## Rabbeinu Bahya, Bereshit

###### Rabbeinu Bahya, Bereshit 22:1:1
[Rabbeinu Bahya, Bereshit 22:1:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:1:1)

**והאלהים נסה את אברהם.** זו היא פרשת העקדה אשר ישראל בטוחים להיות זכות העקדה מגין עליהם בכל דור ודור. ואין הנסיון ח"ו אצל ה' יתברך אלא אצל הבריות להודיע גודל מעלת הצדיק או הנביא. וכן אמר הכתוב (תהילים י״א:ה׳) ה' צדיק יבחן. ומה שנסמכה עקדה לפרשת אבימלך אומר במדרש נסה לשון זעף כדמתרגמינן זעפים נסיסים. וזה כנגד מה שהכעיס להקב"ה בשבע כבשות שנתן לאבימלך שכנגדן נענשו בניו שישב ארון הברית בשדה פלשתים שבעה חדשים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והאלוקים נסה את אברהם, “and G’d had tested Avraham.” This is the portion dealing with the binding of Yitzchak, an event which is the cornerstone of the Jewish faith throughout the ages. Jews have placed their trust in their eternal future in the merit accumulated by both Avraham and Yitzchak as protecting them against extermination by their enemies. 
We must not make the mistake of thinking that G’d tested Avraham in order to find out for Himself how Avraham would respond to this trial. It was a “test” only when viewed from the vantage point of his contemporaries who could not have known in advance how Avraham would respond to a trial which conflicted so absolutely with everything he thought he knew about what G’d wanted from man. G’d used this “test” in order to demonstrate to the people of his own time as well as to his descendants the greatness of this man’s devotion to G’d. He did not flinch for a moment nor even argue with G’d as he had done when advised of the impending judgment of the people of Sodom. We read of a general principle that G’d tests the righteous in Psalms 11,5 ה' צדיק יבחן, “G’d will examine (test) the righteous.” 
The reason why this paragraph follows the report about what happened to Avraham and Sarah when they were in Gerar with Avimelech has been explained in the Midrash. The word נסה is an expression similar to זעף, “to be angry, displeased.” Onkelos translates it thus in 40,6 where he explains the word זועפים as נסיסים. G’d had been displeased with the oath Avraham swore to Avimelech guaranteeing future immunity of Avimelech’s offspring from incursions by Avraham’s descendants. He should not have given the seven sheep to Avimelech. Eventually, (during the time of the High Priest Eli) the Holy Ark was captured and remained in the hands of the Philistines for seven months before the latter returned it having found that it was a source of curse for them. (compare Bereshit Rabbah 54,4).


###### Rabbeinu Bahya, Bereshit 22:1:2
[Rabbeinu Bahya, Bereshit 22:1:2](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:1:2)

**ודע**כי נסיון העקדה היה לפרסם בעמים גודל חיוב היראה והאהבה בש"י. כי האהבה על ג' חלקים. **האחד** מי שאוהב את המלך ומתוך אהבתו יספר בשבחיו ויפרסם מעלותיו תמיד כל היום ויודיע לכל את גבורותיו. אבל לא היה חוסר מממונו כלום בשביל אהבתו. **השני** מי שאוהב אותו יותר מן הראשון יספר בשבחיו ויתן כל ממונו בשבילו אבל לא ימסור עצמו למיתה בשבילו. **השלישי** מי שאוהב אותו יותר משניהם יספר בשבחיו ויתן כל ממונו בשבילו וימסור עצמו למיתה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The incident of the binding of Yitzchak was designed to demonstrate the extent of Avraham’s reverence for G’d as well as his love for G’d. Love is something which can exist on three levels: 
1) Someone loves his king and because he loves him he tells others about the king’s virtues and his accomplishments. Such a tribute to his king does not involve the one who extols the king’s virtues in any sacrifice. It does not cost him a penny to tell others complimentary things about his king. 
2) Love on a higher level is someone who spends a great deal of his own money to make his king popular; however, even he draws the line at laying down his life on behalf of that king. 
3) This subject not only tells the world about the greatness of his king and spends all his money advertising this fact, but he is also prepared to lay down his own life on behalf of his king.


###### Rabbeinu Bahya, Bereshit 22:1:3
[Rabbeinu Bahya, Bereshit 22:1:3](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:1:3)

והנה אברהם היה שלם בג' חלקים אלה. **האחד** ספר בשבחיו של מלכי המלכים הקב"ה ופרסם אלהותו ויחודו בעולם כענין שכתוב ויקרא שם בשם ה' אל עולם. לפי שאנשי דורו היו נותנים הנהגת העולם אל הכוכבים והמזלות והוא היה מדריכם בדרך האמת ומודיעם המנהיג היחיד שהוא אל עולם וכמאמר אליפז (איוב ה׳:ח׳) ואל אלהים אשים דברתי. יאמר כי הנהגת העולם אל ישימנה לכחות הגלגלים ולצבא השמים רק לש"י. **השני** פזר נתן לאביונים בשביל אהבת ה' יתברך הוא. שהיה בעל אכסניא ופתחו פתוח לכל עובר ושב. וכן אמרו במדרש ד' פתחים היו לו לביתו של אברהם והיו לד' רוחות העולם וכל מי שנכנס בפתח זה יוצא בפתח אחר כדי שלא יתבייש מפני עוברי דרכים. וכן נרמז בכתוב ויטע אש"ל בבאר שבע. ודרשו רז"ל אכילה שכיבה לויה. ולא עוד אלא שהיה מחזר אחריהם ורץ לקראתם שנאמר וירץ לקראתם. ועליו אמר הכתוב (משלי י״א:כ״ד) יש מפזר ונוסף עוד. ואין ספק כי היה נותן את כל הון ביתו באהבת ה' יתברך. **הג'** מסר עצמו למיתה בשביל אהבת ה' כשהושלך לכבשן האש על קדושת ה' יתברך. ולפי שהשיג מדריגת האהבה ועבר על ג' החלקים קראו הש"י אברהם אוהבי. אבל בענין זה של העקדה הראה אברהם תוקף אהבתו בשם יתברך שהיתה חזקה ועזה אין להעריך אותה עם שלשה חלקים הנזכרים ואין לדמותה למי שמוסר עצמו למיתה בשביל אוהבו או בשביל אדונו. כי ראוי היה אברהם אילו היו לו מאה גופין למסור את כולם למיתה על יצחק. אבל פעולה זו לא היתה כשאר הפעולות והנסיון הזה לא היה כשאר הנסיונות אין הטבע יכול לסובלו ואין הכח המדמה יכול לחשבו שיהיה אדם עקר וזקן בן מאה שנה ולו עושר ונכסים וכבוד והיה מתאוה לבן בתכלית התאוה והיה לו בן אחר היאוש היה ראוי לחשב תוקף האהבה החזקה לבן ההוא ותכפל האהבה יותר ויותר לסוף שנה ממה שהיה בן שמונה ימים ותכפל לחמש ועשר שנים יותר ממה שהיה בהיותו בן שנה שכבר הוא מגודל ומבחין בין טוב לרע ותכפל האהבה בהיותו קרוב לארבעים שנה הוא הוא הזמן ששכלו של אדם עומד על השלמות. וזהו יצחק שהיה בן ל"ז שנה בזמן העקדה ותכפל יותר ויותר כשיצוה לשחוט הבן הזה הוא בעצמו בידיו והאהבה הזאת אין דבר בעולם ראוי לעברה. ואברהם מתוך שהיה שלם באמונה עם היות הפלגת אהבתו אל יצחק הכיר כי ראוי שתתגבר אהבת ה' יתברך על אהבת יצחק. ולחוזק כח הפלגת האהבה החזקה הזאת שהיתה לו לאברהם בשם יתברך היתה נקלה בעיניו אהבת יצחק ובקש לשחטו אחר שלשה ימים שנאמר לו הדבור. כי אילו יעשה כן בפתע פתאום במקומו היתה פעולתו במהירות ובהלה. אבל כשהיה אחר מהלך שלשה ימים כבר נעשה בישוב דעת ועצה. והוא שאמרו בבראשית רבה למה ביום שלישי ולא ביום ראשון ולא ביום שני שלא יהו אומות העולם אומרים הממו ערבבו והלך לשחוט את בנו על כן עשה הפעולה ההיא ממש בידים. ועמה נבחן במדת היראה ובמדת האהבה יראה לא ליראת עונש ואהבה לא לתוחלת גמול כלומר על מנת לקבל פרס כי זאת לא תהיה אהבה גמורה שהרי יש שותה המשקה המר מדעתו שיועיל לו באחרית. וזהו שאמר עתה ידעתי כי ירא אלהים אתה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Avraham’s love for G’d, the king of Kings, included all the levels we have just described. We know from 21,33 that he publicly proclaimed the greatness of G’d. He did so because the other people of his generation attributed the order in the universe to horoscopes, etc. (Maimonides Hilchot Avodah Zara 1,2). Avraham guided people along the path of true religion and monotheism. We are told in Job 5,8 saying exactly this, i.e. ואל אלוקים אשים דברתי, “I aim my words as proving that G’d is the cause of events.” The speaker, Eliphaz, makes the point that fate is not blind but that an all-seeing G’d guides it. He does not assign your fate to the stars, leaving it all to them.
 Avraham had also demonstrated the second level of love for G’d by the manner in which he entertained guests lavishly at great cost to himself, all in order to proclaim G’d’s greatness. Our sages (Midrash Tehillim 110) illustrate this when they said that Avraham’s tent had an entrance in all four directions. Any guest who entered by one door would leave by another so as to avoid feeling embarrassed by other travelers who would see him. We find support for this in 21,33: “he planted an orchard at Be’er Sheva;” we had already explained that this referred to Avraham providing food, shelter and escort for his visitors. Not only would he welcome guests but he would actually run after them to make sure they did not pass him by; He did this even while still suffering from the after-effects of the circumcision (18,2). 
 He had demonstrated the third and highest level of love for G’d when he laid down his life and preferred to be burned in Nimrod’s furnace rather than desist from preaching the greatness of his Creator. This is why G’d called him (Isaiah 41,5) אברהם אוהבי, “Avraham who loves Me.” 
 In the matter of his binding Yitzchak in preparation for slaughtering him as an offering to G’d, Avraham demonstrated his love for G’d in a manner which is quite beyond comparison to any of the three levels we have mentioned. This was a level which goes way beyond martyrdom. Had Avraham even possessed 100 bodies, it would have been appropriate that he sacrifice all of them for the sake of his son Yitzchak. What he did here bears no resemblance to anything he had ever done before. This “test” was totally different from any previous tests which Avraham had passed with flying colors. Our imagination is quite inadequate to properly grasp the enormity of what was demanded of him and how he complied. 
 Avraham had longed to have a son such as Yitzchak for many decades. When Yitzchak was finally born, his love for him grew from year to year, and the certainty that such a miracle would not be repeated and that he would not have another if anything were to happen to Yitzchak must have crossed his mind many times. When he was suddenly commanded to kill Yitzchak with his own hands, we can hardly imagine how he must have felt on a journey of three days towards the unnamed site of the sacrifice, and how his reason must have assailed his feelings of reverence for G’d which alone could prompt him to go through with such an act. Avraham realised that in spite of all his love for Yitzchak, his love for G’d must take precedence in a situation where the two loves could not be reconciled. Had G’d told Avraham to slaughter Yitzchak immediately, without giving him three days during which he had to reflect on what he had been asked to do, the command would have been far easier to comply with. On the other hand, seeing that G’d gave Avraham three days to think about the enormity of what he had been asked to do made the decision to go through with it one that could not be attributed to a momentary spiritual high, to a spontaneous act, but it was an act which had been carefully considered and which reflected Avraham’s deep-seated feelings of overriding reverence for G’d. This is what the sages in Bereshit Rabbah 55,5 must have had in mind when they said: “why was Avraham to offer Yitzchak only on the third day and not on the first day of his journey? Answer: in order not to give the gentile nations an opportunity to claim that he had been emotionally disturbed, that G’d’s command had overwhelmed him so much that he went and slaughtered his son. This is why he performed this task with his own hands as a demonstration of both his love and reverence for G’d.” The element of reverence referred to has nothing to do with the fear of being punished for non-compliance, and the love demonstrated had nothing to do with any compensation he hoped to receive from G’d in return for displaying this degree of love for His Creator. Any act dictated by love which looks forward to some kind of reward be it only at the back of the person’s mind performing the deed, is not truly an act of love. There are people who drink a bitter-tasting medicine because they hope that in the end the beneficial results will compensate them for the galling experience.


###### Rabbeinu Bahya, Bereshit 22:1:4
[Rabbeinu Bahya, Bereshit 22:1:4](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:1:4)

**וידוע**כי הידיעה בשם יתב' בכל זמן. אבל פי' הדבר ידוע מעתה כי יצא מן הכח אל הפעל. וראה גם ראה זריזותו של אברהם וחריצותו במצוה זו כי היה יכול להוליך עמו חבורת אנשים מאנשי ביתו ולא הוליך עמו כי אם שנים הוא שכתוב שני נעריו עמו ישמעאל ואליעזר ואפילו אותן שני נערים לא היו עמו בשעת העקדה אבל אמר להם שבו לכם פה עם החמור. והענין כדי שלא יבטלו ממנו המעשה הזה ושלא ימחו בידו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When G’d said to Avraham (22,12) at the end of the paragraph עתה ידעתי כי ירא אלוקים אתה, “now I know that you are indeed a G’d-fearing individual,” (and we know that G’d knew beforehand that Avraham would not flinch), this simply meant that as of that moment Avraham’s potential had been converted into an actuality. Not only had G’d had proof of Avraham’s deed, but He had observed with what alacrity and single-mindedness of purpose Avraham had applied himself to the task. 
 He could have taken with him a number of members of his household. He had taken only the two “lads” the Torah spoke of i.e. Eliezer and Ishmael (according to Targum Yonathan as well as Rashi). Even these two “lads” did not accompany him to the top of Mount Moriah (22,5) as Avraham had told them: שבו לכם פה עם החמור, “remain here with the donkey, etc.” He did not want them to come with him on “the last mile,” in order that neither of them should attempt to stay his hand at the last moment.


###### Rabbeinu Bahya, Bereshit 22:2:1
[Rabbeinu Bahya, Bereshit 22:2:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:2:1)

**קח נא את בנך את יחידך אשר אהבת את יצחק.** האריך הכתוב בלשון הצוואה כדי להגדיל המצוה. וזהו שדרז"ל **קח נא את בנך** איזה בן? א"ל **את יחידך**. זה יחיד לאמו וזה יחיד לאמו. א"ל **אשר אהבת**. שניהם אני אוהב, אמר לו **את יצחק**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
קח נא את בנך את יחידך אשר אהבת את יצחק, “please take your son, your only one, the one whom you love, etc.” The Torah describes G’d’s command as particularly long-winded in order to lend extra importance to the fulfillment of this commandment. Our sages in Tanchuma Vayera 22 phrase it thus: “When G’d said: ‘take your son,’ Avraham asked: ‘which son?’ When G’d continued: ‘the one whom you ‘love,’ Avraham countered: ‘I love them both.’ Finally, G’d said: ‘Yitzchak.’”


###### Rabbeinu Bahya, Bereshit 22:2:2
[Rabbeinu Bahya, Bereshit 22:2:2](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:2:2)

**ולך לך.** עשרה נסיונות נתנסה אברהם ונמצא שלם בכולם והראשון לך לך מארצך וענין העקדה היה נסיון אחרון.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולך לך, “and go for yourself, etc.” Avraham underwent ten trials of his faith. The first one commenced with the words לך לך, “go for yourself,” and the last one concluded with the introduction לך לך, “go for yourself.” Avraham scored perfect marks each time (Avot 5,3). The first trial was “leave your country;” the last one was the binding of Yitzchak.


###### Rabbeinu Bahya, Bereshit 22:2:3
[Rabbeinu Bahya, Bereshit 22:2:3](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:2:3)

**אל ארץ המוריה.** הר המוריה הוא ירושלים, וקרא הקב"ה לכל הארץ מוריה על שם הר המוריה שבתוכו. ומה שנקראת ירושלים הר לפי שהוא מלשון אלך לי אל הר המור והקנמון והבשם הטוב היה גדל שם. וכן דרז"ל קנמון היה גדל בארץ ישראל והעזים וצבאים אוכלים ממנו. ואונקלוס תרגם ארע פולחנא. עשאו מן מורא כי שם עתידין לירא מלפני הש"י ולעבוד לפניו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אל ארץ המוריה, “to the land of Moriah.” Mount Moriah is Jerusalem. G’d called the entire land around it “the land of Moriah” because Mount Moriah is situated within it. (compare Chronicles II 3,1). The reason why Jerusalem is called ”mountain,” is because Solomon refers to it by this name in Song of Songs 4,6 when he wrote: אלך לי אל הר המור, “let me proceed to the mount of myrrh, (Moriah) etc.;” cinnamon and other categories of spices used to grow there. Our sages in the Jerusalem Talmud Peah 7,3 stated that cinnamon was something consumed by the goats and the Israelites used to grow it. Onkelos translates the word as ארע פולחנא, “land of Temple service.” He appears to derive the word מוריה from מורא, “fear, reverence,” the place where in the future the Jewish people would demonstrate their reverence for G’d by serving Him there.


###### Rabbeinu Bahya, Bereshit 22:2:4
[Rabbeinu Bahya, Bereshit 22:2:4](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:2:4)

**ובמדרש**הר המוריה שמשם יצאה הוראה לעולם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Bereshit Rabbah 55,9 derives the word from הוראה, “instruction.” From this place G’d’s instructions would be transmitted on a permanent basis (a reference to the seat of the Jewish Supreme Court being in one of the offices of the Temple Mount)


###### Rabbeinu Bahya, Bereshit 22:2:5
[Rabbeinu Bahya, Bereshit 22:2:5](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:2:5)

**והעלהו שם לעולה.** היה ראוי שיאמר והעלהו שם עולה. אבל על דרך הפשט הלמ"ד הזאת באורה במקום כלומר שתעלה אותו שם במקום עולה. וכמוהו (בראשית ו) הלבנה לאבן במקום אבן. שאם תפרש לעולה עולה ממש איך יצוה הקב"ה ואח"כ יחזור מצוויו. ואברהם מתוך תוקף האהבה הבין עולה ממש והקב"ה שבא לנסות לא כוון אלא במקום עולה. וזהו אשר לא צויתי ולא דברתי ולא עלתה על לבי. גם יתכן שירמוז על סוד הקרבן. וע"כ אמר לעולה שיעלהו שם למדה העשירית המתעלה. וכן הנסיון הזה עשירי וכן באיל אשר הוקרב תחתיו בא הלשון הזה בעצמו כי לא אמר ויקח את האיל ויעלהו עולה אבל אמר ויעלהו לעולה. ומפני זה הוסיף לומר תחת בנו שעליו נאמר והעלהו שם לעולה. וכן אמר יצחק ואיה השה לעולה וכן השיבו אביו אלהים יראה לו השה לעולה בני. והנה מלת לעולה היה המזבח שיזכיר בסמוך בה"א הידיעה, והמשכיל יבין.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והעלהו שם לעולה, “and offer him there as a burnt-offering.” The letter ל in front of the word עולה is somewhat puzzling. Why did the Torah not simply write והעלהו שם עולה, and I would have known exactly what was meant? According to the plain meaning of the text the letter ל here means “instead.” The verse means: “offer him there in lieu of a burnt-offering.” The meaning of the letter ל in this word is similar to Genesis 11,3 הלבנה לאבן, “the brick would serve in lieu of stone.” If the meaning of our verse had been that G’d actually wanted Avraham to sacrifice Yitzchak as a burnt offering, how could He have countermanded His own instructions afterwards? Avraham misunderstood G’d out of his great love for Him. He thought G’d really wanted him to slaughter Yitzchak and burn his remains as a burnt-offering. Seeing that G’d had only wanted to “test” Avraham, He did not command him to actually slaughter Yitzchak. This is the mystical dimension of Jeremiah 19,5 אשר לא ציויתי ולא דברתי ולא עלתה על לבי, “which I did not command, nor ever said, nor had it ever occurred to Me.” [The prophet speaks of the abominable cult of human sacrifice. Ed. The Talmud Taanit 4, adds that the words: ”it had never occurred to Me,” refer to the actual slaughtering of Yitzchak]. 
 It is also possible that the wording of this commandment contains within it the mystical dimension applicable to the offering of any (animal) sacrifice. The word לעולה would be an allusion to the tenth emanation, the emanation which is the “link” from a terrestrial to a celestial dimension. The word לעולה then means: “as a means of rising to spiritually lofty dimensions.” It is remarkable that the same formulation appears again when Avraham had offered a ram in lieu of Yitzchak. The Torah writes; ויעלהו לעולה תחת בנו, “he offered it as a burnt-offering in lieu of his son.” By rights the Torah should merely have written ויעלהו עולה. We also find that when Yitzchak had inquired about the absence of the lamb for the offering, that he had said: ואיה השה לעולה “and where is the lamb for the offering?” When his father answered him he also used the word לעולה in his reply. It seems clear from the repeated use of the letter ל when there was no need for it, that we are dealing with an additional dimension of what underlies the entire episode of the עקדה, i.e. it was intended to be a preamble to ascension of the participants to a higher, loftier spiritual dimension. The Torah teaches here that the attainment of such loftier spiritual dimensions is tied to the offering of the bodies of the animals being sacrificed. We may combine the extra letter ל with the letter ה in the word המזבח in verse 9 [which was also superfluous seeing we had not previously heard about “the” altar], to make לה' “for G’d”, i.e. for a loftier spiritual dimension.” The intelligent reader will draw the correct conclusions.


###### Rabbeinu Bahya, Bereshit 22:3:1
[Rabbeinu Bahya, Bereshit 22:3:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:3:1)

**ויבקע עצי עולה.** מזריזותו במצוה כי אולי לא ימצא במקום ההוא עצים והוליכם ג' ימים. או שהיה אברהם פוסל עץ שנמצא בו תולעת כדין התורה ולקח מביתו עצים טובים ראוים לעולה ועל זה אמר ויבקע עצי עולה. א"ר ברכיה בשכר שבקע אברהם עצי עולה זכה שבקע הקב"ה הים לבניו שנא' (שמות י״ד:כ״א) ויבקעו המים. א"ל ר' לוי דייך ברכיה אלא אברהם לפי כחו והקב"ה לפי כחו, עד כאן בב"ר

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבקע עצי עולה, “he split the wood for the burnt-offering.” Avraham did this already at this stage as he was concerned that when he would arrive at the site he might not find suitable kindling. This demonstrated that he was so eager to carry out G’d’s command that he carried the wood with him a distance of three days’ journey.
 It is also possible that Avraham was aware of the halachic ruling that firewood for the altar which is worm-infested is unfit, and that this is the reason he took wood from his home which he had had a chance to examine for the presence of worms. According to Bereshit Rabbah (55,8) G’d paid Avraham his reward for having troubled himself to split the firewood when He split the sea of reeds for Avraham’s descendants to walk through on their march out of Egypt. This is alluded to in the text when the Torah describes the splitting of the waters in terms of splitting wood, i.e. ויבקעו המים, ”the waters were split” (Exodus 14,21). There is an opinion expressed in the same Midrash that such an interpretation does not do justice to the event, but that both G’d and Avraham respectively each did what they could to bring about a desired result.


###### Rabbeinu Bahya, Bereshit 22:4:1
[Rabbeinu Bahya, Bereshit 22:4:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:4:1)

**וירא את המקום מרחוק.** אמרו במדרש אמר לו אברהם ליצחק רואה אתה מה שאני רואה אמר לו רואה אני הר נאה ומשובח וענן קשור עליו אמר לנערים רואים אתם כלום אמרו לו אין אנו רואים כלום אלא מדברות והרים. אמר להם שבו לכם פה עם החמור עם הדומה לחמור מה החמור אינו רואה אף אתם אינכם רואים, שבו לכם פה ואני והנער נלכה עד כה. מה יהיה בסוף שהקב"ה אמר לי כה יהיה זרעך. בן ל"ז שנה היה והכתוב קורהו נער. אבל דרך הכתובים בכך וכן מצינו ביהושע כתוב (שמות ל״ג:י״א) ומשרתו יהושע בן נון נער לא ימיש והוא היה בן נ"ו שנה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא את המקום מרחוק, “he saw the place from a distance.” According to Tanchuma Vayera 23, at that point Avraham asked Yitzchak: “Do you see what I see?” Yitzchak answered: “I see a beautiful mountain which has a cloud attached to it.” Thereupon Avraham said to the two lads: “Do you see anything unusual?” They said: “we do not see anything unusual at all, only deserts and a bare mountain.” Thereupon Avraham said to them: “you and the donkey stay here,” (seeing they had not noticed anything beyond what also the donkey must have seen). He added that he and Yitzchak would go somewhat further, i.e. ואני והנער נלכה עד כה. Avraham may have unwittingly chosen the expression כה (a Freudian slip) seeing that at the covenant between the pieces in Genesis 15,5 G’d had assured him כה יהיה זרעך, “so will be your descendants.” He must have wondered how this statement could be reconciled with what he was being asked to do at that time. Alternatively, he meant he would go to face the G’d who had assured him of numerous offspring at a time when he had not yet fathered even Ishmael. 
It is remarkable that the Torah describes a man of 37 years of age such as Yitzchak as נער, “lad.” When you peruse Scripture you will see that this is not as remarkable as it appears at first glance. Joshua is described as a נער at a time when he was 56 years old (Exodus 33,11).


###### Rabbeinu Bahya, Bereshit 22:5:1
[Rabbeinu Bahya, Bereshit 22:5:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:5:1)

**ונשובה אליכם.** היה בדעתו של אברהם להשיב עצמותיו עמו ולכך אמר ונשובה אליכם בלשון רבים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונשובה אליכם “and we will return to you.” At that time Avraham intended to bring back Yitzchak’s bones (for burial) and this is why he said “we will come back.”


###### Rabbeinu Bahya, Bereshit 22:7:1
[Rabbeinu Bahya, Bereshit 22:7:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:7:1)

**ויאמר יצחק אל אברהם אביו ויאמר אבי ויאמר הנני בני.** יש בפסוק הזה ד' מאמרות ולא ידעתי למה. ואמרו בב"ר ויאמר יצחק אל אברהם בא סמאל אצל אברהם א"ל מאי האי אבא בן שנתן לך למאה שנה אתה הולך לשחטו אמר לו על מנת כן. הלך אצל יצחק אמר לו אי ברא דעלובתא הולך הוא לשחטך אמר לו על מנת כן. הה"ד ויאמר יצחק אל אברהם אביו ויאמר אבי למה אבי ב' פעמים כדי שיתמלא עליו רחמים כאדם שמצר על עצמו ואומר ווי ווי. ע"כ

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר יצחק אל אברהם אביו ויאמר אבי, ויאמר הנני בני, “Yitzchak said to his father ‘my father!’ His father said: ‘I am here my son.’” This verse contains four statements and I do not know why. In Bereshit Rabbah 56,5 the words “Yitzchak said to Avraham” are understood to mean that Samael came to Avraham and challenged him: “what kind of father are you? Are you really going to slaughter a son who has been born to you when you were already one hundred years old?” Avraham answered “nevertheless.” Thereupon Samael addressed Yitzchak saying: “you son of a disappointed mother! He (your father) is going to slaughter you!” Yitzchak answered: “nevertheless.” This is why the Torah wrote twice: “Yitzchak said to his father.” Why do the words “my father” appear twice? In order that his father’s parental mercy be stirred; the exclamation was like that of a man who is in difficulties and, referring to himself, says: “woe to me, woe to me.”


###### Rabbeinu Bahya, Bereshit 22:7:2
[Rabbeinu Bahya, Bereshit 22:7:2](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:7:2)

**ויאמר**הנה האש והעצים ואיה השה לעולה. והשיב לו אברהם אלהים יראה לו השה לעולה בני. ואז הבין יצחק כי הוא העולה ואעפ"כ וילכו שניהם יחדו. ומפני זה הזכיר שנית וילכו שניהם יחדו. כי בראשון לא ידע יצחק הוא כי העולה ועתה שידע למדך הכתוב שנתרצה בדבר והלכו שניהם יחדו בכוונה אחת זה לשחוט וזה לישחט.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר הנה האש והעצים ואיה השה, “he said: ‘here are the fire and the wood, but where is the lamb for the burnt-offering?’” Avraham answered him that “G’d will select the lamb for the offering,--my son.” From the way Avraham placed the colon in this verse, Yitzchak understood that he had been chosen to be the “lamb.” In spite of this realisation, the Torah continues: וילכו שניהם יחדו, “they continued to walk together”, i.e. they were of one mind. In order to make this point clear, the Torah had to repeat the sentence: “they walked together.” The release of the information that Yitzchak was going to be the victim did not drive a wedge between his relations with his father. At the time the Torah wrote these words for the first time, Yitzchak did not yet know that he was going to be the sacrifice.


###### Rabbeinu Bahya, Bereshit 22:7:3
[Rabbeinu Bahya, Bereshit 22:7:3](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:7:3)

**ורבים ישאלו** איזה מהם גדול כחו ומי משניהם הגדיל לעשות, אם אברהם הבא לשחוט את בנו הוא בעצמו בידיו. או יצחק המפקיר עצמו להשחט. יש שאמרו גדול כחו של אברהם יותר מיצחק לפי שהמפקיר עצמו ליהרג נקל הוא מאד מן האב שבא לשחוט את בנו בידיו, אם לא תאמר כן למה צוה הקב"ה לאברהם לשחוט את בנו בידיו יצוהו להרוג את עצמו או שתבא המצוה ליצחק. אלא בודאי זה ראיה כי גדול כחו של אברהם יותר מיצחק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Many people asked who of the two principal characters in this drama displayed greater love and devotion vis-a-vis G’d? Was it Avraham who had to perform this commandment of slaughtering his son with his own hands, or was it Yitzchak who had to submit to being slaughtered? Some people argue that Avraham displayed greater strength seeing that it is easier to suffer something passively without resisting than to summon the emotional fortitude to kill one’s beloved son with one’s own hands. Besides, according to the general principle that שב ואל תעשה, that passive participation in a sin or in the performance of a מצוה is inferior to active participation, there can be no question that Avraham’s part in this drama was by far the greater of the two.


###### Rabbeinu Bahya, Bereshit 22:7:4
[Rabbeinu Bahya, Bereshit 22:7:4](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:7:4)

ויש שאמר גדול כחו של יצחק לפי שאברהם נצטוה בזה מפי השם וזה נצטוה מפי אביו, ולכך גדול כח אמונתו של יצחק. ונראה כדעת האומר גדול כחו של אברהם, שהרי יצחק אע"פ שלא נצטווה מפי השם יתברך יודע היה באביו שהוא נביא ונתחייב לשמוע ממנו כמפי הש"י שהרי דבר הנביא דבר השם הוא, וכתיב (דברים י״ח:י״ט) והיה האיש אשר לא ישמע אל דברי אנכי אדרוש מעמו. ומטעם זה בזאת המצוה צוה הקב"ה לאברהם ולא ליצחק לבאר כי גדול כחו של אברהם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Those who argue that Yitzchak’s (“sacrifice”) was the greater of the two, point to the difference between fulfilling a command by G’d and one by one’s father. Avraham, after all, had been commanded to do what he set out to do by G’d Himself, whereas Yitzchak had to take his father’s word for it that he had been so commanded. If, nonetheless, Yitzchak did not make an issue of the matter, this demonstrates his absolute faith both in G’d and in his father. 
Personally, I believe the argument which claims that Avraham displayed greater strength of faith is the correct one. Yitzchak, though he had not been commanded to lay down his life by G’d directly, knew that his father was an accredited prophet, and that therefore he was under an obligation to consider his father’s instructions as equivalent to G’d’s instructions. We are told in Deut.18,19 concerning the commandment to listen to the instructions of an accredited prophet: והיה האיש אשר לא ישמע אל דברי אשר ידבר בשמי אנכי אדרוש מעמו, “it shall be that the man who will not hearken to My words which he shall speak in My name, I shall exact it from him.” This is the reason that Avraham and not Yitzchak was given this commandment; G’d wanted to give Avraham the opportunity to fulfil His commandment and to demonstrate the power of his faith.


###### Rabbeinu Bahya, Bereshit 22:9:1
[Rabbeinu Bahya, Bereshit 22:9:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:9:1)

**ויבן שם אברהם את המזבח.** בה"א הידיעה. על דרך הפשט המזבח הידוע במצות התורה שלא יהיו אבניו גזית. וכן מקומו הידוע בהר המוריה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבן שם אברהם את המזבח , “Avraham built the altar there.” The letter ה at the beginning of the word המזבח, shows that a specific altar was meant, i.e. the altar. According to the plain meaning of the text it means that the altar corresponded halachically to the rules governing such altars in Jewish law, i.e. that they must not be constructed from stones which had been treated with iron tools (compare Exodus 20,22).


###### Rabbeinu Bahya, Bereshit 22:9:2
[Rabbeinu Bahya, Bereshit 22:9:2](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:9:2)

**וע"ד**המדרש **המזבח** מזבח אין כתיב כאן אלא המזבח הוא המזבח שהקריב בו אדם הראשון. הוא המזבח שהקריבו בו קין והבל. הוא המזבח שהקריב בו נח ובניו. הוא המזבח שהקריבו בו הראשונים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
A Midrashic approach: (Pirke d'Rabbi Eliezer 31) sees in the letter ה which is a definite article an allusion to the altar which Adam had built and on which also Cain and Hevel had offered their respective sacrifices. The site of this altar had been known to be at Mount Moriah. This was also reputed to be the altar on which Noach had offered his thanksgiving to G’d after the deluge.[The latter detail is difficult to reconcile with the distance Noach would have had to travel from Mount Ararat in North Eastern Turkey to offer his thanks to G’d. Ed.]


###### Rabbeinu Bahya, Bereshit 22:9:3
[Rabbeinu Bahya, Bereshit 22:9:3](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:9:3)

**ועל**דרך הקבלה באור המדרש הזה ידוע מי הוא הנקרא מזבח הוא המקבל תחלה והוא סוף הבנין. וזהו שאמר ויבן ובודאי הוא המזבח שהקריבו בו למעלה ולמטה.ובפרשת ויקרא ארמוז זה בעה"י

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
A kabbalistic approach: The meaning of the Midrash we quoted is that the original “recipient” is the final product of the “structure.” In other words, there is a causal relationship between the words ויבן, “he built,” and the word מזבח, “altar.” [I believe a good way of phrasing this may be this. As soon as G’d had completed “building” the universe with the creation of man, the time had come for man to reciprocate in some form by offering gifts to the Creator by means of the altar. Ed.] Kabbalists view this altar as one on which both terrestrial beings and celestial beings offered sacrifices. I will have more to say on the subject in my commentary on Parshat Vayikra 1,9. [The altar is viewed as a place where benevolent celestial input to the terrestrial world evokes input by terrestrial man addressed to the celestial spheres. Ed.]


###### Rabbeinu Bahya, Bereshit 22:9:4
[Rabbeinu Bahya, Bereshit 22:9:4](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:9:4)

**ויערוך את העצים.** הידועים אותן שבקע בביתו, שעליהן הזכיר למעלה ויבקע עצי עולה. או קראם בשם הידיעה לפי שאין כל העצים כשרים לקרבן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויערך את העצים, “and he arranged the fire-wood.” The letter ה at the beginning of the word העצים is a reference to the wood which Avraham had taken with him from home with which we are already familiar. On the other hand, the letter ה may simply teach that not all kinds of wood are acceptable as the kindling for an offering on the altar.


###### Rabbeinu Bahya, Bereshit 22:9:5
[Rabbeinu Bahya, Bereshit 22:9:5](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:9:5)

**ויעקוד את יצחק בנו וישם אותו על המזבח.** אמרו במדרש כשבא לשחוט אמר יצחק, אבי אסור את ידי ורגלי שלא אראה את המאכלת ואזדעזע ויפסל הקרבן, בבקשה ממך אל תעש בי מום.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעקד את יצחק בנו וישם אותו על המזבח, “he bound his son Yitzchak and placed him on top of the altar.” We are told in Tanchuma Vayera 23 that when Avraham was about to slaughter his son, that Yitzchak asked to be bound hand and foot in order that he should not invalidate the offering if he were to move at the moment his father would cut his throat.


###### Rabbeinu Bahya, Bereshit 22:9:6
[Rabbeinu Bahya, Bereshit 22:9:6](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:9:6)

**ממעל לעצים.** א"ר חנינא מלמד שעשה אברהם את המזבח מכוון כנגד כסא הכבוד, כתיב הכא ממעל לעצים, וכתיב התם (ישעיה ו ב) שרפים עומדים ממעל לו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ממעל לעצים, “above the wood.” Rabbi Chanina is reported to have said that Avraham built the altar facing the throne of G’d’s glory in the heavens. He derived this from the wording here i.e. ממעל לעצים, and Isaiah 6,2 שרפים עומדים ממעל לו.


###### Rabbeinu Bahya, Bereshit 22:10:1
[Rabbeinu Bahya, Bereshit 22:10:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:10:1)

**ויקח את המאכלת.** אמר, אבי אל תודיע לאמי כשהיא עומדת על הגג או כשהיא עומדת על הבור שמא תפיל עצמה ותמות. כשרצה לשחטו, ויקרא אליו מלאך ה' מן השמים ויאמר אברהם אברהם, שני פעמים מפני שהיה ממהר לשחטו. ויאמר אל תשלח ידך, א"ל מי אתה, א"ל מלאך אני, א"ל כשנאמר לי קח את בנך הוא בעצמו אמר לי, ועכשיו אם הוא מבקש הוא יאמר לי, מיד ויקרא מלאך ה' שנית מן השמים, א"ל בי נשבעתי נאם ה' וגו'. א"ל רבש"ע אתה נשבעת, ואני נשבעתי שלא ארד מן המזבח עד שאומר לך מה שאני צריך, לא אמרת לי כה יהיה זרעך, ממי. א"ל מיצחק. א"ל רבש"ע כשם שהיה בלבבי להשיבך, אתמול אמרת לי כי ביצחק יקרא לך זרע עכשיו תאמר לי והעלהו לעולה, וכבשתי את יצרי ולא השיבותי, כך כשיהיו בני חוטאין נכנסין לצרה תהא זוכר להם עקדה זו, ותחשב לפניך כאלו אפרו צבור על גבי המזבח וכאלו דמו זרוק לפניך על המזבח, ותסלח לכל עונותם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח את המאכלת, “he took the knife.” According to the Tanchuma quoted above, Yitzchak told his father: “when you tell my mother about what happened, do not tell her while she is standing on the roof or near a well so that she will not fall into the well or to the ground from shock.” When Avraham was about to slaughter Yitzchak, an angel called to him from the heaven calling out his name twice. The reason the angel had to repeat Avraham’s name was to stop him in time as Avraham was in such a hurry to complete his task and to slaughter Yitzchak. (compare Tanchuma Vayera 23). He said: “do not stretch out your hand, etc.” Avraham replied: “who are you?” The angel responded: “I am an angel of G’d.” Avraham retorted: “when I was instructed to offer Yitzchak as a sacrifice G’d told me personally. Now that He apparently wants me to desist, He would have to tell me personally.” Thereupon the Torah (verse 16) writes: “An angel called out to Avraham a second time from the heaven saying to Avraham: “I have sworn an oath by Myself says the Lord, etc.” When Avraham heard this he said “You have sworn;” “I have also sworn an oath that I will not descend from this altar until I have said to You what is on my mind. Did You not first say to me כה יהיה זרעך, ‘this is how numerous your descendants will be?’ Who did You have in mind would be the one from whom these descendants would come forth?” G’d answered “from Yitzchak.” Thereupon Avraham said This is the sort of thing I meant to answer you: ‘Yesterday You told me that my descendants will be known though Yitzchak and now You told me to offer him as a burnt-offering! I suppressed my impulse to ask You all these questions. Now, if and when my descendants will sin and they will experience difficulties, I want You to suppress Your feelings when You punish them remembering that I suppressed my inclination to ask You some embarrassing questions. I want You to consider as if Yitzchak’s ashes had already been piled up on this altar, as if his blood had been sprinkled on it and as a result You will forgive the transgressions of my offspring.”


###### Rabbeinu Bahya, Bereshit 22:13:1
[Rabbeinu Bahya, Bereshit 22:13:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:13:1)

**וירא והנה איל.** כבש זה מעשרה דברים שנבראו בין השמשות, לכך נקרא איל ולא כבש כלשון הקרבנות כבשים בני שנה, שכובשין עונותיהם של ישראל, לפי שהכבש הגדול בשנים יקרא איל, וכשהוא בן יומו יקרא כבש, שנאמר (ויקרא כב) שור או כבש וגו'. ועוד שהאיל הזה הוקרב עולה, ויש בו רמז לכנסת ישראל שנקראת אילת השחר, שהיא אילותן של ישראל המקבלת מן השחר מגינה עליהם בכל דור ודור בזכות העקדה והיא המקבלת תחלה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא והנה איל, “and he saw, and here there was a ram, etc.” This ram was one of the ten things which were created on the original sixth day of creation at dusk (according to Avot 5,6). This is why this animal was called איל instead of כבש. Normally, when the Torah refers to these types of animals in connection with their being used as sacrificial animals they are always referred to as כבש or כבשים בני שנה “one year old sheep.” The word כבש suggests that this animal (when offered as a sacrifice) is כובש, “suppresses” the sins of the Jewish people. When this animal grows to maturity it is known as איל, when it is only a day old it is referred to as כבש, as we know from Leviticus 22,27 שור או כשב או עז כי יולד, “when an ox, a sheep or a goat is born, etc.” Another reason why this ram which was sacrificed as a burnt-offering was called איל is the similarity of this word with the word אילת השחר, a complimentary name applied to the כנסת ישראל, “the spiritual concept represented by the Jewish people” (compare Psalms 22,1). Allegorically speaking, this ram represents Israel which receives its spiritual input via שחר which protects it generation after generation due to the merit accumulated by Avraham as a result of his having bound his son. [The word describes something which precedes the light of the morning. G’d preceded everything in this world. Israel receives its spiritual and material input from such pre-historic sources. Ed.]


###### Rabbeinu Bahya, Bereshit 22:13:2
[Rabbeinu Bahya, Bereshit 22:13:2](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:13:2)

**אחר נאחז בסבך בקרניו.** ע"ד הפשט אחר שא"ל המלאך אל תשלח ידך אל הנער ראה את הכבש נאחז בסבך בקרניו. ומלת בסבך תורה שהיה המקום ההוא יער ושם אילנות והוא המקום הנקרא בית יער הלבנון והוא שאמר דוד על השכינה (תהלים קלב) מצאנוה בשדי יער, והנה הוא בחלקו של בנימין שכתוב בו (בראשית מט) בנימין זאב יטרף.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אחר נאחז בסבך בקרניו, “subsequently, caught by its horns in the thicket.” The plain meaning of the text is that after the angel had told Avraham not to touch Yitzchak he saw this ram. The word בסבך suggests that the part of the mountain on which the binding took place was full of trees and low brush, a place also known in Kings I 7,2 as יער לבנון, a type of Cedar forest. In Psalms 132,6 David said of the שכינה, G’d’s benevolent presence, מצאנוה בשדי יער, “we found it in the fields of Yaar.” This place was within the boundaries of the territory of Benjamin of whom it is said (Genesis 49,27) בנימין זאב יטרף. These words are translated by Onkelos as “G’d’s benevolent presence will reside in the territory of Benjamin, and His Holy Temple will be built there.”


###### Rabbeinu Bahya, Bereshit 22:13:3
[Rabbeinu Bahya, Bereshit 22:13:3](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:13:3)

**ועל**דרך המדרש אחר נאחז בסבך בקרניו, אחר שישראל נאחזין בעבירות כל ימות השנה ומסתבכין בצרות נוטלין בראש השנה השופר של איל, אחר שישראל נאחזין בעבירות ומסתבכין במלכיות, מבבל למדי וממדי ליון ומיון לאדום, סופן להגאל בקרנו של איל, שנאמר (זכריה ט) וה' בשופר יתקע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
A Midrashic (Bereshit Rabbah 56,9) approach: the words אחר נאחז בסבך בקרניו, “after Israel has become enmeshed by its sins all year round, and as a result find themselves in deep trouble, they will blow the horn of the ram, i.e. the שופר on New Year’s Day appealing to G’d to remember the binding of Yitzchak.” Another allegorical interpretation: After Israel has become “enmeshed” in sins and as a result has been exiled amongst the “thicket,” the kingdoms of Babylon, Medes, Greece and Rome, they will ultimately experience redemption. This will be heralded by the blowing of the ram’s horn as we mention in our daily עמידה prayer in the paragraph commencing with the words תקע בשופר גדול לחרותנו, “blow the great horn to announce our freedom.” This prayer is based on Zechariah 9,14 who assured us that G’d Himself will blow this Shofar.


###### Rabbeinu Bahya, Bereshit 22:13:4
[Rabbeinu Bahya, Bereshit 22:13:4](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:13:4)

**ודעת רז"ל** כי שופר של מתן תורה שכתוב בו וקול שופר חזק מאד, שופר אילו של יצחק היה. ובראש השנה שהוא יום הדין נצטוינו לתקוע בשופר, ואע"פ ששנינו כל השופרות כשרין, מצוה מן המובחר בשל איל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Our sages (in Pirke d'Rabbi Eliezer at the end of chapter 31) believe that we are dealing here with an allusion to the Shofar that G’d was going to blow during the revelation at Mount Sinai (19,16). It is written of that Shofar that its sound was very strong (Exodus 19,16) and that it was the Shofar of the ram found during the binding of Yitzchak. We are commanded to blow the Shofar on New Year’s Day. Although, halachically speaking (Rosh Hashanah 26,1), a number of horns from a number of animals are acceptable for this ceremony, the best way to fulfill the commandment is by means of a ram’s horn.


###### Rabbeinu Bahya, Bereshit 22:13:5
[Rabbeinu Bahya, Bereshit 22:13:5](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:13:5)

**וידוע**כי מאמרם זה שופר אילו של יצחק היה כונתו על מדתו של יצחק, לא על גופו ועצמותיו ממש, שהרי האיל הזה כולו היה עולה כליל עם קרניו וטלפיו, אבל החכמים ירמזו לנו על מדת הגבורה ששמענו מפיו אנכי ולא יהיה לך, והוא פחד יצחק אשר אנו מבקשים בעת צרה ואומרים עננו פחד יצחק, הוא הקול הנשמע במתן תורה, ואליו אנו רומזים בקול השופר שאנו תוקעין בראש השנה שהוא היום שנברא בו העולם. והתבונן כי יום מתן תורה תחלת קבלת מלכותו, וכן יום שנברא בו העולם תחלת מלכותו, לפי שאין מלך בלא צבא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When the sages described this Shofar which was blown on the occasion of the revelation as “the Shofar of Yitzchak,” they referred to the virtue of Yitzchak, to his outstanding characteristic. They did not mean to imply that the horn used on that occasion (some 360 years after the binding of Yitzchak) was physically the same horn as the one belonging to the ram which Avraham slaughtered. In fact, this would have been impossible as the rules of the burnt-offering include that the entire animal be burned (except its skin and hair). The horns and hooves are included in the parts which need to be burned. 
Our sages alluded to the attributes of גבורה, power, we heard from G’d’s mouth directly when He addressed the entire assembly of the Jewish people and told them the first two of the Ten Commandments, i.e. “I am the Lord, etc.,” and “you must not have any other gods, etc.” G’d revealed this attribute at that time and it is called by our sages פחד יצחק, (compare Genesis 31,53). This attribute of G’d to which Yitzchak more than any other of our patriarchs related, is what we call upon in times of distress when we say עננו פחד יצחק, “answer us ‘attribute’ which Yitzchak related to with utmost reverence.” This is the voice of the soul which was audible at the time when the Torah was given and we allude to this voice when we blow the Shofar on New Year’s Day, the anniversary of the creation (completion) of the universe.
 You should understand that the day on which the Torah was given was the first day G’d’s kingdom had been accepted as such by the Jewish people, seeing that there cannot be a king without an army. [The Jewish people in their capacity as G’d’s people, are considered G’d’s “army.”]


