The Best Intentions

The end of this week’s Parsha is devoted to Akeidas Yitzchok, the last of Avraham’s ten Nisyonos. The Akeidah was a watershed moment in our nations history, an event that created Zechusim that we rely on to this very day—on Rosh Hashana we beseech Hakadosh Baruch Hu: “V’Akeidas Yitzchok B’Rachamim Tizkor.”

The Akeida appears in our Davening in another context besides a source for Zechuyos, however: at the end of Selichos there is a Tefllah called “Mi SheAnah” in which we ask Hashem to answer our proceeding Tefillos just as he answered the Teffilos of so many of our forbearers. The very first line of that paragraph is “Mi SheAnah L’Avraham Avinu B’Har HaMoriah Hu Yaanenu”—we Daven that just as Hashem answered the Teffilos of Avraham on Har HaMoriah—at the Akeidah—he should answer our Teffilos as well.

This Teffilah is really based on a Mishna in Taanis which enumerates the Teffilos that were said on public fast days in the event of a drought. The Mishna there lists a number of Brachos that were said on those occasions, each of which ends with a line that we now say in Mi SheAnah, including Mi SheAnah L’Avraham Avinu B’Har HaMoriah Hu Yaanenu.” Clearly then this Tefillah, and the notion that Hashem answered the Teffilos of Avraham on Har HaMoriah, is of an authentic source.

There is however a very important question we must ask about this line of the Tefillah: what was Avraham Davening for? We cannot assume that he would Daven that he not be required to actually slaughter Yitzchok, for this would seem to be a Tefillah that is contrary to the explicit Ratzon Hashem. If Avraham had been directly commanded to bring his son as a Korban, we must presume that he desired to do no less than that. What then were his Teffilos that were answered?

The Maharsha explains that Avraham was Mispallel that he find a replacement for Yitzchok, that he find the “Seh L’Olah.” When the Ayal came along and Avraham was able to use the animal as a Korban, having already been instructed no to harm Yitzchok in any way, his Teffilos were answered. It is this that we refer to in Selichos when we asked that our Teffilos be as effective as Avraham’s.

But why did Avraham need the Ayal? He was told to go to the Har HaMoriah, the Makom Hamikdash, to bring his son as a Korban. Once that was no longer an option, once he could not fulfill the original Tzivuy of Hashem, why did he need a replacement in the form of an animal?

In his Sefer, Chachma U’Mussar, the Alter of Kelm cites the Seforno who says that the Ayal was brought instead of Yitzchok, referring to the Passuk “Dover Emes Bilvavo.” The Alter explains that Avraham Avinu exceled in the Middah of Ne’emanus: he was someone who did what he said, he was a “Bar Samcha” someone who could be relied upon to keet his word. When Avraham saw that his intention—to bring Yitzchok as a Korban—would not be carried out, he felt that this itself would detract from his status as a Ne’eman.

Perhaps this is why Avraham davened for the Ayal, so that there be a replacement Korban, allowing at least a portion of his commitment would be brought to fruition. Hakadosh Baruch Hu answered these Teffilos, allowing the Ayal to appear. It would then be these Teffilos, for the replacement Korban, that we refer to in the Slichos. This is a bit difficult to understand, however. Avraham committed to bringing his son as a Korban, an act of Mesiras Nefesh and total Bittul of his desires to the Da’as Elyon, how could a Korban of a mere goat compare in any way? In what sense would this be enough of a replacement to counteract the feelings that he had not kept his word? Further, it would appear that, at least on some level, Avraham had kept his word.

The Gemarah in Zevachim tells us that when the Anshei Kneses HaGedolah came to build the Second Bais HaMikdash they were able to determine the placement of the structure of the Heichal itself, as well as the Makom of the Mizbeach. The Gemara asks how they knew where the Mizbeach was to be placed, and one of the answers offered is “Afro Shel Yiztchok Rau, Shemunach B’Oso Makom: They saw the ashes of Yitzchok, which were in that spot.”

R’ Gedaliah Schor, in Ohr Gedalyahu, explains that in the eyes of Hashem, in the Olam HaEmes, Avraham had actually slaughtered Yitzchok and completed the entire process of the Korbon to the point that there were ashes that remained in that very spot—the Makom Hamizbeach—and were found by the Anshei Kneses HaGedolah when they came to build the Bayis Sheni.

