Midrasz do Rodzaju 22:1

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“Since the king's word has power, and who will say to him: What are you doing” (Ecclesiastes 8:4).
“Since the king's word has power.” Rabbi Bon said: It is written: “Do not test [the Lord]” (Deuteronomy 6:16), “and God tested [Abraham]” (Genesis 22:1), “Do not take vengeance and do not bear a grudge” (Leviticus 19:18), “the Lord is a zealous and vengeful God” (Nahum 1:2). [This is analogous] to a rabbi who would command his disciple, and say to him: ‘Do not divert judgment,’ but he [the rabbi] diverts judgment; ‘do not give preferential treatment,’ but he gives preferential treatment.²²A parallel midrash (Bereshit Rabba 55:3) adds the example: The rabbi tells him not to lend with interest, but he lends with interest. The disciple said to him: ‘Rabbi, for you it is permitted and for me it is prohibited?’ [The rabbi] said to him: ‘I am telling you only that you may not lend to an Israelite with interest, but lend to a gentile, as it is written: “You may take interest from a gentile” (Deuteronomy 23:21).’²³Thus, the rabbi informs his disciple that he did not fully understand any of the rabbi’s actions. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, did You not write in Your Torah: “Do not take vengeance and do not bear a grudge” (Leviticus 19:18)? But You take vengeance and bear a grudge.’ He said to them: ‘I will not bear a grudge against Israel, as it is written: “He will not contend to eternity or forever bear a grudge” (Psalms 103:9); however, for the nations of the world: “The Lord is vengeful to His foes and bears a grudge against His enemies” (Nahum 1:2). I dictated to you in My Torah: “Do not take vengeance and do not bear a grudge against the members of your people” (Leviticus 19:18), but you may take vengeance against the nations of the world, as it is stated: “Avenge the children of Israel [on the Midianites]” (Numbers 31:2),’ to realize what is written: “Since the king's word has power, [and who will say to him: What are you doing].”

(Gen. 22, 1) And it came to pass after these things, that God did tempt Abraham. After what? R. Jochanan said in the name of R. Jose b. Zemra: After the words of the Satan concerning which is written (Ib. 21, 8) And the child grew, and was weaned, etc. Satan said before the Holy One, praised be He! "Sovereign of the Universe, Thou hast favored this old man with an offspring at his hundredth birthday, and from all the great meals which he prepared for the people he did not sacrifice for Thee even one dove or pigeon." And he was answered: "Does he not prepare all this only for the sake of his son? If I would tell him to sacrifice his son to Me, he would do it immediately." Hence God tempted Abraham. And he said: Take (na), thy son, etc. R. Simon b. Aba said: "The expression na means a request. This is similar to the fable of a frail king who had to fight many wars, and who had one hero who was victorious in all of them. Finally a war was declared against the same king by a king with a very strong army, and he said to the hero: 'I pray thee be victorious also in this war; people shall not say that the former wars were not worthy of cousideration.' So the Holy One, praised be He! said to Abraham: 'I proved thee with many temptations, and thou withstood all of them. I request thee withstand also this temptation, in order people shall not say that the former were not worthy of consideration." Thy son. But Abraham said: "I have two sons." Thy only one. But Abraham said: "Both of them are the only ones to their mothers," whom thou lovest, "but I love both of them," even Isaac. And why so many words? For the purpose that he shall not become insane from such a sudden command.

(Exod. 3:4, cont.:) AND HE SAID: HERE I AM. R. Joshua ben Qorhah said: What is the meaning of HERE I AM, HERE I AM? HERE I AM for priesthood, <and> HERE I AM for kingship.⁷⁰Zev. 102a; Tanh., Exod. 1:19; Gen. R. 55:6; Exod. R. 2:6; Deut. R. 2:7. In the Masoretic Text what is repeated is “Moses,” not “Here I am.” The Holy One said to him {where he stood}: You are standing {in as} [in place of] the pillar of the world. Abraham said (in Gen. 22:1 & 11): HERE I AM; now you have said: HERE I AM.

