Shevi'i - Bereishis/Genesis - Parshas Vayeira 22:1-24

And it was after these things, and Hashem tested Avraham. Rashi will explain what "these things" refers to—after which events did this test come? Hashem said to Avraham, and Avraham responded, "Here I am." The verse is setting up the story of the Akeidah, where Hashem calls Avraham and Avraham answers with readiness and humility, prepared for whatever Hashem will ask of him.

Rashi explains the phrase "Achar HaDevarim HaEileh"—after these things—in two ways. Some of our teachers say it refers to the words of the Sotn (the Accuser). The Sotn was criticizing Avraham, saying: "From all the feasts that Avraham made, he never brought before You even one cow or one ram as a sacrifice." Hashem replied that Avraham did everything for his son, and the Sotn challenged: "If You told him to slaughter his son, he wouldn't refuse." So Hashem set up this test to show Avraham's devotion.

Others say it refers to the words of Yishmael. Yishmael was boasting over Yitzchak, saying that he circumcised himself at thirteen years old and did not protest, implying he was greater. Yitzchak responded, "With one limb you intimidate me? If Hashem told me to sacrifice myself, I would not refuse." This sets the stage for the test of the Akeidah, to demonstrate Yitzchak's and Avraham's devotion.

Rashi explains the word "Hineni"—"Here I am"—as the way of the righteous. It is an expression of humility and readiness, the way that Chassidim respond: prepared, humble, and ready to fulfill Hashem's will.

On the words "Kach Na"—"Please take"—Rashi says that "na" here is not just a polite word, but a request. Hashem is asking Avraham: "Please, withstand this test for Me, so that people will not say that the earlier tests had no substance." In other words, Hashem is requesting Avraham to stand strong in this test, so that it will be clear that all the previous tests were also real and meaningful.

When Hashem says, "Take your son," Avraham responds, "I have two sons." Hashem says, "Your only one." Avraham says, "Each is the only one to his mother." Hashem says, "The one you love." Avraham says, "I love them both." Finally, Hashem says, "Yitzchak." Rashi explains that Hashem did not reveal immediately that He meant Yitzchak, so as not to shock Avraham all at once and overwhelm him. Instead, Hashem revealed it step by step, both to endear the mitzvah to Avraham and to give him reward for each word and each stage of the command.

On the words "Eretz HaMoria"—the land of Moria—Rashi explains that this refers to Yerushalayim. As it says in Divrei HaYamim (II 3:1), "to build the house of Hashem in Yerushalayim on Mount Moria." Our teachers explain that it is called Moria because from there, instruction (hora'ah) goes out to Israel—the Sanhedrin was there, and Torah guidance came from there. Onkelos translates it as referring to the service of the incense (avodas hak'tores), because the spices used in the incense included mor (myrrh), nerd (spikenard), and other spices. So the name Moria is connected both to teaching and to the incense service in the Beis HaMikdash.

Rashi explains the word "Veha'aleihu"—"and bring him up"—that Hashem did not say to slaughter Yitzchak. Hashem did not desire that Yitzchak be slaughtered, only that Avraham should bring him up to the mountain and make him into an olah (a burnt offering). Once Avraham brought him up, Hashem told him to bring him back down. The test was to see Avraham's willingness, not to actually have him slaughter Yitzchak.

On the words "Echad HeHarim"—"one of the mountains"—Rashi explains that Hashem causes the righteous to wonder, to be uncertain for a time, and only afterwards reveals the full details to them. This is done in order to increase their reward. The same pattern is found earlier (Bereishis 12:1), where Hashem says, "to the land that I will show you," and in Yonah (3:2), "and call out to it the proclamation." The details are revealed step by step, not all at once.

