Comentario citado sobre Génesis 22:8

die Unterart derselben wie weisse Wolle. Nach Schebuoth 6b: כצמר נקי בן יומו שמכבנין אותו למילת, wie die Wolle, [die man erhält] wenn man ein Lämmchen am Tage seiner Geburt mit einer Decke umwickelt, um die feine Schafwolle zu gewinnen. נקי bedeutet im Samaritanischen (vgl. die sam. Übers. zu Gen. 22,8) ein Lamm, ebenso im Syr. ܢܶܩܝܳܐ. מילת stammt ans dem gr. μηλωτή (Schaffell, Schafpelz).

And he called the name of that place “The Lord will see,” as it is said this day, “On the mountain the Lord will be seen.” Since it is written (Exodus 34:23) all your males shall be seen, which can be read as both “will see” [yireh] and “will be seen” [yera’eh] — with the yud vowelized with a tzeirei — to teach that just as one comes to be seen, so too one comes to see. Similarly, here it states for the same reason both will see and will be seen as they are one and the same concept. However, to explain the phrase as it is said this day, I say that this is why he called the name of the place The Lord will see in the future tense: Because the Holy One, Blessed be He, did not reveal this holy place to any creature. Even to Abraham it was only said upon one of the mountains which I will tell you, and we do not find that He told him anything except what Abraham sensed when he saw the cloud tied to the mountain. Nevertheless, there was no explicit statement or words that “this is the mountain that God desired for His dwelling.” For God concealed it for reasons that will be explained later in Parshat Re’eh (12:4), God willing. Therefore he called it The Lord will see, in the same sense as God will see to the lamb. Thus he said that the time would come when the Lord would see and choose this place, and at that time it will be said for generations This day on the mountain of the Lord it will be seen — today and not before, because until the day it was chosen, the Holy One, Blessed be He, did not reveal it.

Bahya asks. Was Abraham’s merit greater because he wanted to slaughter his son with his own hands, or did Isaac have greater merit because he was ready to allow himself to be slaughtered? Some rabbis say that Abraham had more merit, since it is easier for a person to allow himself to be slaughtered than a father should slaughter his son with his own hands. Some sages say that Isaac’s merit was greater. Abraham had heard directly from the Holy One that he should slaughter his son, but Isaac only heard this from Abraham and not from the Holy One, yet he was ready to allow himself to be slaughtered. Bahya writes that the merit of Abraham was greater, since Isaac was required to obey what his father said.¹⁴⁸Bahya, Genesis, 22:8.