The Akeidah in an Inner Light

A special ma'amar for Parshas Vayeira, in the way of the holy Baal Shem Tov and his disciples

Foreword. Chazal tell us: "The deeds of the Avos are a sign for the children." Although we know that we have not the slightest grasp of our holy forefathers, not even of their everyday conversation, nevertheless, since the Torah tells us of their ways so that we may learn from them a sign for the children, we have been given permission, and indeed an obligation, to study the paths of their avodah and to draw from them a way of life for ourselves and for our children. Many explanations have been offered regarding the test of the Akeidah; with the help of Hashem, we too will offer our portion.

Chapter 1
Introduction

What made the test of the Akeidah greater than all of Avraham Avinu's tests?

The Akeidah is recalled every Rosh Hashanah, and we must understand what sets it apart from all the other tests

1. Seemingly, we must understand: what is the special greatness of the test of the Akeidah? Avraham Avinu had already passed through so many tests and withstood them all; why would anyone imagine that he would not withstand this one? True, offering one's son as a sacrifice is a great test, but in those generations it was something common and accepted, and it should not have posed an extraordinary difficulty. There was certainly the difficulty that Avraham Avinu had preached all his life against this corrupt practice; nevertheless, we still must understand what is unique about this test, which we recall every Rosh Hashanah, and through which the judgments upon Klal Yisrael are sweetened in every generation. (This is not a question, but a way of sharpening the matter, as will be explained.)

Summary

The test of the Akeidah is recalled every Rosh Hashanah, and through it the judgments are sweetened. We must understand what sets it apart from all the other tests, since offering a son was common in those generations.

Avodah in Practice

• a. When one says the parshah of the Akeidah each day, let him take to heart that this is not merely one test among many, but a foundation upon which all the generations stand; let him be stirred to understand what it is, and to draw strength from it in his avodah of that day.

Chapter 2
The Eternal Choice

"I will make you a great nation" — an eternal choice of his offspring forever

Avraham Avinu's entire life was devoted to one thing — revealing Hashem's presence in the world

2. To understand this properly, we must first consider: who was Avraham Avinu? A man whose entire life was devoted to one thing alone – revealing the presence of Hashem in the world! Nothing else interests him or has any place in his life.

For this he gives up his life and enters the fiery furnace, and for this he stands with strength through all the tests that came upon him. He has no personal interest whatsoever – only to know the One Who spoke and the world came into being!

"I will make you a great nation" — the gift of the Jewish soul, an eternal choice of his offspring

3. Then one day Hashem Yisbarach reveals Himself to him and promises, "I will make you a great nation" — I am giving you the great gift called "the Jewish soul." HaKadosh Baruch Hu does not promise him merely children, but children who will continue the path that he began to reveal, each of his descendants having the honor of revealing a particular part of Hashem's presence in the world.

With this HaKadosh Baruch Hu told him: Your way has indeed found favor in My eyes, and you are the one chosen to fulfill this mission for all generations. This is not merely a temporary choice of you, but an eternal choice of your offspring forever!

Suddenly he is commanded to sacrifice the eternity already promised to him — "Avraham rose early in the morning"

4. Until suddenly the world is turned upside down: Avraham Avinu is commanded to bring his son as an offering upon the altar! To give up everything! There is no more continuation – it is all over! It is not only the sacrifice of a son that is at stake here, though that too is a hard test, but the sacrifice of the eternity that had already been promised to him!

And Avraham Avinu – "Avraham rose early in the morning." He does not wait a moment, and he fears nothing; if HaKadosh Baruch Hu has commanded, he will do everything for Him!

Seemingly, for one who is "dust and ashes," giving up what is his is no test — as with R' Tzvi, son of the Baal Shem Tov

5. One might perhaps argue: since Avraham Avinu had already said "I am but dust and ashes," he considered himself as nothing; what greatness is there in giving up something that is his? Let us picture the holy R' Tzvi, son of the Baal Shem Tov, zy"a, who, as is known, was at first appointed to succeed his father, until on his father's first yahrzeit he removed the Rebbe's garments and dressed the Maggid of Mezritch, zy"a, in them, saying that the Shechinah had taken her staff and pack and moved to Mezritch. Would we say that this was a test for him? Of such giants of the world one cannot say that this was their greatness — could they possibly have done otherwise than they were commanded? All the more so with Avraham Avinu, the first of the believers, "dust and ashes," without any will of his own at all.

Summary

Not only the sacrifice of a son was demanded here, but the sacrifice of the eternity promised to him; and Avraham Avinu "rose early in the morning," not waiting a moment and fearing nothing. Yet this still needs explanation, since for a tzaddik like him giving up alone is no test.

