Akedah

Perhaps the most perplexing and irritating of all the Torah portions is the Akedah. For centuries Jews have questioned it, railed at it and apologized for it while simultaneously being awed, inspired and moved by it. Its very placement in the stories of Abraham is perplexing. If we make the assumption that it is chronological it would make Isaac 37 years old. Yet he is referred to as a boy and dealt with throughout as a boy, not a grown man. The most frequent question asked is “Why is God testing Abraham again?” My answer is that he is not really testing Abraham. That is a smoke screen for the true intent of the story. The Akedah I believe is really about Isaac.

During the middle ages the portion was often referred to as The Martyrdom of Isaac. According to the noted scholar Abraham Millgram:

During the Middle Ages, when martyrdom became a recurrent experience among the Jews, this biblical selection assumed foremost importance in the liturgy. Isaac became the prototype of Jewish martyrdom, the model to be emulated by every Jew. When confronted with the choice of apostasy or martyrdom, the Jew is to offer his life willingly for the sanctification of God’s name.

Let us dissect the portion for a moment. First of all, it sits quite apart from the ongoing narrative of Abraham's and Sarah’s lives. It is a sort of religious mystery play. From out of the blue, with no prologue or set up, only the enigmatic “…after these things”--after what things? We hear “God call to Abraham.” But even in this call are the first clues about the true nature of the events to come. God does not order Abraham to take Isaac. God says kach-na, “take, if you please.” God is very polite, as if speaking to an old acquaintance on familiar terms. God then lays it on rather thick, “…take your son, your only son, your heart's delight, Isaac.” When Abraham replies it is with a simple Hineni, “Here I am.” No questions asked. In all Abraham's previous tests there have been why’s and wherefores and bargains. This time, however, it’s a simple, I’m ready. Might we not infer God and Abraham are in on this together? In fact all the dialogue in this portion is quite simple, as if everyone is going through their pre-assigned parst.

At the foot of Mt. Moriah, Abraham tells his servant boys where he and Isaac are going, and that they will return. Not he will return, but that they will return. There is another clue that he is in on this. As he is preparing the alter Isaac asks “where is the sacrifice?” Abraham, with unemotional assurance answers, “God will provide the sacrifice.” Another clue that he knows the outcome. Isaac for his part now proves himself. He submits to his father's binding without argument, without pleading, without struggle. To our eyes this is very enigmatic behavior, but to the eyes of a society familiar with sacrifice, both animal and human, this can be construed as a noble act. In most sacrificial rituals that we have any written knowledge of, we learn that for a sacrifice to by deemed holy and worthy of God, the sacrifice must approach the alter willingly and without struggle. For Isaac to squirm or cry out would make him unworthy. As Millgram said “…he offers his life willingly for the sanctification of God’s name.” Then we have the only nearly emotional outburst from the angel sent to stop Abraham. The angel rushes in and cries "Abraham Abraham." Again the answer is an unemotional “Here I am."

Without any further comment or complaint, Abraham sacrifices the lamb provided and returns home. The Angel then makes very grandiose promises to Abraham about his future progeny and what they will receive--another indication this is about the future. A further proof that this is about Isaac is the concluding genealogy. It is not about validating Abraham and his line. Rather it is a genealogy of Rebecca who will join Isaac and lead the next generation of the Hebrew people. Thus we have a combined test of the Patriarch Present and the Patriarch Future.
If we can accept this interpretation of the events then our real question on Rosh Hashanah must be, “Why are we asked to contemplate this portion today?”

This answer I believe is simpler. During these next ten days we seek spiritual rebirth through repentance, prayer and charity. Are not these ten days our yearly journey to Mt. Moriah? A year ago, during the events of 9/11, we all witnessed as thousands of our countrymen were called to Mt. Moriah before our very eyes. And we heard as they answered unequivocally “Here I am.” Must we not during these ten days question what will our answer be if we hear the voice call? Which of us has the inner strength? Which of us can say with assurance that if we did hear the voice call Leon or Alexis or Susan or Elliot or Steven or Barbara that we could say without hesitation Hineni, Here I am?

©Cantor Leon Natker
Rosh HaShanah 5763
September 7, 2002