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Hebrew Text
וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃
English Translation
And Avraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Yiżĥaq his son, and broke up the wood for the burnt offering, and rose up, and went to the place of which God had told him.
Transliteration
Vayashkem Avraham baboker vayachavosh et-chamoro vayikach et-shnei ne'arav ito ve'et Yitzchak bno vayevaka atzei olah vayakam vayelech el-hamakom asher-amar-lo ha'Elohim.
Hebrew Leining Text
וַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַֽיַּחֲבֹשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קׇם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָאֱלֹהִֽים׃
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Parasha Commentary
📚 Talmud Citations
This verse is quoted in the Talmud.
📖 Sanhedrin 89b
The verse is referenced in the context of discussing Abraham's obedience and readiness to fulfill God's command, highlighting his early morning departure as a sign of his eagerness to perform the divine will.
📖 Berakhot 62b
The verse is mentioned in a discussion about the importance of rising early for mitzvot (commandments), using Abraham's example as a model for promptness in fulfilling divine commands.
Avraham’s Early Morning Obedience
The verse begins by emphasizing that Avraham "rose up early in the morning" (vayashkem Avraham baboker), demonstrating his eagerness to fulfill Hashem’s command without delay. Rashi (Bereshit 22:3) notes that righteous individuals like Avraham act swiftly when performing mitzvot, as it says, "They run like gibborim" (Tehillim 19:6). This alacrity reflects Avraham’s unwavering devotion and readiness to serve Hashem, even when faced with the most difficult test—the Akeidah (Binding of Yitzchak).
The Significance of Saddling His Own Donkey
Avraham personally saddled his donkey rather than delegating the task to his servants. The Midrash (Bereshit Rabbah 55:8) explains that love for a mitzvah motivates a person to attend to every detail themselves. Ramban (Bereshit 22:3) adds that Avraham’s hands-on involvement demonstrated his complete commitment to the divine command, setting an example of zerizut (alacrity) in serving Hashem.
The Two Young Men: Symbolism and Role
Avraham took "two of his young men" (shnei ne’arav), identified by Chazal as Yishmael and Eliezer (Pirkei DeRabbi Eliezer 31). The Talmud (Sanhedrin 89b) suggests they accompanied him only partway, as they were unfit to witness the Akeidah’s sanctity. Rashi explains that they were left behind at the foot of Mount Moriah because only Avraham and Yitzchak were worthy to ascend—a lesson in spiritual selectivity when approaching divine service.
Yitzchak’s Presence: The Centrality of the Test
The verse specifies "Yitzchak his son" (v’et Yitzchak bno), highlighting his role as the designated offering. The Midrash (Tanchuma Vayera 23) describes how Avraham concealed the true nature of their journey from Yitzchak until the last moment, yet Yitzchak willingly participated—a testament to his own righteousness and trust in Hashem’s will.
Preparing the Wood: A Lesson in Detail
Avraham "broke up the wood for the burnt offering" (vayevaka atzei olah), attending to every preparation himself. The Kli Yakar (Bereshit 22:3) observes that this act symbolizes the breaking of personal desires in service of Hashem. Just as wood must be split to burn properly, Avraham’s actions represented the complete submission of his natural paternal instincts to divine command.
Journey to "The Place"
The verse concludes with Avraham traveling "to the place of which God had told him" (el hamakom asher amar lo haElokim). The term hamakom (the Place) is interpreted by the Sages (Bereshit Rabbah 55:7) as an allusion to Har HaMoriah, the future site of the Beit HaMikdash. Rambam (Hilchot Beit HaBechirah 2:1-2) teaches that this location was eternally designated for divine service, linking Avraham’s act of devotion with the ultimate center of Jewish worship.