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.
בראשית רבה מט ב.
אמר לפניו ומי ימול אותי? אמר: אתה בעצמך. מיד נטל אברהם סכין, והיה אוחז בערלתו ובא לחתוך והיה מתירא שהיה זקן, מה עשה הקדוש ברוך הוא? שלח ידו ואחז עמו והיה אברהם ...
Her name was אמתלאי בת כרנבו.
ואמר רב חנן בר רבא אמר רב אמיה דאברהם אמתלאי בת כרנבו אמיה דהמן אמתלאי
בת עורבתי וסימניך טמא טמא טהור טהור
Bava Basra 91a
(I knew it existed, but will admit to having resorted to Google to find it fast.)
Bava Batra (16b) records a dispute (found earlier in Tosefta Kiddushin (5:17 in R. Lieberman's edition) regarding the interpretation of Genesis (24:1) which states that God blessed Abraham "bakol" (literally: with everything):
Rabbi Meir says: The blessing is that he did not have a daughter.
Rabbi Yehuda says: On the contrary, the blessing was that he had a ...
We see in Vayeira 18:32
32 And he said, "Please, let the Lord's wrath not be kindled, and I
will speak yet this time, perhaps ten will be found there." And He
said, "I will not destroy for the sake of the ten."
perhaps ten will be found there: For fewer [than ten] he did not ask. He said, “In the Generation of the Flood, there were ...
Clearly, Avraham had the guests acquire the tongues before slaughtering the animal. As he assumed they were non-Jews, their ownership of the relevant body parts exempts those body parts from the requirement (Shulchan Arukh YD 61:26). Perhaps Avraham gave them water to wash their feet as part of a Kinyan Chalipin (according to Levi (Bava Metzia 47a)).
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 ...
Tosfos in Bava Basra 141a writes:
בת היה לו ובכל שמה. וא"ת ולמה לא השיאה ליצחק למ"ד בפרק ארבע מיתות
(סנהדרין דף נח:) דבן נח מותר באחותו וי"ל דשמא קטנה היתה ולא רצה עדיין
להשיאה ליצחק אי נמי מהגר היתה לו ולא משרה ולכך לא רצה להשיאה ליצחק
Tosfos asks, if Avraham Avinu had a daughter why didn't Yitzchak marry her, according to the opinion that a ben ...
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 ...
For example, the posuk (5:32) says that Noach begot Sheim (Chom and Yefes) when he was 500 so I added 500 on to 1056 and got 1556.
But it doesn't say what order they were born in. Rashi later on (10:21) points out that Yefet is older since we know (11:10) Shem was 100 years old only 2 years after the flood, whereas we know (7:6) the flood started when Noach ...
Abraham left Ur of the Chaldeans to go to Canaan, stopping at Haran along the way (Genesis 11:31, 12:5). Chaldeans were described as coming from the north (Jeremiah 1:14). Since Mecca is far south, a simple reading of those verses gives no reason to think Abraham was in Arabia on the way to Canaan.
If you would like to rely on this map, it would also show ...
The Shita Mekubetzet to Sotah 10b brings exactly what you are remembering in the name of midrash.
והודו ושבחו וברכו למי שאמר והיה העולם. יש במדרש שלא רצו לברך ברצונם עד שאמר להם אברהם אבינו פרעו מה שאכלתם ושתיתם והיה אומר שעולה לממון גדול לפי שהיו במדבר והיה טורח גדול להם להביא לשם המאכל והמשקה.
The midrash is brought in full by Torah Sheleimah to ...
Midrash Rabbah 49:7 (Sefaria Link) (Hebrewbooks.org Link) brings the story in full, including the details about the exorbitant prices Avraham would charge, since he was located in the desert.
כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה (בראשית יח, יט), רַבִּי יוּדָן בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי זוֹ הוֹבְרָיָא. וְרַבָּנָן אָמְרֵי זוֹ בִּקּוּר חוֹלִים. ...
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 ...
There is a midrash in Bereshit Rabbah 39 where Avraham deduces the existence of God who created the world, and only then did God call out to Avraham lech l'cha. A summary of the midrash from my notes after a class:
Mashal: One day a man was traveling and he saw a tower (birah) "on fire" (doleket). He said, this tower has no owner? A man peeked ...
Ralbag has an interesting explanation of the challenge of the Binding of Isaac, which could answer this question.
