The Akeida raises a number of questions for contemporary scholars. Soren Abaye Kirkegaard, in his opus Fear and Trembling, uses the Akeida as a basis for his weltanschaung of subjective reality, and states that man must take a leap of faith as did our forefather, Abraham, when he believed that his sone would be spared, but was prepapared to kill him. Indeed, R. Naphtali Tavi Berlin, the NeTZiV, in his HaEmek Davar says much the same thing. Abraham was presented with a dillema. On the one hand, the Torah says "et Banecha al titein laMolech" One is forbidden to participate in the sacrifice of chldren to appease the gods. On the other hand G-d has commanded Abraham to do precisely that in His service. Abraham, says the NeTZiV applied the thirteenth hermenutic of R, Ishamel: "vechein shnei ketuvim hamacchishim zeh et zeh ad sheyavo hakatuv hashlishi veyachreiah beneihem" when two verse contradict one another, a third will determine the proper interpretation. So did Abraham, believe that G-d will resolve the problem. Rav Kook, suggests that the Akeida is a response to the bachanalian qualities in each of us. Molech was an orgyistic rite. The Akeida, says Rav Kook was a way to take those feelings and elevate them to a Divine service (akin to the "mandatory" drunkeness of Purim).
I believe that these two understandings of the Akeida contain the message of why G-d chose Rosh Hashana for the Akeida, and why it is read on Rosh Hashana. If we apply Rav Kook's understanding, then Rosh Hashana becomes a day to sort out our lives, to see what actions we took for "right" reasons, and what was done in response to less than lofty motivation. For Rav Kook, all things in creation are for good, if we can only see the potential for good in the world. Rosh Hashana is the day for begining that process anew. The NeTZiV however offers us a deep journey into ourselves and explores our personal relationship with G-d. Rosh Hashana is meaningless unless an individual really examines what is important to him/her. Cheshbon Hanefesh, true introspection, forms the back bone for teshuva, repentance, and Kabala al haba, resolve to improve in the future. What went through Abraham's mind as he ascended Mt. Moriah that Rosh Hashana morning? The Bible tells us; at least hints to us. Isaac asked his father where the ram was for the offering. Abraham beseeched G-d to answer the question. After all, according to the NeTZiV, he did not really know the answer. But the Torah says twice, once before Isaac's question and once afterward "veyelchu shneihem yachdav" and father and son walked together. Abraham had taken Kirkegaard's leap of faith. He believed and transmitted that belief to his son. The tradition of belief and its' continuation, the Torah tells us is, vital. Or perhaps, Abraham could not bring himself to answer his son, who, he was about to sacrifice. Perhaps Abraham was searching literally for a deus ex machina to reveal the ram to Isaac. But in the absence of it, he continued on his path. Perhaps, Abraham was not entirely certain as to who the sacrifice was, his son who was to die on the alter, or Abraham himself who would have to live with his deed. Thus did he ask G-d to answer the question. The Torah tells us one thing though very clearly, Rosh Hashana is a day of soul searching; a day to stare into our pasts, and search out our futures. Indeed we may see contradictory images before us. But, the third verse, supplied by G-d when we seek Him out will determine the outcome.
Shana Tova
Daniel