Lang: he;
Title: פרשת לך לך;
Content:
פרק יב
(א) וַיֹּאמֶר י״י אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ.
(ב) וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה.
(ג) וַאֲבָרְכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה.
(ד) וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו י״י וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן.
(ה) וַיִּקַּח אַבְרָם אֶת שָׂרַי אִשְׁתּוֹ וְאֶת לוֹט בֶּן אָחִיו וְאֶת כׇּל רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן.
(ו) וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ.
(ז) וַיֵּרָא י״י אֶל אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַי״י הַנִּרְאֶה אֵלָיו.
(ח) וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית אֵל וַיֵּט אׇהֳלֹה בֵּית אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן שָׁם מִזְבֵּחַ לַי״י וַיִּקְרָא בְּשֵׁם י״י.
(ט) וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה.
(י) וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי כָבֵד הָרָעָב בָּאָרֶץ.
(יא) וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל שָׂרַי אִשְׁתּוֹ הִנֵּה נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת מַרְאֶה אָתְּ.
(יב) וְהָיָה כִּי יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ.
(יג) אִמְרִי נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ.
(יד) וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת הָאִשָּׁה כִּי יָפָה הִוא מְאֹד.
(טו) וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה.
(טז) וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי לוֹ צֹאן וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים.
(יז) וַיְנַגַּע י״י אֶת פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת בֵּיתוֹ עַל דְּבַר שָׂרַי אֵשֶׁת אַבְרָם.
(יח) וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא.
(יט) לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ.
(כ) וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת אִשְׁתּוֹ וְאֶת כׇּל אֲשֶׁר לוֹ.
פרק יג
(א) וַיַּעַל אַבְרָם מִמִּצְרַיִם הוּא וְאִשְׁתּוֹ וְכׇל אֲשֶׁר לוֹ וְלוֹט עִמּוֹ הַנֶּגְבָּה.
(ב) וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב.
(ג) וַיֵּלֶךְ לְמַסָּעָיו מִנֶּגֶב וְעַד בֵּית אֵל עַד הַמָּקוֹם אֲשֶׁר הָיָה שָׁם אׇהֳלֹה בַּתְּחִלָּה בֵּין בֵּית אֵל וּבֵין הָעָי.
(ד) אֶל מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם י״י.
(ה) וְגַם לְלוֹט הַהֹלֵךְ אֶת אַבְרָם הָיָה צֹאן וּבָקָר וְאֹהָלִים.
(ו) וְלֹא נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו.
(ז) וַיְהִי רִיב בֵּין רֹעֵי מִקְנֵה אַבְרָם וּבֵין רֹעֵי מִקְנֵה לוֹט וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ.
(ח) וַיֹּאמֶר אַבְרָם אֶל לוֹט אַל נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי אֲנָשִׁים אַחִים אֲנָחְנוּ.
(ט) הֲלֹא כׇל הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם הַשְּׂמֹאל וְאֵימִנָה וְאִם הַיָּמִין וְאַשְׂמְאִילָה.
(י) וַיִּשָּׂא לוֹט אֶת עֵינָיו וַיַּרְא אֶת כׇּל כִּכַּר הַיַּרְדֵּן כִּי כֻלָּהּ מַשְׁקֶה לִפְנֵי שַׁחֵת י״י אֶת סְדֹם וְאֶת עֲמֹרָה כְּגַן י״י כְּאֶרֶץ מִצְרַיִם בֹּאֲכָה צֹעַר.
(יא) וַיִּבְחַר לוֹ לוֹט אֵת כׇּל כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו.
(יב) אַבְרָם יָשַׁב בְּאֶרֶץ כְּנָעַן וְלוֹט יָשַׁב בְּעָרֵי הַכִּכָּר וַיֶּאֱהַל עַד סְדֹם.
(יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַי״י מְאֹד.
(יד) וַי״י אָמַר אֶל אַבְרָם אַחֲרֵי הִפָּרֶד לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן הַמָּקוֹם אֲשֶׁר אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה.
(טו) כִּי אֶת כׇּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד עוֹלָם.
(טז) וְשַׂמְתִּי אֶת זַרְעֲךָ כַּעֲפַר הָאָרֶץ אֲשֶׁר אִם יוּכַל אִישׁ לִמְנוֹת אֶת עֲפַר הָאָרֶץ גַּם זַרְעֲךָ יִמָּנֶה.
(יז) קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאׇרְכָּהּ וּלְרׇחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה.
(יח) וַיֶּאֱהַל אַבְרָם וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן וַיִּבֶן שָׁם מִזְבֵּחַ לַי״י.
פרק יד
(א) וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ שִׁנְעָר אַרְיוֹךְ מֶלֶךְ אֶלָּסָר כְּדׇרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם.
(ב) עָשׂוּ מִלְחָמָה אֶת בֶּרַע מֶלֶךְ סְדֹם וְאֶת בִּרְשַׁע מֶלֶךְ עֲמֹרָה שִׁנְאָב מֶלֶךְ אַדְמָה וְשֶׁמְאֵבֶר מֶלֶךְ צְבֹיִים וּמֶלֶךְ בֶּלַע הִיא צֹעַר.
(ג) כׇּל אֵלֶּה חָבְרוּ אֶל עֵמֶק הַשִּׂדִּים הוּא יָם הַמֶּלַח.
(ד) שְׁתֵּים עֶשְׂרֵה שָׁנָה עָבְדוּ אֶת כְּדׇרְלָעֹמֶר וּשְׁלֹשׁ עֶשְׂרֵה שָׁנָה מָרָדוּ.
(ה) וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה בָּא כְדׇרְלָעֹמֶר וְהַמְּלָכִים אֲשֶׁר אִתּוֹ וַיַּכּוּ אֶת רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם וְאֶת הַזּוּזִים בְּהָם וְאֵת הָאֵימִים בְּשָׁוֵה קִרְיָתָיִם.
(ו) וְאֶת הַחֹרִי בְּהַרְרָם שֵׂעִיר עַד אֵיל פָּארָן אֲשֶׁר עַל הַמִּדְבָּר.
(ז) וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל עֵין מִשְׁפָּט הִוא קָדֵשׁ וַיַּכּוּ אֶת כׇּל שְׂדֵה הָעֲמָלֵקִי וְגַם אֶת הָאֱמֹרִי הַיֹּשֵׁב בְּחַצְצֹן תָּמָר.
(ח) וַיֵּצֵא מֶלֶךְ סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צְבֹיִים וּמֶלֶךְ בֶּלַע הִוא צֹעַר וַיַּעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּים.
(ט) אֵת כְּדׇרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם וְאַמְרָפֶל מֶלֶךְ שִׁנְעָר וְאַרְיוֹךְ מֶלֶךְ אֶלָּסָר אַרְבָּעָה מְלָכִים אֶת הַחֲמִשָּׁה.
(י) וְעֵמֶק הַשִּׂדִּים בֶּאֱרֹת בֶּאֱרֹת חֵמָר וַיָּנֻסוּ מֶלֶךְ סְדֹם וַעֲמֹרָה וַיִּפְּלוּ שָׁמָּה וְהַנִּשְׁאָרִים הֶרָה נָּסוּ.
(יא) וַיִּקְחוּ אֶת כׇּל רְכֻשׁ סְדֹם וַעֲמֹרָה וְאֶת כׇּל אׇכְלָם וַיֵּלֵכוּ.
(יב) וַיִּקְחוּ אֶת לוֹט וְאֶת רְכֻשׁוֹ בֶּן אֲחִי אַבְרָם וַיֵּלֵכוּ וְהוּא יֹשֵׁב בִּסְדֹם.
(יג) וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית אַבְרָם.
(יד) וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד דָּן.
(טו) וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק.
(טז) וַיָּשֶׁב אֵת כׇּל הָרְכֻשׁ וְגַם אֶת לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וְגַם אֶת הַנָּשִׁים וְאֶת הָעָם.
