창세기 22:27의 Halakhah

It is good to recite the passage of the Binding (Genesis 22:1-19), the passage of the Manna (Exodus 16:4-36), the Ten Commandments (Exodus 20:2-13), and the passages of the burnt-offering (Leviticus 1:1-17), tribute-offering (Leviticus 2:1-13), peace-offering (Leviticus 3:1-17), sin-offering (Vayikra 4:27-35), and guilt-offering. Rem"a: But only in private is it permissible to recite the Ten Commandments each day: it is forbidden to recite them in congregation (Rashb"a Responsum 144).

It is good to recite the passage of the Binding (Genesis 22:1-19), the passage of the Manna (Exodus 16:4-36), the Ten Commandments (Exodus 20:2-13), and the passages of the burnt-offering (Leviticus 1:1-17), tribute-offering (Leviticus 2:1-13), peace-offering (Leviticus 3:1-17), sin-offering (Vayikra 4:27-35), and guilt-offering. Rem"a: But only in private is it permissible to recite the Ten Commandments each day: it is forbidden to recite them in congregation (Rashb"a Responsum 144).

Opponents of "land for peace" also cite certain aggadic statements to support their position. They often quote Rabi Shimon Bar Yochai's statement (Berachot 5a) that God presented the Jewish people with three precious gifts, which are acquired only through great difficulty: Torah, Eretz Yisrael, and the World to Come. They also point to the Rashbam's explanation of why God subjected Avraham to the ordeal of binding Yitzchak (Bereishit 22:1). He suggests that God meted out a punishment to Avraham for making a peace treaty with Avimelech, King of the Philistines.

And thus the utensil, the knife, with which food is cut into pieces is called a ma’akhelet because it annihilates and destroys, as in the expression, “you shall consume (ve-‘akhalta) all the peoples.”³Dt. 7:16: “You shall destroy all the peoples” (NJSB). Ma’akhelet is the term for the knife with which Abraham prepares to slaughter Isaac in Gen 22:10. And the verse which uses va-yokhlu (“they ate”) to refer to what the ministering angels were doing teaches this,⁴Gen 18:8, in the story of the angels visiting Abraham at Mamre. as our sages z”l taught in a midrash about the three calves that Abraham brought to them. “One after another each one went up and disappeared (kalah) off the table, and Abraham when he realized this, brought some more meat almost continually time after time, like a person who kept increasing the number of whole burnt offerings he sacrificed on the altar.”⁵Gen. R. 48:16. And likewise about Adam it is written, “She also gave some to her husband, and he ate (va-yokhal).”⁶Gen 3:6The word va-yokhal (“and he ate”) proclaims his sin both by his deed and by his thought. By his deed: that is that he caused the tree to lose its fruit, and ate it despite his being warned not to: “for as soon as you eat of it, you will die.”⁷Gen 2:17. His thought: that is that he destroyed, cut off, and made like the branch of the tree was a thing in and of itself, and if so, everything suffers destruction and annihilation, in both physical and intellectual things.⁸R. Bahya alludes here to the kabbalistic idea that the sin of Adam also involved “the cutting of the shoots,” the intellectual error of mistaking the part for the whole of creation. This had profound cosmic implications, since by eating the fruit of the tree of knowledge, Adam not only physically separated the fruit from the tree, he intellectually “separated” it from its heavenly image above, its source of power and energy. This intellectual separation cuts the divine “pipeline” connecting the lower and upper worlds, effectively blocking the empowering flow of divine energy between the two worlds. It is precisely this state of affairs, the consequence of Adam’s sin, that the table blessings R. Bahya discusses in the First Gate is intended to repair. And so when you are found saying the word va-yokhal, it includes the destruction (hashhatah) of both something below and the destruction of something above, as it is written, “your people have gone bad (shihet),”⁹Ex 32:7. This is from the story of the Golden Calf. God is speaking to Moses, and instead of referring to the Israelites as “My people” as He usually does, God calls them “your – i.e., Moses’ – people,” much as parents often pass the buck to one another when their children have misbehaved (as does Moses, too, replying to God in Ex 32:11). I think R. Bahya’s point is that there is both a lower and upper “people “(“your [Moses’] people” vs. “My [God’s] people” that have “gone bad.” and likewise Jeroboam was called a mashhit – “destroyer” – because he destroyed and cut short the shoots.¹⁰See note 8 above. R. Bahya alludes to the midrash in b. Berakhot 35b: “‘He is a companion to vandals (ish mashhit) (Prov. 28:24).’ This refers to Jeroboam the son of Nebat who ruined (she-hishhit) Israel for their Father in Heaven,” by building two golden calves and ordering the Israelites to worship them (I Kings 12:28-32).

