Difference between revisions of "Purpose of Akeidat Yitzchak/1/en"
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<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> | <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.   | + | <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.  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, what are burning questions for one generation of commentators do not necessarily bother another.  Cultural, historical, and polemical issues all influence not only how we understand a story but even the very questions we assume lie at its basis. </p> |
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| − | + | <h2>A Test for Whom?</h2> | |
| − | < | + | What, though, was the purpose of the event?<br/><br/>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? |
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<h2>Can Hashem Go Back on His Word?</h2> | <h2>Can Hashem Go Back on His Word?</h2> | ||
Version as of 10:25, 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. 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, what are burning questions for one generation of commentators do not necessarily bother another. Cultural, historical, and polemical issues all influence not only how we understand a story but even the very questions we assume lie at its basis.
A Test for Whom?
What, though, was the purpose of the event?
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?
