What is mesirus nefesh – self-sacrifice? How does the Akeidah, the binding of Isaac, enable all Jews to have mesirus nefesh? As the Akeidah revealed G-dliness, so the mesirus nefesh of the Jewish people reveals Moshiach.
Of the many events in the Torah that have a clear connection to Moshiach, surely the Akeidah, the binding of Isaac, is one of the most powerful. Indeed, the Sages mention several aspects of the Akeidah that foreshadow the Redemption. For example, the Great Shofar that signals the coming of Moshiach will be from the ram that was sacrificed in Isaac’s stead.
The binding of Isaac was also the tenth and final test of Abraham. Since these days are also the “final test” before the coming of Moshiach, the practical lessons of the Akeidah become even more important. Let’s look at one such lesson, concerning mesirus nefesh – self-sacrifice. According to the Rebbe, our generation will greet Moshiach because this generation has exhibited the greatest mesirus nefesh of any generation. That being the case, it’s important to understand what defines true mesirus nefesh, and how, through the Akeidah, Abraham bequeathed it to his descendants, the Jewish people.
When G-d commands Abraham to sacrifice Isaac, He uses the unusual phrase, “Koch na,” “Take now.” The word “na” literally means a request, equivalent in many ways to “please.” “Koch na” is a Divine imperative, but it is also an appeal, a solicitation. The Talmud reconciles the apparent contradiction by explaining the intent of the phrase. G-d tells Abraham, in effect, that “you withstood many trials; endure for Me this test so that they will not say there was no reality in the former ones.”
This itself requires explanation. If Abraham had not reached the level of mesirus nefesh – self-sacrifice – required by the Akeidah, would that mean his successful triumph over the first nine tests had no substance or value? How can the rabbis claim that an inability to overcome the final and most difficult trial proves the effort expended and self-sacrifice exhibited in the first nine have neither effect nor endurance? Actually, we can ask an even stronger question: Why is the sacrifice of Isaac considered the paradigm of self-sacrifice when we have the example of many righteous and holy people throughout the ages who willingly gave up their lives to sanctify the name of G-d? Not only that, but G-d spoke to Abraham directly, an “advantage” that the martyrs throughout the ages did not have.
Of course, there is a critical difference between Abraham and all the righteous martyrs who followed him: Abraham was the first person to have mesirus nefesh. He was the first Jew to accept upon himself the trials and hardships – whether physical, emotional or spiritual – necessary to sanctify G-d’s name. “All beginnings are difficult.” Starting is the hardest part of any endeavor. Being able to put aside one’s wants, needs, desires, feelings – being able to give up one’s very self to bring G-dliness into the world – this was impossible before Abraham. By withstanding the test and fulfilling G-d’s request to “koch na” – “take now Isaac,” Abraham opened the channel of mesirus nefesh, thereby drawing into this world the capacity for self-sacrifice for G-dliness. The righteous and the martyrs who followed Abraham’s footsteps had the comparatively easier task of “simply” bringing the potential into the actual.
This being the case, we have to look at the first test of Abraham as well. For then he also exhibited mesirus nefesh. In Ur Kasdim, the city of his birth, Abraham was thrown into a fiery furnace for attempting to annihilate idolatry and publicize the existence of G-d. In fact, the first test seems to be the harder of the two, since at the Akeidah G-d spoke directly to Abraham and told him to sacrifice Isaac, while Abraham had received no such Divine imperative at Ur Kasdim. In Ur Kasdim, Abraham had come to the realization of G-d’s existence on his own; he had become aware of G-d through reason. Only later did he have a direct experience of G-d, when the Almighty told him to leave his home and go to the land of Israel.
Why, then, is there an emphasis on the self-sacrifice at the time of the Akeidah – so much so that without it, everything Abraham endured previously would not be real?
The answer lies in the uniqueness of mesirus nefesh, simply defined as nullification of one’s ego and one’s existence. One’s actions, one’s very being is directed not toward self-gratification or self-satisfaction, but toward fulfilling the Divine directive. However, human beings are created such that they inherently possess an ego and sense of their own existence. Even generous actions, altruistic deeds, Acts of Lovingkindness or dedication need to be justified. There must be a reason, even if that reason is no more than the feeling of having done what’s right, good or noble. True mesirus nefesh cannot be attained on one’s own. Hence the need for Abraham to “open the channel” and bring real self-sacrifice into the world.
Not every “self-sacrifice” is a true mesirus nefesh, a nullification of one’s ego, of one’s self-importance, of one’s very sense of being. There is a level of self-sacrifice available to anyone, regardless of who they are. One can calculate, as it were, the result of the sacrifice and come to the logical conclusion that one benefits more, at least spiritually, by sacrificing one’s life. This rational approach to self-sacrifice, this sense that there is at least some compensation, is expressed by the phrase, “without x, life is not worth living.” X in this case may be anything which outweighs life; but determining exactly what is worth more requires some analysis and reason.
A true mesirus nefesh occurs without any calculation. One’s self, the very being and essence, is dedicated to G-d, without any prior evaluation or sudden inspiration. The only consideration, the only thought, is what does G-d want and demand of me at this moment.
In this way, the Akeidah was the first instance of true mesirus nefesh. Only Abraham and Isaac were involved. The sacrifice and test involved no public declaration of G-d’s rulership or open demonstration of G-d’s presence. G-d’s request and desire had no logical purpose; indeed, in many ways it contradicted common sense and reason, apparently negating Abraham’s life mission. By “passing the test,” so to speak, Abraham nullified his self-awareness and ego. All that existed was G-d’s Will.
What is the practical effect and lesson for our times? Since Abraham “opened the channel,” every Jew is capable of mesirus nefesh. (Indeed, as the Rebbe has remarked, our generation has seen the greatest examples of it.) Every Jew can conquer his inclinations, nullify his desires and dedicate himself or herself to fulfilling G-d’s Will. Every Jew can reach the stage and level of “knowing G-d” – not on an intellectual or rational basis, but as an overwhelming experience, as the prophet says, “the whole world will be filled with knowledge of G-d, as the waters cover the ocean bed.” Just as Abraham reached a level where the sum total of his existence was awareness of G-dliness and fulfillment of G-d’s Will, so too, every Jew is capable of this level of self-sacrifice. And this is the “Moshiach” level of existence. And just as Abraham gave a retroactive reality to his previous tests through his self-sacrifice at the Akeidah, so we, by following in Abraham’s path, can reveal the reality of Moshiach.
(Based on Likkutei Sichos 20, pp. 73-78)
