How Do You Stand Before God?

Do you stand with God as a co-creator, or do you stand before God in absolute submission? If you wonder what Judaism says about this, well, as with many thing in Judaism, it depends! Judaism offers different models for how we relate to God. 

In the Torah, within the same book – Genesis – and with the same character, Abraham, we find two contrasting models on how we relate to God.

The Sodom Model

 In Genesis 18, Abraham challenges God, asking, “Shall the Judge of all the earth not act justly?” God is about to destroy Sodom and Gemorrah and Abraham argues with God that there must be a few righteous people for whose sake the cities should be spared. God agrees: if fifty righteous people are found, the cities will not be destroyed. Then, the Torah describes a humble and apologetic Abraham who knows his place as a human before God, but nevertheless persists in his plea. Abraham is moved to do his part to save the cities from destruction. He is not content to stand silent- he negotiates with God, finally lowering the number to only ten righteous people. Yet even ten people cannot be found, and the cities are ultimately destroyed. This model positions us as active participants with God. Abraham’s bold engagement with God demonstrates that we can and should act and speak out.

The Akedah Model 

In Genesis 22, the story of the Binding of Isaac, we meet a different Abraham. The same man who challenged God to save Sodom and Gemorrah, now shows unwavering devotion to God, some might say blind obedience. He binds his son Isaac to the altar and raises a knife to sacrifice him. Maybe Abraham trusted God to provide a ram and spare Isaac, which ultimately happens. But, the mere willingness to bind a child and lift a knife over him is disturbing enough to question this patriarch’s blind faith.

This model of absolute submission to divine will challenges us, and yet it remains a foundational story in Genesis. It idealizes devotion, where faith demands self-negation and a complete trust in God.

Rabbi and Dr. David Hartman z”l asked: “Why is the denial of natural rhythms of self the peak of religiosity?” Standing against the destructive nature of blind faith and obedience, Hartman challenges the notion that self-denial is the pinnacle of faith. Instead he urges a re-evaluation of faith, which integrates natural human experience and participation.

Throughout history, Judaism has presented multiple models for relating to God. We may act as a challenger, a submissive servant, a Halachic adherent, a philosopher, a mystic, or a seeker of divine presence in nature and science. Judaism is a religion of a constant-evolving-covenant between us and God. No surprise, then, that different models have emerged over time, each reflecting unique theological perspectives and spiritual experiences.

Judaism, at its core, is an evolving religion. It would not be in existence if it did not change with the times. It has always evolved and changed throughout history, and it continues to evolve today. If you take a moment to reflect, you may find that your relationship with Judaism and God has changed as you journey through life. Evolving and changing is the nature of both Judaism and our relationship with God.