The Akedah, the Binding of Isaac, has fascinated readers of the Torah throughout the ages. The story is regarded as so significant that it has become incorporated in the Rosh Hashanah liturgy. The reading for the Second Day of the New Year is the Binding of Isaac.

On a simple level, the story is said to be a polemic against human sacrifice and a test of the faith of Abraham. However, on a deeper level, the story is extremely disturbing, indeed wrenching. What does it imply that one of the key stories of Torah is about the sacrifice of a child? Why would G-d make such a demand? Why would a loving father respond immediately to such a bizarre request without one word of protest?

The story of the Binding of Isaac expresses the tension between the vision of a G-d of justice and compassion and a G-d of faith and obedience. These two ideas exist in tension as we try to comprehend the divine mystery. Judaism has always wondered if the laws of justice that G-d has created for humanity bind the Almighty Himself. Ironically, in the Torah selection read last week, Abraham calls G-d to task for violating His own laws of justice. "Will not the Judge of all the earth do justly?" Abraham demands justice for the people of Sodom. However, when G-d demands what apparently seems to be the height of injustice, the call to sacrifice a child, Abraham acquiesces without one word of protest. Perhaps Abraham's ambivalence on the subject is reflective of the response of Jews throughout the ages. Most Jewish thinkers do portray G-d as being governed by His rules of justice. They try to attempt to explain the world in terms of G-d's justice. Others, however, do conceive of G-d as beyond comprehensible rules. The famous Orthodox philosopher, Yeshayahu Leibovitz, writes of G-d as beyond human ethical notions. G-d demands absolute obedience, regardless of the absurdity of the demands. The story of the Binding of Isaac is a narrative of absolute faith. The faith of Abraham is beyond his belief in justice. G-d calls and Abraham responds. The testimony of Abraham's greatness is his realization that genuine faith is above ethical considerations. For many of us, the questioning of G-d's justice in contrast to the call of obedience, is the heart of our religious thoughts.

Others, however, respond to the story differently. Some readers feel that G-d would not make such an absurd demand upon Abraham. Abraham has heard the divine call incorrectly. This is precisely why the messenger from G-d must stop Abraham from completely his action. Or others assert that Abraham should have protested this demand from G-d. G-d was waiting for Abraham to object to the sacrifice of his son and Abraham failed the test. If Abraham truly loved his son above everything, then he should have refused to accept the sacrifice of Isaac.

The midrash shares with us that Sarah could not tolerate the call to sacrifice her son. She dies at the time of this episode as her death is presented at the beginning of the selection for next Shabbat - the Torah reading of Haye Sarah. Is Sarah's response that of a person of lesser faith or a person of greater love? As always, the richness of the response of our tradition sees it in both ways. Those who portray Sarah as a mediocre person of faith claim her response is weakness. However, those who conceive of Sarah as a loving parent view her defiance of G-d as her strength. Some note that fathers are willing to sacrifice their sons for principles, but a mother never would.

Throughout the ages, this difficult narrative has inspired us to explore the nature of our faith as Jews. Is Abraham's response heroic or cowardly? The very terse, sparse nature of the Torah allows us to interact with the sacred text. Perhaps this search is the essential path of Judaism. We must struggle with faith and attempt to purify it as exemplified in Abraham's personal struggle. The Akedah, the Binding of Isaac raises more questions than it resolves. That is the way it should be and the way that the Torah wanted it to be.