Avraham got up early in the morning, saddled his donkey, took his two lads with him, and took Yitzchak his son. He split the wood for the burnt offering, got up, and went to the place that Hashem had told him. Note that Avraham was an early riser, as we also saw earlier when he made the covenant with Avimelech. Here, though, the emphasis is that he got up early because he was eager to fulfill the mitzvah, even though in this case, since he was going to sacrifice his son, one might have thought he would delay. But his eagerness for the mitzvah overrode that. He saddled his own donkey, not commanding a servant to do it, because when a person loves something, that love overrides the usual standards of dignified conduct. Normally, someone of Avraham's stature would have had a servant do it, but his love for Hashem led him to do it himself.

Who were the two lads? They were Yishmael and Eliezer. Note that an important person is not permitted to travel without two people accompanying him, so that if one needs to relieve himself and steps away, the other remains with him. This is why Avraham took both Yishmael and Eliezer along. Note that Yishmael must have come back at this point, since he is present here, and that there was still an ongoing argument between Yishmael and Yitzchak.

"He split the wood"—the Targum translates this as "Vetzalach," meaning to split, as in the verse about splitting the Jordan River. Avraham prepared everything himself for the journey and the offering.

Rashi explains on the words "Vayashkem"—that Avraham got up early—this shows that he was eager and zealous to fulfill the mitzvah. Note that even though Avraham was going to do something as difficult as sacrificing his son, he did not delay but instead hurried to do Hashem's will. This teaches the importance of being quick to do mitzvos, even when they are difficult.

Rashi comments on "Vayachavosh"—that Avraham saddled his donkey himself and did not command one of his servants to do it. Note that this is because "ahavah mekalkeles es hashura"—love disrupts the normal order or standard. In other words, Avraham's love for Hashem was so great that he disregarded the usual dignified conduct expected of someone of his stature and personally prepared for the mitzvah. Normally, a person of his status would have had a servant do it, but his love for the mitzvah led him to do it himself.

Note that the two lads Avraham took with him were Yishmael and Eliezer. It is noted that an important person is not allowed to travel without two people accompanying him. The reason is that if one of them needs to relieve himself and steps away, the other remains with him, ensuring he is never left alone. This is why Avraham took both Yishmael and Eliezer along on the journey.

Rashi explains on the word "Vayivaka"—that he split the wood—that the Targum translates it as "Vetzalach," which means to split. Note that this is similar to the verse in Shmuel II, "Vetzalchu haYarden," meaning they split the Jordan River. The word "Vayivaka" is thus a language of splitting. Note the Old French word "Pindera," which means to chop or split wood.

Rashi comments on "Bayom hashlishi"—on the third day—asking why Hashem delayed showing Avraham the place immediately. The reason is so that people should not say that Hashem confused and overwhelmed Avraham suddenly, causing him to act without thinking. By giving him time, it showed that Avraham had time to reconsider and still chose to fulfill Hashem's command. Note that Avraham traveled from Chevron to Yerushalayim, and the delay ensured that no one could claim Avraham acted rashly or without deliberation.

Rashi explains on "Vayar es hamakom"—that Avraham saw the place—that he saw a cloud attached to the mountain. Note that this was the sign by which Avraham recognized the correct place for the akeidah, since Hashem had not told him explicitly which mountain it was. The cloud indicated the chosen spot.

Rashi comments on the words "ad koh"—until here—that it means a short distance to the place before them. Note that the Midrash explains it as Avraham saying, "I will see where is that which Hashem told me, 'Koh yihiyeh zaracha'—so shall your seed be" (as in Bereishis 15:5). In other words, Avraham was reflecting on the promise that his descendants would come through Yitzchak, and now he was being told to bring Yitzchak as an offering, so he was trying to understand how Hashem's promise would be fulfilled.

"VeNashuva" — Rashi explains that Avraham prophesied that both he and Yitzchak would return. Even though he was going to sacrifice his son, Avraham said, "We will return to you," because he had a prophecy that both of them would come back. This is why he used the plural, indicating that both he and Yitzchak would return together.

