Bereshit (Genesis) Chapter 22

9And they came to the place of which God had spoken to him, and Abraham built the altar there and arranged the wood, and he bound Isaac his son and placed him on the altar upon 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:
and he bound: his hands and his feet behind him. The hands and the feet tied together is known as עִקֵידָה (Shab. 54a). And that is the meaning of עִקֻדִים (below 30:39), that their ankles were white; the place where they are bound was discernible (Bereishith Rabbathi).   וַיַּֽעֲקֹד: יָדָיו וְרַגְלָיו מֵאֲחוֹרָיו; הַיָּדַיִם וְרַגְלַיִם בְּיַחַד הִיא עֲקִידָה (שבת נ"ד), וְהוּא לְשׁוֹן עֲקֻדִּים, שֶׁהָיוּ קַרְסוּלֵיהֶם לְבָנִים, מָקוֹם שֶׁעוֹקְדִין אוֹתָן בּוֹ הָיָה נִכָּר:
10And Abraham stretched forth his hand and took the knife, to slaughter his son.   יוַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ וַיִּקַּ֖ח אֶת־הַמַּֽאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ:
11And an angel of God called to him from heaven and said, "Abraham! Abraham!" And he said, "Here I am."   יאוַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ יְהֹוָה֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם | אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי:
“Abraham! Abraham!”: This is an expression of affection, that He repeated his name. — [from Tos. Ber. ch. 1, Sifra Vayikra ch. 1]   אַבְרָהָם אַבְרָהָם: לְשׁוֹן חִבָּה הוּא, שֶׁכּוֹפֵל אֶת שְׁמוֹ:
12And he said, "Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now I know that you are a God fearing man, and 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:
Do not stretch forth: to slaughter [him]. He [Abraham] said to Him,“ If so, I have come here in vain. I will inflict a wound on him and extract a little blood.” He said to him,“ Do not do the slightest thing (מְאוּמָה) to him.” Do not cause him any blemish (מוּם) !- [from Gen. Rabbah 56:7]   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:
for now I know: Said Rabbi Abba: Abraham said to Him, “I will explain my complaint before You. Yesterday, You said to me (above 21:12): ‘for in Isaac will be called your seed,’ and You retracted and said (above verse 2): ‘Take now your son.’ Now You say to me, ‘ Do not stretch forth your hand to the lad.’” The Holy One, blessed be He, said to him (Ps. 89:35): “I shall not profane My covenant, neither shall I alter the utterance of My lips.” When I said to you,“ Take,” I was not altering the utterance of My lips. I did not say to you,“ Slaughter him,” but,“ Bring him up.” You have brought him up; [now] take him down. — [from Gen. Rabbah 56:8]   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.
for now I know: From now on, I have a response to Satan and the nations who wonder what is My love towards you. Now I have a reason (lit. an opening of the mouth), 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:
13And Abraham lifted up his eyes, and he saw, and lo! there was a ram, [and] after [that] it was caught in a tree by its horns. And Abraham went and took the ram and offered it up as a burnt offering instead of his son.   יגוַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶֽאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּֽעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ:
and lo! there was a ram: It was prepared for this since the six days of Creation. — [from Tan. Shelach 14]   וְהִנֵּה־אַיִל: מוּכָן הָיָה לְכָךְ מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית:
after: After the angel said to him, “ Do not stretch forth your hand,” he saw it as it [the ram] was caught. And that is why the Targum translates it: “ And Abraham lifted his eyes after these [words], i.e., after the angel said, ” Do not stretch forth your hand.“ (Other editions: and according to the Aggadah,” after all the words of the angel and the Shechinah and after Abraham’s arguments").   אַחַר: אַחֲרֵי שֶׁאָמַר לוֹ הַמַּלְאָךְ אַל תִּשְׁלַח יָדְךָ, רָאָהוּ כְּשֶׁהוּא נֶאֱחָז, וְהוּא שֶׁמְּתַרְגְּמִינָן וּזְקַף אַבְרָהָם יַת עֵינוֹהִי בָּתַר אִלֵּין:
in a tree: Heb. בסבך‏ַ, a tree. — [from Targum Onkelos]   בַּסְּבַךְ: אִילָן:
by its horns: For it was running toward Abraham, and Satan caused it to be caught and entangled among the trees. — [from Pirkei d’Rabbi Eliezer ch. 31]   בְּקַרְנָיו: שֶׁהָיָה רָץ אֵצֶל אַבְרָהָם, וְהַשָּׂטָן סוֹבְכוֹ וּמְעַרְבְּבוֹ בָאִילָנוֹת:
instead of his son: Since it is written: “and offered it up for a burnt offering,” nothing is missing in the text. Why then [does it say]: “instead of his son” ? Over every sacrificial act that he performed, he prayed, “May it be [Your] will that this should be deemed as if it were being done to my son: as if my son were slaughtered, as if his blood were sprinkled, as if my son were flayed, as if he were burnt and reduced to ashes.” - [from Tan. Shelach 14]   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:
14And Abraham named that place, The Lord will see, as it is said to this day: On the mountain, the Lord will be seen.   ידוַיִּקְרָ֧א אַבְרָהָ֛ם שֵֽׁם־הַמָּק֥וֹם הַה֖וּא יְהֹוָ֣ה | יִרְאֶ֑ה אֲשֶׁר֙ יֵֽאָמֵ֣ר הַיּ֔וֹם בְּהַ֥ר יְהֹוָ֖ה יֵֽרָאֶֽה:
The Lord will see: Its simple meaning is as the Targum renders: The Lord will choose and see for Himself this place, to cause His Divine Presence to rest therein and for offering sacrifices here.   ה' יִרְאֶה: פְּשׁוּטוֹ כְּתַרְגּוּמוֹ, ה' יִבְחַר וְיִרְאֶה לוֹ אֶת הַמָּקוֹם הַזֶּה לְהַשְׁרוֹת בּוֹ שְׁכִינָתוֹ וּלְהַקְרִיב כָּאן קָרְבָּנוֹת:
as it is said to this day: that [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:
to this day: the future days, like [the words] “until this day,” that appear throughout Scripture, for all the future generations who read this verse, will refer “until this day,” to the day in which they are living. The Midrash Aggadah (see Gen. Rabbah 56:9) [explains]: The Lord will see this binding to forgive Israel every year and to save them from retribution, in order that it will be said “on this day” in all future generations: “On the mountain of the Lord, Isaac’s ashes shall be seen, heaped up and standing for 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: