Bostoner Torah Insights: Bostoner ‘Chassidus’ in English and Hebrew: Parshas Vayeira – 17 MarCheshvan 5786
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Vayeira – 17 MarCheshvan 5786
Bostoner Rebbe shlit”a – Yerushalayim
Secretariat Email: bosto...@gmail.com
»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»
The Nesivos Shalom, the Rebbe of Slonim zt”l, addressed the question in Bereishis Rabbah 39:9 where Rabbi Levi asks whether the first command of Lech Lecha, for Avraham to leave his home and birthplace, or the second command of Lech Lecha for Akeidas Yitzchak, was more beloved before Hashem He concludes that the second Lech Lecha was superior.
What would be the Hava Aminah, the argument to say that Lecha Lecha of leaving your home is a greater test then literally offering one's child to Hashem. He suggests that leaving one's birthplace is an incredibly difficult, lifetime situation, covering all of one's foundational years, a profound struggle Avraham endured. In contrast, the sacrifice of Yitzchak, is technically only a momentary feeling at the point of slaughtering the offering, before the angel stopped him: "for now I know that you have full belief."
Perhaps we can add to the premise of the Slonimer Rebbe's. Hashem did not immediately tell Avraham where to go to sacrifice Yitzchak. the location was only revealed on the third day when he saw it from a distance. Note that this delay gave Avraham time to contemplate for three full days. To ask himself: "Why am I doing this. Why does Hashem want this from me." Yet, Avraham did not question this the entire time and was fully ready to proceed. The Akeidah is linked to Yom Kippur (where we mention the Ten Martyrs during prayer). When the decree against the Ten Martyrs was issued, the scholars asked for three days to decide if the edict was nullifiable. Why three days. Perhaps the three days were so that Avraham could contemplate before the Akeidah and not do the action without thinking but rather only after having contemplated and understood fully what he was about to do.
This may also connect to the High Holiday period: Rosh HaShanah for realization, and Yom Kippur for repentance is a three-day period. As written in the passage: "Give me life from two days, and on the third day, it shall be established." The sages asked for three days to allow them to perform the mitzvah of sanctifying Hashem's Name with complete faith. This likely mirrors the account of Rabbi Meir bar Yitzchak (the Nehorai), author of Akdamut, who also reputedly asked for three days when challenged to convert. And used those three days to compose Akdamut.
This motive might be highlighted by a humorous story of a Brisker Rav disciple accosted by terrorists. Given time to prepare for death, he recited the final blessing for martyrdom. When the terrorists spared him by saying that they could not murder such a spiritual man. The disciple became furious, realizing he had made the blessing in vain.
The three days were fundamentally to provide the time necessary to fully realize and feel the intense emotion of impending death before the act, thereby ensuring that the sacrifice for faith was complete and perfect.
Sadly, in our generation we have had many martyrs. Any Jew murdered because they are Jewish is a martyr who sanctified Heaven's Name. The Land of Israel has martyred many of our children, who are dying solely because they are Jews. May their sacrifice bring about the coming of Moshiach soon.