It is for this reason that we constantly mention in our prayers, Avraham’s binding of Yitzchak, more than the sacrifice of the righteous and the martyrs that sacrificed themselves for G-d, blessed be He—for example, R’ Akiva and his colleagues, and the martyrs in every generation. This is because all other martyrs sacrificed themselves as a fulfillment of the commandment, “You shall not desecrate My Holy Name. I shall be sanctified amidst the children of Israel.” Concerning Avraham, however, even if there would have been a commandment, it would not have compelled him.
Sefer Ha-Ikarim 3:36
Avraham stood out, in light of the fact that his sacrifice came from his deep commitment and that he was not coerced in any way. He sacrificed his son merely because he was deeply committed to G-d.
The Ikarim makes two assumptions to support his statement:
- Avraham sacrificed his son freely, without any external pressure from G-d.
- All other martyrs were commanded to sacrifice themselves and therefore their martyrdom is not as significant, as it is not expressive of the same level of commitment.
On both of these assumptions we can question:
A) Although G-d may not have commanded Avraham to sacrifice his son, He asked him to—and when G-d asks, one listens.
B) Throughout our history, there have been many Jewish martyrs who have sanctified G-d’s Name, even in instances in which they were not commanded.
It seems then, that Avraham’s sacrifice was not drastically different than the martyrdom of the generations that followed him. Why then, do we make such a big deal of it?
Being the first
In Chassidus it is explained, that although Avraham may not have been the only one to martyr himself, he was definitely the first. Being first means that there was no one that Avraham could draw strength from. There was no one that could serve as an example for him in his self-sacrifice; no one who had revealed the essence of the soul before he did. Avraham didn’t merely sacrifice himself, he blazed a path and “opened the spigot” so that other generations could easily follow his lead.
“All beginnings are difficult,” says the Mechilta, and Avraham’s sacrifice of human life, in a way that ran contrary to his nature, is what gave the Jewish people the strength throughout history to sanctify G-d’s Name.
The strength that a Jew has to sanctify his life for G-d is rooted in the depth and the essence of the soul. Though it is indeed the essence of the soul, it is a part of the soul that is hidden and covered. Were it not for Avraham revealing this depth, and going on actual self-sacrifice (mesiras nefesh), we would not have had the ability to do so ourselves.
It is because Avraham was the first to sanctify G-d’s Name, that for the rest of eternity, he is looked to as the paradigm of martyrdom.
What happened to the furnace?
This explanation, though, is insufficient. If we are looking at the first instance where an individual sacrificed themselves for G-d, there is no need to look at the tenth test of Avraham, as already by the first test, Avraham let himself be thrown into a furnace in order to sanctify G-d and to proclaim his unity throughout the world.
Maimonides describes at length the path Avraham led, until ultimately, he was nearly killed for expressing his belief of the one true G-d to the world.
After this mighty man was weaned, he began to explore and think. Though he was a child, he began to think [incessantly] throughout the day and night, wondering: How is it possible for the sphere to continue to revolve without having anyone controlling it? Who is causing it to revolve? Surely, it does not cause itself to revolve...Ultimately....he realized that there was one G-d...He knew that the entire world was making a mistake...When he recognized and knew Him, he began to formulate replies to the inhabitants of Ur Kasdim and debate with them, telling them that they were not following a proper path. He broke their idols and began to teach the people that it is fitting to serve only the G-d of the world...When he overcame them through the strength of his arguments, the king desired to kill him. He was [saved through] a miracle, and left for Charan.
Maimonides, Hilchos Avoda Zara 1:3
Already at the beginning of Avraham’s journey, he lived a life of sanctification of G-d’s Name, to the extent that he was willing to die for the Almighty.
If sacrificing his son was not the first instance where Avraham sanctified G-d’s Name, why was it specifically given the most attention—to the point where G-d specifically asks him to overcome this challenge, in order “that men may not say, there was no reality in the earlier ones,” and that it “is therefore a regular prayer that we say in our daily prayers?”
