| 1And Abram was ninety-nine years old, and God appeared to Abram, and He said to him, "I am the Almighty God; walk before Me and be perfect. |
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אוַיְהִ֣י אַבְרָ֔ם בֶּן־תִּשְׁעִ֥ים שָׁנָ֖ה וְתֵ֣שַׁע שָׁנִ֑ים וַיֵּרָ֨א יְהֹוָ֜ה אֶל־אַבְרָ֗ם וַיֹּ֤אמֶר אֵלָיו֙ אֲנִי־אֵ֣ל שַׁדַּ֔י הִתְהַלֵּ֥ךְ לְפָנַ֖י וֶֽהְיֵ֥ה תָמִֽים: |
| I am the Almighty God. Heb. שַׁדַּי - I am He Whose Godliness suffices for every creature. [שֶׁ that, דַּי is sufficient]. Therefore, walk before Me, and I will be your God and your Protector, and wherever it (this name) appears in Scripture, it means “His sufficiency,” but each one is [to be interpreted] according to the context. — [from Gen. Rabbah 46:3] |
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שׁדי.
אֲנִי הוּא שֶׁיֵּשׁ דַּי בֶּאֱלֹהוּתִי לְכָל בְּרִיָּה, לְפִיכָךְ הִתְהַלֵּךְ לְפָנַי וְאֶהְיֶה לְךָ לֶאֱלוֹהַּ ולְפַטְרוֹן; וְכֵן כָּל מָקוֹם שֶׁהוּא בַּמִּקְרָא פֵּרוּשׁוֹ כָּךְ: דַּי שֶׁלּוֹ, וְהַכֹּל לְפִי הָעִנְיָן:
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| walk before Me. As the Targum renders: “Serve Me, cleave to My service.” |
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הִתְהַלֵּךְ לְפָנַי.
כְּתַרְגּוּמוֹ פְּלַח קֳדָמַי, הִדַּבֵּק בַּעֲבוֹדָתִי:
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| and be perfect. This too is one command following another command: be perfect in all My trials (Mid. Ps. 119:3), i.e., “Walk before Me” with faith and honesty, and also be perfect in all My trials. [Mizrachi] According to its midrashic interpretation, walk before Me refers to the commandment of circumcision, and thereby, you will be perfect, for as long as the foreskin is upon you, I consider you imperfect (Gen. Rabbah 46:1). Another explanation: “and be perfect” - Now you are missing [control over] five organs: two eyes, two ears, and the male organ. I will add a letter to your name, and the numerical value of your letters [of your name] will be 248, corresponding to the number of your organs (Tan. Lech Lecha 16, Ned. 32b). |
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וֶֽהְיֵה תָמִֽים.
אַף זֶה צִוּוּי אַחַר צִוּוּי, הֱיֵה שָׁלֵם בְּכָל נִסְיוֹנוֹתַי; וּלְפִי מִדְרָשׁוֹ הִתְהַלֵּךְ לְפָנַי בְּמִצְוַת מִילָה, וּבַדָּבָר הַזֶּה תִהְיֶה תָּמִים, שֶׁכָּל זְמַן שֶׁהָעָרְלָה בְךָ אַתָּה בַּעַל מוּם לְפָנַי. דָּבָר אַחֵר וֶהְיֵה תָמִים, (עַכְשָׁו אַתָּה חָסֵר ה' אֵבָרִים, ב' עֵינַיִם, ב' אָזְנַיִם, וְרֹאשׁ הַגְּוִיָּה) שֶׁאוֹסִיף לְךָ אוֹת עַל שִׁמְךָ, וְיִהְיוּ מִנְיַן אוֹתִיּוֹתֶיךָ רמ"ח כְּמִנְיַן אֵבָרֶיךָ:
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| 2And I will place My covenant between Me and between you, and I will multiply you very greatly." |
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בוְאֶתְּנָ֥ה בְרִיתִ֖י בֵּינִ֣י וּבֵינֶ֑ךָ וְאַרְבֶּ֥ה אֽוֹתְךָ֖ בִּמְאֹ֥ד מְאֹֽד: |
| And I will place My covenant. A covenant of love and the covenant of the land, to give it to you as a heritage through [your fulfillment of] this commandment. — [from Gen. Rabbah 46:9] |
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וְאֶתְּנָה בְרִיתִי.
בְּרִית שֶׁל אַהֲבָה וּבְרִית הָאָרֶץ לְהוֹרִישָׁהּ לְךָ עַל יְדֵי מִצְוָה זוֹ:
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| 3And Abram fell upon his face, and God spoke with him, saying, |
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גוַיִּפֹּ֥ל אַבְרָ֖ם עַל־פָּנָ֑יו וַיְדַבֵּ֥ר אִתּ֛וֹ אֱלֹהִ֖ים לֵאמֹֽר: |
| And Abram fell upon his face. from fear of the Shechinah, for as long as he was uncircumcised, he did not have the strength to stand when the Divine Presence stood over him, and that is what is said concerning Balaam (Num. 24:4): “who falls and his eyes are open” (Num. Rabbah 12:8). I found this in the Baraitha of Rabbi Eliezer (Pirkei d’Rabbi Eliezer ch. 29). |
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וַיִּפֹּל אַבְרָם עַל־פָּנָיו.
מִמּוֹרָא הַשְּׁכִינָה; שֶׁעַד שֶׁלֹּא מָל לֹא הָיָה בוֹ כֹחַ לַעֲמֹד וְרוּח הַקֹּדֶשׁ נִצֶּבֶת עָלָיו, וְזֶהוּ שֶׁנֶּאֱמַר בְּבִלְעָם נֹפֵל וּגְלוּי עֵינָיִם, בִּבְרַיְתָא דְרַבִּי אֱלִיעֶזֶר:
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| 4"As for Me, behold My covenant is with you, and you shall become the father of a multitude of nations. |
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דאֲנִ֕י הִנֵּ֥ה בְרִיתִ֖י אִתָּ֑ךְ וְהָיִ֕יתָ לְאַ֖ב הֲמ֥וֹן גּוֹיִֽם: |
| 5And your name shall no longer be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. |
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הוְלֹֽא־יִקָּרֵ֥א ע֛וֹד אֶת־שִׁמְךָ֖ אַבְרָ֑ם וְהָיָ֤ה שִׁמְךָ֙ אַבְרָהָ֔ם כִּ֛י אַב־הֲמ֥וֹן גּוֹיִ֖ם נְתַתִּֽיךָ: |
| the father of a multitude of nations. אַב הֲמוֹן is an acrostic of his name [i.e., - אב ר הם]. (Gen. Rabbah 46:7). The “resh” that was in it [his name] originally, denoting that he was the father only of Aram, which was his native place, whereas now [he became] the father of the whole world (Ber. 13a): nevertheless the “resh” that was there originally was not moved from its place. For even the “yud” in Sarai’s name complained to the Shechinah until it was added to Joshua, as it is said: (Num. 13:16): “and Moses called Hosea [הוֹשֵׁעַ] the son of Nun, Joshua [יְהוֹשֻׁעַ].” - [from Gen. Rabbah 47:1] |
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כִּי אַב־הֲמוֹן גּוֹיִם.
לְשׁוֹן נוֹטָרִיקוֹן שֶׁל שְׁמוֹ; וְרֵי"ש שֶׁהָיְתָה בוֹ בַּתְּחִלָּה, שֶׁלֹּא הָיָה אָב אֶלָּא לַאֲרָם שֶׁהוּא מְקוֹמוֹ וְעַכְשָׁו אָב לְכָל הָעוֹלָם, לֹא זָזָה מִמְּקוֹמָהּ, שֶׁאַף יוֹ"ד שֶׁל שָׂרַי נִתְרָעֲמָה עַל הַשְּׁכִינָה עַד שֶׁנִּתּוֹסְפָה לִיהוֹשֻׁעַ, שֶׁנֶּאֱמַר וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ (במדבר י"ג):
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| 6And I will make you exceedingly fruitful, and I will make you into nations, and kings will emerge from you. |
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ווְהִפְרֵתִ֤י אֹֽתְךָ֙ בִּמְאֹ֣ד מְאֹ֔ד וּנְתַתִּ֖יךָ לְגוֹיִ֑ם וּמְלָכִ֖ים מִמְּךָ֥ יֵצֵֽאוּ: |
| and I will make you into nations. [This refers to] Israel and Edom, for he already had Ishmael, and He would therefore not be informing him about him. |
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וּנְתַתִּיךָ לְגוֹיִם.
יִשְׂרָאֵל וֶאֱדוֹם, שֶׁהֲרֵי יִשְׁמָעֵאל כְּבָר הָיָה לוֹ, וְלֹא הָיָה מְבַשְּׂרוֹ עָלָיו:
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| 7And I will establish My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a God and to your seed after you. |
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זוַֽהֲקִֽמֹתִ֨י אֶת־בְּרִיתִ֜י בֵּינִ֣י וּבֵינֶ֗ךָ וּבֵ֨ין זַרְעֲךָ֧ אַֽחֲרֶ֛יךָ לְדֹֽרֹתָ֖ם לִבְרִ֣ית עוֹלָ֑ם לִֽהְי֤וֹת לְךָ֙ לֵֽאלֹהִ֔ים וּלְזַרְעֲךָ֖ אַֽחֲרֶֽיךָ: |
| And I will establish My covenant. And what is that covenant? To be to you for a God. |
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וַֽהֲקִֽמֹתִי אֶת־בְּרִיתִי.
וּמַה הִיא הַבְּרִית? לִהְיוֹת לְךָ לֵאלֹהִים:
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| 8And I will give you and your seed after you the land of your sojournings, the entire land of Canaan for an everlasting possession, and I will be to them for a God." |
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חוְנָֽתַתִּ֣י לְ֠ךָ֠ וּלְזַרְעֲךָ֨ אַֽחֲרֶ֜יךָ אֵ֣ת | אֶ֣רֶץ מְגֻרֶ֗יךָ אֵ֚ת כָּל־אֶ֣רֶץ כְּנַ֔עַן לַֽאֲחֻזַּ֖ת עוֹלָ֑ם וְהָיִ֥יתִי לָהֶ֖ם לֵֽאלֹהִֽים: |
| for an everlasting possession. And there I will be to you for a God (Gen. Rabbah 46:9), but if one dwells outside the Holy Land, it is as though he has no God (Keth. 110b). |
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לַֽאֲחֻזַּת עוֹלָם.
וְשָׁם אֶהְיֶה לָכֶם לֵאלֹהִים, אֲבָל הַדָּר בְּחוּצָה לָאָרֶץ דּוֹמֶה כְמִי שֶׁאֵין לוֹ אֱלוֹהַּ:
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| 9And God said to Abraham, "And you shall keep My covenant, you and your seed after you throughout their generations. |
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טוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם וְאַתָּ֖ה אֶת־בְּרִיתִ֣י תִשְׁמֹ֑ר אַתָּ֛ה וְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ לְדֹֽרֹתָֽם: |
| And you. Heb. וְאַתָּה. This “vav” connects [this verse] to the preceding matter. “As for Me, behold My covenant is with you,” and you must be careful to observe it. Now what does its observance entail? “This is My covenant, which you shall observe…that every male among you be circumcised.” |
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וְאַתָּה.
וָי"ו זוֹ מוֹסִיף עַל עִנְיָן רִאשׁוֹן, אֲנִי הִנֵּה בְרִיתִי אִתָּךְ, וְאַתָּה הֱוֵי זָהִיר לְשָׁמְרוֹ, וּמַה הִיא שְׁמִירָתוֹ? זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ הִמּוֹל לָכֶם וְגוֹ':
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| 10This is My covenant, which you shall observe between Me and between you and between your seed after you, that every male among you be circumcised. |
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יזֹ֣את בְּרִיתִ֞י אֲשֶׁ֣ר תִּשְׁמְר֗וּ בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֥ין זַרְעֲךָ֖ אַֽחֲרֶ֑יךָ הִמּ֥וֹל לָכֶ֖ם כָּל־זָכָֽר: |
| between Me and you. those living now. |
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בֵּינִי וּבֵינֵיכֶם וגו'.
אוֹתָם שֶׁל עַכְשָׁו:
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| and between your seed. who are destined to be born. |
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וּבֵין זַרְעֲךָ אַֽחֲרֶיךָ.
הָעֲתִידִין לְהִוָּלֵד:
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| be circumcised. Heb. הִמּוֹל, is like לְהִמּוֹל, to circumcise [the infinitive], as you might say עֲשוֹת in place of לַעֲשוֹת, to do. |
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הִמּוֹל.
כְּמוֹ לְהִמּוֹל, כְּמוֹ שֶׁאַתָּה אוֹמֵר עֲשׂוֹת, כְּמוֹ לַעֲשׂוֹת:
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| 11And you shall circumcise the flesh of your foreskin, and it shall be as the sign of a covenant between Me and between you. |
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יאוּנְמַלְתֶּ֕ם אֵ֖ת בְּשַׂ֣ר עָרְלַתְכֶ֑ם וְהָיָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵֽינֵיכֶֽם: |
| And you shall circumcise. וּנְמַלְתֶּם is like וּמַלְתֶּם, and the “nun” is superfluous, a radical that sometimes appears in it, like the “nun” of נוֹשֵׁךְ and the “nun” of נוֹשֵׂא. וּנְמַלְתֶּם has the same form as וּנְשָׂאתֶם, (i.e., the Kal form). But יִמּוֹל is in the passive form (the Nifal), like יֵעָשֶׂה (it will be done), יֵאָכֵל (it will be eaten). |
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וּנְמַלְתֶּם.
כְּמוֹ וּמַלְתֶּם, וְהַנּוּ"ן בּוֹ יְתֵרָה לִיסוֹד הַנּוֹפֵל בּוֹ לִפְרָקִים, כְּגוֹן נ' שֶׁל נוֹשֵׁךְ ונ' שֶׁל נוֹשֵׂא, וּנְמַלְתֶּם, כְּמוֹ וּנְשָׂאתֶם; אֲבָל יִמּוֹל לְשׁוֹן יִפָּעֵל, כְּמוֹ יֵעָשֶׂה, יֵאָכֵל:
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| 12And at the age of eight days, every male shall be circumcised to you throughout your generations, one that is born in the house, or one that is purchased with money, from any foreigner, who is not of your seed. |
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יבוּבֶן־שְׁמֹנַ֣ת יָמִ֗ים יִמּ֥וֹל לָכֶ֛ם כָּל־זָכָ֖ר לְדֹרֹֽתֵיכֶ֑ם יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֨סֶף֙ מִכֹּ֣ל בֶּן־נֵכָ֔ר אֲשֶׁ֛ר לֹ֥א מִזַּרְעֲךָ֖ הֽוּא: |
| one that is born in the house. whom the maidservant bore in the house. |
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יְלִיד בָּיִת.
שֶׁיְּלָדַתּוּ הַשִּׁפְחָה בַּבַּיִת:
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| one that is purchased with money. whom he bought after he was born. |
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מקנת כֶּסֶף.
שֶׁקְּנָאוֹ מִשֶּׁנּוֹלַד:
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| 13Those born in the house and those purchased for money shall be circumcised, and My covenant shall be in your flesh as an everlasting covenant. |
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יגהִמּ֧וֹל | יִמּ֛וֹל יְלִ֥יד בֵּֽיתְךָ֖ וּמִקְנַ֣ת כַּסְפֶּ֑ךָ וְהָֽיְתָ֧ה בְרִיתִ֛י בִּבְשַׂרְכֶ֖ם לִבְרִ֥ית עוֹלָֽם: |
| Those born in the house… shall be circumcised. Here Scripture repeated it [the commandment to circumcise a slave born in the house;] but did not state [that it is to be] on the eighth day, to teach you that there is a slave born in the house who is circumcised after eight days [other editions: at the age of one day], as is delineated in Tractate Shabbath (135b). |
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הִמּוֹל יִמּוֹל יְלִיד בֵּֽיתְךָ.
כָּאן כָּפַל עָלָיו וְלֹא אָמַר לִשְׁמוֹנָה יָמִים לְלַמֶּדְךָ שֶׁיֵּשׁ יְלִיד בַּיִת נִמּוֹל לְאַחַר שְׁמוֹנָה יָמִים (ס"א לְאֶחָד) כְּמוֹ שֶׁמְּפֹרָשׁ בְּמַסֶּכֶת שַׁבָּת (דף קל"ה ב'):
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| 14And an uncircumcised male, who will not circumcise the flesh of his foreskin-that soul will be cut off from its people; he has broken My covenant." |
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ידוְעָרֵ֣ל | זָכָ֗ר אֲשֶׁ֤ר לֹֽא־יִמּוֹל֙ אֶת־בְּשַׂ֣ר עָרְלָת֔וֹ וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵֽעַמֶּ֑יהָ אֶת־בְּרִיתִ֖י הֵפַֽר: |
| And an uncircumcised male. Here Scripture teaches that circumcision is in that place that distinguishes between male and female. |
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וְעָרֵל זָכָר.
כָּאן לִמֵּד שֶׁהַמִּילָה בְּאוֹתוֹ מָקוֹם שֶׁהוּא נִכָּר בֵּין זָכָר לִנְקֵבָה (בראשית רבה):
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| who will not circumcise. When he reaches the age when he becomes liable for punishment, then [his soul] will be cut off (Shab. 133b), but his father [who does not circumcise him] is not punishable by “kareth” (spiritual excision), but is guilty of transgressing a positive commandment (Yeb. 70b). |
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אֲשֶׁר לֹֽא־יִמּוֹל.
מִשֶּׁיַּגִּיעַ לִכְלַל עֳנָשִׁין וְנִכְרְתָה; אֲבָל אָבִיו אֵין עָנוּשׁ עָלָיו כָּרֵת, אֲבָל עוֹבֵר בַּעֲשֵׂה:
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| that soul will be cut off. He goes childless (Yeb. 55a) and dies prematurely (Moed Katan 28a). |
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וְנִכְרְתָה הַנֶּפֶשׁ.
הוֹלֵךְ עֲרִירִי וּמֵת קֹדֶם זְמַנּוֹ (שבת כ"ד):
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| 15And God said to Abraham, "Your wife Sarai-you shall not call her name Sarai, for Sarah is her name. |
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טווַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹֽא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ: |
| you shall not call her name Sarai. which means “my princess,” for me, but not for others. But Sarah, in an unqualified sense, shall be her name, that she will be a princess over all. — [from Ber. 13a] |
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לֹֽא־תִקְרָא אֶת־שְׁמָהּ שָׂרַי.
דְּמַשְׁמַע שָׂרַי, לִי וְלֹא לְאַחֵרִים, כי שרה סְתָם שְׁמָהּ, שֶׁתְּהֵא שָׂרָה עַל כֹּל (ברכות י"ג):
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| 16And I will bless her, and I will give you a son from her, and I will bless her, and she will become [a mother of] nations; kings of nations will be from her. " |
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טזוּבֵֽרַכְתִּ֣י אֹתָ֔הּ וְגַ֨ם נָתַ֧תִּי מִמֶּ֛נָּה לְךָ֖ בֵּ֑ן וּבֵֽרַכְתִּ֨יהָ֙ וְהָֽיְתָ֣ה לְגוֹיִ֔ם מַלְכֵ֥י עַמִּ֖ים מִמֶּ֥נָּה יִֽהְיֽוּ: |
| And I will bless her. And what is the blessing? That she returned to her youth, as it is said (below 18:12): “My skin has become smooth.” - [from B.M. 87a] |
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וּבֵֽרַכְתִּי אותה.
וּמַה הִיא הַבְּרָכָה? שֶׁחָזְרָה לְנַעֲרוּתָהּ, שֶׁנֶּאֱמַר הָיְתָה לִּי עֶדְנָה (בר' י"ח):
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| and I will bless her. with breast feeding, when she required it, on the day of Isaac’s feast, for people were murmuring against them, that they had brought a foundling from the street and were saying, “He is our son.” So each one brought her child with her, but not her wet nurse, and she (Sarah) nursed them all. That is what is said (below 21:7): “Sarah has nursed children.” Gen. Rabbah (53:9) alludes slightly to this. — [from B.M. 87a] |
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וּבֵֽרַכְתִּיהָ.
בַּהֲנָקַת שָׁדַיִם כְּשֶׁנִּצְרְכָה לְכָךְ בְּיוֹם מִשְׁתֶּה שֶׁל יִצְחָק, שֶׁהָיוּ מְרַנְּנִין עֲלֵיהֶם שֶׁהֵבִיאוּ אֲסוּפִי מִן הַשּׁוּק וְאוֹמְרִים בְּנֵנוּ הוּא, וְהֵבִיאָה כָל אַחַת בְּנָה עִמָּהּ וּמֵנִקְתָּהּ לֹא הֵבִיאָה, וְהִיא הֵנִיקָה אֶת כֻּלָּם; הוּא שֶׁנֶּאֱמַר הֵינִיקָה בָנִים שָׂרָה, בּרֵאשִׁית רַבָּה רְמָזוֹ בְּמִקְצָת:
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| 17And Abraham fell on his face and rejoiced, and he said to himself, "Will [a child] be born to one who is a hundred years old, and will Sarah, who is ninety years old, give birth?" |
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יזוַיִּפֹּ֧ל אַבְרָהָ֛ם עַל־פָּנָ֖יו וַיִּצְחָ֑ק וַיֹּ֣אמֶר בְּלִבּ֗וֹ הַלְּבֶ֤ן מֵאָֽה־שָׁנָה֙ יִוָּלֵ֔ד וְאִ֨ם־שָׂרָ֔ה הֲבַת־תִּשְׁעִ֥ים שָׁנָ֖ה תֵּלֵֽד: |
| And Abraham fell on his face and rejoiced. Heb. וַיִּצְחָק. Onkelos renders this as an expression of joy, וַחֲדִי “and he rejoiced,” but the one [וַתִּצְחָק] in the case of Sarah (below 18:12) [he renders] as an expression of laughter. You learn that Abraham believed and rejoiced, but Sarah did not believe and ridiculed, and for this reason, the Holy One, blessed be He, was angry with Sarah, but was not angry with Abraham. |
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וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק.
זֶה תַּרְגּוּם אוֹנְקֵלוֹס, לְשׁוֹן שִׂמְחָה, וַחֲדִי, וְשֶׁל שָׂרָה לְשׁוֹן מָחוֹךְ; לָמַדְתָּ שֶׁאַבְרָהָם הֶאֱמִין וְשָׂמַח וְשָׂרָה לֹא הֶאֱמִינָה וְלִגְלְגָה, וְזֶהוּ שֶׁהִקְפִּיד הַקָּדוֹשׁ בָּרוּךְ הוּא עַל שָׂרָה וְלֹא הִקְפִּיד עַל אַבְרָהָם:
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| Will [a child] be born to on, etc.. There are questions which are positive assertions, like (I Sam. 2:27): הֲנִגְלֹה נִגְלֵיתִי, “Did I appear?” [meaning: “of course I appeared!”]; (II Sam. 15:27): הֲרֹאֶה אַתָּה, “Do you see?” [meaning: “of course you see!”] This too is a positive assertion, and so did he say to himself, “Was such kindness done to anyone else, that the Holy One, blessed be He, is doing for me?” |
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הַלְּבֶן.
יֵשׁ תְּמִיהוֹת שֶׁהֵן קַיָּמוֹת, כְּמוֹ הֲנִגְלֹה נִגְלֵיתִי? (שמואל א ב'), הֲרֹאֶה אַתָּה (יח' ח'), אַף זוֹ הִיא קַיֶּמֶת; וְכָךְ אָמַר בְּלִבּוֹ, הֲנַעֲשָׂה חֶסֶד זֶה לְאַחֵר, מַה שֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לִי?
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| and will Sarah, who is ninety years old. Shall she be worthy of giving birth? Now although the first generations begot children at the age of five hundred, in Abraham’s time, the years were already lessened, and weakness had come to the world. Go out and learn this from the ten generations from Noah to Abraham, who hastened to beget children at the age of sixty and seventy. |
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וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה.
הָיְתָה כְדַאי לֵילֵד; וְאַף עַל פִּי שֶׁדּוֹרוֹת הָרִאשׁוֹנִים הָיוּ מוֹלִידִין בְּנֵי ת"ק שָׁנָה, בִּימֵי אַבְרָהָם נִתְמָעֲטוּ הַשָּׁנִים כְּבָר וּבָא תַּשּׁוּת כֹּחַ לָעוֹלָם, צֵא וּלְמַד מֵעֲשָׂרָה דּוֹרוֹת שֶׁמִּנֹּחַ וְעַד אַבְרָהָם, שֶׁמִּהֲרוּ תּוֹלְדוֹתֵיהֶן בְּנֵי ס' וּבְנֵי ע':
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| 18And Abraham said to God, "If only Ishmael will live before You!" |
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יחוַיֹּ֥אמֶר אַבְרָהָ֖ם אֶל־הָֽאֱלֹהִ֑ים ל֥וּ יִשְׁמָעֵ֖אל יִֽחְיֶ֥ה לְפָנֶֽיךָ: |
| If only Ishmael will live. If only Ishmael will live! I do not deserve to receive such a reward as this. |
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לוּ יִשְׁמָעֵאל יִֽחְיֶה.
הַלְוַאי שֶׁיִּחְיֶה יִשְׁמָעֵאל; אֵינִי כְדַאי לְקַבֵּל מַתַּן שָׂכָָר כָּזֶה:
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| will live before You. [This means]: [“Let him] live in fear of You,” as in (verse 1): “Walk before Me,” [which Onkelos renders:] “Serve Me.” [following Targum Jonathan] |
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יִֽחְיֶה לְפָנֶֽיךָ.
יִחְיֶה בְיִרְאָתֶךָ, כְּמוֹ הִתְהַלֵּךְ לְפָנַי – פְּלַח קֳדָמַי:
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| 19And God said, "Indeed, your wife Sarah will bear you a son, and you shall name him Isaac, and I will establish My covenant with him as an everlasting covenant for his seed after him. |
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יטוַיֹּ֣אמֶר אֱלֹהִ֗ים אֲבָל֙ שָׂרָ֣ה אִשְׁתְּךָ֗ יֹלֶ֤דֶת לְךָ֙ בֵּ֔ן וְקָרָ֥אתָ אֶת־שְׁמ֖וֹ יִצְחָ֑ק וַֽהֲקִֽמֹתִ֨י אֶת־בְּרִיתִ֥י אִתּ֛וֹ לִבְרִ֥ית עוֹלָ֖ם לְזַרְע֥וֹ אַֽחֲרָֽיו: |
| Indeed. אֲבָל is an expression of a confirmation of a statement, and likewise (below 42:21): “Indeed (אֲבָל), we are guilty”; (II Kings 4:14): “Indeed (אֲבָל), she has no son.” - [from Targumim] |
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אֲבָל.
לְשׁוֹן אֲמִתַּת דְּבָרִים, וְכֵן אֲבָל אֲשֵׁמִים אֲנַחְנוּ (בראשית מ"ב), אֲבָל בֵּן אֵין לָהּ (מלכים ב ד'):
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| and you shall name him Isaac. Heb. יִצְחָק, because of the rejoicing (צְחוֹק) (Mid. Chaseroth v’Yetheroth). And some say: because of the ten (י) trials, and Sarah’s ninety (צ) years, and the eighth (ח) day on which he was circumcised, and Abraham’s hundred (ק) years. (Pirkei d’Rabbi Eliezer , ch. 32). (Other editions: “And My covenant.” Why is this written? Is it not already written (verse 9): “And you shall keep My covenant, you and your seed, etc.?” But because He said (verse 7): “And I will establish, etc.,” one might think that the sons of Ishmael and the sons of Keturah are included in the establishment [of the covenant]. Therefore, Scripture states: “And I will establish My covenant with him,” and not with others. Now, why does it say [again in verse 21]: “But My covenant I will establish with Isaac?” This teaches us that he was holy from the womb. Another explanation [for the repetition of verse 19]: Said Rabbi Abba: Scripture here derives an a fortiori conclusion regarding the son of the mistress from [what is written regarding] the son of the handmaid. It is written here: “Behold I have blessed him, and I will make him fruitful, and I will multiply him.” This refers to Ishmael. How much more so, “But My covenant I will establish with Isaac!” (Gen. Rabbah 47:5). |
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וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק.
עַל שֵׁם הַצְּחוֹק, וְיֵשׁ אוֹמָרִים עַל שֵׁם הָעֲשָׂרָה נִסְיוֹנוֹת וצ' שָׁנָה שֶׁל שָׂרָה וח' יָמִים שֶׁנִּמּוֹל, וק' שָׁנָה שֶׁל אַבְרָהָם וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לָמָּה נֶאֱמַר, כְּבָר כְּתִיב וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ וְגוֹ'? אֶלָּא לְפִי שֶׁאוֹמֵר וַהֲקִמוֹתִי וְגוֹ', יָכוֹל בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה בִּכְלַל הַקִּיּוּם, תַּלְמוּד לוֹמָר וַהֲקִמֹתִי אֶת בְּרִיתִי אִתּוֹ – וְלֹא עִם אֲחֵרִים וְאֶת בְּרִיתִי אקים אֶת־יִצְחָק לָמָּה נֶאֱמַר? אֶלָּא לִמֵּד שֶׁהָיָה קָדוֹשׁ מִבֶּטֶן. דָּבָר אַחֵר אָמַר רַ' אַבָּא, מִכָּאן לָמַד קַל וָחֹמֶר בֶּן הַגְּבִירָה מִבֶּן הָאָמָה; כְּתִיב הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ, זֶה יִשְׁמָעֵאל, וְקַל וָחֹמֶר וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק:
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| My covenant. The covenant of circumcision shall be given over [only] to the seed of Isaac. See Sanh. 59. |
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אֶת בְּרִיתִי.
בְּרִית הַמִּילָה תְּהֵא מְסוּרָה לְזַרְעוֹ שֶׁל יִצְחָק:
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| 20And regarding Ishmael, I have heard you; behold I have blessed him, and I will make him fruitful, and I will multiply him exceedingly; he will beget twelve princes, and I will make him into a great nation. |
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כוּלְיִשְׁמָעֵאל֘ שְׁמַעְתִּ֒יךָ֒ הִנֵּ֣ה | בֵּרַ֣כְתִּי אֹת֗וֹ וְהִפְרֵיתִ֥י אֹת֛וֹ וְהִרְבֵּיתִ֥י אֹת֖וֹ בִּמְאֹ֣ד מְאֹ֑ד שְׁנֵֽים־עָשָׂ֤ר נְשִׂיאִם֙ יוֹלִ֔יד וּנְתַתִּ֖יו לְג֥וֹי גָּדֽוֹל: |
| twelve princes. Heb. נְשִׂיאִים. They will disappear like clouds, as (Prov. 25:14): Clouds (נְשִׂיאִים) and wind. — [from Gen. Rabbah 47:5] |
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שְׁנֵֽים־עָשָׂר נשיאים.
כַּעֲנָנִים יִכְלוּ; כְּמוֹ נְשִׂיאִים וְרוּחַ (משלי כ"ה):
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| 21But My covenant I will establish with Isaac, whom Sarah will bear to you at this time next year." |
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כאוְאֶת־בְּרִיתִ֖י אָקִ֣ים אֶת־יִצְחָ֑ק אֲשֶׁר֩ תֵּלֵ֨ד לְךָ֤ שָׂרָה֙ לַמּוֹעֵ֣ד הַזֶּ֔ה בַּשָּׁנָ֖ה הָֽאַחֶֽרֶת: |
| 22And He finished speaking with him, and God went up from above Abraham. |
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כבוַיְכַ֖ל לְדַבֵּ֣ר אִתּ֑וֹ וַיַּ֣עַל אֱלֹהִ֔ים מֵעַ֖ל אַבְרָהָֽם: |
| from above Abraham. This is a euphemism used in reference to the Shechinah, and we learn that the righteous are the chariot of the Omnipresent. — [from Gen. Rabbah 47:6, 82:6] |
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מֵעַל אַבְרָהָֽם.
לְשׁוֹן נְקִיָּה הוּא כְּלַפֵּי שְׁכִינָה, וְלָמַדְנוּ שֶׁהַצַּדִּיקִים מֶרְכַּבְתּוֹ שֶׁל מָקוֹם (בראשית רבה):
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| 23And Abraham took Ishmael his son and all those born in his house and all those purchased with his money, every male of the people of Abraham's household, and he circumcised the flesh of their foreskin on that very day, as God had spoken with him. |
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כגוַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־יִשְׁמָעֵ֣אל בְּנ֗וֹ וְאֵ֨ת כָּל־יְלִידֵ֤י בֵיתוֹ֙ וְאֵת֙ כָּל־מִקְנַ֣ת כַּסְפּ֔וֹ כָּל־זָכָ֕ר בְּאַנְשֵׁ֖י בֵּ֣ית אַבְרָהָ֑ם וַיָּ֜מָל אֶת־בְּשַׂ֣ר עָרְלָתָ֗ם בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר אִתּ֖וֹ אֱלֹהִֽים: |
| on that very day. On the very day that he was commanded (Mid. Ps. 112:2), during the day and not at night. He was afraid neither of the heathens nor of the scorners. [He circumcised in the light of day] so that his enemies and his contemporaries would not say, “Had we seen him, we would not have allowed him to circumcise and to fulfill the commandment of the Omnipresent” (Gen. Rabbah 47:9). |
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בְּעֶצֶם הַיּוֹם.
בּוֹ בַּיּוֹם שֶׁנִּצְטַוָּה, בַּיּוֹם וְלֹא בַּלַּיְלָה; לֹא נִתְיָרֵא לֹא מִן הַגּוֹיִם וְלֹא מִן הַלֵּצָנִים, וְשֶׁלֹּא יִהְיוּ אוֹיְבָיו וּבְנֵי דּוֹרוֹ אוֹמְרִים אִלּוּ רְאִינוּהוּ לֹא הִנַּחְנוּהוּ לָמוּל וּלְקַיֵּם מִצְוָתוֹ שֶׁל מָקוֹם:
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| and he circumcised. Heb. וַיָמָל, an expression in the וַיִפְעַל form, (the active [kal] form.) |
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וַיָּמָל.
לְשׁוֹן וַיִּפְעַל:
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| 24And Abraham was ninety-nine years old, when he was circumcised of the flesh of his foreskin. |
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כדוְאַ֨בְרָהָ֔ם בֶּן־תִּשְׁעִ֥ים וָתֵ֖שַׁע שָׁנָ֑ה בְּהִמֹּל֖וֹ בְּשַׂ֥ר עָרְלָתֽוֹ: |
| when he was circumcised. Heb. בְּהִמֹּלוֹ, when it was done to him, like (above 2:4): “when they were created (בְּהִבָּרְאָם).” |
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בהמולו.
בְּהִפָּעֲלוֹ, כְּמוֹ בְּהִבָּרְאָם. נָטַל אַבְרָהָם סַכִּין וְאָחַז בְּעָרְלָתוֹ וְרָצָה
לַחְתֹּךְ וְהָיָה מִתְיָרֵא, שֶׁהָיָה זָקֵן, מֶה עָשָׂה הַקָּדֹושׁ
בָּרוּךְ הוּא, שָׁלַח יָדוֹ וְאָחַז עִמּוֹ, שֶׁנֶּאֱמַר : "וְכָרֹות עִמּוֹ
הַבְּרִית“, "לוֹ“ לֹא נֶאֱמַר אֶלָּא "עִמּוֹ“. בְּרֵאשִׁית רַבָּה :
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| 25And Ishmael his son was thirteen years old, when he was circumcised of the flesh of his foreskin. |
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כהוְיִשְׁמָעֵ֣אל בְּנ֔וֹ בֶּן־שְׁל֥שׁ עֶשְׂרֵ֖ה שָׁנָ֑ה בְּהִ֨מֹּל֔וֹ אֵ֖ת בְּשַׂ֥ר עָרְלָתֽוֹ: |
| when he was circumcised of the flesh of his foreskin. Concerning Abraham, it does not say אֵת, because he was lacking only the severing of the flesh, because it had already been flattened out by intercourse, but Ishmael, who was a youth, required that the foreskin be severed and the corona be uncovered. Therefore, in his case, it is אֵת. Gen. Rabbah (47:8). |
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בהמולו אֵת בְּשַׂר עָרְלָתֽוֹ.
בְּאַבְרָהָם לֹא נֶאֱמַר "אֵת", לְפִי שֶׁלֹּא הָיָה חָסֵר אֶלָּא חִתּוּךְ בָּשָׂר, שֶׁכְּבָר נִתְמָעֵךְ עַל יְדֵי תַשְׁמִישׁ; אֲבָל יִשְׁמָעֵאל שֶׁהָיָה יֶלֶד, הֻזְקַק לַחְתֹּךְ עָרְלָה וְלִפְרֹעַ הַמִּילָה, לְכָךְ נֶאֱמַר בּוֹ "אֵת" (בראשית רבה):
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| 26On that very day, Abraham was circumcised, and [so was] Ishmael his son. |
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כובְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה נִמּ֖וֹל אַבְרָהָ֑ם וְיִשְׁמָעֵ֖אל בְּנֽוֹ: |
| On that very day. when Abraham reached the age of ninety-nine and Ishmael [reached the age of] thirteen, “Abraham was circumcised, and [so was] Ishmael his son.” |
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בְּעֶצֶם הַיּוֹם הַזֶּה.
שֶׁמָּלְאוּ לְאַבְרָהָם צ"ט שָׁנָה וּלְיִשְׁמָעֵאל י"ג שָׁנִים נמול אברהם וישמעאל בנו:
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| 27And all the people of his household, those born in his house and those bought with money from foreigners, were circumcised with him. |
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כזוְכָל־אַנְשֵׁ֤י בֵיתוֹ֙ יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֖סֶף מֵאֵ֣ת בֶּן־נֵכָ֑ר נִמֹּ֖לוּ אִתּֽוֹ: |
