Bereshit (Genesis) Chapter 22

1It was after these words that God tested Abraham. He said to him, “Abraham!” and he replied devotedly, “Here I am. I am ready to do Your bidding.”   אוַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי:
אַחַר הַדְּבָרִים הָאֵלֶּה - It was after these words. Some of our rabbis say that it was after the words of Satan, who spoke accusingly and said, “From any meal that Abraham prepared, he did not offer before You even one bull or one ram!” God answered him: “Whatever he did was only for his son’s sake. If I were to say to him: ‘Sacrifice him before Me,’ he would not refuse.” Others say that it was after the words of Ishmael, who boasted to Isaac that he was circumcised at the age of 13 and yet did not object. Isaac answered him: “You threaten me by boasting how you gave up one limb. If the Holy One, blessed be He, would say to me: ‘Sacrifice yourself before Me,’ I would not refuse.”   אַחַר הַדְּבָרִים הָאֵלֶּה.  יֵשׁ מֵרַבּוֹתֵינוּ אוֹמְרִים (סנהדרין פ"ט) אַחַר דְּבָרָיו שֶׁל שָׂטָן, שֶׁהָיָה מְקַטְרֵג וְאוֹמֵר מִכָּל סְעוּדָה שֶׁעָשָׂה אַבְרָהָם לֹא הִקְרִיב לְפָנֶיךָ פַּר אֶחָד אוֹ אַיִל אֶחָד; אָמַר לוֹ כְּלוּם עָשָׂה אֶלָּא בִּשְׁבִיל בְּנוֹ, אִלּוּ הָיִיתִי אוֹמֵר לוֹ זְבַח אוֹתוֹ לְפָנַי לֹא הָיָה מְעַכֵּב; וְיֵשׁ אוֹמָרִים אַחַר דְּבָרָיו שֶׁל יִשְׁמָעֵאל, שֶׁהָיָה מִתְפָּאֵר עַל יִצְחָק שֶׁמָּל בֶּן י"ג שָׁנָה וְלֹא מִחָה, אָמַר לוֹ יִצְחָק בְּאֵבֶר א' אַתָּה מְיָרְאֵנִי? אִלּוּ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא זְבַח עַצְמְךָ לְפָנַי, לֹא הָיִיתִי מְעַכֵּב.
הִנֵּֽנִי - Here I am. Such is the response of the pious. It is an expression of humility and an expression of readiness.   הִנֵּֽנִי.  כָּךְ הִיא עֲנִיָּתָם שֶׁל חֲסִידִים, לְשׁוֹן עֲנָוָה הוּא וּלְשׁוֹן זִמּוּן:
2He said, “Please pass this ultimate test. Take your son, your only one, the one you love, Isaac. Take him and go away to the land of Moriah. Take him up there and prepare him as an ascent-offering on one of the mountains that I will designate to you.”   בוַיֹּ֡אמֶר קַח־נָ֠א אֶת־בִּנְךָ֨ אֶת־יְחִֽידְךָ֤ אֲשֶׁר־אָהַ֨בְתָּ֙ אֶת־יִצְחָ֔ק וְלֶ֨ךְ־לְךָ֔ אֶל־אֶ֖רֶץ הַמֹּֽרִיָּ֑ה וְהַֽעֲלֵ֤הוּ שָׁם֙ לְעֹלָ֔ה עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ:
קַח־נָא - Please take. The word נָא is here an expression of request. He said to him, “I beg of you, pass this test, so that people not say that the previous ones were of no substance.”   קַח־נָא.  אֵין נָא אֶלָּא לְשׁוֹן בַּקָשָׁה, אָמַר לוֹ בְּבַקָּשָׁה מִמְּךָ, עֲמֹד לִי בְּזֶה הַנִּסָּיוֹן, שֶׁלֹּא יֹאמְרוּ הָרִאשׁוֹנוֹת לֹא הָיָה בָהֶן מָמָּשׁ:
