וַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָּה כִּ֣י ׀ עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃
사자가 가라사대 그 아이에게 네 손을 대지 말라 아무 일도 그에게 하지 말라 네가 네 아들 네 독자라도 내게 아끼지 아니하였으니 내가 이제야 네가 하나님을 경외하는 줄을 아노라
Ramban
AND HE APPEARED TO HIM. Rashi comments: “To visit the sick man. Said Rabbi Chama the son of Chanina, ‘It was the third day after his circumcision, and the Holy One, blessed be He, came and inquired after him.’1“After him.” In our text of Rashi: “after the state of his health.” And, lo, three men:2Verse 2 here. angels who came to him in the form of men. Three: one to announce to Sarah that she would bear a son, one to heal Abraham, and one to overthrow Sodom. Raphael who healed Abraham went from there to rescue Lot” for these do not constitute two commissions.3“One angel does not carry out two commissions.” (Bereshith Rabbah 50:2 and mentioned in Rashi here.) But, continues Ramban, these two missions given to the angel Raphael—healing Abraham and rescuing Lot from Sodom—do not violate the principle. See text. This is because the second mission was in another place, and he was commanded thereon after [he had completed his first mission].4It is as if he was sent on a new mission in another place after he had completed his mission in a different place. For it is clear that the principle of one angel not carrying out two commissions applies only to two simultaneous commissions, as explained in Mizrachi’s commentary on Rashi. Perhaps it is because the two missions had rescue as their common goal.5Since healing and rescue are missions with a common purpose, one angel could be charged with both missions. “And they did eat:6Verse 8 here. they appeared to be eating.”
In the book Moreh Nebuchim7Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43. it is said that this portion of Scripture consists of a general statement followed by a detailed description. Thus Scripture first says that the Eternal appeared to Abraham in the form of prophetic visions, and then explains in what manner this vision took place, namely, that he [Abraham] lifted up his eyes in the vision, and lo, three men stood by him,2Verse 2 here. and he said, if now I have found favor in thy eyes.8Verse 3 here. This is the account of what he said in the prophetic vision to one of them, namely, their chief.
Now if in the vision there appeared to Abraham only men partaking of food, how then does Scripture say, And the Eternal appeared to him, as G-d did not appear to him in vision or in thought?9In other words, why does Scripture begin the chapter with the statement, And the Eternal appeared to him, when in the detailed account of the vision it is explained that he saw only angels? Such is not found with respect to all the prophecies. And according to his10The author of the Moreh Nebuchim. words, Sarah did not knead cakes, nor did Abraham prepare a bullock, and also, Sarah did not laugh. It was all a vision! If so, this dream came through a multitude of business,11See Ecclesiastes 5:2. like dreams of falsehood, for what is the purpose of showing him all this!12Since the vision concerning the preparation and the eating of the meal were not relevant to the prophecy of the birth of Isaac. Similarly did the author of the Moreh Nebuchim say7Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43. in the case of the verse, And a man wrestled with him,13Further, 32:25. The reference deals with Jacob wrestling with the angel. that it was all a prophetic vision. But if this be the case, I do not know why Jacob limped on his thigh when he awoke! And why did Jacob say, For I have seen an angel face to face, and my life is preserved?14Ibid., Verse 31. The prophets did not fear that they might die on account of having experienced prophetic visions. Jacob, moreover, had already seen a greater and more distinguished vision than this since many times, in prophetic visions, he had also seen the Revered Divinity.15Ibid., 28:13. Now according to this author’s opinion, he will find it necessary for the sake of consistency to say similarly in the affair of Lot that the angels did not come to his house, nor did he bake for them unleavened bread and they did eat.16Ibid., 19:3. Rather, it was all a vision! But if Lot could ascend to the height of a prophetic vision, how did the wicked and sinful people of Sodom become prophets? Who told them that men had come into Lot’s house? And if all these [i.e., the actions of the inhabitants of Sodom], were part of prophetic visions, then it follows that the account related in the verses, And the angels hastened Lot, saying: Arise take thy wife. …And he said, Escape for thy life… See, I have accepted thee,17Ibid., Verses 15-21. as well as the entire chapter is but a vision, and if so, Lot could have remained in Sodom! But the author of the Moreh Nebuchim thinks that the events took place of themselves, but the conversations relating to all matters were in a vision! But such words contradict Scripture. It is forbidden to listen to them, all the more to believe in them!
