French artist- judaica - An important and rare silver and enamel pendant showing the binding of Isaac- Silver & enameled

An important and rare pendant showing the biblical story -“ binding of issac “ Hand crafted in France by a master silversmith - circa late 18th Magnificent combination between silver & enameled Colorful strong colors Museum quality enameled work I have been buying and selling antique for more than 40 years and it’s the first time I came a cross with such a beautiful and rare piece Condition - please notice enamel has one tiny chip that is really unnoticeable Binding of Isaac For the video games, see The Binding of Isaac (video game) and The Binding of Isaac: Rebirth. "Akeda" redirects here. For the album by Matisyahu, see Akeda (album) . "Aqedah" redirects here. For the Islamic creed, see Aqidah. The Binding of Isaac (Hebrew: עֲקֵידַת יִצְחַק) Aqedat Yitzhaq, in Hebrew also simply "The Binding", הָעֲקֵידָה Ha-Aqedah, -Aqeidah) [1] is a story from the Hebrew Bible found in Genesis 22. In the biblical narrative, God asks Abraham to sacrifice his son, Isaac, on Moriah. Abraham begins to comply, when a messenger from God interrupts him. Abraham then sees a ram and sacrifices it instead. This episode has been the focus of a great deal of commentary in traditional Jewish, Christian, and Muslim sources, as well as being addressed by modern scholarship. Biblical narrative God commands Abraham to offer his son Isaac as a sacrifice, Domenichino According to the Hebrew Bible, God commands Abraham to offer his son Isaac as a sacrifice. [Gen 22: 2-8] After Isaac is bound to an altar, a messenger from God stops Abraham before the sacrifice finishes, saying "now I know you fear God. " Abraham looks up and sees a ram and sacrifices it instead of Isaac. Abraham and Isaac (oil on canvas) , Rembrandt, 1634 The passage states that the event occurred at "the mount of the LORD"[2] in "the land of Moriah. "[3] 2 Chronicles 3: 1 refers to "mount Moriah" as the site of Solomon's Temple, while Psalms 24: 3; Isaiah 2: 3 & 30: 29; and Zechariah 8: 3 use the term "the mount of the LORD" to refer to the site of Solomon's Temple in Jerusalem, the location believed to be the Temple Mount in Jerusalem. Jewish views Mosaic on the floor of Beth Alpha depicting the Akedah In The Binding of Isaac, Religious Murders & Kabbalah, Lippman Bodoff argues that Abraham never intended to actually sacrifice his son, and that he had faith that God had no intention that he do so. Rabbi Ari Kahn (on the Orthodox Union website) elaborates this view as follows: Isaac's death was never a possibility — not as far as Abraham was concerned, and not as far as God was concerned. God's commandment to Abraham was very specific, and Abraham understood it very precisely: Isaac was to be "raised up as an offering", and God would use the opportunity to teach humankind, once and for all, that human sacrifice, child sacrifice, is not acceptable. This is precisely how the sages of the Talmud (Taanit 4a) understood the Akedah. Citing the Prophet Jeremiah's exhortation against child sacrifice (Chapter 19) , they state unequivocally that such behavior "never crossed God’s mind", referring specifically to the sacrificial slaughter of Isaac. Though readers of this parashah throughout the generations have been disturbed, even horrified, by the Akedah, there was no miscommunication between God and Abraham. The thought of actually killing Isaac never crossed their minds. [4] The Jewish Publication Society suggests Abraham's apparent complicity with the sacrifice was actually his way of testing God. Abraham had previously argued with God to save lives in Sodom and Gomorrah. By silently complying with God's instructions to kill Isaac, Abraham was putting pressure on God to act in a moral way to preserve life. More evidence that Abraham thought that he would not actually sacrifice Isaac comes from Genesis 22: 5, where Abraham said to his servants, "You stay here with the ass. The boy and I will go up there; we will worship and we will return to you. " By saying we (as opposed to I) , he meant that both he and Isaac would return. Thus, he did not believe that Isaac would be sacrificed in the end. [5] In The Guide for the Perplexed, Maimonides argues that the story of the Binding of Isaac contains two "great notions". First, Abraham's willingness to sacrifice Isaac demonstrates the limit of humanity's capability to both love and fear God. Second, because Abraham acted on a prophetic vision of what God had asked him to do, the story exemplifies how prophetic revelation has the same truth value as philosophical argument and thus carries equal certainty, notwithstanding the fact that it comes in a dream or vision. [6] In Glory and Agony: Isaac's Sacrifice and National Narrative, Yael S. Feldman argues that the story of Isaac's Binding, in both its biblical and post-biblical versions (the New Testament included) has had a great impact on the ethos of altruist