Bereishis
Book 1: Genesis


VAYERA - RASHI COMMENTARY


Chapter 18 - Rashi

Verse 1: [He] appeared to him.

To visit the sick person.1    2 R. Chama bar Chanina said: It was the third day since his circumcision3 and G-d came to inquire about his welfare.4

In the groves of Mamrei.5

He [Mamrei] advised him regarding the circumcision. Therefore, He appeared to him [Avraham] in his [Mamrei's] territory.6

Was sitting.

It is written {Hebrew Ref} [without a {Hebrew Ref} ].7 [This indicates that] he wanted to rise [when] G-d said to him, "Sit, and I will stand, and you will symbolize to your descendants that I am destined to stand in the assembly of judges while they remain seated,"8 as it is said: "El-him stands in the assembly of judges."9

At the door of the tent.10

To see if there are any passers by that he might invite into his home.11

In the heat of the day.

G-d brought the sun out of its sheath so that he would not be burdened by travelers.12 But, when He saw that he [Avraham] was grieved that no travelers were coming, He brought the angels to him in the guise of men.13

Verse 2: And behold three men.14

One to foretell to Sarah,15 and one to overturn Sedom,16 and one to heal Avraham, because one angel cannot accomplish two missions.17 You may be convinced of this18 because in the entire parshah19 they are mentioned in the plural form, [e.g.] "And they ate."20 "They said to him."21 Whereas at the tidings [of Sarah's child] it states:22 "He said, 'I will return to you.' " And at the overturning of Sedom it states: "For I can do nothing," "I will not overturn."23 Rephael,24 who healed Avraham, went from there to rescue Lot.25 This is what is said:26 "When they were brought out [of the city], he [the angel] said, 'Escape for your life,' " which teaches you that [only] one was involved in rescuing [Lot].

Standing near him.

[Meaning:] "next to him," as in [ {Hebrew Ref} ] "Next to him was the Tribe of Menasheh."27 It [ {Hebrew Ref} ] is just a respectful term used when referring to angels.

He saw [them].

Why is {Hebrew Ref} written twice [in this verse]? The first is as it seems [i.e., and saw], whereas, the second means "understanding:" he saw them remain standing in one place and he understood that they did not wish to trouble him. He then quickly ran towards them. In Bava Metzia28 [there is another explanation]: First it says: "Standing near him" and then it says: "He ran to greet them."29 [The answer is:] when they saw him as he was untying and tying [his bandages] they distanced themselves from him. Immediately, "He ran to greet them."30

Verse 3: He said, "My master, if...

He was speaking to their leader and referred to them all as "masters." And to the leader he said, "Please do not bypass," because if he will not pass by his associates will remain with him. In this explanation it [ {Hebrew Ref} ] is profane.31 An alternate explanation: It [ {Hebrew Ref} ] is holy [referring to G-d] and he [Avraham] was telling G-d to wait for him until he will run and invite the travelers to come in.32 Though this is written after {Hebrew Ref} ,33 [nevertheless,] the conversation [with G-d] preceded it. It is the way of Scripture to speak thus as I explained concerning [the verse] "My spirit will not continue to judge man forever,"34 which is written after, "Noach produced..."35 And it is impossible to say otherwise but that the decree preceded [the birth of Yefes] by twenty years.36 Both explanation are in Bereishis Rabbah.37

Verse 4: Let be brought.

through an intermediary,38 and G-d rewarded his descendants through a messenger, as it is said: "And Moshe raised his hand and hit the stone."39

And wash your feet.

He thought that they were Arabs40 who worship the dust of their feet, and he was particular not to allow any object of idolatry into his house.41 However, Lot, who was not particular, invited them to lodge before [asking them to] wash, as is said: "Stay overnight, bathe your feet."42

Under the tree.43

[Meaning:] under the tree.

Verse 5: You will sustain your hearts.

In the Torah, Neviim,44 and Kesuvim45 we find that bread is the sustenance of the heart. In the Torah: "You will sustain you hearts;" in Neviim: "Sustain the heart with a loaf of bread;"46 in Kesuvim: "Bread sustains the human heart."47 R. Chama said: Here it is not spelled {Hebrew Ref} 48 but, {Hebrew Ref} ,49 which tells us that the evil inclination has no influence over the angels.50 51

Afterwards you will continue on your way.52

[Meaning:] after that53 you may leave.

It is for this reason that you have passed by.

For this thing I ask of you since you have passed in my proximity to honor me.

It is for this reason.

This has the same meaning as {Hebrew Ref} ---[since/because]. 54 This is the meaning of every {Hebrew Ref} in Scripture. [E.g.,] "Because...they came under the shelter of my roof;"55 "Because I have seen your face;"56 "Since I did not give her;57 "Since you know how we encamp."58

Verse 6: The finest flour.

The fine flour is used for cakes, [and] the meal is for the starch used by cooks for the purpose of covering the pot to absorb the grime.

Verse 7: A tender, choice calf.

There were three calves59 so that he might feed them three tongues together with mustard.60

To the lad.

This refers to Yishmael, to train him in performing mitzvos.61

Verse 8: He took butter, etc.62

But, the bread he did not bring because Sarah began to menstruate for on that day the menstrual cycle returned to Sarah and the dough became ritually unclean.63

Butter.

The fat of the milk that is skimmed off the top.

And the calf he had prepared.

[Meaning:] that he prepared. As each one was prepared he immediately brought it to them.64

And they ate.65

It appeared as if they were eating. [We learn] from this that a person should not act differently from the prevalent custom.66

Verse 9: They said to him.

There are dots over [the letters] {Hebrew Ref} of [the word] {Hebrew Ref} .67 And it was taught in a B'rayso:68 R. Shimon ben Elazar says: wherever the [undotted] letters are more than the dotted [letters] you must explain the [undotted] letters. But, here, the dotted letters are more than the [undotted] letters [and] you must explain the dotted [letters]. [The explanation is:] that they also asked Sarah, "Where is Avraham?" From this we learn that a person should inquire of his host, [asking] the man about his wife, and the woman about her husband.69 In Bava Metzia70 it is said: the serving angels knew where our Mother Sarah was.71 But, [they inquired] to make known her modesty in order to endear her to her husband. R. Yosi bar Chanina said:72 in order to send to her the [wine-]cup of blessing.73

Here, in the tent.

[Implying:] "she is modest."

Verse 10: Next year.

[Meaning:] at this time next year. This was on Pesach and on the following Pesach Yitzchak was born. [This is indicated by:] since it is not read {Hebrew Ref} but, rather, {Hebrew Ref} 74 [at this time]. {Hebrew Ref} [means] at this time when there will be life to you, [i.e.,] when you will all be well and alive.

I will return.

The angel did not foretell that he himself would return to him,75 but, he was speaking to him as G-d's agent,76 as in: "The angel of G-d said to her, 'I will greatly multiply [your descendants]' "77 and he [the angel] does not have it in his power to multiply [her children], but [he said this] as the agent of G-d. Here, too, it was as an agent of G-d that he told this to him. Elisha said to the Shunamite woman:78 "At this season, at this time, when you will be alive you will be embracing a son." And she said, "No, my master, [you] man of G-d, do not be false with your maidservant. Those angles who foretold for Sarah, said, at this season I will return."79 Elisha responded to her, "Those angels who live and endure forever said, 'At this season I will return,' but I, who am but flesh and blood, who is alive today and dead tomorrow, whether I will be alive or dead, at this season, etc., [you will embrace a son].80

That was behind him.

[Meaning:] the entrance was behind the angel.81

Verse 11: No longer had.

[Meaning:] there had ceased from her....

The way of women.

[I.e.,] the menstrual cycle.82

Verse 12: To herself.83

[Meaning:] she looked at her insides84 and said, "Is it possible that these insides can carry a child, that these shriveled breasts can draw milk?85 [This explanation is derived from] Tanchuma.86

Pleasure.

[Meaning:] smooth flesh. It is a term used in the Mishnah:87 "It removes the hair and makes the flesh smooth." An alternative explanation [for {Hebrew Ref} ] from the word {Hebrew Ref} [meaning] time, [referring to the] regular menstrual cycle.88

Verse 13: Really.

[Meaning:] "Can it be true that I will give birth?"

When I am old.89

Scripture90 altered [her statement] for the sake of peace, for she had actually said, "And my master is old."91 92

Verse 14: Far removed.93

[Means:] as translated by Onkelos: Is it hidden? [I.e.,] is there anything beyond and apart and hidden from Me [which might prevent Me] from doing My will?

At the appointed time.

[Meaning:] on that appointed time that I previously94 set aside for you [when I said:] "At this time next year."95

Verse 15: For she was afraid...for you did laugh.

The first {Hebrew Ref} is used in the sense of "because," giving a reason for the fact. [I.e.,] Sarah denied...because she was afraid. The second [ {Hebrew Ref} is used in the sense of "but." [I.e.,] And He said, it is not as you say,96 but you did laugh. For our Rabbis have said:97 {Hebrew Ref} has four [different] meanings: 1) if, 2) perhaps, 3) but, 4) because.

Verse 16: And they gazed.

Wherever the term {Hebrew Ref} is used in Scripture it is [meant to convey gazing for the purpose of bringing] evil,98 except: "Gaze down from Your holy abode,"99 [to teach] that giving to the poor is so great that it can change G-d's attribute of anger to mercy.100

To send them [on their way].101

[Meaning:] to escort them; he thought that they were travelers.102

Verse 17: Shall I conceal.

[An expression] of incredulity....

What I am about to do?

In Sedom! It would not be right for Me to do this thing without letting him know.103 I gave him this land and, [therefore,] these five cities104 are his. As it is said: "The borders of the Canaanites were from Sidon, etc. toward Sedom and Amorah," etc.105 I renamed him Avraham, [which denotes] a father of a multitude of nations. Can I, then, destroy the children without informing the father who loves Me?

Verse 18: Avraham is indeed to become.106

The Midrashic explanation is:107 "The mention of a righteous person is a blessing."108 [Therefore] since He mentioned him [Avraham],109 He blessed him. But, the simple explanation is: [G-d, in effect, said:] "Would I conceal from him, when he is so beloved to Me as to become a great nation and through him will be blessed all the nations of the earth?

Verse 19: For I have given him special attention.

[ {Hebrew Ref} is] an expression denoting affection as in: "A kinsman, on her husband's side."110 [and as in:] "Now Boaz, our kinsman,"111 [and as in:] "I will know you by name."112 However, they all stem mainly from none other than {Hebrew Ref} [knowing] because one who has affection for another relates to him more closely and knows him. "And why do I have affection for him?

because he commands.

[I.e.,] because he commands his children about Me to keep My ways." But, if you explain it as does Onkelos,113 the word {Hebrew Ref} , then does not fit in that sense.114

He commands.115

It is used here in the present tense116 as in: "This is what Iyov continually did," [or] "According to G-d do they encamp."

So that [He] will bring.

Thus he commands his children: "Keep the way of G-d so that G-d will bring upon Avraham," etc.117 It does not say "upon the house of Avraham" but, rather, "upon Avraham." We learn from this that he who produces a righteous son is considered as not having died.118

Verse 20: Ad-noy said.

To Avraham. That He [G-d] did as He said, [i.e.,] that He will not conceal from him.119

Is so great.

Wherever {Hebrew Ref} appears in Scripture the accent is on the latter syllable---the letter {Hebrew Ref} because they are translated as "great" or "becoming great."120 Whereas, [regarding] this one, the former syllable is accented on the letter {Hebrew Ref} because it is translated that it had already become great as I have previously explained: "The sun set,"121 and, similarly: "Behold your sister has returned."122

Verse 21: I will descend now.123

This is [only] to serve as a lesson to judges not to rule on matters of capital punishment unless they see it.124 All as I have explained in the Parshah dealing with the "dispersion."125 Another explanation:126 "I will fathom the depths of their deeds."127

If their wailing.

Of the country.

Which has come to Me is indicative of their conduct.

And [if] they maintain their rebelliousness I will make an end of them. But, "if [they do] not" maintain their rebelliousness "I will know" what to do128 punishing them [only] with suffering so that I [need] not destroy them. Similarly we find in another place, "Now, remove your ornaments from yourself so that I may know what to do to you."129 Therefore,130 there is a separation of a {Hebrew Ref} between {Hebrew Ref} and {Hebrew Ref} in order to pause between one word and the next. Our Sages explained {Hebrew Ref} 131 [as referring to] the cry of a certain maiden132 whom they killed with a horrible death because she gave food to a poor person as is explained in Chapter Chelek.133

Verse 22: They [the men] turned from where they were.134

[I.e.,] from the place to which Avraham accompanied them.

Avraham was still standing before Ad-noy.

But is it not so that he [Avraham] did not go to stand before Him? Rather, it was G-d who came to him and said to him, "The wailing concerning Sedom and Amorah is so great," and it should have been written: "G-d was still standing near Avraham,"135 but, it is an amendation of the Scribes.136

Verse 23: Avraham came forward.

We find the term {Hebrew Ref} [approach] to wage war: "Yoav approached," etc.,137 and {Hebrew Ref} used to denote "entreaty": "Yehudah approached him,"138 and {Hebrew Ref} to denote prayer: "Eliyahu the Prophet approached."139 Avraham's "approaching" was for all these: 1) to speak sternly,140 2) to entreat141 and 3) to pray.142    143

Will You destroy?

[Meaning:] Would you destroy? According to Onkelos who translated it as meaning anger this is its explanation: Would Your anger sway You that You would destroy the righteous with the wicked?

Verse 24: Suppose there are fifty righteous people.

Ten righteous for each city, because there were five places. If You will respond that the righteous will not save the wicked [but,] why should the righteous die?

Verse 25: It would be sacrilege [to attribute] to You.

[I.e.,] it is profane for You. It will be said: This is His craft,144 to destroy everything, the righteous as well as the wicked. This is what you did to the Flood generation, and to the Dispersion generation.145

Such an act.146

[Meaning] neither this nor anything like it.147

It would be sacrilege to attribute this to You.148

In the World-to-Come.149

Shall the Judge of all the earth.150

The {Hebrew Ref} of {Hebrew Ref} is vocalized with a {Hebrew Ref} as an expression of incredulity. I.e., can it be that He who is Judge should fail to do true justice?

Verse 26: If, in Sedom, I find...the entire place.

[ {Hebrew Ref} refers] to all the cities. Since Sedom was a metropolis and the most important of them all, Scripture refers to her.

Verse 27: I have begun.

[Meaning] "I was willing," as in "And Moshe was willing."151

And I am but dust and ashes.152

[I.e.,] I would already have been reduced to dust by the kings,153 and to ashes by Nimrod,154 were it not for Your mercy that stood by me.

Verse 28: Will You destroy because of five?

Would there, not be nine for each city? and You, the Righteous One of the universe, can be counted with them.155

Verse 29: Suppose there are forty found there?

And, thereby, four cities will be saved.156 Similarly thirty will save three of them, or twenty will save two of them, or ten will save one of them.

Verse 31: I have begun.

[Meaning] "I was willing," as in: "And Moshe was willing."157

Verse 32: Suppose ten are found there?

For anything less he made no request [because] he thought: The flood generation had eight.158 Noach, his children and their wives, and they did not save their generation, and for nine, including counting [G-d] he had already asked but could not find.159

Verse 33: Ad-noy departed.

Once the defender is silenced the Judge leaves.160

And Avraham returned to his place.

Once the Judge leaves, the defender leaves and the prosecutor accuses and as a result: "The two angels came to Sedom," to destroy.161


Chapter 19 - Rashi

Verse 1: Two.162

One to destroy Sedom and one to save Lot. The third one who came to foretell to Sarah [of her giving birth]--- once he fulfilled his mission---departed.163

Angels.

Elsewhere they are called men.164 When the Divine Presence was with them165 they are called men.166    167 Another explanation: In relation to Avraham whose power was great and angels were as common to him as men, they are referred to as men. But, relative to Lot, they are called angels.168

In the evening.

Did it take that long for the angels [to travel] from Chevron to Sedom?169 But, they were angels of mercy, and they procrastinated---perhaps Avraham will succeed [in his attempt] to defend them.170

While Lot was sitting at the gate of Sedom.

It is written {Hebrew Ref} [without a {Hebrew Ref} because] on that day they appointed him to be their judge.171

Lot saw.

He had learned from the house of Avraham to seek out travelers.172

Verse 2: Behold now my lords.173

[Meaning:] "Behold, you are now174 my masters since you have passed by me." Another explanation: "Behold, now, you must be careful in regard to these cruel people that they not become aware of you." And, therefore, this is the proper advice.175

Please turn.

Turn off the main road to my home [by means] of a roundabout way so that they not become aware that you are entering there. It therefore says "turn."

Stay over night, bathe your feet.

But, is it the manner of people to first lodge overnight and then to wash afterward? And, furthermore: Avraham told them to first wash their feet! But, this is what Lot thought: If, when the Sedomites come, they will see that they already washed their feet they will make accusations against me and will say, "Two or three days have already passed since they have come into you home and you did not notify us." He, therefore, thought: Better that they remain here with the dust on their feet so that they appear to have just arrived. He, therefore, said, "Lodge overnight," first, and "wash" afterwards."176

They said, "No."

Whereas to Avraham they said, "Do [as you said]."177 From this [we may derive] that one may decline the offer of an inferior but should not decline the offer of a superior.178

We will spend the night in the street.

Here, {Hebrew Ref} is used to mean "but,"179 for, in effect, they said, "We will not veer off to your home, but will lodge in the city street all night."

Verse 3: They turned in to him.180

They took a roundabout way to his home.181

And baked matzos.

It was Pesach.182

Verse 4: They had not yet laid down when the men of the city, the men of Sedom.183

It is thus expounded in Bereishis Rabbah.184 Before they laid down and [already] the people of the city were being discussed by the angels; they were asking Lot about their character and their deeds and he answered them that the majority are evil. As they were discussing them "And the men of Sedom," etc.185 However, the plain explanation of the verse is: The people of the city who were evil people186 surrounded the house. Because they were evil people, they are referred to as Sedomites as Scripture states: "The people of Sedom were wicked and sinful."187

All the people from one end to the other.

[Meaning:] from one end of the city to the other. There was not one who protested188 because not even one righteous person was among them.189

Verse 5: That we may know them.

For the purpose of homosexuality as in: Who have never known a man.190    191

Verse 8: These.

[ {Hebrew Ref} ] is the same as {Hebrew Ref} [these].

Since, after all, they came.

Do this favor out of respect for me since [ {Hebrew Ref} ] they have come under the shelter of my roof [lit. beam]. Onkelos translates it: In the shade of my beam. The Targum of {Hebrew Ref} is {Hebrew Ref} ---beam.

Verse 9: They said, "Step back out of the way!"192

Back away! As if to say: "Step aside and distance yourself from us." So, too, wherever {Hebrew Ref} appears in Scripture it has the meaning of distance, as in, "Scatter {Hebrew Ref} ---afar"193 or: "Behold the arrows are some distance from you."194 Thus, {Hebrew Ref} [means] "Draw yourself aside," in Old French: Retire-toi de nous. It is a contemptuous way of saying, "We are not considering you at all." Similar to this: "Step aside, do not come near me."195 Similarly: "Step aside and I will dwell there,"196 [meaning] draw aside for my sake so that I may dwell where you are. [The Sedomites were, in effect saying:] You are interceding for the travelers; how dare you do that! In response to what he said of his daughters they said to him, "Step aside," gently, in a calm manner, [but] for his interceding on behalf of the travelers they said [harshly], "This one came as an immigrant," [in effect saying:] "You are the only stranger among us who has come [only] to sojourn." "And now he wants to be a judge." [Meaning:] and you have become our chastiser.

The door.197

This is [the door] that swings [on hinges] to close and open [the entrance].

Verse 11: The entrance.

That is the opening thought which [people] enter and exit.

With blindness.

[This is] an affliction of blindness.

Young and old alike.

The young ones were the first in this wrongdoing as is written "Young and old alike,"198 therefore, the punishment began with them.199

Verse 12: Who else do you have here?

The plain meaning of this verse is: "Whom else do you have in this city besides your wife and daughters in this house?"

A son-in-law, your sons, your daughters.

[Meaning:] "If you have a son-in-law or sons and daughters get them away from this place.

Your sons.200

[Meaning:] your married daughter's sons. The Aggadaic explanation for the word {Hebrew Ref} [is]: "Since they are doing such an abhorrent thing can you still have any basis for defending them?"201 For, all night he [Lot] was justifying them. It should be read {Hebrew Ref} .202

Verse 14: Sons-in-law.203

He had two married daughters in the city.

Who had married his daughters.

Those to whom the ones at home were betrothed.204    205

Verse 15: They urged.

As Onkelos translates it: "They pressed," [meaning] they hurried him.

Who are here.206

those who are already in the house whom you have the ability to save. There are Midrashic explanations,207 but, this is the plain explanation of the verse.

Swept away.208

[Meaning:] "You will be the end of." [The verse] {Hebrew Ref} "209 is translated [by Onkelos]: Until the entire generation will be [ {Hebrew Ref} ] finished.

Verse 16: He hesitated.

In order to salvage his possessions.210

[They] grabbed.211

One of them [the angels] had the mission of saving him while his fellow [angel had the mission] to overturn Sedom. It is, therefore, written: He said, "Escape!" and it does not say, They said.212

Verse 17: Escape for your life.

Let it suffice for you to save lives. Pay no heed to possessions.213

Do not look back!

You participated in their evil ways and only for the sake of Avraham are you saved.214 You are not worthy to see their punishment while you [yourself] are being rescued.

Anywhere in the valley.

[This refers to] the plain of Jordan.

Escape to the mountain.215

Flee to Avraham who dwells in the mountain as it is said: "From there he moved to the mountain."216 Now, too, he dwells there,217 as it is said: "Until the place where he originally had his tent."218 And though it is written: "Avram set up his tents, etc.,"219 he had many tents which extended to Chevron.220 The word {Hebrew Ref} means to evade. So, too, every form of {Hebrew Ref} in Scripture has the meaning émisser in Old French. Similarly: "She delivered a male baby,"221 meaning that the fetus slipped through the womb. [or] "Escaped like a bird"222 [or:] "They are unable to push the load through,"223 [i.e.,] to push the load of excrement in their bowels.

Verse 18: Please, not so my Master.

Our Sages that this Name is holy224 for about it [this name] it is said, "To keep me alive,"225 [referring to] the One who has it in His power to kill or to keep alive. The Targum [also] translates it: "Please, G-d,"

Please, not so.

[Meaning:] please do not tell me to flee to the mountain.

Please.

It has the meaning of making a request.

Verse 19: Lest the evil attach itself to me.226

[Lot thought:] When I was with the Sedomites, G-d saw my deeds and the deeds of the people of the city, and I appeared to be a righteous person and worthy of being rescued. But, when I will come to the righteous person227 I will be [seen] as an evil person. This, too, is what the woman of Zorfas said to Eliyahu: "Have you come to me to call attention to my sins?"228 [Meaning:] before you came to me, G-d saw my deeds and the deeds of my nation and I would be righteous compared to them. But, once you have come to me [then], compared to your deeds, I am an evil person.

Verse 20: This city is near [enough].229

Settled "near" [in point of time], [meaning] recently settled. Therefore its measure has not yet been filled.230 How recent is it[s settlement]? From the generation of the Dispersion when humanity dispersed and began to settle, each in his place, which was in the year that Peleg died. From then till now there were 52 years, for Peleg died when Avraham was 48. How is this [calculated]? After Re'u was born, Peleg lived 209 years.231 Deduct from them 32 when Serug was born232 and the 30 years233 from Serug's birth to Nachor's birth giving you 62 years. And 29 years from Nachor's birth to Terach's birth234 giving you 91 years. 70 years from then to Avraham's birth,235 giving you 161 years Add another 48 years, giving you 209 years. That was the year of the Dispersion. When Sedom was destroyed Avraham was 99 years old. Thus, from the generation of the Dispersion till this point, there are 52 years. The settling of Zoar took place later than the settling of Sedom and its sister cities by one year. This, then, is what is said, "Please [ {Hebrew Ref} ] let me escape." {Hebrew Ref} having the numerical value of 51.236

It is insignificant.237

[Meaning:] its sins are few, and You may, therefore, spare it...

And my life will be saved

in it [the city].238 This is the Midrashic explanation.239 However, the plain explanation of the verse is: It is a small city with few people; you should not mind sparing it so that I might live in it.240

Verse 21: Also...regarding this.241

Not only will you be saved, but, I will spare the entire city for your sake.

Overturn.

[Meaning:] "I overturn" as in {Hebrew Ref} ---"Until I come"242 [or as in] {Hebrew Ref} ---"After I have seen."243 [or] {Hebrew Ref} ---"When I speak of him."244

Verse 22: For I can do [nothing].

This245 was a punishment for the angels. Since they had said, "We are going to destroy this place,246 thereby, attributing themselves, they, therefore, could not leave from there until they were obliged to state that the thing was not in their control.247

For I cannot.

[ {Hebrew Ref} ] is in the singular form. From this you can learn that one destroys and the other rescues because two angels are not sent for one thing [mission].248

The city was therefore called Zoar.

Based on [Lot's words:] "It is insignificant."249

Verse 24: Ad-noy caused to rain.

Where {Hebrew Ref} [with a {Hebrew Ref} ] appears in Scripture, [it represents] Him and His Heavenly Court.250

To rain upon Sedom.251

At the advent of the morning, as it is said: "At the break of dawn."252 It is the time when the moon is in the sky together with the sun. Since some of them worshiped the sun and some of them, the moon. G-d said: If I punish them by day, the moon-worshipers will say, were it at night when the moon rules, we would not have been destroyed. And if I punish them by night the sun-worshipers will say were it by day, when the sun rules, we would not have been destroyed. It, therefore states: "At the break of dawn"--- he punished them at a time when both the sun and the moon rule.253

Caused to rain...sulfur and fire.254

It began as rain and turned into sulfur and fire.255

From Ad-noy.256

It is usual for Scripture to express it so, as in "The wives of Lemech"257 and he did not say, my wives. Likewise, Dovid said, "Take your master's servants with you"258 and he did not say, my servants. Likewise Achashverosh said, "In the name of the king"259 and he did not say, in my name. Here, too, it states, "from G-d" and it does not state, from Him.260

From heaven.261

This is what Scripture means when saying: "For by them [the heavens] He punishes nations," etc.262 When He comes to punish mankind He brings fire upon them from the heavens as He did to Sedom. And when He comes to cause Manna to fall [it was also] from the heavens. [As the verse states:] "Behold, I will cause bread to rain from heaven for you."263

Verse 25: He overturned these cities.264

The four of them were located on one rock [formation] and he turned them upside down, as it is said: "He reached for the rock," etc.265

Verse 26: His [Lot's] wife looked behind him.266

[Meaning: in back] of Lot.

And she became a pillar of salt.

She sinned with salt and she was punished with salt. He [Lot] said to her, "Serve some salt to the guests." She said to him, "Even this evil custom,267 do you mean to introduce in this place?"268

Verse 28: Heavy smoke.

[Meaning] a column of smoke, torche in Old French.

Furnace.

It is an excavation in which stones are burned for lime. This is the meaning every time. {Hebrew Ref} appears in the Torah.

Verse 29: El-him remembered Avraham.

How does the remembering of Avraham affect Lot?269 He remembered that Lot had known that Sarah was Avraham's wife, and heard Avraham say in Egypt, about Sarah, "She is my sister," and he [Lot] did not betray him because he was sympathetic towards him. Therefore, G-d took pity on him [Lot].270

Verse 30: For he was afraid to live in Zoar.

Since it was near Sedom.271

Verse 31: Our father is old.

If not now, when? He may die or cease having children.

And there is no man [left] on earth.

They thought that the entire world was destroyed as it was in the generation of the Flood. (From Bereishis Rabbah.272)

Verse 33: They urged wine, etc.

Wine was set aside in the cave273 so that two nations might descend from them.274

And slept with her father.

Concerning the younger daughter it states:275 "And she slept with him."276 In the case of the younger one, since she did not initiate the illicit relations, but, rather, learned it from her sister Scripture covers up for her and does not explicitly state her shame. Whereas, concerning the older daughter, who initiated the illicit relations Scripture explicitly publicizes it.277

[Or when she] got up.

The word {Hebrew Ref} of the older daughter is written with dots above it,278 to tell us that once she arose he [Lot] was aware [of what had happened] and, nevertheless, he was not careful not to drink on the following night. [R. Levi said: whoever is inflamed by illicit desires in the end will be made to eat his own flesh.279

Verse 36: [They] became pregnant.

Although a woman does not conceive from her first marital intercourse, [nevertheless,] these managed through their will power to bring their maidenhoods forward and conceive from the first intercourse.280

Verse 37: Moav.

This [daughter] who was not modest openly stated that he is of her father,281 but, the younger one named him euphemistically and was rewarded for this in the days of Moshe, as it is said concerning the Amonites, "Do not incite them"---in any manner.282 Whereas, concerning Moav it [the Torah] forbids only to wage war against them,283 but irritating them was permitted.


Chapter 20 - Rashi

Verse 1: Avraham journeyed from there.284

When he saw that the cities were destroyed and the travelers ceased passing by285 he departed from there.286 An alternate explanation: In order to distance himself from Lot who had acquired a bad reputation that he was incestuous with his daughters.287

Verse 2: Avraham said.

Here,288 he did not ask her consent but, [did it] against her will, since she had already been taken to Pharoah's house because of this.289    290

Regarding Sarah, his wife.291

[Here meaning] concerning Sarah, his wife. Similarly, "Concerning the ark being taken, etc., and concerning the death of her father-in-law,"292 both [words {Hebrew Ref} ] meaning {Hebrew Ref} ---concerning. 293

Verse 4: Had not come near her.

[This was so because] the angel prevented him as it is said: "I did not give you the chance to touch her."294

Will You also kill an innocent nation?

[Meaning] would you kill a nation even if it is righteous? Is this perhaps Your way to destroy nations without cause? You did likewise to the Flood generation and to the Dispersal generation. I also say that You killed them for no reason just as You intend to kill me.295

Verse 5: She also.296

[This was said] to include her servants, cameldrivers, and muledrivers. "I asked them all and they responded that he was her brother."

With an innocent heart.

[Meaning] "I had no intention of sinning."

And clean hands.

[Meaning] "I am innocent of sin for I have not touched her."

Verse 6: I know that with an innocent heart, etc.

"It is true that at first you had no intention of sinning, but, do not claim clean hands [because...].

I did not give you the chance.

It was not due to you that you did not touch her, but, it was I who prevented you from sinning by not giving you the strength. Similarly:297 "And El-him did not let him"298 Similarly: "Her father did not permit him to come."299

Verse 7: Return the man's wife.

And do not think lest she has become repugnant in his eyes and he will not accept her [back] or that he will hate you and not pray for you...

For he is a prophet.

And he knows that you have not touched her and will, therefore, pray for you.300

Verse 9: Deeds that ought not to be done.

A plague that is unusual to befall any beings has befallen us because of you: the stopping up of all body orifices--- [those] of semen, urine, and excrement, the ears and the nose.301

Verse 11: There is no fear of El-him.302

When a guest arrives in a city, is he questioned about food and drink? or is he asked about his wife? [namely:] "Is she you wife or your sister?"303

Verse 12: She is my sister, the daughter of my father.

And a daughter of the same father is permitted [to be married] to a Noachide because there is no paternal relationship for a gentile.304 In order to make his words truthful,305 he responded in this fashion.306 [However,] should you ask:307 Was she not actually his brother's daughter?308 [I would answer:] One's children's children are like one's own children.309 It is in this vein that he addresses Lot:310 "For we are brothers [kinsmen]."311

But not the daughter of my mother.

Haran312 was of a different mother [than Avraham].313

Verse 13: When [El-him] caused me to wander, etc.

Onkelos translated it as he chose.314 [However,] it can also be interpreted in a manner more fitting to the structure of the verse: When G-d took me out of my father's house315 to be a wanderer, roaming from place to place, and I knew that I would pass through places where there are wicked people. then I said to her: "This is the kindness."

When [El-him] caused.

[The verb {Hebrew Ref} is] in the plural form. But, do not wonder about this,316 because in many places that which deals with G-dliness and that which deals with authority are referred to in the plural form. [E.g.,] "Whom G-d went [to redeem],"317 "the Living G-d,"318 "He is a Holy G-d."319 All references to G-dliness [or authority] are plural as in "And the master of Yoseif took him,"320 [or] "The Master of masters,"321 [or] "The master of the land."322 Similarly, "If its owner was with it,"323 [or] "Its owner was warned."324 If you ask, why the term {Hebrew Ref} is used here,325 [I would answer,] anyone exiled from his place and is not settled is referred to as {Hebrew Ref} , as in, "And she went and lost her way,"326 [or:] "I have strayed like a lost sheep,"327 [or:] "They wander without food,"328 [meaning:] they go out and wander seeking food.

Say of me.

[ {Hebrew Ref} meaning] about me. Similarly "The local men asked {Hebrew Ref} 329 [meaning:] about his wife. Similarly, "And Pharaoh said {Hebrew Ref} 330 the same as [ {Hebrew Ref} ] about the Bnei Yisrael. "Lest they say [ {Hebrew Ref} ] about me: a woman slew him." 331

Verse 14: And he gave them to Avraham.

So that he [Avraham] be mollified and pray for him [Avimelech's wellbeing].

Verse 15: Behold, my land is before you.

Whereas Pharaoh told him, "Here is your wife, take [her] and go,"332 because he was afraid that the Egyptians were immersed in lewdness.

Verse 16: To Sarah, he said.

Avimelech [said], out of respect for her in order to mollify her, "Behold, I have bestowed this honor upon you: I have given money to your brother--- the one about whom you said, 'He is my brother'--- this money and respect are for you a covering of the eyes...

For all who are with you.

I.e., "They shall cover their eyes so that they not denigrate you. For if I would return you empty-handed they would say: 'After violating her, he returned her.' But, now that it has been necessary for me to expend a great deal of money and to mollify you, they will know that I had to return you against my will and as the result of a miracle."

Every one.

[Meaning] "And with all the people of the world...

That you may face.

You will have the opportunity to refute and to show these obvious facts. Wherever the term {Hebrew Ref} appears it refers to clarifying things. In Old French éprouver [to prove]. However, Onkelos translates it otherwise, and the words of the text according to the Targum would fit as follows: "Behold, this will be for you a garment of honor as a consequence of my eyes that gazed upon you and upon everyone who is with you." He, therefore, translated it: "I saw you and all who are with you." There is [also] a Midrashic interpretation, but I have explained it for the best textual fit.

Verse 17: And they gave birth.333

As the Targum translates it: "And they were relieved." [I.e.,] their orifices were reopened and they expelled that which needed expelling. And this is considered their "birth."

Verse 18: Every womb.334

[Meaning] every opening [of the body].

Because of Sarah.335

[Meaning] according to Sarah's words.336


Chapter 21 - Rashi

Verse 1: Ad-noy remembered Sarah.

This section was placed here to teach you that whoever prays for mercy for another and he [the one who prays] needs the same thing,337 he will be answered first.338 For it states: "he [Avraham] prayed," etc.,339 and immediately: "Adony remembered Sarah," i.e., He had already remembered340 [even] before He had cured Avimelech.341

Remembered Sarah as He had said.

[This refers to the promise] of conceiving.

As He had spoken.

[Referring to the promise] of giving birth. Where is [the reference to G-d's] saying? and where is [the reference to G-d's] speaking? Saying: "El-him said: Indeed your wife Sarah," etc.342 Speaking: "The word of Hashem came to Avram343 at the Covenant Between the Pieces," where it is stated:344 "That one [Eliezer] will not be your heir" and He brought forth the heir from Sarah.345    346

And Ad-noy did for Sarah as He had spoken.

[Meaning] as He spoke] to Avraham.

Verse 2: At the designated time that [He] had declared.347

[There is a dispute between] R. Yudan and R. Chama: R. Yudan says: This teaches that he [Yitzchok] was born after nine months so that it not be said that he was [conceived] from Avimelech's household. whereas, R. Chama says after seven months.348

At the designated time that [He] had declared.

[Onkelos translates it] "Of which He spoke." [I.e.,] the designated time that He said and set when he, told him, "At the designated time I will return to you." He scratched out a mark in the wall and told him, "When the sun will [again] reach this mark next year, she [Sarah] will give birth."

In his old age.349

That his [Yitzchok's] facial features were similar to his [Avraham's].

Verse 6: Will laugh with me.350

[Meaning:] will rejoice for me.351 The Midrashic explanation [is that] many childless women conceived when she did; many sick were healed that day; many prayers were answered with hers; and there was much joy in the world.352

Verse 7: Who would have said to Avraham.353

An expression of praise and esteem as in "Who is it that did and accomplished?"354 [or] "Who has created all these?"355 [Here meaning:] "See Who He is, and to what extent He keeps His promise! G-d promises and does it!"

Said.

Scripture uses an alternate word and does not say {Hebrew Ref} because its [ {Hebrew Ref} ] numerical value is 100 thereby alluding to Avraham's being 100 years old.356

That Sarah would nurse children.

Why is {Hebrew Ref} [children] in the plural form? [Because] on the day of the feast the princesses brought their children with them and she [Sarah] nursed them. For they were saying that [actually] Sarah had not given birth but brought in a foundling from the street.357

Verse 8: And was weaned.

After he was 24 month old.358

A great feast.359

Because the great people of the time were there [namely:] Sheim, Eiver, and Avimelech.360

Verse 9: Mocking.361

This is a reference to idolatry as it is said: "They arose to revel."362 An alternate explanation: A reference to illicit relations as is said "To mock me."363 An alternate explanation: A reference to murder as is said: "Let the lads arise and make sport before us," etc.364 For he [Yishmael] was quarreling with Yitzchok concerning their inheritance [whereupon] he [Yishmael] said: "I, being the first-born, deserve a double-share." They went out to the field [where] he [Yishmael] took his bow and was shooting arrows at him as is said: "As a madman shooting arrows, etc., and then says, 'I am only playing' "365 [It is from Sarah's response that you can derive this when she said, "For the son of this slave-woman will not inherit."]

Verse 10: With my son, with Yitzchok.366

Just for the fact that he is my son even if he were not as deserving as Yitzchok; or [if he would be] as deserving as Yitzchok even if he were not my son, this one [Yishmael] does not deserve to share the inheritance with him [Yitzchok]. How much more is this so [that it is] "With my son, with Yitzchok" that he has both [of these qualities].

Verse 11: On account of his son.367

For he heard that he fell into bad ways. The plain explanation is because she told him to send him away.

Verse 12: Listen to her.

We learn from this that Avraham was inferior to Sarah with regard to prophecy.

Verse 14: Bread and a skin [pouch] of water.

But no silver and gold because he despised him for falling into bad ways.

With the lad.

He also placed the child on her shoulder because Sarah had cast an evil eye on him and he was seized by a fever and could not walk on his own feet.368

She went and lost her way.369

[Meaning] she returned to her family's idolatry.370

Verse 15: The water was used up.371

Because the sick [need to] drink a great deal.372

Verse 16: Facing him.

From afar.

A bow-shot.373

[Meaning, the distance] of two shots. It [ {Hebrew Ref} ] has the meaning of shooting an arrow. It is used in the Mishnah374 "[ {Hebrew Ref} ] one who had relations with his wife." [This term is used] because the seed shoots as does an arrow. If you ask: It should have been written {Hebrew Ref} ?375 [The answer is:] it is grammatically correct to insert a vav here as in {Hebrew Ref} [in the clefts of the rock]376 [where {Hebrew Ref} ] has the same derivation as "The Land of Yehudah became {Hebrew Ref} 377 [rupture] for those in Egypt";378 and from the same derivation as: "[ {Hebrew Ref} ] They reeled and staggered like a drunk."379 Similarly: " {Hebrew Ref} 380---the ends of the earth" [ {Hebrew Ref} ] being derived from {Hebrew Ref} .

She sat facing him.381

As he came closer to dying she continued to move farther away.382

Verse 17: The voice of the lad.383

[We derive] from this, that the prayer of the sick person is more effective than the prayers of others [who pray] for him and is sooner accepted.384

In the place where he is.

[I.e.,] he is judged according to his present deeds and not according to what he will do in the future.385 For the angels were declaiming against [him] and saying, "Master of the universe, for one whose descendants will eventually kill your children with thirst You will provide for him a well?" And He responds to them, "But, what is he now, righteous or wicked?" They respond to Him: "He is righteous."386 [Whereupon] He responds to them: "It is according to his present deeds that I judge him." That is the meaning of "Where he is." Where did they kill Israel with thirst? It was when Nebuchadnezzer exiled them, as it is said: "The burden of Arabia, etc., bring water to the one who is thirsty."387 When they marched them near Arabian [lands], the Israelites said to their captors, "We beg of you, bring us to the descendants of our uncle Yishmael and they will take pity on us, as it is said, "you caravans of [ {Hebrew Ref} ] Dedanites";388 do not read {Hebrew Ref} [Dedanites] but {Hebrew Ref} [family kin]. [Whereupon] they [the Yishmaelites] came towards them bringing them salted meat and fish and [air-]inflated water-skins. The Israelites thought that they were full of water and when one would insert it into his mouth and then open it, the air would enter his body and he would die.389

Verse 20: An expert archer.

[ {Hebrew Ref} is] one who shoots arrows with a bow.

Archer.

He is so called because of his occupation as {Hebrew Ref} [a mule driver], {Hebrew Ref} [a cameldriver],. {Hebrew Ref} [a hunter]. Consequently, the letter {Hebrew Ref} has a dagesh390 He would dwell in the wilderness and rob the passers-by. That is what is referred to when it states "His hand [will be] against everyone, etc."391

Verse 21: From the land of Egypt.392

From the place where she was raised as it is said "She had an Egyptian handmaid."393 This is what people mean by the adage: "Throw a stick in the air and it will return to its source."394

Verse 22: El-him is with you.

Because they saw that he left the Sedom area safely, and that he battled the kings and defeated them and that his wife conceived in his old age.395

Verse 23: With my son or my grandson.396

That is the limit of a father's love for a son.397

The kindness that I have done to you, do to me.

"When I said to you, 'Behold, my land is before you.' "398

Verse 25: [He] reprimanded.

[Meaning:] he had a dispute with him over it.

Verse 30: So that it will be proof for me.

[ {Hebrew Ref} is] the feminine form for "witness" as in "And the monument is [ {Hebrew Ref} ] witness."399

That I dug this well.

Avimelech's shepherds argued about it [the well] and they said, "We dug it." They agreed among themselves that whoever appears at the well and the waters will rise towards him then it [the well] is his. And they [the waters] rose towards Avraham.400

Verse 33: An eishel.

Rav and Shmuel [offer varying opinions]. One says that it was an orchard from which fruit was brought for the guests' meals and the other one says a guest-house. which contained various kinds of fruit. We find the term {Hebrew Ref} applied to tents, as it is said, "He will plant the tents of his palace."401

And there he proclaimed.

[I.e.,] by means of that eishel the Name of the Holy One was called "G-d" to the entire world; [for] after they [the guests] would eat and drink he [Avraham] would tell them, "Bless the One from Whose food you have eaten. You may think that you have eaten my food, [but, actually] from the One Who by His word brought the world into being, have you eaten."402

Verse 34: For many days.

[His stay here lasted] longer than in Chevron. He spent 25 years in Chevron. and here [in Beer Sheva] 26 [years]. For he was seventy-five years old when he left Charan. That same year: "He came and settled in the Plains of Mamrei."403 For before this we do not find that he resided anywhere but there. Because in all his other places he was only a guest, stopping to rest, traveling, and moving on. As it is said: "Avram passed through,"404 "From there he moved,"405 "There was a famine in the land, [whereupon,] Avram went down to Egypt."406 He spent only three months in Egypt for Pharaoh had sent him away.407 Immediately: "He continued on his travels"408 until: "He came and settled in the Plain of Mamrei"409 where he stayed until Sedom was overturned. Immediately: "Avraham journeyed from there"410 because he was ashamed of Lot, and arrived at the Land of Plishtim [Philistines] when he was ninety-nine years old for on the third day the angels came to him. making it 25 years [since he left Charan]. And since it states here "many days," [it means] more than the preceding days [in Chevron]. Scripture does not intend to be indefinite but, to be clear; and if [the "many days"] would be two or more years [rather than one] it would clearly have stated so. [Therefore,] you must admit that they did not exceed by more than one year, making it a total of 26 years. He immediately left there and returned to Chevron. That year preceded the binding of Yitzchok by twelve years. (From Seder Olam).411


Chapter 22 - Rashi

Verse 1: After these events.412

There are some Sages who say413 [that this event occurred:] "After the words414 of Satan" who said accusingly, [to G-d], "From all the feasts that Avraham prepared, he did not offer to sacrifice to You a single bull or ram." He [G-d] responded to him, "Does he do anything but for the sake of his son? Yet, if I were to say to him, 'Sacrifice him to Me,' he would not refuse." Other [Sages] say [that this refers to] "After the words of Yishmael" who would boast to Yitzchok that he was circumcised when he was thirteen and offered no resistance. Yitzchok responded to him: "Do you intimidate me [with the loss] of one limb? If G-d would tell me, 'Sacrifice yourself to Me,' I would not refuse."

Here I am.

This is the response of the pious--- an expression of humility and readiness.415

Verse 2: Please take.

{Hebrew Ref} is an expression of a request. He [G-d] said to him, "I plead with you, withstand this test so that it not be said that the first ones were not real [tests]."416

Your son.417

He [Avraham] responded, "I have two sons." He [G-d] said to him, "Your only one." He responded, "This one is an only son to his mother and the other is an only son to his mother." He said to him, "Who you love." "I love them both," he answered. Then, He said, "Yitzchok!" Why did He not immediately reveal [this] to him? So that He not confuse him suddenly, and become bewildered and deranged.418 And, also, so that he value the mitzvah so that he may be rewarded for each and every expression.419    420

Land of Moriah.