In truth,18Ramban partially agrees with Rambam’s position. He says that wherever seeing or hearing an angel is mentioned in Scripture, it refers to a vision since the human senses can not perceive an angel. However, wherever Scripture ascribes human appearances to the angels, as in the case of Abraham, then their presence is sensually perceived. Other differences of opinion between Ramban and Rambam regarding prophecy are mentioned further on in the text. wherever Scripture mentions an angel being seen or heard speaking it is in a vision or in a dream for the human senses cannot perceive the angels. But these are not visions of prophecy since he who attains the vision of an angel or the hearing of his speech is not yet a prophet. For the matter is not as the Rabbi19Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139. pronounced,20Moreh Nebuchim, II, 41. i.e., that every prophet, Moses our teacher excepted, received his prophecy through the medium of an angel. The Sages have already said21Megillah 3a. concerning Daniel: “They22Haggai, Zechariah and Malachi—three prophets who lived at the beginning of the second Temple. were greater than he for they were prophets and he was not a prophet.” His book, likewise, was not grouped together23The Men of the Great Assembly redacted the books of the Bible. See Baba Bathra 15a. They placed the book of Daniel in the section of the Writings. (Ibid., 14 b). with the books of the prophets since his affair was with the angel Gabriel, even though he appeared to him and spoke with him when he was awake, as it is said in the vision concerning the second Temple: Yea, while I was speaking in prayer, the man Gabriel,etc.24Daniel 9:21. The vision concerning the ultimate redemption25From the beginning of Chapter 10 there. also occurred when Daniel was awake as he walked with his friends beside the Tigris River.26Ibid., 10:4. As for his friends, see ibid., Verse 7. Tradition specifies that these were Haggai, Zechariah and Malachi. (Megillah 3a.) Hagar the Egyptian27She was not a prophetess even though angels appeared to her. (Above, 16: 7.) Ramban thus differs with Rambam, who had said that all prophets received the prophecy through the medium of an angel. Rambam’s position is defended as follows: Rambam’s intent was not that whenever an angel is seen it is an instance of prophecy. Rather his intent was that whenever prophecy comes to any of the prophets it comes through an angel. However, it is possible that an angel may appear for the purpose of conveying information to one who is not a prophet. This was the case with Daniel and Hagar. is not included in the group of prophetesses.28In Megillah 14 a, the Rabbis list seven prophetesses who arose in Israel: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Hagar however was not listed among them. See Note 103 further. It is also clear that hers was not a case of the bath kol (prophetic echo),29Guide of the Perplexed, II, 42. See Friedlander’s note on bath kol, p. 199, n.2. as the Rabbi19Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139. would have it. Scripture, furthermore, sets apart the prophecy of Moses our teacher from that of the patriarchs, as it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob, by [the name of] G-d Almighty,30Exodus 6:3. this name being one of the sacred names for the Creator, and not a designation for an angel. Our Rabbis also taught concerning the difference in the degree of prophecy between Moses and the other prophets, and they said:31Vayikra Rabbah 1:14. “What is the difference between Moses and all the prophets? The Rabbis say that all prophets saw through unclear vision. It is to this matter that Scripture refers in saying, And I have multiplied visions, and by the ministry of the prophets have I used similitudes.32Hosea 12:11. Moses saw through a clear vision. It is to this matter that Scripture refers in saying, And the similitudes of the Eternal doth he behold,”33Numbers 12:8. as is explained in Vayikra Rabbah31Vayikra Rabbah 1:14. and other places. But in no place did the Sages attribute the prophecy of the prophets to an angel.
Do not expose yourself to argument by quoting the verse, I also am a prophet as thou art; and an angel spoke unto me by the word of the Eternal, saying,34I Kings 13:18. From this you might argue that the prophets themselves attributed their prophecy to an angel. This is not correct, as is explained in the text. since its meaning is as follows: “I also am a prophet as thou art, and I know that the angel who spoke to me was by word of G-d, this being one of the degrees of prophecy, as the man of G-d said, For so was it charged me by the word of the Eternal,35Ibid., Verse 9. and he further said, For it was said to me by the word of the Eternal.36Ibid., Verse 17.
