Difference between revisions of "Purpose of Akeidat Yitzchak/2/en"
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− | <category>For Hashem: Evaluating Avraham | + | <category name="For Hashem"> |
+ | For Hashem: Evaluating Avraham | ||
<p>Hashem tested Avraham in order to evaluate the extent of his faith. Before the trial, Hashem did not know whether or not Avraham would be willing to sacrifice his son for God.</p> | <p>Hashem tested Avraham in order to evaluate the extent of his faith. Before the trial, Hashem did not know whether or not Avraham would be willing to sacrifice his son for God.</p> | ||
<mekorot><multilink><a href="RalbagBereshitBeurHaMilot22-1" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaMilot22-1" data-aht="source">Bereshit Beur HaMilot 22:1</a><a href="RalbagBereshitBeurHaParashah22-1-57-810-13" data-aht="source">Bereshit Beur HaParashah 22:1-5, 7-8, 10-13</a><a href="RalbagBereshitToalot22" data-aht="source">Bereshit Toalot 22</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink></mekorot> | <mekorot><multilink><a href="RalbagBereshitBeurHaMilot22-1" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaMilot22-1" data-aht="source">Bereshit Beur HaMilot 22:1</a><a href="RalbagBereshitBeurHaParashah22-1-57-810-13" data-aht="source">Bereshit Beur HaParashah 22:1-5, 7-8, 10-13</a><a href="RalbagBereshitToalot22" data-aht="source">Bereshit Toalot 22</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink></mekorot> | ||
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<point><b>Meaning of "נִסָּה"</b> – These commentators split in how they understand the word:<br/> | <point><b>Meaning of "נִסָּה"</b> – These commentators split in how they understand the word:<br/> | ||
<ul> | <ul> | ||
− | <li><b>Test </b>– Both R. Saadia and Ramban explain that the word "נִסָּה" means tested, but suggest that a test need not be for the tester. It is the person being tested who gains from the experience.</li> | + | <li><b>Test </b>– Both R. Saadia and Ramban explain that the word "נִסָּה" means tested, but suggest that a test need not be for the tester.  It is the person being tested who gains from the experience. [Hashem, in contrast, knew all along what was to happen.]</li> |
<li><b>Accustom</b> – According to R"Y Albo and the Biur, on the other hand,  the root "נסה" means to habituate.<fn>For other verses where the word might take on this meaning, see <a href="Shemot20-16" data-aht="source">Shemot 20:16</a> and <a href="ShemuelI17-39" data-aht="source">Shemuel I 17:39</a>.  See also <multilink><a href="RashbamShemot16-4" data-aht="source">Rashbam</a><a href="RashbamShemot16-4" data-aht="source">Shemot 16:4</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> on <a href="Shemot16-4" data-aht="source">Shemot 16:4</a>.</fn>  By commanding Avraham to sacrifice his son, Hashem trained his heart towards proper fear and service of God.</li> | <li><b>Accustom</b> – According to R"Y Albo and the Biur, on the other hand,  the root "נסה" means to habituate.<fn>For other verses where the word might take on this meaning, see <a href="Shemot20-16" data-aht="source">Shemot 20:16</a> and <a href="ShemuelI17-39" data-aht="source">Shemuel I 17:39</a>.  See also <multilink><a href="RashbamShemot16-4" data-aht="source">Rashbam</a><a href="RashbamShemot16-4" data-aht="source">Shemot 16:4</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> on <a href="Shemot16-4" data-aht="source">Shemot 16:4</a>.</fn>  By commanding Avraham to sacrifice his son, Hashem trained his heart towards proper fear and service of God.</li> | ||
</ul></point> | </ul></point> | ||
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Demonstration of Avraham's Worthiness | Demonstration of Avraham's Worthiness | ||
<p>The Akeidah was meant to demonstrate Avraham's worthiness and why he merited to be chosen by Hashem.</p> | <p>The Akeidah was meant to demonstrate Avraham's worthiness and why he merited to be chosen by Hashem.</p> | ||
− | <mekorot><multilink><a href="Jubilees17-19-25" data-aht="source">Jubilees</a><a href="Jubilees17-19-25" data-aht="source">17:19-25</a><a href="Jubilees18" data-aht="source">18</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink>, <multilink><a href="BereshitRabbah56-7" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah56-7" data-aht="source">56:7</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryBereshit22-1-2" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit22-1-2" data-aht="source">Commentary Bereshit 22:1-2</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Saadia also claims that the trial was intended to increase the rewards designated to Avraham.</fn> <multilink><a href="RashiBereshit22-1-26812" data-aht="source">Rashi</a><a href="RashiBereshit22-1-26812" data-aht="source">Bereshit 22:1-2, 6, 8, 12</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="LekachTovBereshit22-2" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit22-2" data-aht="source">Bereshit 22:2</a><a href="LekachTovBereshit22-12" data-aht="source">Bereshit 22:12</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="RYosefBekhorShorBereshit22-1-212" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit22-1-212" data-aht="source">Bereshit 22:1-2, 12</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambamMorehNevukhim324" data-aht="source">Rambam</a><a href="RambamMorehNevukhim324" data-aht="source">3 24</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="RadakBereshit22-1" data-aht="source">Radak</a><a href="RadakBereshit22-1" data-aht="source">Bereshit 22:1</a><a href="RadakBereshit22-12" data-aht="source">Bereshit 22:12</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="AbarbanelBereshit22-3" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit22-3" data-aht="source">Bereshit 