Avodah in Practice

• a. Let him remember that the whole purpose of his life is to reveal Hashem's presence in the world, and that he himself is part of the eternal choice with which the offspring of Avraham Avinu were chosen.
• b. When the will of Hashem presents itself to him, let him not wait and not hesitate, but do His will at once and with alacrity – "Avraham rose early in the morning."

Chapter 3
"My Love Has Not Moved"

The greatness of the test — that he did not question Hashem's ways

The greatness was that he did not entertain the thought that the love had moved from its place

6. Perhaps there is a deeper explanation here. The test was not giving up the eternal privilege — that he would certainly do with joy once HaKadosh Baruch Hu commanded it. Rather, we may say that the greatness was that he did not even question Him! That is: when HaKadosh Baruch Hu promised him offspring who would continue his path, Avraham Avinu was surely filled with great joy at the tidings, and even more so at the great love that had been revealed to him. And now, when he is commanded to slaughter that very son, one might have thought that the love had moved from its place. But Avraham Avinu does not question! He says, as it were: "My love has not moved!" I know that HaKadosh Baruch Hu chose me and I chose Him, and beyond that nothing interests me at all! Nothing in the world can move me from this joy and from this choice!

The claim of the Satan: "Hashem no longer wants you" — and Avraham Avinu withstood it completely

7. Against him comes the Satan and says: Look, you see, Hashem no longer wants you; He has commanded you to give up the privilege, because you are no longer desired before Him. How much weakness of spirit such words can cause! For indeed, on his part he is ready to sacrifice everything — but that is not the issue. And Avraham Avinu withstood this completely: I do not know and I do not understand anything. Just as HaKadosh Baruch Hu chose me and my offspring, so He commanded me to sacrifice my son. There is no contradiction in this, even though I do not understand how it can be — and I do not try to understand at all.

The belief that Hashem desires the Jewish soul — and this test stands by us in every generation

8. I continue to believe that Hashem Yisbarach chose me and my offspring, and that He desires the souls of Yisrael — which is the core of the emunah that sets the Jewish people apart from all the nations — and no wind in the world can move this love from its place!

He had never faced a test like this until now! And this is the test that stands by us in every generation, until the coming of the Redeemer!

Summary

The essence of the test was not only the giving up, but continuing to believe that Hashem chooses us and desires the souls of Yisrael, even when the Satan claims, "Hashem no longer wants you."

Avodah in Practice

• a. When it seems to a person that Hashem no longer desires him, chas v'shalom, let him know clearly that this is the claim of the Satan, and not be confused by it; rather let him say in his heart, like Avraham Avinu: "My love has not moved" — HaKadosh Baruch Hu chose me and I chose Him.
• b. When he does not understand Hashem's ways with him, let him not seek to settle everything with his intellect, but hold fast to the belief that there is no contradiction here to Hashem's love.

Chapter 4
"How Shall I Know?"

The choice of Yisrael does not depend on anything

"How shall I know that I will inherit it?" — he wished to know how his children would come to know Hashem as he did

9. We may add: as is known, when HaKadosh Baruch Hu promised him the offspring and the land, Avraham Avinu asked, "How shall I know that I will inherit it?" — and as a result came the decree, "They will enslave them and afflict them," etc. We must understand: would such a punishment come for one question? Rather, the explanation is that Avraham Avinu did not ask out of mere curiosity, chas v'shalom. HaKadosh Baruch Hu promised him offspring who would be on the level of "a part of G-d above," but Avraham Avinu was not satisfied with that — he wanted to know how his children would attain the level of knowing G-dliness as he had.

The answer — the descent to Egypt, where they were refined in the iron furnace and left "with great wealth"

10. And the answer is the descent to Egypt: there they were purified and refined in the iron furnace. Through Klal Yisrael strengthening itself in emunah amid all the troubles and suffering that came upon it in Egypt, they merited to rise to the level of emunah of Avraham Avinu!

And at the Exodus HaKadosh Baruch Hu said: I promised Avraham Avinu, "and afterward they will go out with great wealth." That is, the descent alone was not the point; the point was that they would leave with lofty levels. For this the sea had to be split, bringing them to "and they believed in Hashem and in Moshe His servant."

"And they believed in Hashem and in Moshe His servant" — the belief that Hashem chose His people Yisrael, a choice that depends on nothing

11. And what is the point of believing in Moshe once one already believes in Hashem? Rather, the explanation is as we said: a Jew is required to believe not only that Hashem created the world and is all-powerful, but also to believe the words of Moshe Rabbeinu, who says that Hashem chose His people Yisrael! At first Yisrael refused to believe this, for they knew how low they had fallen — "these and those are idol worshippers." But after they saw the awesome and wondrous miracles at the Yam Suf, they came to realize that the choice of them does not depend on anything!