The root of Hasiduth is fear of the Lord. If a man desires some matter of enjoyment and turns aside from his passion only because of fear of God and not because he fears retributions in the world to come, nor because of the enjoyment of this world and the world to come, but he rather fears that he will not be perfect in the love of the Creator, may His name be blessed, as it is written, “Thou shalt be wholehearted with the Lord thy God” (Deut. 18:13); this person is called a God-fearing man. The great and singular restraint is forsaking foods, for saturation with foods brings evil imaginations. How so? If there be before him a meal of fish or meat or of other dainties let him not resist from eating at all but for the fear of God let him not fill his stomach to the full reach of his appetite.¹Sifra, ed. Weiss, p. 93b. It is the same with respect to one to whom a meritorious deed presents itself and it is difficult for him to do it, and (nevertheless) he does not desist from acting. And so we find with Abraham, “for now I know that thou art a God-fearing man” (Gen. 22:12).

What brought this commentator to this difficulty was because many treated the verse “In the beginning God created (bara)” (ibid. 1:1) as if it was written “At the beginning of God’s creating (bero) the heavens and the earth, the earth was empty (tohu) and void (vohu)” – it did not exist, meaning there was no earth. Similarly, “darkness” is the absence of light, meaning there was none.¹⁰ According to this interpretation nothing existed prior to the creation of light. So the first created condition was light, followed by darkness at night. Thus a 24-hour day consists of light followed by darkness – day followed by night. But this interpretation is completely incorrect. Because why did he need to mention the heavens since it did not state that they were nonexistent like the earth? Also, from a grammatical point of view, why is there an added vav (“and”) to the word “veha’arez”? This is not the same as the extra vav found in verbs, as in “On the third day Abraham lifted (vayisa) his eyes” (ibid. 22:4), “he abandoned (vaya’azov) his servants” (Exodus 9:21). They are like the weak fe in Arabic, for Arabic forms are similar to those of the Holy Tongue (Hebrew). However, no vav is added to nouns. Also, according to this interpretation the wind and the water were not created,¹¹ No mention is made of the creation of air and water, even though they are referred to in verse 2. yet it is written in the book of Psalms with regard to both of these “for He commanded and they came to be” (148:5).¹² The verses in Psalms are: “Praise Him, heavens of heavens (the sphere of fire), and waters that are above the heavens. They should praise the name of God, for he commanded and they were created” (148:4–5). Even darkness was created, as it is written “who forms light and creates darkness” (Isaiah 45:7).

As it is required for the house of Israel to read from the scrolls, and to teach in the Torah, and to conclude with the prophets, on each day according to its subject matter — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot, as it is written "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44), and it is commanded to read every matter at its time and extrapolate on the subject of the day, as taught, "Rabbi Shimon ben Elazar says:¹In our manuscripts, it says "The Rabbis taught" here. Moses ordained for Israel that they would investigate and extrapolate on the matter of the day — laws of Pesaḥ on Pesaḥ, laws of Shavuot on Shavuot, laws of Sukkot on Sukkot" (Megillah 32a:17). On Ḥanukkah we read the princes (Numbers 7). On Purim we read "And Amalek came" (Exodus 17:8—16). When Rosh Ḥodesh Adar falls on Shabbat we read the portion of the sheqalim (Exodus 30:11—16). "And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Adar falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for the new moon, and one from Ki Tissa. And Rabbi Yitzḥaq Nappaḥa said: when Rosh Ḥodesh Tevet falls on Shabbat, bring three Torah scrolls, and read one for the matter of the day, and one for Rosh Ḥodesh, and one for Ḥanukkah" (Megillah 29b:22). On Ḥanukkah and on Purim three people read, on Rosh Ḥodesh and on Ḥol ha-Moed four people read — since there is Musaf, we add [mosifin] a person. When Rosh Ḥodesh Adar falls on Shabbat, we read the portion of the sheqalim (Exodus 30:11—16). When it falls on another day of the week, we advance the reading of the portion of the sheqalim, and interrupt the special readings. On the second² Shabbat of the month we read 'Remember' (Deuteronomy 25:17—17). On the third, the red heifer (Numbers 19:1—22). On the fourth, 'This month' (Exodus 12:1—20). If it falls on the sixth, then 'This month' is on the fifth. After that they return to the regular order. And everyone interrupts the order for Rosh Hodesh, Ḥanukah, Purim, fast days, festival days, and Yom Kippur (Mishnah Megillah 3:5). On Pesaḥ they read the portion of the festivals. And a mnemonic is: "during the bull, sanctify with money, cut in the desert, send the firstborn." On Shavuot, "On the third day" (Exodus 19:1–20:23), and on the second day, "Every firstborn" (Deuteronomy 15:19—16:37). On Rosh Hashanah, "And haShem remembered Sarah" (Genesis 21:1–34) and on the second day, "And God tested Abraham" (Genesis 22:1—24). On Yom Kippur, "after the death" (Leviticus 16:1—34). On Sukkot, the offerings for Sukkot (Numbers 29:12—34). On Ḥanukkah, the princes (Numbers 7). On Purim, "And Amalek came" (Exodus 17:8—16). On Rosh Hodesh, "And on your new months" (Numbers 28:1–15). On the watches, the matter of creation (Genesis 1:1—2:3). On fast days, "And Moses petitioned" (Exodus 32:11—14, Exodus 34:1–10). On Mondays and Thursdays and on Shabbat in the afternoon they read according to the order, but they are not counted in the order. As it is said, "And Moses spoke the appointed-times of haShem to the children of Israel" (Leviticus 23:44) — it's commanded that they read each and every one at its time.

