Difference between revisions of "Purpose of Akeidat Yitzchak/2/en"
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<point><b>"עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה"</b> – Ralbag is able to explain this verse according to its simple sense; only "now," after the trial, did Hashem know with certainty how God-fearing Avraham was.<fn>One might question how it is possible that Hashem gained new understanding; does that not mean that Hashem changed? Ralbag does not find this problematic. Since Hashem had always known that Avraham's choice was a possibility, this had always been a part of His knowledge.</fn></point> | <point><b>"עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה"</b> – Ralbag is able to explain this verse according to its simple sense; only "now," after the trial, did Hashem know with certainty how God-fearing Avraham was.<fn>One might question how it is possible that Hashem gained new understanding; does that not mean that Hashem changed? Ralbag does not find this problematic. Since Hashem had always known that Avraham's choice was a possibility, this had always been a part of His knowledge.</fn></point> | ||
<point><b>Why did Hashem need further proof?</b> Ralbag does not explain why Hashem felt a need for further evaluation of Avraham's character.  At the time of the story Avraham is already older<fn>The verses do not give an exact date for the story but Avraham had to have been at least 103, given Yitzchak's weaning in the previous chapter.  Many assume that he was 137, connecting the event to Sarah's death in the next chapter.</fn> and had proven his faith and loyalty multiple times. Moreover, Hashem had already promised him the Land of Israel and to be a father of many nations, blessings which were not made contingent on his passing this test.  What would Hashem have done differently had Avraham not passed?</point> | <point><b>Why did Hashem need further proof?</b> Ralbag does not explain why Hashem felt a need for further evaluation of Avraham's character.  At the time of the story Avraham is already older<fn>The verses do not give an exact date for the story but Avraham had to have been at least 103, given Yitzchak's weaning in the previous chapter.  Many assume that he was 137, connecting the event to Sarah's death in the next chapter.</fn> and had proven his faith and loyalty multiple times. Moreover, Hashem had already promised him the Land of Israel and to be a father of many nations, blessings which were not made contingent on his passing this test.  What would Hashem have done differently had Avraham not passed?</point> | ||
− | <point><b>The test</b> – Ralbag asserts that Hashem intentionally worded His demand ambiguously<fn>Cf. <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="RSaadiaGaonHaEmunotVeHaDeiot5-2-3" data-aht="source">HaEmunot VeHaDeiot 5:2-3</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink> | + | <point><b>The test</b> – Ralbag asserts that Hashem intentionally worded His demand ambiguously<fn>Cf. <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="RSaadiaGaonHaEmunotVeHaDeiot5-2-3" data-aht="source">HaEmunot VeHaDeiot 5:2-3</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RYonahibnJanachSeferHaRikmahGate6" data-aht="source">Ibn Janach</a><a href="RYonahibnJanachSeferHaRikmahGate6" data-aht="source">Sefer HaRikmah Gate 6</a><a href="R. Yonah ibn Janach" data-aht="parshan">About R. Yonah ibn Janach</a></multilink>, <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="RYosefBekhorShorBereshit22-1-212" data-aht="source">R"Y 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>, Abarbanel and Malbim who also suggest that Hashem spoke ambiguously (though they differ in the details). Malbim goes a step further and actually claims that Avraham misunderstood Hashem's words in his zeal to do His bidding.</fn> so that it could be understood in one of two ways: Avraham was to sacrifice Yitzchak as an Olah offering, or Avraham was to take Yitzchak in order to sacrifice an Olah.<fn>The למ"ד of " לְעֹלָה" can be understood to mean "as" or "for the purpose of".</fn> Since the second reading is one which a person would only understand if they found the first possibility objectionable, Hashem wanted to see if Avraham was so willing to abide by Hashem's word that he would not even seek out the alternative reading.<fn>In other words, Hashem tested Avraham to see if he was willing to abide by the more obviously intended command, despite having an alternative, but poorer, reading to fall back upon as an excuse.</fn></point> |
<point><b>Avraham's feelings</b> – Ralbag presents an Avraham whose love for Hashem and desire to obey Him was so strong that all else paled in comparison, enabling him to go with ease even to sacrifice a beloved son.<fn>He points out that one who is able to cleave to Hashem in the manner of Avraham will never miss other goods, because the good achieved through clinging to Hashem and following in His path so far surpasses all else.  This idea has been used to understand the theological problem posed by the suffering of the righteous.  The truly righteous never suffer, since the benefits gained by their love of Hashem are so great that all else is as if nothing.</fn>  Avraham's eagerness to comply with Hashem's words is demonstrated by his early rising to do God's bidding and lack of questioning of the command.<fn>Ralbag points out that Avraham did not even question Hashem's previous promises that Yitzchak would carry on Avraham's line.  He suggests that Avraham recognized that Hashem's promises are always conditional on merit, and therefore it is possible that they might no longer be deserved.