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Genesis 22:5 - Faith tested, father and son

Genesis 22:5 - בראשית 22:5

Hebrew Text

וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃

English Translation

And Avraham said to his young men, stay here with the ass; and I and the lad will go yonder and prostrate ourselves, and come again to you.

Transliteration

Va'yomer Avraham el-na'arav shevu-lachem po im-hachamor va'ani vehana'ar nelecha ad-ko ve'nishtachave ve'nashuva aleichem.

Hebrew Leining Text

וַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה וְנִֽשְׁתַּחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם׃
וַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה וְנִֽשְׁתַּחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם׃

🎵 Listen to leining

Parasha Commentary

Avraham's Instruction to His Servants

The verse (Bereishit 22:5) describes Avraham instructing his young men to remain behind while he and Yitzchak proceed to the place of the Akeidah (Binding of Isaac). Rashi explains that Avraham tells them, "Stay here with the ass," because the donkey symbolizes those who are like a donkey—insensitive to divine matters. The servants, not being on the spiritual level to comprehend the sanctity of the event, could not accompany them further.

Avraham's Prophetic Statement

Avraham says, "We will prostrate ourselves and return to you," which the Midrash (Bereishit Rabbah 56:2) interprets as a prophetic utterance. Though Avraham intended to offer Yitzchak as a sacrifice, he expressed faith that both would return—hinting at the eventual outcome where Yitzchak would be spared. The Ramban notes that Avraham spoke with complete trust in Hashem’s mercy, believing that somehow, both would come back.

The Dual Meaning of "Prostration"

The term v’nish’tachaveh ("we will prostrate ourselves") is understood by the Seforno as referring not only to physical bowing but to total submission to Hashem’s will. Avraham and Yitzchak were preparing to demonstrate the ultimate act of devotion, whether through sacrifice or prayer.

Avraham's Psychological Insight

The Kli Yakar highlights Avraham’s wisdom in phrasing his words carefully to avoid alarming his servants or Yitzchak. By saying, "we will return to you," he maintained calmness, ensuring no interference with the divine command. This reflects the principle of darchei noam (ways of pleasantness) even in moments of great trial.

  • Rashi: The donkey represents spiritual insensitivity; the servants could not participate in the holy mission.
  • Midrash: Avraham’s words were prophetic, foreseeing Yitzchak’s survival.
  • Ramban: Avraham’s statement reflected his unwavering faith in divine mercy.
  • Seforno: "Prostration" signifies complete submission to Hashem’s will.
  • Kli Yakar: Avraham’s careful wording prevented unnecessary distress.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 89b
The verse is cited in the context of discussing the binding of Isaac (Akeidat Yitzchak), illustrating Abraham's faith and the test he faced.
📖 Chullin 16a
Referenced in a discussion about the laws of slaughtering and the significance of Abraham's actions during the binding of Isaac.

Frequently Asked Questions

Q: Why did Avraham tell his servants to stay behind with the donkey?
A: Rashi explains that Avraham understood his servants would not be able to witness the Akeidah (Binding of Yitzchak) because it was a deeply spiritual test between him, his son, and Hashem. The donkey symbolizes materialism (since 'chamor' shares a root with 'chomer' - physicality), hinting that they were still attached to worldly matters and not ready for this holy moment.
Q: What did Avraham mean when he said 'we will return to you'?
A: The Midrash (Genesis Rabbah 56:2) teaches that Avraham spoke prophetically - he truly believed both he and Yitzchak would return, either through divine intervention or resurrection. Rambam (Moreh Nevuchim 3:24) adds that this shows Avraham's complete trust in Hashem's justice, even when facing an incomprehensible commandment.
Q: Why does the Torah mention prostrating ('nish'tachaveh') before going to the Akeidah?
A: The Kli Yakar explains this teaches that every difficult situation should begin with prayer. Avraham wasn't just following orders mechanically - he approached this test with humility and devotion, showing future generations how to face challenges with both action and sincere prayer.
Q: How is Avraham's statement 'I and the lad will go' relevant today?
A: The Sefat Emet teaches this demonstrates the Jewish ideal of 'chinuch' (education) - Avraham didn't command Yitzchak, but included him with respect. This models how parents should guide children in mitzvot through partnership and shared purpose, not coercion, especially in spiritual matters.
Q: Why does the verse call Yitzchak 'the lad' (na'ar) instead of by name?
A: Rashi notes that at this point Yitzchak was 37 years old! Calling him 'na'ar' emphasizes his childlike faith in willingly participating. The Talmud (Sanhedrin 89b) adds that this terminology highlights how both generations - the aged Avraham and 'young' Yitzchak - were equally devoted to Hashem's will.