“Who herds among the lilies,” Rabbi Yoḥanan was afflicted and suffered from a fever for three and a half years. Rabbi Ḥanina ascended to visit him. He said to him: ‘How much are you [suffering]?’ He said to him: ‘I am [suffering] more that I can bear.’ He said to him: ‘Do not say that. Rather, say: Faithful God.’ When his suffering was difficult for him, he would say: ‘Faithful God.’ When his suffering was more difficult than he could bear, Rabbi Ḥanina would ascend and say something for him, and his soul would be restored.¹⁵¹Rabbi Ḥanina would recite an incantation that would give Rabbi Yoḥanan relief (Matnot Kehuna). Sometime later, Rabbi Ḥanina fell ill. Rabbi Yoḥanan ascended to visit him. He said to [Rabbi Ḥanina]: ‘How much are you [suffering]?’ [Rabbi Ḥanina] said to him: ‘How difficult is the suffering!’ He said to [Rabbi Ḥanina]: ‘And how great is their reward!’ [Rabbi Ḥanina] said to him: ‘I want neither them nor their reward.’ He said to [Rabbi Ḥanina]: ‘Why do you not say that word that you would say for me, and which restored my soul?’ [Rabbi Ḥanina] said: ‘When I was on the outside, I was responsible for others. Now that I am on the inside, do I not require someone else to be responsible for me?’ He said to [Rabbi Ḥanina]: ‘It is written: “Who herds among the lilies.” The rod of the Holy One blessed be He comes often only upon people whose hearts are soft as lilies.’¹⁵²God brings suffering upon people who are able to accept God’s decree with love (Matnot Kehuna).
Rabbi Elazar said: [This is analogous] to an owner who had two cows, one that had great strength and one that had minimal strength. Which one does he exert? Is it not the one that has great strength? So too, the Holy One blessed be He does not subject the wicked to ordeals. Why? Because they would not be able to withstand it, as it is written: “But the wicked are like the troubled sea” (Isaiah 57:20). Whom does He subject to an ordeal? The righteous, as it is stated: “The Lord will test the righteous” (Psalms 11:5); “It was after these matters that God subjected Abraham to an ordeal” (Genesis 22:1); “It was after these matters that his master's wife cast her eyes upon Joseph” (Genesis 39:7).
Rabbi Yosei ben Rabbi Ḥanina said: A flax worker, when his flax is hard, he does not beat it very much. Why? Because it will break. When his flax is fine, the more he beats it, the more it improves. So too, the Holy One blessed be He does not subject the wicked to ordeals, as they cannot withstand it, but he subjects the righteous to ordeals, as it is stated: “The Lord will test the righteous.”
Rabbi Yoḥanan said: A potter, when he checks his kiln, does not check with the flimsy jugs. Why? Because if he would tap on them they would break. With which does he check? With the sturdy jugs, as even were he to tap on them several times, they would not break. So too, the Holy One blessed be He does not subject the wicked to ordeals. Whom does He subject to ordeals? The righteous, as it is stated: “The Lord will test the righteous.”

And it came to pass after these words that God did prove Abraham (Gen. 22:1). What words were spoken? Ishmael had said to Isaac: I am superior to you, for I underwent circumcision at the age of thirteen, and underwent the pain (that accompanied it), while you were merely eight days old at the time of your circumcision and could feel no pain. Why, even if your father had wished to slaughter you, you would not have known the difference. If you had been thirteen years old, you could not have tolerated the anguish that accompanies circumcision. Isaac retorted: That is not so! Even if the Holy One, blessed be He, should command my father: “Slaughter thy son Isaac,” I would not resist. Immediately thereafter Scripture states: And it came to pass after these things that God did prove Abraham.

And while Abraham was pursuing his journey with his son Isaac, behold Satan came and ‎appeared to Abraham in the figure of a very old man, of a very modest and humble spirit. And ‎approaching Abraham he said unto him: Art thou a fool or an idiot that thou goest to do such a ‎thing this day and even to thy only son? For behold the Lord had given him unto thee in the ‎last of thy days and in thy old age, and now wilt thou go and slaughter him without any wrong ‎action of his, and destroy the life of thy only son? Knowest thou not, and hast thou not heard ‎of it, that such a thing could never have come from the Lord, for the Lord hath never done ‎unto man a great evil like this upon the earth to say unto a man go and slay thy son? And ‎Abraham hearing these words knew at once that it was the voice of Satan who attempted to ‎lead him astray from the way of the Lord, and Abraham refused to hearken to the voice of ‎Satan. And Abraham rebuked him severely and Satan went away from him. And Satan soon ‎returned and came to Isaac, appearing unto him in the guise of a young man of good figure ‎and pleasant looks. And he approached Isaac and said unto him: Knowest thou or hast thou ‎heard of it, that thy old and foolish father carries thee to the slaughter to-day without any ‎cause? And now, my boy, do not listen unto him and do not obey him, for he is old and foolish, ‎and do not suffer thy precious life and thy handsome person to perish from the earth. And ‎when Isaac had heard these words he turned unto Abraham saying: Hast thou heard, oh, my ‎father, the words of this man, such and such are his remarks. And Abraham answered unto his ‎son Isaac saying: Beware of him my son, do not listen unto his word and pay no attention unto ‎him, for that is Satan, who is resolved to turn us this day from following the commandments of ‎our Lord. And Abraham rebuked Satan once more, and he went away from them. And when ‎Satan saw that he could not succeed in that manner, he disappeared suddenly and went on ‎before them on their road, and changed himself into a mighty river full of water on the road. ‎And when Abraham and Isaac and his two young men reached that place they saw a river, ‎large and very powerful like unto the mighty waters. And they went into the river, the waters ‎of which reached up to their legs and they passed on through it. But the waters grew always ‎deeper and reached finally to their necks, when they were all terrified on account of the ‎water. And as they passed on Abraham at once recognized the place, and Abraham knew that ‎there hath never been a river before on that place. And Abraham said unto his son Isaac: I ‎know this place well and there hath never been before neither a river nor any water, and it is ‎only the work of Satan, who is doing these things in order to turn us this day from the ‎commandments of the Lord. And Abraham rebuked Satan saying unto him: May the Lord ‎rebuke thee, oh Satan, get thee behind us for we are following the order of our Lord. And ‎Satan became terrified at Abraham's voice and he departed from them,