###### Rabbeinu Bahya, Bereshit 22:13:6
[Rabbeinu Bahya, Bereshit 22:13:6](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:13:6)

**וצריך אתה לדעת** כי מה שתמצא בפרשה זו כי המנסה הוא האלהים, ומלאך השם יתברך מונע, הענין על דרך הקבלה יתפקחו עיני הלב, כי אין המלאך הזה מן הנפרדים, רק מן הנטיעות אשר אין להפריד ולקצץ בהם, שאילו היה מן הנפרדים לא היה אברהם שומע לקולו בבטול מה שצוהו האלהים, גם המלאך לא היה רשאי לומר ולא חשכת ממני, אלא ממנו. אבל המלאך היה הוא מהנטיעות, זהו המלאך הגדול, והוא שעליו נאמר (שמות יד) ויסע מלאך האלהים, ואינו סמוך רק באור, ומה שהזכירו בכאן מלאך, כלומר מלאך שבקרבו השם, והוא שנאמר עליו כי שמי בקרבו. ומזה הזכירו בפסוק (בראשית מח) המלאך הגואל וגו' בקרב הארץ, והוא האדון אשר בו הרחמים, ומפני שהוא האדון אמר לשון ממני, ומפני שהוא הרחמים אמר אחרי הקרבן בי נשבעתי נאם ה'. וכן תמצא שהזכיר קודם הקרבן אלהים יראה לו השה, ואחרי הקרבן הזכיר השם יראה, והבטיחו במדת רחמים שיברך את זרעו ברבוי עצום. והשגחתי בלשון ברכה ומצאתי כפולה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
You also need to know that the apparently strange phenomenon in this paragraph, i.e. that G’d is the one who subjects Avraham to the trial whereas the angel prevented him from going through with it, needs to be understood as follows: The “angel” mentioned in our paragraph is not of the category of the נפרדים, ”disembodied spiritual creatures,” but it belonged to what are known as the נטיעות, “the emanations of G’d.” [a divine voice much closer to G’d’s Essence than “mere” angels. Ed.] Had the angel who called out to Avraham and instructed him to desist belonged to the category known as נפרדים, Avraham would have ignored him, would not have allowed himself to be countermanded by a subordinate of the One who had instructed him in the first place. Moreover, it is quite unthinkable that an angel of the “lower” category נפרדים would have been allowed to say to Avraham ולא חשכת את בנך ממני, “and you did not withhold your son from Me.” He would have had to say: “you have not withheld your son from Him.” All of this proves that the voice which the Torah describes as emanating from an “angel of G’d,” was of a superior divine level. This “angel” is also known as the “great angel,” who manifested himself in Exodus 14,19 when the Torah describes him as traveling in front of the encampment of the Jewish people (performing all kinds of miracles). The words מלאך האלו-הים employed there by the Torah do not mean “angel of the Lord,” i.e the word מלאך is not a possessive clause, the angel being merely an attribute of G’d. The word האלו-הים in that verse must be understood as an explanation of the word מלאך. When the Torah describes this divine emanation as מלאך, the meaning is that G’d is “contained, present,” within this divine emanation. We encounter something similar in Exodus 23,21 where G’d explains to Moses that the מלאך who will be accompanying the Jewish people needs to be related to with the utmost reverence as “My Name is within him.” Apparently, the word substituted for this attribute of G’d we called פחד יצחק, an attribute which brooks no defiance of any sort. When we read in Genesis 48,16 when Yaakov blesses before his death המלאך הגואל אותי....בקרב הארץ “the angel who has rescued me, etc. etc. is in the midst of the terrestrial world,” this is an allusion to the אדנות, the attribute of “mastery” which this “angel” represents. He has authority בקרב הארץ within the whole terrestrial universe. 
Seeing that this attribute contains also the element of mercy, “He” suddenly describes Himself as י-ה-ו-ה when He says 'בי נשבעתי נאום ה “I have sworn by Myself says Hashem, i.e. the attribute of Mercy, etc.” Up until this moment the attribute mentioned in this chapter had only been the attribute אלו-קים, i.e. G’d manifesting Himself as the attribute of Justice. Whereas before the binding Avraham had spoken of אלוקים יראה לו השה, that the G’d known as elokim would select the lamb for Himself, after the episode Avraham begins to view this elokim as Hashem when he said בהר ה' יראה, “at the mountain of the (merciful) G’d He may be seen (experienced).” At that time this attribute promises Avraham that He would bless his descendants making them numerous and bestowing powerful blessings on them. The repetition of the words ברך אברכך and הרבה ארבה are proof that these blessings will be more numerous and more powerful than ordinary blessings.


###### Rabbeinu Bahya, Bereshit 22:13:7
[Rabbeinu Bahya, Bereshit 22:13:7](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:13:7)

**וידוע**כי הוא רמז לכח לפנים מכח, כלשון שירה והלל, והוא שאמר כי ברך אברכך והרבה ארבה. ואמר ככוכבי השמים וכחול אשר על שפת, הים ואומר ויירש זרעך, והתברכו בזרעך. והזכיר בסוף עקב אשר שמעת בקולי, וקולי הוא האלהים המצוה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Such expressions always mean that the power from which such blessings emanate contain another power within the overall attribute from which such blessings emanate. The Torah drew attention to this subordinate “power” by comparing it to the “stars of the heaven” and “the sand on the beaches of the sea.” G’d also describes the result of such powerful blessings as being that not only would Avraham’s seed be numerous, but that it would take permanent possession of the gates of its enemies. When the blessing concludes with the words עקב אשר שמעת בקולי, “as a result of your having hearkened to My voice,” it becomes plain that G’d Himself is the One bestowing this blessing.


###### Rabbeinu Bahya, Bereshit 22:13:8
[Rabbeinu Bahya, Bereshit 22:13:8](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:13:8)

**ויעלהו לעולה תחת בנו.** פירש"י ז"ל מהו **תחת בנו**, אלא על כל עבודה ועבודה שהיה עושה ממנו היה אומר יהי רצון שתהא עבודה זו כאלו עשיתיה בבני, כאלו בני שחוט, כאלו דמו זרוק, כאלו בני מופשט, כאלו הוא שרוף ועשוי דשן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעלהו לעולה תחת בנו, “he offered it as a burnt-offering in lieu of his son.” Rashi explains the words תחת בנו, as meaning that from that time on every time Avraham would perform a sacrificial service he would commence the ceremony by saying: “may this act of service be considered as equivalent to my offering up my own son.” In other words: “may the act of slaughtering the animal be considered as if I were to slaughter my son. May the act of sprinkling its blood on the altar be considered as if I were to sprinkle the blood of my son on this altar, etc.”