22:3</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="KeliYekarBereshit22-12" data-aht="source">Keli Yekar</a><a href="KeliYekarBereshit22-12" data-aht="source">Bereshit 22:12</a><a href="R. Shelomo Ephraim Luntschitz (Keli Yekar)" data-aht="parshan">About R. Shelomo Ephraim Luntschitz</a></multilink>, <multilink><a href="ShadalBereshit22-1" data-aht="source">Shadal</a><a href="ShadalBereshit22-1" data-aht="source">Bereshit 22:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="RDavidZviHoffmannBereshit22Introduction" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannBereshit22Introduction" data-aht="source">Bereshit 22 Introduction</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink></mekorot> | + | <mekorot><multilink><a href="Jubilees17-19-25" data-aht="source">Jubilees</a><a href="Jubilees17-19-25" data-aht="source">17:19-25</a><a href="Jubilees18" data-aht="source">18</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink>, <multilink><a href="Pseudo-Philo32-3" data-aht="source">Pseudo-Philo</a><a href="Pseudo-Philo32-3" data-aht="source">32:3</a><a href="Pseudo-Philo" data-aht="parshan">About Pseudo-Philo</a></multilink>, <multilink><a href="BereshitRabbah56-7" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah56-7" data-aht="source">56:7</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryBereshit22-1-2" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonCommentaryBereshit22-1-2" data-aht="source">Commentary Bereshit 22:1-2</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Saadia also claims that the trial was intended to increase the rewards designated to Avraham.</fn> <multilink><a href="RashiBereshit22-1-26812" data-aht="source">Rashi</a><a href="RashiBereshit22-1-26812" data-aht="source">Bereshit 22:1-2, 6, 8, 12</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="LekachTovBereshit22-2" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit22-2" data-aht="source">Bereshit 22:2</a><a href="LekachTovBereshit22-12" data-aht="source">Bereshit 22:12</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="RYosefBekhorShorBereshit22-1-212" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit22-1-212" data-aht="source">Bereshit 22:1-2, 12</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambamMorehNevukhim324" data-aht="source">Rambam</a><a href="RambamMorehNevukhim324" data-aht="source">3 24</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="RadakBereshit22-1" data-aht="source">Radak</a><a href="RadakBereshit22-1" data-aht="source">Bereshit 22:1</a><a href="RadakBereshit22-12" data-aht="source">Bereshit 22:12</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="AbarbanelBereshit22-3" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit22-3" data-aht="source">Bereshit 22:3</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="KeliYekarBereshit22-12" data-aht="source">Keli Yekar</a><a href="KeliYekarBereshit22-12" data-aht="source">Bereshit 22:12</a><a href="R. Shelomo Ephraim Luntschitz (Keli Yekar)" data-aht="parshan">About R. Shelomo Ephraim Luntschitz</a></multilink>, <multilink><a href="ShadalBereshit22-1" data-aht="source">Shadal</a><a href="ShadalBereshit22-1" data-aht="source">Bereshit 22:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="RDavidZviHoffmannBereshit22Introduction" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannBereshit22Introduction" data-aht="source">Bereshit 22 Introduction</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink></mekorot> |
+ | <point><b>Meaning of "נִסָּה"</b><ul> | ||
+ | <li><b>Test</b> – Most of these sources understand the word according to its simple sense, to mean "to test" or "try" but claim that a test can be aimed not at the tester, or even at the one tested, but rather at the audience who watches or hears of the trial.<fn>Thus, Hashem learned nothing from the trial, but rather taught others.</fn> </li> | ||
+ | <li><b>Raise as a banner</b> – Abarbanel<fn>See also the annotation in R"Y Bekhor Shor.</fn> asserts that the word "נִסָּה" is related to the word "נס", which means a banner. Through the <i>akeidah,</i> Hashem set up Avraham as a sign for others to emulate.</li> | ||
+ | </ul></point> | ||
+ | <point><b>For whom?</b> These sources disagree regarding who was the main group who was to learn from the experience, with</point> | ||
</opinion> | </opinion> | ||
<opinion>Lesson in Avodat Hashem | <opinion>Lesson in Avodat Hashem | ||
− | <mekorot> | + | <mekorot><multilink><a href="RambamMorehNevukhim324" data-aht="source">Rambam</a><a href="RambamMorehNevukhim324" data-aht="source">3 24</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="RadakBereshit22-1" data-aht="source">Radak</a><a href="RadakBereshit22-1" data-aht="source">Bereshit 22:1</a><a href="RadakBereshit22-12" data-aht="source">Bereshit 22:12</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="AbarbanelBereshit22-3" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit22-3" data-aht="source">Bereshit 22:3</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="ShadalBereshit22-1" data-aht="source">Shadal</a><a href="ShadalBereshit22-1" data-aht="source">Bereshit 22:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="RDavidZviHoffmannBereshit22Introduction" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannBereshit22Introduction" data-aht="source">Bereshit 22 Introduction</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink>, modern scholars</mekorot> |
</opinion> | </opinion> | ||
</category> | </category> |
Version as of 00:25, 14 September 2017
Purpose of Akeidat Yitzchak
Exegetical Approaches
For Hashem: Evaluating Avraham
Hashem tested Avraham in order to evaluate the extent of his faith. Before the trial, Hashem did not know whether or not Avraham would be willing to sacrifice his son for God.
For Avraham
Avraham, rather than Hashem, was supposed to learn something new from the experience. This position subdivides regarding whether it views the test as beneficial or punitive in nature:
Means to Benefit Avraham
Acting on Hashem's directives brought Avraham to new levels of faith, and merited him rewards that he would never have received had Hashem not tested him.
- Test – Both R. Saadia and Ramban explain that the word "נִסָּה" means tested, but suggest that a test need not be for the tester. It is the person being tested who gains from the experience. [Hashem, in contrast, knew all along what was to happen.]
- Accustom – According to R"Y Albo and the Biur, on the other hand, the root "נסה" means to habituate.13 By commanding Avraham to sacrifice his son, Hashem trained his heart towards proper fear and service of God.
- Self-development: R"Y Albo and the Biur explain that acting on a belief serves to strengthen that belief.15 Though Avraham's willingness to do Hashem's bidding and sacrifice his son was not in question, having to actively bind Yitzchak and raise the knife brought his fear of God to new levels. Undergoing a trial changes a person in a way that merely thinking can never do.16
- Increase reward: Ramban and R"Y Albo17 maintain that after the trial, Avraham could receive a reward not only for his good intentions, but also for his positive actions. R. Saadia points out that Hashem often gives the righteous many trials on earth so as to merit them redoubled reward later.18
- Made known / was known – Rav Saadia suggests that the word "יָדַעְתִּי" should read as if written, "והודעתי".19 Through the akeidah Hashem announced to the world the level of Avraham's righteousness. Ramban similarly rereads the verb "יָדַעְתִּי", but turns it into the passive, "נודעה". Now that Avraham actualized his potential, his awe of God was known in practice.
- Speech of angel – Seforno, instead, claims that it is the angel speaking in his own name who declares, "now I know that you are more God-fearing [than me, the angel]."20
Means to Punish Avraham
The experience was meant to punish Avraham for having made a covenant with the Philistines.
- Rashbam understands the verse to mean that after the event, Avraham's fear of God became public knowledge, apparent to the entire world.30 It was not Hashem who gained new knowledge, but rather the public.
- Alternatively, Hashem might be speaking of His own knowledge. Earlier, in his interactions with the Philistines, Avraham had not acted in a God-fearing manner, but now, once again Hashem recognizes Avraham's obedience. This is not theologically difficult, since according to this reading Hashem did not lack knowledge which was then supplied, but rather Avraham lacked fear which he then achieved.
- Since Christians view the story as a prefiguration of Jesus's death on the cross, Rashbam might have wanted to cast the story in a much more negative light, suggesting that it describes not the epitome of Avraham's relationship with Hashem, but a punishment.
- Y. Bin-Nun31 alternatively suggests that Rashbam might be combating the idealization of the akeidah common among those in the Middle Ages who were forced to martyr their children for God, and looked to Avraham's action as a model to emulate.32
For Others
The trial was intended for outsiders so that they appreciate both Hashem's choice of Avraham, and understand what is the correct and desired service of Hashem:
Demonstration of Avraham's Worthiness
The Akeidah was meant to demonstrate Avraham's worthiness and why he merited to be chosen by Hashem.
- Test – Most of these sources understand the word according to its simple sense, to mean "to test" or "try" but claim that a test can be aimed not at the tester, or even at the one tested, but rather at the audience who watches or hears of the trial.34
- Raise as a banner – Abarbanel35 asserts that the word "נִסָּה" is related to the word "נס", which means a banner. Through the akeidah, Hashem set up Avraham as a sign for others to emulate.