There is no further reference to the Akedah in the Bible. 3:1) as the name of the Temple site hence the Jewish tradition that the Temple was built on the spot at which the Akedah took place. The original intent of the narrative has been understood by the critics either as an etiological legend explaining why the custom of child sacrifice was modified in a certain sanctuary by the substitution of a ram (Gunkel), or as a protest against human sacrifice (Skinner, Genesis (1910), 331–2). The Akedah narrative is generally attributed to source E (which uses ʾ Elohim as the Divine Name) with glosses by the Redactor ( R, hence also the use of the Tetragrammaton) or to source J (in which the Divine Name is the Tetragrammaton) which may have made use of E material (Peake's Commentary on the Bible (1962), 193). The Akedah became in Jewish thought the supreme example of self-sacrifice in obedience to God's will and the symbol of Jewish martyrdom throughout the ages. The angel of the Lord then bids Abraham to stay his hand and a ram is offered in Isaac's stead. 22:9, a word found nowhere else in the Bible in the active, conjugative form) on the altar. Obedient to the command, Abraham takes Isaac to the place of sacrifice and binds him ( va-ya'akod, Gen. 22:1–19) describing God's command to *Abraham to offer *Isaac, the son of his old age, as a sacrifice. "binding (of Isaac)"), the Pentateuchal narrative (Gen. Judaism: Table of Contents| Abraham| CircumcisionĪKEDAH (ʿ Aqedah Heb.
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