Years back, a Hebrew Christian approached me, arguing that his belief in Jesus had something to do with the binding of Isaac story.  Jesus, he suggested, was able to do what Yitzhak (Isaac) could not.  Jesus gave his life for God, while Isaac did not reach that level. An analysis of the akeidah story, the story of the binding of Isaac, found in this week’s parsha, goes a long way in responding to this challenge.   

From a certain perspective, the most unusual feature of the akeidah (binding of Isaac) narrative is the absence of dialogue; Avraham (Abraham) and his son Yitzhak hardly speak.  

The Midrash fills in the empty spaces.  As Avraham walked to Moriah to slaughter his son, the Midrash suggests that an elderly man approached him suggesting that it was improper for a father to sacrifice his son.  Furthermore, the elderly gent questioned the ethics of sacrificing life for God. (Bereishit Rabbah, 56:4)  

My rebbe in Chumash, Nehama Leibowitz, concluded that the elderly gentleman represented Avraham’s inner conscience.  As Avraham walked to Moriah, his inner soul stirred and he began to ask himself deep and profound questions about whether it was appropriate both as a father and as the founder of ethical monotheism, to sacrifice the life of his son.   

This Midrash may have been motivated by the fact that the only time in the narrative, and for that matter in the whole Bible, that Avraham and Yitzhak speak to one another is when they walk to Moriah. Yitzhak begins his comment with just one word—“avi, my father.” (Genesis 22:7)  In other words, Yitzhak was saying, "father, how can you do this?  How could you offer me, your son, as a sacrifice?" Yitzhak, in the same sentence, continues asking, “where is the animal to be sacrificed”, hinting at an ethical concern with respect to human sacrifice.  

The upshot: although some conclude that Avraham was prepared to sacrifice his son without question, in fact, he was filled with doubt.  

Once arriving, the angel of God steps in and tells Avraham not to sacrifice the child. (Genesis 22:11)  Here again the Midrash quotes Avraham as asking, “How can you so quickly change your mind?  Yesterday, you told me to sacrifice my child and now you tell me to refrain from doing so?!”  According to the Midrash, the angel responds, “I never told you to sacrifice (shehatehu) the child, only to take him up to the mountain (ve-ha'aleihu).  You brought him up, now bring him down.” (Bereishit Rabbah, 56:8)  

In other words, when God told Avraham "ve-ha'aleihu", (to bring him up or to dedicate him) (Genesis 22:2) Avraham assumes that the ultimate dedication is through death.  In the end, the angel, who may very well have been Avraham's inner conscience, tells Avraham that the greatest dedication to God is living for God, not dying for Him.  

For this reason, Avraham heeds the command of the angel.  The angel was not contradicting God’s command, but was giving Avraham an understanding of God’s will -  to sanctify God by living every moment properly.   

Herein lies a tremendous difference between Judaism and many other faiths.  In Christianity, for example, ultimate redemption comes by believing that their man-god dies for all people.  In Judaism, redemption comes by living and sanctifying every moment of existence.  

This is the message of the akeida.  What my Hebrew Christian friend did not realize is that the highest commitment comes through life and not death.

Shabbat Shalom,

Rabbi Avi Weiss