"HaMacheles" — Rashi explains that this means a knife. It is called macheles because it 'eats' the meat, meaning it cuts the meat. As it says in the verse, 'VeCharbi Tochal Basar' — 'and my sword will eat flesh' ([Devarim 32:42](https://www.torahrecordings.com/chumash-with-rashi/005_devarim/011_haazinu/001#מב)), meaning the sword consumes the meat. So too, the knife is called macheles because it prepares the meat for eating by cutting it up. Another explanation: this knife is called macheles because through it, the Jewish people eat the reward of this mitzvah — meaning, the merit of the Akedah brings sustenance and reward to the Jewish people.

"Vayelchu Shneihem Yachdav" — Rashi explains that Avraham, who knew that he was going to slaughter his son, was walking with willingness and joy, just like Yitzchak, who did not yet know what was happening. Both of them went together, with Avraham fully aware of the test and Yitzchak still unaware, but both going with a whole heart.

The verse says: "And Avraham said, 'Hashem will see for Himself the lamb for the burnt offering, my son.' And they both went together." Yitzchak asks Avraham, 'Here is the fire and the wood, but where is the lamb for the offering?' Avraham answers that Hashem will choose the lamb for Himself, and if there is no lamb, then 'my son' — meaning, Yitzchak himself might be the offering. Even though Yitzchak now understood that he might be the one to be sacrificed, both he and Avraham continued to walk together, with a united heart and purpose. This shows the greatness of both Avraham and Yitzchak: Avraham was prepared to fulfill Hashem's will, and Yitzchak, once he realized what was happening, still went together with his father, accepting Hashem's will.

"Yir'eh lo haseh" — Rashi explains that this means 'Hashem will see and choose for Himself the lamb.' If there will not be a lamb for the burnt offering, then 'my son' — meaning, Yitzchak himself. Even though Yitzchak understood that he was going to be slaughtered, the verse says, 'and they both went together,' meaning that both of them went with an equal heart, both accepting Hashem's will.

"Vaya'aked" — Rashi explains that this means Avraham bound Yitzchak's hands and feet behind him. The hands and feet together — that is called Akedah (binding). The word comes from the same root as in the verse 'Akudim' ([Bereishis 30:39](https://www.torahrecordings.com/chumash-with-rashi/001_breishis/007_vayetzei/003#לט)), which refers to animals whose ankles were white — the place where they were bound was recognizable. So too here, the binding left a mark, and that's why it's called Akedah.

The verse says: "And an angel of Hashem called to him from the heavens and said, 'Avraham, Avraham,' and he said, 'Here I am.'" The angel calls Avraham's name twice, and Avraham responds, 'Here I am.' This repetition is a sign of affection and urgency, as explained in the next Rashi.

"Avraham, Avraham" — Rashi explains that this is a language of affection, showing dearness. When Hashem or an angel repeats someone's name, it is an expression of love and closeness, emphasizing the special relationship and the importance of the moment.

"Do not send forth your hand"—Rashi explains that this means: do not slaughter him. Avraham said, "If so, did I come here for nothing? Let me at least make a wound, let me draw a little blood." The angel replied, "Do not do anything to him"—meaning, do not make any blemish in him at all. First, the angel told him not to send his hand, and then clarified not to do anything, not even to make a blemish or a small wound. The idea is that Avraham was so eager to fulfill Hashem's command that he wanted to at least do something, but Hashem said not to touch him at all.

"For now I know"—Rabbi Abba says: Avraham said, "I will lay out my complaint before You. Yesterday You told me, as it says earlier (Bereishis 21:12), 'for in Yitzchak will your seed be called.' Then You went back and said (Bereishis 22:2), 'please take your son.' Now You tell me, 'do not send your hand to the lad.' So which is it? First You said my descendants would come from Yitzchak, then You said to take him and offer him, and now You say not to touch him?" Hashem answered, as it says in Tehillim 89:35, 'I will not profane My covenant, nor change what has gone out of My lips.' When I told you 'take,' I will not change what I said. I never told you to slaughter him, only to bring him up. You brought him up, now take him down. Hashem did not change His word; He never said to slaughter Yitzchak, only to bring him up as an offering, and now He tells him to bring him down.

"For now I know"—From now on, I have what to answer the Satan and the nations who wonder, what is my special love for you? Now I have an opening, a response, because they see that you are a God-fearing person. The nations and the Satan will see that Avraham truly fears Hashem, and this is the proof of his devotion.

"And behold, a ram"—Rashi explains that this ram was prepared for this purpose since the six days of creation. It was not a random ram that happened to be there; it was set aside from the beginning of the world for this moment, to be offered in place of Yitzchak.

"Achar"—After the angel told him (as in the previous verse) 'do not send forth your hand,' Avraham saw the ram caught. This is what the Targum means when it says, 'and Avraham raised his eyes after these things.' The word 'achar' here means after the angel's words, Avraham saw the ram caught in the thicket.

"Basavach"—Rashi explains that this means in a tree. The ram was caught in the thicket, which refers to a tree.

"Bekarnav"—Rashi says that the ram was running toward Avraham, but the Satan entangled and mixed him up in the trees in order to delay him. The ram was caught by its horns in the thicket because the Satan wanted to prevent Avraham from offering it quickly, so he tangled the ram up in the trees.

"Tachas beno"—Since the verse already says, 'and he brought him up as a burnt offering,' nothing is missing from the verse. So what does it mean, 'instead of his son'? Rashi explains that for every service Avraham did with the animal, he would pray and say, 'May it be Your will that this be considered as if it was done to my son—as if my son was slaughtered, as if his blood was sprinkled, as if he was skinned, as if he was burned and became ashes.' In other words, Avraham intended that every step of the offering of the ram should be considered as if it was done to Yitzchak, and that the merit of the Akedah should stand for all generations.

The phrase "Hashem yireh" means, in its simple sense and as the Targum translates, that Hashem will choose and see for Himself this place, to rest His Shechinah there and to bring offerings here. In other words, Hashem will select this location as the place where His presence will dwell and where sacrifices will be brought.

"That will be said today" means that in the future generations, people will say about this mountain that Hashem will be seen by His people there. This refers to the idea that this mountain will be known as the place where Hashem reveals Himself to His nation.

The word "today" refers to future days, just like the phrase "until this day" that appears throughout Tanach. It means that all the generations that come and read this passage will say "until this day" about the day they are standing in. The Midrash adds that "Hashem yireh"—this binding of Yitzchak—serves to bring forgiveness to the Jewish people every year and to save them from calamity. The reason it says "this day" in every generation is so that in every era, when people read this parsha, they will say "on this day, on the mountain of Hashem, it will be seen"—meaning the ashes of Yitzchak are gathered and stand there as atonement. The ashes of Yitzchak, which really refers to the ashes of the ram that was offered in his place, are considered as if they are there for atonement for the Jewish people in every generation.

Hashem says, "By Myself I have sworn, says Hashem, because you have done this thing and did not withhold your son, your only one." This is Hashem's declaration to Avraham after the test of the Akeidah, affirming that because Avraham was willing to offer Yitzchak and did not hold him back, Hashem is making a special oath and promise to him.

"That I will surely bless you and greatly increase your offspring like the stars of the heavens and like the sand on the seashore, and your descendants will inherit the gate of their enemies." This is the blessing that Hashem gives to Avraham as a result of the Akeidah. The blessing is twofold: one for Avraham and one for Yitzchak. Hashem promises to multiply Avraham's descendants and to give them victory over their enemies.

"I will surely bless you"—one blessing is for the father (Avraham) and one is for the son (Yitzchak). In other words, Hashem's blessing here is directed both to Avraham and to Yitzchak individually.

"I will greatly multiply"—again, one blessing is for the father and one for the son. This means that the promise of multiplying descendants applies both to Avraham and to Yitzchak.

And Abraham returned to his young men, and they got up and went together to Be'er Sheva, and Abraham settled in Be'er Sheva. After the Akedah, Abraham and Yitzchak came back to the two lads who had been waiting for them. They all got up and went together to Be'er Sheva. The verse says Abraham settled in Be'er Sheva, but as will be explained, this does not mean he lived there permanently. The journey back was to Be'er Sheva, even though previously Abraham had been living in Chevron. The verse is describing their return after the Akedah, and the fact that Abraham was in Be'er Sheva at this point, but not that he made it his permanent residence.

Rashi explains that when it says Abraham settled in Be'er Sheva, it does not mean he actually lived there permanently. In fact, Abraham had been living in Chevron for twelve years before the Akedah of Yitzchak. He had left Be'er Sheva and gone to live in Chevron. As it says earlier, "And Abraham dwelled in the land of the Philistines for many days"—those days were more numerous than the first years he spent in Chevron. Altogether, he lived in the land of the Philistines for twenty-six years, as explained earlier. So the verse here is not describing a permanent residence in Be'er Sheva, but rather that he was there at this point in the story.

Rashi explains the words "after these things it was told..." as referring to what happened after Abraham returned from Mount Moriah. Abraham was thinking to himself: "If my son had actually been slaughtered, I would have been left without children. I should have married him off to a woman from the daughters of Aner, Eshkol, or Mamre." While Abraham was having these thoughts, Hashem informed him that Rivka, Yitzchak's destined match, had been born. So the phrase "after these things" refers to the thoughts that came as a result of the Akedah, and Hashem's response was to notify Abraham about Rivka's birth.

This verse is explaining that Milka, Nachor's wife, also equaled the families of Abraham in terms of descendants. Just as Abraham had twelve tribes that came from Yaakov—eight sons from the wives and four from the maidservants—so too, Milka had eight sons from her as the main wife, and four sons from the concubines. The verse is drawing a parallel between the family structure of Abraham and that of Nachor through Milka, showing that both had twelve descendants divided in the same way: eight from the main wives and four from the concubines.

The verse lists the names of the sons: Kesed, Chazo, Pildash, Yidlaf, and Besuel. These are among the sons born to Nachor through Milka, as part of the twelve descendants mentioned in the previous verse.

Besuel fathered Rivka. These eight were born by Milka to Nachor, Abraham's brother. The verse is emphasizing that Rivka, who will later become Yitzchak's wife, is a direct descendant of Nachor and Milka. The eight sons mentioned here are those born to Nachor through Milka, and Rivka is singled out because of her future significance in the narrative.

Rashi explains that all these genealogies were only written in the Torah for the sake of this verse—to tell us about the birth of Rivka. The entire listing of Nachor's descendants is included so that we know the lineage of Rivka, who will become the wife of Yitzchak. Without this information, we would not know her background, so the Torah records all these names just to introduce Rivka.

And his concubine, whose name was Reumah, also bore children: Tevach, Gacham, Tachash, and Ma'achah. This verse lists the four sons born to Nachor through his concubine Reumah, distinguishing them from the eight sons born through Milka, his main wife. These four are the children of a concubine, not a full wife, and the verse is careful to note the difference in status between the two sets of children.

This section covers the seventh aliyah of Parshas Vayera, beginning with the words "Vayehi achar ha-devarim ha-eileh" — "And it was after these things." The passage opens with Hashem testing Avraham, telling him to take his son Yitzchak to the land of Moriah and offer him as a burnt offering. Note that Rashi will clarify what "these things" refers to — after which events did this test occur. There are two explanations: one, that it was after the words of the Satan, who accused Avraham before Hashem, saying that from all the feasts Avraham made, he never brought a single cow or ram as an offering to Hashem. The Satan claimed that Avraham did everything only for his son, and if Hashem would ask him to sacrifice his son, he would refuse. The other explanation is that it was after the words of Yishmael, who boasted to Yitzchak that he was circumcised at thirteen years old and did not protest, while Yitzchak was circumcised as a baby. Yitzchak replied that if Hashem asked him to give up his whole life, he would do so willingly.

When Hashem calls to Avraham, Avraham responds with "Hineni" — "Here I am." This is the way of the righteous, to answer humbly and with readiness. Hashem tells Avraham, "Please take your son, your only one, whom you love, Yitzchak, and go to the land of Moriah." Note the repetition of "lech lecha" — "go for yourself" — which also appeared earlier in Avraham's life, and discusses the meaning of this phrase. Hashem asks Avraham as a request, not as a command, so that people should not say the earlier tests had no substance; Hashem is asking Avraham to withstand this test for His sake.

Hashem specifies "your son" — Avraham says he has two sons. "Your only one" — each is the only son of his mother. "Whom you love" — Avraham says he loves them both. Finally, Hashem says "Yitzchak," making it clear which son He means. Note why Hashem did not say Yitzchak's name immediately: so as not to overwhelm Avraham all at once, and to give him time to process what was being asked. For each phrase Hashem uses, Avraham receives reward, and it also serves to make the mitzvah dear to him.

The land of Moriah is identified as Yerushalayim, the place where the Beis Hamikdash would be built. The name "Moriah" is explained in two ways: one, because "hora'ah" — instruction — goes out from there to all of Israel, as the Sanhedrin sat there; two, because of the "avodas haketoress" — the service of the incense, which included spices like "mor" (myrrh). Hashem tells Avraham to "bring him up" as an offering, not to slaughter him. The test was to bring Yitzchak up to the mountain, and once Avraham did so, Hashem told him to bring him back down.

Avraham rises early in the morning, saddles his own donkey (showing his eagerness for the mitzvah), and takes two lads with him — Yishmael and Eliezer. Note that an important person should not travel alone, but with at least two others, so that if one needs to step away, the other remains with him. Avraham splits the wood for the offering himself, again showing his love for the mitzvah.

On the third day, Avraham sees the place from afar, recognizing it by a cloud attached to the mountain. He tells the two lads to stay with the donkey while he and Yitzchak go ahead to bow down and return. Note that Avraham says "we will return," hinting at his faith that both he and Yitzchak would come back, since Hashem had promised that Yitzchak would be his seed.

Avraham places the wood on Yitzchak, takes the fire and the knife (called "macheles" because it "eats" the meat), and they walk together. Yitzchak asks where the lamb for the offering is, and Avraham replies that Hashem will provide. At this point, Yitzchak realizes he is to be the offering, but still walks together with Avraham, showing his willingness.

At the site, Avraham builds the altar, arranges the wood, binds Yitzchak ("akeidah" — binding hands and feet behind the back), and places him on the altar. As Avraham takes the knife, an angel calls out to him, telling him not to harm Yitzchak. Note the dialogue between Avraham and Hashem: Avraham questions how Hashem could first promise that Yitzchak would be his seed and then command him to sacrifice him. Hashem responds that He never said to kill Yitzchak, only to bring him up, and now that Avraham has done so, he should bring him down.

Avraham sees a ram caught by its horns in a tree and offers it instead of Yitzchak. Note that every action Avraham performed with the ram, he prayed that it be considered as if done to Yitzchak — as if Yitzchak's blood had been sprinkled, as if he had been sacrificed and become ashes. The ashes of Yitzchak (meaning the ram's ashes, as his substitute) are said to be gathered and stand for atonement for the Jewish people.

Avraham names the place "Hashem Yireh" — "Hashem will see" or "Hashem will choose," indicating that Hashem will select this place for His presence and that in future generations, people will say that on this mountain Hashem will be seen. The merit of the Akeidah is invoked for forgiveness for the Jewish people in all generations.

Hashem, through an angel, blesses Avraham, promising to multiply his descendants and that through his children all nations will be blessed. Avraham returns to his young men and they go to Beersheba. Note the chronology of Avraham's travels between Hebron and Beersheba, and the years spent in each place.

After these events, Avraham is told that Milkah has borne children to his brother Nachor, including Besuel, who fathered Rivkah. The lineage is listed, with eight sons from Milkah and four from a concubine named Reumah. Note that this genealogy is recorded to introduce the birth of Rivkah, who would become Yitzchak's wife.