Classical Commentators on the Akeidah and Faith

וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי׃ וַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָה כִּ֣י ׀ עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃

Some time afterward, God put Abraham to the test—saying to him, “Abraham.” He answered, “Here I am.” “Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.”

אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי יוֹסֵי בֶּן זִימְרָא: אַחַר דְּבָרָיו שֶׁל שָׂטָן, דִּכְתִיב ״וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וְגוֹ׳״. אָמַר שָׂטָן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, זָקֵן זֶה חֲנַנְתּוֹ לְמֵאָה שָׁנָה פְּרִי בֶטֶן, מִכׇּל סְעוּדָה שֶׁעָשָׂה לֹא הָיָה לוֹ תּוֹר אֶחָד אוֹ גּוֹזָל אֶחָד לְהַקְרִיב לְפָנֶיךָ? אָמַר לוֹ: כְּלוּם עָשָׂה אֶלָּא בִּשְׁבִיל בְּנוֹ? אִם אֲנִי אוֹמֵר לוֹ ״זְבַח אֶת בִּנְךָ לְפָנַי״ מִיָּד זוֹבְחוֹ. מִיָּד ״וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם״. ״וַיֹּאמֶר קַח נָא אֶת בִּנְךָ״. אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא: אֵין ״נָא״ אֶלָּא לְשׁוֹן בַּקָּשָׁה. מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁעָמְדוּ עָלָיו מִלְחָמוֹת הַרְבֵּה, וְהָיָה לוֹ גִּבּוֹר אֶחָד וְנִצְּחָן. לְיָמִים עָמְדָה עָלָיו מִלְחָמָה חֲזָקָה. אָמַר לוֹ: בְּבַקָּשָׁה מִמְּךָ, עֲמוֹד לִי בְּמִלְחָמָה זוֹ, שֶׁלֹּא יֹאמְרוּ רִאשׁוֹנוֹת אֵין בָּהֶם מַמָּשׁ. אַף הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לְאַבְרָהָם: נִיסֵּיתִיךָ בְּכַמָּה נִסְיוֹנוֹת וְעָמַדְתָּ בְּכֻלָּן. עַכְשָׁיו עֲמוֹד לִי בְּנִסָּיוֹן זֶה, שֶׁלֹּא יֹאמְרוּ אֵין מַמָּשׁ בָּרִאשׁוֹנִים. אָמַר לוֹ: ״הֲלֹא יִרְאָתְךָ כִּסְלָתֶךָ״. אָמַר לוֹ: ״זְכׇר נָא מִי הוּא נָקִי אָבָד״. כֵּיוָן דַּחֲזָא דְּלָא קָא שָׁמַיע לֵיהּ, אֲמַר לֵיהּ: ״וְאֵלַי דָּבָר יְגֻנָּב״. כָּךְ שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד: ״הַשֶּׂה לְעוֹלָה״ וְאֵין יִצְחָק לְעוֹלָה. אָמַר לוֹ: כָּךְ עוֹנְשׁוֹ שֶׁל בַּדַּאי, שֶׁאֲפִילּוּ אָמַר אֱמֶת אֵין שׁוֹמְעִין לוֹ. רַבִּי לֵוִי אָמַר: אַחַר דְּבָרָיו שֶׁל יִשְׁמָעֵאל לְיִצְחָק. אָמַר לוֹ יִשְׁמָעֵאל לְיִצְחָק: אֲנִי גָּדוֹל מִמְּךָ בְּמִצְוֹת, שֶׁאַתָּה מַלְתָּ בֶּן שְׁמֹנַת יָמִים, וַאֲנִי בֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה. אָמַר לוֹ: וּבְאֵבֶר אֶחָד אַתָּה מְגָרֶה בִּי? אִם אוֹמֵר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא ״זְבַח עַצְמְךָ לְפָנַי״, אֲנִי זוֹבֵחַ. מִיָּד: ״וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם״.

Rabbi Yoḥanan said in the name of Rabbi Yosei ben Zimra: This means after the statement [devarav] of Satan, as it is written: “And the child grew, and was weaned, and Abraham prepared a great feast on the day that Isaac was weaned” (Genesis 21:8). Satan said before the Holy One, Blessed be He: Master of the Universe, this old man, you favored him with a product of the womb, i.e., a child, at one hundred years of age. From the entire feast that he prepared, did he not have even one dove or one pigeon to sacrifice before You as a thanks-offering? God said to Satan: Did Abraham prepare the feast for any reason but for his son? If I say to him: Sacrifice your son before Me, he would immediately slaughter him. Immediately, after these matters, the verse states: “And God tried Abraham.” The Torah continues: “And He said: Take, please [na], your son” (Genesis 22:2). Rabbi Shimon bar Abba says: The word na is nothing other than an expression of entreaty. Why did God request rather than command that Abraham take his son? The Gemara cites a parable of a flesh-and-blood king who confronted many wars. And he had one warrior fighting for him, and he overcame his enemies. Over time, there was a fierce war confronting him. The king said to his warrior: I entreat you, stand firm for me in this war, so that others will not say: There is no substance in the first victories, and you are not a true warrior. Likewise, the Holy One, Blessed be He, also said to Abraham: I have tried you with several ordeals, and you have withstood them all. Now, stand firm in this ordeal for Me, so that others will not say: There is no substance in the first ordeals. Satan said to Abraham: “Is not your fear of God your foolishness?” (Job 4:6). In other words, your fear will culminate in the slaughter of your son. Abraham said to him: “Remember, please, whoever perished, being innocent” (Job 4:7). God is righteous and His pronouncements are just. Once Satan saw that Abraham was not heeding him, he said to him: “Now a word was secretly brought to me, and my ear received a whisper thereof” (Job 4:12). This is what I heard from behind the heavenly curtain [pargod], which demarcates between God and the ministering angels: The sheep is to be sacrificed as a burnt-offering, and Isaac is not to be sacrificed as a burnt-offering. Abraham said to him: Perhaps that is so. However, this is the punishment of the liar, that even if he speaks the truth, others do not listen to him. Therefore, I do not believe you and will fulfill that which I was commanded to perform. The Gemara cites an alternative explanation of the verse: “And it came to pass after these matters that God tried Abraham” (Genesis 22:1). Rabbi Levi says: This means after the statement of Ishmael to Isaac, during an exchange between them described in the verse: “And Sarah saw the son of Hagar…mocking” (Genesis 21:9). Ishmael said to Isaac: I am greater than you in the fulfillment of mitzvot, as you were circumcised at the age of eight days, without your knowledge and without your consent, and I was circumcised at the age of thirteen years, with both my knowledge and my consent. Isaac said to Ishmael: And do you provoke me with one organ? If the Holy One, Blessed be He, were to say to me: Sacrifice yourself before Me, I would sacrifice myself. Immediately, God tried Abraham, to confirm that Isaac was sincere in his offer to give his life.

עֲשָׂרָה נִסְיוֹנוֹת נִתְנַסָּה אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם וְעָמַד בְּכֻלָּם, לְהוֹדִיעַ כַּמָּה חִבָּתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם:

With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).

וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם (בראשית כב, א), כְּתִיב (תהלים ס, ו): נָתַתָּה לִּירֵאֶיךָ נֵס לְהִתְנוֹסֵס מִפְּנֵי קשֶׁט סֶלָּה, נִסָּיוֹן אַחַר נִסָּיוֹן, וְגִדּוּלִין אַחַר גִּדּוּלִין, בִּשְׁבִיל לְנַסּוֹתָן בָּעוֹלָם, בִּשְׁבִיל לְגַדְּלָן בָּעוֹלָם, כַּנֵּס הַזֶּה שֶׁל סְפִינָה. וְכָל כָּךְ לָמָּה, מִפְּנֵי קשֶׁט, בִּשְׁבִיל שֶׁתִּתְקַשֵּׁט מִדַּת הַדִּין בָּעוֹלָם, שֶׁאִם יֹאמַר לְךָ אָדָם לְמִי שֶׁהוּא רוֹצֶה לְהַעֲשִׁיר מַעֲשִׁיר, לְמִי שֶׁהוּא רוֹצֶה מַעֲנִי, וּלְמִי שֶׁהוּא רוֹצֶה הוּא עוֹשֶׂה מֶלֶךְ, אַבְרָהָם כְּשֶׁרָצָה עֲשָׂאוֹ מֶלֶךְ, כְּשֶׁרָצָה עֲשָׂאוֹ עָשִׁיר, יָכוֹל אַתְּ לַהֲשִׁיבוֹ וְלוֹמַר לוֹ יָכוֹל אַתְּ לַעֲשׂוֹת כְּמוֹ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ, וְהוּא אוֹמֵר מֶה עָשָׂה, וְאַתְּ אוֹמֵר לוֹ (בראשית כא, ה): וְאַבְרָהָם בֶּן מְאַת שָׁנָה בְּהִוָּלֶד לוֹ, וְאַחַר כָּל הַצַּעַר הַזֶּה נֶאֱמַר לוֹ (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ וְלֹא עִכֵּב, הֲרֵי נָתַתָּה לִּירֵאֶיךָ נֵס לְהִתְנוֹסֵס. ה' צַדִּיק יִבְחָן וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ (תהלים יא, ה), אָמַר רַבִּי יוֹנָתָן הַפִּשְׁתָּנִי הַזֶּה כְּשֶׁפִּשְׁתָּנוֹ לוֹקֶה אֵינוֹ מַקִּישׁ עָלָיו בְּיוֹתֵר מִפְּנֵי שֶׁהִיא פּוֹקַעַת, וּכְשֶׁפִּשְׁתָּנוֹ יָפֶה הוּא מַקִּישׁ עָלָיו בְּיוֹתֵר, לָמָּה שֶׁהִיא מִשְׁתַּבַּחַת וְהוֹלֶכֶת. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ מְנַסֶּה אֶת הָרְשָׁעִים, לָמָּה שֶׁאֵין יְכוֹלִין לַעֲמֹד, דִּכְתִיב (ישעיה נז, כ): וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ, וְאֶת מִי מְנַסֶּה אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן, (בראשית לט, ז): וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וַתִּשָּׂא אֵשֶׁת אֲדֹנָיו וגו'. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה, אָמַר רַבִּי יוֹנָתָן הַיּוֹצֵר הַזֶּה כְּשֶׁהוּא בּוֹדֵק אֶת הַכִּבְשָׁן שֶׁלּוֹ אֵינוֹ בּוֹדֵק אֶת הַכֵּלִים הַמְרֹעָעִים, לָמָּה שֶׁאֵינוֹ מַסְפִּיק לְהָקִישׁ עָלָיו אַחַת עַד שֶׁהוּא שׁוֹבְרוֹ, וּמַה הוּא בּוֹדֵק בְּקַנְקַנִים בְּרוּרִים, שֶׁאֲפִלּוּ הוּא מַקִּישׁ עָלָיו כַּמָּה פְּעָמִים אֵינוֹ שׁוֹבְרוֹ, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הָרְשָׁעִים אֶלָּא אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן. אָמַר רַבִּי אֶלְעָזָר לְבַעַל הַבַּיִת שֶׁהָיָה לוֹ שְׁתֵּי פָּרוֹת אַחַת כֹּחָהּ יָפֶה וְאַחַת כֹּחָהּ רָע, עַל מִי הוּא נוֹתֵן אֶת הָעֹל לֹא עַל אוֹתָהּ שֶׁכֹּחָהּ יָפֶה, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶלָּא הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן. וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר גִּדְּלוֹ כַּנֵּס הַזֶּה שֶׁל סְפִינָה. רַבִּי עֲקִיבָא אוֹמֵר נִסָּה אוֹתוֹ בְּוַדַּאי שֶׁלֹא יִהְיוּ אוֹמְרִין הֲמָמוֹ עִרְבְּבוֹ וְלֹא הָיָה יוֹדֵעַ מַה לַּעֲשׂוֹת. וַיֹּאמֶר הִנֵּנִי, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה בִּשְׁנֵי מְקוֹמוֹת דִּמָּה משֶׁה עַצְמוֹ לְאַבְרָהָם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (משלי כה, ו): אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ וּבִמְקוֹם גְּדֹלִים אַל תַּעֲמֹד, אַבְרָהָם אָמַר הִנֵּנִי, הִנֵּנִי לִכְהֻנָּה, הִנֵּנִי לְמַלְכוּת, זָכָה לִכְהֻנָּה וְזָכָה לְמַלְכוּת. זָכָה לִכְהֻנָּה (תהלים קי, ד): נִשְׁבַּע ה' וְלֹא יִנָּחֵם אַתָּה כֹהֵן לְעוֹלָם. לְמַלְכוּת (בראשית כג, ו): נְשִׂיא אֱלֹהִים אַתָּה. משֶׁה אָמַר (שמות ג, ד): הִנֵּנִי, הִנֵּנִי לִכְהֻנָה, הִנֵּנִי לְמַלְכוּת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, ה): אַל תִּקְרַב הֲלֹם, אֵין קְרַב אֶלָּא כְּהֻנָּה, הֵיאךְ מָה דְאַתְּ אָמַר (במדבר א, נא): וְהַזָּר הַקָּרֵב יוּמָת, וְאֵין הֲלֹם, אֶלָּא מַלְכוּת, הֵיאךְ מָה דְאַתְּ אָמַר (שמואל ב ז, יח): כִּי הֲבִיאֹתַנִי עַד הֲלֹם.

“It was after these matters, God tested Abraham and said to him: Abraham, and he said: Here I am” (Genesis 22:1). “He said: Please take your son, your only one, whom you love, Isaac, and go you to the land of Moriah, and offer him up there as a burnt offering upon one of the mountains that I will tell you” (Genesis 22:2). “It was after these matters, God tested Abraham.” It is written: “You have given those who fear You a banner [nes] to wave [lehitnoses], because of truth [koshet], Selah” (Psalms 60:6) – test [nisayon] after test, elevation after elevation, in order to test them in [the eyes of] the world, and in order to exalt them in [the eyes of] the world, like an ensign [nes] on a ship. Why to such an extent? It is because of truth [koshet] – so that God’s attribute of justice would be proven true in the world. If a person says to you: ‘He [God] makes wealthy whom He wishes to make wealthy, he makes poor whom he wishes, and he crowns as king whom he wishes, [all arbitrarily]; when He wished, He crowned Abraham king, when He wished, He made him wealthy,’ you can respond and say to him: ‘Are you able to do what Abraham our patriarch did?’ And when he says: ‘What did he do?’ You tell him: ‘“Abraham was one hundred years old when [his son Isaac] was born to him” (Genesis 21:5), and after all that suffering, it was said to him: “Take now your son, your only one,” yet he did not hesitate.’ That is, “You have given those who fear You a banner to wave.” “The Lord tests the righteous, but He hates the wicked and the lover of injustice” (Psalms 11:5) – Rabbi Yonatan said: A linen producer, when his flax is inferior, he does not beat it extensively because it would break, but when his flax is of high quality, he beats it exceedingly, because it continually improves [through this process]. So, the Holy One blessed be He does not test the wicked. Why? Because they would be unable to withstand it, as it is written: “But the wicked are like the stormy sea” (Isaiah 57:20). Whom does He test? It is the righteous, as it is stated: “The Lord tests the righteous,” [such as in this incident:] “It was after these matters that his master's wife [cast her eyes upon Joseph]” (Genesis 39:7). “It was after these matters” – Rabbi Yonatan said: A potter, when he wants to evaluate [the products of] his kiln, he does not test the fragile vessels. Why? It is because he would not be able to knock on one of them even once without breaking it. What does he test? The sturdy vessels, as even if he knocks on one of them several times, he will not break it. So, the Holy One blessed be He does not test the wicked, but rather, the righteous, as it is stated: “The Lord tests the righteous.” Rabbi Elazar said: This is analogous to a homeowner who had two cows, one strong and one feeble. Upon which one does he place the yoke? Is it not upon the one that is strong? So, the Holy One blessed be He tests only the righteous, as it is stated: “The Lord tests the righteous.” God tested [nisa] Abraham” – Rabbi Yosei HaGelili says: He exalted him like the ensign [nes] on a ship. Rabbi Akiva says: He tested him in the literal sense, so that people should not say: He stunned him and confused him and he did not know what to do. “He said: Here I am” – Rabbi Yehoshua ben Korḥa said: In two places Moses likened himself to Abraham. The Holy One blessed be He said to him: “Do not glorify yourself before a king, and in the place of the great do not stand” (Proverbs 25:6). Abraham said: “Here I am” – here I am [ready] for priesthood, here I am [ready] for kingship. And he in fact merited priesthood and merited kingship. He merited priesthood, [as it is stated regarding Abraham] – “The Lord has sworn, and He will not renounce it; you are a priest forever (Psalms 110:4); [and] kingship [as the Hittites said to Abraham] – “you are a prince of God in our midst” (Genesis 23:6). Moses [also] said: “Here I am” (Exodus 3:4) – here I am [ready] for priesthood, here I am [ready] for kingship. The Holy One blessed be He said to him: “Do not approach [tikrav] here [halom]” (Exodus 3:5). Kerav is specifically a reference to the priesthood, just as it says: “The stranger who approaches [karev] shall be put to death” (Numbers 1:51). Halom is specifically a reference to kingship, just as it is stated [that David said]: “That You have brought me to here [halom]” (II Samuel 7:18).

