Vayeira

Hashem commands Avraham to bring up Yitzchak for a burnt-sacrifice. After Avraham takes the knife to slaughter Yitzchak the angel says to Avraham, “Do not slaughter the lad.” The following passuk states וישא אברהם את עיניו וירא והנה איל אחר נאחז בסבך בקרניו and Avraham lifted up his eyes and he saw and behold another ram was caught in the bush by its horns. The Midrash asks, איל אחר means another ram, what other ram did he see, there was the only one stated in the passuk? The Nefesh HaGer explains that Onkelos answers this question by translating the word אחר before the word וירא, as though it states וישא אברהם את עיניו אחר וירא והנה איל נאחז בסבך בקרניו and Avraham lifted up his eyes after these words, and he saw behold a ram was caught in the tree by its horns. Rashi explains this infers that he saw the ram after the words of the angel who told Avraham not to slaughter Yitzchak.

The passuk states in Parshas Bechukosai:וזכרתי את בריתי יעקוב ואף את בריתי יצחק ואף את בריתי אברהם אזכר  which Onkelos translates and I am remembering My covenant that was with Yaakov, and also My covenant that was with Yitzchak, and also My covenant that was with Avraham I am remembering. Onkelos translates the words וזכרתי and אזכר in present tense, unlike the words of the passuk which is written in future tense. Why does Onkelos change to present tense? The Passhegen answers that there is no forgetting by Hashem, everything is revealed before Him, therefore Onkelos translates Hashem’s remembering with present tense.

Rashi is bothered: why does the Torah state the lashon of zechirah by Avraham and Yaakov, not by Yitzchak? Rashi answers that the ash of Yitzchak is constantly seen by Hashem since it is piled up on the mizbeiyach. By Yitzchak it does not say the lashon of zechirah as one does not remember something that is existing in front of oneself.

What does it mean that the ash is piled up on the mizbeiyach? The passuk states that Avraham took the ram and sacrificed it תחת בנו which Onkelos translates with the lashon חילוף, in exchange of his son. Rashi explains: this teaches that by each avodah that Avraham did, he davened that it should be considered as though he was doing this to his own son, Yitzchak. Avraham davened, “let it be as though my son is being slaughtered, his blood is being sprinkled, and his flesh is being skinned, burnt, and made into ash.” Although Avraham was told not to slaughter his son, he did everything in his power to sacrifice a korban in place of his son, Yitzchak, and therefore it is considered as though Yitzchak was slaughtered and burnt, with ash on the mizbeiyach.

The Maharal explains that Yitzchak was willing to completely give his life up for the sake of Hashem. He was mevatel himself to Hashem completely, and connected to Him without any separations. We know that Hashem exists forever and does not forget anything, He constantly remembers everything. Therefore Yitzchak who gave himself up for Hashem became one with Hashem, and is always together with Hashem before Him.

May Hashem constantly remember and favor Klal Yisrael and bring the geulah shleima bimheira v’yameinu, amen!