Midrasz do Rodzaju 22:9

Rabbi Simeon said: The Holy One, blessed be He, pointed out the altar with a finger to Abraham our father, and said to him: This is the altar. That was the altar whereon Cain and Abel sacrificed; it was the same altar whereon Noah and his sons sacrificed, as it is said, "And Abraham built the altar there" (Gen. 22:9). "And Abraham built an altar there" is not written here, but "And Abraham built the altar there." That was the altar whereon the first ones (of old) had sacrificed.

(Gen. 22:9:) AND THEY CAME TO THE PLACE. When he came to slaughter him, Isaac said to him: Bind me hand and foot because the instinct of life is strong.¹⁷⁴Gen. R. 56:8; Tanh., Gen. 4:23; PR 40:6; PRE 31; TDER 25 (27); TDEZ 2; see M. Ps. 29:1. It is likely that before the knife comes, I would tremble and be disqualified as a sacrifice.¹⁷⁵Through a faulty cut of the knife. Also, if Isaac hit his father, he would incur the death penalty. See the parallel texts. Please < bind me >, my father, lest a blemish be inflicted on me.

"And they came to the place which God had told him of; and Avraham built the altar there" (Gen. 22:9). And where was Itzchak? Said Rabbi Levi: he had taken and hidden him, saying, 'Lest he who sought to seduce him throw a stone at him and disqualify him from being a sacrifice.' "And Avraham built the altar there etc and bound Itzchak his son". Rabbi Hanina bar Itzchak said: As our father Avraham was binding his son Itzchak below, so the Holy One of Blessing was binding the [angel] princes of the heathens above. Yet they did not remain [bound]. For when Israel separated themselves in the days of Jeremiah the Holy One of Blessing said to them: ‘What do you think: that those fetters still exist?’ as it says, "For shall they be like tangled thorns (sirim)" (Nahum 1:10), which means: For are the Princes (sarim) to be tangled [i.e. bound] forever? No; for when they [the Israelites] are “drunken according to their drink” (Nahum 1:10), their fetters are broken, for it is written, "They shall be devoured as stubble fully dry" (Nahum 1:10). When our father Avraham stretched forth his hand to take the knife to slay his son, the angels wept, as it says, “Behold, their valiant ones [the angels] cry without — hutzah” (Isa. 33:7). What does ‘hutzah’ mean? R. ‘Azariah said: It is unnatural. It is unnatural that he should slay his son with his own hand. And what did they say? The highways lie wasted? (Isa. 33:8) — does not Avraham show hospitality to travelers? The wayfaring man ceased — shavat (Isa. 33:8) — as in the verse, It had ceased (hadal) for Sarah (Gen. 18:2). "He has broken the covenant" (Isa. 33:8), [similar to] “But My covenant will I establish with Itzchak” (Gen. 17:21). “He has despised the cities (Isa. 33:8), “And [Avraham] dwelt between Kadesh and Shur” (Gen. 20:1). He regards not man (Isa. 33:8) — has Avraham no merit in his favor? This is surprising! And who says that this verse does not refer to the angels? — Here it says, “Upon (MI-MA’AL) the wood”, while in another passage it says, “above (mi-ma’al) Him stood the seraphim” (Isa. 6:2).