One of the foundations of education is the principle: "Educate the young man according to his way, and even when he will be old he will not stray from it." The Malbim explains: "It is a Mitzvah to educate (each student) according to his way since each person is capable, according to his nature, of (learning in) a different way." No person is similar to any other, therefore education cannot be achieved en masse.

HaRav Shimshon Raphael Hirsch explains: We must direct the student in accordance to his way, which is unique to him in the future, and congruous with his characteristics and inclinations which exist, in potential, in the depths of his soul, as well as to educate him toward the pure goal – human as well as Jewish. The great role of the Jew is, in its essence, one and unique, however there is a wide range of ways to achieve it, in accordance with the multitude of human characteristics and the range of their ways of life.

HaRav Hirsch writes that this is what Yaakov did when he blessed the tribes. The blessing is a type of penetrating look at the inner characteristics of each tribe, "when the sons of Yaakov gathered to hear their father's blessings, he saw in them the future tribes of Israel. He did not see only Cohanim and teachers; before him stood the tribe of the Levites and the tribe of the monarchy, the tribe of traders, the tribe of the farmers and the tribe of the warriors; before his eyes stood the entire nation, with all its great range of talents, and with all the directions of its development. He blessed them all: 'Each one, according to his blessing, he blessed' (Bereshis 49:28). Each one, according to his special attributes."

Certainly this kind of education, which recognizes the inner strengths of each son, student or trainee is no simple affair. How can an educator penetrate to the depths of the soul of each and every one? There are those who say that this is what Chazal meant by (Moed Katan 17a): "If the Rav resembles an angel of G-d – since really only an angel can look into the recesses of the soul – seek (learn) Torah from his mouth. And if not, do not seek Torah from him." Our parsha teaches us another "law" pertaining to angels: When the angels come to Avraham, three angels come, each one with his mission: "One to announce that Sarah will give birth, one overturn Sodom and one to heal Avraham, since one angel does not perform two missions". Therefore, if your Rav resembles an angel, and it appears that his only mission in the world is you, the student – seek Torah from him, since in order to educate, unlimited effort must be invested, and the educator must truly know the student. Every student must feel as if only he exists in his Rav's world.

However, I wish to avoid a possible mistaken understanding, namely: when we say that every person has a different purpose and personality, the intention is not that part of the structure of his character can be waived. Let me explain:
 

One who reads the parsha and encounters Avraham Avinu's personality can find it somewhat confusing to describe him. On one hand, we see a man of kindness, who on the third day after his circumcision sits at the opening of his tent and waits for guests. And the moment the guests actually come, he runs toward them and brings him into his home.
 

In continuation to this, we see a man who does not fear even engaging in argument and negotiation with HaShem for the purpose of protecting people who are defined as wicked. He demonstrates self-sacrifice for the sake of mankind.
 

On the other hand, we encounter a personality which appears to be contrary to what we have described. After nine different trials, HaShem decides to try Avraham with one, final test. HaShem commands Avraham to take his beloved son Itzchak to Mount Moriah and to offer him there as a sacrifice.
 

In spite of the incomprehensible difficulty, Avraham does not hesitate. He rises early in the morning, and he himself saddles his donkey (despite the fact that he has many servants) and he strides in the direction of Har HaMoriah.
 

And the reader stands and wonders: how can the personality which was portrayed earlier, the one who was so concerned about strangers – how could this brave man become so guileless and comply with this command with no questions, appeals or arguments? Why can Avraham dispute with HaShem about the inhabitants of Sodom, but for the sake of his only son, he doesn't argue?
 

Observers who do not accept our faith will claim that there is not one Avraham here, that this is a split personality, and that it is not logical that one person will act in contradictory ways. However, to us the answer is clear: when there is room for argument, when HaShem explains the reason He wants to overturn Sodom - because its people are evil - then Avraham can argue. However, when HaShem commands to bind Itzchak with no reason or rationale, then there is no room for argument.
 

One personality can embody self-sacrifice for mankind, courage and activeness, and on the other hand, infinite artlessness and self-effacement in relation to Hashem's will, and there is no contradiction here. When the motivation springs from one root - serving Hashem - it divides into different shades which superficially can appear to be contradictory.

Avraham Avinu teaches us not to be satisfied with one element of serving HaShem, but to strive for all of them.
 

I once heard an explanation of what a caricature is. The artist draws a person, and in his picture he enlarges one feature, and this is humorous. However, when all of the features are enlarged, this is not a caricature but a great person.
 

And we, the students of Avraham Avinu, walk in his educational path and do not renounce any part of Avodat Hashem. Torah study does not annul improving middot (character traits), and improving middot does not come at the expense of Torah study.
 

We are also the students of HaRav Avraham Itzchak HaCohen Kook, who educated us that there is no contradiction between the Torah, Am Israel and Eretz Israel – but to the contrary: each value strengthens the others, and the personality of a Talmid Chacham is built up from the combination of all the foundations, with each foundation strengthening and broadening the others.
 

Undoubtedly, every Talmid Chacham has his own uniqueness, however in the yeshiva we are engaged in building great people, great in every aspect – in Torah study, in good character traits, in love for people and – great in Avodat HaShem.

 

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