Faith requires resistance to injustice – Thoughts on Parashat Vayeira - Gideon Admanit

Two foundational events, relevant to our difficult times, are found in our parsha: The first is Abraham's dialogue with God regarding the destruction of Sodom, similar to our challenging confrontation with the killing of thousands of citizens living in the 'cities of evil'. And the second is the binding of Isaac towards the end. It is common to interpret the binding as a last test for Abraham, the meaning of which is the willingness to sacrifice his son for the burnt offering (olah). This interpretation is very difficult. Is it possible that God will command to transgress a prohibition that is considered the basis of human morality - to murder a person who was created in God's image? And if, God forbid, this comes true, the 'headstone' of Abraham's faith will be broken, as well as God's promise

Such a criticism is hinted at in the Midrash, on Jeremiah's rebuke regarding child sacrifice:

Neither came it into My mind - this is Isaac, son of Abraham!

For this reason, I prefer the opposite interpretation that I heard from my late my honored father: that the test was whether Abraham would understand that God's will is expressed in overcoming the universally accepted expression of faith in the sacrifice of the son, because it is considered an abomination. Therefore, it is clear that the meaning of the verb sacrifice in relation to the dedication of our soldiers is only a metaphor!

One of the great innovations in the Torah is the sharing by God of man in ruling the world, for his benefit. The prophet Hosea formulates the expectation of every Jew as the obligation of a 'marriage covenant'

Realization of these values is a condition for the highest goal -

Despite this innovation, there is a huge surprise in reading God's reasoning for Abraham's participation in the decision to destroy Sodom,

God feels an obligation to share with those who have enlightened their faith in Him as God of the world and is destined to be a source of blessing for the entire world. God also testifies to Abraham, who already now realizing the 'way of God' - building a society on the foundations of justice and judgment. That is why God must hear his opinion regarding such total destruction:

Upon hearing the terrible extermination plan, the great believer cries out against a sentence, which he sees as injustice. He does not hesitate to ask blunt questions:

Abraham finds it difficult to accept this decree, also because it is contrary to the measure of God's mercy

Even if there are ten righteous people in the city, they are considered a critical mass with the power to change its situation for the better. If we did not know that God initiated this sharing, and that such harsh words came from the mouth of the great believer, we would define them as heretical words.

It is clear that the terrible reality of daily killing, which we have been experiencing for over a year, has been imposed on us by a cruel terrorist organization, and we must act according to the rule of 'whoever comes to slay you, slay him first'. However, God's participation and the documentation of the bold dialogue, teaches a deep message: Expression of pain and protest against mass killing, which is seen as cruel, is not only not contrary to faith, but is part of the realization of God's way, which means a constant struggle against all injustice and for justice, kindness and peace in the world. That's why Moses, Jeremiah and other biblical greats will also follow the path of Abraham.

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