Rabbi Leonard Cohen: Flaws and Facets

By Rabbi Leonard Cohen

(Calgary) – Then an angel of G-d called to him from heaven: “Avraham! Avraham!” And he answered, “Here I am.” And the angel said: ‘Do not send your hand forth against the boy, and do nothing to him; for now I know that you are a God-fearing man, seeing that you have not withheld your son, your only son, from Me.’ (Bereshit / Genesis 22:11-12)

The Kotzker Rebbe asked:  Why did the angel call to Avraham twice to command him to stop at the Binding of Isaac?  Wouldn’t Avraham have ceased and sighed a sigh of relief once he heard G-d’s message, “Do not send your hand forth against the boy”? Why did the angel add, “and do nothing to him”?

Astonishingly, Rashi claims that Avraham did not stop in response to “Do not send your hand forth.” In fact, Avraham asked for permission to at least wound Yitzchak!  His fierce commitment to Hashem risked leading him to insist on violent action.  In response, G-d added “do no me’umah to him,” where me’umah is a play on the word mum, or blemish – in other words, cause him no injury whatsoever.

Why would Avraham become sadistic, rather than celebrate the relief from causing his son pain?

The most difficult temptations are those which convince a person that their actions are righteous. I might be convinced that my inclinations are truly selfless, and experience rousing passion to act on them. In fact, when evidence is presented to challenge or counter my beliefs, I might stubbornly increase my actions and commitment to those initial beliefs, in other words, ‘doubling down.’ In my passion, I can readily lose sight of the fact that the Yetzer Hara – the wicked inner voice – might be driving me.

I might even go so far as to believe that it is the very absurdity and intensity of my action which proves I am right. How better to show commitment to G-d than to go to extremes of observance?  In so doing, I might convince myself that I am performing G-d’s will rather than my own.

There is a risk in not acknowledging our own humanity and imperfection. High Holidays are a reminder of that.

The period between the month of Elul (preceding Rosh Hashanah) up until Shemini Atzeret is a time of cheshbon nefesh – “soul accounting,” or perhaps more accurately, “soul auditing.” Just as a business is challenged to examine its books in order to evaluate its financial performance critically, so too are we demanded to examine our deeds and thinking thoroughly. We are challenged to seek personal forgiveness from people we have wronged. This requires not only humbling ourselves but listening to others’ feedback.

Hashem did not create us as perfect beings. Just like a diamond, every Jew has their own particular flaws and facets which makes them unique. In acknowledging that imperfection, we invite the possibility of change and self-improvement. It took me many years until I could acknowledge shortcomings without defensiveness, and I continue to learn how to so better. It is my profound hope, in a time of continued political and social polarization, that we as a Jewish community continue to listen to one another – and perhaps more importantly, allow for possibilities of change and self-improvement.

May the coming year be one of positive change for each of us as individuals and for all of us together. Shana Tova u’Metuka!

Rabbi Leonard Cohen is Rabbi at Congregation Kehilat Shalom in Calgary.