Several scholars throughout the ages have addressed the question of why it was necessary for God to impose upon Avraham the test of akeidat Yitzchak. A number of Midrashic sources pointed to a need to dispel doubts that arose concerning the extent of Avraham’s devotion to God, in the wake of either his failure to offer a thanksgiving sacrifice after Yitzchak’s birth (Sanhedrin 89b), or his treaty with Avimelekh (Seder Eliyahu Rabba, as we discussed yesterday). Others, including the Rambam (Guide for the Perplexed 3:24), noted the philosophical principles established by the akeida, such as proving the clarity of prophecy.
Rav Yehuda Amital zt”l suggested that the test of the akeida was necessary to demonstrate the possibility of serving an invisible, intangible God with limitless devotion. Although paganism certainly strikes us as intellectually odd, we can nevertheless acknowledge the appeal of the belief in a deity that one can see and experience with the senses. The tangible quality of idols, as opposed to the notion of a non-physical God, is what helped fuel the pagans’ passion in their religious service. As they saw their “god” right in front of them – either in the form of a statue of natural phenomenon – it was easy for them to feel religious fervor and submit themselves wholeheartedly to the service of these deities. Avraham’s theory of monotheism “suffered” from the disadvantage of requiring people to devote themselves to the will of a Being they cannot see, imagine, perceive or experience in any tangible way. The question thus arose, can people be truly committed to such a Being? How far can we go in seeking to please a God to whom we are unable to connect with any of our five senses?
The test of the akeida was thus necessary to prove that it is, indeed, possible for a human being to be unconditionally committed to a Supreme Being whom he cannot see or physically sense. Even though we believe in a God with no physical attributes, which we therefore cannot see, hear, smell or touch, we are nevertheless able to live our lives in complete submission to His will. This, Rav Amital suggested, was the great message of akeidat Yitzchak, the vital lesson that established the validity of Avraham’s faith and the level of commitment it can and must engender.