King Solomon, of blessed memory, said in Proverbs, 13. “He who keeps company with the wise becomes wise, but he who consorts with dullards comes to grief” [Proverbs, 13:20]. The verse teaches us that the person should keep company with and be friends with pious people, and should separate from evildoers, that he should not be with them. Therefore he said: “keep company with the wise.” That is to say, the one who follows them and learns from them will be pious. However, the one who consorts with evildoers will be broken, that is to say, he will be destroyed. So, he should consort with the wise and from this comes that he worships the Holy One properly and always thinks about God. So too, the one who consorts with evildoers forgets about the Holy One and learns evil deeds from the evildoers. This person should be severely warned that he should not consort with evildoers. It is said: “woe to the evildoer and woe to his neighbor.”1M. Negaim, 12.6. So too, Abraham wanted to fulfill the Torah and serve the Holy One properly, as the Talmud said: Abraham practiced and learned through his intellect the whole Torah and the whole Talmud, even before the Torah or the Talmud were given.2B. Yoma, 28b. Therefore, Abraham had to leave his land, since there was nothing but evildoers there. Therefore, the Holy One said to him: “go forth from your land, your birthplace” [12:1]. This means, go from your land and from your family. Our sages said:3Tanhuma, Lekh Lekha 3. Abraham was like a glass with a good smelling fragrance and it stood in an unclean place. They did not know about the pleasant fragrance. People came and took the glass out of the unclean place and they learned of the pleasant fragrance. So too was Abraham among nothing but evildoers who worshiped false gods. Therefore, the Holy One told Abraham to leave his land, to publicize the good deeds that he had. This was one of the ten trials with which Abraham was tested, if he would keep the commandment to leave his city, with which he was known and lived there his whole life. He should throw away his home and go to a strange land as a returning penitent. This was the first trial and the tenth trial was the Akedah. These two trials were compared to each other. Therefore, it is written, “go forth from your land” and at the Akedah it is written, “go forth to the land of Moriah” [Genesis 22:2],4The common denominator of these two verses is that they both begin with the same phrase, “go forth,” lekh lekha in Hebrew. and slaughter your son, Isaac, as a sacrifice.5Bahya, Genesis, 12, Introduction. This teaches us that one would rather allow himself be killed rather than he should be driven out of his city where he was born and he sees his family before him.
“I will make you a great nation” [12:2]. Our sages said: the road causes a person to lose three things. He has few children, he loses money because he cannot engage in commerce, and he loses his good name, and he is not known in foreign lands. Therefore, the Holy One promised Abraham that even though he will go into a foreign land, he would not lose these three things. This is the meaning of “I will make you a great nation.” I will make you a great nation. In this land you do not merit to have children, but you must go to another land.6Bahya, Genesis, 12:2.
“I will make your name great” [12:2]. I will make your name great in foreign lands. With regard to, that one loses much money, in recompense I will bless you. “I will bless you and you will be a blessing” [12:2]. This means, the Holy One said: I blessed Adam and Noah, and from now on, you will bless whomever you want.7Rashi, Genesis, 12:2.
“I will bless those who bless you and curse him that curses you” [12:3]. I will bless those who bless you and curse those who curse you. That is to say, I will first bless those who want to bless you in the hope that the blessing will be stronger and better for you. The one who wants to curse you, I will curse him first, in the hope that his curse will not happen.
The Tanhuma writes: the verse says, “go forth [lekh lekha]” [12:1]. With this, the Torah tells him that you will have children at the age of one hundred years, since the numerical value of the words, lekh lekha, is equal to one hundred.8Tanhuma, Lekh Lekha, 3.
The Talmud writes in the first chapter of [tractate] Rosh Hashanah. Rabbi Isaac said: there are four things that abrogate evil decrees against a person. Giving charity, as the verse says, “charity saves from death” [Proverbs 10:2]. The second is calling to God, as the verse says, “they cried to the Lord, and He saved them from their troubles” [Psalms 107:28]. The third is when one gives a person a name, that one changes his name, as the verse says, “you shall not call her Sarai, but her name will be Sarah” [Genesis 17:15]. This means, she should not be called Sarai, but Sarah, a different name, then she would have children. The fourth is changing deeds, that he changes his deeds. If he was evil and he becomes pious, he abrogates the evil decree. Some sages say that when one moves out of one city where he had no luck and moves to another city, his luck can change for good.9B. Rosh Hashanah, 16b.
The Talmud says in [tractate] Berakhot, chapter nine. Rabbi Judah said: there are three things that shorten a person’s life. When he is called up to the Torah Scroll and does not go up, as the verse says, “for you shall have life and long endure” [Deuteronomy 30:20]. The second is when one is handed a goblet to recite the Grace after Meals and he does not recite it, the verse says, “I will bless those who bless you” [Genesis 12:3]. The third is the one who is arrogant, as we find concerning Joseph the Righteous who made himself important. That is why he died early, before his brothers.10B. Berakhot, 55a.
“Abram went forth as the Lord had commanded him” [12:4]. He was seventyfive years old when he left Haran. The Holy One said: you are seventy-five years old and you are plodding along in the land like a penitent. Because of this merit, I will cause a redeemer to be descended from you. This is Queen Esther, who was seventy-five years old when she went from the house of Mordecai to Ahasuerus. This is the meaning of Hadassah, the numerical value of which is seventy-five years.11Genesis Rabbah, 39.13.
“The persons they acquired in Haran” [12:5]. Abraham had gathered many goods and many slaves in Haran and took everything with him. Even though he still had to choose a city to live, he should not have taken everything with him. However, Abraham relied on the Holy One to give him a good land and went with all of his goods and household.12Toldot Yizhak, Genesis, 12:5.
The explanation is “that they made in Haran” [12:5]. Abraham converted the men and Sarah converted the women. They took these people with them. Isaac did the same, as the verse says, “Jacob was settled in the land where his father sojourned” [Genesis 37:1].13The Hebrew term for sojourned is “megurei” which is similar to the word for convert “ger.” This means, Jacob lived in the city where his father, Isaac, had done conversions. Jacob did the same, as the verse says, “Jacob said to his household and to all who were with him, rid yourselves of the alien gods” [Genesis 35:2]. This means, remove the false gods from yourselves.14Bahya, Genesis, 12:5.
The Talmud says in [tractate] Sanhedrin, chapter ten. Resh Lakish said: The verse teaches us that whoever teaches his friend Torah, it is as if he created him, as the verse says, “The persons they acquired in Haran” [12:5]. Rabbi Abahu said: whoever brings his friend to fulfill a commandment; it is as if he created him.15B. Sanhedrin, 99b.
“Abram passed through the land as far as the site of Shechem” [12:6]. He prayed in Shechem that his descendants should not lose the battle in Shechem. Abraham came to the “terebinth of Mamre” [Genesis 14:13], where Israel will swear to God that they will keep the Torah and commandments.16Rashi, Genesis, 12:6.
