Musar su Genesi 22:14

There is little point in looking for moral ethical messages in this portion when the entire portion is literally filled with such messages. In fact the same can be said of most of the Book of Deuteronomy. Moses' principal purpose in writing this book called משנה תורה, review of the Torah, was to ensure that the new generation would relive in their minds what the previous generation had actually experienced, and that they would draw the appropriate moral conclusions from all this and engrave it on their collective memories.

The first method of exegesis is based on an understanding of איזהו חסיד? המתחסד עם קונו, Who is a pious person? He who practises piety with His Maker (Zohar Mishpatim 114). This means that such an individual performs the commandments of G–d with more love and goodwill than he is obliged to. Abraham demonstrated this by binding Isaac in anticipation of slaughtering him as a sacrifice. Abraham could have based himself on strict legality, and challenged G–d's command by saying that he believed in the promise of G–d that 15,5) כה יהיה זרעך), as well as on 21,12 or 17,19, both of which promise that Isaac would have seed and that his seed would perpetuate Abraham's name. In order to make certain that G–d's earlier promise would indeed come true, Abraham could have argued that he was under orders not to slaughter Isaac. Bereshit Rabbah 56,10, commenting on why Abraham called the site of the Akeydah. 22,14) ,ה' יראה) i.e. "G–d will see," quotes Rabbi Yochanan: O G–d, at the time You told me to take my first born, the one I love, I could have remonstrated saying that You Yourself had told me only "yesterday" that my seed would be perpetuated through Isaac. I carefully refrained from becoming guilty of such an argument. I rather suppressed my natural feelings of pity for my son than not to comply with Your will."

I have explained earlier how Abraham is the source of the fulfilment of G–d's Name becoming י-ה-י-ה instead of י-ה-ו-ה, and how this is alluded to in the name Abraham called Mount Moriah, i.e. השם יראה.

Since we are already on the subject of verse 22,14, let me tell you something interesting. The expression יראה is employed here twice; once it is vocalized Yireh, the other time it is vocalized Ye-ra-eh. I have already mentioned that a great promise is contained in this verse. We have also a promise in Isaiah 52,8 כי עין בעין יראו בשוב ה' ציון, that G–d's return to Zion will be witnessed visually. I believe that the two words יראה in our verse are an allusion to a statement by our sages in Chagigah 2 that בדרך שבא לראות כך בא לראות, "just as one sees with both eyes so one is seen with both eyes." The Talmud uses our verse to draw a comparison between the way G–d sees us and the way we see Him. It concludes that if someone is blind in one eye he need not make the pilgrimage to Jerusalem on the holidays since the Torah requires him to be "seen," i.e Ye-ra-eh.