Vayera

The Binding of Isaac

This is the cornerstone of the Jewish faith throughout the ages. Jews have placed their trust in their eternal future in the merit accumulated by both Avraham and Yitzchak as protecting them against extermination by their enemies. We must not make the mistake of thinking that God trusted Avraham in order to find out for Himself how he would respond to this “trial.” It was a test only when viewed from the vantage point of his contemporaries who could not have known in advance how Avraham would cope with a command which contradicted so absolutely everything he though he knew about what God wanted from man. God used this test in order to demonstrate to the people of Avraham’s time as well as to his descendants the greatness of this man’s devotion to God.

Bachya ben Asher (13^th Century)

God tests everyone constantly to ascertain if they are following His ways to the extent that they should. The great people, like Abraham, though, are put through tests that bring out their ability to go beyond the limits of human nature to do God’s will. Since such behavior is by definition past a person’s normal capabilities, there is therefore no limit to the amount that it is possible to test someone in this way.

Malbim (19^th Century)

The Midrash points out that Abraham could have offered an extremely strong argument: “Yesterday You told me, ‘In Isaac shall your seed be called’, and today You say to me, ‘offer him there for a burnt offering’.” Even further; from the case of Sodom and Gomorra, we see that Abraham was able to argue with God, and had no fear doing so. But just here, where this affects the depths of his spiritual existence, he remains silent. The Midrash regards this silence as the highest level of faith which Abraham attained…the difference between the debate over Sodom and the Akeida; in the case of Sodom, the topic at hand was justice…here though, when Abraham is commanded, “Take now your son…” it is a question of the perfection of faith – and Abraham does not debate the issue…

Yeshayahu Leibowitz (20^th Century)

A central thesis of Midrash is the impossibility of full joy in this world. Abraham is the example of a terrible testing, which is resolved in the saving of his son and vindication of his own purity of intent. But this joy is then undercut by Sarah’s death. The implied connection between the Akeidah and Sarah’s death becomes a proof text for meaninglessness, within the parameters of this life. The Midrash continues to speak ultimately even of God’s lack of joy in His world; joy belongs to the future, affirms the Midrash, not to the troubled middle distance of temporal reality.

Aviva Zornberg (Contemporary)

It is possible that God wanted to test how far Abraham understood the true relationship between humans and God. Biblical religion came to teach us that we do not have to give up our humanity in order to serve God. On the contrary, we are expected to confront God in all our human dignity…Abraham was expected as he did in the case of Sodom…, to stand up and oppose the order, to question its justification. He did not do that. Abraham failed the test this time! Was it because his own son’s life was involved that he felt intimidated…Perhaps Abraham should have tried to find out, the Midrash argues, what God wanted of him and not follow blindly.

Pinchas Peli (20^th Century)