###### Rabbeinu Bahya, Bereshit 22:14:1
[Rabbeinu Bahya, Bereshit 22:14:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:14:1)

**ה' יראה** קרא שם המקום כן, כלומר ה' יראה לדורות, שתעמוד לישראל זכות העקדה הזאת בכל דור ודור. **אשר יאמר היום.** וגם היום שאני בהר ה' יראה פעלי לפניו ויגמלני כצדקי. והנה אברהם התפלל לשעה ולדורות, כן פי' הרמב"ן ז"ל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ה' יראה, “the Lord (attribute of Mercy) may be experienced.” He “renamed” G’d as ה' יראה, i.e. that this attribute of G’d may be manifest for all future times. In other words: “the merit acquired by the act of binding Yitzchak will endure throughout the generations.” 
אשר יאמר היום, “of which it is said (already) today, etc.” Even this day that I find myself on this mountain, what I have done is already reflected in G’d responding to my righteousness. Avraham prayed both for the present and for the future. This is how Nachmanides explains this verse.


###### Rabbeinu Bahya, Bereshit 22:14:2
[Rabbeinu Bahya, Bereshit 22:14:2](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:14:2)

**ונראה**לי לפרש לישב לשון **ה' יראה**, לשעה, **אשר יאמר היום** כלומר מה שעתיד להאמר היום **בהר ה' יראה** לדורות, כלומר יתקיים, וירמוז למדרש רז"ל שכתבתי למעלה שהתפלל בהר ואמר, רבש"ע אתה נשבעת, ואני נשבעתי, שלא ארד מן המזבח עד שאומר לך דבר כו' כשיהיו בני נכנסים לצרה תזכור להם זה. ולכך נראה כי האמירה שבכאן היא התפלה, ומפני שהמקום הזה נקרא על יד אברהם יראה ועל ידי שם בן נח נקרא שלם, לכך קראו הקב"ה ירושלם, הוא שם מחובר משני צדיקי עולם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Personally, I would divide the verse into two parts. The words ה' יראה refer to the present, whereas the words אשר יאמר היום refer to the future, i.e. a future which will be influenced by the new-found insight of this day that G’d primarily relates to the Jewish people as the attribute of Mercy. This would be an allusion to the homiletical explanation I quoted already on verse ten where I quoted Avraham as engaging G’d in a dialogue where he retroactively tells G’d of the various questions concerning this whole episode which he had refrained from asking though it had not been easy for him to do so. At this point the Torah presents these words of Avraham as a form of prayer. 
 Shem had called this site שלם, (Bereshit Rabbah 56,10) whereas Avraham called the same site now יראה. G’d decided to call it ירושלים, thus combining the names given to it by both Shem and Avraham.


###### Rabbeinu Bahya, Bereshit 22:14:3
[Rabbeinu Bahya, Bereshit 22:14:3](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:14:3)

**ואמרו**במדרש כי יצחק ראה דמות אריה על גבי המזבח. וענין האריה הוא פחד יצחק, ואולי הוא אריא דבי עלאה שהזכירו רז"ל במסכת חולין. והנה הוא נרמז בכתוב הזה, שנאמר בהר ה' יראה, כי נראה לו דמות אריה בהר ה'.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
According to a Midrash, Yitzchak saw the image of a lion while he lay bound on the altar. The meaning of this “lion” is to illustrate to us the concept of פחד יצחק. [His reverence or fear of the Lord was comparable to a person who faces a ferocious lion. Ordinary people do not relate to invisible sources of danger in the same way as they relate to visible and immediate dangers facing them. Ed.] It is also possible that the “lion” referred to in that Midrash is the same as that referred to in Chulin 59 where the Talmud relates that the Roman Emperor insisted on seeing the lion called the “lion of Ilai.” When he was warned that he might not like what he would see, he still insisted and finally, the roar of that lion was heard from 400 miles away and it made the towers of Rome tremble and pregnant women lose their fetuses, etc. These occurrences became even more frightening as the lion drew somewhat closer with the result that the Emperor begged to have that lion return to its lair. We may see an allusion to this in our verse where we are told: “it (G’d’s attribute) will be manifest on the mountain of the Lord.”


###### Rabbeinu Bahya, Bereshit 22:14:4
[Rabbeinu Bahya, Bereshit 22:14:4](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:14:4)

**ובב"ר**ה' יראה, הראה לו בהמ"ק בנוי וחרב ובנוי. בנוי שנאמר ה' יראה, וכתיב (דברים ט״ז:ט״ז) יראה כל זכורך. חרב, אשר יאמר היום בהר ה', כד"א (איכה ה׳:י״ח) על הר ציון ששמם. יראה והרי בנוי, כדאמר (תהלים ק) כי בנה ה' ציון נראה בכבודו, עד כאן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
According to Bereshit Rabbah 56,11 the words בהר ה' יראה refer to two visions Yitzchak experienced of the two Temples being built as well as being in ruins. They base this on the verses (Lamentations 5,18) על הר ציון ששמם, “on the mountain of Zion which is in ruins”, and on Deut. 16,16 יראה כל זכורך, “everyone of your males shall appear there” ( the site of the Temple). A third verse describing the Temple as rebuilt is found in Psalms 102,17 כי בנה ה' ציון נראה בכבודו, “for the Lord has built Zion, He has appeared in all His glory.”


###### Rabbeinu Bahya, Bereshit 22:20:1
[Rabbeinu Bahya, Bereshit 22:20:1](https://torahapp.org/share/book/Rabbeinu%20Bahya/s/Bereshit/r/22:20:1)

**ויגד לאברהם לאמר הנה ילדה מלכה גם היא.** פי' הרמב"ן ז"ל בשורה זו שנתבשר אברהם באחיו הגדול שנפקד בבנים רבים, לבאר כי נחור ומלכה היו זקנים לא נפקדו בבחרותם, ועתה בזקנותם נעשה להם נס וילדה בדרך הנס בעבור שרה אחותה, וזה טעם מלכה גם היא ע"כ. ומה יאמר הרב בפלגשו, ואם נעשה נס במלכה אשתו של נחור לכבוד אברהם, מה צורך בפלגשו שהזכיר בה הכתוב ותלד גם היא. והגיד הכתוב כי היו ח', כנגד בני יעקב שהיו ח' בני גבירות, וד' בנים לפלגשו ראומה כנגד בני יעקב שהיו ד' בני השפחות, והשוה הכתוב משפחת נחור למשפחת אברהם. וזכרון כל היחוסין אלו והספור בפרשה כדי שיזכיר את רבקה, ולהודיע כי רבקה אשר יצא ממנה יעקב היתה מבית אביו של אברהם ומשפחתו, וכל זה לבאר כי בני נחור ראוים הם להדבק בזרעו של אברהם הדבקים בהקב"ה, כענין שכתוב (דברים ד) ואתם הדבקים בה' אלהיכם חיים כלכם היום.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגד לאברהם לאמר הנה ילדה מלכה גם היא, “Avraham was informed that ‘here Milkah too has given birth, etc.’” Nachmanides explains that this news concerning his older brother being blessed with children which Avraham is reported to have received at this time was reported now as both Nachor and Milkah were already quite advanced in years when they were blessed with offspring. They too were beneficiaries of such a miracle in their old age. The miracle occurred due to their sister Sarah’s merit. This is why the Torah wrote the extra words גם היא, “she too,” when reporting that Milkah had born children. If all this is so, how does Nachmanides explain that Nachor’s concubine gave birth? Surely, even granting that Sarah’s merit may have sufficed for G’d to work a miracle for her sister, why would G’d trouble Himself to perform a miracle for Nachor’s concubine so that the Torah wrote the words “she gave birth also?” The Torah reports that Milkah bore eight sons. These eight sons corresponded to the eight sons born to Yaakov by his two major wives Leah and Rachel. The four sons born to his concubine corresponded to the four sons born to Yaakov by Zilpah and Bilhah. The Torah compares Nachor’s family to that of Avraham The point of informing us about all these details is to relate to us that Rivkah who became the mother of Yaakov, the founding father of the Jewish nation, was born to a member of Avraham’s family. All of this was related to stress that members of Nachor’s family were suitable to intermarry with the descendants of Avraham. who cleaved to the Lord G’d as testified by Moses in Deut. 4,4 “and you who have cleaved to the Lord your G’d are all alive as of this day.”