אֶת־בִּנְךָ - Your son. He answered Him, “I have two sons.” God said to him, “Your only one.” He answered Him, “This one is his mother’s only one, and this one is his mother’s only one.” God then said to him, “The one you love.” He replied, “I love them both,” at which God said, “Isaac.” And why did He not reveal this to him from the start? In order not to confuse him suddenly, and he would thus become bewildered and irrational, and also to make the command precious to him and to give him reward for each and every expression.   אֶת־בִּנְךָ.  אָמַר לוֹ שְׁנֵי בָנִים יֵשׁ לִי, אָמַר לוֹ אֶת יְחִידְךָ; אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ, אָמַר לוֹ אֲשֶׁר אָהַבְתָּ; אָמַר לוֹ שְׁנֵיהֶם אֲנִי אוֹהֵב, אָמַר לוֹ אֶת יִצְחָק (סנהדרין פ"ט). וְלָמָּה לֹא גִּלָּה לוֹ מִתְּחִלָּה? שֶׁלֹּא לְעַרְבְּבוֹ פִּתְאוֹם וְתָזוּחַ דַּעְתּוֹ עָלָיו וְתִטָּרֵף, וּכְדֵי לְחַבֵּב עָלָיו אֶת הַמִּצְוָה וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר:
אֶרֶץ המוריה - The land of Moriah. This is Jerusalem, and so we find in 2 Chronicles: 1 “to build the House of God in Jerusalem on Mount Moriah.” Our rabbis explained that it is called מֹרִיָּה because from there instruction (הוֹרָאָה) goes forth to Israel. But Onkelos translates it “the land of service,” relating to the ritual of incense, which includes myrrh (מוֹר), nard, and other spices.   אֶרֶץ המוריה.  יְרוּשָׁלַיִם, וְכֵן בְּדִבְרֵי הַיָּמִים לִבְנוֹת אֶת בֵּית ה' בִּירוּשָׁלִַם בְּהַר הַמּוֹרִיָּה (דברי הימים ב ג'). וְרַבּוֹתֵינוּ פֵּרְשׁוּ עַל שֵׁם שֶׁמִּשָּׁם הוֹרָאָה יוֹצְאָה לְיִשְׂרָאֵל. וְאֻנְקְלוֹס תִּרְגְּמוֹ עַל שֵׁם עֲבוֹדַת הַקְּטֹרֶת שֶׁיֵּשׁ בּוֹ מוֹר נֵרְדְּ וּשְׁאָר בְּשָׂמִים:
וְהַֽעֲלֵהוּ - Take him up. He did not say to him, “Slaughter him,” because the Holy One, blessed be He, did not wish him to be slaughtered, but only to be brought up the mountain to be designated an ascent-offering, and once Abraham had brought him up, God told him, “Take him down.”   וְהַֽעֲלֵהוּ.  לֹא אָמַר לוֹ שְׁחָטֵהוּ, לְפִי שֶׁלֹּא הָיָה חָפֵץ הַקָּדוֹשׁ בָּרוּךְ הוּא לְשָׁחֳטוֹ אֶלָּא לְהַעֲלֵהוּ לָהָר לַעֲשׂוֹתוֹ עוֹלָה, וּמִשֶּׁהֶעֱלָהוּ אָמַר לוֹ הוֹרִידֵהוּ:
אַחַד הֶֽהָרִים - One of the mountains. The Holy One, blessed be He, makes the righteous wonder about their mission and only afterwards reveals it to them – and all this so as to increase their reward. Similarly we find: “Go… to the land that I will show you,” 2 and similarly regarding Jonah: “and admonish it with the admonition that I will tell you.” 3   אַחַד הֶֽהָרִים.  הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֵא הַצַּדִּיקִים וְאַחַר כָּךְ מְגַלֶּה לָהֶם; וְכָל זֶה כְּדֵי לְהַרְבּוֹת שְׂכָרָן, וְכֵן אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ (בראשית י"ב), וְכֵן בְּיוֹנָה וּקְרָא עָלֶיהָ אֶת הַקְּרִיאָה (יונה ג ב):
3Abraham got up early in the morning and saddled his donkey himself. He took his two young men, Eliezer and Ishmael, with him, together with his son Isaac. Abraham chopped wood for the offering, and rose and set out for the place that God had told him.   גוַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַיַּֽחֲבשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קָם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָֽאֱלֹהִֽים:
וַיַּשְׁכֵּם - He got up early. He was eager to fulfill the commandment.   וַיַּשְׁכֵּם.  נִזְדָּרֵז לַמִּצְוָה (פסחים ד'):