The Toldot Yizhak writes: Abraham went from city to city and said to the people that God was in Heaven and He created heaven and earth. Therefore, the Holy One promised Abraham, “I will make you a great nation and I will bless you” [12:2]. This means, I will make your name important, famous, and will make you rich, since when somebody has no reputation and is not rich, then people would not accept his words and they would not follow him to worship God. With this, a question is explained. God said to Abraham: go from your land and from your birthplace. I will make your name important and I will make you rich as a reward. One can ask question. How is it appropriate that Abraham should worship the Holy One for the sake of a reward and for money? The explanation is that Abraham did not worship for the sake of money. However, the Holy One said to Abraham: because you want to say to people that they should worship Me and if you would be poor, then your words would not be accepted. In particular, because you came from a foreign land, I must bless you with a good name and with money, so that you will be able to speak freely with kings and ministers. When someone is rich, they speak freely. One asks another question. Why did the verse say, “I will bless those who bless you” [12:3]. This means, I will bless those who bless you. That is to say, many blessings. Concerning curses, it is written, “curse him who curses you” [12:3]. I will curse the one who curses you. The explanation is that many people blessed Abraham and this brought them to the world to come. Therefore, he said that there were many who blessed you, because I will bless them all. However, there were not many cursers, only Nimrod, who considered you lowly and cursed you. I will curse that one. Since it was Abraham’s thought that he wanted to convert the kings and ministers, but he was afraid of kings that that they would kill him, as happened with Nimrod, who had him thrown into the fire. Therefore, the verse says, “the Canaanites were then in the land” [12:6]. That is, there was a strong king in the land of Canaan. Therefore, Abraham was afraid to call out the name of the Holy One, but he built an altar. Therefore, it is written concerning the land of Canaan, “he built an altar” [12:7], and it is not written, “he invoked the Lord by name” [12:7]. This means, he called on the name of God. This teaches us that he did not shout out the name of God. However, when Abraham went further and came to the mountain where the king was not there, it is written, “he invoked the name of the Lord” [12:8]. That is to say, he called out that one should worship the name of God.17Toldot Yizhak, Genesis, 14:13.
Later in the Torah portion, Abraham again said, “the Canaanites were then in the land” [13:7]. This teaches us that Abraham said to Lot. Your shepherds are arguing with my shepherds, because we have many cattle. The king is strong in the land and will expel us. Therefore, let us end the arguments. That is why the verse must say, “the Canaanites were then in the land.” Abraham was afraid of the Canaanite king, to call out the name of the Holy One. The second time shows us that Abraham was afraid to argue with Lot, so that the king should not expel them from the land.18Ibid.
The Toldot Yizhak asks another question. Why did Abraham leave the land of Canaan, the Holy Land, because of famine, when the Holy One had told him to go to the land of Canaan? The explanation is that Abraham was afraid that the gentiles would say that Abraham has come in to our land and has converted the gentiles. Therefore, the famine came to the land. Thus, Abraham needed to leave the land because of the famine. In particular, since this was the first famine in the world, and the gentiles would say that this happened because of the faith of Abraham.19Ibid.
“I know what a beautiful woman you are” [12:11]. Abraham said to Sarah. I now see that you are a beautiful woman. It is customary that when someone travels, they become disheveled from the journey, but you are still beautiful and this shows that you are beautiful. Another explanation is that Abraham and Sarah were very modest. Abraham never saw Sarah’s body all his days, but now they passed through a large body of water and he saw her bare feet. Abraham had to see her body and therefore he said: you are beautiful. We are coming to Egypt, which has nothing but dark people and they are not used to seeing a beautiful woman. They will want to take you and will kill me. Therefore, say in all the cities where you will come that you are my sister, in the hope that when they will want to take you, they will at least let me live and will act kindly with me. It is customary that one acts with kindness toward the brother of the bride.20Rashi and Bahya, Genesis, 12:11–13.
Rabbenu Bahya writes in the name of the Ramban. Abraham sinned in that he brought his wife Sarah to commit a sin. Because he feared that they would kill him because of his wife, he caused that Sarah would be taken as a wife and would be another man’s wife. He should have relied on God who can protect every person. He committed another sin when he left the Holy Land, the land of Canaan, because of famine. As a result of this sin, Israel were in the exile of Egypt for four hundred years, in the very city where Abraham had sinned and this was Egypt. However, our sages say that the exile of Egypt was not because of the transgression, but because he said to the Holy One, how will I know that I will inherit the land of Canaan? This is the same as he said, “how shall I know that I am to possess it” [Genesis 15:8]. In any event, it was as it was. Was the exile in Egypt was the result of his sin of speaking evil? Therefore, because the exile in Egypt was the result of speaking evil against the Holy One, it lasted for four hundred and thirty years. However, the exile that we are in the present day is the result of three things, evil thoughts, deeds, and envy. Therefore, our exile will last three times as long as the exile of Egypt. This is three times four hundred and thirty years; this is twelve hundred and ninety years, and more.21Bahya, Genesis, 12:13.
The Ramban writes: Abraham said to Sarah that she should say that Abraham was her brother, but Sarah did not want to do so. She would have lied about her husband, but when she came to Egypt they praised Sarah’s beauty. She was worthy for the king and they did not ask if she had a husband. Sarah was silent and she did not say that she was the wife of Abraham. Abraham himself said that she was his sister. That is why the king’s ministers and the king did much good for Abraham because of Sarah. That is why it says in the verse, “what is this that you have done to me, why did you not tell me that she was your wife” [12:18]. This means, the king said to Abraham: what have you done to me, that you did not tell me that she was your wife? As soon as you saw that Sarah was taken to me, you should have said that she is your wife, as it says in the verse. However, not that Pharaoh should have said something to Sarah. Why did you not say that you are married? Sarah was silent. She did not contradict her husband, since this is appropriate for every pious wife.22Ramban, Genesis, 12:11.
One can ask. Why was Abraham afraid that they would kill him? All the nations were commanded that they should not spill blood. Similarly, we find that one is commanded concerning someone else’s wife. We find that Pharaoh said: why did you not tell me that she is your wife? I would not have touched her. Why was Abraham afraid? The explanation is that Abraham said: the Egyptians engage in illicit sexual relations and they will kill me so that they should not violate the prohibition of another man’s wife with Sarah as long as I am alive, even though murder is as great a sin as another man’s wife. However, the illicit relations that they would engage in with Sarah would be for a long time and many people would sin with her. Therefore, Abraham thought to himself, they will certainly want to kill me. This is a one-time transgression. Furthermore, they will be afraid to sleep with Sarah because of me, as long as I am alive.23Hizkuni, Genesis, 12:11.
One can ask another question. One should not cause people to sin, so how did Abraham say that she is my sister? With that he caused people to sin. The explanation is that he gave Sarah a divorce for the time. He thought that if they take her, she wouldn’t be a man’s wife, in any event.24Imre Noam, Genesis, 12:13.
“When Abram entered Egypt” [12:14]. When Abraham arrived in Egypt. We hear in this verse that Abraham came to Egypt alone. It is difficult, where was Sarah? The explanation is that Abraham had hidden Sarah in a chest. It happened that they wanted the taxes from Abraham. The tax collector said: open the chest. I want to see what kind of merchandise you have in there. Abraham had to open it. A light emerged that illumined the whole city with her great beauty.25Genesis Rabbah, 40.5.
“The woman was taken into Pharaoh’s palace” [12:15]. The woman was taken into the house of Pharaoh. The Pirke de Rabbi Eliezer writes: Abraham was tested with ten trials. The first was that he was born. The nobles and magicians wanted to kill him, since they knew that he would bring a new religion into the world. He was hidden in a cave for thirteen years and he did not see the sun or the moon. When he went out, he spoke Hebrew and spoke ill of all the false gods. The second trial was that he was imprisoned for ten years, seven years in the land of Kutah and three years in Bardo. Afterwards, he was thrown into the furnace and the Holy One helped him. The third trial was that he had to wander from his land and family to a foreign land like a penitent. The fourth was the famine that was in the land of Canaan and he had to wander to the land of Egypt. The fifth was that his wife was taken from him. This was on Passover. The Holy One brought a plague on Pharaoh and his household. This was a hint that the Holy One would later bring plagues on Pharaoh and his household, as the verse says, “I will bring one more plague upon Pharaoh” [Exodus 11:1]. Pharaoh wrote Sarah a marriage contract, with all of his silver and gold, male and female slaves, and the land of Goshen. Therefore, the Israelites were in the land of Goshen in Egypt when they dwelled in Egypt. Abimelech, who had also taken Sarah, the angel Michael came with a drawn sword and wanted to kill Abimelech.26Pirke de Rabbi Eliezer, chap. 26.
The sixth miracle was that great kings came to kill him and they began with Lot. The angel Michael came and said to Abraham, as the verse says, “a refugee came and told Abraham” [Genesis 14:13]. This means, a refugee came and told Abraham. Why is Michael called a refugee? This means, refugee, because Michael was running away. The Holy One threw the evil angel Samael, the angel of Esau, down from heaven. Samael grabbed Michael and wanted to take him with him. The Holy One saved him, and that is why Michael is called refugee. As soon as Abraham saw that they had captured Lot, his brother’s son, he pursued them, killing the kings and ministers and Lot was rescued. Abraham said: Lord of the Universe, I praise You that You helped me. The angels said about this, Praised are You, O Lord, the shield of Abraham.27Ibid., chap. 27.
“Because of her, it went well with Abram” [12:16]. They did great favors for Abraham. They gave him sheep, cattle and other kinds of domestic animals. Concerning this, the Talmud says in [tractate] Baba Mezia, chapter four. A person should be accustomed to honor his wife since the blessing comes into the house for the sake of the wife, as the verse says, “because of her, it went well with Abram” [12:16]. They did great favors for Abraham, for the sake of Sarah. Raba said to the people. Honor your wives and you will have great wealth.28B. Baba Mezia, 59a.
“The Lord afflicted Pharaoh” [12:17]. Pharaoh kept Sarah in order to sleep with her. The angel came and brought leprosy on Pharaoh and he could not sleep with any woman. Sarah prayed the whole night and said: Lord of the Universe, you promised Abraham to do good and on the basis of this word I went with Abraham. The angel had a drawn sword in his hand and wanted to kill Pharaoh.29Genesis Rabbah, 41.2. Sarah said to Pharaoh that she had a husband. How is it appropriate that he should sleep with her? Pharaoh called Abraham and said: what have you done to me? Why did you not tell me that she is your wife? He said to Abraham: take your wife.30Genesis, 12:17–18. That is to say, he wanted to learn if she was his wife. However, Abraham was afraid to say that she was his wife. He thought they would kill him. Pharaoh very much wanted to know the truth. He thought that Sarah did not desire to have him as a husband and that is why she said that she was Abraham’s wife, hoping that Pharaoh would let her go. Therefore, Pharaoh said: I wanted to take her as a wife. That is to say, she should be a queen and not a concubine by me. Therefore, tell me if she is your sister. However, Abraham was silent and did not respond. Pharaoh understood that she was his wife and therefore said: take your wife and go.31Ramban, Genesis, 12:18–19.
Bahya asks a question. Why did Abraham not respond to Pharaoh? Later in the portion, with regard to Abimelech when he took Sarah, Abimelech asked: why did you not say that she is your wife and said that she is your sister? Abraham did respond to him. The explanation is because Pharaoh shouted to Abraham, take your wife and go. That is to say, do not tarry. Therefore Abraham feared to respond and left immediately. Since Pharaoh had become leprous because of him, he was afraid that he might kill him. However, Abimelech did not say that Abraham should go. Therefore, he had to respond to Abimelech why he had said that she was his sister.32Bahya, Genesis, 12:19.
“They sent him” [12:20]. The verse teaches us that Pharaoh did not take away the great presents that he had given to Abraham on account of Sarah, even though it would have been justified for Pharaoh to take away the presents because Abraham had lied to him when he said that she was his sister. The Holy One made a miracle that it was not taken away from him.33Ramban, Genesis, 13:1. Pharaoh allowed Abraham to be escorted and he himself accompanied him for four steps. Therefore, he had the merit that Israel was in exile in Pharaoh’s Egypt for four hundred years.34B. Sotah, 46b.
“He proceeded by stages” [13:3]. The Toldot Yizhak writes: Abraham was righteous. Therefore, he did not think about the money. If this had happened to someone else, that he had received great presents through trickery like Abraham, he would have left very quickly and would have gotten far away from Pharaoh, in the hope that he should not have regret and take away the presents.35Toldot Yizhak, Genesis, 13:3. Therefore, the verse says, “He proceeded by stages” [13:3]. That is, he went as he used to go, not quickly, and spent the night where he was accustomed to spend the night when he came from his land to the land of Egypt.36Rashi, Genesis, 13:3.
Our sages say. Abraham borrowed money in all the inns on the road when he went from the land of Canaan to the land of Egypt, because he did not want to show his money in the inns because of thieves. Therefore, Abraham returned to the same inns to repay his debts.37Genesis Rabbah, 41.3. The sages learn from here that each person should stay in the same inn that he previously stayed at, in order not to embarrass the first innkeeper.38B. Arachin, 16b.
“The land could not support them” [13:6]. Abraham and Lot had many cattle and they did not have enough pasture for their cattle. Therefore, there was a great war between the herdsmen of Abraham and Lot.39Rashi, Genesis, 13:6.
The Canaanites and the Perizzites were two nations in the land of Canaan. The Ramban writes: Many nations had a share in the land of Canaan, but the custom was that every year a different nation lived in the land and then left. This year the Canaanites and the Perizzites lived there. In the previous year the Jebusites and Amorites lived there. They could not all live in the land of Canaan together because they did not have enough pasture for their cattle. Therefore, there was war between Abraham and Lot. Thus, Scripture tells us, “There was quarreling between the herdsmen” [13:7].40Ramban, Genesis, 13:7.
“The Canaanites and the Perizzites were then dwelling in the land” [13:7]. That is to say, they said: the Canaanites and the Perizzites are living alone that year in the land because of the scarcity and how will we strangers be able to survive with our cattle? Another explanation is that the quarrel was between the herdsmen, because the herdsmen of Lot were nothing but evildoers and allowed their cattle to eat in stranger’s fields. The herdsmen of Abraham had no respect for them and said to them: you are stealing from strangers. Lot’s herdsmen responded: Abraham will inherit this land and Abraham has no son, except for Lot who is the closest heir and he will inherit this land after Abraham. That is why the verse says, “the Canaanites and the Perizzites were then dwelling in the land” [13:7]. That is to say, it was not yet the time to inherit. The Canaanite was still in the land.41Rashi, Genesis 13:7. Abraham said to Lot: why should we quarrel in a foreign land? Let us separate. Lot went and selected the plain of the Jordan, which had good pasture for his cattle.
“Lot journeyed eastward” [13:11]. Lot said: I will not have anything from Abraham and also not from his God. He joined with Sodom and Gomorrah. They were very evil with their bodies and their money. Lot did not separate himself from them and remained dwelling in Sodom and Gomorrah among evildoers like himself. Our sages say: we learn from her that when an evildoer is mentioned, one should say, “the fame of the wicked rots” [Proverbs 10:7].42Rashi, Genesis 13:11–13.
The Talmud writes in [tractate Sanhedrin], chapter ten. The people of Sodom were only evil because the Holy One gave them much bread, silver and enough gold. They said: we will close the roads so that no guests should come into our land, since they only come to take our gold and silver. They also gave false judgments. When someone crossed a bridge, he had to give four golden gulden. When someone crossed the water near the bridge, he had to give eight golden gulden. If someone assaulted his friend’s wife so that she aborted the child, the judges ordered that he should sleep with that woman until she would again become pregnant. The sin of adultery was not observed among them. If someone wounded his friend so that blood flowed, the judges ordered that the person from whom the blood flowed should pay his friend who caused the blood to flow, just like [he would pay] a barber. It once happened that Eliezer, the servant of Abraham, came into Sodom. They caused him a wound to that blood flowed from him. He immediately went to the judges and took along that person. The judges ruled that Eliezer should pay him because he had caused blood to flow as a remedy, since he now did not need a barber. What did the good Eliezer do? He took a large stone and threw it at the judge, who received a grave wound, and was very bloodied. Eliezer said: give me four thaler to pay for the remedy and I will pay the other person who caused my blood to flow. Similarly, with regard to a wedding and a great banquet. Eliezer went to a wedding uninvited and sat at the end of the table. His neighbor asked Eliezer: who invited you to the banquet? Eliezer said: you invited me. The neighbor immediately grabbed his cloak and ran away from the meal. He was afraid that people would hear that Eliezer said about him that he had invited him to the meal. Eliezer sat near someone else. He also asked him the same thing. Eliezer also said, you invited me. He also immediately ran out. Eliezer did the same with the whole table until nobody else remained sitting there. Eliezer then made himself comfortable at the table and ate up the whole meal. They had a bed for guests. If the guest was too tall, they chopped off his feet. If he was too short, they stretched out the guest until he was as long as the bed. They said to Eliezer: lie down in the bed. He responded: I have made a vow that I will not lie in any bed since the time that my mistress Sarah died. When a poor person came begging, they gave him no bread. Rather, each one gave him a penny and each one had his name on his penny. When the pauper died, each one took his penny back. One time a girl gave a pauper bread and water. She went for water carried the water for the pauper in a jug. The people learned about this and smeared the girl with honey and tied her up for the bees and flies. The bees and flies came and ate the girl. The great outcry came before the Holy One. The Holy One said to his court: we must see what is this outcry, as the verse says, “the outrage of Sodom and Gomorrah is so great [rabah]” [18:20]. This means, the outcry of the girl. The meaning of the word “rabah” is a girl in Hebrew.43B. Sanhedrin, 109 a-b. This meaning of the word “rabah” is found in B. Sanhedrin, 109b. See also, Marcus Jastrow, Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature. Verlag Choreb: New York/Berlin, 1926, p. 1472.
“And the Lord said to Abram, after Lot had parted from him” [13:14]. The verse teaches us that the Holy One did not speak with Abraham as long as he associated with Lot.44Rashi, Genesis, 13:14.
“I will make your offspring as the dust of the earth” [13:16]. I will make your children as numerous as the dust of the earth.
The Holy One said to Abraham. “Arise, walk about the land” [13:17]. The Holy One said to Abraham: walk in the land of Canaan, in its length and breadth, and acquire a claim to the land.45Ramban, Genesis, 13:17.
“It was in the days of Amraphel” [14:1]. It was in the days of Nimrod, who was called Amraphel. This means that he was called Amraphel because he ordered Abraham thrown in the furnace.46Rashi, Genesis, 14:1.
Five kings waged war with four kings and the four kings were very strong and defeated the five kings. Soon after, Abraham came and waged war with the four kings. They had captured Lot, his household and his goods, because he was an evildoer who lived among the people of Sodom.47Genesis, 14:1–12.
“The fugitive came” [14:13]. The refugee who came was Og, the king of Bashan, who was called the refugee because he was a refugee from the war of the four kings, and told Abraham how Lot, his nephew, had been captured. Og did this because he wanted to take Sarah as a wife. When Abraham would pursue in the war, Abraham might be killed, and I will marry Sarah. Some sages say that he was called a refugee, because he was a refugee from the Flood.48Rashi, Genesis, 14:13. He was called Og because he came to Abraham on the eve of Passover, when matzot were being baked. That is why he was called Og. This means, matzot.49Genesis Rabbah, 42.8. Og is derived from “ugah” which like matzah means cake. The verse tells us about the great war that Abraham won against the strong kings.
“Now the valley of Siddim was dotted with bitumen pits” [14:10]. There were large pits with clay where the battle was and the kings fell into the pits and were killed. However, the Holy One caused a miracle for the king of Sodom and helped him out. The Holy One did this because He wanted to show that the Holy One could help a person out of his troubles and out of deep pits. There were many nations who did not want to believe that Abraham had been thrown into the fire, but now the nations saw that the Holy One helped the king of Sodom out of a deep pit. The nations said, indeed Abraham may have been thrown into the fire and come out alive.50Rashi, Genesis, 14:10.
“He was dwelling at the terebinths of Mamre the Amorite” [14:13]. Abraham was sitting when he was told that Lot had been captured. He was sitting in the terebinths of Mamre. This means, in the place of Mamre the Amorite, who was the friend of Abraham. He advised Abraham that he should circumcise himself. Mamre said to Abraham: if the Holy One would desire from you your whole body, you can even more so give your foreskin. The One who saved you from the kings, from hunger and from the fire of Ur of the Chaldees, He will also protect you now. That is why he was called Mamre. This points to from what the Holy One had protected him. The first Mem points to the kings [malakhim]. The second Mem refers to circumcision [Milah]. The Resh refers to hunger [ra’av]. The Aleph refers to fire [esh].51Bahya, Genesis, 14:13.
“He mustered his retainers, born in to his household, numbering three hundred and eighteen” [14:14]. Abraham prepared the strong youths of his household, three hundred and eighteen men, to pursue and take Lot and his household from the kings. Our sages say that he only went with Eliezer alone, as the verse says, three hundred and eighteen. This refers to Eliezer whose name is equal to three hundred and eighteen.52Genesis Rabbah, 43.2.
Bahya asks: how is it possible that it explicitly says three hundred and eighteen and would not explicitly say that Eliezer alone went. The explanation is: Eliezer at first took along three hundred and eighteen men and when he came to the battle, he first examined them to see that they did not have any transgressions, as is the custom in war. Abraham called out that whoever has committed any transgressions should turn back. They all turned back and Eliezer remained standing with Abraham. Therefore, it is written, “he mustered his retainers” [14:14]. This has two meanings. One is that he armed his men and it also means that he reduced his men and let them go home. Abraham went alone with Eliezer.53Bahya, Genesis, 14:14.
“That his brother had been taken captive” [14:14]. Abraham heard that Lot had been captured and pursued. Here one can ask: why was he called his brother? He was not his brother. The explanation is that Abraham was righteous and Lot was an evildoer. Nonetheless, he have avenged himself and pursued them as if he was his real brother.54Ibid.
“In pursuit as far as Dan” [14:14]. Abraham pursued them as far as the city of Dan. Since Israel would worship false gods in the city of Dan, Abraham’s strength dissipated in that place.55Rashi, Genesis, 14:14.
“At night he divided them” [14:15]. That is to say, it got dark. Nonetheless, Abraham continued to pursue them. Our sages say56Quoting Genesis Rabbah, 43.3; Targum Jonathan, Genesis, 14:15. that the night was divided. The first half of the night the Holy One made a miracle that he killed the kings. The Holy One kept the other half of the night for his children to kill their enemies in Egypt, the plague of the firstborn on Passover.57Rashi, Genesis, 14:15.
Bahya writes that Abraham did not sleep the whole night and waged war. The first half of the night Abraham pursued them until he caught up to them and from midnight on he killed them. This is the meaning of “At night he divided them” [14:15]. The night was divided.58Bahya, Genesis, 14:15.
The king of Sodom came out to greet him in a valley. Many nations gathered there and made Abraham a king.59Rashi, Genesis, 14:17.
Melchizedek, the king of Jerusalem, brought wine and bread to Abraham and honored him, even though Abraham had killed the children of Melchizedek. The Midrash writes that Melchizedek was the son of Shem, the son of Noah.60Rashi, Genesis, 14:18.
“He said, blessed be Abram of God Most High” [14:19]. This means that Abraham should be blessed and praised be God, the Most High, who has placed Abraham’s enemies in his hands. Melchizedek committed a transgression in that he first blessed Abraham before he gave praise to the Holy One. Therefore, the Holy One punished Melchizedek and took away the priesthood and the Holy One made Abraham a priest.61Bahya, Genesis, 14:19. Abraham gave a tithe to Melchizedek since he was still a priest at that time.62Rashi, Genesis, 14:19.
The king of Sodom said to Abraham. Give me back the people that you captured and keep the money and goods. Abraham responded: I took an oath to God that I would not touch even a strap from a shoe and nothing from what is yours. You should say that you have made Abraham rich.63Genesis, 14:21–23.
“From a thread to a sandal strap” [14:23]. Our sages say that the Holy One said to Abraham. As a result of the merit that you said, “from a thread,” I will give my commandment of the threads to your children. This is the commandment of zizit. Also, because you said, “to a sandal strap.” This means that you did not even touch a strap of the shoe of the king of Sodom. Therefore, your children will have the commandment of tefillin that are made of straps. They will also have the commandment of halizah, which is done with the strap off a shoe.64Bahya, Genesis, 14:23.
“Fear not Abram, I am a shield to you” [15:1]. The Holy One said to Abraham: you will have three things. The first is, do not fear the children of the kings that you killed will take revenge on you. The second is that He told him: you will have a son. Therefore, the verse says, “your reward will be great” [15:1]. He said much [harbeh] with two heh’s. That is to say, when a heh will be given to Sarah She was previously called Sarai, and later, the Holy One gave her the name Sarah, with a heh. That is to say, when Sarah and Abraham will each have a heh [in their name], they will have children. Concerning Rachel, she said that she did not have a heh in her name. Therefore, she gave Bilhah, her maid who had two heh’s in her name, to Jacob so that one heh should come to Rachel so that she should have children.65Bahya, Genesis, 29:35. The third thing that the Holy One promised Abraham: you will have [a place in] the world to come. Abraham did not understand why the Holy One did not explicitly say that He would give him children and the world to come. That is why he says, what will you give me if I will not have children? The Holy One responded: do not worry about your servant Eliezer. He will not be your heir, but your son, who will come from your loins.66Bahya, Genesis, 15:1.
“He took him outside” [15:5]. The Holy One led Abraham out of his house, showed him the stars in the sky and said: just as you cannot count the stars in the sky, so many will be your children. You will not be able to count them. Our sages say: The Holy One took Abraham above the sky and the world and said to him: You are above the constellations and even though your star and constellation knows that you should have no children, you can change the mazal 67The term “mazal” refers both to a constellation and to fortune. In this case, it is used in both senses. Abraham can change his fortune despite his original horoscope and constellation under whose influence he lives. because I have placed you above the constellations. This is the meaning of the verse “He took him outside” [15:5].68Bahya, Genesis, 15:5.
“And because he put his trust in the Lord, He reckoned it to his merit” [15:6]. Abraham counted it as a charitable act to God that He promised him to give him children. The Holy One did this for His sake and not because of Abraham’s merit. So writes the Ramban.69Ramban, Genesis, 15:6. Bahya writes that the Holy One reckoned it to Abraham as a great thing that Abraham believed what God said. The Holy One considered this as if Abraham did a deed with a commandment, even though he did not have in mind to fulfill a commandment.70Bahya, Genesis, 15:6.
The Toldot Yizhak asks a question. Why did Abraham ask the Holy One: give me a sign that I will inherit the land? The Holy One had promised Abraham that he would have children, and he immediately believed and did not desire any sign. The explanation is that Abraham only desired, give me a sign that my children will inherit the land. When you will show me a sign that my children will inherit the land, then I will certainly believe that you will give me children, since who will inherit if I will not have children? The Toldot Yizhak asks another question. Why did Abraham say: “I shall die childless” [15:2]? This means, I will go alone without children. The Holy One had said to Abraham, “for I give all the land that you see to you and your offspring forever” [13:15]. “I will make your offspring as the dust of the earth” [13:16]. This means, I will give you and your children the whole land and you will have as many children as the dust of the earth. The explanation is: Abraham thought that the Holy One had promised to give his descendants the land. This means, that He would give the land to his family, but not to his own son that was descended from him. That is why Abraham feared that Eliezer was also part of his household and would be Abraham’s heir. Eliezer was like a son, the chief of his household. Therefore, the Holy One said to Abraham, the one who will be your heir will come from your loins, from your flesh. Therefore, the Torah had to say, “your very own issue shall be your heir” [15:4]. This explains why the Torah said, from your loins, more so than anywhere else in the whole Torah. He asks another question. “He put his trust in the Lord” [15:6]. This means, he believed what God had told him. This was heard as, he would now believe, but previously he did not, heaven forbid, believe. The explanation is that Abraham now believed that the Holy One would give him children, because he had explicitly heard that the children who would be his heirs would come from Abraham’s loins. However, previously Abraham had thought that his family would inherit, or his servant Eliezer would inherit.71Toldot Yizhak, Genesis, 15:1–6.
“I am the Lord who brought you out of Ur of the Chaldees” [15:7]. The Holy One said: it was my intent to give you the land from the time that I took you out of Ur of the Chaldees and performed a miracle for you. Abraham thought: when my children will sin or the gentiles will repent, the Holy One would give the land to his children. Therefore, Abraham asked: let me know if my children will certainly have the land even if they will sin or if the gentiles will repent. The Holy One answered him that they will certainly inherit the land.72Ramban, Genesis, 15:7.
Bahya writes. The Midrash writes that when Abraham was born a star arose in the sky from the east and swallowed up four stars, from all four corners of the world. The wise men said to Nimrod: a son is born to Terah now and from him will come descendants who will inherit this world and the world to come. Our advice is that you should give Terah much gold and silver. Let him give you his son and you should kill him. Nimrod immediately sent to Terah and said: Give me your son and I will give you much silver and gold. Terah responded to Nimrod with a parable. One says to a horse. I will give you much oats to eat, but let me chop off your head. Who will eat the oats when you want to chop off my head? Similarly, who will inherit the gold and silver when you want to kill my son? Nimrod said: I understand from your words that a son was born to you yesterday. Terah responded: He died as soon as he was born. Nimrod responded: I want the live one that was born to you yesterday. Terah went and immediately hid Abraham in a cave for three years. The Holy One sent him two boulders. From one of them flowed oil and from the other one, honey and fine flour. When he was three years old he went out of the cave. He thought: who created heaven and earth and also me? He prayed for a whole day to the sun. At night the sun set in the west and the moon rose in the east and he saw stars along with it. He prayed to the moon and said that the moon is the lord and the stars its servants.73Bahya, Genesis, 15:7.
“How shall I know that I am to possess it” [15:8]? With what merit will I inherit the land? The Holy One responded: with the merit of the sacrifices. That is why the verse says, “bring me a heifer” [15:9]. This means, take me a calf, a goat, a ram, a turtledove and a young pigeon. With this, the Holy One showed that his children would bring sacrifices from the animals and birds. Abraham cut the animals in half and put one half on one side and one half on the other side and he walked between the two pieces. Abraham swore that he would serve the Holy One forever, and if he would transgress and not serve the Holy One, he should be chopped up like the animals were chopped up. The Holy One also swore to Abraham that He would give him the land and sent His messenger. This was the fire and He let the fire go between the two halves of the animals. That is to say, it was as if the Holy One himself passed through and swore that He would give him the land. Abraham had chopped up all the animals and he did not chop the birds in half. The animals are an allusion to the nations that will disappear from the world. However, Israel is compared to the birds that he did not chop in half. With this he showed that Israel would always exist in the world. Birds of prey came and flew on the pieces of meat. Abraham chased them away. He showed that the nations would not be destroyed soon. However, in the days of the Messiah the nations will be destroyed.74Rashi, Genesis, 15:9–11.
“A great dark dread descended upon him” [15:12]. A great darkness and dread came over Abraham, and the Holy One showed him that his descendants would be in exile. The Holy One also swore that when Israel will be evil, they would be exiled from their land.75Ramban, Genesis, 15:12.
“Know well that your offspring shall be strangers” [15:13]. The Holy One said to Abraham: your children will be strangers for four hundred years and they will have to serve and work. The exile of Egypt began when Isaac was born. Even though they were not yet in Egypt, they did not have a land and were like strangers in foreign lands from the time that Isaac was born.76Rashi, Genesis, 15:13.
Bahya writes that the exile was four hundred years. That is, because they had an evil eye to give charity to the poor. That is why they were called evil eye. It has the numerical value of four hundred. From here we can learn that our exile for our sins becomes longer because we do not give charity properly.77Bahya, Genesis, 15:13.
“I will execute judgment on the nation they shall serve” [15:14]. The Holy One said that the nation for whom Israel will serve and work hard, I would also repay them their pay that they made Israel work hard. In Egypt, I will give them ten plagues and I will repay the other kings, and pay each one their pay separately, in all the exiles when they will leave. I will also make Israel rich with great wealth, just like they left Egypt with so much gold and silver that they emptied out all of Egypt.78Rashi, Genesis, 15:14.
“You shall go to your fathers in peace” [15:15]. However, you Abraham will not see any exile. You will come to your grave in peace. However, the verse teaches us that Terah, the father of Abraham, repented before he died. If he had still worshiped false gods and died that way, as an evildoer, then the verse would not have said to Abraham, you will come to your father. Abraham was righteous and how is it appropriate that he should come to the world to come to an evildoer.79Rashi, Genesis, 15:15.
The Ramban writes. The Holy One said to Israel. When I commanded that you should be in the exile of Egypt and you should be tormented with work for the people of Egypt, nonetheless I will similarly punish the same people. One asks a question here. When the decree of the Holy One was on Israel, that they should be slaves in Egypt, so why are the Egyptians guilty? The explanation is that the Egyptians thought up much evil. They threw the children in Egypt into the water and made them do heavy labor. Their intention was to hurt them and not about work. They wanted to extirpate Israel from the world more than the decree allowed.80Ramban, Genesis, 15:15.
“You shall be buried at a ripe old age” [15:15]. The Holy One had promised Abraham that he would die and he would not see anything evil in his children, that they should worship false gods during his lifetime. This teaches us that Ishmael repented during his lifetime and Esau the evildoer did not yet worship false gods, because Abraham was still alive. That is why Abraham had to die five years earlier than his time, in the expectation that he would not see Esau worshipping false gods. On the very day that Abraham died, Esau began to worship false gods and committed murder. The anguish is very great when one sees evil in one’s children. The Holy One said: it is better that you should die five years earlier so that you should not see evil in your children.81Rashi, Genesis, 15:15.
“They shall return here in the fourth generation” [15:16]. The Holy One said: you will have to be in the exile of Egypt for three generations and in the fourth generation you will again return to the land of Canaan. This is the same as the land of Israel. The nations of the world who now live in the land of Israel are not yet full of sins. That is to say, their time has not yet come that they should be driven out from their land. The Holy One first pays when the measure is full of sins.82Rashi, Genesis, 15:16.
“A smoking oven and a flaming torch” [15:17]. God sent smoke and fire and this went between the chunks of meat. That is to say, this was the messenger of the Holy One, that He had sworn to Abraham that he would keep everything, to give him the land of Israel.
“Sarai, Abram’s wife, had borne him no children, she had an Egyptian maidservant whose name was Hagar” [16:1]. Sarah did not have children and she had a maid who was the daughter of the king of Egypt. Pharaoh said: let my daughter be a maidservant for Abraham since many miracles were done for Abraham. Sarah took the maid Hagar and gave her to Abraham that he should sleep with her in order to have children, since she saw that she was not able to have children in ten years. Abraham did the will of Sarah.83Rashi, Genesis, 16:1–3. He came to Hagar, but his intention was that his primary child should not come from Hagar, but Sarah had desired that Abraham should have children with the maid. This was a source of satisfaction because it was her maid. Or, Sarah’s thought was that for the merit of her giving her maid to her husband perhaps the Holy One would also give her children. That is why it is written, “Abram heeded Sarai’s request” [16:2]. That is to say, Abraham did this to please Sarah, and he came to the maid. Therefore, it is written, “Sarai, Abram’s wife, took” [16:3]. That is to say, Abraham did not want to come to her, but he became angry and Sarah had to accompany her, like one accompanies a bride.84Ramban, Genesis, 16:2–3.
Here one asks a question. Why does the verse have to say, “Sarai, Abram’s wife took” [16:3]? Don’t we know that Sarah was the wife of Abraham? The Ramban gives the explanation. The verse shows us that Sarah accompanied her maid, as if Sarah said, Abraham is my husband and I am his wife. I will not divorce him. Therefore, the verse says here, “Sarai, Abram’s wife took” [16:3]. That is to say, when she accompanied Hagar to Abraham, she was still Abraham’s wife. It is written and she took? That is to say, Hagar did not want to sleep with Abraham. She was ashamed before Sarah that she should sleep with her master.85Ramban, Genesis, 16:3.
The verse also teaches us that when a person has a wife for ten years and has no children with her, then he should divorce her, as the verse says, “after ten years” [16:3]. When Abraham did not have children for ten years, Sarah took the maid Hagar and gave her to Abraham.86Rashi, Genesis, 16:3.
“He cohabited with Hagar and she conceived” [16:4]. Abraham slept with Hagar and she became pregnant. Hagar said about Sarah that she must not be properly pious; Abraham had been married to Sarah for many years and she did not have any children. I slept with Abraham once and became pregnant, and Hagar held her mistress in contempt. Sarah said to Abraham: you listen to my shame, how my maid shames and insults me and you are silent. God should pay you for this. Sarah further said to Abraham: you should have prayed for me and for you, that we should have children together. You only prayed for yourself. You said, “I shall die childless” [15:2], I go alone without children and you did not mention me.87Rashi, Genesis, 16:4–5.
“The Lord decide between you and me” [16:5]. God should judge between you and me and the child that the maid is carrying. With these words she caused the maid to abort the child. She cast an evil eye on the child in the womb.88Rashi, Genesis, 16:5.
Our sages learn from here that whoever desires a judgment from the Holy One; it does not end well for him. Sarah also sinned with her words and she had to die forty-eight years before her time had come. She should have lived as long as her husband, Abraham.89Bahya, Genesis, 16:5.
Abraham said to Sarah: take your maid and do with her what you want. Sarah immediately began to torment her with all sorts of heavy labor and forbade her from coming to Abraham’s bed.90Genesis Rabbah, 45.6.
Ramban writes. Because Abraham allowed the maid to be tormented and Sarah tormented her, this is why the children of Hagar rule over the children of Abraham and cause them pain.91Ramban, Genesis, 16:6.
The maid ran away from the house of Sarah. An angel came and found her in the field. “He said, Hagar, slave of Sarah, where have you come from” [16:8]. Bahya asks a question. Why did the angel have to say, Hagar, the maid of Sarah? We know very well that she was Sarah’s maid. The verse teaches us that the angel appeared to her because of her merit in being the maid of Sarah. He also showed that Hagar’s children would be servants and maids to Sarah’s children in the future.92Bahya, Genesis, 16:8.
The angel said to Hagar: go back home to the house of Sarah and be tormented by the hand of Sarah. Later, another angel came and said to Hagar. You will have a son and you will call him Ishmael, because God has heard your cry. This son will be a wild man. He will beat all the people and all the people will beat him. She had a son and Abraham called him Ishmael, since prophecy rested on him that he guessed the name that the angel had told Hagar.93Rashi, Genesis, 16:15.
Ramban writes that Hagar did not want to give the child a name, since she was ashamed because she was not a proper wife to Abraham. Thus, Hagar told Abraham what the angel had said, that he should be called Ishmael, and Abraham listened to her.94Ramban, Genesis, 16:11.
Abraham was eighty-six years old when Hagar gave birth to Ishmael. The verse lets us know how old Abraham was, in the expectation that we should know that Ishmael was thirteen years old when he allowed himself to be circumcised and he did not rebel against his father.95Rashi, Genesis, 16:16.
“Abram was ninety-nine years old” [17:1]. Abraham was ninety-nine years old when God appeared to him and said to Abraham. I am God over the whole world and am called El Shaddai because I am eternal and can make you fresh and strong. Do not think that the circumcision will make you weak.96Bahya, Genesis, 17:1.
“Walk before Me and be whole” [17:1]. The Holy One said to Abraham: be whole for Me. That is to say, do not be divided in your body, that your heart should not be the same as your mouth.97Ibid. Another explanation is when you will be circumcised, then you will be whole before Me, since the foreskin is a defect before Me.98Rashi, Genesis, 17:1.
Another explanation is that as long as you have the foreskin, you have damaged five organs. Your two eyes cannot see the correct belief in the Holy One. Your two ears cannot hear the commandments of the Holy One, and the foreskin is a defect in you. Therefore, the Holy One said: I will now give your name a heh, so that you should not be called Abram but Abraham, with the heh. With the circumcision, you have received five organs to properly serve the Holy One.
“And you shall no longer be called Abram, but your name shall be Abraham” [17:5]. You shall no longer be called Abram, but Abraham. This means that you are a father over all the nations.99Rashi, Genesis, 17:5.
“My covenant shall be marked in your flesh as an everlasting pact” [17:13]. The circumcision should be a sign in your flesh that you should serve the Holy One eternally and the sign should not be removed. The circumcision is better than a sacrifice, since the sacrifice is bought from his money, but the circumcision is in his flesh. Pirke de Rabbi Eliezer writes: Abraham circumcised himself on Yom Kippur and every year the Holy One sees the blood on Yom Kippur and forgives our sins.100Pirke de Rabbi Eliezer, chap. 29. Ramban writes. Circumcision was commanded because when one cuts off the foreskin, that organ becomes weak and does not have so much power.101Ramban, Genesis, 17:9.
Toldot Yizhak asks a question. Why does Scripture have to say that Abraham was ninety-nine years old when he was commanded to circumcise himself? The reason is because Abraham was very old and did not have any children. Thus, it was correct that the Holy One should not have commanded Abraham to cut off his foreskin, because he was old and weak and could not have children. How much more so, would he make himself even weaker to have children, with the circumcision? Especially since the place of circumcision is the place where one has children. That is why the verse says that Abraham was very old. God said to Abraham. I am God who can make the whole world strong. Therefore, do not be afraid to circumcise yourself even though you are too old and weak to have children. I will give you many children after the circumcision and will give the land of Israel to your offspring because of the merit of circumcision.102Toldot Yizhak, Genesis, 17:1.
“Abraham threw himself on his face” [17:17]. Before Abraham was circumcised, he could not stand before the Shekhinah. As soon as the Holy One appeared to Abraham, Abraham fell on his face because Abraham still had the foreskin, he could not see the Holy One. That is to say, the splendor of the Holy One. However, after the circumcision it is written, “Abraham remained standing before the Lord” [18:22]. This means, Abraham still stood before the Holy One.103Bahya, Genesis, 17:17.
“You shall not call her” [17:15]. This means, you should not call her Sarai, but Sarah, since Sarah means, a mistress of the whole world.104Rashi, Genesis, 17:15.
“Abraham fell on his face and laughed” [17:17]. Abraham could not keep himself from laughing, but he was ashamed to laugh openly, so he lay on his face and laughed. He was so old and Sarah also, and they should have children?105Toldot Yizhak, Genesis, 17:17.
The Holy One said: I will bless Sarah and she will menstruate again, like the young women and I will bless Sarah that she will have milk in her breasts. The whole world did not believe that Sarah should have a child and that she had Isaac. Sarah made a banquet and invited all the important people and nobles, with their wives, to the banquet. The women said that Sarah had taken a stranger’s child and she says that she had given birth to the child. Therefore, they took their children and did not bring their wet nurses. The children cried at the banquet and they asked Sarah that she should nurse their children. Sarah took all the children and nursed them. The Holy One had blessed Sarah with much milk. The women saw explicitly that she had much milk and they said that it is indeed true that Sarah had given birth to a child.106B. Baba Mezia, 87a.
The Midrash writes that the Holy One took the yud from Sarah and divided it into two parts. He gave half to Abraham and half remained with Sarah.107Yud has the numerical value of ten. Heh, which he added to the names of both Abraham and Sarah, has a numerical value of five. That is the basis of this statement. The yud complained before the Holy One. Why did you take me a way from a righteous woman? The Holy One responded: I will give you to a righteous man who will first be called Hoshea and then later he will be called Yehoshua, with the yud.108A reference to Joshua. See, Numbers, 13:16. You will have made a good exchange.109Genesis Rabbah, 47.1.
“Can a child be born to a man a hundred years old” [17:17]. Abraham said: I am one hundred years old, and Sarah is ninety years old, should she have children? Here one asks a question. How is it that Abraham should wonder about having children when God promised him that he would have children? Furthermore, we find that each old person, also ninety years old, can have children, even in our times. Abraham had children with Keturah forty years after he was told this. However, the explanation is that Abraham said: I was young and strong and had no children with Sarah. Now, Sarah and I are old and we are supposed to have children? This must be a miracle from God and I believe that God can do this.110Ramban, Genesis, 17:17.
Abraham rejoiced and was very happy. Therefore, the Holy One said, “you shall name him Isaac” [17:19]. You shall call the name of your son, Isaac. This means, happy. This teaches us that Abraham was not mocking, but Abraham was full of joy. That is why the Holy One also called the name of the son Isaac. This means, joy. Because the name of Isaac came from the Holy One, therefore the name remained forever. The name Abraham was changed. At first he was called Abram and later he was called Abraham. Jacob also first called Jacob and later God called him Israel, but Isaac’s name came from the Holy One. That is why it remained so forever. Bahya writes another explanation. Abraham changed his name because he became the father of many nations. The name of Jacob was changed because an angel had struggled with him and Jacob had subdued the angel. However, nothing happened to Isaac, so his name remained the same.111Bahya, Genesis, 17:19.
Isaac was called this for the following: The yud alludes to the ten miracles that occurred to Abraham. The zadi alludes to the ninety years that Sarah was old. The het alludes to the circumcision that takes place on the eighth day. The kuf alludes to the hundred years that Abraham was old, when he became the father of Isaac.112Rashi, Genesis, 17:19. This is a play on the numerical value of the letters in Isaac’s name in Hebrew.
“As for Ishmael, I have heard you” [17:20]. The Holy One said: I have heard your prayer that you have prayed for Ishmael. I will give Ishmael twelve princes, important nobles for Ishmael. That is why the Holy One said, “twelve princes,” twelve nobles and did not say twelve children. However, He said that Ishmael would have important children and kings, more than the kings of [the nations of] the world. They were called princes. This means, clouds. That is to say, they will be important at first, but in the end their kingdom will disappear from the world, like a cloud, as it says, “I will make him a great nation” [17:20]. I will make him a great nation.113Bahya, Genesis, 17:20.
“He circumcised the flesh of their foreskins” [17:23]. Abraham first circumcised the three hundred and eighteen men, the slaves of his household. Then he circumcised himself. Had he circumcised himself first, he would have been too weak and would not have been able to properly circumcise those in his household.114Bahya, Genesis, 17:23.
“Shall be a sign of the covenant” [17:11]. The circumcision should be a sign and a testimony that you have begun the faith in Me. There are three commandments in the Torah that are called sign. This means, it is a sign and testimony about the Holy One that He is one. These are Sabbath, tefillin and circumcision. Therefore, the person must have two testimonies on himself that testify about the Holy One.115In Jewish law, the testimony of two witnesses is required. The testimony of one witness is insufficient. During the week the person has circumcision and tefillin, and on the Sabbath he does not need tefillin because the Sabbath is itself a sign and a testimony. Thus, he has Sabbath and circumcision, as two witnesses.116Bahya, Genesis, 17:24. The Midrash writes that circumcision is a great commandment. It saves the person from Gehenna.117Genesis Rabbah, 48.8.