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Binding of Isaac
Unlocking a Profound Lesson in Sacrifice Justice and Humanity

 The story of the Binding of Isaac, as found in the Torah portion Vayera, represents a pinnacle in the spiritual career of our forefather Abraham. What happens in this story? It is said that "God tested Abraham." The question arises: why is it written as a test of Abraham and not Isaac? After all, Isaac was supposed to be offered as a burnt sacrifice on the altar, not Abraham. Rabbi Judah Loen Ashkenazi explains. He suggests that the trial of the Akeidah was indeed a test for Abraham because he epitomized the attribute of Chesed or loving-kindness.

Chesed opposes the Binding of Isaac [Akeidah] concept, as Chesed recognizes the Holy One, blessed be He, as the Giver of life. So, why take one's life back? On the other hand, Isaac, who represented the attribute of Gevurah, or strict justice, did not see the Akeidah as a new concept. According to Gevurah [strict justice], one has to pay the price for what one receives, and the price for Isaac receiving life for free is by giving his life back to his creator. Therefore, for Isaac, the idea of the Binding of Isaac [Akeidah] wasn't new. The novel idea was for Abraham.

What conclusion can we draw from this profound concept?
In the end, Isaac needed to be left alive. The willingness to sacrifice himself didn't need to be carried out in practice. Quite the opposite, as soon as one is willing to sacrifice their life, from that very moment, their life becomes significant.

Hence, the Holy One, blessed be He, commanded Abraham not to stretch his hand to the lad, emphasizing the core of all sacrifices. Human beings are willing to offer themselves, but Hebrew halacha demands that, instead of a person, an animal should be provided, just as Abraham did - offering a ram instead of Isaac.

And who gains from this grand act? The actual beneficiaries are all of humanity. This is precisely what Abraham said to the non-Jewish, non-Hebrew youth who accompanied him. He told them, "I and the lad will go yonder, and we will prostrate ourselves and return to you." [Genesis 22:5] The aim is to bring abundant moral and spiritual enlightenment. This is the purpose of the Binding of Isaac [Akeidah] for the entire world.

Wish to learn how to combine Chesed with Strict Justice in your daily life? click here

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Cherki elucidates the shared beliefs in monotheism, rejecting God's corporeality and idolatry, while acknowledging differences in their understanding. Notably, he highlights the significance of the Seven Noahide Laws, urging Islam to embrace them more unequivocally for enhanced cooperation. Judaism's recognition of Islam as a sister religion and the potential for collaboration are explored alongside historical perspectives, celebrating the initial affinity between the two faiths.

However, the article confronts substantial disagreements, including Islam's assertion of the nullification of the Mosaic Torah and claims of corruption by Jews. It underscores the necessity for Islam to acknowledge the eternal validity of the Torah and the divine promise of the Jewish return to their homeland. Cherki posits three prerequisites for Judaism to accept Islam as a legitimate religion for all, calling for recognition, abandonment of claims of corruption, and acknowledgment of the divine promise.

Concluding with a call for peace, Rabbi Oury Cherki sets the stage for Part 2, promising an exploration of Muhammad's status, Judaism's potential contributions to Islamic faith, and more. This open letter seeks to build a bridge between the believers in the One God, urging Islamic religious leadership to engage in dialogue on critical issues for future harmony.

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