This sheet on Genesis 22 was written by Boaz Vilallonga for 929 and can also be found here
The Binding of Isaac appears as the most elevated yet terrible moment in the entire narrative of Genesis. We like to consider the rather happy ending with the ram miraculously appearing at the critical moment. Both Judaism and Christianity have read the story as an example of trust, obedience and faith. Abraham fully surrenders to God. And God maintains his moral laws saving Abraham to commit murder. This is the mainstream explanation that makes the story have some common sense.
Although, the story does not always seem to read well in the light of morality.
Throughout the centuries, commentators have struggled, more or less openly, with the precise details of the Akeidah. Generally creative or literalist solutions have been offered—with the same exact moralist ending. Religion, per se, relies upon this.
Very few commentators were able to imagine the unimaginable: Isaac died on Mount Moriah. Yet, this is precisely the case of two aggadic commentaries from the early medieval period: Yalkut Shimoni and Lekach Tov. In both cases, the commentators saw the death of Isaac and his subsequent resurrection. The Yalkut even connects the Akeidah with the story of Cain and Abel.
If Abraham is allowed to kill his son, the ethical God dies. It is hardly conceivable that these medieval rabbis sought this unintended consequence. Rather, they stressed the godly power of resurrection of the dead, with Isaac being resurrected. However, the entire religious meaning of the Akeidah lies in the fact that God stopped Abraham at the fatal moment—and thus morality was saved. With Isaac’s effective death, we can no longer have faith. Morality vanishes because God does not always enforce it. If the link with Cain and Abel is highlighted, the Akeidah becomes even more disturbing, with Abraham being a Cain.
Both Judaism and Christianity have chosen an interpretation of the story that makes moral sense, and leaves faith untouched. Even with these precautions, the narrative of the Akeidah challenges the entire image of God as the giver and guardian of his own moral system. In front of this, the man of faith cannot avoid being terrified by God's arbitrariness.
Although, the story does not always seem to read well in the light of morality.
Throughout the centuries, commentators have struggled, more or less openly, with the precise details of the Akeidah. Generally creative or literalist solutions have been offered—with the same exact moralist ending. Religion, per se, relies upon this.
Very few commentators were able to imagine the unimaginable: Isaac died on Mount Moriah. Yet, this is precisely the case of two aggadic commentaries from the early medieval period: Yalkut Shimoni and Lekach Tov. In both cases, the commentators saw the death of Isaac and his subsequent resurrection. The Yalkut even connects the Akeidah with the story of Cain and Abel.
If Abraham is allowed to kill his son, the ethical God dies. It is hardly conceivable that these medieval rabbis sought this unintended consequence. Rather, they stressed the godly power of resurrection of the dead, with Isaac being resurrected. However, the entire religious meaning of the Akeidah lies in the fact that God stopped Abraham at the fatal moment—and thus morality was saved. With Isaac’s effective death, we can no longer have faith. Morality vanishes because God does not always enforce it. If the link with Cain and Abel is highlighted, the Akeidah becomes even more disturbing, with Abraham being a Cain.
Both Judaism and Christianity have chosen an interpretation of the story that makes moral sense, and leaves faith untouched. Even with these precautions, the narrative of the Akeidah challenges the entire image of God as the giver and guardian of his own moral system. In front of this, the man of faith cannot avoid being terrified by God's arbitrariness.
Dr. Boaz Vilallonga is a historian and journalist.
929 is the number of chapters in the Tanakh, the Hebrew Bible, the formative text of the Jewish heritage. It is also the name of a cutting-edge project dedicated to creating a global Jewish conversation anchored in the Hebrew Bible. 929 English invites Jews everywhere to read and study Tanakh, one chapter a day, Sunday through Thursday together with a website with creative readings and pluralistic interpretations, including audio and video, by a wide range of writers, artists, rabbis, educators, scholars, students and more. As an outgrowth of the web-based platform, 929 English also offers classes, pop-up lectures, events and across North America. We invite you to learn along with us and be part of our dynamic community.
To join 929's listserv for new and dynamic content each week click here
To join 929's listserv for new and dynamic content each week click here
