Parshas Vayera
The topic of Akeidas Yitzchok is introduced with the words 'Achar
Had'vorim Ha'elah' ("After these events…"). 22:1. This introductory clause
connects the Akeida topically to something which occurred previously. What
is it that the Torah is connecting to the Akeida?
Rashi, acknowledging that there is no apparent thematic connection to the
previous psukim, instead quotes the midrash about Yitzchok 'inviting' the
Akeida due to being instigated by Yishmael's taunt (that Yishmael
underwent bris milah at the advanced age of 13 years while Yitzchok was an
unaware 8 day old baby, and Yitzchok in response proclaiming his
willingness to give his entire being to HaShem). The dvorim/events are
really dvorim/words of the Yishmael, instigating this whole episode. In
the alternative, it is the words of the Satan, to the effect that Avrohom
has never really brought a proper korban to HaShem, which instigate, but
in either case the previous psukim do not play a connective role in the
Akeida.
Other meforshim do find a thematic connection. The most commonly quoted
thematic connection is that Akeidas Yitzchok follows on the heels of
everything that Avrohom had achieved in his life, so now it is time for a
topping-off event to offer him a great challenge and, accordingly, the
opportunity for great reward; Avrohom will be given the opportunity to
demonstrate through actions the level of love and fear of HaShem he has in
his heart (see Ramban and Sforno). The challenge focuses on his son,
Yitzchok, because it is this son who Avrohom most desired and cherished;
the challenge and potential reward would be greatest if it involved
sacrificing this son. (See Ohr HaChaim HaKadosh.)
Yesterday I was shown a very different thematic explanation which, given
historical and modern-day events in Eretz Yisroel, is particularly
fascinating. The Rashbam, whose pshat is always very rooted in the literal
flow of the psukim, explains that in the previous psukim Avrohom had made
a peace treaty with Avimelech, the king of Plishtim (modern-day Gaza).
This treaty specifically protected Avimelech's progeny (21:23, l'nini
u'l'nechdi) and bound Avrohom's progeny (see Sforno). The Rashbam says
that HaShem was angry with Avrohom for making this long-term treaty with
the king of Plishtim, as it covers an area that is part of Eretz Yisroel
and, during the eventual kibush ha'aretz, is subject to the mitzva of 'lo
s'chayeh kol neshoma' ('wipe them out entirely'). In reaction to
Avrohom's peace treaty, which was inappropriately made binding on
Avrohom's children over a 'no peace treaty' area of Eretz Yisroel, HaShem
says, so to speak, "You have become a bit presumptive about this son of
yours, now go and sacrifice him and let's see what becomes of this treaty."
Gal Einai, Copyright © 2006 by Gedalia Litke and Torah.org
