Torah Reading for Vayera

Shall I conceal.

Heb. הַמְכַסֶה ? This is a question.[i. e., The “hey” is not the definite article but the interrogative “hey.”]

what I am doing.

in Sodom? It would be improper for Me to do this thing without his knowledge. I gave him this land, and these five cities are his, as it is said (10:19): “And the border of the Canaanite was from Sidon…, as you come to Sodom and Gomorrah, etc.” I called him Abraham, the father of a multitude of nations. Now, can I destroy the sons without informing the father, who loves Me?- [from Gen. Rabbah 49:2, Pirkei d’Rabbi Eliezer ch. 25]

And Abraham will become.

[According to] a Midrash Aggadah (Yoma 38b) (Prov. 10:7): “The mention of a righteous man is for a blessing.” Since He mentioned him, He blessed him. Its simple meaning is, however: Shall I conceal this from him? He is so dear to Me as to become a great nation, and through him will be blessed all the nations of the earth.

For I have known him.

Heb. יְדַעְתִּיו, an expression of love, like (Ruth 2:1) “a kinsman (מוֹדַע) of her husband”; (ibid. 3:2) “And now, Boaz our kinsman (מֹדַעְתָּנוּ)”; (Exod. 33:17): “and I shall know you (וָאֵדָעֲךָ) by name.” But, in fact, the primary meaning of them all is none other than an expression of knowing, for if one loves a person, he draws him near to himself and knows him and is familiar with him. Now why do I love him? “Because he commands” … for he commands his sons concerning Me, to keep My ways. But if you explain it as the Targum renders: “I know about him that he will command his sons, etc.,” the word לְמַעַן does not fit into the sense [of the verse].

because he commands.

Heb. יְצַוֶּה, a present tense (i.e., a habitual action), like (Job 1:5) “So would Job do (יַעֲשֶׂה)”; [(Num. 9:20) “in accordance to the utterance of the Lord they would camp” (יַחֲנוּ)].

in order that [the Lord] bring.

So would he command his sons, “Keep the way of the Lord in order that the Lord bring upon Abraham, etc.” It does not say “upon the house of Abraham” but “upon Abraham.” We learn from this that whoever raises a righteous son is considered as though he does not die. — [from Gen. Rabbah 49:4]

And the Lord said.

to Abraham, for He did as He had said, that He would not conceal from him.

since [it] has become great.

Wherever רָבָּה appears in Scripture, the accent is on the last syllable, on the “beth,” because they are translated: “great,” or “becoming great.” But this one has its accent on the first syllable, on the “resh,” because it is to be translated: “has already become great,” as I have explained regarding (above 15:17): “Now it came to pass that the sun had set (בָּאָה)”; (Ruth 1:15): “Lo, your sister-in-law has returned (שָׁבָה).”

I will descend now.

This teaches judges that they should not decide capital punishment cases unless they see it [i.e., they must go to the site of the crime and investigate the matter.]- [Divrei David] Everything is as I explained in the chapter dealing with the dispersion (Tan. Noah 18). Another explanation: I will descend to the end of their deeds (to fathom the results thereof). - [Be’er Mayim Chayim]).

whether according to her cry.

[i.e., the cry] of the land.

which has come to Me, they have done.

And [if] they remain in their state of rebellion, I will wreak destruction upon them, but if they do not remain in their state of rebellion, I will know what I will do, to punish them with suffering, but I will not destroy them. Similar to this we find elsewhere (Exod. 33:5): “But now, leave off your ornament from yourself, so that I may know what to do to you.” Therefore, there is a pause marked by the cantillation sign of a פְּסִיק between עָשׂוּ and כָּלָה, in order to separate one word from another. Our Sages, however, interpreted הַכְּצַעֲקָתָה to refer to the cry of a certain girl, whom they killed with an unusual death because she gave food to a poor man, as is delineated in [chapter] Chelek (Sanh. 109b).

And [the men] turned from there.

from the place to which Abraham had escorted them.

and Abraham was still standing, etc..

But is it not so that he did not go to stand before Him, but the Holy One, blessed be He, came to him and said to him (above verse 20): “Because the cry of Sodom and Gomorrah has become great, etc.,” and it should have been written here: “and the Lord was still standing beside Abraham?” But this is a scribal emendation (Gen. Rabbah 49:7).

And Abraham approached and said.

We find [the expression]“ approaching” for war (II Sam. 10:13): “And Joab drew forward, etc.;” and “approaching” for placating (below 44:8): “And Judah approached him;” and “approaching” for prayer (I Kings 18:36): “And Elijah the prophet came near.” For all these, Abraham approached: to speak harshly [i.e., when he requested justice], to placate, and to pray. — [from Gen. Rabbah 49:8]

Will You even destroy.

Heb. הַאַף. Will You also destroy? And according to the translation of Onkelos, who rendered אַף as an expression of wrath, this is its interpretation: Will wrath entice You that You should destroy the righteous with the wicked?

Perhaps there are fifty righteous men.

ten righteous men for each city, because there were five places. — [from Targum Jonathan]

Far be it from You.

And if You say that the righteous will not save the wicked, why should You kill the righteous?- [from Gen. Rabbah 49:8]

Far be it from You.

Heb. חָלִילָה. It is profane (חוּלִין) , [i.e., unfitting] for You. They will say, “So is His craft. He inundates everyone, righteous and wicked.” So You did to the Generation of the Flood and to the Generation of the Dispersion. — [from Tan. Vayera 8]

a thing such as this.

Neither this nor anything similar to it. —

Far be it from You.

for the World to Come. — [from Tan. Buber]

Will the Judge of the entire earth.

The “hey” of הֲשֹׁפֵט is vowelized with a “chataf pattach,” as an expression of wonder: Will He Who judges not perform true justice?!

"If I find in Sodom, etc., the entire place”.

[Sodom refers to] all the cities, but because Sodom was the metropolis and the most important of them all, Scripture ascribes [the fifty righteous men] to it.

although I am dust and ashes.

I was already fit to be dust at the hands of the kings and ashes at the hands of Nimrod, were it not for Your mercies that stood by me.

I have commenced.

[I am] willing, like "and Moses consented" [Shemot 2:21].

Will You destroy because of five.

Will there not be nine for each city? And You, the Righteous One of the world, will be counted with them. — [from Gen. Rabbah 49:9]

Perhaps forty will be found there.

And four cities will be saved, and so thirty will save three of them, or twenty will save two of them, or ten will save one of them. — [from Zohar, vol. 1, omissions, 255b]

Behold now I have desired.

Heb. הוֹאַלְתִּי. I have desired, as in (Exod. 2:21): “And Moses was willing (וַיוֹאֶל).”

perhaps ten will be found there.

For fewer [than ten] he did not ask. He said, “In the Generation of the Flood, there were eight: Noah and his sons, and their wives, but they did not save their generation.” And for nine, together with counting [God] he had already asked, but did not find.

And the Lord departed, etc..

Since the defender was silent, the Judge left.

and Abraham returned to his place.

The Judge left, the defender left, and the prosecutor is accusing. Therefore: “And the two angels came to Sodom,” to destroy (Gen. Rabbah 49:14). One to destroy Sodom and one to save Lot, and he [the latter] is the same one who came to heal Abraham, but the third one, who came to announce [Isaac’s birth] to Sarah, since he had performed his mission, he departed (Tan. Vayera 8).

Behold now, my lords.

“ Behold you are now lords to me since you have passed beside me.” Another explanation: “Behold now you must pay heed to these wicked men, that they should not recognize you,” and this is sound advice.

please turn.

Take a circuitous path to my house, in a roundabout way, that they should not recognize that you are entering there. That is why it says: “turn.” (Gen. Rabbah 50:4).

and stay overnight and wash your feet.

Now is it customary for people to first stay overnight and afterwards to wash? Moreover, Abraham said to them first, “and wash your feet!” But so did Lot say (i.e., he reasoned), “If, when the people of Sodom come, they will see that they have already washed their feet, they will invent false accusations against me and say, ‘Two or three days have already passed since they came to your house, and you did not let us know!’” Therefore, he said, “It is better that they remain here with the dust on their feet, so that they should appear as though they had just arrived now.” Therefore he said, “Stay overnight” first and afterwards, “wash.” - [from Gen. Rabbah 50:4]

And they said, “No…”.

But to Abraham they said, “So shall you do…” From here [we learn] that one may refuse an offer by a person of lesser importance, but should not refuse an offer by a great man (Gen. Rabbah 50:4).

but we will stay overnight in the street.

Heb. כִּי. This כִּי is used to mean “but,” for they said, “We will not turn in to your house, but we will stay overnight in the street of the city.”

and they turned in to him.

They took a circuitous path toward his house. — [from Gen. Rabbah 50:4]

and he baked unleavened cakes.

It was Passover.

When they had not yet retired, the people of the city, the people of Sodom.

It is interpreted in Gen. Rabbah (50:5) as follows: When they had not yet retired, the people of the city were the topic of conversation of the angels, for they were asking Lot about their character and their deeds, and he told them that most of them were wicked. While they were still speaking about them, “And the people of the city,” etc. The simple meaning of the verse, however, is: “and the people of the city, people of wickedness, surrounded the house.” Because they were wicked, they are called people of Sodom, as Scripture states (above 13:13): “And the people of Sodom were very evil and sinful…”

the entire populace from every end.

From one end of the city to the other, for not one of them protested, because there was not even one righteous man among them. — [from Gen. Rabbah 50:5]

and let us be intimate with them.

homosexually, as in (verse 8): “who were not intimate with a man.” - [from Gen. Rabbah 55:5]

these.

Heb. הָאֵל, like הָאֵלֶּה. [from Targumim]

because they have come.

Heb. כִּי עַל כֵּן. Do this favor in my honor, because they have come into the shade of my roof [lit. my beam]. The Targum renders: בִּטְלֵל שָׁרִיתִי, in the shade of my beam. The Targum of קוֹרָה, beam, is שָׁרוּתָא.

But they said, “Back away.”.

Heb. גֶּשׁ הָלְאָה, “Get yourself away over there”; i.e.,“Draw near to the sides and distance yourself from us.” And similarly every [instance of] הָלְאָה in Scripture is an expression of distancing, as in (Num. 17:2) “Scatter away (הָלְאָה)”; (I Sam. 20:22, 37) “Behold, the arrows are beyond you (וָהָלְאָה).” Thus, גֶּשׁ הָלְאָה, means “Back away,” in Old French: trete de nos, go away from us. This is a word of rebuke, as if to say. “We don’t care about you,” and similar to it is (Isa. 65:5) “Keep (קְרַב) to yourself; do not come near me”; and so (ibid. 49:20): “Move aside (גְּשָׁה) so that I may dwell,” meaning, “Draw aside for my sake so that I will dwell beside you.” [The Sodomites were saying as follows]: “You intercede for the wayfarers? How dare you?!” In response to what he said to them about his daughters, they said to him, “Go away,” a mild expression, but in response to what he said in defense of the wayfarers, they said, “This one has come to sojourn.” You are the only stranger among us, for you have come to sojourn here, “and he is judging,” [meaning] and you have become our chastiser!?

the door.

Heb. הַדֶּלֶת. The door, which swings to lock and to open.

the entrance.

That is the space through which they enter and exit.

with blindness.

Heb. בַּסַּנְוֵרִים, a plague of blindness. — [from Pirkei d’Rabbi Eliezer, ch. 25]

both small and great.

(Gen. Rabbah 50:8) The young ones started to sin first, as it is said (above verse 4): “both young and old”; therefore, the punishment began with them.

Whom else do you have here?.

The simple meaning of the verse is: Whom else do you have in this city besides your wife and your daughters who are at home?

A son-in-law, your sons, and your daughters.

If you have a son-in-law or sons and daughters, take them out of this place.

your sons.

The sons of your married daughters. According to the Midrash Aggadah (Gen. Rabbah 50:5) the interpretation of עֹד is: “Still, after they have committed such a disgraceful deed, do you still have an excuse to defend them?” For the whole night he [Lot] was speaking in their favor. This may be read עֹד מִי לְךָ פֶּה: Do you still have a mouth? (i.e., Do you still have anything to say to justify them?)

his sons-in-law.

He had two married daughters in the city.

the suitors of his daughters.

to whom those in the house were betrothed. — [from Gen. Rabbah 50:9]

pressed.

Heb. וַיָאִיצוּ, as the Targum renders: “and they pressed” [meaning] “they rushed him.”

who are here.

who are ready at hand in the house for you to save them. There is also a midrashic explanation, but this is the proper way to explain the verse.

perish.

You will be destroyed. [The verse] “until all the generation expires” (Deut. 2:14) is rendered by Targum as, “until the entire generation perished.”

But he tarried.

in order to save his possessions. — [from Gen. Rabbah 50:11]

took hold.

Heb. וַיַחִזִיקוּ [in the plural form] (Gen. Rabbah 50:11). One of them was an emissary to save him and his companion was to overturn Sodom; therefore, it is stated: “and he said: Flee…,” and it is not stated, “and they said.”

Flee for your life.

Let it suffice for you to save lives. Do not worry about possessions. — [from Tosefta Sanh. 14:1]

do not look behind you.

You dealt wickedly together with them, but in Abraham’s merit you are saved. You do not deserve to see their punishment while you are being saved. — [from obscure midrashic source]

in the entire plain.

the plain of the Jordan.

Flee to the mountain.

Flee to Abraham, who dwells on the mountain, as it is said (above 12:8): “And he moved from there to the mountain.” And even now, he was dwelling there, as it is said (above 13:3): “until the place where his tent had previously been.” And although it says (ibid. verse 18): “And Abram pitched his tents, etc.,” he had many tents, and they extended until Hebron.

Flee.

Heb. הִמָּלֵט. An expression of slipping away, and so is every [instance of] הַמְלָטָה in Scripture, asmuzer in Old French, to escape, slip away. And so (Isa. 66:7): “She delivered (וְהִמְלִיטָה) a male child,” meaning that the fetus was released from the womb; (Ps. 124:7): “escaped (נִמְלְטָה) like a bird”; (Isa. 46:2): “they could not deliver (מַלֵּט) the burden,” i.e., to release the burden of the excrement in their orifices.

“Please do not, O Lord”.

Our Sages said (Shev. 35b) that this name is holy (referring to God), because it is stated in its context (verse 19): “to sustain my soul,” referring to He Who has the power to cause to die and to cause to live. And the Targum [similarly] renders: Please now, my Lord.

Please, do not.

Do not tell me to flee to the mountain.

Please.

Heb. נָא, an expression of request.

lest the evil overtake me.

When I was among the people of Sodom, the Holy One, blessed be He, saw my deeds and the deeds of the people of the city, and I appeared righteous and worthy of being saved. But when I shall come alongside a righteous man, I shall be considered a wicked man. And so did the woman of Zarephath say to Elijah (I Kings 17: 18): “Have you come to me to cause my sins to be remembered?” Before you came to me, the Holy One, blessed be He, would see my deeds and the deeds of my people, and I was a righteous woman among them, but since you have come to me, compared to your deeds, I am wicked. — [from Gen. Rabbah 50:11]

this city is near.

(Shab. ch. 1, 10b) Its settlement is near [in time], meaning that it was recently settled. Therefore, its measure is not yet full. And how recently was it settled? From the Generation of the Dispersion, when the people commenced to disperse, and they started to settle, each one in his place, and that took place in the year of Peleg’s death. And from then until now, there were 52 years, for Peleg died when Abraham was 48 years old. How so? Peleg lived after he had begotten Reu, 209 years (above 11:19). Subtract from them 32 [years] when Serug was born, and 30 years from [the birth of] Serug until Nahor was born, totaling 62 years. And from [the birth of] Nahor until Terah was born were 29 years, totaling 91 years. And from then until Abraham was born were 70 years, totaling 161 years. Add 48 years to them, and the total is 209 years, and that was the year of the Dispersion. (See above 10:25). When Sodom was destroyed, Abraham was 99 years old. Hence, from the Generation of the Dispersion until now were 52 years. The settlement of Zoar took place after the settlement of Sodom and its companions by one year. That is the meaning of “Let me please (נָא) flee there.” נָא has the numerical value of 51.

Is it not small?.

Are not its iniquities few? Therefore, you can leave it alone.

And my soul will survive.

therein. This is its midrashic interpretation. But the simple meaning is [as follows]: It is a small city with a small population. You do not have to care if you spare it and my soul survives therein. — [from Targum Onkelos]

And the Lord caused to rain down.

Wherever it is written “And the Lord,” it refers to God and His tribunal. — [from Gen. Rabbah 51:2]

caused to rain down upon Sodom.

At the rise of dawn, as it is stated (verse 15): “And as the dawn rose,” a time when the moon is in the sky with the sun. Since some of them worshipped the sun and some of them the moon, the Holy One, blessed be He, said, “If I punish them by day, the moon worshippers will say, ‘Had it been at night, when the moon rules, we would not have been destroyed.’ And if I punish them at night, the sun worshippers will say, ‘Had it been by day, when the sun rules, we would not have been destroyed.’” Therefore, it is written: “And as the dawn rose”: He punished them at a time when the sun and the moon [both] rule. — [from Gen. Rabbah 60:12]

caused to rain down, etc., brimstone and fire.

At first it was rain, and it became brimstone and fire. — [from Mechilta Beshallach, Massechta d’Shiratha, ch. 5]

from the Lord.

It is customary for the Scriptural verses to speak in this manner, as in (above 4:23): “wives of Lemech,” and he did not say, “my wives.” And so did David say (I Kings 1:33): “Take with you the servants of your lord,” and he did not say, “my servants”; and so did Ahasuerus say (Esther 8:8): “in the name of the king,” and he did not say, “in my name.” Here too it states “from the Lord,” and it does not state “from Him.” - [from Sanh. 38b]

from heaven.

This is what Scripture says (Job 36:31): “For He judges the nations therewith” [i.e., with the heavens]. When He comes to chastise mankind, He brings upon them fire from heaven, as He did to Sodom, and when He comes to let down the manna, [it is also] from heaven [as Scripture states] (Exod. 16:4): “Behold I am raining down to you bread from heaven.” - [from Tan. Buber, Beshallach 20]

And He turned over these cities, etc..

The four of them were situated on one rock, and He turned them upside down, as it is said (Job 28:9): “He stretched forth His hand upon the flinty rock, etc.” [He turned it over from the root of the mountains.]- [from Gen. Rabbah 51:4]

And his wife looked from behind him.

from behind Lot. — [from Zohar, vol. 1, 108b]

and she became a pillar of salt.

She sinned with salt, and she was punished with salt. He said to her, “Give a little salt to these guests.” She replied, “Also this evil custom you wish to introduce into this place?” - [from Gen. Rabbah 50:4]

smoke.

Heb. קִיטוֹר a pillar of smoke, torche in Old French, column of fire (or smoke).

furnace.

An excavation in which stones are burned into lime. This is the meaning of כִּבְשָׁן wherever it appears in Scripture.

that God remembered Abraham.

What does the remembrance of Abraham have to do with Lot? He remembered that Lot knew that Sarah was Abraham’s wife, and that he had heard in Egypt that Abraham said about Sarah, “She is my sister,” yet he did not reveal the matter because he [Lot] had pity on him [Abraham]. Therefore, the Holy One, blessed be He, had pity on him. — [from Gen. Rabbah 51:6]

for he was afraid to dwell in Zoar.

Because it was near Sodom. — [from Zohar, vol. 1, 109a]

Our father is old.

And if not now, when? Perhaps he will die or will no longer be able to beget children.

and there is no man on earth.

They thought that the entire world had been destroyed, as in the Generation of the Flood (Gen. Rabbah 51:8).

And they gave, etc., to drink.

Wine was made available to them in the cave, to make it possible for two nations to emerge from them. — [from Sifrei Ekev 43]

and lay with her father.

But in the case of the younger, it says: “and she lay with him.” Since the younger one was not the initiator of the illicit relations, but rather her sister taught it to her, Scripture covers up for her and does not explicitly tell of her disgrace. But [concerning] the elder, who initiated the illicit relations, Scripture publicizes her explicitly (Tan. Buber, Balak 26).

or of her rising up.

Heb. וּבְקוּמָהּ, mentioned in conjunction with the elder, is dotted (i.e., there is a dot over the second “vav”), to denote that when she arose, he did know, but nevertheless he was not careful not to drink on the second night (Nazir 23a). (Said Rabbi Levi: Whoever is inflamed by the lust for illicit relations, will ultimately be made to eat his own flesh (i.e., to commit incest). - [from Gen. Rabbah 51:9] [This does not appear in all editions of Rashi.]

And…conceived.

Although a woman does not conceive from the first intercourse, these controlled themselves and took out their maidenhoods and conceived from the first intercourse. — [from Gen. Rabbah 51:9]

Moab.

This one, who was immodest, publicized that he was from her father (מוֹאָב-מֵאָב), but the younger one named him euphemistically (בֶּן עַמִּי, the son of my people) and was rewarded in the time of Moses, for it is stated concerning the children of Ammon (Deut. 2:19): “You shall not involve yourself in strife with them” at all, but concerning Moab, He warned them only not to wage war with them, but He permitted them [the Israelites] to cause them pain. — [from Nazir 23b]

Abraham traveled from there.

When he saw that the cities had been destroyed and that travelers had ceased to pass by, he migrated from there. Another explanation: To distance himself from Lot, who had acquired a bad reputation, because he had been intimate with his daughters. — [from Gen. Rabbah 52:3, 4]

And Abraham said.

Here he did not ask her permission, but [said that she was his sister] forcibly, against her will, because she had already been taken to Pharaoh’s house on account of this. — - [from Gen. Rabbah ad loc.]

about Sarah his wife.

[אֶל means] “about” Sarah his wife, and similarly (I Sam. 4:21): “concerning (אֶל) the taking of the Ark, and concerning (אֶל) [the death of] her father-in-law.” Both expressions (of אֶל) have the meaning of עַל: “concerning.” - [from Targum Onkelos, Targum Jonathan; Ibn Ezra]

And Abimelech had not come near to her.

The angel stopped him, as it is said: “ I did not let you touch her.” - [from Pirkei d’Rabbi Eliezer , ch. 26]

will You kill even a righteous nation.

Even if he is righteous, will You kill him? Is that Your way, to destroy the nations for nought? You did so to the Generation of the Flood and to the Generation of the Dispersion. I too will say that You destroyed them for no reason, just as You threaten (lit. say) to kill me. — [from Gen. Rabbah 52:6]

even she.

This is to include her servants, camel drivers, and donkey drivers.“ I asked them all, and they said: He is her brother.” -- [from Gen. Rabbah 52:6]

With the innocence of my heart.

I did not intend to sin. —

and with the purity of my hands.

I am pure of sin, for I did not touch her. —

I know that, etc., with the innocence of your heart.

It is true that you did not intend at first to sin, but you cannot claim purity of hands [because…]- [from Gen. Rabbah 52:6; Tan. Buber, Vayera 25]

I did not let you.

It was not due to you that you did not touch her, but I prevented you from sinning, for I did not give you strength, and so (below 31:7): “and God did not let him (וְלֹא נְתָנוֹ);” and so (Jud. 15:1): “but her father did not allow him (וְלֹא נְתָנוֹ) to come.” - [from Gen. Rabbah 52:7]

return the man’s wife.

And do not think that perhaps she will be repugnant to him, and he will not accept her, or that he will hate you and not pray for you. (Abimelech said to Him,“ Who will let him know that I did not touch her?” He replied,)

because he is a prophet.

And he knows that you did not touch her; therefore,“ he will pray for you.” - [from Tan. Buber, Vayera 25]

Deeds that are not done.

A plague that was not accustomed to come upon any creature has come upon us because of you: the closing up of all bodily orifices: those of semen, of urine, of excrement, and of the ears and nose. — [based on B.K. 93a; Tan. Buber, Vayera 36]

Surely, there is no fear of God.

A guest who comes to a city-do we ask him about eating and drinking, or do we ask him about his wife-“ Is she your wife or is she your sister?” - [from B.K. 93a, Pirkei d’Rabbi Eliezer ch. 26]

my sister, the daughter of my father.

And the daughter of one’s father is permitted to a Noahide [for marriage], for a gentile has no father (i.e., his lineage is not traced from his father). And in order to justify his words, he answered him in this way. Now if you ask: Was she not the daughter of his brother? [The answer is that] grandchildren are considered like children (Tosefta, Yev. 8:8; Talmud Bavli, Yev. 62b); therefore, she was (considered as) Terah’s daughter. And so did he say to Lot, “For we are kinsmen” (אֲנָשִׁים אַחִים) [lit. men, brothers] (although, in fact, Lot was his brother Haran’s son). - [from Pirkei d’Rabbi Eliezer, ch. 36]

but not the daughter of my mother.

