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Learning & Values Parshah (Weekly Torah) Bereishit - Genesis Vayera Texts & Summaries

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First Portion

Bereshit (Genesis) Chapter 18

1God appeared to Abraham in Elonim, the plains of Mamre. Abraham was sitting at the entrance to the tent, looking out for travelers to host, but God had made the heat of the day unnaturally intense.		אוַיֵּרָ֤א אֵלָיו֙ יְהֹוָ֔ה בְּאֵֽלֹנֵ֖י מַמְרֵ֑א וְה֛וּא ישֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם:
וַיֵּרָא אֵלָיו - [God] appeared to [Abraham] - in order to visit the sick. Rabbi Chama bar Chanina said: It was the third day after his circumcision, when it is most painful, and the Holy One, blessed be He, came and asked after his well-being.		וַיֵּרָא אֵלָיו. לְבַקֵּר אֶת הַחוֹלֶה. אָמַר רַבִּי חָמָא בַּר חֲנִינָא, יוֹם שְׁלִישִׁי לְמִילָתוֹ הָיָה, וּבָא הַקָּדוֹשׁ בָּרוּךְ הוּא וְשָׁאַל בִּשְׁלוֹמוֹ (בבא מציעא פ"ו):
בְּאֵֽלֹנֵי מַמְרֵא - In Elonim, [the plains] of Mamre. It was Mamre who had advised Abraham regarding the circumcision. God therefore appeared to Abraham in Mamre’s territory.		בְּאֵֽלֹנֵי מַמְרֵא. הוּא שֶׁנָּתַן לוֹ עֵצָה עַל הַמִּילָה, לְפִיכָךְ נִגְלָה עָלָיו בְּחֶלְקוֹ (בראשית רבה):
ישֵׁב - He was sitting. This word is written without a ו, indicating the past tense (יָשַׁב), suggesting that he began sitting now, although in fact he was already seated. He wished to stand up, but the Holy One, blessed be He, said to him, “Sit, and I will stand. You serve as a precedent for your descendants: in the future I will stand in the assembly of rabbinical judges while they sit, as it says: ‘God stands in the assembly of judges.’” 1		ישֵׁב. ישב כְּתִיב, בִּקֵּשׁ לַעֲמֹד, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁב וַאֲנִי אֶעֱמֹד, וְאַתָּה סִימָן לְבָנֶיךָ שֶׁעָתִיד אֲנִי לְהִתְיַצֵּב בַּעֲדַת הַדַּיָּנִים וְהֵן יוֹשְׁבִין, שֶׁנֶּאֱמַר אֱלֹהִים נִצָּב בַּעֲדַת אֵל (תהילים פ"ב) (בראשית רבה):
פֶּֽתַח־הָאֹהֶל - At the entrance to the tent - to see if there was any wayfarer that he could bring into his home.		פֶּֽתַח־הָאֹהֶל. לִרְאוֹת אִם יֵשׁ עוֹבֵר וָשָׁב וְיַכְנִיסֵם בְּבֵיתוֹ:
כְּחֹם הַיּֽוֹם - In the heat of the day. The Holy One, blessed be He, took the sun out of its sheath in order not to bother Abraham with travelers, but when He saw that Abraham was upset that no travelers were coming, He let the angels come to him in the form of men.		כְּחֹם הַיּֽוֹם. הוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא חַמָּה מִנַּרְתִּיקָהּ, שֶׁלֹּא לְהַטְרִיחוֹ בְּאוֹרְחִים, וּלְפִי שֶׁרָאָהוּ מִצְטַעֵר שֶׁלֹּא הָיוּ אוֹרְחִים בָּאִים, הֵבִיא הַמַּלְאָכִים עָלָיו בִּדְמוּת אֲנָשִׁים (בבא מציעא שם):
2Abraham looked up and behold, three men were standing before him. He took note that they hesitated to approach him. Therefore, he ran towards them from the entrance to the tent and prostrated himself on the ground.		בוַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה:
וְהִנֵּה שְׁלשָׁה אֲנָשִׁים - Behold, three men. One to inform Sarah that she would give birth, one to overturn Sodom, and one to cure Abraham, for one angel does not carry out two missions. You can realize this is so, for throughout this passage the angels are mentioned in the plural: “they ate,” 2 “they asked him,” 3 whereas concerning the announcement of the birth it says, “I will surely return to you,” 4 and regarding the overthrow of Sodom it says, “for I can do nothing” 5 and “I will not overturn.” 6 The angel Raphael who healed Abraham went from there to save Lot. This explains what it says: “When they had led them out, he said, ‘Run for your life,’” 7 from which you learn that only one was the rescuer of Lot.		וְהִנֵּה שְׁלשָׁה אֲנָשִׁים. אֶחָד לְבַשֵּׂר אֶת שָׂרָה וְאֶחָד לַהֲפֹךְ אֶת סְדוֹם וְאֶחָד לְרַפְּאוֹת אֶת אַבְרָהָם, שֶׁאֵין מַלְאָךְ אֶחָד עוֹשֶׂה שְׁתֵּי שְׁלִיחֻיּוֹת (בראשית רבה). תֵּדַע לְךָ, שֶׁכֵּן כָּל הַפָּרָשָׁה הוּא מַזְכִּירָן בִּלְשׁוֹן רַבִּים וַיֹּאכֵלוּ, וַיֹּאמְרוּ אֵלָיו, וּבַבְּשׂוֹרָה נֶאֱמַר וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ, וּבַהֲפִיכַת סְדוֹם הוּא אוֹמֵר כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר לְבִלְתִּי הָפְכִּי, וּרְפָאֵל שֶׁרִפֵּא אֶת אַבְרָהָם הָלַךְ מִשָּׁם לְהַצִּיל אֶת לוֹט; הוּא שֶׁנֶּאֱמַר וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל נַפְשֶׁךָ, לָמַדְתָּ שֶׁהָאֶחָד הָיָה מַצִּיל (בראשית רבה):
נִצָּבִים עָלָיו - Standing (lit.) over him - means before him (לְפָנָיו), as in “next to him (וְעָלָיו) the tribe of Manasseh.” 8 The verse could have said לְפָנָיו rather than עָלָיו, but עָלָיו “over him,” suggesting their superiority, is a more suitable expression to use regarding angels.		נִצָּבִים עָלָיו. לְפָנָיו, אֲבָל לָשׁוֹן נְקִיָּה הוּא כְּלַפֵּי הַמַּלְאָכִים:
וַיַּרְא - He took note. What is implied by the repetition of וַיַּרְא? The first has its usual meaning (“he saw”) and the second is an expression of understanding: He saw that they were standing in one place and understood that they did not wish to bother him. And although they knew that he would go out to meet them, they nevertheless remained standing in the same place out of respect for him, to show him that they did not wish to give him any trouble, but he took the initiative and ran towards them. In Bava Metzia 9 it says: At first it is written “they were standing near him,” but then it is written “he ran towards them” which is apparently contradictory. However, it is not; it means that they first drew near, and when they saw he was untying and tying his bandages they left him; so immediately “he ran towards them.”		וַיַּרְא. מַהוּ וַיַּרְא וַיַּרְא שְׁתֵּי פְעָמִים? הָרִאשׁוֹן כְּמַשְׁמָעוֹ וְהַשֵּׁנִי לְשׁוֹן הֲבָנָה, נִסְתַּכֵּל שֶׁהָיוּ נִצָּבִים בְּמָקוֹם אֶחָד וְהֵבִין שֶׁלֹּא הָיוּ רוֹצִים לְהַטְרִיחוֹ, וְאַף עַל פִּי שֶׁיּוֹדְעִים הָיוּ שֶׁיֵּצֵא לִקְרָאתָם עָמְדוּ בִמְקוֹמָם לְכְבוֹדוֹ, לְהַרְאוֹתוֹ שֶׁלֹּא רָצוּ לְהַטְרִיחוֹ, וְקָדַם הוּא וְרָץ לִקְרָאתָם, בְּבָבָא מְצִיעָא, כְתִיב נִצָּבִים עָלָיו, וּכְתִיב וַיָּרָץ לִקְרָאתָם? כַּד חַזְיוּהוּ דַּהֲוָה שָׁרֵי וְאָסַר פֵּרְשׁוּ הֵימֶנּוּ, מִיָּד וַיָּרָץ לִקְרָאתָם:
3He first said to all three, “My masters!” and only then addressed the leader: “If I have found favor in your eyes, please do not pass me, your servant, by.		גוַיֹּאמַ֑ר אֲדֹנָ֗י אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אַל־נָ֥א תַֽעֲבֹ֖ר מֵעַ֥ל עַבְדֶּֽךָ:
וַיֹּאמַר אֲדֹנָי אִם־נָא וגו' - He said, “My masters! If….”… He spoke to their leader, but he first referred to all of them as “lords.” He then asked the leader, “Please do not pass by,” for if he would not depart, his companions would also remain with him. According to this explanation, the word אֲדֹנָי is not a holy Divine name as is its usual usage. Another explanation is that this word is holy, referring to God: He was asking the Holy One, blessed be He, to wait for him until he would run and bring in the guests. Although it is written after “he ran towards them,” the request was made beforehand. Scripture sometimes is ordered in this manner, as I have explained concerning: “My spirit will not continue to deliberate over humanity,” 10 which is written after “Noah had sons,” 11 where the only possibility is to say that the decree of 120 years preceded the birth of Noah’s children by 20 years. Both explanations of אֲדֹנָי are found in Bereshit Rabbah.		וַיֹּאמַר אֲדֹנָי אִם־נָא וגו'. לַגָּדוֹל שֶׁבָּהֶם אָמַר וּקְרָאָם כֻּלָּם אֲדוֹנִים וְלַגָּדוֹל אָמַר אַל נָא תַעֲבֹר, וְכֵיוָן שֶׁלֹּא יַעֲבֹר הוּא יַעַמְדוּ חֲבֵרָיו עִמּוֹ, וּבְלָשׁוֹן זֶה הוּא חֹל (שבועות ל"ה). דָּבָר אַחֵר קֹדֶשׁ הוּא, וְהָיָה אוֹמֵר לְהַקָּדוֹשׁ בָּרוּךְ הוּא לְהַמְתִּין לוֹ עַד שֶׁיָּרוּץ וְיַכְנִיס אֶת הָאוֹרְחִים וְאַף עַל פִּי שֶׁכָּתוּב אַחַר וַיָּרָץ לִקְרָאתָם, הָאֲמִירָה קֹדֶם לָכֵן הָיְתָה, וְדֶרֶךְ הַמִּקְרָאוֹת לְדַבֵּר כֵּן, כְּמוֹ שֶׁפֵּרַשְׁתִּי אֵצֶל לֹא יָדוֹן רוּחִי בָאָדָם, שֶׁנִּכְתַּב אַחַר וַיּוֹלֶד נֹחַ, וְאִי אֶפְשַׁר לוֹמַר אֶלָּא שֶׁהָיְתָה הַגְּזֵרָה קֹדֶם לַלֵּדָה כ' שָׁנָה, וּשְׁתֵּי הַלְּשׁוֹנוֹת בִּבְרֵאשִׁית רַבָּה:
4Let a little water be brought, wash your feet, and recline under the tree.		דיֻקַּח־נָ֣א מְעַט־מַ֔יִם וְרַֽחֲצ֖וּ רַגְלֵיכֶ֑ם וְהִשָּֽׁעֲנ֖וּ תַּ֥חַת הָעֵֽץ:
יֻקַּח־נָא - Let [a little water] be brought. The passive voice implies that Abraham suggested the water be brought by means of a messenger. The Holy One, blessed be He, therefore repaid his descendants when they asked Him for water through a messenger, as it says: “Moses raised his hand and struck the rock.” 12		יֻקַּח־נָא. עַל יְדֵי שָׁלִיחַ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא שִׁלֵּם לְבָנָיו עַל יְדֵי שָׁלִיחַ, שֶׁנֶּאֱמַר וַיָּרֶם מֹשֶׁה אֶת יָדוֹ וַיַּךְ אֶת הַסֶּלַע (במדבר כ'):
וְרַֽחֲצוּ רַגְלֵיכֶם - Wash your feet. He said this thinking that they were Arabs who worship the dust of their feet, and he was particular not to let any object of idolatry into his home. Lot, however, who was not particular about this, mentioned lodging before washing, as it says: “spend the night and bathe your feet.” 13		וְרַֽחֲצוּ רַגְלֵיכֶם. כַּסָּבוּר שֶׁהֵם עַרְבִיִּים שֶׁמִּשְׁתַּחֲוִים לַאֲבַק רַגְלֵיהֶם וִהִקְפִּיד שֶׁלֹא לְהַכְנִיס עֲבוֹדָה זָרָה לְבֵיתוֹ; אֲבָל לוֹט שֶׁלֹּא הִקְפִּיד, הִקְדִּים לִינָה לִרְחִיצָה, שֶׁנֶּאֱמַר וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם:
תַּחַת הָעֵֽץ - means “under the tree.”		תַּחַת הָעֵֽץ. תַּחַת הָאִילָן:
5I will bring a piece of bread so that you can gather strength, and only then will you continue on your way. After all, you have paid me, your servant, a visit, and it would dishonor me if you would take your leave before I have served you a meal.” The angels replied, “Yes, do as you said.”		הוְאֶקְחָ֨ה פַת־לֶ֜חֶם וְסַֽעֲד֤וּ לִבְּכֶם֙ אַחַ֣ר תַּֽעֲבֹ֔רוּ כִּֽי־עַל־כֵּ֥ן עֲבַרְתֶּ֖ם עַל־עַבְדְּכֶ֑ם וַיֹּ֣אמְר֔וּ כֵּ֥ן תַּֽעֲשֶׂ֖ה כַּֽאֲשֶׁ֥ר דִּבַּֽרְתָּ:
וְסַֽעֲדוּ לִבְּכֶם - So that you can gather strength. In the Torah, in the Prophets, and in the Writings we find that bread is the sustenance of the heart: In the Torah – וְסַעֲדוּ לִבְּכֶם which means literally “and sustain your hearts”; in the Prophets – “sustain your heart with a piece of bread”; 14 in the Writings – “and bread sustains the heart of men.” 15 Rabbi Chama said: It is not written here לְבַבְכֶם with two ב’s, which refers to the heart as the seat of both the good and bad inclinations, but לִבְּכֶם. This teaches us that the evil inclination has no influence on angels. Bereshit Rabbah. 16		וְסַֽעֲדוּ לִבְּכֶם. בַּתּוֹרָה, בַנְּבִיאִים וּבַכְּתוּבִים מָצִינוּ דְּפִתָּא סַעֲדָתָא דְלִבָּא. בַּתּוֹרָה וְסַעֲדוּ לִבְּכֶם, בַּנְּבִיאִים סְעָד לִבְּךָ פַּת לֶחֶם (שופטים י"ט), בַּכְּתוּבִים וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד (תהל' ק"ד). אָמַר רַבִּי חָמָא, לְבַבְכֶם אֵין כְּתִיב כָּאן אֶלָּא לִבְּכֶם, מַגִּיד שֶׁאֵין יֵצֶר הָרַע שׁוֹלֵט בַּמַּלְאָכִים (בראשית רבה):
אַחַר תעבורו - means “afterwards you may depart.”		אַחַר תעבורו. אַחַר כֵּן תֵּלְכוּ:
כִּֽי־עַל־כֵּן עֲבַרְתֶּם - means: for this thing I ask of you, since you have honored me by visiting me.		כִּֽי־עַל־כֵּן עֲבַרְתֶּם. כִּי הַדָּבָר הַזֶּה אֲנִי מְבַקֵּשׁ מִכֶּם מֵאַחַר שֶׁעֲבַרְתֶּם עָלַי לִכְבוֹדִי:
כִּֽי־עַל־כֵּן - עַל כֵּן has the same meaning as: עַל אֲשֶׁר “because,” and similarly wherever כִּי עַל כֵּן occurs in Scripture it has this meaning, e.g., “for (כִּי) this I ask of you because (עַל כֵּן) they have come under the shelter of my roof”; 17 “for (כִּי) it is proper that you accept my gift since (עַל כֵּן) I have beheld your face”; 18 “for (כִּי) she did this because (עַל כֵּן) I did not give her”; 19 “for (כִּי) it would be good for you to stay since (עַל כֵּן) you are familiar with our encampments.” 20		כִּֽי־עַל־כֵּן. כְּמוֹ עַל אֲשֶׁר, וְכֵן כָּל כִּי עַל כֵּן שֶׁבַּמִּקְרָא, כִּי עַל כֵּן בָּאוּ בְּצֵל קֹרָתִי (בראשית י"ט), כִּי עַל כֵּן רָאִיתִי פָנֶיךָ (בראשית ל״ג:י׳), כִּי עַל כֵּן לֹא נְתַתִּיהָ (שם ל"ח), כִּי עַל כֵּן יָדַעְתָּ חֲנֹתֵנוּ (במדבר י'):
6Abraham hastened to the tent, to Sarah, and said, “Hurry! Take three se’ah of flour and sift it; use some of the coarse flour to scrape the scum off the pot and use the fine flour to bake. Knead the fine flour and make three loaves of bread.”		ווַיְמַהֵ֧ר אַבְרָהָ֛ם הָאֹ֖הֱלָה אֶל־שָׂרָ֑ה וַיֹּ֗אמֶר מַֽהֲרִ֞י שְׁל֤שׁ סְאִים֙ קֶ֣מַח סֹ֔לֶת ל֖וּשִׁי וַֽעֲשִׂ֥י עֻגֽוֹת:
קֶמַח סֹלֶת - Coarse flour…fine flour. Fine flour for making cakes, and coarse flour for making cooks’ starch to cover the surface of the pot to absorb the scum.		קֶמַח סֹלֶת. סֹלֶת לְעֻגוֹת, קֶמַח לַעֲמִילָן שֶׁל טַבָּחִים, לְכַסּוֹת אֶת הַקְּדֵרָה לִשְׁאֹב אֶת הַזֻּהֲמָא:
7Abraham then ran to the cattle, took one tender and choice calf for each guest, and gave them to his son, Ishmael, the youth. Ishmael hurried to prepare it.		זוְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַֽעֲשׂ֥וֹת אֹתֽוֹ:
בֶּן־בָּקָר רַךְ וָטוֹב - One tender and choice calf. There were three calves, so as to feed them three tongues with mustard.		בֶּן־בָּקָר רַךְ וָטוֹב. ג' פָּרִים הָיוּ, כְדֵי לְהַאֲכִילָן ג' לְשׁוֹנוֹת בְּחַרְדָּל (בבא מציעא פ"ז):
אֶל־הַנַּעַר - To the youth. This was Ishmael. He so instructed him to train him in mitzvot.		אֶל־הַנַּעַר. זֶה יִשְׁמָעֵאל, לְחַנְּכוֹ בְּמִצְוֹת (בראשית רבה):
8Abraham first brought some cream and milk, and when the calf that Ishmael had prepared for each guest was ready, he placed it before them. He stood over them under the tree, attending to their needs, and they ate.		חוַיִּקַּ֨ח חֶמְאָ֜ה וְחָלָ֗ב וּבֶן־הַבָּקָר֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיִּתֵּ֖ן לִפְנֵיהֶ֑ם וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ:
וַיִּקַּח חֶמְאָה וגו' - He brought cream…. but he did not bring bread, since Sarah had menstruated, for her woman’s cycle resumed that day, making the dough she handled ritually defiled.		וַיִּקַּח חֶמְאָה וגו'. וְלֶחֶם לֹא הֵבִיא, לְפִי שֶׁפֵּרְסָה שָׂרָה נִדָּה, שֶׁחָזַר לָהּ אֹרַח כַּנָּשִׁים אוֹתוֹ הַיּוֹם, וְנִטְמֵאת הָעִסָּה (בבא מציעא שם):
חֶמְאָה - Cream - This is the fat of milk that is skimmed off its surface.		חֶמְאָה. שֻׁמַּן הֶחָלָב שֶׁקּוֹלְטִין מֵעַל פָּנָיו:
וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה - And the calf that (lit.) he had made - means “that he had prepared.” As each item was ready, he presented it and brought it before them.		וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה. אֲשֶׁר תִּקֵּן; קַמָּא קַמָּא שֶׁתִּקֵן אַמְטִי וְאַיְיתִי קָמַיְהוּ:
וַיֹּאכֵֽלוּ - And they ate. They gave the impression that they were eating. From here we learn that a person should not differ from the prevalent custom.		וַיֹּאכֵֽלוּ. נִרְאוּ כְמִי שֶׁאָכְלוּ, מִכָּאן שֶׁלֹּא יְשַׁנֶּה אָדָם מִן הַמִּנְהָג (בבא מציעא שם):
9All three angels then asked him, “Where is Sarah, your wife?” Abraham replied, “Here, in the tent.”		טוַיֹּֽאמְר֣וּ אֵלָ֔יו אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ וַיֹּ֖אמֶר הִנֵּ֥ה בָאֹֽהֶל:
וַיֹּֽאמְרוּ אֵלָיו - They then asked him. The letters א׳ י׳ ו׳ of אֵלָיו have dots over them, and we have learned in a Baraita in connection with this: Rabbi Shimon ben Elazar says: Wherever the regular, undotted letters are more numerous than the dotted, you interpret the regular letters, and in cases like here, where the dotted letters are more than the regular ones, you interpret the dotted ones: They also asked Sarah, “Where is he (אַיּוֹ), Abraham?” This teaches us that a man should ask about the welfare of his hosts – to the man (his host) about his wife, and to the woman (the hostess) about her husband. In Bava Metzia 21 it says: The ministering angels knew where our mother Sarah was, but they nevertheless asked about her to call attention to the fact that she was modest, in order to endear her to her husband. Rabbi Yosei bar Chanina said: They asked where she was in order to send to her wine from the cup over which the blessing was said.		וַיֹּֽאמְרוּ אֵלָיו. נָקוּד עַל אי"ו שֶׁבְּאֵלָיו, וְתַנְיָא רַ"שִׁ בֶּן אֶלְעָזָר אוֹמֵר כָּל מָקוֹם שֶׁכְּתָב רַבֶּה עַל הַנְּקֻדָּה, אַתָּה דוֹרֵשׁ הַכְּתָב; וְכָאן הַנְּקֻדָּה רַבָּה עַל הַכְּתָב אַתָּה דּוֹרֵשׁ הַנְּקֻדָּה, שֶׁאַף לְשָׂרָה שָׁאֲלוּ אַיּוֹ אַבְרָהָם, לָמַדְנוּ שֶׁיִּשְׁאַל אָדָם בְּאַכְסַנְיָא שֶׁלּוֹ לָאִישׁ עַל הָאִשָּׁה וְלָאִשָּׁה עַל הָאִישׁ. בְּבָבָא מְצִיעָא אוֹמְרִים יוֹדְעִים הָיוּ מַלְאֲכֵי הַשָּׁרֵת שָׂרָה אִמֵּנוּ הֵיכָן הָיְתָה, אֶלָּא לְהוֹדִיעַ שֶׁצְּנוּעָה הָיְתָה, כְּדֵי לְחַבְּבָהּ עַל בַּעֲלָה. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא, כְּדֵי לְשַׁגֵּר לָהּ כּוֹס שֶׁל בְּרָכָה:
הִנֵּה בָאֹֽהֶל - Here, in the tent - i.e., she is modest.		הִנֵּה בָאֹֽהֶל. צְנוּעָה הִיא:
10One of the angels said: “I will surely return to you at this exact time next year, and as sure as you are now alive and well, so will you be alive and well then, but Sarah, your wife, will have a son that day.” Sarah was listening at the entrance to the tent, behind him.		יוַיֹּ֗אמֶר שׁ֣וֹב אָשׁ֤וּב אֵלֶ֨יךָ֙ כָּעֵ֣ת חַיָּ֔ה וְהִנֵּה־בֵ֖ן לְשָׂרָ֣ה אִשְׁתֶּ֑ךָ וְשָׂרָ֥ה שֹׁמַ֛עַת פֶּ֥תַח הָאֹ֖הֶל וְה֥וּא אַֽחֲרָֽיו:
כָּעֵת חַיָּה - means at this time next year. It was Passover, and Isaac was born the following Passover. We deduce this from the fact that it is not written כְּעֵת “at a time,” but כָּעֵת “at this time.” The full interpretation of the expression כָּעֵת חַיָּה is: “At this time, which will be alive for you” – i.e., when you will all be well and alive.		כָּעֵת חַיָּה. כָּעֵת הַזֹּאת לַשָּׁנָה הַבָּאָה, וּפֶסַח הָיָה, וּלְפֶסַח הַבָּא נוֹלַד יִצְחָק, מִדְּלָא קָרֵינַן כְּעֵת אֶלָּא כָּעֵת כָּעֵת חַיָּה כָּעֵת הַזֹּאת שֶׁתְּהֵא חַיָּה לָכֶם, שֶׁתִּהְיוּ כֻּלְּכֶם שְׁלֵמִים וְקַיָּמִים:
שׁוֹב אָשׁוּב - I will surely return. The angel was not informing Abram that he himself would return, but he told him this as the agent of the Omnipresent. This is similar to: “The angel of God said to her, ‘I will grant you a multitude of descendants’”: 22 though the angel does not have the ability to grant this multitude, he spoke as an agent of the Omnipresent. Here, too, the angel told him this as an agent of the Omnipresent. Bereshit Rabbah. 23 Elisha said to the Shunamite woman, “At the designated time, at this time next year, you will be embracing a son,” and she replied, “No, my master, man of God! Do not prove yourself unreliable to your maidservant,” 24 meaning: The angels who told this to Sarah said, “At the designated time I will return,” thus guaranteeing the promise. Elisha answered her: “Those angels, who live and endure forever, could say, ‘At the designated time I will return,’ but I am only flesh and blood, who is alive today and dead tomorrow, so I cannot guarantee that I will personally return. Nevertheless, whether I am alive or dead, at the appointed time you will have a son.”		שׁוֹב אָשׁוּב. לֹא בִשְּׂרוֹ הַמַּלְאָךְ שֶׁיָּשׁוּב אֵלָיו, אֶלָּא בִשְׁלִיחוּתוֹ שֶׁל מָקוֹם אָמַר לוֹ, כְּמוֹ וַיֹּאמֶר לָהּ מַלְאַךְ ה' הַרְבָּה אַרְבֶּה, וְהוּא אֵין בְּיָדוֹ לְהַרְבּוֹת, אֶלָּא בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם, אַף כָּאן בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם אָמַר לוֹ כֵּן (בּרֵאשִׁית רַבָּה). אֱלִישָׁע אָמַר לַשּׁוּנַמִּית לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חֹבֶקֶת בֵּן וַתֹּאמֶר אַל אֲדֹנִי אִישׁ הָאֱלֹהִים אַל תְּכַזֵּב בְּשִׁפְחָתֶךָ, אוֹתָן הַמַּלְאָכִים שֶׁבִּשְּׂרוּ אֶת שָׂרָה אָמְרוּ לַמּוֹעֵד אָשׁוּב, אָמַר לָהּ אֱלִישָׁע אוֹתָם הַמַּלְאָכִים שֶׁהֵם חַיִּים וְקַיָּמִים לְעוֹלָם אָמְרוּ לַמּוֹעֵד אָשׁוּב, אֲבָל אֲנִי בָשָׂר וָדָם שֶׁהַיּוֹם חַי וּמָחָר מֵת – בֵּין חַי וּבֵין מֵת לַמּוֹעֵד הַזֶּה וגו':
וְהוּא אַֽחֲרָֽיו - (lit.) And it was behind him - i.e., the entrance was behind the angel.		וְהוּא אַֽחֲרָֽיו. הַפֶּתַח הָיָה אַחַר הַמַּלְאָךְ:
11Now Abraham and Sarah were already old; they deeply internalized their experiences. Sarah had ceased having a woman’s cycle.		יאוְאַבְרָהָ֤ם וְשָׂרָה֙ זְקֵנִ֔ים בָּאִ֖ים בַּיָּמִ֑ים חָדַל֙ לִֽהְי֣וֹת לְשָׂרָ֔ה אֹ֖רַח כַּנָּשִֽׁים:
חָדַל לִֽהְיוֹת - means “it had ceased from her.”		חָדַל לִֽהְיוֹת. פָּסַק מִמֶּנָה:
אורח כַּנָּשִֽׁים - A woman’s cycle - i.e., the menstrual cycle.		אורח כַּנָּשִֽׁים. אֹרַח נִדּוֹת:
12She laughed at herself, saying, “Now that I am withered, will my skin become smooth?! Besides, my husband is too old to sire a child!”		יבוַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַֽחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן:
בְּקִרְבָּהּ - At herself. She reflected upon her innards and said, “Is it possible that these innards (קְּרָבַיִם) could bear a child?! That these breasts which have shriveled could draw milk?!” Tanchuma. 25		בְּקִרְבָּהּ. מִסְתַּכֶּלֶת בְּמֵעֶיהָ וְאָמְרָה אֶפְשַׁר הַקְּרָבַיִם הַלָּלוּ טְעוּנִין וָלָד? הַשָּׁדַיִם הַלָּלוּ שֶׁצָּמְקוּ מוֹשְׁכִין חָלָב? תַּנְחוּמָא:
עֶדְנָה - means pure skin, and it is used with this meaning in Mishnaic Hebrew: 26 “It removes the hair and treats (מְעַדֵּן) the skin.” Another explanation of this word: It has the connotation of ‘time’ (עִדָּן), i.e., the period of the menstrual cycle.		עֶדְנָה. צִחְצוּחַ בָּשָׂר, וּלְשׁוֹן מִשְׁנָה מַשִּׁיר אֶת הַשֵּׂעָר וּמְעַדֵּן אֶת הַבָּשָׂר. דָבָר אַחֵר לְשׁוֹן עִדָּן; זְמַן וֶסֶת נִדּוּת:
13God said to Abraham, “Why did Sarah laugh and say, ‘Will I really give birth, though I am old?’”		יגוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־אַבְרָהָ֑ם לָ֣מָּה זֶּה֩ צָֽחֲקָ֨ה שָׂרָ֜ה לֵאמֹ֗ר הַאַ֥ף אֻמְנָ֛ם אֵלֵ֖ד וַֽאֲנִ֥י זָקַֽנְתִּי:
הַאַף אֻמְנָם - means: will I really give birth (אֵלֵד)?		הַאַף אֻמְנָם. הֲגַם אֱמֶת אֵלֵד?
וַֽאֲנִי זָקַֽנְתִּי - Though I am old. Scripture altered her words for the sake of peace, for she had said, “my husband is old.”		וַֽאֲנִי זָקַֽנְתִּי. שִׁנָּה הַכָּתוּב מִפְּנֵי הַשָּׁלוֹם, שֶׁהֲרֵי הִיא אָמְרָה וַאדֹנִי זָקֵן:
14The angel continued, “Is anything too wondrous for God? At the exact time that I designated, I will return to you, and as sure as you are now alive and well, so will you be alive and well then, but Sarah will have a son that day.”		ידהֲיִפָּלֵ֥א מֵֽיהֹוָ֖ה דָּבָ֑ר לַמּוֹעֵ֞ד אָשׁ֥וּב אֵלֶ֛יךָ כָּעֵ֥ת חַיָּ֖ה וּלְשָׂרָ֥ה בֵֽן:
הֲיִפָּלֵא - Its meaning is as Onkelos translates it: הֲיִתְכַּסֵּי “is anything hidden?” Is anything set apart, separated, or obstructing Me from carrying out My will?		הֲיִפָּלֵא. כְּתַרְגּוּמוֹ הֲיִתְכַּסִּי? וְכִי שׁוּם דָּבָר מֻפְלָא וּמֻפְרָד וּמְכֻסֶּה מִמֶּנִּי מִלַּעֲשׂוֹת כִּרְצוֹנִי:
לַמּוֹעֵד - At the designated time - i.e., at that specific time that I fixed for you yesterday (i.e., previously), i.e., “at this time next year.” 27		לַמּוֹעֵד. לְאוֹתוֹ מוֹעֵד הַמְיֻחָד שֶׁקָּבַעְתִּי לְךָ אֶתְמוֹל, לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת:

Footnotes

Bava Metzia 86b.

Bereshit Rabbah 48:11.

Bava Metzia 87aa.

Bereshit Rabbah 48:11.

24.

2 Kings 4:16.

25.

Tanchuma Shofetim 18.

26.

Menachot 86a.

27.

Genesis 17:21.

Second Portion

Bereshit (Genesis) Chapter 18

15Hearing God’s accusation, Sarah denied it and said, “I did not laugh,” for she was afraid, but He said to her, “No, you did laugh.”		טווַתְּכַחֵ֨שׁ שָׂרָ֧ה \| לֵאמֹ֛ר לֹ֥א צָחַ֖קְתִּי כִּ֣י \| יָרֵ֑אָה וַיֹּ֥אמֶר \| לֹ֖א כִּ֥י צָחָֽקְתְּ:
כִּי יָרֵאָה וגו' כִּי צָחָֽקְתְּ - For she was afraid… (lit.) but you did laugh. The first כִּי is used in the sense of “because,” for it gives a reason for the previous statement: “Sarah denied it” – because she was afraid; and the second כִּי is used in the sense of “but”: He said to her, “It is not as you say, but you did indeed laugh.” For our rabbis said: כִּי can be used in four different senses: “if,” “perhaps,” “but,” and “because.”		כִּי יָרֵאָה וגו' כִּי צָחָֽקְתְּ. הָרִאשׁוֹן מְשַׁמֵּשׁ לְשׁוֹן דְּהָא, שֶׁנּוֹתֵן טַעַם לַדָּבָר וַתְּכַחֵשׁ שָׂרָה – לְפִי שֶׁיָּרְאָה; וְהַשֵּׁנִי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא, וַיֹּאמֶר לֹא כִדְבָרֵךְ הוּא אֶלָּא צָחַקְתְּ, שֶׁאָמְרוּ רַבּוֹתֵינוּ כִּי מְשַׁמֵּשׁ בְּאַרְבַּע לְשׁוֹנוֹת, אִי, דִּלְמָא, אֶלָּא, דְּהָא:
16The “men” rose from there and looked out over Sodom. Abraham walked with them to escort them.		טזוַיָּקֻ֤מוּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם וְאַ֨בְרָהָ֔ם הֹלֵ֥ךְ עִמָּ֖ם לְשַׁלְּחָֽם:
וַיַּשְׁקִפוּ - And they looked out. Every form of the term הַשְׁקָפָה in Scripture indicates an evil portent for the object looked upon, except for: “Look down (הַשְׁקִיפָה) from Your holy dwelling,” 1 where the power of giving contributions to the poor is so great that it changes God’s attribute of anger to mercy.		וַיַּשְׁקִפוּ. כָּל הַשְׁקָפָה שֶׁבַּמִּקְרָא לְרָעָה חוּץ מֵהַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ (דברים כ"ו), שֶׁגָּדוֹל כֹּחַ מַתְּנוֹת עֲנִיִּים שֶׁהוֹפֵך מִדַּת הָרֹגֶז לְרַחֲמִים:
לְשַׁלְּחָֽם - means here “to escort them” on their way – because he thought they were just travelers.		לְשַׁלְּחָֽם. לְלַוּוֹתָם; כַּסָּבוּר אוֹרְחִים הֵם:
17God said, “Should I hide from Abraham what I am about to do,		יזוַֽיהֹוָ֖ה אָמָ֑ר הַֽמֲכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה:
הַֽמֲכַסֶּה אֲנִי - Should I hide. This is a question.		הַֽמֲכַסֶּה אֲנִי. בִּתְמִיהָ:
אֲשֶׁר אֲנִי עושה - What I am about to do - in Sodom. It is not fitting for Me to do this without his knowledge. I gave him this land, so these five cities are his, as it says: “The Canaanite border was from Sidon…toward Sodom, Gomorrah…”; 2 I called him Abraham (אַבְרָהָם) – “the father of a multitude of nations (אַב הֲמוֹן גּוֹיִם),” 3 so should I now destroy the children without informing their father, who loves Me?		אֲשֶׁר אֲנִי עושה. בִּסְדוֹם. לֹא יָפֶה לִי לַעֲשׂוֹת דָּבָר זֶה שֶׁלֹּא מִדַּעְתּוֹ. אֲנִי נָתַתִּי לוֹ אֶת הָאָרֶץ הַזֹּאת, וַחֲמִשָּׁה כְּרַכִּין הַלָּלוּ שֶׁלּוֹ הֵן, שֶׁנֶּאֱמַר: גְּבוּל הַכְּנַעֲנִי מִצִּידֹן בֹּאֲכָה סְדֹמָה וַעֲמֹרָה וְגוֹ' (בראשית י'). קָרָאתִי אוֹתוֹ אַבְרָהָם – אַב הֲמוֹן גּוֹיִם, וְאַשְׁמִיד אֶת הַבָּנִים וְלֹא אוֹדִיעַ לָאָב, שֶׁהוּא אוֹהֲבִי?
18seeing that I love Abraham so much that I have promised him that he will surely become a great and mighty nation, and through him all the nations of the world will be blessed?		יחוְאַ֨בְרָהָ֔ם הָי֧וֹ יִֽהְיֶ֛ה לְג֥וֹי גָּד֖וֹל וְעָצ֑וּם וְנִ֨בְרְכוּ־ב֔וֹ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ:
וְאַבְרָהָם הָיוֹ יִֽהְיֶה - Abraham will surely become. The aggadic explanation is: “The mention of a righteous person is for blessing” 4 – i.e., since He mentioned him, He blessed him to become a great nation. But the straightforward meaning is: Should I hide it from him, being that he is so beloved to Me as to become a great nation, and that all the nations of the world will be blessed through him?!		וְאַבְרָהָם הָיוֹ יִֽהְיֶה. מִדְרַשׁ אַגָּדָה: זֵכֶר צַדִּיק לִבְרָכָה, הוֹאִיל וְהִזְכִּירוֹ – בֵּרְכוֹ. וּפְשׁוּטוֹ: וְכִי מִמֶּנּוּ אֲנִי מַעֲלִים, וַהֲרֵי הוּא חָבִיב לְפָנַי לִהְיוֹת לְגוֹי גָּדוֹל וּלְהִתְבָּרֵך בּוֹ כָּל גּוֹיֵי הָאָרֶץ.
19I have promised him these blessings for I cherish him, and I cherish him because he instructs his children and his household after him to keep God’s ways by acting with righteousness and justice so that they will earn My blessings. In fact, when he instructs them to follow My teachings, he adds explicitly, ‘so God will be able to bring about for Abraham everything He said concerning him.’”		יטכִּ֣י יְדַעְתִּ֗יו לְמַ֩עַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַֽחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יְהֹוָ֔ה לַֽעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא יְהֹוָה֙ עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו:
כִּי יְדַעְתִּיו - (lit.) For I have known him. This is an expression of affection, as we find: “a relative (מוֹדַע) to her husband”; “Is Bo’az not our relative (מוֹדַעְתָּנוּ)?”; “I will have granted you recognition (וָאֵדָעֲךָ) by name.” However, the principal meaning of all these terms is indeed from the word יְדִיעָה “knowledge,” for someone who has affection for a person brings him close, and thus knows him and is familiar with him. “And why do I hold him dear?” – לְמַעַן אֲשֶׁר יְצַוֶּה (lit.) “for that he instructs” – i.e., because he directs his sons concerning Me, to keep My ways. But if you explain this phrase according to Onkelos’ translation: “I know about him that he will instruct his sons…” then the word לְמַעַן does not fit in context.		כִּי יְדַעְתִּיו. לְשׁוֹן חִבָּה, כְּמוֹ מוֹדָע לְאִישָׁהּ (רות ב'), הֲלֹא בֹעַז מֹדַעְתָּנוּ (שם ג'), וָאֵדָעֲךָ בְּשֵׁם (שמות ל"ג). וְאָמְנָם עִקַּר לְשׁוֹן כֻּלָּם אֵינוֹ אֶלָּא לְשׁוֹן יְדִיעָה, שֶׁהַמְחַבֵּב אֶת הָאָדָם מְקָרְבוֹ אֶצְלוֹ וְיוֹדְעוֹ וּמַכִּירוֹ, וְלָמָּה יְדַעְתִּיו? לְמַעַן אֲשֶׁר יְצַוֶּה לְפִי שֶׁהוּא מְצַוֶּה אֶת בָּנָיו עָלַי לִשְׁמֹר דְּרָכַי. וְאִם תְּפָרְשֵׁהוּ כְתַרְגּוּמוֹ, יוֹדֵעַ אֲנִי בוֹ שֶׁיְּצַוֶּה אֶת בָּנָיו וְגוֹ', אֵין לְמַעַן נוֹפֵל עַל הַלָּשׁוֹן:
יְצַוֶּה - (lit.) He will instruct. This word is used here in the continuous present tense, similar to “So Job would do (יַעֲשֶׂה).” 5		יְצַוֶּה. לְשׁוֹן הוֹוֶה, כְמוֹ כָּכָה יַעֲשֶׂה אִיּוֹב (איוב א'):
לְמַעַן הָבִיא - So that [God] will bring about. This is what he instructs his children: “Keep the way of God, so that God may fulfill for Abraham….” It does not say here “for the house of Abraham,” but “for Abraham,” from which we learn: Whoever raises a righteous son is considered as if he never died.		לְמַעַן הָבִיא. כָּךְ הוּא מְצַוֶּה לְבָנָיו, שִׁמְרוּ דֶּרֶך ה' כְּדֵי שֶׁיָּבִיא ה' עַל אַבְרָהָם וְגוֹ'; עַל בֵּית אַבְרָהָם לֹא נֶאֱמַר אֶלָּא עַל אַבְרָהָם, לָמַדְנוּ, כָּל הַמַּעֲמִיד בֵּן צַדִּיק כְּאִלוּ אֵינוֹ מֵת:
20So God said to Abraham, “Because the outcry from Sodom and Gomorrah has become great, and their sin is very grave,		כוַיֹּ֣אמֶר יְהֹוָ֔ה זַֽעֲקַ֛ת סְדֹ֥ם וַֽעֲמֹרָ֖ה כִּי־רָ֑בָּה וְחַ֨טָּאתָ֔ם כִּ֥י כָֽבְדָ֖ה מְאֹֽד:
וַיֹּאמֶר ה' - God said - to Abraham; thus He did as He had said, that He would not hide the planned destruction of Sodom from him.		וַיֹּאמֶר ה'. אֶל אַבְרָהָם שֶׁעָשָׂה כַּאֲשֶׁר אָמַר, שֶׁלֹּא יְכַסֶּה מִמֶּנּוּ:
כִּי־רָבָּה - Wherever else רַבָּה occurs in Scripture the accent is on the last syllable, on the ב, because it is translated as “great” (adjective) or “becoming great” (participle). But this word has its accent on the first syllable, on the ר, because it is translated as “has become great,” in the same way as I explained “The sun having set (בָּאָה),” 6 and “Look! Your sister-in-law has returned (שָׁבָה).” 7		כִּי־רָבָּה. כָּל רַבָּה שֶׁבַּמִּקְרָא הַטַּעַם לְמַטָּה בַּבֵּי"ת, לְפִי שֶׁהֵן מְתֻרְגָּמִין גְּדוֹלָה, אוֹ גְּדֵלָה וְהוֹלֶכֶת, אֲבָל זֶה טַעֲמוֹ לְמַעְלָה בָּרֵי"ש, לְפִי שֶׁמְּתֻרְגָּם גָדְלָה כְּבָר כְּמוֹ שֶׁפֵּרַשְׁתִּי וַיְהִי הַשֶּׁמֶשׁ בָּאָה, הִנֵּה שָׁבָה יְבִמְתֵּךְ:
21I will descend and see: if their deeds have matched the outcry that has come before Me, I will annihilate them. If not, then I will know what less-severe punishment to impose on them.”		כאאֵֽרֲדָה־נָּ֣א וְאֶרְאֶ֔ה הַכְּצַֽעֲקָתָ֛הּ הַבָּ֥אָה אֵלַ֖י עָשׂ֣וּ \| כָּלָ֑ה וְאִם־לֹ֖א אֵדָֽעָה:
אֵֽרֲדָה־נָּא - I will descend and see. This teaches judges not to give rulings in cases involving capital punishment without the equivalent of visual knowledge – all just as I explained in the passage of the Dispersion. 8 Another explanation: I will consider now the end of their deeds.		אֵֽרֲדָה־נָּא. לִמֵּד לַדַּיָּנִים שֶׁלֹא יִפְסְקוּ דִינֵי נְפָשׁוֹת אֶלָּא בִרְאִיָּה, הַכֹּל כְּמוֹ שֶׁפֵּרַשְׁתִּי בְפָרָשַׁת הַפַּלָּגָה. דָּבָר אַחֵר, אֵרְדָה נָא לְסוֹף מַעֲשֵׂיהֶם:
הַכְּצַֽעֲקָתָהּ - (lit.) If as its outcry - i.e., of the country –		הַכְּצַֽעֲקָתָהּ. שֶׁל מְדִינָה:
הַבָּאָה אֵלַי עָשׂוּ - (lit.) That has come before Me they have [actually] done - and they maintain their rebelliousness, I will annihilate (כָּלָה) them. But if they do not (וְאִם לֹא) persist in their rebellious ways – I will know (אֵדְעָה) what to do, by punishing them with suffering, but I will not annihilate them. We find a similar phrase elsewhere: “And now, remove your jewelry from yourselves, and I will know (וְאֵדְעָה) what to do with you.” 9 For this reason there is a separation marked by a פְּסִיק between עָשׂוּ and כָּלָה, to separate one word from the other syntactically. Our rabbis explained הַכְּצַעֲקָתָהּ with the meaning: “if…as her cry,” referring to the cry of a young girl whom they put to death in an unnatural way because she gave food to a poor man, as is explained in Chapter Chelek. 10		הַבָּאָה אֵלַי עָשׂוּ. וְכֵן עוֹמְדִים בְּמִרְדָּם, כָּלָה אֲנִי עוֹשֶׂה בָהֶם, וְאִם לֹא יַעַמְדוּ בְמִרְדָּן אֵדְעָה מָה אֶעֶשֶׂה לְהִפָּרַע מֵהֶן בְּיִסּוּרִין וְלֹא אֲכַלֶּה אוֹתָן. וְכַיּוֹצֵא בוֹ מָצִינוּ בְּמָקוֹם אַחֵר, וְעַתָּה הוֹרֵד עֶדְיְךָ מֵעָלֶיךָ וְאֵדְעָה מָה אֶעֱשֶׂה לָּךְ (שמות ל"ג); וּלְפִיכָךְ יֵשׁ הֶפְסֵק נְקֻדַּת פְּסִיק בֵּין עָשׂוּ לְכָלָה, כְּדֵי לְהַפְרִיד תֵּבָה מֵחֲבֶרְתָּהּ. וְרַבּוֹתֵינוּ דָרְשׁוּ הַכְּצַעֲקָתָהּ – צַעֲקַת רִיבָה אַחַת שֶׁהָרְגוּ מִיתָה מְשֻׁנָּה עַל שֶׁנָּתְנָה מָזוֹן לְעָנִי, כַּמְּפֹרָשׁ בְּחֵלֶק:
22The men whom Abraham was escorting turned from there and headed toward Sodom, while Abraham was still standing before God.		כבוַיִּפְנ֤וּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיֵּֽלְכ֖וּ סְדֹ֑מָה וְאַ֨בְרָהָ֔ם עוֹדֶ֥נּוּ עֹמֵ֖ד לִפְנֵ֥י יְהֹוָֽה:
וַיִּפְנוּ מִשָּׁם - They turned from there - i.e., from the place to which Abraham had accompanied them.		וַיִּפְנוּ מִשָּׁם. מִמָּקוֹם שֶׁאַבְרָהָם לִוָּם שָׁם:
וְאַבְרָהָם עוֹדֶנּוּ עומד לִפְנֵי ה' - While Abraham was still standing before God. But surely it was not Abraham who had gone to stand before Him, but rather the Holy One, blessed be He, had come to him and told him, “The outcry from Sodom and Gomorrah has become great.” It should therefore have written: “God was still standing before Abraham.” It is, however, an adjustment such as writers make to avoid an irreverent expression.		וְאַבְרָהָם עוֹדֶנּוּ עומד לִפְנֵי ה'. וַהֲלֹא לֹא הָלַךְ לַעֲמֹד לְפָנָיו, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא אֶצְלוֹ וְאָמַר לוֹ, זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה, וְהָיָה לוֹ לִכְתֹּב "וַה' עוֹדֶנּוּ עוֹמֵד עַל אַבְרָהָם"? אֶלָּא תִּקּוּן סוֹפְרִים הוּא זֶה (אֲשֶׁר הֲפָכוּהוּ רבותינו זִכָּרוֹנָם לִבְרָכָה לִכְתֹּב כֵּן) (בראשית רבה):
23Abraham figuratively came forward and said to God, “Would You obliterate the righteous along with the wicked?!		כגוַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע:
וַיִּגַּשׁ אַבְרָהָם - (lit.) Abraham drew near. We find the verb נִגַּשׁ used for “drawing near” to wage war: “And Yo’av drew near (וַיִּגַּשׁ) to wage war against Aram”; 11 for the purpose of appeasement: “Judah approached (וַיִּגַּשׁ) Joseph…”; 12 and for the purpose of prayer: “Elijah the prophet stepped forward (וַיִּגַּשׁ) and said, ‘God, God of Abraham, Isaac and Israel….’” 13 Abraham prepared himself for all these methods: speaking severely, appeasement, and prayer.		וַיִּגַּשׁ אַבְרָהָם. מָצִינוּ הַגָּשָׁה לַמִּלְחָמָה, וַיִּגַּשׁ יוֹאָב וְגוֹ' (שמואל ב י'), וְהַגָּשָׁה לְפִיוּס וַיִּגַּשׁ אֵלָיו יְהוּדָה, וְהַגָּשָׁה לִתְפִלָּה, וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא (מלכים א י"ח), וּלְכָל אֵלֶּה נִכְנַס אַבְרָהָם לְדַבֵּר קָשׁוֹת וּלְפִיּוּס וְלִתְפִלָּה:
הַאַף תִּסְפֶּה - means “Would You (lit.) also obliterate.” But according to Onkelos’ translation, who translates אַף in the sense of “anger,” this is the meaning of the verse: “Would Your anger induce You to “obliterate the righteous along with the wicked?”		הַאַף תִּסְפֶּה. הֲגַם תִּסְפֶּה. וּלְתַרְגּוּם שֶׁל אֻנְקְלוֹס, שֶׁתִּרְגְּמוֹ לְשׁוֹן רֹגֶז, כָּךְ פֵּרוּשׁוֹ, הַאַף יַשִּׂיאֲךָ שֶׁתִּסְפֶּה צַדִּיק עִם רָשָׁע:
24What if there were 50 righteous people in the city of Sodom and its four neighboring cities? Would You still obliterate the place and not spare it for the sake of the 50 righteous people who are within it?		כדאוּלַ֥י יֵ֛שׁ חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר הַאַ֤ף תִּסְפֶּה֙ וְלֹֽא־תִשָּׂ֣א לַמָּק֔וֹם לְמַ֛עַן חֲמִשִּׁ֥ים הַצַּדִּיקִ֖ם אֲשֶׁ֥ר בְּקִרְבָּֽהּ:
אוּלַי יֵשׁ חֲמִשִּׁים צדיקים - What if there were 50 righteous people?. Ten righteous people for each city, for there were five localities involved.		אוּלַי יֵשׁ חֲמִשִּׁים צדיקים. עֲשָׂרָה צַדִּיקִים לְכָל כְּרַךְ וּכְרַךְ, כִּי ה' מְקוֹמוֹת יֵשׁ:
25Furthermore, it would be sacrilegious for You to do such a thing—to bring death upon the righteous along with the wicked, so that the righteous and the wicked fare alike. It would be sacrilegious to You! Should the Judge of the whole world not judge fairly?!”		כהחָלִ֨לָה לְּךָ֜ מֵֽעֲשׂ֣ת \| כַּדָּבָ֣ר הַזֶּ֗ה לְהָמִ֤ית צַדִּיק֙ עִם־רָשָׁ֔ע וְהָיָ֥ה כַצַּדִּ֖יק כָּֽרָשָׁ֑ע חָלִ֣לָה לָּ֔ךְ הֲשֹׁפֵט֙ כָּל־הָאָ֔רֶץ לֹ֥א יַֽעֲשֶׂ֖ה מִשְׁפָּֽט:
חלילה לְּךָ - It would be sacrilegious for You - If You say that the righteous cannot save the wicked, why then kill the righteous?		חלילה לְּךָ. וְאִם תֹּאמַר: לֹא יַצִּילוּ הַצַּדִּיקִים אֶת הָרְשָׁעִים, לָמָּה תָּמִית הַצַּדִּיקִים?
חלילה לְּךָ - means “It would be sacrilegious for You.” People will say: This is His method – He sweeps away everyone, the righteous and the wicked. This is what You did to the generation of the Flood and to the generation of the Dispersion.		חלילה לְּךָ. חֻלִּין הוּא לְךָ, יֹאמְרוּ כָךְ הוּא אֻמָּנוּתוֹ, שׁוֹטֵף הַכֹּל, צֵדִּיקִים וּרְשָׁעִים, כָּךְ עָשִׂיתָ לְדוֹר הַמַּבּוּל וּלְדוֹר הַפַּלָּגָה:
כַּדָּבָר הַזֶּה - Such a thing - i.e., not this nor anything like it.		כַּדָּבָר הַזֶּה. לֹא הוּא וְלֹא כַּיּוֹצֵא בוֹ:
חלילה לְּךָ - It would be sacrilegious for You - even in the World to Come.		חלילה לְּךָ. לָעוֹלָם הַבָּא:
השופט כָּל־הָאָרֶץ - The ה of הֲשֹׁפֵט is vocalized with a chataf-patach, indicating a question: can it be that He who judges the whole world would not carry out true justice?		השופט כָּל־הָאָרֶץ. נָקוּד בַּחֲטַף פַּתָּח ה"א שֶׁל הֲשׁוֹפֵט, לְשׁוֹן תְּמִיהָ, וְכִי מִי שֶׁהוּא שׁוֹפֵט לֹא יַעֲשֶׂה מִשְׁפַּט אֱמֶת:
26God said, “If I find in Sodom and its four neighbors 50 righteous people with the cities, I will spare the entire area for their sake.”		כווַיֹּ֣אמֶר יְהֹוָ֔ה אִם־אֶמְצָ֥א בִסְדֹ֛ם חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר וְנָשָׂ֥אתִי לְכָל־הַמָּק֖וֹם בַּֽעֲבוּרָֽם:
אִם־אֶמְצָא בִסְדֹם וגו' לְכָל־הַמָּקוֹם - If I find in Sodom…the entire area. i.e., all the cities. Since Sodom was a metropolis and the most important of all the cities, Scripture designates it specifically.		אִם־אֶמְצָא בִסְדֹם וגו' לְכָל־הַמָּקוֹם. לְכָל הַכְּרַכִּים; וּלְפִי שֶׁסְּדוֹם הָיְתָה מֶטְרוֹפּוֹלִין וַחֲשׁוּבָה מִכֻּלָּם, תָּלָה בָהּ הַכָּתוּב:
27Abraham responded and said, “I have begun to speak to God because I would have been reduced to dust by the alliance of kings and to ashes by Nimrod were it not for You!		כזוַיַּ֥עַן אַבְרָהָ֖ם וַיֹּאמַ֑ר הִנֵּה־נָ֤א הוֹאַ֨לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י וְאָֽנֹכִ֖י עָפָ֥ר וָאֵֽפֶר:
וְאָֽנֹכִי עָפָר וָאֵֽפֶר - (lit.) And I am dust and ashes - means: I would already have been reduced to dust by the kings and to ashes by Nimrod, if not that Your mercy had stood by me.		וְאָֽנֹכִי עָפָר וָאֵֽפֶר. וּכְבָר הָיִיתִי רָאוּי לִהְיוֹת עָפָר עַל יְדֵי הַמְּלָכִים, וְאֵפֶר עַל יְדֵי נִמְרוֹד, לוּלֵי רַחֲמֶיךָ אֲשֶׁר עָמְדוּ לִי:
הוֹאַלְתִּי - I have commenced. I am willing, like "and Moses consented" [Shemot 2:21].		הוֹאַלְתִּי. רָצִיתִי כְּמוֹ וַיּוֹאֶל מֹשֶׁה (שמות ב'):
28What if there were five missing from the 50 righteous people? Would You destroy the entire city and its four neighboring cities because of the lack of five people?” He replied, “I will not destroy the region if I find 45 righteous people living there.”		כחאוּלַ֠י יַחְסְר֞וּן חֲמִשִּׁ֤ים הַצַּדִּיקִם֙ חֲמִשָּׁ֔ה הֲתַשְׁחִ֥ית בַּֽחֲמִשָּׁ֖ה אֶת־כָּל־הָעִ֑יר וַיֹּ֨אמֶר֙ לֹ֣א אַשְׁחִ֔ית אִם־אֶמְצָ֣א שָׁ֔ם אַרְבָּעִ֖ים וַֽחֲמִשָּֽׁה:
הֲתַשְׁחִית בַּֽחֲמִשָּׁה - Would You destroy because of the [lack of] five?. There would remain nine for each city, and You, the Righteous One of the Universe, would join with them to make up the required 10.		הֲתַשְׁחִית בַּֽחֲמִשָּׁה. וַהֲלֹא הֵן ט' לְכָל כְּרַךְ, וְאַתָּה צַדִּיקוֹ שֶׁל עוֹלָם תִּצְטָרֵף עִמָּהֶם:
29Abraham spoke to Him again and said, “What if 40 were to be found there, 10 in each of the four cities? You could spare four and destroy only one.” He said, “I will not take action against the four cities, for the sake of the 40 righteous people living therein.”		כטוַיֹּ֨סֶף ע֜וֹד לְדַבֵּ֤ר אֵלָיו֙ וַיֹּאמַ֔ר אוּלַ֛י יִמָּֽצְא֥וּן שָׁ֖ם אַרְבָּעִ֑ים וַיֹּ֨אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה בַּֽעֲב֖וּר הָֽאַרְבָּעִֽים:
אוּלַי יִמָּֽצְאוּן שָׁם אַרְבָּעִים - What if 40 were to be found there?. And thus four cities would be saved. Similarly, 30 righteous people would save three of the cities, 20 would save two of them, or 10 would save one of them.		אוּלַי יִמָּֽצְאוּן שָׁם אַרְבָּעִים. וְיִמָּלְטוּ ד' הַכְּרַכִּים וְכֵן ל' יַצִּילוּ ג' מֵהֶם אוֹ כ' יַצִּילוּ ב' מֵהֶם אוֹ י' יַצִּילוּ אֶחָד מֵהֶם:
30Then Abraham said, “Let not God be angry, but let me speak. What if 30 were to be found there? You could spare three cities.” He said, “I will not act against the three cities if I find 30 righteous people there.”		לוַ֠יֹּ֠אמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַֽאֲדַבֵּ֔רָה אוּלַ֛י יִמָּֽצְא֥וּן שָׁ֖ם שְׁלשִׁ֑ים וַיֹּ֨אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה אִם־אֶמְצָ֥א שָׁ֖ם שְׁלשִֽׁים:
31Abraham said, “I would like to speak further to God on their behalf! What if 20 were to be found there? You could spare two cities.” He said, “I will not destroy the two cities, for the sake of the 20 righteous people living in them.”		לאוַיֹּ֗אמֶר הִנֵּה־נָ֤א הוֹאַ֨לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י אוּלַ֛י יִמָּֽצְא֥וּן שָׁ֖ם עֶשְׂרִ֑ים וַיֹּ֨אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּֽעֲב֖וּר הָֽעֶשְׂרִֽים:
הוֹאַלְתִּי - means “I wish,” as in: “Moses consented (וַיּוֹאֶל) to stay with the man.” 14		הוֹאַלְתִּי. רָצִיתִי, כְּמוֹ וַיּוֹאֶל מֹשֶׁה (שמות ב'):
32Abraham then said, “Let not God be angry, but I will speak just this one last time. What if 10 were to be found there? You could spare one city.” He said, “I will not destroy it, for the sake of the 10.”		לבוַ֠יֹּ֠אמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַֽאֲדַבְּרָ֣ה אַךְ־הַפַּ֔עַם אוּלַ֛י יִמָּֽצְא֥וּן שָׁ֖ם עֲשָׂרָ֑ה וַיֹּ֨אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּֽעֲב֖וּר הָֽעֲשָׂרָֽה:
אוּלַי יִמָּֽצְאוּן שָׁם עֲשָׂרָה - What if 10 were to be found there?. He did not plead for a smaller number. He said: In the generation of the Flood there were eight righteous people – Noah, his sons, and their wives – and yet they did not save their generation, and for nine, making 10 through God joining with them, he had already pleaded, but God did not find that number of righteous people.		אוּלַי יִמָּֽצְאוּן שָׁם עֲשָׂרָה. עַל הַפָּחוּת לֹא בִקֵּשׁ, אָמַר דוֹר הַמַּבּוּל הָיוּ ח', נֹחַ וּבָנָיו וּנְשֵׁיהֶם, וְלֹא הִצִּילוּ עַל דּוֹרָם; וְעַל ט' עַל יְדֵי צֵרוּף כְּבָר בִּקֵּשׁ וְלֹא מָצָא:
33Seeing that the “defending attorney” had finished his plea, God, the “judge,” figuratively departed from the “courtroom” when He had finished speaking to Abraham. Abraham returned to his home.		לגוַיֵּ֣לֶךְ יְהֹוָ֔ה כַּֽאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ:
וַיֵּלֶךְ ה' וגו' - God left… Once the defense counsel became silent, the Judge departed.		וַיֵּלֶךְ ה' וגו'. כֵּיוָן שֶׁנִּשְׁתַּתֵּק הַסָּנֵגוֹר הָלַךְ לוֹ הַדַּיָּן:
וְאַבְרָהָם שָׁב למקומו - Abraham returned to his home. Once the Judge has left and the defense counsel has left, the prosecutor carries out his accusation, and therefore “The two angels arrived in Sodom” – to destroy.		וְאַבְרָהָם שָׁב למקומו. נִסְתַּלֵּק הַדַּיָּן נִסְתַּלֵּק הַסָּנֵגוֹר, וְהַקָּטֵיגוֹר מְקַטְרֵג וּלְפִיכָךְ וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה, לְהַשְׁחִית:

Footnotes

Sanhedrin 109b.

1 Kings 18:36.

Third Portion

Bereshit (Genesis) Chapter 19

1The two angels arrived in Sodom only at nightfall. Lot was sitting at the gate of Sodom. Lot saw them and rose to greet them, and prostrated himself on the ground.		אוַ֠יָּבֹ֠אוּ שְׁנֵ֨י הַמַּלְאָכִ֤ים סְדֹ֨מָה֙ בָּעֶ֔רֶב וְל֖וֹט ישֵׁ֣ב בְּשַֽׁעַר־סְדֹ֑ם וַיַּרְא־לוֹט֙ וַיָּ֣קָם לִקְרָאתָ֔ם וַיִּשְׁתַּ֥חוּ אַפַּ֖יִם אָֽרְצָה:
שְׁנֵי - Two. One to destroy Sodom and the other to save Lot, and this angel was the same one who had come to heal Abraham. And as for the third, who had come to inform Sarah that she would give birth – after completing his mission, he left.		שְׁנֵי. א' לְהַשְׁחִית אֶת סְדוֹם וא' לְהַצִּיל אֶת לוֹט, וְהוּא אוֹתוֹ שֶׁבָּא לְרַפְּאוֹת אַבְרָהָם, וְהַשְּׁלִישִׁי שֶׁבָּא לְבָשֵּׂר אֶת שָׂרָה, כֵּיוָן שֶׁעָשָׂה שְׁלִיחוּתוֹ נִסְתַּלֵּק לוֹ:
הַמַּלְאָכִים - The angels. But elsewhere the Torah calls them אֲנָשִׁים “men.” 1 The answer is that when the Divine Presence was with them, the Torah calls them men. Another explanation: In connection with Abraham, who had a great power of spirituality and to whom angels were as familiar as men, it calls them men, whereas in connection with Lot it calls them angels.		הַמַּלְאָכִים. וּלְהַלָּן קְרָאָם אֲנָשִׁים? כְּשֶׁהָיְתָה שְׁכִינָה עִמָּהֶם קְרָאָם אֲנָשִׁים; דָּבָר אַחֵר אֵצֶל אַבְרָהָם שֶׁכֹּחוֹ גָדוֹל וְהָיוּ הַמַּלְאָכִים תְּדִירִין אֶצְלוֹ כַּאֲנָשִׁים קְרָאָם אֲנָשִׁים, וְאֵצֶל לוֹט קְרָאָם מַלְאָכִים (בראשית רבה):
בָּעֶרֶב - At nightfall. Did it really take the angels so long to travel from Hebron to Sodom? However, they were angels of mercy, and tarried so that perhaps Abraham could successfully plead in defense of the people of Sodom.		בָּעֶרֶב. וְכִי כָל כָּךְ שָׁהוּ הַמַּלְאָכִים מֵחֶבְרוֹן לִסְדוֹם? אֶלָּא מַלְאֲכֵי רַחֲמִים הָיוּ וּמַמְתִּינִים שֶׁמָּא יוּכַל אַבְרָהָם לְלַמֵּד עֲלֵיהֶם סַנֵּגוֹרְיָא:
וְלוֹט ישֵׁב בְּשַֽׁעַר־סדום - Lot was sitting at the gate of Sodom… This word יֹשֵׁב is written without a ו, indicating the past tense (יָשַׁב), from which we derive that on that day they had appointed him as their chief judge.		וְלוֹט ישֵׁב בְּשַֽׁעַר־סדום. ישב כְּתִיב, אוֹתוֹ הַיּוֹם מִנּוּהוּ שׁוֹפֵט עֲלֵיהֶם (בראשית רבה):
וַיַּרְא־לוֹט וגו' - Lot saw them…. He had been trained from Abraham’s home to look out for guests.		וַיַּרְא־לוֹט וגו'. מִבֵּית אַבְרָהָם לָמַד לַחֲזֹר עַל הָאוֹרְחִים:
2He said, “Now, my lords, please turn aside and take a circuitous route to your servant’s house so no one will notice you entering it. Spend the night, bathe your feet, and then wake up early and continue on your way.” They replied, “No, we will spend the night in the city square instead.”		בוַיֹּ֜אמֶר הִנֶּ֣ה נָּֽא־אֲדֹנַ֗י ס֣וּרוּ נָ֠א אֶל־בֵּ֨ית עַבְדְּכֶ֤ם וְלִ֨ינוּ֙ וְרַֽחֲצ֣וּ רַגְלֵיכֶ֔ם וְהִשְׁכַּמְתֶּ֖ם וַֽהֲלַכְתֶּ֣ם לְדַרְכְּכֶ֑ם וַיֹּֽאמְר֣וּ לֹּ֔א כִּ֥י בָֽרְח֖וֹב נָלִֽין:
הִנֶּה נָּֽא־אֲדֹנַי - means: “here now, you are my masters” since you have passed my way. Another explanation of הִנֶּה נָּא: Right now you must be careful regarding these wicked people, that they do not notice you – and this is the correct advice:		הִנֶּה נָּֽא־אֲדֹנַי. הִנֵּה נָא אַתֶּם אֲדוֹנִים לִי אַחַר שֶׁעֲבַרְתֶּם עָלַי. דָּבָר אַחֵר הִנֵּה נָא צְרִיכִים אַתֶּם לָתֵת לֵב עַל הָרְשָׁעִים הַלָּלוּ שֶׁלֹּא יַכִּירוּ בָכֶם וְזוֹ הִיא עֵצָה נְכוֹנָה:
סוּרוּ נָּֽא־ - Please turn aside - i.e., deviate from the regular path to my house by coming a roundabout way, so that they do not notice that you are entering it. It therefore says סוּרוּ “turn aside.” Bereshit Rabbah. 2		סוּרוּ נָּֽא־. עַקְּמוּ אֶת הַדֶּרֶךְ לְבֵיתִי דֶרֶךְ עֲקַלָּתוֹן שֶׁלֹּא יַכִּירוּ שֶׁאַתֶּם נִכְנָסִין שָׁם, לְכָךְ נֶאֱמַר סוּרוּ (בראשית רבה):
וְלִינוּ וְרַֽחֲצוּ רַגְלֵיכֶם - Spend the night, bathe your feet. Is it usual for people to stay the night and then to wash? Moreover, Abraham had told them first “wash your feet”! 3 However, this is what Lot said: What if, when the people of Sodom come and see that they have already washed their feet, they will accuse me, saying: “Two or three days have already elapsed since they came to your house and you did not inform us!” He therefore said: It is better that they stay here with the dust of their feet, so that they seem as if they had just arrived. He therefore said first “spend the night” and then “wash.”		וְלִינוּ וְרַֽחֲצוּ רַגְלֵיכֶם. וְכִי דַרְכָּן שֶׁל בְּנֵי אָדָם לָלוּן תְּחִלָּה וְאַחַר כָּךְ רוֹחֵץ? וְעוֹד, שֶׁהֲרֵי אַבְרָהָם אָמַר לָהֶם תְּחִלָּה רַחֲצוּ רַגְלֵיכֶם? אֶלָּא כָּךְ אָמַר לוֹט, אִם כְּשֶׁיָּבֹאוּ אַנְשֵׁי סְדוֹם וְיִרְאוּ שֶׁכְּבָר רַחֲצוּ רַגְלֵיהֶם יַעֲלִילוּ עָלַי וְיֹאמְרוּ כְּבָר עָבְרוּ שְׁנֵי יָמִים אוֹ שְׁלֹשָׁה שֶׁבָּאוּ לְבֵיתְךָ וְלֹא הוֹדַעְתָּנוּ, לְפִיכָךְ אָמַר, מוּטָב שֶׁיִתְעַכְּבוּ כָּאן בַּאֲבַק רַגְלֵיהֶם שֶׁיִּהְיוּ נִרְאִין כְּמוֹ שֶׁבָּאוּ עַכְשָׁו; לְפִיכָךְ אָמַר לִינוּ תְּחִלָּה וְאַחַר כָּךְ רַחֲצוּ:
וַיֹּֽאמְרוּ לֹּא - They replied, “No.”. But to Abraham they said “Yes, do as you have said.” 4 From here we learn that one may refuse a less important person, but one may not refuse a great person.		וַיֹּֽאמְרוּ לֹּא. וּלְאַבְרָהָם אָמְרוּ כֵּן תַּעֲשֶׂה, מִכָּאן שֶׁמְּסָרְבִין לְקָטָן וְאֵין מְסָרְבִין לְגָדוֹל (בראשית רבה):
כִּי בָֽרְחוֹב נָלִֽין - In this context כִּי means “but.” They said: “We will not turn aside to your house, but we will spend the night in the city square.”		כִּי בָֽרְחוֹב נָלִֽין. הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא, שֶׁאָמְרוּ לֹא נָסוּר אֶל בֵּיתְךָ אֶלָּא בִּרְחוֹבָהּ שֶׁל עִיר נָלִין:
3He pleaded with them strongly, so they turned his way and entered his house. He made a feast for them and because it was Passover he baked matzos for them, and they ate.		גוַיִּפְצַר־בָּ֣ם מְאֹ֔ד וַיָּסֻ֣רוּ אֵלָ֔יו וַיָּבֹ֖אוּ אֶל־בֵּית֑וֹ וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וּמַצּ֥וֹת אָפָ֖ה וַיֹּאכֵֽלוּ:
וַיָּסֻרוּ אֵלָיו - (lit.) They turned aside to him - i.e., they took a roundabout path towards his house.		וַיָּסֻרוּ אֵלָיו. עִקְּמוּ אֶת הַדֶּרֶךְ לְצַד בֵּיתוֹ:
וּמַצּוֹת אָפָה - He baked matzos. It was Passover.		וּמַצּוֹת אָפָה. פֶּסַח הָיָה:
4They had not yet gone to bed when the townspeople, the wicked men of Sodom, surrounded the house—young and old, all the people from every quarter.		דטֶ֘רֶם֘ יִשְׁכָּ֒בוּ֒ וְאַנְשֵׁ֨י הָעִ֜יר אַנְשֵׁ֤י סְדֹם֙ נָסַ֣בּוּ עַל־הַבַּ֔יִת מִנַּ֖עַר וְעַד־זָקֵ֑ן כָּל־הָעָ֖ם מִקָּצֶֽה:
טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סדום - They had not yet gone to bed, when the townspeople, the men of Sodom. In Bereshit Rabbah 5 it is explained as follows: “They had not yet gone to bed – and the townspeople” were being discussed by the angels, for they were asking Lot about their character and deeds, to which he replied: “Most of them are wicked.” While they were still speaking about them – “the men of Sodom surrounded…” But the straightforward meaning of the verse is: “The men of the town – wicked men – had surrounded the house.” Because they were wicked they were called “men of Sodom,” just as the verse says: “The men of Sodom were wicked and sinners.” 6		טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סדום. כָּךְ נִדְרַשׁ בּבְּרֵאשִׁית רַבָּה טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר הָיוּ בְּפִיהֶם שֶׁל מַלְאָכִים, שֶׁהָיוּ שׁוֹאֲלִים לְלוֹט מַה טִּיבָם וּמַעֲשֵׂיהֶם וְהוּא אוֹמֵר לָהֶם רֻבָּם רְשָׁעִים; עוֹדָם מְדַבְּרִים בָּהֶם וְאַנְשֵׁי סְדוֹם וְגוֹ'. וּפְשׁוּטוֹ שֶׁל מִקְרָא וְאַנְשֵׁי הָעִיר אַנְשֵׁי רֶשַׁע, נָסַבּוּ עַל הַבַּיִת; עַל שֶׁהָיוּ רְשָׁעִים נִקְרָאִים אַנְשֵׁי "סְדוֹם", כְּמוֹ שֶׁאָמַר הַכָּתוּב וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים:
כָּל־הָעָם מִקָּצֶֽה - All the people (lit.) from the end - i.e., from one end of the city to the other, for not one of them protested, since there was not even one righteous person among them.		כָּל־הָעָם מִקָּצֶֽה. מִקְּצֵה הָעִיר עַד הַקָּצֶה, שֶׁאֵין אֶחָד מֵהֶם מוֹחֶה בְיָדָם, שֶׁאֲפִלּוּ צַדִּיק אֶחָד אֵין בָּהֶם:
5They called out to Lot and said to him, “Where are the men who came to you tonight? Bring them out to us so that the men among us may know them carnally!”		הוַיִּקְרְא֤וּ אֶל־לוֹט֙ וַיֹּ֣אמְרוּ ל֔וֹ אַיֵּ֧ה הָֽאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה הֽוֹצִיאֵ֣ם אֵלֵ֔ינוּ וְנֵֽדְעָ֖ה אֹתָֽם:
וְנֵֽדְעָה אותם - So that we may know them carnally - for homosexual purposes. “Knowing” here indicates carnal relations, as in: “who have never known a man carnally.” 7		וְנֵֽדְעָה אותם. בְּמִשְׁכַּב זָכָר כְּמוֹ אֲשֶׁר לֹא יָדְעוּ אִישׁ (בראשית רבה):
6Lot went out to them, to the entrance, and closed the door behind him.		ווַיֵּצֵ֧א אֲלֵהֶ֛ם ל֖וֹט הַפֶּ֑תְחָה וְהַדֶּ֖לֶת סָגַ֥ר אַֽחֲרָֽיו:
7He said, “I beg you, my brothers, do not commit such a wrong!		זוַיֹּאמַ֑ר אַל־נָ֥א אַחַ֖י תָּרֵֽעוּ:
8Here, I have two daughters who have never known a man carnally. I will bring them out to you, and do with them as you please; but do nothing to these men, for they have come under the shelter of my roof and I am therefore responsible for their safety.”		חהִנֵּה־נָ֨א לִ֜י שְׁתֵּ֣י בָנ֗וֹת אֲשֶׁ֤ר לֹא־יָֽדְעוּ֙ אִ֔ישׁ אוֹצִֽיאָה־נָּ֤א אֶתְהֶן֙ אֲלֵיכֶ֔ם וַֽעֲשׂ֣וּ לָהֶ֔ן כַּטּ֖וֹב בְּעֵֽינֵיכֶ֑ם רַ֠ק לָֽאֲנָשִׁ֤ים הָאֵל֙ אַל־תַּֽעֲשׂ֣וּ דָבָ֔ר כִּֽי־עַל־כֵּ֥ן בָּ֖אוּ בְּצֵ֥ל קֹֽרָתִֽי:
הָאֵל - is the same as הָאֵלֶּה “these.”		הָאֵל. כְּמוֹ הָאֵלֶּה:
כִּֽי־עַל־כֵּן בָּאוּ - means: for (כִּי) I ask you to do this favor out of respect for me, because (עַל כֵּן) they have come בְּצֵל קֹרָתִי – under the shelter of my roof. This is translated by Onkelos as בִּטְלַל שֵׁרוּתִי – “in the shadow of my beam.” The Aramaic translation of קוֹרָה “beam” is שֵׁרוּתָא.		כִּֽי־עַל־כֵּן בָּאוּ. כִּי הַטּוֹבָה הַזֹּאת תַּעֲשׂוּ לִכְבוֹדִי עַל אֲשֶׁר בָּאוּ בְּצֵל קֹרָתִי; תַּרְגּוּם בִּטְלַל שָׁרוּתֵי, תַּרְגּוּם שֶׁל קוֹרָה – שָׁרוּתָא:
9But they said to Lot, “Get out of the way!” Then they said to each other, “This one came here as a sojourner, and he already dares to reprove us?!” They turned to him and said, “Now we will deal with you worse than with them!” They pressed hard against the man, against Lot, and moved forward to break down the door.		טוַיֹּֽאמְר֣וּ \| גֶּשׁ־הָ֗לְאָה וַיֹּֽאמְרוּ֙ הָֽאֶחָ֤ד בָּֽא־לָגוּר֙ וַיִּשְׁפֹּ֣ט שָׁפ֔וֹט עַתָּ֕ה נָרַ֥ע לְךָ֖ מֵהֶ֑ם וַיִּפְצְר֨וּ בָאִ֤ישׁ בְּלוֹט֙ מְאֹ֔ד וַיִּגְּשׁ֖וּ לִשְׁבֹּ֥ר הַדָּֽלֶת:
וַיֹּֽאמְרוּ גֶּשׁ־הָלְאָה - They said, “Get out of the way” - literally, “draw near to further away.” In other words: “move near to the sides and get far from us.” Similarly, every word הָלְאָה in Scripture is always an expression of distancing, as in: “throw away (זְרֵה הָלְאָה)”; 8 “Behold, the arrows are beyond you (מִמְּךָ וָהָלְאָה).” 9 גֶּשׁ הָלְאָה thus means “withdraw to over there”; in Old French “trete de nos” (“draw away from us”). It is an expression of contempt, as if to say, “We do not care about what you say.” Similar to this is: “Stay near your location, do not approach (אַל תִּגַּשׁ) me”; 10 and similarly: “Move over for me (גְּשָׁה לִּי) so that I may sit,” 11 which means “move aside for my sake, so that I may sit next to you.” Thus here they were, in effect, telling him: “You are intervening for the guests! How dare you!” In reply to what he said to them about his daughters, they said to him, “get out of the way” – a relatively gentle expression. But with regard to his intervening for the guests they said, “this one has come to sojourn – meaning: you are a single stranger among us who has come to sojourn here – yet “he dares to reprove us” – i.e., you have become one who rebukes us!”		וַיֹּֽאמְרוּ גֶּשׁ־הָלְאָה. קְרַב לְהָלְאָה, כְּלוֹמַר, הִתְקָרֵב לַצְּדָדִין וְהִתְרַחֵק מִמֶּנּוּ, וְכֵן כָּל הָלְאָה שֶׁבַּמִּקְרָא לְשׁוֹן רִחוּק, כְּמוֹ זְרֵה הָלְאָה (במדבר י"ז), הִנֵּה הַחֵצִי מִמְּךָ וָהָלְאָה (שמואל א' כ'), גֶּשׁ הָלְאָה, (ישעיהו מ"ט) – הִמָּשֵׁךְ לְהַלָּן, בִּלְשׁוֹן לַעַז טריטי"דנוש, וּדְבַר נְזִיפָה הוּא, לוֹמַר – אֵין אָנוּ חוֹשְׁשִׁין לְךָ. וְדוֹמֶה לוֹ קְרַב אֵלֶיךָ אַל תִּגַּשׁ בִּי (ישעיהו ס"ה), וְכֵן גְּשָׁה לִּי וְאֵשֵׁבָה (שם מ"ט) – הִמָּשֵׁךְ לַצְּדָדִין בַּעֲבוּרִי וְאֵשֵׁב אֶצְלְךָ; אַתָּה מֵלִיץ עַל הָאוֹרְחִין, אֵיךְ מְלָאֲךָ לִבְּךָ? עַל שֶׁאָמַר לָהֶם עַל הַבָּנוֹת, אָמְרוּ לוֹ גש הלאה, לְשׁוֹן נַחַת; וְעַל שֶׁהָיָה מֵלִיץ עַל הָאוֹרְחִים – האחד בא לגור, אָדָם נָכְרִי יְחִידִי אַתָּה בֵינֵינוּ, שֶׁבָּאתָ לָגוּר, וישפוט שפוט, וְנַעֲשֵׂיתָ מוֹכִיחַ אוֹתָנוּ?
הַדָּֽלֶת - The door. This is what revolves to close and open the entrance.		הַדָּֽלֶת. הִיא הַסּוֹבֶבֶת לִנְעֹל וְלִפְתֹּחַ:
10So the men inside stretched out their hands and pulled Lot towards themselves into the house, and closed the door.		יוַיִּשְׁלְח֤וּ הָֽאֲנָשִׁים֙ אֶת־יָדָ֔ם וַיָּבִ֧יאוּ אֶת־ל֛וֹט אֲלֵיהֶ֖ם הַבָּ֑יְתָה וְאֶת־הַדֶּ֖לֶת סָגָֽרוּ:
11They miraculously struck the people who were at the entrance to the house with blindness, young and old, so the people tried in vain to find the entrance.		יאוְאֶת־הָֽאֲנָשִׁ֞ים אֲשֶׁר־פֶּ֣תַח הַבַּ֗יִת הִכּוּ֙ בַּסַּנְוֵרִ֔ים מִקָּטֹ֖ן וְעַד־גָּד֑וֹל וַיִּלְא֖וּ לִמְצֹ֥א הַפָּֽתַח:
פֶּתַח - The entrance. This is the space through which people enter and exit.		פֶּתַח. הוּא הֶחָלָל שֶׁבּוֹ נִכְנָסִין וְיוֹצְאִין:
בַּסַּנְוֵרִים - An attack of blindness.		בַּסַּנְוֵרִים. מַכַּת עִוָּרוֹן:
מִקָּטֹן וְעַד־גָּדוֹל - (lit.) From young to old. The young ones had begun sinning first, as it says: (lit.) “from young to old.” 12 The punishment therefore began with them.		מִקָּטֹן וְעַד־גָּדוֹל. הַקְּטָנִּים הִתְחִילוּ בָּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר מִנַּעַר וְעַד זָקֵן, לְפֵיכָךְ הִתְחִילָה הַפֻּרְעָנוּת מֵהֶם (בראשית רבה):
12The men inside said to Lot, “Whom else do you have here besides your wife and two daughters? A son-in-law, or your grandsons and granddaughters, or anyone you may have in the city—get them out of here,		יבוַיֹּֽאמְר֨וּ הָֽאֲנָשִׁ֜ים אֶל־ל֗וֹט עֹ֚ד מִֽי־לְךָ֣ פֹ֔ה חָתָן֙ וּבָנֶ֣יךָ וּבְנֹתֶ֔יךָ וְכֹ֥ל אֲשֶׁר־לְךָ֖ בָּעִ֑יר הוֹצֵ֖א מִן־הַמָּקֽוֹם:
עוד מִֽי־לְךָ פֹה - Whom else do you have here?. The straightforward meaning of the verse is: “Whom else do you have in this city besides your wife and your daughters who are at home?”		עוד מִֽי־לְךָ פֹה. פְּשׁוּטוֹ שֶׁל מִקְרָא מִי יֵשׁ לְךָ עוֹד בָּעִיר הַזֹּאת חוּץ מֵאִשְׁתְּךָ וּבְנוֹתֶיךָ שֶׁבַּבַּיִת:
חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ - (lit.) A son-in-law, your sons and daughters - i.e., if you have a son-in-law, or sons and daughters – “take them out of this place.”		חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ. וְאִם יֵשׁ לְךָ חָתָן אוֹ בָנִים וּבָנוֹת הוֹצֵא מִן הַמָּקוֹם:
וּבָנֶיךָ - (lit.) Your sons. This refers to the sons of your married daughters. The aggadic explanation of עֹד (“still”) is: “Inasmuch as they are committing such a disgrace, can you find justification anymore for defending them?” For throughout the night he was pleading in their favor. According to this explanation the verse should be interpreted: מִי לְךָ פֶה “Do you have a mouth to justify them?”		וּבָנֶיךָ. בְּנֵי בְּנוֹתֶיךָ הַנְּשׂוּאוֹת. וּמִדְרַשׁ אַגָּדָה עד – מֵאַחַר שֶׁעוֹשִׂין נְבָלָה כָּזֹאת, מי לך פִּתְחוֹן פֶּה לְלַמֵּד סַנֵּגוֹרְיָא עֲלֵיהֶם? שֶׁכָּל הַלַּיְלָה הָיָה מֵלִיץ עֲלֵיהֶם טוֹבוֹת, קְרִי בֵיהּ מִי לְךָ פֶה:
13because we are about to destroy this place, for the people’s outcry before God has grown great, and God has sent us to destroy it.”		יגכִּֽי־מַשְׁחִתִ֣ים אֲנַ֔חְנוּ אֶת־הַמָּק֖וֹם הַזֶּ֑ה כִּי־גָֽדְלָ֤ה צַֽעֲקָתָם֙ אֶת־פְּנֵ֣י יְהֹוָ֔ה וַיְשַׁלְּחֵ֥נוּ יְהֹוָ֖ה לְשַֽׁחֲתָֽהּ:
14Lot went out and spoke to his sons-in-law and his daughters’ fiancés, and said, “Get up and leave this place, for God is about to destroy the city!” but in the eyes of his sons-in-law and daughters’ fiancés he appeared to be joking.		ידוַיֵּצֵ֨א ל֜וֹט וַיְדַבֵּ֣ר \| אֶל־חֲתָנָ֣יו \| לֹֽקְחֵ֣י בְנֹתָ֗יו וַיֹּ֨אמֶר֙ ק֤וּמוּ צְּאוּ֙ מִן־הַמָּק֣וֹם הַזֶּ֔ה כִּֽי־מַשְׁחִ֥ית יְהֹוָ֖ה אֶת־הָעִ֑יר וַיְהִ֥י כִמְצַחֵ֖ק בְּעֵינֵ֥י חֲתָנָֽיו:
חֲתָנָיו - His sons-in-law. He had two married daughters in the city.		חֲתָנָיו. שְׁתֵּי בָנוֹת נְשׂוּאוֹת הָיוּ לוֹ בָּעִיר:
לֹֽקְחֵי בְנֹתָיו - [And] his daughters’ fiancés - to whom the daughters at home were betrothed.		לֹֽקְחֵי בְנֹתָיו. שֶׁאוֹתָן שֶׁבַּבַּיִת אֲרוּסוֹת לָהֶם:
15As dawn was breaking, the angels urged Lot on, saying, “Arise! Take your wife and two daughters who are here, lest you be obliterated along with everyone else on account of the city’s sinfulness!”		טווּכְמוֹ֙ הַשַּׁ֣חַר עָלָ֔ה וַיָּאִ֥יצוּ הַמַּלְאָכִ֖ים בְּל֣וֹט לֵאמֹ֑ר קוּם֩ קַ֨ח אֶת־אִשְׁתְּךָ֜ וְאֶת־שְׁתֵּ֤י בְנֹתֶ֨יךָ֙ הַנִּמְצָאֹ֔ת פֶּן־תִּסָּפֶ֖ה בַּֽעֲוֹ֥ן הָעִֽיר:
וַיָּאִיצוּ - Its meaning is as Onkelos translates it: וּדְחִיקוּ – “they pressed,” i.e., they hurried him.		וַיָּאִיצוּ. כְּתַרְגּוּמוֹ וּדְחִיקוּ – מִהֲרוּהוּ:
הַנִּמְצָאֹת - Who are here - i.e., who are ready at hand in the house to be saved. There is an aggadic explanation, but this is the most straightforward way that fits the verse.		הַנִּמְצָאֹת. הַמְזֻמָּנוֹת לְךָ בַּבַּיִת לְהַצִּילָם. וּמִדְרַשׁ אַגָּדָה יֵשׁ וְזֶה יִשּׁוּבוֹ שֶׁל מִקְרָא:
תִּסָּפֶה - means “you will be annihilated.” עַד תֹּם כָּל הַדּוֹר 13 is translated by Onkelos as עַד דְּסָף כָּל דָּרָא “until the entire generation was annihilated.”		תִּסָּפֶה. תִּהְיֶה כָּלֶה, עַד תֹּם כָּל הַדּוֹר (דברים ב') מְתֻרְגָּם עַד דְּסַף כָּל דָּרָא:
16Yet he lingered. So, out of God’s compassion for him, the men grasped him and his wife and two daughters by the hand; they led them out, and left them on the outskirts of the city.		טזוַיִּתְמַהְמָ֓הּ \| וַיַּֽחֲזִ֨יקוּ הָֽאֲנָשִׁ֜ים בְּיָ֣דוֹ וּבְיַד־אִשְׁתּ֗וֹ וּבְיַד֙ שְׁתֵּ֣י בְנֹתָ֔יו בְּחֶמְלַ֥ת יְהֹוָ֖ה עָלָ֑יו וַיֹּֽצִאֻ֥הוּ וַיַּנִּחֻ֖הוּ מִח֥וּץ לָעִֽיר:
וַיִּתְמַהְמָהּ - He lingered - in order to save his belongings.		וַיִּתְמַהְמָהּ. כְּדֵי לְהַצִּיל אֶת מָמוֹנוֹ:
וַיַּֽחֲזִיקוּ - [The men] grasped. One of them was the messenger sent to save him, while the other was sent to overturn Sodom. Thus it says in the next verse: “he said, ‘Run,’” and it does not say “they said.”		וַיַּֽחֲזִיקוּ. אֶחָד מֵהֶם הָיָה שָׁלִיחַ לְהַצִּילוֹ וַחֲבֵרוֹ לַהֲפֹךְ סְדוֹם, לְכָךְ נֶאֱמַר "וַיֹּאמֶר" הִמָּלֵט, וְלֹא נֶאֱמַר וַיֹּאמְרוּ (בראשית רבה):
17When they had led them out, the angel said, “Run for your life! Do not look back nor stop anywhere in the plain. Flee to the hills, lest you be obliterated along with everyone else!”		יזוַיְהִי֩ כְהֽוֹצִיאָ֨ם אֹתָ֜ם הַח֗וּצָה וַיֹּ֨אמֶר֙ הִמָּלֵ֣ט עַל־נַפְשֶׁ֔ךָ אַל־תַּבִּ֣יט אַֽחֲרֶ֔יךָ וְאַל־תַּֽעֲמֹ֖ד בְּכָל־הַכִּכָּ֑ר הָהָ֥רָה הִמָּלֵ֖ט פֶּן־תִּסָּפֶֽה:
הִמָּלֵט עַל־נַפְשֶׁךָ - Run for your life! It is enough for you that you can save your lives! Do not be concerned with your belongings.		הִמָּלֵט עַל־נַפְשֶׁךָ. דַּיְּךָ לְהַצִּיל נְפָשׁוֹת, אַל תָּחוּס עַל הַמָּמוֹן:
אַל־תַּבִּיט אַֽחֲרֶיךָ - Do not look back. You sinned together with them, and only through the merit of Abraham are you being saved. It is not proper for you to witness their punishment while you yourself are saved.		אַל־תַּבִּיט אַֽחֲרֶיךָ. אַתָּה הִרְשַׁעְתָּ עִמָּהֶם וּבִזְכוּת אַבְרָהָם אַתָּה נִצָּל; אֵינְךָ כְּדַאי לִרְאוֹת בְּפֻרְעָנוּתָם וְאַתָּה נִצָּל:
בְּכָל־הַכִּכָּר - Anywhere in the plain - i.e., the Kikar plain of the Jordan.		בְּכָל־הַכִּכָּר. כִּכַּר הַיַּרְדֵּן:
הָהָרָה הִמָּלֵט - Flee to the hills - i.e., flee to Abraham, who is living in the mountain area, as it says: “From there he moved on to the mountains.” 14 Even now he was still living there, as it says: “until the place where he originally had his tent.” 15 And even though it is written later: “Abram set up tents… and came and settled… in Hebron,” 16 implying that he was living in Hebron and not in the mountain area, he had many tents, extending from the mountain as far as Hebron.		הָהָרָה הִמָּלֵט. אֵצֶל אַבְרָהָם בְּרַח, שֶׁהוּא יוֹשֵׁב בָּהָר, שֶׁנֶּאֱמַר וַיַּעְתֵּק מִשָּׁם הָהָרָה (בראשית י"ב), וְאַף עַכְשָׁו הָיָה יוֹשֵׁב שָׁם, שֶׁנֶּאֱמַר אֶל הַמָּקוֹם אֲשֶׁר הָיָה שָׁם אָהֳלוֹ בַּתְּחִלָּה, וְאַף עַל פִּי שֶׁכָּתוּב וַיֶּאֱהַל אַבְרָהָם וְגוֹ' (שם י"ג), אֹהָלִים הַרְבֵּה הָיוּ לוֹ וְנִמְשְׁכוּ עַד חֶבְרוֹן:
הִמָּלֵט - is an expression of slipping away, and similarly every expression of הַמְלָטָה in Scripture has this meaning; in Old French “asmuzer.” Similarly we find: “she delivered (וְהִמְלִיטָה) a boy,” 17 for the fetus slips out of the womb; “like a bird that escaped (נִמְלְטָה)”; 18 “they could not deliver (מַלֵּט) their burden,” 19 i.e., to discharge the burden of excrement in their bowels.		הִמָּלֵט. לְשׁוֹן הַשְׁמָטָה, וְכֵן כָּל הַמְלָטָה שֶׁבַּמִּקְרָא אשמוצי"ר בלע"ז וְכֵן וְהִמְלִיטָה זָכָר (ישעיהו ס"ו), שֶׁנִּשְׁמַט הָעֻבָּר מִן הָרֶחֶם, כְּצִפּוֹר נִמְלְטָה (תהילים קכ"ד), לֹא יָכְלוּ מַלֵּט מַשָּׂא (ישעיהו מ"ו), לְהַשְׁמִיט מַשָּׂא הָרְעִי שֶׁבְּנִקְבֵיהֶם:
18Lot said to them, “Please, God, no!		יחוַיֹּ֥אמֶר ל֖וֹט אֲלֵהֶ֑ם אַל־נָ֖א אֲדֹנָֽי:
אַל־נָא אֲדֹנָֽי - Please, God, no! Our rabbis said that this name (אֲדֹנָי) is holy, referring to God, for it says about Him who is being addressed: “you have saved my life,” 20 referring to the One who has the power to put to death or to keep alive. This, too, is its Aramaic translation: בְּבָעוּ כְעַן ה׳ – Please, now, God!”		אַל־נָא אֲדֹנָֽי. רַבּוֹתֵינוּ אָמְרוּ (שבועות ל"ב) שֶׁשֵּׁם זֶה קֹדֶשׁ, שֶׁנֶּאֱמַר בּוֹ לְהַחֲיוֹת אֶת נַפְשִׁי – מִי שֶׁיֵשׁ בְּיָדוֹ לְהָמִית וּלְהַחֲיוֹת; וְתַרְגּוּמוֹ בְּבָעוּ כְעַן ה':
אַל־נָא - Please, no - i.e., “do not tell me to escape to the mountain!”		אַל־נָא. אַל תֹּאמְרוּ אֵלַי לְהִמָּלֵט הָהָרָה:
נָא - here is an expression of request.		נָא. לְשׁוֹן בַּקָּשָׁה:
19Your servant has found favor in your eyes, and in the abounding kindness you have shown me you have saved my life. But I cannot escape to the mountain where Abraham lives, lest an evil stigma cling to me and I be judged worthy to die.		יטהִנֵּה־נָ֠א מָצָ֨א עַבְדְּךָ֣ חֵן֘ בְּעֵינֶ֒יךָ֒ וַתַּגְדֵּ֣ל חַסְדְּךָ֗ אֲשֶׁ֤ר עָשִׂ֨יתָ֙ עִמָּדִ֔י לְהַֽחֲי֖וֹת אֶת־נַפְשִׁ֑י וְאָֽנֹכִ֗י לֹ֤א אוּכַל֙ לְהִמָּלֵ֣ט הָהָ֔רָה פֶּן־תִּדְבָּקַ֥נִי הָֽרָעָ֖ה וָמַֽתִּי:
פֶּן־תִּדְבָּקַנִי הָֽרָעָה - Lest an evil [stigma] not cling to me. Lot said, “When I was near the people of Sodom, the Holy One, blessed be He, would see my deeds along with the deeds of the townspeople and I seemed righteous and worthy to be saved. But when I come into the presence of the truly righteous Abraham, I will be regarded as wicked.” Similarly, the woman of Tzarefat said to Elijah, “You have come to me to draw attention to my sin!” 21 – i.e., before you came to me, the Holy One, blessed be He, would see my deeds with those of my people and I was a righteous woman among them. But once you have come to me, I am considered wicked relative to your deeds.		פֶּן־תִּדְבָּקַנִי הָֽרָעָה. כְּשֶׁהָיִיתִי אֵצֶל אַנְשֵׁי סְדוֹם הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה מַעֲשַׂי וּמַעֲשֵׂה בְנֵי הָעִיר, וְהָיִיתִי נִרְאֶה צַדִּיק וּכְדַאי לְהִנָּצֵל, וּכְשֶׁאָבֹא אֵצֶל צַדִּיק אֲנִי כְרָשָׁע, וְכֵן אָמְרָה הַצָּרְפִית לְאֵלִיָּהוּ בָּאתָ אֵלַי לְהַזְכִּיר אֶת עֲוֹנִי (מלכים א י"ז), עַד שֶׁלֹא בָאתָ אֶצְלִי הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה מַעֲשַׂי וּמַעֲשֵׂה עַמִּי, וַאֲנִי צַדֶּקֶת בֵּינֵיהֶם, וּמִשֶּׁבָּאתָ אֶצְלִי, לְפִי מַעֲשֶׂיךָ אֲנִי רְשָׁעָה:
20Please, there is this town called Bela, which was founded more recently than the other four cities. It is therefore a fitting place to flee to, for it is less entrenched in sin than the other four cities and does not yet deserve to be destroyed. Please let me escape there; in any case, it is smaller [mitz’ar] than the other cities, so you shouldn’t mind sparing it so I can survive in it.”		כהִנֵּה־נָ֠א הָעִ֨יר הַזֹּ֧את קְרֹבָ֛ה לָנ֥וּס שָׁ֖מָּה וְהִ֣וא מִצְעָ֑ר אִמָּֽלְטָ֨ה נָ֜א שָׁ֗מָּה הֲלֹ֥א מִצְעָ֛ר הִ֖וא וּתְחִ֥י נַפְשִֽׁי:
הָעִיר הַזֹּאת קרובה - This town (lit.) is near - means: its settlement is near in time, i.e., it was only recently settled, and therefore its measure of sin has not yet been filled. And relative to what was its recentness? Relative to the generation of the Dispersion, when mankind was dispersed and they began to settle, each in his own place. This was in the year of Peleg’s death, and from then until now was 52 years, for Peleg died in Abraham’s 48th year. How is this reckoned? Peleg lived 209 years after he fathered Re’u. Deduct from this number 32 years – the age of Re’u when Serug was born; and 30 years from the birth of Serug until Nachor was born, making 62 years; and from the birth of Nachor until Terach was born 29 years, making 91 years; and from then until Abraham was born 70 years, altogether being 161 years. Add to them 48 years of Abraham’s life and there are 209 years. That year was the year of the Dispersion, and when Sodom was destroyed Abraham was 99 years old. Thus from the generation of the Dispersion in the 48th year of Abraham’s life until now was 52 years. The settling of Tzo’ar took place one year later than that of Sodom and its sister-cities, which is alluded to by what it says: אִמָּלְטָה נָּא “Please let me escape” – the word נָא has the numerical value of 51.		הָעִיר הַזֹּאת קרובה. קְרוֹבָה יְשִׁיבָתָהּ, נִתְיַשְּׁבָה מִקָּרוֹב, לְפִיכָךְ לֹא נִתְמַלְּאָה סְאָתָהּ עֲדַיִן (שבת י'). וּמַה הִיא קְרִיבָתָהּ? מִדּוֹר הַפַּלָּגָה שֶׁנִּתְפַּלְּגוּ הָאֲנָשִׁים וְהִתְחִילוּ לְהִתְיַשֵּׁב אִישׁ אִישׁ בִּמְקוֹמוֹ, וְהִיא הָיְתָה בִּשְׁנַת מוֹת פֶּלֶג, וּמִשָּׁם וְעַד כָּאן נ"ב שָׁנָה, שֶׁפֶּלֶג מֵת בִּשְׁנַת מ"ח לְאַבְרָהָם. כֵּיצַד? פֶּלֶג חַי אַחֲרֵי הוֹלִידוֹ אֶת רְעוּ ר"ט שָׁנָה, צֵא מֵהֶם ל"ב כְּשֶׁנּוֹלַד שְׂרוּג, וּמִשְּׂרוּג עַד שֶׁנּוֹלַד נָחוֹר ל', הֲרֵי ס"ב, וּמִנָּחוֹר עַד שֶׁנּוֹלַד תֶּרַח כ"ט, הֲרֵי צ"א, וּמִשָּׁם עַד שֶׁנּוֹלַד אַבְרָהָם ע', הֲרֵי קס"א, תֵּן לָהֶם מ"ח הֲרֵי ר"ט, וְאוֹתָה שָׁנָה הָיְתָה שְׁנַת הַפַּלָּגָה, וּכְשֶׁנֶּחְרְבָה סְדוֹם הָיָה אַבְרָהָם בֶּן צ"ט שָׁנָה, הֲרֵי מִדּוֹר הַפַּלָּגָה עַד כָּאן נ"ב שָׁנָה; וְצֹעַר אִחֲרָה יְשִׁיבָתָהּ אַחֲרֵי יְשִׁיבַת סְדוֹם וְחַבְרוֹתֶיהָ שָׁנָה אַחַת, הוּא שֶׁנֶּאֱמַר אִמָּלְטָה נָּא, נָא בְּגִימַטְרִיָּא נ"א:
הֲלֹא מִצְעָר היא - (lit.) Is it not small - i.e., are not its sins few, and therefore You may spare it		הֲלֹא מִצְעָר היא. וַהֲלֹא עֲוֹנוֹתֶיהָ מוּעָטִין וְיָכוֹל אַתָּה לְהַנִּיחָהּ:
וּתְחִי נַפְשִֽׁי - “so I can survive” in it?. This is all according to the Midrashic explanation. However the straightforward meaning of the verse is: Is it not only a small town with few inhabitants? You need not be particular about sparing it so I can survive in it.		וּתְחִי נַפְשִֽׁי. בָּהּ, זֶהוּ מִדְרָשׁוֹ. וּפְשׁוּטוֹ שֶׁל מִקְרָא הֲלֹא עִיר קְטַנָּה הִיא וַאֲנָשִׁים בָּהּ מְעַט, אֵין לָךְ לְהַקְפִּיד אִם תַּנִּיחֶנָּה, וּתְחִי נַפְשִׁי בָהּ:

Footnotes

Genesis 18:2.

Bereshit Rabbah 50:4.

Genesis 18:4.

Genesis 18:5.

Bereshit Rabbah 50:5.

1 Kings 17:18.

Fourth Portion

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:
קִיטֹר - means a pillar of smoke; in Old French “torche.”		קִיטֹר. 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:
לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ - (lit.) In his old age - means that Isaac’s facial features (זִיו אִקּוּנִין) were similar to Abraham’s.		לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ. 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:
לִזְקֻנָיו - 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.”		לִזְקֻנָיו. 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:

Footnotes

1 Kings 1:33.

Bereshit Rabbah 51:8.

1 Samuel 4:21.

2 Samuel 7:23.

Fifth Portion

Bereshit (Genesis) Chapter 21

5Abraham was 100 years old when his son Isaac was born to him.		הוְאַבְרָהָ֖ם בֶּן־מְאַ֣ת שָׁנָ֑ה בְּהִוָּ֣לֶד ל֔וֹ אֵ֖ת יִצְחָ֥ק בְּנֽוֹ:
6Sarah said, “God has brought me happiness; whoever hears will be happy for me and happy with me.”		ווַתֹּ֣אמֶר שָׂרָ֔ה צְחֹ֕ק עָ֥שָׂה לִ֖י אֱלֹהִ֑ים כָּל־הַשֹּׁמֵ֖עַ יִֽצֲחַק־לִֽי:
יִֽצֲחַק־לִי - means here “will rejoice regarding me.” And the aggadic explanation is: Many barren women were remembered together with her, many sick were cured on that day, and many prayers were answered together with hers, and thus there was much rejoicing in the world.		יִֽצֲחַק־לִי. יִשְׂמַח עָלַי. וּמִדְרַשׁ אַגָּדָה הַרְבֵּה עֲקָרוֹת נִפְקְדוּ עִמָּהּ, הַרְבֵּה חוֹלִים נִתְרַפְּאוּ בוֹ בַיּוֹם, הַרְבֵּה תְפִלּוֹת נַעֲנוּ עִמָּהּ, וְרֹב שְׂחוֹק הָיָה בָעוֹלָם:
7She said, “Who is He who said to Abraham, ‘Sarah will nurse children’? For I have given birth to a son in his old age!”		זוַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו:
מִי מִלֵּל לְאַבְרָהָם - Who is He who said to Abraham. מִי is an expression of praise and distinction, as in “Who performed and did all this!” 1 “Who created these!” 2 Look who this is, and to what extent He keeps His promise! The Holy One, blessed be He, both makes promises and fulfills them!		מִי מִלֵּל לְאַבְרָהָם. לְשׁוֹן שֶׁבַח וַחֲשִׁיבוּת, רְאוּ, מִי הוּא וְכַמָּה הוּא שׁוֹמֵר הַבְטָחָתוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַבְטִיחַ וְעוֹשֶׂה.
מִלֵּל - Said. The verse changes its expression and does not say the more usual word דִּבֶּר, because the numerical value of מִלֵּל is 100, thus signifying: at the end of Abraham’s 100th year….		מִלֵּל. שִׁנָּה הַכָּתוּב וְלֹא אָמַר דִּבֵּר – גִּימַטְרִיָּא שֶׁלּוֹ ק', כְּלוֹמַר לְסוֹף מֵאָה לְאַבְרָהָם:
הֵינִיקָה בָנִים שָׂרָה - Sarah will nurse children. What does “children” in the plural form refer to? On the day of the feast the noblewomen brought their children with them and she nursed them, for they had been saying: “Sarah did not give birth, but brought in a foundling from the street.”		הֵינִיקָה בָנִים שָׂרָה. וּמַהוּ בָנִים לְשׁוֹן רַבִּים? בְּיוֹם הַמִּשְׁתֶּה הֵבִיאוּ הַשָּׂרוֹת בְּנֵיהֶן עִמָּהֶן וְהֵנִיקָה אוֹתָם, שֶׁהָיוּ אוֹמְרוֹת לֹא יָלְדָה שָׂרָה, אֶלָֹּא אֲסוּפִי הֵבִיאָה מִן הַשּׁוּק:
8The child grew up and was weaned, and Abraham held a great feast on the day that Isaac was weaned.		חוַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק:
וַיִּגָּמַל - And was weaned - at the end of 24 months.		וַיִּגָּמַל. לְסוֹף כ"ד חֹדֶשׁ (גיטין ע"ה):
מִשְׁתֶּה גָדוֹל - A great feast. It was so called because the great men of the generation were present: Shem, Ever, and Avimelech.		מִשְׁתֶּה גָדוֹל. שֶׁהָיוּ שָׁם גְּדוֹלֵי הַדּוֹר שֵׁם וָעֵבֶר וַאֲבִימֶלֶךְ (בראשית רבה):
9Sarah saw that Ishmael, the son whom Hagar the Egyptian had borne to Abraham, had fallen into degenerate behavior, including idol worship, illicit carnal relations, and even murder.		טוַתֵּ֨רֶא שָׂרָ֜ה אֶת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָֽלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק:
מְצַחֵֽק - (lit.) Making sport. This word connotes idol-worship, as it says in reference to the Golden Calf: “they got up to revel (לְצַחֵק).” 3 Another explanation: It connotes immorality, as it is said in Potiphar’s wife’s accusation of Joseph: “to mock (לְצַחֵק) me.” 4 Yet another explanation: It connotes murder, as in: “Let the young men get up and play (וִישַׂחֲקוּ) before us…,” 5 where they fought and killed each other.		מְצַחֵֽק. לְשׁוֹן עֲבוֹדָה זָרָה, כְּמוֹ שֶׁנֶּאֱמַר וַיָּקֻמוּ לְצַחֵק (שמות ל"ב), דָּבָר אַחֵר לְשׁוֹן גִּלּוּי עֲרָיוֹת, כְּמָה דְּתֵימָא לְצַחֶק בִּי (בראשית ל"ט), דָּבָר אַחֵר לְשׁוֹן רְצִיחָה, כְּמוֹ יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ וְגוֹ' (שמואל ב ב'):
10She said to Abraham, “Cast out this bondwoman and her son, for the son of this bondwoman will not inherit together with my son, Isaac!”		יוַתֹּ֨אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָֽאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָֽאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק:
עִם־בְּנִי וגו' - With my son. From Sarah’s reply to Abraham: “for the son of this bondwoman will not inherit together with my son,” you can infer that Ishmael was arguing with Isaac over the inheritance, saying, “I am the firstborn and should receive a double portion.” They would go out into the field and Ishmael would take his bow and shoot arrows at Isaac, just as the verse says: “Like one wearing himself out throwing firebrands…who says, ‘Am I not only playing (מְשַׂחֵק)?’” 6		עִם־בְּנִי וגו'. שֶׁהָיָה מֵרִיב עִם יִצְחָק עַל הַיְרֻשָּׁה וְאוֹמֵר אֲנִי בְּכוֹר וְנוֹטֵל פִּי שְׁנַיִם, וְיוֹצְאִים בַּשָּׂדֶה וְנוֹטֵל קַשְׁתּוֹ וְיוֹרֶה בוֹ חִצִּים, כְּמָה דְּתֵימָא כְּמִתְלַהְלֵהַּ הַיֹּרֶה זִקִּים וְגוֹ' וְאָמַר הֲלֹא מְשַׂחֵק אָנִי (משלי כ"ו):
עִם־בְּנִי עִם־יִצְחָֽק - (lit.) With my son, with Isaac. The repetition of עִם signifies: Since he is my son, even if he were not worthy like Isaac, or one as worthy as Isaac even if he were not my son – this one (Ishmael) is not fit to inherit along with him. All the more so is he not fit to inherit “with my son, with Isaac” who has both qualities.		עִם־בְּנִי עִם־יִצְחָֽק. מִכֵּיוָן שֶׁהוּא בְנִי אֲפִלּוּ אִם אֵינוֹ הָגוּן כְּיִצְחָק, אוֹ הָגוּן כְּיִצְחָק אֲפִלּוּ אֵינוֹ בְנִי, אֵין זֶה כְדַאי לִירַשׁ עִמּוֹ, קַל וָחֹמֶר עִם בְּנִי עִם יִצְחָק, שֶׁשְּׁתֵיהֶן בּוֹ (בראשית רבה):
11The matter of Ishmael’s wicked behavior greatly distressed Abraham. He was grieved over the idea of sending his son away.		יאוַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ:
עַל אודות בְּנֽוֹ - On account of his son - because he had heard that he had adopted evil ways. But the straightforward meaning is: because Sarah was telling him to send him away.		עַל אודות בְּנֽוֹ. שֶׁשָּׁמַע שֶׁיָּצָא לְתַרְבּוּת רָעָה (בראשית רבה), וּפְשׁוּטוֹ עַל שֶׁאָמְרָה לוֹ לְשַׁלְּחוֹ:
12God said to Abraham, “Do not be distressed about the boy and your bondwoman. Whatever Sarah tells you, heed her voice. She has foreseen correctly, for it is through Isaac that you will have descendants who will be considered yours with respect to receiving the blessings I have promised you.		יבוַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֨יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע:
שְׁמַע בקולה - Heed her voice. I.e., to the Holy Spirit of prophecy within her. From here we learn that Abraham’s prophetic insight was lower than Sarah’s.		שְׁמַע בקולה. לָמַדְנוּ שֶׁהָיָה אַבְרָהָם טָפֵל לְשָׂרָה בִּנְבִיאוּת:
13But I will also make the son of the bondwoman into a nation, for he is also your offspring.”		יגוְגַ֥ם אֶת־בֶּן־הָֽאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא:
14Abraham rose early in the morning, took bread and a leather flask of water, and gave them to Hagar. Abraham placed the food on Hagar’s shoulder together with the child, and sent her away. She left and wandered in the desert of Beersheba.		ידוַיַּשְׁכֵּ֣ם אַבְרָהָ֣ם \| בַּבֹּ֡קֶר וַיִּקַּח־לֶ֩חֶם֩ וְחֵ֨מַת מַ֜יִם וַיִּתֵּ֣ן אֶל־הָ֠גָ֠ר שָׂ֧ם עַל־שִׁכְמָ֛הּ וְאֶת־הַיֶּ֖לֶד וַיְשַׁלְּחֶ֑הָ וַתֵּ֣לֶךְ וַתֵּ֔תַע בְּמִדְבַּ֖ר בְּאֵ֥ר שָֽׁבַע:
לֶחֶם וְחֵמַת מַיִם - Bread and a leather flask of water - but not silver and gold, because he hated him since he had adopted evil ways.		לֶחֶם וְחֵמַת מַיִם. וְלֹא כֶסֶף וְזָהָב, לְפִי שֶׁהָיָה שׂוֹנְאוֹ עַל שֶׁיָּצָא לְתַרְבּוּת רָעָה:
וְאֶת־הַיֶּלֶד - With the child. Even the child he put on her shoulder, because Sarah had cast an evil eye upon him, so that a fever gripped him and he could not walk on his own.		וְאֶת־הַיֶּלֶד. אַף הַיֶּלֶד שָׂם עַל שִׁכְמָהּ, שֶׁהִכְנִיסָה בוֹ שָׂרָה עַיִן רָעָה וַאֲחָזַתּוּ חַמָּה וְלֹא יָכוֹל לֵילֵךְ בְּרַגְלָיו (בראשית רבה):
וַתֵּלֶךְ וַתֵּתַע - She left and wandered. She reverted to the idols of her father’s house.		וַתֵּלֶךְ וַתֵּתַע. חָזְרָה לְגִלּוּלֵי בֵית אָבִיהָ (פרקי דרבי אליעזר פ' ל'):
15When the water from the leather flask was used up, she cast the child under one of the bushes.		טווַיִּכְל֥וּ הַמַּ֖יִם מִן־הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם:
וַיִּכְלוּ הַמַּיִם - The water was used up - because it is usual for sick people to drink much.		וַיִּכְלוּ הַמַּיִם. לְפִי שֶׁדֶּרֶךְ חוֹלִים לִשְׁתּוֹת הַרְבֵּה:
16She then walked away and sat down at a distance, some bowshots away, for she said, “Let me not look on as the child dies.” She sat at a further distance and burst out crying.		טזוַתֵּ֩לֶךְ֩ וַתֵּ֨שֶׁב לָ֜הּ מִנֶּ֗גֶד הַרְחֵק֙ כִּמְטַֽחֲוֵ֣י קֶ֔שֶׁת כִּ֣י אָֽמְרָ֔ה אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד וַתֵּ֣שֶׁב מִנֶּ֔גֶד וַתִּשָּׂ֥א אֶת־קֹלָ֖הּ וַתֵּֽבְךְּ:
מִנֶּגֶד - in addition to this word’s usual meaning of “opposite” or “before,” here it carries the added connotation of “at a distance.”		מִנֶּגֶד. מֵרָחוֹק:
כִּמְטַֽחֲוֵי קֶשֶׁת - Some bowshots away - i.e., the distance of two bowshots. The word כִּמְטַחֲוֵי connotes shooting of an arrow, as we find in Mishnaic Hebrew: “a man had relations (הִטִּיחַ) with his wife,” 7 this word being used because semen shoots like an arrow. If you ask: It should have written כִּמְטַחֵי קֶשֶׁת without a ו, since the root is טחה, the answer is: a ו may typically be inserted here, as in “in the clefts (בְּחַגְוֵי) of the rock,” 8 being of the same root as in “The land of Judah will become the ruin (לְחָגָּא) of Egypt,” 9 and as in “They fall apart (יָחוֹגּוּ) and stagger like a drunkard.” 10 Similarly we find “the ends of (קַצְוֵי) the earth,” 11 which is of the same root as קָצֶה “end.”		כִּמְטַֽחֲוֵי קֶשֶׁת. כִּשְׁתֵּי טִיחוֹת (בראשית רבה), וְהוּא לְשׁוֹן יְרִיַּת חֵץ, בִּלְשׁוֹן מִשְׁנָה שֶׁהֵטִיחַ בְאִשְׁתּוֹ, עַל שֵׁם שֶׁהַזֶּרַע יוֹרֶה כַּחֵץ; וְאִם תֹּאמַר הָיָה לוֹ לִכְתֹּב כִּמְטַחֵי קֶשֶׁת, מִשְׁפַּט הַוָּי"ו לִכָּנֵס לְכָאן, כְּמוֹ בְּחַגְוֵי הַסֶּלַע (שיר השירים ב'), מִגִּזְרַת וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא (ישעיהו י"ט), וּמִגִּזְרַת יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר (תהילים ק"ז), וְכֵן קַצְוֵי אֶרֶץ (תהילים ס"ה), מִגִּזְרַת קָצֶה:
וַתֵּשֶׁב מִנֶּגֶד - She sat at a further distance. When he was near death, she moved further away.		וַתֵּשֶׁב מִנֶּגֶד. כֵּיוָן שֶׁקָּרַב לָמוּת הוֹסִיפָה לְהִתְרַחֵק:
17God heard the boy’s voice. So an angel of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for God has heard the boy’s voice, considering only where he is with regard to his own moral merit, not judging him for the deeds of his wicked descendants.		יזוַיִּשְׁמַ֣ע אֱלֹהִים֘ אֶת־ק֣וֹל הַנַּ֒עַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים \| אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּֽאֲשֶׁ֥ר הוּא־שָֽׁם:
אֶת־קוֹל הַנַּעַר - The boy’s voice. From here we learn that a sick person’s own prayer is more effective than other people’s prayer for him, and it is accepted before theirs.		אֶת־קוֹל הַנַּעַר. מִכָּאן שֶׁיָּפָה תְּפִלַּת הַחוֹלֶה מִתְּפִלַּת אֲחֵרִים עָלָיו וְהִיא קוֹדֶמֶת לְהִתְקַבֵּל (בראשית רבה):
בַּֽאֲשֶׁר הוּא־שָֽׁם - Where he is - i.e., according to his present deeds he is being judged and not according to his future deeds. For the ministering angels were incriminating him, saying, “Master of the world! For him, whose descendants in the future will kill Your children by thirst, You are going to provide a well!” He replied to them, “What is he now, righteous or evil?” They answered Him, “He is righteous.” He said to them, “I judge him according to his present deeds.” This, then, is what is meant by “where he is.” And where did Ishmael kill the Israelites by thirst? When Nebuchadnezzar exiled them, as it says: “A prophetic message concerning Arabia…. For the thirsty bring water!” 12 When their captors were taking them near the Arabians, descendants of Ishmael, the Israelites said to their captors, “We beg of you, take us to the descendants of our uncle Ishmael, who will have pity on us” – as it says: “caravans of Dedanites (דְּדָנִים)”; 13 do not read דְּדָנִים, but דּוֹדִים (relatives). These Ishmaelites then came out to them, bringing salted meat and fish and flasks inflated with air. The Israelites thought they were full of water, and when each one put it to his mouth and opened it, the air entered his body and he died.		בַּֽאֲשֶׁר הוּא־שָֽׁם. לְפִי מַעֲשִׂים שֶׁהוּא עוֹשֶׂה עַכְשָׁו הוּא נִדּוֹן, וְלֹא לְפִי מַה שֶּׁהוּא עָתִיד לַעֲשׂוֹת (ראש השנה ט"ז), לְפִי שֶׁהָיוּ מַלְאֲכֵי הַשָּׁרֵת מְקַטְרְגִים וְאוֹמְרִים רִבּוֹנו שֶׁל עוֹלָם, מִי שֶׁעָתִיד זַרְעוֹ לְהָמִית בָּנֶיךָ בַּצָּמָא אַתָּה מַעֲלֶה לוֹ בְּאֵר, וְהוּא מְשִׁיבָם עַכְשָׁו מַה הוּא, צַדִּיק אוֹ רָשָׁע? אָמְרוּ לוֹ צַדִּיק, אָמַר לָהֶם לְפִי מַעֲשָׂיו שֶׁל עַכְשָׁו אֲנִי דָנוֹ, וְזֶהוּ בַּאֲשֶׁר הוּא שָׁם. וְהֵיכָן הֵמִית אֶת יִשְׂרָאֵל בַּצָּמָא? כְּשֶׁהֶגְלָם נְבוּכַדְנֶצַּר, שֶׁנֶּאֱמַר מַשָּׂא בַּעְרָב וְגוֹ' לִקְרַאת צָמֵא הֵתָיוּ מָיִם וְגוֹ' (ישעיהו כ"א), כְּשֶׁהָיוּ מוֹלִיכִין אוֹתָם אֵצֶל עַרְבִיִּים, הָיוּ יִשְׂרָאֵל אוֹמְרִים לְשׁוֹבֵיהֶם בְּבַקָּשָׁה מִכֶּם הוֹלִיכוּנוּ אֵצֶל בְּנֵי דוֹדֵנוּ יִשְׁמָעֵאל וִירַחֲמוּ עָלֵינוּ, שֶׁנֶּאֱמַר אֹרְחוֹת דְּדָנִים (שם) – אַל תִּקְרֵי דְּדָנִים אֶלָּא דּוֹדִים – וְאֵלּוּ יוֹצְאִים לִקְרָאתָם וּמְבִיאִין לָהֶם בָּשָׂר וְדָג מָלוּחַ וְנוֹדוֹת נְפוּחִים, כִּסְבוּרִים יִשְׂרָאֵל שֶׁהֵם מְלֵאִים מַיִם, וּכְשֶׁמַּכְנִיסוֹ לְתוֹךְ פִּיו וּפוֹתְחוֹ, הָרוּחַ נִכְנֶסֶת בְּגוּפוֹ וּמֵת:
18Rise, lift up the boy, and grasp him with your hand, for I will make of him a great nation.”		יחק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַֽחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ:
19God then opened her eyes and she saw a well of water. She went and filled the leather flask with water and gave the boy to drink.		יטוַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֨מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר:
20God was with the boy and he grew up; he lived in the desert and became an archer, robbing travelers.		כוַיְהִ֧י אֱלֹהִ֛ים אֶת־הַנַּ֖עַר וַיִּגְדָּ֑ל וַיֵּ֨שֶׁב֙ בַּמִּדְבָּ֔ר וַיְהִ֖י רֹבֶ֥ה קַשָּֽׁת:
רֹבֶה קַשָּֽׁת - means one who shoots arrows with a bow.		רֹבֶה קַשָּֽׁת. יוֹרֶה חִצִּים בְּקֶשֶׁת:
קַשָּֽׁת - refers to the trade (a bowman), like חַמָּר (a donkey driver), גַּמָּל (a camel driver), צַיָּד (a hunter), and therefore the ש has a dagesh. He would live in the desert and rob travelers. Thus it says concerning him: “His hand will be set against everyone….” 14		קַשָּֽׁת. עַל שֵׁם הָאֻמָּנוּת, כְּמוֹ חַמָּר, גַּמָּל, צַיָּד, לְפִיכָך הַשִּׁי"ן מֻדְגֶּשֶׁת. הָיָה יוֹשֵׁב בַּמִּדְבָּר וּמְלַסְטֵם אֶת הָעוֹבְרִים, הוּא שֶׁנֶּאֱמַר יָדוֹ בַכֹּל וְגוֹמֵר:
21He settled in the Paran Desert, and his mother took him a wife from among the girls of Egypt.		כאוַיֵּ֖שֶׁב בְּמִדְבַּ֣ר פָּארָ֑ן וַתִּקַּח־ל֥וֹ אִמּ֛וֹ אִשָּׁ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם:
מֵאֶרֶץ מִצְרָֽיִם - From Egypt. From the place where she grew up, as it says: “Sarai had an Egyptian bondwoman whose name was Hagar.” 15 That is the proverb people say: “Throw a stick into the air and it will fall to its root.”		מֵאֶרֶץ מִצְרָֽיִם. מִמְּקוֹם גִּדּוּלֶיהָ, שֶׁנֶּאֱמַר וְלָהּ שִׁפְחָה מִצְרִית וְגוֹ' (בראשית ט״ז:א׳), הַיְנוּ דְּאָמְרִי אִינָשֵׁי זְרֹק חוּטְרָא לַאֲוִירָא, אֲעִיקְּרֵיהּ קָאֵי:

Footnotes

2 Samuel 2:14.

Proverbs 26:18-19.

Sanhedrin 46a.

Isaiah 21:13-14.

Isaiah 21:13-14.

Sixth Portion

Bereshit (Genesis) Chapter 21

22At that time, Avimelech, accompanied by Pichol, chief of his troops, said to Abraham, “God is with you in all that you do.		כבוַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה:
אֱלֹהִים עִמְּךָ - God is with you. They said this because they saw that he had left the locality of Sodom in peace, he had fought the kings and they had fallen into his hands, and his wife had been remembered with a child in his old age.		אֱלֹהִים עִמְּךָ. לְפִי שֶׁרָאוּ שֶׁיָּצָא מִשְּׁכוּנַת סְדוֹם לְשָׁלוֹם, וְעִם הַמְּלָכִים נִלְחַם וְנָפְלוּ בְיָדוֹ, וְנִפְקְדָה אִשְׁתּוֹ לִזְקוּנָיו:
23So now, swear to me here by God that you will not deal falsely with me, nor with my son, nor with my grandson. The same kindness that I have shown you, welcoming you in my land, you will show to me and to the people of the land in which you have sojourned.”		כגוְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּֽעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ:
וּלְנִינִי וּלְנֶכְדִּי - Nor with my son, nor with my grandson. This is the extent of a father’s concern for his descendants.		וּלְנִינִי וּלְנֶכְדִּי. עַד כָּאן רַחֲמֵי הָאָב עַל הַבֵּן:
כַּחֶסֶד אֲשֶׁר־עָשִׂיתִי עִמְּךָ תַּֽעֲשֶׂה עִמָּדִי - The same kindness that I have shown you, you will show to me. This refers to what I told you, “My land is here before you.” 1		כַּחֶסֶד אֲשֶׁר־עָשִׂיתִי עִמְּךָ תַּֽעֲשֶׂה עִמָּדִי. שֶׁאָמַרְתִּי לְךָ הִנֵּה אַרְצִי לְפָנֶיךָ (בראשית רבה):
24Abraham replied, “I will swear.”		כדוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם אָֽנֹכִ֖י אִשָּׁבֵֽעַ:
25Abraham then disputed with Avimelech over the well of water that Avimelech’s servants had seized.		כהוְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּֽזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ:
וְהוֹכִחַ - means: he argued with him about it.		וְהוֹכִחַ. נִתְוַכֵּחַ עִמּוֹ עַל כָּךְ:
26Avimelech said, “I do not know who did this thing, nor did you tell me, nor did I hear about it until today.”		כווַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹֽא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָֽנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם:
27Abraham took flocks and cattle and gave them to Avimelech, and the two of them made a treaty.		כזוַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַֽאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית:
28Abraham then set aside seven ewes of the flock.		כחוַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן:
29Avimelech asked Abraham, “What are these seven ewes that you have set aside by themselves?”		כטוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה:
30He replied, “You are to accept these seven ewes from my hand as testimony that I dug this well.”		לוַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּֽעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת:
בַּֽעֲבוּר תִּֽהְיֶה־לִּי - (lit.) So that it be [as testimony] for me - referring to this action.		בַּֽעֲבוּר תִּֽהְיֶה־לִּי. זאת:
לְעֵדָה - עֵדָה is the feminine form of one bearing testimony, as in: “and the monument will be a witness (עֵדָה).” 2		לְעֵדָה. לְשׁוֹן עֵדוּת שֶׁל נְקֵבָה, כְּמוֹ וְעֵדָה הַמַּצֵּבָה (בראשית ל"א):
כִּי חָפַרְתִּי אֶת־הַבְּאֵר - That I dug [this] well. Avimelech’s shepherds were quarreling with Abraham’s shepherds about the well, saying, “We dug it.” They both decided that whoever would appear by the well and its water would rise toward him, the well belonged to him, and the water rose toward Abraham.		כִּי חָפַרְתִּי אֶת־הַבְּאֵר. מְרִיבִים הָיוּ עָלֶיהָ רוֹעֵי אֲבִימֶלֶךְ וְאוֹמְרִים אֲנַחְנוּ חֲפַרְנוּהָ, אָמְרוּ בֵּינֵיהֶם כָּל מִי שֶׁיִּתְרָאֶה עַל הַבְּאֵר וְיַעֲלוּ הַמַּיִם לִקְרָאתוֹ, שֶׁלּוֹ הִיא, וְעָלוּ לִקְרָאת אַבְרָהָם:
31That place was therefore called Beersheba [“Well of the Oath”], for there the two of them made an oath.		לאעַל־כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם:
32When they had made this treaty in Beersheba, Avimelech and Pichol, chief of his troops, departed and returned to Philistia.		לבוַיִּכְרְת֥וּ בְרִ֖ית בִּבְאֵ֣ר שָׁ֑בַע וַיָּ֣קָם אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ וַיָּשֻׁ֖בוּ אֶל־אֶ֥רֶץ פְּלִשְׁתִּֽים:
33Abraham opened an inn in Beersheba. There he proclaimed the name of God, God of the Universe.		לגוַיִּטַּ֥ע אֵ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהֹוָ֖ה אֵ֥ל עוֹלָֽם:
אֵשֶׁל - (lit.) A tree. Rav and Shemuel differ as to what this was: one said it was an orchard to provide fruit for the travelers’ meals, and the other said it was an inn for lodging, containing all types of food. Although it is usually used to mean planting trees, etc., we find the verb נטע used concerning pitching tents, as it says: “He will pitch (וְיִטַּע) the tents of his palace.” 3		אֵשֶׁל. רַב וּשְׁמוּאֵל, חַד אֲמַר פַּרְדֵּס לְהָבִיא מִמֶּנוּ פֵּרוֹת לָאוֹרְחִים בַּסְּעוּדָה, וְחַד אֲמַר פֻּנְדָּק לְאַכְסַנְיָא וּבוֹ כָּל מִינֵי פֵּרוֹת. וּמָצִינוּ לְשׁוֹן נְטִיעָה בְּאֹהָלִים, שֶׁנֶּאֱמַר וְיִטַּע אָהֳלֵי אַפַּדְנוֹ (דניאל י"א):
וַיִּקְרָא־שָׁם וגו' - (lit.) There he proclaimed…. means: through that אֵשֶׁל, the name of the Holy One, blessed be He, was proclaimed as God of the entire universe. After the travelers had eaten and drunk, he would tell them, “Bless the One of whose food you have eaten. Do you think that you ate of my food? You have eaten of that which belongs to the One who spoke and the world came into existence.”		וַיִּקְרָא־שָׁם וגו'. עַל יְדֵי אוֹתוֹ אֵשֶׁל נִקְרָא שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֱלוֹהַּ לְכָל הָעוֹלָם, לְאַחַר שֶׁאוֹכְלִים וְשׁוֹתִים אוֹמֵר לָהֶם בָּרְכוּ לְמִי שֶׁאֲכַלְתֶּם מִשֶּׁלּוֹ, סְבוּרִים אַתֶּם שֶׁמִּשֶּׁלִּי אֲכַלְתֶּם? מִשֶּׁל מִי שֶׁאָמָר וְהָיָה הָעוֹלָם אֲכַלְתֶּם (סוטה י'):
34Abraham sojourned in Philistia for one year more than he had lived in Hebron, i.e., for 26 years.		לדוַיָּ֧גָר אַבְרָהָ֛ם בְּאֶ֥רֶץ פְּלִשְׁתִּ֖ים יָמִ֥ים רַבִּֽים:
יָמִים רַבִּֽים - (lit.) For many years. This indicates that these years were more than those at Hebron: he spent 25 years in Hebron, and 26 years here. For he was in his 75th year when he left Charan, and in the same year “he came and settled in Elonim, the plains of Mamre the Amorite, in Hebron”; 4 for we do not find that he settled anywhere else beforehand, since in all other places he was only like a visitor, stopping briefly and then continuing on traveling, as it says: “Abram traveled through the land…. From there he moved on…. There was a famine in the land, so Abram went down to Egypt” 5 – and he spent only three months in Egypt, for Pharaoh sent him away. Immediately, “He continued on his travels,” 6 until “he came and settled in Elonim, the plains of Mamre the Amorite, in Hebron,” where he lived until Sodom was overturned. Immediately afterwards, “Abraham journeyed from there” 7 because he was ashamed of Lot, and he came to the land of the Philistines. He was then 99 years old, since the angels who announced the destruction of Sodom came to him on the third day after his circumcision, thus making altogether 25 years since the time he had settled in Hebron. Here it is written “many years,” indicating that they were more than the first years, and since the verse does not mean to be ambiguous but explicit, if they would have exceeded the previous period by two years or more it would have said so. It must then be that the “many years” were not more than one year more than the previous years – making 26 years in the land of the Philistines. Immediately afterwards, he left there and returned to Hebron, and that year was 12 years before the binding of Isaac. This is all recounted in Seder Olam. 8		יָמִים רַבִּֽים. מְרֻבִּים עַל שֶׁל חֶבְרוֹן. בְּחֶבְרוֹן עָשָׂה כ"ה שָׁנָה וְכָאן כ"ו, שֶׁהֲרֵי בֶּן ע"ה שָׁנָה הָיָה בְּצֵאתוֹ מֵחָרָן, אוֹתָהּ שָׁנָה וַיָבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא, שֶׁלֹּא מָצִינוּ קֹדֶם לָכֵן שֶׁנִּתְיַשֵּׁב אֶלָּא שָׁם, שֶׁבְּכָל מְקוֹמוֹתָיו הָיָה כְּאוֹרֵחַ חוֹנֶה וְנוֹסֵעַ וְהוֹלֵך, שֶׁנֶּאֱמַר וַיַּעֲבֹר אַבְרָם, וַיַּעְתֵּק מִשָּׁם, וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה (בראשית י"ב), וּבְמִצְרַיִם לֹא עָשָׂה אֶלָּא שְׁלֹשָׁה חֳדָשִׁים שֶׁהֲרֵי שְׁלָחוֹ פַרְעֹה מִיָּד, וַיֵּלֶךְ לְמַסָּעָיו עַד וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן (שם י"ג), שָׁם יָשַׁב עַד שֶׁנֶּהֱפְכָה סְדוֹם, מִיָּד וַיִּסַּע מִשָּׁם אַבְרָהָם מִפְּנֵי בוּשָׁה שֶׁל לוֹט וּבָא לְאֶרֶץ פְּלִשְׁתִּים, וּבֶן צ"ט שָׁנָה הָיָה, שֶׁהֲרֵי בַשְּׁלִישִׁי לְמִילָתוֹ בָּאוּ אֶצְלוֹ הַמַּלְאָכִים, הֲרֵי כ"ה שָׁנָה, וְכָאן כְּתִיב יָמִים רַבִּים, מְרֻבִּים עַל הָרִאשׁוֹנִים, וְלֹא בָא הַכָּתוּב לִסְתֹּם אֶלָּא לְפָרֵשׁ, וְאִם הָיוּ מְרֻבִּים עֲלֵיהֶם שְׁתֵּי שָׁנִים אוֹ יוֹתֵר הָיָה מְפָרְשָׁם, וְעַל כָּרְחֲךָ אֵינָם יְתֵרִים יוֹתֵר מִשָּׁנָה, הֲרֵי כ"ו שָׁנָה; מִיָּד יָצָא מִשָּׁם וְחָזַר לְחֶבְרוֹן, וְאוֹתָהּ שָׁנָה קָדְמָה לִפְנֵי עֲקֵדָתוֹ שֶׁל יִצְחָק י"ב שָׁנִים, בְּסֵדֶר עוֹלָם:

Footnotes

Genesis 12:6-10.

Seder Olam ch. 1.

Seventh Portion

Bereshit (Genesis) Chapter 22

1It was after these words that God tested Abraham. He said to him, “Abraham!” and he replied devotedly, “Here I am. I am ready to do Your bidding.”		אוַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי:
אַחַר הַדְּבָרִים הָאֵלֶּה - It was after these words. Some of our rabbis say that it was after the words of Satan, who spoke accusingly and said, “From any meal that Abraham prepared, he did not offer before You even one bull or one ram!” God answered him: “Whatever he did was only for his son’s sake. If I were to say to him: ‘Sacrifice him before Me,’ he would not refuse.” Others say that it was after the words of Ishmael, who boasted to Isaac that he was circumcised at the age of 13 and yet did not object. Isaac answered him: “You threaten me by boasting how you gave up one limb. If the Holy One, blessed be He, would say to me: ‘Sacrifice yourself before Me,’ I would not refuse.”		אַחַר הַדְּבָרִים הָאֵלֶּה. יֵשׁ מֵרַבּוֹתֵינוּ אוֹמְרִים (סנהדרין פ"ט) אַחַר דְּבָרָיו שֶׁל שָׂטָן, שֶׁהָיָה מְקַטְרֵג וְאוֹמֵר מִכָּל סְעוּדָה שֶׁעָשָׂה אַבְרָהָם לֹא הִקְרִיב לְפָנֶיךָ פַּר אֶחָד אוֹ אַיִל אֶחָד; אָמַר לוֹ כְּלוּם עָשָׂה אֶלָּא בִּשְׁבִיל בְּנוֹ, אִלּוּ הָיִיתִי אוֹמֵר לוֹ זְבַח אוֹתוֹ לְפָנַי לֹא הָיָה מְעַכֵּב; וְיֵשׁ אוֹמָרִים אַחַר דְּבָרָיו שֶׁל יִשְׁמָעֵאל, שֶׁהָיָה מִתְפָּאֵר עַל יִצְחָק שֶׁמָּל בֶּן י"ג שָׁנָה וְלֹא מִחָה, אָמַר לוֹ יִצְחָק בְּאֵבֶר א' אַתָּה מְיָרְאֵנִי? אִלּוּ אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא זְבַח עַצְמְךָ לְפָנַי, לֹא הָיִיתִי מְעַכֵּב.
הִנֵּֽנִי - Here I am. Such is the response of the pious. It is an expression of humility and an expression of readiness.		הִנֵּֽנִי. כָּךְ הִיא עֲנִיָּתָם שֶׁל חֲסִידִים, לְשׁוֹן עֲנָוָה הוּא וּלְשׁוֹן זִמּוּן:
2He said, “Please pass this ultimate test. Take your son, your only one, the one you love, Isaac. Take him and go away to the land of Moriah. Take him up there and prepare him as an ascent-offering on one of the mountains that I will designate to you.”		בוַיֹּ֡אמֶר קַח־נָ֠א אֶת־בִּנְךָ֨ אֶת־יְחִֽידְךָ֤ אֲשֶׁר־אָהַ֨בְתָּ֙ אֶת־יִצְחָ֔ק וְלֶ֨ךְ־לְךָ֔ אֶל־אֶ֖רֶץ הַמֹּֽרִיָּ֑ה וְהַֽעֲלֵ֤הוּ שָׁם֙ לְעֹלָ֔ה עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ:
קַח־נָא - Please take. The word נָא is here an expression of request. He said to him, “I beg of you, pass this test, so that people not say that the previous ones were of no substance.”		קַח־נָא. אֵין נָא אֶלָּא לְשׁוֹן בַּקָשָׁה, אָמַר לוֹ בְּבַקָּשָׁה מִמְּךָ, עֲמֹד לִי בְּזֶה הַנִּסָּיוֹן, שֶׁלֹּא יֹאמְרוּ הָרִאשׁוֹנוֹת לֹא הָיָה בָהֶן מָמָּשׁ:
אֶת־בִּנְךָ - Your son. He answered Him, “I have two sons.” God said to him, “Your only one.” He answered Him, “This one is his mother’s only one, and this one is his mother’s only one.” God then said to him, “The one you love.” He replied, “I love them both,” at which God said, “Isaac.” And why did He not reveal this to him from the start? In order not to confuse him suddenly, and he would thus become bewildered and irrational, and also to make the command precious to him and to give him reward for each and every expression.		אֶת־בִּנְךָ. אָמַר לוֹ שְׁנֵי בָנִים יֵשׁ לִי, אָמַר לוֹ אֶת יְחִידְךָ; אָמַר לוֹ זֶה יָחִיד לְאִמּוֹ וְזֶה יָחִיד לְאִמּוֹ, אָמַר לוֹ אֲשֶׁר אָהַבְתָּ; אָמַר לוֹ שְׁנֵיהֶם אֲנִי אוֹהֵב, אָמַר לוֹ אֶת יִצְחָק (סנהדרין פ"ט). וְלָמָּה לֹא גִּלָּה לוֹ מִתְּחִלָּה? שֶׁלֹּא לְעַרְבְּבוֹ פִּתְאוֹם וְתָזוּחַ דַּעְתּוֹ עָלָיו וְתִטָּרֵף, וּכְדֵי לְחַבֵּב עָלָיו אֶת הַמִּצְוָה וְלִתֵּן לוֹ שָׂכָר עַל כָּל דִּבּוּר וְדִבּוּר:
אֶרֶץ המוריה - The land of Moriah. This is Jerusalem, and so we find in 2 Chronicles: 1 “to build the House of God in Jerusalem on Mount Moriah.” Our rabbis explained that it is called מֹרִיָּה because from there instruction (הוֹרָאָה) goes forth to Israel. But Onkelos translates it “the land of service,” relating to the ritual of incense, which includes myrrh (מוֹר), nard, and other spices.		אֶרֶץ המוריה. יְרוּשָׁלַיִם, וְכֵן בְּדִבְרֵי הַיָּמִים לִבְנוֹת אֶת בֵּית ה' בִּירוּשָׁלִַם בְּהַר הַמּוֹרִיָּה (דברי הימים ב ג'). וְרַבּוֹתֵינוּ פֵּרְשׁוּ עַל שֵׁם שֶׁמִּשָּׁם הוֹרָאָה יוֹצְאָה לְיִשְׂרָאֵל. וְאֻנְקְלוֹס תִּרְגְּמוֹ עַל שֵׁם עֲבוֹדַת הַקְּטֹרֶת שֶׁיֵּשׁ בּוֹ מוֹר נֵרְדְּ וּשְׁאָר בְּשָׂמִים:
וְהַֽעֲלֵהוּ - Take him up. He did not say to him, “Slaughter him,” because the Holy One, blessed be He, did not wish him to be slaughtered, but only to be brought up the mountain to be designated an ascent-offering, and once Abraham had brought him up, God told him, “Take him down.”		וְהַֽעֲלֵהוּ. לֹא אָמַר לוֹ שְׁחָטֵהוּ, לְפִי שֶׁלֹּא הָיָה חָפֵץ הַקָּדוֹשׁ בָּרוּךְ הוּא לְשָׁחֳטוֹ אֶלָּא לְהַעֲלֵהוּ לָהָר לַעֲשׂוֹתוֹ עוֹלָה, וּמִשֶּׁהֶעֱלָהוּ אָמַר לוֹ הוֹרִידֵהוּ:
אַחַד הֶֽהָרִים - One of the mountains. The Holy One, blessed be He, makes the righteous wonder about their mission and only afterwards reveals it to them – and all this so as to increase their reward. Similarly we find: “Go… to the land that I will show you,” 2 and similarly regarding Jonah: “and admonish it with the admonition that I will tell you.” 3		אַחַד הֶֽהָרִים. הַקָּדוֹשׁ בָּרוּךְ הוּא מַתְהֵא הַצַּדִּיקִים וְאַחַר כָּךְ מְגַלֶּה לָהֶם; וְכָל זֶה כְּדֵי לְהַרְבּוֹת שְׂכָרָן, וְכֵן אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ (בראשית י"ב), וְכֵן בְּיוֹנָה וּקְרָא עָלֶיהָ אֶת הַקְּרִיאָה (יונה ג ב):
3Abraham got up early in the morning and saddled his donkey himself. He took his two young men, Eliezer and Ishmael, with him, together with his son Isaac. Abraham chopped wood for the offering, and rose and set out for the place that God had told him.		גוַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַיַּֽחֲבשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קָם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָֽאֱלֹהִֽים:
וַיַּשְׁכֵּם - He got up early. He was eager to fulfill the commandment.		וַיַּשְׁכֵּם. נִזְדָּרֵז לַמִּצְוָה (פסחים ד'):
וַיַּֽחֲבשׁ - He saddled. He himself did it and did not command one of his servants to do it, because love overrides the dictates of standard conduct.		וַיַּֽחֲבשׁ. הוּא בְעַצְמוֹ, וְלֹא צִוָּה לְאֶחָד מֵעֲבָדָיו, שֶׁהָאַהֲבָה מְקַלְקֶלֶת הַשּׁוּרָה:
אֶת־שְׁנֵי נְעָרָיו - His two young men. Ishmael and Eliezer. He took both of them because an important person may not travel without two attendants, for should one of them need to relieve himself and therefore move away, the other will remain with him.		אֶת־שְׁנֵי נְעָרָיו. יִשְׁמָעֵאל וֶאֱלִיעֶזֶר, שֶׁאֵין אָדָם חָשׁוּב רַשַּׁאי לָצֵאת לַדֶּרֶךְ בְּלֹא ב' אֲנָשִׁים (בראשית רבה), שֶׁאִם יִצְטָרֵךְ הָאֶחָד לִנְקָבָיו וְיִתְרַחֵק, יִהְיֶה הַשֵּׁנִי עִמּוֹ:
וַיְבַקַּע - He chopped. Onkelos translates this as וְצַלַּח, which has a similar meaning to: they split (וְצָלְחוּ) the Jordan” 4 – connoting splitting; “fender” in Old French.		וַיְבַקַּע. תַּרְגּוּם וְצַלַּח, כְּמוֹ וְצָלְחוּ הַיַּרְדֵּן (שמואל ב' י"ט), לְשׁוֹן בִּקּוּעַ, פינדר"א בלע"ז:
4On the third day of the journey, Abraham raised his eyes and saw the place from afar.		דבַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵֽרָחֹֽק:
בַּיּוֹם הַשְּׁלִישִׁי - On the third day. Why did God delay showing it to him immediately? So that people should not say, “God suddenly stunned and confused him, causing him to be irrational, but if he would have had time to reflect in his mind he would not have done it.”		בַּיּוֹם הַשְּׁלִישִׁי. לָמָה אֵחַר מִלְּהַרְאוֹתוֹ מִיָּד? כְּדֵי שֶׁלֹּא יֹאמְרוּ הֲמָמוֹ וְעִרְבְּבוֹ פִּתְאוֹם וְטָרַף דַּעְתּוֹ, וְאִלוּ הָיָה לוֹ שָׁהוּת לְהִמָּלֵךְ אֶל לִבּוֹ לֹא הָיָה עוֹשֶׂה:
וַיַּרְא אֶת־הַמָּקוֹם - And saw the place. He saw a cloud attached to the top of the mountain.		וַיַּרְא אֶת־הַמָּקוֹם. רָאָה עָנָן קָשׁוּר עַל הָהָר:
5Abraham said to his young men, “You stay here with the donkey, while I and Isaac, the young man, go a short distance over there. We will prostrate ourselves in prayer and then return to you.”		הוַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבֽוּ־לָכֶ֥ם פֹּה֙ עִם־הַֽחֲמ֔וֹר וַֽאֲנִ֣י וְהַנַּ֔עַר נֵֽלְכָ֖ה עַד־כֹּ֑ה וְנִשְׁתַּֽחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם:
עַד־כֹּה - Over there. This means a short distance, to the place that is ahead of us. The aggadic explanation is: “I will go and see how will be fulfilled that which the Omnipresent told me, ‘Thus (כֹּה) will be your descendants.’” 5		עַד־כֹּה. כְּלוֹמַר דֶּרֶךְ מֻעָט לַמָּקוֹם אֲשֶׁר לְפָנֵינוּ. וּמִדְרַשׁ אַגָּדָה אֶרְאֶה הֵיכָן הוּא מַה שֶּׁאָמַר לִי הַמָּקוֹם כֹּה יִהְיֶה זַרְעֶךָ:
וְנָשׁוּבָה - And we will return. He unwittingly prophesied that they would both return.		וְנָשׁוּבָה. נִתְנַבֵּא שֶׁיָּשׁוּבוּ שְׁנֵיהֶם:
6Abraham took the wood for the ascent-offering and placed it on his son, Isaac. He took the fire and knife in his hand, and the two of them walked on together.		ווַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָֽעֹלָ֗ה וַיָּ֨שֶׂם֙ עַל־יִצְחָ֣ק בְּנ֔וֹ וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַמַּֽאֲכֶ֑לֶת וַיֵּֽלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו:
הַמַּֽאֲכֶלֶת - means “the knife,” so called because it consumes (אוֹכֶלֶת) the flesh, as we find: “My sword will devour (תֹּאכַל) their flesh,” 6 and because it makes the meat fit for eating (אֲכִילָה). Another explanation: This knife specifically was so called because the Israelites still “eat” (אוֹכְלִים) of the reward given for it.		הַמַּֽאֲכֶלֶת. סַכִּין, עַל שֵׁם שֶׁאוֹכֶלֶת אֶת הַבָּשָׂר, כְּמָה דְתֵימָא וְחַרְבִּי תֹּאכַל בָּשָׂר (דברים ל"ב), וְשֶׁמַּכְשֶׁרֶת בָּשָׂר לַאֲכִילָה. דָּבָר אַחֵר זֹאת נִקְרֵאת מַאֲכֶלֶת עַל שֵׁם שֶׁיִּשְׂרָאֵל אוֹכְלִים מַתַּן שְׂכָרָהּ:
וַיֵּֽלְכוּ שְׁנֵיהֶם יַחְדָּֽו - And the two of them walked on together. Abraham, who knew that he was going to slaughter his son, went willingly and joyfully, just like Isaac who did not realize this.		וַיֵּֽלְכוּ שְׁנֵיהֶם יַחְדָּֽו. אַבְרָהָם שֶׁהָיָה יוֹדֵעַ שֶׁהוֹלֵךְ לִשְׁחֹט אֶת בְּנוֹ הָיָה הוֹלֵךְ בְּרָצוֹן וְשִׂמְחָה כְּיִצְחָק, שֶׁלֹּא הָיָה מַרְגִּישׁ בַּדָּבָר:
7Isaac said to Abraham, his father, “My father!” and he replied, “Here I am, my son.” Isaac said, “The fire and the wood are here, but where is the lamb for the ascent-offering?”		זוַיֹּ֨אמֶר יִצְחָ֜ק אֶל־אַבְרָהָ֤ם אָבִיו֙ וַיֹּ֣אמֶר אָבִ֔י וַיֹּ֖אמֶר הִנֶּ֣נִּי בְנִ֑י וַיֹּ֗אמֶר הִנֵּ֤ה הָאֵשׁ֙ וְהָ֣עֵצִ֔ים וְאַיֵּ֥ה הַשֶּׂ֖ה לְעֹלָֽה:
8Abraham replied, “God will see to a lamb for an ascent-offering, and if He does not, then you, my son, will be the offering.” The two of them walked on together.		חוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם אֱלֹהִ֞ים יִרְאֶה־לּ֥וֹ הַשֶּׂ֛ה לְעֹלָ֖ה בְּנִ֑י וַיֵּֽלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו:
יִרְאֶה־לּוֹ הַשֶּׂה - [God] will see to a lamb. In other words: He will look and choose for Himself the lamb, and if there is no lamb – לְעֹלָה בְּנִי – “for an ascent-offering, my son,” i.e., my son will be the ascent-offering. And even though Isaac now understood that he was going to be slaughtered – “the two of them walked on together” with equal heart and enthusiasm to fulfill God’s will.		יִרְאֶה־לּוֹ הַשֶּׂה. כְּלוֹמַר יִרְאֶה וְיִבְחַר לוֹ הַשֶּׂה, וְאִם אֵין שֶׂה, לעולה בני. וְאַף עַל פִּי שֶׁהֵבִין יִצְחָק שֶׁהוּא הוֹלֵךְ לְהִשָּׁחֵט, וַיֵּֽלְכוּ שְׁנֵיהֶם יַחְדָּֽו בְּלֵב שָׁוֶה:
9When they came to the place that God had told him, Abraham built the altar there and arranged the wood. He then bound Isaac, his son, tying his hands and feet behind him, and placed him on the altar, on top of the wood.		טוַיָּבֹ֗אוּ אֶל־הַמָּקוֹם֘ אֲשֶׁ֣ר אָֽמַר־ל֣וֹ הָֽאֱלֹהִים֒ וַיִּ֨בֶן שָׁ֤ם אַבְרָהָם֙ אֶת־הַמִּזְבֵּ֔חַ וַיַּֽעֲרֹ֖ךְ אֶת־הָֽעֵצִ֑ים וַיַּֽעֲקֹד֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ וַיָּ֤שֶׂם אֹתוֹ֙ עַל־הַמִּזְבֵּ֔חַ מִמַּ֖עַל לָֽעֵצִֽים:
וַיַּֽעֲקֹד - He bound - his hands and feet behind him. Tying hands and feet together is called עֲקֵדָה “binding.” It is related to עֲקֻדִּים, 7 animals so called because their ankles were striped white, thus making the place where they are bound conspicuous.		וַיַּֽעֲקֹד. יָדָיו וְרַגְלָיו מֵאֲחוֹרָיו; הַיָּדַיִם וְרַגְלַיִם בְּיַחַד הִיא עֲקִידָה (שבת נ"ד), וְהוּא לְשׁוֹן עֲקֻדִּים, שֶׁהָיוּ קַרְסוּלֵיהֶם לְבָנִים, מָקוֹם שֶׁעוֹקְדִין אוֹתָן בּוֹ הָיָה נִכָּר:
10Abraham stretched out his hand and took the knife to slaughter his son.		יוַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ וַיִּקַּ֖ח אֶת־הַמַּֽאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ:
11An angel of God then called to him from heaven and said affectionately, “Abraham! Abraham!” and he replied, “Here I am.”		יאוַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ יְהֹוָה֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם \| אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי:
אַבְרָהָם אַבְרָהָם - Abraham! Abraham! This is an expression of affection because it repeats his name.		אַבְרָהָם אַבְרָהָם. לְשׁוֹן חִבָּה הוּא, שֶׁכּוֹפֵל אֶת שְׁמוֹ:
12The angel said, “Do not raise your hand against the young man to slaughter him! Do nothing to him! For now that you have passed this test, I know that you fear God—since you did not withhold your son, your only one, from Me.”		יבוַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָה כִּ֣י \| עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִֽידְךָ֖ מִמֶּֽנִּי:
אַל־תִּשְׁלַח - Do not (lit.) stretch out [your hand] - to slaughter him. Abraham said to the angel, “If so, I came here for nothing. Let me at least wound him and draw a little blood from him.” The angel answered him, “Do nothing (מְאוּמָה) to him” – i.e., do not inflict him with a blemish (מוּם).		אַל־תִּשְׁלַח. לִשְׁחֹט; אָמַר לוֹ אִם כֵּן לְחִנָּם בָּאתִי לְכָאן, אֶעֱשֶׂה בּוֹ חַבָּלָה וְאוֹצִיא מִמֶּנוּ מְעַט דָּם, אָמַר לוֹ אל תעש לו מאומה – אַל תַּעַשׂ בּוֹ מוּם:
כִּי עַתָּה יָדַעְתִּי - For now I know. Rabbi Abba said: Abraham said to God, “Let me explain before You my previous statement: Previously You told me, ‘for only those born through Isaac will be considered your descendants’; 8 You later said, ‘Please take your son’; 9 and now You say, ‘Do not raise your hand against the young man!’” The Holy One, blessed be He, answered him: “I am not profaning My covenant, nor am I changing the utterance of My lips. When I told you, ‘Take your son,’ I was not changing My utterance, since I did not tell you, ‘slaughter him,’ but ‘take him up.’ You took him up; now take him down.”		כִּי עַתָּה יָדַעְתִּי. אָמַר רַבִּי אַבָּא, אָמַר לוֹ אַבְרָהָם אֲפָרֵשׁ לְפָנֶיךָ אֶת שִׂיחָתִי, אֶתְמוֹל אָמַרְתָּ לִי כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, וְחָזַרְתָּ וְאָמַרְתָּ קַח נָא אֶת בִּנְךָ, עַכְשָׁו אַתָּה אוֹמֵר אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה (תהילים פ"ט); כְּשֶׁאָמַרְתִּי לְךָ "קַח", מוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה – לֹא אָמַרְתִּי לְךָ שְׁחָטֵהוּ אֶלָּא הַעֲלֵהוּ, אַסַּקְתֵּיהּ, אַחְתֵּיהּ.
כִּי עַתָּה יָדַעְתִּי - For now I know - i.e., from now on I have a response for Satan and for the nations who wonder what warrants My great affection for you. Now I have justification, for they see “that you fear God.”		כִּי עַתָּה יָדַעְתִּי. מֵעַתָּה יֵשׁ לִי מַה לְּהָשִׁיב לַשָּׂטָן וְלָאֻמּוֹת הַתְּמֵהִים מַה הִיא חִבָּתִי אֶצְלְךָ; יֵשׁ לִי פִּתְחוֹן פֶּה עַכְשָׁו, שֶׁרוֹאִים כִּי יְרֵא אֱלֹהִים אַתָּה:
13Abraham raised his eyes, looking for an animal to sacrifice, and he caught sight of a ram entangled by its horns in a thicket. Abraham went and took the ram, and offered it up as an ascent-offering in his son’s stead.		יגוַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶֽאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּֽעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ:
וְהִנֵּה־אַיִל - (lit.) Behold, a ram. It was designated for this since the six days of Creation.		וְהִנֵּה־אַיִל. מוּכָן הָיָה לְכָךְ מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית:
אַחַר - (lit.) After this - i.e., after the angel said to him, “Do not raise your hand,” he saw it when it was entangled. This is also how we translate it according to Onkelos: וּזְקַף אַבְרָהָם יַת עֵינוֹהִי בָּתַר אִלֵּין “Abraham raised his eyes after these words.” According to the aggadah, it means: after all the words of the angel and the Divine Presence and after Abraham’s arguments.		אַחַר. אַחֲרֵי שֶׁאָמַר לוֹ הַמַּלְאָךְ אַל תִּשְׁלַח יָדְךָ, רָאָהוּ כְּשֶׁהוּא נֶאֱחָז, וְהוּא שֶׁמְּתַרְגְּמִינָן וּזְקַף אַבְרָהָם יַת עֵינוֹהִי בָּתַר אִלֵּין:
בַּסְּבַךְ - In a thicket - a tree.		בַּסְּבַךְ. אִילָן:
בְּקַרְנָיו - By its horns - for it was running towards Abraham, but Satan ensnared it and confused it among the trees to impede it.		בְּקַרְנָיו. שֶׁהָיָה רָץ אֵצֶל אַבְרָהָם, וְהַשָּׂטָן סוֹבְכוֹ וּמְעַרְבְּבוֹ בָאִילָנוֹת:
תַּחַת בְּנֽוֹ - In his son’s stead. Once it has written, “and offered it up as a ascent-offering,” there is apparently nothing else missing in the verse. What, then, is the significance of “in his son’s stead”? The answer is: With every sacrificial act that he did to the lamb, he prayed and said, “May it be Your will that this act be considered as if it was done to my son – as if my son were slaughtered, as if his blood were sprinkled, as if he were skinned, and as if he were burned up and became ashes.”		תַּחַת בְּנֽוֹ. מֵאַחַר שֶׁכָּתוּב וַיַּעֲלֵהוּ לְעֹלָה, לֹא חָסֵר הַמִּקְרָא כְּלוּם, מַהוּ תַּחַת בְּנוֹ? עַל כָּל עֲבוֹדָה שֶׁעָשָׂה מִמֶּנּוּ הָיָה מִתְפַּלֵּל וְאוֹמֵר יְהִי רָצוֹן שֶׁתְּהֵא זוֹ כְּאִלּוּ הִיא עֲשׂוּיָה בִּבְנִי, כְּאִלּוּ בְּנִי שָׁחוּט, כְּאִלּוּ דָּמוֹ זָרוּק, כְּאִלּוּ הוּא מֻפְשָׁט, כְּאִלּוּ הוּא נִקְטָר וְנַעֲשֶׂה דֶּשֶׁן:
14Abraham named that site “God will see,” praying, “May God select this place as the site of the Temple, where He will manifest Himself to His people.” Since God indeed had designated this mountain for this purpose, it is said to this day, “On God’s Mountain, Mount Moriah, He can be seen.”		ידוַיִּקְרָ֧א אַבְרָהָ֛ם שֵֽׁם־הַמָּק֥וֹם הַה֖וּא יְהֹוָ֣ה \| יִרְאֶ֑ה אֲשֶׁר֙ יֵֽאָמֵ֣ר הַיּ֔וֹם בְּהַ֥ר יְהֹוָ֖ה יֵֽרָאֶֽה:
ה' יִרְאֶה - The straightforward meaning is as Onkelos translates it: God will choose and designate (יִרְאֶה) this place for Himself as an abode for His Divine Presence and for offering sacrifices here.		ה' יִרְאֶה. פְּשׁוּטוֹ כְּתַרְגּוּמוֹ, ה' יִבְחַר וְיִרְאֶה לוֹ אֶת הַמָּקוֹם הַזֶּה לְהַשְׁרוֹת בּוֹ שְׁכִינָתוֹ וּלְהַקְרִיב כָּאן קָרְבָּנוֹת:
אֲשֶׁר יֵֽאָמֵר הַיּוֹם - means: People in future generations will say about it, “On this mountain the Holy One, blessed be He, appears to His people.”		אֲשֶׁר יֵֽאָמֵר הַיּוֹם. שֶׁיֹּאמְרוּ לִימֵי הַדּוֹרוֹת עָלָיו בְּהַר זֶה יֵרָאֶה הַקָּדוֹשׁ בָּרוּךְ הוּא לְעַמּוֹ:
הַיּוֹם - (lit.) Today - means: in future days; similar to עַד הַיּוֹם הַזֶּה “to this day” wherever it occurs in Scripture, that all future generations who read that verse say “to this day” regarding the day when they presently exist. The aggadic explanation of the verse is: God will regard this binding of Isaac as a merit with which to forgive the people of Israel every year and to save them from punishment, so that it may be said “on this day” – in all future generations – “on the mountain of God will be seen” the ashes of Isaac as though piled up, serving as atonement.		הַיּוֹם. הַיָּמִים הָעֲתִידִין, כְּמוֹ עַד הַיּוֹם הַזֶּה שֶׁבְּכָל הַמִּקְרָא, שֶׁכָּל הַדּוֹרוֹת הַבָּאִים הַקּוֹרְאִים אֶת הַמִּקְרָא הַזֶּה אוֹמְרִים עַד הַיּוֹם הַזֶּה עַל הַיוֹם שֶׁעוֹמְדִים בּוֹ. וּמִדְרַשׁ אַגָּדָה ה' יִרְאֶה עֲקֵדָה זוֹ לִסְלֹחַ לְיִשְׂרָאֵל בְּכָל שָׁנָה וּלְהַצִּילָם מִן הַפֻּרְעָנוּת, כְּדֵי שֶׁיֵּאָמֵר הַיּוֹם הַזֶּה – בְּכָל הַדּוֹרוֹת הַבָּאִים – בְּהַר ה' יֵרָאֶה אֶפְרוֹ שֶׁל יִצְחָק צָבוּר וְעוֹמֵד לְכַפָּרָה:
15The angel of God called to Abraham from heaven a second time,		טווַיִּקְרָ֛א מַלְאַ֥ךְ יְהֹוָ֖ה אֶל־אַבְרָהָ֑ם שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם:
16and said, “God declares, ‘By Myself I swear: Because you did this thing, and did not withhold your son, your only one,		טזוַיֹּ֕אמֶר בִּ֥י נִשְׁבַּ֖עְתִּי נְאֻם־יְהֹוָ֑ה כִּ֗י יַ֚עַן אֲשֶׁ֤ר עָשִׂ֨יתָ֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וְלֹ֥א חָשַׂ֖כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידֶֽךָ:
17I will bless you and bless your son, and greatly increase your offspring as the stars of the sky and the grains of sand on the seashore, and your descendants will take possession of their enemies’ cities.		יזכִּֽי־בָרֵ֣ךְ אֲבָֽרֶכְךָ֗ וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶת־זַרְעֲךָ֙ כְּכֽוֹכְבֵ֣י הַשָּׁמַ֔יִם וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹֽיְבָֽיו:
בָרֵךְ אֲבָֽרֶכְךָ - I will greatly bless you. The verb ברך is repeated, implying one blessing for the father and one for the son.		בָרֵךְ אֲבָֽרֶכְךָ. אַחַת לָאָב וְאַחַת לַבֵּן:
וְהַרְבָּה אַרְבֶּה - And I will greatly increase. The verb רבה is repeated, implying once for the father and once for the son.		וְהַרְבָּה אַרְבֶּה. אַחַת לָאָב וְאַחַת לַבֵּן:
18All the nations of the world will be blessed through your descendants—because you heeded My voice.’”		יחוְהִתְבָּֽרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֣י הָאָ֑רֶץ עֵ֕קֶב אֲשֶׁ֥ר שָׁמַ֖עְתָּ בְּקֹלִֽי:
19Abraham returned to his young men, and together they set out and went to Beersheba. Abraham remained for a short time in Beersheba.		יטוַיָּ֤שָׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּֽלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע:
וַיָּשָׁב אַבְרָהָם בִּבְאֵר שָׁבַע - Abraham (lit.) dwelled in Beersheba. This does not mean actually dwelling there, but just staying there on his way home, for he was in fact living in Hebron, inasmuch as 12 years before the binding of Isaac he had left Beersheba and gone to Hebron, as it says: “Abraham sojourned in Philistia for many years” 10 – more than the previous years in Hebron – and they were 26 years and not more, as we explained above. 11		וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע. לֹא יְשִׁיבָה מַמָּשׁ, שֶׁהֲרֵי בְּחֶבְרוֹן הָיָה יוֹשֵׁב, י"ב שָׁנִים לִפְנֵי עֲקֵדָתוֹ שֶׁל יִצְחָק יָצָא מִבְּאֵר שֶׁבַע וְהָלַךְ לוֹ לְחֶבְרוֹן, כְּמוֹ שֶׁנֶּאֱמַר וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים, מְרֻבִּים מִשֶּׁל חֶבְרוֹן הָרִאשׁוֹנִים, וְהֵם כ"ו שָׁנָה, כְּמוֹ שֶׁפֵּרַשְׁנוּ לְמַעְלָה:
20It was after these words that Abraham was told by God: “Milkah, too, has borne sons to your brother, Nachor:		כוַיְהִ֗י אַֽחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּ֠ה יָֽלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ:
אַֽחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד וגו' - It was after these words that [Abraham] was told… When he returned from Mount Moriah, Abraham was pondering and said, “If my son had indeed been slaughtered, he would have already passed away without children. I should have married him to one of the daughters of Aner, Eshkol, or Mamre.” Therefore the Holy One, blessed be He, informed him that Rebecca, Isaac’s intended spouse, had been born. This, then, is the meaning of הַדְּבָרִים הָאֵלֶּה: After the thoughts (הִרְהוּרֵי דְבָרִים) that transpired because of the binding of Isaac.		אַֽחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד וגו'. בְּשׁוּבוֹ מֵהַר הַמּוֹרִיָה הָיָה אַבְרָהָם מְהַרְהֵר וְאוֹמֵר אִלּוּ הָיָה בְנִי שָׁחוּט כְּבָר, הָיָה הוֹלֵךְ בְּלֹא בָנִים, הָיָה לִי לְהַשִּׂיאוֹ אִשָּׁה מִבְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא, בִּשְּׂרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנּוֹלְדָה רִבְקָה בַת זוּגוֹ, וְזֶהוּ הדברים האלה, הִרְהוּרֵי דְּבָרִים שֶׁהָיוּ עַל יְדֵי עֲקֵדָה:
גַם־היא - (lit.) She too. She also had the same number of families as Abraham’s families, i.e., 12. Just as Abraham had 12 tribes who came from Jacob – eight sons from the principal wives and four sons from the bondwomen, these, too, were eight sons from the principal wives and four sons from the concubine.		גַם־היא. אַף הִיא הִשְׁוָת מִשְׁפְּחוֹתֶיהָ לְמִשְׁפְּחוֹת אַבְרָהָם י"ב, מָה אַבְרָהָם י"ב שְׁבָטִים שֶׁיָּצְאוּ מִיַּעֲקֹב, ח' בְּנֵי הַגְּבִירוֹת וד' בְּנֵי שְׁפָחוֹת, אַף אֵלּוּ ח' בְּנֵי גְּבִירוֹת וְד' בְּנֵי פִּילֶגֶשׁ:
21Utz, his firstborn; Buz, his brother; Kemu’el, the father of Aram;		כאאֶת־ע֥וּץ בְּכֹר֖וֹ וְאֶת־בּ֣וּז אָחִ֑יו וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם:
22Kesed; Chazo; Pildash; Yidlaf; and Bethuel.		כבוְאֶת־כֶּ֣שֶׂד וְאֶת־חֲז֔וֹ וְאֶת־פִּלְדָּ֖שׁ וְאֶת־יִדְלָ֑ף וְאֵ֖ת בְּתוּאֵֽל:
23Bethuel has a daughter, Rebecca. Milkah bore these eight sons to Nachor, Abraham’s brother.		כגוּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה שְׁמֹנָ֥ה אֵ֨לֶּה֙ יָֽלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר אֲחִ֥י אַבְרָהָֽם:
וּבְתוּאֵל יָלַד אֶת־רִבְקָה - Bethuel has a daughter, Rebecca. All this lineage was written only for the sake of this verse.		וּבְתוּאֵל יָלַד אֶת־רִבְקָה. כָּל הַיִּחוּסִין הַלָּלוּ לֹא נִכְתְּבוּ אֶלָּא בִּשְׁבִיל פָּסוּק זֶה:
24And his concubine, whose name was Re’umah, also bore children: Tevach, Gacham, Tachash, and Ma’achah.”		כדוּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־הִוא֙ אֶת־טֶ֣בַח וְאֶת־גַּ֔חַם וְאֶת־תַּ֖חַשׁ וְאֶת־מַֽעֲכָֽה:

Footnotes

Maftir Portion

Bereshit (Genesis) Chapter 22

20It was after these words that Abraham was told by God: “Milkah, too, has borne sons to your brother, Nachor:		כוַיְהִ֗י אַֽחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּ֠ה יָֽלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ:
אַֽחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד וגו' - It was after these words that [Abraham] was told… When he returned from Mount Moriah, Abraham was pondering and said, “If my son had indeed been slaughtered, he would have already passed away without children. I should have married him to one of the daughters of Aner, Eshkol, or Mamre.” Therefore the Holy One, blessed be He, informed him that Rebecca, Isaac’s intended spouse, had been born. This, then, is the meaning of הַדְּבָרִים הָאֵלֶּה: After the thoughts (הִרְהוּרֵי דְבָרִים) that transpired because of the binding of Isaac.		אַֽחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד וגו'. בְּשׁוּבוֹ מֵהַר הַמּוֹרִיָה הָיָה אַבְרָהָם מְהַרְהֵר וְאוֹמֵר אִלּוּ הָיָה בְנִי שָׁחוּט כְּבָר, הָיָה הוֹלֵךְ בְּלֹא בָנִים, הָיָה לִי לְהַשִּׂיאוֹ אִשָּׁה מִבְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא, בִּשְּׂרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנּוֹלְדָה רִבְקָה בַת זוּגוֹ, וְזֶהוּ הדברים האלה, הִרְהוּרֵי דְּבָרִים שֶׁהָיוּ עַל יְדֵי עֲקֵדָה:
גַם־היא - (lit.) She too. She also had the same number of families as Abraham’s families, i.e., 12. Just as Abraham had 12 tribes who came from Jacob – eight sons from the principal wives and four sons from the bondwomen, these, too, were eight sons from the principal wives and four sons from the concubine.		גַם־היא. אַף הִיא הִשְׁוָת מִשְׁפְּחוֹתֶיהָ לְמִשְׁפְּחוֹת אַבְרָהָם י"ב, מָה אַבְרָהָם י"ב שְׁבָטִים שֶׁיָּצְאוּ מִיַּעֲקֹב, ח' בְּנֵי הַגְּבִירוֹת וד' בְּנֵי שְׁפָחוֹת, אַף אֵלּוּ ח' בְּנֵי גְּבִירוֹת וְד' בְּנֵי פִּילֶגֶשׁ:
21Utz, his firstborn; Buz, his brother; Kemu’el, the father of Aram;		כאאֶת־ע֥וּץ בְּכֹר֖וֹ וְאֶת־בּ֣וּז אָחִ֑יו וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם:
22Kesed; Chazo; Pildash; Yidlaf; and Bethuel.		כבוְאֶת־כֶּ֣שֶׂד וְאֶת־חֲז֔וֹ וְאֶת־פִּלְדָּ֖שׁ וְאֶת־יִדְלָ֑ף וְאֵ֖ת בְּתוּאֵֽל:
23Bethuel has a daughter, Rebecca. Milkah bore these eight sons to Nachor, Abraham’s brother.		כגוּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה שְׁמֹנָ֥ה אֵ֨לֶּה֙ יָֽלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר אֲחִ֥י אַבְרָהָֽם:
וּבְתוּאֵל יָלַד אֶת־רִבְקָה - Bethuel has a daughter, Rebecca. All this lineage was written only for the sake of this verse.		וּבְתוּאֵל יָלַד אֶת־רִבְקָה. כָּל הַיִּחוּסִין הַלָּלוּ לֹא נִכְתְּבוּ אֶלָּא בִּשְׁבִיל פָּסוּק זֶה:
24And his concubine, whose name was Re’umah, also bore children: Tevach, Gacham, Tachash, and Ma’achah.”		כדוּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־הִוא֙ אֶת־טֶ֣בַח וְאֶת־גַּ֔חַם וְאֶת־תַּ֖חַשׁ וְאֶת־מַֽעֲכָֽה:

Haftarah

Melachim II (II Kings) Chapter 4

1Now a woman, of the wives of the disciples of the prophets, cried out to Elisha, saying, "Your servant, my husband, has died, and you know that your servant did fear the Lord; and the creditor has come to take my two children for himself as slaves."		אוְאִשָּׁ֣ה אַחַ֣ת מִנְּשֵׁ֣י בְנֵֽי־הַ֠נְּבִיאִים צָעֲקָ֨ה אֶל־אֱלִישָׁ֜ע לֵאמֹ֗ר עַבְדְּךָ֚ אִישִׁי֙ מֵ֔ת וְאַתָּ֣ה יָדַ֔עְתָּ כִּ֣י עַבְדְּךָ֔ הָיָ֥ה יָרֵ֖א אֶת־יְהֹוָ֑ה וְהַ֨נּשֶׁ֔ה בָּ֗א לָקַ֜חַת אֶת־שְׁנֵ֧י יְלָדַ֛י ל֖וֹ לַעֲבָדִֽים:
of the wives of the disciples of the prophets. She was the wife of Obadiah. Every expression of b’nei han’viim, the sons of the prophets, in Scripture, is translated in Targum as the disciples of the prophets.		מִנְּשֵׁי בְנֵי הַנְּבִיאִים. אֵשֶׁת עוֹבַדְיָה הָיְתָה. כָּל 'בְּנֵי הַנְּבִיאִים' שֶׁבַּמִּקְרָא, תַּרְגּוּמוֹ: תַּלְמִידֵי נְבִיַּיָּא.
and the creditor. He was Jehoram the son of Ahab, who would lend him with interest what he used to sustain the prophets in his father’s time. In R. Tanhuma’s Midrash (Mishpatim 9): Therefore it is stated (below 9:24): “And he struck Jehoram between his arms which stretched out to take interest.”		וְהַנּשֶׁה. הוּא יְהוֹרָם בֶּן אַחְאָב, שֶׁהָיָה מַלְוֵהוּ בְּרִבִּית מַה שֶּׁזָּן אֶת הַנְּבִיאִים בִּימֵי אָבִיו, בְּמִדְרַשׁ רַבִּי תַּנְחוּמָא. לְכָךְ נֶאֱמַר: וַיַּךְ אֶת יְהוֹרָם בֵּין זְרוֹעָיו, שֶׁפָּשְׁטוּ לִטֹּל רִבִּית.
2And Elisha said to her, "What shall I do for you? Tell me what you have in the house." And she said, "Your maidservant has nothing at all in the house except a jug of oil."		בוַיֹּ֨אמֶר אֵלֶ֚יהָ אֱלִישָׁע֙ מָ֣ה אֶֽעֱשֶׂה־לָּ֔ךְ הַגִּ֣ידִי לִ֔י מַה־יֶּשׁ־לָ֖ךְ (כתיב לָ֖כְי) בַּבָּ֑יִת וַתֹּ֗אמֶר אֵ֣ין לְשִׁפְחָתְךָ֥ כֹל֙ בַּבַּ֔יִת כִּ֖י אִם־אָס֥וּךְ שָֽׁמֶן:
a jug of oil. enough oil for anointment, yet the “aleph” is part of the root like the aleph of (Job 13:17) and my speech in your ears, [Heb. וְאַחְוָתִי, from חוה], and the “aleph” of (Ezek. 21:20) the crying of [those struck down] by the sword, [Heb. אִבְחַת, from נבח], to bark.		אָסוּךְ שָׁמֶן. כְּדֵי סִיכַת שֶׁמֶן, וְהָאָלֶ"ף בַּתֵּבָה מִן הַיְּסוֹד, כְּמוֹ אָלֶ"ף שֶל וְאַחְוָתִי בְּאָזְנֵיכֶם, וְהָאָלֶ"ף שֶׁל אִבְחַת חָרֶב.
3And he said, "Borrow vessels for yourself from outside, from all your neighbors; do not borrow only a few empty vessels.		גוַיֹּ֗אמֶר לְכִ֨י שַׁאֲלִי־לָ֚ךְ כֵּלִים֙ מִן־הַח֔וּץ מֵאֵ֖ת כָּל־שְׁכֵנָ֑יִךְ (כתיב שְׁכֵנָ֑כִי) כֵּלִ֥ים רֵקִ֖ים אַל־תַּמְעִֽיטִי:
4And you shall come and close the door about yourself and about your sons, and you shall pour upon all these vessels; and the full one you shall carry away."		דוּבָ֗את וְסָגַ֚רְתְּ הַדֶּ֙לֶת֙ בַּעֲדֵ֣ךְ וּבְעַד־בָּנַ֔יִךְ וְיָצַ֕קְתְּ עַ֥ל כָּל־הַכֵּלִ֖ים הָאֵ֑לֶּה וְהַמָּלֵ֖א תַּסִּֽיעִי:
And you shall close the door. It affords respect to the miracle if it comes about in secret.		וְסָגַרְתְּ הַדֶּלֶת. כְּבוֹד הַנֵּס הוּא לָבֹא בְּהֶצְנֵעַ.
and the full one you shall carry away. from before you, and you shall place another vessel in its place to fill it, but the jug of oil you shall not move from its place, for the Holy One, Blessed be He, is making it as a spring, and it is not customary for a spring to move from its place. I heard this Midrash Aggadah.		וְהַמָּלֵא תַּסִּיעִי. מִלְּפָנַיִךְ, וְתִתְּנִי כְּלִי אַחֵר בִּמְקוֹמוֹ לְמַלּאוֹתוֹ, וּצְלוֹחִית הַשֶּׁמֶן לֹא תָזִיזִי מִמְּקוֹמוֹ, לְפִי שֶׁהַקָּבָּ"ה עוֹשֵׂהוּ כְּמַעְיָן, וְאֵין דֶּרֶךְ מַעְיָן לְזוּזוֹ מִמְּקוֹמוֹ, מִדְרַשׁ אַגָּדָה שָׁמַעְתִּי.
5And she went away from him and closed the door about herself and about her sons; they were bringing [vessels] to her and she was pouring.		הוַתֵּ֙לֶךְ֙ מֵֽאִתּ֔וֹ וַתִּסְגֹּ֣ר הַדֶּ֔לֶת בַּעֲדָ֖הּ וּבְעַ֣ד בָּנֶ֑יהָ הֵ֛ם מַגִּשִׁ֥ים אֵלֶ֖יהָ וְהִ֥יא מוֹצָֽקֶת (כתיב מֹיצָֽקֶת) :
they were bringing to her. the vessels.		הֵם מַגִּישִׁים אֵלֶיהָ. הַכֵּלִים.
6And it was when the vessels were full, that she said to her son, "Bring me another vessel," and he said to her, "There is no other vessel." And the oil stopped.		ווַיְהִ֣י \| כִּמְלֹ֣את הַכֵּלִ֗ים וַתֹּ֚אמֶר אֶל־בְּנָהּ֙ הַגִּ֨ישָׁה אֵלַ֥י עוֹד֙ כֶּ֔לִי וַיֹּ֣אמֶר אֵלֶ֔יהָ אֵ֥ין ע֖וֹד כֶּ֑לִי וַֽיַּעֲמֹ֖ד הַשָּֽׁמֶן:
and the oil stopped. coming any more. [This is the] peshat. Mid. Aggadah in Gen. Rabbah 35 explains it literally: and the oil stood up, meaning that the price of oil went up.		וַיַּעֲמֹד הַשָּׁמֶן. מִלָּבֹא עוֹד, וּמִדְרַשׁ אַגָּדָה: הוֹקִיר שַׁעַר הַשֶּׁמֶן.
7And she came and told the man of God: and he said, "Go sell the oil and pay your debt; and you and your sons will live with the remainder."		זוַתָּבֹ֗א וַתַּגֵּד֙ לְאִ֣ישׁ הָאֱלֹהִ֔ים וַיֹּ֗אמֶר לְכִי֙ מִכְרִ֣י אֶת־הַשֶּׁ֔מֶן וְשַׁלְּמִ֖י אֶת־נִשְׁיֵ֑ךְ (כתיב נִשְׁיֵ֑כְי) וְאַ֣תְּ וֻבָנַ֔יִךְ (כתיב ֻבָנַ֔יִכְי) תִֽחְיִ֖י בַּנּוֹתָֽר:
And she came and told…. She came to receive advice whether to sell or to wait until it would become more expensive. He said to her, Go sell, for there is enough for all your debt, and for you and your sons to live with the remainder until the dead come to life.		וַתָּבֹא וַתַּגֵּד וְגוֹ'. בָּאת לִטֹּל עֵצָה, אִם לִמְכֹּר אִם לְהַמְתִּין עַד שֶׁיּוּקַר עוֹד, אָמַר לָהּ לְכִי מִכְרִי, כִּי יֵשׁ דַּי לְכָל נִשְׁיֵךְ, וְלִחְיוֹת אַתְּ וּבָנַיִךְ בַּנּוֹתָר, עַד שֶׁיִּחְיוּ הַמֵּתִים.
8And it was that day that Elisha went as far as Shunem, and there was a prominent woman who prevailed upon him to eat a meal; and it was, whenever he would pass, he would stop there to eat a meal.		חוַיְהִ֨י הַיּ֜וֹם וַיַּעֲבֹ֧ר אֱלִישָׁ֣ע אֶל־שׁוּנֵ֗ם וְשָׁם֙ אִשָּׁ֣ה גְדוֹלָ֔ה וַתַּחֲזֶק־בּ֖וֹ לֶאֱכָל־לָ֑חֶם וַֽיְהִי֙ מִדֵּ֣י עָבְר֔וֹ יָסֻ֥ר שָׁ֖מָּה לֶאֱכָל־לָֽחֶם:
a prominent woman. [lit. a great woman, i.e.,] an important woman. And I saw in Pirkei d’R. Eliezer (ch. 33): She was the sister of Abishag the Shunemitess [who warmed King David in his old age].		וְשָׁם אִשָּׁה גְדוֹלָה. חֲשׁוּבָה, וְרָאִיתִי בְּפִרְקֵי דְרַבִּי אֱלִיעֶזֶר: אֲחוֹתָהּ שֶל אֲבִישַׁג הַשּׁוּנַמִּית הָיְתָה.
and it was, whenever he would pass. in that city, he would stop at her house to eat a meal.		וַיְהִי מִדֵּי עָבְרוֹ. בְּאוֹתָהּ הָעִיר, יָסוּר אֶל בֵּיתָהּ לֶאֱכֹל לָחֶם.
he would stop. Heb. יסר, lit. he would stop. This is] the present tense, [i.e.,] he would stop there.		יָסֻר. לְשׁוֹן הוֶֹה, הָיָה סָר שָׁם.
9And she said to her husband, "Behold now I know that he is a holy man of God, who passes by us regularly.		טוַתֹּ֙אמֶר֙ אֶל־אִישָׁ֔הּ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִ֥ישׁ אֱלֹהִ֖ים קָד֣וֹשׁ ה֑וּא עֹבֵ֥ר עָלֵ֖ינוּ תָּמִֽיד:
Behold now I know. For she never saw a fly on his table or semen on his sheet.		הִנֵּה נָא יָדַעְתִּי. שֶׁלֹּא רָאֲתָה זְבוּב עַל שֻׁלְחָנוֹ, וּקֶרִי עַל סְדִינוֹ.
10Now let us make a small walled upper chamber, and place there for him a bed, a table, a chair, and a lamp; and it will be that when he comes to us, he will turn into there.		ינַֽעֲשֶׂה־נָּ֚א עֲלִיַּת־קִיר֙ קְטַנָּ֔ה וְנָשִֹ֨ים ל֥וֹ שָׁ֛ם מִטָּ֥ה וְשֻׁלְחָ֖ן וְכִסֵּ֣א וּמְנוֹרָ֑ה וְהָיָ֛ה בְּבֹא֥וֹ אֵלֵ֖ינוּ יָס֥וּר שָֽׁמָּה:
11And it was one day that he went there, that he turned into the upper chamber and lay down there.		יאוַיְהִ֥י הַיּ֖וֹם וַיָּ֣בֹא שָׁ֑מָּה וַיָּ֥סַר אֶל־הָעֲלִיָּ֖ה וַיִּשְׁכַּב־שָֽׁמָּה:
.		וַיְהִי הַיּוֹם. וַיְהִי יוֹם אֶחָד.
12And he said to Gehazi his servant, "Call this Shunemitess;" and he called her, and she stood before him.		יבוַיֹּ֙אמֶר֙ אֶל־גֵּֽיחֲזִ֣י נַעֲר֔וֹ קְרָ֖א לַשּׁוּנַמִּ֣ית הַזֹּ֑את וַיִּקְרָא־לָ֔הּ וַֽתַּעֲמֹ֖ד לְפָנָֽיו:
13And he said to him, "Please say to her, 'Behold you have busied yourself on our account with all this trouble. What is there to do for you? Can we speak on your behalf to the king or to the general of the army?' " And she said, "I dwell in the midst of my people."		יגוַיֹּ֣אמֶר ל֗וֹ אֱמָר־נָ֣א אֵלֶיהָ֘ הִנֵּ֣ה חָרַ֣דְתְּ \| אֵלֵינוּ֘ אֶת־כָּל־הַחֲרָדָ֣ה הַזֹּאת֒ מֶה לַעֲשֹ֣וֹת לָ֔ךְ הֲיֵ֚שׁ לְדַבֶּר־לָךְ֙ אֶל־הַמֶּ֔לֶךְ א֖וֹ אֶל־שַֹ֣ר הַצָּבָ֑א וַתֹּ֕אמֶר בְּת֥וֹךְ עַמִּ֖י אָנֹכִ֥י ישָֽׁבֶת:
You have busied yourself on our account. [lit.] to us.		חָרַדְתְּ אֵלֵינוּ. בִּשְׁבִילֵנוּ.
with all this trouble. [lit. all this shudder, i.e.] to put your heart into this task, like (Is. 66:2) “and shudders concerning My word,” [i.e.] is diligent concerning the task that it be accomplished and puts his heart into it.		אֶת כָּל הַחֲרָדָה הַזֹּאת. לָשׂוּם אֶל לִבֵּךְ אֶת הָעֵסֶק הַזֶּה, כְּמוֹ: וְחָרֵד עַל דְּבָרִי, זָהִיר עַל הַדָּבָר שֶׁיְּהֵא עָשׂוּי, וְנוֹתְנוֹ אֶל לִבּוֹ.
What is there to do for you?. What do you need that we do for you, for you busied yourself with all this for us.		מֶה לַעֲשׂוֹת לָךְ. מָה אַתְּ צְרִיכָה שֶׁנַּעֲשֶׂה לָךְ, שֶׁבִּשְׁבִילֵנוּ עָסַקְתְּ כָּל זֶה.
“I dwell in the midst of my people.”. amidst my relatives. No one harms me. I have need neither for the King nor for the general of the army.		בְּתוֹךְ עַמִּי. בְּתוֹךְ קְרוֹבַי, אֵין אָדָם מַזִּיקֵנִי, אֵינִי צְרִיכָה לְמֶלֶךְ וְלֹא לְשַׂר הַצָּבָא.
14And he said, "Now what can we do for her? " And Gehazi said, "Indeed, she has no son, and her husband is old."		ידוַיֹּ֕אמֶר וּמֶ֖ה לַעֲשֹ֣וֹת לָ֑הּ וַיֹּ֣אמֶר גֵּיחֲזִ֗י אֲבָ֛ל בֵּ֥ן אֵֽין־לָ֖הּ וְאִישָׁ֥הּ זָקֵֽן:
And he said. Elisha to Gehazi.		וַיֹּאמֶר אֱלִישָׁע. לְגֵיחֲזִי.
“Now what can we do for her?”. to reciprocate for this favor.		וּמֶה לַעֲשׂוֹת לָהּ. נֶגֶד הַטּוֹבָה הַזֹּאת.
15And he said, "Summon her," and he summoned her, and she stood at the doorway.		טווַיֹּ֖אמֶר קְרָא־לָ֑הּ וַיִּקְרָא־לָ֔הּ וַֽתַּעֲמֹ֖ד בַּפָּֽתַח:
16And he said, "At this time next year, when you will be alive like now, you will be embracing a son." And she said, "No, my lord, O man of God, do not fail your maidservant."		טזוַיֹּ֗אמֶר לַמּוֹעֵ֚ד הַזֶּה֙ כָּעֵ֣ת חַיָּ֔ה אַ֖תְּ (כתיב אַ֖תְּי) חֹבֶ֣קֶת בֵּ֑ן וַתֹּ֗אמֶר אַל־אֲדֹנִי֙ אִ֣ישׁ הָאֱלֹהִ֔ים אַל־תְּכַזֵּ֖ב בְּשִׁפְחָתֶֽךָ:
At this time next year when you will be alive like now. [lit. like the time, alive, i.e.] just as you are alive today, and well, so will you be alive next year at this time and embracing a son.		לַמּוֹעֵד הַזֶּה. כָּעֵת חַיָּה. כְּמוֹ שֶׁאַתְּ קַיֶּמֶת הַיּוֹם וּלְשָׁלוֹם, כָּךְ תְּהִי קַיֶּמֶת לַמּוֹעֵד הַזֶּה, וְחוֹבֶקֶת בֵּן.
No, my lord. Do not say, “embracing a son.” Why do I need to embrace him if I will end up burying him? This is what she said to him when he died, “Did I not say, ‘Do not mislead me?’”		אַל אֲדֹנִי. אַל תֹּאמַר חוֹבֶקֶת בֵּן, מַה לִּי חִבּוּקוֹ אִם סוֹפִי לְקָבְרוֹ, וְזֶה שֶׁאָמְרָה לּוֹ כְּשֶׁמֵּת הֲלֹא אָמַרְתִּי לֹא תַשְׁלֶה אוֹתִי.
do not fail. Do not show me something that will fail. You have power to beg mercy, and a son will be given to me. I beseech you, do not give me any but a child who will live.		אַל תְּכַזֵּב. אַל תַּרְאֵנִי דָּבָר שֶׁיִּפְסֹק, יֵשׁ בְּיָדְךָ לְבַקֵּשׁ רַחֲמִים וְיִנָּתֵן לִי בֵּן, אַךְ בְּבַקָּשָׁה מִמְּךָ אַל תִּתֵּן לִי אֶלָּא בֵּן שֶל קַיָּמָא.
do not fail. like (Is. 58:11) “whose water will not fail.”		אַל תְּכַזֵּב. כְּמוֹ: לֹא יְכַזְּבוּ מֵימָיו.
17And the woman conceived and bore a son, at this time a year later, which Elisha had spoken to her.		יזוַתַּ֥הַר הָאִשָּׁ֖ה וַתֵּ֣לֶד בֵּ֑ן לַמּוֹעֵ֚ד הַזֶּה֙ כָּעֵ֣ת חַיָּ֔ה אֲשֶׁר־דִּבֶּ֥ר אֵלֶ֖יהָ אֱלִישָֽׁע:
at this time a year later. like this time that she was alive and well. Therefore, the word is voweled כָּעֵת; [i.e., like] the [time].		כָּעֵת חַיָּה. כָּעֵת הַזֹּאת שֶׁהָיְתָה בְחַיִּים וּבְשָׁלוֹם, וּלְכָךְ נָקוּד כָּעֵת.
18And the child grew up; and it was one day that he went out to his father, to the reapers.		יחוַיִּגְדַּ֖ל הַיָּ֑לֶד וַיְהִ֣י הַיּ֔וֹם וַיֵּצֵ֥א אֶל־אָבִ֖יו אֶל־הַקֹּצְרִֽים:
19And he said to his father, "My head! My head!" And he said to the servant, "Carry him to his mother."		יטוַיֹּ֥אמֶר אֶל־אָבִ֖יו רֹאשִׁ֣י \| רֹאשִׁ֑י וַיֹּ֙אמֶר֙ אֶל־הַנַּ֔עַר שָׂאֵ֖הוּ אֶל־אִמּֽוֹ:
My head! My head!. I am sick in my head!		רֹאשִׁי רֹאשִׁי. הִנְנִי חוֹלֶה בְּרֹאשִׁי.
And he said. His father [said] to one of the servants, “Carry him to his mother” .		וַיֹּאמֶר. אָבִיו אֶל אֶחָד מִן הַנְּעָרִים, שָׂאֵהוּ אֶל אִמּוֹ.
20And he carried him and brought him to his mother, and he sat on her knees until noon, and he died.		כוַיִּשָּׂאֵ֔הוּ וַיְבִיאֵ֖הוּ אֶל־אִמּ֑וֹ וַיֵּ֧שֶׁב עַל־בִּרְכֶּ֛יהָ עַד־הַֽצָּהֳרַ֖יִם וַיָּמֹֽת:
21And she went up and laid him on the bed of the man of God, and she closed about him and left.		כאוַתַּ֙עַל֙ וַתַּשְׁכִּבֵ֔הוּ עַל־מִטַּ֖ת אִ֣ישׁ הָאֱלֹהִ֑ים וַתִּסְגֹּ֥ר בַּעֲד֖וֹ וַתֵּצֵֽא:
22And she called her husband and said, "Please send me one of the servants and one of the she-asses; and I will run up to the man of God and return."		כבוַתִּקְרָא֘ אֶל־אִישָׁהּ֒ וַתֹּ֗אמֶר שִׁלְחָ֨ה נָ֥א לִי֙ אֶחָ֣ד מִן־הַנְּעָרִ֔ים וְאַחַ֖ת הָאֲתֹנ֑וֹת וְאָר֛וּצָה עַד־אִ֥ישׁ הָאֱלֹהִ֖ים וְאָשֽׁוּבָה:
23And he said, "Why are you going to him today; it is neither the New Moon nor the Sabbath." And she said, "It's all right."		כגוַיֹּ֗אמֶר מַ֠דּוּעַ אַ֣תְּ (כתיב אַ֣תְּי) הֹלֶ֚כֶת (כתיב הֹלֶ֚כֶתי) אֵלָיו֙ הַיּ֔וֹם לֹֽא־חֹ֖דֶשׁ וְלֹ֣א שַׁבָּ֑ת וַתֹּ֖אמֶר שָׁלֽוֹם:
24And she saddled the she-ass, and she said to her servant, "Drive and go forward. Don't keep back from riding because of me unless I tell you."		כדוַֽתַּחֲבֹשׁ֙ הָֽאָת֔וֹן וַתֹּ֥אמֶר אֶֽל־נַעֲרָ֖הּ נְהַ֣ג וָלֵ֑ךְ אַל־תַּעֲצָר־לִ֣י לִרְכֹּ֔ב כִּ֖י אִם־אָמַ֥רְתִּי לָֽךְ:
Drive and go forward. quickly.		נְהַג וָלֵךְ. מַהֵר.
Don’t keep back from riding because of me. Do not keep back the riding because of me.		אַל תַּעֲצָר לִי. אַל תְּעַכֵּב עַל יָדִי אֶת הָרְכִיבָה.
25And she went and came to the man of God, to Mt. Carmel; and it was when the man of God saw her from afar, that he said to Gehazi his servant, "Here is that Shunemmitess.		כהוַתֵּ֗לֶךְ וַתָּבֹ֛א אֶל־אִ֥ישׁ הָאֱלֹהִ֖ים אֶל־הַ֣ר הַכַּרְמֶ֑ל וַ֠יְהִי כִּרְא֨וֹת אִישׁ־הָאֱלֹהִ֚ים אֹתָהּ֙ מִנֶּ֔גֶד וַיֹּ֙אמֶר֙ אֶל־גֵּיחֲזִ֣י נַעֲר֔וֹ הִנֵּ֖ה הַשּׁוּנַמִּ֥ית הַלָּֽז:
26Now please run toward her, and say to her, 'Are you well? Is your husband well? Is the child well?' " And she said, "We are well."		כועַתָּה֘ רֽוּץ־נָ֣א לִקְרָאתָהּ֒ וֶאֱמָר־לָ֗הּ הֲשָׁל֥וֹם לָ֛ךְ הֲשָׁל֥וֹם לְאִישֵׁ֖ךְ הֲשָׁל֣וֹם לַיָּ֑לֶד וַתֹּ֖אמֶר שָׁלֽוֹם:
And she said, “We are well.”. This is an abbreviated verse, So he should have written, “And he asked her, and she said, We are well.”		וַתֹּאמֶר שָׁלוֹם. הֲרֵי זֶה מִקְרָא קָצָר, שֶׁהֲרֵי הָיָה לוֹ לִכְתֹּב, וַיִּשְׁאַל לָהּ וַתֹּאמֶר שָׁלוֹם.
27And she came to the man of God to the mountain, and she took hold of his feet; and Gehazi approached to push her away. Now the man of God said, "Let her be, for her soul is bitter to her, and the Lord hid it from me and did not tell me."		כזוַתָּבֹ֞א אֶל־אִ֚ישׁ הָֽאֱלֹהִים֙ אֶל־הָהָ֔ר וַֽתַּחֲזֵ֖ק בְּרַגְלָ֑יו וַיִּגַּ֨שׁ גֵּֽיחֲזִ֜י לְהָדְפָ֗הּ וַיֹּאמֶר֩ אִ֨ישׁ הָאֱלֹהִ֚ים הַרְפֵּֽה־לָהּ֙ כִּֽי־נַפְשָׁ֣הּ מָֽרָה־לָ֔הּ וַֽיהֹוָה֙ הֶעְלִ֣ים מִמֶּ֔נִּי וְלֹ֥א הִגִּ֖יד לִֽי:
28And she said, "Did I ask for a son from my lord? Did I not say, 'Do not mislead me?' "		כחוַתֹּ֕אמֶר הֲשָׁאַ֥לְתִּי בֵ֖ן מֵאֵ֣ת אֲדֹנִ֑י הֲלֹ֣א אָמַ֔רְתִּי לֹ֥א תַשְׁלֶ֖ה אֹתִֽי:
Did I not say. to you, Do not fail your maidservant?		הֲלֹא אָמַרְתִּי. לְךָ, אַל תְּכַזֵּב בְּשִׁפְחָתֶךָ.
'Do not mislead me?'. Do not mislead me concerning a mistaken thing.		לֹא תַשְׁלֶה. לֹא תַשְׁגֶּה אוֹתִי עַל דְּבַר טָעוּת.
29And he said to Gehazi, "Gird your loins and take my staff in your hand and go. If you meet anyone, do not greet him, and if anyone greets you, do not answer him: and you shall place my staff on the lad's face."		כטוַיֹּ֨אמֶר לְגֵיחֲזִ֜י חֲגֹ֣ר מָתְנֶ֗יךָ וְקַ֨ח מִשְׁעַנְתִּ֣י בְיָדְךָ֘ וָלֵךְ֒ כִּֽי־תִמְצָ֥א אִישׁ֙ לֹ֣א תְבָרְכֶ֔נּוּ וְכִֽי־יְבָרֶכְךָ֥ אִ֖ישׁ לֹ֣א תַעֲנֶנּ֑וּ וְשַׂמְתָּ֥ מִשְׁעַנְתִּ֖י עַל־פְּנֵ֥י הַנָּֽעַר:
do not greet him. [lit. do not bless him.] Do not ask him about his welfare. All this was done so that he would not be engaged in conversation, and he would ask him, “Where are you going?” And he would say, “To revive the dead.” Now, it is not respectful for the one through whom it is coming about, to praise himself. He, however, did not do so. Instead, to every inquirer he would say, “My master sent me to revive the dead.”		לֹא תְבָרְכֶנּוּ. לֹא תִּשְׁאַל לְשָׁלוֹם, וְכָל זֶה שֶׁלֹּא יַרְבֶּה דְבָרִים וְיִשְׁאָלֵהוּ לְהֵיכָן אַתָּה הוֹלֵךְ, וְהוּא אוֹמֵר לְהַחֲיוֹת אֶת הַמֵּת, וְאֵין זֶה כְּבוֹד הַנֵּס לְהִתְהַלֵּל בּוֹ מִי שֶׁבָּא עַל יָדוֹ. וְהוּא לֹא עָשָׂה כֵּן, אֶלָּא לְכָל הַשּׁוֹאֲלוֹ הוּא אוֹמֵר רַבִּי שְׁלָחַנִי לְהַחֲיוֹת אֶת הַמֵּת.
30And the lad's mother said, "As the Lord lives and by your life, I will not leave you." And he rose and went after her.		לוַתֹּ֙אמֶר֙ אֵ֣ם הַנַּ֔עַר חַי־יְהֹוָ֥ה וְחֵֽי־נַפְשְׁךָ֖ אִם־אֶעֶזְבֶ֑ךָּ וַיָּ֖קָם וַיֵּ֥לֶךְ אַחֲרֶֽיהָ:
31And Gehazi went ahead of them, and he placed the staff on the lad's face, and there was no sound nor any attention; and he returned toward him and told him saying, "The lad has not awakened."		לאוְגֵחֲזִ֞י עָבַ֣ר לִפְנֵיהֶ֗ם וַיָּ֚שֶׂם אֶת־הַמִּשְׁעֶ֙נֶת֙ עַל־פְּנֵ֣י הַנַּ֔עַר וְאֵ֥ין ק֖וֹל וְאֵ֣ין קָ֑שֶׁב וַיָּ֚שָׁב לִקְרָאתוֹ֙ וַיַּגֶּד־ל֣וֹ לֵאמֹ֔ר לֹ֥א הֵקִ֖יץ הַנָּֽעַר:
32And Elisha came into the house, and behold the lad was dead, laid out on his bed.		לבוַיָּבֹ֥א אֱלִישָׁ֖ע הַבָּ֑יְתָה וְהִנֵּ֚ה הַנַּ֙עַר֙ מֵ֔ת מֻשְׁכָּ֖ב עַל־מִטָּתֽוֹ:
33And he came and closed the door about both of them; and he prayed to the Lord.		לגוַיָּבֹ֕א וַיִּסְגֹּ֥ר הַדֶּ֖לֶת בְּעַ֣ד שְׁנֵיהֶ֑ם וַיִּתְפַּלֵּ֖ל אֶל־יְהֹוָֽה:
34And he went up and lay on the child, and placed his mouth on his mouth and his eyes on his eyes and his palms on his palms, and he prostrated himself upon him: and the child's flesh became warm.		לדוַיַּ֜עַל וַיִּשְׁכַּ֣ב עַל־הַיֶּ֗לֶד וַיָּשֶׂם֩ פִּ֨יו עַל־פִּ֜יו וְעֵינָ֚יו עַל־עֵינָיו֙ וְכַפָּ֣יו עַל־כַּפָּ֔יו (כתיב כַּפָּ֔ו) וַיִּגְהַ֖ר עָלָ֑יו וַיָּ֖חָם בְּשַֹ֥ר הַיָּֽלֶד:
and he prostrated himself upon him. Jonathan renders: וְאַלְהֵי עֲלוֹהִי This is an expression of weariness. [I.e., he lay exhausted upon him.] There is a similar word in the Baraitha of Haazinu and in Sifrei (references obscure). And Menahem interpreted [as follows]: The interpretation of the word according to its context, is: he prostrated himself upon him.		וַיִּגְהַר עָלָיו. תִּרְגֵּם יוֹנָתָן: וְאַלְהֵי עֲלוֹהִי, הוּא לְשׁוֹן עֲיֵפוּת, יֵשׁ דֻּגְמָתוֹ בְּבָרַיְיתָא דְּהַאֲזִינוּ וּבְסִפְרִי. וּמְנַחֵם פָּתַר: 'וַיִּגְהַר' פִּתְרוֹן הַמִּלָּה כְּפִי עִנְיָנָהּ, נִשְׁתַּטַּח עָלָיו.
35And he returned and walked in the house once here and once there, and he went up and prostrated himself upon him: and the lad sneezed up to seven times, and the lad opened his eyes.		להוַיָּ֜שָׁב וַיֵּ֣לֶךְ בַּבַּ֗יִת אַחַ֥ת הֵ֙נָּה֙ וְאַחַ֣ת הֵ֔נָּה וַיַּ֖עַל וַיִּגְהַ֣ר עָלָ֑יו וַיְזוֹרֵ֚ר הַנַּ֙עַר֙ עַד־שֶׁ֣בַע פְּעָמִ֔ים וַיִּפְקַ֥ח הַנַּ֖עַר אֶת־עֵינָֽיו:
.		וַיְזוֹרֵר. נִתְעַטֵּשׁ.
36And he summoned Gehazi and said, "Call this Shunemmitess." And he called her, and she came to him, and he said, "Pick up your son."		לווַיִּקְרָ֣א אֶל־גֵּיחֲזִ֗י וַיֹּ֙אמֶר֙ קְרָא֙ אֶל־הַשֻּׁנַמִּ֣ית הַזֹּ֔את וַיִּקְרָאֶ֖הָ וַתָּבֹ֣א אֵלָ֑יו וַיֹּ֖אמֶר שְׂאִ֥י בְנֵֽךְ:
37And she came and fell at his feet and bowed to the ground; and she picked up her son and departed.		לזוַתָּבֹא֙ וַתִּפֹּ֣ל עַל־רַגְלָ֔יו וַתִּשְׁתַּ֖חוּ אָ֑רְצָה וַתִּשָּׂ֥א אֶת־בְּנָ֖הּ וַתֵּצֵֽא:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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