In a famous passage, the Midrash Tanchuma describes the efforts of the Satan, or the tempter, to dissuade Avraham from obeying God's command to kill his only son. These "efforts" reflect the thoughts that haunted Avraham during his three-day journey to Mount Moriah, and the objective obstacles that he faced.
The story of akeidat Yitzchak, the "binding" of Yitzchak, is often seen as the quintessential "nisayon," or test, that God brings upon man. In this sense, Avraham's experiences as he makes his way to what he thought was the slaughtering of his son serve as an example of absolute obedience and unwavering faith in God despite the enormous difficulties and challenges involved. Chazal filled in many details to the somewhat scant description in the text itself. These details are meant to shed light on the "nisayon" experience and provide us with guidance for confronting our own "nisyonot" in life.
In a famous passage, the Midrash Tanchuma describes the efforts of the Satan, or the tempter, to dissuade Avraham from obeying God's command to kill his only son. First, the tempter appeared to Avraham as an old man and asked him where he was headed.
"To pray," Avraham replied. The tempter noted that Avraham carried with him a knife and instruments to light a fire - not exactly the equipment necessary for prayer. He then told Avraham that he knew of God's command that he kill Yitzchak.
"An old man like you will go and destroy his son who was given to him at one hundred years old?!" the Satan exclaimed.
Clearly, this "dialogue" reflects the thoughts that, Chazal inform us, haunted Avraham during his three-day journey to Mount Moriah. Is this how one worships God? What sense is there in killing the son granted to him miraculously at old age? Yet, as the Midrash records, these tormenting thoughts did not dissuade Avraham; he pressed onward, fully devoted to the divine command.
The next stage of the confrontation described by the Midrash is less clear. The tempter appeared to Avraham in the form of a large river that obstructed Avraham's path. Avraham nevertheless proceeded until the river came to his neck, at which point he cried to the Almighty, who immediately dried the river and allowed Avraham to continue.
What message is conveyed through the image of the river?
Nechama Leibowitz (Studies, Parashat Vayera 6) identifies the river as a symbol for "the objective difficulties that block a person's path." Very often, our pursuit of truth is obstructed by seemingly insurmountable logistical considerations. "I can't afford the money"; "I don't have the time"; "It just won't work out," etc. While Avraham certainly had no intention of drowning in the river as he made his way to Moriah, he made a point of extending himself as far as he could. The less obvious nisyonot in life come in the form of a "river" - practical inconveniences that deter us from doing what's right by providing an opportune excuse not to. The road to piety is not always smoothly paved; nor is it necessarily a road at all. At times we must cross rivers and climb mountains as we proceed towards our own Mount Moriah, fulfilling the word of God no matter how difficult the challenges involved.