(יז) וַיֵּצֵא מֶלֶךְ סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת כְּדׇרְלָעֹמֶר וְאֶת הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ.
(יח) וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן.
(יט) וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ.
(כ) וּבָרוּךְ אֵל עֶלְיוֹן אֲשֶׁר מִגֵּן צָרֶיךָ בְּיָדֶךָ וַיִּתֶּן לוֹ מַעֲשֵׂר מִכֹּל.
(כא) וַיֹּאמֶר מֶלֶךְ סְדֹם אֶל אַבְרָם תֶּן לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח לָךְ.
(כב) וַיֹּאמֶר אַבְרָם אֶל מֶלֶךְ סְדֹם הֲרִמֹתִי יָדִי אֶל י״י אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ.
(כג) אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל וְאִם אֶקַּח מִכׇּל אֲשֶׁר לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת אַבְרָם.
(כד) בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים וְחֵלֶק הָאֲנָשִׁים אֲשֶׁר הָלְכוּ אִתִּי עָנֵר אֶשְׁכֹּל וּמַמְרֵא הֵם יִקְחוּ חֶלְקָם.
פרק טו
(א) אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר י״י אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד.
(ב) וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱ־הֹוִה מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר.
(ג) וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן בֵּיתִי יוֹרֵשׁ אֹתִי.
(ד) וְהִנֵּה דְבַר י״י אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ.
(ה) וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ.
(ו) וְהֶאֱמִן בַּי״י וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה.
(ז) וַיֹּאמֶר אֵלָיו אֲנִי י״י אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ.
(ח) וַיֹּאמַר אֲדֹנָי יֱ־הֹוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה.
(ט) וַיֹּאמֶר אֵלָיו קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל.
(י) וַיִּקַּח לוֹ אֶת כׇּל אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת הַצִּפֹּר לֹא בָתָר.
(יא) וַיֵּרֶד הָעַיִט עַל הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם.
(יב) וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו.
(יג) וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה.
(יד) וְגַם אֶת הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל.
(טו) וְאַתָּה תָּבוֹא אֶל אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה.
(טז) וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא שָׁלֵם עֲוֺן הָאֱמֹרִי עַד הֵנָּה.
(יז) וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה.
(יח) בַּיּוֹם הַהוּא כָּרַת י״י אֶת אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד הַנָּהָר הַגָּדֹל נְהַר פְּרָת.
(יט) אֶת הַקֵּינִי וְאֶת הַקְּנִזִּי וְאֵת הַקַּדְמֹנִי.
(כ) וְאֶת הַחִתִּי וְאֶת הַפְּרִזִּי וְאֶת הָרְפָאִים.
(כא) וְאֶת הָאֱמֹרִי וְאֶת הַכְּנַעֲנִי וְאֶת הַגִּרְגָּשִׁי וְאֶת הַיְבוּסִי.
פרק טז
(א) וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר.
(ב) וַתֹּאמֶר שָׂרַי אֶל אַבְרָם הִנֵּה נָא עֲצָרַנִי י״י מִלֶּדֶת בֹּא נָא אֶל שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי.
(ג) וַתִּקַּח שָׂרַי אֵשֶׁת אַבְרָם אֶת הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה.
(ד) וַיָּבֹא אֶל הָגָר וַתַּהַר וַתֵּרֶא כִּי הָרָתָה וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ.
(ה) וַתֹּאמֶר שָׂרַי אֶל אַבְרָם חֲמָסִי עָלֶיךָ אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ יִשְׁפֹּט י״י בֵּינִי וּבֵינֶיךָ.לפי המסורה יש נקודה מעל האות י'.
(ו) וַיֹּאמֶר אַבְרָם אֶל שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ.
(ז) וַיִּמְצָאָהּ מַלְאַךְ י״י עַל עֵין הַמַּיִם בַּמִּדְבָּר עַל הָעַיִן בְּדֶרֶךְ שׁוּר.
(ח) וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי אֵי מִזֶּה בָאת וְאָנָה תֵלֵכִי וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת.
(ט) וַיֹּאמֶר לָהּ מַלְאַךְ י״י שׁוּבִי אֶל גְּבִרְתֵּךְ וְהִתְעַנִּי תַּחַת יָדֶיהָ.
(י) וַיֹּאמֶר לָהּ מַלְאַךְ י״י הַרְבָּה אַרְבֶּה אֶת זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב.
(יא) וַיֹּאמֶר לָהּ מַלְאַךְ י״י הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְקָרָאת שְׁמוֹ יִשְׁמָעֵאל כִּי שָׁמַע י״י אֶל עׇנְיֵךְ.
(יב) וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ וְעַל פְּנֵי כׇל אֶחָיו יִשְׁכֹּן.
(יג) וַתִּקְרָא שֵׁם י״י הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי.
(יד) עַל כֵּן קָרָא לַבְּאֵר בְּאֵר לַחַי רֹאִי הִנֵּה בֵין קָדֵשׁ וּבֵין בָּרֶד.
(טו) וַתֵּלֶד הָגָר לְאַבְרָם בֵּן וַיִּקְרָא אַבְרָם שֶׁם בְּנוֹ אֲשֶׁר יָלְדָה הָגָר יִשְׁמָעֵאל.
(טז) וְאַבְרָם בֶּן שְׁמֹנִים שָׁנָה וְשֵׁשׁ שָׁנִים בְּלֶדֶת הָגָר אֶת יִשְׁמָעֵאל לְאַבְרָם.
פרק יז
(א) וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא י״י אֶל אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים.
(ב) וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד.
(ג) וַיִּפֹּל אַבְרָם עַל פָּנָיו וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר.
(ד) אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם.
(ה) וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיךָ.
(ו) וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ.
(ז) וַהֲקִמֹתִי אֶת בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ.
(ח) וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כׇּל אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים.
(ט) וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם.
(י) זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כׇּל זָכָר.
(יא) וּנְמַלְתֶּם אֵת בְּשַׂר עׇרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם.
(יב) וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כׇּל זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת כֶּסֶף מִכֹּל בֶּן נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא.
(יג) הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם.
(יד) וְעָרֵל זָכָר אֲשֶׁר לֹא יִמּוֹל אֶת בְּשַׂר עׇרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת בְּרִיתִי הֵפַר.
(טו) וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא תִקְרָא אֶת שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ.
(טז) וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ.
(יז) וַיִּפֹּל אַבְרָהָם עַל פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה שָׁנָה יִוָּלֵד וְאִם שָׂרָה הֲבַת תִּשְׁעִים שָׁנָה תֵּלֵד.
(יח) וַיֹּאמֶר אַבְרָהָם אֶל הָאֱלֹהִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ.
(יט) וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו.
(כ) וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל.
(כא) וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת.
(כב) וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם.
(כג) וַיִּקַּח אַבְרָהָם אֶת יִשְׁמָעֵאל בְּנוֹ וְאֵת כׇּל יְלִידֵי בֵיתוֹ וְאֵת כׇּל מִקְנַת כַּסְפּוֹ כׇּל זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמׇל אֶת בְּשַׂר עׇרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלֹהִים.
(כד) וְאַבְרָהָם בֶּן תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עׇרְלָתוֹ.
(כה) וְיִשְׁמָעֵאל בְּנוֹ בֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עׇרְלָתוֹ.
(כו) בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ.
(כז) וְכׇל אַנְשֵׁי בֵיתוֹ יְלִיד בָּיִת וּמִקְנַת כֶּסֶף מֵאֵת בֶּן נֵכָר נִמֹּלוּ אִתּוֹ.
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Lang: en;
Title: Parashat Lekh Lekha;
Content:
Chapter 12
(1) Hashem said to Avram, "Go forthGo forth | לֶךְ לְךָ – See R"Y Bekhor Shor and Radak (citing Shemot 18:27 and Yirmeyahu 5:5) who maintain that the preposition "לְךָ" is insignificant and adds no extra meaning to the verse. Alternatively: "Go for yourself" and see Rashi who similarly explains: "go for your benefit". from your land, and from your family,from your family | וּמִמּוֹלַדְתְּךָָ – See Shadal and Bereshit 43:7, 48:6 and Esther 8:6. Alternatively: "from your birthplace". The latter choice, though a common translation, presents an exegetical difficulty as it assumes that Charan was Avram's birthplace, whereas earlier verses imply that he was born in Ur Kasdim. See Ibn Ezra and Ramban for potential solutions to the question. For further discussion, see Avraham's Aliyah. and from your father's house,from your father's house | וּמִבֵּית אָבִיךָ – In Tanakh the phrase can refer to either a physical house (Bereshit 24:23) or to a household (Bereshit 47:12), and in many cases it is ambiguous. It is possible that the word "מולדת" refers to more distant family and this phrase to Avraham's more immediate family. The verse, then, speaks of progressively closer relations. [Compare the similar progression in Bereshit 22:2.] to the land that I will show you.
(2) I will make you into a great nation, and I will bless you and make your name great, and you shall be a blessing.and you shall be a blessing | וֶהְיֵה בְּרָכָה – Even though "הְיֵה" is an imperative form, the context is one of promises and blessings rather than commands. See Radak for other examples where an imperative functions as a regular imperfect. Literally: "Be a blessing" and see R. Hirsch who interprets this command as an integral part of Avraham's mission.
(3) And I will bless those who bless you, and one who curses youOne who curses you | וּמְקַלֶּלְךָ – The root "קלל" connotes belittling and showing contempt, and thus also, to curse. As such, it is somewhat synonymous with the root "ארר" in the second half of the clause. Note that the parallelism between the two clauses of the verse is not exact. While the same root is applied in both sections of the first clause ("וַאֲבָרְכָה מְבָרְכֶיךָ"), different roots are used in the second ("וּמְקַלֶּלְךָ אָאֹר"). In addition, the second clause is cast in the singular, speaking of one who curses while the previous clause is cast in the plural, speaking of multiple people who might bless. Cf. the similar but more parallel formulation in Bereshit 27:29. I will curse, and all the families of the land will be blessedwill be blessed | וְנִבְרְכוּ – Cf. Reconstructed Rashbam who uniquely suggests that the root "ברך" here means to layer or graft (pointing to Bavli Sotah 43b "למבריך ולמרכיב") and that Hashem is saying that Avraham will intermingle with the elite families of the land, who won't view him as a foreigner. through you."
(4) Avram went as Hashem had spoken to him and Lot went with him, and Avram was seventy-five years oldseventy-five years old | בֶּן חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה – Literally: "five years and seventy years". when he left Charan.
(5) Avram took his wife, Sarai, and his brother's son,his brother's son | בֶּן אָחִיו – In Tanakh there is no general term for nephew. One is either a "brother's son" or a "sister's son". Lot, and all their possessions which they had acquired,all their possessions which they acquired | רְכוּשָׁם אֲשֶׁר רָכָשׁוּ – The term "רְכוּשׁ" might refer to general monetary possessions or specifically to animal possessions (Radak, Ibn Ezra). As livestock was a very significant component of a person's wealth in Biblical times, it is possible that "רְכוּשׁ" was initially a term for livestock (and related to the word "רֶכֶשׁ"), and later its semantic field expanded to include all property. The term "מקנה", used for cattle, might be similar; the root "קנה" means to acquire or buy, so that "מקנה" would literally mean acquisitions. and the people they had purchased in Charan,and the people they had purchased | וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂו – Literally: "the souls they had made." On a simple level the verse appears to refer to slaves that they had bought, with "נפש" meaning person, and "עשה" meaning acquire. See Rashi and Rashbam and compare the usage of "עשה" here to Bereshit 31:1 and Bemidbar 24:18. See also Ramban Bereshit 14:19 who notes that the meanings of the roots "קנה" and "עשה" are related, and each can at times mean acquire and at other times mean to make or create. and they departed to go to the land of Canaan, and they came to the land of Canaan.
(6) Avram passed through the land to the site of Shekhem,the site of Shekhem | עַד מְקוֹם שְׁכֶם – See R"Y Bekhor Shor who notes that perhaps Tanakh refers to Shekhem in this manner since at this point it was not yet built. Radak, instead, suggests that "מְקוֹם" means "the border of ". to Elon Moreh,Elon Moreh | אֵלוֹן מוֹרֶה – See Targum Onkelos who translates this as the "plain of Moreh" and Ibn Ezra who points to Bereshit 14:6 as possible support. Others suggest that Elon is the name of a tree which served as a landmark (perhaps as a site of worship), associating it with the אלה, a terenbinth, or perhaps the אלון, an oak (Ibn Ezra, Shadal, Hoil Moshe). Moreh is likely the proper name of an individual who owned the tree or plain (Radak, Ramban). Alternatively, Moreh refers to a teacher or oracle. and the Canaanites were then in the land.
(7) Hashem appeared to Avram and said, "I will give this land to your offspring", and there he built an altar to Hashem who had appeared to him.
(8) He moved onHe moved on | וַיַּעְתֵּק – According to our translation, "וַיַּעְתֵּק" is an intransitive verb. Cf. Rashi, Ibn Ezra, and Radak who all, instead, suggest that it is a transitive verb whose object is the tent and might instead translate the clause as: "he moved his tent from there". from there to the hill country to the east of Beit ElBeit El | בֵית אֵל – Literally: "The House of Hashem". and pitched his tent, with Beit El to the westto the west | מִיָּם – Literally: "to the sea". As the Mediterranean Sea is to the west of Israel, it is often used to signify that direction. and Ai to the east,to the east | מִקֶּדֶם – Literally: "to the front". In the Ancient Near East, people oriented themselves towards the sun. Thus, "to the front" would refer to the east, where the sun rises. and there he built an altar to Hashem and called in the name of Hashem.
(9) Avram traveled, moving continuallyAvram traveled, moving continually | וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ – Literally: "Avram traveled, travelling continually". towards the Negev.towards the Negev | הַנֶּגְבָּה – Southwards, to the dry lands. See Ibn Ezra who notes that in Aramaic the root "נגב" means dry, pointing to Yehoshua 15:19.
(10) There was a famine in the land, and Avram descended to Egypt to sojourn there because the famine was heavy in the land.
(11) WhenWhen | וַיְהִי כַּאֲשֶׁר – Literally: "It was when". he approachedhe approached | הִקְרִיב לָבוֹא – Literally: "came close to enter". Egypt, he said to his wife, Sarai, "Behold, please,Behold, please | הִנֵּה נָא – The word "נָא" is an interjection which often expresses an entreaty and is generally understood to mean either "please" or "now". Our translation follows Reconstructed Rashbam who notes that often the word "נָא" will appear both in the beginning of one's speech and right before the actual request (in this case, the actual request is in verse 13: "please say you are my sister"). Compare Bereshit 16:2, 19:2, 19:7-8, and 27:2-3. Alternatively: "Now, behold, I know" (Radak). Cf. Rashi and Ibn Ezra who translate, "Behold, I now know…", implying that Avraham first noticed Sarah's beauty now. I know that you are a beautiful woman.a beautiful woman | אִשָּׁה יְפַת מַרְאֶה – Literally: "a woman beautiful in appearance" or perhaps, "a good-looking woman".
(12) When the Egyptians see you,When the Egyptians see you | וְהָיָה כִּי יִרְאוּ אֹתָךְ הַמִּצְרִים – Literally: "It will be, when the Egyptians see you". they will say, 'This is his wife.' They will kill me, but you, they will keep alive.
(13) Please, say that you are my sister, that it may be well with me on account of you,that it may be well with me… | לְמַעַן יִיטַב לִי בַעֲבוּרֵךְ – See Endangering Sarai for various evaluations of Avram's decision to save his own life at the expense of his wife's honor. and that I may liveI may live | וְחָיְתָה נַפְשִׁי – In Tanakh "נפש" can refer to either a life force (soul) or to the person himself. because of you."
(14) When Avram cameWhen Avram came | וַיְהִי כְּבוֹא – Literally: "It was when Avram came". to Egypt, the Egyptians saw that the woman was very beautiful.
(15) The officials of Parohפַרְעֹה | Paroh – This is a generic title for all kings of Egypt. It comes from the Egyptian pr-ʿꜢ, meaning "the great house" and originally referred to the palace itself, but already in the Old Kingdom period was used to refer to the king. saw her and praised her to Paroh, and the woman was taken to Paroh's house.
(16) And he dealt wellAnd he dealt well | הֵיטִיב – The verse employs the past perfect form of the verb (rather than the expected "וייטיב"). Often this construct serves as a marker of contrast, in this case perhaps contrasting the good fortune of Avram with the ill fortune of his wife. Note also how the language of this verse echoes that of verse 13. with Avram on her account and he hadhe had | וַיְהִי לוֹ – Hoil Moshe notes that the verse does not say "and he (Paroh) gave him" as might have been expected, but "and he had". He, thus, suggests that Paroh had not actually bequeathed gifts, but had granted Avram permission to engage in commerce in the country, allowing him to accumulate these possessions on his own. sheep, cattle, male donkeys, servants, maidservants, female donkeys, and camels.
(17) Hashem plagued Paroh and his household with great plagues because of Avram's wife, Sarai.
(18) Paroh called Avram and said, "What is this that you have done to me? Why did you not tell me that she is your wife?
(19) Why did you say, 'She is my sister,' so that I took her to me as a wife? Now, here is your wife. Take her, and go!"
(20) Paroh commanded men over him, and they cast him outand they cast him out | וַיְשַׁלְּחוּ אֹתוֹ – Alternatively: "they sent him forth". Though the pi'el form of the verb often acts an intensifier, with regards to the root "שלח" the verbal form might serve only to distinguish "sending forth" from "sending", As such, it can be used for either "casting out" or simply "sending away" depending on context. along with his wife and all that was his.
Chapter 13
(1) Avram ascended from Egypt, he, his wife, and all that was his, and Lot with him, towards the Negev.
(2) And Avram was very heavily ladenheavily laden | כָּבֵד מְאֹד – Tanakh employs the same adjective, "כָּבֵד", here, as used earlier to describe the famine. Avraham left Israel due to heavy famine. Now, he arrives home, "heavy" in riches. with livestock, with silver, and with gold.
(3) He went on his journeyswent on his journeys | וַיֵּלֶךְ לְמַסָּעָיו – The phrase might mean that he traveled slowly, by stages, camping at intervals until reaching Beit El (Ibn Ezra and Radak, and compare the similar formulation in Shemot 17:1). Cf. Rashi who reads: "he went according to his journeys", stopping at the same camps he had been previously. from the Negev until Beit El, to the site where his tent had been at the beginning, between Beit El and Ai,
(4) to the site of the altar which he had made there at first; and Avram called there in the name of Hashem.
(5) And Lot, too, who went with Avram, had sheep, cattle, and tents.
(6) And the land could not sustain themthe land could not sustain them | וְלֹא נָשָׂא אֹתָם הָאָרֶץ – Though the word "ארץ" is normally feminine, the verb here is masculine. This leads Rashi and Rashbam to suggest that the clause is truncated and should be read as if written "the pasture of the land could not sustain them". Ibn Ezra and Radak, instead, note that also elsewhere "ארץ" sometimes take a masculine verb or object (see Devarim 31:16 and Yeshayahu 9:18). to dwell together because their possessionspossessions | רְכוּשָׁם – See the discussion above, that this word might actually refer to livestock specifically rather than to other material possessions. were many, and they could not dwell together.
(7) There was strife between the herdsmen of Avram's livestock and the herdsmen of Lot's livestock, and the Canaanites and the Perizzites were then dwelling in the land.
(8) Avram said to Lot, "Please, let there not be strife between me and you and between my herdsmen and your herdsmen, as we are like brothers.we are like brothers | אֲנָשִׁים אַחִים אֲנָחְנוּ – Literally: "men of brothers are we." As Avraham and Lot were uncle and nephew, Avraham does not mean to say that they are literally brothers, but simply that they are closely related. See Bemidbar 20:3, 32:26, and Devarim 1:16 for similar usage of the word "אח".
(9) Is not the whole land before you? Please, separate from me. If you go to the left,If you go to the left | אִם הַשְּׂמֹאל – Literally: "if to the left". In Biblical Hebrew, left and right refer to north and south respectively, rather than to west and east. In the Ancient Near East individuals oriented themselves eastwards, to the sun, so that left is north and right is south. then I will go to the right, and if to the right, then I will go to the left.
(10) Lot lifted his eyeslifted his eyes | וַיִּשָּׂא... אֶת עֵינָיו – Less literally translated, this idiom would read: "he looked up". and saw the entire Jordan Plain,Jordan Plain | כִּכַּר הַיַּרְדֵּן – A "כִּכַּר" refers to something circular, either a circular region, loaf, or weight. that all of it was well watered – before Hashem's destruction of Sedom and Amorah – like the garden of Hashem, like the land of Egypt, as you come toward Tzo'ar.as you come toward Tzo'ar | בֹּאֲכָה צֹעַר – Shadal and R. D"Z Hoffmann note that this clause describes "the Jordan Plain" (rather than the words "the land of Egypt" which immediately preceded it). Shadal also explains that Tzo'ar is the geographical marker used for the Jordan Plain (both here and in Devarim 34:3) because it was the only one of the cities of the Plain which was not destroyed (see Bereshit 19:20-22) and still extant in the time of Moshe.
(11) Lot chose for himself the entire Jordan Plain and Lot traveled eastward,Lot traveled eastward | וַיִּסַּע לוֹט מִקֶּדֶם – Literally: "from the east", yet geography dictates that the verse must mean that Lot traveled eastward, as the Jordan Plain is to the east of Beit El and Ai. See Shadal who addresses the textual difficulty. Cf. Bereshit Rabbah who, instead, understands the verse figuratively to mean that Lot removed himself from God, "the first of the world" (קדמונו של עולם). [Note, too, that Lot does not heed Avram's words, going neither to the north nor the south, but to the east (Sforno).] and they separated one from the other.
(12) Avram dwelled in the land of Canaan, while Lot dwelled in the cities of the plain and pitched his tents near Sedom.pitched his tents near Sedom | וַיֶּאֱהַל עַד סְדֹם – The verb "וַיֶּאֱהַל" appears only here and in verse 18 making it difficult to define precisely. From context it seems that is can mean both to set up and to dismantle one's tents (Lekach Tov and Chizkuni on verse 18). Alternatively, it might refer to travelling from one place to another, setting up tents along the way (R. D"Z Hoffmann here, Radak on verse 18).
(13) Now, the people of Sedom were exceedingly wicked and sinfulwicked and sinful | רָעִים וְחַטָּאִים – This translation, which has the word "exceedingly" modify both "wicked" and "sinful" matches the cantillation marks. See, though, Ralbag who translates: "were wicked [on the interpersonal level] and exceedingly sinful to Hashem". against Hashem.
(14) And Hashem said to Avram after Lot had separated from him, "Now, lift your eyes, and looklift your eyes and look | שָׂא נָא עֵינֶיךָ וּרְאֵה – Note that this echoes the language used to describe how Lot had lifted his eyes to view the Jordan Plain in verse 10 ("וַיִּשָּׂא לוֹט אֶת עֵינָיו וַיַּרְא"). from the place where you are, northward, southward,and southward | וָנֶגְבָּה – Literally: "to the Negev". See above. eastwardand eastward | וָקֵדְמָה – Literally: "forward". See above. and westward,and westward | וָיָמָּה – Literally: "to the sea". See above.
(15) because all the land which you see I will give to you and to your offspring forever.
(16) I will make your offspring as the dust of the earth; if a man can count the dust of the earth, so too may your offspring be counted.
(17) Arise! Walk through the land to its length and to its breadth because I will give it to you."
(18) Avram disassembled his tentsAvram disassembled his tents | וַיֶּאֱהַל אַבְרָם – Alternatively: "Avraham moved his tents." See verse 12 above. and came and dwelled in Elonei Mamre,in Elonei Mamre | בְּאֵלֹנֵי מַמְרֵא – Literally: "by the terebinths of Mamre", with Mamre being the proper name of an individual (See Bereshit 14:13). Cf. Onkelos who translates the phrase as: "the plains of Mamre." which is in Chevron, and there he built an altar to Hashem.
Chapter 14
(1) In the daysIn the days | וַיְהִי בִּימֵי – Literally: "It was in the days". of Amraphel, king of Shinar, Aryokh, king of Ellasar, Kedorla'omer, king of Eilam, and Tidal, king of Goyim,king of Goyim | מלך גוים – This appears to be a proper name of a place (Rashi, Ibn Ezra). Alternatively, the word means "nations" and the verse shares that Tidal reigned over a variety of nations (Ramban).
(2) they made war with Bera, king of Sedom, with Birsha,Birsha | בִּרְשַׁע – See Rashi that both this name, containing the word "רשע" (wicked) and Bera, containing the word "רע" (evil) might hint to the wicked nature of the kings. king of Amorah, Shinav, king of Admah, Shemever, king of Tzevoyim, and the king of Bela, which is Tzo'ar.which is Tzo'ar | הִיא צֹעַר – Tanakh is sharing that in the time of Moshe, the city of Bela was known as Tzoar. The name was changed after Lot fled there from Sedom, as described in Bereshit 19:17-22.
(3) All of these joinedjoined | חָבְרוּ – Perhaps: "they joined forces" or "allied themselves" (R. D"Z Hoffmann). Contrast Sforno who suggests that the verse refers to their joining to submit themselves to Kedorla'omer. in the Valley of Siddim,Valley of Siddim | עֵמֶק הַשִּׂדִּים – The word "הַשִּׂדִּים" might relate to the root "שדד", itself related to "שדה", a field (Onkelos, Rashi. See Yeshayahu 28:4, Hoshea 11:8). Alternatively, it is related to "שיד", meaning plaster (Ibn Ezra. See Devarim 27:2). which is the Dead Sea.the Dead Sea | יָם הַמֶּלַח – Literally: "the Sea of Salt". Geological evidence suggests that the topography of the area changed over the years. In the Patriarchal Period the area was a valley (the Valley of Siddim)), but in the time of Moshe it was a sea. In the Monarchic period it dried up, again becoming a valley, known as "גֵיא מֶלַח" (Shemuel II 8:13).
(4) For twelve years they served Kedorla'omer, and in the thirteenth year, they rebelled.
(5) In the fourteenth year, Kedorla'omer and the kings who were with him came and struck the Repha'im in Ashterot Karnayim, the Zuzim in Ham, the Eimim in Shaveh Kiryatayim,
(6) and the Chorites in their hill country of Se'ir,in their hill country of Se'ir | בְּהַרְרָם שֵׂעִיר – This translation assumes that the word "ְּהַרְרָם" is a noun with a pronominal suffix (Radak). Cf. Ibn Ezra who claims that the word is a verb, meaning: "when they went up to the mountain". as far as Eil Paran,as far as Eil Paran | עַד אֵיל פָּארָן – Alternatively: "near Eil Paran". The name might mean "the terebinth of Paran" after the trees within (Ramban, Shadal. See discussions above regarding Elon Moreh and Elonei Mamre). Cf. Onkelos who translates, "the plain of Paran" (as he had with regards to the other sites as well). which is by the wilderness.
(7) They turned back, and came to Ein Mishpat,Ein Mishpat | עֵין מִשְׁפָּט – Literally: "the Spring of Justice". which is Kadesh,which is Kadesh | הִוא קָדֵשׁ – In the time of Moshe, the place Ein Mishpat was known as Kadesh. and struck all the territory of the Amalekitesthe territory of the Amalekites | שְׂדֵה הָעֲמָלֵקִי – The word "שדה" can refer to a field but also to open country, especially that outside of walled cities. and also the Emorites who lived in Chatzetzon Tamar.
(8) The king of Sedom, the king of Amorah, the king of Admah, the king of Tzevoyim, and the king of Bela, which is Tzo'ar, went out and they set up for battle against them in the Valley of Siddim,
(9) against Kedorla'omer king of Eilam, Tidal king of Goyim, Amraphel king of Shinar, and Aryokh king of Ellasar – four kings against the five.
(10) And the Valley of Siddim was filled with pits and pits of tar,was filled with pits and pits of tar | בֶּאֱרֹת בֶּאֱרֹת חֵמָר – Literally: "pits and pits of tar." and the kings of Sedom and Amorah fled and fell there,and fell there | וַיִּפְּלוּ שָׁמָּה – See Radak, who assumes their actions were accidental. Alternatively: "they flung themselves there" intentionally (Rashbam, Ibn Ezra). while the restthe rest | וְהַנִּשְׁאָרִים – Literally: "Those who remained". fled to the hills.
(11) They took all the possessions of Sedom and Amorah, and all their food, and went their way.
(12) And they took Lot, the son of Avram's brother, and his possessions, and went their way, as he was dwelling in Sedom.
(13) A fugitive came and told Avram, the Hebrew, who was living in Elonei Mamre, the Emorite,Elonei Mamre, the Emorite | בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי – See above that the place name Elonei Mamre might more literally be translated as: "the terebinths of Mamre", with Mamre being the proper name of an individual. As such, our verse shares that this Mamre was an Emorite, the brother of Eshkol and Aner. brother of Eshkol and brother of Aner, who were allies of Avram.
(14) When Avram heard that his relativehis relative | אָחִיו – Literally: "brother". had been taken captive, he armedhe armed | וַיָּרֶק – See Reconstructed Rashbam and Ibn Ezra, as per its usage in Shemot 15:9 and Tehillim 35:3, where the word means to unsheathe a sword. Alternatively: "he drew out (gathered) his men" (Shadal and R. D"Z Hoffmann). The root "רוק" itself means to empty, allowing for both possibilities. his trained men,his trained men | חֲנִיכָיו – See Ibn Ezra and Ibn Kaspi. born in his house, three hundred and eighteen of them,three hundred and eighteen of them | שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת – Literally: "eighteen and three hundred". and gave chase as far as Dan.
(15) He and his servants divided themselves against them by night,He and his servants divided themselves… | וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו – See Rashi. Literally: "He divided himself against them by night, he and his servants". Cf. Bereshit Rabbah and R"Y Kara, who suggest that the subject of "וַיֵּחָלֵק" (a singular form of the verb) is not Avraham or his men but the night. struck them, and chased them as far as Chovah, which is to the northto the north | מִשְּׂמֹאל – Literally: "to the left". See discussion above. of Damascus.
(16) And he brought backHe brought back | וַיָּשֶׁב – Though this word normally means, "he returned", it is evident from later in the story that Avraham did not yet return the property to anyone. all the possessions and brought back also his relative, Lot, and his possessions, and also the women and the people.
(17) The king of Sedom went out to meet him after he returned from striking Kedorla'omer and the kings who were with him, to the Valley of Shaveh, which is the King's Valley.which is the King's Valley | הוּא עֵמֶק הַמֶּלֶךְ – In the time of Moshe the Valley of Shaveh was known as the King's Valley.
(18) And Malki TzedekMalki Tzedek | וּמַלְכִּי צֶדֶק – The name means "My king of righteousness". king of ShalemShalem | שָׁלֵם – Commentators associate Shalem with Yerushalayim, pointing to Tehillim 76:3 as proof (Ibn Ezra, Radak, Ramban). See also Yehoshua 10:3 where the king of Yerushalayim is similarly called "אדני צדק". brought out bread and wine, as he was priest to El Elyon.to El Elyon | לְאֵל עֶלְיוֹן – Literally: "to God Most High" (Supreme God). See Tehillim 78:35 where the term refers to Hashem specifically. "El", though, is also a generic name for any god. As such, commentators debate whether Malki Tzedek was a monotheist (Radak) or simply that he believed that a god named El, was the highest in the pantheon (Shadal). Note also vs. 22, where Avraham uses the same term but specifies "Hashem, El Elyon".
(19) He blessed him,He blessed him | וַיְבָרְכֵהוּ – Though almost everyone assumes that Malki Tzedek is the subject of the verb "blessed", the verse is actually ambiguous and it is possible that Avraham blessed Malki Tzedek in greeting, who then replied with a blessing of his own. and he said, "Blessed be Avram to El Elyon, creator of heaven and earth,creator of heaven and earth | קֹנֵה שָׁמַיִם וָאָרֶץ – See Rashi and Radak and Bereshit 4:1, Devarim 32:6, Tehillim 139:13. Alternatively: "the possessor of heaven and earth" (Ramban, Sforno).
(20) and blessed be El Elyon, who has deliveredwho has delivered | אֲשֶׁר מִגֵּן – See Hoshea 11:8 and Mishlei 4:9. your enemies into your hand." And he gave himAnd he gave him | וַיִּתֶּן לוֹ – The verse is ambiguous as to the referent of "he". Either Malki Tzedek gave Avraham a tenth (Radak in the name of his father), or Avram gave Malki Tzedek a tenth (Rashi, Ibn Ezra). a tenth of all.
(21) The king of Sedom said to Avram, "Give me the people, but the possessions, take for yourself."
(22) Avram said to the king of Sedom, "I raise my handI raise my hand… | הֲרִמֹתִי יָדִי אֶל יְהֹוָה – See Rashi that though the verb is formulated in the past tense, it takes the meaning of a present tense verb. He points to Bereshit 22:16 and 23:13 as other examples of the same phenomenon. According to many commentators, the phrase expresses the taking of an oath in the name of God. Alternatively: "I raised my hand (in battle) for God". to Hashem, El Elyon, Creator of heaven and earth.
(23) Not from a threadnot from a thread… | אִם מִחוּט – This translation assumes that both "thread" and "shoelace" are somewhat equally insignificant items. Cf. Rashbam who assumes that "חוּט" refers to a hair bow, pointing to Bavli Shabbat 65a. According to him, the two items stand in contrast to one another and Avraham is saying: "I will not take anything, from head to foot." to a shoelace,shoelace | שְׂרוֹךְ נַעַל – Alternatively: "shoestrap", something with which to tie a shoe or sandal. See Yeshayahu 5:27. I will not take from anything that is yours, lest you say, 'I have made Avram rich.'
(24) Nothing for me,Nothing for me | בִּלְעָדַי – See Ibn Kaspi. Cf. Radak who assumes that the "י" is extraneous and does not indicate singular first person. He instead suggests that the word simply means "except" or "save for". except for that which the young men have eaten. But as for the share of the men who went with me, Aner, Eshkol, and Mamre, let them take their share."let them take their share | הֵם יִקְחוּ חֶלְקָם – Literally: "they will take their share".
Chapter 15
(1) After these thingsAfter these things | אַחַר הַדְּבָרִים הָאֵלֶּה – See Rashi regarding the difference between this formulation and the similar term, "אַחֲרֵי הַדְּבָרִים הָאֵלֶּה". For further discussion, see Indicators of Achronology. the word of Hashem came to Avram in a vision, saying, "Do not be afraid, Avram. I am your shield. Your reward is very great."
(2) Avram said, "Adonai Elohim,Adonai Elohim | אֲדֹנָי יֱהֹוִה – This name of Hashem is relatively rare in Torah, appearing only four times. [It is quite prevalent in Yechezkel, however, appearing there over 200 times.] It combines two names of God, the first meaning "lord" and the second being Hashem's proper name, related to His "being" and ever-presence. Through normally this name is vocalized and pronounced as "Adonai", in this phrase it is vocalized and pronounced as if written "Elohim". what can You give mewhen I go childless | וְאָנֹכִי הוֹלֵךְ עֲרִירִי – Cf. Tagum Yerushalmi (Yonatan) and Shadal that the phrase has the connotation: "I go to my death childless." See Kohelet 12:5, Melakhim I 2:2, and Divrei HaYamim II 21:20. when I go childless! And the steward of my householdthe steward of my household | וּבֶן מֶשֶׁק בֵּיתִי – As this term is found only here, its meaning is unclear. Rashi, Ibn Janach and Radak all assume it refers to a steward or guardian, but each relate it to a different root. Rashi relates it to "נשק" (feed) pointing to Bereshit 41:40, Ibn Janach to "משק" (watch over, be ever present), as in Zephanyah 2:9, and Radak to "שקק", (to go to and from). R"Y Kimchi, in contrast, assumes that the term refers to an heir, "the one to whom I will leave my estate" relating it to the root "משק", which he thinks means to leave. is Eliezer of Damascus."
(3) Avram said, "Behold, You have given me no offspring, and, behold, one of my household will inherit from me."
(4) And here the word of Hashem came to him, saying, "This one will not inherit from you, but he who will come out of your own innards, he will inherit from you."
(5) He brought him outside and said, "Look, now,Look, now | הַבֶּט נָא – Alternatively: "Please, look…" toward the sky, and count the stars, if you are able to count them" and He said to Avram, "So your offspring will be."
(6) He believed in Hashem and H/he reckoned it to h/HimH/he reckoned it to h/Him | וַיַּחְשְׁבֶהָ לּוֹ – The Hebrew is ambiguous as to the referent of each of these words. Some have explained that Hashem thought Avraham's belief was meritorious (Rashi, Radak and compare the similar usage in Tehillim 106:31), while others assume that Avraham is the one who found Hashem's promises to be an act of kindness or righteousness (Rashbam, R"Y Bekhor Shor, Ramban). as righteousness.
(7) He said to him, "I am Hashem who brought you out of Ur KasdimUr Kasdim | אוּר כַּשְׂדִּים – Literally: "Ur of the Chaldees". to give you this land to inherit."
(8) He said, "Adonai Elohim,Adonai Elohim | אֲדֹנָי יֱהֹוִה – See the note on 15:2 above. how will I know that I will inherit it?"
(9) He said to him, "Bring me a three year old heifer,three year old | מְשֻׁלֶּשֶׁת – See Targum Yerushalmi (Yonatan) and Ibn Ezra. The word's meaning is ambiguous. Elsewhere it appears to mean divided into three (Devarim 19:3, perhaps Yechezkel 42:6) or threefold (Shemuel I 20:19, Melakhim I 18:34). Cf. Onkelos, Bereshit Rabbah 44:17 and Rashi who suggest "three heifers", or R"Y Bekhor Shor and Shadal who suggest a choice heifer, often the third-born (Bavli Pesachim 62b). a three year old she-goat, a three year old ram, a turtledove, and a young pigeon."
(10) He brought HimHe brought Him | וַיִּקַּח לוֹ – Alternatively: "he took for himself", or simply "took". We have chosen to translate that Avraham brought the animals for Hashem, to match the previous verse where Hashem says, "Bring me". all of these, split them down the middle, and laid each half opposite the other, but he did not split the birds.
(11) Birds of prey came down on the carcasses and Avram drove them away.
(12) As the sun was about to set, a deep sleepְdeep sleep | וְתַרְדֵּמָה – This word comes up only twice in Torah, here and in Bereshit 2:21, when God created Chavvah out of Adam's rib. fell upon Avram, and, behold, terror and great darknessterror and great darkness | אֵימָה חֲשֵׁכָה גְדֹלָה – See Radak and Shadal. Compare Shemot 1:2 and Chavakkuk 3:11 for other word pairs which are missing the conjunction. Alternatively, "חֲשֵׁכָה" might function as an adjective and the clause would read: "a deep, dark dread." were falling upon him.
(13) He said to Avram, "Know well that your offspring will be foreigners in a land not theirs, and they will enslave themand they will enslave them | וַעֲבָדוּם – See Radak, as per Vayikra 25:29. Alternatively, the subject of "וַעֲבָדוּם" is Israel and the verse reads: "and they (Israel) will serve them. And they (the foreign nation) will afflict them" (Hoil Moshe). and afflict them for four hundred years.four hundred years | אַרְבַּע מֵאוֹת שָׁנָה – Cf. R"Y Kara who suggests that this clause modifies the words "גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם". The exile will be four hundred years, but the length of the slavery and oppression is not stated. For discussion, see Duration of the Egyptian Exile .
(14) But alsoBut also | וְגַם – Cf. Sforno who reads the "ו" as a conjunctive (and also), explaining that the verse expresses that just as Hashem will enslave Avraham's descendants as punishment, so too He will punish their oppressors. the nation whom they will serve, I will judge, and afterwards they will come out with great wealth.
(15) And, as for you, you will go to your fathersgo to your fathers | תָּבוֹא אֶל אֲבֹתֶיךָ – This is a euphemism for death. Compare the similar phrase "be gathered to your fathers". The terms might be rooted in the ancient custom of being buried in family graves. in peace. You will be buried in good old age.in a good old age | בְּשֵׂיבָה טוֹבָה – See Bereshit 25:8, where the verse does in fact state that Avraham died "in good old age" ("וַיָּמׇת אַבְרָהָם בְּשֵׂיבָה טוֹבָה").
(16) And the fourth generation will return here, because the iniquityiniquity | עֲוֺן – Alternatively: "punishment" (Ibn Ezra and Radak, noting that "עֲוֺן" can refer to both sin and the punishment for sin, comparing our verse to Bereshit 4:13). of the Emorites is not yet complete."
(17) When the sun setWhen the sun set | וַיְהִי הַשֶּׁמֶשׁ בָּאָה – Literally: "and it was when the sun set". and it was dark, there was a smoking furnace and a flaming torch that passedthat passed | אֲשֶׁר עָבַר – The word "עָבַר" is in singular even though the verse speaks of two objects, both the furnace and torch. It is possible that only the torch passed through the pieces (perhaps Radak), or that the torch was enveloped within the smoky furnace (Ibn Ezra and Ramban). between these pieces.
(18) On that day Hashem made a covenantHashem made a covenant | כָּרַת יְהֹוָה... בְּרִית – Literally: "cut a covenant". This language likely stems from the fact that slaughtering of animals was a key feature of covenants in the Ancient Near East. Treaties were often accompanied by simile curses in which a potentially offending party is compared to a slaughtered animal, perhaps serving to warn them of the fate of those who violate the agreement. For further discussion, see Treaties in Tanakh. with Avram, saying, "I have given this land to your offspring, from the river of Egypt to the great river, the river Euphrates,
(19) the Kenites, the Kenizzites, the Kadmonites,
(20) the Hittites, the Perizzites, the Repha'im,
(21) the Emorites, the Canaanites, the Girgashites, and the Jebusites."
Chapter 16
(1) Now, Sarai, Avram's wife, had not born him any children and she had an Egyptian maidservant whose name was Hagar.
(2) Sarai said to Avram, "Behold, please,Behold, please | הִנֵּה נָא – See Reconstructed Rashbam on Bereshit 12:11 that often the word "נָא" will appear both in the beginning of one's speech and right before the actual request. Hashem has kept me from bearing. Please, come to my maidservant.come to my maidservant | בֹּא נָא אֶל שִׁפְחָתִי – In other words: "have relations with my maidservant". Perhaps I will have a son through her."Perhaps I will have a son through her | אוּלַי אִבָּנֶה מִמֶּנָּה – See Ibn Ezra (first possibility) and Ralbag. Alternatively: "I will be built through her" (R. Saadia Gaon and Rashi). See also Radak who combines the two suggestions, noting that a son is called "בן" since he is the building (בנין) of the parents. And Avram listened to the voice of Sarai.
(3) Sarai, Avram's wife, took Hagar the Egyptian, her maidservant, after Avram had dwelled in the land of Canaan for ten years, and gave her to her husband, Avram, to be his wife.
(4) He came to Hagar and she conceived, and when she saw that she had conceived, her mistress was dishonoredher mistress was dishonored in her eyes | וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ – The word "וַתֵּקַל" stems from the root "קלל", to be slight, and hence can also mean: "to be treated with contempt" or: "to be trivialized". In several verses it is contrasted with the root "כבד", to be heavy or honored. See, for example, Shemuel I 2:30, 6:22 and Yeshayahu 23:9. in her eyes.
(5) Sarai said to Avram, "The wrong done to me is your responsibility! I gave my maidservant into your bosom, and when she saw that she had conceived, I was dishonored in her eyes. May Hashem judge between me and you!"
(6) Avram said to Sarai, "Here, your maidservant is in your hand.your maidservant is in your hand | שִׁפְחָתֵךְ בְּיָדֵךְ – A less literal translation might read: "your maidservant is under your authority." See Radak. Do to her as you see fit."Do to her as you see fit | עֲשִׂי לָהּ הַטּוֹב בְּעֵינָיִךְ – Literally: "do to her as is good in your eyes". Sarai afflicted her,Sarai afflicted her | וַתְּעַנֶּהָ שָׂרַי – This is the same verb used to describe the Egyptian affliction of the Israelites during the bondage. For discussion of whether Sarah's actions were justified or overly harsh, see Sarah's Treatment of Hagar. and she fled from her.מִפָּנֶיהָ | from her – Literally: "from before her" or "from her face".
(7) A messenger of HashemA messenger of Hashem | מַלְאַךְ יְהֹוָה – The Hebrew word "מַלְאַךְ" can refer to either a celestial messenger (an angel) or a human one. See Ralbag. This translation maintains the ambiguity by writing "messenger" rather than angel. found her by a spring of water in the wilderness, by the springby the spring | עַל הָעַיִן – The definite article suggests that this was a well-known spring, perhaps a known oasis in the wilderness. Cf. Sforno, motivated perhaps by the apparent redundancy in the verse, who instead translates: "by the crossroad", pointing to Bereshit 38:14 ("וַתֵּשֶׁב בְּפֶתַח עֵינַיִם") as support. on the way to Shur.on the way to Shur | בְּדֶרֶךְ שׁוּר – The word Shur also means a wall (Bereshit 49:22, Shemuel II 22:30). It is possible that our verse is referring to the line of fortresses along Egypt's northern border.
(8) He said, "Hagar, maidservant of Sarai! From where have you come and to where are you going?" She said, "I am fleeing from my mistress Sarai."from my mistress Sarai | מִפְּנֵי שָׂרַי גְּבִרְתִּי – Literally: "from before" or "from the face of my mistress Sarai."
(9) The messenger of Hashem said to her, "Return to your mistress, and be afflicted under her hands."
(10) The messenger of Hashem said to her, "I will greatly multiply your offspring, and they will be too many to count."
(11) The messenger of Hashem said to her,said to her | וַיֹּאמֶר לָהּ – This is the third verse in a row to begin with this introductory formula, even though there was no other speaker in the interim. See Rashi and Radak on vs. 9 and R. D"Z Hoffmann here. "Behold, you are pregnantBehold, you are pregnant | הִנָּךְ הָרָה – Cf. Rashi: "you will conceive", in the future. As the fact that Hagar was pregnant would not have been news, Rashi assumes she miscarried and is being promised a new child. See Hagar – How Many Pregnancies for elaboration. and will bear a son. You shall name him Yishmael, because Hashem has heard your affliction.
(12) He will be a wild ass of a man;a wild ass of a man | פֶּרֶא אָדָם – Commentators debate whether this, and the other clauses of the verse, have a positive, negative, or neutral connotation. The phrase might refer to a man of the wilderness (Rashi, Radak), be metaphoric for a free, nonsubservient individual (Ibn Ezra, Shadal, as per Iyyov 39:5), or refer to someone with a militant (Ramban) or donkey-like (Sforno) nature. his hand will be against all,his hand will be against all | יָדוֹ בַכֹּלֹ – Literally: "His hand will be in all and the hand of all in him". Several commentators read the phrase negatively, suggesting it refers to either a combative individual (R. D"Z Hoffmann), or perhaps a thief (Rashi). Cf. Reconstructed Rashbam and R"Y Bekhor Shor who instead suggest that Yishmael is being blessed to be a merchant, always buying and selling. and the hand of all against him, and he will dwell before all his brothers."He will dwell opposite all his brothers | וְעַל פְּנֵי כׇל אֶחָיו יִשְׁכֹּן – Alternatively: "to the east of", "alongside", or: "in the presence of". Commentators debate whether the verse means that Yishmael will dwell separate from his brethren, in constant combat (R. D"Z Hoffmann), or that he will live among them, blessed with expanding borders which will reach until his kinsmen (Rashi, Ralbag and see Bereshit 25:18).
(13) She called the name of HashemShe called the name of Hashem | וַתִּקְרָא שֵׁם יְהֹוָה – Alternatively: "She called out in the name of Hashem", as if written "ותקרא בשם ה'". who spoke to her, "You are El Ro'i",El Ro'i | אֵל רֳאִי – Literally: "the God of seeing" (Ibn Ezra) or perhaps: "the God Who sees me". because she said, "Have I not, even here, seen the One who looks out for me?"seen the One who looks out for me | רָאִיתִי אַחֲרֵי רֹאִי – Literally: "seen the back of the One who sees me", or: "seen after my seeing". See R. D"Z Hoffmann who notes that since Hashem's face cannot be seen, Hagar speaks of seeing Hashem's back. Other possible explanations of the verse include: a) "I also have begun to see after He revealed himself to me" (Targum Yonatan), suggesting that with this revelation Hagar began to recognize God. b) "Have I also seen (messengers of God) here (in the Wilderness) after I have seen (them in Avram's house)" (Rashi), with Hagar expressing surprise that angels can be found even in the barren wilderness. c) "Have I not gone on seeing after He saw me" (many modern translations), with Hagar expressing relief that she did not die as a result of having seen a manifestation of God.
(14) Therefore the well was called Be'er LaChai Ro'i.Be'er Lachai Roi | בְּאֵר לַחַי רֹאִי – Literally: "the Well of the Living One Who Sees Me". Here, it is between Kadesh and Bered.
(15) Hagar bore Avram a son, and Avram named his son whom Hagar bore, Yishmael.
(16) Avram was eighty-six years old when Hagar bore Yishmael to Avram.
Chapter 17
(1) When Avram was ninety-nine years old,ninety-nine years old | בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים – Literally: "ninety years and nine years old". Hashem appeared to Avram and said to him, "I am El Shaddai.El Shaddai | אֵל שַׁדַּי – The name might mean: "God Almighty" (Ibn Ezra) or "God who is Sufficient" (R. Saadia Gaon, Rashi). Walk before me and be faultless.faultless | תָמִים – Alternatively: "complete" (see R"Y Bekhor Shor here), "without blemish" (especially when used in the context of sacrifices), "wholehearted", or: "perfect".
(2) I will set my covenant between me and you and will multiply you exceedingly."
(3) Avram fell on his faceAvram fell on his face | וַיִּפֹּל אַבְרָם עַל פָּנָיו – This phrase is often used in the context of submission or prayer (see Bemidbar 16:22 and Yehoshua 7:6). and God talked with him, saying,
(4) "As for me,As for me | אֲנִי – Literally: "I". In verses 4-14, Hashem lays out the obligations of both parties to the covenant. He opens with His own obligations, saying "אֲנִי..." (as for me…), then proceeds in verse 9 to lay out Avram's obligations, saying "וְאַתָּה..." (as for you....). here is my covenant with you: You will be the father of a multitude of nations.
(5) No longer will you be called by the name Avram, but your name will be Avraham,Avraham | אַבְרָהָם – See Shadal that "רהם" might relate to the Arabic "ריהאם" which means multitudes. If so, then the new name literally means "father of multitudes". because I have made you the father of a multitude of nations.
(6) I will make you exceedingly fruitful; I will make you into nations and kings will come forth from you.
(7) I will establish my covenant between me and you and your offspring after you throughout their generations, as an everlasting covenant, to be a God to you and to your offspring after you.
(8) And I will give the land where you sojourn to you and to your offspring after you, all the land of Canaan, as an everlasting possession, and I will be their God."
(9) God said to Avraham, "As for you, you shall keep my covenant, you and your offspring after you throughout their generations.
(10) This is my covenant which you shall keep between me and you and your offspring after you: You shall circumcise every male.
(11) You shall circumciseYou shall circumcise | וּנְמַלְתֶּם – See Ibn Ezra and Radak who assume that this word is an active construction of the root "נמל". Alternatively, the verb is a passive form of "מול" and means "you shall be circumcised" (R. D"Z Hoffmann). the flesh of your foreskin and it will be a sign of the covenant between me and you.
(12) At eight days old, every male shall be circumcised, throughout your generations, be he born in the house, or bought with money from any foreigner who is not of your offspring.who is not of your offspring | אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא – It is not clear if this clause modifies only the previous one, "מִקְנַת כֶּסֶף" (bought with money) or also the phrase "יְלִיד בָּיִת" (born in the house). Our punctuation follows the Masoretic marks. See Shadal.
(13) He who is born in your house, and he who is bought with your money, must surely be circumcised and my covenant in your flesh will be an everlasting covenant.
(14) The uncircumcised male who does not circumcise the flesh of his foreskin, that soul shall be cut off from her people as he has broken my covenant."
(15) God said to Avraham, "Sarai, your wife, you shall not call her by the name Sarai, because Sarah is her name.
(16) I will bless her and I will also give you a son from her. I will bless her,I will bless her | וּבֵרַכְתִּיהָ – Cf. R. D"Z Hoffmann who, due to the seeming redundancy in the verse, suggests that this second blessing is aimed at Sarai's descendants. and she will become nations; kings of peoples will come from her."
(17) Avraham fell on his face and laughed and said in his heart, "To a one hundred year old, will a child be born? Will Sarah, at ninety years old, give birth?"
(18) Avraham said to God, "If only Yishmael might live before you!"live before you | יִחְיֶה לְפָנֶיך – Commentators debate the import of these words. Rashi suggests that Avraham is praying that Yishmael live "before God" in the sense that he worship and serve Him, while Shadal more simply suggests that Avraham prays that Hashem will watch over him.
(19) God said, "ButBut | אֲבָל – See Radak. Alternatively: "Indeed" (Onkelos, Rashi, and Ibn Ezra). Our translation presents Hashem as emphasizing the choice of Yitzchak, Sarah's son, over Yishmael (Ramban, R. Hirsch). Sarah, your wife, is to bear you a son. You shall name him YitzchakYitzchak | יִצְחָק – Literally: "He will laugh". and I will establish my covenant with him as an everlasting covenant for his offspring after him.
(20) As for Yishmael, I have heard you.As for Yishmael, I have heard you | וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ – Note Tanakh's play on words. Yishmael literally means "And God will hear". Behold, I have blessed him and will make him fruitful and multiply him exceedingly. Twelve princes he will father! I will make him a great nation.
(21) But my covenant I will establish with Yitzchak whom Sarah will bear to you at this set time next year."
(22) He finished speaking with him, and God went up from Avraham.
(23) Avraham took his son, Yishmael, and all who were born in his house and all who were bought with his money, every male among the men of Avraham's house, and circumcised the flesh of their foreskin on that very day,on that very day | בְּעֶצֶם הַיּוֹם הַזֶּה – Literally: "on this very day". Alternatively: "in the middle of the day" (Bereshit Rabbah and compare Bereshit Rabbah on Bereshit 7:13). as God had spoken to him.
(24) Avraham was ninety-nine years old when he was circumcised in the flesh of his foreskin.
(25) And his son, Yishmael, was thirteen years old when he was circumcised in the flesh of his foreskin.
(26) On that very day both Avraham and his son, Yishmael, were circumcised.
(27) And all the men of his house, those born in the house, and those bought with money from a foreigner, were circumcised with him.