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Attention to the Names of God Can Explain the Binding of Isaac

Few biblical passages have provoked as much theological handwringing as the one, read in synagogues tomorrow, in which the Almighty commands Abraham to sacrifice his own son. Of particular concern to many commentators is God’s countermanding at the end of the passage the order he gave at the beginning. By noting the text’s use of both Elohim (God) and the tetragrammaton (rendered here as “Lord”), Jerome Marcus proposes a fresh approach:

The first half of the story (Genesis 22:1-10) presents God’s command that Abraham sacrifice his son. Throughout this section of the story, God is referred to as Elohim. However, in the second half (Genesis 22:11-19), where the sacrifice is ultimately averted, all references to God [save one] use the tetragrammaton; [likewise] the command to Abraham [not to go through with the sacrifice] comes from a “messenger of the Lord.” Abraham thus hears God in two different modes. [Put differently], Abraham’s understanding and experience of God . . . changes midway through the story.

The text emphasizes this shift clearly by a striking altered repetition. . . . When Isaac asks his father where the lamb is, Abraham answers “God will see to (i.e., provide) the lamb Himself.” But after the crucial shift, Abraham . . . names the place where the binding had occurred not “God will see” but instead “the Lord will see.” . . .

[The talmudic sages frequently] distinguish between these two names of God: Elohim portrays God as unyielding, expressing the characteristic of inflexible justice. The tetragrammaton is understood as representing mercy. The apparent contradiction between what God wants in the two halves of Genesis 22, then, may map onto the difference between these two understandings of God. . . .

Read more at Lehrhaus

More about: Abraham, Binding of Isaac, Genesis, Religion & Holidays, Torah

The Summary: 10/7/20

Two extraordinary events demonstrate something important about Israel’s most fervent adversaries. One was a speech given at something called The People’s Forum (funded generously by Goldman Sachs), which stated, “When the state of Israel is finally destroyed and erased from history, that will be the single most important blow we can give to destroying capitalism and imperialism.”

The suggestion that this tiny state is the linchpin of a global, centuries-old phenomenon like capitalism goes well beyond anything resembling rational criticism. Even if Israel were guilty of genocide, apartheid, and oppression—which of course it is not—it would not follow that its destruction would help end capitalism or imperialism.

The other was an anti-Israel protest that took place in front of New York City’s Memorial Sloan Kettering Cancer Center, deemed “complicit” in Israel’s evils. At organizers’ urging, participants shouted their slogans at kids in the cancer ward, who were watching from the windows. Given Hamas’s indifference toward the lives of Gazan children, such callousness toward non-Palestinian children from Hamas’s Western allies shouldn’t be surprising. The protest—like the abovementioned speech—deliberately conveyed the message that Israel is the ultimate evil and its destruction the ultimate good, cancer patients be damned.

The fact that Israel’s adversaries are almost comically perverse does not mean that they can be dismissed. If its allies fail to understand the obsessive and irrational hatred that it faces, they cannot effectively help it defend itself.

Read more at Mosaic