There are some today who use a different rationalization: Why should we work for naught to teach him Torah? "Perhaps he will have to go to the army when he reaches twenty, and it is better to teach him other things which will make his service easier." This can be compared to [the instance of] a man who must make a long sea voyage and despairs of buying food, preparing nothing, out of fear that what he buys will not suffice.
[And, in truth, how much should we be ashamed! For if two good, useful business opportunities presented themselves to a man, so that if he took one he would have to leave the other, he would look with a sober eye to determine which is certain and which is uncertain. And how much more so [would he choose the first] if it [the second] is only a possibility of a possibility. He would also look with a sober eye to determine which is better and more useful and which lasts a longer time. For sometimes, even if one is better than the other, if the second lasts for a longer time, he will choose that. How much more so if it is intrinsically better than the other. But when it comes to choosing between the service of the L-rd and the affairs of the world, the yetzer entices us to abandon the service of the L-rd, which is better and more useful in itself than all the affairs of the world, as the tanna has said (Avoth 4:14): "Better one moment in the world to come, etc.", and it is also eternal, as opposed to all the affairs of this world, which is only as a passing shadow. And also, the eternal reward that comes from serving the Blessed L-rd is a certainty than which nothing is more certain — and the yetzer entices us to leave all this because of the possibility of a possibility of [benefit in] this world! And this is what we say in the confessional service [of Yom Kippur]: "We have turned away from Your mitzvoth and from Your goodly judgments, and it was not comparable to us." That is, the eternal good was not [even] comparable in our eyes to the transitory good of this world. The proof: We have rejected the certain before the uncertain! And one who wishes to be saved from the enticement of the yetzer hara will reflect constantly within himself and consider the greatness of the pleasure of the reward that the Holy One Blessed be He will give him for [the observance of] His mitzvoth. As the GRA has written, that it is for this reason that the Holy One Blessed be He has created the eternal world with all that is necessary for the reward for fulfillment of Torah and mitzvoth and did not give His reward in this world. For even if a man were given all of this world and its pleasures for one mitzvah it would not suffice for the pleasure he deserves for the mitzvah. And if a man reflects upon this, he certainly will not reject the certain, eternal good for the possibility of the possibility (of pleasure) in this world.]
And, in truth, we should be ashamed and humiliated before our fathers of the earlier generations, who lived a few hundred years before us. How will we answer them when they ask us: "Why were you so lax in Torah study and in fulfillment of the mitzvoth? Don't you know of all the decrees and all the suffering that passed over us? [Don't you know] that they subjected us to all kinds of tortures to annul Torah and mitzvoth, in spite of which we stood firm and strengthened ourselves with what little strength remained in us to stand watch over the Torah for the honor of the L-rd, the G-d of heaven and earth, not to transgress even any of the "fences" of Chazal? And you, with the help of the L-rd, who were protected by kings of lovingkindness, who allowed you to fulfill all of the Torah and the mitzvoth, were neglectful in fulfillment of the Torah! For, in truth did the king prevent us from sending our children to a school and teach them Torah so that they would know how to serve the L-rd? Do not the kings in our days believe in the L-rd and accord honor and glory to His Torah? This [has happened] only because the yetzer hara has outsmarted us with his deceits to remove from us the honor and the fear of the King of kings, the Holy One Blessed be He."
And I will "raise my parable" and say: Two rulers were battling each other and they set a time of four days for the war. On the first day the first ruler overpowered the second and slew many of his foes. On the second day they warred again and the second overpowered the first. On the third day they again went out to war and the first again overpowered the second. At night, when they took counsel, one said to his neighbor: "Let us try to find some stratagem to defeat them. For what good is it if we win again tomorrow? Perhaps if we go out to war again tomorrow the second ruler will again overcome us as on the second day." The other answered: "I have a good plan. The place where they keep their shields and weapons is outside the camp. They are protected by just a few guards and not the whole army. At night let us fall suddenly upon them and take them." The plan was approved by the other, and they did so. On the morning of the fourth day the men of the first ruler trumpeted as a signal for the onset, at which the men of the second ruler ran to don their armor — but they found nothing and were forced to surrender and to take upon themselves the yoke of their foes.
So, exactly, is our situation. It is known that the yetzer hara is a man of war, who battles constantly against Israel. Sometimes he defeats us and sometimes we defeat him. And the yetzer says in his heart: "I have no way to defeat Israel. I will see to it to take their shields and weapons with which they fight me (the Torah, which alone defends Israel against the yetzer hara) and it is the weapon with which they fight me" (as Chazal have said [Kiddushin 30b]: "I have created a yetzer hara, and I have created Torah as its antidote," and without it, it is impossible to escape it, as we have written about at length elsewhere.) And so do we see with our own eyes in our time. For this is the way of the yetzer hara, to overcome us by arguments to keep us from learning the holy Torah.
I shall copy what I have said on a verse in the Song of Songs, and then we shall return to our subject. (Song of Songs 1:7): "Tell me, You whom my soul loves, how will You graze Your flock? How will you make them lie down in the afternoon, etc." Rashi explains that the congregation of Israel hereby says before the Holy One Blessed be He, as a wife to her husband: "Tell me, You whom my soul loves, how will You graze Your flock, [Israel], and how will You make them lie down in the afternoon, in the exile of the idolators, which is a time of suffering for them as the [hot] afternoon is a time of suffering for the flock?" And the Holy One Blessed be He answers (Ibid. 8): "If you do not know, you fairest of the women, [Israel], then go out in the footsteps of the sheep," which Rashi explains: "If you do not know, My congregation and My assembly, the fairest of the women among the other nations, how you will graze and rescue yourselves from those who press you to stay among them, so that your sons not go lost, reflect upon the ways of your forefathers, who received My Torah and kept My 'keeping' and My mitzvoth, and walk in their ways, and, also, in reward for this, you will graze your kids, among the princes of the peoples. And thus did Jeremiah say (Jeremiah 31:24): "Make road markers for yourself… set your heart to the path, etc." Now, as to the answer of the Holy One Blessed be He, does Israel not know [by themselves] that it is a mitzvah to walk in the path of our forefathers? But, in truth, this is a deep matter. The congregation of Israel asked for counsel, what to do at this time, when we are without influence and steeped in many troubles and the yetzer hara entices us to remove from ourselves the yoke of Torah, so that thereby the yoke of the idolators might be eased from us. Therefore the term "grazing" is used, which connotes influence, and "how will You make them lie down," as explained by Rashi. The Holy One Blessed be He responds: "If you do not know, you fairest of the women, go out in the footsteps of the sheep." That is, reflect upon the ways of your fathers. For it is known that Israel's invocation of the L-rd's remembrance of "the merit of the fathers" in almost every prayer is contingent upon our walking to some extent in their ways. And though we will not be able to achieve even a fraction of a fraction of their holy ways (not to speak of "walking in their ways"), as Scripture said (Joshua 14:15): "the greatest of the giants," concerning which Chazal have said [Bereshith Rabbah 14:6] that this refers to Abraham and the other forefathers (apparently also in this regard) — in any event, if we see to it to attain what our intellects can attain of their holy ways and to grasp a little of their holy conduct, then their exalted merit will avail us to bring us to all good — which will not be the case if we "turn a shirking shoulder" and refuse to walk in their ways at all, in which instance, the remembrance of their merit will not be to our honor.
I shall adduce one instance, which is not even a fraction of a fraction of their holy ways: Why did the Holy One Blessed be He exalt Abraham so greatly because of the akeidah [the binding of Isaac]? Is it not true even in our days that if the Holy One Blessed be He commanded one to sacrifice his son as a burnt-offering he would not refuse? But the truth is, as Rambam writes, that his [greatness in his] trial was his acquiescence in it with absolute love. Witness his rising for it early in the morning, splitting the wood by himself, and waiting three days until the place [of the sacrifice] appeared to him. And there were several [other] trials included in this, as we find in the Midrash: that the Satan appeared in the form of a river, which Abraham had to cross on the way to the akeidah, walking neck-deep in the water and crying: "Save, O L-rd, for water has come to soul!" and the [apparition] vanished, all of this indicating his perfect love for the L-rd and his complete acquiescence [in His command]. And now let us reflect for awhile. What if Abraham had to give his son to a king for military service and he had several ways of easing that service, such as keeping him from Torah study for several years and teaching him some other subjects which would afterward lighten his load — and then, the Holy One Blessed be He appeared to him and said: "Do as you have always done; teach him Torah and mitzvoth, and then I will do as I want" — would not Abraham acquiesce in this in full love, even more than he did in the akeidah? And even much more so, for in this he would not even need the commandment of the L-rd, [but would do so himself]! And now, how should we not be ashamed of ourselves, knowing that we also, bless the L-rd, are believers in the L-rd and in His Torah, and we remember always the merit of the akeidah of Israel, Abraham's son; and yet, when we find ourselves in the same situation, we immediately sacrifice Torah and mitzvoth — just to rescue him from military service! And the yetzer hara entices us, [telling us that] in this we are pitying our son. But, in truth, this is not pity, but cruelty to his soul (as mentioned above in Sifrei) and to all his future generations.
And, also, in most cases this will also cause him bodily harm; for he will be trained from his youth to fulfill his lusts, and when he cannot adequately satisfy them, he will injure men in all the ways that he can — through theft, robbery, and violence. "His hand will be against all, and the hand of all, against him" (Bereshith 16:12).
And now let us consider the other forefathers. It is known that Isaac, our father, was thirty-seven years old at the time of the akeidah (Bereshith 29:20). And if he had not acquiesced in the akeidah, the aged Abraham could certainly not have forced him into it. But, certainly, Isaac did this with full acquiescence, as it is written (Bereshith 22:8): "And the two of them went together" — with one heart. And Isaac, who acquiesced in this, would certainly not flout the will of the Holy One Blessed be He for [relatively] minor considerations. If so, we, who always bring his merits to remembrance [(for our sake)], how much should we walk in his ways, not to abandon Torah and mitzvoth for anything!
גַּם זֶה מֵעֵנְיָן הַנִּזְכָּר לְעִיל.
More on the subject
וְיֵשׁ שֶׁמּוֹרִים הֶתֵּר כַּיּוֹם בְּפָנִים אֲחֵרִים וְאוֹמְרִים: מַה נַּעֲמֹל לָרִיק לְלַמְּדוֹ תּוֹרָה? אוּלַי יִצְטָרֵךְ לֵילֵךְ לַצָּבָא כְּשֶׁתִּתְמַלֵּא לוֹ שְׁנַת הָעֶשְׂרִים, וְטוֹב לְלַמְּדוֹ רַק שְׁאָר חָכְמוֹת וְעִנְיָנִים, אֲשֶׁר בָּהֶם אוּלַי יֵקַל לוֹ מִזְּמַן הָעֲבוֹדָה? וְדִבְרֵיהֶם אֵלּוּ דּוֹמִים, לְאָדָם שֶׁמֻּכְרָח לִסַּע בִּסְפִינָה עַל הַיָּם זְמַן מְרֻבֶּה וּמִתְיָאֵשׁ לִקְנוֹת מָזוֹן, וְאֵין מֵכִין מָזוֹן כְּלָל מִטַּעַם שֶׁיָּרֵא, אוּלַי לֹא יַסְפִּיק הַמָּזוֹן הַהוּא.
There are some today who use a different rationalization: Why should we work for naught to teach him Torah? "Perhaps he will have to go to the army when he reaches twenty, and it is better to teach him other things which will make his service easier." This can be compared to [the instance of] a man who must make a long sea voyage and despairs of buying food, preparing nothing, out of fear that what he buys will not suffice.
[הגה"ה. וּבֶאֱמֶת כַּמָּה אָנוּ צְרִיכִים לְהִתְבּוֹשֵׁשׁ, דְּהָא אִם יִזְדַּמְּנוּ לְאָדָם שְׁנֵי עֲסָקִים טוֹבִים וּמוֹעִילִים, וְאִם יִתְפֹּס הָאֶחָד, יִהְיֶה מֻכְרָח לְהַנִּיחַ חֲבֵרוֹ מִתַּחַת יָדוֹ, יִרְאֶה בְּעֵינָא פְּקיחָא, אֵיזֶה עֵסֶק הוּא וַדַּאי וְאֵיזֶה הוּא סָפֵק, וְיַנִּיחַ אֶת הַסָּפֵק מִפְּנֵי הַוַּדַּאי, וְכָל שֶׁכֵּן אִם הוּא רַק סְפֵק סְפֵקָא. גַּם יִרְאֶה בְּעֵינָאֹ פְּקִיחָא אֵיזֶה עֵסֶק טוֹב וּמוֹעִיל יוֹתֵר, וְאֵיזֶה עֵסֶק מִתְקַיֵּם יוֹתֵר. כִּי לִפְעָמִים אַף אִם יִהְיֶה הָאֶחָד טוֹב יוֹתֵר מֵחֲבֵרוֹ, אַךְ הָעֵסֶק הָאַחֵר נִמְשָׁךְ לִזְמַן כִּפְלֵי כִּפְלַיִם, יִבְחֹר בְּזֶה שֶׁיִּתְקַּיֵּם יוֹתֵר זְמַן אָרוֹךְ, וְעַל אַחַת כַּמָּה וְכַמָּה אִם הוּא גַּם כֵּן טוֹב בְּעֶצֶם יוֹתֵר מֵחֲבֵרוֹ. וְאִלּוּ בְּעִנְיְנֵי עֲבוֹדַת ה' וְעִנְיְנֵי הָעוֹלָם, מֵסִית הַיֵּצֶר אוֹתָנוּ, שֶׁנַּנִּיחַ עִנְיְנֵי עֲבוֹדַת ה' שֶׁהוּא טוֹב וּמוֹעִיל בְּעַצְמוּתוֹ יוֹתֵר מִכָּל עִנְיְנֵי הָעוֹלָם, כְּמַאֲמַר הַתַּנָּא (אבות ד' י"ז): יָפָה שָׁעָה אַחַת בָּעוֹלָם הַבָּא וְכוּ' וְגַם הוּא מִתְקַיֵּם לָעַד וּלְעוֹלְמֵי עוֹלָמִים, מַה שֶּׁאֵין כֵּן כָּל עִנְיְנֵי הָעוֹלָם שֶׁהוּא רַק כְּצֵל עוֹבֵר. וְגַם הַטּוֹבָה הַנִּצְחִית, שֶׁעַל יְדֵי עֲבוֹדַת ה' יִתְבָּרַךְ הוּא וַדַּאי, אֲשֶׁר אֵין וַדַּאי כְּמוֹתוֹ, מֵסִית הַיֵּצֶר אוֹתָנוּ, שֶׁנַּנִּיחַ כָּל זֶה מִפְּנֵי סְפֵק סְפֵקָא שֶׁל עוֹלָם הַזֶּה. וְזֶהוּ מַה שֶּׁאָנוּ אוֹמְרִים בַּוִּדּוּי: סַרְנוּ מִמִּצְוֹתֶיךָ וּמִמִּשְׁפָּטֶיךָ הַטּוֹבִים וְלֹא שָׁוָה לָנוּ, הַיְנוּ, שֶׁלֹּא הָיָה אֲפִלּוּ שָׁוֶה בְּעֵינֵינוּ הַטּוֹב הַנִּצְחִי וְהַטּוֹב הַכָּלֶה בָּעוֹלָם הַזֶּה, וְהָרְאָיָה שֶׁדָּחִינוּ אֶת הַוַּדַּאי מִפְּנֵי הַסָּפֵק. וְהָרוֹצֶה לְהִנָּצֵל מֵהֲסָתַת יֵצֶר הָרָע, יִתְבּוֹנֵן בְּנַפְשׁוֹ תָּמִיד וְיַחֲשֹׁב בְּגֹדֶל נֹעַם הַשָּׂכָר, שֶׁיִּתֵּן לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא עֲבוּר מִצְוֹתָיו, כְּמוֹ שֶׁכָּתַב הַגְּרָ"א, שֶׁלְּכָךְ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם הַנִּצְחִי בְּכָל הַהֲכָנוֹת הַמִּצְטָרְכוֹת לָזֶה, שֶׁיְּקַבְּלוּ שָׁם הַשָּׂכָר עֲבוּר קַיּוּם הַתּוֹרָה וְהַמִּצְוֹת, וְלֹא נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרוֹ בָּעוֹלָם הַזֶּה, מִפְּנֵי שֶׁאֲפִלּוּ אִם יִנָּתֵן לָאָדָם כָּל הָעוֹלָם הַזֶּה וְכָל תַּעֲנוּגָיו עֲבוּר מִצְוָה אַחַת, לֹא יַסְפִּיק זֶה לַתַּעֲנוּג שֶׁמַּגִּיעַ לוֹ עֲבוּר הַמִּצְוָה. וְאִם יִתְבּוֹנֵן אָדָם בָּזֶה, בְּוַדַּאי לֹא יִדְחֶה הַטּוֹב הַנִּצְחִי הַוַּדָּאִי מִפְּנֵי הַסְּפֵק סְפֵקָא שֶׁבָּעוֹלָם הַזֶּה].
[And, in truth, how much should we be ashamed! For if two good, useful business opportunities presented themselves to a man, so that if he took one he would have to leave the other, he would look with a sober eye to determine which is certain and which is uncertain. And how much more so [would he choose the first] if it [the second] is only a possibility of a possibility. He would also look with a sober eye to determine which is better and more useful and which lasts a longer time. For sometimes, even if one is better than the other, if the second lasts for a longer time, he will choose that. How much more so if it is intrinsically better than the other. But when it comes to choosing between the service of the L-rd and the affairs of the world, the yetzer entices us to abandon the service of the L-rd, which is better and more useful in itself than all the affairs of the world, as the tanna has said (Avoth 4:14): "Better one moment in the world to come, etc.", and it is also eternal, as opposed to all the affairs of this world, which is only as a passing shadow. And also, the eternal reward that comes from serving the Blessed L-rd is a certainty than which nothing is more certain — and the yetzer entices us to leave all this because of the possibility of a possibility of [benefit in] this world! And this is what we say in the confessional service [of Yom Kippur]: "We have turned away from Your mitzvoth and from Your goodly judgments, and it was not comparable to us." That is, the eternal good was not [even] comparable in our eyes to the transitory good of this world. The proof: We have rejected the certain before the uncertain! And one who wishes to be saved from the enticement of the yetzer hara will reflect constantly within himself and consider the greatness of the pleasure of the reward that the Holy One Blessed be He will give him for [the observance of] His mitzvoth. As the GRA has written, that it is for this reason that the Holy One Blessed be He has created the eternal world with all that is necessary for the reward for fulfillment of Torah and mitzvoth and did not give His reward in this world. For even if a man were given all of this world and its pleasures for one mitzvah it would not suffice for the pleasure he deserves for the mitzvah. And if a man reflects upon this, he certainly will not reject the certain, eternal good for the possibility of the possibility (of pleasure) in this world.]
