Why the double expression, "Don't stretch out your hand against the lad - and don't do anything to him"?
Rashi: After the first command not to Shecht Yitzhak, Avraham asked that he should at least be permitted to make a cut, so that his journey should not have been in vain. 1 The angel then added the second command.
Hadar Zekenim: The angels' tears blunted the knife, so Avraham said that he can choke him.
Gur Aryeh: How do we know that Avraham wanted to do such a thing? Otherwise, why did HaSh-m have to repeat (via the angel), "... and do not do to him a thing!", after having already said, "Do not send forth your hand."
What did HaSh-m 'discover' that Kevayachol He did not know before?
Rashi: HaSh-m's statement here was in response to Avraham's query, as to why He first ordered him to sacrifice Yitzchak, in spite of having promised him, "Ki b'Yitzchak Yikarei Lecha Zara" (21:12); and now He ordered him to desist? To which HaSh-m replied that He never intended him to sacrifice Yitzchak in the first place, only to test him, to prove to the Satan and to the nations of the world why HaSh-m loved him so. And now that this had been achieved, he could untie him and take him down.
Ramban: Before Avraham's Yir'as Shamayim was latent, whereas now it had been put into practice, 1 thereby earning him full reward. 2
Rashbam: He was now able to publicize to the world that he (Avraham) was a G-d-fearing man. 3
Seforno: It was the angel who now knew that HaSh-m was justified in raising Avraham above the level of the angels. 4
Kol Eliyahu, Divrei Eliyahu: Before, Avraham served Hash-m with mercy; now he served with cruelty, the opposite Midah. 5 The Torah promises long life regarding two Mitzvos - Kibud Av v'Em and Shilu'ach ha'Kan, which require mercy and cruelty. (If one says that HaSh-m had mercy on the bird's nest, we silence him.) Serving with one Midah is no proof of Yir'as Shamayim. Perhaps he has that Midah naturally!
Mishnas R. Aharon (Vol. 1, p. 111): Avraham passed the test of the Akeidah due to Yir'as HaSh-m. Mesiras Nefesh is through love - "v'Ahavta... uv'Chol Nafshecha" (Devarim 6:5). However, for some matters love is not enough; fear is needed.
Lev Eliyahu (Bereishis, p. 69): After all Avraham's attributes and tests, and he passed all of them, Yir'as HaSh-m was primary.
Since the word "Mimeni" refers to "Yerei E-lokim" - meaning that Avraham was a greater Yerei E-lokim than they are, like it says in Sanhedrin (93a) 'Tzadikim are greater than the angels.'
Also refer to 22:1:151:1.
Why does our verse call Avraham a "Yerei E-lokim," meaning Midas ha'Din (the Attribute of justice); rather than 'Yerei HaSh-m,' which would mean Midas ha'Rachamim (mercy)?
Maharal (Derech Chayim 5:3, p. 221): Through his tests, Avraham's true level emerged from the potential to the actual, and he emerged worthy even according to Midas ha'Din. Until now, the nations could protest as to the justice of being pushed aside in favor of Avraham. The verse now calls Avraham a "Yerei E-lokim;" as a result of his trials, he could be exonerated in Din. 1
Also refer to 22:1:2.1:1.
Only below (22:16), it says "Ne'um HaSh-m." This implies that here, the angel spoke for himself. If so, why did he say "(you did not hold back your son) from me"?
Kol Eliyahu, Divrei Eliyahu: Every Mitzvah creates an angel, according to the level of love, Zerizus, fear and intent. The angel created by the Akeidah said "I know that you fear HaSh-m... from me" (I have a great level, due to your great Yir'as HaSh-m).
QUESTIONS ON RASHI
Rashi writes: "Avraham said, 'Allow me to present my words before You; at first You said....'" How do we know that this was Avraham's argument?
Gur Aryeh: The verse continues, "For now I know that you fear G-d, and you did not withhold..." - but how is that a reason for the command, "Stay your hand"? Rashi therefore explains the dialogue. When HaSh-m commanded Avraham to stop, Avraham asked for clarification. HaSh-m responded, "I do not change My utterance; I told you only to bring him up.... Why did I go so far? 'For now I know 1 that you fear G-d.'"
I.e., 'Now I can make it known to others;' as Rashi continues to explain.
Rashi writes: "Now I have [with] what to respond to the Accuser and to the nations of the world...." Why explain thus?
Gur Aryeh: Certainly HaSh-m Himself knew that Avraham feared him, without the need for a test. Now, the Akeidah could serve as an argument to others. 1
Also refer to 22:1:2.1:1.
