I was having a discussion with someone in Shul and he said that some big rabbis believe that Avrahom failed the test of Akkeida.
Because:
He should have said no to G-d when asked to kill his son, and he lost communication with G-d and other members after the whole fiasco.
What is the general Orthodox (Kabbalistic) answer?
My view is that of course he didn't fail the test.
The Mishnah (Avot 5:3) states explicitly that Abraham passed all ten of his tests:
עשרה נסיונות נתנסה אברהם אבינו עליו השלום ועמד בכולם
Abraham our father was tested with ten tests, and he withstood all of them.
In Braishis 22 we read
- And an angel of the Lord called to Abraham a second time from heaven.
- And he said, "By Myself have I sworn, says the Lord, that because you have done this thing and you did not withhold your son, your only one,
- That I will surely bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand that is on the seashore, and your descendants will inherit the cities of their enemies.
- And through your children shall be blessed all the nations of the world, because you hearkened to My voice."
Sounds like a ringing endorsement of Avrohom’s behaviour to me!
Get specific names. The point of much commentary is that the test was to go against his nature and be willing just as Yitzchak (especially if he was 37) had to be willing to be sacrificed. However, Yitzchak's characteristic was strength and it was not as much of a test because once he died it would be over. Avraham would have to live with it and it violated the trait of kindness which was his essence. Part of the test was also to be willing and able to hear the angel and stop, which showed he was in control throughout.
I do not know about Kabbala but this is what the meforshim that I have read seem to say. See for example what Rav Shimshon Refael Hirsch writes throughout the incident.
The meforshim seem to say that his is why it was the ultimate test of Avraham. The test of rejecting Yishmael was also a matter of his overcoming his natural compassion for his child. Indeed from the descriptions of the meforshim, the "sending away" was supposed to be a formal matter and should not have resulted in the danger to Yishmael's life. That would not have happened had Hagar not panicked and gotten herself lost. Avraham had contact with Yishmael afterwards and the meforshim state that Yishmael was one of the two attendants who accompanied them to the Akeidah site.
Rabbi Dessler speaks of the nekudas habechirah (the point of choice). A person faced with a trial in which the wrong answer goes against his natural tendency would not be "tested". For example, a person who has adhered to the strictest standards of kashrus throughout his life would not be tempted by a sale at Ruth's Chris Steak House (according to the ads it is among the top nonkosher dining places). However, someone who is just starting to learn about keeping kosher might find it a major trial. Some of the trials (such as Sodom) may have been tests as to how far his compassion would go. Or it may have also involved testing would he be in control of himself enough to stop praying.
He should have said no to G-d when asked to kill his son, and he lost communication with G-d and other members after the whole fiasco.
The Ben L'Ashri, the Tzadik of Raanana (Rabbi Yitzchak Huberman HaKohen) cites the Avodas Yisroel of Koshnitz (end of parshas Vayeira) and explains:
וממעט השגת האדם אשר היה לו מקדם כי לולי האדם יהיה ברור וצלול בשעת הנסיון כמקדם לא היה הנסיון נחשב לכלום ובוודאי אין תימ' מי שיודע שעומד לפני מלך גדול ונורא שלא ימרוד בו והוא. רואהו אמנם ענין הנסיון שמסתלק בהירות האדם והרי הוא בא לידי נסיון וכובש יצרו באמנותו ומתחזק לשוב לבוראו אז הוא נקרא עומד בנסיון. ולפי"ז מסתמא כאשר האלהים נסה את אברהם בדבר העקיד' אחר שאמר לו קח נא את בנך מסתמא נסתלק ממנו בהירתו ודביקותו לנסות אותו אם יעמוד בצדקתו כנ"ל. ואפשר שזה כוונת הפסוק וירא את המקו' מרחוק כי הקב"ה נקרא מקום שהוא מקומו של עולם. נרא' לו כאילו הוא מרחוק ולא יכול אברהם אבינו ע"ה להשיג דרך דביקותו כמו בשאר
It seems to me that during a time of trial, when Hashem tests a person with something, it is likely that, at that moment, Hashem conceals His holiness and diminishes the person’s perception of Him compared to what he had before. For if a person were as clear and lucid during the trial as he was beforehand, the trial would not be considered significant. Certainly, it would not be surprising if someone who knows he is standing before a great and awesome King would not rebel against Him when he sees Him. However, the essence of a trial is that a person’s clarity is withdrawn, and he faces the test without that lucidity. When he conquers his inclinations through his faith and strengthens himself to return to his Creator, only then is he considered to have stood firm in the trial.
