Akeidat Yitzhak

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1. The Kinnot of Tisha Be'av and the Story of the Akeida

   Dr. Avigail Rock

   תאריך פרסום: תשעב | |

   Throughout the trials and tribulations of the Jewish nation, the story of the Akeida has always been a source of inspiration and a model of absolute devotion. We will examine the meaning of the Akeida story as expressed in the Tisha Be'av Kinnot in different communities.

2. The Biblical Roots of Midrashic 'Stories'

   Rabbi Moshe Shulman

   תאריך פרסום: תשע"ג | |

   We take a methodological look at “Midrashic stories” and how our Sages used these stories, often borrowed or reframed from completely different parts of Tanach, to interpret and highlight Biblical events of parallel or contrasting nature.

3. Aravna's Threshing Floor and the Selection of Jerusalem

   Chapter 24 (IV)

   Rabbi Amnon Bazak

   Why is the purchase of the granary of Arvana the Yevusite paralleled to the Akeida? Why was this story chosen to end Sefer Shmuel?

4. The Way of God and the Way of Righteousness and Justice

   Rabbi Yaakov Medan

   What is the relationship between Emunah and Chessed in Avraham's spiritual world? This lesson discusses the Covenant of Circumcision, Avraham's hospitality toward the angels, Avraham's argument about Sodom, and Akeidat Yitzchak in an attempt to answer this question.

5. But My Covenant I Shall Establish with Yitzhak

   Rabbi Chanoch Waxman

   Why was Yishmael banished? Did he sin? Was he unworthy? The comparison of Akeidat Yitzchak to the expulsion of Yishmael reveals the way Avraham and Yitzchak cope with stressful situations, in comparison with Hagar and Yishmael. The Chosen Nation will descend from those who cope like the former, not the latter, who are expelled from the house of Avraham and rejected from the covenant with God.

6. The Bride of Yitzchak

   Rabbi Chanoch Waxman

   This lesson follows Rivkah's unique character, and her surprising similarity to Avraham. The story of finding Yitzchak a bride focuses on Rivkah, and carries implications on our understanding of God's way in the world after the Akeida.

7. "For God is Not a Man" (Audio)

   Rabbi Chanoch Waxman |

   Parshat Balak appears to interrupt the flow of Sefer Bemidbar. Why does it belong in the Torah? This shiur explores the significance of the parallels between Parshat Balak and the Akeida story, and reveals that Parshat Balak and its placement at a momentous point in Bemidbar send an important message about God, Israel, sacrifices, and the Covenant (Brit).

8. Of Divine Tests and a Knowing Heart (Audio)

   Rabbi Chanoch Waxman | 31 minutes

   Is the manna a practical necessity? Or a miraculous sustenance? If it is a Divine test, what is the purpose of such a test, and of possible affliction? Uncomfortable parallels with Egyptian affliction of the Israelites arise. The paradigm of the "Divine Test"—the Akeida, is also examined. Grappling with these issues results in highlighting the important connection between commandments and communal memory.

9. But My Covenant I Shall Establish With Yitzchak (Audio)

   Rabbi Chanoch Waxman | 24 minutes

   After the birth of Yitzchak comes the expulsion of Yishmael, which contains elements of a "danger and rescue" journey as well as parallels to Akeidat Yitzchak. But what type of redemption is present in each of these stories? While one appears as more of a natural redemption, the other is a dramatic reversal.

10. Implications of the Akeida: Part 1 - Ethics and Obedience

    Rabbi Ezra Bick | 33 minutes

    This first part of a series about the philosophical implications of the Akeida considers the ethical implications of Avraham’s choice.  How should one act when religious dictates seem to clash with an ethical violation? Does God command something because it is good, or is it good because God commands it? This shiur explores these ideas as they relate to the challenge of Akeidat Yitzhak and looks at midrash and the approach of Kirkegaard to further develop this topic.

11. Implications of the Akeida: Part 2- Human Knowledge of the Good

    Rabbi Ezra Bick | 35 minutes

    In the second part of this series, we challenge and reject the notion that Abraham forfeits the ethical in order to obey God, or that it is impossible for man to come to know the ethical or moral truth of his own accord. On the contrary, we argue that there is an independent idea of “good" that man can indeed come to know, and that God also does not command the impossible or the unethical. 