To illustrate — the parable of the inheritance

Avraham Avinu's question may be compared to a child who received a great inheritance but might lose it all, chas v'shalom. So his father looks for a way that he will have to toil to reach the inheritance, and then he will surely guard it properly. But the truth is that the inheritance is firm and secure, regardless of anything.

Summary

Beyond believing that Hashem created the world and is all-powerful, a Jew must believe that Hashem chose His people Yisrael – a choice that is firm and secure regardless of anything; the toil and suffering are only so that he will guard it properly.

Avodah in Practice

• a. Let him strengthen his emunah not only that Hashem created the world and is all-powerful, but also that He chose His people Yisrael and him personally, and that this choice does not depend on his situation or his deeds.
• b. When troubles and hardships come upon him, let him know that this is how Yisrael were refined in Egypt to attain the emunah of Avraham Avinu, and let him strengthen his emunah within them.

Chapter 5
Wholeness in Avodah

Joining the attribute of mercy with the attribute of judgment draws the Jewish soul into the world

Hashem wishes to be revealed in two ways — mercy and judgment — and the wholeness of revelation is in joining them

13. Now, Hashem's will is to be revealed in the world in two ways: one, the attribute of mercy; the other, the attribute of judgment. And one must know that the wholeness of revelation comes only when both are gathered together, complete, with nothing lacking in either.

Mercy without judgment — like one who has no children, ending in emptiness

14. The attribute of simple mercy without any judgment: one who walks this path of mercy without judgment is like one who has no children, and his inner feeling is that his avodah has no continuity in the world. Even if at the start of the road he feels great light and wonderful enthusiasm in grasping the attribute of mercy, out of the novelty of it — as he continues he will feel emptiness and lack of satisfaction, since his avodah has no vessels to hold on to and to continue forever.

Judgment without mercy — precision and stringencies, ending in coldness and lack of vitality

15. And likewise, on the other side, the attribute of judgment: if a person spends all his days and nights only on precision in doing mitzvos, keeps sleep from his eyes and toils night and day in Torah and avodah with little pleasure — at the beginning he will indeed be filled with vitality from every stringency and precise detail, but in the end, however much he invests in this avodah, if he does not recognize Hashem's mercy and include His attribute of mercy in it, his avodah is, as it were, without continuity and eternity, and all his days will be spent in a feeling of emptiness and lack of satisfaction. He will go about full of wonder: Am I not doing everything that is demanded of me – why then are all my deeds done with coldness and without vitality?!

One who attains wholeness in avodah is always joyful and good-hearted, and continues the birth of Yisrael in the world

16. By contrast, one who attains wholeness in avodah – his whole life changes from one end to the other. Behold the greatness of the tzaddikim: together with their longing and striving to rise from level to level, they are always full of joy and gladness of heart; for they grasp Hashem Yisbarach, as it were, and continue the birth of the Jewish people in the world.

Only after the Akeidah did Avraham Avinu merit to bring the Jewish soul into the world — as the Arizal teaches

17. Avraham Avinu, whose task was to bring into the world this lofty and tremendous thing – "the Jewish soul" – needed his own avodah to be complete, as explained, in order to bring it properly; and this completeness found expression in the ten tests that he underwent. Only after the Akeidah of Yitzchak, after he stood firm in all the tests, did he merit to bring the souls of Yisrael into the world. And so the Arizal revealed that until the Akeidah, Yitzchak Avinu had a soul from the aspect of nukva and could not have children, and only after the Akeidah did he receive a soul from the aspect of dechura and become fit to have children. For indeed: only after Avraham Avinu had completely joined the attribute of love and mercy with the attribute of judgment did he attain complete recognition according to Hashem's will, and become fit to bring into the world the purpose of creation – Yisrael, who arose first in His thought.

Summary

The wholeness of revelation lies in joining the attribute of mercy with the attribute of judgment; mercy alone has no vessels, and judgment alone brings coldness. Only after the Akeidah, when Avraham Avinu joined both completely, did he merit to bring the souls of Yisrael into the world.

Avodah in Practice

• a. Let him accustom himself to keep the mitzvos with precision, and at the same time recognize Hashem's mercy within them; and when he can learn only for a short time, let him do so with joy, for that is his task now.
• b. When he feels coldness and lack of vitality even though he does everything required of him, let him check whether his avodah lacks recognition of Hashem's mercy, and add to it.

Chapter 6
"And He Was Almost Not Slaughtered"

Hashem's main desire — to live and reveal His presence in the world

How could Sarah Imeinu pass away on hearing of the Akeidah, and what is meant by "and he was almost not slaughtered"?

