IThe kriah of the second day of Rosh Hashana is the well-known story of Akeidat Yitzchak. The section begins with the words "Vayehi achar hadevarim ha-eileh, v'ha'Elokim nissah et Avraham."
It is interesting that Elokim is the middah (attribute) that does this. This is the name that is connected to Din, judgement. Does that mean that Avraham "deserved" this in some way? Was this a consequence of something? Elokim is also the name that is associated with nature and natural consequences. So does this mean that it was a natural event to be asked to sacrifice your child? What could be more UNnatural?
And what is the real meaning of "nissah"? A "neis" is a miracle or a banner. Was Hashem asking Avraham to do something beyond nature? And if so, how could Hashem ask that of Avraham? And why was Avraham being "tested" at all? Hadn't he already proven, time after time after time, that He was Hashem's loyal servant?
The question that always bother ME the most in the whole Akeidah account is: Why does Avraham just acquiesce? Why does he argue--for quite a while, until there is nothing left to say--for S'dom and Amorah, cities filled with evil, corruption and immorality, but he doesn't say one work to argue for the life of Yitzchak? How can he believe this n'vuah and not say one word? This command goes against everything that Avraham knows about HKBH at this point in his life.
Wishing everyone a K'tivah va'Chatimah Tovah. May Hashem bless us all with a year filled with health, joy, and peace.
Mrs. Leah Herzog
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