heroism and self-sacrifice in modern Hebrew national culture. As her study demonstrates, over the last century the "Binding of Isaac" has morphed into the "Sacrifice of Isaac", connoting both the glory and agony of heroic death on the battlefield. [7] In Legends of the Jews, rabbi Louis Ginzberg argues that the binding of Isaac is a way of God to test Isaac's claim to Ishmael, and to silence Satan's protest about Abraham who had not brought up any offering to God after Isaac was born,[8] also to show a proof to the world that Abraham is the true god-fearing man who is ready to fulfill any of God's commands, even to sacrifice his own son: When God commanded the father to desist from sacrificing Isaac, Abraham said: "One man tempts another, because he knoweth not what is in the heart of his neighbor. But Thou surely didst know that I was ready to sacrifice my son! " God: "It was manifest to Me, and I foreknew it, that thou wouldst withhold not even thy soul from Me. " Abraham: "And why, then, didst Thou afflict me thus? " God: "It was My wish that the world should become acquainted with thee, and should know that it is not without good reason that I have chosen thee from all the nations. Now it hath been witnessed unto men that thou fearest God. " — Legends of the Jews[8] The Book of Genesis does not tell the age of Isaac at the time. [9] Some Talmudic sages teach that Isaac was an adult aged thirty seven,[8] likely based on the next biblical story, which is of Sarah's death at 127 years[Genesis 23: 1] , being 90 when Isaac was born[Genesis 17: 17, 21] . [10] Isaac's reaction to the binding is unstated in the biblical narrative. Some commentators have argued that he was traumatized and angry, often citing the fact that he and Abraham are never seen to speak to each other again; however, Jon D. Levenson notes that they never speak before the binding, either. [11] Christian views Sacrifice of Isaac, by Adi Holzer, 1997 The Binding of Isaac is mentioned in the New Testament Epistle to the Hebrews among many acts of faith recorded in the Old Testament: "By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, 'In Isaac your seed shall be called,' concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense. " (Hebrews 11: 17–19, NKJV) Abraham's faith in God is such that he felt God would be able to resurrect the slain Isaac, in order that his prophecy (Genesis 21: 12) might be fulfilled. Early Christian preaching sometimes accepted Jewish interpretations of the binding of Isaac without elaborating. For example, Hippolytus of Rome says in his Commentary on the Song of Songs, "The blessed Isaac became desirous of the anointing and he wished to sacrifice himself for the sake of the world" (On the Song 2: 15) . [12] Other Christians from the period saw Isaac as a type of the "Word of God" who prefigured Christ. [13] This interpretation can be supported by symbolism and context such as Abraham sacrificing his son on the third day of the journey (Genesis 22: 4) , or Abraham taking the wood and putting it on his son Isaac's shoulder (Genesis 22: 6) . Another thing to note is how God reemphasizes Isaac being his one and only son whom he loves (Genesis 22: 2,12,16) . [non-primary source needed] As further support that the Binding of Isaac foretells the Gospel of Jesus Christ, when the two went up there, Isaac asked Abraham "where is the lamb for the burnt offering" to which Abraham responded "God himself will provide the lamb for the burnt offering, my son. " (Genesis 22: 7-8) . However, it was a Ram (not a Lamb) that was ultimately sacrificed in Isaac's place, and the Ram was caught in a thicket (i. e. thornbush) . (Genesis 22: 13) . In the New Testament, John the Baptist saw Jesus coming toward him and said "Look, the Lamb of God, who takes away the sins of the world! " (John 1: 29) . Muslim views Ibrahim's Sacrifice. Timurid Anthology, 1410-11. The version in the Quran differs from that in Genesis in two aspects: the identity of the sacrificed son and the son's reaction towards the requested sacrifice. In Islamic sources, when Abraham tells his son about the vision, his son agreed to be sacrificed for the fulfillment of God's command, and no binding to the altar occurred. The Quran states that when Abraham asked for a righteous son, God granted him a son possessing forbearance. When the son was able to walk and work with him, Abraham saw a vision about sacrificing his son, Ishmael. When he told his son about it, his son agreed to fulfill the command of God in the vision. When they both had submitted their will to God and were ready for the sacrifice, God told Abraham he had fulfilled the vision, and provided him with a ram to sacrifice instead. God promised to reward Abraham. [14] The next two verses state God also granted Abraham the righteous son Isaac and promised more rewards. [15] Among early Muslim scholars, there was a dispute over the identity of the son. One side of the argument believed it...