| 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. |
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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. |
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וַיֵּרָא אֵלָיו.
לְבַקֵּר אֶת הַחוֹלֶה. אָמַר רַבִּי חָמָא בַּר חֲנִינָא, יוֹם שְׁלִישִׁי לְמִילָתוֹ הָיָה, וּבָא הַקָּדוֹשׁ בָּרוּךְ הוּא וְשָׁאַל בִּשְׁלוֹמוֹ (בבא מציעא פ"ו):
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| באלוני 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. |
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באלוני מַמְרֵא.
הוּא שֶׁנָּתַן לוֹ עֵצָה עַל הַמִּילָה, לְפִיכָךְ נִגְלָה עָלָיו בְּחֶלְקוֹ (בראשית רבה):
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| יושב - 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.’” |
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יושב.
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):
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| פֶּֽתַח־הָאֹהֶל - At the entrance to the tent - to see if there was any wayfarer that he could bring into his home. |
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פֶּֽתַח־הָאֹהֶל.
לִרְאוֹת אִם יֵשׁ עוֹבֵר וָשָׁב וְיַכְנִיסֵם בְּבֵיתוֹ:
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| כחום 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. |
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כחום 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):
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| 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. |
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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,” “they asked him,” whereas concerning the announcement of the birth it says, “I will surely return to you,” and regarding the overthrow of Sodom it says, “for I can do nothing” and “I will not overturn.” 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,’” from which you learn that only one was the rescuer of Lot. |
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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):
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| נִצָּבִים עָלָיו - Standing (lit.) over him - means before him (לְפָנָיו), as in “next to him (וְעָלָיו) the tribe of Manasseh.” 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. |
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נִצָּבִים עָלָיו.
לְפָנָיו, אֲבָל לָשׁוֹן נְקִיָּה הוּא כְּלַפֵּי הַמַּלְאָכִים:
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| 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 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.” |
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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:
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| 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. |
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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,” which is written after “Noah had sons,” 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. |
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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:
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| 4Let a little water be brought, wash your feet, and recline under the tree. |
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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.” |
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יֻקַּח־נָא.
עַל יְדֵי שָׁלִיחַ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא שִׁלֵּם לְבָנָיו עַל יְדֵי שָׁלִיחַ, שֶׁנֶּאֱמַר וַיָּרֶם מֹשֶׁה אֶת יָדוֹ וַיַּךְ אֶת הַסֶּלַע (במדבר כ'):
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| 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.” |
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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:
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| תַּחַת הָעֵֽץ - means “under the tree.” |
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תַּחַת הָעֵֽץ.
תַּחַת הָאִילָן:
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| 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.” |
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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”; in the Writings – “and bread sustains the heart of men.” 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. |
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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):
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| אַחַר תעבורו - means “afterwards you may depart.” |
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אַחַר תעבורו.
אַחַר כֵּן תֵּלְכוּ:
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| כִּֽי־עַל־כֵּן עֲבַרְתֶּם - means: for this thing I ask of you, since you have honored me by visiting me. |
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כִּֽי־עַל־כֵּן עֲבַרְתֶּם.
כִּי הַדָּבָר הַזֶּה אֲנִי מְבַקֵּשׁ מִכֶּם מֵאַחַר שֶׁעֲבַרְתֶּם עָלַי לִכְבוֹדִי:
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| 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”; “for (כִּי) it is proper that you accept my gift since (עַל כֵּן) I have beheld your face”; “for (כִּי) she did this because (עַל כֵּן) I did not give her”; “for (כִּי) it would be good for you to stay since (עַל כֵּן) you are familiar with our encampments.” |
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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'):
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| 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.” |
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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. |
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קֶמַח סֹלֶת.
סֹלֶת לְעֻגוֹת, קֶמַח לַעֲמִילָן שֶׁל טַבָּחִים, לְכַסּוֹת אֶת הַקְּדֵרָה לִשְׁאֹב אֶת הַזֻּהֲמָא:
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| 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. |
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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. |
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בֶּן־בָּקָר רַךְ וָטוֹב.
ג' פָּרִים הָיוּ, כְדֵי לְהַאֲכִילָן ג' לְשׁוֹנוֹת בְּחַרְדָּל (בבא מציעא פ"ז):
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| אֶל־הַנַּעַר - To the youth. This was Ishmael. He so instructed him to train him in mitzvot. |
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אֶל־הַנַּעַר.
זֶה יִשְׁמָעֵאל, לְחַנְּכוֹ בְּמִצְוֹת (בראשית רבה):
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| 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. |
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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. |
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וַיִּקַּח חֶמְאָה וגו'.
וְלֶחֶם לֹא הֵבִיא, לְפִי שֶׁפֵּרְסָה שָׂרָה נִדָּה, שֶׁחָזַר לָהּ אֹרַח כַּנָּשִׁים אוֹתוֹ הַיּוֹם, וְנִטְמֵאת הָעִסָּה (בבא מציעא שם):
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| חֶמְאָה - Cream - This is the fat of milk that is skimmed off its surface. |
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חֶמְאָה.
שֻׁמַּן הֶחָלָב שֶׁקּוֹלְטִין מֵעַל פָּנָיו:
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| 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. |
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וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה.
אֲשֶׁר תִּקֵּן; קַמָּא קַמָּא שֶׁתִּקֵן אַמְטִי וְאַיְיתִי קָמַיְהוּ:
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| 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. |
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וַיֹּאכֵֽלוּ.
נִרְאוּ כְמִי שֶׁאָכְלוּ, מִכָּאן שֶׁלֹּא יְשַׁנֶּה אָדָם מִן הַמִּנְהָג (בבא מציעא שם):
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| 9All three angels then asked him, “Where is Sarah, your wife?” Abraham replied, “Here, in the tent.” |
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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 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. |
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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:
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| הִנֵּה בָאֹֽהֶל - Here, in the tent - i.e., she is modest. |
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הִנֵּה בָאֹֽהֶל.
צְנוּעָה הִיא:
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| 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. |
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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. |
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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:
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| 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’”: 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.
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,” 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.”
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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':
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| וְהוּא אַֽחֲרָֽיו - (lit.) And it was behind him - i.e., the entrance was behind the angel. |
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וְהוּא אַֽחֲרָֽיו.
הַפֶּתַח הָיָה אַחַר הַמַּלְאָךְ:
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| 11Now Abraham and Sarah were already old; they deeply internalized their experiences. Sarah had ceased having a woman’s cycle. |
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יאוְאַבְרָהָ֤ם וְשָׂרָה֙ זְקֵנִ֔ים בָּאִ֖ים בַּיָּמִ֑ים חָדַל֙ לִֽהְי֣וֹת לְשָׂרָ֔ה אֹ֖רַח כַּנָּשִֽׁים: |
| חָדַל לִֽהְיוֹת - means “it had ceased from her.” |
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חָדַל לִֽהְיוֹת.
פָּסַק מִמֶּנָה:
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| אורח כַּנָּשִֽׁים - A woman’s cycle - i.e., the menstrual cycle. |
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אורח כַּנָּשִֽׁים.
אֹרַח נִדּוֹת:
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| 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!” |
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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. |
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בְּקִרְבָּהּ.
מִסְתַּכֶּלֶת בְּמֵעֶיהָ וְאָמְרָה אֶפְשַׁר הַקְּרָבַיִם הַלָּלוּ טְעוּנִין וָלָד? הַשָּׁדַיִם הַלָּלוּ שֶׁצָּמְקוּ מוֹשְׁכִין חָלָב? תַּנְחוּמָא:
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| עֶדְנָה - means pure skin, and it is used with this meaning in Mishnaic Hebrew: “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. |
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עֶדְנָה.
צִחְצוּחַ בָּשָׂר, וּלְשׁוֹן מִשְׁנָה מַשִּׁיר אֶת הַשֵּׂעָר וּמְעַדֵּן אֶת הַבָּשָׂר. דָבָר אַחֵר לְשׁוֹן עִדָּן; זְמַן וֶסֶת נִדּוּת:
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| 13God said to Abraham, “Why did Sarah laugh and say, ‘Will I really give birth, though I am old?’” |
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יגוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־אַבְרָהָ֑ם לָ֣מָּה זֶּה֩ צָֽחֲקָ֨ה שָׂרָ֜ה לֵאמֹ֗ר הַאַ֥ף אֻמְנָ֛ם אֵלֵ֖ד וַֽאֲנִ֥י זָקַֽנְתִּי: |
| הַאַף אֻמְנָם - means: will I really give birth (אֵלֵד)? |
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הַאַף אֻמְנָם.
הֲגַם אֱמֶת אֵלֵד?
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| וַֽאֲנִי זָקַֽנְתִּי - Though I am old. Scripture altered her words for the sake of peace, for she had said, “my husband is old.” |
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וַֽאֲנִי זָקַֽנְתִּי.
שִׁנָּה הַכָּתוּב מִפְּנֵי הַשָּׁלוֹם, שֶׁהֲרֵי הִיא אָמְרָה וַאדֹנִי זָקֵן:
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| 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.” |
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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? |
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הֲיִפָּלֵא.
כְּתַרְגּוּמוֹ הֲיִתְכַּסִּי? וְכִי שׁוּם דָּבָר מֻפְלָא וּמֻפְרָד וּמְכֻסֶּה מִמֶּנִּי מִלַּעֲשׂוֹת כִּרְצוֹנִי:
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| 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.” |
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לַמּוֹעֵד.
לְאוֹתוֹ מוֹעֵד הַמְיֻחָד שֶׁקָּבַעְתִּי לְךָ אֶתְמוֹל, לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת:
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