{"versions": [{"status": "", "priority": "", "license": "CC0", "versionNotes": "", "formatAsPoetry": "", "digitizedBySefaria": "", "method": "", "heversionSource": "", "versionUrl": "", "versionTitleInHebrew": "תרגום קהילת ספריא", "versionNotesInHebrew": "", "shortVersionTitle": "", "shortVersionTitleInHebrew": "", "extendedNotes": "", "extendedNotesHebrew": "", "purchaseInformationImage": "", "purchaseInformationURL": "", "hasManuallyWrappedRefs": "", "language": "en", "versionSource": "https://www.sefaria.org", "versionTitle": "Sefaria Community Translation", "actualLanguage": "en", "languageFamilyName": "english", "isSource": false, "isPrimary": false, "direction": "ltr", "text": [["And after these events: It is clear that this section has a relationship to the section before it. As otherwise, the expression, \"after these events,\" is not fitting. Though the manner of the relationship is explained in Rashi's commentary according to the aggadah in Sanhedrin (89) - if it is so, they are distant in time from one another, according to the tradition that Yitzchak was thirty-seven at the time of the binding. And there are some that explain that it is a punishment for the covenant he made with Avimelekh. But this is also not proximate in time - for behold that the matter of the covenant was at that [same] time, of Yitzchak and the expulsion of Yishmael. In truth, there is an argument in the Midrash if, \"after (achar)\" is proximate, and \"following (achrei)\" is remote, or the opposite. However it appears that the explanation of, \"after these events\" [here], is after all the utterances and statements that there were between the Holy One, blessed be He, and Avraham. And He had raised him - little by little - higher and higher: From the beginning of His blessing him with the Land of Israel and with seed like the dust of the earth; and afterwards with the increase of children like the stars of the sky - meaning people of great worth - and afterwards, He blessed him at the time of the circumcision that the would be a father to many nations. That is that he would have the ability to have even the nations of the world - who would be called by the name, nations, and would not completely convert - recognize the God of the world. However there was still a particular that was missing, as will be explained. And the matter of the binding was after all of these things. For with this, the greatness of Avraham, our father, and his seed was completed, such that nothing more was needed. So from then on, the Holy One, blessed be He, did not speak with him; and there was no more content and addition to the goal that had been desired. And because of that. it is written, \"and God tested (nissa) Avraham.\" As even though the text does not depart from its straightforward understanding, which is the matter of a test - according to its straightforward understanding alone, it is superfluous. As we surely see that it is a test. And this is even though we should not ask why God, who knows everything from the beginning, needs a test - as it is a question of [divine] knowledge and [human] choice, which is loftier than human knowledge. So we should [just] know that the ways of God are above our ways, as are His thoughts [above] our thoughts. However there is another meaning to this, as it is found in Rabbah (Bereishit Rabbah 55:1) on this: Nissa is from the usage, \"You have given a banner (nes) to those who fear You, that it may be displayed (lehitnosess)\" (Psalms 60:6) - meaning He raised him upon a banner. The Sages, may their memory be blessed, explained that with this test, He extended the power of Avraham, our father, and raised him to the purpose of the Israelite nation, as will be explained. And the Sages, may their memory be blessed, in Rabbah there, have already drawn a metaphor about the content of the test with three analogies: 1) To a good jug that a buyer knocks, as opposed to a bad one. 2) To good flax that he hits much; so that the more he hits it, the more it improves, as opposed to bad flax. 3) He adds much to the load of a good donkey, and examines it [to determine whether] it can carry more. And the matter of the three analogies is to teach us that a test comes for three aspects. On one occasion, it comes like the analogy of the good jug, about which the knocking is not in order to improve it, but rather to know how strong the jug is. And on [another] occasion, it comes like the analogy of the flax, about which the knocking does not come in order to know [its] strength, but rather to improve [it]. And on [a third] occasion, it comes like the analogy of a donkey, about which it does not come in order to know [it] or in order to improve [it]; rather when its owner has a large load, he is testing his donkey [whether] it can carry more, which will be good for him. And the owner will add to its nourishment afterwards according to the additional load that his donkey carries. Likewise on one occasion, a test comes to know the power of a person's righteousness, and that is considered an examination. On [another] occasion, a test comes in order to add to his righteousness. As even though this action rests in a person's potential, so long as the action has not come to him and he has not actualized the potential, this potential has nevertheless not become rooted within him. Therefore, the Holy One, blessed be He, brings him to this test; and he [then] strengthens himself to actualize his potential and roots this potential inside himself. And on [a third] occasion, a test will come for the iniquity of the generation. So He will place them - a load of afflictions - upon the righteous one, and he will receive his full reward afterwards. From here, the midrash on this section teaches us that we should not think that this test came about only like the first analogy of the jug, as an examination. For if so, Avraham, our father, did not become elevated with this. It is not so. Rather the Holy One, blessed be He, raised the power of our father Avraham's holy being with this action. And that is the meaning of, \"[God] nisa Avraham, from the usage, \"You have given a banner (nes) to those who fear You, that it may be displayed (lehitnosess).\" And with that which this potential was rooted into Avraham's being, this action remained rooted in the Israelite nation for [all] generations - as will be further explained on verse 17 (Haamek Davar on Genesis 22:17). And see Exodus 16:4 and Deuteronomy 8:2 and 9:7. Furthermore, it should be explained that which, \"test,\" is not also written about Yitzchak - as behold, he was already thirty-seven years old! However it shall be explained below that the purpose of this act upon Yitzchak was on account of the settlement of Israel upon their land, [such that] their bread was fixed by way of the daily sacrifices. So it was particularly fit that it would be so through Yitzchak, since this principle came out to the world with his birth, as I wrote earlier [on] 21:3 (Haamek Davar on Genesis 21:3). So it was not for the purpose of a test; and it was then like the other tests through which Avraham was tested, and about which it was [also] not written that it was a test. However, that which the Holy One, blessed be He, hid the intent from Avraham, our father - that was only in order to be a test. ", "Avraham; and he said, \"Here I am\": The Holy One, blessed be He, did not say at once, \"Avraham, please take [etc.].\" Rather He waited for him, until Avraham's mind became settled and he understood that the Holy One, blessed be He, wanted to speak to him [about] a great thing; and he answered, \"Here I am.\" And this was so that he would not be [too] confused to hear, and [then] answer something improper, God forbid. Hence the Holy One, blessed be He, waited until his mind became settled."], ["And you, go (lekh lekha): We have already explained at the beginning of Parashat Lekh [Lekha] (Haamek Davar on Genesis 12:1) that the expression, \"lekh lekha\" here, is that no person should know about this except for you. [This was] so that hindrances to this wonderous thing not increase. And so did Avraham, our father, do. For he did not inform anyone [about it] - even to his lads with whom he walked, [he said nothing] until he said to them, \"we will prostrate ourselves and we will return\" (Genesis 22:5). ", " Sacrifice him as a burnt-offering: See what I wrote later on verse 9 (Haamek Davar on Genesis 22:9) in explanation of the word, \"there,\" as it appears to be superfluous.", "Which I will tell you: He [never] told [him] explicitly. Rather that which he saw and understood to be the mountain, by way of the sighting of a cloud and the glory of God, that was an utterance of God. And so will it be explained later, 24:51 (Haamek Davar on Genesis 24:51), and in many places. "], ["And [Avraham] awoke early in the morning: That is right after the breaking of the dawn. And see what I wrote on the book of Exodus 34:4 (Haamek Davar on Exodus 34:4). ", "His two lads with him (ito): Here, it is written, \"ito,\" whereas with Bilaam, it is written, \"imo\" (another way of saying, with him); and likewise in the book of I Samuel 28:8. The difference between ito and imo is explained (Haamek Davar on Numbers 5:4): That imo implies more equality and friendliness together than the expression, ito. And that is why this difference comes up - as Avraham did not become friendly with his lads then, like Bilaam and [did].", "And he split the wood of the burnt-offering: After he took them outside of the city, he then split the wood of the burnt-offering. And he did this so that Sarah would not notice. As it is certain that he told her that he was going and taking Yitzchak for [some] elevated purpose, but he did not reveal the matter. And it is already known that he told her that he was taking him to the study hall of Shem and Ever. And so he did at the end - as will be explained on verse 19 (Haamek Davar on Genesis 22:19). Consequently, he needed to hide the work of splitting the wood.", "The wood of the burnt-offering: That which is fit for a burnt-offering. It is as we learned in Middot, Chapter 2 (Middot 2:5), \"Any wood that has a worm in it is disqualified from being on the altar.\" And there are several other laws about this - and it is known that Avraham, our father, studied Torah. And see also what is proximate.", "And he rose and went: Up until here, he went from his home slowly, without alacrity. As behold, he still had to choose the wood and to prepare. After this, it is written, \"and he rose\" - with alacrity. ", "To the place: If the intent is the Land of Moriah in general, it needs [to write], \"to the Land.\" Rather the intent is the mountain. However this is ostensibly difficult, as he surely did not yet know [which] mountain. Rather the intent of the verse is that, from the Heavens, he chanced to go in the direction that one goes to approach that place. For behold, one who goes from one land to another land has several paths. But the one going [usually] knows which path is close to the specific place in that land to which he is going. However this was not the case with Avraham. He did not know the specific place [to which he was going]. And if so, he did not know upon which path to go; but he chose a path nevertheless. And his steps were guided from the Heavens to the place that [God] told him."], ["And Avraham raised his eyes: Why [there was a need for] this raising of the eyes is unclear. If it was in order to see the place, is it not that it was not a sensory sight but rather a spiritual sight? So when the will of the Omnipresent, may He be blessed, would arrive at showing him, he would see even without raising the eyes. Rather the explanation is that he lifted his eyes to the Omnipresent (Makom, the word used in this verse to mean, the place he wished to see). For the journey irritated him greatly, and he would have absolutely preferred to finish this deed, and not to endure the test [so] long. And it was also because he needed to conceal the matter from the lads, such that it would not also become difficult in their eyes - 'where is the lamb?' Hence he asked from God that he should see. And so is it in Rabbah (Bereishit Rabbah 56:1), that he was saved from this on the third day, like many righteous people that were saved from their distress on the third day."], [], [], ["And he said, \"Father\": And he did not immediately ask, \"Where is the lamb.\" As he sensed something wonderous, but he did not find the heart to ask until after reflecting upon the answer of his father - whether it would be with a pleasant countenance and love. Therefore when he answered him, \"Here I am, my son\" - which was a loving answer - he then asked to know."], ["God will see to the lamb for Him (lo): This, \"for Him,\" is superfluous. However no sacrifice can be given in the name of God (Elohim), but rather only in the name of the Lord, as it is found at the end of Menachot. And [the reason] that it is written with the name of God in this section is because the daily burnt-offerings were fixed through this deed, as I wrote on the proximate verse (Haamek Davar on Genesis 22:9). And this is the nature of sustenance in the Land of Israel from when nature was created, as I wrote above 15:7 (Haamek Davar on Genesis 15:7). For this reason the statement was with the name, God (which relates to nature) - as I have written several times. But the essence of the deed is for the name, Lord. And this is the understanding of, \"God will see to the lamb for Him\" - for the Lord."], ["And he arranged the wood, and he bound, etc.: All of this story is coming to teach us that Avraham, our father, understood from the words of God that he should proceed with this according to the law of a set sacrifice on the Temple altar. For behold Avraham, our father, learned all of the entire Torah, as it is taught at the end of Kiddushin (62a). So he knew the difference between a communal sacrifice in the Temple and a sacrifice on a private altar. And all of the laws of a daily offering, and the commandment of arrangement of the wood, are only with the daily offering - the essence of which is upon the altar in the Temple. So Avraham, our father, understood [this] from God saying to him, \"on one of the mountains, etc.\" (Genesis 22:2). [As] if it were for a private sacrifice, what is this place to me [more than] another place? Rather it is the mountain designated for the building of the Choice House. For that reason, he fulfilled the laws of the daily offerings with this [sacrifice of Yitzchak]. And see verse 18 (Haamek Davar on Genesis 22:18). And even though we do not place [them] up on the altar alive - that is because the skin of an animal is not sacrificed, which is not the case with human skin, as it is true flesh. For that reason it is better to place him up alive.", "From above (mimeaal) the wood: It needs [to write], \"on the wood (meaal),\" like in the book of Leviticus 1. However the understanding of on the wood would have been literally on [it], and not above that which is above, as I wrote earlier 1:7 (Haamek Davar on Genesis 1:7). But the meaning of, from above, is certainly above that which is above. For that reason, it is written, \"from above (mimeaal)\" - to teach us that he brought him up as a burnt-offering from above. Meaning that the soul of Yitzchak flew up and Michael (the angel) sacrificed it on the supernal altar, as Tosafot wrote at the end of Menachot (110a). And through this, the word of God was fulfilled literally, and nothing was lacking except for the slaughter of Yitzchak's body. And the ram came for this in his place, so his soul was returned to its place. It comes out that the matter is explicitly hinted to in Scripture for those who carefully observe the specifics of the language. And that which God said (Genesis 22:2), \"sacrifice him there as a burnt-offering,\" is also exact: As what was Scripture missing [had it just stated], \"sacrifice him as a burnt-offering on one of the mountains, etc.?\" Rather it was hinting to him that this raising up would be there, at the place that was known to the Holy One, blessed be He. And that would be \"on one of the mountains, etc.\" - since the altar above is precisely corresponding to the altar that is on the mountain. "], [], ["Avraham, Avraham: Since Avraham was immersed in the enthusiasm of the deed [and, so,] almost devoid of his physical senses, it was hence necessary to stop him with an alarming voice before he would turn back to listen."], ["Nor do anything to him: It is like the explanation of Rashi, that he should not even make an impression of blood like the matter of the blood of circumcision: For even if [a child] is not relevant to this commandment - such as if he is born circumcised - it is nevertheless a commandment to draw a drop of covenantal blood. But here He warned him also against this.", "That you fear God: This statement is wonderous! And was it not already known, even to everyone, that Avraham feared God in the most expansive way possible? And just the opposite - there was no great proof from this deed alone that Avraham always feared God, since it was in His hands to kill [him] even without Avraham's sacrifice! As behold, if a king of flesh and blood decrees upon a man to slaughter his son, it is impossible to resist it. For he knows that it is in the hands of the king to kill both of them, the father and the son. Rather the matter of the test is in two things: The first is that if a king commanded a simple person that has no acquaintance or business with the king to slaughter his son, it is obvious that he has nothing to do besides to go and fulfill the word of the king. But if [the king] says to his friend who is frequently with him to do this wonderous thing, it is obvious that he would not restrain himself from asking the king why and how; and maybe he would change his mind. So too was it possible with Avraham. As he was the friend of the Holy One, blessed be He, and he found the courage to request much concerning Sodom. But behold, when a decree like this about his son, who was like his own soul, came before him, he did not say a thing and went and did [it] without any question or hesitation. And this is as if he were not a particular friend, but rather with the fear of God like any person. So he did not say anything about that which related to himself. And this is a wonderous novelty, and see what I wrote on the book of Deuteronomy 4:10 (Haamek Davar on Deuteronomy 4:10).", "And you have not withheld, etc. from Me: And this is the second novelty: ", "And it is the reason for, \"nor do anything to him.\" For if the Holy One, blessed be He, had commanded him to slaughter and kill his son, he would have been obligated to do it whether he wanted to or not. But with God's command to bring him up as a burnt-offering - given that a burnt-offering is only willing, as it is written, \"according to your will\" - if so, if it had been from compulsion, Yitzchak would not have been sanctified as a burnt-offering. So he would have been permitted afterwards to inflict a blemish upon him. But since Avraham did it with love, with complete will to the point that Yitzchak was sanctified as a burnt-offering; if so, he did not withhold him from Him. And because of that, He warned him not to inflict a blemish upon him."], ["And behold, a ram after it had been caught: The word, after, has no meaning [here]. And Rashi explained, [it means] after the words [of the angel]. And likewise did Onkelos translate [it]. But if so, \"after,\" should have been written before, \"and behold, a ram.\" Rather it is referring to, \"had been caught,\" such that it was not caught in the thicket at first, but rather Avraham saw in front of his eyes that it got caught in the thicket. And the reason according to the straightforward meaning is that he would have had to have been concerned lest one of the passers-by stuck him there until he would return. But this would not be the case when he sees a ram walking wildly - it would be obvious that it is ownerless. But if so, it would be difficult to take it. Hence it was caught in the thicket in front of his eyes and he went and got it. "], ["The Lord will see: From this place He shall see, to oversee His world. For behold, here is the place of His Kingship, may He be blessed - as it is found in Rosh Hashanah (27a) [Chapter] 3, that we blast trumpets and a horn in the Temple, because it is stated (Psalms 98:6), \"With trumpets and the blast of the horn, raise a shout before the Lord, the King.\" ", "As it is said this day: After the giving of the Torah, when they were commanded to build the Temple there, such that there would be appearance of the face in the courtyard.", "On the mountain of the Lord, He will be seen (yiraeh): Yireh (will see) [can also be a reading of] yiraeh, as is known - the beginning of Tractate Chagigah (2a)."], [], ["And did not withhold your only son: Here it did not specify, \"from Me,\" like in the first statement (Genesis 22:12). Rather it is like its literal meaning - that he gave over the soul of his son for the glory and the will of the Holy One, blessed be He."], ["And I will surely multiply: The intent is not quantitative multiplication. For behold he was already blessed with [being] like the dust of the earth (Genesis 12:16). Rather this multiplication is largeness of the soul, like above 17:2. So here the seed of Avraham was blessed with the commandment of the sanctification of [God's] name - as it is found in Sanhedrin [in the] chapter [entitled] Ben Sorer ouMoreh, that Israel is commanded about the sanctification of [God's] name, but the nations of the world are not. And it is understood that this only glorifies Israel. For behold, a civilized person will not request from his fellow to cut off his hand for the sake of his [own] life. But that is not the case from his son, whom he loves like his [own] soul, and whom he knows about himself that he would do the same for the sake of his son's life. It is [hence] no wonder that it is likewise fitting that the son should do so for the sake of his father. It comes out that this desire shows [their] soulful love, since they are both like one body, and [that] he would give everything he has for his life. And so did the Holy One, blessed be He, command His children - who are His portion, may He be blessed and the bearers of His Kingship - to give over their lives on account of His name and His glory, which is, as it were, His life. It is as it is written (Numbers 14:21), \"However, just as I live and the Glory of the Lord fills the entire land,\" and as I have written in explantion of that verse there (Haamek Davar on Numbers 14:21) and in several places. [But] this is not the case with the nations of the world, as they are removed from Him, may He be blessed. And Avraham merited this deed so that his children would attain largeness of the soul to willingly give themselves over on account of the sanctification of [God's] name, may He be blessed. And God said that this multiplication would be in two aspects: The first is as the stars of the sky - these are the greats in knowledge, who shine in their generations like the stars of the sky. And they also give merit to the masses, in that which they give themselves over and are killed for the sanctification of [God's] name. And the second is and like the sand on the seashore - these are the masses of the people. When they come to the sanctification of [God's] name, they give themselves over with a good heart. And this is such that the idolaters are compared to the seas, as it is written in the book of Isaiah (17:12), \"they roar like the raging seas.\" And it is written in the Song of Songs (8:7), \"Great waters will not quench the love,\" which is referring to the idolaters. And the waves of the sea futilely appear as if they are flooding the sand around it. And in fact, [the sea] sometimes floods over many grains of sand surrounding it without number. Yet they are nevertheless broken on account of the sand. Likewise are the nations of the world not able to flood the largeness of their souls and their inner strength. And see Bava Batra 8 (7b) - as they explained the statement of David, \"I count them; they exceed the sand\" (Psalms 139:18), like this: \"Just like the sand [...] protects from the sea [etc.].\"", "And your descendants will inherit the gate of their enemies: In many places, the gate is the meeting place of sages and the greats of the province. So he was blessed that, in the end, it will occur that Israel will sit at the gates of the nations that pursued them in hatred."], ["And through your seed will be blessed, etc.: This is a blessing in of itself - that they should find grace and kindness in the eyes of the nations of the world to the point that they be blessed by them. ", "Because you have listened to My voice: This blessing is not because he did not withhold his son, but rather because he understood the voice of God. And he learned from His words that His will was to have a fixed sacrifice, like the law of communal altars - as I wrote above, [verse] 9 (Haamek Davar on Genesis 22:9). Hence his children merited that a thread of grace would be extended over them [when giving these sacrifices], like the principle of the one who occupies himself with Torah. As it is found in Avodah Zarah 3b, \"Anyone who occupies himself with Torah at night, a thread of kindness, etc.\" And we have already explained several times that the meaning of listening to the voice, is understanding and precise inference about [the speaker's] words. And see Deuteronomy 30:2, as we learned from there that it is necessary to explain it that way. And also see verse 20 there."], ["And Avraham returned: But it is not written, Yitzchak (returned with him). Onkelos already translated that he brought him to the study hall of Shem to study Torah. And it is reasonable to say that when God finished [saying], \"because you listened to My voice,\" he contemplated that this was the will of God - to occupy oneself with words of Torah. And even though Avraham studied with him, it is better that there be two places regarding contemplation about words of Torah, as it is found in Avodah Zarah 19a. 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