In this week’s parsha, Vayera, we read about a seminal event in Biblical history: Avraham, upon Hashem’s request, brings his son Isaac up to a designated spot to sacrifice him, only to be stopped at the last moment by a malach - a holy messenger of Hashem. We refer to this event as “Akeidat Yitzchak ben Avraham” - the binding of Isaac, son of Abraham. On a simple level, the title is perfectly appropriate, as Isaac is indeed the one being bound, and this story recounts that event. The gemara asks a question though: Why is the event not referred to as “Akeidat Avraham et Yitzchak” - Abraham’s binding of Isaac - since this event was a test that Hashem gave specifically to Abraham? The text says, “v’Hashem nisa et Avraham” - and Hashem tested Abraham (Breishit 22:1) so one would think that the title of the occurrence would reflect the story’s focus on Abraham.

To understand this we need to understand a few elements about the character of the avot in general, and of Yitzchak in particular. The NeTziV (Rabbi Naftali Tzvi Yehuda Berlin from Veloshin) explains that each of the avot is associated with a unique aspect of divine service which they performed. While all the avot embodied all three qualities to some degree, each one had a particular quality that they represented completely and perfectly. Avraham represents Torah, Yitzchak represents Avoda (prayer, and service to Hashem in general), and Yaakov represents gemilut chassadim. Hashem gives a unique and direct response to each of these three qualities, and so responds to all of the avot in the area of all three; however, Hashem responds in a manner l’maala min hateva (on a supernatural level) to the unique quality that each individual av perfected. The NeTziV states that Hashem responded to Yitzchak’s perfection of avoda, directly and l’maala min ha teva, with parnassa - livelihood and sustenance.

The place where Hashem directs Avraham to bring Yitzchak is the future site of the Beit HaMikdash, where the Jews in Eretz Yisrael would offer up the Korban Tamid (an offering brought twice daily, every day, and a staple part of the Temple service). A korban is avoda in the truest sense of the word, and specifically, the Korban Tamid is linked to the blessing from Hashem of parnassa in Eretz Yisrael. The NeTziV explains that when Avraham brings up Yitzchak to be sacrificed, the act he performs mirrors the service and the idea of the Korban Tamid. Avraham was well aware of this parallel; the gemara says that the Avot kept all the mitzvot, and this was Avraham’s way of fulfilling the mitzva of Korban Tamid in a time when the Beit HaMikdash had not yet been built. Here, Yitzchak IS the Korban; he literally manifests the avoda itself. Moreover, from all the Avot, Yitzchak is the truest representative of Eretz Yisrael. Through his life, Yitzchak never left Israel; he is bound to the land in a way above and beyond that of the other two avot, Avraham and Yaakov.

In this way, it is clear that the akeida had to be at the future site of the Beit HaMikdash that Avraham brought Yitachak up to, as it sets a precedent for Jews in Eretz Ysrael who would later bring the Korban Tamid at that same place. And in the same way that Hashem responds to Yitchak’s perfection of avoda at the akeida with the blessing of parnassa l’maala min ha teva from that point onward, Hashem responds to the Jews performing avoda in Eretz Yisrael with shefa (an overflowing) of blessing and parnassa. (As a side note, this is why we read the story of the akeida on Rosh Hashana - a time when we pray for sustenance and livelihood for the year to come).

Through all of this, we can come to understand why the event is called “Akeidat Yitzchak” and not “Akeidat Avraham et Yitzchak.” Although the test was indeed for Avraham, the center point of the story is Yitzchak - and all that he represents.

It is so important for all Jews to take their avodat Hashem seriously especially in these difficult, global financial times. May Hashem bless all Jews worldwide with parnassa and hatzlacha, but specifically to the Jews who are embodying the qualities of Yitzchak Avinu by living in Israel. I hope that this will be an attraction to all Jews to return to Eretz Yisrael so we can speedily reach the time of geula and the rebuilding of the Beit Hamikdash, and bring korbanot in the makom of the akeida once again.

Edited by Emuna Diamond