The Akeidah as prayer

In most of our prayer books, the English translation of the daily recitation of the Akeidah lacks an extensive commentary. A recently issued commentary on the weekday Shacharit service, “The Siddur Illuminated By Chassidus” [Kehot 2013], by Rabbi Eliyahu Touger and Rabbi Sholom Ber Wineberg, is an exception, providing us with an informed and well-written analysis that would serve us well for this coming Shabbat Vayera and the annual Torah reading of the Akeidah:

“The fundamental merit of the Akeidah is not that Avraham was prepared to sacrifice his son. We see — unfortunately far too often in our history — manifold examples of people who gave their lives, and parents who sacrificed their children, for the sanctification of G-d’s name. Instead, the uniqueness of Avraham’s sacrifice was that he did so eagerly, with remarkable alacrity and a joyous willingness to carry out G-d’s desire.”

The authors give special attention to the term, “tested,” which they also translate as “lifted up.”

“Avraham is identified with the service of loving G-d. The intent of the Akeidah was to motivate Avraham to self-transcendence and thus elevate his service to a higher level.”

Consider the following: “The uniqueness of the Akeidah was that this was the first time a Jew’s life was called upon to be sacrificed for G-d. Breaking through — being first — is difficult in any dimension of Divine service. Certainly, this is true with regard to self-sacrifice.”

Please take sharp notice of this observation: “By making this utterly selfless commitment to sacrifice Yitzchak, Avraham made the self-sacrifice of his descendants possible in subsequent generations.”

With this in mind, all of the persecutions faced by our people down through the ages now take on a truly spiritual aspect, giving it all a special meaning and purpose.

Let me conclude with a quote providing an excellent perspective of, and a deeper appreciation for, the text of this Torah reading.

In commenting upon the verse, “Now I know that you are G-d fearing,” the commentary states the following:

“Avraham is identified as ‘Avraham who loved Me,’ for his nature was characterized by love and kindness. Here, he was asked to perform an act that required him to show the opposite qualities: might and severity. As such, he had to overcome his natural tendency of mercy and his inherent love for his son. His willingness to do so showed that his commitment to G-d had reached the level of self-transcendence. His awe of G-d was so great that he went beyond his natural tendencies. This demonstrated that even his love for G-d was not merely an expression of his own nature, but a result of his commitment to fulfill G-d’s will.”

Hopefully, an even more expansive commentary on the Akeidah, as part of the Jewish liturgy, will find its way into future, revised English language editions of the siddur.