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Friday, September 30, 2005

From the Akeidah to the Beis Hamikdash

Both Mirty and On the Fringe (among others, according to BlogHead) discussed the Akeidah, which we read in just a few days on the second day of Rosh Hashana. To me, this has always been especially significant, as I remember hearing my father practice it every year in the days leading up to Rosh Hashana, with the special trup (tune) that is used only over the next couple of weeks.

Both Mirty and On The Fringe's explanations and analyzations of the lesson of the Akeidah are incredibly interesting and fascinating, but I want to address Paul's question:
Second thought, to which I have no answer:

* On Rosh Hashanah, we read of the two sons of Abraham, one of whom is exiled into the desert, and the other of whom is taken for sacrifice Har haMoriah (= the Bet Hamikdash).
* On Yom Hakippurim, we read of the two goats, one of whom is exiled into the desert, and the other of whom is taken for sacrifice in the Bet Hamikdash (= Har haMoriah).

--- what is the meaning of this profound parallel?
I responded in the comments:
We must learn to rid ourselves of that which is bad for us; seperate from our sins and bad influences. We must also recognize that we must serve Hashem with all that we have (b'chol nafshicha, b'chol l'vavicha, u'v'chol meodecha) - but recognize in our times of frustration that Hashem never asks too much of us and would never ask us to sacrifice that which is truly important.
The thought just occured to me spontaneously, and I have no idea if it is right; I'm curious as to what people think. It looks okay on first glance, but I'm biased. Anybody have any thoughts?

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3 comments:

  1. Ezzie,

    I can't accept this line of thought.

    but recognize in our times of frustration that Hashem never asks too much of us and would never ask us to sacrifice that which is truly important.

    How do I justify the loss of family to the Cossacks and in the Holocaust. I am not attacking you, but that is the type of feel good explanation that I find less than satisfying.

    I am torn by this because I want to believe in a G-d of mercy, justice and righteousness and I just can't get behind this explanation because it feels like a cop out.

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  2. That's a seperate question - how can God allow terrible things to happen. A book I've always found excellent that discusses this (extremely short - more a pamphlet than book - about 30 pages?) is Aryeh Kaplan's "If We Were God" (maybe it's You not We). But it is an interesting point nevertheless... as I said it's a quick thought that occured to me; I still think it answers the question, but it's definitely not perfect.

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