He explains that the challenge was specifically to see how easy it would be for Abraham to sacrifice his son (i.e. not to see if he would sacrifice his son at all). God's command to Abraham was sufficiently vague that Abraham could have sought ...
In modern Hebrew "Laila" (hebrew לילה) translates directly to "night". It is very common in the old testament for names to carry meanings.
The name Laila (לילה) is special in the regard it appears in the book of Genesis:
וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם, וְלַחֹשֶׁךְ קָרָא לָיְלָה
In English this is:
And God called the light Day, and the darkness he ...
It is clearly stated in Shochar Tov, the Midrash on Tehillim chapter 110.
זש"ה (ישעיה מא) מי העיר ממזרח צדק. ישנים היו אומות העכו"ם מלבא תחת כנפי השכינה ומי העירן לבא לחסות תחת כנפי השכינה אברהם שנאמר מי העיר ממזרח. ואל תאמר לזה בלבד אלא אף הצדקה היתה ישינה והעירה אברהם. וכיצד עשה אברהם עשה לו פונדק ופתח לו פתחים לכל רוח והיה מקבל העוברים והשבים שנא' (...
I hope you'll accept my memory lapse as to who said it, but I once saw one of the mefarshim say that by Sedom, Avraham was "tipped" as to the fact that he should advocate, as he figured "why else would G-d be telling me if not that I am supposed to do something about it?" (Similar as to how Moshe knew to "argue" with Hashem about destroying the Jewish people ...
The final decree on S'dom was not made until they visited Avraham and Sarah. Their behavior sealed the doom of S'dom. Had Avraham not received them as he did, there would have been an argument not to destroy S'dom.
As the OP cited Rashi Vayeirah 18:2
One to bring the news [of Isaac’s birth] to Sarah, and one to overturn
Sodom, and one to heal Abraham, ...
Rashi on Genesis 20:1:1:
ויסע משם אברהם. (excerpt)
להתרחק מלוט שיצא עליו שם רע שבא על בנותיו
My translation (and context):
The parsha (paragraph) following the story of Lot mentions that Avraham travelled to Grar. Almost every commentary asks why Avraham did this, as there was nothing wrong living in Elonei Mamre and there was no famine or other crisis ...
Abram moved on. He came and settled in the (1)Plains of (2)Mamre, in (3)Hebron, and there he built an altar to God.
Eloney Mamre in Hebrew. Others translate it, 'Terebinths of Mamre.' See note on Genesis 12:6. Josephus states that it was by an oak called Ogyges (Ancient One) (Antiquities 1:10:4; Wars 4:9:7).
An Amorite ...
As I wrote in this answer:
According to Ralbag (Commentary to Parshas Lech Lecha), the promise was not that Avraham's descendants would be as numerous as the stars. Rather the promise was that they would be hard to count like the stars. Ralbag says this because he was of the opinion that there are actually very few stars (approximately 1,022) and thus a ...
The Kad Ha'Kemach by Rabeinu Bachyei ben Asher, seems to imply that Avraham saw Noach (see footnote ג). It is very possible he met him later on on life since they were from different locations.
As was mentioned already in the comments Noach died when Avraham was 58 (siman נ"ח).
The Ramban 10:5 also explains that Avraham and his sons knew Noach and the ...
Leviticus Rabbah (parsha 1) states that the angel called but the utterance spoke:
באברהם כתיב ויקרא מלאך ה' אל אברהם המלאך קורא והדבור מדבר
R. Yaakov Tzvi Mecklenburg understands this to mean that the angel only called out Abraham's name, but the actual rest of the command to desist was spoken by God Himself:
נראה דעתם כי האמירה היתה מפי הקדוש ברוך הוא ...
According to one opinion in the Midrash (Bereishis Rabbah 53:10), we do.
וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל (בראשית כא, ח), רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר נִגְמַל מִיֵּצֶר הָרָע. רַבָּנָן אָמְרֵי נִגְמַל מֵחֲלָבוֹ.
”And the child grew up and was weaned” – R’ Hoshaya Rabbah said, “He was weaned from the evil inclination.” The Rabbis say, “He was ...
In Braishis 22 we read
And an angel of the Lord called to Abraham a second time from heaven.
And he said, "By Myself have I sworn, says the Lord, that because you have done this thing and you did not withhold your son, your only
That I will surely bless you, and I will greatly multiply your seed as the stars of the heavens and as the ...
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.