וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי׃
그 일 후에 하나님이 아브라함을 시험하시려고 그를 부르시되 아브라함아 하시니 그가 가로되 내가 여기 있나이다
Kedushat Levi
Genesis 22,1. “It was after these events that G’d subjected Avraham to a trial, saying to him: ‘Avraham!’” We must try and understand why at this point G’d addressed Avraham by calling out: ”Avraham,” once, whereas in verse 11 of this chapter the angel addressing Avraham calls out to him: “Avraham, Avraham!” Another nuance that deserves our attention is why, on the first occasion (verse 12) G’d compliments Avraham on not having tried to withhold his beloved son from Him, ולא חשכת את בנך את יחידך ממני, whereas in verse 16 when the compliment is repeated, the word ממני, “from Me,” is absent.
This may be understood when we consider that according to Rashi on verse 11 repetition of the name indicates that the party addressed by G’d is especially beloved by G’d. We find in Samuel I 3,10 that when G’d called on Samuel, He always repeated his name when addressing him. In the case of Avraham, his very name reflects the fact that he was beloved by G’d. Here when G’d called upon him seeing that He wanted him to perform a commandment, He deliberately refrained for indicating how fond he was of him, as this call had not been designed to make him go through with slaughtering Yitzchok. However in verse16, when we became aware that Avraham was not to slaughter his son, this had become the מצוה. By commanding Avraham not to harm Yitzchok in any way, He displayed His true love for him. He did so by repeating his name when He called him.
As to the word ממני in verse 12, this was the angel speaking (although in the name of the Lord) Bereshit Rabbah 56,5 understands the angel as hinting to Avraham that seeing the angels in heaven have shed tears when they heard that Avraham had been asked to sacrifice his son Yitzchok, G’d cancelled the decree. The angel wanted Avraham to know that he had had a share in Yitzchok’s surviving the akeydah. In verse 16, when G’d is speaking to Avraham without intermediary, there was no reason to add the word: ממני, “from Me.”
This may be understood when we consider that according to Rashi on verse 11 repetition of the name indicates that the party addressed by G’d is especially beloved by G’d. We find in Samuel I 3,10 that when G’d called on Samuel, He always repeated his name when addressing him. In the case of Avraham, his very name reflects the fact that he was beloved by G’d. Here when G’d called upon him seeing that He wanted him to perform a commandment, He deliberately refrained for indicating how fond he was of him, as this call had not been designed to make him go through with slaughtering Yitzchok. However in verse16, when we became aware that Avraham was not to slaughter his son, this had become the מצוה. By commanding Avraham not to harm Yitzchok in any way, He displayed His true love for him. He did so by repeating his name when He called him.
As to the word ממני in verse 12, this was the angel speaking (although in the name of the Lord) Bereshit Rabbah 56,5 understands the angel as hinting to Avraham that seeing the angels in heaven have shed tears when they heard that Avraham had been asked to sacrifice his son Yitzchok, G’d cancelled the decree. The angel wanted Avraham to know that he had had a share in Yitzchok’s surviving the akeydah. In verse 16, when G’d is speaking to Avraham without intermediary, there was no reason to add the word: ממני, “from Me.”
Tzava'at HaRivash
This may be explained according to the statement in Zohar223Zohar Vol. 1, 119b on the verse,224Genesis 22:1 “And God tested (Nissah-נסה) Avraham.” The verse uses the term tested-Nissah-נסה which shares the same root as in the verse, “lift up a sign-Hareemoo Ness-הרימו נס,” and is a term of exaltedness and elevation. However, we must also examine the words, “Et Avraham-את אברהם,” which includes the seemingly superfluous word “Et-את,” though the verse could have stated, “And God tested Avraham-נסה אברהם.”
Tzava'at HaRivash
This, then, explains the above-mentioned verse,232Genesis 22:1 “And God tested (Nissah-נסה) Avraham.” That is, God-Elohi”m-אלהי״ם refers to the judgments (Dinim). The term tested-Nissah-נסה refers to the elevation of these judgments, as mentioned, so that they are withdrawn and elevated to their root above, where they are “sweetened.” How is this brought about? Because of Avraham. That is, through the power of love and kindness which is signified by Avraham, who is like the son of the king in the analogy.