And it came to pass after these words that God did prove Abraham (Gen. 22:1). Scripture states elsewhere in reference to this verse: Forasmuch as the king’s word hath power; and who may say unto him: “What dost thou?” whoso keepeth the commandment shall know no evil thing (Eccles. 8:4–5). What is meant by this verse? Whatsoever the Holy One, blessed be He, desires to do, He may do, and none may stay His hand. What then can be the meaning of And who may say unto Him: “What doest Thou?” whoso keepeth the commandment, etc.? These words whoso keepeth the commandment allude to the righteous men who perform the commandments of the Holy One, blessed be He. And it is their decree that He fulfills, as it is written: Thou shalt also decree a thing and it shall be established unto thee, and the light shall shine upon thy ways (Job 22:28). An example of this is what occurred after they made the golden calf. Though the Holy One, blessed be He, desired to destroy them, our master, Moses, restrained the Holy One, blessed be He, as though that were possible, just as a man restrains his companion. Hence the Holy One, blessed be He, said to him: And now let Me be (Exod. 32:10). We learn this as well from the verse: Let Me alone that I may destroy them (Deut. 9:14). Therefore Scripture says: Who may say unto him: “What doest thou?” whoso keepeth the commandment.

and the place again turned into dry land as it always hath been. And Abraham continued his ‎way with Isaac towards the place which God had told unto him. And on the third day when ‎Abraham lifted up his eyes he saw in the distance the place of which the Lord had spoken unto ‎him. And a pillar of fire, reaching from the earth up to heaven, appeared upon the mountain ‎and the glory of the Lord was seen in the midst of the clouds. And Abraham said unto Isaac: ‎Seest thou on that mountain which is visible in the distance, anything unusual as I do see it? ‎And Isaac replied, saying unto his father: I see a pillar of fire and a cloud, and the glory of the ‎Lord is visible upon the cloud. And Abraham knew at once that Isaac was acceptable as a burnt ‎offering before the Lord. And Abraham then asked Eliezer and Ishmael, his son: Do you ‎observe something unusual upon the top of yonder mountain in the distance? And they ‎answered, saying: We can see nothing more than the mountains of the land. And Abraham ‎knew at once that they were not wanted by the Lord to go with Abraham and Isaac, and ‎Abraham said unto them: Abide ye here with the ass, and I and my son Isaac will pass on to ‎yonder mountain, and we will bow down there before the Lord in prayer and then return unto ‎you. And Eliezer remained with Ishmael in the place that Abraham pointed out to them. And ‎Abraham provided himself with wood for the burnt offering, and he laid it upon Isaac, his son, ‎then he took fire and a knife and they started both for the place designated. And as they were ‎going along together Isaac said to his father: Behold here I see the fire and also the wood, but ‎where is the lamb which is to, be the burnt offering before the Lord? And Abraham answered ‎unto his son Isaac, saying: The Lord hath chosen thee, my son, to be the burnt offering instead ‎of a lamb. And Isaac rejoined, saying: I will comply in joy and with a cheerful heart, with ‎whatsoever the Lord hath spoken unto thee. And Abraham resumed his speech saying: Is ‎there in thy heart an improper thought or notion concerning this matter? Do then tell me, my ‎son, all about it; do not withhold it from me, I pray thee, oh, my son | And Isaac answered ‎unto Abraham, his father, saying: As the Lord liveth, oh! my father, and as thy soul liveth, ‎there is not within my heart the least thought to cause me to turn from the word that the Lord ‎hath spoken, either to the right or to the left; neither hath any one of my limbs moved, nor ‎any one of my muscles twitched, on hearing this matter; nor is there within my heart the least ‎thought of evil intentions concerning it; and I feel my heart full of joy and happiness, and I say: ‎Blessed be the Lord who hath chosen me this day as a burnt offering before him. And ‎Abraham was exceedingly joyful at the words of Isaac, and they went along and came ‎together to the place spoken of by the Lord, and Abraham began building the altar in that ‎place; and Abraham was weeping and crying whilst Isaac carried the stones and mortar, until ‎they had completely built the altar; ‎

And God did prove Abraham (Gen. 22:1). Scripture states elsewhere in allusion to this verse: The Lord trieth the righteous (Ps. 11:5). R. Jonah maintained: If you pound a good-quality flax, its quality will improve, but if you pound a poor-quality flax, it will crumble. So the Holy One, blessed be He, tests only the righteous.

and Abraham took the wood and arranged it upon the altar, and then he took Isaac, his son, ‎and bound him in order to lay him upon the wood, and to slay him for a burnt offering before ‎the Lord. And Isaac cautioned his father, saying: Do bind me securely before placing me upon ‎the altar, or else I may turn and move about, or even break loose for fear of the knife when ‎touching my flesh, and thus profane the offering. And Abraham did so. And Isaac further said ‎to his father: Oh, my father, after I shall have been slain and burnt up for an offering, take with ‎thee the remainder of my ashes and bring it to my mother, Sa rah, and say unto her: This is the ‎pleasant savor of Isaac. Yet do not tell her these words if she be seated near a well or upon ‎some elevated place, lest she cast herself down after me and die. And when Abraham heard ‎the words of Isaac he lifted up his voice and wept, so that his tears flowed down upon Isaac, ‎his son, and Isaac, too, wept bitterly, and he said unto his father: Make haste, oh my father, ‎and fulfill on me the will of the Lord our God as he hath commanded unto thee. And the hearts ‎of both Abraham and Isaac were full of joy in doing the will of God, but their eyes wept bitterly ‎while their hearts were rejoicing. And Abraham finally bound his son, Isaac, and placed him ‎upon the wood, and Isaac stretched out his neck upon the altar before his father, and ‎Abraham put forth his hand to grasp the knife and slay his son for a burnt offering before the ‎Lord. And meantime the angels of mercy assembled before the Lord pleading for Isaac, and ‎saying: Oh Lord, thou who art full of mercy and compassion for all thy creatures which thou ‎hast created in heaven and on earth, and thou who supportest them all, do thou give a ransom ‎and substitute for Isaac, thy servant, and have mercy and compassion upon Abraham and ‎Isaac, his son, who are to-day doing thy will and command. Behold, oh Lord, how Isaac, the son ‎of Abraham, thy servant, is bound down to be slaughtered like a beast; let, then, thy pity ‎awaken in their behalf, oh Lord. And the Lord, even at that time, appeared unto Abraham, and ‎called unto him from heaven, saying unto him: Lay not thine hand upon the lad, neither do ‎thou anything unto him, for now I know that thou feareth God, seeing that thou hast not ‎withheld thy son, thine only son, from me. And Abraham lifted up his eyes and looked, and ‎behold, behind him a ram caught in the thicket by his horns. And that was a ram which the Lord ‎had created upon the earth on the day when he made earth and heaven, and the Lord had ‎destined this ram on that very day, as a burnt offering instead of Isaac. And the ram at once ‎advanced towards Abraham, but Satan took hold of him and entangled his horns in the thicket ‎to prevent him from coming unto Abraham, so that Abraham could find no offering and slay his ‎son; and when Abraham saw that the ram was willing to advance, but was prevented by Satan, ‎he himself went and brought him before the altar; and he freed Isaac from the ties that bound ‎him and he put the ram in his place.

And God did prove Abraham (Gen. 22:1). Observe this difference between the earlier generations and the later generations: The earlier generations were tested by the Holy One, blessed be He, as it is said: And God did prove Abraham. And Scripture elsewhere states regarding the generation of the desert: That He might afflict thee to prove thee, to know what was in thy heart (Deut. 8:2). But later generations were tested by the nations of the world, for it is said: Now these are the nations which the Lord left, to prove Israel by them (Judg. 3:1).

And Abraham slew the ram upon the altar for a burnt offering before the Lord instead of his ‎son Isaac; and Abraham sprinkled of the blood of the ram upon the altar, and he exclaimed, ‎saying: This is instead of my son, and may it be considered as the blood of my son before the ‎Lord, even on this day; and whatsoever Abraham performed upon that occasion he always ‎accompanied it by these words: This is in the place of my son, and may it be considered this ‎day before the Lord in place of my son. And when Abraham had completed the services at the ‎altar, and the offering was accepted by the Lord, it was actually considered as if it had been ‎Isaac that was sacrificed. And the Lord blessed Abraham and his seed on that day. And Satan ‎hurried unto Sarah and appeared unto her in the guise of a very humble and lowly old man, ‎while Abraham was still performing his duties at the altar before the Lord. And Satan said unto ‎Sarah: Knowest thou not the work that Abraham hath done with thine only son to-day? Verily, ‎he hath taken Isaac and built an altar and killed him and brought him for a burnt offering upon ‎the altar; and Isaac was weeping and praying before his father, but he never heeded his cries ‎and he had no mercy upon him.‎‏ ‏And after repeating his story, Satan departed from Sarah; and ‎Sarah having heard these words of Satan, took him for one of the sons of man who had been ‎with her son and who had come to tell her these words.‎‏ ‏And Sarah lifted up her voice and she ‎wept and cried bitterly over the loss of her son; and she lay down upon the ground and she ‎scattered dust upon her head, and she exclaimed: Oh, my son, Isaac | oh, my son would that I ‎had died to-day in thy place | And she continued weeping and crying: It grieves me for thy ‎sake, oh, my son I Would that I had died to-day in thy place! And she kept on lamenting, and ‎she said: It grieves me for thy sake, now after I have raised thee and brought thee up, my joy ‎hath been turned into mourning for thee, I who was yearning for thee, I who have been crying ‎and praying to the Lord for thee until I bare thee at the age of ninety years, and now hast thou ‎been given up to-day to the knife and to the fire to be made a burnt offering; yet I will take ‎comfort, my son, in the thought that all hath been caused by the word of the Lord, as thou ‎hast performed the commandment of thy God, and who can rebel against the word of God in ‎whose hand is the soul of every living creature? Thou art just, O Lord our God, and all thy ‎works are justice and righteousness; and I am exceedingly glad at the words of thy command, ‎and though mine eye weepeth, my heart rejoiceth within me.‎‏ ‏And Sarah placed her head ‎upon the bosom of one of her maid servants and she became silent like a rock. And soon after ‎she arose and went about to make inquiries until she reached Hebron. And she questioned ‎every passer-by that she met on the road, but no one could tell her anything concerning the ‎fate of her son. ‎

And He said unto him: “Abraham”; and he said: “Here am I” (Gen. 22:1). What does the expression hineni (“here am I”) signify? It signifies meekness and piety. The meekness of pious men is indicated in every instance by the use of these words. And He said: “Take, please, thy son” (ibid., v. 2). The word na (“please”¹⁶Sometimes also translated “now”.) is always used to indicate a request. For example, there was once a king who was constantly engaged in wars, and he had in his army a powerful warrior who was victorious in every engagement. At one time a crucial battle developed, and he said to his mighty warrior: “Stand beside me now (na), lest my officers say that the earlier battles were minor engagements.” Similarly, the Holy One, blessed be He, said to Abraham: I have tried you nine times, and you underwent those trials successfully; now endure this final trial so that men may not say the earlier trials were of little consequence.

And she came to Kirjath-arba, the same is in Hebron, she and her maid servants and her men ‎servants, to make inquiries concerning her son. And she remained there while some of her ‎servants were to ascertain whither Abraham had gone with Isaac, and they went in search of ‎him to the house of Shem and Eber, but they found him not, and they searched for him d ‎through all the land, but he was not to be found. All at once Satan came to Sarah again, in the ‎guise of an old man, and coming before her presence he said: I have told thee a falsehood, for ‎verily Abraham did not slay his son, and Isaac is not dead. And when Sarah heard this her joy ‎was so exceedingly powerful concerning her son that her soul departed from her by reason of ‎the violent feeling of joy, and she died and was gathered to her people. And when Abraham ‎had completely finished his services, he returned with Isaac, his son, unto his young men, and ‎they arose and went together to Beer-sheba and they reached their home. And Abraham ‎looked around for Sarah, but he could not find her, and he made inquiries concerning her, and ‎the people told him: She went even until Hebron to search for both of you, for thus hath she ‎been informed. And Abraham and Isaac followed her to Hebron, and when they found it out ‎that she was dead, they lifted up their voices and wept bitterly over her; and Isaac lamented: ‎My mother oh my mother! how hast thou left me here, and whither hast thou gone; oh how ‎hast thou left me? And Abraham and Isaac wept exceedingly, and all their servants wept with ‎them over Sarah, and they mourned over her a great and heavy mourning.‎

THE BINDING OF ISAAC ON THE ALTAR
THE tenth trial was (as follows): "And it came to pass after these things, that God did prove Abraham" (Gen. 22:1). He tried Abraham each time in order to know his heart, whether he would be able to persevere and keep all the commandments of the Torah or not, and whilst as yet the Torah had not been given, Abraham kept all the precepts of the Torah, as it is said, "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my Torah" (Gen. 26:5). And Ishmael went repeatedly from the wilderness to see || his father Abraham.

(Gen. 22:1:) NOW IT CAME TO PASS AFTER THESE THINGS, < THAT GOD TESTED ABRAHAM >. This text is related (to Ps. 126:6): THOUGH HE GOES AWAY WEEPING, BEARING HIS SEED BAG, HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. THOUGH HE GOES AWAY: This refers to Abraham in the hour that the Holy One tested him and said to him (in Gen. 22:2): PLEASE TAKE < YOUR SON … AND OFFER HIM … AS A BURNT OFFERING >. Even though he was weeping in his heart, he told him with his mouth (in vs. 1): HERE I AM. When? When BEARING HIS SEED BAG. Thus it is stated (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU. (Ps. 126:6:) HE SHALL COME BACK WITH REJOICING, BEARING HIS SHEAVES. (Cf. Gen. 22:19:) SO ABRAHAM RETURNED UNTO HIS YOUNG MEN. What caused him to receive a reward? < It was > because he kept silent and made himself like a one who is dumb, as stated (in Ps. 38:14 [13]): LIKE ONE WHO IS DEAF I DO NOT HEAR, [AND LIKE ONE WHO IS DUMB ('LM) HE DOES NOT OPEN HIS MOUTH]. Then he had an excuse for saying to him: Yesterday you said to me (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU; but now you are telling me to slaughter him. Still, he did not say anything but kept silent. Ergo (in Ps. 126:6): HE SHALL COME BACK WITH REJOICING, BEARING HIS SHEAVES (rt.: 'LM).

Another interpretation (of Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, < THAT GOD TESTED ABRAHAM >. This text is related (to Ps. 89:35 [34]): I WILL NOT DEFILE MY COVENANT, NOR WILL I ALTER THE UTTERANCE OF MY LIPS. R. Aha said: I WILL NOT DEFILE MY COVENANT, the one which I made with Abraham when I said to him (according to Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU. (Ps. 89:35 [34]:) NOR WILL I ALTER THE UTTERANCE OF MY LIPS, because I have said to him (in Gen. 22:2): PLEASE TAKE < YOUR SON >. A parable: To what is the matter comparable? To a king who said to his friend: I yearn to see a small child on my table. Immediately his friend went, brought his son, and set him on the table before the king. Then he went and brought his sword to slaughter him. Immediately, however, the king cried out and said to him: What are you doing? He said to him: But did you not say to me: I yearn to see a small child on my table. He said to him: I told you a living child. < Would > I have possibly < meant > a dead one? Similarly the Holy One said to Abraham: PLEASE TAKE YOUR SON. Immediately (in Gen. 22:9f.): AND ABRAHAM BUILT AN ALTAR THERE … THEN ABRAHAM STRETCHED FORTH HIS HAND < AND TOOK THE KNIFE TO SLAUGHTER HIS SON >. The angel cried to him (in vs. 12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Abraham said to him: Did you not say to me (in vs. 2): PLEASE TAKE YOUR SON? He said to him: Would I have told you¹⁴³Buber reads “him” here. to slaughter him? Ergo (in Ps. 89:35 [34]): I WILL NOT DEFILE MY COVENANT, NOR WILL I ALTER THE UTTERANCE OF MY LIPS.

Another interpretation (of Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, [THAT GOD TESTED ABRAHAM]. This text is related (to Prov. 17:3): A CRUCIBLE IS FOR SILVER AND A FURNACE FOR GOLD, BUT THE LORD TESTS HEARTS. (Gen. 22:2:) AND HE SAID: PLEASE TAKE < YOUR SON >. Immediately (in vs. 3): SO ABRAHAM AROSE EARLY IN THE MORNING. He went and built the altar. Then he put Isaac up on top of the altar, as stated (in vs. 9): < AND ABRAHAM BUILT AN ALTAR THERE > … THEN HE BOUND HIS SON ISAAC [AND SET HIM ON THE ALTAR ABOVE THE WOOD]. What is the meaning of ABOVE? < This > teaches that he made the altar exactly under the throne of glory, just as one says (in Is. 6:2): ABOVE HIM STOOD THE SERAPHIM. ¹⁴⁴According to tradition Isaac was bound on the site where the Temple would be built.

Another interpretation (of Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS. What reflection took place there?¹⁴⁵Tanh., Gen. 4:18; Gen. R. 55:4; cf. Sanh. 89b. There seems to be a play on words here between ‘HR (“after”) and HRHR (“reflection”). Thus the midrash here understands Gen. 22:1 to begin, “Now it came to pass that he reflected over these things.” See also Gen. R. 44:5. Isaac was reflecting on when he had contended with Ishmael. [Now Ishmael had complained] and said: I am older than you. I shall inherit the world because I am my father's first-born, and the first-born always inherits twofold (according to Deut. 21:15-17). Isaac said to him: Tell me, what does the Holy One have of yours? Ishmael said to him: I will tell you what I have done, if I have done nothing else. Because I was thirteen years old when Daddy circumcised me, I could have said: It is not my wish to be circumcised; but I gave my life < blood > and took < circumcision > upon myself. Isaac said to him: See, all that you loaned¹⁴⁶The Buber text omits a letter and reads, “borrowed.” to the Holy One were three drops of blood. But I know that when the Holy One wants me to be slaughtered, now when I am thirty-seven years old,¹⁴⁷See below, 46; Gen. R. 56:8; PRE 31; TDER 25 (27); TDEZ 2; Seder ‘Olam I. and the Holy One is telling daddy to sacrifice me, I will not prevent < him >. The Holy One said to the angels: Now is the hour. He immediately rushed to Abraham. Thus it is stated (in Gen. 22:1): NOW IT CAME TO PASS AFTER ('HR) THESE THINGS. Hence you learn that there were reflections (HRHR) over things there.

(Gen. 22:1, cont.:) THAT GOD TESTED (rt.: NSH) ABRAHAM. This text is related (to Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)¹⁴⁸A more traditional translation reads: YOU HAVE GIVEN THOSE WHO FEAR YOU A BANNER (NS) THAT IT MIGHT BE DISPLAYED. < ON ACCOUNT OF TRUTH. SELAH >.¹⁴⁹Gen. R. 55:1. < The passage refers to > a flight (rt.: NWS) through which Israel has been delivered from the judgment of Gehinnom. {Another interpretation: A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS)} ON ACCOUNT OF TRUTH. SELAH. < The reason is > in order to grant < Israel > a reward in truth, as stated (in Is. 61:8): AND I WILL GIVE THEM THEIR RECOMPENSE IN TRUTH. The wicked, however, have no flight, as stated (in Job 11:20): BUT THE EYES OF THE WICKED FAIL; AND RETREAT IS CUT OFF FROM THEM. (Ps. 60:6 [4]:) YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS).¹⁵⁰Cf. Tanh., Gen. 4:21. Come and see the difference between the early < ancestors > and those who came later! The early ones were tested (rt.: NSH) at the hands of the Holy One, as stated (in Gen. 22:1): THAT GOD TESTED (NSH) ABRAHAM. So also with the people of the wilderness generation (according to Exod. 16:4): SO THAT I MAY TEST < THE PEOPLE > AS TO WHETHER THEY SHALL WALK IN MY TORAH OR NOT. It also says this (in Deut. 8:16): IN ORDER TO HUMBLE YOU [AND IN ORDER] TO TEST YOU…. Those who came later, however, were tested at the hands of the nations, as stated (in Jud. 3:1): NOW THESE ARE THE NATIONS WHICH THE LORD LEFT TO TEST ISRAEL. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER FOR THEM TO FLEE (rt.: NWS) ON ACCOUNT OF TRUTH. SELAH. What is the meaning of ON ACCOUNT OF TRUTH. SELAH? < The words refer to > whoever has been tested (rt.: NSH) and withstood trials (rt.: NSH). And so you find in the case of Daniel and his companions, that when they went into exile, the Holy One decreed for them to eat unclean bread. It is so stated (in Ezek. 4:13): SO SHALL THE CHILDREN OF ISRAEL EAT THEIR UNCLEAN BREAD AMONG THE GENTILES WHERE I SHALL BANISH THEM. Nebuchadnezzar arose and fulfilled the oracle. He began by saying: I decree that they eat of my food. Thus it is stated (in Dan. 1:5): AND THE KING APPOINTED FOR THEM < A DAILY PORTION OF THE KING'S FOOD >…. Daniel did not accept it. Instead he said: Although the Holy One has decreed for us to eat unclean bread, he wants to test us. We, however, will do our part; and the Holy One will do his. He began to say [to the captain of the guards (in Dan. 1:12f.): If you please], PRAY, TEST (NS) YOUR SERVANTS FOR TEN DAYS, [AND GIVE US SOME LEGUMES TO EAT AND WATER TO DRINK. THEN LET OUR APPEARANCE AND THE APPEARANCE OF THE CHILDREN WHO EAT THE KING'S FOOD BE LOOKED AT IN YOUR PRESENCE, AND DEAL WITH YOUR SERVANTS ACCORDING TO WHAT YOU SEE]. He said to them: But are you able to stand the test (rt.: NSH) for ten days without eating bread or drinking wine? They said to him: Yes, because we are of the children of that person who withstood the test of ten trials from God. His merit will stand by us. Thus it is stated (in Dan. 1:12): PRAY, TEST (NS) YOUR SERVANTS. Has not the king already found us ten times better than the magicians? By whose merit? By the merit of Abraham, who withstood the test of ten trials.¹⁵¹On Daniel and the merit of Abraham, see Ber. 7b. Concerning Abraham’s ten trials, opinions differ as to which events they included, but the tradition is old. See Jubilees 19:8; Avot 5:3. See also above, 3:4; below, section 46; M.Pss. 18:25. For listings, see ARN, A, 33; ARN, B, 36; PRE 26. Once they had withstood their trial (rt.: NSH), what is written (in Dan. 1:9, 14-15): THEN GOD GRANTED DANIEL [MERCY AND COMPASSION BEFORE THE CHIEF OF THE EUNUCHS…. SO HE HEEDED THEM IN THIS MATTER AND TESTED (rt.: NSH) THEM FOR TEN DAYS. THEN AT THE END OF TEN DAYS, THEIR APPEARANCE WAS SEEN TO BE BETTER AND THEIR FLESH FATTER THAN ALL THE CHILDREN WHO HAD EATEN THE KING'S FOOD]. Ergo (in Ps. 60:6 [4]): YOU HAVE GIVEN THOSE WHO FEAR YOU A TRIAL (NS) IN ORDER TO HAVE A MIRACLE OCCUR (rt.: NWS).¹⁵²This translation better fits the interpretation here than a more traditional rendering. In Ps. 60:6 [4] what is the meaning of (NS)? < That > you have made them great. It is just as it is stated (in Is. 30:17): AND LIKE A BANNER (NS)¹⁵³This is the usual interpretation of NS in the verse. Just as A Banner UPON A HILL implies greatness, so has the Holy One made Israel great. UPON A HILL. So why did the Holy One test (NSH) them? In order to make them great. In order not to give the nations of the world a pretext for saying: He has made them great, but he did not test them. So they endured their test. Therefore (in Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, [THAT GOD TESTED ABRAHAM].

(Gen. 22:1, end:) AND HE SAID: HERE AM I, < i.e., > HERE AM I for the priesthood; HERE AM I for the kingship;¹⁵⁴Gen. R. 55:6. HERE AM I < ready > to slaughter < my son > ; HERE AM I < ready > to be killed.

And it came to pass after these things, that God tested [nisah] Avraham (Gen. 21:1). It is written, “You have given a nes (flag, banner) to those who fear You, that it may be displayed [lehithnoses] because of truth [koshet], selah” (Ps. 60:6): this means, trial after trial, greatness after greatness, in order to test them in the world and exalt them in the world like a ship’s flag. And why all this? ‘Because of truth, selah’: so that the attribute of justice [din] may be verified [titkashet] in the world. Thus, if one says: ‘Whom God wishes to enrich, God enriches; to impoverish, God impoverishes; whom God desires God makes into a king; when God wished, God made Avraham wealthy, and when God wished God made him a king!’ Then you can answer that person and say, ‘Can you do what Avraham did?’ And the person would ask: 'What did he do?' and you say: "Avraham was a hundred years old, when his son Itzchak was born to him" (Gen. 21:5); yet after all this pain it was said to him: "Take, please, your son, your only son" (22:2), yet he did not refuse. This is ‘You have given a flag to those who fear You, that it may be displayed’.

Ad-nai tries the righteous; and His soul hates the evil ones and those who love violence (Ps. 11: 5). Rabbi Yonatan said: When a flax worker knows that his flax is of good quality, the more he beats it the more it improves and the more it glistens; but if it is of inferior quality, he cannot give it one knock without it splitting. Similarly, Ad-nai does not test the wicked - why? Because they cannot withstand it, as it is written "And the evil ones He expels like the sea" (Isaiah 57:20) and who does God test? The righteous, as it says "Ad-nai tries the righteous." "And it was, after these things, his master’s wife cast [tisah] [her eyes upon Yosef and said, “Lie with me."(Gen. 39:7)" "And it was, after these things" - Rabbi Yonatan said: A potter does not test defective vessels, because he cannot give them a single blow without breaking them. What then does he test? Only strong vessels, for he will not break them even with many blows. Similarly, the Holy One of Blessing does not test the wicked but the righteous, as it says, ‘Ad-nai tries the righteous.’ Rabbi Eleazar said: When a man possesses two cows, one strong and the other weak, on which one he puts the yoke? Surely on the strong one Similarly, God tests only the righteous, as it says, ‘Ad-nai tries the righteous.’

Another opinion: “The Lord tests the righteous.” – This is Abraham – “Sometime after these things, God tested Abraham.” R. Avin expounded: (Ecclesiastes 8:4) “Since a king's word is supreme, who can say to him: ‘What are you doing?’” – R. Avin said: [This may be compared] to a teacher who commands his student, saying to him: (Deuteronomy 16:19) “You shall not judge unfairly,” but [the teacher himself] judges unfairly; (Deuteronomy 16:19) “Do not take a bribe,” but [the teacher himself] takes a bribe; Do not lend on interest, but [the teacher himself] lends on interest. His student said to him: Rabbi, you said to me: Do not lend on interest, but you lend on interest? [Is it] permitted to you but forbidden to me? [The teacher] said to him: I said to you: Do not lend on interest to a Jew, but you may lend on interest to an idol worshipper, as it is written: (Deuteronomy 23:21) “You may lend on interest to a foreigner, but you may not lend on interest to your brother [Israelite].” Thus Israel said before The Holy One Blessed be He: Master of the Universe, you wrote in your Torah: (Leviticus 19:18) “You shall not take vengeance or bear a grudge,” but you take vengeance and bear a grudge, as it is said: (Nahum 1:2) “The Lord is vengeful and fierce in wrath. The Lord takes vengeance on His enemies.” The Holy One Blessed be He said to them: I wrote in the Torah: (Leviticus 19:18) “You shall not take vengeance or bear a grudge against your countrymen,” but I take vengeance against idol worshippers – (Numbers 31:2) “Avenge the Israelite people on the Midianites.” It is written: (Deuteronomy 6:16) “Do not test the Lord” – [but] “God tested Abraham.”

After these things — misgivings were experienced on that occasion. Who then had misgivings? Avraham, saying to himself: ‘I have rejoiced and made all others rejoice, yet I did not set aside a single bullock or ram for the Holy One of Blessing.’ Said the Holy One of Blessing to him: ‘I know that even if you were commanded to offer your only son to Me, you would not refuse.’ - this is according to Rabbi Eleazar who said that the employment of va-e-lohim where E-lohim would suffice, implies both God and God’s Court. It was the ministering angels who spoke thus: ‘This Avraham rejoiced and made all others rejoice, yet did not set aside for the Holy One of Blessing a single bullock or ram.’ Said the Holy One of Blessing to them: ‘Even if we tell him to offer his own son, he will not refuse.’ Itzchak and Ishmael were engaged in a dispute: the latter argued, ‘I am more beloved than you, because I was circumcised at the age of thirteen’; while the other retorted, ‘I am more beloved than you, because I was circumcised at eight days.’ Said Ishmael to him: ‘I am more beloved, because I could have protested, yet I did not.’ At that moment Itzchak exclaimed: ‘O that God would appear to me and bid me cut off one of my limbs! then I would not refuse.’ Said God: ‘Even if I bid you sacrifice yourself, you will not refuse.’ [Another version: Said Ishmael to him: ‘I am more beloved than you, since I as circumcised at the age of thirteen, but you were circumcised as a baby and could not refuse.’ Itzchak retorted: ‘All that you did lend to the Holy One of Blessing was three drops of blood. But look, I am now thirty-seven years old, yet if God desired of me that I be slaughtered, I would not refuse.’ Said the Holy One of Blessing ‘This is the moment!’ Straightway, “God tested Avraham”.]