Lang: he;
Title: פרשת וירא;
Content:
פרק יח
(א) וַיֵּרָא אֵלָיו י״י בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם.
(ב) וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרׇץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה.
(ג) וַיֹּאמַר אֲדֹנָי אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל נָא תַעֲבֹר מֵעַל עַבְדֶּךָ.
(ד) יֻקַּח נָא מְעַט מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ.
(ה) וְאֶקְחָה פַת לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי עַל כֵּן עֲבַרְתֶּם עַל עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ.
(ו) וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת.
(ז) וְאֶל הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ.
(ח) וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ.
(ט) וַיֹּאמְרוּ אֵלָיולפי המסורה יש נקודות מעל מלת "אליו". אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל.
(י) וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו.
(יא) וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים.
(יב) וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה לִּי עֶדְנָה וַאדֹנִי זָקֵן.
(יג) וַיֹּאמֶר י״י אֶל אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי.
(יד) הֲיִפָּלֵא מֵי״י דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן.
(טו) וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ.
(טז) וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם.
(יז) וַי״י אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה.
(יח) וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ.
(יט) כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ י״י לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא י״י עַל אַבְרָהָם אֵת אֲשֶׁר דִּבֶּר עָלָיו.
(כ) וַיֹּאמֶר י״י זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד.
(כא) אֵרְדָה נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם לֹא אֵדָעָה.
(כב) וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי י״י.
(כג) וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע.
(כד) אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר הַאַף תִּסְפֶּה וְלֹא תִשָּׂא לַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ.
(כה) חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כׇּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט.
(כו) וַיֹּאמֶר י״י אִם אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכׇל הַמָּקוֹם בַּעֲבוּרָם.
(כז) וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה נָא הוֹאַלְתִּי לְדַבֵּר אֶל אֲדֹנָי וְאָנֹכִי עָפָר וָאֵפֶר.
(כח) אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם חֲמִשָּׁה הֲתַשְׁחִית בַּחֲמִשָּׁה אֶת כׇּל הָעִיר וַיֹּאמֶר לֹא אַשְׁחִית אִם אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה.
(כט) וַיֹּסֶף עוֹד לְדַבֵּר אֵלָיו וַיֹּאמַר אוּלַי יִמָּצְאוּן שָׁם אַרְבָּעִים וַיֹּאמֶר לֹא אֶעֱשֶׂה בַּעֲבוּר הָאַרְבָּעִים.
(ל) וַיֹּאמֶר אַל נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם אֶמְצָא שָׁם שְׁלֹשִׁים.
(לא) וַיֹּאמֶר הִנֵּה נָא הוֹאַלְתִּי לְדַבֵּר אֶל אֲדֹנָי אוּלַי יִמָּצְאוּן שָׁם עֶשְׂרִים וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֶשְׂרִים.
(לב) וַיֹּאמֶר אַל נָא יִחַר לַאדֹנָי וַאֲדַבְּרָה אַךְ הַפַּעַם אוּלַי יִמָּצְאוּן שָׁם עֲשָׂרָה וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה.
(לג) וַיֵּלֶךְ י״י כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ.
פרק יט
(א) וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר סְדֹם וַיַּרְא לוֹט וַיָּקׇם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה.
(ב) וַיֹּאמֶר הִנֶּה נָּא אֲדֹנַי סוּרוּ נָא אֶל בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין.
(ג) וַיִּפְצַר בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל בֵּיתוֹ וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵלוּ.
(ד) טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל הַבַּיִת מִנַּעַר וְעַד זָקֵן כׇּל הָעָם מִקָּצֶה.
(ה) וַיִּקְרְאוּ אֶל לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם.
(ו) וַיֵּצֵא אֲלֵהֶם לוֹט הַפֶּתְחָה וְהַדֶּלֶת סָגַר אַחֲרָיו.
(ז) וַיֹּאמַר אַל נָא אַחַי תָּרֵעוּ.
(ח) הִנֵּה נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא יָדְעוּ אִישׁ אוֹצִיאָה נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל תַּעֲשׂוּ דָבָר כִּי עַל כֵּן בָּאוּ בְּצֵל קֹרָתִי.
(ט) וַיֹּאמְרוּ גֶּשׁ הָלְאָה וַיֹּאמְרוּ הָאֶחָד בָּא לָגוּר וַיִּשְׁפֹּט שָׁפוֹט עַתָּה נָרַע לְךָ מֵהֶם וַיִּפְצְרוּ בָאִישׁ בְּלוֹט מְאֹד וַיִּגְּשׁוּ לִשְׁבֹּר הַדָּלֶת.
(י) וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת יָדָם וַיָּבִיאוּ אֶת לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת הַדֶּלֶת סָגָרוּ.
(יא) וְאֶת הָאֲנָשִׁים אֲשֶׁר פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּתַח.
(יב) וַיֹּאמְרוּ הָאֲנָשִׁים אֶל לוֹט עֹד מִי לְךָ פֹה חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ וְכֹל אֲשֶׁר לְךָ בָּעִיר הוֹצֵא מִן הַמָּקוֹם.
(יג) כִּי מַשְׁחִתִים אֲנַחְנוּ אֶת הַמָּקוֹם הַזֶּה כִּי גָדְלָה צַעֲקָתָם אֶת פְּנֵי י״י וַיְשַׁלְּחֵנוּ י״י לְשַׁחֲתָהּ.
(יד) וַיֵּצֵא לוֹט וַיְדַבֵּר אֶל חֲתָנָיו לֹקְחֵי בְנֹתָיו וַיֹּאמֶר קוּמוּ צְּאוּ מִן הַמָּקוֹם הַזֶּה כִּי מַשְׁחִית י״י אֶת הָעִיר וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָיו.
(טו) וּכְמוֹ הַשַּׁחַר עָלָה וַיָּאִיצוּ הַמַּלְאָכִים בְּלוֹט לֵאמֹר קוּם קַח אֶת אִשְׁתְּךָ וְאֶת שְׁתֵּי בְנֹתֶיךָ הַנִּמְצָאֹת פֶּן תִּסָּפֶה בַּעֲוֺן הָעִיר.
(טז) וַיִּתְמַהְמָהּ וַיַּחֲזִיקוּ הָאֲנָשִׁים בְּיָדוֹ וּבְיַד אִשְׁתּוֹ וּבְיַד שְׁתֵּי בְנֹתָיו בְּחֶמְלַת י״י עָלָיו וַיֹּצִאֻהוּ וַיַּנִּחֻהוּ מִחוּץ לָעִיר.
(יז) וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל נַפְשֶׁךָ אַל תַּבִּיט אַחֲרֶיךָ וְאַל תַּעֲמֹד בְּכׇל הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן תִּסָּפֶה.
(יח) וַיֹּאמֶר לוֹט אֲלֵהֶם אַל נָא אֲדֹנָי.
(יט) הִנֵּה נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן תִּדְבָּקַנִי הָרָעָה וָמַתִּי.
(כ) הִנֵּה נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִוא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי.
(כא) וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הׇפְכִּי אֶת הָעִיר אֲשֶׁר דִּבַּרְתָּ.
(כב) מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד בֹּאֲךָ שָׁמָּה עַל כֵּן קָרָא שֵׁם הָעִיר צוֹעַר.
(כג) הַשֶּׁמֶשׁ יָצָא עַל הָאָרֶץ וְלוֹט בָּא צֹעֲרָה.
(כד) וַי״י הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה גׇּפְרִית וָאֵשׁ מֵאֵת י״י מִן הַשָּׁמָיִם.
(כה) וַיַּהֲפֹךְ אֶת הֶעָרִים הָאֵל וְאֵת כׇּל הַכִּכָּר וְאֵת כׇּל יֹשְׁבֵי הֶעָרִים וְצֶמַח הָאֲדָמָה.
(כו) וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח.
(כז) וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם אֶת פְּנֵי י״י.
(כח) וַיַּשְׁקֵף עַל פְּנֵי סְדֹם וַעֲמֹרָה וְעַל כׇּל פְּנֵי אֶרֶץ הַכִּכָּר וַיַּרְא וְהִנֵּה עָלָה קִיטֹר הָאָרֶץ כְּקִיטֹר הַכִּבְשָׁן.
(כט) וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת עָרֵי הַכִּכָּר וַיִּזְכֹּר אֱלֹהִים אֶת אַבְרָהָם וַיְשַׁלַּח אֶת לוֹט מִתּוֹךְ הַהֲפֵכָה בַּהֲפֹךְ אֶת הֶעָרִים אֲשֶׁר יָשַׁב בָּהֵן לוֹט.
(ל) וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וּשְׁתֵּי בְנֹתָיו עִמּוֹ כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר וַיֵּשֶׁב בַּמְּעָרָה הוּא וּשְׁתֵּי בְנֹתָיו.
(לא) וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה אָבִינוּ זָקֵן וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ כְּדֶרֶךְ כׇּל הָאָרֶץ.
(לב) לְכָה נַשְׁקֶה אֶת אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע.
(לג) וַתַּשְׁקֶיןָ אֶת אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת אָבִיהָ וְלֹא יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ.לפי המסורה יש נקודה מעל האות ו'.
(לד) וַיְהִי מִמׇּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה הֵן שָׁכַבְתִּי אֶמֶשׁ אֶת אָבִי נַשְׁקֶנּוּ יַיִן גַּם הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע.
(לה) וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת אֲבִיהֶן יָיִן וַתָּקׇם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ.
(לו) וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן.
(לז) וַתֵּלֶד הַבְּכִירָה בֵּן וַתִּקְרָא שְׁמוֹ מוֹאָב הוּא אֲבִי מוֹאָב עַד הַיּוֹם.
(לח) וְהַצְּעִירָה גַם הִוא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן עַמִּי הוּא אֲבִי בְנֵי עַמּוֹן עַד הַיּוֹם.
פרק כ
(א) וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב וַיֵּשֶׁב בֵּין קָדֵשׁ וּבֵין שׁוּר וַיָּגׇר בִּגְרָר.
(ב) וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת שָׂרָה.
(ג) וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל הָאִשָּׁה אֲשֶׁר לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל.
(ד) וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם צַדִּיק תַּהֲרֹג.
(ה) הֲלֹא הוּא אָמַר לִי אֲחֹתִי הִוא וְהִיא גַם הִוא אָמְרָה אָחִי הוּא בְּתׇם לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת.
(ו) וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתׇם לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם אָנֹכִי אוֹתְךָ מֵחֲטוֹ לִי עַל כֵּן לֹא נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ.
(ז) וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם אֵינְךָ מֵשִׁיב דַּע כִּי מוֹת תָּמוּת אַתָּה וְכׇל אֲשֶׁר לָךְ.
(ח) וַיַּשְׁכֵּם אֲבִימֶלֶךְ בַּבֹּקֶר וַיִּקְרָא לְכׇל עֲבָדָיו וַיְדַבֵּר אֶת כׇּל הַדְּבָרִים הָאֵלֶּה בְּאׇזְנֵיהֶם וַיִּירְאוּ הָאֲנָשִׁים מְאֹד.
(ט) וַיִּקְרָא אֲבִימֶלֶךְ לְאַבְרָהָם וַיֹּאמֶר לוֹ מֶה עָשִׂיתָ לָּנוּ וּמֶה חָטָאתִי לָךְ כִּי הֵבֵאתָ עָלַי וְעַל מַמְלַכְתִּי חֲטָאָה גְדֹלָה מַעֲשִׂים אֲשֶׁר לֹא יֵעָשׂוּ עָשִׂיתָ עִמָּדִי.
(י) וַיֹּאמֶר אֲבִימֶלֶךְ אֶל אַבְרָהָם מָה רָאִיתָ כִּי עָשִׂיתָ אֶת הַדָּבָר הַזֶּה.
(יא) וַיֹּאמֶר אַבְרָהָם כִּי אָמַרְתִּי רַק אֵין יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה וַהֲרָגוּנִי עַל דְּבַר אִשְׁתִּי.
(יב) וְגַם אׇמְנָה אֲחֹתִי בַת אָבִי הִוא אַךְ לֹא בַת אִמִּי וַתְּהִי לִי לְאִשָּׁה.
(יג) וַיְהִי כַּאֲשֶׁר הִתְעוּ אֹתִי אֱלֹהִים מִבֵּית אָבִי וָאֹמַר לָהּ זֶה חַסְדֵּךְ אֲשֶׁר תַּעֲשִׂי עִמָּדִי אֶל כׇּל הַמָּקוֹם אֲשֶׁר נָבוֹא שָׁמָּה אִמְרִי לִי אָחִי הוּא.
(יד) וַיִּקַּח אֲבִימֶלֶךְ צֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחֹת וַיִּתֵּן לְאַבְרָהָם וַיָּשֶׁב לוֹ אֵת שָׂרָה אִשְׁתּוֹ.
(טו) וַיֹּאמֶר אֲבִימֶלֶךְ הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵׁב.
(טז) וּלְשָׂרָה אָמַר הִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךְ הִנֵּה הוּא לָךְ כְּסוּת עֵינַיִם לְכֹל אֲשֶׁר אִתָּךְ וְאֵת כֹּל וְנֹכָחַת.
(יז) וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים אֶת אֲבִימֶלֶךְ וְאֶת אִשְׁתּוֹ וְאַמְהֹתָיו וַיֵּלֵדוּ.
(יח) כִּי עָצֹר עָצַר י״י בְּעַד כׇּל רֶחֶם לְבֵית אֲבִימֶלֶךְ עַל דְּבַר שָׂרָה אֵשֶׁת אַבְרָהָם.
פרק כא
(א) וַי״י פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ י״י לְשָׂרָה כַּאֲשֶׁר דִּבֵּר.
(ב) וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו לַמּוֹעֵד אֲשֶׁר דִּבֶּר אֹתוֹ אֱלֹהִים.
(ג) וַיִּקְרָא אַבְרָהָם אֶת שֶׁם בְּנוֹ הַנּוֹלַד לוֹ אֲשֶׁר יָלְדָה לּוֹ שָׂרָה יִצְחָק.
(ד) וַיָּמׇל אַבְרָהָם אֶת יִצְחָק בְּנוֹ בֶּן שְׁמֹנַת יָמִים כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים.
(ה) וְאַבְרָהָם בֶּן מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ.
(ו) וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כׇּל הַשֹּׁמֵעַ יִצְחַק לִי.
(ז) וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי יָלַדְתִּי בֵן לִזְקֻנָיו.
(ח) וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת יִצְחָק.
(ט) וַתֵּרֶא שָׂרָה אֶת בֶּן הָגָר הַמִּצְרִית אֲשֶׁר יָלְדָה לְאַבְרָהָם מְצַחֵק.
(י) וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ כִּי לֹא יִירַשׁ בֶּן הָאָמָה הַזֹּאת עִם בְּנִי עִם יִצְחָק.
(יא) וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ.
(יב) וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם אַל יֵרַע בְּעֵינֶיךָ עַל הַנַּעַר וְעַל אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע.
(יג) וְגַם אֶת בֶּן הָאָמָה לְגוֹי אֲשִׂימֶנּוּ כִּי זַרְעֲךָ הוּא.
(יד) וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיִּקַּח לֶחֶם וְחֵמַת מַיִם וַיִּתֵּן אֶל הָגָר שָׂם עַל שִׁכְמָהּ וְאֶת הַיֶּלֶד וַיְשַׁלְּחֶהָ וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע.
(טו) וַיִּכְלוּ הַמַּיִם מִן הַחֵמֶת וַתַּשְׁלֵךְ אֶת הַיֶּלֶד תַּחַת אַחַד הַשִּׂיחִם.
(טז) וַתֵּלֶךְ וַתֵּשֶׁב לָהּ מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָּׂא אֶת קֹלָהּ וַתֵּבְךְּ.
(יז) וַיִּשְׁמַע אֱלֹהִים אֶת קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל הָגָר מִן הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה לָּךְ הָגָר אַל תִּירְאִי כִּי שָׁמַע אֱלֹהִים אֶל קוֹל הַנַּעַר בַּאֲשֶׁר הוּא שָׁם.
(יח) קוּמִי שְׂאִי אֶת הַנַּעַר וְהַחֲזִיקִי אֶת יָדֵךְ בּוֹ כִּי לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ.
(יט) וַיִּפְקַח אֱלֹהִים אֶת עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵּא אֶת הַחֵמֶת מַיִם וַתַּשְׁקְ אֶת הַנָּעַר.
(כ) וַיְהִי אֱלֹהִים אֶת הַנַּעַר וַיִּגְדָּל וַיֵּשֶׁב בַּמִּדְבָּר וַיְהִי רֹבֶה קַשָּׁת.
(כא) וַיֵּשֶׁב בְּמִדְבַּר פָּארָן וַתִּקַּח לוֹ אִמּוֹ אִשָּׁה מֵאֶרֶץ מִצְרָיִם.
(כב) וַיְהִי בָּעֵת הַהִוא וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר צְבָאוֹ אֶל אַבְרָהָם לֵאמֹר אֱלֹהִים עִמְּךָ בְּכֹל אֲשֶׁר אַתָּה עֹשֶׂה.
(כג) וְעַתָּה הִשָּׁבְעָה לִּי בֵאלֹהִים הֵנָּה אִם תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי כַּחֶסֶד אֲשֶׁר עָשִׂיתִי עִמְּךָ תַּעֲשֶׂה עִמָּדִי וְעִם הָאָרֶץ אֲשֶׁר גַּרְתָּה בָּהּ.
(כד) וַיֹּאמֶר אַבְרָהָם אָנֹכִי אִשָּׁבֵעַ.
(כה) וְהוֹכִחַ אַבְרָהָם אֶת אֲבִימֶלֶךְ עַל אֹדוֹת בְּאֵר הַמַּיִם אֲשֶׁר גָּזְלוּ עַבְדֵי אֲבִימֶלֶךְ.
(כו) וַיֹּאמֶר אֲבִימֶלֶךְ לֹא יָדַעְתִּי מִי עָשָׂה אֶת הַדָּבָר הַזֶּה וְגַם אַתָּה לֹא הִגַּדְתָּ לִּי וְגַם אָנֹכִי לֹא שָׁמַעְתִּי בִּלְתִּי הַיּוֹם.
(כז) וַיִּקַּח אַבְרָהָם צֹאן וּבָקָר וַיִּתֵּן לַאֲבִימֶלֶךְ וַיִּכְרְתוּ שְׁנֵיהֶם בְּרִית.
(כח) וַיַּצֵּב אַבְרָהָם אֶת שֶׁבַע כִּבְשֹׂת הַצֹּאן לְבַדְּהֶן.
(כט) וַיֹּאמֶר אֲבִימֶלֶךְ אֶל אַבְרָהָם מָה הֵנָּה שֶׁבַע כְּבָשֹׂת הָאֵלֶּה אֲשֶׁר הִצַּבְתָּ לְבַדָּנָה.
(ל) וַיֹּאמֶר כִּי אֶת שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת הַבְּאֵר הַזֹּאת.
(לא) עַל כֵּן קָרָא לַמָּקוֹם הַהוּא בְּאֵר שָׁבַע כִּי שָׁם נִשְׁבְּעוּ שְׁנֵיהֶם.
(לב) וַיִּכְרְתוּ בְרִית בִּבְאֵר שָׁבַע וַיָּקׇם אֲבִימֶלֶךְ וּפִיכֹל שַׂר צְבָאוֹ וַיָּשֻׁבוּ אֶל אֶרֶץ פְּלִשְׁתִּים.
(לג) וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא שָׁם בְּשֵׁם י״י אֵל עוֹלָם.
(לד) וַיָּגׇר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים.
פרק כב
(א) וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי.
(ב) וַיֹּאמֶר קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ אֲשֶׁר אָהַבְתָּ אֶת יִצְחָק וְלֶךְ לְךָ אֶל אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ.
(ג) וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת חֲמֹרוֹ וַיִּקַּח אֶת שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקׇם וַיֵּלֶךְ אֶל הַמָּקוֹם אֲשֶׁר אָמַר לוֹ הָאֱלֹהִים.
(ד) בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק.
(ה) וַיֹּאמֶר אַבְרָהָם אֶל נְעָרָיו שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם.
(ו) וַיִּקַּח אַבְרָהָם אֶת עֲצֵי הָעֹלָה וַיָּשֶׂם עַל יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו.
(ז) וַיֹּאמֶר יִצְחָק אֶל אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה.
(ח) וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו.
(ט) וַיָּבֹאוּ אֶל הַמָּקוֹם אֲשֶׁר אָמַר לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת הָעֵצִים וַיַּעֲקֹד אֶת יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים.
(י) וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט אֶת בְּנוֹ.
(יא) וַיִּקְרָא אֵלָיו מַלְאַךְ י״י מִן הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי.
(יב) וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר וְאַל תַּעַשׂ לוֹ מְאוּמָה כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת בִּנְךָ אֶת יְחִידְךָ מִמֶּנִּי.
(יג) וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ.
(יד) וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא י״י יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר י״י יֵרָאֶה.
(טו) וַיִּקְרָא מַלְאַךְ י״י אֶל אַבְרָהָם שֵׁנִית מִן הַשָּׁמָיִם.
(טז) וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם י״י כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת בִּנְךָ אֶת יְחִידֶךָ.
(יז) כִּי בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו.
(יח) וְהִתְבָּרְכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי.
(יט) וַיָּשׇׁב אַבְרָהָם אֶל נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע.
(כ) וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם הִוא בָּנִים לְנָחוֹר אָחִיךָ.
(כא) אֶת עוּץ בְּכֹרוֹ וְאֶת בּוּז אָחִיו וְאֶת קְמוּאֵל אֲבִי אֲרָם.
(כב) וְאֶת כֶּשֶׂד וְאֶת חֲזוֹ וְאֶת פִּלְדָּשׁ וְאֶת יִדְלָף וְאֵת בְּתוּאֵל.
(כג) וּבְתוּאֵל יָלַד אֶת רִבְקָה שְׁמֹנָה אֵלֶּה יָלְדָה מִלְכָּה לְנָחוֹר אֲחִי אַבְרָהָם.
(כד) וּפִילַגְשׁוֹ וּשְׁמָהּ רְאוּמָה וַתֵּלֶד גַּם הִוא אֶת טֶבַח וְאֶת גַּחַם וְאֶת תַּחַשׁ וְאֶת מַעֲכָה.
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Lang: en;
Title: Parashat Vayera;
Content:
Chapter 18
(1) Hashem appeared to himto him | אֵלָיו – Though the chapter appears to open a new story, the verse refers to Avraham with a pronoun, as if it is continuing an earlier narrative. Compare Rashi and Rashbam on the issue. in Elonei Mamre while he was sitting at the entrance to the tent in the heat of the day.
(2) He lifted his eyes and saw, and, behold, three menmen | אֲנָשִׁים – Throughout this chapter the guests are referred to as "men", yet in 19:1, they are referred to as "הַמַּלְאָכִים" (often translated as "angels"). On the relationship between the terms and whether the guests were human or Divine beings, see Angels or Men. were standing before him.were standing before him | נִצָּבִים עָלָיו – See Rashi and R. D"Z Hoffmann. Literally: "standing upon him". Alternatively: "standing opposite him" (Shadal) or "waiting for him" (Sforno, citing Bereshit 45:1 and Shemot 18:14). He saw,He saw | וַיַּרְא – Regarding the apparent redundancy of this verb, see Rashi who suggests that the word's first appearance refers to physical sight and the second to comprehension. and he ran towards them from the entrance of the tent and bowed to the ground.
(3) He said, "My lords,My lords | אֲדֹנָי – Alternatively: "my lord." As the rest of the sentence is cast in the singular, it appears as if Avraham is addressing but one individual. As such, the plural form might simply be a sign of respect (a majestic plural). The exceptional vocalization (with a kamatz in place of a patach) has led some to assume that the word refers to God (Rav in Bavli Shevuot 38b). See, though, Ibn Ezra who suggests that this is simply the pausal form. Compare also Bereshit 19:18 and Shofetim 6:15. please, if I have found favor in your eyes, please do not pass by your servant.
(4) Please, let a little water be brought; wash your feet and rest under the tree.
(5) And let me bring a bit of bread that you may refresh yourselves,that you may refresh yourselves | וְסַעֲדוּ לִבְּכֶם – Literally: "support your hearts". In modern Hebrew the verb "סעד" means to dine. then pass on, for after all,for after all | כִּי עַל כֵּן – Literally: "because that" (Rashi, Rashbam, citing Bereshit 19:8, 33:10). you have passed by your servant." They said, "Do so, as you have spoken."
(6) Avraham hurried to the tent, to Sarah, and said, "Hurry! Three se'ahsse'ahs | סְאִים – This refers to a measure of volume, according to some estimates, about 7.3 liters. of fine flour, knead and make loaves."
(7) And Avraham ran to the cattle, and took a tender, choice calf and gave it to the servant-boy and he hurried to prepare it.
(8) He took curds,curds | חֶמְאָה – Alternatively: "butterfat" or "cream" (Rashi). milk, and the calf that he prepared and set it before them, standing over themstanding over them | וְהוּא עֹמֵד עֲלֵיהֶם – Rashbam explains that whenever one party is sitting and the other is standing, the text uses this language. Alternatively: "waiting upon them", as in Shofetim 3:19, or "standing before them" (Radak). under the tree as they ate.
(9) They said to him, "Where is your wife, Sarah?" He said, "Here, in the tent."
(10) He said, "I will surely return to you when the season comes again,when the season comes again | כָּעֵת חַיָּה – More literally: "when the season revives", meaning: "at this time, next year" (R. D"Z Hoffmann). Alternatively: "at the season of the revival", i.e. spring, or: "in nine months", a birthing mother's term (Rashbam, understanding חיה to refer to a birthing mother as per Mishnah Yoma 8:1, and see Shemot 1:19 similarly). and, behold, your wife Sarah will have a child!" Sarah was listening from the entrance to the tent which was behind him.which was behind him | וְהוּא אַחֲרָיו – In other words, the entrance of the tent was behind the angel (R. Saadia Gaon and Rashi). Cf. Ibn Ezra: "and he was behind it", that the angel was behind the tent entrance.
(11) And Avraham and Sarah were elderly, coming on in years; Sarah had ceased to have a menstrual flow like women.flow, like women | אֹרַח כַּנָּשִׁים – Literally: "the way of woman".
(12) Sarah laughed to herself,to herself | בְּקִרְבָּהּ – Literally: "within herself". saying, "After I have witheredwithered | בְלֹתִי – Literally: "become old and worn out". will I have pleasure?!will I have pleasure | הָיְתָה לִּי עֶדְנָה – See Ibn Ezra and Shemuel II 1:24, Tehillim 36:9, and Nechemyah 9:25. Alternatively: "will I have a menstrual cycle" (Rashi, relating the word "עֶדְנָה" to "עידן", a period of time). And, my lord is old!"
(13) HashemHashem said | וַיֹּאמֶר יְהֹוָה – See Rashbam that it is possible that this appellation refers not to God, but to the Divine messengers who speak in His name. said to Avraham, "Why has Sarah laughed, saying, 'will I really give birth and I am old?'
(14) Is anything too wondrous for Hashem? At this set time I will return to you, when the season comes again, and Sarah will have a son."
(15) Sarah denied it, saying, "I did not laugh", because she was afraid, and He said,He said | וַיֹּאמֶר – See Bereshit Rabbah here. Cf. R. D"Z Hoffmann who suggests that the speaker is the Divine messenger. Alternatively, it is Avraham who chides Sarah (R"Y Bekhor Shor and Ramban). "No, butNo, but | לֹא כִּי – See Rashi on the multiple meanings of the word "כִּי" and see Rashbam, that when it follows the word "no" it generally means "but" or "rather". you laughed."
(16) The men rose from there and looked out upon Sedom, and Avraham was walking with them to send them on their way.
(17) Hashem said,Hashem said | וַיהֹוָה אָמָר – Alternatively: "he had said", at some earlier point, as per the past perfect construction. It is likely that the verse refers to Hashem's inner speech and might be rendered, "Hashem (had) thought". "Am I concealing from Avraham what I plan to do?
(18) And Avraham will surely be a great and mighty nation, and all the nations of the earth will be blessed through him.
(19) For, I have chosen himI have chosen him | יְדַעְתִּיו – See Shadal and R. D"Z Hoffman, citing Amos 3:2. Literally: "I have known him." Cf. Rashi that the verb carries the connotation of affection which comes with intimate knowledge of the other. Alternatively: "for I know that he will charge his children…" (Targum Onkelos and R"Y Bekhor Shor). so that he charge his children and household after him, that they will keep the way of Hashem to do righteousness and justice, so that Hashem may bring upon Avraham all that He spoke."
(20) Hashem said, "The outcry against Sedom and Amorah is indeed great; and their sin is indeed very heavy.
(21) Let me go down now and see. If, as the cry that comes to me, they have done – destruction.If, as the cry that comes to me… | הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה – See Rashi, Rashbam and Ibn Ezra who understand "כָּלָה" to be a noun and assume that there is a break between the words "עָשׂוּ" and "כָּלָה". Alternatively: "I will see if, as the cry that comes to me, they have done completely" (Shadal) or "they have all done" (Sforno) with "כָּלָה" related to "כל", (all) and acting as an adverb, as per Shemot 11:1. If not – I will know."I will know | אֵדָעָה – Rashi explains, "Then, I will know what level of punishment to mete out." Cf. Ralbag who, instead, suggests that if the people are innocent Hashem will "know them" in the sense of having providence over them and saving them from destruction. See the first possibility raised by Ibn Ezra similarly: "I will have mercy on them".
(22) The men turned away from there and went to Sedom, but Avraham remained standing before Hashem.
(23) Avraham approached and said, "Will you reallyreally | הַאַף– Literally: "also" or "even". wipe out the innocent with the guilty?the innocent with the guilty | צַדִּיק עִם רָשָׁע – See Bereshit 20:4 and Devarim 25:1 for this usage of the terms. Alternatively: "the righteous with the wicked". Avraham's questioning of the justice of collective punishment would seem to apply to any innocent even if not particularly virtuous. On the other hand, his request for collective salvation is more logical if it is "for the sake of the righteous" and not merely the "innocent". On the relationship between Avraham's various pleas in verses 23-25, and whether he is arguing for justice, mercy, or both, see Avraham's Prayer for Sedom.
(24) Perhaps there are fifty innocents in the city, will you really wipe out and not forgive the city for the sake offor the sake of | לְמַעַן – See R. Hirsch who distinguishes between the prepositions "לְמַעַן" and "בגלל" (because), noting that the former expresses a purpose and the latter a reason. the fifty innocents within it?
(25) It would be a sacrilege for YouIt would be a sacrilege for You | חָלִלָה לְּךָ – Alternatively: "Heaven forbid!" to do such a thing, to kill the innocent with the guilty, so that the innocent be like the guilty! It would be a sacrilege for You! Will the Judge of the whole earth not do justice?!"
(26) Hashem said, "If I find in Sedom fifty innocents in the city, I will forgive the entire place on their account."
(27) Avraham replied and said, "Behold, please, I have resolvedI have resolved | הוֹאַלְתִּי – See HaKetav VeHaKabbalah. Alternatively: "I have begun" (Tarum Yerushalmi Yonatan), "I have desired" (Ibn Ezra), or "I have continued" (Shadal). to speak to my Master,my Master | אֲדֹנָי – Alternatively: "Adonai", serving as a proper name. In Torah, the term is almost exclusively used when directly addressing Hashem in first person. In other cases, such as Shemot 15:17, Melakhim I 3:15, and Melakhim II 7:6, the first person "my Master" is less appropriate and the translation "Adonai" might be preferred. though I am but dust and ashes.
(28) Maybe the fifty innocents will lack five. Will you, for five, destroy the entire city?" He said, "I will not destroy if I find there forty-five."
(29) He spoke to Him yet again and said, "Maybe there will be found there forty?" He said "I will not do it on account of the forty."
(30) He said, "Please, let my Master not be angered and let me speak. Maybe there will be found there thirty?" He said, "I will not do it if I will find there thirty."
(31) Avraham said, "Behold, please, I have resolved to speak to my Master. Maybe there will be found there twenty?" He said, "I will not destroy on account of the twenty."
(32) He said, "Please, let my Master not be angered and let me speak just this once. Maybe there will be found there ten?" and He said, "I will not destroy on account of the ten."
(33) Hashem went when He finished speaking with Avraham, and Avraham returned to his place.
Chapter 19
(1) The two messengers came to Sedom in the evening, while Lot was sitting by the gate of Sedom. Lot saw and rose to greet them. He bowed, with his face to the ground.
(2) He said, "Here, please, my lords. Please, turn aside to your servant's house. Stay the night, wash your feet, and rise early to go on your way." They said, "No, forfor | כִּי – Alternatively: "rather". See Rashbam Bereshit 18:15 that when "כִּי" follows "לא" it usually takes the meaning "rather". we will spend the night in the square."in the square | בָרְחוֹב – Though today the word "רְחוֹב" means street, in Tanakh it likely refers to a wide open space, from the root "רחב", broad. See, for example, Ezra 10:9 where it refers to an area within the Temple complex.
(3) He pressed them hard, so they turned aside to him and came to his house. He made them a feastfeast | מִשְׁתֶּה – The word "מִשְׁתֶּה" stems from the root, "שתה", to drink and likely refers to a festive meal during which drinks were served. At some point, the drinks themselves might have become the main focus (R. D"Z Hoffmann). and baked flatbreadflatbread | מַצּוֹת – The Hebrew word "מַצּוֹת" later in Tanakh refers to the unleavened bread eaten by the Israelites upon leaving Egypt. Lot might have offered such bread to his guests due to the haste in which it could be prepared. and they ate.
(4) They had not yet lain down when the men of the city, the men of Sedom, surrounded the house, from young to old, all the people, from one end to the other.from one end to the other | מִקָּצֶה – Perhaps short for "מקצה אל קצה". See Rashi. Literally: "from the end" or "from the outskirts".
(5) They called to Lot and said to him, "Where are the men who came to you tonight? Bring them out to us that we may know them."we may know them | וְנֵדְעָה אֹתָם – This refers to intimate knowledge of the other and has a sexual connotation, as in Bereshit 4:1,17. Hence the term "sodomy".
(6) Lot went out to them, to the entrance, and closed the door behind him.
(7) He said, "Please, my brothers, do not do harm.
(8) Please, here, I have two daughters who have not known a man. Please, let me take them out to you and you may do to them as you see fit.as you see fit | כַּטּוֹב בְּעֵינֵיכֶם – Literally: "as is good in your eyes". But, to these men, do not do anything, for after all, they have come under the shade of my roof."under the shade of my roof | בְּצֵל קֹרָתִי – Literally: "the shadow of my rafters".
(9) They said, "Move over!" And they said, "This one comes to sojourn and even sets himself as judge?!and even sets himself as judge | וַיִּשְׁפֹּט שָׁפוֹט – See R. D"Z Hoffmann that in this verse the infinitive absolute does not connote continuous or certain action, but the concept of going a step too far, comparing our verses to Bereshit 31:15 (וַיֹּאכַל גַּם אָכוֹל אֶת כַּסְפֵּנוּ). Now, we will harm you more than them." They pressed hard against the man, against Lot, and approached to break the door.
(10) The men sent forth their hands and brought Lot towards them, into the house, and closed the door,
(11) while the men who were at the entrance to the house, they smote with blindness,with blindness | בַּסַּנְוֵרִים – See Rashi. Alternatively: "hallucinations" (Hoil Moshe) or "disorientation" (R"Y Bekhor Shor). The word appears only here and in Melakhim II 6:18, making it difficult to define precisely. from young to old, so that they tried in vaintried in vain | וַיִּלְאוּ – See Rashbam. to find the door.
(12) The men said to Lot, "Whom else do you have here? Son-in-law, your sons, your daughters, and all that is yours, bring them out of this place!
(13) For, we are to destroy this place, as their cries have become great before Hashem, and Hashem has sent us to destroy it."
(14) Lot went out and spoke with his sons-in-law who married his daughterswho married his daughters | לֹקְחֵי בְנֹתָיו – See R. Saadia. Cf. Rashi and Shadal that this refers to those who were betrothed to his daughters. However, whereas Rashi thinks that Lot had at least four daughters and the verse speaks of two groups of people, both his sons-in-law and those who were betrothed, Shadal thinks that it speaks only of those who were betrothed and that Lot had only two daughters. and said, "Rise and get out of this place, because Hashem is to destroy the city!" But it seemed to his sons-in-law that he was joking.
(15) And when dawn broke, the messengers urged Lot, saying "Rise, take your wife and your two daughters who are present,who are present | הַנִּמְצָאֹת – It is ambiguous whether this refers to all the women who were present in the house (Shadal) or only to Lot's daughters, in which case the verses is contrasting the unmarried daughters who were present in the house with the married ones who lived elsewhere (Ibn Ezra on verse 14). lest you be wiped out in the iniquityin the iniquity | בַּעֲוֺן – Alternatively: "in the punishment" (Ralbag. Cf. commentaries on Bereshit 4:13). of the city."
(16) He lingered, and the men grabbed his hand and the hand of his wife and the hands of his two daughters, in Hashem's mercy for him, and brought and set him outside the city.
(17) Upon bringing them out,Upon bringing them out | וַיְהִי כְהוֹצִיאָם אֹתָם – Literally: "It was when they brought them out". he said, "Escape with your life! Do not look back and do not stop anywhere in the plain. Escape to the hills, lest you be wiped out!"
(18) Lot said to them, "Please, my lords, no!
(19) Behold, please, your servant has found favor in your eyes and the mercy that you have dealt with me to save my life is great, but I won't be able to escape to the hills, lest the evil overtake me and I die.
(20) Behold, please, this city is close to flee there, and it is a small thing. Let me escape to there. Is it not a small thing? And my life will be saved."
(21) He said, "Here, I have granted youI have granted you | נָשָׂאתִי פָנֶיךָ – Compare the similar usage in Iyyov 42:9 and Shemuel I 25:35 and see R. Saadia Gaon. Alternatively: "I have shown you special consideration" as per Vayikra 19:16 and Bemidbar 6:26 (R. D"Z Hoffmann). Literally: "I have lifted your face". this thing as well, that I won't overturn the city of which you spoke.
(22) Hurry, escape there, because I cannot do anything until you come there." Therefore, the city was named Tzo'ar.Tzo'ar | צוֹעַר – The name of the city means "small" or "insignificant".
(23) The sun rose over the land and Lot came to Tzo'ar.
(24) And Hashem rained brimstone and fire upon Sedom and Amorah, from Hashem,from Hashem | מֵאֵת יְהֹוָה – One might have expected: "from Him". See Rashi who notes that it is the way of the text to sometimes use a proper name or title rather than a pronoun even though the name has already been mentioned, citing Bereshit 4:23 and Esther 8:8 as other examples. from the heavens.
(25) He overturned those cities, the entire plain, all the cities' inhabitants, and the land's vegetation.
(26) His wife looked from behind him, and she became a pillar of salt.she became a pillar of salt | וַתְּהִי נְצִיב מֶלַח – See R"Y Bekhor Shor who suggests that by tarrying she got caught up in the destruction and was submerged under the salt that accompanied the upheaval. Alternatively: "and it was a mound of salt", referring to the fate of the land and not Mrs. Lot (Ralbag). For discussion, see Lot's Wife.
(27) Avraham rose early in the morning to go to the place where he had stood in the presence of Hashem.
(28) He looked out upon Sedom and Amorah, and upon the entire land of the plain and saw; and, behold, the smoke of the land rose like the smoke of a furnace.
(29) WhenWhen Hashem destroyed | וַיְהִי בְּשַׁחֵת – Literally: "It was when Hashem destroyed". God destroyed the cities of the plain, God remembered Avraham and sent Lot out from within the upheaval when He overturned the cities in which Lot dwelled.
(30) Lot ascended from Tzo'ar and dwelled in the hill country with his two daughters because he was afraid to dwell in Tzo'ar. So he dwelled in a cave, he and his two daughters.
(31) The elderThe elder | הַבְּכִירָה – See Ramban and R. D"Z Hoffmann who assume that Lot had older daughters who perished in Sedom and that this daughter, then, was the older of the two remaining ones, but not the firstborn. Alternatively: "the firstborn". (See Shadal on verse 15 that Lot only had these two daughters. Cf. Ibn Ezra who also reads "firstborn", but since he maintains that Lot had other daughters, suggests that these were from a different wife). said to the younger, "our father is old and there is not a man on earth to come to usto come to us | לָבוֹא עָלֵינוּ – The phrase has a sexual connotation, "to bed us". in the way of all the earth.
(32) Come,come | לְכָה – Often when the root "הלך" appears before another verb it serves merely as an introductory call to action, "come, let us…" See similar usage in Bereshit 31:44, 37:14, and Shemeul I 9:9. let us go and give our father wine to drink and we will lie with him and maintain life via our father."maintain life via our father | נְחַיֶּה מֵאָבִינוּ זָרַע – Literally: "keep seed alive by our father". It is unclear whether the women hoped to ensure humanity's survival, believing all to be dead (Ramban), or whether they wanted to continue their father's line specifically (Shadal, R. D"Z Hoffmann).
(33) They gave their father wine to drink that night and the elder came and lay with her father and he was not aware of her lying or her rising.
(34) The next day, the elder said to the younger "Behold, I lay with our father yesterday. Let us give him wine to drink also tonight, and come, lie with him and maintain life via our father."
(35) That night, too, they gave their father wine to drink and the younger rose and lay with him and he was not aware of her lying or rising.
(36) The two daughters of Lot conceived from their father.
(37) The elder gave birth to a son and named him Moav.Moav | מוֹאָב – The name likely means: "from father". He is the father of Moav of today.of today | עַד הַיּוֹם – See R. Hirsch. Literally: "to this day." See also Radak who explains: "he was the father of the nation who is known until today as Moav ".
(38) And the younger also gave birth to a son and named him Ben Ami.Ben Ami | בֶּן עַמִּי – Literally: "the son of my people" or "son of my kin". He is the father of the Children of Ammon of today.
Chapter 20
(1) Avraham traveled from there to the land of the Negev and dwelled between Kadesh and Shur and he sojourned in Gerar.
(2) Avraham said ofof | אֶל – See Rashi, Ibn Ezra and others that "אֶל" sometimes takes the meaning "על" (about). his wife, Sarah, "she is my sister", and Avimelekh, the king of Gerar, sent and took Sarah.
(3) Hashem came to Avimelekh in a dream at night and said to him, "You are to die because of the woman you took, as she is married to a man."
(4) But Avimelekh had not approached her, and he said, "My Master, will you kill even an innocent nation?will you kill even an innocent nation | הֲגוֹי גַּם צַדִּיק תַּהֲרֹג – See Rashi. At first glance, Avimelekh's mention of the nation appears out of place as he alone appears to be in danger, but later, too, he rebukes Avraham over the harm his actions might have potentially caused the kingdom as a whole. Note, too, how Avimelekh's words contain echoes of Avraham's complaint in the previous chapter.
(5) Did he not say to me, 'she is my sister' and she also said, 'he is my brother'. I did this with an innocent heart and clean hands!"
(6) God said to him in the dream, "Also I know that you did this with an innocent heart. And, I also restrained you from sinning against me. Therefore, I did not allow you to touch her.
(7) Now, return the man's wife, as he is a prophet and will pray for you, and you shall live.you shall live | וֶחְיֵה – See Radak who notes that though the word is written in the imperative, it does not act as a command, comparing this verse to Bereshit 12:2, "וֶהְיֵה בְּרָכָה". Alternatively: "You shall heal", as per Yehoshua 5:8 (R"Y Bekhor Shor, Radak). But if you do not return her, know that you will surely die, you and all that is yours."
(8) Avimelekh rose early in the morning and called all his servants. He spoke all these things in their hearing,in their hearing | בְּאזְנֵיהֶם – Literally: "in their ears". and the people were very frightened.
(9) Avimelekh called Avraham and said to him, "What have you done to us? How have I sinned against you that you brought upon me and my kingdom such great sin?! Deeds that are not done you have done to me!"
(10) Avimelekh said to Avraham, "What did you see that you did this thing!?"
(11) Avraham said, "Because I thought,I thought | כִּי אָמַרְתִּי – Literally: "I said", but the verse appears to refer to inner speech. 'surely there is no fear of God in this place and they will kill me on account of my wife.'
(12) In addition, she is in truth my sister. She is the daughter of my father, but not the daughter of my mother, and she became my wife.
(13) WhenWhen | וַיְהִי כַּאֲשֶׁר – Literally: "It was when". God had me wanderhad me wander | הִתְעוּ – The Hebrew verb is in the plural, despite the subject being God. See Rashi that this is not a unique phenomenon, pointing to similar usage in Bereshit 35:7, Yehoshua 24:19 and Shemuel II 7:23. It is further possible that Avraham chooses the plural formulation knowing that he is speaking to a polytheist (Radak). from my father's house, I told her, 'this is the kindness you can do for me. Any place we go, say of mesay of me | אִמְרִי לִי – Literally: "to me", but see above (verse 2) and Rashi here that often the preposition "ל" might also mean "regarding" or "about" rather than "to". that he is my brother.'"
(14) Avimelekh took sheep, cattle, servants, and maidservants, and gave them to Avraham, and he gave him back his wife, Sarah.
(15) Avimelekh said, "Here, my land is before you. Dwell where you see fit."
(16) And to Sarah, he said, "Here, I have given one thousand pieces of silver to your brother. Here, it is for you a covering of the eyesit is for you a covering of the eyes | הִנֵּה הוּא לָךְ כְּסוּת עֵינַיִם – The meaning of this phrase is debated. It could mean that the money will act to exonerate Sarah from the looks of others who might view her as degraded or compromised (Rashi, Rashbam), or that it will serve as a deterrent to any who would want to set eyes upon her (Ramban). Alternatively: "it shall be for you a colorful cloak" or "scarf", serving to compensate Sarah (Radak, Ibn Kaspi, understanding "עין" as "hue" or "color", as in Yechezkel 1:16). It is also possible that the words "הִנֵּה הוּא לָךְ" refer to Avraham rather than the money (Ibn Ezra). for all who are with you; before all you are vindicated."vindicated | וְנֹכָחַת – See Rashi, Rashbam, and R"Y Bekhor Shor, understanding the root "יכח" to mean "prove". Alternatively, the word relates to rebuke or argument and refers either to the fact that Sarah was not placated and continued to argue (Ramban) or that she herself was chastened, learning not to pass herself off as Avraham's sister in the future (Ibn Ezra).
(17) Avraham prayed to God and God healed Avimelekh, his wife, and his handmaids and they gave birth.they gave birth | וַיֵּלֵדוּ – Alternatively: "and they were able to give birth" (R. D"Z Hoffmann).
(18) For God had closed tightclosed tight | עָצֹר עָצַר – This form (an infinitive absolute followed by another form of the verb) generally expresses emphasis. every womb in Avimelekh's house on account of Sarah, Avraham's wife.
Chapter 21
(1) Hashem rememberedHashem remembered | וַיהֹוָה פָּקַד – The verb "פקד" has the connotation of paying attention to or taking special note of someone or something. Sarah as He had said and Hashem did for Sarah as He had spoken.
(2) Sarah conceived and bore Avraham a son in his old age at the set time of which God had spoken to him.
(3) Avraham named his son who was born to him, whom Sarah bore to him, Yitzchak.
(4) Avraham circumcised his son, Yitzchak, when he was eight days old, as God had commanded him.
(5) And Avraham was one hundred years old when his son, Yitzchak, was born to him.
(6) Sarah said, "God has brought laughter to me,has brought laughter to me | צְחֹק עָשָׂה לִי אֱלֹהִים – Literally: "Laughter has God made me". all who hear will laugh with me!"laugh with me | יִצְחַק לִי – Alternatively: "laugh at me". The verse is ambiguous as to whether Sarah is assuming all will share in her joy, or laugh at the absurdity of her having given birth.
(7) She said, "Who would have said to Avraham, 'Sarah will nurse sons!' Yet, I have born a child to him in his old age!"
(8) The child grew and was weaned, and Avraham made a big feast on the day Yitzchak was weaned.
(9) Sarah saw the son of Hagar the Egyptian, whom she bore to Avraham, acting lasciviously.acting lasciviously | מְצַחֵק – For other places where the term has a sexual connotation, see Bereshit 26:8, 39:14, Shemot 32:6 and perhaps Shofetim 16:25. Alternatively: "mocking". Though the root "צחק" is the same as that used in verse 6 where it took the meaning "laugh", in this verse the verb is in the pi'el form, which often expresses more intense action. For various approaches to Yishmael's deed and why it warranted banishment, see Banishment of Hagar and Yishmael.
(10) She said to Avraham, "Cast out this handmaid and her son, because the son of this handmaid shall not inherit with my son, with Yitzchak."
(11) The matter was very troubling to Avraham,The matter was very troubling to Avraham | וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם – Literally: "the matter was very grievous in Avraham's eyes". due to his son.
(12) God said to Avraham, "Do not be troubled regarding the boyboy | הַנַּעַר – The word "נער" is used in Tanakh for males of a variety of ages, from baby Moshe in the Nile, to Yehoshua, servant of Moshe. In our story, Yishmael is about sixteen or seventeen. and your handmaid. All that Sarah says to you, listen to her voice, because it is through Yitzchak that your offspring will be renowned.will be renowned | יִקָּרֵא לְךָ – See Rut 4:11 and Rashi there. Literally: "will be called".
(13) But also the son of the handmaid I will make into a great nation, because he is your offspring."
(14) Avraham rose early in the morning and he took bread and a skin of waterskin of water | חֵמַת מַיִם – The root appears only in our chapter and, perhaps, in Chavakkuk 2:15. From context, it appears to refer to some type of container (Ibn Ezra) and in cognate languages, to a skin in particular. and gave them to Hagar, placing them on her shoulder, with the child,with the child | וְאֶת הַיֶּלֶד – Alternatively: "and the child". The syntactic relationship between this phrase and the rest of the sentence is unclear. It might refer back to the clause "placing them on her shoulder" (Rashi) or to the clause "and he gave them to Hagar" (Sforno). Note, too, the changing appellations given to Yishmael throughout the chapter, "נער" in verses 12, 17, 18, 19, and 20, "ילד" here and in verses 15 and 16, but never Yishmael. and she went and strayed in the Wilderness of Be'er Sheva.
(15) The water from the skin ran out, and she cast the child under one of the bushes.
(16) She went and sat across from him, about a bowshot away, because she said, "Let me not see the death of the child", and she sat across and raised her voice and wept.
(17) God heard the voice of the boy and an angel of Godan angel of God | מַלְאַךְ אֱלֹהִים – Alternatively: "a messenger of God". See discussion above (Bereshit 16:7) that the Hebrew word "מַלְאַךְ" can refer to either a celestial messenger (an angel) or a human one. Since this verse has the messenger call out from the heavens, he appears to be celestial. However, see Ralbag who raises the possibility that the verse refers to a human prophet, sent by the heavens. called to Hagar from the heavens and said to her, "What troubles you Hagar? Do not be afraid, as Hashem has heard the voice of the boy where he is.
(18) Rise and lift up the boy, and hold him by your hand, because I will makeI will make… of him | אֲשִׂימֶנּוּ – Literally: "I will set him". a great nation of him."
(19) God opened her eyes and she saw a well of water. She went, filled the skin with water, and gave to the boy to drink.
(20) God was with the boy and he grew up; he dwelled in the wilderness and became a bowsman.bowsman | רֹבֶה קַשָּׁת – See Rashi. Ramban explains the seeming redundancy in the term, suggesting that "רֹבֶה" comes to define the more general tem, "קַשָּׁת" which could have referred to either one who shoots arrows or one who shoots stones. Radak instead translates "רֹבֶה" as a youth, drawing off the similar Aramaic.
(21) He dwelled in the Wilderness of Paran and his mother took a wife for him from the land of Egypt.
(22) At that time,At that time | וַיְהִי בָּעֵת הַהִוא – Literally: "It was at that time". Avimelekh and Pikhol, the commander of his army, spoke to Avraham, saying, "God is with you in all that you do.
(23) Now, swear to me here, by God, that you will not deal falselythat you will not deal falsely with me | אִם תִּשְׁקֹר לִי – Literally: "if you will deal falsely…". This formulation is common for oaths taken in Tanakh and holds an implicit, unstated warning of the harm that will come if the party is wronged. with me, my children, or my grandchildren.my children or grandchildren | וּלְנִינִי וּלְנֶכְדִּי – Alternatively: "all my descendants" (R. Avraham b. HaRambam, R. D"Z Hoffmann). In modern Hebrew, the terms are reversed and moved down a generation, with "נכד" referring to a grandson and "נין" referring to a great-grandson. Like the kindness that I have done for you, do for me and for the land in which you sojourned."
(24) Avraham said, "I will swear."
(25) Avraham reproached Avimelekh regarding the well of water which Avimelekh's servants had seized.
(26) Avimelekh said, "I do not know who did this thing and you, too, never told me! Nor did I even hear of it until today!"
(27) Avraham took sheep and cattle and gave them to Avimelekh and the two of them made a treaty.made a treaty | וַיִּכְרְתוּ שְׁנֵיהֶם בְּרִית – Literally: "cut a covenant". See Bereshit 15:18 that this language likely stems from the fact that slaughtering of animals was a key feature of covenants in the Ancient Near East.
(28) Avraham set seven ewes from the flock by themselves.
(29) Avimelekh said, "What are these seven ewes that you set by themselves?"
(30) He said, "These seven ewes you shall take from my hand, to serve as testimony for me that I dug this well."
(31) Therefore, he called that place Be'er Sheva,Be'er Sheva | בְּאֵר שָׁבַע – Literally: "the well of seven", though see Hoil Moshe that the word "שבועה" (oath) might itself be etymologically related to the word "שבעה" (seven). because the two had sworn there.
(32) They made a treaty in Be'er Sheva, and Avimelekh and Pikhol, the commander of his army, rose and returned to the land of the Philistines.
(33) He planted a tamarisktamarisk | אֶשֶׁל – See Radak, Sefer HaShorashim "אשל" in the name of R. Yonah. in Be'er Sheva and called there in the name of Hashem, the eternal God.eternal God | אֵל עוֹלָם – See Ibn Ezra Kohelet 3:11, that in Tanakh the word "עוֹלָם" is a marker of time, connoting a long duration or eternity. It is first in Rabbinic Hebrew that the word comes to also mean "world".
(34) Avraham sojourned in the land of the Philistines for many days.for many days | יָמִים רַבִּים – It is unclear how long Avraham sojourned for since in Tanakh the word "יָמִים" can refer not only to twenty-four hour days, but also to any unspecified unit of time, and may even extend to years. See Rashi here that Avraham sojourned in the area for 26 years.
Chapter 22
(1) After these things, God testedtested | נִסָּה – Regarding what it means for Hashem to test another, see Purpose of Akeidat Yitzchak. Avraham, and said to him, "Avraham!" and he said, "Here I am."Here I am | הִנֵּנִי – This term is often used to convey readiness in answer to a summons. See Bereshit 27:1, 46:2 and Shemot 3:4.
(2) He said, "Please, take your son, your only one, whom you love, Yitzchak, and go forthgo forth | לֶךְ לְךָ – This verse contains echoes of Bereshit 12:1, the beginning of the Avraham narratives. See there for discussion of the term "לֶךְ לְךָ". to the land of Moriah, and raise him up as a burnt offering on one of the mountains which I will tell you."
(3) Avraham rose early in the morning, saddled his donkey, took his two servant-boys with him, and his son, Yitzchak. He split the wood for the offering and rose and went to the place that God had told him.
(4) On the third day, Avraham lifted his eyes and saw the place from afar.
(5) Avraham said to his servant-boys, "Sit here with the donkey, and let me and the boy walkwalk | נֵלְכָה – This and the other verbs of the second half of the verse are all formulated as cohortatives (marked by the additional "־ָה" at the end) and contain more of an imploring or self-encouraging tone than a normal imperfect would, often translated as "let me...". on there. Let us worshipworship | וְנִשְׁתַּחֲוֶה – Literally: "bow down". and return to you."
(6) Avraham took the wood for the offering and placed it on his son, Yitzchak, and he took the firethe fire | הָאֵשׁ – This might refer to a fire pail or flint. and the knife in his hand, and the two of them walked together.
(7) Yitzchak said to his father, Avraham, and said, "My father?" He said, "Here I am, my son." And he said, "Here are the fire and the wood, but where is the sheep for the offering?"
(8) Avraham said, "God will see to the sheep for the offering Himself, my son." And the two of them walked together.
(9) They came to the place that Hashem had told him and Avraham built an altar there, arranged the wood, boundbound | וַיַּעֲקֹד – This word appears only here, and the related adjective "עָקֹד" appears only in Bereshit 30-31, making it difficult to define. Based on context here, and the fact that the adjective might mean "striped", most assume the verb means "bound". his son Yitzchak, and placed him on the altar above the wood.
(10) Avraham stretched forth his hand and took the knife to slaughter his son.
(11) An angel of Hashemangel of Hashem | מַלְאַךְ יְהֹוָה – Alternatively: "a messenger of God". However, as the messenger calls from the heavens, it appears that the verse refers to a celestial being. Cf. Ralbag who assumes that this angel appeared to Avraham only in a prophetic dream. called out to him from the heavens and said, "Avraham! Avraham!" and he said, "Here I am."
(12) He said, "Do not stretch forth your hand against the boy and do not do anything to him! Because now I know that you are God-fearing and you did not withhold your son, your only one, from me."
(13) Avraham lifted his eyes and saw, and there was a ram, after it was caughtafter it was caught | אַחַר נֶאֱחַז בַּסְּבַךְ – See R"Y Kara and Ibn Ezra. Alternatively: "and afterwards, it was caught" (Rashbam) or: "behind him, a ram was caught". See also R. D"Z Hoffmann regarding Targum Yerushalmi (Yonatan) which, like the Septuagint and Samaritan texts, reads: "one ram" ("וַיַּרְא וְהִנֵּה אַיִל אַחַד"). in the thicket by its horns. Avraham went and took the ram, and he raised it as an offering instead of his son.
(14) Avraham named that place "Hashem Yireh"Hashem Yireh | יְהֹוָה יִרְאֶה – The name means: "Hashem will see". as is said today, "On the mountain of Hashem, He will be seen."
(15) The angel of Hashem called to Avraham a second time from the heavens.
(16) He said, "By Myself, I swear,"By Myself, I swear | בִּי נִשְׁבַּעְתִּי – See Rashi Bereshit 14:22 that though the verb is formulated in the past tense, it takes the meaning of a present tense verb. declares Hashem, "that because you did this thing and did not withhold your son, your only one,
(17) I will surely bless you and greatly multiply your offspring as the stars of the heavens and as the sand on the shore of the sea. Your offspring will inherit the gates of their enemies.
(18) The nations of the earth will be blessed through your offspring because you have listened to My voice."
(19) Avraham returned to his servant-boys and they rose and went together to Be'er Sheva; and Avraham dwelled in Be'er Sheva.
(20) After these things,After these things | וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה – Literally: "It was after these things". On the difference between the similar formulations "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה" and "וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה" see Rashi Bereshit 15:1. it was told to Avraham, "Behold, Milkah, too, has born sons to your brother Nachor.
(21) Utz, his firstborn, Buz, his brother, Kemuel, the father of Aram,
(22) Kesed, Chazo, Pildash, Yidlaf, and Betuel.
(23) And Betuel fathered Rivka. These eight Milkah bore to Nachor, Avraham's brother.
(24) And his concubine, whose name was Re'umah, she, too, bore Tevach, Gacham, Tachash and Ma'akhah."