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PARSHATH Ha`AQEIDA
Commentary
IN DETAL (A selection of some verses of interest):
22:1 - "And it came to pass, after these things…"
There is a disagreement among the commentators as to when this episode, called Aqeidath Yitshaq [the binding of Yitshaq] took place. There is a general guideline in learning the Torah, that we can not assume that everything is written chronologically, and in fact some sections that are found later textually, actually occurred earlier. Any time this occurs, it is for an educational purpose and the rabbis learn meaning from the placement of a particular section. This is especially true, when the text itself declares a connection, as, for example, in our verse here which states, "After these things …"
Masekhet Sanhedrin [89] teaches that this means, "after the words of Satan [Satan literally means the accuser, the prosecutor, and he is an heavenly being that fulfills the role of foil. He is, like any other heavenly being, completely subservient to the will of God, and does not, as other religions suggest, have any independent role in the world.], who denounced Abraham." According to the Gemara, Satan accused Abraham of making a feast without making an (sacrificial) offering to God at the same time. HaShem responds that Abraham would offer his own son if asked. Therefore, the "test" of the Aqeida took place.
Other commentators suggest that this takes place, "After the words of Yishmael" who taunted Yitshaq, boasting that he was circumcised at the age of thirteen and did not protest, but Yitshaq had not choice. Yitshaq retorted, "With one organ you intimidate me? If God said to me, "Sacrifice your whole self," I would not refrain from doing so!"
Another possible interpretation is after Abraham argued for Sedom and desisted his defense at ten righteous individuals. God brought this experience to teach Abraham the value of every soul, and he should have continued his argument until God conceded that he would not destroy even one righteous in order to punish the wicked. There is a hint of this in the end of the argument when it says, "And HaShem went his way …" Rashi adds, "Since the defender became silent, the Judge went His way." I can understand from this that it was Abraham that ended the argumentation, and had he continued, HaShem might have conceded further.
22:1 - "…and God "nisah" [see below for meaning] Abraham…"
The common understanding of this is, "God tested Abraham." The word "nisah" can mean "to prove," "to cause to experience," or even "to publicly display (from "nes" meaning miracle of flag).
The Rambam understands the word to mean "test." He adds that it has the power to absolve punishment, such as in a trial.
Others understand this to mean, "God made a public demonstration of Abraham's fidelity." To take the potential, as it were, and make it real; that is, to demonstrate the limits, or in this case, that there weren't any limits to Abraham's belief if HaShem and His goodness. For here, G-d was telling Abraham to sacrifice, not only his beloved son, but in effect the promise that G-d had made to Him, which would be fulfilled through this son.
22:2 - "…your son, your unique and only one, which you love, Yitshaq…"
Masekhet Sanhedrin teaches that this is HaShem's half of a conversation, which displays the depths of Abraham's righteousness. G-d says, "Take your son," and Abraham responds, "I have two sons." HaShem says, "Your unique and only one," and Abraham responds, "This one is unique to his mother, and this one to his mother." G-d says, "The one you love," and Abraham responds, "I love them both." Finally, HaShem said to him, "Yitshaq."
Rashi teaches that Abram received a reward for each word.
22:1 - "…the Land of Moriah …"
That is, Yerushalayim [Jerusalem]. It is called Moriah, according to the sages because Torah instruction was given there [Moriah seems to come from the same root as Hora-ah, instruction. Also, incidentally, the words for teacher, Moreh or Morah, and parent, Horeh, also come from this root].
The Targum Onkelos suggests that the name comes from the incense offered in the Beith HaMiqdash [Temple], namely mor [myrrh].
Abraham himself (verse 14) relate the word to the same root for "ro-eh," "sees," "in the mount where HaShem is seen (or possibly appears or is revealed)."
22:2 - "…and offer him up there for an Olah …"
Rashi states that G-d never tells Abraham to slaughter Yits?ak, but rather offer him up as an "Olah." However, an Olah, at least in the terms of Temple ritual means a "whole burnt offering." Rashi suggests that HaShem only wanted Abraham to prepare Yits?ak as an Olah, but not to actually offer him up. Yet, there is a difficulty with this, for when someone receives prophesy he also receives its explanation. Our tradition does not allow for a prophet to misunderstand his prophesy.
22:3 - "…two of his young men …"
Our tradition teaches that this was Yishmael and Eli`ezer. If you will argue that Eli`ezer was not a young man, we learn that the Torah often calls subordinates, "young men," no matter their age.
It is taught that both of them where excited at the prospect of Yits?ak being slaughtered and the two argued as to who would inherit Abraham after Yitshaq was killed.
22:4 - "…and he saw the place …"
He saw a cloud attached to the top of a mountain. When he asked Yitshaq, he answered the same thing, but when he asked the two young men, they said they only saw desert. Pirke D' Rabbi Eliezer says that this is why the two men were designated to stay with the ass, though he renders it "as the ass." In other words, they were not spiritually elevated any more than the ass.
22:5 - "…and come back to you …"
Rashi teaches that Abraham prophesized that they would both return, yet if this were so, what type of test is this. Rather it is taught by others that Abraham believed that he would indeed sacrifice his son, and this would be such a public sanctification of God's name, that the entire world would understand that everything is truly HaShem's and the Redemption would come immediately. When this happened, Yitshaq would be restored to life, for in the time of redemption, we know that the dead will yet live again [The concept of Mihiyeh HaMetim].
22:6 - "…and they went, both of them, together …"
Abraham who knew that he was about to slaughter his son and Yits?ak who was also prepared to sanctify G-d's name, both went together with a singularity of purpose.
22:9 - "…and bound Yitshaq his son…"
Our tradition teaches that Yitshaq was thirty-seven years old (though there are other opinions. Therefore, it is clear that he could have struggled if he chose. Rather, our sages teach that Yitshaq begged his father to secure him tightly, so that he wouldn't involuntarily flinch and ruing the offering.
22:11 - "…Abraham, Abraham …"
Rashi teaches that this was an expression of love, while Ibn Ezra suggests that this was an expression of haste.
22:12 - "…for now I know …"
Rashi teaches in the name of Rabbi Abba who said, "Abraham said to Him, 'I will now tell You my complaint: Yesterday, You said to me, "For by Yits?ak, your seed shall be called." Then You retracted and said, "Take now your son." Now You say, "Do not lay a hand on him."' HaShem said to Abraham, "…I did not say to kill him, but 'Bring him up.' You have brought him up, now bring him back down."
22:13 - "…And Abraham lifted up his eyes and looked, and here, there was a ram afterwards …"
According to Pirke Avot, this ram was prepared for this on the evening of the sixth day of creation, but it was only revealed to Abraham when he was spiritually able to perceive it. This is the meaning of "he lifted up his eyes," that he perceived beyond the normal realm of seeing. This occurred "afterwards." After he had achieved a level of closeness with HaShem from his act of faith, or, as Rashi renders it, after the words of the malakh.
22:20 - "And it came to pass, after these things …"
This is another test/trial for Abraham. After returning from the Aqeidath Yitshaq, it occurred to him that if he had indeed slaughtered his son, then he would have died childless. At that point, Abraham realized his obligation to find his son a wife. At that point, HaShem announced to him the birth off Rivqah, says Rashi.
22:20 - "…behold, Milkah also bore children to your brother Nahor …"
There are a total of twelve children in all, eight from wives and four from concubines. The similarity with Yaakov is clear, yet the two families were opposites in regards to values and character. As, G-d Willing, we will explore in the future.
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