In this week’s parsha, Avraham Avinu is commanded by Hashem to offer his only son, Yitzchak, as a sacrifice. The Torah, as explained by Chazal, portrays this as though Avraham passes a supreme test for which he is rewarded with a promise that his children would multiply, eventually usurping their enemies. The Ramban explains that included in this reward is a promise that Avraham’s children will exist eternally, never to be wiped out by other nations or other catastrophes.
It would seem, however, that although it is true that for the average person Avraham has indeed passed a supreme test, for someone of the stature of Avraham Avinu this is no test at all. Avraham received prophecy from Hashem and understood and accepted Hashem’s supreme authority. Could there be any question that he would fulfill Hashem’s will?
In Drashos HaRan Drush 6 the Ran suggests that in fact Avraham never received a commandment from Hashem at all. He interprets the Torah’s language stating Hashem’s statement to Avraham as a request rather that a commandment. “Kach na et bincha et yechidcha asher ahavta et Yitzchak” “Take please your son, your only son, whom you love. Yitzchak.” The word “na” is being interpreted as a word of request rather than command. As such, Avraham would have received no punishment for disobeying. Avraham, however, puts aside his own desires and needs and instead fulfills the clear expression of Hashem’s will. For this, he is promised great reward.
Other commentators, however, disagree with the Ran and understand the Akeida at face value, that in fact Avraham was commanded to sacrifice his only son. According to them we still must answer the question as to what is the greatness of a “Navi Hashem” actually fulfilling Hashem’s will.
The Rambam in Chapter 7 of Hilchos Yesodei HaTorah, Halacha 6, differentiates between the prophecy of all Neviim versus the prophecy of Moshe Rabbeinu. He writes, “All prophets receive prophecy through a malach. Therefore, whatever they see is seen in the form of parable and riddle. Moshe, however, did not receive his prophecy through a malach, as it states “Mouth to mouth I would speak with him. And it states “A vision of Hashem he would see.” It would seem from a simple understanding of the Rambam that all prophets besides Moshe would have been required to, on some level, interpret their prophecy. They would have needed to evaluate and analyze the message they received. Only after that interpretation would the prophecy be fully understood.
Avraham Avinu, similar to all prophets, would have received this prophecy concerning the Akeida also in the form of a parable. As such it would have needed interpretation to be understood. Will he interpret the prophecy correctly or will his deep attachment to his son cause him to subconsciously interpret Hashem’s message incorrectly but in a manner in which he will be able to spare his son.
Avraham, through purity of soul, withstands the test perfectly and honestly, and fulfills Hashem’s will as a true “eved of Hashem.” He demonstrates through the passing of this test that he is truly a “Yareh Elokim.”