בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו (בראשית כב, ד), כְּתִיב (הושע ו, ב): יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל שְׁבָטִים, כְּתִיב (בראשית מב, יח): וַיֹּאמֶר אֲלֵהֶם יוֹסֵף בַּיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מְרַגְלִים, שֶׁנֶּאֱמַר (יהושע ב, טז): וְנַחְבֵּתֶם שָׁמָּה שְׁלשֶׁת יָמִים, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל יוֹנָה, דִּכְתִיב (יונה ב, א): וַיְהִי יוֹנָה בִּמְעֵי הַדָּגָה שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל עוֹלֵי גוֹלָה, דִּכְתִיב (עזרא ח, לב): וַנֵּשֶׁב שָׁם יָמִים שְׁלשָׁה, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל תְּחִיַּת הַמֵּתִים, דִּכְתִיב: יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל אֶסְתֵּר, (אסתר ה, א): וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת, לָבְשָׁה מַלְכוּת בֵּית אָבִיהָ. בְּאֵיזֶה זְכוּת, רַבָּנָן וְרַבִּי לֵוִי, רַבָּנָן אָמְרֵי בִּזְכוּת יוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר: וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר. וְרַבִּי לֵוִי אָמַר בִּזְכוּת שֶׁל יוֹם שְׁלִישִׁי שֶׁל אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: בַּיּוֹם הַשְּׁלִישִׁי. וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק, מָה רָאָה רָאָה עָנָן קָשׁוּר בָּהָר, אָמַר דּוֹמֶה שֶׁאוֹתוֹ מָקוֹם שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַקְרִיב אֶת בְּנִי שָׁם. “On the third day, Abraham lifted his eyes, and saw the place from a distance” (Genesis 22:4).
“On the third day, Abraham lifted his eyes” – it is written: “He will revive us after two days; on the third day, He will lift us, and we will live before Him” (Hosea 6:2).1The idea expressed in this verse – that salvation comes on the third day, after two days of hardship or deprivation – is now illustrated with several examples. “On the third day” of the tribes,2Jacob’s twelve sons are often called “the tribes.” as it is written: “Joseph said to them on the third day, [do this and you shall live]” (Genesis 42:18). “On the third day” of the spies [sent by Joshua], as it is stated: “You shall hide there three days, […and then go on your way]” (Joshua 2:16). “On the third day” of the giving of the Torah, as it is stated: “It was on the third day” (Exodus 19:16). “On the third day” of Jonah, as it is written: “Jonah was in the innards of the fish three days and three nights” (Jonah 2:1). “On the third day” of those who ascended [to the Land of Israel] from the Diaspora [with Ezra], as it is written: “We remained there three days” (Ezra 8:32). “On the third day” of the revival of the dead, as it is written: “He will revive us after two days; on the third day, He will lift us” (Hosea 6:2).3The verse foretells that the resurrection will take place after a two-day waiting period. “On the third day” of Esther: “It was on the third day; Esther donned royal raiments [and stood in the courtyard of the king’s house]” (Esther 5:1). She wore the royal raiments of her ancestor’s household.4Esther was a descendant of King Saul. By what merit [did Esther succeed in her mission on the third day]? The Rabbis and Rabbi Levi, the Rabbis say: It was by the merit of the third day on which the Torah was given, as it is stated: “It was on the third day, when it was morning” (Exodus 19:16). Rabbi Levi said: It was due to the merit of the third day of Abraham our patriarch, as it is stated: “On the third day, [Abraham lifted his eyes].”
“And saw the place from a distance” – what did he see? He saw a cloud attached to the mountain. He said: ‘It appears that this is the place where the Holy One blessed be He told me to sacrifice my son.’
אָמַר לְיִצְחָק, בְּנִי, רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לוֹ הֵן. אָמַר לִשְׁנֵי נְעָרָיו, רוֹאִים אַתֶּם מַה שֶּׁאֲנִי רוֹאֶה, אָמְרוּ לוֹ לַאו. אָמַר הוֹאִיל וַחֲמוֹר אֵינוֹ רוֹאֶה וְאַתֶּם אֵין אַתֶּם רוֹאִים (בראשית כב, ה): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר. וּמִנַּיִין שֶׁהָעֲבָדִים דּוֹמִין לִבְהֵמָה, מֵהָכָא, שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם הַחֲמוֹר. רַבָּנָן מַיְתֵי לֵיהּ מֵהָכָא מִמַּתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות כ, ט י): שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ וגו' אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, אָמַר רַבִּי יִצְחָק עָתִיד הַמָּקוֹם לִרָחֵק מִבְּעָלָיו, וּלְעוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלב, יד): זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב, לִכְשֶׁיָּבוֹא אוֹתוֹ שֶׁכָּתוּב בּוֹ (זכריה ט, ט): עָנִי וְרֹכֵב עַל חֲמוֹר. (בראשית כב, ה): וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נֵלֵךְ וְנִרְאֶה מַה יִּהְיֶה בְּסוֹפוֹ שֶׁל כֹּה. (בראשית כב, ה): וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם, בִּשְּׂרוֹ שֶׁהוּא חוֹזֵר מֵהַר הַמּוֹרִיָה בְּשָׁלוֹם. אָמַר רַבִּי יִצְחָק הַכֹּל בִּזְכוּת הִשְׁתַּחֲוָיָה, וְאַבְרָהָם לֹא חָזַר מֵהַר הַמּוֹרִיָּה בְּשָׁלוֹם אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם. יִשְׂרָאֵל לֹא נִגְאֲלוּ אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם וגו' וַיִקְדּוּ וַיִּשְׁתַּחֲווּ. הַתּוֹרָה לֹא נִתְּנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות כד, א): וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק. חַנָּה לֹא נִפְקְדָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמואל א א, כח): וַיִּשְׁתַּחוּ שָׁם לַה': הַגָּלֻיּוֹת אֵינָן מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וגו' וְהִשְׁתַּחֲווּ לַה' בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלַיִם. בֵּית הַמִּקְדָּשׁ לֹא נִבְנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צט, ט): רוֹמְמוּ ה' אֱלֹהֵינוּ וְהִשְׁתַּחֲווּ לְהַר קָדְשׁוֹ. הַמֵּתִים אֵינָן חַיִּין אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צה, ו): בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי ה' עֹשֵׂנוּ. “Abraham said to his young men: You stay here with the donkey, and I and the lad will go to there; we will prostrate ourselves, and we will return to you” (Genesis 22:5).
He said to Isaac: ‘Do you see what I see?’ He said to him: ‘Yes.’ He said to his two young men [his attendants]: ‘Do you see what I see?’ They said to him: ‘No.’ He said: ‘Since the donkey does not see it and you do not see it: “You stay here with the donkey.”’
From where is it derived that slaves are likened to an animal?5In that they are considered to have no familial ties. It is from here: “Stay here with the donkey [im haḥamor]” – the people [am] of the donkey [haḥamor]. The Rabbis derive it from here [i.e., from elsewhere], from the giving of the Torah, as it is stated: “Six days you shall work and perform all your labor…you, your son and your daughter, your slave and your maidservant, and your animal” (Exodus 20:9–10).
Rabbi Yitzḥak said: [Abraham saw that] this place was destined to be distanced from its owners.6This is derived from “he saw the place from a distance.” Abraham prophetically saw that one day the Temple on that mountain would be destroyed, and its owners, the Jewish people, would be driven away from it. Will it be forever? [No,] as the verse states: “This is My resting place forever; here I will settle” (Psalms 132:14) – when the one [the Messiah] arrives in whose regard it is written: “A humble man riding upon a donkey” (Zechariah 9:9).7This is expounded from “stay [or settle down] here with the donkey.” The Jewish people will eventually return to settle “here,” the place of which God said “here I will settle,” and this will occur when the Messiah will come, riding on a donkey.
“I and the lad will go to there [ko]” – Rabbi Yehoshua ben Levi said: [He was intimating:] We will go and see what will be the ultimate status of ko.8“So [ko] shall be your descendants” (Genesis 15:5). Since Abraham had been commanded to sacrifice Isaac, they were now going to find out how God would fulfill his promise to Abraham that he would have a multitude of descendants.
“We will prostrate ourselves, and we will return to you” – [his mouth] informed him that he would return in peace from Mount Moriah.9By Abraham’s choice of words, “we will return,” he was unwittingly uttering a prophecy that he and Isaac would both return.
Rabbi Yitzḥak said: Everything is due to the merit of prostration. Abraham returned from Mount Moriah [with Isaac] due only to the merit of prostrating – “we will prostrate ourselves, and we will return to you.” Israel was redeemed [from Egypt] due only to the merit of prostration, as it is stated: “The people believed…and they bowed and prostrated themselves” (Exodus 4:31). The Torah was given due only to the merit of prostration, as it is stated: “You shall prostrate yourselves from afar” (Exodus 24:1). Hannah was remembered [by God]10When He granted her conception. due only to the merit of prostration, as it is stated: “They prostrated themselves before the Lord” (I Samuel 1:19). The exiles will be gathered in due only to the merit of prostration, as it is stated: “It will be on that day, a great shofar will be sounded…and they will prostrate themselves to the Lord on the holy mountain in Jerusalem” (Isaiah 27:13). The Temple will be built due only to the merit of prostration, as it is stated: “Exalt the Lord our God and prostrate yourself at His holy mountain” (Psalms 99:9). The dead will be revived due only to the merit of prostration, as it is stated: “Come, let us prostrate ourselves and bow; let us kneel before the Lord our Maker [oseinu]” (Psalms 95:6).11Oseinu is an allusion to the fact that we will be made anew in the revival of the dead.
וַיִּקַּח אַבְרָהָם אֶת עֲצֵי הָעֹלָה (בראשית כב, ו), כָּזֶה שֶׁהוּא טוֹעֵן צְלוּבוֹ בִּכְתֵפוֹ. (בראשית כב, ו): וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַאֲכֶלֶת, אָמַר רַבִּי חֲנִינָא לָמָּה נִקְרֵאת סַכִּין מַאֲכֶלֶת, לְפִי שֶׁמְּכַשֵּׁר אוֹכְלִים. וְרַבָּנָן אָמְרֵי כָּל אֲכִילוֹת שֶׁיִּשְׂרָאֵל אוֹכְלִים בָּעוֹלָם הַזֶּה אֵינָם אוֹכְלִים אֶלָּא בִּזְכוּת אוֹתָהּ הַמַּאֲכֶלֶת. (בראשית כב, ו): וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו, זֶה לַעֲקֹד וְזֶה לֵעָקֵד, זֶה לִשְׁחֹט וְזֶה לִשָּׁחֵט. “Abraham took the wood of the burnt offering and placed it upon Isaac his son; he took in his hand the fire and the knife, and the two of them went together” (Genesis 22:6).
“Abraham took the wood of the burnt offering” – like someone bearing his own gibbet on his shoulder.12Like a condemned man who is forced to carry the gibbet on which he is to be hanged.
“He took in his hand the fire and the knife [maakhelet]” – Rabbi Ḥanina said: Why is a knife called maakhelet? It is because it renders food [okhalin] fit to be eaten.13Meat cannot be eaten unless the animal is first slaughtered with a knife. The Rabbis say: All the eating that the people of Israel eat [okhelim] in this world,14That is, all the benefit they receive. they eat due only to the merit of that knife [of Abraham’s].
“The two of them went together” – this one to bind and the other one to be bound; this one to slaughter and that one to be slaughtered.
וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי (בראשית כב, ז), בָּא לוֹ סמא"ל אֵצֶל אָבִינוּ אַבְרָהָם אֲמַר לֵיהּ סָבָא סָבָא אוֹבַדְתְּ לִבֶּךָ, בֵּן שֶׁנִּתַּן לְךָ לְמֵאָה שָׁנָה אַתָּה הוֹלֵךְ לְשָׁחֲטוֹ, אָמַר לוֹ עַל מְנָת כֵּן. אָמַר לוֹ וְאִם מְנַסֶּה אוֹתְךָ יוֹתֵר מִכֵּן אַתְּ יָכוֹל לַעֲמֹד, (איוב ד, ב): הֲנִסָּה דָבָר אֵלֶיךָ תִלְאֶה, אָמַר לוֹ וְיָתֵר עַל דֵּין. אָמַר לוֹ לְמָחָר אוֹמֵר לְךָ שׁוֹפֵךְ דָּם אַתְּ חַיָּב שֶׁשָּׁפַכְתָּ דָּמוֹ שֶׁל בִּנְךָ, אָמַר לוֹ, עַל מְנָת כֵּן. וְכֵיוָן שֶׁלֹא הוֹעִיל מִמֶּנּוּ כְּלוּם בָּא לוֹ אֵצֶל יִצְחָק, אָמַר לוֹ בְּרָא דַּעֲלוּבְתָּא, הוֹלֵךְ הוּא לְשָׁחָטֶךָ, אָמַר לוֹ עַל מְנָת כֵּן. אָמַר לוֹ אִם כֵּן כָּל אוֹתָן הַפָּרְגָזִיּוֹת שֶׁעָשָׂת אִמְּךָ לְיִשְׁמָעֵאל שְׂנָאֵיהּ דְּבֵיתָה יְרוּתָא, וְאַתָּה אֵינְךָ מַכְנִיס בְּלִבֶּךָ. כַּד לָא תֵיעוּל מִילָא תֵיעוּל פַּלְגָא, הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו אָבִי, לָמָּה אָבִי אָבִי שְׁתֵּי פְּעָמִים, כְּדֵי שֶׁיִּתְמַלֵּא עָלָיו רַחֲמִים. (בראשית כב, ז): וַיֹּאמֶר הִנֵּה הָאֵֵשׁ וְהָעֵצִים, אָמַר לוֹ יְצֵף לְהַהוּא גַּבְרָא דְּיִגְעַר בֵּיהּ, מִכָּל מָקוֹם אֱלֹהִים יִרְאֶה לוֹ הַשֶֹּׂה בְּנִי, וְאִם לָאו אַתָּה הַשֶֹּׂה לְעֹלָה בְּנִי, (בראשית כב, ח): וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו, זֶה לַעֲקֹד וְזֶה לִעָקֵד, זֶה לִשְׁחֹט וְזֶה לִשָּׁחֵט. “Isaac said to Abraham his father; he said: My father. He said: Here I am, my son. He said: Here are the fire and the wood; but where is the lamb for a burnt offering?” (Genesis 22:7).
