The Jewish meaning of Isaac’s Sacrifice

One of the most puzzling questions about Judaism is the importance it places on
to the story of the Aqedat Ytzhaq ‘the bondage’ of Isaac, translated awkwardly into Isaac’s sacrifice,translation that would be highly inappropriate, because they would never say Qorban, sacrifice, for a human being.
So it’s not about sacrifice.
The act of tying up Isaac is all that has really happened,so Aqeda, tie up of Isaac.
Now, what is the purpose of this singular story repeated every day in the morning prayer, and amplified in annual commemoration during the 2 days of Rosh HaShana?
The general idea is that God communicated to Abraham the universal perspective of any parent who loses a child.
Judaism wants to convey this message consciously.
Abraham’s story is to embody a role as authentically as possible.
The father who teaches his child his position in the violence of the world, where all injustices exist, binds the mind and the ego of this child to the reality of the world, over which he has very little power. Abraham experiences parents who have seen their children die for generations to come. When the Jews read Aqedat Isaac every morning, it is these millions of martyrs to whom they also think.
It is an invocation to their merit, and a perpetuation of their memories.
It is an invocation to their merit, and a perpetuation of their memories.
The reading of injustice in the world is like being tied up, our connection with the spiritual is our vocation to free ourselves from it, understanding the suffering of the other.
To do this one must open one’s heart as Abraham did, on the condition of every human being.
So that never again, anywhere, for any reason whatsoever, the tragedy of violence and war be considered acceptable.
The idea is that the individual insensitive to the condition of the other is spiritually polluted.
His insensitivity is the manifestation that the rope that binds him to his soul, his spiritual source, has been broken.
The bondage of Isaac is to help cultivate the strength to endure the difficulties of this world.
These cords bind us to our spiritual source.
They are made of sensibilities and do not relax us when the substitution between oneself and the other has been made.
When the good of the other, even his “katnout”, matters to me, I am finally released from my own chains.