Yet Another Peshat in the Aqeidah
One thing highlighted by the vast rabbinic discussion of the aqeidah — we can’t expect simple, clear-cut, answers to these questions. Much like the numerous opinions in the gemara as to what led to the destruction of the Beis haMiqdash or the many explanations of Nadav and Avihu’s sin.
There is an earlier pasuq (Bereishis 21:12, tr. R’ Aryeh Kaplan): “וַיֹּ֨אמֶר אֱ-לֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֨יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃ — But God said to Abraham, ‘Do not be troubled because of the boy and your slave. Do everything that Sarah tells you. It is through Isaac that you will gain posterity.”
So it would seem that Abraham knew that something was up. Here he was about to slaughter Yitzchaq, who didn’t have children yet, but he also knew that Yitzchaq that would father the nation of his covenant with G-d. What was demanded of Avraham here was two things:
(1) The suspension of disbelief, knowing that God would only allow the contradiction to be resolved in a positive way. That you can trust Him (the middah of bitachon) rather than need to know all the facts up front. And
(2) The ability to place mind before emotion, to be able to act even as the gut tells him he’s hurting his little boy. As the Mussar Letter opens (tr. R’ Zvi Miller), “Man is [created to be] free in his imagination, and bound by his intellect.”