Zohar Vayera - Section 35 - ""And Elohim tested Abraham""

It is recommended to study the section prior to reading the Synopsis.

Zohar Sulam Commentary on Parasha Vayera Section 35

It is best to study the Zohar in the following manner:

1. Read out loud the Aramaic Verse. If you need to transliterate in order to read with the sounds of the lettersthe verse see below. If you use the transliteration tool than make sure you scan the Aramaic first and last.

2. Read the English Translation - if you desire to understand and realize that your understanding will limit the energy you receive. This is why it is important to scan the aramaic verse first.

3.Write out your understanding of the verse. Send it to yeshshem@hotmail.com in an email. Use the Parasha Name and verse number in the subject. By sending your understanding you give yeshshem.com permission to post this to web page and any other uses Yeshshem may see a beneficial use.

4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.

SYNOPSIS:

The Zohar explores the story of the binding of Isaac. The Biblical character of Isaac is a code referring to the Left Column energy, our reactive, self-centered nature. Abraham corresponds to the Right Column, our positive sharing attributes. The story is a metaphor for man's spiritual work, which is to bind and transform his selfish, reactive desires into positive and sharing qualities that embody care and concern for others.

THE RELEVANCE OF THE PASSAGE:

Repeatedly, something in our nature provokes us to indulge in negative behavior, even though it goes against our very will. Likewise, we're compelled to forsake positive actions despite our best intentions to follow through. This uniquely human idiosyncrasy is a depiction of the ongoing conflict between the body's desire to receive and the soul's desire to share. We arouse the inner strength and willpower to bind our own Evil Inclination and negative impulses, known Kabbalistically, as the Desire too Receive for the Self Alone.

Pasook 484. from the Zohar Sulam Commentary on Parasha Vayera

Vayera: Verse 484 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי. רַבִּי יְהוּדָה, פָּתַח וְאָמַר, אַתָּה הוּא מַלְכִּי וגו' דָּא הוּא שְׁלִימוּ, דְּכָל דַּרְגִּין כַּחֲדָא, דָּא בְּדָא.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"And it came to pass after these things, that Elohim tested Abraham and said to him, 'Abraham,' and he replies, 'Behold, here I am'" (Beresheet 22:1). Rabbi Yehuda began the discussion with the verse, "You are my king, Elohim" (Tehilim 44:5). This symbolizes the complete unification of all the grades as one; they ARE ATTACHED to one another. THIS IS BECAUSE IN THIS VERSE ARE THE SFIROT - CHESED, GVURAH, TIFERET AND MALCHUT - WHICH REPRESENT ALL THE GRADES, BECAUSE "YOU" ALLUDES TO CHESED, ACCORDING TO THE MYSTERY OF THE VERSE, "YOU ARE A PRIEST FOR EVER" (TEHILIM 110:4); "ELOHIM" IS GVURAH; "ARE" IS TIFERET; AND "MY KING" IS MALCHUT.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Do you understand why these code words are what they are.

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    • Pasook 485. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 485 צַוֵּה יְשׁוּעוֹת יַעֲקֹב, כָּל אִינוּן שְׁלִיחָן, דְּעַבְדֵּי שְׁלִיחוּתָא בְּעַלְמָא דְלֶיהֱוֵי כֻּלְּהוּ, מִסִּטְרָא דְרַחֲמֵי, וְלָא לֶהֱווֹ מִסִּטְרָא דְדִינָא, בְּגִין דְּאִית מָארֵי שְׁלִיחָן, מִסִּטְרָא דְרַחֲמֵי, וּמִסִּטְרָא דְדִינָא קַשְׁיָא. אִינוּן שְׁלִיחָן, דְּאַתְיָין מִסִּטְרָא דְרַחֲמֵי, לָא עַבְדֵי שְׁלִיחוּתָא דְדִינָא בְּעַלְמָא כְּלָל.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    "...Command deliverances for Jacob..." (Tehilim 44:5) MEANS THAT all the messengers who accomplish their missions in the world shall be from the side of Mercy and not from the side of Judgment. There are emissaries from both sides - some from the side of Mercy and some from the side of harsh Judgment. Those messengers who come from the side of Mercy never take upon themselves a mission of Judgment in the world.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Remember messengers are Angels. Angels fromthe level of Chesed never do actions of judgement. And vice versa.

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    • Pasook 486. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 486 וְאִי תֵימָא, הָא מַלְאָכָא, דְּאִתְגְּלֵי לֵיהּ לְבִלְעָם, הָא תָּנִינָן, שְׁלִיחָא דְּרַחֲמֵי הֲוָה, וְאִתְהַפַּךְ לְדִינָא. לָא. לָעוֹלָם לָא אִשְׁתַּנֵּי, אֶלָּא שְׁלִיחָא דְרַחֲמֵי הֲוָה, לַאֲגָנָא עֲלַיְיהוּ דְיִשְׂרָאֵל, וּלְמֶהֱוֵי סַנֵּיגוֹרְיָא עֲלַיְיהוּ, וּלְקִבְלֵיהּ, הוּא דִינָא, וְכָךְ אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, כַּד אוֹטִיב לְדָא, הַהוּא טִיבוּ, דִּינָא לְדָא. כָּךְ הָא שְׁלִיחָא דְרַחֲמֵי, הֲוָה לְהוֹ לְיִשְׂרָאֵל, וּלְבִלְעָם אִתְהַפַּךְ לְדִינָא. בְּגִין כָּךְ צַוֵּה יְשׁוּעוֹת יַעֲקֹב, אֲמַר דָוִד, פַּקֵּיד עַל עַלְמָא, כַּד יִשְׁתַּלְּחוּן שְׁלִיחָאָה, דִּי לֶהֶוְיָין מִסִּטְרָא דְרַחֲמֵי.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    You might say, But we have learned that the angel who was revealed to Bilaam was a messenger of Mercy who changed to a messenger of Judgment, THEREBY SHOWING THAT A MESSENGER OF MERCY CAN EXECUTE JUDGMENT. HOWEVER, THE ANSWER IS he cannot. He never changed TO EXECUTE JUDGMENT. Rather, he was a messenger of Mercy who came to protect Yisrael and to be in their favor. But toward Bilaam, he was a messenger of Judgment. So these are the ways of the Holy One, blessed be He, when He does good to someone. We can see that this benefit to one person may be a punishment for another person. And so first, he was a messenger of Mercy for Yisrael. But for Bilaam he was a messenger of Judgment. Because of this, HE PLEADED, "Command deliverances for Jacob." Thus, David said, "Command this for the world so that when a messenger will be sent, he will be from the side of Mercy."

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Everything is from personal perception. Contemplate this at length.

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    • Pasook 487. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 487 רַבִּי אַבָּא אֲמַר, צַוֵּה יְשׁוּעוֹת יַעֲקֹב, דְּאִינוּן גּוֹ גַלְוָותָא, וְיִשְׁתַּכַּח פּוּרְקָנָא לְהוֹן, גּוֹ גָּלוּתְהוֹן. תָּא חֲזֵי, תּוּשְׁבְּחָן דַּאֲבָהָן, יַעֲקֹב הֲוָה, וְאִלְמָלֵא יִצְחָק, לָא אָתָא יַעֲקֹב לְעַלְמָא, וּבְגִין כָּךְ, צַוֵּה יְשׁוּעוֹת יַעֲקֹב דָּא יִצְחָק, דְּכֵיוָן דְּאִשְׁתְּזֵיב יִצְחָק, יְשׁוּעוֹת יַעֲקֹב הֲווֹ.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    Rabbi Aba said, "Command deliverances for Jacob" MEANS THAT HE PRAYED FOR JACOB, prayed for those in exile, that they might receive salvation. Come and behold, Jacob was the glory of the Patriarchs. Had it not been for Isaac, Jacob would not have appeared in the world. For this reason, "command deliverances for Jacob" alludes to Isaac, WHO IS THE DELIVERER OF JACOB, because when Isaac was saved DURING THE BINDING OF ISAAC, this was the deliverance of Jacob.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. In my opinion, Isaac is the goa of creation. This is why Isaac appears prior to Jacob. Also Jacob is a process to reach completion whic is Isaac. Understand this through contemplation.

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    • Pasook 488. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 488 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה, ר' שִׁמְעוֹן אֲמַר, הָא תָּנִינָן, וַיְהִי בִּימֵי, עַל צַעֲרָא אִתְּמָר, וַיְהִי אַף עַל גָּב דְּלָא כְתִיב בִּימֵי, טַפְסֵי דְצַעֲרָא אִית בֵּיהּ. וַיְהִי אַחַר, בָּתַר דַּרְגָּא תַּתָּאָה, דְּכָל דַּרְגִּין עִלָּאִין, וּמַאן אִיהוּ, דְּבָרִים, כְּדָבָר אֲחֵר, לֹא אִישׁ דְּבָרִים אָנֹכִי.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    "And it came to pass after these things..." Rabbi Shimon said, We have learned that the words "And it came to pass (Heb. vayehi) in the days" are said concerning trouble. Thus, even though it is not written 'in the days of,' there is still a certain tinge of distress, as it says, "Vayehi." "And it came to pass after" MEANS that it happened after the lowest of the supernal grades OF ATZILUT. And what is it? IT IS "these things (Heb. d'varim)," NAMELY MALCHUT, as it is written, "I am not a man of words (Heb. d'varim)" (Shemot 4:10).

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. In my opinion, Pictures are used for communication in Atzilut and words inthe lower worlds. Tyhis creates trouble.

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    • Pasook 489. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 489 וּמַאן הֲוָה בָּתַר דַּרְגָּא דָא, וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. דְּאַתְיָא יֵצֶר הָרָע, לְקַטְרְגָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. הָכָא אִית לְאִסְתַּכָּלָא, וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. אֶת יִצְחָק מִבָּעֵי לֵיהּ. דְּהָא יִצְחָק, בַּר תְּלָתִין וְשֶׁבַע שְׁנִין הֲוָה, וְהָא אֲבוֹי, לָאו בַּר עוֹנָשָׁא דִילֵיהּ הֲוָה, דְּאִלְמָלֵא אֲמַר יִצְחָק, לָא בָעֵינָא, לָא אִתְעֲנַשׁ אֲבוֹי עֲלֵיהּ, מַאי טַעְמָא, וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם, וְלָא כְתִיב נִסָּה אֶת יִצְחָק.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    And what is "after" this grade, THAT IS, AFTER MALCHUT? THIS IS A REFERENCE TO THE WORDS, "that Elohim tested Abraham," which mean that the Evil Inclination came from there to lay accusations before the Holy One, blessed be He. THEREFORE, "ELOHIM TESTED ABRAHAM." This phrase should be studied carefully. It should have been written, 'tested Isaac,' because Isaac was already 37 years old and his father could no longer be punished for his sins. So if Isaac had said, 'I refuse to obey,' his father would not have been punished because of him. So then why is it written, "that Elohim tested Abraham," rather than, 'tested Isaac?'

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. A good question.

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    • Pasook 490. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 490 אֶלָּא, אֶת אַבְרָהָם וַדַּאי, דְּבָעֵי לְאִתְכְּלָלָא בְּדִינָא, דְּהָא אַבְרָהָם, לָא הֲוָה בֵּיהּ דִּינָא כְּלַל, מִקַּדְמַת דְּנָא, וְהַשְׁתָּא אִתְכְּלֵיל מַיָי"א בְּאֶשָׁ"א. וְאַבְרָהָם, לָא הֲוָה שְׁלִים, עַד הַשְׁתָּא, דְּאִתְעַטַּר לְמֶעְבַּד דִּינָא, וּלְאַתְקָנָא לֵיהּ בְּאַתְרֵיהּ.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    AND HE REPLIES, IT SHOULD definitely BE WRITTEN, "tested Abraham," because he was supposed to be included within Judgment, as there was no judgment in Abraham previously - HE HAD CONSISTED ENTIRELY OF CHESED. Now water was mixed with fire; CHESED WAS MIXED WITH JUDGMENT. So Abraham did not achieve perfection until he crowned (prepared) himself to execute Judgment and establish it in its place.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Thisis not quite correct. The test is to go against one's nature. The words judgment replaces chesed hints to going against Abraham's nature.

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    • Pasook 491. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 491 וְכָל יוֹמוֹי, לָא הֲוָה שְׁלִים, עַד הַשְׁתָּא דְּאִתְכְּלֵיל מַיָ"א בְּאֶשָׁ"א, וְאֶשָׁ"א בְּמַיָ"א, וּבְגִין כָּךְ וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם, וְלֹא אֶת יִצְחָק, דְּאַזְמִין אַבְרָהָם, לְאִתְכְּלָלָא בְּדִינָא, וְכַד עָבֵיד דָּא, עָאל אֶשָׁ"א בְּמַיָ"א, וְאִשְׁתְּלִים דָּא עִם דָּא. וְדָא עָבֵיד דִּינָא, לְאִתְכְּלָלָא דָּא בְּדָא, וּכְדֵין יֵצֶר הָרָע, אָתָא לְקַטְרְגָא עֲלֵיהּ דְּאַבְרָהָם, דְּלָא אִשְׁתְּלִים כִּדְקָא יָאוֹת, עַד דְּיַעֲבֵיד דִּינָא בְּיִצְחָק, דְּיֵצֶר הָרָע, אַחַר הַדְּבָרִים אִיהוּ, וְאָתָא לְקַטְרְגָא.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    So all his life, he did not reach perfection until now, until water mixed with fire - RIGHT MIXED WITH LEFT - and fire with water - LEFT WITH RIGHT. This is why, "Elohim tested Abraham" and not Isaac. Because THE HOLY ONE, BLESSED BE HE, invited Abraham to be included with Judgment ACCORDING TO THE SECRET OF THE LEFT. So when he performed THE ACT OF BINDING ISAAC, the fire entered the water, THAT IS, JUDGMENT ENTERED CHESED, and they were perfected by each other, AS WAS SAID BEFORE. This is what the act of Judgment accomplished, it included one within the other. This is also the reason why the Evil Inclination came and accused Abraham of not being properly perfected until he performed the act of Judgment by BINDING Isaac. THE PLACE of the Evil Inclination is "after" (beyond) these "things," WHICH ALLUDES TO MALCHUT ACCORDING TO THE SECRET OF THE VERSE, "SIN CROUCHES AT THE DOOR" (BERESHEET 4:7). And so he came to persecute.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This pasuk is teaching how to create the central column that is truly unified not just connected to each other. This is God Like.

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    • Pasook 492. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 492 וְתָא חֲזֵי, רָזָא דְמִלָּה, אַף עַל גָּב דְּקָאֲמָרָן דְּאַבְרָהָם כְּתִיב, וְלָא יִצְחָק, יִצְחָק נָמֵי אִתְכְּלֵיל בֵּיהּ, בְּהַאי קְרָא, רָזָא דִכְתִיב, וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. נִסָּה לְאַבְרָהָם, לָא כְתִיב, אֶלָּא אֶת אַבְרָהָם, אֶת דַּיְיקָא, וְדָא יִצְחָק. דְּהָא בְּהַהִיא שַׁעֲתָא, בִּגְבוּרָ"ה תַּתָּאָה שַׁרְיָא, כֵּיוָן דְּאִתְעַקַּד, וְאִזְדַּמַּן בְּדִינָא, עַל יְדָא דְּאַבְרָהָם, כִּדְקָא יָאוֹת, כְּדֵין אִתְעַטַּר בְּאַתְרֵיהּ, בַּהֲדֵיהּ דְּאַבְרָהָם, וְאִתְכְּלִילוּ אֶשָׁ"א בְּמַיָ"א, וּסְלִיקוּ לְעֵילָא, וּכְדֵין אִשְׁתַּכַּח מַחְלוֹקֶת כִּדְקָא יָאוֹת, מַיָא בְּאֶשָׁא.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    Come and behold, observe the mystery behind this issue. Even though it is written, "Abraham" and not Isaac, Isaac is still included in the passage. It is written, "Elohim tested (et) Abraham," rather than 'tested Abraham.' Instead of a dative particle, it uses Et. Et is accurate and ALLUDES TO Isaac, because at that time ISAAC resided in lower Gvurah, WHICH REFERS TO THE NUKVA. And as he was bound and underwent the trial of Judgment performed by Abraham, ISAAC was crowned in his place together with Abraham, and the fire combined with the water and rose upward. AND ABRAHAM WITH CHESED ROSE UP TO CHOCHMAH, AND ISAAC WITH GVURAH ROSE UP TO BINAH. Then the dispute was settled properly, BECAUSE THEY MADE PEACE BETWEEN THEMSELVES, AS fire and water WERE COMBINED AND BECAME INCLUSIVE OF EACH OTHER.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments.

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    • Pasook 493. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 493 מַאן חָמָא אַבָּא רַחֲמָנָא, דְּאִתְעֲבֵיד אַכְזָר. אֶלָּא, בְּגִין לְאִשְׁתַּכָּחָא מַחְלוֹקֶת מַיָא בְּאֶשָׁא, וּלְאִתְעַטְּרָא בְּאַתְרַייהוּ, עַד דְּאָתָא יַעֲקֹב, וְאִתְתַּקַּן כֹּלָּא, כִּדְקָא יָאוֹת, וְאִתְעֲבִידוּ תְּלָתָא אַבָּהָן שְׁלֵמִין, וְאִתְתַּקָנוּ עִלָּאֵי וְתַתָּאֵי. .

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    Who has ever seen a merciful father do a cruel thing TO HIS SON? It is only to settle the dispute and combine water with fire. THIS REFERS TO THE ATTRIBUTE OF CHESED OF ABRAHAM WITH THE FIRE OF ISAAC, and each one is properly crowned in its place. AND THIS REMAINED SO until Jacob appeared, WHO WAS THE SECRET OF THE CENTRAL COLUMN. Then, everything was properly established, and all three Patriarchs achieved perfection, WHICH MEANS THAT THEY BECAME A CHARIOT FOR THE UPPER THREE COLUMNS, and so the upper and lower beings were properly established

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments.

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    • Pasook 494. from the Zohar Sulam Commentary on Parasha Vayera

    Vayera: Verse 494 וַיֹּאמֶר קַח נָא אֶת בִּנְךָ. וְכִי הֵיאַךְ יָכֵיל אַבְרָהָם, דְּאִיהוּ סָבָא. אִי תֵימָא, בְּגִין דְּיִצְחָק, לָא נָפֵיק מֵרְשׁוּתֵיהּ כְּלַל, יָאוֹת. אֲבָל, כְּדָבָר אֲחֵר קַח אֶת אַהֲרֹן וְאֶת אֶלְעָזָר בְּנוֹ. אֶלָּא, בְּגִין לְאַמְשָׁכָא לוֹן בְּמִלִּין, וּלְאַדְכָּרָא לוֹן, לִרְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, אוֹף הָכָא קַח בְּמִלִּין. אֶת בִּנְךָ אֶת יְחִידְךָ אֲשֶׁר אָהַבְתָּ. הָא אוֹקְמוּהָ. וְלֶךְ לְךָ אֶל אֶרֶץ הַמּוֹרִיָּה, כְּדָבָר אֲחֵר אֵלֵךְ לִי אֶל הַר הַמּוֹר. לְאַתְקָנָא בְּאַתְרָא דְּיִתְחֲזֵי.

    Transliteration

    Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

    Translation

    Of the verse, "And He said, Take now your son" (Beresheet 22:2), HE ASKS, How could Abraham HAVE TAKEN ISAAC, HIS SON, by force, when he was old? If you say THAT Isaac was still under his authority AND THEREFORE HAD TO OBEY HIS FATHER'S COMMANDMENTS, IT WOULD BE a good explanation. But this is similar to, "take Aaron and Elazar his son" (Bemidbar 20:25), WHERE THE MEANING IS only to convince them with words and remind them THAT THEY SHOULD FULFILL the will of the Holy One, blessed be He. So here as well, WITH ABRAHAM, THE MEANING IS to "take," by verbal persuasion, "your son, your only son, whom you love, Isaac, and go to the land of Moriah," as it is written, "I will go to the mountain of myrrh (Heb. mor)" (Shir Hashirim 4:6), to be established in a proper place.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. The right time-right-action-right place-right Kavenah. This is part of the last 3 pasukim

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