23

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.)


14

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 ...


12

Brief Summary: The commentators almost all agree that the four hundred years was not the time spent in Egypt. Rather, the four hundred years is from an earlier time (with some disagreements as to what that time is). Most of the commentators agree that the actual time spent in Egypt was two hundred and ten years. Other possibilities suggested are two hundred ...


11

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 ...


11

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. Pharaoh,...


11

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 ...


10

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 ...


10

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 ...


9

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 ...


9

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 ...


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, ...


8

Ber. 13:18 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. (1)Plains 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). (2)Mamre An Amorite ...


8

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 ...


7

Rashi on the verse (Bereshit 12:6) tells us that Israel was part of the portion of Shem. At that time, the Canaanites (descendants of Cham) were conquering the land from them. However, Rashi in Bamidbar 13:22 (and Devarim 11:10) says that Cham built Chevron for his son Canaan, which would seem to indicate that the land of Canaan was part of Cham's portion. ...


7

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 ...


7

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: Rashi/...


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 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

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.


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

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 Davar ...


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 ...


6

Before I actually answer your question, I'd just like to make one note. Jochebed, our Sages tell us, was 130 years old when Moses was born (Numbers Rabbah 13:21). She was born as the Israelites crossed into Egypt. Her son, Moses, as you mentioned, was 80 when they left. Thus, the Israelites were in Egypt for 210 years. This still is less than 400. Now, ...


6

I realize that this still may not answer the question: Note that this identification is found in the Talmud Yerushalmi (Shevi'it 16a, also in Kiddushin, see below), as well as the Bavli (Bava Basra 56a), albeit in a different order, although all of these girsaos are questioned by mefarshim to make them uniform. At this Otzar forum, we find a listing of ...


6

The word is הַשָּׂבָע “hasava”, meaning satiety, rather than הַשֶּׁבַע “hasheva” meaning the seven. Radak is saying that despite there being food in Egypt, Lot was still willing to leave with Avraham.


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

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.


Only top voted, non community-wiki answers of a minimum length are eligible