18. The holy Torah tells of the passing of Sarah Imeinu, and the holy Rashi explains: "The death of Sarah is placed next to the Akeidah of Yitzchak, because through the news of the Akeidah – that her son had been readied for slaughter and was almost not slaughtered – her soul flew from her and she died." The question cries out: how could Sarah Imeinu, who was greater than Avraham Avinu in prophecy, pass from the world on hearing of the Akeidah? We must also look closely at the words "and he was almost not slaughtered" – seemingly it should have said "he was almost slaughtered"!

The answer of the holy sefarim — she was alarmed that perhaps they had failed the test of obeying Hashem

19. A wonderful answer is brought in the holy sefarim (Lahavas Dovid and others): precisely "almost not slaughtered." Sarah Imeinu was surely ready, like Avraham Avinu, to offer Yitzchak. What did she hear? That they were going to offer Yitzchak as a sacrifice to Hashem – and at the last moment he was not slaughtered. At this she was alarmed: What! How could it be that they did not withstand the test of obeying Hashem? She had wanted a child only for the will of Hashem! And although to a coarse person this sounds like imagination, to one who has truly entered into avodas Hashem it is understandable – to the point that this is the simple meaning.

Hashem's main desire — that a Jew live with emunah and reveal that Hashem is here

20. But the truth is that there is a tremendous secret here: Hashem's main desire is not that the soul expire to Him out of great longing – "zich oisgein far dem Eibershtn" – but above all that the Jew live with true emunah and in connection with Him. This is truly much harder, and this is Hashem's main desire in the world. All of creation longs for Hashem and wishes to return and be absorbed in Him – except for one creation: the Jewish soul. It too certainly wishes to return to Him, but even more it wants to reveal how Hashem is here, in our world.

The novelty of the Akeidah — "not to be slaughtered, by the will of Hashem," and thereby becoming partners in creation

21. And this is the main novelty of the Akeidah: not to be slaughtered, by the will of Hashem – and this is even more His main intention. Not that the soul leave the body, but a true acceptance of mesirus nefesh to reveal Hashem's presence in creation; and thereby one truly becomes a partner in the work of creation.

Summary

Hashem's main desire is not that the soul expire to Him out of great longing, but that the Jew live with emunah and reveal that Hashem is here; and this is the novelty of the Akeidah – "not to be slaughtered, by the will of Hashem."

Avodah in Practice

• a. Let him not run away from the world, but take upon himself true mesirus nefesh to live in it with emunah, and to reveal each day that Hashem is here.
• b. When great longing awakens in him, let him direct it to living this day with Hashem, and not to leaving the world.

Chapter 7
Remembering the Akeidah on Rosh Hashanah

At the blowing of the shofar we remember that the bond between Hashem and Yisrael is eternal

The avodah of Elul — leaving one's own honor and being absorbed in the honor of Hashem

22. The whole "avodah" of the month of Elul is to stop looking at ourselves as a separate existence, and to begin to understand that we are an inseparable part of Him and of His honor. This is the essence of teshuvah; and therefore it is written in Likutei Moharan (Torah 6) that one who wishes to merit teshuvah must leave his own honor – leave the reality in which he thinks only of himself, like a small child – and enter the honor of Hashem, becoming an inseparable part of something far greater than himself: the honor of Hashem.

Hearing one's disgrace and remaining silent — and thereby being absorbed in the honor of Hashem

23. To merit teshuvah you must hear your disgrace and your lack of success – that you thought you had an existence of your own – and accept your humiliations with love, whether from other people or from yourself through your lack of success, and remain silent about them and accept this reality. Thereby you will merit to be absorbed in the honor of Hashem, and understand that only your connection with Hashem is the one true success.

The reasons for blowing the shofar — and the Akeidah reminds us that the bond between Hashem and Yisrael is eternal

24. We may connect this to the blowing of the shofar. One reason is that it awakens us – "Awake, you sleepers, from your slumber" – and another is crowning the King with the shofar; and in truth we may say that the two reasons are one: by crowning the King over all one's affairs, one awakens from sleep. So too the reason of remembering the Akeidah of Yitzchak, for there truly was Avraham Avinu's test – to understand that the bond between Hashem Yisbarach and the Jewish people is eternal, even if to the eye it appears otherwise – there is no other reality at all; understand this well.

Summary

The avodah of Elul and teshuvah is to leave one's own honor and be absorbed in the honor of Hashem; and at the blowing of the shofar we remember the Akeidah, where the test was to understand that the bond between Hashem and Yisrael is eternal.

Avodah in Practice

• a. When he hears the sound of the shofar and remembers the Akeidah, let him awaken in his heart that the bond between him and Hashem is eternal, even if to the eye it appears otherwise.
• b. Throughout the year let him accept his lack of success with love and in silence, and remember that only connection with Hashem is true success.