Our Rabbis have further stated37Bamidbar Rabbah 20:13. in the matter of Balaam, who said, Now, therefore, if it displease thee, I will get me back,38Numbers 22:34. [that is as if Balaam commented]: “I did not go [with the messengers of Balak] until the Holy One, blessed be He, told me, Rise up, go with them,39Ibid., 22:20. and you [i.e., an angel], tell me that I should return. Such is His conduct! Did He not tell Abraham to sacrifice his son, after which the angel of the Eternal called to Abraham, And he said, Lay not thy hand upon the lad.40Further, 22:12. He is accustomed to saying something and to have an angel revoke it, etc.” Thus the Sages were prompted to say that the prophecy comprising the first charge where G-d is mentioned is not like the second charge of which it is said that it was through an angel, only this was not unusual, for it is customary with the prophets that He would command by a prophecy and revoke the command through an angel since the prophet knew that the revocation was the word of G-d.
In the beginning of Vayikra Rabbah411:9. the Sages have said: “And He called to Moses,42Leviticus 1:1. unlike Abraham. Concerning Abraham it is written, And the angel of the Eternal called unto Abraham a second time out of heaven.43Further, 22:15. The angel called, and G-d spoke the word, but here with respect to Moses, the Holy One, blessed be He, said, ‘It is I Who called, and it is I Who spoke the word.’” That is to say, Abraham did not attain prophecy until he prepared his soul first to perceive an angel, and from that degree he ascended to attain the word of prophecy, but Moses was prepared for prophecy at all times.
Thus the Sages were prompted to inform us everywhere that seeing an angel is not prophecy, and those who see angels and speak with them are not included among the prophets, as I have mentioned concerning Daniel. Rather, this is only a vision called “opening of eyes,” as in the verse: And the Eternal opened the eyes of Balaam, and he saw the angel of the Eternal;44Numbers 22:31. similarly: And Elisha prayed, and said, O Eternal, I pray thee, open his eyes, that he may see.45II Kings 6:17. But where Scripture mentions the angels as men, as is the case in this portion, and the portion concerning Lot — likewise, And a man wrestled with him,13Further, 32:25. The reference deals with Jacob wrestling with the angel. And a certain man found him,46Further, 37:15. in the opinion of our Rabbis47According to the Sages the man who wrestled with Jacob was the angel of Esau (Bereshith Rabbah 77:2), and the man who found Joseph was the angel Gabriel (Tanchuma Vayeshev 2). — in all these cases there was a special glory created in the angels, called among those who know the mysteries of the Torah “a garment,” perceptible to the human vision of such pure persons as the pious and the disciples of the prophets, and I cannot explain any further. And in those places in Scripture where you find the sight of G-d and the speech of an angel, or the sight of an angel and the speech of G-d, as is written concerning Moses at the outset of his prophecy,48Exodus 3:2. and in the words of Zechariah,49Zechariah 1:14, etc. I will yet disclose words of the living G-d in allusions.
Concerning on the matter of the verse, And they did eat,6Verse 8 here. the Usages have said:50Bereshith Rabbah 48:16. “One course after the other disappeared.”51That is, the angels really did not eat. Rather as soon as a dish of food was brought, it was consumed by fire. The matter of “disappearance” you will understand from the account about Manoah,52Judges 13:19. if you will be worthy to attain it.
Now here is the interpretation of this portion of Scripture. After it says that In the selfsame day was Abraham circumcised,53Above, 17:26. Scripture says that G-d appeared to him while he was sick from the circumcision as he was sitting and cooling himself in his tent door on account of the heat of the day which weakened him. Scripture mentions this in order to inform us that Abraham had no intention for prophecy. He had neither fallen on his face nor prayed, yet this vision did come to him.
In the book Moreh Nebuchim7Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43. it is said that this portion of Scripture consists of a general statement followed by a detailed description. Thus Scripture first says that the Eternal appeared to Abraham in the form of prophetic visions, and then explains in what manner this vision took place, namely, that he [Abraham] lifted up his eyes in the vision, and lo, three men stood by him,2Verse 2 here. and he said, if now I have found favor in thy eyes.8Verse 3 here. This is the account of what he said in the prophetic vision to one of them, namely, their chief.