(Bet) In Sefer HaIkkarim 3:35,⁹⁰A classic work of Jewish philosophy written by Rabbi Yosef Albo (Spain, c. 1380-1444). [it is written about (Deut. 6:5), “And you shall love the Lord, your God”]: “A person cannot love two things or two persons with a perfect love, for if he loves them both, neither love is perfect since it is divided between two. It is impossible for the lover to be completely united with the loved – such as the idea of love requires – unless the loved is one. […] But since ‘the Lord is one,’⁹¹The reference is to the previous verse, Deut. 6:4. [‘you shall love the Lord, your God’].” See there. And this appears to be the intention of the Scripture (Gen. 22:2), [wherein] the Holy One, blessed be He, says to Avraham, “Please take, etc., whom you love”; but after his passing the test, it is said to him (Deut. 22:16), “Because you have done, etc., your only one from Me” – but it did not repeat, “whom you love.” As the essence of the test was that God, may He be blessed, saw that [Avraham] loved the son he fathered when he was a hundred. And because of this, his love was [divided] and not perfect with Him, may He be blessed. Hence He told him to slaughter his son that he loved. This was in order to negate the love from his son and make it perfect for [God], may He be blessed. And after he passed the test and made his love perfect for God – to the point that in his love, he wanted to slaughter his only son – then his love for his son was already negated; and all of its divisions became wholly for God, may He be blessed. And therefore it no longer mentioned “love” for Yitschak, just “his only one.” And one must dedicate [his] fear and love to His name, may His name be blessed, as we have elucidated. And behold, from undiluted fear, he came to total love. And they said in the Talmud (Shabbat 31a), “‘The fear of the Lord was its storage chest’ (Isaiah 33:6) [… There is] a parable about a man who said to his emissary, ‘Bring […] wheat up to the attic for me.’ [So] he went and brought it up for him. He said to [him], ‘Did you mix a kav of ḥomton into it?’ He said to him, ‘No.’ He said to him, ‘It would have been preferable had you not brought it up.’” And Rashi explains that ḥomton preserves produce from getting wormy. But [it is found] in the Midrash (Shemot Rabbah 30:14), “[‘The fear of the Lord was its storage chest’] – there is a parable about a man who said to his fellow, ‘I have a hundred kor of wheat, a hundred barrels of oil [and] a hundred barrels of wine.’ [The other] said to him, ‘Do you have storehouses to put [them into?’ He said to him, ‘No.’ He said to him, ‘Then] you will have no [benefit] from them.’” And in Tur Bareket,⁹²A commentary on the Shulchan Arukh written by R. Chaim HaKohen (Syria, 1585-1655). it is written that in our Talmud, it is a parable for internal fear, but in the midrash – which calls it storehouses – it is a parable for external fear. See there. And behold, certainly one who has more wheat or fruit will need to have more homton and to have more storehouses to put them in. And for this reason, one who is a master of Torah, the commandments and many good deeds, will need more storehouses and homton – according to the value of the grain and barrels of wine and oil that he has. And if so, he needs more fear of Him, which ‘is his storage chest.’ And for this, he needs cooperation and association with those that fear – those that fear the Lord. And [it is] just like there is cooperation between the one who has grain but does not have storage chests and the one has many storage chests. And with this, it is possible to explain (Ps. 119:63), “I am a companion to all who fear You, to those who guard Your precepts” – since through fear, the commandments will be guarded. And [it is also possible to explain], “Fear God and guard His commandments” (Ecclesiastes 12:13), – as through fear of Him, [a person’s fulfillment of the] commandments will be guarded, like the kav of ḥomton preserves the wheat, and as I wrote in Paragraph Yod adjacently (immediately above).

It is forbidden to utter sinister forbodings against a fellow Jew, even just to say [about a missing person], "If so and so were alive he would have come here," for "A covenant was made with the lips."⁸The Gemara [Moed Katan 18a] explains that predictions, whether favorable or otherwise, have a way of becoming reality. When preparing to sacrifice his son, Yitzchak, on the akeidah, Abraham said to his young men; “The boy and I will go to that place … and then return to you,” (Gen. 22:5). His words came true and both did return unscathed. You should not frighten a child with an unclean thing, by saying for instance, "A cat or a dog will get you." You should be very careful [to avoid] habitual use of such similar expressions.

