18:1 Vayera elav HASHEM be'Elonei Mamre vehu yoshev petach-ha'ohel kechom hayom
HASHEM appeared to him in the groves of Mamre and he was sitting at the door of the tent in the heat of the day.
In Parashat Lech Lecha, Avraham had sought advice regarding circumcision from his three friends, Aner, Eshkol and Mamre. While each gave him different advice, only Mamre told him to obey G-d's commandment exactly. Because of this, G-d appeared to Avraham in Mamre's groves. (Rashi; Zohar p. 98)
This happened
"in the heat of the day," approximately 10:00 am. (Bachya). The charitable sun carries healing in its rays
(Malachi 3:20).
This is typical of Avraham, he was seated at the feet of his Master to receive the Divine teaching; seated at the entrance of Jewry's tent to welcome all those who wish to enter int the covenant; seated at the entrance of his home to offer hospitality to all strangers, whatever their religion; seated at the entry to Hell to bar the way to anyone bearing the sign of the covenant. At the exodus from Egypt, the blood of the covenant likewise appeared as a sign of protection on the lintels and doorposts of Jewish home. Likewise, Jews remain seated while reciting Shema' Yisrael in prayer, to receive the Divine message addressed to us.
The Torah also states that Avraham
"was sitting at the door of the tent." This might seem unnecessary; what difference does it make whether he was sitting by the door or in his living room? And why does the Torah need to tell us what time it was? The Torah could have said,
"G-d appeared to Avraham." Why does it merely state, G-d appeared to him," without mentioning his name?
The wording of this verse teaches how great it is to fulfill G-d's commandments. It purifies a person, refines him and makes him a new man. Because Avraham circumcised himself in his old age, he was very precious in G-d's eyes. Until this time, when G-d had spoken to him, Avraham fell on his face on the ground. He was unable to stand in the presence of the Divine.
Also, one condition of prophecy is that the recipient be in a segregated place, so his mind will be at ease to receive the revelation. He must be in a state of joy and tranquility, with his mind free of all other thoughts. Only then is one fit for prophecy. When a person is depressed, the Divine Presence cannot rest on him.
Avraham, however, had reached such a high level that he could receive prophecy without these conditions. He was sitting at the door of his tent; people were constantly passing by, going in and out. It was not early in the morning or late at night, when the world is quiet and the mind tranquil; but it was in the middle of the day, when everyone is about. Still G-d appeared to him - because he fulfilled the commandment of circumcision.
The Torah therefore says,
"G-d appeared to him." He was not merely Avraham, but the man who had fulfilled G-d's commandment. As a result, G-d appeared to him even though he was sitting, even though he was at the door of his tent, and even though it was the middle of the day, when the mind is not tranquil. He could behold the Divine Presence in Its radiance, and not fall on his face.
This also teaches us something about Avraham's saintliness. Although circumcision was very painful, he did it with the greatest joy. As a result of his joy, the Divine Presence revealed Itself to him.
In this entire account we do not find any reason for G-d's appearance to Avraham, nor is there any mention of G-d's saying anything to him. Obviously, G-d would not appear to him without a reason.
This took place on 12 Tishrei (2048 - October 8, 1714 b.c.e.) Since Avraham was circumcised on Yom Kippur, 10 Tishrei) this was the third day since his circumcision. Usually when a person is circumcised, the inflammation is at its worst on this day. This was certainly true of Avraham, since he was 99 years old. Obviously he was suffering greatly from the pain and inflammation. G-d therefore revealed Himself in order to visit him. G-d was thus doing something that He requires us to do, visiting the sick. (Bava Metzia, Chapter 7). G-d commanded us to visit the sick. In Hebrew, this precept is called
Bikkur Cholim.
Normally, when one observes a commandment, he precedes it with a blessing. Since visiting the sick is such an important deed, one may wonder why we do not say a blessing beforehand. This is because we are not in full control of observing this commandment. We may go to visit a sick person, but he may not wish to see us and any blessing said would be in vain. The Sages therefore did not ordain a blessing for this observance. A blessing is only said over a precept over which the doer has complete control. (Teshuvot Rashba 18)
This precept is very precious. Each morning in our prayers we recite the Mishnah that counts visiting the sick among the deeds for which "one uses the interest in this world, leaving the principal for the World to Come." A person who visits the sick is protected from punishment after death, and is safeguarded from the Evil Inclination and from suffering.
In Hebrew, a wealthy person is called a
גְבִיר (
gevir). This word,
GBYR, can be read as an acronym of
Gomel Chasadim (doer of kind deeds),
Beishan (humble),
Yashar (upright), and
Rachaman (merciful). In order to be a true
gevir - to be truly wealthy - one must have these four traits.
Gomel Chasadim - doer of kind deeds. One must act kindly toward others.
Beishan - humble - Although one may do many charitable deeds, he should not feel important. Rather he must feel that he has not done enough; he should be ashamed, as one who has done nothing. He must also be humble in not lording it over the poor, not shouting at them, and not making them feel like beggars. He must always speak to them pleasantly.
Yashar - upright - All his dealings should be honest; he should not even want to do anything crooked.
Rachaman - merciful - He should be kindhearted toward everyone.
Only a person such as this can be called a
gevir. If a person does not have these traits, no matter how wealthy he is, he is not a gevir. (Shenei Luchot HaB'rit)
18:2 Vayisa eynav vayar vehineh shloshah anashim nitzavim alav vayar vayarotz likratam mipetach ha'ohel vayishtachu artzah
He lifted his eyes and saw, and behold three men were standing near [on top] him. He saw [them], and ran from the door of the tent to greet them, and he bowed down to the earth.
G-d sent Avraham three angels - Micha'el, Gavri'el and Rafa'el. They had to come anyway since they had messages for Avraham; but in order to give Avraham a chance to display hospitality, He sent them to his house in the form of human beings. (Bereishit Rabbah)
"Three men" - Micha'el to announce the good news concerning Sarah, Gavri'el to overthrow Sedom, and Rafa'el to heal Avraham. Micha'el also went to save Lot in Sedom. Normally, one messenger does not carry out two missions (Rashi), but because the same principle of love was involved in both missions and so one angel was authorized to carry out both missions. The messenger could not do so when the missions involve two opposite principles, such as strict punishment and mercy. For the
"peace which reigns in the celestial heights" (Iyov 25:2) is built on a hierarchical order governing the assignment of the functions of each factor of creation. (Rabbi Bachya)
18:3 Vayomar Ad-nai im-na matzati chen be'eyneycha al-na ta'avor me'al avdecha
He said, "My Master, if I have found favor in your eyes, please do not bypass your servant.
The Hebrew word for "master" here is
Ad-nai, the name usually reserved for G-d. Since the Masoretes punctuated this name with a
kamatz (
אֲדֹנָי) seems to prove that they understood it to refer to G-d. For nouns formed with the
kamatz indicate the absolute state whereas those with the
patach are in the construct. Consequently, the word written with a
kamatz designates G-d, but when formed with a
patach it refers to men. It is therefore of the utmost importance not to confuse these two vowels, not only in writing but also in pronunciation, where the difference must also be distinctly noticeable.
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 seven levels. It is followed in descending order by
patach, tzere, segol, cholem, shurek, and
chirek. 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, known as the hymn in honor of the giving of the Torah,
"the voice", or sound of G-d occurs seven times. This is also the meaning of Shemot Rabbah 28:4 that the Torah was given with seven
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
ad-nai) 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 (in Kabbalah, the dot is equated with the letter 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 as seven different purposes. When you place such a dot on top of a consonant it produces the vowel
cholem. When the dot is placed in the middle of the consonant
vav the result is the vowel
shurek. If the dot is added to the vowel
patach, the result will be the vowel
kametz. If the dot is added to the vowel
tzere the result is the vowel
segol. If the dot is added to the semi-vowel
sheva the result is the vowel
kibbutz. So you have seven different vowels merely by changing a single dot.
Concerning the letters themselves. If a dot is inserted inside the letter
heh it turns it into a
chet. If a dot is added to the left side top of the letter
vav it becomes a
zayin. If a dot is added to make the base of the letter
chaf protrude, it turns into the letter
bet. If you add a dot on the right top of the letter
resh it turns into the letter
dalet. (Rabbi Bachya)
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)
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
אֲדֹנָי when used as a reference to G-d with the vowel
patach, 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:
- he is a heretic
- or he completely distorts the meaning of the verse in which this word appears.
al-na ta'avor me'al avdecha -
please do not bypass your servant
This is addressed to G-d, Whom Avraham asks to wait so that he can go and attend to the strangers. (Rashi). Rabbi Yehudah teaches that from this we conclude that hospitality to wayfarers is greater than welcoming the presence of the
Shekinah (Shabbat 127a). Here, immediately following the covenant with Avraham, the Torah shows us that the first duty of a Jew is that of being hospitable to every person, whatever his origin. And the purely humane duty to be good, charitable, and gracious comes before the religious duty to welcome the
Shekinah and carry out the Divine service.
As mentioned earlier, G-d had come to Avraham to pay a sick call. The Divine Presence was still in the house, so in this verse, Avraham took his leave of the Divine Presence in order to care for these guests. (Bereishit Rabbah). As the angels walked, Micha'el, the greatest of the three, was in the middle, with Gavri'el t o his right and Rafa'el to his left. If three men are walking together, the most important walks in the center, with the others on either side. (Yoma, p. 37)
18:10 Vayomer shov ashuv eleicha ka'et chayah vehineh-ven le-Sarah ishtecha veSarah shoma'at petach ha'ohel vehu acharav
He said "I will return to you next year, and Sarah, your wife will have a son." Sarah was listening at the door of the tent, that was behind him.
Up to this point Avraham did not know whether his guests were wayfarers or angels. It was the announcement of the birth of Yitzchak that revealed the Divine Presence to him. Indeed, the Zohar observes that none other than G-d could guarantee Sarah a son
"since the key to birth, especially in the case of a barren woman, rests in the hands of G-d" (Taanit 2a). And so it was the Divine voice which announced
shov ashuv "I will surely return" (as the use of the first person singular indicates). The word
וַיֹּאמֶר (
vayomer), without any indication of the subject, also generally refers to G-d. The Divine Presence hovered invisibly over the entire scene announcing the miraculous birth of the son of Avraham and Sarah.
shov ashuv - I will surely return
The term
שׁוֹב אָשׁוּב (
shov ashuv) means, I will return "to remember Sarah" (as is recorded in
21:1) and I will return to give life a second time to Yitzchak at the time of his sacrifice, when his soul will be on the point of leaving him (Pirkei D'Rabbi 31).
18:22 Vayifnu misham ha'anashim vayelechu Sedomah ve'Avraham odenu omed lifnei HASHEM
The men turned from where they were, and went toward Sedom. Avraham was still standing before HASHEM.
Although the men had advanced toward Sedom to destroy it, Avraham remained standing before G-d to beg for mercy. "Even when the sharp sword rests upon a man's neck, he should not despair of Divine mercy." (Berachot 10a)
18:23 Vayigash Avraham vayomar ha'af tispeh tzaddik im-rasha
Avraham came forward and said, "Will You [actually] destroy the righteous with the wicked?
What thought prompted Avhram's course of action? He was aware that Noach had remained silent and asked nothing of G-d when it was announced to him that "The end of all flesh has come before Me." So when G-d announced His intention of destroying the sinful cities, Avraham interceded at once. Rabbi Elazar adds, "Avraham's intervention was also imperfect, for he prayed only that the righteous not perish with the guilty. But Moshe's supplication reached perfection, for when G-d made known His will to destroy the Jewish people following the sin of the Golden Calf, Moshe prayed for forgiveness on behalf of everyone, including the guilty, and disisted only when had obtained a general pardon; and he did so at the risk of destroying himself,
"If not, blot me out of Your book which You have written" (
Shemot 32:32; Zohar)
This entire scene which unfolds in this passage shows us that G-d, Whose judgments are judgments of absolute justice, wishes to rally men to help and care for their fellowmen.
19:1 Vayavo'u shenei hamal'achim Sedomah ba'erev veLot yoshev besha'ar-Sedom vayar-Lot vayakom likratam vayishtachu apayim artzah
The two angels came to Sedom in the evening, while Lot was sitting at the gate of Sedom. Lot saw them, and he got up to greet them, and he bowed with his face to the ground.
This is the first time these strangers are called angels. The exemplary hospitality of Lot could then be explained by the fact that he recognized them as such. Contact with superior beings gave rise, in Lot, to an outburst of love and kindness. The exercise of these virtues which he had acquired during his long association with Avraham had been repressed since his sojourn with the Sedomi and a spark was sufficient to rekindle the flame. So Lot showed himself extremely zealous and defied the formal prohibition against welcoming strangers.
The Torah switches between the terms "men" and the term "angels" according to the
peshat (plain meaning) of the text, in order to say that whenever these messengers performed a mission involving mundane matters, matters which are the exclusive domain of terrestrial beings, the Torah refers to them as "men." After they had copleted their respective tasks on earth involving earthly creatures, the Torah reverts to calling them "angels." They then assumed their original lofty stature.
19:17 Vayehi chehotzi'am otam hachutzah vayomer himalet al-nafshecha al-tabit achareycha ve'al-ta'amod bechol-hakikar haharah himalet pen-tisafeh
When they were brought out [of the city], he [the angel] said, "Escape for your life! Do not look back! Do not remain anywhere in the valley. Escape to the mountain, lest you be swept away."
al-tabit achareycha -
do not look back
"You have done evil just as they have. It is by Avraham's merit that you are saved! You do not deserve to see the punishment that will strike them while you are spared." (Rashi) Whoever is saved from calamity by his own merit has the right to contemplate the victims of Divine chastisement, like Benei Yisrael at the shore of the Reed Sea who
"saw the Egyptians dead" (Shemot 14:30).
"When G-d is for me, among the those who help me, I shall indeed look upon the punishment of my foes (Tehillim 118:7). But, as RaMBaN, among others admits that the contemplation of the misfortune or the suffering of others can bring with it physical and moral ills. Rabbi Eliezer adds that at the moment that the Omnipresent descends to earth to show His anger with men, no one has the right to harden his heart and stare at it with impunity (Pirkei D' Rabbi Eliezer 25)
Derash:
The reason the angels forbade Lot to look back was that he would see the Presence of G-d as it was pouring sulphur and brimstone on the valley. Such a vision would prove fatal for him. Irit, Lot's wife, had feelings of compassion for her married daughters who she had left behind, and this is what caused her to turn around. She anted to see if these daughters now followed them. She beheld the
Shekinah instead and turned into a pillar of salt.
Whoever sees this statue should pronounce the benediction reserved for Divine punishment:
Baruch Dayan HaEmet (Blessed is the True Judge). This obligation is not codified by RaMBaM (Berachot 54a) because the statue was swallowed up by the Dead Sea following an earthquake. But it "was still standing" at the time of Rabbi Eliezer, and Flavius Josephus reports to having seen it.
20:2 Vayomer Avraham el-Sarah ishto achoti hi vayishlach Avimelech melech Grar vayikach et-Sarah
Avraham said regarding Sarah, his wife, "She is my sister." Avimelech, king of Gerar sent [messengers] and took Sarah.
When Sarah had been abducted by the Pharaoh of Egypt, she was 65 years old and could still have been very beautiful. Now, she was 90 years. How could she have preserved her beauty? RaMBaN responds that she had found her beauty and her femininity once more when the angels announced her impending pregnancy. (Bava Metziah 87a).
20:6 Vayomer elav ha'Elokim bachalom gam anochi yadati ki vetom-levavcha asita zot ve'echsoch gam-anochi otcha mechato-li al-ken lo-netaticha linego'ah eleiha
G-d said to him in a dream, "I also know that you did this with an innocent heart. I also prevented you from sinning against Me. That is why I did not give you the chance to touch her.
al-ken lo-netaticha linego'ah eleiha -
That is why I did not give you the chance to touch her
"It was not by your own restraint that you did not touch her. It is I who prevented you from doing evil; I did not give you the strength." (Rashi) Referring to the words
עָצֹר עָצַר (completely restrained) twice repeated in
v18, the Midrash Rabbah tells us that Avimelech was stricken with an occlusion of the genital organs from the time Sarah entered his palace. Although she had already been in his house for a long time, the king did not realize the cause of this ailment until he heard the Divine warning in his dream. (RaMBaN)
12 Vegam omnah achoti vat-avi hi ach lo vat-imi vatehi-li le'isha
In any case, she is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife.
vat-avi hi -
daughter of my father
The Torah sometimes used the terms "son" and "daughter" to mean grandson or granddaughter. Sarah, whome tradition identifies with Iskah, daughter of Charan (Rashi on
11:29), was in fact the granddaughter of Terach and Avraham's niece.
21:1 Va'HASHEM pakad et-Sarah ka'asher amar vaya'as HASHEM le-Sarah ka'asher diber
HASHEM remembered Sarah as He had said, and HASHEM did for Sarah as He had spoken.
2 Vatahar vateled Sarah le-Avraham ben lizkunav lamo'ed asher-diber oto Elokim
She conceived and Sarah gave birth to Avraham's son in his old age, at the designated time that G-d had declared.
3 Vayikra Avraham et-shem-beno hanolad-lo asher-yaldah-lo Sarah Yitzchak
Avraham named his son that was born to him, to which Sarah had borne to him, Yitzchak.
The Talmud emphasizes in several passages that Sarah's prayer was granted on the day of Rosh HaShanah (Berachot 29b). On that day, explains Rashi, G-d remembers sterile wives, and fulfilling their prayers, renders them fertile, as was the case also with Rachel and with Channah, the mother of the prophet Shmuel, and according to some authorities, Rivkah).
Rosh HaShanah is the time when
זִכְרוֹנוֹת (
zikronot), the
remembrances of our merits, rise up before G-d and when great providential decisions are made concerning individcual and national destinies, as the
Mussaf prayer of
Rosh HaShanah describes. Consequently, this chapter was chosen for the Torah reading on the first day of
Rosh HaShanah.
This section tells us about the birth of Yitzchak.
Chronology:
- 15 Nissan, 2046 (March 29, 1715 b.c.e.) - First day of Pesach the angels informed Avraham that Yitzchak would be born.
- Second day of Pesach, Sedom was destroyed. That night Lot stayed in the cave. Because of what Lot did with his daughters, Avraham left Chevron and settled in the land of the Plishtim.
- Six months passed; during this time Sarah was taken to Avimelech's harem, where she remained a few days until he had the dream and released her. Avraham then prayed for him and he was healed.
- 1 Tishrei, 2047 (September 8, 1715 b.c.e.) - First day of Rosh HaShanah it was then decreed in heaven that Sarah should become pregnant with a son. This was six months after the angels had told her.
- 15 Nissan, 2048 (April 6, 1713 b.c.e.) - First of Pesach Yitzchak was born, at the time that Avraham was 100 years old, and Sarah was 90. (Tanchuma; Sifetei Kohen)
When the angel Micha'el announced that Avraham would have a son, he made a mark on the wall and said that when the shadow returns to this mark, Sarah would have a son. The Torah now tells us that this promise was fulfilled. At the very hour promised by the angel, Yitzchak was born.
When the 8 days had passed, Avraham circumcised Yitzchak as G-d had commanded him
(Bereishit 17:12). Yitzchak was the first person ever to be circumcised at the age of 8 days.
Avraham was so happy that he gave his son the name
יִצְחָק (
Yitzchak) from the root
צחק (tzachak) which means "laugh." This was a sign of his great joy.
Each letter in Yitzchak's name has significance:
- י (yod) = 10; the Yod stands for the Ten Commandments. This child would be the ancestor of the nation who would receive these Ten Commandments.
- צ (tzadi) = 90; The Tzadi stands for Sarah's 90 years when he was born.
- ח (chet) = 8; The Chet stands for the 8 days after which he was circumcised.
- ק (kof) = 100; the Kof stands for Avraham's being 100 years old when Yitzchak was born.
Since Yitzchak was such a precious child, the world gained six benefits from his birth:
- Every sterile woman alive at the time conceived because of Sarah's merit. The Torah thus says, "G-d considered (et) Sarah" (21:1) The untranslated preposition אֶת (et), according tradition always adds something to the predicate noun, and in this case it adds all the other barren women in the world at that time. They too were "considered" by G-d.
- G-d's greatness was publicized. The world saw that He had the power to overrule the very laws of nature. Had the miracle occurred to Sarah alone, people would not have been so impressed. But when all the sterile women in the world gave birth, everyone knew that G-d had performed a great miracle. This was the result of Avraham's merit, so that his saintliness would be publicized.
- Many people who were deaf and blind began to hear and see on the day Yitzchak was born. (Bereishit Rabbah)
- Many people began to believe in G-d. Many of these people were spiritually sick from delving into all sorts of philosophy They were now healed in spirit. They believed in Avraham's superior qualities and were willing to take his advise.
- The world became bright. On the day Yitzchak was born the world became lighter than it was before.
- The infants who drank Sarah's milk received a great benefit. Mothers came to see the miracle; and they saw with their own eyes that it was true. The children who nursed Sarah's milk became as good as she was. The milk itself had the power to put faith into their hearts.
21:22 Vayehi ba'et hahi vayomer Avimelech uFichol sar-tzeva'o el-Avraham lemor Elokim imecha bechol asher-atah oseh
It was at this time, Avimelech and Pichol, his general spoke to Avraham, saying, "G-d is with you in all that you do.
Here the Torah teaches us that if a person goes in the right path, even his enemies will make peace with him. G-d gives them a spirit of peace and brotherhood, so that he need not be concerned with them.
This was true of Avraham. Avimelech hated Avraham very much for causing him so much toment by claiming that sarah was his sister. But seeing that he was saved from four power kings, left unharmed when Sedom and 'Amorah were destroyed, and able to have a son at the age 100, his feelings toward Avraham began to change. Seeing Avraham's great success, Avimelech became very fond of him. (Rashi)
21:23 Ve'atah hishave'ah li be'Elokim henah im-tishkor li ulenini ulenechdi kachesed asher-asiti imcha ta'aseh imadi ve'im ha'aretz asher-gartah bah
Now, swear to me here, by G-d, that you will not deal falsely with me, with my son, or my grandson. The kindness that I have done to you, do to me and to the land in which you lived for a while."
Avimelech said, "I did you a favor, allowing you to live in my land. Another man would have driven you from his land for what you did to me. I did just the opposite, telling you to settle wherever you wished. Now I want you to return the favor, and promise me with an oath that you will not harm me, my children or my grandchildren. Promise that you will not drive any of them from the land, and that you will not take any food that grows in their land." (Bachya)
21:24 Vayomer Avraham anochi ishave'a
Avraham said, "I will swear."
Instead of the more common
אֲנִי (
ani) for "I," Avraham used the rarer
אָנֹכִי (
anochi). He said, "I will swear in G-d's Name. I will swear by He who will someday say,
'I (Anochi) am HaShem your G-d' (Shemot 20:2)
Actually, Avraham did not settle in the land belonging to Avimelech. Still, it was considered a great favor that Avimelch had given Avraham permission to live wherever he wanted. Avraham therefore agreed to do as he requested. (Yafeh Toar, p. 319)
21:27 Vayikach Avraham tzon uvakar vayiten la-Avimelech vayikhretu shneyhem brit
Avraham took sheep and cattle and gave them to Avimelech. The two of them made a covenant.
28 Vayatzev Avraham et-sheva kivsot hatzon levadehen
Avraham set seven ewes apart by themselves.
29 Vayomer Avimelech el-Avraham mah henah sheva kevasot ha'eleh asher hitzavta levadanah
Avimelech said to Avraham, "What is the reason for these seven ewes that you have set apart?"
30 Vayomer ki et-sheva kevasot tikach miyadi ba'avur tihyeh li le'edah ki chafarti et-habe'er hazot
He [Avraham] said, "Take these seven ewes from my hand so that it will be proof for me, that I dug this well."
They made a treaty like two brothers. When Avraham stood the 7 ewes by themselves to the side, Avimelech asked him what it meant. Avraham replied, "The sheep proved that the well is mine. I want these ewes to set aside to remind you to order your men not to fight with my shepherds, since the well is mine."
As was seen in
15:10, the accepted custom of making a treaty was to take one or more animals and divide them in half. Avraham was afraid that Avimelech would raise a monument, and divide an animal in half intending it as an idolatrous offering. He himself therefore put aside 7 ewes as a symbol of the treaty, avoiding such action on Avimelech's part.
21:31 Al-ken kara lamakom hahu Be'er-sheva ki sham nishbe'u shneyhem
Therefore he called that place Beer-sheva, since the two had made an oath there.
32 Vayichretu verit biVe'er-sheva vayakom Avimelech uFichol sar-tzeva'o vayashuvu el-eretz Pelishtim
They made a covenant in Be'er-sheva. Avimelech, and Pichol, his general, then rose and returned to the land of the Pelishtim.
בְּאֵר שֶׁבַע (
Be'er-sheva) means "Well of Seven," alluding to the 7 ewes. I can also be interpreted to mean, "Well of the Oath," since
שֶׁבַע (
Sheva) has the same root as
שבע (
shava) meaning "swear." It was there that Avraham and Avimelech swore that they would keep their word.
Avraham paid a high price for making a treaty with Avimelech and the Pelishtim. An oath would have been sufficient; there was no need for a formal treaty, which is a sign of love and brotherhood. Furthermore, Avraham should have asked permission from G-d before making a treaty or covenant. He should not have taken it upon himself and his descendants not to touch Avimelech's lands without first asking G-d.
Furthermore, because the 7 ewes that Avraham gave Avimelech, thePelishtim were able to kill 7 tzaddikim: Shimshon
(Shoftim 16:30), Chofni and Pinchas (Eli's son)
(1Shmuel 4:11), and Shaul and his three sons
(1Shmuel 31:2-4). G-d is exacting with tzaddikim, as little as a hairsbreadth.
21:33 Vayita eshel biVe'er-sheva vayikra-sham beshem HASHEM Kel Olam
Avraham planted an eshel [tree] in Be'er-sheva, and there he proclaimed the Name HASHEM, G-d of the universe.
34 Vayagar Avraham be'eretz Pelishtim yamim rabim
Avraham lived in the land of the Pelishtim for many days.
The Talmud teaches that the
eshel tree that Avraham planted was set up expressedly for hospitality for travelers. It served as a free hostel where people could eat, rest, and refresh themselves along the way. (Sotah 10a)
22:1 Vayehi achar hadevarim ha'eleh veha'Elokim nisa et-Avraham vayomer elav Avraham vayomer hineni
After these events, G-d tested Avraham and said to him, "Avraham! And he [Avraham] said, "Here I am."
2 Vayomer kach-na et-bincha et-yechidecha asher-ahavta et-Yitzchak velech-lecha el-eretz haMoriyah veha'alehu sham le'olah al achad heharim asher omar eleicha
He said, "Please take your son, your only one, who you love - Yitzchak - and go to the land of Moriyah. Sacrifice him as a burnt-offering on one of the mountains which I will designate to you."
This chapter is called "the Akeidah" which literally means "the binding" - the binding of Yitzchak as a sacrifice to G-d. Because the Akeidah is so important, it was placed in the introduction to the Shacharit (morning) service, where it is read daily. (Orach Chayim 1) This section is also read from the Torah in the synagogue on Rosh HaShanah. This is a day of judgment; it is good to recall the Akeidah, which also took place on Rosh HaShanah. All the merit of the Jewish people stems from this act. (Zohar, VaYikra, p.18)
Whenever there is a time of trouble, we recite this chapter. We pray that G-d will have mercy on us and help us through the merit of the Akeidah.
22:10 Vayishlach Avraham et-yado vayikach et-hama'achelet lishchot et-beno
Avraham extended his hand and took the knife to slaughter his son.
When Avhrama was about to slaughter Yitzchak, the Torah states, "He put forth his hand, and took the slaughter knife (
ma'achelet)." The slaughter knife is called a
מַאֲכֶלֶת (
ma'achelet) from the root
אכל (
achal) meaning "eat," and it literally means "the food maker." Until this very day we feed upon the merit of this knife, and enjoy the good of this world. (Bereishit Rabbah, p. 335) All agree that the merit of the Akeidah has no end. Whenever we have troubles and pray that G-d recall the Akeidah, He has mercy on us. When reading this chapter, one should be brought tears, contemplating that he himself is ready to suffer martyrdom rather than disobey G-d. This is very helpful in atoning for sin. This is especially true when we pray to G-d that He give us strength to overcome the y
etzer ra (evil inclination).
The Story of the Akeidah
After Avraham had lived in Pelishtim territory for 26 years, he settled in Chevron. (Bereishit Rabbah). On 27 Elul, 2084 (September 5, 1677 b.c.e.), when Avraham was 137 years old and Yitzchak was 37, G-d gave Avraham this command, " Take your son, your only one, whom you love - Yitzchak - and go away to the land of Moriyah. Bring him jup as a burnt offering on one of the mountains, which I will designate to you."
G-d told Avraham, "Take your son."
"I have two sons," replied Avraham. "Which should I take?"
"Your only one."
"But they are both only sons. Each one is an only son to his mother."
'"The one whom you love."
"Are there boundaries in a man's heart? A man loves all his children alike. How can I differentiate between them?"
"Take Yitzchak! Go away to the land of Moriyah. Bring him up as a burnt offering on one of the mountains, which I will designate to you."
"Master of the universe, how can a sacrifice be offered without a kohen-priest?"
"You yourself will be the kohen-priest. When Noach's son Shem went forth to greet you after you had defeated the four kings, he blessed you first, and only then did he bless Me. You reprimanded him, telling him that it is not fitting to praise a slave before his Master. On that day, I took the high priesthood from him and gave it to you." (Yafeh Toar, p. 328)
The obvious question arises as to why G-d did not simply tell Avraham, "Take Yitzchak," and immediately specify where. Why was the entire dialogue necessary? As a sign of His love, G-d does not reveal His intentions to His tzaddikim immediately. He informs them with hints and allegories, so that they will build up a desire to do His will. Before they know what to do, they must ask and probe. As a result, they build up merit for every word and for every step they take. The Talmud refers to this as "reward for steps." (Bava Metzia 107a; Sotah 22a)
The Ten Tests
G-d had tested Avraham many times. If one carefully reviews all that occurred since the end of Parashat Noach, he will find a total of ten tests.(Avot 5:3)
- The terrifying experience in Ur Kasdim, when Nimrod cast Avraham in the fiery furnance (Noach, Chapter 18).
- When G-d commanded Avraham to leave his parents and his family. (Lech Lecha, Chapter 1)
- The great famine in the land of Kenaan. Avraham did not want to return to his father and violate G-d's commandment, so he went Egypt. (Lech Lecha, Chapter 2)
- When Avraham came to Egypt, Pharaoh seized Sarah and had her brought to his harem. (Lech Lecha, Chapter 2)
- The four kings came to kill him. When Lot was taken captive together with the other citizens of Sedom and 'Amorah, Avraham had to wage war against four large armies. (Lech Lecha, Chapter 3)
- At the B'rit bein HaBetarim (Pact between Halves), G-d showed Avraham every exile that his descendants would suffer as well as the punishments of purgatory, asking him to choose one of the two. (Lech Lecha, Chapter 4)
- G-d commandmed Avhrama to circumcise himself when he was 99 years old. This was a very painful operation, especially since he was so old and still wished to have a son. (Lech Lecha, Chapter 6)
- When Avraham was in the land of the Pelishtim, Avimelech had Sarah brought to his harem by force (VaYera, Chapter 2)
- When Yitzchak grew up, Srah saw Yishma'el using him as a target to practice archery. She told Avraham to write out a will leaving everything he owned and everything that G-d had promised him to Yitzchak, so that Yishma'el would not share in the inheritance at all. G-d then told Avraham to drive Hagar and Yishma'el away from his house. Of all the troubles that Avraham suffered,none was worse than driving away his firstborn son. (VaYera, Chapter 3)
- The tenth test was the Akeidah. After all that had happened, Avraham finally had a beautiful son when he was 100 years old. Now G-d was telling him to bring the child as a sacrifice.
Paralleling these ten tests, G-d gave us the Ten days of Teshuvah (Repentance) between Rosh HaShanah and Yom Kippur. These are very important days; this is a time when prayer and repentence are particularly acceptable. These days parallel Avraham's ten tests, thorugh which G-d chose Avraham and gave us all the advantages we enjoy as Jews. (Rokeach 206) Avraham never questioned G-d's judgment; he did all that G-d desired with great love.
These ten tests parallel the Ten Sayings with which the world was created. This shows that the world was created for the sake of Avraham.
There were ten generations from Adam to Noach. G-d held back His wrath during this period, giving mankind a chance to change its ways. Humanity remained wicked; in the end, all but Noach were wiped out by the Great Flood. (Avot 5:2) Noach's merit was not enough to save others, so only he and his family escaped the flood. This was not true of Avraham. Although the ten generations form Noach to Avraham were wicked, Avraham was able to lecture to them and get them to change their ways. He therefore caused G-d to spare the world, since He does not want the wicked to die, but to repent.(Yechezkel 18:32; 33:11)
Paralleling Avraham's ten tests, G-d performed ten miracles for Yisrael in Egypt and another ten at the Reed Sea. He also gave us the Ten Commandments. When Yisrael sinned by making the Golden Calf and the first Tablets containing the Ten Commandments were broken, the merit of Avraham's tests caused G-d to have mercy on us. (Rashi, Avot 5:3; Nachalat Avot)
22:14 Vayikra Avraham shem-hamakom hahu HASHEM Yir'eh asher ye'amer hayom behar HASHEM yera'eh
Avraham called the name of that place, "HASHEM will see"; as it is said [to] this day, "On HASHEM'S mountain, He will be seen."
Avraham named the mountain "HaShem Will See." It was as if to say "What has been done today will be known forever. G-d will see this mountain and have mercy on my children."
Noach's son Shem was king of this place, and he called it Shalem. (Shem is identical with Malki-tzedek), and the Torah calls him
"Malki-tzedek, king of Shalem" (14:28). The Hebrew word
שָׁלֵם (
shalem) means "perfect; since Shem was born circumcised, he was perfect in body. He therefore named his city Shalem.
Avraham gave the place another name, "
yirah," for the above mentioned reasons.
G-d said, "Since this city was given two different names by two tzaddik, both must be used. If I call it
Shalem, Avraham will have complaints. If I call it
Yeru, Shem will feel slighted. Both of them feel that they had a right to name it and since they are both perfect tzaddikm, I want to please them both." G-d therefore ordered that this place be called
Yeru-Shalem (
יְרוּשָׁלַםִ -
Yerushalayim), the name it bears to this very day. (Bereishit Rabbah)
17 Ki-varech avarechecha veharbah arbeh et-zar'acha kechochevey hashamayim vehachol asher al-sfat hayam veyirash zar'acha et sha'ar oyvav
I will greatly bless you and make your descendants as numerous as the stars of the sky and like the sand on the seashore. Your descendants will inherit the gate of their enemies.
varech avarechecha -
I will greatly bless you
In saying,
"I will greatly bless you," G-d's actual words were
barech a-barech'cha, literally "bless, I will bless you." This implied a double blessing, one for Avraham, and one for his descendants. (Bereishit Rabbah; Rashi)
In the Selichot service, we pray: "May He who answered Avraham on Mount Moriah also answer us." We are asking G-d answer us just as He answered Avraham when he prayed for his descendants after the Akeidah and swore to give him many benefits. We pray that G-d should answer us in a full a manner whenever we pray to Him.
When the Torah says, "On HaShem's mountain, He will be seen," it aludes to the two times that the Holy Temple would be built there. It is therefore called "HaShem's mountain." Although they have been destroyed, He will "be see." The Holy Temple will be rebuilt a third time and will remain there forever.
Every part of the ram that Avraham sacrificed was to serve a divine purpose. Its ashes remained and formed the foundation of the Great Altar that was in the Holy Temple built by King Shlomo. Its ten sinews were made into the ten strings of King David's harp. Its skin became Eliyahu's belt. Its two horns were made into trumpets. The left horn was the trumpet that sounded at Mount Sinai when the Torah was given. The right horn, the larger of the two, was put aside to be sounded when the time comes for the final redemption. Every day in the Amidah we say, "Sound the great horn for our freedom."
There are several basic Torah principles that may be derived from studying the Akeidah:
- It teaches us that someone who loves HaShem must be prepared to give up for His sake whatever is most precious to him, even his own life or the lives of his children.
- Avraham's willingness to sacrifice Yitzchak on the basis of HaShem's word alone demonstrates that a prophet is clearly cognizant of the truth of the prophecy he receives.
- It shows that our forefathers presupposed the existence of another world beyond this one. If not for Avraham's belief in Olam HaBah (The World to Come), he certainly would not have agreed to sacrifice his only son and continue living a life without a future. He was ready to listen to HaShem's commandment knowing that for his sacrifice in this world, HaShem would repay him well in the Olam HaBah.
Chronology of Sefer Bereishit - Parashat VaYera
Year 2047
Angels visit Avraham
Sedom destroyed
Lot sleeps with daughters
Year 2048
Avraham moves to Gerar
Yitzchak born
Ammon and Moav born
Year 2049
Serug dies
Year 2050
Yitzchak weaned
Year 2051
[according to some, Yishmael driven away]
Year 2061
Avraham makes a feast for Yitzchak's Bar Mitzvah [According to some, Yishmael driven away]
Year 2073
[According to some, Rivkah born]
Year 2083
Terach dies
Year 2085
The Akedah
Yitzchak enters Shem's academy
Rivkah born
--------------------------
MeAm Lo'ez; Bachya; Rashi
