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Example text

Generally speaking, he says, this one other requires that I respond to none of every other one, except for him, and that I forsake them all. Therefore, Derrida proceeds to argue, Abraham, who follows God’s command and raises his knife to slay Isaac on a mountain in Moriah, is in fact ourselves when we follow the demands of one other. ⁴⁸ We must, however, conclude that as an interpretation of the Akedah, whose subject is the preeminently religious problem between God and Abraham, it is an overly expansive interpretation that misses the vital point by turning the problem into one of ethical interpersonal relations.

According to Miyamoto, this self-differentiation can be seen in the strangely long and dispassionate depiction of Abraham’s actions during the silent threeday journey in verses 3– 4a. ”³⁷ Furthermore, Abraham’s death would be “the dissolution of his identi- Hisao Miyamoto, Takashi Onuki, and Takashi Yamamoto; Tokyo: Tokyo University Press, 2006), 81– 162.  On the view that this represents not only the revocation of the promise from God’s side, but its revocation from humanity’s side as well, see Konrad Schmid, “Die Rückgabe der Verheißungsgabe,” in Gott und Mensch im Dialog: Festschrift für Otto Kaiser zum 80.

Based on the above examination, we must conclude that each of the primary grounds for the accretion theory is weak. On the other hand, are there any positive reasons for viewing verses 15 ff. as authentic? , the Abraham story would come to an end having emphasized more strongly the promise to Hagar and Ishmael (21:18). This would create a significant problem, as the covenant promise that Isaac, the rightful heir, would be a king of nations (17:16 – 19) would be left unresolved. Second, in view of the internal structure of the Akedah, the narrative would be incomplete without reference to the “reward” (v.

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