It would also appear that Avraham Avinu was aware that he had accomplished in this sense—that in the eyes of Hashem his actions had been carried out.

Rashi cites a Medrash which tells us that when the Malach told Avraham not to complete the Shechita of Yitzchok, “Al Tishlach Yadcha El HaNa’ar” Avraham said “Im Ken L’Chinam Basi L’Kan: If so, I have come here for nothing.” He therefor wanted to make a Mum on Yitzchok, and the Malach told him “Al Ta’as Lo Meuma.”

R’ Schor explains that Avraham knew that any time we have a Machshava Tova, or any Hisorerus, it can only be optimized to its fullest potential through an action. This is refered to being Megashem a Machshava, bringing a thought to the world of actuality. Therefore, when he realized that he couldn’t actually Shecht Yitzchok, Avraham wished to do just a small action in order to actualize his intentions.

The Malach, however, explained that this was not necessary: “Ya’an Asher Asisah Es HaDavar HaZeh” in the eyes of Hashem it was as if Avraham had completed the action of bringing Yitzchok as a Korban—an action on his part was not at all required.

R’ Schorr explains that this was due to the quality of Avraham’s intentions. Common people, like ourselves, cannot suffice with Machashavos alone because those are subject to change and can waver. Avraham however, on his level, was actually able to have an intention, a Machshava, which would be complete and perfect from beginning to end. We experience this on a regular basis: when we decide to take on a new Mitzvah or Hidur in our Avodas Hashem, or commit ourselves to an improvement of any sort, the initial excitement and “Bren” can quickly wear off—our good intentions are difficult to maintain unless we put them into action. Avraham Avinu, however, was able to maintain the same commitment and excitement from the moment he received the Tzivuy of the Akeidah until the moment he was about to complete the actual Shechita. This being the case, the action was unnecessary, as he has accomplished his goal in the eyes of Hahsem.

If this was the case, that Avraham had essentially done the Akeida in full, he had accomplished his goal, and he was told that he had done so by the Malach, why did he need to Daven for the Ayal? It would not appear that there was a lack of Neemanus on his part, as the goals of the Akeida were fulfilled—why was the Ayal necessary?

Perhaps we can better understand Avraham’s intentions if we better understand the purposes of the Nisyonos of Avraham.

The Rambam, in Moreh Nevuchim, writes that the purpose of any Nisayon mentioned in the Torah was not for the person who underwent that test. Rather, the goal is to pass a lesson on to us, those who learn about the Nisayon. As the Rambam writes, from the description of the Nisyonos, the following generations can take a lesson “Mah She’Tzarish Lahem La’asoso, U’Mah She’Rauy Lehamino: What they must do, and what is appropriate to believe.” By learning about the Nisyonos of our Avos, we are given guidance for our own lives.

It stands to reason that Avraham knew this, he was aware of his role as the Av Hamon Goyim. As the Passuk says earlier in the Parsha, Avraham knew of his imperative to pass on all that he had learned to his children: “Ki Yadativ L’Man Asher Yitzaveh Es Banav V’Es Baiso Acharav.”

Avraham realized that if he stopped there, if he did not do an action, it was possible that those who learned from his Nisayon would come to a mistaken conclusion. While his own Machshavos were enough to preclude the necessity of an action, those who followed him may not rise to that level. If the Akeida ended, so to speak, without Avrohom actualizing his thoughts, we may assume that we were capable of the same type of Avodas Hashem—through thoughts rather than actions. This would be quite an erroneous assumption.

Therefore Avraham davened that he be sent an Ayal, an animal which he could actually bring as a Korban so that he had the ability to do a Peula, an action. In doing so he showed that in most cases Machshavos are not enough—we must act—but he also showed the impact that our actions can have.

The Pirkei D’Rebbe Elazar tells us the fate of that Ayal: not one piece of the animal went to waste. Its ashes were the foundation of the Mizbeach in the Bais HaMikdash, its Giddin were the strings of the harp of Dovid Hamelech, its skin was used by Eliyahu and it’s two horns were used as Shofros: one by Mattan Torah and one will be used by Moshiach. This Ayal, brought as a Korban by Avraham as a replacement for Yitzchok, was instrumental in the destiny of Am Yisroel.

Indeed the actualization of Avraham’s Machashavos was extremely impactful, illustrating to each of us that when we take our good intentions, and put them into action we can create something that is significant and everlasting.