וְהָאֱלֹקִים נִסָּה אֶת אַבְרָהָם עִנְיַן הַנִּסָּיוֹן הוּא לְדַעְתִּי בַּעֲבוּר הֱיוֹת מַעֲשֵׂה הָאָדָם רְשׁוּת מֻחְלֶטֶת בְּיָדוֹ, אִם יִרְצֶה יַעֲשֶׂה וְאִם לֹא יִרְצֶה לֹא יַעֲשֶׂה, יִקָּרֵא "נִסָּיוֹן" מִצַּד הַמְּנֻסֶּה, אֲבָל הַמְּנַסֶּה יִתְבָּרַךְ יְצַוֶּה בּוֹ לְהוֹצִיא הַדָּבָר מִן הַכֹּחַ אֶל הַפֹּעַל, לִהְיוֹת לוֹ שְׂכַר מַעֲשֶׂה טוֹב, לֹא שְׂכַר לֵב טוֹב בִּלְבַד. דַּע כִּי הַשֵּׁם צַדִּיק יִבְחָן (תהלים י"א:ה'), כְּשֶׁהוּא יוֹדֵעַ בְּצַדִּיק שֶׁיַּעֲשֶׂה רְצוֹנוֹ וְחָפֵץ לְהַצְדִּיקוֹ יְצַוֶּה אוֹתוֹ בְּנִסָּיוֹן, וְלֹא יִבְחַן אֶת הָרְשָׁעִים אֲשֶׁר לֹא יִשְׁמְעוּ. וְהִנֵּה כָּל הַנִּסְיוֹנוֹת שֶׁבַּתּוֹרָה לְטוֹבַת הַמְּנֻסֶּה:

The matter of “trial,” in my opinion, is as follows: Since a man’s deeds are at his absolute free command, to perform them or not to perform them at his will, on the part of one who is tried it is called “a trial.” But on the part of the One, blessed be He, who tries the person it is a command that the one being tested should bring forth the matter from the potential into actuality so that he may be rewarded for a good deed, not for a good thought alone. Know further that G-d trieth the righteous, for knowing that the righteous will do His will, He desires to make him even more upright, and so He commands him to undertake a test, but He does not try the wicked, who would not obey. Thus all trials in the Torah are for the good of the one who is being tried.

וזהו הפירוש הנכון לזה הפרק לפי כוונתו ולשונו עם שהמבאר נטה מזה. וכבר כתבנו שם בביאור מה שישיגהו מהקושי בדבריו גם שלא יצא מידי ספקו לפי ביאורו.

Where is the concept of freedom of will and choice, then, and what sense would reward and punishment make if all our deeds are more or less preconditioned? The answer is, of course,

שלמה המלך ע"ה רצה לומר, האדם ישים בטחונו בו ית' בטחון גמור על מה שהוא צריך, ואל ישען על בינתו לומר כי ע"י תבונתו יוכל להשתדל מה שצריך אליו רק ישים על ה' בטחונו. כי אף שצריך לעשות כל מעשיו בחכמה ואין סומכין על הנס, מ"מ אל ישען על תבונתו בלבד לומר כי חכמתו יגרם לעשות מה שירצה, רק יבטח בהשם שהוא יוציא מחשבתו אשר חפץ לעשות אל הפעל.