Shevi'i - Bereishis/Genesis - Parshas Lech Lecha 17:7-27

Verse 7 reads: "And I will establish my covenant between me and you, and between your seed after you, for their generations, for an everlasting covenant, to be a God to you and to your seed after you." This means that Hashem is making a covenant not only with Avraham but also with his descendants for all generations. The covenant is described as eternal, and its purpose is that Hashem will be their God. The verse emphasizes that this relationship is not just with Avraham himself, but also with his offspring who will come after him, ensuring that Hashem will be their God throughout the generations.

Rashi explains the phrase "VeHakimosi Es Brisi"—"And I will establish my covenant"—by asking, what is the covenant? The answer is found in the words "to be a God to you." The essence of the covenant is that Hashem will be Avraham's God and the God of his descendants. This is the main point of the covenant being established here.

Verse 8 states: "And I will give to you and to your seed after you the land of your sojournings, the entire land of Canaan, for an everlasting inheritance, and I will be their God." This means that Hashem promises Avraham and his descendants the land where he has been living—the whole land of Canaan—as an eternal inheritance. The verse repeats that Hashem will be their God. There is a deeper point here: the phrase "VeHayisi Lahem Leilokim"—"and I will be their God"—is specifically connected to inheriting the land of Canaan. If the Jewish people inherit and live in the land of Canaan, then Hashem will be their God. However, Rashi points out that a Jew who lives outside of the land of Israel is considered as if he does not have a God. This is learned from the words "VeHayisi Lahem Leilokim"—one who lives outside the land is like one who has no God, as it says, "I will be their God" when they have the land of Canaan as their inheritance.

Rashi explains the words "LeAchuzas Olam"—"for an everlasting inheritance"—and adds: "And there I will be their God." But, Rashi continues, a Jew who lives outside of the land (chutz la'aretz) is like someone who does not have a God. This is based on the verse's connection between Hashem being their God and their living in the land of Canaan. The implication is that the full relationship with Hashem, as described in the covenant, is realized specifically in Eretz Yisroel.

Verse 9 says: "And God said to Avraham, and you shall guard my covenant, you and your seed after you, for their generations." The word "Ve'atah"—"and you"—adds to the previous subject. First, Hashem said, "I am establishing my covenant with you," and now He says, "and you"—meaning, you must be careful to guard it. The verse is telling Avraham that he and his descendants must be careful to keep the covenant. What does it mean to guard the covenant? The next verse will explain what this guarding entails.

Rashi explains that the word "Ve'atah"—"and you"—the vav here is adding to the previous subject. Hashem said, "I am establishing my covenant with you," and now He says, "and you"—meaning, you must be careful to guard it. What does it mean to guard it? Rashi says that the guarding is explained in the next verse: "This is my covenant that you shall guard..."—the mitzvah of bris milah (circumcision). So the guarding of the covenant refers specifically to the mitzvah of milah, as detailed in the following verse.

Verse 10 reads: "This is my covenant that you shall guard between me and you and your seed after you: every male among you shall be circumcised." The verse spells out the specific mitzvah that is the sign of the covenant between Hashem and Avraham and his descendants: bris milah. The command is that every male must be circumcised. The verse also repeats the phrase "between me and you and your seed after you," emphasizing that this mitzvah applies both to Avraham and to all his descendants, both those alive now and those who will be born in the future. The circumcision is the sign of the covenant between Hashem and the Jewish people for all generations.

Rashi explains the words "Beini uVeineichem uVein Zaracha Acharecha"—"between me and you and your seed after you"—to mean those who are now. In other words, the phrase "between me and you" includes not only Avraham himself but also those who are alive at that time. Rashi points out that earlier, in verse 7, the Torah already said "between me and you," which could have meant just Avraham and Hashem. But here, it is clarified that "between me and you" includes those who are alive now, in addition to "your seed after you," which refers to future generations. This is why Rashi explains it here, in this verse, to clarify that the commandment of bris milah applies both to Avraham's current household and to all future generations.

The phrase "u'vein zaracha acharecha" means "and between your seed after you." Rashi explains that this refers to those who are destined to be born in the future. In the earlier verse, it already said "between me and you," which could have implied just Avraham and Hashem, but here, by repeating "and between your seed after you," it clarifies that it includes not only Avraham but also those who are alive now and those who will be born in the future. Rashi points out that this is why the Torah specifies it here, to include both the current and future generations.

The word "himol" is like "lehimol"—to be circumcised. Rashi explains that it is similar to how you say "asos," meaning "to do," just as you say "la'asos," to do. So "hamol" is the infinitive form, like "to be circumcised." This is a grammatical point about the form of the word.

The verse says, "u'nemaltem es besar orlaschem, v'haya l'os bris beini u'veineichem"—"And you shall circumcise the flesh of your orlah, and it will be a sign of the covenant between Me and you." This means that the act of circumcision is the sign of the covenant between Hashem and the Jewish people. The mitzvah is to remove the orlah, the covering, and this serves as the physical sign of the bris. The verse is emphasizing the importance of this act as the symbol of the relationship between Hashem and Avraham's descendants.

Rashi explains on the words "u'nemaltem" that it is like "umaltem"—you shall circumcise. The nun in "u'nemaltem" is extra, and sometimes a nun falls into the word, like the nun in "noshech" (to bite) or "noseh" (to carry). So "u'nemaltem" is like "u'nesasem"—you shall carry. But the word "yimol" is in the passive form, like "yei'aseh" (it will be done), "yei'achel" (it will be eaten), "yimol" (it will be circumcised). So "u'nemaltem" is a command, a tzivui, while "yimol" is a passive, meaning it will happen or be done. Rashi is pointing out the difference in the grammatical forms and how the nun is sometimes added in these words.

The verse says, "u'ven shmonas yamim yimol lachem kol zachar l'doroseichem, yelid bayis u'miknas kesef mikol ben nechar asher lo mizarecha hu"—"And an eight-day-old male shall be circumcised for you, every male throughout your generations, whether born in the house or purchased with money from any foreigner who is not of your seed." This means that every male, whether he is your biological child or born to a maidservant in your house, or even if he is purchased from someone else, must be circumcised on the eighth day. Rashi explains that "yelid bayis" refers to a child born to a maidservant in the house, and "miknas kesef" means one who is purchased after he is already born. Even if he is not from your seed, he must be circumcised. The verse is teaching that the mitzvah of bris milah applies to all males in the household, not just direct descendants.

Rashi explains that "yelid bayis" means a child born to a maidservant in the house. This is someone who is not from your own seed but is born within your household, and he too is included in the mitzvah of bris milah.

"U'miknas kesef"—Rashi explains this means someone who was purchased after he was already born. So if you buy a child who was born to someone else, he is also included in the obligation of bris milah.

The verse says, "himol yimol yelid beisecha u'miknas kaspecha v'haysa brisi bivsarcham l'bris olam"—"He shall surely be circumcised, one born in your house and one purchased with your money, and My covenant shall be in your flesh as an everlasting covenant." This means that both those born in the house and those purchased must be circumcised, and through this, the bris, the covenant, will be in your flesh as an eternal sign. The repetition "himol yimol" emphasizes that it is certain and obligatory for all these categories to be circumcised, making the bris a permanent sign in the Jewish people.

Rashi explains on the words "himol yimol yelid beisecha" (he shall surely circumcise one born in your house) that here the Torah repeats itself, and it does not say "on the eighth day." This teaches that there is a case of a "yelid bayis" (one born in your house) who is circumcised after eight days, as is explained in the Gemara, tractate Shabbos 138b. The point is that sometimes a child born in the house, such as the child of a maidservant, is not circumcised on the eighth day, but rather later, and the Torah is teaching us this by repeating the phrase without specifying the eighth day.

The verse states: "And an uncircumcised male who does not circumcise the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covenant." This means that if a male does not have a bris milah, he is cut off from his people, because he has broken the covenant with Hashem. The verse is emphasizing the seriousness of not performing the mitzvah of bris milah, that the punishment is kareis—being cut off from the Jewish people. The verse uses the phrase "uncircumcised male" to specify that the obligation and the punishment apply to males, and that the bris is performed in the place that distinguishes between male and female. This is also where the mitzvah of bris milah is performed, as Rashi explains.

Rashi explains on the words "va'arel zachar" (an uncircumcised male) that from here we learn that the mitzvah of milah is in the place that distinguishes between a male and a female. In other words, the Torah is telling us that the bris is performed specifically in the place that marks the difference between male and female, and that is why the verse uses the word "male" here.

The verse "asher lo yimol" (who does not circumcise) is referring to when the child reaches the age of being subject to punishment—meaning, when he becomes an adult and still has not had a bris milah, then he is liable for kareis, being cut off. However, the father is not punished with kareis if he fails to circumcise his son, but he does transgress a positive commandment. The responsibility of kareis is only on the person himself once he is old enough to be obligated, but the father, while he is commanded to perform the bris on his son, is not subject to kareis if he fails to do so; he simply misses the mitzvah.

Rashi explains on the words "venichresa hanefesh" (that soul shall be cut off) that this means the person will go childless and will die before his time. In other words, the punishment of kareis is that the person will not have children and will die prematurely, before his natural lifespan.

The verse says: "And God said to Avraham, Sarai your wife—you shall not call her name Sarai, for Sarah is her name." This means that Hashem is changing her name from Sarai to Sarah. The name Sarai means "my princess," which implies that she is a princess only for Avraham, but now Hashem is changing her name to Sarah, which means she is a princess for all, not just for Avraham. This change in name reflects a change in her status—she is now a leader and a princess over all people, not just Avraham's personal princess.

Rashi explains on the words "lo sikra es shma Sarai" (do not call her name Sarai) that the name Sarai means "my princess"—for me and not for others. But "Sarah," without the possessive, means her name is simply Sarah, that she should be a princess over all. In other words, her status is elevated from being a princess just for Avraham to being a princess for everyone.

The verse says: "And I will bless her, and also I will give you a son from her, and I will bless her, and she will be for nations; kings of peoples will come from her." This means that Hashem is blessing Sarah that she will have a son, and that she will be the mother of nations—her descendants will be kings and leaders of peoples. Rashi explains that the double expression of blessing refers to two blessings: first, that she will have a child, and second, that she will regain her youth and be able to nurse children. The verse also hints that from Sarah will come not only Yaakov but also Esav, and that her descendants will be kings over many nations. Rashi brings the story that when people doubted that Yitzchak was really Sarah's son, she was able to nurse all the children brought to her, proving that she was indeed his mother. This is the special blessing that Hashem gave to Sarah.

"And I will bless her" — what is the blessing? That she returned to her youth. As it says later (Bereishis 18:12), "After I have become worn out, I have become rejuvenated." This means that Sarah was restored to her youthful state, as Rashi explains, and she regained her ability to have children. The verse "After I have become worn out, I have become rejuvenated" refers to this renewal of youthfulness.

"And I will bless her" — with the blessing of nursing children. When it was necessary, on the day of Yitzchak's feast, people were speaking about Avraham and Sarah, saying that they must have brought in a foundling from the street and were claiming he was their son. Each woman brought her own child but not the child's wet nurse, and Sarah nursed them all. This is what it says (Bereishis 21:7), "Sarah nursed children." Rashi notes that this is hinted at in Bereishis Rabbah (53:9). The blessing was that Sarah was able to nurse, and this miracle demonstrated to everyone that Yitzchak was truly her son.

"And Avraham fell on his face and laughed, and he said in his heart, 'Shall a child be born to a man who is a hundred years old? And shall Sarah, who is ninety years old, give birth?'" Avraham fell on his face and rejoiced. He was happy and believed in his heart, expressing wonder: Is it possible for someone who is a hundred years old to have a child, and for Sarah, who is ninety, to give birth? This was not a laugh of disbelief, but rather of joy and amazement at the kindness Hashem was showing him. The verse is expressing Avraham's happiness and faith in Hashem's promise, even though it seemed miraculous given their ages.

Rashi explains: The words "And Avraham fell on his face and laughed" — Onkelos translates this as "and he rejoiced," a language of happiness. In contrast, when Sarah laughs, it is a language of mockery or disbelief. From here you learn that Avraham believed and was happy, while Sarah did not believe and scoffed. This is why Hashem was upset with Sarah but not with Avraham. Avraham's laughter was from joy and faith, while Sarah's was from doubt.

On the words "Shall a child be born to a man who is a hundred years old?" — Rashi says that there are questions in Tanach that are rhetorical but remain as statements of wonder. For example, in Shmuel I 2:27, "Have I indeed revealed Myself?" and in Shmuel II 15:27, "Do you see?" These are rhetorical questions that express amazement. So too here, Avraham is expressing wonder in his heart: Is this kindness really being done for me by Hashem after all that has happened? It is not a question of disbelief, but an expression of amazement at Hashem's kindness.

"And if Sarah, who is ninety years old, shall give birth" — Was she fit to give birth? Even though the earlier generations would have children at the age of five hundred, as in Bereishis 5:32, by the days of Avraham, the years had already been diminished and the strength of the world had weakened. Rashi says: Go and look at the ten generations from Noach to Avraham — they hurried to have children at the age of sixty or seventy (see Bereishis 11:10–26). So even though people still lived long lives, they began having children at a much younger age, and the years of life were reduced compared to the earliest generations. The verse is emphasizing the wonder that Sarah, at ninety, would give birth, since by then it was unusual for someone of that age to have a child.

There is a discussion here about the ages at which the generations after Noach had children. Rashi says sixty or seventy, but when you look at the actual verses, many of them had children at thirty or thirty-five. The only one who had a child at seventy was Terach. So perhaps Rashi is giving the highest number, or perhaps he is emphasizing that people married earlier because of the weakening of strength in the world, even though they still lived for hundreds of years.

"And Avraham said to God, 'If only Yishmael would live before You.'" Avraham is saying: I would be happy if Yishmael would live before You, meaning that he would worship You and live in Your presence. Avraham is expressing that he does not feel worthy of such a great reward as having another son, and he wishes that Yishmael would be upright and live in the fear of Hashem. This is a humble request, not a complaint, and Avraham is asking that Yishmael should live a life of righteousness before Hashem.

Rashi explains: "If only Yishmael would live" — Avraham is saying, "I wish that Yishmael would live." I am not worthy to receive such a great reward as another son. Avraham is expressing humility, saying that he would be satisfied if Yishmael would live and be righteous before Hashem, rather than asking for more.

The phrase "Yichye lefanecha" means "he should live before You," that is, he should live with fear of You. This is similar to the earlier verse, "Hishalech lefanai"—walk before Me, meaning to serve Me. So here too, Avraham is asking that Yishmael should live in awe and service of Hashem.

Hashem said, "However, Sarah your wife will give birth to a son for you, and you shall call his name Yitzchak. I will establish My covenant with him as an everlasting covenant for his descendants after him." This means that even though Avraham requested for Yishmael, Hashem responded that the main covenant will be with the son born to Sarah, and his name will be Yitzchak. The covenant will be established specifically with Yitzchak and his descendants, as an eternal covenant.

The word "Aval" here means a language of truth, confirmation, or affirmation. For example, in Bereishis 42:21, "Aval asheimim anachnu"—truly, we are guilty, and in Melachim II 4:14, "Aval ben ein la"—indeed, she has no son. So here too, Hashem is confirming the truth of what He is saying: Sarah will indeed have a son.

The phrase "Ve'karasa es shemo Yitzchak"—you shall call his name Yitzchak—is because of the laughter and joy that came with the announcement of his birth. Some say the name Yitzchak is an acronym: Yud for the ten tests of Avraham, Tzadi (90) for the ninety years of Sarah, Ches (8) for the eight days until his bris, and Kuf (100) for the hundred years of Avraham. The verse says again, "Ve'hakimosi es brisi"—I will establish My covenant. Why is this repeated? Earlier, in verse 9, it already said, "Ve'atah es brisi tishmor"—you and your descendants should guard My covenant. And in verse 7, "Ve'hakimosi es brisi"—I will establish My covenant. One might think that the children of Yishmael and Keturah are also included in this establishment of the covenant. Therefore, the verse specifies, "Ve'hakimosi es brisi ito"—I will establish My covenant with him, meaning with Yitzchak and not with others. The verse further says, "Ve'es brisi akim es Yitzchak"—I will establish My covenant with Yitzchak. Why is this stated? One explanation is that Yitzchak was holy from the womb. Another explanation, from Rabbi Abba, is that we learn a kal vachomer: if Hashem blesses Yishmael so greatly, how much more so will He establish His covenant with the son of the mistress, Sarah, over the son of the maidservant, Hagar. The verse about Yishmael says, "Ki hinei berachti oso ve'hifreisi oso ve'hirbeisi oso"—I have blessed him, made him fruitful, and increased him greatly. So all the more so, "Ve'es brisi akim es Yitzchak"—My covenant will be established with Yitzchak.

"Es brisi"—My covenant—refers to the covenant of bris milah, which will be entrusted specifically to the descendants of Yitzchak. This means that the mitzvah of circumcision is given over to Yitzchak's seed, not to the children of Yishmael or Keturah.

As for Yishmael, Hashem says, "I have heard you. Behold, I have blessed him, made him fruitful, and increased him greatly. He will father twelve princes, and I will make him into a great nation." This means that Yishmael will have his own blessings—he will become fruitful and multiply exceedingly, and he will have twelve leaders who will descend from him, and he will become a great nation. However, the main covenant is still with Yitzchak.

"Shneim asar nesi'im"—the twelve princes—Rashi explains that they are like clouds that will disappear, as in the verse in Mishlei 25:14, "Nesi'im veruach"—clouds and wind. This means that the leadership of Yishmael's descendants is compared to clouds: they appear but eventually dissipate. The twelve princes are not permanent in the same way as the covenant with Yitzchak.

"Ve'es brisi akim es Yitzchak"—But My covenant I will establish with Yitzchak, whom Sarah will bear to you at this time next year. This means that the eternal covenant, the bris, will be established specifically with Yitzchak, who will be born to Sarah at the appointed time in the coming year. The focus is on Yitzchak as the one through whom the covenant will continue.

And He finished speaking with him, and God went up from Avraham. This verse describes how, after Hashem finished communicating with Avraham, He ascended from above him. The language used here is noteworthy, as it is a respectful and refined way of describing the departure of the Divine Presence from Avraham.

Rashi explains that the phrase "Me'al Avraham"—from above Avraham—is a refined expression, a clean language, used in reference to the Divine Presence. It teaches us that the righteous are considered a chariot for the Divine Presence. In other words, the tzaddikim are so closely connected to Hashem that His Presence rests upon them, and when the verse says that God went up from Avraham, it is expressing this idea in a respectful manner, indicating the special status of the tzaddikim as a vehicle for the Shechinah.

Avraham took his son Yishmael and all those born in his household, as well as all those purchased with his money—all the males among the people of Avraham's house—and he circumcised the flesh of their orlah, their foreskin, on that very day, just as God had spoken to him. This means that Avraham did not delay in fulfilling the mitzvah of bris milah; he performed it immediately, in the middle of the day, without fear or hesitation. He circumcised not only himself and Yishmael, but also all the males in his household, whether they were born there or acquired through purchase, fulfilling Hashem's commandment exactly as it was given.

Rashi explains the phrase "Be'etzem hayom hazeh"—on that very day—to mean that Avraham performed the circumcision on the very day he was commanded. He did it during the day and not at night, and he was not afraid of the nations or the mockers. The reason for this is so that Avraham's enemies and the people of his generation would not be able to say, "If we had seen him, we would not have allowed him to circumcise and fulfill the commandment of Hashem." Therefore, Avraham did it openly, in broad daylight, showing that he was not intimidated by anyone and was fully committed to carrying out Hashem's mitzvah.

Rashi notes that the word "Vayamal"—and he circumcised—is in the active form "vayif'al": Avraham performed the circumcision on them.

Avraham was ninety-nine years old when he circumcised the flesh of his orlah, his foreskin. This verse emphasizes Avraham's age at the time of his bris milah, highlighting his dedication to fulfilling Hashem's command even at such an advanced age. The Midrash relates that Avraham took a knife and held onto his arm, intending to cut, but he was afraid because he was old. Hashem assisted him by sending His hand and holding together with him, helping him to complete the bris. This shows the partnership between Avraham's effort and Hashem's help in fulfilling the mitzvah.

Rashi explains that the word "Behimolo"—when he was circumcised—is in the passive form, similar to the word "Behibaram" (when they were created) in Bereishis 2:4. This means that it refers to the act being performed upon him, not by him, emphasizing that the circumcision was done to Avraham at that time.

Yishmael, his son, was thirteen years old when he was circumcised in the flesh of his orlah.

Rashi explains that in the verse about Avraham, it does not say the word es — “the flesh of his orlah” — but by Yishmael it does say es. The reason is that Avraham was not missing anything except for the actual cutting of the flesh, because his orlah had already been softened and squashed through marital relations. Therefore, only the cutting was needed. But Yishmael, who was a child, required both the cutting of the orlah and the uncovering (priyah) of the milah. That is why by Yishmael it says es — to indicate both steps were necessary.

The verse says, "On that very day, Avraham and his son Yishmael were circumcised." This means that Avraham and Yishmael both underwent circumcision on the same day. The phrase "on that very day" is emphasized to show that Avraham was ninety-nine years old and Yishmael was thirteen years old at the time of their circumcision. Avraham did not do it at night or in hiding; he did it openly, in the middle of the day, so that people would not say that his generation stopped him from fulfilling Hashem's command. He was not afraid of the mockers or anyone else, and he fulfilled the mitzvah publicly.

Rashi explains that "on that very day" means that Avraham was ninety-nine years old and Yishmael was thirteen years old when they were circumcised. Both Avraham and Yishmael underwent the circumcision on that day.

The verse states that all the people of Avraham's household — those born in his house and those purchased with money from outsiders — were circumcised with him. This includes everyone in his household, whether they were born there or acquired as servants. They all underwent circumcision together with Avraham.