“Isaac said to Abraham his father; he said: My father” – Samael15This is another name for the Satan. came to our patriarch Abraham. He said to him: ‘Old man, old man – have you lost your heart? Are you going to slaughter the son who was granted to you at the age of one hundred years?’ He [Abraham] said to him: ‘It is with this understanding [that I am going].’ He [Samael] said to him: ‘If He were to test you beyond this, would you be able to withstand it? –“If a matter tries you, will you be overwhelmed?”’ (Job 4:2). He [Abraham] said to him: ‘[I will comply] even if it is beyond this.’ He said to him: ‘Tomorrow He will tell you that you are a shedder of blood because you shed the blood of your son.’ He said: ‘It is with this understanding [that I am going].’ Since [Samael saw that] it was to no avail, he turned to Isaac. He said to him: ‘Son of the despondent woman,16Imagine how your mother will feel if you are killed. he is going to slaughter you.’ He [Isaac] said to him: ‘It is with this understanding [that I am going].’ He [Samael] said to him: ‘If so, all the finery that your mother crafted [for you] will go as inheritance to Ishmael, the one hated in her household, and you do not take all this to heart?’ If a word does not enter completely, it enters half way.17This is an expression. When someone utters slander, even if the hearer does not believe his words, he does begin to have his doubts. In this case, although Samael did not convince Isaac, he was able to sow uncertainty in him. That is what is written: “Isaac said to Abraham his father…My father” – why “father, my father,” twice? It was so that he should become filled with mercy for him.
“He said: Here are the fire and the wood” – he said to Him: ‘May He [God] bring trouble upon that man who is the subject of His rebuke.’18Satan, of whom it is said, “The Lord rebuke you, Satan” (Zechariah 3:2). Abraham was telling Isaac to disregard Samael’s words. In any case, “God will Himself see to the lamb, my son” (Genesis 22:8). [By this he meant:] And if not, [if God will not provide a lamb], you yourself will be the lamb for burnt offering.
“Abraham said: God will Himself see to the lamb for a burnt offering, my son, and the two of them went together” (Genesis 22:8).
“The two of them went together” – this one to bind and the other one to be bound; this one to slaughter and the other one to be slaughtered.
וַיָּבֹאוּ אֶל הַמָּקוֹם אֲשֶׁר אָמַר לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת הַמִּזְבֵּחַ (בראשית כב, ט), וְיִצְחָק הֵיכָן הָיָה, אָמַר רַבִּי לֵוִי נְטָלוֹ וְהִצְנִיעוֹ, אָמַר דְּלָא יִזְרוּק הַהוּא דְּיִגְעַר בֵּיהּ אֶבֶן, וְיִפְסְלֶנּוּ מִן הַקָּרְבָּן. וַיִּבֶן שָׁם אַבְרָהָם אֶת הַמִּזְבֵּחַ וגו' וַיַּעֲקֹד אֶת יִצְחָק בְּנוֹ, רַבִּי חָפְנִי בַּר יִצְחָק אָמַר כָּל מַה שֶּׁהָיָה אָבִינוּ אַבְרָהָם עוֹקֵד אֶת יִצְחָק בְּנוֹ מִלְּמַטָּן הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹבֵשׁ שָׂרֵיהֶם שֶׁל עוֹבְדֵי כּוֹכָבִים מִלְּמַעְלָן, וְלֹא עָשָׂה, אֶלָּא כֵּיוָן שֶׁהִפְלִיגוּ יִשְׂרָאֵל עַצְמָן בִּימֵי יִרְמְיָהוּ, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אַתֶּם סְבוּרִים דְּאִלֵּין כָּפְתַיָּא קַיָּמִין, שֶׁנֶּאֱמַר (נחום א, י): כִּי עַד סִירִים סְבֻכִים וּכְסָבְאָם סְבוּאִים, כִּי עַד שָׂרִים סְבוּכִים, אֶלָּא כְּסָבְאָם סְבוּאִים, אִשְׁתְּרוֹן יָתְהוֹן כָּפְתַיָּא, דִּכְתִיב (נחום א, י): אֻכְּלוּ כְּקַשׁ יָבֵשׁ מָלֵא, בְּשָׁעָה שֶׁשָּׁלַח אָבִינוּ אַבְרָהָם אֶת יָדוֹ לִקַּח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט אֶת בְּנוֹ, בָּכוּ מַלְאֲכֵי הַשָּׁרֵת, הֲדָא הוּא דִכְתִיב (ישעיה לג, ז): הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה, מַהוּ חֻצָה, רַבִּי עֲזַרְיָה אָמַר חֻצָה חִיצָה הוּא בָּרְיָה לְמִכַּס יַת בְּרֵיהּ וּמָה הָיוּ אוֹמְרִים (ישעיה לג, ח): נָשַׁמּוּ מְסִלּוֹת, אֵין אַבְרָהָם מְקַבֵּל אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים. (ישעיה לג, ח): שָׁבַת עֹבֵר אֹרַח, הֵיךְ מָה דְאַתְּ אָמַר (בראשית יח, יא): חָדַל לִהְיוֹת לְשָׂרָה. (ישעיה לג, ז): הֵפֵר בְּרִית, (בראשית יז, כא): וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק. (ישעיה לג, ז): מָאַס עָרִים, (בראשית כ, א): וַיֵּשֶׁב בֵּין קָדֵשׁ. (ישעיה , ז): לֹא חָשַׁב אֱנוֹשׁ, לֹא עָמְדָה זְכוּת לְאַבְרָהָם, אֶתְמְהָא. וּמִי יֹאמַר לְךָ שֶׁאֵין הַפָּסוּק מְדַבֵּר אֶלָּא בְּמַלְאֲכֵי הַשָּׁרֵת, נֶאֱמַר כָּאן מִמַּעַל, וְנֶאֱמַר לְהַלָּן מִמַּעַל (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ. “They came to the place that God had told him; Abraham built the altar there and arranged the wood, and he bound Isaac his son and placed him on the altar, upon the wood” (Genesis 22:9).
“They came to the place that God had told him; Abraham built the altar there” – and where was Isaac? Rabbi Levi said: He [Abraham] had taken him and concealed him, saying: ‘[I do this] so that that the one who is the subject of His rebuke will not throw a stone at him and disqualify him from being an offering.’
“Abraham built the altar there…and he bound Isaac his son” – Rabbi Ḥofni bar Yitzḥak said: For every action that our patriarch Abraham did in binding up his son Isaac below, [on earth], the Holy One blessed be He placed constraints on the guardian angels of the idolaters above, [in Heaven].19In the merit of Abraham’s actions in binding Isaac, the hands of the idolaters’ guardian angels were tied and restrained from bringing harm to Israel in the future. But He did not do so [categorically]. Rather, when Israel distanced themselves [from God] in the days of Jeremiah, the Holy One blessed be He said to them: ‘What do you think, that these restraints are permanent?’ It is as it is stated: “For they are like [ad] tangled thorns [sirim], and like drunken drunks” (Nahum 1:10) – for is it forever [ad] that the guardian angels [sarim] are entangled? [No, it is not.] Rather, when they [Israel] become “like drunken drunks,”20Becoming “drunk” with sins. those restraints become untied, as it is written: “They will be consumed like dried whole straw” (Nahum 1:10).21Just as dried straw is easily and swiftly consumed by fire, so will those bonds restraining the guardian angels melt away easily and swiftly from their hands.
At the moment that our patriarch Abraham extended his hand to take the knife to slaughter his son, the ministering angels wept. That is what is written: “Behold, the angels cried out outside [ḥutza]” (Isaiah 33:7) – what is ḥutza? Rabbi Azarya said: It is beyond [ḥutza] the bounds of natural conduct for a person to slaughter his son. What were they saying [as they wept]? “The highways are desolate” (Isaiah 33:8) – Does Abraham not receive passersby?22Let that merit cause You to allow him to keep his son. “Those passing on the way [oraḥ] have ceased” (Isaiah 33:8) – just as it says: “It had ceased to be with Sarah [the manner of [oraḥ] women]” (Genesis 18:11).23“Those passing on the way” is an allusion to Sarah. They beseeched God to take her into consideration. “He breached the covenant” (Isaiah 33:8) – “I will fulfill My covenant with Isaac” (Genesis 17:21).24Is it possible that God has abandoned His covenant with Isaac? “He has spurned the cities” (Isaiah 33:8) – “He [Abraham] dwelled between Kadesh [and Shur]”25Abraham chose to live on the road rather than in a settled city, so that he could extend kindness to weary wayfarers. (Genesis 20:1). “He had no regard for man” (Isaiah 33:8) – is there no merit in existence for [sparing] Abraham? That is astonishing. And what tells you that the verse is referring specifically to ministering angels? Mimaal is stated here,26“And he placed him on the altar, upon [mimaal] the wood.” and elsewhere it is stated: “Seraphim were standing above [mimaal] him” (Isaiah 6:2).
וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. “Abraham extended his hand and took the knife to slaughter his son” (Genesis 22:10).
“Abraham extended his hand and took the knife” – Rav asked Rabbi Ḥiyya the Great: ‘From where is it derived that [according to Rabbi Yehuda HaNasi] slaughter must be performed with an object that is movable?’27Something that is not attached to the ground. [Rabbi Ḥiyya replied: ‘Rabbi Yehuda HaNasi learned it] from here: “Abraham extended his hand.”’28Implying that the object used for slaughtering must be capable of being taken up in the hand. He [Rav] said to him: ‘If he [Rabbi Yehuda HaNasi] said this to you as a homiletical interpretation, it is possible that he retracted his teaching;29It is possible that Rabbi Yehuda HaNasi retracted his teaching that slaughtering must be done with an object that is not connected to the ground. but if [he said it to you] as an actual derivation, he has not retracted his teaching.’ It is as Levi taught: If they were attached [to the ground] from the outset, they are invalid [for slaughter], but if they were detached and then were re-attached they are valid, as we learn in the Mishna:30Mishna Ḥullin 1:2. One who slaughters with a hand sickle, with a harvest sickle, with a flint, or with a reed, his slaughter is valid.31Even though the reed is attached to the ground. According to Rabbi Yehuda HaNasi, the case of the reed must be understood as a reed that was detached and then re-attached, for otherwise it would be invalid for use in slaughtering. This corroborates Levi’s statement that something that was detached and re-attached is valid.
Rabbi Yosei said: Five things were stated regarding the stalk of a reed: It may not be used for slaughter; it may not be used for circumcision; one may not slice meat with it; one may not wipe his hands with it; and one may not pick his teeth with it, because an evil spirit rests upon it.
וַיִּקְרָא אֵלָיו מַלְאַךְ ה' מִן הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם (בראשית כב, יא), תָּנֵי רַבִּי חִיָּא לְשׁוֹן חִבָּה לְשׁוֹן זֵרוּז. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אָמַר לוֹ וְלַדּוֹרוֹת, אֵין דּוֹר שֶׁאֵין בּוֹ כְּאַבְרָהָם, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּיַעֲקֹב, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּמשֶׁה, וְאֵין דּוֹר שֶׁאֵין בּוֹ כִּשְׁמוּאֵל. (בראשית כב, יב): וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ, וְסַכִּין הֵיכָן הָיָה, נָשְׁרוּ שָׁלשׁ דְּמָעוֹת מִמַּלְאֲכֵי הַשָּׁרֵת וְשִׁחֵת הַסַּכִּין. אָמַר לוֹ אֲחַנְקֶנּוּ, אָמַר לוֹ אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר. אָמַר לוֹ אוֹצִיא מִמֶּנּוּ טִפַּת דָּם. אָמַר לוֹ אַל תַּעַשׂ לוֹ מְאוּמָה, אַל תַּעֲשׂ לוֹ מוּמָה. כִּי עַתָּה יָדַעְתִּי, הוֹדַעְתִּי לַכֹּל שֶׁאַתְּ אוֹהֲבֵנִי וְלֹא חָשַׂכְתָּ וגו', שֶׁלֹא תֹאמַר כָּל הֶחֳלָאִים שֶׁחוּץ לַגּוּף אֵינָן חֳלָאִים, אֶלָּא מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ אָמַרְתִּי לְךָ הַקְרֵב עַצְמְךָ לִי וְלֹא עִכַּבְתָּ. “The angel of the Lord called to him from the heavens, and said: Abraham, Abraham. He said: Here I am” (Genesis 22:11).
“The angel of the Lord called to him from the heavens, and said: Abraham, Abraham” –Rabbi Ḥiyya taught: This32Repeating a person’s name twice. is an expression of affection, [and] an expression of exhortation.33In this case, an exhortation not to harm Isaac. Rabbi Eliezer ben Yaakov said: [It also denotes that it is] for him and for future generations.34The actions of the person referred to in this manner are reflected in the future as well, as the Midrash goes on to explain. There is no generation in which there is not someone like Abraham; there is no generation in which there is not someone like Jacob; there is no generation in which there is not someone like Moses; there is no generation in which there is not someone like Samuel.35These are the four people whose names are doubled in Tanakh.
“He said: Do not extend your hand against the lad, and do not do anything to him, for now I know that you are God-fearing, and you did not withhold your son, your only one, from Me” (Genesis 22:12).
“He said: Do not extend your hand [against the lad]” – and where was the knife?36It would have been more expected for God to have said: ‘Do not wield that knife against your son,’ since it was with the knife that Abraham had planned to kill Isaac. Three tears fell from the ministering angels and destroyed the knife. He [Abraham] then said to Him: ‘[Since I no longer have the knife], I will strangle him.’ He [God] then said to him: “Do not extend your hand against the lad.” He [Abraham] said to Him: ‘I will extract from him a drop of blood.’ He said to him: “Do not do anything [me’uma] to him” – do not inflict any blemish [muma] on him. “For now I know” – I have made it known to everyone that you love Me.
“You did not withhold [your son, your only one [yeḥidekha]]…” – so that one should not say that any ills that are external to one’s body are not really ills;37Let it not be said that Abraham’s readiness to sacrifice his son was not the ultimate act of submission because it did not affect Abraham’s own body. rather, I ascribe credit to you as if I had said to you: ‘Sacrifice yourself,’ and you did not refuse.38Yaḥid is sometimes used as a reference to the soul. When God said that Abraham did not withhold yeḥidekha, he was referring to his own life.
דָּבָר אַחֵר, אָמַר רַבִּי יִצְחָק בְּשָׁעָה שֶׁבִּקֵּשׁ אַבְרָהָם לַעֲקֹד יִצְחָק בְּנוֹ, אָמַר לוֹ אַבָּא בָּחוּר אֲנִי וְחוֹשֵׁשַׁנִי שֶׁמָּא יִזְדַּעֲזַע גּוּפִי מִפַּחֲדָהּ שֶׁל סַכִּין וַאֲצַעֲרֶךָ, וְשֶׁמָּא תִּפָּסֵל הַשְּׁחִיטָה וְלֹא תַעֲלֶה לְךָ לְקָרְבָּן, אֶלָּא כָּפְתֵנִי יָפֶה יָפֶה, מִיָּד וַיַּעֲקֹד אֶת יִצְחָק, כְּלוּם יָכוֹל אָדָם לִכְפּוֹת בֶּן שְׁלשִׁים וָשֶׁבַע [נסח אחר: בן עשרים ושש שנה] אֶלָּא לְדַעְתּוֹ. מִיָּד וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ, הוּא שׁוֹלֵחַ יָד לִטֹּל אֶת הַסַּכִּין וְעֵינָיו מוֹרִידוֹת דְמָעוֹת וְנוֹפְלוֹת דְּמָעוֹת לְעֵינָיו שֶׁל יִצְחָק מֵרַחֲמָנוּתוֹ שֶׁל אַבָּא, וְאַף עַל פִּי כֵן הַלֵּב שָׂמֵחַ לַעֲשׂוֹת רְצוֹן יוֹצְרוֹ, וְהָיוּ הַמַּלְאָכִים מִתְקַבְּצִין כִּתּוֹת כִּתּוֹת מִלְּמַעְלָן, מָה הֲווֹן צָוְחִין (ישעיה לג, ח): נָשַׁמּוּ מְסִלּוֹת שָׁבַת עֹבֵר אֹרַח הֵפֵר בְּרִית מָאַס עָרִים, אֵין רְצוֹנוֹ בִּירוּשָׁלַיִם וּבְבֵית הַמִּקְדָּשׁ שֶׁהָיָה בְּדַעְתּוֹ לְהוֹרִישׁ לְבָנָיו שֶׁל יִצְחָק. (ישעיה לג, ח): לֹא חָשַׁב אֱנוֹשׁ, לֹא עָמְדָה זְכוּת לְאַבְרָהָם לֵית לְכָל בְּרִיָה חֲשִׁיבוּת קֳדָמוֹי. אָמַר רַבִּי אַחָא הִתְחִיל אַבְרָהָם תָּמֵהַּ, אֵין הַדְּבָרִים הַלָּלוּ אֶלָּא דְבָרִים שֶׁל תֵּמַהּ, אֶתְמוֹל אָמַרְתָּ (בראשית כא, יב): כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, חָזַרְתָּ וְאָמַרְתָּ (בראשית כב, ב): קַח נָא אֶת בִּנְךָ, וְעַכְשָׁיו אַתְּ אָמַר לִי (בראשית כב, יב): אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר, אֶתְמְהָא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַבְרָהָם (תהלים פט, לה): לֹא אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה. כְּשֶׁאָמַרְתִּי לְךָ קַח נָא אֶת בִּנְךָ, לֹא אָמַרְתִּי שְׁחָטֵהוּ, אֶלָּא וְהַעֲלֵהוּ, לְשֵׁם חִבָּה אָמַרְתִּי לָךְ, אֲסִקְתֵּיהּ וְקִיַּמְתָּ דְּבָרַי, וְעַתָּה אַחֲתִינֵיהּ.
[נסח אחר: משלו משל למלך שאמר לאוהבו העלה את בנך על שלחני, הביאו אותו אוהבו וסכינו בידו, אמר המלך וכי העלהו לאכלו אמרתי לך, העלהו אמרתי לך מפני חבתו. הדא הוא דכתיב (ירמיה יט, ה): ולא עלתה על לבי, זה יצחק. ] Another matter, Rabbi Yitzḥak said: When Abraham sought to bind Isaac his son, he said to him: ‘Father, I am a young man, and I am concerned that my body will tremble due to fear of the knife, and I will [thereby] upset you, or perhaps the slaughter will [thereby] be rendered unfit and it will not be counted for you as a valid offering. Therefore, bind me very well.’ Thereupon, “he bound Isaac his son.” Is a person capable of binding a thirty-seven- year-old [variant reading: a twenty-six-year-old] without his consent?39So it must be that Isaac consented to be bound.
Immediately, “Abraham extended his hand.” As he extended his hand to take the knife, his eyes were emitting tears and the tears were falling into Isaac’s eyes, because of the father’s mercy [for his son]. Nevertheless, his heart was joyful in fulfilling the will of his Creator. The angels gathered themselves into groups up above. What did they cry out? “The highways are desolate, those passing on the way have ceased, he breached the covenant, he has spurned the cities” (Isaiah 33:8)40See section 5, where the relevance of this passage is explained. – does He not in fact desire Jerusalem, and the Temple that He had planned to bequeath to Isaac’s descendants? “He had no regard for man” (Isaiah 33:8) – if the merit of Abraham is not sufficient, there is no significance for any person before Him.41“He had no regard for man” means that if God does not show grace to the great, righteous Abraham, no other man could possibly hope for grace from Him.
Rabbi Aḥa said: Abraham began to express his astonishment, [saying to God]: ‘These events are nothing short of bewildering. Yesterday42Some time ago. You said: “For it is through Isaac that will be called your descendants” (Genesis 21:12), then You said: “Take you your son […and offer him up]” (Genesis 22:2), and now You say to me: “Do not extend your hand against the lad”? This is bewildering.’ The Holy One blessed be He said to Abraham: ‘“I will not violate My covenant, nor alter the utterance of My lips” (Psalms 89:35) – when I said to you: “Take you your son,” I did not say: “Slaughter him,” but rather, “take him up.” I said this to you in affection. You have taken him up and fulfilled My words, now take him down.’
וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי. “Abraham lifted his eyes and saw that behold, there was a ram, after this, which had been caught in the thicket by its horns. Abraham went, took the ram, and offered it up as a burnt offering in place of his son” (Genesis 22:13).
“Abraham lifted his eyes and saw that behold, there was a ram, after this” – what is meant by “after this”? Rabbi Yudan said: “After” all of Israel’s actions in which they become caught up in transgressions and encounter problems, ultimately they will be rescued through the ram’s horn, as it is stated: “The Lord God will sound the shofar…[the Lord of Hosts will protect them…]” (Zechariah 9:14–15). Rabbi Yehuda bar Simon said: “After” many generations, Israel will become caught up in transgressions and become entangled with misfortunes, ultimately they will be rescued through the ram’s horn, as it is stated: “The Lord God will sound the shofar” (Zechariah 9:14). Rabbi Ḥanina bar Rabbi Yitzḥak said: All the days of the year, the people of Israel are caught up in transgressions and become entangled in misfortunes, and on Rosh Hashanah they take a shofar and sound it, and they are remembered before the Holy One blessed be He and He forgives them, as it is stated: “The Lord God will sound the shofar” (Zechariah 9:14).
Rabbi Levi said: Because Abraham saw the ram freeing itself from one thicket and going and becoming entangled in another thicket, the Holy One blessed be He said to him: ‘So, too, your descendants are destined to become entangled in the [four] kingdoms,43See Daniel chapters 2 and 8. [going] from [being subjugated by] Babylon to Medea, from Medea to Greece, and from Greece to Edom. But ultimately they will be rescued through the ram’s horn.’ That is what is written: “The Lord God will sound the shofar” (Zechariah 9:14).
“Abraham went, took the ram, and offered it up as a burnt offering in place of [taḥat] his son” – Rabbi Banai said: He said before Him: ‘Master of the universe, consider this ram’s blood as though it were the blood of Isaac my son, its fats [burnt on the altar] as though they were the fats of Isaac my son,’ like what we learned: [If one says:] This [animal] is in place of [taḥat] that one,44Referring to an animal that had been consecrated to be sacrificed. this one is a substitute for that one, or this one is in exchange for that one – it is considered a substitute.45The second animal assumes the sanctity of the first one (the first animal remain sacred as well, however. See Leviticus 27:10.) Rabbi Pinḥas said: He said before Him: ‘Master of the universe, consider it as though I had sacrificed Isaac my son first, and then I sacrificed this ram in addition to [taḥat] him,’ just as it says: “Yotam his son reined after him [taḥtav]” (II Kings 15:7).46When Yotam reigned after [taḥat] his father, he did not supplant his father’s reign; rather, both he and his father were kings, albeit not simultaneously. Here, too, Abraham prayed that God should consider it as though he had offered both the ram and Isaac.
It is like what we learn in the Mishna: [If one makes a vow, declaring that something shall be consecrated] like the sheep or like the sheepfolds, [it is consecrated]47Mishna Nedarim 1:3. When he said ‘like the sheep,’ it is assumed that he was referring to a particular sacrificial sheep, as the Midrash goes on to elaborate. – Rabbi Yoḥanan said: Like the sheep of the daily offering. Reish Lakish said: Like Isaac’s ram. There48In Babylon. they said: Like the offspring of a sin offering. Bar Kapara taught: Like the lamb that never suckled in all its days.49The miraculous lamb, created just for this occasion – referring to the sheep found by Abraham.
וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה (בראשית כב, יד), רַבִּי יוֹחָנָן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים בְּשָׁעָה שֶׁאָמַרְתָּ לִי (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ, הָיָה לִי מַה לְּהָשִׁיב, אֶתְמוֹל אָמַרְתָּ (בראשית כא, כב): כִּי בְיִצְחָק וגו', וְעַכְשָׁו קַח נָא אֶת בִּנְךָ וגו' וְחַס וְשָׁלוֹם לֹא עָשִׂיתִי כֵן אֶלָּא כָּבַשְׁתִּי רַחֲמַי לַעֲשׂוֹת רְצוֹנְךָ, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ בְּשָׁעָה שֶׁיִּהְיוּ בָּנָיו שֶׁל יִצְחָק בָּאִים לִידֵי עֲבֵרוֹת וּמַעֲשִׂים רָעִים תְּהֵא נִזְכַּר לָהֶם אוֹתָהּ הָעֲקֵדָה וְתִתְמַלֵּא עֲלֵיהֶם רַחֲמִים. אַבְרָהָם קָרָא אוֹתוֹ יִרְאֶה, שֶׁנֶּאֱמַר: וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה. שֵׁם קָרָא אוֹתוֹ שָׁלֵם, שֶׁנֶּאֱמַר (בראשית יד, יח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם קוֹרֵא אֲנִי אוֹתוֹ יִרְאֶה כְּשֵׁם שֶׁקָּרָא אוֹתוֹ אַבְרָהָם, שֵׁם אָדָם צַדִּיק מִתְרָעֵם, וְאִם קוֹרֵא אֲנִי אוֹתוֹ שָׁלֵם, אַבְרָהָם אָדָם צַדִּיק מִתְרָעֵם, אֶלָּא הֲרֵינִי קוֹרֵא אוֹתוֹ יְרוּשָׁלַיִם כְּמוֹ שֶׁקָּרְאוּ שְׁנֵיהֶם, יִרְאֶה שָׁלֵם, יְרוּשָׁלַיִם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר עַד שֶׁהוּא שָׁלֵם עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא סֻכָּה וְהָיָה מִתְפַּלֵּל בְּתוֹכָהּ, שֶׁנֶּאֱמַר (תהלים עו, ג): וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְּצִיּוֹן, וּמָה הָיָה אוֹמֵר יְהִי רָצוֹן שֶׁאֶרְאֶה בְּבִנְיַן בֵּיתִי. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ חָרֵב וּבָנוּי חָרֵב וּבָנוּי, שֶׁנֶּאֱמַר: שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה, הֲרֵי בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (דברים טז, טז): שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה. אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר ה', הֲרֵי חָרֵב, שֶׁנֶּאֱמַר (איכה ה, יח): עַל הַר צִיּוֹן שֶׁשָּׁמֵם. ה' יֵרָאֶה, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כָּעִנְיָן שֶׁנֶּאֱמַר (תהלים קב, יז): כִּי בָנָה ה' צִיּוֹן נִרְאָה בִּכְבוֹדוֹ. “Abraham called the name of that place The Lord will see, as it is said to this day: On the mount where the Lord will be seen” (Genesis 22:14).
“Abraham called the name of that place The Lord will see” – Rabbi Yoḥanan said: He said before Him: ‘Master of the universe, when You said to me: “Take you your son, your only one,” I had something to argue in response: Yesterday you said: “For it is through Isaac [that descendants will be considered for you[”…” and now You say: “Take you your son … [and offer him up]”? (Genesis 22:2). But, God forbid, I did not do so. Rather, I suppressed my mercy to fulfill Your will. May it be Your will, Lord our God, when Isaac’s descendants encounter transgressions and wicked deeds, may this binding [of Isaac] be remembered for them, and may You become filled with mercy towards them.’
Abraham called it [Jerusalem] Yireh, as it is stated: “Abraham called the name of that place The Lord will see [yireh].” Shem called it Shalem, as it is stated: “Malki Tzedek50He is identified with Shem. king of Shalem” (Genesis 14:18). The Holy One blessed be He said: ‘If I call it Yireh, as Abraham called it, Shem, a righteous man, will have a complaint. If I call it Shalem, Abraham, a righteous man, will have a complaint. Instead, I shall call it Yerushalayim, as both of them called it, – Yireh, Shalem – Yerushalayim.’
Rabbi Berekhya said in the name of Rabbi Ḥelbo: While it was still called Shalem, the Holy One blessed be made Himself a provisional booth [sukka] and He would pray in it, as it is stated: “His abode [sukko] was in Shalem, His dwelling place in Zion” (Psalms 76:3). What did He say [in His prayers?] May it be My will that I will see construction of My [permanent] house [here].
Another interpretation, this teaches that the Holy One blessed be He showed him [Abraham] the [future] Temple as built,51The Hebrew text in most editions has “destroyed, then built, then destroyed, then built,” but this is a textual error and the extra words should be deleted (Yefeh Toar). then destroyed and then built, as it is stated: “The name of that place The Lord will see [yireh]” – that refers to the Temple built, just as it says: “Three times in the year [all your males] shall appear [yeraeh]” (Deuteronomy 16:16). “As it is said to this day: On the mount where the Lord” – that refers to the Temple destroyed, as it is stated: “On Mount Zion that is desolate” (Lamentations 5:18). “The Lord will be seen” – [that refers to the Temple] built and perfected in the future, like the matter that is stated: “For the Lord has rebuilt Zion and is seen in His glory” (Psalms 102:17).
וַיִּקְרָא מַלְאַךְ ה' שֵׁנִית, וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי (בראשית כב, טו טז), מַה צֹּרֶךְ לִשְׁבוּעָה זוֹ, אָמַר לוֹ הִשָּׁבַע לִי שֶׁאֵין אַתָּה מְנַסֶּה אוֹתִי עוֹד מֵעַתָּה וְלֹא אֶת יִצְחָק בְּנִי, מָשָׁל לְאֶחָד שֶׁשָּׁמַר אֶת אֲגִינוֹ שִׁבֹּלֶת נָהָר וְהִקְפִּיץ גַּם בְּנוֹ עִמּוֹ. דָּבָר אַחֵר, מַה צֹּרֶךְ לִשְׁבוּעָה זוֹ, רַבִּי חָמָא בֶּן רַבִּי חֲנִינָא אָמַר לוֹ הִשָּׁבַע לִי שֶׁאֵין אַתָּה מְנַסֶּה אוֹתִי עוֹד מֵעַתָּה, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה, יָלְדָה מִמֶּנּוּ בֵּן רִאשׁוֹן וְגֵרְשָׁהּ, שֵׁנִי וְגֵרְשָׁהּ, שְׁלִישִׁי וְגֵרְשָׁהּ, וְכֵיוָן שֶׁיָּלְדָה מִמֶּנּוּ בֵּן עֲשִׂירִי נִתְכַּנְסוּ כֻּלָּם וְאָמְרוּ לוֹ הִשָּׁבַע לָנוּ שֶׁאֵין אַתָּה מְגָרֵשׁ אֶת אִמֵּנוּ מֵעַתָּה. כָּךְ כֵּיוָן שֶׁנִּתְנַסָּה אַבְרָהָם אָבִינוּ נִסָּיוֹן עֲשִׂירִי, אָמַר לוֹ הִשָּׁבַע לִי שֶׁאֵין אַתָּה מְנַסֶּה אוֹתִי עוֹד מֵעַתָּה. אָמַר רַבִּי חָנִין (בראשית כב, טז): כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה, נִסָּיוֹן עֲשִׂירִי הוּא, וְאַתָּה אוֹמֵר כִּי יַעַן אֲשֶׁר עָשִׂיתָ הַדָּבָר הַזֶּה, אֶלָּא זֶה נִסָּיוֹן הָאַחֲרוֹן שֶׁהוּא שָׁקוּל כְּנֶגֶד הַכֹּל, שֶׁאִלּוּלֵי לֹא קִבְּלוֹ עָלָיו אָבַד אֶת הַכֹּל [נסח אחר, כל מה שעשה]. כִּי כִּי בָרֵךְ אֲבָרֶכְךָ וגו' (בראשית כב, יז), בְּרָכָה לָאָב, בְּרָכָה לַבֵּן. (בראשית כב, יז): וְהַרְבָּה אַרְבֶּה, רַבּוֹת לָאָב, רַבּוֹת לַבֵּן. (בראשית כב, יז): וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו, רַבִּי אוֹמֵר זוֹ תַּרְמוֹד, אַשְׁרָיו כָּל מִי שֶׁהוּא רוֹאֶה בְּמַפַּלְתָּהּ שֶׁל תַּרְמוֹד, שֶׁהָיְתָה שֻׁתֶּפֶת בִּשְׁנֵי חֻרְבָּנוֹת. רַבִּי יוּדָן וְרַבִּי חֲנִינָא, חַד מִנְּהוֹן אָמַר בְּחֻרְבַּן בַּיִת רִאשׁוֹן הֶעֱמִידָה שְׁמוֹנִים אֶלֶף קַשָּׁתִים [נסח אחר: קשטים], וּבְחֻרְבַּן בַּיִת שֵׁנִי הֶעֱמִידָה שְׁמוֹנַת אֲלָפִים קַשָּׁתִים. (בראשית כב, יט): וַיָּשָׁב אַבְרָהָם אֶל נְעָרָיו, וְיִצְחָק הֵיכָן הוּא, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבָּנָן דְּתַמָּן, שְׁלָחוֹ אֵצֶל שֵׁם לִלְמֹד מִמֶּנּוּ תּוֹרָה, מָשָׁל לְאִשָּׁה שֶׁנִּתְעַשְּׁרָה מִפִּלְכָּהּ, אָמְרָה הוֹאִיל וּמִן הַפֶּלֶךְ הַזֶּה הִתְעַשַּׁרְתִּי, עוֹד אֵינוֹ זָז מִתַּחַת יָדִי לְעוֹלָם. כָּךְ אָמַר אַבְרָהָם, כָּל שֶׁבָּא לְיָדִי אֵינוֹ אֶלָּא בִּשְׁבִיל שֶׁעָסַקְתִּי בַּתּוֹרָה וּבַמִּצְווֹת, לְפִיכָךְ אֵינִי רוֹצֶה שֶׁתָּזוּז מִזַּרְעִי לְעוֹלָם. רַבִּי חֲנִינָא אָמַר שְׁלָחוֹ בַּלַּיְלָה מִפְּנֵי הָעַיִן, שֶׁמִּשָּׁעָה שֶׁעָלוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִכִּבְשַׁן הָאֵשׁ עוֹד לֹא נִזְכְּרוּ שְׁמוֹתָן, וּלְהֵיכָן הָלְכוּ רַבִּי אֶלְעָזָר אָמַר מֵתוּ בְּרֹק. רַבִּי יוֹסֵי אָמַר מֵתוּ בְּעַיִן. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר שִׁנּוּ אֶת מְקוֹמָם וְהָלְכוּ לָהֶם אֵצֶל יְהוֹשֻׁעַ בֶּן יְהוֹצָדָק לִלְמֹד מִמֶּנּוּ תּוֹרָה, הֲדָא הוּא דִכְתִיב (זכריה ג, ח): שְׁמַע נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵעֶיךָ הַיּשְׁבִים לְפָנֶיךָ, רַבִּי חֲנִינָא אָמַר עַל מְנָת כֵּן יָרְדוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה לְכִבְשַׁן הָאֵשׁ, עַל מְנָת שֶׁיֵּעָשֶׂה בָּהֶן מוֹפֵת. “The angel of the Lord called to Abraham a second time from the heavens” (Genesis 22:15).
“He said: I swear by Myself, the utterance of the Lord, that because you have done this matter, and did not withhold your son, your only one” (Genesis 22:16).
“The angel of the Lord called…a second time…He said: I swear by Myself” – what need was there for this oath? He [Abraham] said to Him: ‘Take an oath to me that you will not test me again from now on, nor Isaac my son.’ This is analogous to one who jumped from the bank of a stream, over the current, and took his son along with him as he jumped.
Another interpretation, what need was there for this oath? Rabbi Ḥama ben Rabbi Ḥanina: He said to Him: ‘Take an oath to me that You will not test me again from now on.’ This is analogous to a king who was married to a noblewoman. She bore for him a first son, and he divorced her. [He remarried her and she bore him] a second son, and he divorced her, a third son, and he divorced her. When she bore a tenth son for him, all of them gathered together and said to him: ‘Take an oath to us that you will not divorce our mother from now on.’ So, too, when Abraham our patriarch was tested with the tenth ordeal,52The binding of Isaac was the tenth and last of Abraham’s tests (see Mishna Avot 5:3). he said to Him: ‘Take an oath to me that You will not test me again from now on.’
Rabbi Ḥanin said: “That because you have done this matter” – this was the tenth test, and yet you say [when reading the verse]: “That because you have done this matter”? The explanation is that this final ordeal is equal in importance to all the others combined, as had he not accepted it upon himself, he would have lost everything
“For that I will bless you and multiply your descendants as the stars of the heavens, and as the sand that is upon the seashore, and your descendants will inherit the gate of their enemies” (Genesis 22:17).
“For that I will bless you [varekh avarekhekha]…” – [the doubling of the verb indicates] a blessing for the father, a blessing for the son. “And multiply [veharba arbeh]” – multiplication for the father, multiplication for the son.
“And your descendants will inherit the gate of their enemies” – this refers to Tarmod.53The people of Tarmod were implacable enemies of the Jews. Fortunate are all those who will witness the downfall of Tarmod, as it was a partner to the two destructions [of the Temples]. Rabbi Yudan and Rabbi Ḥanina, one of them said: In the destruction of the First Temple, they provided eighty thousand archers
“Abraham returned to his young men, and they arose and went together to Beersheba and Abraham lived in Beersheba” (Genesis 22:18).
“Abraham returned to his young men” – and where was Isaac? Rabbi Berekhya in the name of the Rabbis from over there:54Babylon. He sent him away to Shem to learn Torah from him. This is analogous to a woman who became wealthy from plying her spindle. She said: ‘Since it was from this spindle that I became wealthy, it will never depart from my possession’. So, Abraham said: ‘Everything that has come into my possession is only because I engaged in Torah and mitzvot. That is why I do not want it to depart from my children forever.’
Rabbi Ḥanina said: He sent him at night55Abraham did not bring Isaac back with him, but told him to travel later on, at night. due to the evil eye.56He did this so that the evil eye would not affect Isaac in the wake of the miracle that was performed on his behalf. [Similarly, we find] that from the moment that Ḥananya, Mishael, and Azarya emerged from the fiery furnace, their names are not mentioned again. Where did they go? Rabbi Elazar said: They died because of the spittle.57After they survived, all the gentiles mocked Israel and spat at them, saying: ‘You have a God capable of such miracles, and yet you worship idols?’ God took the lives of Ḥananya, Mishael, and Azarya so that Israel would no longer be mocked by the gentiles. Rabbi Yosei said: They died from the [evil] eye. Rabbi Yehoshua ben Levi said: They relocated and went to Yehoshua ben Yehotzadak to learn Torah from him. That is what is written: “Hear now, Yehoshua the High Priest, you and your colleagues who sit before you, [for they are men of wonders]” (Zechariah 3:8). Rabbi Ḥanina said: It is was with that understanding that Ḥananya, Mishael, and Azarya descended into the fiery furnace – in order that a sign would be performed through them.58If they would be saved, it would be a sign of God’s greatness. If they would not be saved, it would be a sign of loyalty to God even at the cost of one’s life.