Bereshit 22:1 records that G-d tested Avraham by telling him to sacrifice Yitzhak. What was the point of the test? It surely was a frightening experience both for Avraham and Yitzhak.
The Rambam (Moreh, 3:24) suggests two reasons for the test. One, is was to show what it means to love and fear G-d, and two, it showed that the prophets considered their prophecy from G-d since if Avraham had any doubts of the prophecy he would not have attempted to kill Yitzhak. Radak (on 22:1) seems to follow the Rambam's first approach, but notes that there was nobody around to learn this lesson about love and fear of G-d. Thus, he writes that the lesson was for those people who believe in the Torah. Yet, the Rambam's approach is difficult since the lesson would have been greater had he killed Yitzhak, and even then there are numerous cases of people killing their children. For example, Suleiman the Magnificent, who ruled the Ottoman Empire from 1520-1565, is considered to have been a very just ruler, and he killed all his sons except one. Furthermore, according to the Rambam, the point of the test was for others to learn from it, while 22:12 implies that the lesson was something between G-d and Avraham.
The Ramban (on 22:1,12 also see Seforno on 22:1) writes that the point of the test was to "convert something from the potential to the actual." This would refer to Avraham's faith, but why was there a need for this actualization of Avraham's faith? One answer (see Ibn Ezra and Luzzatto on 22:1) is that it was to give Avraham more rewards since G-d would only give rewards for actions and thoughts. Yet, did Avraham really receive so many rewards for the akedah? Except for the blessing that his children would inherit their enemies, 22:17, all the other blessings told to Avraham at the akedah repeat previous blessings. Furthermore, this approach that G-d makes people suffer in order to reward them later is difficult conceptually.
N. Leibowitz (1995, p. 24) writes that the reward here in reference to Avraham is not to material rewards or to spiritual rewards in the next world but "to the uplifting of one being tested, who attains perfection through realizing his potential for good." Yet, Avraham already demonstrated his faith in G-d by leaving his home and coming to the land of Canaan, 12:4, and circumcising himself at the age of 99, 17:24.
The Rashbam (on 22:1) argues that the test of the akedah was a punishment for Avraham for making a treaty with the Philistines, but as we discussed above on 22:1, "After what things?" I believe there was no sin in making this treaty. Instead, my guess is that the test was a punishment for Avraham's laughing when he was told about the Yitzhak's birth, 17:17, since this laughing showed a disbelief in G-d’s powers, see 18:14 and our discussions on 18:9-14, "A foil." If Avraham had really killed Yitzhak, then G-d would have had to perform another miracle for Avraham and Sara to have another child to fulfill G-d’s promises, when Avraham and Sara were even older. Thus, by attempting to kill Yitzhak, Avraham was showing his faith in G-d that he no longer had any doubts about G-d’s power.
The idea that the akedah was a punishment is difficult according to the Jewish tradition that invokes the akedah as a reason for G-d to have mercy on the people by various prayers, such as selihot and on the High Holidays. However, maybe one can understand that the Jewish tradition is referring to Yitzhak's ordeal, "ha-ben ha-nekad, the son who was bound," while the punishment was for Avraham.
Bibliography:
Leibowitz, Nehama (1905-1997), 1995, Torah Insights, translated by Alan Smith, Ahva Press: Jerusalem.
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