Whose 'words' is the Pasuk referring to?
Rashi #1: It is referring to 1 the words of the Satan, who accused Avraham of not offering a single bull or ram, in spite of the various parties that he had made. 2
Rashi #2 and Targum Yonasan: It is referring to the words of Yishmael, who boasted to Yitzchak how, at the age of thirteen, 3 he had allowed himself to be circumcised without holding back. 4
Targum Yonasan: It also refers to the quarrel they had had previously, where Yishmael claimed that he Avraham's rightful heir, since he was the firstborn, whereas Yitzchak countered that he was the son of Sarah, whereas Yishmael was the son of his mother's maidservant.
Rashbam: After he prided himself with the birth of his son, to make a covenant with Avimelech, despite the fact that the Pelishtim were part of the Kena'ani nations, whom Yisrael would be obligated to wipe out. 5
Tana d'Vei Eliyahu (Sof Perek 7): It was due to making a Bris with a Nochri (Avimelech). This is like serving idolatry. 6
Riva: Rashi needed to give reasons, for "Achar" refers to something recent (as opposed to Acharei, refer to 22:20:2), and this was many years after the last matter mentioned.
To which HaSh-m replied that, he had made the parties in honor of his son, and He would now prove that, if He asked him to give him his son, he would not refuse.
Whereas Yitzchak was only eight days old, and who knows whether had he been asked, he would not have objected.
To which Yitzchak replied that, Yishmael was boasting about the one limb with which he had been Moser Nefesh, whereas he (Yitzchak), who was now thirty-six, would gladly give HaSh-m his whole body, if he was asked to do so.
This raised the ire of HaSh-m, who reacted... (Refer to 22:1:2:1; refer to 21:30:151:2).
Lev Eliyahu (Bereishis, p. 62): Even though Avraham's motives were pure, for the sake of Shalom, that HaSh-m testified about him, it caused Nochrim to rule over Yisrael.
What was the significance of the test to which HaSh-m now put Avraham?
Rashbam: He made life difficult for Avraham, as if to say, 'Bring your son as an Olah on the Mizbe'ach and see whether the covenant you made with Avimelech will help you!' 1
Rashi and Targum Yonasan (inferred): To counter the arguments of the Satan and of Yishmael. 2
Ramban: The concept of Nisayon, based on man's free-will to do or not to do, is to turn man's potential into practice, so as to reward him for his actions, and not just for his thoughts. 5
Seforno: To turn Avraham's love and fear of HaSh-m from theory into practice, as the purpose of the creation of man is to emulate His Creator as far as is humanly possible.
See Rashbam, who brings many examples, to prove that whenever the Torah writes "Achar ha'Devarim ha'Eileh," it refers directly to the preceding Parshah (See for example, Bereishis 15:1). Refer also to 22:1:1:4.
Hadar Zekenim (to 22:14): Avraham said "HaSh-m, You know what is in man's heart; You need not test people!" HaSh-m said, I tested you so I can show others how you fear Me.
According to this explanation, 'Nisah' is a Lashon of 'Nes' (a flagpole, as in 'v'Sa Nes l'Kabetz Galuyoseinu' - in the Amidah).
Refer to 22:1:2.1:1. Ramban adds that HaSh-m only tests Tzadikim, who He knows will pass the test and earn the reward that He has in store for him (as the Pasuk says in Tehilim 11:8 ).
"G-d tested Avraham." What was the point of giving a test (Nisayon), since HaSh-m is All-knowing?
Maharal (Derech Chayim 5:3, p. 221): A Nisayon upgrades a Tzadik's righteousness from the potential to the actual; only due to this was Avraham worthy of his great level. Our verse uses the Name "E-lokim," meaning Din (justice); only when a matter is revealed in actuality, is it considered known from the standpoint of Din.
"G-d tested Avraham." Why did HaSh-m test the Avos specifically (Nisayon)?
Maharal (Derech Chayim 5:4, p. 222): 'Nisayon' stems from the word 'Nes,' - above nature. Each time the Avos were tested (as Chazal teach), they overcame their nature, culminating in Avraham's readiness to slaughter his son. They acted not as individuals, but as Avos, the root and foundation of Am Yisrael.
"G-d tested Avraham." Why was Avraham tested more than our other forefathers?
Maharal #1 (Derech Chayim 5:3, p. 221): Avraham's generation was emptiness (Tohu) and darkness; 1 HaSh-m wanted Avraham to begin bringing light into the world. This could only be actualized through trials. 2
Maharal #2 (Derech Chayim 5:3, p. 222): Avraham was the first of the Avos, and he 'rode over and above nature,' 3 so he had to endure more trials.
Avraham was not a continuation of what preceded him, but rather the beginning of a new stage in world history. Refer to 11:32:2.2:2. He achieved this though his many trials. (EK)
Maharal: He was given 10 trials, to contrast with the 10 generations of darkness that had preceded him.
Refer to 22:3:2.1:1.
"G-d tested Avraham." Why did Hashem test Avraham more than the other Avos?
Maharal #1 (Derech Chayim 5:3, p. 223): A person might pass one trial, but fail another. The number 10 is all-encompassing; by passing ten trials, Avraham passed all possible trials. 1
Maharal #2 (Derech Chayim 5:3, p. 223): The world was created through ten utterances (Avos 5:1), representing a higher distinct totality. 2 By passing ten trials, Avraham rose above the natural order of Creation. 3
Maharal #3 (ibid.): Refer to 22:1:2.3:1**.
The numbers 1 through 9 are individual units; at 10 they become an inclusive whole. Thus, 10 trials include all trials. (EK)
See Maharal (Nesivos Olam, beg. Nesiv ha'Torah). Units become a whole at number 10. The world was created through ten utterances because the world as a whole has one order (i.e. one direction and purpose). (EK)
Refer to 22:1:2.2:1.
Why does it say that HaSh-m tested Avraham, and not Yitzchak?
Alshich: Avraham needed to act contrarily to his primary Midah (Chesed). Yitzchak's Midah (Din) was to be cruel (if needed) against everyone in order to fulfill HaSh-m's word. Refer to 22:12:2:5.
QUESTIONS ON RASHI
Rashi writes: "'After these words...' - The words of the Accuser... [or] the words of Yishmael...." Why would the verse refer to statements that are not written explicitly? How do we know that the Accuser and Yishmael made such accusations?
Gur Aryeh: The introductory phrase, "after these words," connects this section to the previous one. Avraham made a "great feast" (21:8); certainly the Accuser must have found reason to criticize him for it. Yitzchak was circumcised at eight days old (21:4); Yishmael must surely have bragged that his own circumcision was greater - and it is as if these are written explicitly.