Based on this, it seems likely that when Hashem tested Avraham with the matter of the Akeidah, after telling him, ‘Take now your son,’ the clarity and connection that Avraham previously experienced must have been withdrawn in order to test whether he would still stand in his righteousness, as explained above.
It is possible that this is the meaning of the verse, ‘He saw the place from afar.’ Since Hashem is referred to as Makom (the Place, the One who is the foundation of the world), it appeared to Avraham as if Hashem was distant, and he could no longer achieve the same level of connection as in other times.
Based on this, the Ben L'Ashri explains that when Avraham said "hineni" - Here I am - he was saying to G-d that he would still stand strong in the face of a great trial. The Ben L'Ashri says that when Avraham said that he was "here", he was "agreeing", and "the test could proceed". Or in the words of the Shelah HaKodesh (Shenei Luchos HaBris, Torah Shebichsav, Sefer Vayikra, Torah Ohr, Vayikra 22): "Abraham had to personally prepare himself spiritually in order to receive a communication from G–d". Concludes the Ben L'Ashri:
This is the meaning of "And G-d tested Avraham." How could He test him? When Avraham was at such a high spiritual level, completely cleaving to G-d’s will, there would be no challenge in following G-d’s command. Therefore, G-d asked him, "Avraham, are you willing to relinquish your spiritual levels so that I will no longer call you 'Avraham, Avraham,' but only 'Avraham,' as with an ordinary man?" To this, Avraham responded, "Here I am," signifying his agreement. This allowed the test to proceed, and G-d then said, "Take, please, your son…" Understand this well.
The chiddush of the Ben L'Ashri is that Avraham Avinu always followed G-d. If G-d said "a", Avraham would do "a". However, G-d was testing Avraham in order to know whether he would follow Him always, even when Avraham would feel some distance to G-d. This was the ultimate test, by which G-d ultimately knew that Avraham was going to follow Him in all ways, even during times in which G-d would seem more distant from a person. That "distance" is sometimes necessary in order for a person to "shteig" more so to speak.
So no, Avraham did not fail the test. He passed it with flying colours.
Even if we suppose that such is the position of some rabbis, we run into a significant problem. Rashi on Bereshis 22:1 brings Gemara Sanhedrin 89b:
אחר הדברים האלה AFTER THESE THINGS [or, WORDS] —Some of our Rabbis (Rabbi Yoḥanan in the name of Rabbi Yosei ben Zimra) say that it means after the words of Satan who denounced Abraham saying, “Of all the banquets which Abraham prepared not a single bullock nor a single ram did he bring as a sacrifice to You ’. God replied to him, “Does he do anything at all except for his son’s sake? Yet if I were to bid him, “Sacrifice him to Me’’, he would not refuse’’.
Others (Rabbi Levi) say that it means “after the words of Ishmael” who boasted to Isaac that he had been circumcised when he was thirteen years old without resisting. Isaac replied to him, “You think to intimidate me by mentioning the loss of one part of the body! If the Holy One, blessed be He, were to tell me, “Sacrifice yourself to Me” I would not refuse” (Sanhedrin 89b).
Thus, the test required that either Avraham brings his son Yitzchak for Akkeida, or Yitzchak himself submits to the test of Akkeida. One way or another, there had to be Akkeida and refusing to go through it would fail the test for both Avraham and Yitzchak!
I don't think it's fair to say that Avraham failed the test. Even here on Earth there are multiple grades for a test. I believe Abraham passed the test to become a nation. But he didn't score high enough for him to receive and pass down the Torah. I gave a similar d'rash idea this past Shabbat. I will put some of those sources in my answer later today to flesh out my idea
