Torah Reading for Vayeira

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First Portion

Bereshit (Genesis) Chapter 18

1Now the Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent when the day was hot.		אוַיֵּרָ֤א אֵלָיו֙ יְהֹוָ֔ה בְּאֵֽלֹנֵ֖י מַמְרֵ֑א וְה֛וּא ישֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם:
And [the Lord] appeared to him: to visit the sick (Tan. Buber, Vayera 1). Said Rabbi Chama the son of Chanina: It was the third day from his circumcision, and the Holy One, blessed be He, came and inquired about his welfare (B. M. 86b).		וַיֵּרָא אֵלָיו: לְבַקֵּר אֶת הַחוֹלֶה. אָמַר רַבִּי חָמָא בַּר חֲנִינָא, יוֹם שְׁלִישִׁי לְמִילָתוֹ הָיָה, וּבָא הַקָּדוֹשׁ בָּרוּךְ הוּא וְשָׁאַל בִּשְׁלוֹמוֹ (בבא מציעא פ"ו):
in the plains of Mamre: He [Mamre] was the one who counseled him about circumcision. Therefore, He appeared to him [Abraham] in his [Mamre’s] territory. — [from Tan. Vayera 3]		באלוני מַמְרֵא: הוּא שֶׁנָּתַן לוֹ עֵצָה עַל הַמִּילָה, לְפִיכָךְ נִגְלָה עָלָיו בְּחֶלְקוֹ (בראשית רבה):
was sitting: It is written יֹשַׁב [without a “vav,” and may therefore be read: “he sat”]. He wished to stand. The Holy One, blessed be He, said to him, “Sit and I will stand, and you will be a sign for your children that I am destined to stand in the congregation of the judges, and they will sit,” as it is said (Ps. 82: 1): “God stands in the Divine assembly.” - [from Gen. Rabbah 48:7]		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):
at the entrance of the tent: to see whether there were any passersby whom he would bring into his house. — [from B. M. 86b]		פֶּֽתַח־הָאֹהֶל: לִרְאוֹת אִם יֵשׁ עוֹבֵר וָשָׁב וְיַכְנִיסֵם בְּבֵיתוֹ:
when the day was hot: (B.M. 86b) The Holy One, blessed be He, took the sun out of its sheath so as not to trouble him with wayfarers, but since He saw that he was troubled that no wayfarers were coming, He brought the angels to him in the likeness of men. — [from Gen. Rabbah 48:9, Exod. Rabbah 25:2]		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):
2And he lifted his eyes and saw, and behold, three men were standing beside him, and he saw and he ran toward them from the entrance of the tent, and he prostrated himself to the ground.		בוַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה:
and behold, three men: One to bring the news [of Isaac’s birth] to Sarah, and one to overturn Sodom, and one to heal Abraham, for one angel does not perform two errands (Gen. Rabbah 50:2). You should know that [this is true] because throughout the entire chapter, Scripture mentions them in the plural, e.g., (below verse 8): “and they ate” ; (ibid. verse 9): “and they said to him.” Concerning the announcement, however, it says (ibid. verse 10): “And he said: I will surely return to you.” And concerning the overturning of Sodom, it says (below 19:22): “For I will not be able to do anything”; (ibid. verse 21): “I will not overturn” (Gen. Rabbah 50:11). And Raphael, who healed Abraham, went from there to save Lot. This is what is stated: “And it came to pass when they took them outside, that he [the angel] said, ‘Flee for your life.’” You learn that only one acted as a deliverer.		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):
were standing beside him: Heb. עָלָיו, lit. over him. Before him, like (Num. 2:20): “And next to him (וְעָלָיו), the tribe of Manasseh,” but it is a euphemism in reference to the angels.		נִצָּבִים עָלָיו: לְפָנָיו, אֲבָל לָשׁוֹן נְקִיָּה הוּא כְּלַפֵּי הַמַּלְאָכִים:
and he saw: Why is וַיַרְא written twice [in this verse?] The first is to be understood according to its apparent meaning [i.e., and he saw], and the second means “understanding.” He observed that they were standing in one place, and he understood that they did not wish to burden him. And although they knew that he would come out toward them, they stood in their place out of respect for him, to show him that they did not wish to trouble him, and he went out first and ran toward them. (This is the reading in an old Rashi ms.) In Bava Metzia (ad loc.) it is written: “standing beside him,” and then it is written: “and he ran toward them!” When they saw that he was untying and tying [his bandages], they separated from him. Immediately, “he ran toward 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:
3And he said, "My lords, if only I have found favor in your eyes, please do not pass on from beside your servant.		גוַיֹּאמַ֑ר אֲדֹנָ֗י אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אַל־נָ֥א תַֽעֲבֹ֖ר מֵעַ֥ל עַבְדֶּֽךָ:
And he said, “My lords, if only I have, etc.”: To the chief one he said this, and he called them all lords, and to the chief one he said, “Please do not pass by,” because if he would not pass by, his companions would stay with him. According to this version, it (אֲדֹנָי) is profane (Shev. 35b) (i.e., it does not refer to God). Another explanation: It (אֲדֹנָי) is holy, and he was telling the Holy One, blessed be He, to wait for him until he would run and bring in the wayfarers. And although this [“Do not pass by”] is written after “and ran toward them,” the statement [to God, “do not pass by”] preceded it. It is customary for the verses to speak in this manner, as I explained in reference to (above 6:3) “Let My spirit not quarrel forever concerning man” [the decree that God would wait 120 years before bringing the Flood] which was written after (5:32): “And Noah begot.” But it is impossible to say otherwise than that the decree preceded the birth [of Japheth] by 120 years. And the two interpretations [of אֲדֹנָי as being profane and holy in this context] are in Genesis 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:
4Please let a little water be taken, and bathe your feet, and recline under the tree.		דיֻקַּח־נָ֣א מְעַט־מַ֔יִם וְרַֽחֲצ֖וּ רַגְלֵיכֶ֑ם וְהִשָּֽׁעֲנ֖וּ תַּ֥חַת הָעֵֽץ:
Please let…be taken: through a messenger, and the Holy One, blessed be He, rewarded his [Abraham’s] children through a messenger, as it is said (Num. 20:11): “And Moses raised his hand, and he struck the rock.” - [from B.M. 86b]		יֻקַּח־נָא: עַל יְדֵי שָׁלִיחַ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא שִׁלֵּם לְבָנָיו עַל יְדֵי שָׁלִיחַ, שֶׁנֶּאֱמַר וַיָּרֶם מֹשֶׁה אֶת יָדוֹ וַיַּךְ אֶת הַסֶּלַע (במדבר כ'):
and bathe your feet: He thought that they were Arabs, who prostrate themselves to the dust of their feet, and he was strict not to allow any idolatry into his house. But Lot, who was not strict, mentioned lodging before washing, as it is said (below 19:2): “and lodge and bathe your feet.” - [from Gen. Rabbah 50:4]		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:
under the tree: under the tree. [Heb. עֵץ can mean either “tree” or detached “wood”; the Targum clarifies this ambiguity by translating as Aram. אִילָן, meaning specifically “tree.”] — [from Targumim]		תַּחַת הָעֵֽץ: תַּחַת הָאִילָן:
5And I will take a morsel of bread, and sustain your hearts; after[wards] you shall pass on, because you have passed by your servant." And they said, "So shall you do, as you have spoken."		הוְאֶקְחָ֨ה פַת־לֶ֜חֶם וְסַֽעֲד֤וּ לִבְּכֶם֙ אַחַ֣ר תַּֽעֲבֹ֔רוּ כִּֽי־עַל־כֵּ֥ן עֲבַרְתֶּ֖ם עַל־עַבְדְּכֶ֑ם וַיֹּ֣אמְר֔וּ כֵּ֥ן תַּֽעֲשֶׂ֖ה כַּֽאֲשֶׁ֥ר דִּבַּֽרְתָּ:
and sustain your hearts: In the Torah, in the Prophets, and in the Hagiographa, we find that bread is the sustenance of the heart. In the Torah — “and sustain your hearts” ; in the Prophets — (Jud. 19:5) “Sustain your heart with a morsel of bread”; in the Hagiographa — (Ps. 104:15) “and bread sustains man’s heart.” Said Rabbi Chama: לְבַבְכֶם is not written here, but לִבָּכֶם. This teaches us that the evil inclination does not rule over the angels. — [from Gen. Rabbah 48:11]		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):
after[wards] you shall pass on: Afterwards, you shall go.		אַחַר תעבורו: אַחַר כֵּן תֵּלְכוּ:
because you have passed by: For I request this from you [i.e., to sustain your hearts] because you have passed by me [i.e., have stopped in my home] to honor me.		כִּֽי־עַל־כֵּן עֲבַרְתֶּם: כִּי הַדָּבָר הַזֶּה אֲנִי מְבַקֵּשׁ מִכֶּם מֵאַחַר שֶׁעֲבַרְתֶּם עָלַי לִכְבוֹדִי:
because: כִּי עַל כֵּן is like עַל אֲשֶׁר, because, and so is every כִּי עַל כֵּן in Scripture, e.g., (below 19:8): “because (כִּי עַל כֵּן) they have come in the shadow of my roof”; (below 33:10): “because (כִּי עַל כֵּן) I have seen your countenance”; (below 38:26): “because (כִּי עַל כֵּן) I have not given her”; (Num. 10:31): “because (כִּי עַל כֵּן) you know our encamping.”		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'):
6And Abraham hastened to the tent to Sarah, and he said, "Hasten three seah of meal [and] fine flour; knead and make cakes."		ווַיְמַהֵ֧ר אַבְרָהָ֛ם הָאֹ֖הֱלָה אֶל־שָׂרָ֑ה וַיֹּ֗אמֶר מַֽהֲרִ֞י שְׁל֤שׁ סְאִים֙ קֶ֣מַח סֹ֔לֶת ל֖וּשִׁי וַֽעֲשִׂ֥י עֻגֽוֹת:
meal [and] fine flour: The fine flour for the cakes [and] the meal for the starch used by cooks to cover the pot, to draw out the scum. — [from B.M. 86b]		קֶמַח סֹלֶת: סֹלֶת לְעֻגוֹת, קֶמַח לַעֲמִילָן שֶׁל טַבָּחִים, לְכַסּוֹת אֶת הַקְּדֵרָה לִשְׁאֹב אֶת הַזֻּהֲמָא:
7And to the cattle did Abraham run, and he took a calf, tender and good, and he gave it to the youth, and he hastened to prepare it.		זוְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַֽעֲשׂ֥וֹת אֹתֽוֹ:
a calf, tender and good: There were three calves, in order to feed them three tongues with mustard. — [from B.M. 86b]		בֶּן־בָּקָר רַךְ וָטוֹב: ג' פָּרִים הָיוּ, כְדֵי לְהַאֲכִילָן ג' לְשׁוֹנוֹת בְּחַרְדָּל (בבא מציעא פ"ז):
to the youth: This was Ishmael, to train him to perform mitzvoth. — [from Aboth d’Rabbi Nathan, ch. 13]		אֶל־הַנַּעַר: זֶה יִשְׁמָעֵאל, לְחַנְּכוֹ בְּמִצְוֹת (בראשית רבה):
8And he took cream and milk and the calf that he had prepared, and he placed [them] before them, and he was standing over them under the tree, and they ate.		חוַיִּקַּ֨ח חֶמְאָ֜ה וְחָלָ֗ב וּבֶן־הַבָּקָר֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיִּתֵּ֖ן לִפְנֵיהֶ֑ם וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ:
And he took cream and milk, etc.: But he did not bring bread, because Sarah became menstruous, for the manner of the women returned to her on that day, and the dough became ritually unclean. — [from B.M. 87a]		וַיִּקַּח חֶמְאָה וגו': וְלֶחֶם לֹא הֵבִיא, לְפִי שֶׁפֵּרְסָה שָׂרָה נִדָּה, שֶׁחָזַר לָהּ אֹרַח כַּנָּשִׁים אוֹתוֹ הַיּוֹם, וְנִטְמֵאת הָעִסָּה (בבא מציעא שם):
cream: the fat of the milk that is skimmed off the top.		חֶמְאָה: שֻׁמַּן הֶחָלָב שֶׁקּוֹלְטִין מֵעַל פָּנָיו:
and the calf that he had prepared: that he had prepared. Each one that he prepared, he took and brought before them. — [from B.M. 86b]		וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה: אֲשֶׁר תִּקֵּן; קַמָּא קַמָּא שֶׁתִּקֵן אַמְטִי וְאַיְיתִי קָמַיְהוּ:
and they ate: They appeared to be eating. From here we learn that a person should not deviate from custom. — [from B.M. ad loc., Gen. Rabbah 48:14, Targum Jonathan]		וַיֹּאכֵֽלוּ: נִרְאוּ כְמִי שֶׁאָכְלוּ, מִכָּאן שֶׁלֹּא יְשַׁנֶּה אָדָם מִן הַמִּנְהָג (בבא מציעא שם):
9And they said to him, "Where is Sarah your wife?" And he said, "Behold in the tent."		טוַיֹּֽאמְר֣וּ אֵלָ֔יו אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ וַיֹּ֖אמֶר הִנֵּ֥ה בָאֹֽהֶל:
And they said to him: Heb. אֵלָיו. There are dots over the letters איו in the word אֵלָיו. And we learned: Rabbi Simeon the son of Eleazar says: “Wherever the [undotted] letters are more than the dotted ones, you must expound on the [undotted] letters, etc.” And here, the dotted letters are more than the [undotted] letters, and you must expound on the dotted [letters]. [The meaning is that] they also asked Sarah, “Where (אַיוֹ) is Abraham?” (Gen. Rabbah 48:15) We learn that a person should ask in his lodging place of the husband about the wife, and of the wife about the husband (B.M. 87a). In Bava Metzia (ad loc.) it is said: The ministering angels knew where our mother Sarah was, but [they asked in order] to make known that she was modest, in order to endear her to her husband. Said Rabbi Joseph the son of Chanina: In order to send her a cup of blessing (i.e., the cup of wine upon which the Grace after Meals is recited).		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:
Behold in the tent: She is modest. — [from B.M. ad loc., Mid. Ps. 128:3]		הִנֵּה בָאֹֽהֶל: צְנוּעָה הִיא:
10And he said, "I will surely return to you at this time next year, and behold, your wife Sarah will have a son." And Sarah heard from the entrance of the tent, and it was behind him.		יוַיֹּ֗אמֶר שׁ֣וֹב אָשׁ֤וּב אֵלֶ֨יךָ֙ כָּעֵ֣ת חַיָּ֔ה וְהִנֵּה־בֵ֖ן לְשָׂרָ֣ה אִשְׁתֶּ֑ךָ וְשָׂרָ֥ה שֹׁמַ֛עַת פֶּ֥תַח הָאֹ֖הֶל וְה֥וּא אַֽחֲרָֽיו:
at this time next year: At this time in the coming year. It was Passover, and on the following Passover, Isaac was born, since we do not read כְּעֵת [at “a” time], but כָּעֵת [at “this” time]. כָּעֵת חַיָּה means: at this time, when there will be life for you, when you will all be alive and well. — [from Targum Yerushalmi, Targum Jonathan]		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:
I will surely return: The angel did not announce that he [himself] would return to him, but he was speaking to him as an emissary of the Omnipresent. Similarly (above 16:10): “And the angel said to her: I will greatly multiply [your seed],” but he [the angel] did not have the power to multiply [her children], but he spoke as an emissary of the Omnipresent. Here too, it was as an emissary of the Omnipresent that he said this to him. (Elisha said to the Shunamite woman (II Kings 4:16): “At this season, at this time next year, you will be embracing a son.” And she said, “No my lord, O man of God, do not fail your maidservant. Those angels who announced to Sarah said (below verse 14): ‘At the appointed time, I will return,’” [but Elisha did not promise to return]. Elisha replied, “Those angels, who live and endure forever, said, ‘At the appointed time, I will return.’ But I am flesh and blood, alive today and dead tomorrow. Whether I shall be alive or dead, ‘At this time, etc. [you will embrace a son.’”] (Gen. Rabbah 53:2).		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':
and it was behind him: The entrance was behind the angel.		וְהוּא אַֽחֲרָֽיו: הַפֶּתַח הָיָה אַחַר הַמַּלְאָךְ:
11Now Abraham and Sarah were old, coming on in years; Sarah had ceased to have the way of the women.		יאוְאַבְרָהָ֤ם וְשָׂרָה֙ זְקֵנִ֔ים בָּאִ֖ים בַּיָּמִ֑ים חָדַל֙ לִֽהְי֣וֹת לְשָׂרָ֔ה אֹ֖רַח כַּנָּשִֽׁים:
ceased to have: It had ceased from her. — [from Gen Rabbah 48:16]		חָדַל לִֽהְיוֹת: פָּסַק מִמֶּנָה:
the way of the women: the menstrual cycle.		אורח כַּנָּשִֽׁים: אֹרַח נִדּוֹת:
12And Sarah laughed within herself, saying, "After I have become worn out, will I have smooth flesh? And also, my master is old."		יבוַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַֽחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן:
within herself: She looked at her insides and said, “Is it possible that these insides will carry a child; that these breasts, which have dried up, will give forth milk?” - [from Tan. Shoftim 18]		בְּקִרְבָּהּ: מִסְתַּכֶּלֶת בְּמֵעֶיהָ וְאָמְרָה אֶפְשַׁר הַקְּרָבַיִם הַלָּלוּ טְעוּנִין וָלָד? הַשָּׁדַיִם הַלָּלוּ שֶׁצָּמְקוּ מוֹשְׁכִין חָלָב? תַּנְחוּמָא:
smooth flesh: Heb. עֶדְנָה, smoothness of flesh, and in the language of the Mishnah (Meg. 13a, Men. 86a): “It causes the hair to fall out and smoothes (מְעַדֵּן) the flesh.” Another explanation: an expression of time (עִדָּן), the time of the menstrual period. — [from Gen. Rabbah 48:17]		עֶדְנָה: צִחְצוּחַ בָּשָׂר, וּלְשׁוֹן מִשְׁנָה מַשִּׁיר אֶת הַשֵּׂעָר וּמְעַדֵּן אֶת הַבָּשָׂר. דָבָר אַחֵר לְשׁוֹן עִדָּן; זְמַן וֶסֶת נִדּוּת:
13And the Lord said to Abraham, "Why did Sarah laugh, saying, 'Is it really true that I will give birth, although I am old?'		יגוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־אַבְרָהָ֑ם לָ֣מָּה זֶּה֩ צָֽחֲקָ֨ה שָׂרָ֜ה לֵאמֹ֗ר הַאַ֥ף אֻמְנָ֛ם אֵלֵ֖ד וַֽאֲנִ֥י זָקַֽנְתִּי:
Is it really true: Is it really true that I will give birth?-		הַאַף אֻמְנָם: הֲגַם אֱמֶת אֵלֵד?
although I am old: Scripture altered [her statement] for the sake of peace, for she had said, “and my master is old.” - [from B.M. 87a]		וַֽאֲנִי זָקַֽנְתִּי: שִׁנָּה הַכָּתוּב מִפְּנֵי הַשָּׁלוֹם, שֶׁהֲרֵי הִיא אָמְרָה וַאדֹנִי זָקֵן:
14Is anything hidden from the Lord? At the appointed time, I will return to you, at this time next year and Sarah will have a son."		ידהֲיִפָּלֵ֥א מֵֽיהֹוָ֖ה דָּבָ֑ר לַמּוֹעֵ֞ד אָשׁ֥וּב אֵלֶ֛יךָ כָּעֵ֥ת חַיָּ֖ה וּלְשָׂרָ֥ה בֵֽן:
Is…hidden: Heb. הֲיִפָּלֵא, as the Targum renders: הַיִתְכַּסֵי. Is anything too hidden and separated and concealed from Me [to prevent Me] from doing My will?		הֲיִפָּלֵא: כְּתַרְגּוּמוֹ הֲיִתְכַּסִּי? וְכִי שׁוּם דָּבָר מֻפְלָא וּמֻפְרָד וּמְכֻסֶּה מִמֶּנִּי מִלַּעֲשׂוֹת כִּרְצוֹנִי:
At the appointed time: At that time that was appointed, that I set for you yesterday, [when I said] (17:21): “at this time next year.”		לַמּוֹעֵד: לְאוֹתוֹ מוֹעֵד הַמְיֻחָד שֶׁקָּבַעְתִּי לְךָ אֶתְמוֹל, לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת:

