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20

God's further comments in Genesis 17 and 21 clarify that Isaac is the sole descendant who would be the bearer of the covenant. (See, for example, 21:12 and 17:19-21.)


12

Besides the main issue of God's explicit identification of Isaac for this inheritance, already conveyed in DoubleAA's answer, note that Islam is a belief system whose creation came way after the events described in Genesis, and one that doesn't have any special status in Judaism. Therefore, it's impossible that Judaism would consider the subject of verses in ...


10

The body of your question differs slightly from the title, so I will focus on that (i.e. why he wasn't worried Pharoah would say the same thing). Here's an answer from this Ohr Somayach Parsha Q&A (see Kasha section), as heard from Rabbi Michael Bachar: Avraham suspected that the king of Sodom would publicize the fact that he enriched Avraham. ...


10

The Ramban says the reason why his name is not mentioned is due to the fact that the city was small with few people living there, he was not famous. The Shaarei Aharon (from whom I am quoting all these answers) suggests that the names mentioned here are based on the evil nature of the people we are mentioning. Being that the king of Tzoar was not so evil ...


9

Pirkei D'Rebbi Eliezer 29 says that Shem Ben Noach performed Avraham's bris. The Medrash Rabba Bereishis 49:2 says that Hashem held Avraham's hand and helped him perform the bris. The verse in Bereishis 17:24 supports that it was performed by someone else, as it uses the passive language בהמולו, when he was circumcised, and Rashi there points out that this ...


9

The commentators have several different approaches here. [Sources are from a shiur my father gives. Text copied either from Sefaria (first two) or his sourcesheet (last two).] Rashi's take (17:17), based on Targum Onkelos, is that Avraham laughed out of joy, while Sarah's laugh was out of disbelief. ויפל אברהם על פניו ויצחק. זה תירגם אנקלוס וחדי, לשון ...


8

From part of my answer here: The Lubavitcher Rebbe (Likutei Sichot Volume 5, page 146) gives a very practical reason why Avraham waited to have a bris. Rashi explains that G-d's commandment to Noach after the flood, forbidding spilling a mans blood (Genesis 9:6) applies to spilling ones own blood as well. As such, Avraham was legally unable to circumcise ...


8

To summarize 9 or 10 hours of Rabbi Daniel Raccah's shiurim on the subject in a single paragraph: Malki-Tzedek is identified with Shem, Avraham's great (x7) grandfather. Noach originally aspired for his sons to be the Torah teachers in the world (like Avraham, Yitzhak and Yaakov eventually would be), but only Shem adopted the calling. That's why Shem/Malki-...


8

I heard in the name of the Maharal (in Gur Arye, but I haven't had a chance to check it inside,) that Avram understood that the wealth Hashem had promised him would come through natural means, and that he therefore didn't mind taking gifts from people. But Bera's gifts were awarded to him for distasteful acts, so he understood that those could not be the ...


8

The Malbim to Shemos 22, brought here in Sefer HaKarmel, explains as follows: ארר refers to the ramifications of the curse, that it causes a loss or detriment to the person or belongings of the accursed from the cursor. Therefore, curses from Hashem are always ארורים. On the other hand, קלל is just the expression of the curse. Therefore, says the Malbim, ...


7

Avot 3:19 says: "Rabbi Akiva said: All is foreseen, but freedom of choice is given. The world is judged in goodness, yet all is proportioned to one's work." This is a classic conundrum: if we have free will then how can all be foreseen, and if all is foreseen how can we have free will? But, somehow, both statements are true; God, not being limited in any ...


6

Just a thought: Being seen and being praised is something you can't avoid. There is nothing you can do about it. But being taken is something you can resist. So the third phrase gives us the understanding that it was against Sharah's will : She was taken (Vatukach) instead of They took here (vayikchu otah).


6

The book Hege Yona (Jerusalem 5756), by my grandfather-in-law Rabbi Yona Munk, includes the following (in my own free translation): 14:23: "or if I take anything from you, lest you say 'I enriched Avram'" The question that arises is why Avraham agreed to take gifts from Par'o and Avimelech, not worrying they'd say they enriched Avram. One can ...


6

The בית הלוי explains (I forgot where) that you cannot have a one-sided contract. Therefore, even though Avraham kept all the מצוות before they were commanded, the מצוה of ברית מילה was untenable before Avraham was commanded, as the whole point is a ברית between 'ה and Avraham, and it wouldn't really be a contract without 'ה commanding Avraham.


6

Being as numerous as the stars nowadays would in fact be inconsistent with our current state, as in exile we now bear the burden of the terrible curses in Deuteronomy, one of which foretells our nation's size being very few, rather than numerous as the stars. See Deut 28:62. וְנִשְׁאַרְתֶּם, בִּמְתֵי מְעָט, תַּחַת אֲשֶׁר הֱיִיתֶם, כְּכוֹכְבֵי הַשָּׁמַיִם ...


6

There is a spot on a mountain slope in the Western Golan region of Israel, right next to the border with Lebanon. It is called Mount Betarim , and there are various sources to suggest that this is where the "Covenant Between the Parts" really happened. The Kabbalists of Tzfat used to make a pilgrimmage to Mount Betarim, some time around Parshat Lech Lecha. ...


6

1st Question: How did Pharaoh know? Ramban: the manner of the affliction made it absolutely clear to Pharaoh that it was a punishment for taking Sarai. He therefore asked Sarai what he did to deserve this, and she told him that she was married to Avraham. There are a few ways that the affliction might have been clearly a punishment for taking Sarai: ...


6

Onkelos' Aramaic rendering of this phrase is: ... וְיָת קְיָמִי, אֲקֵים עִם יִצְחָק He translates the first "את" as "יָת," which is the equivalent direct-object word, and the second as "עִם," which means "with." (See Jastrow for confirmation of these understandings of the Aramaic.) So, his translation is consistent with your second option. Ha'amek ...


6

Our version of the Ibn Ezra actually does not have him quoting anyone, but rather saying that idea in the name of many. The Rav Kook edition of the Ibn Ezra has second section with a variant text which does find him quoting this in the name of The Nagid. The footnote there says this is indeed a reference to Rabi Shmuel Hanagid, and sends us to the ...


5

Sarah's actions need not be righteous. First, this source is based on a Midrash. The simple text just states that Sarah oppressed Hagar without going into any detail. The goal of the Midrash could be to get you to view Hagar from a sympathetic point of view - it does not necessarily mean to justify the behavior. Secondly, the Ramban ad loc (secondary ...


5

The Wikipedia article on Malchi-Tzedek bring a lot of information about Malchi-Tzedek, his interaction with Avraham, as well as the transfer of Priesthood.


5

Rashbam on Genesis 18:12:1: עדנה - יתעדן הבשר ויתפשטו הקמטין. Sefaria translation: עדנה, a form of the skin becoming elastic and the wrinkles straightening out. This concept is supported by Radak on Genesis 20:2:1 (Sefaria English translation) excerpt: והענין להפקיר אשתו מבלי לעמד בנסיון הריגת עצמו פרשנו למעלה בדבר שרה עם פרעה. ומן ...


4

Isn't it simply that Avraham had not yet received the promises of land and dynasty when he was in Egypt but he had by the time he was in S'dom? The last thing that happened before he went to rescue Lot was that dual promise. Following that, Avraham resolved to receive the good things that were coming to him from Hashem alone.


4

It is imagery. The promise was not that there would be exactly as many Israelites as stars. It was that this man without a child would have 'many, many' descendants, as has already been the case in history, and anyway, who knows how many Jews will yet exist in future as well.


4

This website recounts the medrash that says that According to the Midrash (Tanchuma VaYeira 3), Abraham only circumcised himself after consulting with his friend Mamrei.


4

Are there any other places in Tanach where this kind of explicit foreshadowing happens? There are probably a few, but, one memorable one for me is Shmot 16:35 that states that B'nai Yisra'el ate the manna for 40 years until they arrived at the border of Cana'an. Obviously, it hadn't yet happened. As to why such cases occur, in general, this fits into ...


4

In 17:19, Chabad.org does translate it as "Indeed", however that does not change the context or meaning of the statement. Art Scroll uses "Nonetheless" as the translation which has the same implication as Chabad.org. יט וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת בְּרִיתִי אִתּוֹ לִבְרִית ...


4

It is translation #2, confirnming that the word את is used as a direct object marker. I will give you a few verses, so that you can see why this translation makes the most sense: Genesis 17:19-21: וַיֹּ֣אמֶר אֱלֹהִ֗ים אֲבָל֙ שָׂרָ֣ה אִשְׁתְּךָ֗ יֹלֶ֤דֶת לְךָ֙ בֵּ֔ן וְקָרָ֥אתָ אֶת־שְׁמ֖וֹ יִצְחָ֑ק וַהֲקִמֹתִ֨י אֶת־בְּרִיתִ֥י אִתּ֛וֹ לִבְרִ֥ית עוֹלָ֖ם ...


4

He is quoting Rabbi Shmuel Hanagid. Rabbi Shmuel HaNagid, also called just HaNagid, was a major religious and political figure in Spain just after the year 1000 CE.



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