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What made Avraham want to Sacrifice Yitzchak on the Altar with so much zeal

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I wish to provide a precedent to show the impact of optional Kiddush Hashem is stronger than mandatory Kiddush Hashem.
In midrash shir sharim Rabba, Parsha 7, we are informed by the sages of some of the background to what took place in the Book of Daniel, chapter 3.
Chananiah, Mishael, and Azarya, went to the prophet Yechezkel asking him, what should they do about Nevuchadnetzar's demand that they together with others bow down to a statue. He told them to hide until the moment of fury has passed.
They said if we do this, people will at least have the impression that we complied and we don't want to give that impression, we want to publicly defy Nevuchadnetzar.
Yechezkel, said if you take that option, don't expect that G-d will do a miracle for you, in fact G-d told me, he won't.
They said, even so, we intend to sacrifice ourselves to sanctify G-d's name.
When they left Yechezkel, G-d revealed to the prophet that of course, he will do tremendous miracles, to save them, but they should not be informed of G-d's intention.
The Talmud, Tractate Sanhedrin page 92b informs us that 6 miracles were performed that day. Some of them related to the furnace of fire, from which, Chananiah, Mishael, and Azarya were saved and one of them, was that Yechezkel started to revive the dead, in the valley of Dura.

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