וַיַּֽחֲבשׁ - He saddled. He himself did it and did not command one of his servants to do it, because love overrides the dictates of standard conduct.   וַיַּֽחֲבשׁ.  הוּא בְעַצְמוֹ, וְלֹא צִוָּה לְאֶחָד מֵעֲבָדָיו, שֶׁהָאַהֲבָה מְקַלְקֶלֶת הַשּׁוּרָה:
אֶת־שְׁנֵי נְעָרָיו - His two young men. Ishmael and Eliezer. He took both of them because an important person may not travel without two attendants, for should one of them need to relieve himself and therefore move away, the other will remain with him.   אֶת־שְׁנֵי נְעָרָיו.  יִשְׁמָעֵאל וֶאֱלִיעֶזֶר, שֶׁאֵין אָדָם חָשׁוּב רַשַּׁאי לָצֵאת לַדֶּרֶךְ בְּלֹא ב' אֲנָשִׁים (בראשית רבה), שֶׁאִם יִצְטָרֵךְ הָאֶחָד לִנְקָבָיו וְיִתְרַחֵק, יִהְיֶה הַשֵּׁנִי עִמּוֹ:
וַיְבַקַּע - He chopped. Onkelos translates this as וְצַלַּח, which has a similar meaning to: they split (וְצָלְחוּ) the Jordan” 4 – connoting splitting; “fender” in Old French.   וַיְבַקַּע.  תַּרְגּוּם וְצַלַּח, כְּמוֹ וְצָלְחוּ הַיַּרְדֵּן (שמואל ב' י"ט), לְשׁוֹן בִּקּוּעַ, פינדר"א בלע"ז:
4On the third day of the journey, Abraham raised his eyes and saw the place from afar.   דבַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵֽרָחֹֽק:
בַּיּוֹם הַשְּׁלִישִׁי - On the third day. Why did God delay showing it to him immediately? So that people should not say, “God suddenly stunned and confused him, causing him to be irrational, but if he would have had time to reflect in his mind he would not have done it.”   בַּיּוֹם הַשְּׁלִישִׁי.  לָמָה אֵחַר מִלְּהַרְאוֹתוֹ מִיָּד? כְּדֵי שֶׁלֹּא יֹאמְרוּ הֲמָמוֹ וְעִרְבְּבוֹ פִּתְאוֹם וְטָרַף דַּעְתּוֹ, וְאִלוּ הָיָה לוֹ שָׁהוּת לְהִמָּלֵךְ אֶל לִבּוֹ לֹא הָיָה עוֹשֶׂה:
וַיַּרְא אֶת־הַמָּקוֹם - And saw the place. He saw a cloud attached to the top of the mountain.   וַיַּרְא אֶת־הַמָּקוֹם.  רָאָה עָנָן קָשׁוּר עַל הָהָר:
5Abraham said to his young men, “You stay here with the donkey, while I and Isaac, the young man, go a short distance over there. We will prostrate ourselves in prayer and then return to you.”   הוַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבֽוּ־לָכֶ֥ם פֹּה֙ עִם־הַֽחֲמ֔וֹר וַֽאֲנִ֣י וְהַנַּ֔עַר נֵֽלְכָ֖ה עַד־כֹּ֑ה וְנִשְׁתַּֽחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם:
עַד־כֹּה - Over there. This means a short distance, to the place that is ahead of us. The aggadic explanation is: “I will go and see how will be fulfilled that which the Omnipresent told me, ‘Thus (כֹּה) will be your descendants.’” 5   עַד־כֹּה.  כְּלוֹמַר דֶּרֶךְ מֻעָט לַמָּקוֹם אֲשֶׁר לְפָנֵינוּ. וּמִדְרַשׁ אַגָּדָה אֶרְאֶה הֵיכָן הוּא מַה שֶּׁאָמַר לִי הַמָּקוֹם כֹּה יִהְיֶה זַרְעֶךָ:
וְנָשׁוּבָה - And we will return. He unwittingly prophesied that they would both return.   וְנָשׁוּבָה.  נִתְנַבֵּא שֶׁיָּשׁוּבוּ שְׁנֵיהֶם:
6Abraham took the wood for the ascent-offering and placed it on his son, Isaac. He took the fire and knife in his hand, and the two of them walked on together.   ווַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָֽעֹלָ֗ה וַיָּ֨שֶׂם֙ עַל־יִצְחָ֣ק בְּנ֔וֹ וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַמַּֽאֲכֶ֑לֶת וַיֵּֽלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו:
