The Test of Lacking Motivation
Parshas Vayeira 5777
Rabbi Yonason Johnson
Avraham was no stranger to tests. Avraham faced 10 tests to challenge the sincerity and degree of his faith. He had been thrown into a fiery furnace for his beliefs. Hashem had asked him to leave his homeland for an unknown destination. On arrival he was forced down to Egypt due to famine. He was asked to banish his son Yishmael and finally, at the age of 99, to circumcise himself.
Yet only after this final does test does the Torah attest that “Now I know that you are Hashem fearing”. What was so unique about the test of the Akeidah that transcended all of the others?
Avraham and Sarah had waited so long for a child. Their desire for a child was not just for nachas. More than anything, Avraham hoped for an heir whom he could raise to perpetuate his beliefs and spread his teachings. Now Avraham was vbeing asked to take that very child and bring him as an offering and take him from the world.
For your average parent such a test would be too much to bear. The very idea poses many philosophical and ethical questions. But Avraham's faith infinitely exceeded that of the common man. On hearing this command, there was no doubt that Avraham would comply.
The Kabbalah metaphorically describes the Avos as a chariot (Merkava). A chariot has no independent will. It is completely subservient to the wagon-driver, going exactly where it is directed. Our Patriarchs were so spiritually connected that they were implicitly in-tune and acted in accordance with Hashem’s will. Their own independent was completely surrendered and their very impulses were in perfect alignment with Hashem's desire.
Aware that every test presented to him was Hashem’s will, Avraham embraced these challenges with love. Without hesitation he submitted himself to each test, knowing beyond a doubt what Hashem wanted him to do in the moment.
The test of the Akeidah was different. Hashem instructed Avraham to take his son as an offering, yet it was never Hashem’s intention for Yitzchak to be killed. Not once does Hashem actually command Avraham to slaughter his son. All he is asked to do is to “bring him up” as an offering. Being subconsciously in-tune with the Divine will, something inside of Avraham told him that he should not comply with Hashem’s command and he struggled to bring down the knife he held in his hand.
This put Avraham in a dilemma: On the subconscious level he felt that it was not necessary to carry out this request. Yet, on the conscious level he was being commanded by Hashem to do it. To carry out Hashem's command he would have to go against his own heart and instincts. Despite his reservations and the lack of spiritual feeling, Avraham submitted to Hashem’s word.
This is what made the Akeidah the ultimate act of submission and the definitive proof of Avraham’s faith; to carry out Hashem’s directive when he did not feel the inner motivation or sense its necessity.
Put in this light, most of us face the challenge of the Akeidah every day – although somewhat differently. Whereas Avraham's inner instincts were aligned with Hashem’s will, out instincts seek our own pleasure and selfish pursuits. But like Avraham at the Akeidah, we also may not sense the Divine will embedded in the Torah’s commandments.
Mitzvos may seem in conflict with our natural instincts, personal desires and lifestyle comforts. On the conscious level we know what we are supposed to do, but not sensing their true significance, we may lack motivation and inspiration. Sometimes we are in the mood to Daven and other days we don’t feel the need. Certain Mitzvos give us a spiritual buzz and others don’t have the same appeal.
Our test is also one of submission; putting our own desires aside and looking beyond our occasional lack of enthusiasm to do what Hashem asks of us.
The purpose of tests is for growth. Deferring our desires and wants to Hashem’s will is our personal sacrifice. In response we will elicit bountiful brachos, true spiritual accomplishment and will draw down the revelation of G-dliness into our lives.
Parshas Vayeira 5777
Rabbi Yonason Johnson
Avraham was no stranger to tests. Avraham faced 10 tests to challenge the sincerity and degree of his faith. He had been thrown into a fiery furnace for his beliefs. Hashem had asked him to leave his homeland for an unknown destination. On arrival he was forced down to Egypt due to famine. He was asked to banish his son Yishmael and finally, at the age of 99, to circumcise himself.
Yet only after this final does test does the Torah attest that “Now I know that you are Hashem fearing”. What was so unique about the test of the Akeidah that transcended all of the others?
Avraham and Sarah had waited so long for a child. Their desire for a child was not just for nachas. More than anything, Avraham hoped for an heir whom he could raise to perpetuate his beliefs and spread his teachings. Now Avraham was vbeing asked to take that very child and bring him as an offering and take him from the world.
For your average parent such a test would be too much to bear. The very idea poses many philosophical and ethical questions. But Avraham's faith infinitely exceeded that of the common man. On hearing this command, there was no doubt that Avraham would comply.
The Kabbalah metaphorically describes the Avos as a chariot (Merkava). A chariot has no independent will. It is completely subservient to the wagon-driver, going exactly where it is directed. Our Patriarchs were so spiritually connected that they were implicitly in-tune and acted in accordance with Hashem’s will. Their own independent was completely surrendered and their very impulses were in perfect alignment with Hashem's desire.
Aware that every test presented to him was Hashem’s will, Avraham embraced these challenges with love. Without hesitation he submitted himself to each test, knowing beyond a doubt what Hashem wanted him to do in the moment.
The test of the Akeidah was different. Hashem instructed Avraham to take his son as an offering, yet it was never Hashem’s intention for Yitzchak to be killed. Not once does Hashem actually command Avraham to slaughter his son. All he is asked to do is to “bring him up” as an offering. Being subconsciously in-tune with the Divine will, something inside of Avraham told him that he should not comply with Hashem’s command and he struggled to bring down the knife he held in his hand.
This put Avraham in a dilemma: On the subconscious level he felt that it was not necessary to carry out this request. Yet, on the conscious level he was being commanded by Hashem to do it. To carry out Hashem's command he would have to go against his own heart and instincts. Despite his reservations and the lack of spiritual feeling, Avraham submitted to Hashem’s word.
This is what made the Akeidah the ultimate act of submission and the definitive proof of Avraham’s faith; to carry out Hashem’s directive when he did not feel the inner motivation or sense its necessity.
Put in this light, most of us face the challenge of the Akeidah every day – although somewhat differently. Whereas Avraham's inner instincts were aligned with Hashem’s will, out instincts seek our own pleasure and selfish pursuits. But like Avraham at the Akeidah, we also may not sense the Divine will embedded in the Torah’s commandments.
Mitzvos may seem in conflict with our natural instincts, personal desires and lifestyle comforts. On the conscious level we know what we are supposed to do, but not sensing their true significance, we may lack motivation and inspiration. Sometimes we are in the mood to Daven and other days we don’t feel the need. Certain Mitzvos give us a spiritual buzz and others don’t have the same appeal.
Our test is also one of submission; putting our own desires aside and looking beyond our occasional lack of enthusiasm to do what Hashem asks of us.
The purpose of tests is for growth. Deferring our desires and wants to Hashem’s will is our personal sacrifice. In response we will elicit bountiful brachos, true spiritual accomplishment and will draw down the revelation of G-dliness into our lives.
