וַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָּה כִּ֣י ׀ עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃
Und er sprach: Lege nicht Hand an den Knaben und tue ihm nicht das Geringste! Denn jetzt habe ich erkannt, dass du gottesfürchtig bist, da du mir deinen Sohn, deinen Einzigen, nicht verweigert hast.
Rashi on Genesis
אל תשלח LAY NOT THINE HAND [UPON THE LAD] to slay him. Then he (Abraham) said to God, “If this be so, I have come here for nothing; let me at least inflict a wound on him and draw some blood from him”. God replied, “Neither do thou anything (מאומה) to him” — inflict no blemish (מום) on him (Genesis Rabbah 56:7).
Ramban on Genesis
FOR NOW I KNOW THAT THOU ART A G-D FEARING MAN. At the beginning Abraham’s fear of G-d was latent; it had not become actualized through such a great deed. But now it was known in actuality, and his merit was perfect, and his reward would be complete from the Eternal, the G-d of Israel.385See Ruth 2:12.
The doctrine of this chapter which teaches that G-d is the One who tries Abraham and commands him about the binding of Isaac, and it is the angel of G-d who restrains and promises him, will be explained in the verse, The angel who hath redeemed me.386Further, 48:16.
The doctrine of this chapter which teaches that G-d is the One who tries Abraham and commands him about the binding of Isaac, and it is the angel of G-d who restrains and promises him, will be explained in the verse, The angel who hath redeemed me.386Further, 48:16.
Rashbam on Genesis
כי עתה ידעתי, I now can demonstrate My knowledge about you to the whole world,