Difference between revisions of "Purpose of Akeidat Yitzchak/1/en"
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<h1>Purpose of Akeidat Yitzchak</h1> | <h1>Purpose of Akeidat Yitzchak</h1> | ||
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
| + | <h2>A Test for Whom?</h2> | ||
| + | <p>Bereshit 22, the story of <i>Akeidat Yitzchak</i>, is one of the most well known narratives in Torah, but also one of the most troubling.  The chapter tells of Hashem's command to sacrifice Yitzchak, Avraham's readiness to comply, and climaxes with the angel's prevention of the deed. Throughout the ages, commentators have grappled with various theological issues raised by the verses, raising questions about Hashem's omniscience, the immutability of God's word, and the apparent unethical nature of the command. Interestingly, which questions are paramount in a commentators consciousness has changed over time, due to cultural, polemical and influences. </p> | ||
| + | <p> </p> | ||
| + | <p>verses have been mined for meaning, and grappled with due to theological difficulties.   </p> | ||
| + | <p> </p> | ||
| + | <p>What, though, was the purpose of the entire trial? </p> | ||
| + | <p>The chapter defines the episode as a test (וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם), and the declaration at the end of the event, "<b>Now</b> 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 awe?<fn>Hashem should have known in advance that Avraham would be willing to heed Hashem's directive.  Moreover, had Avraham not already proven his dedication and loyalty, regardless?</fn> Moreover, had Avraham not already proven his dedication and loyalty, regardless?  What prompted the need for a further demonstration right now? If the test was not for Hashem, though, for whom was it meant?  What lessons was Avraham or any outsiders supposed to gain from it?</p> | ||
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| + | <h2>Can Hashem Go Back on His Word?</h2> | ||
| + | Many medieval commentators are troubled by a second theological question emerging from our story: How can Hashem command one thing, and a few days later, command the exact opposite?  Is it possible for Hashem to retract a command?  Does not doing so pave the way for people to dismiss all Divine directives as being fickle, as Moslems claimed, that the Torah is not eternally binding and Hashem can replace it with a new one?  | ||
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| + | <h2></h2> | ||
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Version as of 10:14, 17 September 2017
Purpose of Akeidat Yitzchak
Introduction
A Test for Whom?
Bereshit 22, the story of Akeidat Yitzchak, is one of the most well known narratives in Torah, but also one of the most troubling. The chapter tells of Hashem's command to sacrifice Yitzchak, Avraham's readiness to comply, and climaxes with the angel's prevention of the deed. Throughout the ages, commentators have grappled with various theological issues raised by the verses, raising questions about Hashem's omniscience, the immutability of God's word, and the apparent unethical nature of the command. Interestingly, which questions are paramount in a commentators consciousness has changed over time, due to cultural, polemical and influences.
verses have been mined for meaning, and grappled with due to theological difficulties.
What, though, was the purpose of the entire trial?
The chapter defines the episode as a test (וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם), and the declaration at the end of the event, "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 awe?1 Moreover, had Avraham not already proven his dedication and loyalty, regardless? What prompted the need for a further demonstration right now? If the test was not for Hashem, though, for whom was it meant? What lessons was Avraham or any outsiders supposed to gain from it?
Can Hashem Go Back on His Word?
Many medieval commentators are troubled by a second theological question emerging from our story: How can Hashem command one thing, and a few days later, command the exact opposite? Is it possible for Hashem to retract a command? Does not doing so pave the way for people to dismiss all Divine directives as being fickle, as Moslems claimed, that the Torah is not eternally binding and Hashem can replace it with a new one?
