Tests of Abraham

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Faith's Greatest Challenge

TANAKH

The immediacy and personal nature of God's command to Abraham to sacrifice his son Isaac highlights the profound test of faith and obedience. The book of Genesis recounts the dramatic narrative of Abraham's test, where God instructs him to sacrifice his beloved son Isaac on a mountain in the land of Moriah.

Some time afterward, God put Abraham to the test, saying to him, “Abraham.” He answered, “Here I am.” “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.”

Genesis 22:1-2

Divine Protection in the Furnace

TARGUM

The miraculous survival of Abram in the furnace of fire highlights divine intervention and protection. The Targum Jonathan, an Aramaic translation and interpretation of the Hebrew Bible, elaborates on the biblical story of Abraham, adding midrashic elements not found in the original Hebrew text.

And it was when Nimrod had cast Abram into the furnace of fire because he would not worship his idol, and the fire had no power to burn him, that Haran's heart became doubtful, saying, If Nimrod overcome, I will be on his side: but if Abram overcome, I will be on his side. And when all the people who were there saw that the fire had no power over Abram, they said in their hearts, Is not Haran the brother of Abram full of divinations and charms, and has he not uttered spells over the fire that it should not burn his brother? Immediately (min yad…

Targum Jonathan on Genesis 11:28

Mystical Preparations for Abraham's Trials

KABBALAH

The Zohar reveals the mystical and symbolic interplay of elements, such as water in fire and fire in water, to prepare Abraham for his trials. The Zohar, a foundational work of Jewish mysticism, delves into the esoteric dimensions of Abraham's tests.

Now, however, water was united with fire and fire with water, and it was possible for him to dispense rigorous justice and make it part of his character. The evil tempter thus came to accuse Abraham on the ground that he could not be said to have perfected himself until he should have exercised rigour against Isaac.

Zohar, Vayera 33:491

The Absolute Freedom of Abraham's Will

JEWISH THOUGHT

Abraham's absolute freedom of will, granted by God, allowed his true self to manifest, revealing his hidden holiness and greatness. Rabbi Abraham Isaac Kook, a prominent Jewish thinker, explores the Binding of Isaac (Akedah) and its significance in revealing Abraham's inner holiness.

"And God tested Avraham..." There is a limit to freedom of will, that attribute which is most pronounced through the act of choice, where ever it is found. Even those manifestations of life which we consider to be free expressions of human choice have in the depths of their existence certain elements of necessity which are hidden from the eye. The Knower of secrets, blessed be He, before whom all hidden things are revealed, wanted to bring into the light of existence all the light of holiness, all the eternal and lofty which was buried - hidden away in the great soul of Avraham…

Olat Reiyah, Akedah 10

Isaac's Binding and Divine Ownership

COMMENTARY

The binding of Isaac serves as a timeless declaration that parents do not own their children, but rather, children belong to God, with parents acting merely as guardians. Rabbi Jonathan Sacks, a prominent Jewish thinker, offers profound insights into the Torah portion Tazria, exploring the deeper meanings and values within Jewish texts.

The narrative of the binding of Isaac is a statement for all time that parents do not own their children. The whole story of the birth of Isaac points in that direction. He was born when Sarah was already post-menopausal (Gen. 18:11), incapable of having a child naturally. Isaac was clearly the special gift of God. As the first Jewish child, he became the precedent for all subsequent generations. The binding was intended to establish that children belong to God. Parents are merely their guardians.

Covenant and Conversation; Leviticus; The Book of Holiness, Tazria, The Sacrifices of Childbirth 21

The Ram's Symbolism in Abraham's Test

MIDRASH

The ram in Abraham's test may symbolize the future entanglements and ultimate redemption of his descendants. The fifth-century midrash Vayikra Rabbah, a fifth-century midrash on the book of Leviticus from the land of Israel, connects the ram's entanglement in the thicket to the historical and eschatological experiences of the Jewish people, including their suffering and eventual redemption.

“Abraham lifted his eyes and saw that behold, there was a ram, after it had been entangled in the thicket by its horns” (Genesis 22:13), this teaches that the Holy One blessed be He showed Abraham our patriarch the ram freeing itself from one thicket and becoming entangled in another thicket. The Holy One blessed be He said to Abraham: ‘Thus your descendants are destined to be caught in iniquities and entangled in troubles and ultimately, be redeemed with the horns of a ram.’ That is what is written: “The Lord God will sound the shofar” (Zechariah 9:14)…

Vayikra Rabbah 29:10

The Many Faces of Moriah

MIDRASH

The term 'land of Moriah' has been interpreted in various ways by different sages, each offering a unique perspective on its significance. Pesikta Rabbati, a medieval midrashic text, explores the multifaceted spiritual and historical importance of Moriah, the site of the Binding of Isaac and the future Temple in Jerusalem.

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future…

Pesikta Rabbati 40:1

Foreshadowing in Egypt

COMMENTARY

The experiences of Avram in Egypt foreshadow the future history of the Israelites, highlighting the principle that the actions of the forefathers are a sign for their descendants. Rabbeinu Bahya's commentary on Genesis 12:10:1 draws from Bereshit Rabbah, a talmudic-era midrashic work on the book of Genesis, to illustrate these parallels.

ויהי רעב בארץ וירד אברם, “there was a famine in the land and Avram descended, etc.” Our sages (Tanchuma Lech Lecha 9) told us that what happened to the patriarchs and is reported in the Torah serves as a preview of what would happen to their descendants in the future. Everything which happened in this passage foreshadowed what happened to the Israelites in Egypt during their exile hundreds of years later. The Egyptians took Avram’s wife from him and G-d punished them with great plagues and He allowed Avram to leave the land of Egypt with both livestock and silver and gold in great quantities…

Rabbeinu Bahya, Bereshit 12:10:1

Invoking the Merit of Isaac

TALMUD

The Torah readings on Rosh HaShana are designed to invoke the merit of the binding of Isaac during the days of judgment. The Talmudic tractate Megillah discusses the specific Torah portions read on the two days of Rosh HaShana, emphasizing their significance in the context of divine judgment.

The Gemara comments: And nowadays, when there are two days of Rosh HaShana, on the first day they read Genesis 21 in accordance with the opinion cited as: Some say. And on the next day they read “And God tested Abraham” (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, and they read as the haftara “Is Ephraim My dear son?”

Megillah 31a:10

Abraham's Journey to Egypt

SECOND TEMPLE

Abraham's journey to Egypt during a famine showcases divine intervention that protected Sarah and enriched Abraham. Josephus, a first-century Jewish historian, provides a detailed account of this episode in his comprehensive history of the Jewish people.

That When There Was A Famine In Canaan, Abram Went Thence Into Egypt; And After He Had Continued There A While He Returned Back Again.
1. Now, after this, when a famine had invaded the land of Canaan, and Abram had discovered that the Egyptians were in a flourishing condition, he was disposed to go down to them, both to partake of the plenty they enjoyed, and to become an auditor of their priests, and to know what they said concerning the gods; designing either to follow them, if they had better notions than he, or to convert them into a better way…

The Antiquities of the Jews 1:8:1

The Critical Trial of Circumcision

MIDRASH

Circumcision was a critical trial for Abraham, marking a divine command to achieve perfection and remove the impurity of the foreskin. Pirkei DeRabbi Eliezer, an eighth-century midrashic work, emphasizes the significance of circumcision as a covenantal act between God and Abraham's descendants.

THE TRIALS OF ABRAHAM (continued)
THE eighth trial (was as follows): "And when Abram was ninety-nine years old" (Gen. 17:1), the Holy One, blessed be He, said to him: Until now thou hast not been perfect before Me; but circumcise the flesh of thy foreskin, and "walk before me, and be thou perfect" (ibid.). Moreover, the foreskin is a reproach, as it is said, "For that is a reproach unto us" (Gen. 34:14), because the foreskin is more unclean than all unclean things, as it is said…

Pirkei DeRabbi Eliezer 29:1

The Trials of Abraham and Isaac

MIDRASH

The active role of Satan in attempting to dissuade Abraham and Isaac from fulfilling God's command highlights the spiritual and psychological challenges they faced and their steadfastness in overcoming these temptations. Louis Ginzberg's early 20th-century work, Legends of the Jews, offers a rich narrative synthesis of Jewish folklore and biblical stories, including the trials of Abraham and Isaac.

