Parashat Vayera- Avraham Avinu Before and After the Akeida
The final section of Parashat Vayera tells the dramatic story of "Akeidat Yitzchak," which begins, "Ve'ha'Elokim Nisa Et Avraham," which is generally translated to mean, "and God tested Avraham." Of course, God has no reason to test Avraham or anybody else, since He already knows the test's outcome. It would therefore seem more correct to translate the word "Nisa" as a derivation of the Hebrew word "Nes," a flag, which is elevated and waved high in the air. The command of Akeidat Yitzchak was not intended to test Avraham, but rather to elevate him, to bring him to the next level, to maximize his potential.
Indeed, we see later in the Parasha that Avraham underwent a fundamental change as a result of this experience. As Avraham lifted the knife to slaughter Yitzchak as God had commanded, an angel called to him and ordered him to withdraw the knife. The Torah tells that the angel called, "Avraham, Avraham" (22:11). Some Rabbis explain that the angel had to call Avraham's name twice because Avraham was so deeply engrossed in the performance of the Mitzva that he did not hear the angel call the first time. Others, however, offer a different explanation, taking note of the "Pesik" (a straight line indicating a pause) in between the two words, "Avraham, Avraham." The repetition of Avraham's name alludes to the two Avraham's – the Avraham before the Akeida, and the Avraham after the AKeida. These two men are separated by a "Pesik," which serves to differentiate the two, to set them fundamentally apart from one another. Avraham after the experience of Akeidat Yitzchak is nothing like Avraham before the Akeida. The remarkable control he exerted over his emotions in executing this unfathomable task carried him to new, uncharted heights in the service of God and self-perfection.
In the final verse of this section, the Torah writes, "Avraham returned to his attendants, and they arose and returned together to Be'er Sheva." Tradition identifies these two attendants as Yishmael and Eliezer, who had accompanied Avraham and Yitzchak to the Akeida. This verse emphasizes that Avraham returned home "together" with Yishmael and Eliezer, suggesting some resemblance between him and them. Despite the fact that Avraham Avinu had just been elevated to new heights, that he had just performed what is perhaps the greatest act of piety and sacrifice in human history, he did not carry himself any differently after this experience. He did not seek to gloat, to announce to the world what he had just done; he did not hold himself any higher than he had beforehand. He walked "together" with Yishmael and Eliezer, like an ordinary person, with humble simplicity.
When we feel proud for something we have achieved, when we perform a Mitzva, we generally seek recognition and esteem. We want to announce to everyone what we have done and earn their respect. Nobody has ever performed a Mitzva as great as Akeidat Yitzchak, and yet Avraham sought no recognition after this act. We must learn from his example and not make a point of gloating over our religious achievements, of feeling superior to others because of our performance of Mitzvot, and to conduct ourselves humbly and unassumingly even after accomplishing something great.