12. Implications of the Akeida: Part 3 - Yihud Hashem

    Rabbi Ezra Bick | 33 minutes

    In part 3 of this series, we ponder the idea that the same God who is all powerful and involved in the universe is also a God who is ethical, despite the idea that something is not good merely because it is commanded; rather, God abides, as it were, by ethical considerations. The obligation of “yichud Hashem” – “Unifying God”—is developed and expanded beyond what we may previously have thought it to include.

13. Avraham and the Command of the Akeida

    Rabbi Alex Israel | 33 minutes

    The Story of Akeidat Yitzhak (The Binding of Isaac) has been a troubling one for many. This shiur examines various approaches to the significance, challenge, and purpose of the command given to Avraham, comparing and contrasting this challenge with other ones Avraham faces. Avraham’s character and approach to Divine service and morality is brought into sharper focus.

14. Implications of the Akeida - Part 4: Prophetic and Religious Challenges of the Akeida

    Rabbi Ezra Bick | 32 minutes

    In this fourth instalment of the Akeida series, we discuss the nature of prophecy, the limits of Ahavat Hashem (the commandment to love God), and the goals of the Torah. We examine the Rambam’s point of view as we wonder about the challenge inherent in the Akeida. Is this episode a challenge for Avraham, for God (as it were), or for the rest of the world? 

15. Implications of the Akeida: Part 5 - Potential, Intent, Action

    Rabbi Ezra Bick | 32 minutes

    In the fifth instalment of the series, we focus on another philosophical perspective-- that of Hasdai Crescas. Why does evil take place? And is there value in concrete actions in developing one’s personality? Does personality determine one’s actions? Does being brave mean that one will successfully meet challenges, or cam one become brave through the process of confronting challenges?

16. The Storm (Part 7)

    Eliyahu and Elisha On Their Way to the Jordan River

    Rabbi Elchanan Samet

    Eliyahu's recurring "rejection" of Elisha in our chapter carries the distant echo of his rejection of him in their initial meeting. In this story they convey a rejection of Elisha as Eliyahu's spiritual prophetic heir. However, the firmness of Elisha's intention to accompany him, reflecting his desire to be Eliyahu's successor and prophetic heir, coupled with the fact of Elisha's presence at the secret occasion of Eliyahu's ascent to heaven, serve to indicate the fact that he is his great master's heir.

17. Yiftach's Vow

    Rabbi Michael Hattin

    A close read of the text and a textual link to Akeidat Yitzhak points to the conclusion that the intention of Yiftah's vow was in fact human sacrifice. In the larger context, what this episode corroborates is that Israel and its leaders, in this horrible culmination of the process throughout the era of the Judges have become indistinguishable from the Canaanite. Yiftah, a self-styled leader of Israel and a seeming servant of all that is just and holy, is at the same time a product of the terrible effects of corrosive Canaanite culture that seeks to guarantee victory upon the battlefield by vowing to immolate an innocent human being.

18. The Abominations of their Fathers

    Part 2

    Dr. Tova Ganzel

    The act of offering children to Molekh and passing them through fire – was common among pagans and is echoed in the story of Akeidat Yitzhak. It led to a perception that such practices had Divine legitimacy. Yirmiyahu emphasizes, in each of the three verses where the burning of children by fire is mentioned, that the act violates God’s command; that such an idea never “came into God’s mind,” and that God would never mislead His people  this way. If indeed – as it appears from Yehezkel – the view prevailed among the people that this act was legitimate in God’s eyes, then it is clear why Yirmiyahu repeats over and over the prophetic message that there is no basis for it.

     

    According to Yehezkel’s prophecy, the future revival of the nation will not come because of the covenant of the forefathers – which is not mentioned here at all – nor as the result of the nation repenting. It is a “forced” redemption, motivated by the desecration of God’s Name inherent in the very fact of the nation’s exile. The nation should therefore be ashamed of its deeds because of the Divine motivation to restore them to their land. This redemption is “forced” upon the people, as it were, with no opportunity for them to exercise their free choice – perhaps even against their will. It is for this reason that the whole nation will not return.

19. He Who Answered Avraham – He Who Answered Yitzhak

    HaTanakh.com Staff

20. Yitzhak - Tanakh Profiles

    Rabbi Jonathan Mishkin

21. "Which I Will Tell You" – When?

    Rabbi Amnon Bazak

22. Why was Yishmael Banished?

    Rabbi Chanoch Waxman

23. Biblical Allusions to the Story of the Akeida

    Dr. Avigail Rock |

    Stories in Tanakh often allude to other stories by using identifying words or phrases, which is meant to teach the reader a deeper meaning about the story by connecting it to a previous episode. The story of the Akeida is alluded to no fewer than eight different times throughout the Tanakh. What are those stories and what are these references trying to teach us? By closely examining each of the stories we can gain a deeper understanding into the message of the story and learn about showing devotion to God in the correct way. 

24. Midrash and Peshat - Why Was Yitzhak Blind?

    Rabbi Ezra Bick | 58 minutes

    Why did Yitzhak love Esav more than Yaakov? Many midrashim grapple with this question, attempting to understand Yitzhak's reasoning behind his favoritism. Through a close examination of a number of these midrashim, we can try to understand the deeper meaning of each midrash and what it reveals about the spiritual psychology of Yitzhak. 

25. From Lekh Lekha Me-artzekcha to Lekh Lekha El Ha-makom- A Dynasty Born of Faith

    Rabbi Reuven Taragin

    By closely examining Avraham's life story from Lekh Lekha until the Akeida we can notice that while Avraham's first tests challenged him to part with the past or present in light of his future; his last test forced him to part with that future as well. His willingness to complete the task proved him to be one singularly focused on the service of God and the glorification of His name.

26. Two Lekh Lekhas, the Akeida, and Avraham's First Mitzva

    Rabbi David Silverberg

27. Being Great Doesn't Mean Being Aloof

    Rabbi David Silverberg

28. What is the Challenge of Lekh Lekha?

    Rabbi David Silverberg

29. Avraham's Mission

    Rabbi Shalom Berger

    We find a "correction" in Vayera of several problematic episodes in Lekh Lekha.

    The "atonement" is the acceptance that it is God who is in charge, and that it is God's promises and covenants that are eternal and are to be relied upon. God's promise of a permanent relationship with Avraham's descendants in the land that He promised can only be realized when Avraham (and his descendants) recognize their responsibility and obligation to His covenants.

    The blessings of the nations are dependent on Avraham and his descendants taking their rightful place in the world. Avraham must recognize his place and the place of his family in the land, and he must teach them of the covenants - the personal and national britot with God - through which God can keep His promises to Avraham's descendants; thus, he will offer blessings to all of the nations of the world.

30. The Akeida and News of Nachor's Children

    Rabbi David Silverberg

31. Emotions at the Akeida

    Rabbi David Silverberg

32. Akeidat Yitzhak: Connection to an Intangible God

    Rabbi David Silverberg

33. Akeidat Yitzhak: The Anguish of Avraham

    Rabbi David Silverberg

34. Hineni: Prepared for Prophecy and for God's Command

    Rabbi David Silverberg

35. Avraham at the Akeida: Casting his Hand

    Rabbi David Silverberg

36. Haftarat Vayera: the Widow and the Oil

    Rabbi David Silverberg

37. The Forefathers and the Akeida: Visions of the Future

    Rabbi David Silverberg

38. The Akeida: Midrash as the Mind of Avraham

    Rabbi David Silverberg

39. Where was Avraham for Three Days?

    Rabbi Yosef Marcus

40. Avraham's Epilogue - Devotion to Family

    Rabbi David Silverberg

41. The Second Lekh Lekha

    Rabbi Jonathan Snowbell | 16 minutes

    This parasha contains the second "Lekh Lekha" story - God once again commands Avraham to go forth on a mission. But is Rashi's comment on the first "Lekh Lekha" (in Chapter 12), that it means "go for your benefit and goodness" still relevant in Vayera? In Parashat Lekh Lekha, Avraham was commanded to go and sacrifice his past, leaving his birthplace for a new land. Here, Avraham is being commanded to go and sacrifice his future. Unlike Parashat Lekh Lekha, there are no promises here - just a commandment. As we explore this second "Lekh Lekha" and examine the parallels to the first "Lekh Lekha," we gain insight into Avraham's commitment.

42. Vayera: Moral Dilemmas

    Rabbi Jonathan Snowbell | 20 minutes

    What pulls Parashat Vayera together is moral dilemmas. In this shiur we will identify them, look at how Avraham faced them, and see what we can learn from how Avraham faced them. We find four  apparent moral dilemmas: Avraham and the impending destruction of Sodom, Avraham pretending Sarah is his sister while in Gerar, the expulsion of Yishmael, and Akeidat Yitzhak. The dilemmas become more severe as the parasha continues - or do they?We look at a few approaches to  Avraham's criteria and decision-making as he faces each one. 

43. Yom Yerushalayim - The Akeida and God’s Choice of Jerusalem

    Rabbi Mordechai Breuer

    Jerusalem is revealed to Avraham at two different periods in his life. First, in the encounter with Malki-Tzedek, king of Shalem, it is revealed in its dimension of tzedek and shalom. Later, at the akeida on Mount Moriah, it is revealed in its dimensions of re’iya and yira.

    The building of Jerusalem by David and Shlomo is likewise accomplished in two stages. King David conquers the city and sanctifies Mount Moriah, but it is his son, Shlomo, who merits to build the Temple. These two kings represent the two aspects of Yerushalayim. David represents re’iya, while Shlomo represents shalom. Jerusalem could only be whole through the combination.

     

    Translated by Kaeren Fish

44. The Letter Lamed and Akeidat Yitzhak

    Dr. Avigail Rock

45. Rabbi Yona ibn Janach

    Dr. Avigail Rock

    Although R. Yona ibn Janach (Ribag) did not author even one full volume dedicated to biblical commentary, his contributions to parshanut have proven momentous.  For Ribag, biblical exegesis represented both the most fundamental basis and the ultimate application of the study of Hebrew language and grammar. His grammatical innovations lay the foundation for biblical exegetes who came after him, thus he should be viewed as an important exegete who influenced parshanut both in his time and in the following generations. He wrote Sefer Harikma and Sefer Hashorashim.

    Ribag had three distinct impetuses for writing Sefer Harikma:

    • Basic understanding of the Hebrew language is an urgent concern.
    • Understanding language is the basis of all knowledge.
    • One cannot understand the Torah without understanding its language.

     

    Some of the grammatical topics that Ribag discusses include:

    • The Lamed of Substitution
    • Derekh Ketzara – various abbreviations used in biblical Hebrew
    • Synecdoche – a type of metonymy in which a general term is used in place of the specific one
    • Syntactic Inversion
    • Roots of Hebrew Words

46. Rashbam

    Part 1

    Dr. Avigail Rock

    Rashbam displays a great deal of respect towards his grandfather, Rashi, having learnt a great deal from him, but this does not prevent him from arguing on his views. The Rashbam’s commentaries are original and creative; his avoidance of Midrashic material allows him to look at the verse in an innovative, direct way.

    The nature of Rashbam’s commentary makes the following assumptions:

    • The commentaries prior to him, including his grandfather Rashi, might have thought that they were explaining the verses in accordance with the peshat, their commentaries do not express the simple meaning of the verse.
    • The “enlightened” are those who study Tanakh without relying on any Midrashic material.
    • The Rashbam’s pursuit of pure peshat does not take away from his regard for the Sages’ traditions, which are reliable and valid. The data derived from the derash is more important than the data derived from peshat.
    • Nonetheless, the peshat maintains an independent significance.
    • Both the Peshat and the Derash are true readings of the Torah.

    The principles of Peshat according to Rashbam include:

    • Taking into account common sense, logic and nature.
    • A verse must be understood as part of the general context in which it is placed and as being integrated in the sequence of verses in which it is found.
    • The peshat of Tanakh should be understood on its own, without consulting any external information; all data must be either explicit in the text or implicit in human logic or accepted practice.

    Rashbam’s Rules for Understanding the Biblical Lexicon include:

    • Synonyms are used in juxtaposition to each other without alluding to a different meaning to each word.
    • When the Torah introduces a passage with “And it was at that time,” it is an expression which comes to tell us that this event is closely tied to the previous event.

47. R. Avraham ibn Ezra

    Part 2

    Dr. Avigail Rock

    Ibn Ezra describes his commentary as “the book of the straight,” - a reference to following the way of peshat. Ibn Ezra explains the work as a commentary based on the fundamentals of grammar, language, and stylistic sensitivity and conforming to the requirements of logic and reason.

    Ibn Ezra declares that he is not obligated to previous commentaries, referring both to Midrashic sources and the commentaries of his predecessors.  However, in his commentaries to the halakhic part of the Torah, Ibn Ezra sees himself as bound to the Sages’ exegesis.

    Similarly, Ibn Ezra distinguishes between two types of Midrashic sources: tradition and speculation.  The Ibn Ezra feels compelled to accept a tradition but not an interpretation that they concocted of their own accord.

     

    Ibn Ezra formulates a consistent set of linguistic and grammatical rules in his commentary:

    • The formulation of rules which are adequate for all circumstances. For example he explains the word "Na" as always meaning "now".
    • The meaninglessness of trivial changes; the verse uses synonyms frequently, and there need be no justification for interchanging them. Similarly, there is no reason necessary for variations in spelling. This is applied to differences between the Ten Commandments in Shemot vs. Devarim.
    • The verse will often use a word to refer to multiple items, even though it appears in the text only once.
    • The Torah is written generally according to chronological sequence. Despite this, sometimes there are some divergences from chronological sequence.
    • The juxtaposition of the passages in the halakhic sections of the Torah is significant, not a capricious sequence of laws.

48. Radak - Rav David Kimchi

    Dr. Avigail Rock

    The Radak — R. David Kimchi — was born and active in Provence, in southern France, near Spain. The Radak was a member of a family of Spanish grammarians and exegetes. Like R. Avraham ibn Ezra, the Kimchi family brought the fundamentals of linguistics and grammar from Spain to France.

    Despite the fact that Radak sees himself as a pashtan, he does not hesitate to cite derash. However, when the Radak quotes these sources, it is obvious that he has a distinction between peshat and derash.

    Two principles guide the Radak in citing Midrashic sources:

    • When it is difficult to resolve the peshat without the derash.
    • For the lovers of derash - in order to explain the text and engage his readers.

    The view of the Radak is that the Torah is not a historical tome. Those stories of the Patriarchs which have been selected to put into the Torah with all of its details must fulfill one criterion: teaching a moral lesson.

    Just as one may learn from the positive acts of the forefathers, so one may learn from their negative acts. The Radak does not engage in apologetics; instead, he writes explicitly that the narratives which describe the negative acts of the Patriarchs have been written in order to help us avoid this sort of behavior.

    The Radak points out consistently that the Torah often uses repetitious language, not because each word introduces new meaning, but because the verse seeks to stress the significance of a given issue. This view stands in stark contrast to that of Rashi, who argues that generally speaking, one must assign meaning to every word, as there cannot be any redundancy in the biblical text.

49. Ramban

    Part 2

    Dr. Avigail Rock

    This lesson is dedicated to a number of philosophical topics that recur throughout the Ramban’s commentary on the Torah.

    Maaseh Avot Siman Lebanim – The events that transpire with the forefathers is an omen for the children.

    This historical view of the Ramban is of great significance, not just in the field of exegesis, but also because it has such a clear polemical anti-Christian aim. Indeed there is an allusion to the future in the stories of the forefathers, but the allusion is for Israel’s future — what is decreed upon their seed — but not for others, who are not of their seed.

    The Superiority of the Land of Israel

    The superiority of the Land of Israel predates Avraham and to the People of Israel. The overturning of Sodom was due to the superiority of the Land of Israel. As opposed to the other lands of the worlds that are managed by angelic representatives of God, the Land of Israel is managed by God directly.

    The main significance of the fulfillment of commandments is in the Land of Israel.

    Nissayon – Test

    The test is designed to serve not the Tester, God, but rather the one who is being tested. The nissayon in the Torah is an opportunity which is provided for the righteous to apply in practice their dedication to God and to earn a reward for this. In this way, they will receive a reward not only for their potential dedication, but for their actual dedication as is described with regard to Akeidat Yitzhak and the mann.

50. Implications of the Akeida Part 6: The Sefat Emet on Yir'a vs. Ahava

    Rabbi Ezra Bick | 31 minutes

    We will begin by reflecting, evaluating, and developing an idea found in the commentary of the Sefat Emet to the story of the Akeida. Why does the Torah mention that Avraham saw the place from afar?  The Sefat Emet's answer is that the distance is not geographical, but rather refers to the gap  between Avrham’s own inner commitment, understanding, and attachment and the thing he was about to do. There is a tension between loving God and fearing God. Avraham, the prime example of one who worships God out of love, is ultimately praised at the end of this episode because it is now clear that he fears God, too. 

    A thought-provoking explanation of the view that God never wanted Avraham to offer Yitzhak as a sacrifice. is that Avraham was nevertheless meant to think that God was asking him to do it.

    Knowing that the strand of ahava (love) and yira (fear) are sometimes contradictory on a psychological level will help us commit ourselves to both – to do what we know is right - as we are "made in the Divine Image," but also to subject ourselves to the will of the Master of the Universe.

51. Implications of the Akeida Part 7: Human Sacrifice

    Rabbi Ezra Bick | 34 minutes

    We will look at a midrash with a different approach to what we saw last time in the Sefat Emet. The midrash looks at a verse from the Book of Yirmiahu (Jeremiah), wherein the prophet castigates the people for offering human sacrifices. The midrash takes each word as an allusion to different parts of Tanakh where people find justification to offer human sacrifices.  

    Are there values so important that they would take precedence over everything else, even one’s family?  Or are there things in one’s personal life that are so valuable that you should never relinquish them? In the story of Akeidat Yitzhak, is the willingness to offer a human sacrifice demanded for the sake of God’s name?

52. Implications of the Akeida Part 8: Supernatural Transcendence

    Rabbi Ezra Bick | 30 minutes

    In this shiur we look at some more comments by the Sefat Emet. Why does the Torah mention that Avraham “saw the place from afar?” The Sefat Emet explains that we are not  dealing geographical distances, but with inner contemplation. Would Avraham be able to pass the test?  And why does God test Avraham?

    The word for “test” – nisa – can also mean miracle or mast. God raises Avraham up, as Avraham accomplishes the  extraordinary – the supernatural ability to transcend natural devotion to fulfill God’s command. The Sefat Emet sees Avraham’s extraordinary leap as the basis for God’s mercy toward the Jewish people, ensuring the miraculous continuity of the nation.

53. Implications of the Akeida Part 9: Moral Ambiguity and Competing Values

    Rabbi Ezra Bick | 33 minutes

    In this shiur, we examine a strange midrash whose implications are not entirely clear.  In the midrash, the Accusing Angel goads Avraham, trying to prevent him from continuing with his task. He appeals to human emotion, saying that even if Avraham can withstand this impossible test – it is just a precursor to other, even more challenging tests. He also argues that Avraham will bear full responsibility for his actions, which will have no benefit to anyone: “Tomorrow, God will say that you are a murderer and completely guilty.” The angel tells Yitzhak (who ostensibly agrees to cooperate with Avraham’s plan) that if he dies, apart from Sarah being heartbroken at having her son stolen away, Yishmael will inherit the special things Sarah labored to give to Yitzhak.  At this point, according to the midrash, Yitzhak asks  his father“where are the sheep for slaughter” as a plea for mercy.

    What is this argument, and why is this the climax? Is the prospect of losing material items to be viewed as more horrible than the prospect of theft or killing?

    Ultimately, rational ethics are more complicated in real life. When removed from the abstract, in the messiness of life, values are complicated and can clash in unexpected ways.

54. Implications of the Akeida Part 10: Mei HaShiloach and the Obscured Vision

    Rabbi Ezra Bick | 30 minutes

    In this shiur, we will discuss comments by the Mei HaShiloach on the Akeida – different from anything we have seen thus far. What was the big test of the Akeida? In the face of radical uncertainty, the challenge for Avraham was to eliminate personal bias or consideration from affecting his decision.

    According to the Mei HaShiloach, Avraham was unsure whether it was really God’s command to sacrifice his son – he had an unclear prophetic vision. He spent three days neutralizing his feelings to arrive at an objective stance. He had to completely negate his feelings for his son to determine what God was commanding.

    At times it can be difficult to know what to do – when mercy will lead to cruelty, and when harshness will lead to goodness. When in doubt, it is better to be wrong, but merciful – because that is the essence of the Divine.

55. Implications of the Akeida Part 11: Abarbanel on Yitzhak's Transformation

    Rabbi Ezra Bick | 31 minutes

    In this final instalment of the Akeida shiurim, we will examine some comments of the Abarbanel on the Akeida. Are tests for the benefit of the “tester” or the “testee”? What possible benefit can come from the Akeida? God cannot benefit, as He is all-knowing. Avraham does not stand to gain, either. But there is a third party involved in this story: the main focus of the story is Yitzhak. And Yitzhak will change dramatically.

    Abarbanel suggests that each of the forefathers has a life-defining experiences that develops an important spiritual quality. Yitzhak, as a miracle child, may have been a little coddled. The trauma of Akeidat Yitzhak provides him with necessary toughness to enrich his personality. It provides him with the realization that life demands choices.

56. Vayeira: Abraham's Struggle With Loyalty

    Rabbi David Fohrman |

    What was Abraham thinking as he walked up the mountain to slaughter his long-awaited son? How could Abraham be disloyal to his own paternal responsibilities and betray Isaac? In this video, we explore Abraham’s struggle during the Binding of Isaac through his brief but rich conversation with his son. In so doing, we expose an added element of the test in the command to slaughter his son and uncover a new perspective of Abraham’s greatness.

     

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57. Toldot: A Conversation For the Ages

    Rabbi David Fohrman |

    In Parshat Toldot, we are shown a conversation between father and son in which the father's spiritual heritage is passed down. We had seen this conversation between Abraham and Isaac; however, now, we see similar textual and thematic parallels in conversations between Isaac and both Esau and Jacob. In this video, we will explore these parallels and ask, what do they teach us about the nature of heritage?

     

     

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58. Parshat Vayera Part 6: The Akeda

    Rabbi Alex Israel | 29 minutes

    Perek 22 describes the formidable narrative of Akeidat Yitzchak. Through a close examination of the text, we can understand the story in its context of Avraham’s experiences so far, we can compare the two instances of “lech lecha” in his life, and can gain a deeper understanding as to the reasons behind this very difficult test.  

    Courtesy of www.tanachstudy.com

59. Balak: Balaam, Prophet For Hire?

    Rabbi David Fohrman |

    In this week's video, Rabbi Fohrman explores a mysterious mishnah, in which our Sages compare Abraham and his students, to Balaam, the prophet of this week's parsha, and his students. Where do they get this odd comparison, and what is the meaning we are meant to learn from it?

     

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60. Parshat Chayei Sarah Part 1: Introduction - Ages of Yitzchak and Rivkah

    Rabbi Alex Israel | 25 minutes

    What is the connection between the Akeda and Sarah’s death? How much time passed between the two? This podcast deals with these questions, which have crucial implications regarding the age of Yitzchak at the Akeda, as well as Rivka’s age when she marries Yitzchak.  

    Courtesy of www.tanachstudy.com

61. For God is Not a Man- On Bil'am, Blessing and Betrayal

    Rabbi Chanoch Waxman | Hour and 7 minutes

    What is the purpose of Parshat Balak? It doesn’t seem to fit within the context of Sefer Bamidbar and with the general theme of the Torah. Through an analysis of the parallels between the characters of Bilam and Avraham we can understand the purpose of the story and its deeper messages.

62. Abraham My Beloved: From ‘the Land I Will Show You’ to Mt. Moriah

    Rabbanit Esti Rosenberg

    תאריך פרסום: 2023 | | Hour and 8 minutes

    In this shiur we will follow Abraham through his life's journey – a journey that begins with questions of livelihood, children's education, marital relationships, and barrenness, in a constant effort to spread the name of God in the world – that ends in the sublime moment of the Akeidah.