And while Abraham and Isaac were proceeding along the road, Satan came and appeared to Abraham in the figure of a very aged man, humble and of contrite spirit, and said to him: "Art thou silly or foolish, that thou goest to do this thing to thine only son? God gave thee a son in thy latter days, in thine old age, and wilt thou go and slaughter him, who did not commit any violence, and wilt thou cause the soul of thine only son to perish from the earth? Dost thou not know and understand that this thing cannot be from the Lord? For the Lord would not do unto man such evil, to command him…

Legends of the Jews 1:5:228

Avram's Greater Ethical Achievement

CHASIDUT

Avram's ethical achievement was greater because he served God after receiving promises from Him, without letting these promises affect the quality of his service. Rabbi Levi Yitzchak of Berditchev, an 18th-century Hasidic master, offers profound insights into Avram's trials and spiritual journey.

Up until the time when Avram left Charan he had served G’d ‎by engaging the three attributes we just mentioned. Now that his ‎quest to be near to his Creator would be reinforced by his being ‎on holy soil, he would qualify for more comprehensive revelations ‎from G’d, enabling him to proceed from serving G’d out of ‎feelings of awe to serving Him out of feelings of love.
We have ‎already explained why G’d promised Avram that He would make ‎his name great, that he would be a source of blessing to all with ‎whom he would come into contact and that his name would be ‎‎“great…

Kedushat Levi, Genesis, Lech Lecha 42

Abraham's Ultimate Test of Faith

MUSAR

Abraham's willingness to sacrifice Isaac without questioning God demonstrates his exceptional piety and profound love for God. Rabbi Isaiah HaLevi Horowitz, in his 17th-century work Shenei Luchot HaBerit, explores the depth of Abraham's faith and commitment through the story of the Binding of Isaac.

The first method of exegesis is based on an understanding of איזהו חסיד? המתחסד עם קונו, Who is a pious person? He who practises piety with His Maker (Zohar Mishpatim 114). This means that such an individual performs the commandments of G–d with more love and goodwill than he is obliged to. Abraham demonstrated this by binding Isaac in anticipation of slaughtering him as a sacrifice. Abraham could have based himself on strict legality, and challenged G–d's command by saying that he believed in the promise of G–d that 15,5) כה יהיה זרעך), as well as on 21,12 or 17,19…

Shenei Luchot HaBerit, Torah Shebikhtav, Vayera, Torah Ohr 54

The Interconnectedness of Generations in Spiritual Resilience

HALAKHAH

The ability to withstand tests and avoid sin is not solely due to personal strength but also due to the prayers and merits of one's forefathers and divine assistance. The Sefer Chasidim, a foundational text of Jewish ethical and mystical teachings from the 12th-13th centuries, emphasizes humility and the importance of recognizing divine assistance in overcoming moral challenges.

If you were put to a test and you kept yourself from sinning, do not boast of it saying, “I withstood the test.” Perhaps your forefathers came to the same test and did not sin and they asked of the Holy One, blessed be He, that when their sons come to the same test they be given the power to keep from sinning, for it is said, “God will provide Himself the lamb for a burnt offering my son etc.… and Abraham called the name of that place Adonaijireh” (Gen. 22:8-15). His children will be slaughtered in Sanctification of the Name and burnt like Isaac…

Sefer Chasidim 160:1

Abraham's Internal Struggle

CHASIDUT

Abraham's internal struggle and prayer to remain steadfast in his faith, regardless of poverty or wealth, offer profound insights into his unwavering devotion to God. The Mei HaShiloach delves into Abraham's trials, particularly his first test of 'lech l’cha' (get thee away), highlighting his fear of both poverty and wealth and his desire to stay true to God's path.

“… and there he built an altar to Hashem, and he called in the name of Hashem.” (Bereshit, 12:8)
The first test Avraham Avinu encountered was “lech l’cha,” “get thee away.” This represents poverty and constriction (that the journey would cause), for it must be first clarified in man that he will not hold grudges against God. Rather he should ask of God that He not bring him into dire straits, God forbid, which would cause a man to go against the His ways. Poverty means one who is not happy with his portion but rather seeks excessive luxury…

Mei HaShiloach, Volume I, Genesis, Lech Lecha 5

The Ten Tests of Abraham

LITURGY

Abraham's unwavering faith and perfection through the ten tests he endured serve as a powerful example of dedication to God. This Selichot prayer honors Abraham's faith and trials, reflecting themes of repentance and divine testing during the High Holy Days.

Abraham who came from beyond the river hurried to recognize You without delay, You tried him with ten tests, and he was found perfect without blemish.

Selichot Nusach Polin, Third Day of the Ten Days of Penitence 9:3

Abraham and Isaac, Gainsborough Dupont, circa 1787

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