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Barbara Pfeffer Billauer
integrating law, policy, religion and science

The Lesson of the Akeda: It’s Not Necessarily What We’ve Been Taught

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Spoiler Alert: It’s really about learning lessons and Gd’s Forever-Forgiveness on doing Teshuva.

Today we are on trial for our lives- praying before the Lord of Justice, of mercy, seeking forgiveness. But, soon we read the Akeda, the binding of Isaac, which seems the opposite of justice. What did Isaac do to deserve this? Even Abraham forgets about justice: He just called out regarding Sodom: Will the Judge of the World not do Justice? The Akeda is Just?

So how can this make sense? Why do we read this section today, of all days?

As we read this parsha, I invite you to consider that perhaps we’ve been stuck in the kindergarten version & the chapter is meant to convey a different message: One about reframing our obstacles & learning from our mistakes. Here are the clues:

The Mishna states Abraham was given 10 tests and passed them all. But neither the Torah or Mishna tell us what the tests are. We’ve all been taught that Abraham is rewarded for doing what Gd says, no matter how horrific.

Maybe Abraham made a mistake and misunderstands God’s instruction? So, states the Ralbag (i.e. that the command was ambiguous and Abraham was meant to ask for clarification, not act like he knew what Gd wanted.)

Maybe Abraham isn’t doing what Gd wants — but what he thinks Gd wants, maybe he wants to prove —  his loyalty to Gd, – as the Rashbam suggests in the prior parsha when he signs a a treaty with the King Gerar – not just a temporary ceasefire, but a binding peace treaty that binds all generations. (Indeed, the “binding” of Isaac actually was done by Abraham in the prior parsha, and we will see in Toldot what trouble it gets Isaac into). Instead of relying on Hashem, Abraham covenants with the King of Gerar – and this says the Rashbam is the predicate for the Akeda. Realizing he let Gd down, maybe Abraham is trying to demonstrate his loyalty now).

So, Abraham sets off thinking Gd wants him to sacrifice his son. (Remember Gd doesn’t talk to Abraham directly like He does to Moses)

With the sword raised in his hand he’s about to strike, the Angel of the Lord calls to stop him –TWICE :Abraham, Abraham, Lay not thy hand on upon the lad. Then the Angel adds: Neither do anything to him – that’s extra. Since the Torah is parsimonious with words, there is a distinct message in this ostensible surplusage. Rashi tells us Abraham was so stubbornly intent on filling what he thinks is his mission, his interpretation of what Gd wants that he says to the Angel.

“Looks like I came here in vain. I will inflict a wound and extract a little blood” And that’s when the angel has to add “Neither do anything to him.”

But then we’re thrown off track because next it says: “Now I know you are a Gd fearing man, seeing thou has not withheld thy only son.” Is this Gd talking? Gd surely knows What Abraham will do. Is this the angel talking? Is this what Abraham thinks Gd says? We don’t know yet. Anyway Abraham substitutes the ram. End of story, He should now get his blessings. But no. Something else has to happen first: He renames the place. He says, here is the place where Adonai Yireh, & then Hayom Adoni Yayraeh (no vowels).

In this place- Adonia Yireh=, Gd will be/is seen and today  Gd will be seen – a future tense mismatch. Gd is seen, or understood or Gd will see. Abraham signals that he has learned that what he thought Gd wanted was wrong. He learns. He signals “I got it”

Abraham, who per the Medrash, knew the entire Torah, finally realizes that Gd doesn’t want him to sacrifice his son. Indeed, the Torah tells us this explicitly seven times. (One of these,  we read next week during Mincha). He admits his error- the first step in doing Teshuva. “Gd (and h\is ways) are seen” he says. Only then does he get his reward reinstated.

As to the future tense mismatch: Medrash Rabbah  56:9 tells us. In the future when we read this Akeda story God will see  (or be reminded) of his commitment to  forgive the Children of Israel, saving us from future retribution

So maybe the test Abraham passed is learning that he misunderstood what Gd wanted. Message to us is That we don’t understand what Gd wants, no matter how stubbornly we think so, & to teach us that Gd forgives our mistakes, — no matter how horrific they are.

May we all be inscribed in the book of complete forgiveness for a good, sweet, obstacle-free year, & if Gd forbid we face challenges, may we be blessed to be able to reframe them and learn from our errors.

About the Author
Grew up on Long Island, attended Cornell University (BS Hons.)and Hofstra ULaw School, MA in Occupational Health from NYU, Ph.D,. in Law and Science from Uof Haifa. Practiced trial law in New York City, Taught at NYU, University of Md Law School, Stony Brook School of Medicine. Currently Research Professor of Scientific Statecraft, Institute of World Politics, Washington, DC, Professor, International Program in Bioethics, University of Porto, Portugal. Editor Prof. Amnon Carmi's Casebook on Bioethics for Judges, Member of Advisory Board, UNESCO Committee on Bioethics. Currently residing in Netanya, Israel.
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