום ובורא את הכל. The last word of Isaiah’s verse of creating evil, is substituted with the word הכל, that Hashem creates everything, meaning good and evil.

Rav Kook suggested that the word “הכל” is used because there could be good found in evil. He is referring to those who are able to recognize evil and overcome. It is good for them when they did not succumb to evil’s temptations, but rejected it.

This really is a lifelong challenge to be aware that evil does exist on many levels and in many places. There was a theory that said that everyone is inherently good, and if they commit a crime, it’s because they are unloved and are living with hardships.

The Torah disagrees and says that people choose to become evil, because evil exists. Allowing people to steal as long as it’s under a certain amount of money, is pure insanity. The same is true of defunding the police and allowing lawlessness. Hopefully, the world is waking up, as opposed to being “woke,” and now has been shown what evil can do, if allowed to act without limits. Human beings are capable of acting in away that is lower than animals. This is Israel fighting the world’s battle against Hamas, Hizballah, and Iran, who epitomize evil.

We pray for the time when evil will be eradicated from the world. This can only happen when we recognize that evil exists, and it must not be tolerated on any level.

Good Intentions-Favorable Results

Rav Kook made an observation that when things are done with good intentions, there is a strong possibility that the results will be favorable.

The example of such a theory, was our father, Yitzchak. He really was fooled by Eisav to the point that he believed that he was worthy of the blessing. This blessing was meant for his heir that would carry the mantle of Judaism that began with Avraham Avinu. When Eisav came home and learned that Yakov outsmarted him, he said, ויעקבני זה פעמיים, “He outwitted me two times.”

It was then that Yitzchak learned that Eisav had sold his birthright. He acknowledged that the blessing went where it was supposed to go. This is where his good intentions worked out well in the end.

Another example of an inadvertent positive outcome, is the Mitzva of שכחה, forgetting to collect one of the bundles of grain of the field. He must leave what he has forgotten for the poor. He had good intentions in harvesting his field according to Jewish Law. This led to the performance of a Mitzva that he may not have intended to do.

Good intentions will always be rewarded in the end. We might misjudge certain situations along the way, but the outcome will turn out right. Just look at our Patriarch, Yakov, who was almost Eisav!

Rav Kook’s Vision for Israel

Rav Kook gives great emphasis in explaining the world before the Torah was given on Mount Sinai and after. For example, before Sinai, every inhabitant performed circumcision. After Sinai, this was a commandment limited to the Jewish people.

Rav Kook believed that the law of the land before Sinai, was the observance of the “Seven Noachide Laws.” He found it interesting that despite the fact that three of the seven laws (idol worship, murder, and immorality) were laws that Jews were commanded to risk their lives rather than violate, this did not apply to non-Jews.

This was most significant in explaining the special role of the Jewish people. Only the Jews were commanded to sanctify the Name of Hashem, and not desecrate it. They were the ones who could achieve the highest level of sanctity, available to man.

Rav Kook put great emphasis on the national responsibility of every Jew. He had a special role in elevating the spiritual level of the world.

In many circles, the focus of Jewish teachings is primarily on the individual. It could be connected to the “Galut mentality” of survival, but there is a different reality today.

Rav Kook was very much a visionary. Although he passed away in 1935, he saw the rebirth of the nation of Israel. He felt that they needed to fulfill a different role, once a Jewish state was on the horizon.

Jews needed to change their mindset and start thinking about גאולה, redemption, instead of גלות, the exile. They needed to become soldiers of Hashem, who would be willing to be part of a physical and spiritual battle to become עם ישראל, the nation of Israel.

The times are much bigger than we are. Jewish destiny began on Mount Sinai. We have been blessed to be part of the final stages of redemption. We only need to open our eyes, and fulfill our role, to help make this Jewish dream come true.

Yakov’s Truthfulness

It is interesting that the attributes of truthfulness is attributed to Yakov Avinu. There is a well known expression, תתן אמת ליעקב, “give truth to Yakov.” On the one hand, he is portrayed as the איש תם יושב אהלים, the simple man that dwelled in his tent.

