About the Book
Finally, bringing together all these multiple strands of thought— along with modern knowledge of human sacrifice in the Phoenician world—Koller offers an original reading of the Akedah grounded in medieval Jewish philosophy and attuned to the modern world: The biblical God would like to want child sacrifice – because it is in fact a remarkable display of devotion – but more so does not want child sacrifice, because it would violate the child’s autonomy. Thus, the high point in the drama is not the binding of Isaac, but the moment when Abraham is told to release him. As Koller explains, the Torah does not allow child sacrifice, which, by contrast, some of Israel’s neighbors viewed as a religiously inspiring act, for a specific reason: the story teaches us that an authentically religious act cannot be done through the harm of another human being.
“One would have thought that centuries of dissecting twenty odd verses of Genesis from every perspective imaginable have exhausted their meaning. Yet Koller, with his erudite grasp of both biblical literature and the longue duree of the Jewish interpretive tradition, unbinds the akedah to reveal its philosophical and theological grandeur.”—James A. Diamond, Joseph and Wolf Lebovic Chair of Jewish Studies, University of Waterloo
“Koller’s bold claim that ‘one person’s religious fulfillment cannot come through harm to another’ stands alone as a textually-rooted, morally compelling vision for sincere faith in a modern world. Unbinding Isaac should be required reading for all of us seeking the voice of the ethical imperative in religious community.”—Yehuda Kurtzer, president, Shalom Hartman Institute of North America
“The book is a pleasure to read, but no less learned for that. There is great depth of learning on show here, but Koller manages somehow to wear that learning relatively lightly—an impressive feat.”—Daniel Rynhold, professor of modern Jewish philosophy, Yeshiva University
“Aaron Koller leads his readers on a journey through a stunningly wide range of material—ancient, medieval, and modern; Jewish and Christian; Hasidic, misnagdic, and secular; some scholarly, some poetic, some dug up by archaeologists—without ever losing focus or clarity. Wearing his massive learning lightly, he helps readers learn from these sources even as he shows them how to critique them on ethical and intellectual levels. His own interpretation of this deeply (and troublingly) influential narrative is at once respectful of the biblical text and religiously sensitive.”—Benjamin D. Sommer, professor of Bible and ancient Semitic languages, the Jewish Theological Seminary and winner of the Goldstein-Goren Prize in Jewish Thought