[Referring to] Yerushalayim. Similarly, in Divrei Hayamim [II, 3, 1] "To build the House of G-d in Yerushalayim on Mount Moriah." Our Rabbis explained [that it421 is so called] because it is from there [Torah] instruction goes forth to Israel.422    423 Onkelos' translation424is based on the incense service which contains myrrh,425 nard and other spices.426

Sacrifice him.

He [G-d] did say to him, "Slaughter him!" because G-d did not wish him killed, but, only to be brought up the mountain to be made into an Olah427-sacrifice. Once he brought him up He [G-d] said to him, "Bring him down."428.

One of the mountains.429

G-d perplexes the righteous [at first]---430 and [only] afterwards reveals [his intention]. All this [is done] for the purpose of increasing their reward. Similarly, "The land that I will show you"431 and, similarly, concerning Yonah:432 "Proclaim about it the proclamation."433

Verse 3: [He] awoke.

He was quick to fulfill the command.434

[He] saddled.

He [did this] himself without commanding one of his servants [to do so] because, "Love causes a disregard for propriety."435    436

His two attendants.

Yishmael and Eliezer,437 because an esteemed person may not travel without two people so that if one needs to attend to his needs and move off to a distance then the other will remain with him.438

He split.

Onkelos translates it {Hebrew Ref} [he split] as in " {Hebrew Ref} [they split] the Jordan,"439 a term denoting cleaving, fendre in Old French.

Verse 4: On the third day.

Why did He delay from showing it to him immediately? So that people should not say that He suddenly perplexed and confused him and he became deranged and, had he had time to contemplate it, he would not have done it.440

And [he] saw the place from afar.

He saw a cloud attached to the mountain.441

Verse 5: To that place.442

Meaning a short distance--- to the place that is in front of us.443 The Midrashic explanation:444 I will see where is [the promise] that G-d said to me:445 "[ {Hebrew Ref} ] thus will be your descendants."446

And return.447

He prophesied that they will both return.448

Verse 6: The knife.

[Meaning] a knife. It is so called because: 1) it consumes the meat as when you say: "My sword shall consume the flesh,"449 and because 2) it prepares meat to be eaten.450 3) An alternate explanation: This [Avraham's] knife is called {Hebrew Ref} because Israel eats451 of its reward.452

And they both went together.453

Avraham, despite his knowledge that he was going to slaughter his son, went willingly and with joy, just as Yitzchok, who was unaware of anything.

Verse 8: Will show the lamb.

Meaning: He will see and choose for Himself a lamb. If there will be no lamb [then] my son will be the offering. And although Yitzchok [now] understood that he was going to be slaughtered [nevertheless,] "They both went together" with the same heart.454

Verse 9: He bound

his hands and feet behind him.455 The term {Hebrew Ref} refers to hand and feet tied together. That is the meaning of {Hebrew Ref} 456 [streaked] because their [the goats] ankles were streaked white so that the place where they are bound was readily distinguishable.

Verse 11: Avraham, Avraham.457

It is an expression of love to repeat his name.458

Verse 12: Do not touch.459

To slaughter him. Then he [Avraham] said to Him, "Then, I have come here for nothing. I will wound him and draw a little blood." G-d then responded {Hebrew Ref} ! Do not cause him any wound.460    461

For now I know.

R. Abba said:462 Avraham said to Him "I wish to clarify to You my complaint. Yesterday [previously] You said to me, 'For [only] through Yitzchok will seed be considered yours.'463 And then, again You said, 'Take your son.'464 And now, You say to me, 'Do not touch the lad.' " G-d responded to him, "I will not profane My covenant nor alter the utterance of My lips.465 When I said to you, 'Take' I am not altering the utterance of My Lips, [for] I did not say to you, 'Slaughter him' but only 'Sacrifice him.' Now that you have brought him up, take him down."466

For now I know.467

For now I have a response to Satan and the nations who wonder at My love for you. I now have a justification for they see that you are G-d-fearing.468

Verse 13: A ram.469

It was prepared for this purpose from the Six Days of Creation.470

After.

[Meaning] after the angel had said to him, "Do not touch," he saw it entwined. It is with this in mind that Onkelos translates it: "And Avraham lifted his eyes after these [words]."471

In the thicket.

A tree.

By its horns.

For it was running towards Avraham and Satan entangled and mingled it amongst the trees to impede it.472

Instead of his son.473

Once written, "And sacrificed it as a burnt-offering," the verse lacks nothing. Then why [does it state] "Instead of his son"? [This is because] for every service of which he [Avraham] did he would pray and say, "May it be the will [of G-d] that this [act] be considered as if it were done to my son; as if my son were slaughtered, as if his blood were sprinkled, as if my son were skinned, as if he were burnt and reduced to ashes."474

Verse 14: Ad-noy will see.

The plain meaning is as Onkelos translates it: G-d will choose and select this place to rest His Holy Presence there and for offering sacrifices there.

As it is said [to] this day.

That future generations will say about it, "On this mountain G-d reveals Himself to His nation."

[To] this day.

[Meaning] the future days, as in "until this day" that appears everywhere in Scripture. Because all the future generations who will read this verse will say "until this day," referring to the day in which they exist. The Midrashic explanation is: G-d will see [remember] this akeidah so that He may forgive Israel every year475    476 and save them from punishment. So that it my be said "On this day"--- in all the future generations--- on the mountain of G-d shall be seen the ashes of Yitzchok heaped and standing for the purpose of atonement."477

Verse 17: Greatly bless you.478

One [blessing] for the father and one for the son.479

Numerous.

One for the father and one for the son.

Verse 19: Avraham dwelt in Beer Sheva.

This does not refer to a permanent dwelling for he lived in Chevron. Twelve years before Yitzchok's akeidah he left Beer Sheva and moved to Chevron, as it is said: "Avraham lived in the land of the Philistines for many days,"480 [meaning:] more than the first years in Chevron which totaled 26 years481 as we explained above.482

Verse 20: After these events.483

Upon returning from Mount Moriah Avraham was pondering and saying: "Had my son been slaughtered he would have died without children. I should have married him to a woman of the daughters of Aneir, Eshkol or Mamrei. Therefore, G-d announced to him that Rivkah, his [Yitzchok's] destined mate, had been born. This is the intent of "After these {Hebrew Ref} [words]" i.e., the words of the thoughts that came about as a result of the akeidah.484

[She] also.

She also equaled [the number of] her families to [the number] Avraham's families---twelve. Just as Avraham produced twelve tribes which came out of Yaakov eight were children of the main wives and four from the secondary wives, these, too, eight children of the main wives and four of the secondary wives.

Verse 23: Besueil fathered Rivkah.

All these family lineages were written only for this verse.


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