Second Portion

Bereshit (Genesis) Chapter 18

15And Sarah denied, saying, "I did not laugh," because she was afraid. And He said, "No, but you laughed."		טווַתְּכַחֵ֨שׁ שָׂרָ֧ה \| לֵאמֹ֛ר לֹ֥א צָחַ֖קְתִּי כִּ֣י \| יָרֵ֑אָה וַיֹּ֥אמֶר \| לֹ֖א כִּ֥י צָחָֽקְתְּ:
because she was afraid… but you laughed: The first כִּי serves as an expression of “because,” for it gives the reason for the matter: “And Sarah denied…because she was afraid,” and the second כִּי serves as an expression of “but.” And He said, “It is not as you say, but you did laugh.” For our Sages said: כִּי has four different meanings: if, perhaps, but, and because. — [from R.H. 3a]		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:
16And the men arose from there, and they looked upon Sodom, and Abraham went with them to escort them,		טזוַיָּקֻ֤מוּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם וְאַ֨בְרָהָ֔ם הֹלֵ֥ךְ עִמָּ֖ם לְשַׁלְּחָֽם:
and they looked: Heb. וַיַשְׁקִיפוּ. Whenever the word הַשְׁקָפָה occurs in Scripture, it denotes evil, except (Deut. 26:15) “Look (הַשְׁקִיפָה) from Your holy dwelling,” for the power of gifts to the poor is so great that it converts the Divine attribute of wrath to mercy. — [from Tan. Ki Thissa 14]		וישקיפו: כָּל הַשְׁקָפָה שֶׁבַּמִּקְרָא לְרָעָה חוּץ מֵהַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ (דברים כ"ו), שֶׁגָּדוֹל כֹּחַ מַתְּנוֹת עֲנִיִּים שֶׁהוֹפֵך מִדַּת הָרֹגֶז לְרַחֲמִים:
to escort them: Heb. לְשַׁלְּחָם, to escort them. He thought that they were wayfarers. — [from Zohar, vol. 1, 104a]		לְשַׁלְּחָֽם: לְלַוּוֹתָם; כַּסָּבוּר אוֹרְחִים הֵם:
17And the Lord said, "Shall I conceal from Abraham what I am doing?		יזוַֽיהֹוָ֖ה אָמָ֑ר הַֽמֲכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה:
Shall I conceal: Heb. הַמְכַסֶה ? This is a question.[i. e., The “hey” is not the definite article but the interrogative “hey.”]		הַֽמֲכַסֶּה אֲנִי: בִּתְמִיהָ:
what I am doing: in Sodom? It would be improper for Me to do this thing without his knowledge. I gave him this land, and these five cities are his, as it is said (10:19): “And the border of the Canaanite was from Sidon…, as you come to Sodom and Gomorrah, etc.” I called him Abraham, the father of a multitude of nations. Now, can I destroy the sons without informing the father, who loves Me?- [from Gen. Rabbah 49:2, Pirkei d’Rabbi Eliezer ch. 25]		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?
18And Abraham will become a great and powerful nation, and all the nations of the world will be blessed in him.		יחוְאַ֨בְרָהָ֔ם הָי֧וֹ יִֽהְיֶ֛ה לְג֥וֹי גָּד֖וֹל וְעָצ֑וּם וְנִ֨בְרְכוּ־ב֔וֹ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ:
And Abraham will become: [According to] a Midrash Aggadah (Yoma 38b) (Prov. 10:7): “The mention of a righteous man is for a blessing.” Since He mentioned him, He blessed him. Its simple meaning is, however: Shall I conceal this from him? He is so dear to Me as to become a great nation, and through him will be blessed all the nations of the earth.		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.
19For I have known him because he commands his sons and his household after him, that they should keep the way of the Lord to perform righteousness and justice, in order that the Lord bring upon Abraham that which He spoke 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:
For I have known him: Heb. יְדַעְתִּיו, an expression of love, like (Ruth 2:1) “a kinsman (מוֹדַע) of her husband”; (ibid. 3:2) “And now, Boaz our kinsman (מֹדַעְתָּנוּ)”; (Exod. 33:17): “and I shall know you (וָאֵדָעֲךָ) by name.” But, in fact, the primary meaning of them all is none other than an expression of knowing, for if one loves a person, he draws him near to himself and knows him and is familiar with him. Now why do I love him? “Because he commands” … for he commands his sons concerning Me, to keep My ways. But if you explain it as the Targum renders: “I know about him that he will command his sons, etc.,” the word לְמַעַן does not fit into the sense [of the verse].		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:
because he commands: Heb. יְצַוֶּה, a present tense (i.e., a habitual action), like (Job 1:5) “So would Job do (יַעֲשֶׂה)”; [(Num. 9:20) “in accordance to the utterance of the Lord they would camp” (יַחֲנוּ)].		יְצַוֶּה: לְשׁוֹן הוֹוֶה, כְמוֹ כָּכָה יַעֲשֶׂה אִיּוֹב (איוב א'):
in order that [the Lord] bring: So would he command his sons, “Keep the way of the Lord in order that the Lord bring upon Abraham, etc.” It does not say “upon the house of Abraham” but “upon Abraham.” We learn from this that whoever raises a righteous son is considered as though he does not die. — [from Gen. Rabbah 49:4]		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:
20And the Lord said, "Since the cry of Sodom and Gomorrah has become great, and since their sin has become very grave,		כוַיֹּ֣אמֶר יְהֹוָ֔ה זַֽעֲקַ֛ת סְדֹ֥ם וַֽעֲמֹרָ֖ה כִּי־רָ֑בָּה וְחַ֨טָּאתָ֔ם כִּ֥י כָֽבְדָ֖ה מְאֹֽד:
And the Lord said: to Abraham, for He did as He had said, that He would not conceal from him.		וַיֹּאמֶר ה': אֶל אַבְרָהָם שֶׁעָשָׂה כַּאֲשֶׁר אָמַר, שֶׁלֹּא יְכַסֶּה מִמֶּנּוּ:
since [it] has become great: Wherever רָבָּה appears in Scripture, the accent is on the last syllable, on the “beth,” because they are translated: “great,” or “becoming great.” But this one has its accent on the first syllable, on the “resh,” because it is to be translated: “has already become great,” as I have explained regarding (above 15:17): “Now it came to pass that the sun had set (בָּאָה)”; (Ruth 1:15): “Lo, your sister-in-law has returned (שָׁבָה).”		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 now and see, whether according to her cry, which has come to Me, they have done; [I will wreak] destruction [upon them]; and if not, I will know."		כאאֵֽרֲדָה־נָּ֣א וְאֶרְאֶ֔ה הַכְּצַֽעֲקָתָ֛הּ הַבָּ֥אָה אֵלַ֖י עָשׂ֣וּ \| כָּלָ֑ה וְאִם־לֹ֖א אֵדָֽעָה:
I will descend now: This teaches judges that they should not decide capital punishment cases unless they see it [i.e., they must go to the site of the crime and investigate the matter.]- [Divrei David] Everything is as I explained in the chapter dealing with the dispersion (Tan. Noah 18). Another explanation: I will descend to the end of their deeds (to fathom the results thereof). - [Be’er Mayim Chayim]).		אֵֽרֲדָה־נָּא: לִמֵּד לַדַּיָּנִים שֶׁלֹא יִפְסְקוּ דִינֵי נְפָשׁוֹת אֶלָּא בִרְאִיָּה, הַכֹּל כְּמוֹ שֶׁפֵּרַשְׁתִּי בְפָרָשַׁת הַפַּלָּגָה. דָּבָר אַחֵר, אֵרְדָה נָא לְסוֹף מַעֲשֵׂיהֶם:
whether according to her cry: [i.e., the cry] of the land.		הַכְּצַֽעֲקָתָהּ: שֶׁל מְדִינָה:
which has come to Me, they have done: And [if] they remain in their state of rebellion, I will wreak destruction upon them, but if they do not remain in their state of rebellion, I will know what I will do, to punish them with suffering, but I will not destroy them. Similar to this we find elsewhere (Exod. 33:5): “But now, leave off your ornament from yourself, so that I may know what to do to you.” Therefore, there is a pause marked by the cantillation sign of a פְּסִיק between עָשׂוּ and כָּלָה, in order to separate one word from another. Our Sages, however, interpreted הַכְּצַעֲקָתָה to refer to the cry of a certain girl, whom they killed with an unusual death because she gave food to a poor man, as is delineated in [chapter] Chelek (Sanh. 109b).		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:
22And the men turned from there and went to Sodom, and Abraham was still standing before the Lord.		כבוַיִּפְנ֤וּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיֵּֽלְכ֖וּ סְדֹ֑מָה וְאַ֨בְרָהָ֔ם עוֹדֶ֥נּוּ עֹמֵ֖ד לִפְנֵ֥י יְהֹוָֽה:
And [the men] turned from there: from the place to which Abraham had escorted them.		וַיִּפְנוּ מִשָּׁם: מִמָּקוֹם שֶׁאַבְרָהָם לִוָּם שָׁם:
and Abraham was still standing, etc.: But is it not so that he did not go to stand before Him, but the Holy One, blessed be He, came to him and said to him (above verse 20): “Because the cry of Sodom and Gomorrah has become great, etc.,” and it should have been written here: “and the Lord was still standing beside Abraham?” But this is a scribal emendation (Gen. Rabbah 49:7).		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):
23And Abraham approached and said, "Will You even destroy the righteous with the wicked?		כגוַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע:
And Abraham approached and said: We find [the expression]“ approaching” for war (II Sam. 10:13): “And Joab drew forward, etc.;” and “approaching” for placating (below 44:8): “And Judah approached him;” and “approaching” for prayer (I Kings 18:36): “And Elijah the prophet came near.” For all these, Abraham approached: to speak harshly [i.e., when he requested justice], to placate, and to pray. — [from Gen. Rabbah 49:8]		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:
Will You even destroy: Heb. הַאַף. Will You also destroy? And according to the translation of Onkelos, who rendered אַף as an expression of wrath, this is its interpretation: Will wrath entice You that You should destroy the righteous with the wicked?		הַאַף תִּסְפֶּה: הֲגַם תִּסְפֶּה. וּלְתַרְגּוּם שֶׁל אֻנְקְלוֹס, שֶׁתִּרְגְּמוֹ לְשׁוֹן רֹגֶז, כָּךְ פֵּרוּשׁוֹ, הַאַף יַשִּׂיאֲךָ שֶׁתִּסְפֶּה צַדִּיק עִם רָשָׁע:
24Perhaps there are fifty righteous men in the midst of the city; will You even destroy and not forgive the place for the sake of the fifty righteous men who are in its midst?		כדאוּלַ֥י יֵ֛שׁ חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר הַאַ֤ף תִּסְפֶּה֙ וְלֹֽא־תִשָּׂ֣א לַמָּק֔וֹם לְמַ֛עַן חֲמִשִּׁ֥ים הַצַּדִּיקִ֖ם אֲשֶׁ֥ר בְּקִרְבָּֽהּ:
Perhaps there are fifty righteous men: ten righteous men for each city, because there were five places. — [from Targum Jonathan]		אוּלַי יֵשׁ חֲמִשִּׁים צדיקים: עֲשָׂרָה צַדִּיקִים לְכָל כְּרַךְ וּכְרַךְ, כִּי ה' מְקוֹמוֹת יֵשׁ:
25Far be it from You to do a thing such as this, to put to death the righteous with the wicked so that the righteous should be like the wicked. Far be it from You! Will the Judge of the entire earth not perform justice?"		כהחָלִ֨לָה לְּךָ֜ מֵֽעֲשׂ֣ת \| כַּדָּבָ֣ר הַזֶּ֗ה לְהָמִ֤ית צַדִּיק֙ עִם־רָשָׁ֔ע וְהָיָ֥ה כַצַּדִּ֖יק כָּֽרָשָׁ֑ע חָלִ֣לָה לָּ֔ךְ הֲשֹׁפֵט֙ כָּל־הָאָ֔רֶץ לֹ֥א יַֽעֲשֶׂ֖ה מִשְׁפָּֽט:
Far be it from You: And if You say that the righteous will not save the wicked, why should You kill the righteous?- [from Gen. Rabbah 49:8]		חלילה לְּךָ: וְאִם תֹּאמַר: לֹא יַצִּילוּ הַצַּדִּיקִים אֶת הָרְשָׁעִים, לָמָּה תָּמִית הַצַּדִּיקִים?
Far be it from You: Heb. חָלִילָה. It is profane (חוּלִין) , [i.e., unfitting] for You. They will say, “So is His craft. He inundates everyone, righteous and wicked.” So You did to the Generation of the Flood and to the Generation of the Dispersion. — [from Tan. Vayera 8]		חלילה לְּךָ: חֻלִּין הוּא לְךָ, יֹאמְרוּ כָךְ הוּא אֻמָּנוּתוֹ, שׁוֹטֵף הַכֹּל, צֵדִּיקִים וּרְשָׁעִים, כָּךְ עָשִׂיתָ לְדוֹר הַמַּבּוּל וּלְדוֹר הַפַּלָּגָה:
a thing such as this: Neither this nor anything similar to it. —		כַּדָּבָר הַזֶּה: לֹא הוּא וְלֹא כַּיּוֹצֵא בוֹ:
Far be it from You: for the World to Come. — [from Tan. Buber]		חלילה לְּךָ: לָעוֹלָם הַבָּא:
Will the Judge of the entire earth: The “hey” of הֲשֹׁפֵט is vowelized with a “chataf pattach,” as an expression of wonder: Will He Who judges not perform true justice?!		השופט כָּל־הָאָרֶץ: נָקוּד בַּחֲטַף פַּתָּח ה"א שֶׁל הֲשׁוֹפֵט, לְשׁוֹן תְּמִיהָ, וְכִי מִי שֶׁהוּא שׁוֹפֵט לֹא יַעֲשֶׂה מִשְׁפַּט אֱמֶת:
26And the Lord said, "If I find in Sodom fifty righteous men within the city, I will forgive the entire place for their sake."		כווַיֹּ֣אמֶר יְהֹוָ֔ה אִם־אֶמְצָ֥א בִסְדֹ֛ם חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר וְנָשָׂ֥אתִי לְכָל־הַמָּק֖וֹם בַּֽעֲבוּרָֽם:
"If I find in Sodom, etc., the entire place”: [Sodom refers to] all the cities, but because Sodom was the metropolis and the most important of them all, Scripture ascribes [the fifty righteous men] to it.		אִם־אֶמְצָא בִסְדֹם וגו' לְכָל־הַמָּקוֹם: לְכָל הַכְּרַכִּים; וּלְפִי שֶׁסְּדוֹם הָיְתָה מֶטְרוֹפּוֹלִין וַחֲשׁוּבָה מִכֻּלָּם, תָּלָה בָהּ הַכָּתוּב:
27And Abraham answered and said, "Behold now I have commenced to speak to the Lord, although I am dust and ashes.		כזוַיַּ֥עַן אַבְרָהָ֖ם וַיֹּאמַ֑ר הִנֵּה־נָ֤א הוֹאַ֨לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י וְאָֽנֹכִ֖י עָפָ֥ר וָאֵֽפֶר:
although I am dust and ashes: I was already fit to be dust at the hands of the kings and ashes at the hands of Nimrod, were it not for Your mercies that stood by me.		וְאָֽנֹכִי עָפָר וָאֵֽפֶר: וּכְבָר הָיִיתִי רָאוּי לִהְיוֹת עָפָר עַל יְדֵי הַמְּלָכִים, וְאֵפֶר עַל יְדֵי נִמְרוֹד, לוּלֵי רַחֲמֶיךָ אֲשֶׁר עָמְדוּ לִי:
I have commenced: [I am] willing, like "and Moses consented" [Shemot 2:21].		הוֹאַלְתִּי: רָצִיתִי כְּמוֹ וַיּוֹאֶל מֹשֶׁה (שמות ב'):
28Perhaps the fifty righteous men will be missing five. Will You destroy the entire city because of five?" And He said, "I will not destroy if I find there forty-five."		כחאוּלַ֠י יַחְסְר֞וּן חֲמִשִּׁ֤ים הַצַּדִּיקִם֙ חֲמִשָּׁ֔ה הֲתַשְׁחִ֥ית בַּֽחֲמִשָּׁ֖ה אֶת־כָּל־הָעִ֑יר וַיֹּ֨אמֶר֙ לֹ֣א אַשְׁחִ֔ית אִם־אֶמְצָ֣א שָׁ֔ם אַרְבָּעִ֖ים וַֽחֲמִשָּֽׁה:
Will You destroy because of five: Will there not be nine for each city? And You, the Righteous One of the world, will be counted with them. — [from Gen. Rabbah 49:9]		הֲתַשְׁחִית בַּֽחֲמִשָּׁה: וַהֲלֹא הֵן ט' לְכָל כְּרַךְ, וְאַתָּה צַדִּיקוֹ שֶׁל עוֹלָם תִּצְטָרֵף עִמָּהֶם:
29And he continued further to speak to Him, and he said, "Perhaps forty will be found there." And He said, "I will not do it for the sake of the forty."		כטוַיֹּ֨סֶף ע֜וֹד לְדַבֵּ֤ר אֵלָיו֙ וַיֹּאמַ֔ר אוּלַ֛י יִמָּֽצְא֥וּן שָׁ֖ם אַרְבָּעִ֑ים וַיֹּ֨אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה בַּֽעֲב֖וּר הָֽאַרְבָּעִֽים:
Perhaps forty will be found there: And four cities will be saved, and so thirty will save three of them, or twenty will save two of them, or ten will save one of them. — [from Zohar, vol. 1, omissions, 255b]		אוּלַי יִמָּֽצְאוּן שָׁם אַרְבָּעִים: וְיִמָּלְטוּ ד' הַכְּרַכִּים וְכֵן ל' יַצִּילוּ ג' מֵהֶם אוֹ כ' יַצִּילוּ ב' מֵהֶם אוֹ י' יַצִּילוּ אֶחָד מֵהֶם:
30And he said, "Please, let the Lord's wrath not be kindled, and I will speak. Perhaps thirty will be found there." And He said, "I will not do it if I find thirty there."		לוַ֠יֹּ֠אמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַֽאֲדַבֵּ֔רָה אוּלַ֛י יִמָּֽצְא֥וּן שָׁ֖ם שְׁלשִׁ֑ים וַיֹּ֨אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה אִם־אֶמְצָ֥א שָׁ֖ם שְׁלשִֽׁים:
31And he said, "Behold now I have desired to speak to the Lord, perhaps twenty will be found there." And He said, "I will not destroy for the sake of the twenty."		לאוַיֹּ֗אמֶר הִנֵּה־נָ֤א הוֹאַ֨לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י אוּלַ֛י יִמָּֽצְא֥וּן שָׁ֖ם עֶשְׂרִ֑ים וַיֹּ֨אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּֽעֲב֖וּר הָֽעֶשְׂרִֽים:
Behold now I have desired: Heb. הוֹאַלְתִּי. I have desired, as in (Exod. 2:21): “And Moses was willing (וַיוֹאֶל).”		הוֹאַלְתִּי: רָצִיתִי, כְּמוֹ וַיּוֹאֶל מֹשֶׁה (שמות ב'):
32And he said, "Please, let the Lord's wrath not be kindled, and I will speak yet this time, perhaps ten will be found there." And He said, "I will not destroy for the sake of the ten."		לבוַ֠יֹּ֠אמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַֽאֲדַבְּרָ֣ה אַךְ־הַפַּ֔עַם אוּלַ֛י יִמָּֽצְא֥וּן שָׁ֖ם עֲשָׂרָ֑ה וַיֹּ֨אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּֽעֲב֖וּר הָֽעֲשָׂרָֽה:
perhaps ten will be found there: For fewer [than ten] he did not ask. He said, “In the Generation of the Flood, there were eight: Noah and his sons, and their wives, but they did not save their generation.” And for nine, together with counting [God] he had already asked, but did not find.		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:
33And the Lord departed when He finished speaking to Abraham, and Abraham returned to his place.		לגוַיֵּ֣לֶךְ יְהֹוָ֔ה כַּֽאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ:
And the Lord departed, etc.: Since the defender was silent, the Judge left.		וַיֵּלֶךְ ה' וגו': כֵּיוָן שֶׁנִּשְׁתַּתֵּק הַסָּנֵגוֹר הָלַךְ לוֹ הַדַּיָּן:
and Abraham returned to his place: The Judge left, the defender left, and the prosecutor is accusing. Therefore: “And the two angels came to Sodom,” to destroy (Gen. Rabbah 49:14). One to destroy Sodom and one to save Lot, and he [the latter] is the same one who came to heal Abraham, but the third one, who came to announce [Isaac’s birth] to Sarah, since he had performed his mission, he departed (Tan. Vayera 8).		וְאַבְרָהָם שָׁב למקומו: נִסְתַּלֵּק הַדַּיָּן נִסְתַּלֵּק הַסָּנֵגוֹר, וְהַקָּטֵיגוֹר מְקַטְרֵג וּלְפִיכָךְ וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה, לְהַשְׁחִית:

Third Portion

Bereshit (Genesis) Chapter 19

1And the two angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom, and Lot saw and arose toward them, and he prostrated himself on his face to the ground.		אוַ֠יָּבֹ֠אוּ שְׁנֵ֨י הַמַּלְאָכִ֤ים סְדֹ֨מָה֙ בָּעֶ֔רֶב וְל֖וֹט ישֵׁ֣ב בְּשַֽׁעַר־סְדֹ֑ם וַיַּרְא־לוֹט֙ וַיָּ֣קָם לִקְרָאתָ֔ם וַיִּשְׁתַּ֥חוּ אַפַּ֖יִם אָֽרְצָה:
the two angels: One to destroy Sodom, the other to rescue Lot — it was he who had come to heal Abraham — whilst the third, who had come to make the announcement to Sarah, had departed as soon as he had carried out his mission [from Midrash Tanchuma, Vayera 8].		שְׁנֵי: א' לְהַשְׁחִית אֶת סְדוֹם וא' לְהַצִּיל אֶת לוֹט, וְהוּא אוֹתוֹ שֶׁבָּא לְרַפְּאוֹת אַבְרָהָם, וְהַשְּׁלִישִׁי שֶׁבָּא לְבָשֵּׂר אֶת שָׂרָה, כֵּיוָן שֶׁעָשָׂה שְׁלִיחוּתוֹ נִסְתַּלֵּק לוֹ:
the…angels: But elsewhere (18:2) Scripture calls them men! When the Shechinah was with them, it calls them men. Another explanation: In connection with Abraham, whose power was great, and the angels were as frequently with him as men, it calls them men, but in connection with Lot, it calls them angels. — [from Gen. Rabbah 52; Tan. Buber, Vayera 20]		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):
in the evening: Now did the angels tarry so long from Hebron to Sodom? But they were angels of mercy, and they were waiting, perhaps Abraham would succeed in his defense for them [the cities]. — [from Gen. Rabbah 50:1]		בָּעֶרֶב: וְכִי כָל כָּךְ שָׁהוּ הַמַּלְאָכִים מֵחֶבְרוֹן לִסְדוֹם? אֶלָּא מַלְאֲכֵי רַחֲמִים הָיוּ וּמַמְתִּינִים שֶׁמָּא יוּכַל אַבְרָהָם לְלַמֵּד עֲלֵיהֶם סַנֵּגוֹרְיָא:
and Lot was sitting in the gate of Sodom: [The word יֹשֵׁב is written without a “vav” so that it can be read יָשַׁב “he sat,” in the past tense]. On that very day, they had appointed him judge over them. — [from Gen. Rabbah 50:3]		וְלוֹט ישֵׁב בְּשַֽׁעַר־סדום: ישב כְּתִיב, אוֹתוֹ הַיּוֹם מִנּוּהוּ שׁוֹפֵט עֲלֵיהֶם (בראשית רבה):
and Lot saw: From Abraham’s house he learned to look for wayfarers. — [from Tan. Buber, Vayera 15]		וַיַּרְא־לוֹט וגו': מִבֵּית אַבְרָהָם לָמַד לַחֲזֹר עַל הָאוֹרְחִים:
2And he said, "Behold now my lords, please turn to your servant's house and stay overnight and wash your feet, and you shall arise early and go on your way." And they said, "No, but we will stay overnight in the street."		בוַיֹּ֜אמֶר הִנֶּ֣ה נָּֽא־אֲדֹנַ֗י ס֣וּרוּ נָ֠א אֶל־בֵּ֨ית עַבְדְּכֶ֤ם וְלִ֨ינוּ֙ וְרַֽחֲצ֣וּ רַגְלֵיכֶ֔ם וְהִשְׁכַּמְתֶּ֖ם וַֽהֲלַכְתֶּ֣ם לְדַרְכְּכֶ֑ם וַיֹּֽאמְר֣וּ לֹּ֔א כִּ֥י בָֽרְח֖וֹב נָלִֽין:
Behold now, my lords: “ Behold you are now lords to me since you have passed beside me.” Another explanation: “Behold now you must pay heed to these wicked men, that they should not recognize you,” and this is sound 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:
please turn: Take a circuitous path to my house, in a roundabout way, that they should not recognize that you are entering there. That is why it says: “turn.” (Gen. Rabbah 50:4).		סוּרוּ נָּֽא־: עַקְּמוּ אֶת הַדֶּרֶךְ לְבֵיתִי דֶרֶךְ עֲקַלָּתוֹן שֶׁלֹּא יַכִּירוּ שֶׁאַתֶּם נִכְנָסִין שָׁם, לְכָךְ נֶאֱמַר סוּרוּ (בראשית רבה):
and stay overnight and wash your feet: Now is it customary for people to first stay overnight and afterwards to wash? Moreover, Abraham said to them first, “and wash your feet!” But so did Lot say (i.e., he reasoned), “If, when the people of Sodom come, they will see that they have already washed their feet, they will invent false accusations against me and say, ‘Two or three days have already passed since they came to your house, and you did not let us know!’” Therefore, he said, “It is better that they remain here with the dust on their feet, so that they should appear as though they had just arrived now.” Therefore he said, “Stay overnight” first and afterwards, “wash.” - [from Gen. Rabbah 50:4]		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:
And they said, “No…”: But to Abraham they said, “So shall you do…” From here [we learn] that one may refuse an offer by a person of lesser importance, but should not refuse an offer by a great man (Gen. Rabbah 50:4).		וַיֹּֽאמְרוּ לֹּא: וּלְאַבְרָהָם אָמְרוּ כֵּן תַּעֲשֶׂה, מִכָּאן שֶׁמְּסָרְבִין לְקָטָן וְאֵין מְסָרְבִין לְגָדוֹל (בראשית רבה):
but we will stay overnight in the street: Heb. כִּי. This כִּי is used to mean “but,” for they said, “We will not turn in to your house, but we will stay overnight in the street of the city.”		כִּי בָֽרְחוֹב נָלִֽין: הֲרֵי כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא, שֶׁאָמְרוּ לֹא נָסוּר אֶל בֵּיתְךָ אֶלָּא בִּרְחוֹבָהּ שֶׁל עִיר נָלִין:
3And he urged them strongly, and they turned in to him, and came into his house, and he made them a feast, and he baked unleavened cakes, and they ate.		גוַיִּפְצַר־בָּ֣ם מְאֹ֔ד וַיָּסֻ֣רוּ אֵלָ֔יו וַיָּבֹ֖אוּ אֶל־בֵּית֑וֹ וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וּמַצּ֥וֹת אָפָ֖ה וַיֹּאכֵֽלוּ:
and they turned in to him: They took a circuitous path toward his house. — [from Gen. Rabbah 50:4]		וַיָּסֻרוּ אֵלָיו: עִקְּמוּ אֶת הַדֶּרֶךְ לְצַד בֵּיתוֹ:
and he baked unleavened cakes: It was Passover.		וּמַצּוֹת אָפָה: פֶּסַח הָיָה:
4When they had not yet retired, and the people of the city, the people of Sodom, surrounded the house, both young and old, the entire populace from every end [of the city].		דטֶ֘רֶם֘ יִשְׁכָּ֒בוּ֒ וְאַנְשֵׁ֨י הָעִ֜יר אַנְשֵׁ֤י סְדֹם֙ נָסַ֣בּוּ עַל־הַבַּ֔יִת מִנַּ֖עַר וְעַד־זָקֵ֑ן כָּל־הָעָ֖ם מִקָּצֶֽה:
When they had not yet retired, the people of the city, the people of Sodom: It is interpreted in Gen. Rabbah (50:5) as follows: When they had not yet retired, the people of the city were the topic of conversation of the angels, for they were asking Lot about their character and their deeds, and he told them that most of them were wicked. While they were still speaking about them, “And the people of the city,” etc. The simple meaning of the verse, however, is: “and the people of the city, people of wickedness, surrounded the house.” Because they were wicked, they are called people of Sodom, as Scripture states (above 13:13): “And the people of Sodom were very evil and sinful…”		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:
the entire populace from every end: From one end of the city to the other, for not one of them protested, because there was not even one righteous man among them. — [from Gen. Rabbah 50:5]		כָּל־הָעָם מִקָּצֶֽה: מִקְּצֵה הָעִיר עַד הַקָּצֶה, שֶׁאֵין אֶחָד מֵהֶם מוֹחֶה בְיָדָם, שֶׁאֲפִלּוּ צַדִּיק אֶחָד אֵין בָּהֶם:
5And they called to Lot and said to him, "Where are the men who came to you tonight? Bring them out to us, and let us be intimate with them."		הוַיִּקְרְא֤וּ אֶל־לוֹט֙ וַיֹּ֣אמְרוּ ל֔וֹ אַיֵּ֧ה הָֽאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה הֽוֹצִיאֵ֣ם אֵלֵ֔ינוּ וְנֵֽדְעָ֖ה אֹתָֽם:
and let us be intimate with them: homosexually, as in (verse 8): “who were not intimate with a man.” - [from Gen. Rabbah 55:5]		וְנֵֽדְעָה אותם: בְּמִשְׁכַּב זָכָר כְּמוֹ אֲשֶׁר לֹא יָדְעוּ אִישׁ (בראשית רבה):
6And Lot came out to them to the entrance, and he shut the door behind him.		ווַיֵּצֵ֧א אֲלֵהֶ֛ם ל֖וֹט הַפֶּ֑תְחָה וְהַדֶּ֖לֶת סָגַ֥ר אַֽחֲרָֽיו:
7And he said, "My brethren, please do not do evil.		זוַיֹּאמַ֑ר אַל־נָ֥א אַחַ֖י תָּרֵֽעוּ:
8Behold now I have two daughters who were not intimate with a man. I will bring them out to you, and do to them as you see fit; only to these men do nothing, because they have come under the shadow of my roof."		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:
these: Heb. הָאֵל, like הָאֵלֶּה. [from Targumim]		הָאֵל: כְּמוֹ הָאֵלֶּה:
because they have come: Heb. כִּי עַל כֵּן. Do this favor in my honor, because they have come into the shade of my roof [lit. my beam]. The Targum renders: בִּטְלֵל שָׁרִיתִי, in the shade of my beam. The Targum of קוֹרָה, beam, is שָׁרוּתָא.		כִּֽי־עַל־כֵּן בָּאוּ: כִּי הַטּוֹבָה הַזֹּאת תַּעֲשׂוּ לִכְבוֹדִי עַל אֲשֶׁר בָּאוּ בְּצֵל קֹרָתִי; תַּרְגּוּם בִּטְלַל שָׁרוּתֵי, תַּרְגּוּם שֶׁל קוֹרָה – שָׁרוּתָא:
9But they said, "Back away." And they said, "This one came to sojourn, and he is judging! Now, we will deal even worse with you than with them." And they pressed hard upon the man Lot, and they drew near to break the door.		טוַיֹּֽאמְר֣וּ \| גֶּשׁ־הָ֗לְאָה וַיֹּֽאמְרוּ֙ הָֽאֶחָ֤ד בָּֽא־לָגוּר֙ וַיִּשְׁפֹּ֣ט שָׁפ֔וֹט עַתָּ֕ה נָרַ֥ע לְךָ֖ מֵהֶ֑ם וַיִּפְצְר֨וּ בָאִ֤ישׁ בְּלוֹט֙ מְאֹ֔ד וַיִּגְּשׁ֖וּ לִשְׁבֹּ֥ר הַדָּֽלֶת:
But they said, “Back away.”: Heb. גֶּשׁ הָלְאָה, “Get yourself away over there”; i.e.,“Draw near to the sides and distance yourself from us.” And similarly every [instance of] הָלְאָה in Scripture is an expression of distancing, as in (Num. 17:2) “Scatter away (הָלְאָה)”; (I Sam. 20:22, 37) “Behold, the arrows are beyond you (וָהָלְאָה).” Thus, גֶּשׁ הָלְאָה, means “Back away,” in Old French: trete de nos, go away from us. This is a word of rebuke, as if to say. “We don’t care about you,” and similar to it is (Isa. 65:5) “Keep (קְרַב) to yourself; do not come near me”; and so (ibid. 49:20): “Move aside (גְּשָׁה) so that I may dwell,” meaning, “Draw aside for my sake so that I will dwell beside you.” [The Sodomites were saying as follows]: “You intercede for the wayfarers? How dare you?!” In response to what he said to them about his daughters, they said to him, “Go away,” a mild expression, but in response to what he said in defense of the wayfarers, they said, “This one has come to sojourn.” You are the only stranger among us, for you have come to sojourn here, “and he is judging,” [meaning] and you have become our chastiser!?		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?
the door: Heb. הַדֶּלֶת. The door, which swings to lock and to open.		הַדָּֽלֶת: הִיא הַסּוֹבֶבֶת לִנְעֹל וְלִפְתֹּחַ:
10And the men stretched forth their hands, and they brought Lot to them to the house, and they shut the door.		יוַיִּשְׁלְח֤וּ הָֽאֲנָשִׁים֙ אֶת־יָדָ֔ם וַיָּבִ֧יאוּ אֶת־ל֛וֹט אֲלֵיהֶ֖ם הַבָּ֑יְתָה וְאֶת־הַדֶּ֖לֶת סָגָֽרוּ:
11And the men who were at the entrance of the house they struck with blindness, both small and great, and they toiled in vain to find the entrance.		יאוְאֶת־הָֽאֲנָשִׁ֞ים אֲשֶׁר־פֶּ֣תַח הַבַּ֗יִת הִכּוּ֙ בַּסַּנְוֵרִ֔ים מִקָּטֹ֖ן וְעַד־גָּד֑וֹל וַיִּלְא֖וּ לִמְצֹ֥א הַפָּֽתַח:
the entrance: That is the space through which they enter and exit.		פֶּתַח: הוּא הֶחָלָל שֶׁבּוֹ נִכְנָסִין וְיוֹצְאִין:
with blindness: Heb. בַּסַּנְוֵרִים, a plague of blindness. — [from Pirkei d’Rabbi Eliezer, ch. 25]		בַּסַּנְוֵרִים: מַכַּת עִוָּרוֹן:
both small and great: (Gen. Rabbah 50:8) The young ones started to sin first, as it is said (above verse 4): “both young and old”; therefore, the punishment began with them.		מִקָּטֹן וְעַד־גָּדוֹל: הַקְּטָנִּים הִתְחִילוּ בָּעֲבֵרָה תְּחִלָּה, שֶׁנֶּאֱמַר מִנַּעַר וְעַד זָקֵן, לְפֵיכָךְ הִתְחִילָה הַפֻּרְעָנוּת מֵהֶם (בראשית רבה):
12And the men said to Lot, "Whom else do you have here? A son-in-law, your sons, and your daughters, and whomever you have in the city, take out of the place.		יבוַיֹּֽאמְר֨וּ הָֽאֲנָשִׁ֜ים אֶל־ל֗וֹט עֹ֚ד מִֽי־לְךָ֣ פֹ֔ה חָתָן֙ וּבָנֶ֣יךָ וּבְנֹתֶ֔יךָ וְכֹ֥ל אֲשֶׁר־לְךָ֖ בָּעִ֑יר הוֹצֵ֖א מִן־הַמָּקֽוֹם:
Whom else do you have here?: The simple 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:
A son-in-law, your sons, and your daughters: 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:
your sons: The sons of your married daughters. According to the Midrash Aggadah (Gen. Rabbah 50:5) the interpretation of עֹד is: “Still, after they have committed such a disgraceful deed, do you still have an excuse to defend them?” For the whole night he [Lot] was speaking in their favor. This may be read עֹד מִי לְךָ פֶּה: Do you still have a mouth? (i.e., Do you still have anything to say 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:
13For we are destroying this place, because their cry has become great before the Lord, and the Lord has sent us to destroy it."		יגכִּֽי־מַשְׁחִתִ֣ים אֲנַ֔חְנוּ אֶת־הַמָּק֖וֹם הַזֶּ֑ה כִּי־גָֽדְלָ֤ה צַֽעֲקָתָם֙ אֶת־פְּנֵ֣י יְהֹוָ֔ה וַיְשַׁלְּחֵ֥נוּ יְהֹוָ֖ה לְשַֽׁחֲתָֽהּ:
14So Lot went forth and spoke to his sons-in-law, the suitors of his daughters, and he said, "Arise, go forth from this place, for the Lord is destroying the city," but he seemed like a comedian in the eyes of his sons-in-law.		ידוַיֵּצֵ֨א ל֜וֹט וַיְדַבֵּ֣ר \| אֶל־חֲתָנָ֣יו \| לֹֽקְחֵ֣י בְנֹתָ֗יו וַיֹּ֨אמֶר֙ ק֤וּמוּ צְּאוּ֙ מִן־הַמָּק֣וֹם הַזֶּ֔ה כִּֽי־מַשְׁחִ֥ית יְהֹוָ֖ה אֶת־הָעִ֑יר וַיְהִ֥י כִמְצַחֵ֖ק בְּעֵינֵ֥י חֲתָנָֽיו:
his sons-in-law: He had two married daughters in the city.		חֲתָנָיו: שְׁתֵּי בָנוֹת נְשׂוּאוֹת הָיוּ לוֹ בָּעִיר:
the suitors of his daughters: to whom those in the house were betrothed. — [from Gen. Rabbah 50:9]		לוקחי בנותיו: שֶׁאוֹתָן שֶׁבַּבַּיִת אֲרוּסוֹת לָהֶם:
15And as the dawn rose, the angels pressed Lot, saying, "Get up, take your wife and your two daughters who are here, lest you perish because of the iniquity of the city."		טווּכְמוֹ֙ הַשַּׁ֣חַר עָלָ֔ה וַיָּאִ֥יצוּ הַמַּלְאָכִ֖ים בְּל֣וֹט לֵאמֹ֑ר קוּם֩ קַ֨ח אֶת־אִשְׁתְּךָ֜ וְאֶת־שְׁתֵּ֤י בְנֹתֶ֨יךָ֙ הַנִּמְצָאֹ֔ת פֶּן־תִּסָּפֶ֖ה בַּֽעֲוֹ֥ן הָעִֽיר:
pressed: Heb. וַיָאִיצוּ, as the Targum renders: “and they pressed” [meaning] “they rushed him.”		וַיָּאִיצוּ: כְּתַרְגּוּמוֹ וּדְחִיקוּ – מִהֲרוּהוּ:
who are here: who are ready at hand in the house for you to save them. There is also a midrashic explanation, but this is the proper way to explain the verse.		הנמצאות: הַמְזֻמָּנוֹת לְךָ בַּבַּיִת לְהַצִּילָם. וּמִקְרָא אַחֵר יֵשׁ וְזֶה יִשּׁוּבוֹ שֶׁל מִקְרָא:
perish: You will be destroyed. [The verse] “until all the generation expires” (Deut. 2:14) is rendered by Targum as, “until the entire generation perished.”		תִּסָּפֶה: תִּהְיֶה כָּלֶה, עַד תֹּם כָּל הַדּוֹר (דברים ב') מְתֻרְגָּם עַד דְּסַף כָּל דָּרָא:
16But he tarried, and the men took hold of his hand and his wife's hand, and the hand of his two daughters, out of the Lord's pity for him, and they took him out and placed him outside the city.		טזוַיִּתְמַהְמָ֓הּ \| וַיַּֽחֲזִ֨יקוּ הָֽאֲנָשִׁ֜ים בְּיָ֣דוֹ וּבְיַד־אִשְׁתּ֗וֹ וּבְיַד֙ שְׁתֵּ֣י בְנֹתָ֔יו בְּחֶמְלַ֥ת יְהֹוָ֖ה עָלָ֑יו וַיֹּֽצִאֻ֥הוּ וַיַּנִּחֻ֖הוּ מִח֥וּץ לָעִֽיר:
But he tarried: in order to save his possessions. — [from Gen. Rabbah 50:11]		וַיִּתְמַהְמָהּ: כְּדֵי לְהַצִּיל אֶת מָמוֹנוֹ:
took hold: Heb. וַיַחִזִיקוּ [in the plural form] (Gen. Rabbah 50:11). One of them was an emissary to save him and his companion was to overturn Sodom; therefore, it is stated: “and he said: Flee…,” and it is not stated, “and they said.”		וַיַּֽחֲזִיקוּ: אֶחָד מֵהֶם הָיָה שָׁלִיחַ לְהַצִּילוֹ וַחֲבֵרוֹ לַהֲפֹךְ סְדוֹם, לְכָךְ נֶאֱמַר "וַיֹּאמֶר" הִמָּלֵט, וְלֹא נֶאֱמַר וַיֹּאמְרוּ (בראשית רבה):
17And it came to pass, when they took them outside, that he said, "Flee for your life, do not look behind you, and do not stand in the entire plain. Flee to the mountain, lest you perish."		יזוַיְהִי֩ כְהֽוֹצִיאָ֨ם אֹתָ֜ם הַח֗וּצָה וַיֹּ֨אמֶר֙ הִמָּלֵ֣ט עַל־נַפְשֶׁ֔ךָ אַל־תַּבִּ֣יט אַֽחֲרֶ֔יךָ וְאַל־תַּֽעֲמֹ֖ד בְּכָל־הַכִּכָּ֑ר הָהָ֥רָה הִמָּלֵ֖ט פֶּן־תִּסָּפֶֽה:
Flee for your life: Let it suffice for you to save lives. Do not worry about possessions. — [from Tosefta Sanh. 14:1]		הִמָּלֵט עַל־נַפְשֶׁךָ: דַּיְּךָ לְהַצִּיל נְפָשׁוֹת, אַל תָּחוּס עַל הַמָּמוֹן:
do not look behind you: You dealt wickedly together with them, but in Abraham’s merit you are saved. You do not deserve to see their punishment while you are being saved. — [from obscure midrashic source]		אַל־תַּבִּיט אַֽחֲרֶיךָ: אַתָּה הִרְשַׁעְתָּ עִמָּהֶם וּבִזְכוּת אַבְרָהָם אַתָּה נִצָּל; אֵינְךָ כְּדַאי לִרְאוֹת בְּפֻרְעָנוּתָם וְאַתָּה נִצָּל:
in the entire plain: the plain of the Jordan.		בְּכָל־הַכִּכָּר: כִּכַּר הַיַּרְדֵּן:
Flee to the mountain: Flee to Abraham, who dwells on the mountain, as it is said (above 12:8): “And he moved from there to the mountain.” And even now, he was dwelling there, as it is said (above 13:3): “until the place where his tent had previously been.” And although it says (ibid. verse 18): “And Abram pitched his tents, etc.,” he had many tents, and they extended until 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:
Flee: Heb. הִמָּלֵט. An expression of slipping away, and so is every [instance of] הַמְלָטָה in Scripture, asmuzer in Old French, to escape, slip away. And so (Isa. 66:7): “She delivered (וְהִמְלִיטָה) a male child,” meaning that the fetus was released from the womb; (Ps. 124:7): “escaped (נִמְלְטָה) like a bird”; (Isa. 46:2): “they could not deliver (מַלֵּט) the burden,” i.e., to release the burden of the excrement in their orifices.		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:
18And Lot said to them, "Please, do not, O Lord.		יחוַיֹּ֥אמֶר ל֖וֹט אֲלֵהֶ֑ם אַל־נָ֖א אֲדֹנָֽי:
“Please do not, O Lord”: Our Sages said (Shev. 35b) that this name is holy (referring to God), because it is stated in its context (verse 19): “to sustain my soul,” referring to He Who has the power to cause to die and to cause to live. And the Targum [similarly] renders: Please now, my Lord.		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':
Please, do not: Do not tell me to flee to the mountain.		אַל־נָא: אַל תֹּאמְרוּ אֵלַי לְהִמָּלֵט הָהָרָה:
Please: Heb. נָא, an expression of request.		נָא: לְשׁוֹן בַּקָּשָׁה:
19Behold now, Your servant has found favor in Your eyes, and You have increased Your kindness, which You have done with me, to sustain my soul. But I cannot flee to the mountain, lest the evil overtake me, and I die.		יטהִנֵּה־נָ֠א מָצָ֨א עַבְדְּךָ֣ חֵן֘ בְּעֵינֶ֒יךָ֒ וַתַּגְדֵּ֣ל חַסְדְּךָ֗ אֲשֶׁ֤ר עָשִׂ֨יתָ֙ עִמָּדִ֔י לְהַֽחֲי֖וֹת אֶת־נַפְשִׁ֑י וְאָֽנֹכִ֗י לֹ֤א אוּכַל֙ לְהִמָּלֵ֣ט הָהָ֔רָה פֶּן־תִּדְבָּקַ֥נִי הָֽרָעָ֖ה וָמַֽתִּי:
lest the evil overtake me: When I was among the people of Sodom, the Holy One, blessed be He, saw my deeds and the deeds of the people of the city, and I appeared righteous and worthy of being saved. But when I shall come alongside a righteous man, I shall be considered a wicked man. And so did the woman of Zarephath say to Elijah (I Kings 17: 18): “Have you come to me to cause my sins to be remembered?” Before you came to me, the Holy One, blessed be He, would see my deeds and the deeds of my people, and I was a righteous woman among them, but since you have come to me, compared to your deeds, I am wicked. — [from Gen. Rabbah 50:11]		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:
20Behold now, this city is near to flee there, and it is small. Let me please flee there. Is it not small? And my soul will survive."		כהִנֵּה־נָ֠א הָעִ֨יר הַזֹּ֧את קְרֹבָ֛ה לָנ֥וּס שָׁ֖מָּה וְהִ֣וא מִצְעָ֑ר אִמָּֽלְטָ֨ה נָ֜א שָׁ֗מָּה הֲלֹ֥א מִצְעָ֛ר הִ֖וא וּתְחִ֥י נַפְשִֽׁי:
this city is near: (Shab. ch. 1, 10b) Its settlement is near [in time], meaning that it was recently settled. Therefore, its measure is not yet full. And how recently was it settled? From the Generation of the Dispersion, when the people commenced to disperse, and they started to settle, each one in his place, and that took place in the year of Peleg’s death. And from then until now, there were 52 years, for Peleg died when Abraham was 48 years old. How so? Peleg lived after he had begotten Reu, 209 years (above 11:19). Subtract from them 32 [years] when Serug was born, and 30 years from [the birth of] Serug until Nahor was born, totaling 62 years. And from [the birth of] Nahor until Terah was born were 29 years, totaling 91 years. And from then until Abraham was born were 70 years, totaling 161 years. Add 48 years to them, and the total is 209 years, and that was the year of the Dispersion. (See above 10:25). When Sodom was destroyed, Abraham was 99 years old. Hence, from the Generation of the Dispersion until now were 52 years. The settlement of Zoar took place after the settlement of Sodom and its companions by one year. That is the meaning of “Let me please (נָא) flee there.” 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:
Is it not small?: Are not its iniquities few? Therefore, you can leave it alone.		הֲלֹא מִצְעָר היא: וַהֲלֹא עֲוֹנוֹתֶיהָ מוּעָטִין וְיָכוֹל אַתָּה לְהַנִּיחָהּ:
And my soul will survive: therein. This is its midrashic interpretation. But the simple meaning is [as follows]: It is a small city with a small population. You do not have to care if you spare it and my soul survives therein. — [from Targum Onkelos]		וּתְחִי נַפְשִֽׁי: בָּהּ, זֶהוּ מִדְרָשׁוֹ. וּפְשׁוּטוֹ שֶׁל מִקְרָא הֲלֹא עִיר קְטַנָּה הִיא וַאֲנָשִׁים בָּהּ מְעַט, אֵין לָךְ לְהַקְפִּיד אִם תַּנִּיחֶנָּה, וּתְחִי נַפְשִׁי בָהּ:

Fourth Portion

Bereshit (Genesis) Chapter 19

21And he said to him, "Behold I have favored you also as regards this matter, that I will not overturn the city that you have mentioned.		כאוַיֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ נָשָׂ֣אתִי פָנֶ֔יךָ גַּ֖ם לַדָּבָ֣ר הַזֶּ֑ה לְבִלְתִּ֛י הָפְכִּ֥י אֶת־הָעִ֖יר אֲשֶׁ֥ר דִּבַּֽרְתָּ:
also as regards this matter: Not only will you be saved, but I will save the entire city for your sake.		גַּם לַדָּבָר הַזֶּה: לֹא דַּיְּךָ שֶׁאַתָּה נִצָּל, אֶלָּא אַף כָּל הָעִיר אַצִּיל בִּגְלָלְךָ:
that I will…overturn: Heb. הָפְכִּי, I overturn, as (below 48:5) “until I come (בֹּאִי)”; (above 16:13) “after I have seen (רֹאִי)”; (Jer. 31:19) “whenever I speak (דַבְּרִי) of him.”		הָפְכִּי: הוֹפֵךְ אֲנִי, כְּמוֹ עַד בֹּאִי (בראשית מ"ח), אַחֲרֵי רֹאִי (בראשית ט״ז:י״ג), מִדֵּי דַבְּרִי בּוֹ (ירמיהו ל"א):
22Hasten, flee there, for I will not be able to do anything until you arrive there." Therefore, he named the city Zoar.		כבמַהֵר֙ הִמָּלֵ֣ט שָׁ֔מָּה כִּ֣י לֹ֤א אוּכַל֙ לַֽעֲשׂ֣וֹת דָּבָ֔ר עַד־בֹּֽאֲךָ֖ שָׁ֑מָּה עַל־כֵּ֛ן קָרָ֥א שֵֽׁם־הָעִ֖יר צֽוֹעַר:
Hasten, flee there, for I will not be able to do: This is the angels’ punishment because they said (verse 13): “For we are destroying,” and they attributed the matter to themselves; therefore they did not move from there until they were compelled to say that the matter was not in their power. — [based on Gen. Rabbah 50:9]		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:
for I will not be able: [This expression is] in the singular. From here you learn that one was to overturn [the cities] and one was to save [Lot and his family], because two angels are not sent for one mission. — [from Gen. Rabbah 50:2]		כִּי לֹא אוּכַל: לְשׁוֹן יָחִיד; מִכָּאן אַתָּה לָמֵד שֶׁהָאֶחָד הוֹפֵךְ וְהָאֶחָד מַצִּיל, שֶׁאֵין ב' מַלְאָכִים נִשְׁלָחִים לְדָבָר א':
Therefore, he named the city Zoar: Because of [the words] “and it is small” (מִצְעָר).		עַל־כֵּן קָרָא שֵֽׁם־הָעִיר צֽוֹעַר: עַל שֵׁם וְהִוא מִצְעָר:
23The sun came out upon the earth, and Lot came to Zoar.		כגהַשֶּׁ֖מֶשׁ יָצָ֣א עַל־הָאָ֑רֶץ וְל֖וֹט בָּ֥א צֹֽעֲרָה:
24And the Lord caused to rain down upon Sodom and Gomorrah brimstone and fire, from the Lord, from heaven.		כדוַֽיהֹוָ֗ה הִמְטִ֧יר עַל־סְדֹ֛ם וְעַל־עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהֹוָ֖ה מִן־הַשָּׁמָֽיִם:
And the Lord caused to rain down: Wherever it is written “And the Lord,” it refers to God and His tribunal. — [from Gen. Rabbah 51:2]		וה' הִמְטִיר: כָּל מָקוֹם שֶׁנֶּאֱמַר וַה' – הוּא וּבֵית דִּינוֹ:
caused to rain down upon Sodom: At the rise of dawn, as it is stated (verse 15): “And as the dawn rose,” a time when the moon is in the sky with the sun. Since some of them worshipped the sun and some of them the moon, the Holy One, blessed be He, said, “If I punish them by day, the moon worshippers will say, ‘Had it been at night, when the moon rules, we would not have been destroyed.’ And if I punish them at night, the sun worshippers will say, ‘Had it been by day, when the sun rules, we would not have been destroyed.’” Therefore, it is written: “And as the dawn rose”: He punished them at a time when the sun and the moon [both] rule. — [from Gen. Rabbah 60:12]		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:
caused to rain down, etc., brimstone and fire: At first it was rain, and it became brimstone and fire. — [from Mechilta Beshallach, Massechta d’Shiratha, ch. 5]		הִמְטִיר גָּפְרִית וָאֵשׁ: בַּתְּחִלָּה מָטָר, וְנַעֲשָׂה גָּפְרִית וָאֵשׁ:
from the Lord: It is customary for the Scriptural verses to speak in this manner, as in (above 4:23): “wives of Lemech,” and he did not say, “my wives.” And so did David say (I Kings 1:33): “Take with you the servants of your lord,” and he did not say, “my servants”; and so did Ahasuerus say (Esther 8:8): “in the name of the king,” and he did not say, “in my name.” Here too it states “from the Lord,” and it does not state “from Him.” - [from Sanh. 38b]		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:
from heaven: This is what Scripture says (Job 36:31): “For He judges the nations therewith” [i.e., with the heavens]. When He comes to chastise mankind, He brings upon them fire from heaven, as He did to Sodom, and when He comes to let down the manna, [it is also] from heaven [as Scripture states] (Exod. 16:4): “Behold I am raining down to you bread from heaven.” - [from Tan. Buber, Beshallach 20]		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):
25And He turned over these cities and the entire plain, and 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:
And He turned over these cities, etc.: The four of them were situated on one rock, and He turned them upside down, as it is said (Job 28:9): “He stretched forth His hand upon the flinty rock, etc.” [He turned it over from the root of the mountains.]- [from Gen. Rabbah 51:4]		וַיַּֽהֲפֹךְ אֶת־הֶֽעָרִים וגו': אַרְבַּעְתָּם יוֹשְׁבוֹת בְּסֶלַע אֶחָד וַהֲפָכָן מִלְמַעְלָה לְמַטָּה, שֶׁנֶּאֱמַר בַּחַלָּמִישׁ שָׁלַח יָדוֹ וְגוֹ' (איוב כ'):
26And his wife looked from behind him, and she became a pillar of salt.		כווַתַּבֵּ֥ט אִשְׁתּ֖וֹ מֵאַֽחֲרָ֑יו וַתְּהִ֖י נְצִ֥יב מֶֽלַח:
And his wife looked from behind him: from behind Lot. — [from Zohar, vol. 1, 108b]		וַתַּבֵּט אִשְׁתּוֹ מֵאַֽחֲרָיו: שֶׁל לוֹט:
and she became a pillar of salt: She sinned with salt, and she was punished with salt. He said to her, “Give a little salt to these guests.” She replied, “Also this evil custom you wish to introduce into this place?” - [from Gen. Rabbah 50:4]		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):
27And Abraham arose early in the morning to the place where he had stood before the Lord.		כזוַיַּשְׁכֵּ֥ם אַבְרָהָ֖ם בַּבֹּ֑קֶר אֶ֨ל־הַמָּק֔וֹם אֲשֶׁר־עָ֥מַד שָׁ֖ם אֶת־פְּנֵ֥י יְהֹוָֽה:
28And he looked over the face of Sodom and Gomorrah and over the entire face of the land of the plain, and he saw, and behold, the smoke of the earth had risen like the smoke of a furnace.		כחוַיַּשְׁקֵ֗ף עַל־פְּנֵ֤י סְדֹם֙ וַֽעֲמֹרָ֔ה וְעַ֥ל כָּל־פְּנֵ֖י אֶ֣רֶץ הַכִּכָּ֑ר וַיַּ֗רְא וְהִנֵּ֤ה עָלָה֙ קִיטֹ֣ר הָאָ֔רֶץ כְּקִיטֹ֖ר הַכִּבְשָֽׁן:
smoke: Heb. קִיטוֹר a pillar of smoke, torche in Old French, column of fire (or smoke).		קיטור: תִּמּוּר שֶׁל עָשָׁן, טורק"א בלע"ז:
furnace: An excavation in which stones are burned into lime. This is the meaning of כִּבְשָׁן wherever it appears in Scripture.		הַכִּבְשָֽׁן: חֲפִירָה שֶׁשּׂוֹרְפִין בָּה אֶת הָאֲבָנִים לְסִיד, וְכֵן כָּל כִּבְשָׁן שֶׁבַּתּוֹרָה:
29And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and He sent Lot out of the midst of the destruction when He overturned the cities in which Lot had dwelt.		כטוַיְהִ֗י בְּשַׁחֵ֤ת אֱלֹהִים֙ אֶת־עָרֵ֣י הַכִּכָּ֔ר וַיִּזְכֹּ֥ר אֱלֹהִ֖ים אֶת־אַבְרָהָ֑ם וַיְשַׁלַּ֤ח אֶת־לוֹט֙ מִתּ֣וֹךְ הַֽהֲפֵכָ֔ה בַּֽהֲפֹךְ֙ אֶת־הֶ֣עָרִ֔ים אֲשֶׁר־יָשַׁ֥ב בָּהֵ֖ן לֽוֹט:
that God remembered Abraham: What does the remembrance of Abraham have to do with Lot? He remembered that Lot knew that Sarah was Abraham’s wife, and that he had heard in Egypt that Abraham said about Sarah, “She is my sister,” yet he did not reveal the matter because he [Lot] had pity on him [Abraham]. Therefore, the Holy One, blessed be He, had pity on him. — [from Gen. Rabbah 51:6]		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):
30And Lot went up from Zoar, and he dwelt in the mountain, and his two daughters were with him, for he was afraid to dwell in Zoar; so he dwelt in a cave, he and his two daughters.		לוַיַּ֩עַל֩ ל֨וֹט מִצּ֜וֹעַר וַיֵּ֣שֶׁב בָּהָ֗ר וּשְׁתֵּ֤י בְנֹתָיו֙ עִמּ֔וֹ כִּ֥י יָרֵ֖א לָשֶׁ֣בֶת בְּצ֑וֹעַר וַיֵּ֨שֶׁב֙ בַּמְּעָרָ֔ה ה֖וּא וּשְׁתֵּ֥י בְנֹתָֽיו:
for he was afraid to dwell in Zoar: Because it was near Sodom. — [from Zohar, vol. 1, 109a]		כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר: לְפִי שֶׁהָיְתָה קְרוֹבָה לִסְדוֹם:
31And the elder said to the younger, "Our father is old, and there is no man on earth to come upon us, as is the custom of all the earth.		לאוַתֹּ֧אמֶר הַבְּכִירָ֛ה אֶל־הַצְּעִירָ֖ה אָבִ֣ינוּ זָקֵ֑ן וְאִ֨ישׁ אֵ֤ין בָּאָ֨רֶץ֙ לָב֣וֹא עָלֵ֔ינוּ כְּדֶ֖רֶךְ כָּל־הָאָֽרֶץ:
Our father is old: And if not now, when? Perhaps he will die or will no longer be able to beget children.		אָבִינוּ זָקֵן: וְאִם לֹא עַכְשָׁו אֵימָתַי? שֶׁמָּא יָמוּת אוֹ יִפְסֹק מֵהוֹלִיד:
and there is no man on earth: They thought that the entire world had been destroyed, as in the Generation of the Flood (Gen. Rabbah 51:8).		וְאִישׁ אֵין בָּאָרֶץ: סְבוּרוֹת הָיוּ שֶׁכָּל הָעוֹלָם נֶחֱרַב כְּמוֹ בְּדוֹר הַמַּבּוּל: (בראשית רבה):
32Come, let us give our father wine to drink, and let us lie with him, and let us bring to life seed from our father."		לבלְכָ֨ה נַשְׁקֶ֧ה אֶת־אָבִ֛ינוּ יַ֖יִן וְנִשְׁכְּבָ֣ה עִמּ֑וֹ וּנְחַיֶּ֥ה מֵֽאָבִ֖ינוּ זָֽרַע:
33And they gave their father wine to drink on that night, and the elder came and lay with her father, and he did not know of her lying down or of her rising up.		לגוַתַּשְׁקֶ֧יןָ אֶת־אֲבִיהֶ֛ן יַ֖יִן בַּלַּ֣יְלָה ה֑וּא וַתָּבֹ֤א הַבְּכִירָה֙ וַתִּשְׁכַּ֣ב אֶת־אָבִ֔יהָ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקוּמָֽהּ:
And they gave, etc., to drink: Wine was made available to them in the cave, to make it possible for two nations to emerge from them. — [from Sifrei Ekev 43]		וַתַּשְׁקֶיןָ וגו': יַיִן נִזְדַּמֵּן לָהֶן בַּמְּעָרָה לְהוֹצִיא מֵהֶן שְׁנֵי אֻמּוֹת:
and lay with her father: But in the case of the younger, it says: “and she lay with him.” Since the younger one was not the initiator of the illicit relations, but rather her sister taught it to her, Scripture covers up for her and does not explicitly tell of her disgrace. But [concerning] the elder, who initiated the illicit relations, Scripture publicizes her explicitly (Tan. Buber, Balak 26).		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.
or of her rising up: Heb. וּבְקוּמָהּ, mentioned in conjunction with the elder, is dotted (i.e., there is a dot over the second “vav”), to denote that when she arose, he did know, but nevertheless he was not careful not to drink on the second night (Nazir 23a). (Said Rabbi Levi: Whoever is inflamed by the lust for illicit relations, will ultimately be made to eat his own flesh (i.e., to commit incest). - [from Gen. Rabbah 51:9] [This does not appear in all editions of Rashi.]		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:
34And it came to pass on the morrow, that the elder said to the younger, "Behold, last night I lay with my father. Let us give him wine to drink tonight too, and come, lie with him, and let us bring to life seed from our father."		לדוַֽיְהִי֙ מִמָּֽחֳרָ֔ת וַתֹּ֤אמֶר הַבְּכִירָה֙ אֶל־הַצְּעִירָ֔ה הֵֽן־שָׁכַ֥בְתִּי אֶ֖מֶשׁ אֶת־אָבִ֑י נַשְׁקֶ֨נּוּ יַ֜יִן גַּם־הַלַּ֗יְלָה וּבֹ֨אִי֙ שִׁכְבִ֣י עִמּ֔וֹ וּנְחַיֶּ֥ה מֵֽאָבִ֖ינוּ זָֽרַע:
35So they gave their father to drink on that night also, and the younger arose and lay with him, and he did not know of her lying down or of her rising up.		להוַתַּשְׁקֶ֜יןָ גַּ֣ם בַּלַּ֧יְלָה הַה֛וּא אֶת־אֲבִיהֶ֖ן יָ֑יִן וַתָּ֤קָם הַצְּעִירָה֙ וַתִּשְׁכַּ֣ב עִמּ֔וֹ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקֻמָֽהּ:
36And Lot's two daughters conceived from their father.		לווַתַּֽהֲרֶ֛יןָ שְׁתֵּ֥י בְנֽוֹת־ל֖וֹט מֵֽאֲבִיהֶֽן:
And…conceived: Although a woman does not conceive from the first intercourse, these controlled themselves and took out their maidenhoods and conceived from the first intercourse. — [from Gen. Rabbah 51:9]		וַתַּֽהֲרֶיןָ וגו': אַף עַל פִּי שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה, אֵלּוּ שָׁלְטוּ בְעַצְמָן וְהוֹצִיאוּ עֶרְוָתָן לַחוּץ וְנִתְעַבְּרוּ מִבִּיאָה רִאשׁוֹנָה:
37And the elder bore a son, and she named him Moab; he is the father of Moab until this day.		לזוַתֵּ֤לֶד הַבְּכִירָה֙ בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ מוֹאָ֑ב ה֥וּא אֲבִֽי־מוֹאָ֖ב עַד־הַיּֽוֹם:
Moab: This one, who was immodest, publicized that he was from her father (מוֹאָב-מֵאָב), but the younger one named him euphemistically (בֶּן עַמִּי, the son of my people) and was rewarded in the time of Moses, for it is stated concerning the children of Ammon (Deut. 2:19): “You shall not involve yourself in strife with them” at all, but concerning Moab, He warned them only not to wage war with them, but He permitted them [the Israelites] to cause them pain. — [from Nazir 23b]		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:
38And the younger, she too bore a son, and she named him Ben-ami; he is the father of the children of Ammon until this day.		לחוְהַצְּעִירָ֤ה גַם־הִוא֙ יָ֣לְדָה בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־עַמִּ֑י ה֛וּא אֲבִ֥י בְנֵֽי־עַמּ֖וֹן עַד־הַיּֽוֹם:

Bereshit (Genesis) Chapter 20

1And Abraham traveled from there to the land of the south, and he dwelt between Kadesh and between Shur, and he sojourned in Gerar.		אוַיִּסַּ֨ע מִשָּׁ֤ם אַבְרָהָם֙ אַ֣רְצָה הַנֶּ֔גֶב וַיֵּ֥שֶׁב בֵּין־קָדֵ֖שׁ וּבֵ֣ין שׁ֑וּר וַיָּ֖גָר בִּגְרָֽר:
Abraham traveled from there: When he saw that the cities had been destroyed and that travelers had ceased to pass by, he migrated from there. Another explanation: To distance himself from Lot, who had acquired a bad reputation, because he had been intimate with his daughters. — [from Gen. Rabbah 52:3, 4]		וַיִּסַּע מִשָּׁם אַבְרָהָם: כְּשֶׁרָאָה שֶׁחָרְבוּ הַכְּרַכִּים וּפָסְקוּ הָעוֹבְרִים וְהַשָּׁבִים, נָסַע לוֹ מִשָּׁם. דָּבָר אַחֵר לְהִתְרַחֵק מִלּוֹט, שֶׁיָּצָא עָלָיו שֵׁם רָע, שֶׁבָּא עַל בְּנוֹתָיו:
2And Abraham said about Sarah his wife, "She is my sister," and Abimelech the king of Gerar sent and took Sarah.		בוַיֹּ֧אמֶר אַבְרָהָ֛ם אֶל־שָׂרָ֥ה אִשְׁתּ֖וֹ אֲחֹ֣תִי הִ֑וא וַיִּשְׁלַ֗ח אֲבִימֶ֨לֶךְ֙ מֶ֣לֶךְ גְּרָ֔ר וַיִּקַּ֖ח אֶת־שָׂרָֽה:
And Abraham said: Here he did not ask her permission, but [said that she was his sister] forcibly, against her will, because she had already been taken to Pharaoh’s house on account of this. — - [from Gen. Rabbah ad loc.]		וַיֹּאמֶר אַבְרָהָם: כָּאן לֹא נָטַל רְשׁוּת אֶלָּא עַל כָּרְחָהּ שֶׁלֹּא בְטוֹבָתָהּ, לְפִי שֶׁכְּבָר לֻקְּחָה לְבֵית פַּרְעֹה עַל יְדֵי כֵן:
about Sarah his wife: [אֶל means] “about” Sarah his wife, and similarly (I Sam. 4:21): “concerning (אֶל) the taking of the Ark, and concerning (אֶל) [the death of] her father-in-law.” Both expressions (of אֶל) have the meaning of עַל: “concerning.” - [from Targum Onkelos, Targum Jonathan; Ibn Ezra]		אֶל־שָׂרָה אִשְׁתּוֹ: עַל שָׂרָה אִשְׁתּוֹ, כַּיוֹצֵא בוֹ אֶל הִלָּקַח אֲרוֹן וְגוֹ' וְאֶל מוֹת חָמִיהָ (שמואל א ד'), שְׁנֵיהֶם בִּלְשׁוֹן עַל:
3And God came to Abimelech in a dream of the night, and He said to him, "Behold you are going to die because of the woman whom you have taken, for she is a married woman."		גוַיָּבֹ֧א אֱלֹהִ֛ים אֶל־אֲבִימֶ֖לֶךְ בַּֽחֲל֣וֹם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִנְּךָ֥ מֵת֙ עַל־הָֽאִשָּׁ֣ה אֲשֶׁר־לָקַ֔חְתָּ וְהִ֖וא בְּעֻ֥לַת בָּֽעַל:
4And Abimelech had not come near to her, and he said, "O Lord, will You kill even a righteous nation?		דוַֽאֲבִימֶ֕לֶךְ לֹ֥א קָרַ֖ב אֵלֶ֑יהָ וַיֹּאמַ֕ר אֲדֹנָ֕י הֲג֥וֹי גַּם־צַדִּ֖יק תַּֽהֲרֹֽג:
And Abimelech had not come near to her: The angel stopped him, as it is said: “ I did not let you touch her.” - [from Pirkei d’Rabbi Eliezer , ch. 26]		לֹא קָרַב אֵלֶיהָ: הַמַּלְאָךְ מְנָעוֹ, כְּמוֹ שֶׁנֶּאֱמַר לֹא נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ:
will You kill even a righteous nation: Even if he is righteous, will You kill him? Is that Your way, to destroy the nations for nought? You did so to the Generation of the Flood and to the Generation of the Dispersion. I too will say that You destroyed them for no reason, just as You threaten (lit. say) to kill me. — [from Gen. Rabbah 52:6]		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 he not say to me, 'She is my sister'? And she, even she said, 'He is my brother.' With the innocence of my heart and with the purity of my hands have I done this."		ההֲלֹ֨א ה֤וּא אָֽמַר־לִי֙ אֲחֹ֣תִי הִ֔וא וְהִֽיא־גַם־הִ֥וא אָֽמְרָ֖ה אָחִ֣י ה֑וּא בְּתָם־לְבָבִ֛י וּבְנִקְיֹ֥ן כַּפַּ֖י עָשִׂ֥יתִי זֹֽאת:
even she: This is to include her servants, camel drivers, and donkey drivers.“ I asked them all, and they said: He is her brother.” -- [from Gen. Rabbah 52:6]		גַם־הוּא: לְרַבּוֹת עֲבַדִים וְגַמָּלִים וְחַמָּרִים שֶׁלָּהּ, אֶת כֻּלָּם שָׁאַלְתִּי וְאָמְרוּ לִי אָחִיהָ הוּא:
With the innocence of my heart: I did not intend to sin. —		בְּתָם־לְבָבִי: שֶׁלֹּא דִמִּיתִי לַחֲטֹא:
and with the purity of my hands: I am pure of sin, for I did not touch her. —		ובנקיון כַּפַּי: נָקִי אֲנִי מִן הַחֵטְא, שֶׁלֹּא נָגַעְתִּי בָהּ:
6And God said to him in a dream, "I too know that you did this with the innocence of your heart, and I too have withheld you from sinning to Me; therefore, I did not let you 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:
I know that, etc., with the innocence of your heart: It is true that you did not intend at first to sin, but you cannot claim purity of hands [because…]- [from Gen. Rabbah 52:6; Tan. Buber, Vayera 25]		יָדַעְתִּי כִּי בְתָם־לְבָֽבְךָ וגו': אֱמֶת שֶׁלֹּא דִמִּיתָ מִתְּחִלָּה לַחֲטֹא אֲבָל נִקְיוֹן כַּפַּיִם אֵין כָּאן:
I did not let you: It was not due to you that you did not touch her, but I prevented you from sinning, for I did not give you strength, and so (below 31:7): “and God did not let him (וְלֹא נְתָנוֹ);” and so (Jud. 15:1): “but her father did not allow him (וְלֹא נְתָנוֹ) to come.” - [from Gen. Rabbah 52:7]		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):
7And now, return the man's wife, because he is a prophet, and he will pray for you and [you will] live; but if you do not return [her], know that you will surely die, you and all that is yours."		זוְעַתָּ֗ה הָשֵׁ֤ב אֵֽשֶׁת־הָאִישׁ֙ כִּֽי־נָבִ֣יא ה֔וּא וְיִתְפַּלֵּ֥ל בַּֽעַדְךָ֖ וֶֽחְיֵ֑ה וְאִם־אֵֽינְךָ֣ מֵשִׁ֔יב דַּ֚ע כִּי־מ֣וֹת תָּמ֔וּת אַתָּ֖ה וְכָל־אֲשֶׁר־לָֽךְ:
return the man’s wife: And do not think that perhaps she will be repugnant to him, and he will not accept her, or that he will hate you and not pray for you. (Abimelech said to Him,“ Who will let him know that I did not touch her?” He replied,)		הָשֵׁב אֵֽשֶׁת־הָאִישׁ: וְאַל תְּהֵא סָבוּר שֶׁמָּא תִּתְגַּנֶּה בְעֵינָיו וְלֹא יְקַבְּלֶנָּה אוֹ יִשְׂנָאֲךָ וְלֹא יִתְפַּלֵּל עָלֶיךָ:
because he is a prophet: And he knows that you did not touch her; therefore,“ he will pray for you.” - [from Tan. Buber, Vayera 25]		כִּֽי־נָבִיא הוּא: וְיוֹדֵעַ שֶׁלֹּא נָגַעְתָּ בָהּ, לְפִיכָךְ ויתפלל בעדך (בבא קמא צ"ב):
8And Abimelech arose early in the morning, and he summoned all his servants, and he spoke all these words in their ears; and the men were very frightened.		חוַיַּשְׁכֵּ֨ם אֲבִימֶ֜לֶךְ בַּבֹּ֗קֶר וַיִּקְרָא֙ לְכָל־עֲבָדָ֔יו וַיְדַבֵּ֛ר אֶת־כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה בְּאָזְנֵיהֶ֑ם וַיִּֽירְא֥וּ הָֽאֲנָשִׁ֖ים מְאֹֽד:
9And Abimelech summoned Abraham and said to him, "What have you done to us, and what have I sinned against you, that you have brought upon me and upon my kingdom a great sin? Deeds that are not done, you have done to me."		טוַיִּקְרָ֨א אֲבִימֶ֜לֶךְ לְאַבְרָהָ֗ם וַיֹּ֨אמֶר ל֜וֹ מֶה־עָשִׂ֤יתָ לָּ֨נוּ֙ וּמֶה־חָטָ֣אתִי לָ֔ךְ כִּֽי־הֵבֵ֧אתָ עָלַ֛י וְעַל־מַמְלַכְתִּ֖י חֲטָאָ֣ה גְדֹלָ֑ה מַֽעֲשִׂים֙ אֲשֶׁ֣ר לֹא־יֵֽעָשׂ֔וּ עָשִׂ֖יתָ עִמָּדִֽי:
Deeds that are not done: A plague that was not accustomed to come upon any creature has come upon us because of you: the closing up of all bodily orifices: those of semen, of urine, of excrement, and of the ears and nose. — [based on B.K. 93a; Tan. Buber, Vayera 36]		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:
10And Abimelech said to Abraham, "What did you see, that you did this thing?"		יוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה רָאִ֔יתָ כִּ֥י עָשִׂ֖יתָ אֶת־הַדָּבָ֥ר הַזֶּֽה:
11And Abraham said, "For I said, 'Surely, there is no fear of God in this place, and they will kill me because of my wife.		יאוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם כִּ֣י אָמַ֗רְתִּי רַ֚ק אֵֽין־יִרְאַ֣ת אֱלֹהִ֔ים בַּמָּק֖וֹם הַזֶּ֑ה וַֽהֲרָג֖וּנִי עַל־דְּבַ֥ר אִשְׁתִּֽי:
Surely, there is no fear of God: A guest who comes to a city-do we ask him about eating and drinking, or do we ask him about his wife-“ Is she your wife or is she your sister?” - [from B.K. 93a, Pirkei d’Rabbi Eliezer ch. 26]		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):
12And also, indeed, she is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife.		יבוְגַם־אָמְנָ֗ה אֲחֹתִ֤י בַת־אָבִי֙ הִ֔וא אַ֖ךְ לֹ֣א בַת־אִמִּ֑י וַתְּהִי־לִ֖י לְאִשָּֽׁה:
my sister, the daughter of my father: And the daughter of one’s father is permitted to a Noahide [for marriage], for a gentile has no father (i.e., his lineage is not traced from his father). And in order to justify his words, he answered him in this way. Now if you ask: Was she not the daughter of his brother? [The answer is that] grandchildren are considered like children (Tosefta, Yev. 8:8; Talmud Bavli, Yev. 62b); therefore, she was (considered as) Terah’s daughter. And so did he say to Lot, “For we are kinsmen” (אֲנָשִׁים אַחִים) [lit. men, brothers] (although, in fact, Lot was his brother Haran’s son). - [from Pirkei d’Rabbi Eliezer, ch. 36]		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׳):
but not the daughter of my mother: Haran was [born] of a different mother [than Abraham]. —		אַךְ לֹא בַת־אִמִּי: הָרָן מֵאֵם אֲחֶרֶת הָיָה:
13And it came to pass, when God caused me to wander from my father's house, that I said to her: This is your kindness, which you shall do with me: whither we come, 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:
And it came to pass, when [God] caused me to wander, etc.: Onkelos rendered as he rendered: [And it came to pass, when the peoples went astray after the work of their hands, that God brought me near to His fear from my father’s house.] However, it can also be interpreted in a more appropriate manner, according to its structure [as follows]: When the Holy One, blessed be He, took me out of my father’s house to be a wanderer, roaming from place to place, I knew that I would pass through places where there are wicked people, and [therefore] “I said to her: This is your kindness, etc.”		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:
When God caused me to wander: [The verb הִתְעוּ is] in the plural. But do not wonder at this, because in many places, words denoting Godliness and words denoting authority are expressed in the plural, (e.g.,) (II Sam. 7:23): “whom God went (הָלְכוּ) (to redeem)”; (Deut. 5:23): “the living (חַיִּים) God”; (Josh. 24:19): “a holy (קְדֹשִים) God.” And all references to Godliness or to authority are in the plural, as for example (below 39:20): “And Joseph’s master (אֲדוֹנֵי) took”; (Deut. 10:17): “the Lord of (אֲדוֹנֵי) lords”; (below 42:33): “the lord of (אֲדוֹנֵי) the land,” and so (Exod. 22:14): “if its master (בְּעָלָיו) is with it”; (ibid 21:29): “and if its master was warned (בִּבְעָלָיו).” Now if you ask, why is the expression הִתְעוּ used here? [The answer is that] anyone who is exiled from his place and is not settled is תּוֹעֶה, as in (below 21:14): “and she walked and she wandered” (וַתֵּתַע); (Ps. 119:176): “I wandered (תָּעִיתִי) like a lost sheep”; (Job 38:41): “they wander (יִתְעוּ) for lack of food,” meaning that they go forth and wander to seek 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:
say about me: [The meaning of לִי is] “about me.” Similarly (below 26:7): “And the people of the place asked לְאִשְׁתּוֹ,” meaning “about his wife.” Similarly (Exod. 14:3): “And Pharaoh will say לִבְנֵי יִשְׂרָאֵל,” meaning “about the Children of Israel”; (Jud. 9:54): “Lest they say of me (לִי): a woman killed him.”		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'):
14And Abimelech took flocks and cattle and menservants and maidservants, and he gave [them] to Abraham, and he restored to him his wife Sarah.		ידוַיִּקַּ֨ח אֲבִימֶ֜לֶךְ צֹ֣אן וּבָקָ֗ר וַֽעֲבָדִים֙ וּשְׁפָחֹ֔ת וַיִּתֵּ֖ן לְאַבְרָהָ֑ם וַיָּ֣שֶׁב ל֔וֹ אֵ֖ת שָׂרָ֥ה אִשְׁתּֽוֹ:
and he gave [them] to Abraham: in order to appease him so that he would pray for him.		וַיִּתֵּן לְאַבְרָהָם: כְּדֵי שֶׁיִּתְפַּיֵּס וְיִתְפַּלֵּל עָלָיו:
15And Abimelech said, "Here is my land before you; wherever it pleases you, you may dwell."		טווַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ הִנֵּ֥ה אַרְצִ֖י לְפָנֶ֑יךָ בַּטּ֥וֹב בְּעֵינֶ֖יךָ שֵֽׁב:
Here is my land before you: But Pharaoh said to him (above 12:19): “And now, here is your wife; take [her] and go,” because he was afraid, because the Egyptians were immersed in lewdness.		הִנֵּה אַרְצִי לְפָנֶיךָ: אֲבָל פַּרְעֹה אָמַר לוֹ הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ, לְפִי שֶׁנִּתְיָרֵא, שֶׁהַמִּצְרִיִּים שְׁטוּפֵי זִמָּה:
16And to Sarah he said, "Behold I have given a thousand pieces of silver to your brother; behold it is to you a covering of the eyes for all who are with you, and with all you shall contend."		טזוּלְשָׂרָ֣ה אָמַ֗ר הִנֵּ֨ה נָתַ֜תִּי אֶ֤לֶף כֶּ֨סֶף֙ לְאָחִ֔יךְ הִנֵּ֤ה הוּא־לָךְ֙ כְּס֣וּת עֵינַ֔יִם לְכֹ֖ל אֲשֶׁ֣ר אִתָּ֑ךְ וְאֵ֥ת כֹּ֖ל וְנֹכָֽחַת:
And to Sarah he said: Abimelech [said] in her honor in order to appease her, “Behold I have bestowed upon you this honor; I have given money to your brother, about whom you said, He is my brother. Behold this money and this honor are to you a covering of the eyes.”		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:
for all who are with you: They will cover their eyes, so that they will not denigrate you, for had I returned you empty-handed, they could say, “After he violated her, he returned her.” Now that I had to spend much money and to appease you, they will know that against my will I returned you, and through 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:
and with all: And with all the people in the world. —		וְאֵת כֹּל: וְעִם כָּל בָּאֵי עוֹלָם:
you shall contend: You shall have the opportunity to contend and to show these evident facts. Wherever the word הוֹכָחָה appears, it refers to the clarification of matters, and in Old French, esprover, to prove, clarify. (That is aprover below 31:37, to clarify, decide, define.) Onkelos translated it in a different manner, and the language of the verse fits in with the Targum in the following manner: “Behold it will be for you a covering of honor on account of my eyes, which gazed upon you and upon all who are with you.” Therefore, he translated it:“And I saw you and all who are with you.” There is a Midrashic interpretation, but I have explained what fits the language 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 מִקְרָא אַחֵר אֲבָל יִשּׁוּב לְשׁוֹן הַמִּקְרָא פֵּרַשְׁתִּי:
17And Abraham prayed to God, and God healed Abimelech and his wife and his handmaids, and they gave birth.		יזוַיִּתְפַּלֵּ֥ל אַבְרָהָ֖ם אֶל־הָֽאֱלֹהִ֑ים וַיִּרְפָּ֨א אֱלֹהִ֜ים אֶת־אֲבִימֶ֧לֶךְ וְאֶת־אִשְׁתּ֛וֹ וְאַמְהֹתָ֖יו וַיֵּלֵֽדוּ:
and they gave birth: As the Targum renders: and they were relieved. Their orifices were opened, and they expelled that which needed to be expelled, and that is their birth.		וַיֵּלֵֽדוּ: כְּתַרְגּוּמוֹ וְאִתְרְוָחוּ, נִפְתְּחוּ נִקְבֵיהֶם וְהוֹצִיאוּ, וְהִיא לֵדָה שֶׁלָּהֶם:
18For the Lord had shut every womb of Abimelech's household, because of Sarah, Abraham's wife.		יחכִּֽי־עָצֹ֤ר עָצַר֙ יְהֹוָ֔ה בְּעַ֥ד כָּל־רֶ֖חֶם לְבֵ֣ית אֲבִימֶ֑לֶךְ עַל־דְּבַ֥ר שָׂרָ֖ה אֵ֥שֶׁת אַבְרָהָֽם:
every womb: Every [bodily] opening.		בְּעַד כָּל־רֶחֶם: כְּנֶגֶד כָּל פֶּתַח:
because of Sarah: Heb. עַל דְּבַר, lit., by the word of Sarah. Through the words of Sarah. — [from Gen. Rabbah 52:13]		עַל־דְּבַר שָׂרָה: עַל פִּי דִּבּוּרָהּ שֶׁל שָׂרָה:

Bereshit (Genesis) Chapter 21

1And the Lord remembered Sarah as He had said, and the Lord did to Sarah as He had spoken.		אוַֽיהֹוָ֛ה פָּקַ֥ד אֶת־שָׂרָ֖ה כַּֽאֲשֶׁ֣ר אָמָ֑ר וַיַּ֧עַשׂ יְהֹוָ֛ה לְשָׂרָ֖ה כַּֽאֲשֶׁ֥ר דִּבֵּֽר:
And the Lord remembered Sarah, etc.: (B.K 92a) This section was placed next to [the preceding section] to teach you that whoever begs for mercy for his friend, when he needs the same thing, he is answered first, for it is said (verse 17) “And Abraham prayed, etc.,” and immediately following it, “And the Lord remembered Sarah,” i.e., He had already remembered her before He healed Abimelech. —		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:
remembered Sarah as He had said: Concerning [the promise of] conception. —		פָּקַד אֶת־שָׂרָה כַּֽאֲשֶׁר אָמָר: בְּהֵרָיוֹן:
as He had spoken: Concerning [the promise of] birth. Now where is [the expression] “saying” and where is [the expression] “speaking” ? “Saying” (אִמִירה) is mentioned (above 17:19): “And God said (וַיֹאמֶר): Indeed, your wife Sarah, etc…” “Speaking” (דִבוּר) [is mentioned] (above 15:1): “The word of (דְבַר) the Lord came to Abram,” in the Covenant Between the Parts, where it is stated (ibid. 4): “This one [Eliezer] will not inherit you, etc.” and He brought forth the 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:
and the Lord did to Sarah as He had spoken: to Abraham.		וַיַּעַשׂ ה' לְשָׂרָה כַּֽאֲשֶׁר דִּבֵּֽר: לְאַבְרָהָם:
2And Sarah conceived and bore a son to Abraham in his old age, at the time of which God had spoken to him.		בוַתַּ֩הַר֩ וַתֵּ֨לֶד שָׂרָ֧ה לְאַבְרָהָ֛ם בֵּ֖ן לִזְקֻנָ֑יו לַמּוֹעֵ֕ד אֲשֶׁר־דִּבֶּ֥ר אֹת֖וֹ אֱלֹהִֽים:
at the time of which [He] had spoken: Rabbi Yudan and Rabbi Chama dispute. Rabbi Yudan says: This teaches us that he was born after nine months, so that it should not be said that he was [conceived] in Abimelech’s household, and Rabbi Chama says: After seven months. — [from Gen. Rabbah 53:6]		למועד אשר דבר אתו: רַבִּי יוּדָן וְרַבִּי חָמָא. רַבִּי יוּדָן אוֹמֵר: מְלַמֵד שֶׁנוֹלַד לְט' חָדָשִׁים, שֶׁלֹא יֹאמְרוּ: מִבֵּיתוֹ שֶׁל אַבִימֶלֶךְ הוּא, רַבִּי חָמָא אוֹמֵר: לְז' חָדָשִׁים:
at the time of which God had spoken: Heb. אֹתוֹ. [Onkelos and Jonathan render:] דְמַלֵיל יָתֵי, i.e., the time that He had spoken and fixed, when he [the angel] said to him (18:14): “At the appointed time, I will return to you.” He made a scratch on the wall, and said to him,“ When the sun reaches this scratch next year, she will give birth.” - [from Tan. Buber, Vayera 36]		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:
in his old age: לִזְקֻנָיו means that his [Isaac’s] facial features were like his. — [from Gen. Rabbah 53:6]		לזקוניו: שהיה זיו אקונין שלו דומה לו:
3And Abraham named his son who had been born to him, whom Sarah had borne to him, Isaac.		גוַיִּקְרָ֨א אַבְרָהָ֜ם אֶת־שֶׁם־בְּנ֧וֹ הַנּֽוֹלַד־ל֛וֹ אֲשֶׁר־יָֽלְדָה־לּ֥וֹ שָׂרָ֖ה יִצְחָֽק:
4And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.		דוַיָּ֤מָל אַבְרָהָם֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ בֶּן־שְׁמֹנַ֖ת יָמִ֑ים כַּֽאֲשֶׁ֛ר צִוָּ֥ה אֹת֖וֹ אֱלֹהִֽים:

Fifth Portion

Bereshit (Genesis) Chapter 21

5And Abraham was a hundred years old, when his son Isaac was born to him.		הוְאַבְרָהָ֖ם בֶּן־מְאַ֣ת שָׁנָ֑ה בְּהִוָּ֣לֶד ל֔וֹ אֵ֖ת יִצְחָ֥ק בְּנֽוֹ:
6And Sarah said, "God has made joy for me; whoever hears will rejoice over me."		ווַתֹּ֣אמֶר שָׂרָ֔ה צְחֹ֕ק עָ֥שָׂה לִ֖י אֱלֹהִ֑ים כָּל־הַשֹּׁמֵ֖עַ יִֽצֲחַק־לִֽי:
will rejoice over me: Heb. יִצְחַק will rejoice for me (Targum Onkelos). And the Midrashic interpretation (Gen. Rabbah 53:8) is: Many barren women were remembered with her; many sick people were healed on that very day; many prayers were answered with hers, and there was much joy in the world.		יִֽצֲחַק־לִי: יִשְׂמַח עָלַי. וּמִקְרָא אַחֵר הַרְבֵּה עֲקָרוֹת נִפְקְדוּ עִמָּהּ, הַרְבֵּה חוֹלִים נִתְרַפְּאוּ בוֹ בַיּוֹם, הַרְבֵּה תְפִלּוֹת נַעֲנוּ עִמָּהּ, וְרֹב שְׂחוֹק הָיָה בָעוֹלָם:
7And she said, "Who would have said to Abraham that Sarah would nurse children, for I have borne a son to his old age!"		זוַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו:
Who would have said to Abraham: An expression of praise and esteem, as in (Isa. 41:4): “Who has wrought and done?”; (ibid. 40:26): “Who has created these?” See what He is and Who He is (and how great He is), He Who keeps His promise! The Holy One, blessed be He, promises and does. — [based on Targum Onkelos]		מִי מִלֵּל לְאַבְרָהָם: לְשׁוֹן שֶׁבַח וַחֲשִׁיבוּת, רְאוּ, מִי הוּא וְכַמָּה הוּא שׁוֹמֵר הַבְטָחָתוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַבְטִיחַ וְעוֹשֶׂה.
said: Heb. מִלֵל. Scripture uses an unusual word and does not say דִבֶּר because its numerical value [of מִלֵל] is 100, i.e., at the end of one hundred [years] of Abraham. — [from Gen. Rabbah 53:3]		מִלֵּל: שִׁנָּה הַכָּתוּב וְלֹא אָמַר דִּבֵּר – גִּימַטְרִיָּא שֶׁלּוֹ ק', כְּלוֹמַר לְסוֹף מֵאָה לְאַבְרָהָם:
Sarah would nurse children: Why is “children” in the plural? On the day of the feast, the princesses brought their children with them, and she nursed them, for they were saying, “Sarah did not give birth, but brought in a foundling from the street.” - [from B.M. 87a] See above 17:16.		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:
8And the child grew and was weaned, and Abraham made a great feast on the day that Isaac was weaned.		חוַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק:
and was weaned: At the end of twenty-four months. — [from Gen. Rabbah 53:10, Keth. 60a]		וַיִּגָּמַל: לְסוֹף כ"ד חֹדֶשׁ (גיטין ע"ה):
a great feast: for all the prominent people of the generation were there: Shem, Eber, and Abimelech. — [from Tan. Buber, Vayishlach 23] Cf. Gen. Rabbah 53:10.		מִשְׁתֶּה גָדוֹל: שֶׁהָיוּ שָׁם גְּדוֹלֵי הַדּוֹר שֵׁם וָעֵבֶר וַאֲבִימֶלֶךְ (בראשית רבה):
9And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, making merry.		טוַתֵּ֨רֶא שָׂרָ֜ה אֶת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָֽלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק:
making merry: Heb. מְצַחֵק. An expression of idolatry, as it is said (Exod. 32:6): “and they rose up to make merry” (לְצַחֵק) . Another explanation: An expression of illicit sexual relations, as it is said (below 39:17): “to mock (לְצַחֶק) me.” Another explanation: An expression of murder, as it is said (II Sam. 2:14): “Let the boys get up now and sport (וַיִשַׂחֲקוּ) before us, etc.” - [from Gen. Rabbah 53:11]		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'):
10And Sarah said to Abraham, "Drive out this handmaid and her son, for the son of this handmaid shall not inherit with my son, with Isaac."		יוַתֹּ֨אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָֽאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָֽאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק:
with my son, etc.: From Sarah’s reply, “For the son of this handmaid shall not inherit with my son,” you learn that he would quarrel with Isaac regarding the inheritance and say,“ I am the firstborn and should take two portions,” and they would go out to the field, and he would take his bow and shoot arrows at him, as it is said (Prov. 26:18f.): “Like one who wearies himself shooting firebrands, etc. and says: Am I not joking?” - [from above source]		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):
with my son, with Isaac: (Gen. Rabbah 53:11) Just because he is my son, even if he were not as deserving as Isaac, or [if he were] as deserving as Isaac, even if he were not my son, this one [Ishmael] does not deserve to inherit with him. How much more so [does he not deserve 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):
11But the matter greatly displeased Abraham, concerning his son.		יאוַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ:
concerning his son: Because he heard that he had fallen to wicked ways (Tan. Shemoth 1). According to its simple meaning, however, [it means] because she told him to send him away.		עַל אודות בְּנֽוֹ: שֶׁשָּׁמַע שֶׁיָּצָא לְתַרְבּוּת רָעָה (בראשית רבה), וּפְשׁוּטוֹ עַל שֶׁאָמְרָה לוֹ לְשַׁלְּחוֹ:
12And God said to Abraham, "Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, hearken to her voice, for in Isaac will be called your seed.		יבוַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֨יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע:
hearken to her voice: (to the voice of the holy spirit within her.) We learn from here that Abraham was inferior to Sarah in prophecy. — [from Exod. Rabbah 1:1, Tan. Shemoth 1]		שְׁמַע בקולה: לָמַדְנוּ שֶׁהָיָה אַבְרָהָם טָפֵל לְשָׂרָה בִּנְבִיאוּת:
13But also the son of the handmaid I will make into a nation, because he is your seed."		יגוְגַ֥ם אֶת־בֶּן־הָֽאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא:
14And Abraham arose early in the morning, and he took bread and a leather pouch of water, and he gave [them] to Hagar, he placed [them] on her shoulder, and the child, and he sent her away; and she went and wandered in the desert of Beer sheba.		ידוַיַּשְׁכֵּ֣ם אַבְרָהָ֣ם \| בַּבֹּ֡קֶר וַיִּקַּח־לֶ֩חֶם֩ וְחֵ֨מַת מַ֜יִם וַיִּתֵּ֣ן אֶל־הָ֠גָ֠ר שָׂ֧ם עַל־שִׁכְמָ֛הּ וְאֶת־הַיֶּ֖לֶד וַיְשַׁלְּחֶ֑הָ וַתֵּ֣לֶךְ וַתֵּ֔תַע בְּמִדְבַּ֖ר בְּאֵ֥ר שָֽׁבַע:
bread and a leather pouch of water: But not silver and gold, because he hated him for falling to evil ways. — [from Tan. Shemoth 1]		לֶחֶם וְחֵמַת מַיִם: וְלֹא כֶסֶף וְזָהָב, לְפִי שֶׁהָיָה שׂוֹנְאוֹ עַל שֶׁיָּצָא לְתַרְבּוּת רָעָה:
and the child: (Gen. Rabbah 53:13) He also placed the child on her shoulder, because Sarah had cast an evil eye upon him, and he was seized by a fever so that he could not walk on his feet.		וְאֶת־הַיֶּלֶד: אַף הַיֶּלֶד שָׂם עַל שִׁכְמָהּ, שֶׁהִכְנִיסָה בוֹ שָׂרָה עַיִן רָעָה וַאֲחָזַתּוּ חַמָּה וְלֹא יָכוֹל לֵילֵךְ בְּרַגְלָיו (בראשית רבה):
and she went and wandered: She reverted to the idols of her father’s house. — [from Pirkei d’Rabbi Eliezer, ch. 30]		וַתֵּלֶךְ וַתֵּתַע: חָזְרָה לְגִלּוּלֵי בֵית אָבִיהָ (פרקי דרבי אליעזר פ' ל'):
15And the water was depleted from the leather pouch, and she cast the child under one of the bushes.		טווַיִּכְל֥וּ הַמַּ֖יִם מִן־הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם:
And the water was depleted: Because sick people habitually drink great amounts. — [from Gen. Rabbah 53:13]		וַיִּכְלוּ הַמַּיִם: לְפִי שֶׁדֶּרֶךְ חוֹלִים לִשְׁתּוֹת הַרְבֵּה:
16And she went and sat down from afar, at about the distance of two bowshots, for she said, "Let me not see the child's death." And she sat from afar, and she raised her voice and wept.		טזוַתֵּ֩לֶךְ֩ וַתֵּ֨שֶׁב לָ֜הּ מִנֶּ֗גֶד הַרְחֵק֙ כִּמְטַֽחֲוֵ֣י קֶ֔שֶׁת כִּ֣י אָֽמְרָ֔ה אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד וַתֵּ֣שֶׁב מִנֶּ֔גֶד וַתִּשָּׂ֥א אֶת־קֹלָ֖הּ וַתֵּֽבְךְּ:
from afar: Heb. מִנֶגֶד, from afar. — [from Gen. Rabbah 53:13]		מִנֶּגֶד: מֵרָחוֹק:
the distance of two bowshots: As far as two bowshots, and it is an expression of shooting an arrow. [It is used so] in the language of the Mishnah (Yev. 90b, Sanh. 46a): “who cohabited (הֵטִיח) with his wife,” because the semen shoots like an arrow. Now if you ask: it should have been כִּמְטַחֵי קֶשֶׁת, [I will answer you that] it is grammatically correct to insert a “vav” here, as in (Song 2:14): “in the clefts of (בְּחַגְוָי) the rock,” from the [same] root as (Isa. 19:17): “And the land of Judah will be to Egypt for a breach (לְחָגָא),” and from the [same] root as (Ps. 107:27): “They reeled (יָחוֹגוּ) and staggered like a drunkard.” Similarly (ibid. 65:6): “the ends of (קַצְוָי) the earth,” being derived from 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:
And she sat from afar: When he drew near death, she went further away.		וַתֵּשֶׁב מִנֶּגֶד: כֵּיוָן שֶׁקָּרַב לָמוּת הוֹסִיפָה לְהִתְרַחֵק:
17And God heard the lad's voice, and an angel of God called to Hagar from heaven, and said to her, "What is troubling you, Hagar? Fear not, for God has heard the lad's voice in the place where he is.		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:
the lad’s voice: From here [we learn] that the sick person’s prayer is more effective than the prayer of others on his behalf, and is the first to be accepted. — [from Gen. Rabbah 53:14]		אֶת־קוֹל הַנַּעַר: מִכָּאן שֶׁיָּפָה תְּפִלַּת הַחוֹלֶה מִתְּפִלַּת אֲחֵרִים עָלָיו וְהִיא קוֹדֶמֶת לְהִתְקַבֵּל (בראשית רבה):
where he is: According to the deeds that he does now he is judged and not according to what he is destined to do (Rosh Hashanah 16b). For the ministering angels were accusing and saying,“ O Lord of the Universe, for one who is destined to kill Your children with thirst, You are bringing up a well?!” And He answered them, “What is he now, righteous or wicked?” They replied, “Righteous.” He said to them, “According to his present deeds I judge him” (Gen. Rabbah 53:14). And that is the meaning of “where he is.” Now where did he kill the Israelites with thirst? When Nebuchadnezzar exiled them, as it is stated (Isa. 21: 13f.): “The harsh prophecy concerning Arabia, etc. Toward the thirsty bring ye water, etc.” When they led them beside the Arabs, the Israelites said to their captors, “Please lead us beside the children of our uncle Ishmael, and they will have mercy on us,” as it is stated: “the caravans of the Dedanites.” Do not read דְדָנִים (Dedanites) but דְוֹדִים (uncles). And these [Ishmaelites] went forth toward them and brought them salted meat and fish and inflated skins. The Israelites thought that they were full of water, but when one would place it into one’s mouth and open it, the air would enter his body and he would die (Tan. Yithro 5).		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, pick up the lad and grasp your hand upon him, for I shall make him into a great nation."		יחק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַֽחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ:
19And God opened her eyes, and she saw a well of water, and she went and filled the pouch with water and gave the lad to drink.		יטוַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֨מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר:
20And God was with the lad, and he grew, and he dwelt in the desert, and he became an archer.		כוַיְהִ֧י אֱלֹהִ֛ים אֶת־הַנַּ֖עַר וַיִּגְדָּ֑ל וַיֵּ֨שֶׁב֙ בַּמִּדְבָּ֔ר וַיְהִ֖י רֹבֶ֥ה קַשָּֽׁת:
..and he became an archer: Heb. רֹבֶה קַשָׁת, one who shoots arrows with a bow.		רֹבֶה קַשָּֽׁת: יוֹרֶה חִצִּים בְּקֶשֶׁת:
Heb. קַשָׁת: [He is so designated] because of his occupation, like חַמָר, donkey driver, גַמָל, camel driver, צַיָד, hunter. Therefore, the “shin” is punctuated with a “dagesh.” He would dwell in the desert and waylay the passers-by. That is what is meant by (above 16: 12): “his hand will be upon all, etc.”		קַשָּֽׁת: עַל שֵׁם הָאֻמָּנוּת, כְּמוֹ חַמָּר, גַּמָּל, צַיָּד, לְפִיכָך הַשִּׁי"ן מֻדְגֶּשֶׁת. הָיָה יוֹשֵׁב בַּמִּדְבָּר וּמְלַסְטֵם אֶת הָעוֹבְרִים, הוּא שֶׁנֶּאֱמַר יָדוֹ בַכֹּל וְגוֹמֵר:
21And he dwelt in the desert of Paran, and his mother took for him a wife from the land of Egypt.		כאוַיֵּ֖שֶׁב בְּמִדְבַּ֣ר פָּארָ֑ן וַתִּקַּח־ל֥וֹ אִמּ֛וֹ אִשָּׁ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם:
from the land of Egypt: from the place where she grew up, as it is stated (above 16:1): “and she had an Egyptian handmaid, etc.” That is what people say, “Throw a stick into the air, and it will land on its place of origin (the ground).” - [from Gen. Rabbah 53:15]		מֵאֶרֶץ מִצְרָֽיִם: מִמְּקוֹם גִּדּוּלֶיהָ, שֶׁנֶּאֱמַר וְלָהּ שִׁפְחָה מִצְרִית וְגוֹ' (בראשית ט״ז:א׳), הַיְנוּ דְּאָמְרִי אִינָשֵׁי זְרֹק חוּטְרָא לַאֲוִירָא, אֲעִיקְּרֵיהּ קָאֵי:

Sixth Portion

Bereshit (Genesis) Chapter 21

22Now it came to pass at that time, that Abimelech and Phicol his general said to Abraham, saying, "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:
God is with you: Because they saw that he had come out of the region of Sodom unscathed, and that he had fought with the kings and they fell into his hand, and that his wife was remembered [with a child] in his old age. — [from Gen. Rabbah 54:2]		אֱלֹהִים עִמְּךָ: לְפִי שֶׁרָאוּ שֶׁיָּצָא מִשְּׁכוּנַת סְדוֹם לְשָׁלוֹם, וְעִם הַמְּלָכִים נִלְחַם וְנָפְלוּ בְיָדוֹ, וְנִפְקְדָה אִשְׁתּוֹ לִזְקוּנָיו:
23And now, swear to me here by God, that you will not lie to me or to my son or to my grandson; according to the kindness that I have done with you, you shall do with me, and with the land wherein you have sojourned."		כגוְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּֽעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ:
or to my son or to my grandson: Thus far is a father’s compassion for his son. — [from Gen. Rabbah 54:2]		וּלְנִינִי וּלְנֶכְדִּי: עַד כָּאן רַחֲמֵי הָאָב עַל הַבֵּן:
according to the kindness that I have done with you, you shall do with me: when I said to you (above 20:15): “Here is my land before you.” - [from Gen. Rabbah 54:2]		כַּחֶסֶד אֲשֶׁר־עָשִׂיתִי עִמְּךָ תַּֽעֲשֶׂה עִמָּדִי: שֶׁאָמַרְתִּי לְךָ הִנֵּה אַרְצִי לְפָנֶיךָ (בראשית רבה):
24And Abraham said, "I will swear."		כדוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם אָֽנֹכִ֖י אִשָּׁבֵֽעַ:
25And Abraham contended with Abimelech about the well of water that the servants of Abimelech had forcibly seized.		כהוְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּֽזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ:
And Abraham contended with Abimelech: Heb. הוֹכִיח ַאֶת. He disputed with him concerning this. — [from Targum Jonathan]		וְהוֹכִחַ: נִתְוַכֵּחַ עִמּוֹ עַל כָּךְ:
26And Abimelech said, "I do not know who did this thing, neither did you tell me, nor did I hear [of it] until today. "		כווַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹֽא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָֽנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם:
27And Abraham took flocks and cattle, and gave them to Abimelech, and they both formed a covenant.		כזוַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַֽאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית:
28And Abraham placed seven ewe lambs by themselves.		כחוַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן:
29And Abimelech said to Abraham, "What are these seven ewe lambs, which you have placed by themselves?"		כטוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה:
30And he said, "For these seven ewe lambs you shall take from my hand, in order that it be to me for a witness that I dug this well."		לוַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּֽעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת:
in order that it be to me: [In order that] this [be for me].		בַּֽעֲבוּר תִּֽהְיֶה־לִּי: זאת:
for a witness: Heb. לְעֵדָה, an expression of testimony in the feminine form, like (below 31:52): “and the monument is a witness (וְעֵדָה).”		לְעֵדָה: לְשׁוֹן עֵדוּת שֶׁל נְקֵבָה, כְּמוֹ וְעֵדָה הַמַּצֵּבָה (בראשית ל"א):
that I dug this well: Abimelech’s shepherds were contending about it and saying, “We dug it.” They agreed among themselves that whoever would appear beside the well and the water would rise toward him-it [the well] was his. And they [the waters] 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:
31Therefore, he named that place Beer sheba, for there they both swore.		לאעַל־כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם:
32And they formed a covenant in Beer-sheba, and Abimelech and Phicol his general arose, and they returned to the land of the Philistines.		לבוַיִּכְרְת֥וּ בְרִ֖ית בִּבְאֵ֣ר שָׁ֑בַע וַיָּ֣קָם אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ וַיָּשֻׁ֖בוּ אֶל־אֶ֥רֶץ פְּלִשְׁתִּֽים:
33And he planted an eishel in Beer-Sheba, and he called there in the name of the Lord, the God of the world.		לגוַיִּטַּ֥ע אֵ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהֹוָ֖ה אֵ֥ל עוֹלָֽם:
an eishel: Heb. אֵשֶׁל [There is a dispute between] Rav and Samuel. One says that it was an orchard from which to bring fruits for the guests at the meal, and one says that it was an inn for lodging, in which there were all sorts of fruits. We find the expression of planting (נְטִיעָה) used in conjunction with tents, as it is written (Dan. 11:45): “And he will pitch (וְיִטַע) his palatial tents.” - [from Sotah 10a, Gen. Rabbah 54:6]		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):
and he called there, etc: By means of that “eishel” , the name of the Holy One, blessed be He, was called “God of the whole world.” After they would eat and drink, he would say to them, “Bless the One of Whose [food] you have eaten. Do you think that you have eaten of my [food]? [You have eaten of the food] of the One Who spoke and the world came into being!” - [from Sotah 10a, Gen. Rabbah 54:6]		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'):
34And Abraham dwelt in the land of the Philistines for many days.		לדוַיָּ֧גָר אַבְרָהָ֛ם בְּאֶ֥רֶץ פְּלִשְׁתִּ֖ים יָמִ֥ים רַבִּֽים:
for many days: more than those in Hebron. In Hebron he spent twenty-five years, and here twenty-six. For he was seventy-five years old when he left Haran. That year, (above 13:18): “and he came, and he dwelt in the plain of Mamre [in Hebron].” For we do not find prior to this that he settled anywhere but there, for everywhere, he was a wayfarer, camping and continually traveling, as it is stated (ibid. 12:6): “And Abram passed” ; (ibid. verse 8): “And he moved from there” ; (ibid. verse 10): “And there was a famine in the land, and Abram descended to Egypt.” In Egypt he spent only three months, because Pharaoh sent him away. Immediately, (ibid. 13:3): “And he went on his journeys” until (ibid. verse 18): “and he came, and he dwelt in the plain of Mamre, which is in Hebron.” There he dwelt until Sodom was overturned. Immediately, (ibid. 20:1): “Abraham traveled from there,” because of the disgrace caused by Lot, and he came to the land of the Philistines. He was ninety-nine years old, for on the third day of his circumcision, the angels came to him. This totals twenty-five years [from the year he left his father’s house and settled in Hebron until he came to the land of the Philistines]. It is written here [that he lived in the land of the Philistines] “many days” [meaning] more than the preceding [days in Hebron]. Scripture does not come to obscure but to clarify, for if they [the days in the land of the Philistines] exceeded [the days in Hebron] by two years or more, it would have stated so plainly. You must conclude that they did not exceed them by more than one year, hence twenty-six years [in the land of the Philistines]. He immediately left there and returned to Hebron, and that year preceded the binding of Isaac by twelve years. So it is explained in Seder Olam (ch. 1).		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:

Seventh Portion

Bereshit (Genesis) Chapter 22

1And it came to pass after these things, that God tested Abraham, and He said to him, "Abraham," and he said, "Here I am."		אוַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי:
after these things: Some of our Sages say (Sanh. 89b) [that this happened]: after the words [translating “devarim” as “words”] of Satan, who was accusing and saying, “Of every feast that Abraham made, he did not sacrifice before You one bull or one ram!” He [God] said to him, “Does he do anything but for his son? Yet, if I were to say to him, ‘Sacrifice him before Me,’ he would not withhold [him].” And some say,“ after the words of Ishmael,” who was boasting to Isaac that he was circumcised at the age of thirteen, and he did not protest. Isaac said to him,“ With one organ you intimidate me? If the Holy One, blessed be He, said to me, ‘Sacrifice yourself before Me,’ I would not hold back.” - Cf. Gen. Rabbah 55:4.		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.
Here I am: This is the reply of the pious. It is an expression of humility and an expression of readiness. — [from Tan. Vayera 22]		הִנֵּֽנִי: כָּךְ הִיא עֲנִיָּתָם שֶׁל חֲסִידִים, לְשׁוֹן עֲנָוָה הוּא וּלְשׁוֹן זִמּוּן:
2And He said, "Please take your son, your only one, whom you love, yea, Isaac, and go away to the land of Moriah and bring him up there for a burnt offering on one of the mountains, of which I will tell 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:
Please take: Heb. קַח נָא is only an expression of a request. He [God] said to him, “I beg of you, pass this test for Me, so that people will not say that the first ones [tests] had no substance.” - [from Sanh. ad loc.]		קַח־נָא: אֵין נָא אֶלָּא לְשׁוֹן בַּקָשָׁה, אָמַר לוֹ בְּבַקָּשָׁה מִמְּךָ, עֲמֹד לִי בְּזֶה הַנִּסָּיוֹן, שֶׁלֹּא יֹאמְרוּ הָרִאשׁוֹנוֹת לֹא הָיָה בָהֶן מָמָּשׁ:
your son: He [Abraham] said to Him,“ I have two sons.” He [God] said to him,“ Your only one.” He said to Him,“ This one is the only son of his mother, and that one is the only son of his mother.” He said to him,“ Whom you love.” He said to Him,“ I love them both.” He said to him,“ Isaac.” Now why did He not disclose this to him at the beginning? In order not to confuse him suddenly, lest his mind become distracted and bewildered, and also to endear the commandment to him and to reward him for each and every expression. — [from Sanh. 89b, Gen. Rabbah 39:9, 55:7]		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:
the land of Moriah: Jerusalem, and so in (II) Chronicles (3:1): “to build the House of the Lord in Jerusalem on Mount Moriah.” And our Sages explained that [it is called Moriah] because from there [religious] instruction (הוֹרָאָה) goes forth to Israel. Onkelos rendered it [“the land of service”] as alluding to the service of the incense, which contained myrrh [“mor” is phonetically similar to Moriah], spikenard, 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:
bring him up: He did not say to him, “Slaughter him,” because the Holy One, blessed be He, did not wish him to slaughter him but to bring him up to the mountain, to prepare him for a burnt offering, and as soon as he brought him up [to the mountain], He said to him, “Take him down.” - [from Gen. Rabbah 56:8]		וְהַֽעֲלֵהוּ: לֹא אָמַר לוֹ שְׁחָטֵהוּ, לְפִי שֶׁלֹּא הָיָה חָפֵץ הַקָּדוֹשׁ בָּרוּךְ הוּא לְשָׁחֳטוֹ אֶלָּא לְהַעֲלֵהוּ לָהָר לַעֲשׂוֹתוֹ עוֹלָה, וּמִשֶּׁהֶעֱלָהוּ אָמַר לוֹ הוֹרִידֵהוּ:
one of the mountains: The Holy One, blessed be He, makes the righteous wonder (other editions: makes the righteous wait), and only afterwards discloses to them [His intentions], and all this is in order to increase their reward. Likewise, (above 12:1): “to the land that I will show you,” and likewise, concerning Jonah (3:2): “and proclaim upon it the proclamation.” - [from Gen. Rabbah 55:7]		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):
3And Abraham arose early in the morning, and he saddled his donkey, and he took his two young men with him and Isaac his son; and he split wood for a burnt offering, and he arose and went to the place of which 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:
And…arose early: He hastened to [perform] the commandment (Pes. 4a).		וַיַּשְׁכֵּם: נִזְדָּרֵז לַמִּצְוָה (פסחים ד'):
and he saddled: He himself, and he did not command one of his servants, because love causes a disregard for the standard [of dignified conduct]. — [from Gen. Rabbah 55:8]		וַיַּֽחֲבשׁ: הוּא בְעַצְמוֹ, וְלֹא צִוָּה לְאֶחָד מֵעֲבָדָיו, שֶׁהָאַהֲבָה מְקַלְקֶלֶת הַשּׁוּרָה:
his two young men: Ishmael and Eliezer, for a person of esteem is not permitted to go out on the road without two men, so that if one must ease himself and move to a distance, the second one will remain with him. — [from Pirkei d’Rabbi Eliezer, ch. 31; Gen. Rabbah ad loc., Tan. Balak 8]		אֶת־שְׁנֵי נְעָרָיו: יִשְׁמָעֵאל וֶאֱלִיעֶזֶר, שֶׁאֵין אָדָם חָשׁוּב רַשַּׁאי לָצֵאת לַדֶּרֶךְ בְּלֹא ב' אֲנָשִׁים (בראשית רבה), שֶׁאִם יִצְטָרֵךְ הָאֶחָד לִנְקָבָיו וְיִתְרַחֵק, יִהְיֶה הַשֵּׁנִי עִמּוֹ:
and he split: Heb. וַיְבַקַע. The Targum renders וְצַלַח, as in (II Sam. 19:18): “and they split (וְצָלְחוּ) the Jordan,” an expression of splitting, fendre in Old French.		וַיְבַקַּע: תַּרְגּוּם וְצַלַּח, כְּמוֹ וְצָלְחוּ הַיַּרְדֵּן (שמואל ב' י"ט), לְשׁוֹן בִּקּוּעַ, פינדר"א בלע"ז:
4On the third day, Abraham lifted up his eyes and saw the place from afar.		דבַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵֽרָחֹֽק:
On the third day: Why did He delay from showing it to him immediately? So that people should not say that He confused him and confounded him suddenly and deranged his mind, and if he had had time to think it over, he would not have done it. — [from Gen. Rabbah 55:6]		בַּיּוֹם הַשְּׁלִישִׁי: לָמָה אֵחַר מִלְּהַרְאוֹתוֹ מִיָּד? כְּדֵי שֶׁלֹּא יֹאמְרוּ הֲמָמוֹ וְעִרְבְּבוֹ פִּתְאוֹם וְטָרַף דַּעְתּוֹ, וְאִלוּ הָיָה לוֹ שָׁהוּת לְהִמָּלֵךְ אֶל לִבּוֹ לֹא הָיָה עוֹשֶׂה:
and saw the place: He saw a cloud attached to the mountain. — [from Gen. Rabbah 56: 1, Tan. Vayera 23]		וַיַּרְא אֶת־הַמָּקוֹם: רָאָה עָנָן קָשׁוּר עַל הָהָר:
5And Abraham said to his young men, "Stay here with the donkey, and I and the lad will go yonder, and we will prostrate ourselves and return to you."		הוַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבֽוּ־לָכֶ֥ם פֹּה֙ עִם־הַֽחֲמ֔וֹר וַֽאֲנִ֣י וְהַנַּ֔עַר נֵֽלְכָ֖ה עַד־כֹּ֑ה וְנִשְׁתַּֽחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם:
yonder: Heb. עַד כֹּה, lit. until there, i.e., a short way to the place that is before us. And the Midrashic interpretation (Tan. ad loc.): I will see where is [the promise] that the Holy One, blessed be He, said to me (above 15:5): “So (כֹּה) will be your seed.”		עַד־כֹּה: כְּלוֹמַר דֶּרֶךְ מֻעָט לַמָּקוֹם אֲשֶׁר לְפָנֵינוּ. וּמִקְרָא אַחֵר אֶרְאֶה הֵיכָן הוּא מַה שֶּׁאָמַר לִי הַמָּקוֹם כֹּה יִהְיֶה זַרְעֶךָ:
and return: He prophesied that they would both return. — [from Avoth d’Rabbi Nathan, second version, ch. 43; Rabbah and Tan. ad loc.] i.e., Abraham prophesied without realizing it.		וְנָשׁוּבָה: נִתְנַבֵּא שֶׁיָּשׁוּבוּ שְׁנֵיהֶם:
6And Abraham took the wood for the burnt offering, and he placed [it] upon his son Isaac, and he took into his hand the fire and the knife, and they both went together.		ווַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָֽעֹלָ֗ה וַיָּ֨שֶׂם֙ עַל־יִצְחָ֣ק בְּנ֔וֹ וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַמַּֽאֲכֶ֑לֶת וַיֵּֽלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו:
the knife: Heb. הַמַאֲכֶלֶת, so called because it consumes (אוֹכֶלֶת) the flesh, as it is stated (Deut. 32:42): “and My sword will consume (תֹּאכַלוּ) flesh,” and because it renders meat fit for consumption (אַכִילָה). Another explanation: This [knife] was מַאִכֶלֶת because the people of Israel still eat (אוֹכְלִים) the reward given for it. — [from Gen. Rabbah 56:3]		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:
and they both went together: Abraham, who knew that he was going to slaughter his son, was going as willingly and joyfully as Isaac, who was unaware of the matter. —		וַיֵּֽלְכוּ שְׁנֵיהֶם יַחְדָּֽו: אַבְרָהָם שֶׁהָיָה יוֹדֵעַ שֶׁהוֹלֵךְ לִשְׁחֹט אֶת בְּנוֹ הָיָה הוֹלֵךְ בְּרָצוֹן וְשִׂמְחָה כְּיִצְחָק, שֶׁלֹּא הָיָה מַרְגִּישׁ בַּדָּבָר:
7And Isaac spoke to Abraham his father, and he said, "My father!" And he said, "Here I am, my son." And he said, "Here are the fire and the wood, but where is the lamb for the burnt offering?"		זוַיֹּ֨אמֶר יִצְחָ֜ק אֶל־אַבְרָהָ֤ם אָבִיו֙ וַיֹּ֣אמֶר אָבִ֔י וַיֹּ֖אמֶר הִנֶּ֣נִּי בְנִ֑י וַיֹּ֗אמֶר הִנֵּ֤ה הָאֵשׁ֙ וְהָ֣עֵצִ֔ים וְאַיֵּ֥ה הַשֶּׂ֖ה לְעֹלָֽה:
8And Abraham said, "God will provide for Himself the lamb for the burnt offering, my son." And they both went together.		חוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם אֱלֹהִ֞ים יִרְאֶה־לּ֥וֹ הַשֶּׂ֛ה לְעֹלָ֖ה בְּנִ֑י וַיֵּֽלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו:
will provide for Himself the lamb: i.e., He will see and choose for Himself the lamb (Targum Jonathan), and if there will be no lamb, my son will be for a burnt offering. And although Isaac understood that he was going to be slaughtered,“ they both went together,” with one accord (lit. with the same heart). - [from Gen. Rabbah 56:4]		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:
9And they came to the place of which God had spoken to him, and Abraham built the altar there and arranged the wood, and he bound Isaac his son and placed him on the altar upon 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:
and he bound: his hands and his feet behind him. The hands and the feet tied together is known as עִקֵידָה (Shab. 54a). And that is the meaning of עִקֻדִים (below 30:39), that their ankles were white; the place where they are bound was discernible (Bereishith Rabbathi).		וַיַּֽעֲקֹד: יָדָיו וְרַגְלָיו מֵאֲחוֹרָיו; הַיָּדַיִם וְרַגְלַיִם בְּיַחַד הִיא עֲקִידָה (שבת נ"ד), וְהוּא לְשׁוֹן עֲקֻדִּים, שֶׁהָיוּ קַרְסוּלֵיהֶם לְבָנִים, מָקוֹם שֶׁעוֹקְדִין אוֹתָן בּוֹ הָיָה נִכָּר:
10And Abraham stretched forth his hand and took the knife, to slaughter his son.		יוַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ וַיִּקַּ֖ח אֶת־הַמַּֽאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ:
11And an angel of God called to him from heaven and said, "Abraham! Abraham!" And he said, "Here I am."		יאוַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ יְהֹוָה֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם \| אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי:
“Abraham! Abraham!”: This is an expression of affection, that He repeated his name. — [from Tos. Ber. ch. 1, Sifra Vayikra ch. 1]		אַבְרָהָם אַבְרָהָם: לְשׁוֹן חִבָּה הוּא, שֶׁכּוֹפֵל אֶת שְׁמוֹ:
12And he said, "Do not stretch forth your hand to the lad, nor do the slightest thing to him, for now I know that you are a God fearing man, and 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:
Do not stretch forth: to slaughter [him]. He [Abraham] said to Him,“ If so, I have come here in vain. I will inflict a wound on him and extract a little blood.” He said to him,“ Do not do the slightest thing (מְאוּמָה) to him.” Do not cause him any blemish (מוּם) !- [from Gen. Rabbah 56:7]		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:
for now I know: Said Rabbi Abba: Abraham said to Him, “I will explain my complaint before You. Yesterday, You said to me (above 21:12): ‘for in Isaac will be called your seed,’ and You retracted and said (above verse 2): ‘Take now your son.’ Now You say to me, ‘ Do not stretch forth your hand to the lad.’” The Holy One, blessed be He, said to him (Ps. 89:35): “I shall not profane My covenant, neither shall I alter the utterance of My lips.” When I said to you,“ Take,” I was not altering the utterance of My lips. I did not say to you,“ Slaughter him,” but,“ Bring him up.” You have brought him up; [now] take him down. — [from Gen. Rabbah 56:8]		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.
for now I know: From now on, I have a response to Satan and the nations who wonder what is My love towards you. Now I have a reason (lit. an opening of the mouth), 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:
13And Abraham lifted up his eyes, and he saw, and lo! there was a ram, [and] after [that] it was caught in a tree by its horns. And Abraham went and took the ram and offered it up as a burnt offering instead of his son.		יגוַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶֽאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּֽעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ:
and lo! there was a ram: It was prepared for this since the six days of Creation. — [from Tan. Shelach 14]		וְהִנֵּה־אַיִל: מוּכָן הָיָה לְכָךְ מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית:
after: After the angel said to him, “ Do not stretch forth your hand,” he saw it as it [the ram] was caught. And that is why the Targum translates it: “ And Abraham lifted his eyes after these [words], i.e., after the angel said, ” Do not stretch forth your hand.“ (Other editions: and according to the Aggadah,” after all the words of the angel and the Shechinah and after Abraham’s arguments").		אַחַר: אַחֲרֵי שֶׁאָמַר לוֹ הַמַּלְאָךְ אַל תִּשְׁלַח יָדְךָ, רָאָהוּ כְּשֶׁהוּא נֶאֱחָז, וְהוּא שֶׁמְּתַרְגְּמִינָן וּזְקַף אַבְרָהָם יַת עֵינוֹהִי בָּתַר אִלֵּין:
in a tree: Heb. בסבך‏ַ, a tree. — [from Targum Onkelos]		בַּסְּבַךְ: אִילָן:
by its horns: For it was running toward Abraham, and Satan caused it to be caught and entangled among the trees. — [from Pirkei d’Rabbi Eliezer ch. 31]		בְּקַרְנָיו: שֶׁהָיָה רָץ אֵצֶל אַבְרָהָם, וְהַשָּׂטָן סוֹבְכוֹ וּמְעַרְבְּבוֹ בָאִילָנוֹת:
instead of his son: Since it is written: “and offered it up for a burnt offering,” nothing is missing in the text. Why then [does it say]: “instead of his son” ? Over every sacrificial act that he performed, he prayed, “May it be [Your] will that this should be deemed as if it were being done to my son: as if my son were slaughtered, as if his blood were sprinkled, as if my son were flayed, as if he were burnt and reduced to ashes.” - [from Tan. Shelach 14]		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:
14And Abraham named that place, The Lord will see, as it is said to this day: On the mountain, the Lord will be seen.		ידוַיִּקְרָ֧א אַבְרָהָ֛ם שֵֽׁם־הַמָּק֥וֹם הַה֖וּא יְהֹוָ֣ה \| יִרְאֶ֑ה אֲשֶׁר֙ יֵֽאָמֵ֣ר הַיּ֔וֹם בְּהַ֥ר יְהֹוָ֖ה יֵֽרָאֶֽה:
The Lord will see: Its simple meaning is as the Targum renders: The Lord will choose and see for Himself this place, to cause His Divine Presence to rest therein and for offering sacrifices here.		ה' יִרְאֶה: פְּשׁוּטוֹ כְּתַרְגּוּמוֹ, ה' יִבְחַר וְיִרְאֶה לוֹ אֶת הַמָּקוֹם הַזֶּה לְהַשְׁרוֹת בּוֹ שְׁכִינָתוֹ וּלְהַקְרִיב כָּאן קָרְבָּנוֹת:
as it is said to this day: that [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:
to this day: the future days, like [the words] “until this day,” that appear throughout Scripture, for all the future generations who read this verse, will refer “until this day,” to the day in which they are living. The Midrash Aggadah (see Gen. Rabbah 56:9) [explains]: The Lord will see this binding to forgive Israel every year and to save them from retribution, in order that it will be said “on this day” in all future generations: “On the mountain of the Lord, Isaac’s ashes shall be seen, heaped up and standing for 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:
15And an angel of the Lord called to Abraham a second time from heaven.		טווַיִּקְרָ֛א מַלְאַ֥ךְ יְהֹוָ֖ה אֶל־אַבְרָהָ֑ם שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם:
16And he said, "By Myself have I sworn, says the Lord, that because you have done this thing and you 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:
17That I will surely bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand that is on the seashore, and your descendants will inherit the cities of their enemies.		יזכִּֽי־בָרֵ֣ךְ אֲבָֽרֶכְךָ֗ וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶת־זַרְעֲךָ֙ כְּכֽוֹכְבֵ֣י הַשָּׁמַ֔יִם וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹֽיְבָֽיו:
I will surely bless you: Heb. בָרֵ֣ךְ אֲבָֽרֶכְךָ֗, one [blessing] for the father and one for the son. —		בָרֵךְ אֲבָֽרֶכְךָ: אַחַת לָאָב וְאַחַת לַבֵּן:
and I will greatly multiply: Heb. וְהַרְבָּה אַרְבֶּה, one for the father and one for the son. — [from Gen. Rabbah 56:11]		וְהַרְבָּה אַרְבֶּה: אַחַת לָאָב וְאַחַת לַבֵּן:
18And through your children shall be blessed all the nations of the world, because you hearkened to My voice."		יחוְהִתְבָּֽרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֣י הָאָ֑רֶץ עֵ֕קֶב אֲשֶׁ֥ר שָׁמַ֖עְתָּ בְּקֹלִֽי:
19And Abraham returned to his young men, and they arose and went together to Beer sheba; and Abraham remained in Beer sheba.		יטוַיָּ֤שָׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּֽלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע:
and Abraham remained in Beer-sheba: This does not mean permanently dwelling, for he was living in Hebron. Twelve years prior to the binding of Isaac, he left Beer-sheba and went to Hebron, as it is said (above 21:34): “And Abraham dwelt in the land of the Philistines for many days,” [meaning] more numerous than the first [years] in Hebron, which were twenty-six years, as we explained above. — [from Seder Olam ch. 1]		וַיָּשָׁב 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:
20And it came to pass after these matters, that it was told to Abraham saying: "Behold Milcah, she also bore sons to Nahor your brother.		כוַיְהִ֗י אַֽחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּ֠ה יָֽלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ:
after these matters, that it was told, etc.: When he returned from Mount Moriah, Abraham was thinking and saying, “Had my son been slaughtered, he would have died without children. I should have married him to a woman of the daughters of Aner, Eshkol, or Mamre. The Holy One, blessed be He, announced to him that Rebeccah, his mate, had been born, and that is the meaning of after these matters,” i.e., after the thoughts of the matter that came about as a result of the “akedah.” - [from Gen. Rabbah 57:3]		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:
she also: She had [a number of] families equal to the [number of] the families of Abraham. Just as Abraham [engendered] the twelve tribes who emerged from Jacob-eight were the sons of the wives and four were the sons of maidservants-so were these also, eight sons of the wives and four sons of a concubine. — [from Gen. Rabbah 57:3]		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:
21Uz, his first born, and Buz his brother, and Kemuel, the father of Aram.		כאאֶת־ע֥וּץ בְּכֹר֖וֹ וְאֶת־בּ֣וּז אָחִ֑יו וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם:
22And Kesed and Hazo and Pildash and Jidlaph, and Bethuel.		כבוְאֶת־כֶּ֣שֶׂד וְאֶת־חֲז֔וֹ וְאֶת־פִּלְדָּ֖שׁ וְאֶת־יִדְלָ֑ף וְאֵ֖ת בְּתוּאֵֽל:
23And Bethuel begot Rebecca." These eight did Milcah bear to Nahor, Abraham's brother.		כגוּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה שְׁמֹנָ֥ה אֵ֨לֶּה֙ יָֽלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר אֲחִ֥י אַבְרָהָֽם:
And Bethuel begot Rebecca: All these genealogies were written only for the sake of this verse. — [based on Gen. Rabbah 57:1,3]		וּבְתוּאֵל יָלַד אֶת־רִבְקָה: כָּל הַיִּחוּסִין הַלָּלוּ לֹא נִכְתְּבוּ אֶלָּא בִּשְׁבִיל פָּסוּק זֶה:
24And his concubine, whose name was Reumah, had also given birth to Tebah and Gaham and Tahash and Maacah.		כדוּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־הִוא֙ אֶת־טֶ֣בַח וְאֶת־גַּ֔חַם וְאֶת־תַּ֖חַשׁ וְאֶת־מַֽעֲכָֽה:

Maftir Portion

Bereshit (Genesis) Chapter 22

20And it came to pass after these matters, that it was told to Abraham saying: "Behold Milcah, she also bore sons to Nahor your brother.		כוַיְהִ֗י אַֽחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּ֠ה יָֽלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ:
after these matters, that it was told, etc.: When he returned from Mount Moriah, Abraham was thinking and saying, “Had my son been slaughtered, he would have died without children. I should have married him to a woman of the daughters of Aner, Eshkol, or Mamre. The Holy One, blessed be He, announced to him that Rebeccah, his mate, had been born, and that is the meaning of after these matters,” i.e., after the thoughts of the matter that came about as a result of the “akedah.” - [from Gen. Rabbah 57:3]		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:
she also: She had [a number of] families equal to the [number of] the families of Abraham. Just as Abraham [engendered] the twelve tribes who emerged from Jacob-eight were the sons of the wives and four were the sons of maidservants-so were these also, eight sons of the wives and four sons of a concubine. — [from Gen. Rabbah 57:3]		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:
21Uz, his first born, and Buz his brother, and Kemuel, the father of Aram.		כאאֶת־ע֥וּץ בְּכֹר֖וֹ וְאֶת־בּ֣וּז אָחִ֑יו וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם:
22And Kesed and Hazo and Pildash and Jidlaph, and Bethuel.		כבוְאֶת־כֶּ֣שֶׂד וְאֶת־חֲז֔וֹ וְאֶת־פִּלְדָּ֖שׁ וְאֶת־יִדְלָ֑ף וְאֵ֖ת בְּתוּאֵֽל:
23And Bethuel begot Rebecca." These eight did Milcah bear to Nahor, Abraham's brother.		כגוּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה שְׁמֹנָ֥ה אֵ֨לֶּה֙ יָֽלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר אֲחִ֥י אַבְרָהָֽם:
And Bethuel begot Rebecca: All these genealogies were written only for the sake of this verse. — [based on Gen. Rabbah 57:1,3]		וּבְתוּאֵל יָלַד אֶת־רִבְקָה: כָּל הַיִּחוּסִין הַלָּלוּ לֹא נִכְתְּבוּ אֶלָּא בִּשְׁבִיל פָּסוּק זֶה:
24And his concubine, whose name was Reumah, had also given birth to Tebah and Gaham and Tahash and Maacah.		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: