Abraham's Will is God's Will
It will come as a surprise to no one that the Torah, and Judaism generally,
apparently values human life above all else. Rare are the cases to be found
in the Jewish story and in halacha where human life is not the primary value
that trumps all other behavior and ideals. The story of the akeida Ė of
Abraham offering his son Isaac as a sacrifice to the Almighty and at the
last moment being prevented by Heaven from so doing Ė is illustrative of
this idea of the sanctity of human life.
However as noble as this idea is, it many times wilts in the face of dire
practical circumstances. The best and worst example of this problem is the
conduct of war. There is no war without killing humans and the Torah in its
narrative and value system certainly recognizes war as a reality and
sometimes as a necessity.
The current debate in the Western world regarding the funding of stem cell
research faces the moral dilemma of the permissibility of killing human
fetuses in the process of possibly saving other humans from diseases,
genetic and otherwise.
In the Torah itself, the kind, hospitable and righteous Abraham himself goes
to war to rescue his kinsman Lot. It is obvious that the value of human
life, dominant as it is in Judaism, is never quite absolute. And this
therefore poses the moral questions that every generation, nation and even
an individual eventually must face in life and society: When is taking a
Halacha provides some guidance on the subject, allowing for self defense,
preemptive strikes and the execution of criminals who threaten societyís
existence. Jewish history also provides us with some insight on the matter,
approving suicide, for instance, over forced conversions or a life of shame.
Because of this elasticity in what appears at first to be an absolute value,
many questions are raised - and almost always in heartbreaking instances.
The question of mercy killing and euthanasia remains on the agenda of the
rabbinic responsa in our time though it is basically forbidden in Jewish
society. Abortion is also opposed in Jewish law but individual respectable
rabbinic advisors and decisors in some exceptional instances have allowed it.
The general rules and outlines are clear but in individual cases the matter
becomes fuzzy. Maybe that is why Midrash sees Abraham himself as being
conflicted over the issue of the akeida even after the angel of God
instructs him not to sacrifice Isaac. The supreme test lies in the ability
of humans to conform their behavior to Godís will. That is the only truly
absolute value in Judaism which allows for no exceptions or deviations.
Abraham is rewarded for his willingness to sacrifice his son and he is
rewarded for not actually going through with the sacrifice. The common
denominator in Abrahamís seemingly contradictory behavior is his constant
willingness to accept Godís will and behave accordingly. This attitude has
become the basis for all halachic decisions and Jewish behavior over the
ages Ė the continued attempt to understand and follow through upon Godís
will. That is Abrahamís legacy to us.
Rabbi Berel Wein