¹The first three of the eighteen verses dealing with God-fearing are missing. The Perush suggests that the following verses be included: ( 1 ) The fear of the Lord is the beginning of knowledge (Prov. 1:7). (2) And did not choose the fear of the Lord (Prov. 1:29). (3) Then shalt thou understand the fear of the Lord (Prov. 2:5). “The fear of the Lord is to hate evil, pride, arrogancy and the evil way, and the forward mouth, do I hate” (Prov. 8:13). “The fear of the Lord is the beginning of wisdom, and the knowledge of the All-holy is understanding” (Prov. 9:10). “The fear of the Lord prolongeth days, but the years of the wicked shall be shortened” (Prov. 10:27). “He that walketh in his uprightness feareth the Lord, but he that is perverse in his ways despiseth Him” (Prov. 14:2). “In the fear of the Lord a man hath strong confidence and his children shall have a place of refuge” (Prov. 14:26). “The fear of the Lord is a fountain of life, to depart from the snares of death” (Prov. 14:27). “Better is a little with fear of the Lord, than great treasure and turmoil therewith” (Prov. 5:16). “The fear of the Lord is the instruction of wisdom and before honor goeth humility” (Prov. 5:33). “By mercy and truth iniquity is expiated and by the fear of the Lord men depart from evil” (Prov. 16:6). “The fear of the Lord tendeth to life and he that hath it shall abide satisfied, He shall not be visited with evil” (Prov. 19:23). “The reward of humility is the fear of the Lord, even riches, and honour, and life” (Prov. 22:4). “Let not thy heart envy sinners, but be in the fear of the Lord all the day” (Prov. 23:17). “Be not wise in thine own eyes; fear the Lord, and depart from evil” (Prov. 3:7). “My son, fear thou the Lord and the king, and meddle not with them that are given to change” (Prov. 24:21). “Grace is deceitful, and beauty is vain; but a woman that feareth the Lord, she shall be praised” (Prov. 31:30). Behold there are eighteen forms of “fear” corresponding to the eighteen forms of Trefa.²Hullin 42a. Terefah, Lit., torn. The term signifies flesh of clean beasts rendered unfit for food as a result of either being mauled or killed by beasts of prey, injured, found defective or unskillfully slaughtered although in valid fashion. This is to say, even if they take the life of an individual let him not rebel against Him who gives life and sends death.³Berakoth 61b. If you lose your life because of Him, He will resurrect you and if you remain alive in a situation where you are obliged (by law) to part with your life and be sanctified by His name, He will take your life, and who (none) will rescue you from His hand. And because life is dependent upon eighteen points in the body man is called “living”⁴Numerical value of the Hebrew word “living” is eighteen. for as long as there is no injury to them (eighteen points) he is able to live. Moreover, “eighteen fears” correspond to the eighteen points⁵Hullin 42a. upon which life is dependent, for if you fear the Holy One, blessed be He, He will guard your life and this is as it is said, “The fear of the Lord is a fountain of life, to depart from the snares of death” (Prov. 14:27). When Abraham wished to take the life of his son Isaac, he was then called God-fearing, for it is said, “for now I know that Thou art a God-fearing man, seeing thou hast not withheld thy son” (Gen. 22:12). The “eighteen fears” correspond to the Eighteen Benedictions of the Silent Prayer. And if you say, what of the verse, “A wise man feareth and departeth from evil but the fool behaveth overbearingly and is confident” (Prov. 14:16) where the blessing of the Lord does not occur, there is, however, the blessing against the heretics.⁶“Fear” in Proverbs stands in apposition to the blessing against the heretics in the “Eighteen Benedictions.” This makes for Nineteen Benedictions! See Daily Prayer Book, ed. Hertz, p. 143. (And if you ask what of the verse) “Who so despiseth the word shall suffer thereby; But he that feareth the commandment shall be rewarded” (Prov. 13:13), (it is) in apposition to the first blessing of the Eighteen Benedictions which commences with “Blessed be He.” Why are these “eighteen fears” made to correspond with the Eighteen Benedictions, for when a man prays, he must stand in fear,⁷Berakoth 30b.
/8/ Ibid., 29b. for it is said “Serve the Lord with fear, And rejoice with trembling” (Ps. 2:11), and it is written “They shall fear Thee while the sun endureth” (Ps. 72:5), which our Rabbis explained (to mean) “pray at the setting of the sun.” Moreover, why as against (in apposition to) “Fear of the Lord” does it state “Blessed is the Lord,” (it is to say) that he should not run in prayer as if (to show) he is happy that he is finished. But with every word and everything that he says let him concentrate to put devotedness into his heart. One should consider, if there is a matter to entreat and ask for of a king of flesh and blood, would he favor you or countenance you if you hurry your words before him? Let alone would he not do your bidding, but he will say that you can mean only to mock, and he would drive you away. Do not regard the Crowner of kings less than the kings who are beneath Him. If you come to praise and adore Him, consider this for a moment, if you were to hear a sweet voice and song of praise rushed and hurried without intonation, how acceptable would it be? Therefore it (prayer) is not to be done hurriedly, but with deliberation and a sweet and loud voice, for it is said “And many shouted aloud for joy” (Ezra 3:12). It is said⁹J. T. Berakoth 1:1. that when they walked in the temple court they walked heel to toe so that the worship of the Lord not appear as a