הַמַּֽאֲכֶלֶת - means “the knife,” so called because it consumes (אוֹכֶלֶת) the flesh, as we find: “My sword will devour (תֹּאכַל) their flesh,” 6 and because it makes the meat fit for eating (אֲכִילָה). Another explanation: This knife specifically was so called because the Israelites still “eat” (אוֹכְלִים) of the reward given for it.   הַמַּֽאֲכֶלֶת.  סַכִּין, עַל שֵׁם שֶׁאוֹכֶלֶת אֶת הַבָּשָׂר, כְּמָה דְתֵימָא וְחַרְבִּי תֹּאכַל בָּשָׂר (דברים ל"ב), וְשֶׁמַּכְשֶׁרֶת בָּשָׂר לַאֲכִילָה. דָּבָר אַחֵר זֹאת נִקְרֵאת מַאֲכֶלֶת עַל שֵׁם שֶׁיִּשְׂרָאֵל אוֹכְלִים מַתַּן שְׂכָרָהּ:
וַיֵּֽלְכוּ שְׁנֵיהֶם יַחְדָּֽו - And the two of them walked on together. Abraham, who knew that he was going to slaughter his son, went willingly and joyfully, just like Isaac who did not realize this.   וַיֵּֽלְכוּ שְׁנֵיהֶם יַחְדָּֽו.  אַבְרָהָם שֶׁהָיָה יוֹדֵעַ שֶׁהוֹלֵךְ לִשְׁחֹט אֶת בְּנוֹ הָיָה הוֹלֵךְ בְּרָצוֹן וְשִׂמְחָה כְּיִצְחָק, שֶׁלֹּא הָיָה מַרְגִּישׁ בַּדָּבָר:
7Isaac said to Abraham, his father, “My father!” and he replied, “Here I am, my son.” Isaac said, “The fire and the wood are here, but where is the lamb for the ascent-offering?”   זוַיֹּ֨אמֶר יִצְחָ֜ק אֶל־אַבְרָהָ֤ם אָבִיו֙ וַיֹּ֣אמֶר אָבִ֔י וַיֹּ֖אמֶר הִנֶּ֣נִּי בְנִ֑י וַיֹּ֗אמֶר הִנֵּ֤ה הָאֵשׁ֙ וְהָ֣עֵצִ֔ים וְאַיֵּ֥ה הַשֶּׂ֖ה לְעֹלָֽה:
8Abraham replied, “God will see to a lamb for an ascent-offering, and if He does not, then you, my son, will be the offering.” The two of them walked on together.   חוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם אֱלֹהִ֞ים יִרְאֶה־לּ֥וֹ הַשֶּׂ֛ה לְעֹלָ֖ה בְּנִ֑י וַיֵּֽלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו:
יִרְאֶה־לּוֹ הַשֶּׂה - [God] will see to a lamb. In other words: He will look and choose for Himself the lamb, and if there is no lamb – לְעֹלָה בְּנִי – “for an ascent-offering, my son,” i.e., my son will be the ascent-offering. And even though Isaac now understood that he was going to be slaughtered – “the two of them walked on together” with equal heart and enthusiasm to fulfill God’s will.   יִרְאֶה־לּוֹ הַשֶּׂה.  כְּלוֹמַר יִרְאֶה וְיִבְחַר לוֹ הַשֶּׂה, וְאִם אֵין שֶׂה, לעולה בני. וְאַף עַל פִּי שֶׁהֵבִין יִצְחָק שֶׁהוּא הוֹלֵךְ לְהִשָּׁחֵט, וַיֵּֽלְכוּ שְׁנֵיהֶם יַחְדָּֽו בְּלֵב שָׁוֶה:
9When they came to the place that God had told him, Abraham built the altar there and arranged the wood. He then bound Isaac, his son, tying his hands and feet behind him, and placed him on the altar, on top of the wood.   טוַיָּבֹ֗אוּ אֶל־הַמָּקוֹם֘ אֲשֶׁ֣ר אָֽמַר־ל֣וֹ הָֽאֱלֹהִים֒ וַיִּ֨בֶן שָׁ֤ם אַבְרָהָם֙ אֶת־הַמִּזְבֵּ֔חַ וַיַּֽעֲרֹ֖ךְ אֶת־הָֽעֵצִ֑ים וַיַּֽעֲקֹד֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ וַיָּ֤שֶׂם אֹתוֹ֙ עַל־הַמִּזְבֵּ֔חַ מִמַּ֖עַל לָֽעֵצִֽים:
וַיַּֽעֲקֹד - He bound - his hands and feet behind him. Tying hands and feet together is called עֲקֵדָה “binding.” It is related to עֲקֻדִּים, 7 animals so called because their ankles were striped white, thus making the place where they are bound conspicuous.   וַיַּֽעֲקֹד.  יָדָיו וְרַגְלָיו מֵאֲחוֹרָיו; הַיָּדַיִם וְרַגְלַיִם בְּיַחַד הִיא עֲקִידָה (שבת נ"ד), וְהוּא לְשׁוֹן עֲקֻדִּים, שֶׁהָיוּ קַרְסוּלֵיהֶם לְבָנִים, מָקוֹם שֶׁעוֹקְדִין אוֹתָן בּוֹ הָיָה נִכָּר:
10Abraham stretched out his hand and took the knife to slaughter his son.   יוַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ וַיִּקַּ֖ח אֶת־הַמַּֽאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ:
11An angel of God then called to him from heaven and said affectionately, “Abraham! Abraham!” and he replied, “Here I am.”   יאוַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ יְהֹוָה֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם | אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי:
אַבְרָהָם אַבְרָהָם - Abraham! Abraham! This is an expression of affection because it repeats his name.   אַבְרָהָם אַבְרָהָם.  לְשׁוֹן חִבָּה הוּא, שֶׁכּוֹפֵל אֶת שְׁמוֹ:
12The angel said, “Do not raise your hand against the young man to slaughter him! Do nothing to him! For now that you have passed this test, I know that you fear God—since you did not withhold your son, your only one, from Me.”   יבוַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָה כִּ֣י | עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִֽידְךָ֖ מִמֶּֽנִּי:
אַל־תִּשְׁלַח - Do not (lit.) stretch out [your hand] - to slaughter him. Abraham said to the angel, “If so, I came here for nothing. Let me at least wound him and draw a little blood from him.” The angel answered him, “Do nothing (מְאוּמָה) to him” – i.e., do not inflict him with a blemish (מוּם).   אַל־תִּשְׁלַח.  לִשְׁחֹט; אָמַר לוֹ אִם כֵּן לְחִנָּם בָּאתִי לְכָאן, אֶעֱשֶׂה בּוֹ חַבָּלָה וְאוֹצִיא מִמֶּנוּ מְעַט דָּם, אָמַר לוֹ אל תעש לו מאומה – אַל תַּעַשׂ בּוֹ מוּם:
כִּי עַתָּה יָדַעְתִּי - For now I know. Rabbi Abba said: Abraham said to God, “Let me explain before You my previous statement: Previously You told me, ‘for only those born through Isaac will be considered your descendants’; 8 You later said, ‘Please take your son’; 9 and now You say, ‘Do not raise your hand against the young man!’” The Holy One, blessed be He, answered him: “I am not profaning My covenant, nor am I changing the utterance of My lips. When I told you, ‘Take your son,’ I was not changing My utterance, since I did not tell you, ‘slaughter him,’ but ‘take him up.’ You took him up; now take him down.”   כִּי עַתָּה יָדַעְתִּי.  אָמַר רַבִּי אַבָּא, אָמַר לוֹ אַבְרָהָם אֲפָרֵשׁ לְפָנֶיךָ אֶת שִׂיחָתִי, אֶתְמוֹל אָמַרְתָּ לִי כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, וְחָזַרְתָּ וְאָמַרְתָּ קַח נָא אֶת בִּנְךָ, עַכְשָׁו אַתָּה אוֹמֵר אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה (תהילים פ"ט); כְּשֶׁאָמַרְתִּי לְךָ "קַח", מוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה – לֹא אָמַרְתִּי לְךָ שְׁחָטֵהוּ אֶלָּא הַעֲלֵהוּ, אַסַּקְתֵּיהּ, אַחְתֵּיהּ.
כִּי עַתָּה יָדַעְתִּי - For now I know - i.e., from now on I have a response for Satan and for the nations who wonder what warrants My great affection for you. Now I have justification, for they see “that you fear God.”   כִּי עַתָּה יָדַעְתִּי.  מֵעַתָּה יֵשׁ לִי מַה לְּהָשִׁיב לַשָּׂטָן וְלָאֻמּוֹת הַתְּמֵהִים מַה הִיא חִבָּתִי אֶצְלְךָ; יֵשׁ לִי פִּתְחוֹן פֶּה עַכְשָׁו, שֶׁרוֹאִים כִּי יְרֵא אֱלֹהִים אַתָּה:
13Abraham raised his eyes, looking for an animal to sacrifice, and he caught sight of a ram entangled by its horns in a thicket. Abraham went and took the ram, and offered it up as an ascent-offering in his son’s stead.   יגוַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶֽאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּֽעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ:
וְהִנֵּה־אַיִל - (lit.) Behold, a ram. It was designated for this since the six days of Creation.   וְהִנֵּה־אַיִל.  מוּכָן הָיָה לְכָךְ מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית:
אַחַר - (lit.) After this - i.e., after the angel said to him, “Do not raise your hand,” he saw it when it was entangled. This is also how we translate it according to Onkelos: וּזְקַף אַבְרָהָם יַת עֵינוֹהִי בָּתַר אִלֵּין “Abraham raised his eyes after these words.” According to the aggadah, it means: after all the words of the angel and the Divine Presence and after Abraham’s arguments.   אַחַר.  אַחֲרֵי שֶׁאָמַר לוֹ הַמַּלְאָךְ אַל תִּשְׁלַח יָדְךָ, רָאָהוּ כְּשֶׁהוּא נֶאֱחָז, וְהוּא שֶׁמְּתַרְגְּמִינָן וּזְקַף אַבְרָהָם יַת עֵינוֹהִי בָּתַר אִלֵּין:
בַּסְּבַךְ - In a thicket - a tree.   בַּסְּבַךְ.  אִילָן:
בְּקַרְנָיו - By its horns - for it was running towards Abraham, but Satan ensnared it and confused it among the trees to impede it.   בְּקַרְנָיו.  שֶׁהָיָה רָץ אֵצֶל אַבְרָהָם, וְהַשָּׂטָן סוֹבְכוֹ וּמְעַרְבְּבוֹ בָאִילָנוֹת:
תַּחַת בְּנֽוֹ - In his son’s stead. Once it has written, “and offered it up as a ascent-offering,” there is apparently nothing else missing in the verse. What, then, is the significance of “in his son’s stead”? The answer is: With every sacrificial act that he did to the lamb, he prayed and said, “May it be Your will that this act be considered as if it was done to my son – as if my son were slaughtered, as if his blood were sprinkled, as if he were skinned, and as if he were burned up and became ashes.”   תַּחַת בְּנֽוֹ.  מֵאַחַר שֶׁכָּתוּב וַיַּעֲלֵהוּ לְעֹלָה, לֹא חָסֵר הַמִּקְרָא כְּלוּם, מַהוּ תַּחַת בְּנוֹ? עַל כָּל עֲבוֹדָה שֶׁעָשָׂה מִמֶּנּוּ הָיָה מִתְפַּלֵּל וְאוֹמֵר יְהִי רָצוֹן שֶׁתְּהֵא זוֹ כְּאִלּוּ הִיא עֲשׂוּיָה בִּבְנִי, כְּאִלּוּ בְּנִי שָׁחוּט, כְּאִלּוּ דָּמוֹ זָרוּק, כְּאִלּוּ הוּא מֻפְשָׁט, כְּאִלּוּ הוּא נִקְטָר וְנַעֲשֶׂה דֶּשֶׁן:
14Abraham named that site “God will see,” praying, “May God select this place as the site of the Temple, where He will manifest Himself to His people.” Since God indeed had designated this mountain for this purpose, it is said to this day, “On God’s Mountain, Mount Moriah, He can be seen.”   ידוַיִּקְרָ֧א אַבְרָהָ֛ם שֵֽׁם־הַמָּק֥וֹם הַה֖וּא יְהֹוָ֣ה | יִרְאֶ֑ה אֲשֶׁר֙ יֵֽאָמֵ֣ר הַיּ֔וֹם בְּהַ֥ר יְהֹוָ֖ה יֵֽרָאֶֽה:
ה' יִרְאֶה - The straightforward meaning is as Onkelos translates it: God will choose and designate (יִרְאֶה) this place for Himself as an abode for His Divine Presence and for offering sacrifices here.   ה' יִרְאֶה.  פְּשׁוּטוֹ כְּתַרְגּוּמוֹ, ה' יִבְחַר וְיִרְאֶה לוֹ אֶת הַמָּקוֹם הַזֶּה לְהַשְׁרוֹת בּוֹ שְׁכִינָתוֹ וּלְהַקְרִיב כָּאן קָרְבָּנוֹת:
אֲשֶׁר יֵֽאָמֵר הַיּוֹם - means: People in future generations will say about it, “On this mountain the Holy One, blessed be He, appears to His people.”   אֲשֶׁר יֵֽאָמֵר הַיּוֹם.  שֶׁיֹּאמְרוּ לִימֵי הַדּוֹרוֹת עָלָיו בְּהַר זֶה יֵרָאֶה הַקָּדוֹשׁ בָּרוּךְ הוּא לְעַמּוֹ:
הַיּוֹם - (lit.) Today - means: in future days; similar to עַד הַיּוֹם הַזֶּה “to this day” wherever it occurs in Scripture, that all future generations who read that verse say “to this day” regarding the day when they presently exist. The aggadic explanation of the verse is: God will regard this binding of Isaac as a merit with which to forgive the people of Israel every year and to save them from punishment, so that it may be said “on this day” – in all future generations – “on the mountain of God will be seen” the ashes of Isaac as though piled up, serving as atonement.   הַיּוֹם.  הַיָּמִים הָעֲתִידִין, כְּמוֹ עַד הַיּוֹם הַזֶּה שֶׁבְּכָל הַמִּקְרָא, שֶׁכָּל הַדּוֹרוֹת הַבָּאִים הַקּוֹרְאִים אֶת הַמִּקְרָא הַזֶּה אוֹמְרִים עַד הַיּוֹם הַזֶּה עַל הַיוֹם שֶׁעוֹמְדִים בּוֹ. וּמִדְרַשׁ אַגָּדָה ה' יִרְאֶה עֲקֵדָה זוֹ לִסְלֹחַ לְיִשְׂרָאֵל בְּכָל שָׁנָה וּלְהַצִּילָם מִן הַפֻּרְעָנוּת, כְּדֵי שֶׁיֵּאָמֵר הַיּוֹם הַזֶּה – בְּכָל הַדּוֹרוֹת הַבָּאִים – בְּהַר ה' יֵרָאֶה אֶפְרוֹ שֶׁל יִצְחָק צָבוּר וְעוֹמֵד לְכַפָּרָה:
15The angel of God called to Abraham from heaven a second time,   טווַיִּקְרָ֛א מַלְאַ֥ךְ יְהֹוָ֖ה אֶל־אַבְרָהָ֑ם שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם:
16and said, “God declares, ‘By Myself I swear: Because you did this thing, and did not withhold your son, your only one,   טזוַיֹּ֕אמֶר בִּ֥י נִשְׁבַּ֖עְתִּי נְאֻם־יְהֹוָ֑ה כִּ֗י יַ֚עַן אֲשֶׁ֤ר עָשִׂ֨יתָ֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וְלֹ֥א חָשַׂ֖כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידֶֽךָ:
17I will bless you and bless your son, and greatly increase your offspring as the stars of the sky and the grains of sand on the seashore, and your descendants will take possession of their enemies’ cities.   יזכִּֽי־בָרֵ֣ךְ אֲבָֽרֶכְךָ֗ וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶת־זַרְעֲךָ֙ כְּכֽוֹכְבֵ֣י הַשָּׁמַ֔יִם וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹֽיְבָֽיו:
בָרֵךְ אֲבָֽרֶכְךָ - I will greatly bless you. The verb ברך is repeated, implying one blessing for the father and one for the son.   בָרֵךְ אֲבָֽרֶכְךָ.  אַחַת לָאָב וְאַחַת לַבֵּן:
וְהַרְבָּה אַרְבֶּה - And I will greatly increase. The verb רבה is repeated, implying once for the father and once for the son.   וְהַרְבָּה אַרְבֶּה.  אַחַת לָאָב וְאַחַת לַבֵּן:
18All the nations of the world will be blessed through your descendants—because you heeded My voice.’”   יחוְהִתְבָּֽרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֣י הָאָ֑רֶץ עֵ֕קֶב אֲשֶׁ֥ר שָׁמַ֖עְתָּ בְּקֹלִֽי:
19Abraham returned to his young men, and together they set out and went to Beersheba. Abraham remained for a short time in Beersheba.   יטוַיָּ֤שָׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּֽלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע:
וַיָּשָׁב אַבְרָהָם בִּבְאֵר שָׁבַע - Abraham (lit.) dwelled in Beersheba. This does not mean actually dwelling there, but just staying there on his way home, for he was in fact living in Hebron, inasmuch as 12 years before the binding of Isaac he had left Beersheba and gone to Hebron, as it says: “Abraham sojourned in Philistia for many years” 10 – more than the previous years in Hebron – and they were 26 years and not more, as we explained above. 11   וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע.  לֹא יְשִׁיבָה מַמָּשׁ, שֶׁהֲרֵי בְּחֶבְרוֹן הָיָה יוֹשֵׁב, י"ב שָׁנִים לִפְנֵי עֲקֵדָתוֹ שֶׁל יִצְחָק יָצָא מִבְּאֵר שֶׁבַע וְהָלַךְ לוֹ לְחֶבְרוֹן, כְּמוֹ שֶׁנֶּאֱמַר וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים, מְרֻבִּים מִשֶּׁל חֶבְרוֹן הָרִאשׁוֹנִים, וְהֵם כ"ו שָׁנָה, כְּמוֹ שֶׁפֵּרַשְׁנוּ לְמַעְלָה:
20It was after these words that Abraham was told by God: “Milkah, too, has borne sons to your brother, Nachor:   כוַיְהִ֗י אַֽחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּ֠ה יָֽלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ:
אַֽחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד וגו' - It was after these words that [Abraham] was told… When he returned from Mount Moriah, Abraham was pondering and said, “If my son had indeed been slaughtered, he would have already passed away without children. I should have married him to one of the daughters of Aner, Eshkol, or Mamre.” Therefore the Holy One, blessed be He, informed him that Rebecca, Isaac’s intended spouse, had been born. This, then, is the meaning of הַדְּבָרִים הָאֵלֶּה: After the thoughts (הִרְהוּרֵי דְבָרִים) that transpired because of the binding of Isaac.   אַֽחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד וגו'.  בְּשׁוּבוֹ מֵהַר הַמּוֹרִיָה הָיָה אַבְרָהָם מְהַרְהֵר וְאוֹמֵר אִלּוּ הָיָה בְנִי שָׁחוּט כְּבָר, הָיָה הוֹלֵךְ בְּלֹא בָנִים, הָיָה לִי לְהַשִּׂיאוֹ אִשָּׁה מִבְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא, בִּשְּׂרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנּוֹלְדָה רִבְקָה בַת זוּגוֹ, וְזֶהוּ הדברים האלה, הִרְהוּרֵי דְּבָרִים שֶׁהָיוּ עַל יְדֵי עֲקֵדָה:
גַם־היא - (lit.) She too. She also had the same number of families as Abraham’s families, i.e., 12. Just as Abraham had 12 tribes who came from Jacob – eight sons from the principal wives and four sons from the bondwomen, these, too, were eight sons from the principal wives and four sons from the concubine.   גַם־היא.  אַף הִיא הִשְׁוָת מִשְׁפְּחוֹתֶיהָ לְמִשְׁפְּחוֹת אַבְרָהָם י"ב, מָה אַבְרָהָם י"ב שְׁבָטִים שֶׁיָּצְאוּ מִיַּעֲקֹב, ח' בְּנֵי הַגְּבִירוֹת וד' בְּנֵי שְׁפָחוֹת, אַף אֵלּוּ ח' בְּנֵי גְּבִירוֹת וְד' בְּנֵי פִּילֶגֶשׁ:
21Utz, his firstborn; Buz, his brother; Kemu’el, the father of Aram;   כאאֶת־ע֥וּץ בְּכֹר֖וֹ וְאֶת־בּ֣וּז אָחִ֑יו וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם:
22Kesed; Chazo; Pildash; Yidlaf; and Bethuel.   כבוְאֶת־כֶּ֣שֶׂד וְאֶת־חֲז֔וֹ וְאֶת־פִּלְדָּ֖שׁ וְאֶת־יִדְלָ֑ף וְאֵ֖ת בְּתוּאֵֽל:
23Bethuel has a daughter, Rebecca. Milkah bore these eight sons to Nachor, Abraham’s brother.   כגוּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה שְׁמֹנָ֥ה אֵ֨לֶּה֙ יָֽלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר אֲחִ֥י אַבְרָהָֽם:
וּבְתוּאֵל יָלַד אֶת־רִבְקָה - Bethuel has a daughter, Rebecca. All this lineage was written only for the sake of this verse. End of Parashat Vayera   וּבְתוּאֵל יָלַד אֶת־רִבְקָה.  כָּל הַיִּחוּסִין הַלָּלוּ לֹא נִכְתְּבוּ אֶלָּא בִּשְׁבִיל פָּסוּק זֶה:
24And his concubine, whose name was Re’umah, also bore children: Tevach, Gacham, Tachash, and Ma’achah.”   כדוּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־הִוא֙ אֶת־טֶ֣בַח וְאֶת־גַּ֔חַם וְאֶת־תַּ֖חַשׁ וְאֶת־מַֽעֲכָֽה: