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.
Return to Main Search Form
Sources