וּבֶאֱמֶת אָנוּ צְרִיכִין לְהִתְבּוֹשֵׁשׁ וּלְהִכָּלֵם מֵאֲבוֹתֵינוּ, וְהֵם הַדּוֹרוֹת הָרִאשׁוֹנִים שֶׁהָיוּ בְּכַמָּה מֵאוֹת שָׁנִים שֶׁלְּפָנֵינוּ, וּמַה נָּשִׁיב לָהֶם כְּשֶׁיִּשְׁאֲלוּ לָנוּ: לָמָּה הֱיִיתֶם נִרְפִּים כָּל כָּךְ בְּלִמּוּד הַתּוֹרָה וְקיּוּם הַמִּצְוֹת? הֲלֹא תֵּדְעוּ כָּל הַגְּזֵרוֹת וְכָל הַתְּלָאוֹת שֶׁעָבְרוּ עָלֵינוּ, שֶׁהָיוּ כּוֹפִין אוֹתָנוּ בְּכָל מִינֵי יִסּוּדִין לְבַטֵּל הַתּוֹרָה וְהַמִּצְוֹת, וְאַף עַל פִּי כֵן אָזַרְנוּ חַיִל וְנִתְחַזַּקְנוּ בְּכָל יֶתֶר כֹּחוֹתֵינוּ הַחֲלוּשִׁים לַעֲמֹד עַל מִשְׁמֶרֶת הַתּוֹרָה לִכְבוֹד ה' אֱלֹהֵי הַשָּׁמַיִם וְהָאָרֶץ שֶׁלֹּא לַעֲבֹר אֲפִלּוּ עַל שׁוּם סְיָג מֵחֲזַ"ל. וְאַתֶּם בְּעֶזְרַת ה', שֶׁהֱיִיתֶם חוֹסִים בְּצֵל מַלְכֵי חֶסֶד וּמַנִּיחִים אֶתְכֶם לְקַיֵּם כָּל הַתּוֹרָה וְהַמִּצְוֹת, הֱיִיתֶם מִתְרַשְּׁלִים בְּקיוּם הַתּוֹרָה, כִּי בֶּאֱמֶת, וְכִי הַמְּלוּכָה מְעַכֶּבֶת לָנוּ, שֶׁלֹּא לִתֵּן בָּנֵינוּ לְבֵית הַסֵּפֶר לְלַמְּדָם תּוֹרָה, שֶׁיֵּדְעוּ אֵיךְ לַעֲבֹד אֶת ה'? וַהֲלֹא הַמְּלָכִים אֲשֶׁר בְּיָמֵינוּ מַאֲמִינִים בַּה' וְנוֹתְנִים כָּבוֹד וְהָדָר לְתוֹרָתוֹ, (וְרַק רְצוֹן הַקֵּיסָר יָרוּם הוֹדוֹ, כְּשֶׁיַּגִּיעַ לִשְׁנַת כ"א וְיֵצֵא לוֹ הַגּוֹרָל לַעִבוֹדָה, שֶׁיָּבוֹא בַּצָּבָא), [הַגָּהָה זוֹ מֵחֲמַת הַצֶּנְזוּרָה]. אֵין זֹאת כִּי אִם שֶׁהַיֵּצֶר הָרָע הִתְחַכֵּם עָלֵינוּ בְּעָרְמָתוֹ לְסַלֵּק מִמֶּנּוּ כְּבוֹדוֹ וּמוֹרָאוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָדוֹשׁ בָּרוּךְ הוּא.
And, in truth, we should be ashamed and humiliated before our fathers of the earlier generations, who lived a few hundred years before us. How will we answer them when they ask us: "Why were you so lax in Torah study and in fulfillment of the mitzvoth? Don't you know of all the decrees and all the suffering that passed over us? [Don't you know] that they subjected us to all kinds of tortures to annul Torah and mitzvoth, in spite of which we stood firm and strengthened ourselves with what little strength remained in us to stand watch over the Torah for the honor of the L-rd, the G-d of heaven and earth, not to transgress even any of the "fences" of Chazal? And you, with the help of the L-rd, who were protected by kings of lovingkindness, who allowed you to fulfill all of the Torah and the mitzvoth, were neglectful in fulfillment of the Torah! For, in truth did the king prevent us from sending our children to a school and teach them Torah so that they would know how to serve the L-rd? Do not the kings in our days believe in the L-rd and accord honor and glory to His Torah? This [has happened] only because the yetzer hara has outsmarted us with his deceits to remove from us the honor and the fear of the King of kings, the Holy One Blessed be He."
וָאֶשָּׂא מְשָׁלִי וָאֹמַר, לִשְׁנֵי מוֹשְׁלִים, שֶׁהָיוּ נִלְחָמִים זֶה עִם זֶה, וְקָבְעוּ זְמַן בֵּינֵיהֶם, שֶׁאַרְבָּעָה יָמִים יִהְיוּ נִלְחָמִים זֶה עִם זֶה. וַיְהִי בַּיּוֹם הָרִאשׁוֹן גָּבַר מוֹשֵׁל אֶחָד וַיַּפִּיל מִשּׂוֹנְאוֹ חֲלָלִים חֲלָלִים, וּבַיּוֹם הַשֵּׁנִי יָצְאוּ עוֹד לַמִּלְחָמָה וַיִּתְגַּבֵּר הַשֵּׁנִי עַל הָרִאשׁוֹן, וּבַיּוֹם הַשְׁלִישִׁי יָצְאוּ עוֹד לַמִּלְחָמָה וַיִּתְגַּבֵּר עוֹד הַפַּעַם הָרִאשׁוֹן עַל הַשֵׁנִי. וַיְהִי הַלַּיְלָה, כְּשֶׁנִּתְוַעֲדוּ יוֹעֲצֵי הַמַּמְלָכָה, וַיֹּאמַר אֶחָד לַחֲבֵרוֹ: הָבָה נִתְחַכְּמָה בְּאֵיזֶה עֵצָה לְנַצֵּחַ, כִּי מַה בֶּצַע יִהְיֶה, אִם נֵצֵא לְמָחָר עוֹד לַמִּלְחָמָה, אוּלַי עוֹד יִתְגַּבֵּר הַמּוֹשֵׁל הַשֵּׁנִי עָלֵינוּ כַּאֲשֶׁר בַּיּוֹם הַשֵּׁנִי? הֵשִׁיב לוֹ הַשֵּׁנִי: אֶתֵּן עֵצָה הֲגוּנָה וְהוּא, הִנֵּה מְקוֹם הַמָּגִנִּים וְהַכְּלֵי זַיִן שֶׁלָּהֶם הוּא חוּץ לַמַּחֲנֶה, וְיֵשׁ אֵיזֶה שׁוֹמְרִים יְחִידִים וְלֹא כָּל הַחַיִל, וּבַלַּיְלָה נִפֹּל פִּתְאֹם עֲלֵיהֶם וְנִטְּלֵם. וַתִּיטַב הָעֵצָה בְּעֵינֵי הַשֵּׁנִי וְיַעֲשׂוּ כֵן. וַיְהִי בַּיּוֹם הָרְבִיעִי בַּבֹּקָר וַיָּרִיעוּ אַנְשֵׁי הַמּוֹשֵׁל הָאֶחָד לְאוֹת עַל קַבּוּץ הַמִּלְחָמָה, וַיָּרוּצוּ אַנְשֵׁי הַמּוֹשֵׁל הַשֵּׁנִי לִלְבֹּש אֶת מְגִנֵּיהֶם וּלְהִזְדַּיֵּן בִּכְלֵי זֵינָם וְלֹא מָצְאוּ וְהֻכְרְחוּ לְהַכְנִיעַ אֶת עַצְמָם וּלְקַבֵּל עֲלֵיהֶם עֹל אוֹיְבֵיהֶם.
And I will "raise my parable" and say: Two rulers were battling each other and they set a time of four days for the war. On the first day the first ruler overpowered the second and slew many of his foes. On the second day they warred again and the second overpowered the first. On the third day they again went out to war and the first again overpowered the second. At night, when they took counsel, one said to his neighbor: "Let us try to find some stratagem to defeat them. For what good is it if we win again tomorrow? Perhaps if we go out to war again tomorrow the second ruler will again overcome us as on the second day." The other answered: "I have a good plan. The place where they keep their shields and weapons is outside the camp. They are protected by just a few guards and not the whole army. At night let us fall suddenly upon them and take them." The plan was approved by the other, and they did so. On the morning of the fourth day the men of the first ruler trumpeted as a signal for the onset, at which the men of the second ruler ran to don their armor — but they found nothing and were forced to surrender and to take upon themselves the yoke of their foes.
כֵּן מַמָּשׁ הַדָּבָר הַזֶּה, כִּי הִנֵּה יָדוּעַ כִּי הַיֵּצֶר הָרָע אִישׁ מִלְחָמָה הוּא וְרָגִיל תָּמִיד לְהִלָּחֵם עִם כְּלַל יִשְׁרָאֵל, וּפַעַם יְנַצְּחֶנּוּ וּפַעַם אָנוּ מְנַצְּחִים אוֹתוֹ. וְיֹאמַר הַיֵּצֶר בְּלִבּוֹ אֵין לִי שׁוּם עֵצָה עִם יִשְׂרָאֵל, אֶרְאֶה לְסַלֵּק מֵהֶם מְגִנֵּיהֶם וּכְלֵי זֵינָם שֶׁהֵם נִלְחָמִים בָּהֶם עִמִּי, וְהִיא הַתּוֹרָה, אֲשֶׁר הִיא לְבַד הַמְגִנָּה לְיִשְׂרָאֵל מִן הַיֵּצֶר הָרָע, וְהִיא הַכְּלִי זַיִן אֲשֶׁר נִלְחָמִים עִמּוֹ (כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (קדושין ל:): בָּרָאתִי יֵצֶר הָרָע בָּרָאתִי לוֹ תּוֹרָה תַּבְלִין, וּבִלְתָּהּ אִי אֶפְשָׁר לְהִנָּצֵל מֵאִתּוֹ, כַּאֲשֶׁר הֶאֱרַכְנוּ בְּמָקוֹם אַחֵר). וְכֵן אָנוּ רוֹאִים בְּחוּשׁ בִּזְמַנֵּנוּ, שֶׁזֶּה כָּל דַּרְכּוֹ שֶׁל הַיֵּצֶר הָרָע לְהִתְגַּבֵּר עָלֵינוּ בְּאֵיזֶה עִנְיָנִים וּטְעָנוֹת לְבַטֵּל מִמֶּנּוּ לִמּוּד הַתּוֹרָה הַקְּדוֹשָׁה.
So, exactly, is our situation. It is known that the yetzer hara is a man of war, who battles constantly against Israel. Sometimes he defeats us and sometimes we defeat him. And the yetzer says in his heart: "I have no way to defeat Israel. I will see to it to take their shields and weapons with which they fight me (the Torah, which alone defends Israel against the yetzer hara) and it is the weapon with which they fight me" (as Chazal have said [Kiddushin 30b]: "I have created a yetzer hara, and I have created Torah as its antidote," and without it, it is impossible to escape it, as we have written about at length elsewhere.) And so do we see with our own eyes in our time. For this is the way of the yetzer hara, to overcome us by arguments to keep us from learning the holy Torah.
וְאַעֶתִּיק מַה שֶּׁאָמַרְתִּי עַל פָּסוּק בְּשִׁיר הַשִּׁירִים, וְנָבוֹא אַחַר כָּךְ לְעִנְיָנֵנוּ, וְהוּא: הַכָּתוּב אוֹמֵר (שיר השירים א' ז'): "הַגִּידָה לִי שֶׁאָהֲבָה נַפְשִׁי, אֵיכָה תִרְעֶה אֵיכָה תַּרְבִּיץ בַּצָּהֳרָיִם" וְגוֹ'. וּפֵרֵשׁ רַשִּׁ"י: שֶׁאוֹמֶרֶת כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִשָּׁה לְבַעֲלָהּ: הַגִּידָה לִי שֶׁאָהֲבָה נַפְשִׁי, אֵיכָה תִרְעֶה צֹאנְךָ וְאֵיכָה תַּרְבִּיצֵם בַּצָּהֳרָיִם בְּגָלוּת עוֹבְדֵי כּוֹכָבִים, שֶׁהִיא עֵת צָרָה לָהֶם כְּצָהֳרַיִם, שֶׁהִיא עֵת צָרָה לַצֹּאן? וְהֵשִׁיב עַל זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא (שם ח'): "אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי לָךְ בְּעִקְּבֵי הַצֹּאן" וְגוֹ"וּפֵרֵשׁ רַשִּׁ"י הַדֻּגְמָא: אִם לֹא תֵדְעִי לָךְ כְּנֵסִיָּתִי וַעֲדָתִי הַיָּפָה בַּנָּשִׁים בִּשְׁאָר אֻמּוֹת, אֵיכָה תִּרְעֶה וְתִנָּצְלִי מִיַּד הַמְצִיקִים לָךְ לִהְיוֹת בֵּינֵיהֶם וְלֹא יֹאבְדוּ בָּנַיִךְ, הִתְבּוֹנְנִי בְּדַרְכֵי אֲבוֹתַיִךְ הָרִאשׁוֹנִים, שֶׁקִּבְּלוּ תּוֹרָתִי וְשָׁמְרוּ מִשְׁמַרְתִּי וּמִצְוֹתַי, וּלְכִי בְּדַרְכֵיהֶם. וְאַף בִּשְׂכַר זֹאת תִּרְעִי אֶת גְּדִיּוֹתַיִךְ אֵצֶל שָׂרֵי הָאֻמּוֹת. וְכֵן אָמַר יִרְמְיָהוּ (ל"א כ'): "הַצִּיבִי לָךְ צִיֻּנִים וְכוּ' שִׁתִי לִבֵּךְ לַמְסִלָּה" וְגוֹ'. וְהִנֵּה לִכְאוֹרָה, מַה דְּהֵשִׁיב הַקָדוֹשׁ בָּרוּךְ הוּא, וְכִי כְּנֶסֶת יִשְׂרָאֵל לֹא יָדְעָה שֶׁמִּצְוָה לֵילֵךְ בְּדֶרֶךְ אֲבוֹתֵינוּ? אֲבָל בֶּאֱמֶת הוּא עִנְיָן עָמֹק, דִּכְנֶסֶת יִשְׂרָאֵל שָׁאֲלָה עֵצָה, אֵיךְ לַעֲשׂוֹת בָּעֵת הַזּוֹ, שֶׁאָנוּ מְחֻסָּרִין הַשְׁפָּעָה וְגַם מֻכְפָּלִים בְּצָרוֹת מְרֻבּוֹת, וְעַל יְדֵי זֶה הַיֵּצֶר הָרָע מֵסִית אוֹתָנוּ לְסַלֵּק מֵעָלֵינוּ עֹל הַתּוֹרָה אוּלַי יוּקַל עַל יְדֵי זֶה מֵעָלֵינוּ עֹל גָּלוּת עוֹבְדֵי כּוֹכָבִים. לָזֶה בָּא הַכָּתוּב בִּלְשׁוֹן "תִּרְעֶה", שֶׁהוּא מוֹרֶה עַל הַשְׁפָּעָה, "וְאֵיכָה תַּרְבִּיץ" כְּפֵרוּשׁ רַשִּׁ"י. הֵשִׁיב הַקָּדוֹשׁ בָּרוּךְ הוּא: "אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי לָךְ בְּעִקִּבֵי הַצֹּאן", הַיְנוּ שֶׁנִּתְבּוֹנֵן בְּדַרְכֵי אֲבוֹתֵינוּ, וְהוּא, כִּי יָדוּעַ הוּא מַה שֶּׁאָנוּ בְּנֵי יִשְׂרָאֵל מֻרְגָּלִים כִּמְעַט בְּכָל תְּפִלָּה, שֶׁיִּזְכֹּר לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא זְכוּת אָבוֹת, הַיְנוּ, אִם נֵלֵךְ מְעַט בְּדַרְכֵיהֶם. וְאַף שֶׁאֵין אָנוּ יְכוֹלִין לְהַשִּׂיג אֲפִלּוּ מְעַט מִן הַמְּעַט מִדַּרְכֵיהֶם הַקְּדוֹשִׁים וְאַף כִּי לֵילֵךְ בְּדַרְכֵיהֶם, כְּמוֹ שֶׁאָמַר עָלָיו הַכָּתוּב (יהושע י"ד ט"ו): "הָאָדָם הַגָּדוֹל בָּעֲנָקַים", וְאָמְרוּ חֲזַ"ל (בראשית רבה פרשה י"ד ו'): זֶה אַבְרָהָם, וּשְׁאָר הָאָבוֹת מִסְּתָמָא גַּם כֵּן כְּעִנְיָן זֶה. מִכָּל מָקָּוֹם אִם נִרְאֶה לִתְפֹּס כְּפִי מַה שֶּׁיַּשִּׂיג שִׂכְלֵנוּ מִדַּרְכֵיהֶם הַקְּדוֹשִׁים וְלֶאֱחֹז מְעַט מֵהַנְהָגָתָם בַּקֹּדֶשׁ, תּוֹעִיל לָנוּ זְכוּתָם הָרוֹמֵמָה לַהֲבִיאֵנוּ לְכָל טוֹב. מַה שֶּׁאֵין כֵּן, אִם נִתֵּן, חַס וְשָׁלוֹם, כָּתֵף סוֹרֶרֶת וְלֹא נִרְצֶה לֵילֵךְ כְּלָל בְּדַרְכֵיהֶם, בְּוַדַּאי לֹא לְהוֹעִיל וְלֹא לְכָבוֹד יִהְיֶה לָנוּ מַה שֶׁנַּזְכִּיר זְכוּתָן.