Haran was [born] of a different mother [than Abraham]. —

And it came to pass, when [God] caused me to wander, etc..

Onkelos rendered as he rendered: [And it came to pass, when the peoples went astray after the work of their hands, that God brought me near to His fear from my father’s house.] However, it can also be interpreted in a more appropriate manner, according to its structure [as follows]: When the Holy One, blessed be He, took me out of my father’s house to be a wanderer, roaming from place to place, I knew that I would pass through places where there are wicked people, and [therefore] “I said to her: This is your kindness, etc.”

When God caused me to wander.

[The verb הִתְעוּ is] in the plural. But do not wonder at this, because in many places, words denoting Godliness and words denoting authority are expressed in the plural, (e.g.,) (II Sam. 7:23): “whom God went (הָלְכוּ) (to redeem)”; (Deut. 5:23): “the living (חַיִּים) God”; (Josh. 24:19): “a holy (קְדֹשִים) God.” And all references to Godliness or to authority are in the plural, as for example (below 39:20): “And Joseph’s master (אֲדוֹנֵי) took”; (Deut. 10:17): “the Lord of (אֲדוֹנֵי) lords”; (below 42:33): “the lord of (אֲדוֹנֵי) the land,” and so (Exod. 22:14): “if its master (בְּעָלָיו) is with it”; (ibid 21:29): “and if its master was warned (בִּבְעָלָיו).” Now if you ask, why is the expression הִתְעוּ used here? [The answer is that] anyone who is exiled from his place and is not settled is תּוֹעֶה, as in (below 21:14): “and she walked and she wandered” (וַתֵּתַע); (Ps. 119:176): “I wandered (תָּעִיתִי) like a lost sheep”; (Job 38:41): “they wander (יִתְעוּ) for lack of food,” meaning that they go forth and wander to seek their food.

say about me.

[The meaning of לִי is] “about me.” Similarly (below 26:7): “And the people of the place asked לְאִשְׁתּוֹ,” meaning “about his wife.” Similarly (Exod. 14:3): “And Pharaoh will say לִבְנֵי יִשְׂרָאֵל,” meaning “about the Children of Israel”; (Jud. 9:54): “Lest they say of me (לִי): a woman killed him.”

and he gave [them] to Abraham.

in order to appease him so that he would pray for him.

Here is my land before you.

But Pharaoh said to him (above 12:19): “And now, here is your wife; take [her] and go,” because he was afraid, because the Egyptians were immersed in lewdness.

And to Sarah he said.

Abimelech [said] in her honor in order to appease her, “Behold I have bestowed upon you this honor; I have given money to your brother, about whom you said, He is my brother. Behold this money and this honor are to you a covering of the eyes.”

for all who are with you.

They will cover their eyes, so that they will not denigrate you, for had I returned you empty-handed, they could say, “After he violated her, he returned her.” Now that I had to spend much money and to appease you, they will know that against my will I returned you, and through a miracle. —

and with all.

And with all the people in the world. —

you shall contend.

You shall have the opportunity to contend and to show these evident facts. Wherever the word הוֹכָחָה appears, it refers to the clarification of matters, and in Old French, esprover, to prove, clarify. (That is aprover below 31:37, to clarify, decide, define.) Onkelos translated it in a different manner, and the language of the verse fits in with the Targum in the following manner: “Behold it will be for you a covering of honor on account of my eyes, which gazed upon you and upon all who are with you.” Therefore, he translated it:“And I saw you and all who are with you.” There is a Midrashic interpretation, but I have explained what fits the language of the verse.

and they gave birth.

As the Targum renders: and they were relieved. Their orifices were opened, and they expelled that which needed to be expelled, and that is their birth.

every womb.

Every [bodily] opening.

because of Sarah.

Heb. עַל דְּבַר, lit., by the word of Sarah. Through the words of Sarah. — [from Gen. Rabbah 52:13]

And the Lord remembered Sarah, etc..

(B.K 92a) This section was placed next to [the preceding section] to teach you that whoever begs for mercy for his friend, when he needs the same thing, he is answered first, for it is said (verse 17) “And Abraham prayed, etc.,” and immediately following it, “And the Lord remembered Sarah,” i.e., He had already remembered her before He healed Abimelech. —

remembered Sarah as He had said.

Concerning [the promise of] conception. —

as He had spoken.

Concerning [the promise of] birth. Now where is [the expression] “saying” and where is [the expression] “speaking” ? “Saying” (אִמִירה) is mentioned (above 17:19): “And God said (וַיֹאמֶר): Indeed, your wife Sarah, etc…” “Speaking” (דִבוּר) [is mentioned] (above 15:1): “The word of (דְבַר) the Lord came to Abram,” in the Covenant Between the Parts, where it is stated (ibid. 4): “This one [Eliezer] will not inherit you, etc.” and He brought forth the heir from Sarah.

and the Lord did to Sarah as He had spoken.

to Abraham.

at the time of which [He] had spoken.

Rabbi Yudan and Rabbi Chama dispute. Rabbi Yudan says: This teaches us that he was born after nine months, so that it should not be said that he was [conceived] in Abimelech’s household, and Rabbi Chama says: After seven months. — [from Gen. Rabbah 53:6]

at the time of which God had spoken.

Heb. אֹתוֹ. [Onkelos and Jonathan render:] דְמַלֵיל יָתֵי, i.e., the time that He had spoken and fixed, when he [the angel] said to him (18:14): “At the appointed time, I will return to you.” He made a scratch on the wall, and said to him,“ When the sun reaches this scratch next year, she will give birth.” - [from Tan. Buber, Vayera 36]

in his old age.

לִזְקֻנָיו means that his [Isaac’s] facial features were like his. — [from Gen. Rabbah 53:6]

and was weaned.

At the end of twenty-four months. — [from Gen. Rabbah 53:10, Keth. 60a]

a great feast.

for all the prominent people of the generation were there: Shem, Eber, and Abimelech. — [from Tan. Buber, Vayishlach 23] Cf. Gen. Rabbah 53:10.

making merry.

Heb. מְצַחֵק. An expression of idolatry, as it is said (Exod. 32:6): “and they rose up to make merry” (לְצַחֵק) . Another explanation: An expression of illicit sexual relations, as it is said (below 39:17): “to mock (לְצַחֶק) me.” Another explanation: An expression of murder, as it is said (II Sam. 2:14): “Let the boys get up now and sport (וַיִשַׂחֲקוּ) before us, etc.” - [from Gen. Rabbah 53:11]

with my son, etc..

From Sarah’s reply, “For the son of this handmaid shall not inherit with my son,” you learn that he would quarrel with Isaac regarding the inheritance and say,“ I am the firstborn and should take two portions,” and they would go out to the field, and he would take his bow and shoot arrows at him, as it is said (Prov. 26:18f.): “Like one who wearies himself shooting firebrands, etc. and says: Am I not joking?” - [from above source]

with my son, with Isaac.

(Gen. Rabbah 53:11) Just because he is my son, even if he were not as deserving as Isaac, or [if he were] as deserving as Isaac, even if he were not my son, this one [Ishmael] does not deserve to inherit with him. How much more so [does he not deserve to inherit] with my son, with Isaac, who has both qualities!-

concerning his son.

Because he heard that he had fallen to wicked ways (Tan. Shemoth 1). According to its simple meaning, however, [it means] because she told him to send him away.

hearken to her voice.

(to the voice of the holy spirit within her.) We learn from here that Abraham was inferior to Sarah in prophecy. — [from Exod. Rabbah 1:1, Tan. Shemoth 1]

bread and a leather pouch of water.

But not silver and gold, because he hated him for falling to evil ways. — [from Tan. Shemoth 1]

and the child.

(Gen. Rabbah 53:13) He also placed the child on her shoulder, because Sarah had cast an evil eye upon him, and he was seized by a fever so that he could not walk on his feet.

and she went and wandered.

She reverted to the idols of her father’s house. — [from Pirkei d’Rabbi Eliezer, ch. 30]

And the water was depleted.

Because sick people habitually drink great amounts. — [from Gen. Rabbah 53:13]

from afar.

Heb. מִנֶגֶד, from afar. — [from Gen. Rabbah 53:13]

the distance of two bowshots.

As far as two bowshots, and it is an expression of shooting an arrow. [It is used so] in the language of the Mishnah (Yev. 90b, Sanh. 46a): “who cohabited (הֵטִיח) with his wife,” because the semen shoots like an arrow. Now if you ask: it should have been כִּמְטַחֵי קֶשֶׁת, [I will answer you that] it is grammatically correct to insert a “vav” here, as in (Song 2:14): “in the clefts of (בְּחַגְוָי) the rock,” from the [same] root as (Isa. 19:17): “And the land of Judah will be to Egypt for a breach (לְחָגָא),” and from the [same] root as (Ps. 107:27): “They reeled (יָחוֹגוּ) and staggered like a drunkard.” Similarly (ibid. 65:6): “the ends of (קַצְוָי) the earth,” being derived from קָצֶה (end).

And she sat from afar.

When he drew near death, she went further away.

the lad’s voice.

From here [we learn] that the sick person’s prayer is more effective than the prayer of others on his behalf, and is the first to be accepted. — [from Gen. Rabbah 53:14]

where he is.

According to the deeds that he does now he is judged and not according to what he is destined to do (Rosh Hashanah 16b). For the ministering angels were accusing and saying,“ O Lord of the Universe, for one who is destined to kill Your children with thirst, You are bringing up a well?!” And He answered them, “What is he now, righteous or wicked?” They replied, “Righteous.” He said to them, “According to his present deeds I judge him” (Gen. Rabbah 53:14). And that is the meaning of “where he is.” Now where did he kill the Israelites with thirst? When Nebuchadnezzar exiled them, as it is stated (Isa. 21: 13f.): “The harsh prophecy concerning Arabia, etc. Toward the thirsty bring ye water, etc.” When they led them beside the Arabs, the Israelites said to their captors, “Please lead us beside the children of our uncle Ishmael, and they will have mercy on us,” as it is stated: “the caravans of the Dedanites.” Do not read דְדָנִים (Dedanites) but דְוֹדִים (uncles). And these [Ishmaelites] went forth toward them and brought them salted meat and fish and inflated skins. The Israelites thought that they were full of water, but when one would place it into one’s mouth and open it, the air would enter his body and he would die (Tan. Yithro 5).

..and he became an archer.

Heb. רֹבֶה קַשָׁת, one who shoots arrows with a bow.

Heb. קַשָׁת.

[He is so designated] because of his occupation, like חַמָר, donkey driver, גַמָל, camel driver, צַיָד, hunter. Therefore, the “shin” is punctuated with a “dagesh.” He would dwell in the desert and waylay the passers-by. That is what is meant by (above 16: 12): “his hand will be upon all, etc.”

from the land of Egypt.

from the place where she grew up, as it is stated (above 16:1): “and she had an Egyptian handmaid, etc.” That is what people say, “Throw a stick into the air, and it will land on its place of origin (the ground).” - [from Gen. Rabbah 53:15]

And Abraham contended with Abimelech.

Heb. הוֹכִיח ַאֶת. He disputed with him concerning this. — [from Targum Jonathan]

in order that it be to me.

[In order that] this [be for me].

for a witness.

Heb. לְעֵדָה, an expression of testimony in the feminine form, like (below 31:52): “and the monument is a witness (וְעֵדָה).”

that I dug this well.

Abimelech’s shepherds were contending about it and saying, “We dug it.” They agreed among themselves that whoever would appear beside the well and the water would rise toward him-it [the well] was his. And they [the waters] rose toward Abraham.

an eishel.

Heb. אֵשֶׁל [There is a dispute between] Rav and Samuel. One says that it was an orchard from which to bring fruits for the guests at the meal, and one says that it was an inn for lodging, in which there were all sorts of fruits. We find the expression of planting (נְטִיעָה) used in conjunction with tents, as it is written (Dan. 11:45): “And he will pitch (וְיִטַע) his palatial tents.” - [from Sotah 10a, Gen. Rabbah 54:6]

and he called there, etc.

By means of that “eishel” , the name of the Holy One, blessed be He, was called “God of the whole world.” After they would eat and drink, he would say to them, “Bless the One of Whose [food] you have eaten. Do you think that you have eaten of my [food]? [You have eaten of the food] of the One Who spoke and the world came into being!” - [from Sotah 10a, Gen. Rabbah 54:6]

for many days.

more than those in Hebron. In Hebron he spent twenty-five years, and here twenty-six. For he was seventy-five years old when he left Haran. That year, (above 13:18): “and he came, and he dwelt in the plain of Mamre [in Hebron].” For we do not find prior to this that he settled anywhere but there, for everywhere, he was a wayfarer, camping and continually traveling, as it is stated (ibid. 12:6): “And Abram passed” ; (ibid. verse 8): “And he moved from there” ; (ibid. verse 10): “And there was a famine in the land, and Abram descended to Egypt.” In Egypt he spent only three months, because Pharaoh sent him away. Immediately, (ibid. 13:3): “And he went on his journeys” until (ibid. verse 18): “and he came, and he dwelt in the plain of Mamre, which is in Hebron.” There he dwelt until Sodom was overturned. Immediately, (ibid. 20:1): “Abraham traveled from there,” because of the disgrace caused by Lot, and he came to the land of the Philistines. He was ninety-nine years old, for on the third day of his circumcision, the angels came to him. This totals twenty-five years [from the year he left his father’s house and settled in Hebron until he came to the land of the Philistines]. It is written here [that he lived in the land of the Philistines] “many days” [meaning] more than the preceding [days in Hebron]. Scripture does not come to obscure but to clarify, for if they [the days in the land of the Philistines] exceeded [the days in Hebron] by two years or more, it would have stated so plainly. You must conclude that they did not exceed them by more than one year, hence twenty-six years [in the land of the Philistines]. He immediately left there and returned to Hebron, and that year preceded the binding of Isaac by twelve years. So it is explained in Seder Olam (ch. 1).

And…arose early.

He hastened to [perform] the commandment (Pes. 4a).

and he saddled.

He himself, and he did not command one of his servants, because love causes a disregard for the standard [of dignified conduct]. — [from Gen. Rabbah 55:8]

his two young men.

Ishmael and Eliezer, for a person of esteem is not permitted to go out on the road without two men, so that if one must ease himself and move to a distance, the second one will remain with him. — [from Pirkei d’Rabbi Eliezer, ch. 31; Gen. Rabbah ad loc., Tan. Balak 8]

and he split.

Heb. וַיְבַקַע. The Targum renders וְצַלַח, as in (II Sam. 19:18): “and they split (וְצָלְחוּ) the Jordan,” an expression of splitting, fendre in Old French.

On the third day.

Why did He delay from showing it to him immediately? So that people should not say that He confused him and confounded him suddenly and deranged his mind, and if he had had time to think it over, he would not have done it. — [from Gen. Rabbah 55:6]

and saw the place.

He saw a cloud attached to the mountain. — [from Gen. Rabbah 56: 1, Tan. Vayera 23]

yonder.

Heb. עַד כֹּה, lit. until there, i.e., a short way to the place that is before us. And the Midrashic interpretation (Tan. ad loc.): I will see where is [the promise] that the Holy One, blessed be He, said to me (above 15:5): “So (כֹּה) will be your seed.”

and return.

He prophesied that they would both return. — [from Avoth d’Rabbi Nathan, second version, ch. 43; Rabbah and Tan. ad loc.] i.e., Abraham prophesied without realizing it.

the knife.

Heb. הַמַאֲכֶלֶת, so called because it consumes (אוֹכֶלֶת) the flesh, as it is stated (Deut. 32:42): “and My sword will consume (תֹּאכַלוּ) flesh,” and because it renders meat fit for consumption (אַכִילָה). Another explanation: This [knife] was מַאִכֶלֶת because the people of Israel still eat (אוֹכְלִים) the reward given for it. — [from Gen. Rabbah 56:3]

and they both went together.

Abraham, who knew that he was going to slaughter his son, was going as willingly and joyfully as Isaac, who was unaware of the matter. —

will provide for Himself the lamb.

i.e., He will see and choose for Himself the lamb (Targum Jonathan), and if there will be no lamb, my son will be for a burnt offering. And although Isaac understood that he was going to be slaughtered,“ they both went together,” with one accord (lit. with the same heart). - [from Gen. Rabbah 56:4]

and he bound.

his hands and his feet behind him. The hands and the feet tied together is known as עִקֵידָה (Shab. 54a). And that is the meaning of עִקֻדִים (below 30:39), that their ankles were white; the place where they are bound was discernible (Bereishith Rabbathi).

“Abraham! Abraham!”.

This is an expression of affection, that He repeated his name. — [from Tos. Ber. ch. 1, Sifra Vayikra ch. 1]

Do not stretch forth.

to slaughter [him]. He [Abraham] said to Him,“ If so, I have come here in vain. I will inflict a wound on him and extract a little blood.” He said to him,“ Do not do the slightest thing (מְאוּמָה) to him.” Do not cause him any blemish (מוּם) !- [from Gen. Rabbah 56:7]

for now I know.

Said Rabbi Abba: Abraham said to Him, “I will explain my complaint before You. Yesterday, You said to me (above 21:12): ‘for in Isaac will be called your seed,’ and You retracted and said (above verse 2): ‘Take now your son.’ Now You say to me, ‘ Do not stretch forth your hand to the lad.’” The Holy One, blessed be He, said to him (Ps. 89:35): “I shall not profane My covenant, neither shall I alter the utterance of My lips.” When I said to you,“ Take,” I was not altering the utterance of My lips. I did not say to you,“ Slaughter him,” but,“ Bring him up.” You have brought him up; [now] take him down. — [from Gen. Rabbah 56:8]

for now I know.

From now on, I have a response to Satan and the nations who wonder what is My love towards you. Now I have a reason (lit. an opening of the mouth), for they see “ that you fear God.” -

and lo! there was a ram.

It was prepared for this since the six days of Creation. — [from Tan. Shelach 14]

after.

After the angel said to him, “ Do not stretch forth your hand,” he saw it as it [the ram] was caught. And that is why the Targum translates it: “ And Abraham lifted his eyes after these [words], i.e., after the angel said, ” Do not stretch forth your hand.“ (Other editions: and according to the Aggadah,” after all the words of the angel and the Shechinah and after Abraham’s arguments").

in a tree.

Heb. בסבך‏ַ, a tree. — [from Targum Onkelos]

by its horns.

For it was running toward Abraham, and Satan caused it to be caught and entangled among the trees. — [from Pirkei d’Rabbi Eliezer ch. 31]

instead of his son.

Since it is written: “and offered it up for a burnt offering,” nothing is missing in the text. Why then [does it say]: “instead of his son” ? Over every sacrificial act that he performed, he prayed, “May it be [Your] will that this should be deemed as if it were being done to my son: as if my son were slaughtered, as if his blood were sprinkled, as if my son were flayed, as if he were burnt and reduced to ashes.” - [from Tan. Shelach 14]

The Lord will see.

Its simple meaning is as the Targum renders: The Lord will choose and see for Himself this place, to cause His Divine Presence to rest therein and for offering sacrifices here.

as it is said to this day.

that [future] generations will say about it, “On this mountain, the Holy One, blessed be He, appears to His people.”

to this day.

the future days, like [the words] “until this day,” that appear throughout Scripture, for all the future generations who read this verse, will refer “until this day,” to the day in which they are living. The Midrash Aggadah (see Gen. Rabbah 56:9) [explains]: The Lord will see this binding to forgive Israel every year and to save them from retribution, in order that it will be said “on this day” in all future generations: “On the mountain of the Lord, Isaac’s ashes shall be seen, heaped up and standing for atonement.”

I will surely bless you.

Heb. בָרֵ֣ךְ אֲבָֽרֶכְךָ֗, one [blessing] for the father and one for the son. —

and I will greatly multiply.

Heb. וְהַרְבָּה אַרְבֶּה, one for the father and one for the son. — [from Gen. Rabbah 56:11]

and Abraham remained in Beer-sheba.

This does not mean permanently dwelling, for he was living in Hebron. Twelve years prior to the binding of Isaac, he left Beer-sheba and went to Hebron, as it is said (above 21:34): “And Abraham dwelt in the land of the Philistines for many days,” [meaning] more numerous than the first [years] in Hebron, which were twenty-six years, as we explained above. — [from Seder Olam ch. 1]

after these matters, that it was told, etc..

When he returned from Mount Moriah, Abraham was thinking and saying, “Had my son been slaughtered, he would have died without children. I should have married him to a woman of the daughters of Aner, Eshkol, or Mamre. The Holy One, blessed be He, announced to him that Rebeccah, his mate, had been born, and that is the meaning of after these matters,” i.e., after the thoughts of the matter that came about as a result of the “akedah.” - [from Gen. Rabbah 57:3]

she also.

She had [a number of] families equal to the [number of] the families of Abraham. Just as Abraham [engendered] the twelve tribes who emerged from Jacob-eight were the sons of the wives and four were the sons of maidservants-so were these also, eight sons of the wives and four sons of a concubine. — [from Gen. Rabbah 57:3]

And Bethuel begot Rebecca.

All these genealogies were written only for the sake of this verse. — [based on Gen. Rabbah 57:1,3]

And Bethuel begot Rebecca.

All these genealogies were written only for the sake of this verse. — [based on Gen. Rabbah 57:1,3]

And you shall close the door.

It affords respect to the miracle if it comes about in secret.

and the full one you shall carry away.

from before you, and you shall place another vessel in its place to fill it, but the jug of oil you shall not move from its place, for the Holy One, Blessed be He, is making it as a spring, and it is not customary for a spring to move from its place. I heard this Midrash Aggadah.

they were bringing to her.

the vessels.

and the oil stopped.

coming any more. [This is the] peshat. Mid. Aggadah in Gen. Rabbah 35 explains it literally: and the oil stood up, meaning that the price of oil went up.

And she came and told….

She came to receive advice whether to sell or to wait until it would become more expensive. He said to her, Go sell, for there is enough for all your debt, and for you and your sons to live with the remainder until the dead come to life.

a prominent woman.

[lit. a great woman, i.e.,] an important woman. And I saw in Pirkei d’R. Eliezer (ch. 33): She was the sister of Abishag the Shunemitess [who warmed King David in his old age].

and it was, whenever he would pass.

in that city, he would stop at her house to eat a meal.

he would stop.

Heb. יסר, lit. he would stop. This is] the present tense, [i.e.,] he would stop there.

Behold now I know.

For she never saw a fly on his table or semen on his sheet.

.

You have busied yourself on our account.

[lit.] to us.

with all this trouble.

[lit. all this shudder, i.e.] to put your heart into this task, like (Is. 66:2) “and shudders concerning My word,” [i.e.] is diligent concerning the task that it be accomplished and puts his heart into it.

What is there to do for you?.

What do you need that we do for you, for you busied yourself with all this for us.

“I dwell in the midst of my people.”.

amidst my relatives. No one harms me. I have need neither for the King nor for the general of the army.

And he said.

Elisha to Gehazi.

“Now what can we do for her?”.

to reciprocate for this favor.

At this time next year when you will be alive like now.

[lit. like the time, alive, i.e.] just as you are alive today, and well, so will you be alive next year at this time and embracing a son.

No, my lord.

Do not say, “embracing a son.” Why do I need to embrace him if I will end up burying him? This is what she said to him when he died, “Did I not say, ‘Do not mislead me?’”

do not fail.

Do not show me something that will fail. You have power to beg mercy, and a son will be given to me. I beseech you, do not give me any but a child who will live.

do not fail.

like (Is. 58:11) “whose water will not fail.”

at this time a year later.

like this time that she was alive and well. Therefore, the word is voweled כָּעֵת; [i.e., like] the [time].

My head! My head!.

I am sick in my head!

And he said.

His father [said] to one of the servants, “Carry him to his mother” .

Drive and go forward.

quickly.

Don’t keep back from riding because of me.

Do not keep back the riding because of me.

And she said, “We are well.”.

This is an abbreviated verse, So he should have written, “And he asked her, and she said, We are well.”

Did I not say.

to you, Do not fail your maidservant?

'Do not mislead me?'.

Do not mislead me concerning a mistaken thing.

do not greet him.

[lit. do not bless him.] Do not ask him about his welfare. All this was done so that he would not be engaged in conversation, and he would ask him, “Where are you going?” And he would say, “To revive the dead.” Now, it is not respectful for the one through whom it is coming about, to praise himself. He, however, did not do so. Instead, to every inquirer he would say, “My master sent me to revive the dead.”

and he prostrated himself upon him.

Jonathan renders: וְאַלְהֵי עֲלוֹהִי This is an expression of weariness. [I.e., he lay exhausted upon him.] There is a similar word in the Baraitha of Haazinu and in Sifrei (references obscure). And Menahem interpreted [as follows]: The interpretation of the word according to its context, is: he prostrated himself upon him.

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