Akeidas Yitzchok - What's In A Name?

By Rabbi Binyomin Fishman

I've always felt a special attachment to Parshas Vayera, my bar mitzvah parsha. The parsha is chock full of inspirational, profound stories; and the climax of "Akeidas Yitzchok", the binding of Isaac, is particularly meaningful to me. (I once spoke at a family simcha on Parshas Vayera, and I mentioned how much of an impact Akeidas Yitzchok has had on me. Immediately someone called to my wife to hide our son!)

This narrative is one of the most powerful stories in the entire Tanach (Bible). It not only is read as the Torah reading the second day of Rosh Hashana, it also is referenced dozens of time on both days of Rosh Hashana. We use a ram's horn as the shofar to allude to the ram that Avraham sacrificed in place of Yitzchok. In addition, the Shulchan Aruch (Code of Jewish Laws) mentions that it is proper to recite the Akeida in the preliminary additions to the daily prayer service. When we consider that only a handful of verses are given such status, we start to see that there is something very deep going on here.

Akeidas Yitzchok is one of the most powerful stories in the entire Tanach. But exactly was the test?

In Pirkei Avos (Ethics of the Fathers) 5:4 it states, "With 10 tests Avraham was tested, and he withstood all of them, to show how beloved Avraham was." The commentators differ in calculating these 10 tests, but all agree that the Binding counts. The Torah explicitly states at the beginning of the story ___ "And it was… that G-d tested Avraham." Logically, the importance of the parsha is related to this test. But we're still left with the question: what exactly was the test? The commentators expound greatly on the many facets of this historical event. Let us explore one aspect which has a very practical application in our lives.

There is a major incongruity one comes across when reading this parsha carefully. From verse 1-10, every time the verse refers to G-d the name used is "Elokim[1]". From verse 11-19, the verses use the name "Hashem". There is one exception - in verse 12, it reverts back to Elokim. What's going on here? Some people try using inconsistencies like these to propose that the torah was really written by men who didn't know how to properly edit a text! Besides the other inherent problems with such a thesis, we know that the Torah as we have it was received by Moshe Rabbeinu (Moses) on Har Sinai. It represents the Word of G-d and all small changes are there to teach us something. So we go back to the question, what are we meant to learn? In order to answer this, we need to answer another question - what does it mean that G-d has names? This brings us to a more fundamental question: What's in a name?

What’s in a name?

What's my name? If you ask the Israeli government, they'll tell you "Binyomin Moshe Fishman". Ask the American government and they'll tell you "Benjamin M. Fishman". Ask the bachurim (teenagers) whom I teach, and they'll tell you "Rav Fishman." My colleagues call me "Reb Binyomin." My sons call me Abba. My wife might call me "dear". My father might call me "Son". Friends of mine call me Ben. Which one is the real name?

The answer is, they all are correct but none of them are entirely correct. Now we're touching upon a very profound idea. Names (including titles) express relationships. What you call me depends of how you relate to me. When someone from the bank calls and says, "Good afternoon Mr. Fishman", that's an appropriate title for this kind of formal interchange. If they say, "Hi Ben how's it going?", I would be quite taken aback. That's too informal for a bank/client relationship. However, if I walk into the house in the evening and my wife greets me with "Good evening Mr. Fishman," then something is wrong. The same formality which is appropriate when dealing with the bank is entirely out of place in a husband/wife relationship.

Names (including titles) express relationships. What you call me depends of how you relate to me

Now we can run into interesting situations. For instance, there are a few bachurim from families where I am almost like a surrogate uncle. We sometimes go there for Shabbos, and the kids call me "Ben" (as that was how I was introduced years ago.) However, these same bachurim attend the youth events, where they are supposed to address me as Rav Fishman. What should they do? The answer is simple. In the family Shabbos setting, they call me Ben, and in the youth group they call me Rav Fishman. The title they use refers to the type of relationship that we have in each instance.

IRS vs. Dad

 The names Hashem and Elokim, occurring hundreds of times in the Torah, connote certain relationships between us and G-d. While these names are explained extensively in the Kabala (the more mystical side of the Torah), which is above our grasp, there are certain facets which are expressed in the Revealed Torah. A little background about these names will give us tremendous clarity in understanding many areas of the Torah.

The name Elokim refers to Midas HaDin, the attribute of strict Justice. It refers to a certain limited power, which is expressed according to specific parameters. This is the name used in reference to the creation of the world. From the beginning of the torah until 2:4, which starts detailing the creation of Adam, we only find the name Elokim used. That is because G-d was setting up the "laws of natures." In the physical world, every effect must have a cause. What goes up must come down.

These laws of nature create a fa?ade enabling Hashem to hide His involvement with, and control of, the world. In normal day-to-day life, there are no obvious miracles. G-d’s concealment results in a lack of clarity. Things happen in the world which, owing to our lack of knowledge of the Master Plan, results in questions. Why do the righteous suffer and the wicked prosper? These and other questions can't be answered directly since we are often not aware of all of the causes and affects.

 We find that judges are also referred to as elokim (Exodus 22:27). In reference to judges, the term refers to their ability to determine right and wrong and punish the wrongdoer within the rubric of the law. They have no leeway to grant clemency above and beyond what is granted to them. This also fits in with the idea of “cause and effect” found in nature. Every action must have a reaction, any reward must be earned, and any infraction must be punished. This name Elokim conjures up a phone call from the IRS, announcing a surprise audit. Even a person who keeps his books straight gets nervous!

 This name Elokim conjures up a phone call from the IRS, announcing a surprise audit. Even a person who keeps his books straight gets nervous!

In contrast, the name “Hashem” refers to Midas HaRachamin, the attribute of Loving Kindness. This name is a form of the verb “to be”, and refers to G-d being the Ultimate being above time and space. He has no limitations, which also means that He is not bound by strict justice. He can pardon and grant clemency for even the worst sins. This is the name associated with miracles – breaking the laws of nature. This name exclusively refers to G-d, since only he is infinite.

From this perspective, there is total clarity. From where G-d is, all of the development of the world exists at once. If we could see things from Hashem’s perspective, we would see clearly why everything that happened needed to have taken place. We could understand why sometimes G-d used strict justice, and sometimes did “miracles” –broke out of the cause and effect.

The first time this name is used in the Torah is in the description of man. Adam was the first creation who had the free choice to do right and wrong. If the world was created only according to strict justice, then the first time Adam would sin he would lose his right to existence. Thus in order to truly allow for free will, for people to make purposeful decisions, there needs to be the attribute of Mercy. The name Hashem conjures up the image of a smiling, loving Father. This father wants the best for his children and is willing to overlook certain misbehaviors if it’s better for the overall development of his kids.

The name Hashem conjures up the image of a smiling, loving Father. 

Back to the Akeida

With this introduction let us look again at the story of Akeidas Yitzchok. Beraishis 22:1, “After these things Elokim tested Avraham…” We see already that there is a test here. There's strict justice. Will Avraham stand up to the test? Will he sacrifice his beloved son? The whole first part of the story describes Avraham engaging in the test. If we were making a movie, we would picture a dark, cloudy sky. The background music would pick up as the tension builds. Will he go through with it, or will he back out at the last minute? Can he overcome his fatherly instincts to slaughter his son?

There is another layer of the challenge. His whole life, Avraham expressed to the world that there is Hashem, the Creator, who abhors child sacrifice. He taught the concept of G-d’s loving Kindness to the world. All of a sudden, he is being challenged to completely go against everything for which he has been living, everything he understands about Hashem’s will, and he is offered no explanation. We can imagine how we would struggle, trying in vain to reconcile our challenge with our beliefs, before giving up in failure. There is no reconciliation. There is only: to do or not to do?

Thus we have a tremendous challenge, both emotionally and intellectually. In our “movie”, we see Avraham making the altar, tying Yitzchok down, getting ready to slaughter him. The tension mounts. He picks up his knife, sharpens it, stretches out his hand and…

He wins. The challenge is over. The clouds go away, the sun shines down, the birds start chirping again. He has shown that his faith in, and awareness of, G-d can transcend his limited understanding. At that moment an angel of “Hashem” appears. The whole second half of the story is the revelation of Hashem, that there is a Master Plan. Hashem never wanted him to actually slaughter his son but only to bring him up as an offering. Avraham receives the clarity that he relied on all along. He is told (verse 12) “Now I know that you fear ‘Elokim’” – ie, the whole test was to see if Avraham could follow G-d even when he didn’t understand, even when there are contradictions, even when it challenges everything for which he stood.

the whole test was to see if Avraham could follow G-d even when he didn’t understand, even when there are contradictions, even when it challenges everything for which he stood.

