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Parashat Chayei Sarah: Bereishit 23:1 - 25:18
Haftarah: Melachim Alef [1 Kings] 1:1 - 31

Parashat Summary

Parashat VaYera: Bereishit 18:1 - 22:24
Haftarah: Melachim Bet [2 Kings] 4:1-37

Parashat Summary

Avraham's Visitors
Intercession for Sedom
Destruction of Sedom and Amorah
Lot and his Daughters
Sarah and Avimelech
Birth of Yitzchak
Yishma'el Driven Away
Pact at Be'er Sheva
Avraham's Greatest Test
The Account of the Binding of Yitzchak - Akeidah
Birth of Rivkah

Parashat VaYera
VaYera Pardes
Haftarah VaYera

Bereishit 12:1 - 17:27
Haftarah: Yeshayahu 40:27 - 41:16

Parasha Summary

Parashat Lech Lecha
Haftarah Lech Lecha
Lech Lecha Pardes - Go Away From Your Land
Lech Lecha Pardes - Sarai to Sarah

Bereishit 18:1
וַיֵּרָא אֵלָיו הי בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח-הָאֹהֶל כְּחֹם הַיּוֹם
Vayera elav HASHEM be'Elonei Mamre vehu yoshev petach-ha'ohel kechom hayom
HASHEM appeared to him in terebinths of Mamre and he was sitting at the entrance of the tent as the day grew hot.

This portion is a continuation of the previous portion; this is why the Torah writes: "He appeared to him," without identifying to whom G-d appeared. In Chapter 12:7 where it would not have been clear to whom G-d appeared, the Torah added the word "to Avram," although there too the last previously mentioned subject had been Avram. In our situation nothing material had occurred since the circumcision and G-d's manifestation to Avraham. by not spelling out what, if anything, G-d communicated to Avraham at this time it is clear that G-d's manifestation was in the nature of someone visiting a sick friend. He had qualified for this "visit" as a result of circumcising himself (Tanchuma 1, Parashat Vayera).

"at the terebinths of Mamre" (בְּאֵלֹנֵי מַמְרֵא) The Torah informs us of the site where the circumcision took place. This was also the place where he received an immediate sign that G-d appreciated Avraham's deed.

The manifestations of G-d's Presence to the prophets occur by means of either of the four basic raw material the terrestrial earth is made of:

1) fire
2) wind
3) water
4) earth

G-d appeared to Moshe in a burning bush (Shemot 3:2). He also appeared to the entire Jewish nation in an environment of fire (Devarim 4:36: "He let you see His great fire, and you heard His words out of the fire"). In Shemot 24:17 G-d's manifestation is described as "a consuming fire on top of the mountain."

In connection with the ascent to heaven by the prophet Eliyahu we read in 2Melachim 2:1 "when HASHEM was about to take Eliyahu up to heaven in a whirlwind, etc." In 1Melachim 19:11 "there was a great and mighty wind; splitting mountains and shattering rocks by the power of HASHEM." We also encounter a manifestation of G-d through a mighty wind in Iyov 38:1 "Then HASHEM replied to Iyov out of the tempest and said..."

An instance of G-d manifesting Himself by means of water is found in Yechezkel 1:1 "It was in the thirtieth year... when I was in the community of exiles by the river Kevar..." Another example of G-d manifesting Himself by means of water in Yechezkel 1:24 "I could hear the sound of their wings like the sound of mighty waters, like the sound of Shakkai."

G-d manifested Himself in connection with earth in Yechezkel 43:2 "the whole earth is filled with His glory." We also find a revelation described as "and the earth was lit up by His Presence." In this instance, G-d manifested Himself to Avraham by means of a tree. The Midrash uses the words אלוני ממרא (Elonei Mamre) to emphasize the fact that these were trees (אילנות).  Actually, Mamre was the name of one of Avraham's close associate as we know from 14:13 "Mmre the Emori, the brother of Aner and Eshkol who were allies of Avram." Had the Torah only wated to tell us that Avaham circumcised himself near the place where Mamre lived, it would have been appropriate to describe the area as ערבות אלוני "the fields of Mamre." The emphasis on the word אלוני (elonei) shows that the Torah wanted to draw our attention to the fact that we are talking about a tree of trees. When Avraham told the men who came to visit to rest "under one of the trees," this shows that there was more than one tree.

Why did G-d choose a tree to be the site at which He manifested Himself to Avraham on this occasion? It was because the angel was going to tell him that within a year he and Sarah would have a son. He would experience something similar to that which was experienced by an aged tree which still produced fruit. It is written in Iyov 14:7-9, "There is hope for a tree; if it is cut down it will renew itself; its shoots will not cease. If its shoots are old in the earth and its stumps dies i the ground, at the scent of water it will bud and procude branches like a sapling. There is also a verse comparing the righeous to trees in Tehillim 1:3, "He (the righteous) is like a tree planted beside streams of water which yields its fruit in season." (Rabbeinu Chananel)


וְהוּא יֹשֵׁב פֶּתַח-הָאֹהֶל כְּחֹם הַיּוֹם
vehu yoshev petach-ha'ohel kechom hayom
and he was seated at the entrance to the tent as the day grew hot.

The plain meaning of these words is that seeing Avraham was weakened by the circumcision he took advantage of the heat of the sun to act as therapy for his wounds. This is why he was outside at a time when normal healthy people stay inside to take advantage of the shade. The basis for the sun providing therapy is derived from Melachi 3:20, "for the sun brings healing on its wings."

A Midrashic approach views this detail as a reference to the fourth hour in the morning which is the time most people sit down to a meal. Avraham was waiting for visitors to share his meal with him.

A Kabbalistic approach: the words "he was sitting at the entrance of the tent" is an allusion to the spiritual counterpart of the Jewish People in the celestial regions soothing Avraham's mind when he became aware of its existence in those regions at this time.  This is deduced by the wording וירא ה׳ אליו. We have a tradition that the patriarchs were never addressed directly by the four-lettered Name of G-d YKVK (compare Shemot 6:3). If nonetheless, we encounter this Name of G-d here in connection with a vision Avraham was granted, we must conclude that this Name was revealed to him only indirectly. The words "at the entrance of the tent," are a hint he had not yet been able to enter THAT "tent."


וַיִּשָּׂא עֵינָיו וַיַּרְא
Vayisa einav vayar
He raised his eyes and saw.

At this point he had only a dim vision of someone approaching.


שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו
shloshah anashim nitzavim alav
three men already on top of him.

At this point the Torah repeats the word וַיַּרְא (vayar), as only now did Avraham see these people close up. At this point he also realized that they were angels. This is why the Torah writes that Avraham ran towards them and prostrated himself before them on the ground. The angels were Micha'el, Rafa'el, and Gavri'el. Micha'el had been assigned the task of announcing that Sarah would have a child and to save Lot. Both of these assignments were expressions of G-d's love or mercy respectively, and could therefore be described as being of the same category. Rafa'el had the task of healing Avrahma. Gavri'el's task was to turn Sedom upside down. This is why the Torah writes in 19:1, "the two angels arrived at Sedom in the evening." This is a reference to Micha'el and Gavri'el. Since it was Micha'el's task to save Lot we find that when describing the destruction of Sedom the Torah uses the singular when it writes in 19:25, "HE turned these cities upside down," instead of writing "THEY turned these cities upside down." We learn from this that whereas one angel may not carry out two tasks of different categories, such as one that emanates from G-d's Attribute of Justice and another emanating from the Attribute of Mercy, he may carry out two assignments when both originate from the same attribute, in this instance the Attribute of Mercy. This is why we find Michel performing what appear to be two separate tasks. He gave Sarah, who had previously been unable to conceive, a message of love and hope, and he saved Lot who did not have a valid claim to be saved. Why was a special angel needed to heal Avraham? It not healing another aspect of G-d's Attribute of Mercy? Could not Micha'el have performed this task also? The fact is that healing, especially people who deserve to be healed, is not part of the heading of performing an act of loving kindness. If Miacha'el had accepted that assignment he would have trespassed on Rafa'el's territory. This is why G-d assigned to each of these angels only tasks which were within their respective spheres of competence.

It is not permissible in the celestial regions to have overlapping areas of competence; this is what is meant by Iyov 25:2 "He imposes peace in His celestial regions." Looking at this paragraph with an analytical eye we discover that G-d granted Avraham an insight into the workings of the celestial hierarchies. These three angels were the respective heads of three of G-d's "armies." They were part of the four encampments (armies) surrounding the שכינה (Shechinah) the "Divine Presence."

In Shemot Rabbah 2:8 we are told that whenever you encounter the archangel Micha'el you encounter the glory of the Shechinah. When Avraham beheld these three angels and he ran after them he was actually running after the Shechinah, trying to welcome it. As to the fourth "army," G-d employs His forces in accordance with the requirements of the occasion. The fourth "army" had already been revealed to Avraham in Chapter 15 during the episode of the covenant between the pieces.


18:3
וַיֹּאמַ֑ר אדני אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ
Vayomar אדני im-na matzati chen be'eineicha
He said, "My Master, if I have found favor in your eyes..."

According to the plain meaning of the words, according to Rashi, Avraham included all three men in his address and invitation saying to the senior one among them, "if I have found favor in your eyes" (singular). The assumption then is that the word אדני is secular and does not refer to someone representing the Divine.

The problem with this kind of approach is the vowel kametz in the word אדני.  Whenever we find this word vocalized in this manner it always means "my Master," i.e. someone is addressing G-d and that is the reason the plural is used. The reason for the plural is that celestial beings always appear in the plural such as elohim, malachim, etc. It is possible to argue that Avraham addressed on the archangel Micha'el when he said "adonai." Micha'el, in his capacity as the angel representing the Attribute of love and kindness (Mercy), was the direct superior of Avraham whose outstanding characteristic was this very virtue or attribute חסד (chesed). It was no more than right that he should address him as "my master." This would also account for the fact that Avraham first mentioning wine as part of the meal at all.  Wine is considered as part of the domain and emanation Gevurah, the opposite of the emanation Chesed. "Water," on the other hand, is the epitome of the emanation Chesed, compare Chapter 23 in Pardes Rimonim)

According to the discipline of vocalizations there are seven gradations in the vowels (not including semi-vowels which are not audible but which nonetheless are not part of the consonants). The vowel kametz ranks as highest of these seen levels. It is followed in descending order by petach, tzeire, segol, cholam, shuruk, chirik. The entire Torah is structured around these seven vowels which affect pronunciation of the words. They are also known as "seven syllables, or seven sounds," concerning which David said in Tehillim 29 (which is known as the psalm in honor of the Giving of the Torah), קול ה׳ (Kol HASHEM) "the Voice or the Sound of G-d," occurs seven times. This is also the meaning of Shemot Rabbah 28:4 that the Torah was given with seven קולות (kolot) "sounds." Concerning these seven sounds, Shlomo said in Mishlei 9:1, "she has hewn her seven pillars." These seven sounds are the foundation upon which the whole structure rests.

The difference between the vowel kametz and the vowel patach (otherwise found in the word "adonai") is merely a single "dot," and usually such a dot is perceived as an allusion to the original "dot" of matter which was the beginning of the creative process of this universe. (The "dot" is equated in Kabbalistic terms with the letter י (yud), itself an allusion to the Ten Emanations.) This is the mystical reason why such a dot (in the way we write the vowels) serves seven different purposes. When such a dot is placed on top of a consonant it produces the vowel cholam. When placed in the middle of the consonate ו (vav) the result is the vowel shuruk. If you add the dot to the vowel patach, the result will be the vowel kametz. If the dot is added to the vowel chirik, we get the vowel tzeire. If we add a dot to the vowel tzeire the result is the vowel segol. If we add a dot to the semi-vowel sheva the result is the vowel kubutz. So there is seven different vowels merely by changing a single "dot."

Now to the letters themselves. If you insert a dot inside the letter ה (heh) it turns it into a ח (chet). If you add a dot to the left side top of the letter ו (vav) it becomes a ז (zayin). If you add a dot to make the base of the letter כ (chaf) protrude, it turns into the ב (vet). If the dot is added on the right top of the letter ר (resh) it turns into the letter ד (dalet). We can understand therefore what the Sages mean when they say that an extra dot or a missing dot is liable to destroy the universe. (Sotah 20).

Although, at first glance, it appears that there is only a minute difference between spelling the word adonai or adonoi (and in the Sefardic pronunciation this difference is not even audible), there are profound differences in the meaning of the word as a result of misspelling it and consequently misunderstanding its meaning.

Here are a few examples of where such minor misspellings have a profound effect. Yehoshua 3:6 speaks of the אֲרוֹן בְּרִית (aron haberit) "ark of the covenant." When spelled correctly with the vowel patach (אֲרוֹן), the word ארון (aron) "ark" is a possessive of the word הברית (haberit), "G-d's covenant." If spelled incorrectly with the vowel kametz (אֳרוֹן), this would convert the ark into being the covenant. In Shemot 23:20 is the verse  הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ "here I am going to send an angel." The word מלאך (malach) is vocalized with the vowel kametz as it is not in the possessive clause. Whenever the word is in the possessive clause it must be vocalized with the vowel patach. At the end of a verse or at the cantillation etnachta, the vowel patach is always changed to kametz to indicate that the word is in its own right and is not a possessive clause which would be presumed otherwise. The patach always points to the word which follows it, making the word with that vowel at the end secondary to what follows. (Rabbi Cahvell quoting Mateh Moshe on laws of prayers who quotes our author, and adds that when the word אדני is spelled with the vowel chirik at the end, it means "my 'personal' master," as opposed to acknowledging that "He is the ruler of the whole universe."

The reason that in our verse you do not find the word adonai vocalized with a patach is best understood by remembering that if Avraham had indeed addressed only Micha'el he would have had to say adoni, "my [personal] master." Neither the vowel patach nor the vowel kametz would have been appropriate. It would be incongruous to vocalize the word אדני when used as a reference to G-d with the vowel petach, as this would imply that G-d is in some kind of subordinate relationship to anyone as suggested by the possessive clause represented by that vowel. In short, if someone exchanges the kametz under this word for a patach he cannot escape being guilty of one or two things:

1) He is a heretic
2) or he completely distorts the meaning of the verse in which this word appears.

A Kabbalistic approach sees in the vowel kametz in the word א-דני a combination of two of the Holy Names of G-d both comprising four letters. The one Name symbolizes both G-d's preceding any phenomenon in the universe as well as His Oneness and uniqueness in the world. The second Name of G-d in that expression teaches the nobility of G-d, that He transcends even the highest of the teemanations. This is why the word א-דני commences with the letter א (alef) and concludeswith the letter י (yud). The letters דנ (dalet-nun) in the middle represent the Attribute of Justice. The three Names of G-d which are comprised of four letters each are all alluded to in a single verse in Shemot 35:17 אֵת קַלְעֵי הֶחָצֵר אֶת-עַמֻּדָיו וְאֶת-אֲדָנֶיהָ "the curtains of the Courtyard represent the all encompassing Name of G-d, the Name א-היה which testifies to His being Eternal and unchanging."  The word את עמודיו  represent the Ineffable Name YKVK; finally, the words ואת אדנה are comprised of the letters in the word א-דני and symbolize His relationship as Master of the universe, i.e. the influence of what is above on what is below. Another verse reflecting a similar message is found in Iyov 38:6  עַל-מָה אֲדָנֶיהָ הָטְבָּעוּ אוֹ מִי-יָרָה אֶבֶן פִּנָּתָהּ "Onto what were its bases sunk? Who sets its cornerstone?" The subject of the verse is the Holy Temple (Holy Mishkan) and G-d compares it construction to the creation of the universe which He personally had undertaken. The fourth four-lettered Name of G-d is alluded to in connection with Rivkah's reply (Bereishit 24:19) that she as a three-year old would draw water for the ten (or more) camels of Eliezer, contains an allusion to divine assistance based on another less well known Name of G-d comprising the letters א-ג-ל-א.

May HASHEM continue to enlighten us with the Light of His Torah.

Yeshayahu 40:27-41:16
[Parashat Lech Lecha]

Yeshayahu 40:27 Lamah tomar Ya'akov utedaber Yisra'el nisterah darki me'HASHEM ume'Elokai mishpati ya'avor
Yaakov, why do you say, Yisrael why do you speak: "My path is hidden from G-d and my judgment has passed on from before My G-d."

So why do you say that HASHEM sees not your travails?  Unlike the nations, you profess belief in Him, yet you complain as if you did not believe.

28 Halo yadata im-lo shamata Elokei olam HASEHM Bore ketzot ha'aretz lo yi'af velo yiga ein cheker litevunato
Do you not know, have you not heard?  The G-d of the world, HASHEM, the Creator of the earth's far ends, does not tire nor become weary; there is no grasping of His wisdom.
29 Noten laya'ef koach ule'ein onim otzmah yarbeh
He gives strength to the weary and increases the power of the weak.

You have certainly heard that G-d is the Creator of all - He surely knows what you endure.  Question not how He allows you to suffer, for His wisdom you cannot grasp.  How can He be too weak to help you when it is He Who grants strength to the weary?

30 Veyi'afu ne'arim veyiga'u uvachurim kashol yikashelu
You men may become tire and wear, youths may fall and stumble,
31 Vekovey HASEHM yachalifu choach ya'alu ever kansharim yarutzu velo yiga'u yelechu velo yi'afu
but those who trust in HASHEM will renew their strength and sprout wings like an eagle.  They shall run without becoming weary and march without tiring.

The persecuting nations who relied on their own strength will eventually become weary, but the trusting Jewish people will be invigorated.

And do not complain about your sufferings in exile, for through them you were refined: the "young man" who nurture their physical bodies become weak when they reach old age, but those who nurture their souls and minds continue to grow throughout the physical weakness of old age.,  They shall reach very great personal spiritual levels - they will "sprout wings like an eagle" - but will continue to "run and march" within society to edify it and will not tire of this great task.

41:1 Hacharishu elai iyim ule'umim yachalifu choach yigshu az yedaberu yachdav lamishpat nikravah
Listen to Me, islands; nations, renew your strength!  Let them come close, then let them speak; let us approach judgment together.

Those who claim that the Jewish people cannot be redeemed, who are as far from G-d as the far-flung island dwellers, are called upon to "renew" their strength - to change their material strengths for spiritual ones, to abandon their religions of power and strength and accept the spiritual one - so that they be able to approach G-d in truth. But first let them hear what G-d has to say before trying to argue with Him.

2 Mi he'ir mimizrach tzedek yikra'ehu leraglo yiten lefanav goyim umelachim yard yiten ke'afar charbo kekash nidaf kashto
Who roused [him] from the east, he who called righteousness at his steps?  Who gave the nations unto him and rule over kings, making them like dust before his sword and like driven straw before his bow?
3 Yirdefem ya'avor shalom orach beraglav lo yavo
He pursued them and came through safely, through a path he had never crossed.

Who roused Avraham from Chaldea, in the east, to "call righteousness at his steps" - to proclaim G-d wherever he went?  Who gave him the four nations which had captured his nephew, Lot, and vanquished their vastly larger numbers before him?  Who pursued them for him so that he did not lose a single man, despite their being in a foreign land, on a "path they had never crossed?"  Was it not all G-d?

Who roused Moshe to come from the east, to take Yisrael out of Egypt?  Who vanquished Egypt before him and gave him rule over the kingdoms of Midyan, Amori and Bashan, making them as dust before him?  Who led him to lead his people across the Wilderness never crossed before?  Was it not G-d Who "called at his steps," to make him His messenger unto His people?

Since G-d can do all this, He surely can bring about the Redemption of His people.

4 Mi-fa'al ve'asah koreh hadorot merosh ani HASHEM rishon ve'et-acharonim ani hu
Who did this, who accomplished this? - He Who calls the generations from the beginning. I am HASHEM, the First, and I shall be with the last ones.

Why did G-d do that for Avraham?  Because He "called from the beginning" - He knew Avraham's righteous offspring of the future.  Why did G-d empower Avraham over the four mighty kings who captured Lot?  Tos symbolize his descendants' four exiles, reassuring him that as He was the "First" to be with him, He would be with the "last" of his exiled descendants.  As He roused Avraham to leaven his native Chaldea for Kenaan, would He rouse future generations to leave the exile for the Promised Land.

5 Ra'u iyim veyira'u ketzot ha'aretz yecheradu karevu vaye'etayun
The islands saw and feared, the ends of the earth trembled; the [nations] drew near and came.

When the nations heard of Avraham's victory over the four kings, they feared and trembled and came to greet Avraham.  But rather than draw the conclusion that it was G-d Who had helped him, they just reaffirmed their faith in their lifeless gods.

6 Ish et-re'ehu ya'azoru ule'achiv yomar chazak
Each one helped the other and told him, "Be strong!"
7 Vayechazek charash et-tzoref machalik patish et-holem pa'am omer ladevek tov hu vayechazkehu vemasmerim lo yimot
The woodchopper encouraged the goldsmith, and the one who smooths with the hammer [encouraged] the one who pounds on the anvil.  They say of the soldering, "It is good!" and fasten it with nails so it does not move.

