Judaism
Why Abraham is being put on trial
Lawyers will argue for and against the binding of Isaac in a London School of Jewish Studies event on Sunday night
November 6, 2020 08:18
By, rabbi dr raphael zarum
3 min read
Lawyers will argue for and against the binding of Isaac in a London School of Jewish Studies event on Sunday night
November 6, 2020 08:18ByRabbi Dr Raphael Zarum, rabbi dr raphael zarum
I have always loved Abraham. Maimonides described him as a philosopher who rejected the idols of his age, contemplated day and night until he found the “path of truth” and came to know the one true God. Abraham passed on his knowledge and experiences to his descendants until eventually, “there was established in the world a people that knew God” (Laws of Idolatry 1:3).
That Maimonides spelled out Abraham’s journey of discovery in his legal code signals to me that we are not meant to believe in God simply because Abraham did, but instead we are meant to see his journey as a model for us. We too are charged to reject falsehood and discover for ourselves the Creator behind Creation.
Abraham’s final test of faith was God’s command for him to sacrifice “your son… Isaac, whom you love” (Genesis 22:2). It became known as the Akeidah, the “binding of Isaac”. Abraham’s willingness to follow God’s command has been a paradigm of religious commitment for all Jewish history. Generations of Jews have identified with Isaac’s acquiescence, staying loyal in times of suffering and even making the ultimate sacrifice for their faith.
And yet, the actual episode still shocks. How could a father lift a knife to his son? Every loving parent shudders at the thought.
Our talmudic and medieval sages sought to make sense of this story in multiple ways: God never intended the test to be completed; Abraham misunderstood the command; he chose to suppress his feelings; it was a test of his devotion; he knew that Isaac would be saved somehow, and so on.
Nevertheless, say the rabbis, Sarah died soon after; maybe due to shock, sadness or disappointment. Even with the many justifications, the pain of the experience is palpable. “How could the Lord command such an abomination to be done?” asked the 13th-century French commentator, Rabbi Joseph ibn Caspi.
This Sunday night, four great legal minds will debate this story. Professor Anthony Julius and David Wolfson QC will question Abraham’s choice to follow God’s command, while Jonathan Seitler QC and Dr Harris Bor will defend his actions.
We could think of no better way than a modern courtroom trial to dramatise this episode and bring it to life for a new generation.
Marshalling traditional and legal sources our guest lawyers will passionately debate the case in a bid to understand its profound significance. Recently retired senior circuit judge, Lindsey Kushner QC, will preside to ensure a fair trial based on agreed facts. All five are deeply committed Jews who are excited at the opportunity to apply their knowledge and adversarial skills to a Bible story they know and respect.
The event will be a model of machloket l’shem shamayim, “an argument for the sake of Heaven” (Ethics of the Fathers 5:20). Visit any men’s yeshivah or women’s midrashah and you will observe people passionately debating our traditional texts. Their spirited back-and-forth arguments do not debunk or trivialise this endeavour. On the contrary, they enable a deeper appreciation and love of the eternal values and principles of Judaism.
That spirit of contentiousness will underpin our “trial of Abraham”. So it will not really be our patriarch who is in the dock. It will be our ability to fathom the depths of the Torah that will be on trial.
There is a Jewish mystical tradition to recite the Akeidah every day, after the morning blessings. The passage is followed by a fascinating rabbinic addendum prayer, “Master of the Universe, just as Abraham our father suppressed his compassion to do Your will wholeheartedly, so may Your compassion suppress Your anger from us, and may Your compassion prevail over Your other attributes”.
This requires careful reading to notice the subtle switch-around it expresses. Abraham’s loyalty is lauded because he “suppressed his compassion” but, in response, we ask God that “Your compassion suppress Your anger”. So instead of idealising the suppression of compassion, the prayer switches to promoting the suppression of anger.
Indeed, it then says, “May Your compassion prevail over Your other attributes”. Before our eyes this prayer transforms the message of the Akeidah. Compassion must be encouraged, not suppressed. Give of yourself, do not sacrifice.
The prayer continues, “Deal with us, Lord our God, with the attributes of loving-kindness and compassion”. These are the divine attributes we should emulate. Love, do not withhold love. Focus on Abraham’s affection for Isaac. Love your children. Hold them close. Share your faith with them.
I am sure you still have questions. I do. My teacher, Rabbi Sacks (may he be granted a full and speedy recovery), taught that we will never fully comprehend the Akeidah. I think that is why it is in the Torah, to force us year on year to grapple with the meaning of faith.
Who will make the better argument on Sunday night? I don’t know. But if we understand a little more and discover new perspectives… then we all win.
Rabbi Zarum is dean of the London School of Jewish Studies. “Abraham on Trial — A courtroom drama of biblical proportions” will take place on Zoom at 7.45pm on Sunday, November 8. Book via the website www.lsjs.ac.uk