There’s a beautiful Medrash (part of the Oral Tradition) that describes the reward for this act. The Medrash says that Avraham prayed to Hashem, “I had lot of questions on You. You told me that my progeny would be from Yitzchok, but then You told me to slaughter him. You commanded me with child sacrifice which is the antithesis of your loving kindness. I could have ‘called You out’ that it was not befitting of You. But I didn’t. I went along with it anyway. You too, Hashem, when my children the Jewish People are doing deeds that are not befitting, when according to the strict Judgement they would not be found worthy, also grant them clemency and judge them with mercy.” The Medrash says that Hashem agreed, and this is the nature of the oath Hashem swore to Avraham (verse 16.) This is why this story is so essential to Rosh Hashana, the day we are being judged for all of our deeds.

 Another Medrash makes the connection even stronger. The verse in Tehillim (Psalms) 47:6 states “Elokim has ascended with a ‘truah [the sound of a shofar], Hashem [has gone up] with the sound of the Shofar.” The medrash points out that the verse starts out with the name “Elokim” and then switches to Hashem. It explains that G-d as it were sits on His Throne of Justice (represented by the name Elokim) on Rosh Hashana, ready to judge the world with strict justice. But when the Jewish people blow the shofar on Rosh Hashana, He remembers the Akeida and moves to sit on his Throne of Mercy.

Footprints in Sand

Till now we have seen the impact the Akeidah has had on the Jewish People as a whole. But there is an important ramification for every individual as well. Rav S.R. Hirsch uses this explanation of the names of G-d in order to explain the Shema, the statement of faith Jews recite twice daily. The verse states “Listen Israel, Hashem your Elokim, Hashem is one.” He explains that we all have times in our lives where we see the Hand of Hashem guiding us (represented by the name Hashem). We also have time where G-d’s presence is not so obviously felt, where we feel like victims of life’s vicissitudes (represented by the name Elokim). What we are stating is our belief that all of those times are really “Hashem is one” that He is really with us all the times supporting us and guiding our lifes. Even when times are bleak, He is still with us.

There’s a famous parable about a person who was shown a vision of his life as footsteps on a sandy beach. He tells G-d, “I see that when there are two sets of footsteps that You were walking next to me. But during the hard times I only see one set of steps. How come You abandoned me when I needed You the most?” G-d answers him, “I never abandoned you! During those hard times, I picked you up and carried you.” Our challenge in life is internalize this, to live with the realization that everything is from Hashem who loves us and only acts for our best. The ability to recognize this truth through even the hardest time is the spiritual legacy that we inherited from Avraham through the trial of Akeidas Yitzchok.

Even when times are bleak, Hashem is still with us and acts for our best. The ability to recognize this truth through even the hardest time is the spiritual legacy that we inherited from Avraham through the trial of Akeidas Yitzchok.

As we read this Shabbos about the Akeida, let us remember the legacy that Avraham bequeathed to us: the recognition of Hashem and the ability to accept His will even when we have questions. May we strengthen ourselves in our understanding that everything, whether we see it or not, is truly for the good and is leading towards the fulfillment of Hashem’s Master Plan. In that merit, may we all be worthy of speedily seeing the day when we will have full clarity, when Hashem’s presence will be known by all, “The earth will be filled with the knowledge of Hashem like the waters cover the seas.” “Then our mouths will be full of laughter and our tongues with song”.

Rabbi Binyomin Fishman is Director of Development and Programming for V’chol Bonayich Community Programs, based in Tel Zion, Israel. A graduate of Ohr LaGolah and kollel Toras Chaim, he is a highly regarded lecturer in halachah and hashkafah. He is involved in numerous projects that promote a balanced Torah lifestyle in Eretz Yisrael. He also runs the LITC, a networking and discussion forum for Bnei Torah professionals. For feedback about this article, to find out more about his projects or for information about speaking arrangements, he can be contacted at  [email protected] www.dhirubhai.net/in/BinyominBenFishman

[1] The proper transliteration should be spelled with an “h” instead of a “k”. We’ve used a K as is common in order to avoid unnecessarily using or pronouncing G-d’s name. Likewise, Hashem is used instead of the Ineffable 4 letter name.