נסה את אברהם, to demonstrate that Avraham’s love for G’d as well as his fear of G’d was not merely potential but actual, much as G’d's goodness is not merely potential but actual. The purpose of man’s existence is to emulate the virtues of G’d, and by means of this “test” Avraham had an opportunity to demonstrate this. When G’d created man He had set Himself the objective of “let us make man in Our image etc.,” i.e. as much like Divine beings as is it possible for a creature to be . (Genesis 1,26)

וילך אל המקום, to the land of Moriah.

וישא אברהם את עיניו וירא את המקום, the place for offering the sacrifice on the mountain of Moriah.

מרחוק, he was granted additional eyesight to espy this place from a greater distance than he would normally have been able to see.

שבו לכם פה, so that they should not be able to interfere with what he was about to do.

Now I know. These were the words of the angel — “Now I know why God elevated you above us.”

From Me (or, “than I am”). These are also the words of the angel. The verse should be inverted and read: “You are more God-fearing than I am because you did not withhold your son”.

והנה איל אחר נאחז בסבך, this incident indicated to him that G’d must have arranged for this ram to be at his disposal, and that there could be no question of his committing robbery if he took this ram and sacrificed it as a burnt offering. The fact that there had been no such ram when he prepared the altar and bound Yitzchok and suddenly this ram materialised, was ample evidence of its purpose.

תחת בנו, in exchange for what he had had in mind to do with his son. The phrase reminds us of Psalms 15,2 ודובר אמת בלבו, “he spoke truthfully in his heart.” [the author justifies the use of the word תחת, “in lieu of,” for something which had not actually happened, i.e. Yitzchok had not been slaughtered. The verse from Psalms proves that the intention is as good as the deed when such an intention was sincere, wholehearted. Ed.]

אשר יאמר היום, the place of which the Israelites had said on the day that the Torah was written (or given) that G’d manifests Himself on the mountain. G’d would reveal which mountain this is only in the future, in the days of David, seeing that even in Deuteronomy 12,11 only veiled reference is made to such a mountain. It was this mountain, subsequently known as the Temple Mount which Avraham now named ה' יראה.

נאם ה' כי יען אשר עשית, “I, G’d, say that because you have done this I will bless you in an increased measure.”

בי נשבעתי, “I have sworn to Myself that I will greatly bless you/ you.”

והתברכו בזרעך כל גויי הארץ, if and when your descendants will join together in proclaiming the holy name of the Lord, the nations of the world will be blessed as they will try to follow your example and to be like you.

עקב אשר שמעת בקולי, as a consequence. This is what we know as the concept of שכר מצוה מצוה, that the fulfillment of one commandment begets the opportunity of fulfilling another commandment. By doing this you will receive the satisfaction that your children will be a banner to the nations, teachers to the gentile nations instructing them in how to serve the Lord. All of this will accrue to you as a credit, a merit.

She also gave birth. Avraham was told that if he did not wish to take Rivkah for his son, Re’umah also had a daughter — Ma’achoh — who was fitting to be Yitzchok’s wife.

גם היא, in addition to the children born by his concubine.

ובתואל ילד את רבקה, the person relating all this to Avraham added that Betuel, a son of Nachor’s proper wife, sired Rivkah. The meaning of the message was that there had been born in his own family a girl who would be a suitable wife for Avraham’s son so that he would not have to look for such a wife among the Canaanites surrounding him.