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”.]

“And Itzchak spoke to Avraham his father, and said: My father” (Gen. 22:7). Samael went to the our father Avraham and said: “Old man, old man! Have you lost your mind [lit. have you lost your heart]? You are going to slay a son given to you at the age of a hundred!’ ‘Even this I do,’ replied he. [Samael said:] ‘And if He sets you an even greater test, can you stand it?!’ [as it is written] “If a thing be put to you as a trial, will you be wearied” (Job 4:2)? ‘Even more than this,’ he replied. [Samael said:] ‘Tomorrow He will say to you, “You are guilty of murder, you murdered your son!” He replied: ‘Still I go’. Seeing that he could achieve nothing with him, he approached Itzchak and said: ‘Son of an unhappy mother! He is going to slay you!’ He replied: ‘Still I go’. Samael said: ‘If so, all those fine tunics which your mother made be a legacy for Ishmael, the hated of her house, and you don't care [lit. don't let it enter your heart]?’ If a word is not completely effective, it may yet be effective in part, that’s why it is written, “And Itzchak spoke to Avraham his father, and said: My father”: why [his] father, [my] father twice? So that he should be filled with compassion for him. "And he said: Behold, the fire and the wood. Avraham said to him: ‘May that man who has thus seduced him be drowned! Any way, “God will provide himself the lamb, my son”; and if not you are “the lamb for the burnt-offering my son.” So "they went both of them together" (Gen. 22:8) — one to slaughter and the other to be slaughtered.

Another explanation: Rabbi Itzchak said, "At the time that Avraham sought to bind Itzchak, his son, [the latter] said to him, 'Father, I am a young man and I am concerned lest my body shake from fear of the knife and I will trouble you, and lest the slaughtering will be invalid and it will not be considered a sacrifice for you. Rather, tie me very well.' Immediately, ‘and he bound Itzchak.' Could he really tie up a man of thirty-seven (a different version: of twenty six years)? Rather, it was with his agreement. Immediately. 'And Avraham sent his hand.' He sends his hand to take the knife and his eyes brings down tears and the tears fall onto the eyes of Itzchak from the mercy of his father. And nonetheless, the heart was happy to do the will of his Maker. And the angels gathered in many groups above them. What did they yell out? 'The ways have become desolate, the wayfarer has ceased; He has rescinded His covenant; He has become disgusted with the cities' (Isaiah 33:7) – He does not desire Jerusalem and the Temple that he had in mind to bequeath to the children of Itzchak. 'He did not consider a man' – merit did not stand Avraham well: 'No creation has importance in front of Me.'" Rabbi Acha said, "Avraham started to wonder, 'These words are only words of wonder. Yesterday, you told me (Genesis 21:12), "Because in Itzchak will your seed be called." And [then] you went back and said, "Please take your son." And now You say to me, "Do not send your hand to the youth." It is a wonder!' The Holy One, blessed be He, said, 'Avraham, "I will not profane My covenant and the utterances of My lips, I will not change" (Psalms 89:35) – When I said, "Please take your son," I did not say, "slaughter him," but rather, "and bring him up." For the sake of love did I say [it] to you: I said to you, "Bring him up," and you have fulfilled My words. And now, bring him down.’ [A different version: They said a parable about a king that said to his friend, 'Bring up your son to my table.' His friend brought him up and his knife was in his hand. The king said, 'And did I say to you, "Bring him up to eat him?" I said to you, "Bring him up"' – [and this was] because of [the king's] love.) This is [the meaning of] what is written (Jeremiah 19:5), 'it did not come up on My heart' – that is Itzchak."]

Rabbi Jehudah said: When the blade touched his neck, the soul of Isaac fled and departed, (but) when he heard His voice from between the two Cherubim, saying (to Abraham), "Lay not thine hand upon the lad" (Gen. 22:12), his soul returned to his body, and (Abraham) set him free, and Isaac stood upon his feet. And Isaac knew that in this manner the dead in the future will be quickened. He opened (his mouth), and said: Blessed art thou, O Lord, who quickeneth the dead. ||

Forthwith, And Isaac spoke unto Abraham, his father, and said: “My father.” And he replied: “Here am I, my son.” Then Isaac asked: “Behold the fire and the wood; but where is the lamb for a burnt-offering?” (ibid., v. 7). Immediately, an overpowering fear and violent trembling seized Isaac, for when he saw nothing to be sacrificed, he realized what was about to transpire. Yet he asked once again: “Where is the lamb for the burnt-offering?’ And Abraham responded: “Since you ask, the Holy One, blessed be He, has selected you.” “If he has chosen me,” Isaac replied, “I shall willingly surrender my soul to Him, but I am gravely concerned about my mother.” Nevertheless, they went both of them together (ibid., v. 8), of one mind: convinced that one was to slaughter and the other to be slaughtered. Isaac was thirty-seven years old at the time of his binding.

And they came to the place which God had told him of … and bound Isaac, his son (ibid., v. 9). As Abraham was about to slaughter him, Isaac cried out: “Father, bind my hands and feet, for the will to live is strong within me, and when I see the knife descending, I may tremble and the offering may become defective (as a result of the knife slipping). I implore you not to make me a blemished offering.” The Abraham stretched forth his hand and took the knife to slay his son (ibid., v. 10). Isaac said to him: “Father, do not tell my mother about this while she is standing at the edge of a pit or a roof lest she hurl herself down and die.” After they had constructed the altar, Abraham bound Isaac upon it and took the knife in hand to slaughter him until a fourth of a measure of blood would flow from his body, Satan appeared and pushed Abraham’s hand, causing the knife to fall. As he reached out to grasp the knife again, a voice emanated from heaven, saying: Lay not thy hand upon the lad (ibid., w. 13). If this had not happened, Isaac would certainly have been sacrificed.

While all this was transpiring, Satan visited Sarah in the guise of Isaac. When she saw him she asked: “What did your father do to you, my son?” He replied: “My father led me over mountains and through valleys until we finally reached the top of a certain mountain. There he erected an altar, arranged the firewood, bound me upon the altar, and took a knife to slaughter me. If the Holy One, blessed be He, had not called out, Lay not thy hand upon the lad, I would have been slaughtered.” He had hardly completed relating what had transpired when she fainted and died, as it is written: And Abraham came to mourn for Sarah, and to weep for her (ibid. 23:2). From where did he come? From Moriah.

"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, "And Ad-nai E-lohim will blow the horn." Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; "[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yochanan said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.