burden. Concerning this it is said “And their course is evil and their force is not right” (Jer. 23:10). Therefore the Holy One, blessed be He, created the cock’s crowing that we learn a lesson from him, for it is said, “And maketh us wiser than the fowls of heaven” (Job 35:11). You would not be proper if you spoke before a king of flesh and blood, and your words were hurried, and if you sang for your pleasure you would prolong your voice, how then can you hurry before the supreme King of kings. You should therefore bless Him with your voice, and not make it as a chore that issues from your mouth. It is only right that when you utter words of supplication you say them in an entreating manner, for it is said “The poor useth entreaties” (Prov. 18:23). When a man entreats a ruler he does not hurry his words but on each matter he concentrates so as not to be mistaken with his words. Before he entreats a ruler or king he sets forth his petition orderly¹⁰Rosh ha-Shanah 35a. that he not falter nor forget nor skip a letter. So should you do, for it is written, “Will thy riches avail, that are without stint” (Job 36:19), and he says further, “Take with you words” (Hos. 14:3). When you recite blessings and praises, make it as though you stand before a king and he says to you, “Let me hear your voice.” Do not hurry your words and do not be anxious to speak. If you need sustenance, do not put your heart only to that blessing such as the blessing of “years.”¹¹Daily Prayer Book, ed. Hertz, p. 141. If you have an illness do not set your heart only to the blessing for “illness,”¹²Ibid., p. 140. because they (will) say about you on high, “This individual imagines that he has need only of this.”¹³Erubin 65a. Therefore let him (a person) be devoted in all the blessings. For behold the “eighteen fears of God” should be before him and he should be reverent of all the blessings. Do not direct your thoughts only to the supplications, for the essence of devotion is for the blessings and praises. They therefore said,¹⁴Berakoth 34b. let him direct his heart toward all of them. If it is impossible let him direct himself to the blessing of Ovos or toward the blessing of “thanksgiving.”¹⁵Daily Prayer Book, ed. Hertz, p. 148. For if you direct yourself only to the (personal) entreaties there will be a hindrance from above,¹⁶Sanhedrin 44b. it will be said that it is not proper to accept his prayer, for with the honor of the Lord he is not concerned to seek Him with devotedness and with supplication. How can we do his will if he is concerned only with his own welfare and not in adoration. Therefore it is good to pray and to direct oneself with joy and honor to the Holy One, blessed be He, to pray with devotion and not to speak to anyone before completing the service but recite those things that initially subdue the heart with mercy. And when you pray add in each and every blessing your request in keeping with the nature of the prayer ¹⁷Berakoth 29b. for they do best to prepare the heart. If you cannot add because the congregation already finished (the prayer), add in only one or two in order that you do not hurry in another blessing. You may add as we have outlined in the Order of Supplication.¹⁸See S. H. Bologna, Section 171. If you cannot add, search out for yourself other melodies and when you pray recite them (the prayers) in that melody which is pleasing and sweet in your eyes, in that melody recite your prayers and recite your prayers with devotion and let your heart be drawn after that which comes out of your mouth. For a matter of request and entreaty select a melody which prepares the heart. For praise, a melody which rejoices the heart, in order that your mouth brims with love and joy for Him who sees your heart. And you are to praise Him with broad love and rejoicing. All of those things prepare the heart.
Lamed, why is this letter called lamed? Because of the verse “That thou mayest learn to fear the Lord thy God always”¹⁹The Hebrew word “to learn” shares a common root with the letter Lamed. (Deut. 14:23). For this reason David indicated with the letter lamed the teaching of fear “Come, ye children, harken unto me; I will teach you the fear of the Lord” (Ps. 34:12). Why does he say “children”? Because one who studies in childhood is not like one who learns in his old age. A son whose father led him in good deeds from his early years onward is like one who is accustomed to travel in a wilderness and is trained to find his way to the city. Similarly, he is like one who is accustomed to go by ship on the sea and knows how to direct the ship to the desired harbor. But he who does not know how to go, will go hither and yon, for it is said, “For he knoweth not how to go to the city” (Ecc. 10:15). And again, one who learns in his early years is likened to the sun, moon, stars, and zodiac, for they go in an upright path as it is said, “But they that love Him be as the sun when he goeth forth in his might” (Judg. 5:31). And this is as it is said, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings” (Mal. 3:20). Therefore it is said, “Come, ye children, etc.… I will teach you the fear of the Lord” (Ps. 34:12). This is the teaching of the secret of fear. The letter lamed is larger than all the letters,²⁰Height-wise, lamed is taller than all other letters. for the discipline of fear is greater than all, for it is said, “O, that they had such a part as this always, to fear Me etc.…” (Deut. 5:26). Behold before him is the greatest of all, therefore lamed is greater than all the letters and its name is greater than all and it is written, “Happy is the man that feareth the Lord, that delighteth greatly in His commandments” (Ps. 1:12).

If you were put to a test and you kept yourself from sinning, do not boast of it saying, “I withstood the test.”¹Midrash Rabbah, ed. Horeb, Genesis, Chapter LII, p. 110. Perhaps your forefathers came to the same test and did not sin and they asked of the Holy One, blessed be He, that when their sons come to the same test they be given the power to keep from sinning,²Midrash Rabbah, ed. Horeb, Leviticus, Chapter XXXII, p. 88. for it is said, “God will provide Himself the lamb for a burnt offering my son etc.… and Abraham called the name of that place Adonaijireh”³See Perush. (Gen. 22:8-15). His children will be slaughtered in Sanctification of the Name and burnt like Isaac.⁴And do not sin. You should bless the Holy One because he strengthened you over your inclination, and gave you a heart to be victorious over your evil inclination,⁵Kiddushin 30b. for it is said, “God left him to try him” (II Chron. 32:31). “Left him,” from this it is apparent that all is in His hand. For this reason David entreated Him, for it is said, “Make one my heart to fear Thy name” (Ps. 86:11), and it is written, “And renew a steadfast spirit within me” (Ps. 51:12).

And they, may their memory be blessed, said further as a reason for this (Yevamot 62b) that a Canaanite slave does not have relationship - meaning to say that behold, he is like a beast in this matter. And Scripture indicates this, from that which it is written (Genesis 22:5), "Sit here with (eem) the donkey" - and they, may their memory be blessed, expounded, "A people (am, which is spelled the same way as eem) similar to a donkey"; and they were the slaves of Avraham, our father. And nonetheless, they are [included] in the prohibition of males and beasts, according to the opinion of Rambam, may his memory be blessed. And the reason is correct; as about this, it is not applicable to say [that] he has no relationship. And they are also forbidden from having intercourse with the married woman of an Israelite; as also about them is it not applicable to say [that] he has no relationship. And they are likewise forbidden with a menstruant, and even [in the case of] a maidservant - as [the latter] are liable for all of the punishments in the Torah. And explicitly did they, may their memory be blessed, expound (Sifra, Metzora Parashat Zavim, Section 5:1), "'And when a woman discharges' (Leviticus 15:19) - whether an Israelitess or whether a maidservant; whether a convert or a freed [maidservant]."

2. We take out two Torah scrolls. In the first one, we read five portions from "God attended Sarah" [Genesis 21:1] until "After these things" [Genesis 22:1]. If it is Shabbat, we read seven portions [from this selection]. The maftir reads from the second scroll from Pinchas, "In the seventh month..." [Numbers 29:1] and for the haftarah, "There was a man from Ramatayim" [1 Samuel 1:1] until "He will bring triumph to His annointed one" [1 Samuel 2:10]. Rem"a: Some places have the custom of calling up the shofar blower for one of the five aliyot to the Torah (Kol Bo).