Now if in the vision there appeared to Abraham only men partaking of food, how then does Scripture say, And the Eternal appeared to him, as G-d did not appear to him in vision or in thought?9In other words, why does Scripture begin the chapter with the statement, And the Eternal appeared to him, when in the detailed account of the vision it is explained that he saw only angels? Such is not found with respect to all the prophecies. And according to his10The author of the Moreh Nebuchim. words, Sarah did not knead cakes, nor did Abraham prepare a bullock, and also, Sarah did not laugh. It was all a vision! If so, this dream came through a multitude of business,11See Ecclesiastes 5:2. like dreams of falsehood, for what is the purpose of showing him all this!12Since the vision concerning the preparation and the eating of the meal were not relevant to the prophecy of the birth of Isaac. Similarly did the author of the Moreh Nebuchim say7Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43. in the case of the verse, And a man wrestled with him,13Further, 32:25. The reference deals with Jacob wrestling with the angel. that it was all a prophetic vision. But if this be the case, I do not know why Jacob limped on his thigh when he awoke! And why did Jacob say, For I have seen an angel face to face, and my life is preserved?14Ibid., Verse 31. The prophets did not fear that they might die on account of having experienced prophetic visions. Jacob, moreover, had already seen a greater and more distinguished vision than this since many times, in prophetic visions, he had also seen the Revered Divinity.15Ibid., 28:13. Now according to this author’s opinion, he will find it necessary for the sake of consistency to say similarly in the affair of Lot that the angels did not come to his house, nor did he bake for them unleavened bread and they did eat.16Ibid., 19:3. Rather, it was all a vision! But if Lot could ascend to the height of a prophetic vision, how did the wicked and sinful people of Sodom become prophets? Who told them that men had come into Lot’s house? And if all these [i.e., the actions of the inhabitants of Sodom], were part of prophetic visions, then it follows that the account related in the verses, And the angels hastened Lot, saying: Arise take thy wife. …And he said, Escape for thy life… See, I have accepted thee,17Ibid., Verses 15-21. as well as the entire chapter is but a vision, and if so, Lot could have remained in Sodom! But the author of the Moreh Nebuchim thinks that the events took place of themselves, but the conversations relating to all matters were in a vision! But such words contradict Scripture. It is forbidden to listen to them, all the more to believe in them!
In truth,18Ramban partially agrees with Rambam’s position. He says that wherever seeing or hearing an angel is mentioned in Scripture, it refers to a vision since the human senses can not perceive an angel. However, wherever Scripture ascribes human appearances to the angels, as in the case of Abraham, then their presence is sensually perceived. Other differences of opinion between Ramban and Rambam regarding prophecy are mentioned further on in the text. wherever Scripture mentions an angel being seen or heard speaking it is in a vision or in a dream for the human senses cannot perceive the angels. But these are not visions of prophecy since he who attains the vision of an angel or the hearing of his speech is not yet a prophet. For the matter is not as the Rabbi19Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139. pronounced,20Moreh Nebuchim, II, 41. i.e., that every prophet, Moses our teacher excepted, received his prophecy through the medium of an angel. The Sages have already said21Megillah 3a. concerning Daniel: “They22Haggai, Zechariah and Malachi—three prophets who lived at the beginning of the second Temple. were greater than he for they were prophets and he was not a prophet.” His book, likewise, was not grouped together23The Men of the Great Assembly redacted the books of the Bible. See Baba Bathra 15a. They placed the book of Daniel in the section of the Writings. (Ibid., 14 b). with the books of the prophets since his affair was with the angel Gabriel, even though he appeared to him and spoke with him when he was awake, as it is said in the vision concerning the second Temple: Yea, while I was speaking in prayer, the man Gabriel,etc.24Daniel 9:21. The vision concerning the ultimate redemption25From the beginning of Chapter 10 there. also occurred when Daniel was awake as he walked with his friends beside the Tigris River.26Ibid., 10:4. As for his friends, see ibid., Verse 7. Tradition specifies that these were Haggai, Zechariah and Malachi. (Megillah 3a.) Hagar the Egyptian27She was not a prophetess even though angels appeared to her. (Above, 16: 7.) Ramban thus differs with Rambam, who had said that all prophets received the prophecy through the medium of an angel. Rambam’s position is defended as follows: Rambam’s intent was not that whenever an angel is seen it is an instance of prophecy. Rather his intent was that whenever prophecy comes to any of the prophets it comes through an angel. However, it is possible that an angel may appear for the purpose of conveying information to one who is not a prophet. This was the case with Daniel and Hagar. is not included in the group of prophetesses.28In Megillah 14 a, the Rabbis list seven prophetesses who arose in Israel: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Hagar however was not listed among them. See Note 103 further. It is also clear that hers was not a case of the bath kol (prophetic echo),29Guide of the Perplexed, II, 42. See Friedlander’s note on bath kol, p. 199, n.2. as the Rabbi19Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139. would have it. Scripture, furthermore, sets apart the prophecy of Moses our teacher from that of the patriarchs, as it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob, by [the name of] G-d Almighty,30Exodus 6:3. this name being one of the sacred names for the Creator, and not a designation for an angel. Our Rabbis also taught concerning the difference in the degree of prophecy between Moses and the other prophets, and they said:31Vayikra Rabbah 1:14. “What is the difference between Moses and all the prophets? The Rabbis say that all prophets saw through unclear vision. It is to this matter that Scripture refers in saying, And I have multiplied visions, and by the ministry of the prophets have I used similitudes.32Hosea 12:11. Moses saw through a clear vision. It is to this matter that Scripture refers in saying, And the similitudes of the Eternal doth he behold,”33Numbers 12:8. as is explained in Vayikra Rabbah31Vayikra Rabbah 1:14. and other places. But in no place did the Sages attribute the prophecy of the prophets to an angel.
Do not expose yourself to argument by quoting the verse, I also am a prophet as thou art; and an angel spoke unto me by the word of the Eternal, saying,34I Kings 13:18. From this you might argue that the prophets themselves attributed their prophecy to an angel. This is not correct, as is explained in the text. since its meaning is as follows: “I also am a prophet as thou art, and I know that the angel who spoke to me was by word of G-d, this being one of the degrees of prophecy, as the man of G-d said, For so was it charged me by the word of the Eternal,35Ibid., Verse 9. and he further said, For it was said to me by the word of the Eternal.36Ibid., Verse 17.
Our Rabbis have further stated37Bamidbar Rabbah 20:13. in the matter of Balaam, who said, Now, therefore, if it displease thee, I will get me back,38Numbers 22:34. [that is as if Balaam commented]: “I did not go [with the messengers of Balak] until the Holy One, blessed be He, told me, Rise up, go with them,39Ibid., 22:20. and you [i.e., an angel], tell me that I should return. Such is His conduct! Did He not tell Abraham to sacrifice his son, after which the angel of the Eternal called to Abraham, And he said, Lay not thy hand upon the lad.40Further, 22:12. He is accustomed to saying something and to have an angel revoke it, etc.” Thus the Sages were prompted to say that the prophecy comprising the first charge where G-d is mentioned is not like the second charge of which it is said that it was through an angel, only this was not unusual, for it is customary with the prophets that He would command by a prophecy and revoke the command through an angel since the prophet knew that the revocation was the word of G-d.
In the beginning of Vayikra Rabbah411:9. the Sages have said: “And He called to Moses,42Leviticus 1:1. unlike Abraham. Concerning Abraham it is written, And the angel of the Eternal called unto Abraham a second time out of heaven.43Further, 22:15. The angel called, and G-d spoke the word, but here with respect to Moses, the Holy One, blessed be He, said, ‘It is I Who called, and it is I Who spoke the word.’” That is to say, Abraham did not attain prophecy until he prepared his soul first to perceive an angel, and from that degree he ascended to attain the word of prophecy, but Moses was prepared for prophecy at all times.
Thus the Sages were prompted to inform us everywhere that seeing an angel is not prophecy, and those who see angels and speak with them are not included among the prophets, as I have mentioned concerning Daniel. Rather, this is only a vision called “opening of eyes,” as in the verse: And the Eternal opened the eyes of Balaam, and he saw the angel of the Eternal;44Numbers 22:31. similarly: And Elisha prayed, and said, O Eternal, I pray thee, open his eyes, that he may see.45II Kings 6:17. But where Scripture mentions the angels as men, as is the case in this portion, and the portion concerning Lot — likewise, And a man wrestled with him,13Further, 32:25. The reference deals with Jacob wrestling with the angel. And a certain man found him,46Further, 37:15. in the opinion of our Rabbis47According to the Sages the man who wrestled with Jacob was the angel of Esau (Bereshith Rabbah 77:2), and the man who found Joseph was the angel Gabriel (Tanchuma Vayeshev 2). — in all these cases there was a special glory created in the angels, called among those who know the mysteries of the Torah “a garment,” perceptible to the human vision of such pure persons as the pious and the disciples of the prophets, and I cannot explain any further. And in those places in Scripture where you find the sight of G-d and the speech of an angel, or the sight of an angel and the speech of G-d, as is written concerning Moses at the outset of his prophecy,48Exodus 3:2. and in the words of Zechariah,49Zechariah 1:14, etc. I will yet disclose words of the living G-d in allusions.
Concerning on the matter of the verse, And they did eat,6Verse 8 here. the Usages have said:50Bereshith Rabbah 48:16. “One course after the other disappeared.”51That is, the angels really did not eat. Rather as soon as a dish of food was brought, it was consumed by fire. The matter of “disappearance” you will understand from the account about Manoah,52Judges 13:19. if you will be worthy to attain it.
Now here is the interpretation of this portion of Scripture. After it says that In the selfsame day was Abraham circumcised,53Above, 17:26. Scripture says that G-d appeared to him while he was sick from the circumcision as he was sitting and cooling himself in his tent door on account of the heat of the day which weakened him. Scripture mentions this in order to inform us that Abraham had no intention for prophecy. He had neither fallen on his face nor prayed, yet this vision did come to him.
Ibn Ezra
Some say we need to read with different spelling: נשא instead of נסה ‘Uplifted’ instead of ‘Test’. And I say, the content of the Parashah (the story) proves that נסה is a ‘Test’. And experts explain that נסה (Test) means - to know what exists in the present. And the Gaon (a Babylonian Jewish leader) explained that the purpose of the test was to show His righteousness to the people. But the Gaon surely knew that when Avraham bound his son, no one else was there. And others say “go to the land of Moriah, and offer him there as a burnt offering on one of the heights” meant to be “make a sacrifice upon the mountain.” And not him for sacrifice. And Abraham did not know the secret of the prophecy, and he hurried to slaughter him, and God said to him, “I did not ask for this.” All these wise leaders needed their interpretations because they couldn't believe that God would command a Mitzvah and then change it. But all those leaders did not notice that there is a precedent for a change like that. In the case of commanding a role for the first born male child (Bamidbar ג – Nombers 3) He replaces them with the Levites one year later. (And my understanding is) that the text of the Torah uses “נסה" Test, and that is why we don't need to think that anything changed. God tested Avraham for the purpose of giving him a reward (and not for the purpose of commanding sacrifices or showing his righteousness).
Rabbeinu Yonah
With ten tests Abraham, our father, was tested - and he withstood them all: The first was 'Ur (which besides being a place name can also mean fire) Kasdim' - that Nimrod dropped him down into the fiery furnace and he was saved. And this is not explicit in the Torah and it is from the words of tradition. But we have a hint about this thing from the Torah; that before Parshat Lech Lecha Meartsekha ouMemoladetekha, Ur Kasdim is mentioned twice above [it], to make known that it was because of that test that he withstood that God, may He be blessed, promised him and brought him to the land [of Israel. This is] like we find with Noah. As at the beginning it is written (Genesis 6:8), "But Noah found favor in the eyes of the Lord," and afterwards in Parshat Eleh Toledot Noach that he was saved from the waters of the flood - [which indicates that it was] because he found favor in his eyes. And the second is that He commanded him to go out from his land and from his birthplace, and he did so. And the third is that is stated (Genesis 12:10), "And there was a famine in the land." And even though the Holy One, blessed be He, promised him and said to him (Genesis 12:3), "And all the families of the earth shall bless themselves by you”; when He brought the famine, he did not question His traits. The fourth is the taking of Sarah to Pharaoh. The fifth is the war of the four kings when he deployed [only] three hundred and eighteen men and trusted in the Holy One, blessed be He; and a miracle was done for him that he was saved and he saved his brothers and all of the property of Sedom and Ammorah. And he endured the events [accepting that it was] for his good and for his merit. The sixth is that he was ninety-nine when he circumcised the flesh of his foreskin [and] placed himself in danger due to his old age, and he was saved. The seventh is the taking of Sarah to Avimelekh. The eighth is when he sent Hagar and Yishmael away by the commandment of God. And [even] if 'the thing was bad in his eyes on account of his son,' he fulfilled the commandment. The ninth was the binding of Yitzchak his son, about which it is written (Genesis 22:12), "For now I know that you fear God.” And did He not know until now - and is not everything revealed and seen in front of Him? Rather when the thing is known to the creatures, the Holy One, blessed be He, calls it, "For now I know that you fear God." And it comes to inform us that [this showed] greater fear of Heaven than all of the other commandments in the Torah. Since with all the tests except for this, He did not say to him "that you fear God" - as this test was the greatest of all of them, since he took his son to bring him up as a sacrifice. The tenth was the burial of Sarah. As it was stated to him (Genesis 13:17), "Get up, walk about the land, through its length and its breadth, for I give it to you”; but when his wife died, he could not find a place to bury her until he bought it - and he did not question.