The story of Abraham and the binding of Isaac, the Akeidah, is a powerful lens through which to explore this idea.
Our text today comes from Bereshit Rabbah 55, a collection of rabbinic interpretations on the Book of Genesis. It begins with the deceptively simple phrase, "God tested [nisa] Abraham." But what kind of test was it, really?
Rabbi Yosei HaGelili offers a beautiful image: God exalted Abraham, lifting him up like the ensign [nes] on a ship – a banner, a symbol for all to see. A test, in this view, is an opportunity for elevation.
Rabbi Akiva, however, sees a more straightforward interpretation. He suggests that God tested Abraham in the literal sense, "so that people should not say: He stunned him and confused him and he did not know what to do.” In other words, the test was real, a genuine challenge to Abraham's faith and obedience.
The text then delves into the journey to Mount Moriah, noting that it took three days. Why? To give Abraham time to consider his actions. To wrestle with the command and either strengthen his resolve or…perhaps, change his mind. It wasn't a snap decision, but a deliberate act undertaken after reflection.
Then comes the phrase, "He said: Here I am." In Hebrew, Hineni. A simple phrase, yet laden with profound meaning: readiness, presence, a complete offering of oneself. Rabbi Yehoshua ben Korḥa draws a fascinating parallel between Abraham and Moses, noting that in two instances, Moses likened himself to Abraham by using this very phrase.
When God called to Moses from the burning bush, Moses responded, "Here I am" (Exodus 3:4). But, the text points out, God cautioned Moses, "Do not glorify yourself before a king, and in the place of the great do not stand" (Proverbs 25:6). Don’t presume to compare yourself to Abraham.
The Midrash sees Abraham's "Here I am" as a declaration of readiness for both priesthood and kingship. And, remarkably, Abraham did merit both. As Psalm 110:4 states, "The Lord has sworn, and He will not renounce it; you are a priest forever.” And the Hittites acknowledged his kingly stature, declaring, "You are a prince of God in our midst" (Genesis 23:6).
Moses, on the other hand? The text suggests that while he, too, offered himself for priesthood and kingship, he was ultimately denied both. God tells him, "Do not approach [tikrav] here [halom]" (Exodus 3:5). The Midrash connects kerav, “approach,” specifically to the priesthood, referencing Numbers 1:51: "The stranger who approaches [karev] shall be put to death." And halom, "here," is linked to kingship, as David says in II Samuel 7:18, "That You have brought me to here [halom].”
So, what does it all mean? Why was Abraham granted these roles while Moses was not? Perhaps it speaks to different paths of service, different ways of answering God's call. Abraham’s unwavering faith, tested to its limits, earned him a unique place in history. Moses, a different kind of leader, was destined for a different path, a path no less significant.
It leaves us pondering the nature of tests, the meaning of "Here I am," and the diverse ways we can answer the call to serve. What tests are you facing? And how will you respond?