I shall copy what I have said on a verse in the Song of Songs, and then we shall return to our subject. (Song of Songs 1:7): "Tell me, You whom my soul loves, how will You graze Your flock? How will you make them lie down in the afternoon, etc." Rashi explains that the congregation of Israel hereby says before the Holy One Blessed be He, as a wife to her husband: "Tell me, You whom my soul loves, how will You graze Your flock, [Israel], and how will You make them lie down in the afternoon, in the exile of the idolators, which is a time of suffering for them as the [hot] afternoon is a time of suffering for the flock?" And the Holy One Blessed be He answers (Ibid. 8): "If you do not know, you fairest of the women, [Israel], then go out in the footsteps of the sheep," which Rashi explains: "If you do not know, My congregation and My assembly, the fairest of the women among the other nations, how you will graze and rescue yourselves from those who press you to stay among them, so that your sons not go lost, reflect upon the ways of your forefathers, who received My Torah and kept My 'keeping' and My mitzvoth, and walk in their ways, and, also, in reward for this, you will graze your kids, among the princes of the peoples. And thus did Jeremiah say (Jeremiah 31:24): "Make road markers for yourself… set your heart to the path, etc." Now, as to the answer of the Holy One Blessed be He, does Israel not know [by themselves] that it is a mitzvah to walk in the path of our forefathers? But, in truth, this is a deep matter. The congregation of Israel asked for counsel, what to do at this time, when we are without influence and steeped in many troubles and the yetzer hara entices us to remove from ourselves the yoke of Torah, so that thereby the yoke of the idolators might be eased from us. Therefore the term "grazing" is used, which connotes influence, and "how will You make them lie down," as explained by Rashi. The Holy One Blessed be He responds: "If you do not know, you fairest of the women, go out in the footsteps of the sheep." That is, reflect upon the ways of your fathers. For it is known that Israel's invocation of the L-rd's remembrance of "the merit of the fathers" in almost every prayer is contingent upon our walking to some extent in their ways. And though we will not be able to achieve even a fraction of a fraction of their holy ways (not to speak of "walking in their ways"), as Scripture said (Joshua 14:15): "the greatest of the giants," concerning which Chazal have said [Bereshith Rabbah 14:6] that this refers to Abraham and the other forefathers (apparently also in this regard) — in any event, if we see to it to attain what our intellects can attain of their holy ways and to grasp a little of their holy conduct, then their exalted merit will avail us to bring us to all good — which will not be the case if we "turn a shirking shoulder" and refuse to walk in their ways at all, in which instance, the remembrance of their merit will not be to our honor.
וְאקְדִּים פְּרָט אֶחָד וְהוּא אֵינֶנּוּ אַף מְעַט מִן הַמְּעַט מִדַּרְכֵיהֶם הַקְּדוֹשִׁים. - וְהוּא, דְּלִכְאוֹרָה קַשְׁיָא, עַל מַה נִּשְּׂאוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל כָּךְ לְאַבְרָהָם עַל עִנְיַן הָעֲקֵּדָה, וַהֲלֹא אַף בְּיָמֵינוּ אִם הָיָה הַקָדוֹשׁ בָּרוּךְ הוּא מְצַוֶּה לְמִי שֶׁיִּשְׁחֹט בְּנוֹ לְעוֹלָה, לֹא הָיָה נִמְנָע מִזֶּה? אֲבָל הָאֱמֶת, כְּמוֹ שֶׁכָּתַב הָרַמְבַּ"ם, דְּהַנִּסָּיוֹן הָיָה מַה שֶּׁנִּתְרַצָּה בְּאַהֲבָה גְּמוּרָה לָזֶה, וְהָאוֹת שֶׁהִשְׁכִּים בַּבֹּקָר בִּשְׁבִיל זֶה וּבָקַע בְּעַצְמוֹ אֶת הָעֵצִים וְגַם הִמְתִּין שְׁלֹשָה יָמִים עַד שֶׁנִּרְאָה לוֹ הַמָּקוֹם, וְכַמָּה עִנְיְנֵי נִסְיוֹנוֹת הָיוּ לוֹ בְּעִנְיָן זֶה, כִּדְאִיתָא בַּמִּדְרָשׁ, שֶׁהַשָּׂטָן דִּמָּה אָז אֶת עַצְמוֹ לְנָהָר, וְהָיָה אַבְרָהָם צָרִיךְ לַעֲבֹר דַּרְכּוֹ לָעֲקַדָה וְהָלַךְ עַד צַוָּארוֹ בַּמַּיִם, וְצָעַק: הוֹשִׁיעָה ה', כִּי בָאוּ מַיִם עַד נָפֶשׁ, וְנִתְבַּטֵּל. וְכָל זֶה מוֹרֶה שֶׁהָיְתָה אַהֲבָתוֹ שְׁלֵמָה לַה', וּבְכָל לִבּוֹ נִתְרַצָּה לָזֶה. וְעַתָּה נִתְבּוֹנֵן בְּעַצְמֵנוּ, וּמָה אִם הָיָה מֻכְרָח אַבְרָהָם לִתֵּן אֶת בְּנוֹ לַעֲבוֹדַת הַצָּבָא לְאֵיזֶה מֶלֶךְ, וְהָיוּ לוֹ כַּמָּה עֵצוֹת לָזֶה שֶׁתּוּקַל עֲבוֹדָתוֹ, כְּגוֹן, לְמָנְעוֹ מִלִּמּוּד הַתּוֹרָה, עַל אֵיזֶה שָׁנִים וּלְלַמְּדוֹ אֵיזֶה עִנְיְנֵי לִמּוּדִיּוֹת, אֲשֶׁר בָּזֶה יֵקַל עֲבוֹדָתוֹ אַחַר כָּךְ. וְאַחַר כָּךְ הָיָה נִרְאֶה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ: עֲשֵׂה כְּהַנְהָגָתְךָ הַיְשָׁנָה לְלַמְּדוֹ תּוֹרָה וּמִצְוֹת, וְאַחַר כָּךְ אֶעֱשֶׂה בּוֹ כִּרְצוֹנִי, הַאִם לֹא הָיָה אַבְרָהָם מִתְרַצֶּה לָזֶה בְּאַהֲבָה שְׁלֵמָה, מִמַּה שֶׁהָיָה מִתְרַצֶּה בְּאַהֲבָה עַל דְּבַר הָעֲקֵדָה? וְכָל שֶׁכֵּן לָזֶה שֶׁבְּוַדַּאי לֹא הָיָה צָרִיךְ אֲפִלּוּ צִוּוּי ה' יִתְבָּרַךְ לָזֶה. וְעַתָּה אֵיךְ לֹא נֵבוֹשׁ בְּעַצְמֵנוּ, לְפִי מַה שֶּׁיָּדוּעַ שֶׁגַּם אָנוּ בָּרוּךְ ה' מַאֲמִינִים בַּה' וּבְתוֹרָתוֹ, וְאָנוּ זוֹכְרִין תָּמִיד זְכוּת עֲקַדַת יִצְחָקּ בֶּן אַבְרָהָם. וּכְשֶׁבָּא לְיָדֵינוּ אוֹתוֹ עִנְיָן, תֵּכֶף הֻפְקַר אֶצְלֵנוּ הַתּוֹרָה וְהַמִּצְוֹת, אַךְ לְהַצִּילוֹ מִן עֲבוֹדַת הַצָּבָא. וְהַיֵּצֶר הָרָע מֵסִית אוֹתָנוּ, שֶׁבָּזֶה נְרַחֵם עַל בָּנֵינוּ, אֲבָל בֶּאֱמֶת לֹא רַחֲמָנוּת הִיא, כִּי אִם אַכְזָרִיּוּת הִיא עַל נֶפֶשׁ הַבֵּן, וְכַנַּ"ל בְּשֵׁם הַסִּפְרִי, וְעַל כָּל דּוֹרוֹתָיו הַבָּאִים אַחֲרָיו.
