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With apologies to @user8375, Leviticus 18:24 refers to all forms of sexual immorality, including incest, homosexuality, and bestiality among others (the various forms mentioned in the preceding part of the chapter). 20:23, again referring to the preceding part of that chapter), repeats the injunctions against sexual immorality, but expands it with idol ...


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This is addressed by Ralbag in his commentary there: התועלת השלישי הוא ג"כ במידות והוא שכשיביא ההכרח שיגיע הרע לאדם מהראוי שיסתכל האדם באי זה אופן יתכן שיגיע לו יותר מעט מהרע ויבחר בו ולא יתרשל מזה מפני הרע שיקרה לו כי ראוי שיהיה נבחר הרע היותר מעט לברוח מהרע הגדול ממנו הלא תראה שאברם בחר לרדת לארך מצרים לברוח מהרעב שהיה בארץ כנען ואע"פ שהיה נכון המקום ...


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Radak writes in his commentary to Genesis 15:2 that Abraham gave his servant the name Eliezer: או אפשר שהיה שמו דמשק כשבא אל אברם והוא קרא אותו אליעזר כי אליעזר לשון עברי הוא Why he specifically chose the name Eliezer may be based on the Midrash in Bereishit Rabbah Parshah 44: הוא דמשק אליעזר שבשבילו רדפתי מלכים עד דמשק ועזרני האל Here it seems that ...


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Avraham circumcised himself together with God. 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 חותך, Bereshit Raba 49b Avraham asked God "who will circumcise me"? God replied: you will. Immediately Avraham took a knife and ...


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According to the Chida Avraham was afraid to circumcise himself so he was circumcised by a scorpion. The Chida brings a remez from the passuk . Text :


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Rav Hirsch translates (actually his grandson translated into English from the original German) And Melchizedek King of Salem had brought out bread and wine but he was also a priest of the most high God. Rav Hirsch explains that this is to set him apart from the King of S'dom who came out with demands on Avram. The translation that you give above shows ...


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Based on this Haamek Davar who based himself on the Shi'iltos, the story with Malki Tzedek interrupts the story of the king of Sdom. Passuk 17 was Melech Sdom coming out to Avraham. Passukim 18 through 20 was Malki Tzedek with his donations and blessings. Passuk 21 and on returns to the narrative of the king of Sdom, his offer and Avraham's rejection of it....


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R. Judah Loewe in his supercommentary there explains that the explicit verse would only tell us the fact. The implication of 16:16 is to highlight the praiseworthiness of this fact: אף על גב דכבר כתב בסוף הפרשה בפירוש שהיה בן י”ג כשנמול מכל מקום רצה לומר שזה הכתוב מדבר בשבחו דאילו ממקרא דלקמן לא הוי ידעינן שהכתוב מדבר בשבחו ולכך נכתב זה הפסוק לומר שהוא ...


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The Riva says that from the second verse, you would only know the age, but from 16:16, you can see that it was not done against Yishma'el's will. חשיב דמהתם נוכל לומר דבעל כרחו נמול לכך למד כאן רש"י מיתורא שמרצונו היה. While it doesn't say so, this might be developed from the last word, "l'Avram" that he was born not just to Hagar, but to Avram and he ...


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R. Saadia Gaon explains that Abraham and Sarah were having a debate about how to treat Hagar, and the verse just left out the debate part. When Sarah said that God should judge between them, she meant that God should determine who was right in the debate: ומה שאמרה שרה לאברהם חמסי עליך מורה שהיה ביניהם וויכוח בגלל הגר והכתוב הבליעו ולא פרשו כי אין אתה ...


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Rash"i explains there were two reasons why Sarah faulted Avraham: When he requested from God a son (earlier in the same chapter), his prayer was only for himself and he didn't mention Sarah. I.e., all he said was that he wanted a son, but didn't specify that the son should be specifically from Sarah. Avraham saw that Hagar was despising Sarah, yet he kept ...


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