Shishi - Bereishis/Genesis - Parshas Lech Lecha 15:7-17:6

Hashem says to Avram, "I am Hashem, who took you out of Ur Kasdim to give you this land to inherit it." The phrase "who took you out of Ur Kasdim" may refer to Hashem saving Avram from the fire of Ur Kasdim. The Torah previously told us that Hashem said, "Lech Lecha me'artzecha" (Go for yourself from your land), but that was already after Avram had left Ur Kasdim and was in Charan. Here, Hashem emphasizes that He is the one who brought Avram out of Ur Kasdim, which parallels the language used regarding the Exodus from Egypt, where Hashem says, "I am Hashem who took you out." However, in this context, it is specifically from Ur Kasdim. The verse continues, "to give you this land to inherit it." At this point, Avram is already in Eretz Yisroel, in the plains of Mamre, where previous events took place, such as the war and Hashem's appearance to him. This is the land being promised to him.

Avram responds, "Hashem Elokim, how will I know that I will inherit it?" Rashi explains that the simple meaning is that Avram is asking for a sign from Hashem, a heavenly sign to confirm the promise. Another interpretation is that Avram is asking, "With what merit will I inherit it?" The question arises: if Hashem Himself is revealing Himself to Avram and making this promise, why would Avram need a sign or have any doubt? The answer is that perhaps Avram is concerned that his descendants might not merit the land due to their actions, or that something could happen to prevent the fulfillment of the promise. Sometimes, even when Hashem makes a promise, circumstances can arise that affect its fulfillment. Nevertheless, the simple meaning is that Avram is asking for a sign, which seems surprising given the direct revelation from Hashem.

Hashem tells Avram, "Take for Me a three-year-old calf, a three-year-old goat, a three-year-old ram, a dove, and a young pigeon." Rashi will explain that the term "eglah meshuleshes" means three calves, and similarly for the other animals. The actual words suggest a tripled animal, but Rashi hints that it means three of each kind. The dove and the young pigeon are also included, and Rashi will discuss their significance as well.

Rashi explains that "eglah meshuleshes" means three calves. These three calves are a hint to three things: the bull brought on Yom Kippur by the Kohen Gadol (par yom hakipurim), the bull brought for the communal error (par helem davar shel tzibur), and the eglah arufa (the calf brought when a murdered body is found and the killer is unknown). All of these are atonement offerings. This explanation connects to the earlier Rashi that Avram was not asking for a sign, but rather asking what merit would allow his descendants to inherit the land, and Hashem responded that it would be in the merit of the korbanos (sacrifices). The three calves represent these three types of atonement sacrifices.

Rashi explains that the three goats (ez meshuleshes) are a hint to three types of goat offerings: the goat brought inside the Holy of Holies on Yom Kippur (se'ir hanaseh bifnim), the goats brought as additional offerings on festivals (se'irei musafim shel mo'ed), and the goat brought as a sin offering by an individual (se'ir chatas yachid). Each of these is an atonement offering, and together they represent the various ways the Jewish people achieve atonement through sacrifices.

Rashi explains that the three rams (ayil meshulash) refer to three types of offerings: a definite guilt offering (asham vadai), a conditional guilt offering (asham talui), and the sheep brought as a sin offering by an individual (keves shel chatas yachid). Each of these is brought in specific circumstances as described in the Torah, and they are all forms of atonement. The inclusion of the sheep for an individual's sin offering is because the Torah allows either a goat or a sheep for that offering.

Rashi explains that the dove and the young pigeon (tor v'ben yona) refer to the types of birds brought as offerings. The Torah specifies that certain sacrifices can be brought from either doves or young pigeons, such as for the korban oleh veyored (the sliding-scale offering) and for women after childbirth. Rashi does not elaborate further here, but these birds are included as they are also brought as sacrifices in the Beis Hamikdash.

Avram took all these animals as Hashem commanded and split them in the middle, placing each half opposite the other. However, he did not split the bird. Rashi explains that Avram took all the animals and split each one into two parts, as was the custom when making a covenant. The purpose of this act was to form a covenant between Hashem and Avram, ensuring that Hashem would keep His promise to give the land to Avram's descendants. The custom was to split the animals and pass between the pieces, as described later in the Torah and in the book of Yirmiyahu. The bird was not split, and Rashi explains that this is because the nations are compared to cows, rams, and goats, which are cut up, symbolizing that they will be eliminated. The Jewish people, however, are compared to a dove or pigeon, which is not cut up, symbolizing that they will endure forever. Rashi brings verses from Tehillim, Daniel, and other sources to show these comparisons. The splitting of the animals represents the fate of the nations, while the undivided bird represents the eternal existence of the Jewish people.

He split each one into two parts. Rashi explains that this verse cannot be taken out of its simple meaning: the purpose of this act, where Hashem says kechah li (take for Me), was because He was making a covenant with Avram, so that He would keep His promise to give Avram's children the land. As it says a few verses later, 'On that day Hashem made a covenant with Avram, saying...' So, this is part of the whole covenant. The way of those who make a covenant is to split an animal and pass through its pieces, as it says later in Yirmiyahu, 'those who pass between the pieces of the calf.' Likewise here, the 'smoking furnace and the flame of fire that passed between the pieces'—this is the agent of the Shechinah, which is fire. The Shechinah is represented by fire, and so it passed through the pieces. That's why Avram put one piece opposite the other, but the bird he did not cut up. This is all to form the covenant, to guarantee the promise to give the land to Avram's descendants.

But the bird he did not cut up. The nations are compared to bulls, rams, and goats, as it says, 'Many bulls surround me' and in Daniel, 'the ram that you saw with the horns are the kings of Media and Persia,' and 'the goat is the king of Greece.' The Jewish people are compared to a young dove, as it says, 'My dove in the clefts of the rock.' Therefore, he cut up the animals as a hint that the nations will be destroyed and go away, but the bird he did not cut up, as a hint that the Jewish people will exist forever.

The bird of prey descended on the carcasses, and Avram drove them away from the carcasses. This bird, called ayit, is a bird of prey that swoops down and seeks out carcasses. The verse uses the word p'garim for carcasses, which Rashi explains is not the same as pieces—the word p'garim means carcasses, not just parts. The bird of prey came down on the carcasses, and Avram drove them away.

Rashi explains that ayit is a bird, and it is called that because it swoops down and seeks out carcasses. As it says in Iyov, 'it swoops upon food,' and in Shmuel, 'and you swooped upon the spoil.' So, the name ayit comes from its action of swooping down.

On the carcasses—on the besarim (pieces). Rashi explains that the word p'garim is translated in Aramaic as p'galya, meaning carcasses, and not pieces. But because people became accustomed to translating the earlier verse ('each man his piece') as palgiya, they mistakenly switched p'galya to palgiya. So, the translation of p'garim is p'galya (carcasses), and anyone who translates it as pieces is making a mistake. You cannot equate besarim (pieces) with p'garim (carcasses); besarim is palgiya, and p'garim is p'galya, which is related to the word piggul (abominable, rejected offering), as in the verse 'it is piggul.'

Rashi explains the word vayashev as a language of blowing or driving away, like 'He blows His wind.' This is a hint that Dovid ben Yishai will come to destroy them, but he will not be allowed from Heaven until Moshiach comes.

And it was as the sun was about to set, and a deep sleep fell upon Avram, and behold, a great fear and darkness fell upon him. Rashi explains that this is a hint to the troubles and darkness of the exiles. The fear and darkness that fell upon Avram represent the suffering and difficulties that the Jewish people would experience in the future exiles.

Rashi explains that the phrase 'and behold, a great fear and darkness' is a hint to the troubles and darkness of the exiles. The deep sleep and the fear that fell upon Avram were symbolic of the suffering and oppression that the Jewish people would endure during the times of exile.

Hashem says to Avram, "You shall surely know that your seed will be a stranger in a land that is not theirs, and they will serve them and afflict them for four hundred years." This means that Avram is being told that his descendants will be strangers in a foreign land, where they will be enslaved and afflicted for a period of four hundred years. The verse is not just talking about the time spent in Egypt, but from the birth of Yitzchak until the Exodus from Egypt, which is a total of four hundred years. The affliction and servitude are included in this period, but the actual enslavement in Egypt was only part of it. The verse emphasizes that the four hundred years begin from the birth of Yitzchak, not from the time the Jews actually entered Egypt. This is explained further in Rashi, who calculates the years and shows how the four hundred years are counted. The verse also uses the phrase "in a land not theirs" rather than specifying Egypt, indicating that the period of being strangers began even before the descent to Egypt, starting from the time of Yitzchak's birth, when Avram and his descendants were already living as sojourners in the land of Canaan and elsewhere.

Rashi explains the phrase "for your seed will be a stranger" as follows: From the time Yitzchak was born until the Jews left Egypt was four hundred years. How does this calculation work? Yitzchak was sixty years old when Yaakov was born. When Yaakov went down to Egypt, he said, "The days of the years of my sojourning are one hundred and thirty years" (Bereishis 47:9). So from Yitzchak's birth until Yaakov's descent to Egypt is 190 years (60 years until Yaakov is born, plus 130 years until Yaakov goes down to Egypt). In Egypt itself, they were for 210 years, which is the numerical value of the word 'Ridu' (רדו). Altogether, this makes 400 years. If you might say that they were in Egypt for 400 years, that's not possible, because Kehos, who was one of those who went down to Egypt, lived 133 years. If you add up the years of Kehos, Amram (who lived 137 years), and the 80 years of Moshe (who was 80 at the Exodus), you only get 350 years. And you still have to deduct the years that Kehos lived after Amram was born, and the years Amram lived after Moshe was born, because those years overlap and can't be counted twice. So the actual time spent in Egypt was only 210 years, and the four hundred years are counted from Yitzchak's birth.

Rashi explains the phrase "in a land not theirs"—it does not say "in the land of Egypt," but rather "in a land not theirs." This means that from the time Yitzchak was born, Avram was already living as a sojourner, as it says, "Avraham sojourned" (Bereishis 21:34). Regarding Yitzchak, it says, "Sojourn in this land" (Bereishis 26:3). About Yaakov, it says, "Yaakov sojourned in the land of Cham" (Tehillim 105:23), and when Yaakov went down to Egypt, he said, "We have come to sojourn in the land" (Bereishis 47:4). So the period of being strangers began already in the land of Canaan, not just in Egypt.

Hashem continues, "And also the nation that they will serve, I will judge, and afterwards they will go out with great wealth." This means that not only will the nation that enslaves them (Egypt) be judged and punished, but after that, the Jewish people will leave with great possessions. Rashi explains that the word "also" comes to include the four kingdoms (the four exiles), not just Egypt. They too will be destroyed for having enslaved the Jewish people. The judgment on Egypt was through the ten plagues, and after that, the Jews left with great wealth, as the Torah describes.

Rashi explains on the words "And also the nation": The word "also" comes to include the four kingdoms (the four exiles), that they too will be destroyed for having enslaved the Jewish people, not just Egypt. So Hashem is promising that not only will Egypt be judged, but also the other nations that will oppress the Jewish people in the future will be punished and destroyed.

"I will judge"—Rashi explains that this refers to the ten plagues. Hashem judged Egypt with the ten plagues before the Exodus.

Rashi explains "with great wealth" to mean with a lot of money, as it says, "And they emptied out Egypt" (Shemos 12:36). The Jewish people left Egypt with great possessions, fulfilling Hashem's promise to Avram.

Hashem tells Avram, "And you will come to your fathers in peace; you will be buried in a good old age." This means that although all these troubles and exiles will happen to his descendants, Avram himself will pass away peacefully and at a good old age. Rashi explains that Hashem is telling Avram that he will not see the suffering of his descendants; he will die before these troubles begin. The phrase "to your fathers" means that he will join his ancestors, and "in peace" means he will not witness the hardships. "In a good old age" is explained by Rashi to mean that Avram would see Yishmael do teshuvah during his lifetime, and Esav would not go out to bad ways while Avram was still alive. This is why Avram died five years before his time, so he would not see Esav's rebellion, as explained further in Rashi on later verses.

The phrase “Ve'ata tavo” means "and you will come"—that is, you will pass away and join your fathers. The point is that Avraham will not see all these troubles and difficulties that were foretold about his descendants. He will pass away in peace before these events take place.

"El avosecha"—to your fathers. The question arises: Avraham's father, Terach, was an idol worshipper, so how is it good news that Avraham will join his father? The answer is that Terach did teshuvah (repented) before his death. Therefore, it is considered good news that Avraham will join his father, since Terach had returned from his ways and was no longer an idol worshipper at the end of his life.

"Tikaver b'seiva tova"—you will be buried in a good old age. This means that Avraham was given the news that Yishmael would do teshuvah during his lifetime, and that Esav would not go out to bad ways while Avraham was still alive. Because of this, Avraham died five years before his time, so that he would not see Esav go astray. On the very day that Avraham passed away, Esav rebelled. Rashi elaborates more on this in Parshas Toldos, where it is explained that the reason Yaakov was cooking lentils was as a meal of mourning for Avraham, and that Hashem took him away early so he would not witness Esav's negative behavior.

"V'dor revi'i yashuvu heina ki lo shaleim avon ha'Emori ad heina"—the fourth generation will return here, for the sin of the Emori is not yet complete. This means that after the exile in Egypt, the Jewish people would be there for three generations, and the fourth generation would return to Eretz Yisrael. The reason for this is that Hashem was speaking to Avraham in the land of Canaan, and He was making a covenant with him that his descendants would inherit the land. The fulfillment of this was that Yaakov went down to Egypt, and if you count the generations: Yehuda (Yaakov's son), Peretz (Yehuda's son), Chetzron (Peretz's son), and Kalev ben Chetzron (who was among those who entered the land)—that is the fourth generation returning to Eretz Yisrael.

Rashi explains that "dor revi'i"—the fourth generation—means that after the Jewish people are exiled to Egypt, they will be there for three generations, and the fourth generation will return to this land. Hashem was speaking to Avraham in Eretz Canaan and made this covenant with him, as it says in verse 7: "to give you this land to inherit it." And so it was: Yaakov went down to Egypt. Now, count his generations: Yehuda, Peretz, Chetzron, and Kalev ben Chetzron, who was one of those who entered the land. This is the fulfillment of the promise that the fourth generation would return.

"Ki lo shaleim avon ha'Emori"—for the sin of the Emori is not yet complete, to be sent away from their land until that time. Hashem does not punish a nation until its measure is full. As it says in Yeshayahu 27:8, "Besasa beshalcha terivena"—when her measure is full, then she is sent away and judged. This means that the Emori would not be expelled from their land until their sins reached their full measure, which would take four generations.

"Vayehi hashemesh ba'ah, ve'alatah hayah, vehinei tanur ashan v'lapid esh asher avar bein hagzarim ha'eleh"—when the sun had set, and it was dark, behold, a smoking furnace and a flame of fire passed between those pieces. This refers to the covenant ritual: after Avraham cut the animals as instructed, a smoking furnace and a flame of fire—representing the Shechinah—passed between the pieces. This was the way of making a covenant, as explained earlier, and the fire symbolizes the Divine presence.

Rashi explains on "Vayehi hashemesh ba'ah"—the phrase "vayehi" here means "it happened," as in Bereishis 42:35, "vayehi hem merikim sakayhem" (and it was, as they were emptying their sacks), and in Melachim II 13:21, "vayehi hem kovrim ish" (and it was, as they were burying a man). So here, "vayehi hashemesh ba'ah" means "and it happened that the sun had set." The point is that this is a narrative statement, marking the event of the sun setting at this moment in the story.

The phrase "Hashemesh Ba'ah" means that the sun set. Rashi explains that this is the meaning here: the sun had already set. The word "Ba'ah" is in the past tense, indicating that the sun had already gone down.

"Va'alatah Hayah" means that there was darkness, that the day darkened. Rashi explains that this refers to the day becoming dark after the sun had set.

On the words "Ve'hinei Tanur Ashan V'Gomer"—Rashi explains that this is a hint that the kingdoms who worship idols will end up in Gehinnom. The word "Ba'ah"—the accent is on the first syllable (mil'eil), which means it is past tense, that it already happened. If the accent were on the last syllable (mil'ra), it would mean present tense, that it is happening now. But here, since it already said earlier "Vayehi Hashemesh Levo" (the sun was about to set), and the passing through of the smoking furnace happened after that, it must mean that the sun had already set. Rashi then explains a general rule: for every feminine word whose root is two letters, like "Ba" (come), "Kam" (get up), "Shav" (return), if the accent is on the first syllable, it is past tense, like here "Ba'ah"—it already came. For example, "Rochel Ba'ah" (Rochel has come), "Kamah Alumasi" (my sheaf stood up), "Hinei Shavah Yevimtech" (your sister-in-law has returned). But if the accent is on the last syllable, it is present tense, something that is happening now, like "Ba'ah Im Hatzon" (she is coming with the sheep), or "Ba'erev Hi Ba'ah Uvaboker Hi Shavah" (in the evening she comes, in the morning she returns), as in Megillas Esther.

On that day, Hashem made a covenant with Avram, saying: To your descendants I have given this land, from the river of Egypt until the great river, the Euphrates. This is the moment of the Bris Bein HaBesarim, the covenant between the parts, where Hashem promises Avram that his descendants will inherit the land. The borders are specified: from the river of Egypt (which is generally understood as the Nile or a smaller river near Egypt) until the great river, which is the Euphrates. This is the fulfillment of Hashem's promise to Avram, and it is stated here as if it is already accomplished: 'I have given'—even though it will be fulfilled in the future, Hashem speaks in the past tense to indicate the certainty of His promise. The land is being given to Avram's descendants, and the borders are laid out clearly in this verse.

On the words "L'zaracha Nasati"—Rashi explains that the statement of Hashem is as if it is already done. Hashem's word is so certain that it is considered as if it has already been fulfilled, even though it will only happen in the future. This is why the Torah uses the past tense, 'I have given,' to emphasize the absolute certainty of the promise.

On the phrase "HaNahar HaGadol Nahar Pras"—Rashi explains that the reason the Euphrates is called the 'great river' is because it is attached to Eretz Yisroel. Even though, in the order of the four rivers that go out from Eden, the Euphrates is listed last, here it is called 'great' because of its connection to the Land of Israel. Rashi brings a saying: 'A king's servant is like a king.' Similarly, if you attach yourself to someone important, you are treated with honor. So too, the Euphrates is called great because of its association with Eretz Yisroel, even though it is not the first of the four rivers.

The verse lists the nations: the Keni, the Kenizi, and the Kadmoni. These are three of the ten nations that Hashem promises to Avram's descendants as part of the land.

On the words "Es HaKeni"—Rashi explains that there are ten nations mentioned here, but Hashem only gave the Jewish people seven nations at the time of the conquest. The other three—Edom, Moav, and Ammon—are represented by the Keni, Kenizi, and Kadmoni, and they are destined to be inherited in the future. As it says in Yeshayahu (11:14): 'Edom and Moav will be under their hand, and the children of Ammon will obey them.' So these three nations are included in the promise, but their inheritance will be in the future, not at the time of the original conquest.

And the Chiti, and the Prizi, and the Refaim. These are three of the nations that are listed as part of the lands that Hashem promises to Avraham's descendants. The Refaim are mentioned here as one of the nations whose land will be given to Avraham's children.

Rashi explains: "Ve'es HaRefoim" – this refers to the land of Og. As it says in Devarim, 'that was called Eretz Refaim.' So the Refaim here is a reference to Og, the king whose territory was called Eretz Refaim. This is brought as a proof from the verse in Devarim, chapter 3, verse 13, where it says that the land was called Eretz Refaim.

And the Emori, and the Kena'ani, and the Girgashi, and the Yevusi. These are the remaining nations listed as part of the ten nations whose lands were promised to Avraham's descendants. Sometimes, as discussed, the Torah refers to these nations interchangeably or collectively, but here they are listed individually as part of the promise of the land.

Chapter 16 begins here.

And Sarai, Avram's wife, had not given birth to him. Even though Hashem had promised Avram children several times, up until now Sarai had not borne him any children. She had an Egyptian maidservant, and her name was Hagar. This Hagar was Sarai's maidservant, and as Rashi will explain, she was actually the daughter of Paro. The background is that after Sarai was taken to Paro's house and then released, Paro saw the miracles that happened for Sarai, and he said, 'It is better that my daughter should be a maidservant in this house than a mistress in another house.' So he gave his daughter Hagar to Sarai as a maidservant. This is why the verse specifies that she was Sarai's maidservant, not Avram's.

Rashi explains: "Shifcha Mitzris" – she was the daughter of Paro. When Paro saw the miracles that were performed for Sarai, he said, 'It is better that my daughter should be a maidservant in this house than a mistress in another house.' So he gave his daughter to Sarai as a maidservant. This shows how great Avram was, that even kings wanted to have a connection to him, and Paro preferred that his daughter should be a servant in Avram's house rather than a noblewoman elsewhere.

And Sarai said to Avram, 'Behold, Hashem has withheld me from bearing children. Come, please, to my maidservant; perhaps I will be built up through her.' And Avram listened to the voice of Sarai. Sarai is expressing her pain that Hashem has prevented her from having children, and she suggests that Avram marry her maidservant Hagar, hoping that through her she will be built up. The phrase 'I will be built up from her' means that perhaps through Hagar, Sarai will have a child, or at least be considered as having a child through her maidservant. The verse says that Avram listened to the voice of Sarai, and as Rashi will explain, this means not just that he listened to Sarai, but to the Ruach HaKodesh (Divine Spirit) that was within her.

Rashi explains: "Ulai ibaneh mimena" – this teaches that someone who does not have children is not considered 'built,' but rather 'destroyed' or 'incomplete.' The word 'ibaneh' (I will be built) shows that having children is what makes a person truly built or established. Without children, a person is considered as if they are not built, but rather lacking or incomplete.

Rashi explains the phrase "I will be built up from her" as follows: In the merit that I bring my rival into my home, I will be built up. That is, Sarai is saying that by allowing her rival, Hagar, to marry Avram and enter her household, she hopes to merit having children herself. The idea is that by overcoming her own pain and jealousy and allowing another woman to marry her husband, she will be rewarded with children.

Rashi explains the phrase "to the voice of Sarai" as referring to the spirit of prophecy that was within her. In other words, Avram listened not just to Sarai as his wife, but to the Ruach HaKodesh, the Divine inspiration, that was speaking through her. This is also seen later in Parshas Vayeira, where Rashi explains that Avram was secondary to Sarai in prophecy, and therefore he listened to her voice, meaning her prophetic insight.

This verse describes how Sarai, Avram's wife, took Hagar the Egyptian, her maidservant, after ten years of Avram dwelling in the land of Canaan, and gave her to Avram as a wife. Rashi explains that the phrase "she took" means she persuaded her with words, telling her, "How fortunate you are to be able to cleave to such a holy body as Avram." The Torah specifies "after ten years of Avram dwelling in the land of Canaan" because ten years is the set time for a woman: if she has been with her husband for ten years and has not given birth, he is obligated to marry another woman in order to fulfill the mitzvah of having children. However, these ten years are counted only from when Avram settled in Eretz Yisrael, because the promise that he would become a great nation was not given until he arrived there. Therefore, the years spent outside Eretz Yisrael do not count toward this ten-year period. Sarai gave Hagar to Avram as a wife after these ten years had passed, in order to try to fulfill the promise of children.

Rashi explains the words "and Sarai took" to mean that she took her with words, persuading her by saying, "How fortunate you are that you merited to cleave to such a holy body." In other words, Sarai encouraged Hagar and made her feel privileged to join Avram in this way.

The phrase "after ten years" refers to the set period for a woman: if she has been with her husband for ten years and has not given birth, he is obligated to marry another woman in order to fulfill the mitzvah of having children. This is a halachic principle. However, Rashi points out that these ten years are counted only from when Avram settled in the land of Canaan, because the promise that he would become a great nation was not given until he arrived in Eretz Yisrael. Therefore, the years spent outside of Eretz Yisrael do not count toward this ten-year period.

Rashi explains the phrase "to dwell of Avram..." as teaching us that dwelling outside of Eretz Yisrael does not count toward the ten-year period. The reason is that the promise "I will make you into a great nation" was not said to Avram until he came to Eretz Yisrael. Only from the time he entered the land does the ten-year count begin; the years spent outside the land are not included in this calculation.

This verse tells us that Avram came to Hagar, and she became pregnant. When she saw that she was pregnant, her mistress, Sarai, became cheap in her eyes. The implication is that as soon as Hagar became pregnant from the first intimacy with Avram, she began to look down on Sarai. Hagar reasoned that Sarai must not be as righteous as she appeared, since she had not become pregnant all these years, while Hagar conceived immediately. This led Hagar to treat Sarai with less respect, and possibly to express this attitude directly to Sarai, as is implied in the next verse and Rashi's commentary.

Rashi explains that the phrase "and he came to Hagar and she conceived" means that she became pregnant from the very first intimacy. This is learned from the way the verse is written, indicating that immediately upon Avram coming to Hagar, she conceived. This is contrasted with Sarai, who had not conceived after many years, and it is this immediate conception that led Hagar to look down on Sarai.

Rashi explains the phrase "her mistress became cheap in her eyes" as follows: Hagar said about Sarai, "This Sarai, her private self is not like her public self. She presents herself as if she is a righteous woman, but she is not truly righteous. All these years she did not merit to become pregnant, while I became pregnant from the very first union." In other words, Hagar judged Sarai, thinking that Sarai's apparent righteousness was not genuine, since she had not been able to have children, whereas Hagar conceived immediately.

Sarai said to Avram, "My injustice is upon you. I gave my maidservant into your lap, and when she saw that she became pregnant, I became cheap in her eyes. May Hashem judge between me and you." Sarai is expressing her pain and frustration to Avram. She feels wronged, both by Hagar's disrespect and by Avram's response. She says that she gave Hagar to Avram, but now that Hagar is pregnant, Sarai feels diminished in her eyes. She calls upon Hashem to judge between them, implying that she holds Avram responsible for the situation, as will be explained further in Rashi.

Rashi explains the phrase "my injustice is upon you" to mean: The injustice that has been done to me, I am placing the punishment for it upon you. What is the reason? When you prayed to Hashem earlier and said, 'What will You give me, for I go childless?' you only prayed for yourself. You did not pray for both of us. You should have prayed that we both be remembered, and then I would have been remembered together with you and we would have had children. That is one explanation. Another explanation Rashi gives is: You are withholding your words from me. You are robbing me of your words, meaning you are not standing up for me. You are hearing my embarrassment and remaining silent. In other words, Sarai is upset that Avram did not pray for her and also that he is not defending her honor in the face of Hagar's disrespect.

Rashi explains the phrase "I gave my maidservant... between me and you" as follows: Every time the Torah says 'between me and you' it is usually written in a deficient form (without a yud), but here it is written in a full form (with a yud). Read it as 'and between her' (u'veineha), meaning that Sarai placed an evil eye on Hagar's pregnancy, and Hagar miscarried. This is why the angel later tells Hagar, 'Behold, you are pregnant.' But she was already pregnant—so why is the angel telling her she will become pregnant? This teaches us that she miscarried her first pregnancy, and the angel is now telling her she will become pregnant again.

Avram said to Sarai, "Behold, your maidservant is in your hand. Do to her what is good in your eyes." Sarai then afflicted her, and Hagar fled from her presence. Avram is telling Sarai that Hagar is her maidservant and she can do as she sees fit. Sarai then treated Hagar harshly, causing Hagar to run away.

Rashi explains that Sarai afflicted Hagar by making her work very hard. She imposed difficult labor upon her, treating her with harshness.

The angel of Hashem found Hagar by a spring of water in the desert, by the spring on the road to Shur. After fleeing from Sarai, Hagar is found by the angel at a well in the wilderness, specifically on the way to Shur.

The angel said to her, "Hagar, maidservant of Sarai, where have you come from and where are you going?" She replied, "I am fleeing from Sarai, my mistress." The angel addresses her by name and by her status as Sarai's maidservant, asking about her origin and destination. Hagar responds that she is running away from her mistress Sarai.

Rashi explains the phrase, “Ei mizeh basa” — “From where have you come?” Although the angel knew where she came from, he asked this question in order to open a conversation with her, to give her an opening to speak. The language of “Ei mizeh” — “Where is the place that you would say, ‘From here I have come’?” — is meant to prompt her to respond and engage in dialogue. This is a way of inviting her to talk about her situation, even though the angel already knew the answer.

The verse says, "And the angel of Hashem said to her, 'Return to your mistress and submit yourself under her hand.'" This is the instruction that Hagar should go back to Sarai and accept her authority, even though she had run away. The angel tells her to return and to accept the difficulties and the suffering under Sarai, to humble herself and submit to her. This is the message that is being given to Hagar at this point — that she should go back and accept her place as Sarai's maidservant, even though it is hard for her.

Rashi explains that on each statement made to Hagar, a different angel was sent to her. That is why the verse says, "the angel of Hashem" for each and every statement — to indicate that for every message, a new angel was dispatched. Each time the Torah says, "the angel of Hashem said," it is referring to a different angel delivering a separate message to Hagar.

The verse says, "And the angel of Hashem said to her, 'I will greatly multiply your seed, and it will not be counted for multitude.'" This is the promise that Hagar's descendants will be very numerous, so many that they cannot be counted. The angel is telling her that she will have a great nation come from her, and her offspring will be so many that they will be beyond counting. This is a blessing of great increase and multitude for her descendants.

The verse continues, "And the angel of Hashem said to her, 'Behold, you are pregnant and you will give birth to a son, and you shall call his name Yishmael, for Hashem has heard your affliction.'" The angel tells Hagar that she is pregnant and will have a son, and she is to name him Yishmael, because Hashem has listened to her suffering and distress. The name Yishmael means "Hashem will hear," reflecting that Hashem has heard her pain and responded to her situation.

Rashi explains the phrase "Hinach harah" — "Behold, you are pregnant" — to mean that when you return, you will become pregnant. This is similar to the language used in Shoftim 13:7, where it says "Hinach harah" regarding the wife of Manoach. The meaning is that the pregnancy will take place after she returns, not that she is already pregnant at this moment.

Rashi explains the phrase "Veyoladet ben" — "and you will give birth to a son" — that it is like "Veyoledet," which is a present or future tense. There are similar usages in Tanach, such as in Yirmiyahu 22:23, "Yosheves beLevanon, mekannenes beArazim" — "You dwell in Lebanon, nesting in the cedars." The form is the same, indicating an ongoing or future action.

Rashi explains "Vekarasa shemo" — "and you shall call his name" — that this is a command. It is an instruction to name the child Yishmael. This is similar to what is said later regarding Yitzchak (17:19), "Vekarasa es shemo Yitzchak" — "and you shall call his name Yitzchak." In both cases, it is a directive to give the child a specific name.

He will be a wild man; his hand will be against everyone, and everyone's hand will be against him, and he will dwell in the presence of all his brothers. This verse is describing Yishmael, explaining his nature and the destiny of his descendants. The phrase 'wild man' refers to someone who is not settled, who lives in the wilderness and is involved in hunting wild animals. The verse continues to describe that his hand will be against everyone, meaning he will be a robber, and everyone will be against him, meaning everyone will hate him and antagonize him. The final part, 'he will dwell in the presence of all his brothers,' means that his descendants will be numerous and will live opposite all their brethren.

The phrase 'wild man' means that he loves the wilderness and hunts wild animals, as it is written, 'and he was an archer and he lived in the desert of Paran' (Bereishis 21:20-21). This is referring to Yishmael, who was not a settled person but rather someone who lived in the desert, hunting and living a nomadic lifestyle.

'His hand will be against everyone' means that he will be a robber. This describes Yishmael's descendants as people who will engage in banditry and robbery, attacking others.

'Everyone's hand will be against him' means that everyone will hate him and antagonize him. People will be against him, and he will be the target of their hostility and attacks.

'He will dwell in the presence of all his brothers' means that his descendants will be numerous and will live opposite all their brothers. There will be many of them, and they will be spread out, living in proximity to the other nations descended from Avraham.

And she called the name of Hashem who spoke to her, 'You are the God who sees,' for she said, 'Have I also here seen after seeing?' This verse is describing Hagar's reaction after her encounter with the angel. She recognizes that Hashem sees her suffering and is aware of her situation. She expresses surprise that she has seen an angel here in the desert, after having seen them previously in Avraham's house, where she was accustomed to seeing angels. The verse emphasizes her astonishment that even here, in the wilderness, she merited to see an angel of Hashem.

The phrase 'You are the God who sees' is vocalized with a chataf kometz, because it is a noun, meaning 'the God of seeing.' This refers to Hashem who sees the humiliation of those who are humiliated. The main point is that Hashem is aware of and attentive to the suffering of those who are oppressed.

The phrase 'Have I also here seen after seeing?' is an expression of wonder. Hagar is saying, 'Did I ever think that even here, in the wilderness, I would see an agent of Hashem, after having seen them in Avraham's house?' She was accustomed to seeing angels in Avraham's house, but she is surprised to see them here as well. Rashi adds a proof: Manoach saw an angel once and said, 'We will surely die!' (Shoftim 13:22), but Hagar saw angels four times in succession and was not afraid, showing that she was used to seeing them.

Therefore, the well was called Be'er Lachai Ro'i. This is the well where Hagar encountered the angel, and it is located between Kadesh and Bered. The Torah is telling us that this well was named after the event where Hagar saw the angel of Hashem, and the location is specified as between Kadesh and Bered. Earlier, it was mentioned that the angel met her at the spring on the way to Shur, and now it clarifies that this is between Kadesh and Bered.

Rashi explains that the phrase 'Be'er Lachai Ro'i' is rendered by the Targum as 'the well of the living angel who appeared to her.' In other words, the well is called by this name because the angel of Hashem was seen by Hagar at this spot. The Targum translates it as 'the well of the living one who appeared to her,' referring to the angel. This is why the well received its name, marking the place where the angel revealed himself to Hagar.

Hagar gave birth to a son for Avram, and Avram called the name of his son, whom Hagar had borne, Yishmael. The Torah emphasizes that Avram himself named the child Yishmael, even though it was Hagar who had the encounter with the angel and was told the name. The verse is highlighting that Avram is the one who gave the name to his son.

Rashi explains that even though Avram did not hear the words of the angel—who had told Hagar, 'You shall call his name Yishmael'—the spirit of prophecy (Ruach HaKodesh) rested upon Avram, and he called him Yishmael. In other words, Avram was inspired with Ruach HaKodesh to give the child the same name that the angel had told Hagar, even though Avram himself had not heard it. This shows that the naming was not just a matter of Hagar telling Avram, but rather Avram himself, through divine inspiration, named his son Yishmael. The Torah writes, 'Avram called the name of his son,' to emphasize that it was Avram's own act, not just following Hagar's report.

Avram was eighty-six years old when Hagar gave birth to Yishmael for Avram. The Torah specifies Avram's age at this time. This detail is important because it allows us to calculate that Yishmael was thirteen years old when he was circumcised, as will be mentioned later. The verse is telling us that Avram was eighty-six at Yishmael's birth, and later, when Avram is ninety-nine, Yishmael will be thirteen. This information is significant for understanding the timeline and the praise of Yishmael, as Rashi will explain.

Rashi explains that the verse stating Avram was eighty-six years old when Hagar gave birth to Yishmael is written to praise Yishmael. It is to let us know that Yishmael was thirteen years old when he was circumcised, and he did not protest or object. The Torah is highlighting Yishmael's merit in undergoing circumcision at that age without resistance. Although the Torah later states explicitly that Yishmael was thirteen at his circumcision, here it is written as well to inform us of his age and his praiseworthy conduct.

When Avram was ninety-nine years old, Hashem appeared to him and said, 'I am Kel Shaddai; walk before Me and be complete.' Rashi explains that 'Ani Kel Shaddai' means 'I am the One who has enough (dai) godliness for all creations.' Since Hashem's godliness is sufficient for all, He tells Avram to walk before Him—meaning to serve Him, as the Targum renders it: 'serve before Me.' Rashi further explains that 'be complete' is a command, not a result—Avram is being instructed to be whole in all the tests Hashem gives him. According to the Midrash, 'walk before Me' refers specifically to the mitzvah of circumcision, and 'be complete' means that as long as the foreskin is upon you, you are considered blemished before Me; after circumcision, you will be whole. Another interpretation is that 'be complete' means you will have mastery over all your limbs, corresponding to the addition of the letter 'hei' to Avram's name, making it Avraham, which numerically corresponds to the number of limbs (248). Thus, Hashem is commanding Avram to serve Him and to be complete, both in his service and physically, through the mitzvah of circumcision.

"Ani El Shaddai" — I am the one who has enough godliness for every creation. Therefore, "Hishalech lefanai" — go before Me, and I will be for you a God and a protector. Rashi explains that wherever the Torah uses the term Shaddai, its meaning is "dai" — sufficient, that Hashem has enough for all. The exact meaning in each place depends on the context, but the root idea is that Hashem's godliness is sufficient for every being.

"Hishalech lefanai" — as the Targum renders it: "P'lach kodamai," which means serve before Me. Rashi explains that this means to cleave to My service, to be dedicated to serving Hashem.

"Veheyei tamim" — this too is a command, following the previous command. Be whole in all My tests. According to the Midrash, "Hishalech lefanai" refers specifically to the mitzvah of milah (circumcision), and through this you will be complete. As long as the orlah (foreskin) is upon you, you are considered a baal mum (blemished) before Me. Another explanation: "Veheyei tamim" — now you are lacking five limbs: two eyes, two ears, and the tip of the organ. I will add a letter to your name, and the numerical value of the letters of your name will be 248, corresponding to the number of your limbs. This means that through the addition of the letter to Avram's name, making it Avraham, he will have full control over all his limbs, and thus be whole.

The verse says: "And I will establish My covenant between Me and you, and I will increase you very, very much." This is Hashem telling Avraham that He will make a covenant with him, and as a result, Avraham will become exceedingly numerous. This is a continuation of the theme that Hashem has been promising Avraham — that he will have many descendants, as numerous as the stars and the sand, and now Hashem is formalizing this with a covenant.

Rashi explains: "Ve'etna brisi" — I will give My covenant. This is a covenant of love, and also a covenant regarding the land, to inherit it to you through this mitzvah (the mitzvah of milah). So, even though there was already a covenant, this covenant of bris milah is also a covenant for inheriting the land, that through this mitzvah, Avraham and his descendants will merit to inherit Eretz Yisrael.

The verse says: "And Avram fell on his face, and Hashem spoke with him, saying…" Rashi explains that Avram fell on his face out of fear of the Shechinah. Until he was circumcised, he did not have the strength to stand in the presence of the Shechinah, and the Ruach HaKodesh (Divine spirit) rested upon him. This is similar to what is said by Bilaam: "Nofel u'gelui einayim" — he falls and his eyes are open. The same is found in the Beraisa of Rabbi Eliezer. So, before the bris milah, Avram could not stand before the Shechinah and would fall on his face.

Rashi explains on "Vayipol Avram al panav" — he fell on his face out of fear of the Shechinah. Until he was circumcised, he did not have the strength to stand, and the Ruach HaKodesh rested upon him. This is what is said by Bilaam, "nofel u'gelui einayim" — he falls and his eyes are open. This is also found in the Beraisa of Rabbi Eliezer. So, the reason Avram fell on his face is because he could not withstand the presence of the Shechinah before his bris milah.

The verse says: "I — behold, My covenant is with you, and you will be a father of a multitude of nations." This is Hashem telling Avraham that he will not just be a father to his own family or to Aram, but to many nations. Rashi explains that the name Avraham is an abbreviation for "Av Hamon Goyim" — a father of many nations. Originally, he was called Avram, which meant he was a father only to Aram, his place. Now, with the addition of the letter hey, he becomes a father to the entire world, to all nations. Rashi also notes that even the reish, the letter from his original name, remains, because even the yud that was taken from Sarai's name had a complaint before the Shechinah until it was added to Yehoshua's name. So, certainly, the reish would not be removed from Avraham's name. This change in name reflects Avraham's new status as a leader and father to all nations, not just his original place.

Your name will no longer be called Avram; your name will be Avraham, for I have made you a father of a multitude of nations. This verse is telling us that Hashem is changing Avram's name to Avraham. The reason for this change is explained in the verse itself: because he is now being made into a father of many nations, not just his own place or people. The name Avraham reflects this new status, as he is now the father of many nations, not just Aram, which was his original place. The change in name signifies a change in his role and influence in the world, expanding from being a leader only to Aram to being a leader to the entire world. This is all part of the covenant that Hashem is making with Avraham, which is connected to the mitzvah of bris milah and the promise that his descendants will inherit the land.

Rashi explains that the phrase 'for a father of a multitude of nations' is a notrikon, an abbreviation, of his new name. The name Avraham is made up of the words 'Av Hamon Goyim'—father of a multitude of nations. The letter Reish, which was in his original name Avram, remains in the new name. Originally, he was only a father to Aram, his place, but now he is a father to the entire world. Even the Reish that was in his name at the beginning did not move from its place. Rashi brings a proof from the story of the Yud in Sarai's name: when Sarai's name was changed to Sarah, the Yud was removed, and the Yud complained to the Shechinah until it was added to Yehoshua's name, as it says, 'And Moshe called Hoshea bin Nun Yehoshua' (Bamidbar 13:16). This shows that even a letter removed from a name has significance and can "complain," so certainly the Reish would not be removed from Avraham's name. The Reish remains, and the name is expanded to include all nations.

And I will make you exceedingly fruitful, and I will make you into nations, and kings will come out from you. This verse continues the promise to Avraham, that not only will he be the father of many nations, but he will also be exceedingly fruitful—meaning he will have many descendants. These descendants will become nations, and from him will come kings. This is a continuation and expansion of the promise that Hashem made to Avraham, emphasizing the greatness and the future of his offspring, who will not only be numerous but will also be leaders and rulers among the nations.

Rashi explains that the phrase 'I will make you into nations' refers specifically to Yisroel and Edom. Yishmael had already been born, so this is not referring to him. The verse is telling Avraham about something new, which is the future birth of Yitzchak, from whom will come both the Jewish people (Yisroel) and Edom (through Esav). The promise is that Avraham will be the father of these two great nations, and not just of Yishmael, who was already born at this point.