This same simple Jew had to deal with two master crooks, Lavan and Eisav. He figured out ways to outsmart these evil individuals, in a way that appeared to be both clever and devious. And he is the patriarch known for “truthfulness.”

There is a very important lesson to be learned from here. There are times when a person must go against his nature for survival. He learns to separate between the challenge at hand, and then returning to his true nature.

A kind and simple person will not defeat his enemies by “blowing kisses” at them. He must be fully aware what he is up against. His drive towards survival and the need to protect his family, must take precedence over his natural tendencies.

A friend of mine who was wrongfully jailed for a crime he did not commit, used his time in prison to protect other Jews. He taught them how to defend themselves against vicious Jew hating inmates. He would often get resistance from the Jews he was trying to save. He had to convince them that this was the right thing to do. He needed to defend himself, and defend Jewish honor.

The greatness of Yakov was that when he had to outsmart his enemies, he did what needed to be done. But he never stopped being that simple Jew who dwelled in his tent, and meditated on G-d’s greatness. That is why he was the man of truth.

The First Born and the Levite

The theme of Parshat Toldot is the importance of the birthright. It begins with the story of Eisav selling his first born rights for a bowl of lentil soup. He later regretted this when Yakov cleverly received the blessings from Yitzchak.

Rav Kook pointed out that there are numerous laws pertaining to the “Bechor,” the first born male. Even though the Temple service was taken over by the Leviim, there is a certain inherent Kedusha in every first born. We still redeem our first born sons with the ceremony known as “Pidyon Haben,” the redemption of the son.

Even first born male animals have special holiness. This law is still applicable in Eretz Yisrael. There is also a ceremony known as פדיון פטר חמור, where a first born male donkey is exchanged for a goat.

Rav Kook interprets Yakov’s answer to Yitzchak as being very significant. When Yakov is asked to identify himself, he answered that “I am your first born.” He was saying this in connection with the manner in which the Jewish people were described in the Torah. They were referred to as, בני בכורי ישראל, “My first born son, Israel.”

Yakov was telling his father that he was the one who would fulfill the destiny of the Jewish people. Eisav was not capable or interested in such a task. Yakov would be the one who would be able to be a true messenger of Hashem. He would purify and sanctify a world that desperately needed such direction.

Israel has its hierarchies, each with its own special roles. The first born were a special group and born leaders. The Leviim officially replaced them and protected and preserved the sanctity of the Jewish people.

Misplaced Compassion

My good friend, Rav Yehuda Richter, pointed out a fascinating Midrash, regarding Cain and Abel.

According to this interpretation, Abel was actually stronger than Cain, and was winning their fight. Cain convinced his brother not to kill him because it would upset their father.in that moment of weakness, he was tricked by his evil brother, who took his life.

The Baal Haturim commented on the last Pasuk of Chayei Sara, that the Mashiach cannot come until Yishmael falls. His commentary is unique as most commentators felt that it was Edom, or Eisav, that needed to fall.

Yishmael is equated with his descendants, the Muslims. The message of the Midrash and Baal Haturim, is that we must recognize our enemy.

Compassion towards an enemy that wishes to destroy us, will come back to harm us dearly. It is a clear message that Israel must not stop until our enemies are destroyed, and can no longer cause us harm.

Whatever is true on a national level, is also true on a personal level. If it is clear to us that there are individuals who have proven over and over again, that they wish us harm, compassion is foolishness.

The correct thing to do is to follow the words of our sages. We must distance ourselves from such people, even if they are related to us. We are struggling to achieve a personal and national redemption. Feeling sorry for our enemies and detractors will not get us there. Look what happened to Abel!

G-d’s Emotions

The “Duties of the Heart” deals with the necessity of speaking about Hashem in corporeal terms, with the realization that a potential danger can come from this.

The Talmud uses the expression, דיברה תורה בלשון בני אדם, that the Torah speaks in the language of man. An intelligent person would immediately understand that the “hand or finger” of G-d, is not to be understood literally. He has no physical shape or form. By attaching human qualities, we are better able to understand Him.

The more problematic description of Hashem, comes when emotions are described. When we read that, “His anger was kindled,” or that “He regretted,” or that “He was saddened at heart,” and similar emotional expressions, it can be confusing. One might superficially assume that G-d feels in a way that is very similar to the way a man feels.

This might diminish from the exalted status that Hashem actually possesses. Again, the more astute student will realize that to attribute actual human like emotions to the Creator, is complete foolishness. But every individual is able to make that distinction.

It is a kind of double edged sword. On the one hand, it is necessary for the Torah to speak of Hashem in a manner that the common man can understand. But there must be an awareness that such descriptions be understood in their proper context.

The Mishna in Pirkei Avot tells us that we must know how to answer the heretic. This is a perfect example where the believing Jews must be prepared to answer challenges to the authenticity of the Torah, and the exalredness of G-d.

Absolute Goodness

Rav Kook chose a verse from Psalms to describe the life of our Mother Sara. Chapter 37:18 reads as follows, “Hashem knows the days of the perfect, their inheritance will be forever.”

The Hebrew word for “perfect” is תמימים. It is difficult to give an accurate translation to this word. It means much more than perfection. It is a reflection of innocence, goodness, and purity. There is even a commandment that tells us to be תמים עם ה׳אלוקיך, to act in this way of perfection towards G-d.

The second half of the verse that describes an eternal inheritance, is also very significant. It describes the reward that will be received by true servants of Hashem.

Sara was the example of absolute goodness. We are given a glimpse of the exalted figures of the Torah. We are taught to emulate their incredible character.

We sometimes forget the reward that awaits such sacred individuals. Not only do they receive the reward of eternal bliss for their righteousness, but they also enjoy peace of mind and contentment in the here and now.

We must remember the promise made by the Ramchal at the end of Messilat Yesharim. There is nothing that exists in this world that can give an individual such a strong sense of contentment, joy, and peace of mind, as the feeling that comes with a special closeness to G-d. Sara had it. We must work towards it.

Israel and the Nations

As a result of the focus on Eliezer, the faithful servant of Avraham, Rav Kook discussed some interesting observations about the nations of the world.

He felt that their attitude towards the Jewish people was destined to go through changes. There would initially be a major gap in their understanding of the inherent holiness of the “chosen people” as well as the “Holy Land.”

Rav Kook felt that it was significant that even if the Gentile diligently observed the Seven Noachide Laws, there was no such thing as יהרג ואל יעבור, that one had to risk their lives rather than violate the laws. Aside from their being a huge difference between 613 commandments as opposed to seven, there was also a great difference in the way that these laws were observed.

The fact that there was no special law of ונקדשתי בתוך בני ישראל, that Hashem be sanctified among the children of Israel, it set the Jews apart from the non-Jews. They could achieve righteousness but the Jews could achieve holiness.

The ultimate relationship between Israel and the nations would be highly positive. Despite the tensions that existed over the generations, the Gentile would eventually “get it.” He will realize that the Jew had a special destiny that they did not understand or appreciate.

Rav Kook quotes a verse that appears twice in the Prophets, in the Books of Isaiah and Micha. The nations of the world will say, לכו ונעלה אל הר ה׳, “Let us go up to the mountain of Hashem.” There will be a realization that “Out of Zion, the Torah will go out.” They will respect and emulate the Jewish people.

We have witnessed a great change in our lifetimes in terms of the attitude towards Israel and the Jewish people. We are still faced with vicious enemies wishing to destroy us. But at the same time, we are finding more and more non Jews like Mike Huckabee, who openly express their admiration for us. We are living in incredibly historic times.

Eliezer’s Rejection

When Eliezer is sent on his mission to find a wife for Yitzchak, he asks Avraham what he should do if the young lady refuses his offer. The Midrash tells us that Eliezer had a daughter who he thought would have been a good match for his master’s son. Avraham understood exactly what he was being asked. He answered his faithful servant with a harsh response.

He tells Eliezer, “You are cursed and I am blessed. You cannot connect the cursed with the blessed.” It is likely that he was referring to the curse of his ancestor, Cham, son of Noach.

Rav Kook goes a little deeper in his explanation as to why such a marriage could not happen. Avraham told Eliezer that in all of their years of study, he has been unable לחדש לעצמו. This is explained to mean that he never heard a novel idea come out of his lips. His inability to be innovative in his thinking, was a sign that he would be able to fulfill the Jewish mission. He was able to be מושפע, influenced, but he could not be משפיע, influence others.

Avraham was saying that he was excellent in serving his role as faithful servant, but he could not take his place as part of Am Yisrael.

Perhaps the curse of Cham was too strong. Or, maybe this was how he fulfilled his specific purpose. Having on his resume, that he faithfully helped the “father of the Jewish people fulfill his mission,” is still pretty impressive.

The Rambam mentions that there is such a concept as חסידי אומות העולם, or righteous Gentiles, that are granted a share in the World to Come. Eliezer was certainly one of those, and is remembered for his loyalty and devotion to Avraham and the Jewish people.

Praise for Sara

Parshat Chayei Sara is devoted to giving praise to our Mother Sara, and her wonderful attributes. Rav Kook chose to focus on an attribute that is often neglected.

He interpreted Sara’s refusal to have Yishmael associate with her son, Yitzchak, very different from the simple text. It wasn’t a situation of an overly protective mother who didn’t want her boy playing with a wild kid. It reflected a deep understanding on the part of Sara, of the special role that the Jewish people were to have in the world.

Yishmael was described in the Torah as a פרא אדם, a wild man, whose hand was in everything. He and his descendants were destined to be thieves. Such a personality must be separated from the holy seed of Abraham.

Rav Kook praises Sara for understanding the special destiny of the Jewish people. They needed to correct the sin of the serpent. This destiny could only be realized when they were “a nation that dwelled apart.” They also needed the holiness of the land of Israel in addition to being alone in order to achieve these goals.

Sara was rewarded by being the first Jew to be buried in Eretz Yisrael. Avraham Avinu purchased a נחלה, an inheritance, for all time.

It is fascinating how a simple story that is read every year, can be interpreted from a totally different perspective. This once again reflects the beauty and depth of the Torah.

Absolute One

There is a difficult concept mentioned in the book, “Duties of the Heart.” The term is called אחד העובר and אחד אמת. The translation is “the relative one,” and “the absolute one.”

The purpose of the discussion is to teach how we fulfill the commandment to recognize the “Oneness” of Hashem, as is recited thrice daily in the Shema prayer, when we affirm that ה׳ אחד, or, “G-d is One.

Rabbeinu Bechaye is trying to bring us to this understanding the nature of how we use the word, “one.” When calls “one” accidental, he refers to how we arrive at that number.

For example, if someone is building a table, he must gather all of the materials and tools needed to construct the table. The end result of using all of these materials, is that he now has “one table.” The plurality of materials and tools allowed the task to be completed. We accidentally call it one table.

We must realize that everything that exists in the world that Rabbeinu Bachye would term the “accidental one,” is because everything that we refer to as “one,” is really a number of things coming together to form one.

The “absolute one,” refers to Hashem. His essence cannot be broken down into parts, as we might do with a human being, or anything that exists in the world.

This knowledge of G-d’s Oneness is how we fulfill Hashem Echad, “G-d is One.” But more importantly, it should create a greater awe of Him, as we realize that his greatness and might, surpasses anything that exists in the world.

He is the אחד האמת, “the absolute one,” as opposed to the אחד העובר, “the accidental one,” which is only called “one,” because it is defining an entity of plurality.

Shall I Cover Up

It is very interesting to see how the Torah portrays Hashem as “thinking out loud,” in the matter of destroying the cities of Sodom and Amora.

