Bereshit (Genesis) Chapter 17

7I will also maintain another aspect of My covenant between Me and you and your descendants after you throughout their generations, as an everlasting covenant: to be God both to you and to your descendants after you.   זוַֽהֲקִֽמֹתִ֨י אֶת־בְּרִיתִ֜י בֵּינִ֣י וּבֵינֶ֗ךָ וּבֵ֨ין זַרְעֲךָ֧ אַֽחֲרֶ֛יךָ לְדֹֽרֹתָ֖ם לִבְרִ֣ית עוֹלָ֑ם לִֽהְי֤וֹת לְךָ֙ לֵֽאלֹהִ֔ים וּלְזַרְעֲךָ֖ אַֽחֲרֶֽיךָ:
וַֽהֲקִֽמֹתִי אֶת־בְּרִיתִי - I will maintain My covenant. And what is this covenant? “to be God to you.”   וַֽהֲקִֽמֹתִי אֶת־בְּרִיתִי.  וּמַה הִיא הַבְּרִית? לִהְיוֹת לְךָ לֵאלֹהִים:
8I will give the land in which you are sojourning, the entire land of Canaan, as an everlasting heritage to you and to your descendants after you, and I will be God unto them.”   חוְנָֽתַתִּ֣י לְ֠ךָ֠ וּלְזַרְעֲךָ֨ אַֽחֲרֶ֜יךָ אֵ֣ת | אֶ֣רֶץ מְגֻרֶ֗יךָ אֵ֚ת כָּל־אֶ֣רֶץ כְּנַ֔עַן לַֽאֲחֻזַּ֖ת עוֹלָ֑ם וְהָיִ֥יתִי לָהֶ֖ם לֵֽאלֹהִֽים:
לַֽאֲחֻזַּת עוֹלָם - As an everlasting heritage - and there “I will be God unto them,” but whoever lives outside the Land of Israel is considered as if he has no God.   לַֽאֲחֻזַּת עוֹלָם.  וְשָׁם אֶהְיֶה לָכֶם לֵאלֹהִים, אֲבָל הַדָּר בְּחוּצָה לָאָרֶץ דּוֹמֶה כְמִי שֶׁאֵין לוֹ אֱלוֹהַּ:
9God further said to Abraham, “As for you, you keep My covenant, you and your descendants after you, throughout their generations.   טוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם וְאַתָּ֖ה אֶת־בְּרִיתִ֣י תִשְׁמֹ֑ר אַתָּ֛ה וְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ לְדֹֽרֹתָֽם:
וְאַתָּה - As for you. This ו of וְאַתָּה connects this verse to the previous subject: “As for Me, here is My covenant with you”; 1 and you, for your part – be careful to keep it. And what constitutes keeping it? “This is My covenant…for you to keep: to circumcise every male among you.” 2   וְאַתָּה.  וָי"ו זוֹ מוֹסִיף עַל עִנְיָן רִאשׁוֹן, אֲנִי הִנֵּה בְרִיתִי אִתָּךְ, וְאַתָּה הֱוֵי זָהִיר לְשָׁמְרוֹ, וּמַה הִיא שְׁמִירָתוֹ? זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ הִמּוֹל לָכֶם וְגוֹ':
10This is My covenant, between Me and you—i.e., all the current members of your household—and your descendants after you, for you to keep: to circumcise every male among you.   יזֹ֣את בְּרִיתִ֞י אֲשֶׁ֣ר תִּשְׁמְר֗וּ בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֥ין זַרְעֲךָ֖ אַֽחֲרֶ֑יךָ הִמּ֥וֹל לָכֶ֖ם כָּל־זָכָֽר:
בֵּינִי וּבֵינֵיכֶם וגו' - Between Me and You. ie. those who are now alive   בֵּינִי וּבֵינֵיכֶם וגו'.  אוֹתָם שֶׁל עַכְשָׁו:
וּבֵין זַרְעֲךָ אַֽחֲרֶיךָ - i.e., those who are now alive; – and your descendants after you. i.e., who are to be born in the future.   וּבֵין זַרְעֲךָ אַֽחֲרֶיךָ.  הָעֲתִידִין לְהִוָּלֵד:
הִמּוֹל - (lit.) To be circumcised. This word is like לְהִמּוֹל, in the same way as עֲשׂוֹת is the equivalent of לַעֲשׂוֹת.   הִמּוֹל.  כְּמוֹ לְהִמּוֹל, כְּמוֹ שֶׁאַתָּה אוֹמֵר עֲשׂוֹת, כְּמוֹ לַעֲשׂוֹת:
11You must circumcise the flesh of your foreskin, and this will be a covenantal sign between Me and you.   יאוּנְמַלְתֶּ֕ם אֵ֖ת בְּשַׂ֣ר עָרְלַתְכֶ֑ם וְהָיָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵֽינֵיכֶֽם:
וּנְמַלְתֶּם - You must circumcise. This is the equivalent of וּמַלְתֶּם, the נ being an optional letter to the root which is sometimes dropped, like the נ of נוֹשֵׁךְ and the נ of נוֹשֵׂא. Thus וּנְמַלְתֶּם is like וּנְשָׂאתֶם “you must carry.” 3 But יִמּוֹל “must be circumcised” 4 is a nif’al (passive) form, like יֵעָשֶׂה “will be done” and יֵאָכֵל “it must be eaten.”   וּנְמַלְתֶּם.  כְּמוֹ וּמַלְתֶּם, וְהַנּוּ"ן בּוֹ יְתֵרָה לִיסוֹד הַנּוֹפֵל בּוֹ לִפְרָקִים, כְּגוֹן נ' שֶׁל נוֹשֵׁךְ ונ' שֶׁל נוֹשֵׂא, וּנְמַלְתֶּם, כְּמוֹ וּנְשָׂאתֶם; אֲבָל יִמּוֹל לְשׁוֹן יִפָּעֵל, כְּמוֹ יֵעָשֶׂה, יֵאָכֵל:
12Throughout your generations, every male among you must be circumcised when he is eight days old, including every male born of a non-Jewish bondwoman, whether he was conceived when she was already owned by your household or whether he was bought for money—along with his non-Jewish mother when she was pregnant with him—from a stranger who is not one of your descendants.   יבוּבֶן־שְׁמֹנַ֣ת יָמִ֗ים יִמּ֥וֹל לָכֶ֛ם כָּל־זָכָ֖ר לְדֹרֹֽתֵיכֶ֑ם יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֨סֶף֙ מִכֹּ֣ל בֶּן־נֵכָ֔ר אֲשֶׁ֛ר לֹ֥א מִזַּרְעֲךָ֖ הֽוּא:
יְלִיד בָּיִת - Born of your household. i.e., a child to whom the bondwoman gave birth in your house.   יְלִיד בָּיִת.  שֶׁיְּלָדַתּוּ הַשִּׁפְחָה בַּבַּיִת:
מקנת כֶּסֶף - Or bought for money. i.e., whom you bought after he was born.   מקנת כֶּסֶף.  שֶׁקְּנָאוֹ מִשֶּׁנּוֹלַד:
13In contrast, any male born in your household of a non-Jewish woman who was purchased not as a bondwoman herself but only with the understanding that her offspring be bondservants, and any non-Jewish male bought with your money as a bondman after he was born, must be circumcised immediately upon purchase, even if he is older or younger than eight days old. My covenant will thus be in your flesh as an everlasting covenant.   יגהִמּ֧וֹל | יִמּ֛וֹל יְלִ֥יד בֵּֽיתְךָ֖ וּמִקְנַ֣ת כַּסְפֶּ֑ךָ וְהָֽיְתָ֧ה בְרִיתִ֛י בִּבְשַׂרְכֶ֖ם לִבְרִ֥ית עוֹלָֽם:
הִמּוֹל יִמּוֹל יְלִיד בֵּֽיתְךָ - Any male child born in your household…must be circumcised. Here it repeats this command, but does not say “eight days old” as in the previous verse. This is to teach you that some cases of those born in your household are circumcised even after eight days, as explained in Tractate Shabbat. 5   הִמּוֹל יִמּוֹל יְלִיד בֵּֽיתְךָ.  כָּאן כָּפַל עָלָיו וְלֹא אָמַר לִשְׁמוֹנָה יָמִים לְלַמֶּדְךָ שֶׁיֵּשׁ יְלִיד בַּיִת נִמּוֹל לְאַחַר שְׁמוֹנָה יָמִים (ס"א לְאֶחָד) כְּמוֹ שֶׁמְּפֹרָשׁ בְּמַסֶּכֶת שַׁבָּת (דף קל"ה ב'):
14An uncircumcised male who does not circumcise his foreskin—that soul will be cut off from his people, for he has breached My covenant.”   ידוְעָרֵ֣ל | זָכָ֗ר אֲשֶׁ֤ר לֹֽא־יִמּוֹל֙ אֶת־בְּשַׂ֣ר עָרְלָת֔וֹ וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּ֑יהָ אֶת־בְּרִיתִ֖י הֵפַֽר:
וְעָרֵל זָכָר - An uncircumcised male. Here by the repetition of “male” it teaches us that circumcision is performed on that place where there is a distinction between male and female.   וְעָרֵל זָכָר.  כָּאן לִמֵּד שֶׁהַמִּילָה בְּאוֹתוֹ מָקוֹם שֶׁהוּא נִכָּר בֵּין זָכָר לִנְקֵבָה (בראשית רבה):
אֲשֶׁר לֹֽא־יִמּוֹל - Who does not circumcise - when he reaches the age liable for punishment – “will be cut off.” His father, however, is not punished with “being cut off” for not circumcising his son, but he does transgress an active commandment.   אֲשֶׁר לֹֽא־יִמּוֹל.  מִשֶּׁיַּגִּיעַ לִכְלַל עֳנָשִׁין וְנִכְרְתָה; אֲבָל אָבִיו אֵין עָנוּשׁ עָלָיו כָּרֵת, אֲבָל עוֹבֵר בַּעֲשֵׂה:
וְנִכְרְתָה הַנֶּפֶשׁ - That soul will be cut off - i.e., he will be childless and die prematurely.   וְנִכְרְתָה הַנֶּפֶשׁ.  הוֹלֵךְ עֲרִירִי וּמֵת קֹדֶם זְמַנּוֹ (שבת כ"ד):
15God said to Abraham, “Regarding Sarai, your wife—you must not call her anymore by the name Sarai, meaning ‘my princess,’ for Sarah, meaning ‘princess’ in general, is her name.   טווַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹֽא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ:
לֹֽא־תִקְרָא אֶת־שְׁמָהּ שָׂרַי - You must not call her by the name Sarai - which implies “my princess” (שָׂרַי) – a princess only to me and not to others – “for her name is now Sarah” (שָׂרָה) – a princess in unqualified terms, signifying that she will be a princess over everyone.   לֹֽא־תִקְרָא אֶת־שְׁמָהּ שָׂרַי.  דְּמַשְׁמַע שָׂרַי, לִי וְלֹא לְאַחֵרִים, כי שרה סְתָם שְׁמָהּ, שֶׁתְּהֵא שָׂרָה עַל כֹּל (ברכות י"ג):
16I will bless her, and will also give you a son from her. I will also bless her with abundant lactation. She will give rise to nations; kings of peoples will issue from her.”   טזוּבֵֽרַכְתִּ֣י אֹתָ֔הּ וְגַ֨ם נָתַ֧תִּי מִמֶּ֛נָּה לְךָ֖ בֵּ֑ן וּבֵֽרַכְתִּ֨יהָ֙ וְהָֽיְתָ֣ה לְגוֹיִ֔ם מַלְכֵ֥י עַמִּ֖ים מִמֶּ֥נָּה יִֽהְיֽוּ:
וּבֵֽרַכְתִּי אותה - I will bless her. And what was the blessing? That she regained her youthfulness, as it says: “Now that I am withered, will my skin become smooth?” 6   וּבֵֽרַכְתִּי אותה.  וּמַה הִיא הַבְּרָכָה? שֶׁחָזְרָה לְנַעֲרוּתָהּ, שֶׁנֶּאֱמַר הָיְתָה לִּי עֶדְנָה (בר' י"ח):
וּבֵֽרַכְתִּיהָ - I will also bless her - with the ability to breastfeed. This refers particularly to when she needed it on the day of the feast of Isaac, for people were speaking rumors about them, saying that they had brought in a foundling from the street and said, “This is our son,” so every mother who came to the feast brought her child with her but did not bring her wet nurse, and Sarah nursed all of them. This is what is referred to when it says, “Sarah will nurse children.” 7 This is partially alluded to in Bereshit Rabbah. 8   וּבֵֽרַכְתִּיהָ.  בַּהֲנָקַת שָׁדַיִם כְּשֶׁנִּצְרְכָה לְכָךְ בְּיוֹם מִשְׁתֶּה שֶׁל יִצְחָק, שֶׁהָיוּ מְרַנְּנִין עֲלֵיהֶם שֶׁהֵבִיאוּ אֲסוּפִי מִן הַשּׁוּק וְאוֹמְרִים בְּנֵנוּ הוּא, וְהֵבִיאָה כָל אַחַת בְּנָה עִמָּהּ וּמֵנִקְתָּהּ לֹא הֵבִיאָה, וְהִיא הֵנִיקָה אֶת כֻּלָּם; הוּא שֶׁנֶּאֱמַר הֵינִיקָה בָנִים שָׂרָה, בּרֵאשִׁית רַבָּה רְמָזוֹ בְּמִקְצָת:
17Abraham threw himself on his face and laughed in joy, saying to himself, “Were it not for God, would a child be born to a 100-year-old man?! Would Sarah, at 90, give birth?!”   יזוַיִּפֹּ֧ל אַבְרָהָ֛ם עַל־פָּנָ֖יו וַיִּצְחָ֑ק וַיֹּ֣אמֶר בְּלִבּ֗וֹ הַלְּבֶ֤ן מֵאָֽה־שָׁנָה֙ יִוָּלֵ֔ד וְאִ֨ם־שָׂרָ֔ה הֲבַת־תִּשְׁעִ֥ים שָׁנָ֖ה תֵּלֵֽד:
וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק - Abraham threw himself upon his face and laughed. This word וַיִּצְחָק Onkelos translates as an expression of joy – וַחֲדִי – whereas the similar verb used concerning Sarah 9 he translates as an expression of derisive laughter (וְחַיְכַת). From this you learn that Abraham believed the prophecy and was happy, but Sarah did not believe it and mocked it. That is why the Holy One, blessed be He, censured Sarah for laughing but not Abraham.   וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק.  זֶה תַּרְגּוּם אוֹנְקֵלוֹס, לְשׁוֹן שִׂמְחָה, וַחֲדִי, וְשֶׁל שָׂרָה לְשׁוֹן מָחוֹךְ; לָמַדְתָּ שֶׁאַבְרָהָם הֶאֱמִין וְשָׂמַח וְשָׂרָה לֹא הֶאֱמִינָה וְלִגְלְגָה, וְזֶהוּ שֶׁהִקְפִּיד הַקָּדוֹשׁ בָּרוּךְ הוּא עַל שָׂרָה וְלֹא הִקְפִּיד עַל אַבְרָהָם:
הַלְּבֶן - Would…to a [100-year-old] man?! There are expressions of astonishment which demonstrate affirmation and not doubt, like: “Did I reveal Myself?”; 10 and “Do you see?” 11 This question, too, is an affirmation, and this in effect is what he said to himself: “Has this kindness which the Holy One, blessed be He, is doing for me been done for another of my age?!”   הַלְּבֶן.  יֵשׁ תְּמִיהוֹת שֶׁהֵן קַיָּמוֹת, כְּמוֹ הֲנִגְלֹה נִגְלֵיתִי? (שמואל א ב'), הֲרֹאֶה אַתָּה (יח' ח'), אַף זוֹ הִיא קַיֶּמֶת; וְכָךְ אָמַר בְּלִבּוֹ, הֲנַעֲשָׂה חֶסֶד זֶה לְאַחֵר, מַה שֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לִי?
וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה - Would Sarah, at 90 - be worthy of giving birth? Although earlier generations gave birth even at the age of 500, by Abraham’s time the usual lifespan had already become shorter and weakness had come to the world. This you can learn from the 10 generations from Noah to Abraham who gave birth at the relatively early ages of 30 and 70.   וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה.  הָיְתָה כְדַאי לֵילֵד; וְאַף עַל פִּי שֶׁדּוֹרוֹת הָרִאשׁוֹנִים הָיוּ מוֹלִידִין בְּנֵי ת"ק שָׁנָה, בִּימֵי אַבְרָהָם נִתְמָעֲטוּ הַשָּׁנִים כְּבָר וּבָא תַּשּׁוּת כֹּחַ לָעוֹלָם, צֵא וּלְמַד מֵעֲשָׂרָה דּוֹרוֹת שֶׁמִּנֹּחַ וְעַד אַבְרָהָם, שֶׁמִּהֲרוּ תּוֹלְדוֹתֵיהֶן בְּנֵי ס' וּבְנֵי ע':
18Abraham said to God, “If only Ishmael would live in awe of You and be worthy to succeed me!”   יחוַיֹּ֥אמֶר אַבְרָהָ֖ם אֶל־הָֽאֱלֹהִ֑ים ל֥וּ יִשְׁמָעֵ֖אל יִֽחְיֶ֥ה לְפָנֶֽיךָ:
לוּ יִשְׁמָעֵאל יִֽחְיֶה - means “if only Ishmael would live” – for I am unworthy of receiving such a reward of having another son.   לוּ יִשְׁמָעֵאל יִֽחְיֶה.  הַלְוַאי שֶׁיִּחְיֶה יִשְׁמָעֵאל; אֵינִי כְדַאי לְקַבֵּל מַתַּן שָׂכָָר כָּזֶה:
יִֽחְיֶה לְפָנֶֽיךָ - means “would live in awe of You.” This is a similar expression to הִתְהַלֵּךְ לְפָנַי, 12 which Onkelos translates as פְּלַח קֳדָמַי “serve before Me.”   יִֽחְיֶה לְפָנֶֽיךָ.  יִחְיֶה בְיִרְאָתֶךָ, כְּמוֹ הִתְהַלֵּךְ לְפָנַי – פְּלַח קֳדָמַי:
19God said, “Still, Sarah your wife will indeed bear you a son, and you must name him Isaac [Yitzchak—‘will laugh’]. I will maintain My covenant only with Isaac as an everlasting covenant, for his descendants after him.   יטוַיֹּ֣אמֶר אֱלֹהִ֗ים אֲבָל֙ שָׂרָ֣ה אִשְׁתְּךָ֗ יֹלֶ֤דֶת לְךָ֙ בֵּ֔ן וְקָרָ֥אתָ אֶת־שְׁמ֖וֹ יִצְחָ֑ק וַֽהֲקִֽמֹתִ֨י אֶת־בְּרִיתִ֥י אִתּ֛וֹ לִבְרִ֥ית עוֹלָ֖ם לְזַרְע֥וֹ אַֽחֲרָֽיו:
אֲבָל - Still. This word connotes confirmation of a statement. Similar to this is: “We are indeed (אֲבָל) guilty,” 13 and: “The fact is (אֲבָל), she has no son.” 14   אֲבָל.  לְשׁוֹן אֲמִתַּת דְּבָרִים, וְכֵן אֲבָל אֲשֵׁמִים אֲנַחְנוּ (בראשית מ"ב), אֲבָל בֵּן אֵין לָהּ (מלכים ב ד'):
וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק - And you must name him Isaac - on account of the laughter (צְחוֹק). Some say that it alludes to the numerical values of the letters of the name יצחק: the 10 (י) trials, the 90 (צ) years of Sarah, the 8 (ח) days after birth when Isaac was circumcised, and the 100 (ק) years of Abraham. I will maintain My covenant Why is this mentioned? It is already written: “As for you, you keep My covenant, you and your descendants….” 15 However, since it says: “I will maintain My covenant between Me and you and your descendants…,” 16 I might have thought that the descendants of Ishmael and of Keturah, also descendants of Abraham, are included in the promise of maintaining the covenant. Scripture therefore says here: “I will maintain My covenant with him” – and not with others. Why then does it say again: “But I will maintain My covenant with Isaac”? 17 It is only to teach us that he was holy from birth. Another explanation of the later repetition: Rabbi Abba said: From here one learns a logical conclusion regarding the mistress’ son, Isaac, from the bondwoman’s son, Ishmael. It is written: “I have blessed him and will make him fruitful and numerous” – referring to Ishmael, and all the more so – “I will maintain My covenant with Isaac.”   וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק.  עַל שֵׁם הַצְּחוֹק, וְיֵשׁ אוֹמָרִים עַל שֵׁם הָעֲשָׂרָה נִסְיוֹנוֹת וצ' שָׁנָה שֶׁל שָׂרָה וח' יָמִים שֶׁנִּמּוֹל, וק' שָׁנָה שֶׁל אַבְרָהָם וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לָמָּה נֶאֱמַר, כְּבָר כְּתִיב וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ וְגוֹ'? אֶלָּא לְפִי שֶׁאוֹמֵר וַהֲקִמוֹתִי וְגוֹ', יָכוֹל בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה בִּכְלַל הַקִּיּוּם, תַּלְמוּד לוֹמָר וַהֲקִמֹתִי אֶת בְּרִיתִי אִתּוֹ – וְלֹא עִם אֲחֵרִים וְאֶת בְּרִיתִי אקים אֶת־יִצְחָק לָמָּה נֶאֱמַר? אֶלָּא לִמֵּד שֶׁהָיָה קָדוֹשׁ מִבֶּטֶן. דָּבָר אַחֵר אָמַר רַ' אַבָּא, מִכָּאן לָמַד קַל וָחֹמֶר בֶּן הַגְּבִירָה מִבֶּן הָאָמָה; כְּתִיב הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ, זֶה יִשְׁמָעֵאל, וְקַל וָחֹמֶר וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק:
אֶת בְּרִיתִי - My covenant. i.e., the covenant of circumcision will be transmitted only to the descendants of Isaac. 18   אֶת בְּרִיתִי.  בְּרִית הַמִּילָה תְּהֵא מְסוּרָה לְזַרְעוֹ שֶׁל יִצְחָק:
20Regarding Ishmael, I have heard you: I have blessed him, and will make him fruitful and extremely numerous. He will father 12 princes, and I will make him into a great nation.   כוּלְיִשְׁמָעֵאל֘ שְׁמַעְתִּ֒יךָ֒ הִנֵּ֣ה | בֵּרַ֣כְתִּי אֹת֗וֹ וְהִפְרֵיתִ֥י אֹת֛וֹ וְהִרְבֵּיתִ֥י אֹת֖וֹ בִּמְאֹ֣ד מְאֹ֑ד שְׁנֵֽים־עָשָׂ֤ר נְשִׂיאִם֙ יוֹלִ֔יד וּנְתַתִּ֖יו לְג֥וֹי גָּדֽוֹל:
שְׁנֵֽים־עָשָׂר נשיאים - 12 princes. They will vanish like the clouds. This is deduced from the fact that the word used here for princes is the same as in נְשִׂיאִים וְרוּחַ “clouds and wind.” 19   שְׁנֵֽים־עָשָׂר נשיאים.  כַּעֲנָנִים יִכְלוּ; כְּמוֹ נְשִׂיאִים וְרוּחַ (משלי כ"ה):
21But I will maintain My covenant with Isaac, whom Sarah will bear to you at this time next year.”   כאוְאֶת־בְּרִיתִ֖י אָקִ֣ים אֶת־יִצְחָ֑ק אֲשֶׁר֩ תֵּלֵ֨ד לְךָ֤ שָׂרָה֙ לַמּוֹעֵ֣ד הַזֶּ֔ה בַּשָּׁנָ֖ה הָֽאַחֶֽרֶת:
22When He had finished speaking with him, God’s presence ascended from resting “above” Abraham.   כבוַיְכַ֖ל לְדַבֵּ֣ר אִתּ֑וֹ וַיַּ֣עַל אֱלֹהִ֔ים מֵעַ֖ל אַבְרָהָֽם:
מֵעַל אַבְרָהָֽם - From above Abraham. This is a more fitting expression to use about the Divine Presence. And we also learn from here that righteous people are the “chariots” of the Omnipresent.   מֵעַל אַבְרָהָֽם.  לְשׁוֹן נְקִיָּה הוּא כְּלַפֵּי שְׁכִינָה, וְלָמַדְנוּ שֶׁהַצַּדִּיקִים מֶרְכַּבְתּוֹ שֶׁל מָקוֹם (בראשית רבה):
23Abraham then took Ishmael his son, and all those born in his household, and all those he had bought for money—that is, every male among the people of Abraham’s household—and circumcised the flesh of their foreskins on the very same day on which God gave him the commandment, as God had spoken with him.   כגוַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־יִשְׁמָעֵ֣אל בְּנ֗וֹ וְאֵ֨ת כָּל־יְלִידֵ֤י בֵיתוֹ֙ וְאֵת֙ כָּל־מִקְנַ֣ת כַּסְפּ֔וֹ כָּל־זָכָ֕ר בְּאַנְשֵׁ֖י בֵּ֣ית אַבְרָהָ֑ם וַיָּ֜מָל אֶת־בְּשַׂ֣ר עָרְלָתָ֗ם בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר אִתּ֖וֹ אֱלֹהִֽים:
בְּעֶצֶם הַיּוֹם - On the very same day. On the same day as he was commanded, and in the daytime and not at night, for he was not afraid of the pagans or of the scoffers; and also so that his enemies and his contemporaries not say, “If we would have seen him, we would not have allowed him to circumcise himself and to fulfill the commandment of the Omnipresent.”   בְּעֶצֶם הַיּוֹם.  בּוֹ בַּיּוֹם שֶׁנִּצְטַוָּה, בַּיּוֹם וְלֹא בַּלַּיְלָה; לֹא נִתְיָרֵא לֹא מִן הַגּוֹיִם וְלֹא מִן הַלֵּצָנִים, וְשֶׁלֹּא יִהְיוּ אוֹיְבָיו וּבְנֵי דּוֹרוֹ אוֹמְרִים אִלּוּ רְאִינוּהוּ לֹא הִנַּחְנוּהוּ לָמוּל וּלְקַיֵּם מִצְוָתוֹ שֶׁל מָקוֹם:
וַיָּמָל - And he circumcised. This is a kal (simple active) form.   וַיָּמָל.  לְשׁוֹן וַיִּפְעַל:
24Abraham was 99 years old when the flesh of his foreskin was circumcised.   כדוְאַ֨בְרָהָ֔ם בֶּן־תִּשְׁעִ֥ים וָתֵ֖שַׁע שָׁנָ֑ה בְּהִמֹּל֖וֹ בְּשַׂ֥ר עָרְלָתֽוֹ:
בהמולו - When…was circumcised. This is a nif’al (passive) form, like בְּהִבָּרְאָם “when they were created.” 20 Abraham took a knife and held his foreskin. He wished to cut it but was afraid to do so, since he was old. What did the Holy One, blessed be He, do? He figuratively stretched out His hand and held it with him, as it says: וְכָרוֹת עִמּוֹ הַבְּרִית “He cut with him the covenant” 21 – it does not say לוֹ “for him,” but rather עִמּוֹ “with him.” Bereshit Rabbah. 22   בהמולו.  בְּהִפָּעֲלוֹ, כְּמוֹ בְּהִבָּרְאָם. נָטַל אַבְרָהָם סַכִּין וְאָחַז בְּעָרְלָתוֹ וְרָצָה לַחְתֹּךְ וְהָיָה מִתְיָרֵא, שֶׁהָיָה זָקֵן, מֶה עָשָׂה הַקָּדֹושׁ בָּרוּךְ הוּא, שָׁלַח יָדוֹ וְאָחַז עִמּוֹ, שֶׁנֶּאֱמַר : "וְכָרֹות עִמּוֹ הַבְּרִית“, "לוֹ“ לֹא נֶאֱמַר אֶלָּא "עִמּוֹ“. בְּרֵאשִׁית רַבָּה :
25Ishmael his son was only 13 years old when the flesh of his foreskin was circumcised.   כהוְיִשְׁמָעֵ֣אל בְּנ֔וֹ בֶּן־שְׁל֥שׁ עֶשְׂרֵ֖ה שָׁנָ֑ה בְּהִ֨מֹּל֔וֹ אֵ֖ת בְּשַׂ֥ר עָרְלָתֽוֹ:
בהמולו אֵת בְּשַׂר עָרְלָתֽוֹ - When the flesh of his foreskin was circumcised. Regarding the circumcision of Abraham it does not say the word אֵת, because he lacked only the cutting of the foreskin, which had already been worn down through marital relationships, whereas Ishmael, who was a child, required cutting of the foreskin and also opening of the corona membrane (פְּרִיעָה). It therefore says אֵת concerning him. Bereshit Rabbah. 23   בהמולו אֵת בְּשַׂר עָרְלָתֽוֹ.  בְּאַבְרָהָם לֹא נֶאֱמַר "אֵת", לְפִי שֶׁלֹּא הָיָה חָסֵר אֶלָּא חִתּוּךְ בָּשָׂר, שֶׁכְּבָר נִתְמָעֵךְ עַל יְדֵי תַשְׁמִישׁ; אֲבָל יִשְׁמָעֵאל שֶׁהָיָה יֶלֶד, הֻזְקַק לַחְתֹּךְ עָרְלָה וְלִפְרֹעַ הַמִּילָה, לְכָךְ נֶאֱמַר בּוֹ "אֵת" (בראשית רבה):
26On that very day Abraham was circumcised, along with Ishmael his son,   כובְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה נִמּ֖וֹל אַבְרָהָ֑ם וְיִשְׁמָעֵ֖אל בְּנֽוֹ:
בְּעֶצֶם הַיּוֹם הַזֶּה - On that very day - that Abraham completed his 99th year and Ishmael his 13th year – “Abraham was circumcised along with Ishmael his son.” End of Parashat Lech Lecha   בְּעֶצֶם הַיּוֹם הַזֶּה.  שֶׁמָּלְאוּ לְאַבְרָהָם צ"ט שָׁנָה וּלְיִשְׁמָעֵאל י"ג שָׁנִים נמול אברהם וישמעאל בנו:
27and all the men of his household, whether home-born or bought for money from a stranger, were circumcised with him.   כזוְכָל־אַנְשֵׁ֤י בֵיתוֹ֙ יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֖סֶף מֵאֵ֣ת בֶּן־נֵכָ֑ר נִמֹּ֖לוּ אִתּֽוֹ: