Rabbi Michael Leo Samuel

True believers assert that the law of God triumphs over human morality. The most glaring example of this can be seen in the binding of Isaac, where God commands Abraham to slay his beloved son, Isaac, where Abraham slavishly complies (Gen. 22:1-24).

While the biblical narrator goes to great length to show how God praises Abraham for his devotion and willingness to sacrifice his most beloved son, some modern rabbinic scholars concur with Immanuel Kant, who argues that in reality, Abraham fails the test. God shows His disapproval by sending an angel to inform Abraham that he should not kill his son, because God was frustrated that Abraham did not disobey Him! [1]

Many biblical scholars and historians, like Abraham Geiger, point out that there was a time in our history when people believed Yahweh demanded human sacrifice. The prophet Jeremiah made this point abundantly clear: “They built high places to Baal in the Valley of Ben-hinnom, and immolated their sons and daughters to Molech, bringing sin upon Judah; this I never commanded them, nor did it even enter my mind that they should practice such abominations” (Jer. 32:35). Rabbinic and Karaite interpreters (like Ibn Caspi and Aharon ben Eliahu) argue that the purpose of the Akedah was to show that the Canaanite practice of human sacrifice is a desecration of God’s Name. To battle the mistaken concept of a deity demanding human sacrifice is precisely why the Torah prohibits the cult of Molech (Lev. 18:21; Jer. 7:30-8:3).

Jewish history gradually spiritualizes the whole concept of sacrifice. One of the earliest examples of this can be seen in the writings of Ben Sira, who lived over 2300 years ago.

’To keep the law is a great oblation, and he who observes the commandments sacrifices a peace offering. In works of charity, one offers fine flour, and when he gives alms he presents his sacrifice of praise. To refrain from evil pleases the LORD, and to avoid injustice constitute its atonement. . . .” (Ben Sira 35:1-4).

Ben Sira argues that sacrifice has a moral ethos that must permeate the ethical values of a worshiper and society. A pious person cannot claim to “love God,” while showing a miserly attitude toward the needy. To do so, is to be guilty of the worst kind hypocrisy. True sacrifice demands that we sacrifice our pettiness, our ego, our time to something that is holy. The soldier who gives his life defending liberty, family and country from an aggressor’s assault, shows a devotion that is worthy of emulation. The true sacrifice does not destroy the value of human life, it aims to protect it. Continue Reading

Hi everyone! I reworked the earlier posting I wrote this past week-with numerous corrections and a few additional thoughts. The issue is a complicated one, and I realize some of you will may disagree with what I propose.

Euthyphro and Socrates on Morality

In Plato’s famous essay called “Euthyphro,” Plato narrates a conversation that took place between Socrates and a smug and self-righteous young man named Euthyphro.

Here is the background to our Socratic dialogue. One day, Socrates runs into Euthyphro outside the court of Athens. Socrates has been called to court on charges of impiety by Meletus, and Euthyphro has come to prosecute his own father who was charged with manslaughter for having unintentionally killed a murderous hired hand. Evidently, the criminal had died from hunger and exposure before the local judges could determine his fate (Euthyphro 3e–4d).

What made the case so unusual, it was the son who brought the murder charges against his own father! Socrates, obviously indifferent to his own fate, found the young man’s attitude interesting-even unusual.

Sarcastically, Socrates flatters Euthyphro, and says that he must be a great expert in religious matters, if he is willing to prosecute his own father on such a questionable charge! With a brashness typical of many young people, Euthyphro concurs that he does indeed know all there is to be known about what is holy. Socrates urges Euthyphro to instruct him and to teach him what holiness is, since Euthyphro’s teaching might help Socrates in his trial against Meletus.

After both of them agree that piety is ‘whatever is loved by the gods, but Socrates sets forth one of the most crucial questions ever raised in the history of Western ethics: Are pious things pious because they are loved by the gods or are they loved by the gods because they are pious?

“Does God Adhere to a Moral Code?

Put in different but religious terms, the question has critical importance: “Is an action morally good because God commands it, or does God command it because it is morally good?” When asked from a different perspective, “Does God adhere to a moral code? Can the Creator command someone to behave immorally in His Name?

It is ironic that Abraham is the first human being in the Tanakh to demand that God act morally toward His Creation. When God announces that He is about to destroy every person in the cities of Sodom and Gomorrah, Abraham is petrified by what he hears. He exclaims, חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה - “Far be it from you to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Shall not the Judge of all the earth do what is just” (Gen. 18:25). Continue Reading