Comentario citado sobre Génesis 22:13

וילך איש מבית לוי, “A distinguished man from the house of Levi went, etc.” our sages comment that this means that Amram followed the advice of his daughter. (He had divorced his wife so as not to condemn any new born children to death. Thereupon his daughter accused him of being worse than Pharaoh who only murdered the male babies. Thereupon, Amram reconsidered and remarried his wife). Ibn Ezra comments that the Israelites at that time lived in many different cities of Egypt, and that the wife Amram married lived in another city, so that he had to go there to ask her to marry him. Nachmanides writes that the reason why the Torah tells us of the apparently trivial fact that Amram went to get a wife, is only to show us that Amram publicly demonstrated that he was unconcerned about Pharaoh’s decree, and that he married precisely in order to sire children. The word וילך is used by the Torah again and again when it introduces any act performed by someone which demonstrates special initiative by that person. Examples are found in Genesis 30,14 and 35,22 where the Torah describes initiative displayed by Reuven. Similar use of the word וילך occurs in Genesis 22,13, Samuel II 21,12, Kings II 5,5, and Hoseah The Torah did not bother to mention Amram’s name at this point, nor that of Yocheved, as the important thing was only to report whose offspring they were. The Torah was anxious at this stage to reveal the birth of the Israelites’ saviour.

"And you shall make the altar of acacia wood." In the Midrash Tanchuma (10), it concludes: "They committed folly [שטות] and angered Me with the [golden] calf, so let the acacia [שטים] wood come and atone for their folly." This is because a spirit of folly [שטות] enters every sinner (Sotah 3a). For this reason, Solomon refers to the wicked as fools, and therefore it says regarding the altar, "hollow with boards shall you make it," because anyone who is without knowledge and understanding is called a hollow man [נבוב], as it is said (Job 11:12), Let the hollow man gain understanding - Rashi explains there that anyone who is empty and hollow without knowledge and understanding needs to acquire a heart to return in repentance.
And its height shall be three cubits - like the height of an average person. And five cubits in length and five cubits in width - making ten, corresponding to the ten things that come from a father and mother: flesh, blood, sinews, etc., as enumerated in Tractate Niddah (31a). And through these comes all sin and iniquity, and this is [also indicated by] the half-shekel of ten gerahs.
And you shall make its horns - to atone for the sinner who is compared to a ram with horns that gores upward, as it is written (Psalms 75:5-6), And to the wicked, "Do not lift up the horn; do not lift up your horn on high", as explained above in Parshat Vayera in the verse And behold, a ram caught afterwards.
And you shall overlay it with copper - Rashi explains, to atone for brazenness, as it is said [with reference to brazenness] (Isaiah 48:4), and your forehead is copper. This agrees with our explanation, since every horn is on the forehead.

אחר שלוחיה. The word אחר describes something happening later, as it did in Genesis 22,13 where Avraham only found the ram which had been caught in the thicket by its horns after the binding of Yitzchok was over. Similarly, in Leviticus 15,28 the word אחר תטהר, means that after the procedure described by the Torah previously the woman in question would become ritually clean again. [the point of our author is that in all the examples quoted by him the Bible had informed the reader of the background to the present happening. Why would it not have done so here also? Ed.]

the hatchets were in the thicket of the trees Heb. בסבך-עץ, an expression of (Gen. 22:13): “caught in the thicket (בסבך).” The tree entangles them, and they become entangled in it.