Bereshit (Genesis) Chapter 19

21The angel replied to him, “In this matter, too, I have showed you favor: I will not overturn the town of which you spoke.   כאוַיֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ נָשָׂ֣אתִי פָנֶ֔יךָ גַּ֖ם לַדָּבָ֣ר הַזֶּ֑ה לְבִלְתִּ֛י הָפְכִּ֥י אֶת־הָעִ֖יר אֲשֶׁ֥ר דִּבַּֽרְתָּ:
גַּם לַדָּבָר הַזֶּה - In this matter too. Not only will you be saved, but I will also save the whole city for your sake.   גַּם לַדָּבָר הַזֶּה.  לֹא דַּיְּךָ שֶׁאַתָּה נִצָּל, אֶלָּא אַף כָּל הָעִיר אַצִּיל בִּגְלָלְךָ:
הָפְכִּי - means הוֹפֵךְ אֲנִי – me overturning - This is similar to עַד בֹּאִי “before I came”; 1 אַחֲרֵי רֹאִי “after I had seen”; 2 מִדֵּי דַּבְּרִי בּוֹ “whenever I speak of him.” 3   הָפְכִּי.  הוֹפֵךְ אֲנִי, כְּמוֹ עַד בֹּאִי (בראשית מ"ח), אַחֲרֵי רֹאִי (בראשית ט״ז:י״ג), מִדֵּי דַבְּרִי בּוֹ (ירמיהו ל"א):
22But hurry! Escape there, for I can do nothing until you arrive there.” The town of Bela was therefore called Tzo’ar [“small”] from then on.   כבמַהֵר֙ הִמָּלֵ֣ט שָׁ֔מָּה כִּ֣י לֹ֤א אוּכַל֙ לַֽעֲשׂ֣וֹת דָּבָ֔ר עַד־בֹּֽאֲךָ֖ שָׁ֑מָּה עַל־כֵּ֛ן קָרָ֥א שֵֽׁם־הָעִ֖יר צֽוֹעַר:
כִּי לֹא אוּכַל לַֽעֲשׂוֹת - For I can do nothing. This admission of powerlessness was the angels’ punishment for saying, “because we are about to destroy,” 4 where they attributed the act to themselves. Therefore, they did not leave there until they were compelled to admit that the matter was not in their power.   כִּי לֹא אוּכַל לַֽעֲשׂוֹת.  זֶה עָנְשָׁן שֶׁל מַלְאָכִים עַל שֶׁאָמְרוּ כִּי מַשְׁחִתִים אֲנַחְנוּ, וְתָלוּ הַדָּבָר בְּעַצְמָן, לְפִיכָך לֹא זָזוּ מִשָּׁם עַד שֶׁהֻזְקְקוּ לוֹמַר שֶׁאֵין הַדָּבָר בִּרְשׁוּתָן:
כִּי לֹא אוּכַל - I can [do nothing]. This is in the singular. From here you learn that one angel was overturning Sodom and the other angel was saving Lot, for two angels are not sent for the same purpose.   כִּי לֹא אוּכַל.  לְשׁוֹן יָחִיד; מִכָּאן אַתָּה לָמֵד שֶׁהָאֶחָד הוֹפֵךְ וְהָאֶחָד מַצִּיל, שֶׁאֵין ב' מַלְאָכִים נִשְׁלָחִים לְדָבָר א':
עַל־כֵּן קָרָא שֵֽׁם־הָעִיר צֽוֹעַר - The town was therefore called Tzo’ar - on account of Lot’s words: וְהִוא מִצְעָר “it is small.” 5   עַל־כֵּן קָרָא שֵֽׁם־הָעִיר צֽוֹעַר.  עַל שֵׁם וְהִוא מִצְעָר:
23The sun had already risen over the earth when Lot reached Tzo’ar.   כגהַשֶּׁ֖מֶשׁ יָצָ֣א עַל־הָאָ֑רֶץ וְל֖וֹט בָּ֥א צֹֽעֲרָה:
24God made sulfur and fire rain down on Sodom and Gomorrah from God, out of the sky.   כדוַֽיהֹוָ֗ה הִמְטִ֧יר עַל־סְדֹ֛ם וְעַל־עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהֹוָ֖ה מִן־הַשָּׁמָֽיִם:
וה' הִמְטִיר - God made rain down. Wherever it says וַה׳ with an additional ו, it refers to God and His heavenly court.   וה' הִמְטִיר.  כָּל מָקוֹם שֶׁנֶּאֱמַר וַה' – הוּא וּבֵית דִּינוֹ:
הִמְטִיר עַל־סדום - Made rain down…on Sodom. at dawn, as it says: “As dawn was breaking” 6 – a time when the moon is in the sky together with the sun. Because some of them worshiped the sun and others the moon, the Holy One, blessed be He, said, “If I punish them by day, the moon-worshipers will say: If it would have happened at night when the moon rules, we would not have been destroyed; and if I punish them by night, the sun-worshipers will say: If it would have happened by day when the sun rules, we would not have been destroyed.” Therefore it is written: “as dawn was breaking” – that He punished them at a time when both the sun and the moon rule.   הִמְטִיר עַל־סדום.  בַּעֲלוֹת הַשַּׁחַר, כְּמוֹ שֶׁנֶּאֱמַר וּכְמוֹ הַשַּׁחַר עָלָה, שָׁעָה שֶׁהַלְּבָנָה עוֹמֶדֶת בָּרָקִיעַ עִם הַחַמָּה, לְפִי שֶׁהָיוּ מֵהֶם עוֹבְדִין לַחַמָּה וּמֵהֶם לַלְּבָנָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֶפָּרַע מֵהֶם בַּיּוֹם, יִהְיוּ עוֹבְדֵי לְבָנָה אוֹמְרִים אִלּוּ הָיָה בַלַּיְלָה, כְּשֶׁהַלְּבָנָה מוֹשֶׁלֶת, לֹא הָיִינוּ חֲרֵבִין, וְאִם אֶפָּרַע מֵהֶם בַּלַּיְלָה, יִהְיוּ עוֹבְדֵי הַחַמָּה אוֹמְרִים אִלּוּ הָיָה בַּיּוֹם, כְּשֶׁהַחַמָּה מוֹשֶׁלֶת, לֹא הָיִינוּ חֲרֵבִין; לְכָךְ כְּתִיב וּכְמוֹ הַשַּׁחַר עָלָה, וְנִפְרַע מֵהֶם בְּשָׁעָה שֶׁהַחַמָּה וְהַלְּבָנָה מוֹשְׁלוֹת:
הִמְטִיר גָּפְרִית וָאֵשׁ - Made sulfur and fire rain down. At first it was rain (מָטָר), and it then became sulfur and fire.   הִמְטִיר גָּפְרִית וָאֵשׁ.  בַּתְּחִלָּה מָטָר, וְנַעֲשָׂה גָּפְרִית וָאֵשׁ:
מֵאֵת ה' - From God. It is typical of Scriptural verses to speak this way, as we find, “wives of Lemech,” 7 and he did not say “my wives.” Similarly King David said, “Take with you the servants of your master,” 8 and he did not say “my servants”; and similarly Achashverosh said, “in the king’s name,” 9 and he did not say, “in my name.” Here, too, it says, “from God,” and it does not say, “from Him.”   מֵאֵת ה'.  דֶּרֶךְ הַמִּקְרָאוֹת לְדַבֵּר כֵּן, כְּמוֹ נְשֵׁי לֶמֶךְ, וְלֹא אָמַר נָשַׁי; וְכֵן אָמַר דָּוִד קְחוּ עִמָּכֶם אֶת עַבְדֵי אֲדֹנֵיכֶם (מלכים א א'), וְלֹא אָמַר מֵעֲבָדַי; וְכֵן אֲחַשְׁוֵרוֹשׁ אָמַר בְּשֵׁם הַמֶּלֶךְ, וְלֹא אָמַר בִּשְׁמִי; אַף כָּאן אָמַר, מֵאֵת ה' וְלֹא אָמַר מֵאִתִּי:
מִן־הַשָּׁמָֽיִם - Out of the sky. It is to this that the verse “For with heaven He judges nations…” 10 refers. When God wishes to punish people, He brings upon them fire from heaven, as He did to Sodom; and when He wished to bring the manna He did so from heaven, as it says: “I am going to rain down bread for you from the sky.” 11   מִן־הַשָּׁמָֽיִם.  הוּא שֶׁאָמַר הַכָּתוּב כִּי בָם יָדִין עַמִּים וְגוֹ' (איוב ל"ו), כְּשֶׁבָּא לְיַסֵּר הֵבְּרִיוֹת מֵבִיא עֲלֵיהֶם אֵשׁ מִן הַשָּׁמַיִם, כְּמוֹ שֶׁעָשָׂה לִסְדוֹם, וּכְשֶׁבָּא לְהוֹרִיד הַמָּן מִן הַשָּׁמַיִם הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם (שמות ט"ז):
25God overturned those four cities and the entire plain, together with all the inhabitants of the cities and the vegetation of the ground.   כהוַיַּֽהֲפֹךְ֙ אֶת־הֶֽעָרִ֣ים הָאֵ֔ל וְאֵ֖ת כָּל־הַכִּכָּ֑ר וְאֵת֙ כָּל־יֽשְׁבֵ֣י הֶֽעָרִ֔ים וְצֶ֖מַח הָֽאֲדָמָֽה:
וַיַּֽהֲפֹךְ אֶת־הֶֽעָרִים וגו' - He overturned those cities… The four cities were situated on one rock and He turned them upside down, as it says: “He sent His hand against the rock and overturned mountains by the root.” 12   וַיַּֽהֲפֹךְ אֶת־הֶֽעָרִים וגו'.  אַרְבַּעְתָּם יוֹשְׁבוֹת בְּסֶלַע אֶחָד וַהֲפָכָן מִלְמַעְלָה לְמַטָּה, שֶׁנֶּאֱמַר בַּחַלָּמִישׁ שָׁלַח יָדוֹ וְגוֹ' (איוב כ'):
26Lot’s wife turned around, looked behind him at the destruction, and she became a pillar of salt.   כווַתַּבֵּ֥ט אִשְׁתּ֖וֹ מֵאַֽחֲרָ֑יו וַתְּהִ֖י נְצִ֥יב מֶֽלַח:
וַתַּבֵּט אִשְׁתּוֹ מֵאַֽחֲרָיו - His wife looked behind him - i.e., from behind Lot.   וַתַּבֵּט אִשְׁתּוֹ מֵאַֽחֲרָיו.  שֶׁל לוֹט:
וַתְּהִי נְצִיב מֶֽלַח - And she became a pillar of salt. She sinned with salt, so she was punished with salt. Lot had said to her, “Give a little salt to these guests,” and she answered him, “Even this evil practice you wish to institute in this place!”   וַתְּהִי נְצִיב מֶֽלַח.  בְּמֶלַח חָטְאָה וּבְמֶלַח לָקְתָה; אָמַר לָהּ תְּנִי מְעַט מֶלַח לָאוֹרְחִים הַלָּלוּ, אָמְרָה לוֹ אַף הַמִּנְהָג הָרַע הַזֶּה אַתָּה בָא לְהַנְהִיג בַּמָּקוֹם הַזֶּה (בראשית רבה):
27Abraham woke up early in the morning and went to the place where he had stood before God.   כזוַיַּשְׁכֵּ֥ם אַבְרָהָ֖ם בַּבֹּ֑קֶר אֶ֨ל־הַמָּק֔וֹם אֲשֶׁר־עָ֥מַד שָׁ֖ם אֶת־פְּנֵ֥י יְהֹוָֽה:
28He gazed upon Sodom and Gomorrah and over the whole area of the plain, and he saw a column of smoke rising from the earth, like the column of smoke that rises from a limekiln.   כחוַיַּשְׁקֵ֗ף עַל־פְּנֵ֤י סְדֹם֙ וַֽעֲמֹרָ֔ה וְעַ֥ל כָּל־פְּנֵ֖י אֶ֣רֶץ הַכִּכָּ֑ר וַיַּ֗רְא וְהִנֵּ֤ה עָלָה֙ קִיטֹ֣ר הָאָ֔רֶץ כְּקִיטֹ֖ר הַכִּבְשָֽׁן:
קיטור - means a pillar of smoke; in Old French “torche.”   קיטור.  תִּמּוּר שֶׁל עָשָׁן, טורק"א בלע"ז:
הַכִּבְשָֽׁן - is a pit where stones are burned down into lime, and this is the meaning wherever כִּבְשָׁן is mentioned in the Torah.   הַכִּבְשָֽׁן.  חֲפִירָה שֶׁשּׂוֹרְפִין בָּה אֶת הָאֲבָנִים לְסִיד, וְכֵן כָּל כִּבְשָׁן שֶׁבַּתּוֹרָה:
29When God destroyed the cities of the plain, God was mindful of how Lot had protected Abraham in Egypt by going along with his pretense that Sarah was his sister, and in recompense, He sent forth Lot from the midst of the upheaval when He overturned the towns in which Lot had been living.   כטוַיְהִ֗י בְּשַׁחֵ֤ת אֱלֹהִים֙ אֶת־עָרֵ֣י הַכִּכָּ֔ר וַיִּזְכֹּ֥ר אֱלֹהִ֖ים אֶת־אַבְרָהָ֑ם וַיְשַׁלַּ֤ח אֶת־לוֹט֙ מִתּ֣וֹךְ הַֽהֲפֵכָ֔ה בַּֽהֲפֹךְ֙ אֶת־הֶ֣עָרִ֔ים אֲשֶׁר־יָשַׁ֥ב בָּהֵ֖ן לֽוֹט:
ויזכור אֱלֹהִים אֶת־אַבְרָהָם - God was mindful of Abraham. How did remembering Abraham affect Lot? The answer is: God remembered that Lot knew that Sarah was Abraham’s wife and that he had heard when Abraham said about Sarah in Egypt, “She is my sister,” yet Lot did not reveal the matter because he was protecting Abraham. Therefore the Holy One, blessed be He, spared him.   ויזכור אֱלֹהִים אֶת־אַבְרָהָם.  מַהוּ זְכִירָתוֹ שֶׁל אַבְרָהָם עַל לוֹט? נִזְכַּר שֶׁהָיָה לוֹט יוֹדֵעַ שֶׁשָּׂרָה אִשְׁתּוֹ שֶׁל אַבְרָהָם וְשָׁמַע שֶׁאָמַר אַבְרָהָם בְּמִצְרַיִם עַל שָׂרָה אֲחוֹתִי הִיא, וְלֹא גִלָּה הַדָּבָר, שֶׁהָיָה חָס עָלָיו, לְפִיכָךְ חָס הַקָּדוֹשׁ בָּרוּךְ הוּא עָלָיו (בראשית רבה):
30Lot went up from Tzo’ar and settled on the nearby deserted mountain together with his two daughters, since he was afraid to remain in Tzo’ar, and he and his two daughters lived in a cave.   לוַיַּ֩עַל֩ ל֨וֹט מִצּ֜וֹעַר וַיֵּ֣שֶׁב בָּהָ֗ר וּשְׁתֵּ֤י בְנֹתָיו֙ עִמּ֔וֹ כִּ֥י יָרֵ֖א לָשֶׁ֣בֶת בְּצ֑וֹעַר וַיֵּ֨שֶׁב֙ בַּמְּעָרָ֔ה ה֖וּא וּשְׁתֵּ֥י בְנֹתָֽיו:
כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר - Since he was afraid to remain in Tzo’ar - because it was close to Sodom.   כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר.  לְפִי שֶׁהָיְתָה קְרוֹבָה לִסְדוֹם:
31The older daughter said to the younger, “Our father is old, and there is no man in the world to marry us in the usual manner.   לאוַתֹּ֧אמֶר הַבְּכִירָ֛ה אֶל־הַצְּעִירָ֖ה אָבִ֣ינוּ זָקֵ֑ן וְאִ֨ישׁ אֵ֤ין בָּאָ֨רֶץ֙ לָב֣וֹא עָלֵ֔ינוּ כְּדֶ֖רֶךְ כָּל־הָאָֽרֶץ:
אָבִינוּ זָקֵן - Our father is old - and if not now, when? He may die or become unable to father children.   אָבִינוּ זָקֵן.  וְאִם לֹא עַכְשָׁו אֵימָתַי? שֶׁמָּא יָמוּת אוֹ יִפְסֹק מֵהוֹלִיד:
וְאִישׁ אֵין בָּאָרֶץ - And there is no man in the world. They thought that the whole world had been destroyed as in the generation of the Flood. Bereshit Rabbah. 13   וְאִישׁ אֵין בָּאָרֶץ.  סְבוּרוֹת הָיוּ שֶׁכָּל הָעוֹלָם נֶחֱרַב כְּמוֹ בְּדוֹר הַמַּבּוּל: (בראשית רבה):
32Come, let us give our father wine to drink, and lie carnally with him, and thus produce offspring from our father.”   לבלְכָ֨ה נַשְׁקֶ֧ה אֶת־אָבִ֛ינוּ יַ֖יִן וְנִשְׁכְּבָ֣ה עִמּ֑וֹ וּנְחַיֶּ֥ה מֵֽאָבִ֖ינוּ זָֽרַע:
33That night, they gave their father wine to drink. The older daughter went and lay carnally with her father, but he was so drunk that he was not aware that it was she when she lay next to him. But when she arose, he was sober enough to realize that it was she.   לגוַתַּשְׁקֶ֧יןָ אֶת־אֲבִיהֶ֛ן יַ֖יִן בַּלַּ֣יְלָה ה֑וּא וַתָּבֹ֤א הַבְּכִירָה֙ וַתִּשְׁכַּ֣ב אֶת־אָבִ֔יהָ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקוּמָֽהּ:
וַתַּשְׁקֶיןָ וגו' - They gave…to drink. Wine was providentially prepared for them in the cave so that they might produce two nations.   וַתַּשְׁקֶיןָ וגו'.  יַיִן נִזְדַּמֵּן לָהֶן בַּמְּעָרָה לְהוֹצִיא מֵהֶן שְׁנֵי אֻמּוֹת:
וַתִּשְׁכַּב אֶת־אָבִיהָ - And she lay with her father. But regarding the younger one it is written “and she lay with him,” 14 without explicitly mentioning “her father.” Regarding the younger one, because she did not initiate the immorality but her sister coached her, Scripture covers up for her and does not explicitly mention her shame, but regarding the older one, who initiated the immorality, the verse exposes her act explicitly.   וַתִּשְׁכַּב אֶת־אָבִיהָ.  וּבַצְּעִירָה כְתִיב וַתִּשְׁכַּב עִמּוֹ? צְעִירָה, לְפִי שֶׁלֹּא פָּתְחָה בִזְנוּת אֶלָּא אֲחוֹתָהּ לִמְּדַתָּה חָסַךְ עָלֶיהָ הַכָּתוּב וְלֹא פֵּרֵשׁ גְּנוּתָהּ; אֲבָל בְּכִירָה שֶׁפָּתְחָה בִזְנוּת פִּרְסְמָהּ הַכָּתוּב בִּמְפֹרָשׁ.
וּבְקוּמָֽהּ - When she arose. This word, as written in connection with the older daughter, has a dot on the ו, to tell us that he realized it when she got up, but nevertheless was not on guard from drinking the following night. Rabbi Levi said: Whoever is inflamed by forbidden sexual desires will eventually be fed with his own flesh.   וּבְקוּמָֽהּ.  שֶׁל בְּכִירָה נָקוּד, לוֹמַר, שֶׁבְּקוּמָהּ יָדַע, וְאַף עַל פִּי כֵן לֹא נִשְׁמַר לַיִל שֵׁנִי מִלִּשְׁתּוֹת. אָמַר רַבִּי לֵוִי כָּל מִי שֶׁהוּא לָהוּט אַחַר בּוּלְמוּס שֶׁל עֲרָיוֹת לַסּוֹף מַאֲכִילִים אוֹתוֹ מִבְּשָׂרוֹ:
34The next day, the older daughter said to the younger, “Last night it was I who lay carnally with my father. Tonight, too, let us give him wine to drink, and you go and lie carnally with him, and we will produce offspring through our father.”   לדוַֽיְהִי֙ מִמָּֽחֳרָ֔ת וַתֹּ֤אמֶר הַבְּכִירָה֙ אֶל־הַצְּעִירָ֔ה הֵֽן־שָׁכַ֥בְתִּי אֶ֖מֶשׁ אֶת־אָבִ֑י נַשְׁקֶ֨נּוּ יַ֜יִן גַּם־הַלַּ֗יְלָה וּבֹ֨אִי֙ שִׁכְבִ֣י עִמּ֔וֹ וּנְחַיֶּ֥ה מֵֽאָבִ֖ינוּ זָֽרַע:
35That night, they again gave their father wine to drink. This time, the younger daughter got up and lay carnally with him, but again, he was so drunk that he was not aware that she had lain down or arisen.   להוַתַּשְׁקֶ֜יןָ גַּ֣ם בַּלַּ֧יְלָה הַה֛וּא אֶת־אֲבִיהֶ֖ן יָ֑יִן וַתָּ֤קָם הַצְּעִירָה֙ וַתִּשְׁכַּ֣ב עִמּ֔וֹ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקֻמָֽהּ:
36Thus, Lot’s two daughters conceived from their father.   לווַתַּֽהֲרֶ֛יןָ שְׁתֵּ֥י בְנֽוֹת־ל֖וֹט מֵֽאֲבִיהֶֽן:
וַתַּֽהֲרֶיןָ וגו' - They conceived… Although normally a woman does not become pregnant from her first relations, these women manipulated themselves by removing their hymens, and thus were able to become pregnant from the first relations.   וַתַּֽהֲרֶיןָ וגו'.  אַף עַל פִּי שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה, אֵלּוּ שָׁלְטוּ בְעַצְמָן וְהוֹצִיאוּ עֶרְוָתָן לַחוּץ וְנִתְעַבְּרוּ מִבִּיאָה רִאשׁוֹנָה:
37The older daughter gave birth to a son and named him Moab [“from father”]; he is the ancestor of the people of Moab until the present day.   לזוַתֵּ֤לֶד הַבְּכִירָה֙ בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ מוֹאָ֑ב ה֥וּא אֲבִֽי־מוֹאָ֖ב עַד־הַיּֽוֹם:
מוֹאָב - Moab. This one, who was immodest, explicitly implied by this name that he was born from her father (מֵאָב), but the younger one named her child in a clean manner. She was rewarded for this at the time of Moses, for it says regarding the Ammonites: “Do not provoke them” 15 – in any fashion, whereas regarding Moab it only warns against waging war with them, but permits otherwise troubling them.   מוֹאָב.  זוֹ שֶׁלֹּא הָיְתָה צְנוּעָה פֵּרְשָׁה שֶׁמֵּאָבִיהָ הוּא, אֲבָל צְעִירָה קְרָאַתּוּ בְלָשׁוֹן נְקִיָּה, וְקִבְּלָה שָׂכָר בִּימֵי מֹשֶׁה, שֶׁנֶּאֱמַר בִּבְנֵי עַמּוֹן אַל תִּתְגָּר בָּם (דברים ב') – כְּלָל, וּבְמוֹאָב לֹא הִזְהִיר אֶלָּא שֶׁלֹּא יִלָּחֵם בָּם, אֲבָל לְצַעֲרָן הִתִּיר לוֹ:
38The younger daughter also gave birth to a son and named him Ben-Ami [“son of my kindred”]; he is the ancestor of the people of Ammon until the present day.   לחוְהַצְּעִירָ֤ה גַם־הִוא֙ יָ֣לְדָה בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־עַמִּ֑י ה֛וּא אֲבִ֥י בְנֵֽי־עַמּ֖וֹן עַד־הַיּֽוֹם:

Bereshit (Genesis) Chapter 20

1Abraham journeyed from there to the Negev and settled between Kadesh and Shur, coming to finally sojourn in the Philistine city of Gerar.   אוַיִּסַּ֨ע מִשָּׁ֤ם אַבְרָהָם֙ אַ֣רְצָה הַנֶּ֔גֶב וַיֵּ֥שֶׁב בֵּין־קָדֵ֖שׁ וּבֵ֣ין שׁ֑וּר וַיָּ֖גָר בִּגְרָֽר:
וַיִּסַּע מִשָּׁם אַבְרָהָם - Abraham journeyed from there. When he saw that the cities had been destroyed and wayfarers no longer passed by, he traveled away from there. Another explanation: He traveled away in order to distance himself from Lot, who had fallen into disrepute for having had relations with his daughters.   וַיִּסַּע מִשָּׁם אַבְרָהָם.  כְּשֶׁרָאָה שֶׁחָרְבוּ הַכְּרַכִּים וּפָסְקוּ הָעוֹבְרִים וְהַשָּׁבִים, נָסַע לוֹ מִשָּׁם. דָּבָר אַחֵר לְהִתְרַחֵק מִלּוֹט, שֶׁיָּצָא עָלָיו שֵׁם רָע, שֶׁבָּא עַל בְּנוֹתָיו:
2Abraham said of Sarah, his wife, “She is my sister.” So Avimelech, king of Gerar, sent messengers and had Sarah brought to him.   בוַיֹּ֧אמֶר אַבְרָהָ֛ם אֶל־שָׂרָ֥ה אִשְׁתּ֖וֹ אֲחֹ֣תִי הִ֑וא וַיִּשְׁלַ֗ח אֲבִימֶ֨לֶךְ֙ מֶ֣לֶךְ גְּרָ֔ר וַיִּקַּ֖ח אֶת־שָׂרָֽה:
וַיֹּאמֶר אַבְרָהָם - Abraham said. Here he did not ask her permission to say that she was his sister, but did so against her will and without her consent which he understood would not be forthcoming, for she had already once been taken to Pharaoh’s house through such a ploy.   וַיֹּאמֶר אַבְרָהָם.  כָּאן לֹא נָטַל רְשׁוּת אֶלָּא עַל כָּרְחָהּ שֶׁלֹּא בְטוֹבָתָהּ, לְפִי שֶׁכְּבָר לֻקְּחָה לְבֵית פַּרְעֹה עַל יְדֵי כֵן:
אֶל־שָׂרָה אִשְׁתּוֹ - (lit.) To Sarah, his wife – means here “about Sarah, his wife.” Similarly we find: אֶל הִלָּקַח אֲרוֹן וְגוֹ׳ וְאֶל מוֹת חָמִיהָ “about the Ark of God being taken…and about the death of her father-in-law,” 16 where both times אֶל has the meaning of עַל.   אֶל־שָׂרָה אִשְׁתּוֹ.  עַל שָׂרָה אִשְׁתּוֹ, כַּיוֹצֵא בוֹ אֶל הִלָּקַח אֲרוֹן וְגוֹ' וְאֶל מוֹת חָמִיהָ (שמואל א ד'), שְׁנֵיהֶם בִּלְשׁוֹן עַל:
3God came to Avimelech in a nocturnal dream, saying, “You are going to die on account of the woman you took. She is a married woman and you will be guilty of adultery if you have relations with her.”   גוַיָּבֹ֧א אֱלֹהִ֛ים אֶל־אֲבִימֶ֖לֶךְ בַּֽחֲל֣וֹם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִנְּךָ֥ מֵת֙ עַל־הָֽאִשָּׁ֣ה אֲשֶׁר־לָקַ֔חְתָּ וְהִ֖וא בְּעֻ֥לַת בָּֽעַל:
4Since Avimelech had not come near her, he said, “God, would You put to death even an innocent nation?   דוַֽאֲבִימֶ֕לֶךְ לֹ֥א קָרַ֖ב אֵלֶ֑יהָ וַיֹּאמַ֕ר אֲדֹנָ֕י הֲג֥וֹי גַּם־צַדִּ֖יק תַּֽהֲרֹֽג:
לֹא קָרַב אֵלֶיהָ - Had not come near her. The angel prevented him from doing so, as it says: “I did not allow you to touch her.” 17   לֹא קָרַב אֵלֶיהָ.  הַמַּלְאָךְ מְנָעוֹ, כְּמוֹ שֶׁנֶּאֱמַר לֹא נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ:
הֲגוֹי גַּם־צַדִּיק תַּֽהֲרֹֽג - means: would You put a nation to death even if it is innocent? Is it perhaps Your way to destroy nations without cause? This is what You did to the generation of the Flood and the generation of the Dispersion. I, too, claim that You killed them for nothing, just as You wish to kill me.   הֲגוֹי גַּם־צַדִּיק תַּֽהֲרֹֽג.  אַף אִם הוּא צַדִּיק תַּהַרְגֶנּוּ, שֶׁמָּא כָךְ דַּרְכְּךָ לְאַבֵּד הָאֻמּוֹת חִנָּם? כָּךְ עָשִׂיתָ לְדוֹר הַמַּבּוּל וּלְדוֹר הַפַּלָּגָה, אַף אֲנִי אוֹמֵר שֶׁהֲרַגְתָּם עַל לֹא דָבָר, כְּמוֹ שֶׁאַתָּה אוֹמֵר לְהָרְגֵנִי:
5Did her husband not say to me, ‘She is my sister’? And she herself also said, ‘He is my brother.’ I did this with an innocent heart, with no intent to sin. I am with blameless hands, for I have not touched her.”   ההֲלֹ֨א ה֤וּא אָֽמַר־לִי֙ אֲחֹ֣תִי הִ֔וא וְהִֽיא־גַם־הִ֥וא אָֽמְרָ֖ה אָחִ֣י ה֑וּא בְּתָם־לְבָבִ֛י וּבְנִקְיֹ֥ן כַּפַּ֖י עָשִׂ֥יתִי זֹֽאת:
גַם־הוּא - [She] herself also. The addition of the words גַם הִוא comes to include her servants, camel-drivers, and donkey-drivers – “I asked all of them and they all said to me, ‘He is her brother.’”   גַם־הוּא.  לְרַבּוֹת עֲבַדִים וְגַמָּלִים וְחַמָּרִים שֶׁלָּהּ, אֶת כֻּלָּם שָׁאַלְתִּי וְאָמְרוּ לִי אָחִיהָ הוּא:
בְּתָם־לְבָבִי - With an innocent heart - i.e., I did not intend to sin.   בְּתָם־לְבָבִי.  שֶׁלֹּא דִמִּיתִי לַחֲטֹא:
ובנקיון כַּפַּי - And with blameless hands. i.e., I am clear of sin, because I did not touch her.   ובנקיון כַּפַּי.  נָקִי אֲנִי מִן הַחֵטְא, שֶׁלֹּא נָגַעְתִּי בָהּ:
6God said to him in the dream, “I, too, knew that you did this with an innocent heart, but you cannot claim that your hands are blameless, for it was I who spared you from sinning against Me. It is because I knew that you did not intend to do anything wrong that I did not allow you to touch her.   ווַיֹּ֩אמֶר֩ אֵלָ֨יו הָֽאֱלֹהִ֜ים בַּֽחֲלֹ֗ם גַּ֣ם אָֽנֹכִ֤י יָדַ֨עְתִּי֙ כִּ֤י בְתָם־לְבָֽבְךָ֙ עָשִׂ֣יתָ זֹּ֔את וָֽאֶחְשׂ֧ךְ גַּם־אָֽנֹכִ֛י אֽוֹתְךָ֖ מֵֽחֲטוֹ־לִ֑י עַל־כֵּ֥ן לֹֽא־נְתַתִּ֖יךָ לִנְגֹּ֥עַ אֵלֶֽיהָ:
יָדַעְתִּי כִּי בְתָם־לְבָֽבְךָ וגו' - I knew that…with innocent heart. It is true that initially you did not intend to sin, but you cannot claim to have “blameless hands”; meaning to say, you would have potentially handled Sarah.   יָדַעְתִּי כִּי בְתָם־לְבָֽבְךָ וגו'.  אֱמֶת שֶׁלֹּא דִמִּיתָ מִתְּחִלָּה לַחֲטֹא אֲבָל נִקְיוֹן כַּפַּיִם אֵין כָּאן:
לֹֽא־נְתַתִּיךָ - I did not allow you - i.e., it was not of your own will that you did not touch her, but it was I who spared you from sinning by not giving you the ability to do so. Similar examples of נתן meaning “permitting” are: “but God did not let him (נְתָנוֹ)”; 18 and: “but her father did not let him (נְתָנוֹ) enter.” 19   לֹֽא־נְתַתִּיךָ.  לֹא מִמְּךָ הָיָה שֶׁלֹּא נָגַעְתָּ בָהּ, אֶלָּא חָשַׂכְתִּי אֲנִי אוֹתְךָ מֵחֲטֹא וְלֹא נָתַתִּי לְךָ כֹּחַ, וְכֵן וְלֹא נְתָנוֹ אֱלֹהִים (בראשית ל״א:ז׳), וְכֵן וְלֹא נְתָנוֹ אָבִיהָ לָבוֹא (שופטים ט"ו):
7Now, return the man’s wife. Do not fear that he will not want to accept her back, for he is a prophet and knows that you did nothing to her. He will pray for you and you will live. But if you do not return her, be assured that you will die—you and all that are yours.”   זוְעַתָּ֗ה הָשֵׁ֤ב אֵֽשֶׁת־הָאִישׁ֙ כִּֽי־נָבִ֣יא ה֔וּא וְיִתְפַּלֵּ֥ל בַּֽעַדְךָ֖ וֶֽחְיֵ֑ה וְאִם־אֵֽינְךָ֣ מֵשִׁ֔יב דַּ֚ע כִּי־מ֣וֹת תָּמ֔וּת אַתָּ֖ה וְכָל־אֲשֶׁר־לָֽךְ:
הָשֵׁב אֵֽשֶׁת־הָאִישׁ - Return the man’s wife - and do not think that she may have become disgraced in his eyes and he will not accept her back, or that he will hate you and not pray for you. Avimelech said to Him, “Who will inform him that I did not touch her?” He replied,   הָשֵׁב אֵֽשֶׁת־הָאִישׁ.  וְאַל תְּהֵא סָבוּר שֶׁמָּא תִּתְגַּנֶּה בְעֵינָיו וְלֹא יְקַבְּלֶנָּה אוֹ יִשְׂנָאֲךָ וְלֹא יִתְפַּלֵּל עָלֶיךָ:
כִּֽי־נָבִיא הוּא - For he is a prophet - and knows that you did not touch her; therefore “he will pray for you.”   כִּֽי־נָבִיא הוּא.  וְיוֹדֵעַ שֶׁלֹּא נָגַעְתָּ בָהּ, לְפִיכָךְ ויתפלל בעדך (בבא קמא צ"ב):
8Avimelech got up early in the morning. He called for all his servants and discreetly told them all these things, and the men were terrified.   חוַיַּשְׁכֵּ֨ם אֲבִימֶ֜לֶךְ בַּבֹּ֗קֶר וַיִּקְרָא֙ לְכָל־עֲבָדָ֔יו וַיְדַבֵּ֛ר אֶת־כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה בְּאָזְנֵיהֶ֑ם וַיִּֽירְא֥וּ הָֽאֲנָשִׁ֖ים מְאֹֽד:
9Avimelech summoned Abraham and said to him, “What have you done to us? What wrong have I done you, that you should bring such great guilt upon me and my kingdom? You have brought upon me things that do not normally happen!”   טוַיִּקְרָ֨א אֲבִימֶ֜לֶךְ לְאַבְרָהָ֗ם וַיֹּ֨אמֶר ל֜וֹ מֶה־עָשִׂ֤יתָ לָּ֨נוּ֙ וּמֶה־חָטָ֣אתִי לָ֔ךְ כִּֽי־הֵבֵ֧אתָ עָלַ֛י וְעַל־מַמְלַכְתִּ֖י חֲטָאָ֣ה גְדֹלָ֑ה מַֽעֲשִׂים֙ אֲשֶׁ֣ר לֹא־יֵֽעָשׂ֔וּ עָשִׂ֖יתָ עִמָּדִֽי:
מַֽעֲשִׂים אֲשֶׁר לֹא־יֵֽעָשׂוּ - Things that do not normally happen - i.e., a plague that does not usually occur among any being has befallen us through you. This refers to the closing up of all human orifices: those of semen, urine, and excrement; and the ears and the nose.   מַֽעֲשִׂים אֲשֶׁר לֹא־יֵֽעָשׂוּ.  מַכָּה אֲשֶׁר לֹא הֻרְגְּלָה לָבֹא עַל בְּרִיָה בָּאָה לָנוּ עַל יָדְךָ, עֲצִירַת כָּל נְקָבִים שֶׁל זֶרַע וְשֶׁל קְטַנִּים וּרְעִי וְאָזְנַיִם וְחֹטֶם:
10Avimelech then asked Abraham, “What did you see that made you do this thing?”   יוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה רָאִ֔יתָ כִּ֥י עָשִׂ֖יתָ אֶת־הַדָּבָ֥ר הַזֶּֽה:
11Abraham replied, “It was because I said to myself, ‘There is simply no fear of God in this place, and they will kill me on account of my wife if I disclose her true identity.’   יאוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם כִּ֣י אָמַ֗רְתִּי רַ֚ק אֵֽין־יִרְאַ֣ת אֱלֹהִ֔ים בַּמָּק֖וֹם הַזֶּ֑ה וַֽהֲרָג֖וּנִי עַל־דְּבַ֥ר אִשְׁתִּֽי:
רַק אֵֽין־יִרְאַת אֱלֹהִים - There is simply no fear of God. A guest who arrives in a city – does one ask him about his requirements of food and drink, or does one ask him about his wife: “Is she your wife or your sister?”   רַק אֵֽין־יִרְאַת אֱלֹהִים.  אַכְסְנַאי שֶׁבָּא לָעִיר, עַל עִסְקֵי אֲכִילָה וּשְׁתִיָּה שׁוֹאֲלִין אוֹתוֹ אוֹ עַל עִסְקֵי אִשְׁתּוֹ שׁוֹאֲלִין אוֹתוֹ? אִשְׁתְּךָ הִיא אוֹ אֲחוֹתְךָ הִיא? (בבא קמא שם):
12In any case, she really is my sister. Because she is the daughter of my father but not of my mother, it was permissible for us to marry, and she became my wife.   יבוְגַם־אָמְנָ֗ה אֲחֹתִ֤י בַת־אָבִי֙ הִ֔וא אַ֖ךְ לֹ֣א בַת־אִמִּ֑י וַתְּהִי־לִ֖י לְאִשָּֽׁה:
אֲחֹתִי בַת־אָבִי הִוא - She…is my sister…the daughter of my father. and a father’s daughter is permitted for a descendant of Noah to marry, since the paternal relationship is not considered a relationship for gentiles. So as to uphold his original statement that she was his sister, he answered them in this way. If you ask: Was she not his brother’s daughter and not his father’s daughter? I answer you: Grandchildren are like children, and thus she was considered to be the daughter of Terach, Abraham’s father. Similarly, Abraham said to Lot, “for we are (lit.) brothers (אַחִים).” 20   אֲחֹתִי בַת־אָבִי הִוא.  וּבַת אָב מֻתֶּרֶת לְבֶן נֹחַ, שֶׁאֵין אַבְהוּת לְגוֹי, וּכְדֵי לְאַמֵּת דְּבָרָיו הֱשִׁיבָם כֵּן. וְאִם תֹּאמַר וַהֲלֹא בַּת אָחִיו הָיְתָה? בְּנֵי בָנִים הֲרֵי הֵן כְּבָנִים, וַהֲרֵי הִיא בִתּוֹ שֶׁל תֶּרַח וְכָךְ הוּא אוֹמֵר לְלוֹט כִּי אֲנָשִׁים אַחִים אֲנָחְנוּ (בראשית י״ג:ח׳):
אַךְ לֹא בַת־אִמִּי - But not of my mother. Haran, her father, was born of a different mother than Abram.   אַךְ לֹא בַת־אִמִּי.  הָרָן מֵאֵם אֲחֶרֶת הָיָה:
13When God made me wander from my father’s house, and I knew we would pass through lands inhabited by wicked people, I said to her, ‘There is a favor that you can do for me. Wherever we go, say about me: “He is my brother.”’”   יגוַיְהִ֞י כַּֽאֲשֶׁ֧ר הִתְע֣וּ אֹתִ֗י אֱלֹהִים֘ מִבֵּ֣ית אָבִי֒ וָֽאֹמַ֣ר לָ֔הּ זֶ֣ה חַסְדֵּ֔ךְ אֲשֶׁ֥ר תַּֽעֲשִׂ֖י עִמָּדִ֑י אֶ֤ל כָּל־הַמָּקוֹם֙ אֲשֶׁ֣ר נָב֣וֹא שָׁ֔מָּה אִמְרִי־לִ֖י אָחִ֥י הֽוּא:
וַיְהִי כַּֽאֲשֶׁר הִתְעוּ וגו' - Onkelos translated this verse in his own way of translating it: “When nations strayed after idol-worship, God brought me close to His service from my father’s house.” But it can be explained in another way, fitting each word of the verse in its proper setting: When the Holy One, blessed be He, took me out of my father’s house to wander and move about from place to place, I knew that I would pass through a place of wicked people. Therefore “I said to her, ‘There is a favor…’”   וַיְהִי כַּֽאֲשֶׁר הִתְעוּ וגו'.  אֻנְקְלוֹס תִּרְגֵּם מַה שֶּׁתִּרְגֵּם; וְיֵשׁ לְיַשְּׁבוֹ עוֹד דָּבָר דָּבוּר עַל אָפְנָיו, כְּשֶׁהוֹצִיאַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא מִבֵּית אָבִי לִהְיוֹת מְשׁוֹטֵט וְנָד מִמָּקוֹם לְמָקוֹם, יָדַעְתִּי שֶׁאֶעֱבֹר בִּמְקוֹם רְשָׁעִים ואמר לה זה חסדך:
כַּֽאֲשֶׁר הִתְעוּ - This is a plural form (“they made me wander”), but do not be surprised at this, for in many places terms referring to God or to authority are expressed in plural form: “whom God went (הָלְכוּ) to redeem”; 21 “the living (חַיִּים – a plural adjective) God”; 22 “a holy (קְדוֹשִׁים) God”; 23 and likewise every form of the Name אֱלֹהִים is in the plural form. Similarly we find the plural form used with expressions of authority: “Joseph’s master (אֲדֹנֵי) took”; 24 “and Lord (וַאֲדֹנֵי) over Lords”; 25 “the lord (אֲדֹנֵי) of the land”; 26 and similarly: “If its owner (בְּעָלָיו) was with him”; 27 “and its owner (בִּבְעָלָיו) had been warned.” 28 Should you ask: Why is the word הִתְעוּ used here? I reply: Anyone who is exiled from his home and has no settled abode is called תּוֹעֶה – a wanderer, as in: “she left and wandered (וַתֵּתַע)”; 29 “I have strayed (תָּעִיתִי) like a lost sheep”; 30 “They wander about (יִתְעוּ) without food” 31 – i.e., they go out and wander about to search for their food.   כַּֽאֲשֶׁר הִתְעוּ.  לְשׁוֹן רַבִּים. וְאַל תִּתְמַהּ, כִּי הַרְבֵּה מְקוֹמוֹת לְשׁוֹן אֱלֹהוּת וּלְשׁוֹן מָרוּת קָרוּי בִּלְשׁוֹן רַבִּים, אֲשֶׁר הָלְכוּ אֱלֹהִים (שמואל ב ז'), אֱלֹהִים חַיִּים (דברים ה'), אֱלֹהִים קְדֹשִׁים (יהושע כ"ד), וְכָל לְשׁוֹן אַדְנוּת לְשׁוֹן רַבִּים; וְכֵן וַיִּקַּח אֲדֹנֵי יוֹסֵף (בראשית ל"ט), וַאֲדֹנֵי הָאֲדֹנִים (דברים י'), אֲדֹנֵי הָאָרֶץ (בראשית מ"ב), וְכֵן בְּעָלָיו עִמּוֹ (שמות כ"ב), וְהוּעַד בִּבְעָלָיו (שם כ"א). וְאִם תֹּאמַר מַהוּ לְשׁוֹן הִתְעוּ? כָּל הַגּוֹלֶה מִמְּקוֹמוֹ וְאֵינוֹ מְיֻשָּׁב קָרוּי תּוֹעֶה, כְּמוֹ וַתֵּלֶךְ וַתֵּתַע (בראשית כ"א), תָּעִיתִי כְּשֶׂה אֹבֵד (תהילים קי"ט), יִתְעוּ לִבְלִי אֹכֶל (איוב ל"ח) – יֵצְאוּ וְיִתְעוּ לְבַקֵּשׁ אָכְלָם:
אִמְרִי־לִי - Say (lit.) to me - means “about me.” Similarly: “the local people asked לְאִשְׁתּוֹ” 32 – about his wife; and similarly: “Pharaoh will then say לִבְנֵי יִשְׂרָאֵל” 33 – i.e., about the Israelites; “lest people say about me (לִי): a woman killed him.” 34   אִמְרִי־לִי.  עָלַי, וְכֵן וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ (בראשית כ"ו), עַל אִשְׁתּוֹ, וְכֵן וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל (שמות י"ד), כְּמוֹ עַל בְּנֵי יִשְׂרָאֵל; פֶּן יֹאמְרוּ לִי אִשָּׁה הֲרָגָתְהוּ (שופטים ט'):
14Avimelech took flocks, cattle, bondmen, and bondwomen, and gave them to Abraham to placate him, so that he would pray for him, and returned Sarah, his wife, to him.   ידוַיִּקַּ֨ח אֲבִימֶ֜לֶךְ צֹ֣אן וּבָקָ֗ר וַֽעֲבָדִים֙ וּשְׁפָחֹ֔ת וַיִּתֵּ֖ן לְאַבְרָהָ֑ם וַיָּ֣שֶׁב ל֔וֹ אֵ֖ת שָׂרָ֥ה אִשְׁתּֽוֹ:
וַיִּתֵּן לְאַבְרָהָם - And gave them to Abraham - so that he be placated and pray for him.   וַיִּתֵּן לְאַבְרָהָם.  כְּדֵי שֶׁיִּתְפַּיֵּס וְיִתְפַּלֵּל עָלָיו:
15Avimelech said, “My land is here before you. You may settle wherever you please.”   טווַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ הִנֵּ֥ה אַרְצִ֖י לְפָנֶ֑יךָ בַּטּ֥וֹב בְּעֵינֶ֖יךָ שֵֽׁב:
הִנֵּה אַרְצִי לְפָנֶיךָ - My land is here before you - but Pharaoh said to him, “Here is your wife; take her and go!” 35 because he was afraid for Sarai’s safety since the people of Egypt were steeped in immorality.   הִנֵּה אַרְצִי לְפָנֶיךָ.  אֲבָל פַּרְעֹה אָמַר לוֹ הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ, לְפִי שֶׁנִּתְיָרֵא, שֶׁהַמִּצְרִיִּים שְׁטוּפֵי זִמָּה:
16To Sarah he said, “I have now given your ‘brother’ 1000 pieces of silver. Let this gift serve you figuratively as a cover over the eyes of all those with you who would look askance at you because of this incident, preventing them from doing so. For anyone who may, in the future, cast aspersions on your behavior in this episode, it will serve as proof of your innocence.”   טזוּלְשָׂרָ֣ה אָמַ֗ר הִנֵּ֨ה נָתַ֜תִּי אֶ֤לֶף כֶּ֨סֶף֙ לְאָחִ֔יךְ הִנֵּ֤ה הוּא־לָךְ֙ כְּס֣וּת עֵינַ֔יִם לְכֹ֖ל אֲשֶׁ֣ר אִתָּ֑ךְ וְאֵ֥ת כֹּ֖ל וְנֹכָֽחַת:
וּלְשָׂרָה אָמַר - To Sarah he said. Avimelech said out of respect for her and in order to placate her: I have indeed shown you this mark of respect, that I have given money to your brother, i.e., the one about whom you said, “He is my brother.” This money and honor “will serve as a cover over the eyes of all those with you” –   וּלְשָׂרָה אָמַר.  אֲבִימֶלֶךְ לִכְבוֹדָהּ כְּדֵי לְפַיְּסָהּ, הִנֵּה עָשִׂיתִי לָךְ כָּבוֹד זֶה, נָתַתִּי מָמוֹן לְאָחִיךְ שֶׁאָמַרְתְּ עָלָיו אָחִי הוּא, הִנֵּה הַמָּמוֹן וְהַכָּבוֹד הַזֶּה לך כסות עינים:
לְכֹל אֲשֶׁר אִתָּךְ - of all those with you - i.e., it will cover their eyes so that they not treat you lightly, for if I would have returned you empty-handed they could have said, “after he abused her he returned her”; now that I was obliged to spend much money and to appease you, they will know that I returned you against my will, forced to do so by a miracle.   לְכֹל אֲשֶׁר אִתָּךְ.  יְכַסּוּ עֵינֵיהֶם שֶׁלֹּא יְקִלּוּךְ, שֶׁאִלּוּ הֲשִׁיבוֹתִיךְ רֵיקָנִית, יֵשׁ לָהֶם לוֹמַר לְאַחַר שֶׁנִּתְעַלַּל בָּהּ הֶחֱזִירָהּ; עַכְשָׁו שֶׁהֻצְרַכְתִּי לְבַזְבֵּז מָמוֹן וּלְפַיְּסֵךְ, יוֹדְעִים יִהְיוּ שֶׁעַל כָּרְחִי הֲשִׁיבוֹתִיךְ וְעַל יְדֵי נֵס:
וְאֵת כֹּל - And amongst all. means and among all people in the world.   וְאֵת כֹּל.  וְעִם כָּל בָּאֵי עוֹלָם:
וְנֹכָֽחַת - means: You will thereby have an opportunity to prove your case (לְהִתְוַכֵּחַ) and to point out these obvious facts. The term הוֹכָחָה, wherever it appears, means clarifying matters, and in Old French “esprover” (“to clarify, prove”). Onkelos translates the verse in a different manner, and according to his translation the verse reads as follows: “It is to act for you as a garment (כְּסוּת) of honor on account of my eyes (עֵינַיִם) having gazed upon you and upon everyone with you.” He therefore translates לָךְ. לְכֹל אֲשֶׁר אִתָּךְ as: “and I saw you and everyone with you.” There are aggadic explanations, but I have explained the way that fits into the words of the verse.   וְנֹכָֽחַת.  יְהִי לָךְ פִּתְחוֹן פֶּה לְהִתְוַכֵּחַ וּלְהַרְאוֹת דְבָרִים נִכָּרִים הַלָּלוּ; וּלְשׁוֹן הוֹכָחָה בְּכָל מָקוֹם בֵּרוּר דְּבָרִים ובלע"ז אשפרו"ביר, וְאֻנְקְלוֹס תִּרְגֵּם בְּפָנִים אֲחֵרִים, וּלְשׁוֹן הַמִּקְרָא כָּךְ הוּא נוֹפֵל עַל הַתַּרְגּוּם, הִנֵּה לָךְ כְּסוּת שֶׁל כָּבוֹד עַל הָעֵינַיִם שֶׁלִּי שֶׁשָּׁלְטוּ בָּךְ וּבְכֹל אֲשֶׁר אִתָּךְ, וְעַל כֵּן תִּרְגְּמוֹ וַחֲזֵית יָתִיךְ וְיַת כָּל דְּעִמָּךְ. וְיֵשׁ מִדְרַשׁ אַגָּדָה אֲבָל יִשּׁוּב לְשׁוֹן הַמִּקְרָא פֵּרַשְׁתִּי:
17Abraham prayed to God, and God healed Avimelech, his wife, and his bondwomen, so that they relieved themselves,   יזוַיִּתְפַּלֵּ֥ל אַבְרָהָ֖ם אֶל־הָֽאֱלֹהִ֑ים וַיִּרְפָּ֨א אֱלֹהִ֜ים אֶת־אֲבִימֶ֧לֶךְ וְאֶת־אִשְׁתּ֛וֹ וְאַמְהֹתָ֖יו וַיֵּלֵֽדוּ:
וַיֵּלֵֽדוּ - (lit.) And they gave birth. Its meaning is as Onkelos translates it: “and they had relief,” i.e., their orifices opened and they released whatever they needed to release, and this is their “birth” in this context.   וַיֵּלֵֽדוּ.  כְּתַרְגּוּמוֹ וְאִתְרְוָחוּ, נִפְתְּחוּ נִקְבֵיהֶם וְהוֹצִיאוּ, וְהִיא לֵדָה שֶׁלָּהֶם:
18for God had blocked every orifice of the members of Avimelech’s household on account of Abraham’s wife Sarah.   יחכִּֽי־עָצֹ֤ר עָצַר֙ יְהֹוָ֔ה בְּעַ֥ד כָּל־רֶ֖חֶם לְבֵ֣ית אֲבִימֶ֑לֶךְ עַל־דְּבַ֥ר שָׂרָ֖ה אֵ֥שֶׁת אַבְרָהָֽם:
בְּעַד כָּל־רֶחֶם - (lit.) In front of every womb. - means: in front of every opening of the body.   בְּעַד כָּל־רֶחֶם.  כְּנֶגֶד כָּל פֶּתַח:
עַל־דְּבַר שָׂרָה - means “by the word (דִּבּוּר) of Sarah.”   עַל־דְּבַר שָׂרָה.  עַל פִּי דִּבּוּרָהּ שֶׁל שָׂרָה:

Bereshit (Genesis) Chapter 21

1God had remembered Sarah as He had said. God did for Sarah as He had spoken to Abraham: she bore a son.   אוַֽיהֹוָ֛ה פָּקַ֥ד אֶת־שָׂרָ֖ה כַּֽאֲשֶׁ֣ר אָמָ֑ר וַיַּ֧עַשׂ יְהֹוָ֛ה לְשָׂרָ֖ה כַּֽאֲשֶׁ֥ר דִּבֵּֽר:
וה' פָּקַד אֶת־שָׂרָה וגו' - God had remembered Sarah… This passage is placed next to the previous one to teach you that when a person pleads for mercy for another and he himself is in need of this same thing, he is answered first, for it says: “Abraham prayed…,” 36 and it is followed by: “God had remembered Sarah” – i.e., He had already taken account of her before he cured Avimelech.   וה' פָּקַד אֶת־שָׂרָה וגו'.  סָמַך פָּרָשָׁה זוֹ לְלַמֶּדְךָ, שֶׁכָּל הַמְבַקֵּשׁ רַחֲמִים עַל חֲבֵרוֹ וְהוּא צָרִיךְ לְאוֹתוֹ דָבָר, הוּא נַעֲנֶה תְחִלָּה (בבא קמא צ"ב), שֶׁנֶּאֱמַר וַיִּתְפַּלֵּל וְגוֹ', וּסְמִיךְ לֵיהּ וה' פָּקַד אֶת שָׂרָה, שֶׁפְּקָדָהּ כְּבָר קֹדֶם שֶׁרִפֵּא אֶת אֲבִימֶלֶךְ:
פָּקַד אֶת־שָׂרָה כַּֽאֲשֶׁר אָמָר - [God] had remembered Sarah as He had said - regarding her pregnancy.   פָּקַד אֶת־שָׂרָה כַּֽאֲשֶׁר אָמָר.  בְּהֵרָיוֹן:
כַּֽאֲשֶׁר דִּבֵּֽר - As He had spoken - regarding the birth of a son. And where was God’s “saying” (אֲמִירָה) and where was His “speaking” (דִּבּוּר) regarding these matters? His “saying” refers to: “God said (וַיֹּאמֶר), ‘Sarah your wife will indeed bear you a son.’” 37 His “speaking” refers to: “God’s word (דְבַר ה׳) came to Abram” 38 – at the passage of the covenant between the pieces, and there it says: “This person will not be your heir; rather, one born from your own flesh will inherit you,” 39 and God produced this heir from Sarah.   כַּֽאֲשֶׁר דִּבֵּֽר.  בְּלֵדָה. וְהֵיכָן הִיא אֲמִירָה, וְהֵיכָן הוּא דִּבּוּר? אֲמִירָה וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ וְגוֹ '(בראשית י"ז), דִּבּוּר הָיָה דְבַר ה' אֶל אַבְרָם בִּבְרִית בֵּין הַבְּתָרִים, וְשָׁם נֶאֱמַר לֹא יִירָשְׁךָ זֶה וְגוֹ' (שם ט"ו), וְהֵבִיא הַיּוֹרֵשׁ מִשָּׂרָה:
וַיַּעַשׂ ה' לְשָׂרָה כַּֽאֲשֶׁר דִּבֵּֽר - God did for Sarah as He had spoken - to Abraham.   וַיַּעַשׂ ה' לְשָׂרָה כַּֽאֲשֶׁר דִּבֵּֽר.  לְאַבְרָהָם:
2Sarah conceived, and bore Abraham a son in his old age, at the appointed time of which God had spoken.   בוַתַּ֩הַר֩ וַתֵּ֨לֶד שָׂרָ֧ה לְאַבְרָהָ֛ם בֵּ֖ן לִזְקֻנָ֑יו לַמּוֹעֵ֕ד אֲשֶׁר־דִּבֶּ֥ר אֹת֖וֹ אֱלֹהִֽים:
למועד אשר דבר אתו - (lit.) In his old age - means that Isaac’s facial features (זִיו אִקּוּנִין) were similar to Abraham’s.   למועד אשר דבר אתו.  רַבִּי יוּדָן וְרַבִּי חָמָא. רַבִּי יוּדָן אוֹמֵר: מְלַמֵד שֶׁנוֹלַד לְט' חָדָשִׁים, שֶׁלֹא יֹאמְרוּ: מִבֵּיתוֹ שֶׁל אַבִימֶלֶךְ הוּא, רַבִּי חָמָא אוֹמֵר: לְז' חָדָשִׁים:
לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ - At the appointed time of which [God] had spoken. Rabbi Yudan and Rabbi Chama differ as to when this time was: Rabbi Yudan says that we learn from here that he was born after nine months of pregnancy, so that people should not say that he was conceived in the house of Avimelech; and Rabbi Chama says he was born after seven months.   לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ.  דִּי מַלִּיל יָתֵהּ, אֶת הַמּוֹעֵד דִּבֵּר וְקָבַע כְּשֶׁאָמַר לוֹ לַמּוֹעֵד אָשׁוּב אֵלֶיךָ (שם י"ח), שָׂרַט לוֹ שְׂרִיטָה בַּכֹּתֶל, אָמַר לוֹ כְּשֶׁתַּגִּיעַ חַמָּה לִשְׂרִיטָה זוֹ בַּשָּׁנָה הָאַחֶרֶת, תֵּלֵד:
לזקוניו - Onkelos translates אֲשֶׁר דִּבֶּר אֹתוֹ as: דְּמַלֵּיל יָתֵהּ “of which God had spoken” – referring to the designated time that He spoke of and fixed when He told him: “I will return to you at the designated time.” 40 He scratched a mark on the wall and said to him, “When the sun’s rays reach this mark next year, she will give birth.”   לזקוניו.  שהיה זיו אקונין שלו דומה לו:
3Abraham named the son who had been born to him—whom Sarah had borne him—Isaac,   גוַיִּקְרָ֨א אַבְרָהָ֜ם אֶת־שֶׁם־בְּנ֧וֹ הַנּֽוֹלַד־ל֛וֹ אֲשֶׁר־יָֽלְדָה־לּ֥וֹ שָׂרָ֖ה יִצְחָֽק:
4and Abraham circumcised his son Isaac on the eighth day after his birth, as God had commanded him.   דוַיָּ֤מָל אַבְרָהָם֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ בֶּן־שְׁמֹנַ֖ת יָמִ֑ים כַּֽאֲשֶׁ֛ר צִוָּ֥ה אֹת֖וֹ אֱלֹהִֽים: