Purpose of Akeidat Yitzchak/1/en

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Purpose of Akeidat Yitzchak

Introduction

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A Test for Whom?

Bereshit 22, the story of Akeidat Yitzchak, is one of the most famous narratives in Torah, and also one of the most troubling. The chapter opens with Hashem's command to sacrifice Yitzchak, it proceeds to detail Avraham's dutiful compliance, and then climaxes with the angel's prevention of the deed.  What, though, was the ultimate purpose of the entire experience? 

The chapter defines the episode as a test ("וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם"), and the declaration at the end of the trial, "Now I know that you are God-fearing" would seem to support such a reading.  Yet, given an omniscient God, is it really possible to say that Avraham needed to undergo the binding of Yitzchak in order for Hashem to recognize the extent of his fear of God?  Had Avraham not already proven his dedication and loyalty to Hashem?  What prompted the need for a further demonstration right now?  And if Hashem did not need the test, for whom then was it intended?  What lessons were Avraham, Yitzchak, or any bystanders supposed to learn from it?

Can Hashem Go Back on His Word?

Many medieval commentators were troubled by an additional theological question:  Is it possible that Hashem would retract a command?  How can Hashem direct Avraham to sacrifice Yitzchak, only to subsequently instruct him to refrain from fulfilling this very order?1  Might this not pave the way for people to dismiss all Divine directives as being subject to change, or to suggest that the Torah is not eternally binding and that Hashem might replace it with a new one?  This issue was particularly vexing for medieval Jewish exegetes living under Islam, as their Moslem interlocutors pointed to the story of the Akeidah as an example of how Hashem might cancel his commands or even his Torah.

What about "לא תרצח"?

A final question relates to the morality of the command, an issue which is hinted to already in Midrashic literature,2 ignored by many medieval exegetes, yet which takes center stage in most discussions of the story in the modern era.3  How can a just and ethical God, who later in the Torah Himself prohibits murder and child sacrifice,4 demand of someone that they kill their child? Furthermore, why did Avraham comply without questioning the directive, as he had done when troubled by Hashem's decision regarding Sedom?5  In more general terms, the story makes one ask: What is one to do when human conceptions of morality, and especially when the Torah's own ethical system, conflict with a Divine command?

Additional Questions

  • "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה" – This opening phrase appears redundant, as the logical assumption of the reader is that a story follows the preceding one.  Why is the Torah highlighting the connection between chapters 21 and 22?  Does the former somehow shed light on the latter?
  • Avraham's feelings en route – The story is silent regarding the emotions of Avraham and Yitzchak as they trek to the mountain.  Was Avraham filled with trepidation at the act or was his heart joyful to do God's bidding?  Does the text give any hints one way or another?
  • "אֱלֹהִים יִרְאֶה לּוֹ הַשֶּׂה לְעֹלָה בְּנִי" – In these words, is Avraham intentionally lying to Yitzchak?  Does this stem from a desire to protect his son from the truth until the last moment, a fear that Yitzchak will not acquiesce, or his own hopes that in fact a sheep will be offered and not his son?
  • Angel versus Hashem – Why is it Hashem Himself who gives the command to sacrifice Yitzchak, while it is only an angel who prevents the act?