</fn> Ralbag further claims that the fact that Avraham achieved prophecy while awake proves that even in the moment of the actual slaughter he was neither worried nor sad about the act.<fn>Otherwise, he would not have been in a state fit for prophecy. Ralbag points to Elisha's request, "וְעַתָּה קְחוּ לִי מְנַגֵּן וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו יַד י"י" (Melakhim II 3:15) as proof that distress prevents one from receiving prophecy.</fn></point> | <point><b>Avraham's feelings</b> – Ralbag presents an Avraham whose love for Hashem and desire to obey Him was so strong that all else paled in comparison, enabling him to go with ease even to sacrifice a beloved son.<fn>He points out that one who is able to cleave to Hashem in the manner of Avraham will never miss other goods, because the good achieved through clinging to Hashem and following in His path so far surpasses all else.  This idea has been used to understand the theological problem posed by the suffering of the righteous.  The truly righteous never suffer, since the benefits gained by their love of Hashem are so great that all else is as if nothing.</fn>  Avraham's eagerness to comply with Hashem's words is demonstrated by his early rising to do God's bidding and lack of questioning of the command.<fn>Ralbag points out that Avraham did not even question Hashem's previous promises that Yitzchak would carry on Avraham's line.  He suggests that Avraham recognized that Hashem's promises are always conditional on merit, and therefore it is possible that they might no longer be deserved.</fn> Ralbag further claims that the fact that Avraham achieved prophecy while awake proves that even in the moment of the actual slaughter he was neither worried nor sad about the act.<fn>Otherwise, he would not have been in a state fit for prophecy. Ralbag points to Elisha's request, "וְעַתָּה קְחוּ לִי מְנַגֵּן וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו יַד י"י" (Melakhim II 3:15) as proof that distress prevents one from receiving prophecy.</fn></point> | ||
<point><b>"אֱלֹהִים יִרְאֶה לּוֹ הַשֶּׂה לְעֹלָה בְּנִי"</b> – Ralbag maintains that these words of Avraham constitute a prayer<fn>Thus, Avraham was not lying to or misleading Yitzchak.</fn> that Hashem's command to him actually turn out to mean<fn>Ralbag claims that the word  "יִרְאֶה" is related to understanding rather than showing, as in the verse "וְלִבִּי רָאָה הַרְבֵּה חׇכְמָה וָדָעַת" (Kohelet 1:16).</fn> that a sheep (and not YItzchak) would be the Olah.  Ralbag, thus, suggests Avraham recognized that there was a second way to comprehend Hashem's words, but that, nonetheless, he was unwilling to act upon it without a direct clarification by Hashem.</point> | <point><b>"אֱלֹהִים יִרְאֶה לּוֹ הַשֶּׂה לְעֹלָה בְּנִי"</b> – Ralbag maintains that these words of Avraham constitute a prayer<fn>Thus, Avraham was not lying to or misleading Yitzchak.</fn> that Hashem's command to him actually turn out to mean<fn>Ralbag claims that the word  "יִרְאֶה" is related to understanding rather than showing, as in the verse "וְלִבִּי רָאָה הַרְבֵּה חׇכְמָה וָדָעַת" (Kohelet 1:16).</fn> that a sheep (and not YItzchak) would be the Olah.  Ralbag, thus, suggests Avraham recognized that there was a second way to comprehend Hashem's words, but that, nonetheless, he was unwilling to act upon it without a direct clarification by Hashem.</point> |
Version as of 21:24, 16 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.17 By commanding Avraham to sacrifice his son, Hashem trained his heart towards proper fear and service of God.
- Self-development: Ran, R"Y Albo and the Biur explain that acting on a belief serves to strengthen that belief.19 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.20
- Increase reward: Ramban and R"Y Albo21 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.22
- Made known / was known – Rav Saadia suggests that the word "יָדַעְתִּי" should read as if written, "והודעתי".27 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]."28
- Ibn Ezra asserts that this is not the only place where Hashem appears to have changed His mind, pointing to the replacement of the first-borns with the Levites as another example. Nonetheless, he explains that in this story, the fact that the narrative opens with the words "And Hashem tested Avraham" proves that from the very beginning Hashem had no intention of Avraham's carrying through with the slaughter.29
- R. Saadia deals with this question at length, offering 4 possible explanations of how Hashem did not really go back on His word. Most of these are somewhat similar to Ralbag's reading above, and posit some ambiguity in the wording of the original command, which allows for the possibility that Hashem never asked that Yitzchak be sacrificed. R. Saadia's comments are explicitly polemical, retorting to Moslem claims that if God can command one thing and then retract it, it is also possible that he can command the Torah and then replace it.30
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.38 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 can recognize 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-Nun39 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.40
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 is sometimes aimed not at the tester, or even at the one tested, but rather at the audience who watches or hears of the trial.42
- Raise as a banner – Bereshit Rabbah, Abarbanel and Keli Yekar43 assert that the word "נִסָּה" is related to the word "נס", or banner. Through the akeidah, Hashem set up Avraham as a sign for others to emulate.