I shall adduce one instance, which is not even a fraction of a fraction of their holy ways: Why did the Holy One Blessed be He exalt Abraham so greatly because of the akeidah [the binding of Isaac]? Is it not true even in our days that if the Holy One Blessed be He commanded one to sacrifice his son as a burnt-offering he would not refuse? But the truth is, as Rambam writes, that his [greatness in his] trial was his acquiescence in it with absolute love. Witness his rising for it early in the morning, splitting the wood by himself, and waiting three days until the place [of the sacrifice] appeared to him. And there were several [other] trials included in this, as we find in the Midrash: that the Satan appeared in the form of a river, which Abraham had to cross on the way to the akeidah, walking neck-deep in the water and crying: "Save, O L-rd, for water has come to soul!" and the [apparition] vanished, all of this indicating his perfect love for the L-rd and his complete acquiescence [in His command]. And now let us reflect for awhile. What if Abraham had to give his son to a king for military service and he had several ways of easing that service, such as keeping him from Torah study for several years and teaching him some other subjects which would afterward lighten his load — and then, the Holy One Blessed be He appeared to him and said: "Do as you have always done; teach him Torah and mitzvoth, and then I will do as I want" — would not Abraham acquiesce in this in full love, even more than he did in the akeidah? And even much more so, for in this he would not even need the commandment of the L-rd, [but would do so himself]! And now, how should we not be ashamed of ourselves, knowing that we also, bless the L-rd, are believers in the L-rd and in His Torah, and we remember always the merit of the akeidah of Israel, Abraham's son; and yet, when we find ourselves in the same situation, we immediately sacrifice Torah and mitzvoth — just to rescue him from military service! And the yetzer hara entices us, [telling us that] in this we are pitying our son. But, in truth, this is not pity, but cruelty to his soul (as mentioned above in Sifrei) and to all his future generations.
וְעַל פִּי רֹב יַזִּיק דָּבָר זֶה גַּם לְגוּף הַבֵּן, כִּי יִהְיֶה מֻרְגָּל מִנַּעֲרוּתוֹ לְמַלְּאוֹת תַּאֲוַת לִבּוֹ, וְכַאֲשֶׁר לֹא יִמְצָא לוֹ דֵּי סִפּוּקוֹ, יַעֲמֹד וִילַסְטֵם אֶת הַבְּרִיּוֹת בְּכָל מַה שֶּׁיּוּכַל בִּגְנֵבָה וּגְזֵלָה וְחָמָס, וְיִהְיֶה יָדוֹ בַּכֹּל, וְיַד כֹּל בּוֹ.
And, also, in most cases this will also cause him bodily harm; for he will be trained from his youth to fulfill his lusts, and when he cannot adequately satisfy them, he will injure men in all the ways that he can — through theft, robbery, and violence. "His hand will be against all, and the hand of all, against him" (Bereshith 16:12).
וְעַתָּה נֵלֵךְ לִשְׁאָר אָבוֹת, הִנֵּה יִצְחָק אָבִינוּ יָדוּעַ שֶׁהָיָה בְּעֵת הָעֲקֵדָה בֶּן ל"ז, וּבְוַדַּאי אִם לֹא הָיָה מִתְרַצֶּה, לֹא הָיָה אַבְרָהָם הַזָּקֵּן יָכוֹל לְהַכְרִיחוֹ לְעוֹלָה, אֶלָּא וַדַּאי שֶׁבְּרָצוֹן גָּמוּר עָשָׂה יִצְחָק אֶת זֶה, וּכְמוֹ שֶׁמָּצִינוּ שֶׁאָמַר הַכָּתוּב (בראשית כ"ב ח'): "וְיֵלְכוּ שְׁנֵיהֶם יַחְדָּו" בְּלֵב שָׁוֶה. וּמִמַּה שֶׁהָיָה יִצְחָק מִתְרַצֶּה לָזֶה, עַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹּא הָיָה נִמְנָע מִדְּבָרִים קטַנִּים עֲבוּר רְצוֹנוֹ שֶׁל הַקָדוֹשׁ בָּרוּךְ הוּא. וְאִם כֵּן אָנוּ, שֶׁזּוֹכְרִין זְכוּתוֹ תָּמִיד, כַּמָּה אָנוּ צְרִיכִין לֵילֵךְ בִּדְרָכָיו, שֶׁלֹּא לְהִמָּנַע מִתּוֹרָה וּמִצְוֹת עֲבוּר שׁוּם דָּבָר.
And now let us consider the other forefathers. It is known that Isaac, our father, was thirty-seven years old at the time of the akeidah (Bereshith 29:20). And if he had not acquiesced in the akeidah, the aged Abraham could certainly not have forced him into it. But, certainly, Isaac did this with full acquiescence, as it is written (Bereshith 22:8): "And the two of them went together" — with one heart. And Isaac, who acquiesced in this, would certainly not flout the will of the Holy One Blessed be He for [relatively] minor considerations. If so, we, who always bring his merits to remembrance [(for our sake)], how much should we walk in his ways, not to abandon Torah and mitzvoth for anything!