Meir Panim implements programs that serve Israel’s neediest populations with respect and dignity. Meir Panim also coordinated care packages for families in the South during the Gaza War.
Significantly, both the Bible and rabbinic tradition understood divine parenthood in this way. They contrasted the description of Noah (“Noah walked with G-d”) and that of Abraham (“The G-d before whom I have walked,” 24:40). G-d himself says to Abraham: “Walk ahead of Me and be perfect” (17:1). G-d signals the way, and then challenges His children to walk on ahead.
In one of the most famous of all Talmudic passages, the Babylonian Talmud (Baba Metzia 59b) describes how the sages outvoted Rabbi Eliezer despite the fact that his view was supported by a heavenly voice. It continues by describing an encounter between Rabbi Natan and the prophet Elijah. Rabbi Natan asks the prophet: What was G-d’s reaction to that moment, when the law was decided by majority vote rather than heavenly voice? Elijah replies, “He smiled and said, ‘My children have defeated me! My children have defeated me!’ ”
To be a parent in Judaism is to make space within which a child can grow. Astonishingly, this applies even when the parent is G-d (avinu, “our Father”) himself. In the words of Rabbi Joseph Soloveitchik: “The Creator of the world diminished the image and stature of creation in order to leave something for man, the work of His hands, to do, in order to adorn man with the crown of creator and maker” (Halakhic Man, page 107).
This idea finds expression in halacha. Despite the emphasis in the Torah on honoring and revering parents, Maimonides rules this way:
“Although children are commanded to go to great lengths [in honoring parents], a father is forbidden to impose too heavy a yoke on them, or to be too exacting with them in matters relating to his honor, lest he cause them to stumble. He should forgive them and close his eyes, for a father has the right to forgo the honor due to him” (Hilchot Mamrim 6:8).
The story of Abraham can be read in two ways, depending on how we reconcile the end of chapter 11 with the beginning of chapter 12. One reading emphasizes discontinuity: Abraham broke with all that went before. The other emphasizes continuity: Terach, his father, had already begun to wrestle with idolatry. He had set out on the long walk to the land that would eventually become holy – but stopped halfway. Abraham completed the journey his father began.
Perhaps childhood itself has the same ambiguity. There are times, especially in adolescence, when we tell ourselves that we are breaking with our parents, charting a path that is completely new. Only in retrospect, many years later, do we realize how much we owe our parents – how, even at those moments when we felt most strongly that we were setting out on a journey uniquely our own, we were, in fact, living out the ideals and aspirations that we learned from them.
And it began with G-d himself, who left, and continues to leave, space for us, His children, to walk on ahead.
Adapted from “Covenant & Conversation,” a collection of Rabbi Jonathan Sacks’s parshiyot hashavua essays, published by Maggid Books, an imprint of Koren Publishers Jerusalem (www.korenpub.com), in conjunction with the Orthodox Union.
Rabbi Lord Jonathan Sacks, chief rabbi of the British Commonwealth since 1991, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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