“You are the one who suggested that menschlachkeit is not the be all and end all of yiddishkeit above, because of your kashya from the Akeida. These are your words”
It appears that you have misunderstood my question. My problem wasn’t in the “You’re saying that menschlichkeit wasn’t the be all and end all of the Torah then,”, rather in the “but is now”? In other words, why would it have changed?
“All I am saying is that after the Akeida, the RBSH made it clear that he does not want child sacrifices, and now all he wants is kindness.”
No, the RBSH made it clear that we must be willing to override any sense of kindness to do His will.
“I need to think about it. I also want to look up the gemara about Elisha ben Avuya who saw someone doing kibud av and shiluach hakan, and the person died. Because of this Elisha ben Avuyah became an apikorus. Why did this make Elisha not believe in schar mitzvos? Maybe the person was thinking an apikoreseshe thought at the time and deserved to be punished. Yet the gemara, I believe, does not explain the reason for this person’s death that way. It instead says he died because schar mitzvah bhai alma leika.”
Not a rayah, the Gemora always uses an answer that applies across the board before an answer that relies upon certain conditions.
Also, another question: We know it says in Koheles “hakul zman vu’eis… eis li’sinoh… eis milchoma” “there is a time for everything… a time for hate… a time for war”. This can be seen li’maseh in the halachic chiyuv to hate an apikores, and to wipe out amaleik. If everything is menschlichkeit, what constructive purpose do hate and war serve?