- והודעתי – According to Bereshit Rabbah, R. Saadia, Lekach Tov, Rambam, and Keli Yekar,44 Hashem is not syaing, "now I know" but rather "now I have made Avraham's fear of God known to others."
- דבר בלשון בני אדם – R"Y Bekhor Shor, instead, claims that Hashem simply spoke in the language of men, acting as if He did not knw until Avraham passed the test, even though He had known all along.
- Avraham's unique fear and obedience – Most of these sources claim that the trial was meant to prove to all the extent of Avraham's love of and obedience to God. Avraham's willingness to sacrifice his only, beloved child at Hashem's behest, proved why Avraham merited to be Hashem's choice.
- Avraham worthy despite not practicing child sacrifice – Shadal suggests that through the akeidah Hashem wanted to teach both Israel and other nations of the time that the fact that His followers do not practice child sacrifice is not a sign of lack of devotion to God. Avraham's readiness to sacrifice Yitzchak proved his love of God and demonstrated that had Hashem asked for it, Israelites, too, would be willing to give up their loved ones. Hashem, though, has no desire for child offerings.45 As such, Israel has no reason to feel inferior, and other nations should not view themselves as superior.
- Satan and other angels – Jubilees, Pseudo-Philo, Bavli, Bereshit Rabbah, Rashi, and R"Y Bekhor Shor suggest that the test was aimed at the Satan and/or other angels who had questioned Avraham's loyalty and obedience to Hashem.46 [Such beings need not have been physically present to see the event.]
- Other people – Most of the other sources more simply suggest that the lesson was for the other nations (or , according to Shadal, Israel as well) living in or after Avraham's generation who had heard of (even if they did not witness) the event.47 Radak points out that word of the experience spread due to its being recounted in the Torah.48
- Avraham not unique – For Shadal himself this is not a question, as he does not suggest that the story's goal is to show Avraham's uniqueness, but only that he is no less devoted than others.
- No ulterior motive – Philo asserts that most people who offer their children in sacrifice do so with an ulterior motive in mind, either from a desire for glory or out of fear and the hopes of preventing some catastrophe.49 Avraham, though, had neither purpose in mind, and only the desire to do Hashem's bidding. Moreover, Avraham was not offering any child, but his beloved, only child,50 which had been granted to him miraculously in his old age.51
- Full awareness – Rambam adds that the fact that Avraham first bound Yitzchak three days after receiving the Divine directive means that he was not acting in a state of shock or bewilderment in which he could not think through the action's consequences, but rather with full cognizance of the meaning of the deed. He acted out of neither desire for reward nor fear of punishment, but solely out of love and awe.
- Dissonance with prior value system – Alternatively, the difficulty of the test for Avraham was precisely because he had grown away from pagan norms and had a different understanding of both God and what that God stood for.52 To heed Hashem's word, he had to struggle with a value system which called child sacrifice "murder". He had to question how a loving, moral God (who had instilled in Avraham the importance of "צְדָקָה וּמִשְׁפָּט") could simultaneously issue such a directive. Finally he had to question whether or not Hashem kept His promises and what was to become of the promise, "כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע".
- According to the Bavli53 the verse is referring to events not written in the Torah, which led to the need to demonstrate Avraham's righteousness to the world. R. Yochanan suggests that the phrase refers to the complaints of the Satan against Avraham,54 while R. Levi suggests they refers to Yishamel's claims that he was more worthy than Yitzchak.55
- Alternatively this approach could say that the phrase serves to link the akeidah to the previous chapter's description of the miraculous birth of Yitzchak and the promise "כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע", both of which contributed to the difficulty of the trial.
- Contemplative – Rambam suggests that the three day trek gave Avraham time to consider all the ramifications of Hashem's command. The fact that he still chose to act on Hashem's directive is what demonstrates his greatness
- Happy – Rashi presents an Avraham who is filled with happiness at
- According to Shadal's overall understanding of the story, since Avraham lived among people who not only practiced child sacrifice but held it as the epitome of worship, he had no reason to think that such an act was immoral. It was only with Hashem's directive not to slaughter Yitzchak that he leaned what was moral.56
- Alternatively, even if Avraham had inwardly felt that the act constituted murder, he recognized that Hashem's word is what defines morality, not his own.
Lesson in Avodat Hashem
- Willingness to sacrifice for God – R. D"Z Hoffmann asserts
- Priority of Divine will over human ethics – Many moderns scholars suggest that the point of the akeidah was to teach that when human ethics seem to conflict with the Divine will, priority must be given to Hashem's command. This is either because true morality is only defined by Hashem's word 57(and as such, Hashem can command that one give up their concept of morality),58 or because one must have faith that, despite appearances, Hashem's command is of necessity moral.