The text reads that Hashem says to himself, “Shall I cover up from Avraham what I am about to do to Sodom? For I know how he will command his children to do acts of kindness and justice.”

This particular section is quite amazing and is the highest level of Chinuch, education, from which we can learn. Hashem realizes that it would be wrong to even possibly perceived as an unfair G-d. If Avraham is to put his faith in Him, he must see the justice of His ways.

This is why He felt the need to explain Himself to His most faithful follower. He goes on to show that there is no choice but to destroy the evil inhabitants of those cities. Avraham is given the opportunity to argue on their behalf, but eventually realizes that Hashem is acting with true justice.

Parents and grandparents are important educators in the lives of their children and grandchildren. Their influence is enormous. The best form of education, is educating by way of example. One must never say, “Don’t do as I do, but do as I say.” Such talk carries with it very little validity. Much more is gained by setting the correct example, rather than saying empty words.

Hashem taught us this valuable lesson. We don’t have to justify all of our actions to our children. But there are certain times when an explanation is appropriate. But the greatest educational device that we have at our disposal, is our own ability to be consistent in setting the proper example by our own behavior.

Life’s Tests Strengthen Us

The subject of “tests” was very much a part of the life of Avraham Avinu. The Rabbis tell us that Avraham was faced with ten major tests in his lifetime. The greatest of all of these tests, was the “Binding of Isaac.”

The Torah later expresses explicitly that Hashem tests the Jewish people to determine how deep our commitment is to Hashem. Even the books of Mussar bring up this subject of tests. The Orchot Tzaddikim mentions that money is given to a person as a blessing, a curse, or a test. We are challenged with handling this gift in the best way possible.

It is also stated that no person is given a test that he is unable to pass.

The general attitude is that being faced with life’s tests and challenges, is certainly not easy. It is important to be aware that such tests do exist. Some say that G-d only tests those that He loves. For He knows that as difficult as that challenge might be, that person will come away strengthened.

This has been the history of the Jewish people. Despite the horrible exile that we went through, somehow we succeeded and survived. Our survival is one of the greatest miracles of human history.

It is perfectly in order to pray that we not have to go through difficulties and be tested, but we must accept that if they come, they are ultimately for our benefit.

Avraham’s benefit was that he became the father of the Jewish people. He passed all of his tests with flying colors.

The Sacrifice of Avraham

Rav Kook added an interesting point to the story of Akeidat Yitzchak. He commented that when Avraham Avinu was told by the angel that he would not have to sacrifice his son, his reaction was surprising.

He initially felt a sense of disappointment. He was afraid that his “sacrifice” was not accepted because it was blemished in some way. He only realized later that he was only supposed to “offer” his son as a sacrifice. He was never told to slaughter him.

He then understood that he had passed a Divine test of faith and loyalty, which was cause for rejoicing.

This also explains why we read this story every morning in our Siddur. This was the example of absolute faith to follow Hashem’s word, regardless of how illogical or unfair it might seem to be.

Dr, Eliezer Berkovitz, a noted Jewish philosopher, made a similar point based on what he felt was an extra word in the Torah. When Avraham looked up, he noticed a ram stuck in the thickets. The Torah add the word, אחר, to that verse.

It sounds as if the word, אחר, meant, “different,” according to Dr. Berkovitz. At this point, he no longer saw his son as his son, but saw him as a sacrifice. The ram was a “different” sacrifice.

This demonstrates Avraham Avinu’s unshakable faith, and deep trust, and love for Hashem.

Unfortunately, we have known numerous martyrs in our history. Nevertheless, Avraham Avinu stood out for the manner in which, he showed this devotion.

This level of faith also allows us use the זכות אבות, the merits of our patriarchs, as a reason for us to find salvation as a nation, and as individuals. We begin each Shmone Esrei, the Amida Service, by praising G-d as מגן אברהם, the protector of Avraham. May we continue to find merit and protection because of the greatness of our father, Abraham.