They continued their foolish ways even after Avraham's victory, each one encouraging the other to more idol worship.  The idolmakers urged on each other at each stage of the work to hurry and finish the job.  And what is the finished job that they all worship? - a piece of wood with sheet metal glued and nailed on it.

8 Ve'atah Yisra'el avdi Ya'akov asher beharticha zera Avraham ohavi
But you are My servant Yisrael and My chosen Yaakov, the seed of Avraham, My beloved.
9 Asher hechezakticha miketzot ha'aretz ume'atzileyha keraticha va'omar lecha avdi-atah becharticha velo me'asticha
I took you from the ends of the earth and called you from its far corners.  I told you, You are My servant - I chose you and did not reject you!

But you, people of Yisrael, are not like them, but follow the ways of My servant Yaakov.  It was in Yaakov's merit - whose children were all righteous - that I saved Avraham, when Yaakov was still merely Avraham's "seed."

I took hold of Avraham from his faraway homeland, from the "end of the earth," and called your maternal ancestors from its far comers, from Lavan the Aramean, their father.  While you were still in the Egyptian exile, I called you My servants, having sent you there for your refinement - not to reject you.

And as I had done this for your ancestors, I shall do it also for you and bring you back from being exiled to the earth's farm corners.  I shall call you to come back from under the nations' rule and they will be helpless to prevent you.

10 Al-tira ki imcha-ani al-tishta ki ani Elokeicha imatzticha af-azarticha af-temachticha bimin tzidki
Fear not, for I am with you; be not fainthearted, for I am your G-d.  I shall strengthen you and help you, even supporting you with My righteous right hand.

So fear not, Jewish people, says G-d, for I have strengthened you in the past with encouraging words and helped you in days gone by.  Let not the long exile make you fainthearted, for I am with you throughout it to support you.  I shall strengthen you and help you against the onslaught of the nations so that they be unable to separate you from Me, your G-d.  Fear not those nations among which you dwell, as Avraham feared not those mighty kings.

11 Hen yevoshu veyikalmu kol hanecherim bach yihyu che'ayin veyovdu anshei rivecha
They shall be shamed and disgraced, all those who contend with you. They shall be naught and disappear, those who contend with you.
12 Tevakshem velo timtza'em anshei matzutecha yihyu che'ayin uche'efes anshei milchamtecha
You shall seek them and not find them, those who quarrel with you; they shall be naught and nothing, those who fight with you.

The Babylonians who had exiled you, thinking you would never return, will be shamed when they see you returning.  Those who contend with you to prevent the Second Temple's rebuilding, including Haman who sought to destroy you, will be themselves nothing but naught.  The Greeks who quarreled with you to undermine you with their culture, will disappear from being a world power.  And Rome-Western civilization which will fight you in insidious ways, will in the end come to naught.

13 Ki ani HASHEM Elokeicha machazik yeminecha ha'omer lecha al-tira ani azarticha
For I am HASHEM, your G-d, Who strengthens your right hand, Who tells you, Fear not, got I shall help you!
14 Al-tir'i tola'at Ya'akov metei Yisra'el ani azarticha ne'um-HASHEM vego'alech Kedosh Yisra'el
Fear not, worm of Yaakov, the few of Yisrael, I shall help you! says G-d, your Redeemer and the Holy One of Yisrael.

Your new found strength and the nations' weakness against you are both My doing, says HaShem.  You may be weak as a worm compared to the nations, but as a worm fells a cedar just with its mouth, shall you fell the nations merely with your prayers.

15 Hineh samtich lemorag charutz chadash ba'al pifi'ot tadush harim vetadok ugeva'ot kamotz tasim
I have made you like a new threshing board, bristling with sharp teeth. You shll thresh the mountains and crush them and make the hills like chaff.

And a single threshing board can grind many mountains, will the Jewish people, despite their small numbers, be able to "grind" many kings.

16 Tizrem veruach tisa'em use'arah tafitz otam ve'atah tagil ba'HASHEM biKedosh Yisra'el titehalal
You shall scatter them and a wind shall carry them, a storm will then disperse them.  But you shall rejoice in HASHEM and praise the Holy One of Yisrael.

Though the nations will be thrashed, you will not rejoice at the downfall of your enemies.  Instead, you will rejoice that now you are returning to HaShem and will praise Him for making you the instrument of His Holy Name.

- MeAm Lo'ez

Parashat Lech Lecha