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[Yitzchak & Yaakov]

The birth of Yaakov and Esav

Yaakov buys Esav's birthright

Yaakov takes the blessing of Esav

Rivkah's Pregnancy

When Yitzchak was 59 years old and Rivkah 23, they began to pray to G-d to grant them children.  Yitzchak and Rivkah went to pray on Mount Moriyah, where he had been bound on the altar.  Yitzchak prayed again and again.  Rivkah, too, prayed that she would be able to have Yitzchak's children.

Rivkah then became pregnant with two sons.  Although the Torah is speaking about Rivkah, it adds the fact that she was "his wife."  This teaches that unlike Sarah, Rivkah did not have to change her name in order have children.  (She was the same Rivkah who had married Yitzchak.

25:22 Vayitrotzatzu habanim bekirbah vatomer im-ken lamah zeh anochi vatelech lidrosh et-HASHEM
The children clashed inside her, and when this happened she said, "If this is so, why did I desire this?" She [then] went to inquire of HASHEM.

When Rivkah entered her seventh month, the two infants began to show signs of being very different. One appeared to be good, while the other seemed to be bad. (Sefer HaYashar)  Rivkah was very grieved by this, because the two fetuses seemed to be wrestling with each other, as if one was trying to kill the other. (Bereishit Rabbah; Rashi; Zohar)  The two fetuses were fighting over their inheritance; who would inherit this world, and who, the Olam HaBah (World to Come).  Obviously, the two fetuses themselves were not arguing.  The archangel Micha'el had been appointed guardian of Yaakov, while the wicked Sama'el was Esav's guardian angel.  These two angels wrestled with each other.  Sama'el attempted to kill the good child, but Micha'el came to the rescue, and was bout to consume Sama'el with fire.  Since the angels consist of fire, a greater angel can consume a lesser one. (Yalkut Shimoni)  G-d, however, separated the two angels, and He Himself divided the inheritance between them.  Esav was given this world, while Yaakov was given the Olam HaBah. Since this was decided from on high, the two could no longer argue. (Pirkei Rabbi Eliezer)

She went "to inquire of HaShem."  Rivkah went to the academy of Shem, son of Noach, to inquire how these unborn children would turn out.  Shem was a prophet, he could give her G-d's message. (Rashi)  Although Avraham was also a prophet, Rivkah did not want to ask him, since he might be grieved to see his daughter-in-law suffering so terribly.

Rivkah asked Shem to explain why she was having such painful pregnancy, worse than anything any other woman had ever experienced.

25:23 Vayomer HASHEM lah shnei goyim bevitnech ushnei le'umim mime'aych yiparedu ule'om mil'om ye'ematz verav ya'avod tza'ir
HASHEM said to her, "Two nations are in your womb, and two Kingdoms will separate from within you. One government will be mightier than the other, but the greater one will serve the smaller one."

Shem understood all that was happening through divine inspiration, and gave Rivkah G-d's message. (Rashi; Bereishit Rabbah)   According to another opinion, Rivkah's inquiry was actually directed to Avraham.  He gave her the following message in the Name of G-d. (Sefer HaYashar)

"You have two children in your womb.  Each one will give rise to a separate kingdom and nation.  While they are still in your womb, I will dvide them; one will be good and one will be wicked.  The two will never be equal.  When one empire expands, the other will be subjugated.  You are experiencing great agony because they are fighting with each other. Each one is boasting of his portion: one about the Olam Habah, and the other about this world.  The one who will be born first will have a descendant named Hadrian (the Roman emperor from 117 to 138 c.e.).  The younger one will have a descendant who will be King Shlomo.  Both of these kings will gain great fame in the world.  The older one will be born uncircumcised, like ever other child.  The younger, however, will be born circumcised.  If he is worthy, the younger one will dominate the older.  If the descendants of the younger son sin, however, then they will be dominated by the descendants of the elder." (Bereishit Rabbah)

In Hebrew, the word תְּאוֹמִים (te'omim) meaning "twins," is usually spelled with an א (alef).  In the verse, "there were twins (te'omim) in her womb" (25:24), however, the word is spelled תּוֹמִם without an alef.  Since one of them was destined to be wicked, a letter is deleted. Alef usually refers to G-d, the Prince (Aluf) of the universe.  The alef is deleted because one of the twins denied the essence of G-d. (Rashi)  The next time the birth of twins is mentioned in the Torah, i.e. the sons of Tamar and Yehudah, Peretz and Zerach, the word is spelled properly, i.e. תְּאוֹמִים seeing that both of the sons Peretz and Zerach were going to be righteous. (Bachya)

There is also an unusual spelling in the expression, "Two nations (goyim) are in your womb."  Instead of the usual spelling for goyim (גוֹיִם) in the Torah scroll, it is written with a י (yod) in place of the ו (vav) and spelled גיים.  It thus spells out geyim (גֵיִים), meaning "lofty ones," or nobles.  This was to be an allusion that two great men would descend from Rivkah: Rabbi Yehudah the Prince and the Roman Emperor, Antoninus (121-180 c.e.).  They were both so wealthy that they could afford to serve radishes and lettuce during both the rainy season and the dry season.  Since such vegetables could not be stored in ancient times, they had to be imported from distant lands.  This was an indication of their wealth and power. (Berachot 57b; Avodah Zarah 11a)

25:24 Vayimle'u yameyha laledet vehineh tomim bevitnah
When her days of pregnancy were completed, behold, there were twins in her womb.
25 Vayetze harishon admoni kulo ke'aderet se'ar vayikre'u shmo Esav
The first one came out with a reddish complexion, covered completely with what was like a hairy robe, and they named him 'Esav.

Yaakov and Esav were born in the year 2108 (1653 b.c.e.).  The name עֵשָׂו (Esav) in Hebrew comes from the root עשה (Asah) meaning to "make" or "complete."  Everyone present immediately saw that he was "complete" and fully developed with a covering of hair in his mother's womb. (Rashi)

When his parents saw that he was so red, they were afraid to circumcise him as an infant, thinking he was unhealthy.  When a child has a very ruddy complexion, he must not be circumcised until it improves.  Esav's complexion remained red until he was grown up; by the, he did not allow his parents to circumcise him. (Ollelot Efrayim; Sifetei Cohen, quoting Bereshit Rabbah (63:13)

According to another opinion, Esav later circumcised himself.  As long as Yitzchak was alive, both his children kept all the mitzvot.  Only after Yitzchak died did Esav stop keeping them. (Yalkut Chadash; Akedat Yitzchak; Yafeh Toar, pp. 378, 438)

25:26 Ve'acharei-chen yatza achiv veyado ochezet ba'akev Esav vayikra shmo Ya'akov veYitzchak ben-shishim shanah beledet otam
After that his brother came out, his hand grasping the heel of 'Esav, and he [Yitzchak] named him Yaakov. Yitzchak was sixty years old when she [Rivkah] gave birth to them.

יַעֳקֹב (Yaakov) in Hebrew comes from the work עָקֵב (akev), meaning a "heel."  G-d Himself was the "He" who named him Yaakov, commanding Yitzchak to give him this name. (Rashi)

Yaakov was born circumcised. (Yalkut Shimoni)  His beauty was the equal of that of Adam.  If a person dreams of Yaakov, and sees him dressed well, it is a sign that years have been added to his life. (Zohar Chayei Sarah; VaYishlach; VaYechi; Tikunei Zohar, p. 112)

Yaakov and Esav were born in the same amniotic sac.  This was very unusual, since fraternal twins do not usually share the same amniotic sac.  Since the two very different brothers were in the same sac, Yaakov was able to come into the world holding on to Esav's heel. (Bachya)

Yaakov had a good reason to grasp Esav's heel. The true firstborn was actually Yaakov.  If one places two stones into a narrow tube, the one placed in first wil come out last.  Yaakov was thus conceived first.

Yaakov's act also alludes to the fact that the dominance of Esav (whic includes all of Western civilization) will eventually come to an end; on the heels of it will come the dominance of Yaakov.

25:27 Vayigdelu hane'arim vayehi Esav ish yodea tza'id ish sadeh veYa'akov ish tam yoshev ohalim
The lads grew up. 'Esav became a skilled trapper, a man of the field. Yaakov was a man without fault, living in tents.

After Esav attained the age of 13 he frequented houses of idolatry while Yaakov frequented Torah academies (Bereshit Rabbah 63:10)

Although the brothers were twins they had totally different interests in life.  Esav pursued the material pleasures available in life whereas Yaakov was of a philosophical bent.  This is why the Torah characterizes the difference in the two phrases that Esav was a man of the field, i.e. a man dedicated to the earth, the physical.  It is a well known fact that if man dedicates himself to the pursuit of the pleasures which life has to offer, this estranges him to G-d and makes it difficult for him to serve HaShem at the same time as he is busy pursuing his major concerns.  We see this best reflected when Esav sold the birthright (25:34).

When Yaakov was 13, his good character was also obvious.  All day long he would study in the academy of Shem and in the academy of his great-grandson Ever.  Esav, on the other hand, began to show his true nature, becoming a trapper of game.  He soon became a skilled charlatan who could convince others to follow him, very much like Nimrod did. (Bereishit Rabbah, vol. 1, p. 404)

 25:28 Vaye'ehav Yitzchak et-Esav ki-tza'id befiv veRivkah ohevet et-Ya'akov
Yitzchak loved 'Esav because he ate of his trappings, but Rivkah loved Yaakov.

 In Yitzchak's presence, Esav behaved like the most pious individual .  He would ask his father how to tithe salt and straw and other similar questions.  Yitzchak therefore assumed that he was studying well, and was a good person. (Bereishit Rabbah)  Esav put forth considerable effort to flatter his father.  Whenever he came across a particularly fine cut of meat or an especially good wine, he would bring it to Yitzchak.  All day long, he would bring him presents, in oder to fool him.

Rivkah favored Yaakov.  Every day she loved him more. (Bereishit Rabbah).

Avraham died when Yaakov and Esav were 15 years old.  His death was caused by the fact that Esav had become very wicked, committing immoral acts openly without regard to the consequences.

One day, Esav committed five major sins:

1. He raped a young bride.
2. He murdered a man.
3. He denied the essence of G-d.
4. He denied the immorality of the soul.
5. He rejected his birthright.

Parashat Summary

Sarah dies

The purchase of Machpelah

Yitzchak and Rivkah

Avraham dies

Descendants of Yishmael

23:1 Vayihyu chayei Sarah me'ah shanah ve'esrim shanah vesheva shanim shnei chayei Sarah
The lifetime of Sarah consisted of one hundred years, twenty years and seven years. [These were] the years of Sarah's life.
2 Vatamot Sarah beKiryat-arba hi Chevron be'eretz Kena'an vayavo Avraham lispod le-Sarah velivekotah
Sarah died in Kiryat-arba, which is Chevron, in the land of Kenaan. Avraham came to eulogize Sarah and to weep for her.

Sarah died in Tishrei, 2085 (Sept. 1677 b.c.e.) when she was 127 years old. She died in Chevron.

The Akeidah was the cause of Sarah's death. Sarah died immediately after the Akeidah; incidentally, it is by this fact the Akeidah is dated.  This is what happened:

Ha-satan saw that he could get nowhere in his efforts to persuade Avraham and Yitzchak, since neither of them would pay attention to his words. He therefore disguised himself as an old man riding on a camel (Sifetei Cohen), and went to Sarah, who was waiting in Beer-sheva. He said to her, "Don't you realize what has happened to you? Your husband took your precious son, built an altar, bound his hands and feet, and offered him as a human sacrifice. Yitzchak screamed and pleaded for mercy, but he had no pity."

Upon hearing this, Sarah cried out in a bitter voice, banging her head on the wall, so great was her misery. She wandered through the hill country toward Chevron, asking everyone she encountered if he had seen them. She sent her servants to the academy of Shem and 'Ever and to other places, to see if they could find them.

When Sarah arrived in Chevron, she sought out the three giants who lived there, Achiman, Sheshai and Talmai, and asked them if they had seen an old man together with three younger men. They replied, "We saw an old man and a younger man on one of the mountains. The young man was bound head and foot, and the old man had a knife in his hands. A cloud then covered the mountain and we could see no more."

Sarah was beside herself with grief. Suddenly ha-satan appeared again, in a different disguise. He asked why she was weeping so bitterly, and she told him what had happened. He said, "Don't you believe that old man (referring to his previous disguise). He's a known liar. I just saw Yitzchak alive and well."

When Sarah heard these words, she was so elated that she went into shock and died. (Rashi; Pirkei Rabbi Eliezer; Sefer HaYasher).

The Torah repeats, "[These were] the years of Sarah's life." These words appear to be redundant. The Torah is teaching us that Sarah was not meant to live longer than this. One should not think that she died only because of her shock at hearing ha-satan's words. Actually, she had been destined to live this number of years and no more. G-d allows a tzaddik to live out his allotted time; He does not take away even a single day. (Rabbi Moshe ibn Chaviv; Kli Chemdah; Sifethei Chohen. Cf. Zera Berach, Part 1) The direct cause of her death, however, was the shock. (Yafeh Toar)

King David asked G-d to tell him how long he would live. He said, "O G-d, let me know my end; what is the measure of my days?" (Tehillim 39:5).

"I have long ago decreed," replied G-d, "that no human being shall know when he will die. But I will tell you one thing. You will die on the Shabbat."

"I would much rather die on a Sunday. Then people would be able to honor me and eulogize me. If I die on the Shabbat, people will not even be allowed to touch my body. I will have to be buried immediately, without eulogy."

"It is impossible. By Sunday, it will already be time for your son Shlomo to be king. One reign cannot even take a hairbreadth from another."

"Then let me die earlier. Let it be on Friday before the Shabbat."

"That is also impossible. 'A day in your courtyards is better than a thousand' (Tehillim 84:11). I would rather have you study Torah for an additional day than have the thousand sacrifices that your son Shlomo will offer when he builds the Holy Temple."

King David therefore knew for certain that he would die on a Shabbat. Although he always studied Torah day and night, on the Shabbat he began to do so for twenty-four hours, without any interruption whatsoever. When the Angel of Death approached, it could not touch him; his mouth never stopped uttering words of Torah.

Since his time had come, the Angel of Death went out to the courtyard behind the palace and started to shake the trees violently. Still reciting Torah by heart, David went out to see what was wrong. Hearing a noise in the trees, he took a ladder and climbed up to investigate. Ha-satan, however, had loosened one of the ladder's rungs, and when it fell out under his weight, David stopped reciting words of Torah for a moment. At that instant he died. (Shabbat, Chapter 2)

This is very similar to what happened to Sarah.

We also learn an important lesson from the grammar of this verse. [In Hebrew, the plural is only used for less than ten things. For more than ten, one reverts to the singular.] In this verse, the Torah says, "Sarah's life was one hundred years ( shanah, in the singular), twenty years (shanah, in the singular), and seven years (shanim, in the plural)." For "one hundred," the Torah uses the singular שָׁנָה (shanah) for "years," while for seven it uses the plural שָׁנִים (shanim).

This teaches us that he who is small in this world will be great and honored in the Olam Habah. One who considers himself big will be small there. Therefore in the case of "one hundred" and "twenty" the Torah uses the singular. One thinks that these are large numbers - but they are actually small. "Seven" on the other hand, takes the plural. If one makes himself small in this world, considering himself little and avoiding pride, in the Future world, he will be great and important. (Zohar, Shelach).


Vatamot Sarah beKiryat-arba  - Sarah died in Kiryat-arba

The main thrust of the verse is to alert us to the fact that this righteous woman died and was buried in Eretz Yisrael.  The Torah emphasizes that the place called Kiryat-arba at that time was renamed Chevron afterwards in order that no one should forget that we speak about a town inside Eretz Yisrael.  At the conclusion of Sarah's burial in v19, the Torah repeats once more that the Cave of Machpelah where she is buried is situated  "which is Chevron, in the land of Kenaan." 

The Torah teaches that it was a great privilege to be buried in the same burial ground reserved for such outstanding individuals as Adam, Avraham, Yitzchak, and Yaakov, a place which would later on be called "the gate of heaven." (28:17)   (Note: The author apparently views the site where Yaakov had the dream as being Chevron rather than Mount Moriah)

The reason the town was called Kiryat-arba (the City of Four) is because four pairs of outstanding human beings were buried in the Cave of Machpelah there - Adam and Chavah, Avraham and Sarah, Yitzchak and Rivkah, and Yaakov and Leah.  The mystical dimension of the name Chevron is that the soul of everyone buried in that cave joins the celestial city of G-d, i.e. the four encampments of the Shekinah.  Our Patriarchs would not have made great efforts to be buried there had they not been aware of a profound spiritual dimension involved.  They knew that transfer to the Olam HaEmet (World of Truth) from that site would be a crucial experience from them.  It is the place from which the souls return to their origin, the Throne of G-d's Glory.


vayavo Avraham lispod le-Sarah velivekotah -.Avraham arrived to eulogize Sarah and to weep for her.

All the Torah had to write was that Avraham set out to "weep for her, and to bury her."  After all, burial is the principal act of kindness one performs for one's dead and concludes the acts of eulogizing and weeping.  Burying a human being is one of the great acts of kindness which G-d Himself performs on occasion.  Had the Torah written the sequence of the words we mentioned, the impression this would have created among readers would be that all these activities occurred one immediately after the other.  The truth is that whereas eulogizing and weeping occurred consecutively, there was quite an interval before Sarah was finally laid to rest.  Avraham first had to secure a plot of land in which to bury Sarah.

Mourning

The Torah teaches how important it is to mourn a good person and eulogize him.  When a person sheds a tear for the death of a virtuous individual G-d counts it and places it in His treasury.  The person is then amply rewarded for it.

When Yehoshua died, an earthquake threatened to kill many people because they did not mourn him properly.

In David's time there was a serious famine and plague because Shaul was not properly mourned.

Our Sages teach that as a punishment for not grieving for a virtuous person, one's children can be taken away. (Shabbat 105b)

Every good Jew should therefore strive to keep this precept.  When one hears that a good person has died, even if he does not know him, he must realize that since the deceased was virtuous, he brought good to the world. One must therefore grieve his death and honor him.  This is especially true when the person who died was a Torah scholar.  One must grieve for his loss, eulogizing him and mourning him. (Moed Katan Chapter 3)

One should also mourn when a tzaddik dies.  Although the tzaddik is actually going to a higher level of existence, and for him there is no loss, the survivors suffer the loss.  A diamond remains a diamond wherever it is - still its owners grieves its loss.  One must therefore mourn the death of a tzaddik, since those who remain have lost someone who could intercede for them. (Megillah Chapter 1)

When we mourn a tzaddik or a Sage we do not mourn the fact that he died, but the fact that we ourselves have lost the benefits that he conferred.  While alive, he taught the people Torah and encouraged them to do good and to avoid sin.  He can also intercede on high for his contemporaries.  When he dies all this is lost, the world remains desolate until the new tzaddik has matured.  It is therefore proper to mourn the tzaddik who has passed away.  The archangel Micha'el, who oversees Yisrael, accepts the soul of the tzaddik and offers it as a sacrifice on the altar on high.

The death of a tzaddik can be good or bad.  It depends on us.  Sometimes when a tzaddik dies, people mourn him and grieve for his passing.  They awaken from their complacency and assume that their sins were the cause of his death.  They change their ways. The tzaddik then prays for the people, and G-d accepts his prayer, annulling the evil decree.  It is evident that the tzaddik's death was then a benefit for the world.  As a result, people repented and escaped the evil that was destined to come.

Obviously, however, a tzaddik's death does not atone unless people repent.  If people are unmoved by the tragedy, and sy that it is nothing more than a natural event, it is totally ineffective.  They may claim that the tzaddik was old and that he died naturally, or that he had an attack or other sudden illness; that the death is nothing unusual - no different from that of numerous other people.  By such false arguments, they are not concerned with the death, and do not use it as a change to repent.

As a result, the tzaddik is not concerned with the troubles of such people, and does not pray for them.  Since there is no one to intercede beforeG-d, the Attribute of Justice becomes strong, and they are punished as they deserve.

One must therefore be careful to live among virtuous people.  If one is among sinners and the wicked, he can die because of them.

Before troubles are sent from on high, the people are warned and given a chance to repent.  G-d does not want the wicked to die, but to change their ways.  One way He warns them is by taking away the tzaddikim who live among them.  This is meant to awaken them to rectify their ways.  If one lives among virtuous people, however, he can obtain good even when he does not deserve it.   This explains the verse, "The tzaddikim perrish, and no man takes it to heart.  Saintly men are taken away with no one understanding.  Before the evil, the tzaddik is taken" (Yeshayahu 57:1)  The phrase "Before the evil, the tzaddik is taken," can be interpreted in two ways.  First, it can mean that the tzaddik is taken because of the evil, to atone for the sin of the generation, thus annulling the evil decree.  Second, it can mean that hte saint is taken away before evil strikes:  G-d takes away the tzaddik so that he will not suffer from the evil decree that is about to come.  Both explanations are actually true.  Which of the two comes to pass depends upon whether or not people repent.

23:3 Vayakom Avraham me'al penei meto vayedaber el-bnei-Chet lemor
Avraham rose from the presence of his dead, and spoke to the sons of Chet saying,
4 Ger-vetoshav anochi imachem tenu li achuzat-kever imachem ve'ekberah meti milefanai
"I am a foreigner and a resident among you. Grant me the possession of a grave site with you, so that I may bury my dead from my presence."

The earlier the dead are buried, the greater their peace.  Avraham therefore hurried to make perparations for Sarah's burial. (Ralbag)

He spoke to the citizens of Chevron, who were the children of Chet. He said, "[I am a foreigner and a resident among you.] If you accept me as a foreigner, it will be best. But if not, I will be a 'resident' among you since G-d has already given me the land." (Bereishit Rabbah; Rashi)

As long as the Kena'anim were in the land, Avraham did not actually take possession of it (Parashat Lech Lecha; Mizrachi) This, however, only was true of the land of Kenaan as a whole. As long as their measure had not been filled, Avraham had no right to take their land against their will. But he had the right to take what he needed, such as property for a burial ground. (Yafeh Toar p. 348)

This was especially true after Yitzchak was born. Then the condition that G-d had made with Avraham was fulfilled: "To your offspring I have given this land" (12:7) (Chizzkuni)

Avraham said, "Now all I want is a small piece of ground that I may own as a burial site. There I will bury my dead, and remove it from my presence."

Some explain Avraham's statement somewhat differently. Avraham said, "Both you and I are foreigners in this world, although we consider ourselves residents and own homes and property. In the end we will all die, and one must think about this in advance. Therefore give me property for a burial site, since I want to be ready when my time comes to die. Now, however, I merely want to bury my dead - Sarah, who lies before me." (Rabbi Eliahu ibn Chaim; Raanach)

23:8 Vayedaber itam lemor im-yesh et-nafshechem likbor et-meti milfanai shma'uni ufig'u-li be'Efron ben-Tzochar
Avraham spoke to them, saying, "If it is really your will that I bury my dead from my presence, listen to me and intercede for me with Efron, son of Tzochar.
9 Veyiten-li et-me'arat haMachpelah asher-lo asher biktzeh sadehu bechesef male yitnenah li betochechem la'achuzat kaver.
Let him give me the Machpelah cave, which belongs to him, which is at the end of his field. Let him give [sell] it to me for its full value, as a grave site among you."

Avraham was aware that the Chittim did not want to take money for a gravesite. But Avraham did not like to take gifts. He therefore, told them that he would purchase the site for whatever price was asked. (Yafeh Toar, p. 48)

There was a man there by the name of 'Efron son of Tzochar, who owned Machpelah Cave. It was called מַכְפֵּלָה (Machpelah) from the root kaphal meaning "double" because it had two levels. Others say that it was a cave within a cave. It was a safe place, perfect for a sepulcher. (Rashi)

Avraham knew that Adam and Chavah were buried in this cave. He realized that it would be a great merit to be buried there. (Bereishit Rabbah)

Avraham found out about the cave when the three angels visited him. He had gone to the flock to choose three cattle to prepare for his guests. One of them ran away, and Avraham had to chase it. The cow ran into Machpelah Cave, and when Avraham followed it, he saw Adam and Chavah buried there. The fragrance of the cave refreshed his spirit, and he made it a habit to worship there each day. It was also the place where G-d would speak to him. Knowing that it was a holy place, Avraham longed to be buried there. (Pirkei rabbi Eliezer; Zohar, VaYera; Yalkut Reuveni)

Another reason that Avraham wanted Sarah buried in this cave was because one should avoid burial among the wicked. Since the Chittim were immoral, Avraham did not want to bury Sarah with them in the same cemetery. (Ralbag)

Avraham asked the people to go to 'Efron and make a deal so that he would sell the field. Avraham was willing to offer a good price. He made the people his agents and instructed them that they should try to convince 'Efron if he does not want to sell. (Bereishit Rabbah)

Of course, Avraham could have made the deal without even consulting the other citizens, much less making them his agents. But had he done so, they would have had a claim to the field, saying that since they owned neighboring fields, they should have had the first chance to buy the cave. Avraham therefore consulted with them and made them his agents. he would then not have to be concerned that they would later challenge his purchase. (An original explanation. Cf. Chen Tov; Rabbi Yosef of Trani)

17 Vayakom sedeh Efron asher baMachpelah asher lifnei Mamre hasadeh vehame'arah asher-bo vechol-ha'etz asher basadeh asher bechol-gevulo saviv
The field of 'Efron was established, which was in Machpelah, facing Mamre; the field, the cave that was in it, and all the trees that were in the field that were in the entire circumference of its boundaries.
18 Le-Avraham lemiknah le'eynei venei-Chet bechol ba'ei sha'ar iro
This became Avraham's through a purchase before the eyes of the sons of Chet, all who had come to the gate of his city.
19 Ve'acharei-chen kavar Avraham et-Sarah ishto el-me'arat sedeh haMachpelah al-penei Mamre hi Chevron be'eretz Kena'an
After that Avraham buried his wife Sarah in the cave of the Machpelah field, which faces Mamre, which is Chevron, in the land of Kenaan.

 Avraham purchased the field and cave for the above mentioned price.  The deal was closed publicly, in the presence of all who had assembled at the city gate.

Attending Sarah's funeral were Noach's son Shem, 'Ever, Avimelech, Aner, Eshkol, Mamre and the other importan personages of the time.  They had all come to pay respects to Sarah. (Sefer HaYashar)

20 Vayakom hasadeh vehame'arah asher-bo le-Avraham la'achuzat-kaver me'et benei-Chet
The field and its cave was established as Avraham's possession as a gravesite, by the sons of Chet.

The words "vayakom hasadeh vehame'arah" literally mean "The field and its cave became elevated" to Avraham.  When the field and cave became Avraham's property, they became elevated and holy. (Zohar, p. 128)

The Torah relates this entire episode in detail to teach us that during Avraham's lifetime, he saw the fulfillment of G-d's promise, "I will make your name great" (12:2).  We thus see that the people here called him "a prince of G-d" (23:6)   Although 'Efron was governor, whenever he spoke to Avraham, he addressed him as "my master."  Avraham, however, did not use such an address when replying to 'Efron.  This gives us an idea of the status that Avraham enjoyed. (RaMBaN)

This also teaches where the Patriarchs and Matriarchs are buried.  We must therefore constantly keep in mind the people who live in the Land of Yisrael, since this is the place where our ancestors are buried.  If Jews did not live there, the Gentiles would come and dig up the ancient graves, plowing over their graves of the tzaddikim and sages who are buried there.  We must also be concerned with the ancient synagogues and Torahs that are there   Since so much of our history is tied up with the Holy Land, each individual should support it to the best of his ability.

24:3 Ve'ashbiacha ba'HASHEM Elokei hashamayim ve'Elokei ha'aretz asher lo-tikach isha livni mibenot haKena'ani asher anochi yoshev bekirbo
I will have you swear by HASHEM, G-d of heaven and G-d of earth, that you will not take a wife for my son from the daughters of the Kenaani, among whom I live.
4 Ki el-artzi ve'el-moladeti telech velakachta ishah liveni le-Yitzchak
Instead, to my [native] land, to my birthplace, shall you go, and take a wife for my son, for Yitzchak."
5 Vayomer elav ha'eved ulai lo-toveh ha'ishah lalechet acharai el-ha'aretz hazot hehashev ashiv et-bincha el-ha'aretz asher-yatzata misham
The servant said to him, "perhaps the woman will not want to come back with me to this land? Shall I bring your son back to the land from where you came?"
6 Vayomer elav Avraham hishamer lecha pen-tashiv et-beni shamah
Avraham said to him, "Take care, not to bring my son back there.
7 HASHEM Elokei hashamayim asher lekachani mibeit avi ume'eretz moladeti va'asher diber-li va'asher nishba-li lemor lezar'acha eten et-ha'aretz hazot hu yishlach mal'acho lefaneycha velakachta ishah liveni misham. 
HASHEM, G-d of heaven, Who took me from my father's house, and from the land of my birth, Who spoke to me, and Who swore to me, saying, 'To your descendants I will give this land' - He will send His angel before you and you shall take a wife for my son from there.
8 Ve-im lo toveh ha'ishah lalechet achareicha venikita mishvuati zot rak et-beni lo tashev shamah
If the woman does not want to come back with you, you are absolved from this oath to me. But do not bring my son back there."
9 Vayasem ha'eved et-yado tachat yerech Avraham adonav vayishava lo al-hadavar hazeh
The servant placed his hand under the thigh of Avraham, his master, and swore to him regarding this matter.

This entire section teaches us how careful a person must be when choosing a spouse.    Here Avraham warned Eliezer not to take a wife from a nation which was cursed . When a woman is predestined for destruction, she is apt to drag her husband in the same general direction.  This is what happened to Shlomo who married a number of alien women (1Melachim 11:1).  The prophet testifies there that it was these women who turned his heart from being completely loyal to G-d.

It is customary to read this section when a bridcegroom is called up to the Torah.  It teaches that one should be carful when marrying, and not be misled by mere physical attraction.  It is written, "False is grace, vain is beauty; a woman who fears HaShem, she shall be praised" (Mishlei 31:30)

The prevalent custom (in some Sefardic communities  is to take out a special Torah in which to read this section.  The bridegroom holds this Torah until he is called up for the reading.  He brings the Torah with him, and the cantor reads this portion from it.  The people assembled repeat it in translation, chanting each verse.  This is an ancient custom, set up because people did not understand Hebrew; it is translated so that all should understand it.

24:10 Vayikach ha'eved asarah gemalim migmalei adonav vayelech vechol-tuv adonav beyado vayakom vayelech el-Aram-naharayim el-ir Nachor
The servant took ten camels from his master's camels and departed. All the best of his master was in his hand. He rose and went to Aram Naharayim; the city of Nachor.
11 Vayavrech hagemalim michutz la'ir el-be'er hamayim le'et erev le'et tzet hasho'avot
He made the camels kneel outside the city, beside a well of water, in the evening, at the time the women go out to draw water.
12 Vayomar HASHEM Elokei adoni Avraham hakreh-na lefanai hayom va'aseh chesed im adoni Avraham
He said, "HASHEM, G-d of my master, Avraham, be present before me today, and act kindly with my master, Avraham.
13 Hineh anochi nitzav al-ein hamayim uvenot anshei ha'ir yotze'ot lish'ov mayim Behold, here I stand by this well of water, and the daughters of the townsmen are coming out to draw water.
14 Vehayah hana'arah asher omar eleyha hati-na chadef ve'eshteh ve'amerah sheteh vegam gemaleycha ashkeh otah hochachta le'avdechah le-Yitzchak uvah eda ki-asita chesed im-adoni
Let it be that the girl to whom I say, 'Please, tip over your pitcher that I may drink' and she will say 'Drink, and I will also water your camels,' will be the one whom You have determined for your servant, Yitzchak. With her I will know that You have dealt kindly with my master."
15 Vayehi hu terem kilah ledaber vehineh Rivkah yotzet asher yuldah li-Vetu'el ben-Milkah eshet Nachor achi Avraham vechadah al-shichmah
He had not yet finished speaking, and behold Rivkah came out. She had been born to Betuel, the son of Milkah, the wife of Nachor, Avraham's brother. Her pitcher was on her shoulder.

Rivkah was such a  tzaddeket (righteous woman) that her parents had never even tried to make a match for her.  Normally, when there is a daughter in a family  her parents are constantly trying to match her up.  But Rivkah was so virtuous that none of the immoral people in the area wanted to have anything to do with her.   This is what the Torah meant when it says, "no man had known her" (v16)   It obviously does not mean that she had not had relations with any man, as a similar expression implied with regard to Lot's daughters (19:8).  In the case of a virtuous girl like Rivkah, this was quite obvious.  It means that no man had even become acquainted with Rivkah for the purpose of marriage. (Ahavat Tziyon)

Rivkah was Betu'el's daughter, a grandaughter of Avraham's brother Nachor.  She thus came from a very wealthy family.  She had many servants and di not normally go out to draw water.  On this day, however, Providence saw to it that she went out to draw water along with all the other town girls. (Pirkei Rabbi Eliezer)

21 Veha'ish mishta'eh lah macharish lada'at hahitzliach HASHEM darko im-lo
The man, wondering at her, remained silent, waiting to determine whether HASHEM had made his mission successful, or not.

Eliezer stood silently, contemplating the situation.  He was not sure that she was one of Avraham's relatives.  He observed her carefully, looking for some telltale sign.

22 Vayehi ka'asher kilu hagemalim lishtot vayikach ha'ish nezem zahav beka mishkalo usneh tzmidim al-yadeyha asarah-zahav mishkalam
When the camels had finished drinking, the man took a gold nose ring, weighing half a shekel, and two bracelets for her arms, weighing ten gold shekel.
23 Vayomer bat-mi at hagidi na li hayesh beit-avich makom lanu lalin
He said to her, "Whose daughter are you? Please tell me, is there place in your father's house for us to spend the night?" 

Parsha Summary

Sedom destroyed

Sarah and Avimelech

Sarah gives birth to Yitzchak

Covenant with Avimelech

Binding of Yitzchak

Rivkah is born

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:

1. he is a heretic
2. 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.

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 yetzer 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)

1. The terrifying experience in Ur Kasdim, when Nimrod cast Avraham in the fiery furnance (Noach, Chapter 18).
2. When G-d commanded Avraham to leave his parents and his family. (Lech Lecha, Chapter 1)
3. 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)
4. When Avraham came to Egypt, Pharaoh seized Sarah and had her brought to his harem. (Lech Lecha, Chapter 2)
5. 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)
6. 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)
7. 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)
8. When Avraham was in the land of the Pelishtim, Avimelech had Sarah brought to his harem by force (VaYera, Chapter 2)
9. 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)
10. 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 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

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MeAm Lo'ez; Bachya; Rashi