Revi'i - Bereishis/Genesis - Parshas Vayeira 19:21-21:4

He said to him, "Behold, I have favored you also regarding this matter, so as not to overturn the city that you have spoken about." This means that Hashem is telling Lot that not only will He save Lot himself, but He will also save the entire city because of Lot's merit. It's not just that Lot is being saved alone; the whole city is being spared on his account. The verse uses the phrase, "I will not overturn the city that you have spoken about," showing that Hashem is responding to Lot's request to spare Tzoar.

On the words "Gam le'dovor hazeh" (also for this thing), Rashi explains: "It is not enough that you are being saved, but I am also going to save the entire city because of you." In other words, Lot's merit is so great that not only is he being rescued, but the whole city is being spared for his sake.

On the word "Hafchi" (to overturn), Rashi explains: "I am overturning." This is similar to the usage in other verses, such as "Ad bo'i" (until I come), "Acharei ro'i" (after I have seen), and "Midei dabri bo" (whenever I speak about him). These are all examples where the verb is in the first person, showing that Hashem Himself is the one doing the action.

"Quickly escape there, for I cannot do anything until you arrive there. Therefore, the name of the city was called Tzoar." Hashem tells Lot to hurry and escape to Tzoar, because He cannot begin the destruction until Lot is safe. The verse says that the name of the city was called Tzoar, which means "small," referring back to the earlier verse where Lot asked to be saved in this small city.

On the words "Ki lo uchal la'asos" (for I cannot do anything), Rashi explains: This is the punishment of the angels, because earlier (in verse 13) they said, "For we are destroying," and they made it sound as if the matter depended on them, as if they themselves were the ones destroying the city. Therefore, they were forced to admit that the matter was not in their hands, and they could not do anything until Lot arrived in Tzoar. They had to say explicitly that the power was not theirs, but Hashem's.

On the words "Ki lo uchal" (for I cannot), the verse uses the singular form. From here you learn that one angel was sent to overturn the city, and one angel was sent to save. Two angels are not sent for the same mission; each angel has his own specific task. One angel was responsible for overturning Sodom, and the other for saving Lot.

"Therefore, he called the name of the city Tzoar." This is because, as mentioned earlier (in verse 20), Lot said, "It is a small city." The name Tzoar comes from the word "small." The city was called Tzoar because Lot referred to it as a small city when he asked for it to be spared.

"The sun rose upon the land, and Lot came to Tzoar." This means that as soon as Lot arrived in Tzoar, the sun was already shining on the land. The destruction of Sodom was held back until Lot was safely in Tzoar, and only then did the punishment begin. The verse emphasizes that Lot's arrival in Tzoar was the signal for the destruction to start.

This verse describes how Hashem rained down sulfur and fire upon Sodom and Amorah, from Hashem, from the heavens. The phrase "from Hashem" is emphasized, indicating that this was a direct act from Hashem Himself, not through an intermediary. The destruction came in the form of fire and brimstone, descending from the heavens, as a punishment for the wickedness of these cities.

Rashi explains that whenever the Torah uses the phrase "VeHashem" (and Hashem), it means Hashem together with His heavenly court, His Beis Din. So here, "VeHashem himtir" means that Hashem, together with His Beis Din, decreed and carried out the raining down of fire and brimstone on Sodom and Amorah.

Rashi explains that the phrase "himtir al Sedom" (He rained upon Sodom) refers to the time of dawn, as it says earlier in verse 15, "u'kemo hashachar alah" (and as the dawn rose). This is the time when both the sun and the moon are visible in the sky together. The reason for this timing is because among the people of Sodom, some worshipped the sun and some worshipped the moon. Hashem said: If I punish them during the day, the moon-worshippers will say, "If it had been at night, when the moon rules, we would not have been destroyed." If I punish them at night, the sun-worshippers will say, "If it had been during the day, when the sun rules, we would not have been destroyed." Therefore, Hashem punished them at dawn, when both the sun and the moon are present and ruling together, so that neither group could claim that their idol would have saved them.

Rashi explains the words "himtir... gofrit va'esh" (He rained... sulfur and fire): At first, Hashem brought down rain, but that rain was transformed into sulfur and fire. So it began as rain and then became the destructive elements of sulfur and fire.

Rashi comments on the phrase "Me'es Hashem" (from Hashem): This is the way the verses speak. For example, in Bereishis 4:23, it says "nashim Lemach" (the wives of Lemach), not "nashav" (his wives). Similarly, in I Melachim 1:33, it says "kachu imachem es avdei adoneichem" (take with you the servants of your master), not "me'avadai" (from my servants). In Esther 8:8, Achashverosh says "beshem hamelech" (in the name of the king), not "bishmi" (in my name). So too here, it says "me'es Hashem" (from Hashem), not "me'ito" (from Him). This is a stylistic feature of the Torah's language.

Rashi explains the words "min hashamayim" (from the heavens): This is as the verse says in Iyov 36:31, "ki bam yadin amim" (for with them He judges nations). When Hashem comes to punish creations, He brings fire from the heavens upon them, just as He did to Sodom. And when He comes to bring down the manna for the Jewish people, as it says in Shemos 16:4, "hineni mamtir lachem lechem min hashamayim" (behold, I will rain down bread for you from the heavens). So the phrase "from the heavens" is used both for punishment and for blessing, depending on the context.

This verse describes how Hashem overturned these cities, the entire plain, all the inhabitants of the cities, and even the vegetation of the ground. The destruction was total, affecting not only the people but also the land and all that grew on it.

Rashi explains that all four cities (Sodom, Amorah, Admah, and Tzevoyim) sat upon one rock or stone, and Hashem overturned them from above to below. As it says in Iyov 28:9, "bechalmesh shalach yado" (He stretched forth His hand upon the flinty rock), indicating that the overturning was complete, from the very foundation.

And his wife looked behind him, and she became a pillar of salt. The verse describes how Lot's wife, as they were fleeing, turned to look back behind him—meaning behind Lot—and as a result, she became a pillar of salt. The act of looking back was not just a physical act but had consequences, as the Torah records her transformation into a pillar of salt.

Rashi explains that the phrase "she looked behind him" means she looked behind Lot. In other words, her turning was not just a general looking back, but specifically looking back at Lot, perhaps to see what was happening to him or to the city as they were escaping.

Rashi further comments on her becoming a pillar of salt: she sinned with salt and was punished with salt. The story is that Lot had said to his wife, "Give a little salt to these guests." She responded, "Even this bad custom you want to bring into this place?"—meaning, she objected to the practice of hospitality, which included giving salt to guests, a practice that was foreign and unwelcome in Sodom. Because she sinned by refusing to give salt, she was punished measure for measure, and became a pillar of salt.

And Avraham arose early in the morning to the place where he had stood before Hashem. After the destruction of Sodom and the surrounding cities, Avraham gets up early and returns to the place where he had previously stood and prayed before Hashem, interceding on behalf of Sodom. This shows Avraham's concern and his ongoing connection to the fate of the people of the region, as well as his relationship with Hashem through prayer.

And he looked out over the face of Sodom and Amorah, and over the entire face of the land of the plain, and he saw—and behold, the smoke of the land was rising like the smoke of a furnace. Avraham gazes out and sees the aftermath of the destruction: the entire area is covered in smoke, rising up like the thick smoke that comes from a furnace. This imagery conveys the total devastation that had occurred to Sodom, Amorah, and the whole plain.

Rashi explains the word "kitor" as a pillar of smoke. The term is translated as a torch or a column of smoke, indicating a thick, rising smoke, like what one sees when something is burning intensely.

Rashi explains the word "kivshan" as a pit or excavation in which stones are burned into lime. This is the meaning of "kivshan" wherever it appears in the Torah: it refers to a kiln or furnace used for burning stones to make lime, which produces a great deal of smoke.

And it was, when Hashem destroyed the cities of the plain, that Hashem remembered Avraham, and He sent Lot out from the midst of the upheaval, when He overturned the cities in which Lot had lived. The verse emphasizes that Hashem's remembrance of Avraham was the reason Lot was saved from the destruction. Lot was rescued from the midst of the overturning of the cities, specifically because of Avraham's merit and the prayers he had offered earlier. This highlights the power of Avraham's relationship with Hashem and the effect it had on the fate of others, even those who were not directly righteous themselves.

What does it mean that Hashem remembered Avraham regarding Lot? Rashi explains that Lot knew that Sarah was Avraham's wife, and he heard Avraham say in Egypt that Sarah was his sister, but Lot did not reveal this information. He kept it to himself out of compassion for Avraham. Because Lot showed this kindness and did not betray Avraham, Hashem had compassion on Lot and saved him.

The verse says that Lot went up from Tzoar and settled in the mountain, together with his two daughters, because he was afraid to remain in Tzoar. He and his two daughters lived in a cave. The reason he was afraid to stay in Tzoar is explained in the following Rashi.

Rashi explains that Lot was afraid to live in Tzoar because it was close to Sedom. Since Tzoar was near the city that had just been destroyed, Lot feared for his safety and therefore left to dwell in the mountains.

The verse tells us that the older daughter said to the younger one, "Our father is old, and there is no man in the land to come to us in the way of all the earth." The daughters of Lot believed that there was no one left in the world to marry them, as is the normal way of the world. They thought that their father was old, and if not now, when would they have children? They were concerned that he might die or stop being able to have children. Rashi explains this further in the next commentaries.

Rashi explains the words "Our father is old" to mean: If not now, when? They were worried that their father might die or stop being able to have children, so they felt an urgency to act at that moment.

Rashi adds that when the verse says, "there is no man in the land," it means that Lot's daughters thought the entire world had been destroyed, just like in the generation of the Flood. They believed that no one else was left alive except for themselves and their father.

The verse continues: "Come, let us give our father wine to drink, and let us lie with him, so that we may preserve seed from our father." Lot's daughters decided to give their father wine and lie with him, so that they could have children and continue the family line, since they believed there was no one else left in the world.

The verse says that they gave their father wine to drink that night, and the older daughter went in and lay with her father. He was not aware of her lying down or her getting up. Rashi explains that wine was made available to them in the cave, so that two nations could come from them. The Torah emphasizes that Lot did not know when she lay down or when she got up, to show that he was completely unaware of what had happened. This was all part of Hashem's plan to allow two nations to be born from Lot's daughters.

Rashi explains on the words "VaTashkein..." (she gave him to drink): Wine was made available to them in the cave. This was in order that two nations would come out from them. In other words, it was not a coincidence that they had wine in the cave; it was arranged so that the two daughters of Lot would be able to give birth to two nations.

On the phrase "VaTishkav es Avihah" (she lay with her father), Rashi notes that when it comes to the younger daughter, the Torah writes (in verse 35) "VaTishkav imo" (she lay with him). The reason for this difference is that the younger one did not initiate the immoral act; rather, her sister taught her to do so. Therefore, the Torah is more discreet about her and does not spell out her shame explicitly. But the older one, who initiated the act of immorality, the Torah publicizes her shame openly.

On the word "uVekumah" (and when she arose), Rashi points out that in the case of the older daughter, the word is dotted in the Torah. This teaches that it is as if it was not written, to indicate that when she arose, Lot knew what had happened. Nevertheless, he did not guard himself from drinking wine the second night. Rashi brings from Rabbi Levi: Anyone who is obsessed with immoral desires, in the end, is made to eat from his own flesh (i.e., he brings destruction upon himself through his own actions).

The verse says: The next day, the older daughter said to the younger, 'Behold, I lay last night with my father. Let us give him wine to drink tonight also, and you go and lie with him, so that we may preserve seed from our father.' The older daughter is telling the younger what happened the previous night and suggests they repeat the act, so that both of them can have children from their father, thinking that the world had been destroyed and this was the only way to continue humanity.

The verse continues: They gave their father wine to drink that night also, and the younger one got up and lay with him, and he did not know when she lay down and when she got up. The Torah emphasizes that Lot was unaware of what was happening both nights, both when the older and the younger daughter lay with him.

The verse states: The two daughters of Lot became pregnant from their father. This means that both daughters conceived from their father as a result of these events in the cave.

Rashi comments on "VaTehareina..." (they became pregnant): Even though a woman does not usually conceive from the first act of intimacy, these daughters of Lot had control over themselves and exposed their immorality openly, and therefore they did conceive from the very first encounter.

The verse says: The older daughter gave birth to a son, and she called his name Moav; he is the father of Moav until today. The Torah notes that the older daughter was not modest in naming her son, as she called him Moav (from father), openly publicizing the origin of the child.

Rashi explains that the name "Moav"—which the eldest daughter gave to her son—shows that she was not modest, because she explicitly stated that he was from her father. In contrast, the younger daughter called her son "Ben-Ammi" in a more refined, modest way. Because of this, the younger daughter received a reward in the days of Moshe, as it says regarding the children of Ammon, "Do not provoke them at all"—meaning the Jewish people were not allowed to start up with them at all. But regarding Moav, the Torah only warned not to wage war with them, but it was permitted to cause them pain or distress. This distinction is the reward for the younger daughter's greater modesty in how she named her son.

The verse says, "And the younger one also gave birth to a son, and she called his name Ben-Ammi; he is the father of the children of Ammon until today." This means that the younger daughter also had a son from her father, Lot, and she named him Ben-Ammi, which means 'son of my people.' He became the ancestor of the nation of Ammon, and this lineage continues until today. Note that the younger daughter used a more modest term for her son's name, and this is why she was rewarded, as explained in the previous Rashi.

The verse states, "And Avraham traveled from there to the land of the south, and he dwelled between Kadesh and Shur, and he sojourned in Gerar." The explanation given is that when Avraham saw that the cities had been destroyed and that travelers were no longer passing through, he decided to leave that area. Another interpretation is that Avraham wanted to distance himself from Lot, because a bad reputation had spread about Lot, that he had been with his daughters. Therefore, Avraham moved away from there and settled in the region between Kadesh and Shur, and then in Gerar.

Rashi explains that when Avraham saw that the cities had been destroyed and that travelers had stopped coming and going, he left that place. Another explanation is that Avraham wanted to distance himself from Lot, because a bad reputation had spread about him—that he had been with his daughters. Therefore, Avraham moved away from there.

The verse says, "And Avraham said regarding Sarah his wife, 'She is my sister.' And Avimelech, king of Gerar, sent and took Sarah." The explanation is that in this situation, Avraham did not ask Sarah's permission, unlike what he did previously in Egypt. Here, it was done against her will, not with her consent. The reason is that Sarah had already been taken to Pharaoh's house in Egypt through this same claim that she was his sister. Therefore, Avraham did not feel the need to ask her permission again, and he told people that she was his sister, which led Avimelech to take her.

Rashi comments that here Avraham did not ask Sarah's permission, but rather acted against her will, not with her consent. The reason is that she had already been taken to Pharaoh's house through this same approach—by saying she was his sister. Therefore, Avraham did not consult her this time.

The phrase "El Sarah ishto" (to Sarah his wife) is explained as meaning "about Sarah his wife." Similarly, in Shmuel Aleph, perek 4, posuk 19, and elsewhere, the word "el" is used in the sense of "about" or "concerning," not just "to." For example, "el ha'lekach aron" (concerning the taking of the Ark) and "el mot chamiyah" (concerning the death of her father-in-law)—both use "el" but mean "about." So here too, "el Sarah ishto" means "about Sarah his wife."

This verse describes how Hashem came to Avimelech in a dream at night and said to him, "You are going to die because of the woman you have taken, for she is a married woman." The message is direct: Avimelech is being warned that his life is in danger because he has taken a woman who is already married to someone else. The verse emphasizes that this is not just a moral failing but a matter of life and death, as Hashem Himself intervenes to inform Avimelech of the gravity of his actions.

Avimelech had not come near Sarah, and he responds, "Hashem, will You kill even a righteous nation?" He is pleading his innocence, arguing that he has not sinned and that it would not be just for Hashem to destroy a nation that is righteous. Avimelech refers to himself as a nation, not just as an individual, and he is questioning whether Hashem would destroy even those who are righteous. He brings up the idea that perhaps this is Hashem's way, to destroy nations for no reason, and references the generation of the Flood and the generation of the Dispersion, saying that perhaps they too were destroyed without cause. Avimelech is essentially saying, "Just as You are about to kill me, maybe You killed them for no reason as well." This argument is similar to what Avraham said earlier, that people will say Hashem kills both righteous and wicked alike. The verse shows Avimelech's attempt to defend himself and his people by appealing to Hashem's justice.

Rashi explains on the words "Lo karav eileha" (he had not come near her) that this means the malach (angel) prevented him from doing so. As it says later in verse 6, "Lo nesaticha lingo'a eileha" (I did not allow you to touch her). So, Avimelech's innocence is not just because of his own restraint, but because Hashem actively prevented him from sinning with Sarah.

Rashi explains the phrase "HaGoy gam tzaddik taharog" (Will You kill even a righteous nation?): Even if he is a tzaddik (righteous person), will You kill him? Is this perhaps Your way, to destroy nations for no reason? This is what You did to the generation of the Flood and the generation of the Dispersion. I too say that You killed them for no reason, just as You are now saying You will kill me. Rashi is highlighting that Avimelech is questioning Hashem's justice, suggesting that perhaps Hashem destroys nations without cause, and he is using this argument to plead for his own innocence.

Avimelech continues his defense, saying, "Did he not say to me, 'She is my sister'? And she also said, 'He is my brother.' With the innocence of my heart and the purity of my hands I have done this." Avimelech is emphasizing that he acted in good faith, relying on the information given to him by both Avraham and Sarah. He claims that his intentions were pure and that he did not intend to sin, as he was misled by what he was told. This verse shows Avimelech's insistence on his innocence, both in thought and in action.

Rashi explains on the words "Gam hi" (she also): This comes to include her servants, camels, and donkeys. Avimelech says that he asked all of them, and they all told him that she is his sister. Rashi is pointing out that Avimelech did a thorough investigation, questioning not only Avraham and Sarah but also their entire entourage, and everyone gave him the same answer. This further supports Avimelech's claim that he acted innocently and without intent to sin.

The phrase "Betom levavi" means "with the innocence of my heart." Avimelech is saying that he did not even imagine that he was doing anything wrong; he did not intend to sin at all. His actions were done with a clear conscience, believing that everything was permissible based on the information he had received.

Rashi explains on the words "Uvenikayon kapai" (and with the purity of my hands): I am clean of sin, for I have not touched her. Avimelech is asserting that he is innocent not only in thought but also in deed, as he did not physically sin with Sarah.

And Hashem said to Avimelech in a dream, "I also know that you did this with the innocence of your heart, and I too have withheld you from sinning against Me. That is why I did not let you touch her." The meaning here is that Hashem acknowledges Avimelech's intentions were pure—he did not intend to sin. However, the fact that Avimelech did not touch Sarah was not due to his own merit or restraint, but because Hashem Himself prevented him from sinning. Hashem did not give Avimelech the ability or opportunity to touch her, and this is why nothing happened. This is similar to other places in Tanach where it says, "And Hashem did not allow"—meaning, it was Hashem's intervention that stopped the act from occurring.

Rashi explains on the words "I know that you did this with the innocence of your heart" that it is true—Avimelech did not intend to sin from the outset. However, there is no 'clean hands' here, meaning Avimelech cannot claim complete innocence. While his heart was innocent, his hands are not totally clean, because the fact that he did not touch Sarah was not due to his own restraint, but because Hashem withheld him from sinning. So, the innocence of intention is there, but not the innocence of action.

The phrase "Lo nesaticha"—"I did not let you"—means that it was not from you that you refrained from touching her. Rather, Hashem says, "I withheld you from sinning." It was not your own power or decision that stopped you, but rather Hashem did not give you the ability to do so. This is similar to what is said later in the Torah, "And Hashem did not allow" (Bereishis 31:7), and also in Shoftim (15:1), "And her father did not allow him to come." In all these cases, it is Hashem or another party who prevents the action, not the person themselves.

Now, Hashem tells Avimelech: "Return the man's wife, for he is a prophet, and he will pray for you and you will live. But if you do not return her, know that you will surely die—you and all that is yours." The message is that Avimelech must return Sarah to Avraham, and not think that perhaps Avraham will not want her back, or that he will hate Avimelech and refuse to pray for him. On the contrary, Avraham is a prophet and knows that Avimelech did not touch Sarah, so he will pray for Avimelech and Hashem will heal him. But if Avimelech does not return Sarah, he and all his household will die. This is a warning that the only way to be saved is to return Sarah and have Avraham pray for him.

Rashi explains on the words "Return the man's wife" that Avimelech should not think that perhaps Sarah will now be repugnant in Avraham's eyes, or that Avraham will hate Avimelech and refuse to pray for him. Rather, Avraham is a prophet and will know that Avimelech did not touch Sarah, and therefore he will pray for Avimelech and Hashem will heal him. So Avimelech should not worry that returning Sarah will not help him—on the contrary, it is the only way to be saved.

The phrase "for he is a prophet" means that Avraham knows that Avimelech did not touch Sarah. Therefore, "he will pray for you"—Avraham will not hold a grudge or refuse to pray for Avimelech, because he knows the truth of what happened. This is why Hashem assures Avimelech that Avraham will pray for him and he will live.

Avimelech got up early in the morning and called all his servants. He told them everything that had happened, and the men were very afraid. This shows the seriousness of the situation—when Avimelech related the events and the warning from Hashem, everyone in his household realized the gravity of what had occurred and were filled with fear.

Avimelech called Avraham and said to him, "What have you done to us? What sin did I commit against you that you brought such a great sin upon me and my kingdom? Deeds that are not done—you have done to me." Rashi explains that this means a plague that is not accustomed to come upon people came to us because of you. Specifically, all the bodily openings—those for seed, for urination, for hearing, for seeing, for speaking—were all closed up. This was a miraculous punishment that affected everyone in Avimelech's household, and Avimelech is expressing his distress and confusion to Avraham, asking why he brought this upon them.

"Deeds that are not done"—Rashi explains that this refers to a plague that is not accustomed to come upon creatures, but it came to us through you. What was this plague? The closing up of all the bodily orifices: the orifice for seed, for urination, for excrement, for the ears, and for the nose. All of these were closed up, which is why it was such a severe and unusual affliction.

Avimelech said to Avraham, "What did you see that made you do this thing?" In other words, what did you see that made you act in this way, to say that Sarah was your sister and to bring about this whole situation?

Avraham answered, "Because I said, 'There is only no fear of God in this place, and they will kill me because of my wife.'" Avraham is explaining that he was afraid for his life. He saw that there was no yiras Elokim—no fear of God—in this place, and therefore he was concerned that they would kill him in order to take his wife. Rashi elaborates that when a guest comes to a city, do they ask him about food and drink, or do they ask him about his wife? If the first thing they ask is about his wife—'Is she your wife or your sister?'—that shows there is no fear of God here. Normally, people would ask about food and drink, but here, their first concern was about his wife, which made Avraham realize that this was a dangerous place.

Rashi explains on the words "rak ein yiras Elokim"—when a guest comes to a city, do they ask him about food and drink, or do they ask him about his wife? Do they say, 'Is she your wife or your sister?' The fact that they immediately asked about his wife shows that there is no fear of God in this place. This is what led Avraham to be afraid and to say that Sarah was his sister.

Avraham continues, "And also, indeed, she is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife." Avraham is explaining that what he said was not a complete lie—Sarah was in fact his relative. She was the daughter of his father, but not of his mother, and then she became his wife. Rashi explains that the daughter of a father is permitted to a ben Noach, because non-Jews do not have the same familial restrictions as Jews. Avraham wanted to make his words truthful, so he answered them in this way. If you ask, wasn't she actually the daughter of his brother? Rashi explains that grandchildren are considered like children, so she was the granddaughter of Terach, Avraham's father, and that is why he could say she was his sister. This is also why Avraham says to Lot, "for we are brothers," because their grandfather was the same.

Rashi explains on the words "achos bas avi hi"—the daughter of a father is permitted to a ben Noach, because non-Jews do not have the same halachic status regarding familial relationships. There is no concept of paternal lineage for a non-Jew. To make his words truthful, Avraham answered them this way. If you ask, wasn't she actually the daughter of his brother? Rashi explains that grandchildren are considered like children, so she was the granddaughter of Terach, and therefore could be called his sister. This is also why Avraham says to Lot, "for we are brothers," since their grandfather was the same. On the words "ach lo bas imi"—but not the daughter of my mother—Rashi explains that Haran (Sarah's father) was from a different mother than Avraham, so they were half-siblings through their father, but not through their mother.

"But not the daughter of my mother"—this means that Haran, Sarah's father, was from a different mother than Avraham. So Avraham and Haran were brothers from the same father, Terach, but had different mothers. This is why Avraham could say that Sarah was his sister from his father's side, but not from his mother's side.

"And it was when Elokim caused me to wander from my father's house, I said to her, 'This is the kindness you will do with me: to every place that we come, say of me, he is my brother.'" Avraham is explaining that from the time Hashem caused him to leave his father's house and to wander from place to place, he asked Sarah to do him this kindness—to say that he was her brother wherever they went. Rashi brings the Targum of hisi'u as meaning to wander or to be exiled from place to place. Avraham knew he would be traveling through places of wicked people, so he asked Sarah to say this for his protection. Rashi also notes that the word hisi'u is a plural form, and that sometimes the Torah uses the plural for Hashem or for authority, as in other verses. The word toyeh means to wander, as in someone who is exiled from his place and is not settled. So Avraham is saying that since he would be wandering, he needed this protection from Sarah.

On the words, "Vayehi ka'asher hise'u osi..." (And it was when they caused me to wander...), Rashi says: Onkelos translated it as he did. But it can be explained further, each matter in its proper context. When Hashem took me out from my father's house, I became a wanderer, moving from place to place, and I knew I would pass through places of wicked people. Therefore, I said to her, 'This is the kindness you will do with me.' In other words, Avraham is explaining that because he was forced to wander and be unsettled, he needed Sarah to do this act of kindness for him, to say that she was his sister.

On the phrase, "ka'asher hise'u" (when they caused me to wander), Rashi notes that this is a plural expression. Do not be surprised, because in many places, terms referring to Hashem or to authority are expressed in the plural. For example: "asher halchu Elokim" (that G-ds went), "Elokim chayim" (living G-ds), "Elokim kedoshim hu" (He is holy G-ds), and every use of the word "Elokim" is a plural form. Similarly, "Adonei Yosef" (the masters of Yosef), "Adonei ha'adonim" (the master of masters), "Adonei ha'aretz" (the masters of the land), "be'alav imo" (its owners are with him), "vehua'ad b'be'alav" (and it was warned to its owner). If you ask, what does the word "hise'u" (they caused to wander) mean? Anyone who is exiled from his place and is not settled is called a wanderer, a "to'eh." For example: "vatelech vateita" (she went and wandered), "ta'iti k'seh oveid" (I have strayed like a lost sheep), "yitu l'bli ochel" (they wander without food), meaning they go out and wander to seek their food. So, the plural form here is not unusual, and the term "to'eh" refers to someone who is unsettled and wandering.

On the words "imri li" (say of me), Rashi explains that this means 'about me.' Similarly, in the verse, "vayish'alu anshei hamakom le'ishto" (the men of the place asked about his wife), it means about his wife. Also, "v'amar Paro le'vnei Yisroel" (and Pharaoh said about the children of Israel), and "pen yomru li isha haragtahu" (lest they say about me, a woman killed him). In all these cases, the preposition means 'about.' So here too, 'imri li' means 'say about me.'

The verse says: "And Avimelech took sheep and cattle, and servants and maidservants, and gave them to Avraham, and he returned to him Sarah his wife." This means that Avimelech, after the events with Sarah, gave Avraham gifts of livestock and servants, and returned Sarah to him. The giving of these gifts was a gesture of appeasement, to make peace with Avraham after what had happened, and to encourage Avraham to pray for him.

On the words, "vayiten le'Avraham" (and he gave to Avraham), Rashi explains: This was so that Avraham would be appeased and would pray for Avimelech. In other words, Avimelech gave these gifts to Avraham in order to gain his favor and to have him pray on his behalf, especially after the affliction that had come upon Avimelech's household.

The verse says: "And Avimelech said, 'Behold, my land is before you; dwell wherever is good in your eyes.'" Avimelech is telling Avraham that he is welcome to settle anywhere he wishes in his land. This is in contrast to Pharaoh, who, when sending Avraham away, said, "Here is your wife, take her and go." Pharaoh was afraid because the Egyptians were steeped in immorality, so he wanted Avraham to leave. But Avimelech, not being as concerned, offered Avraham the choice to settle wherever he liked in his territory.

On the words, "hinei artzi lefanecha" (behold, my land is before you), Rashi comments: But Pharaoh said to him, "Here is your wife, take her and go" (see above 12:19). The reason is that Pharaoh was afraid, because the Egyptians are steeped in immorality. In other words, Pharaoh wanted Avraham to leave Egypt quickly, fearing for his own safety and because of the nature of his people, whereas Avimelech was not as concerned and allowed Avraham to stay.

The verse says: "And to Sarah he said, 'Behold, I have given a thousand pieces of silver to your brother; behold, it is for you a covering of the eyes to all who are with you, and with all you shall contend.'" Avimelech is addressing Sarah, telling her that he has given a substantial sum of money to Avraham, whom she claimed was her brother. This money is meant to serve as a public vindication and a sign of her innocence, so that no one will suspect her of wrongdoing. The 'covering of the eyes' means that this payment will prevent people from speaking negatively about her. Additionally, it gives her the ability to respond to anyone who might accuse her, as she now has proof of her innocence and honor. Rashi explains that Avimelech gave this money and honor to Sarah to appease her, and so that everyone would know that she was returned untouched, and that it was only through a miracle that she was returned, not through any wrongdoing.

On the words "And to Sarah he said"—this refers to Avi Melech. He spoke to her for her honor, in order to appease her. "Behold, I have given your brother"—meaning, I have given money to your brother, the one you said is your brother. "Behold, it is to you a covering of the eyes"—this money and this honor that I am giving you is like a covering for the eyes, so that people will not look down on you. Rashi explains that Avi Melech is telling Sarah: I am giving you this honor and money to your brother, so that it will be clear to all that you are being returned with honor and not in disgrace.

"To all who are with you"—this means that all those who are with you will have their eyes covered, so that they will not denigrate you. If I had sent you back empty-handed, people could have said that after you were violated, you were simply sent back. But now that I had to spend money and appease you, everyone will know that I returned you against my will and through a miracle. The fact that I had to give you money and honor proves that I did not want to send you away, but was forced to do so, and that nothing improper happened.

"And with all"—this refers to all the people in the world. The honor and the money given to Sarah serves as a sign to everyone that she was returned with dignity, and not in disgrace.

On the word "Venochachta"—this means that you will have an opening to speak and to contend, to show and prove these evident facts. The term "tochacha" everywhere means to clarify matters. In Old French, it is "esprover" (to prove, to test). Onkelos translates it differently, but the language of the verse fits the Targum as well. "Behold, it is to you a covering"—this is a garment of honor for my eyes, because my eyes ruled over you, and for all those who are with you. Therefore, the Targum translates: "And I saw you and all that are with you." There is also a Midrashic explanation, but Rashi says he has explained the plain meaning of the verse.

"And Avraham prayed to Hashem, and Hashem healed Avi Melech and his wife and his maidservants, and they gave birth." Avraham prayed on behalf of Avi Melech and his household, and as a result, Hashem healed them and they were able to give birth. This means that their ability to have children was restored after having been afflicted.

On the word "Vayeildu"—Rashi explains, as the Targum renders: "And they were relieved." Their orifices were opened, and they expelled what needed to be expelled, which is their giving birth. In other words, the affliction had closed up all their bodily openings, and now they were healed and able to give birth again.

"For Hashem had closed up every womb of the house of Avi Melech because of Sarah, Avraham's wife." This means that Hashem had shut every opening—every womb—in Avi Melech's household, as a punishment for taking Sarah, until Avraham prayed for them and they were healed.

On the words "Be'ad kol rechem"—Rashi explains: this means "against every opening." In other words, every bodily opening was closed up, not just the wombs, but all the orifices of the people in Avi Melech's house, as a result of the incident with Sarah.

"Because of the matter of Sarah" means: by the words of Sarah. The verse is telling us that the closing up of all the wombs in Avimelech's household was on account of Sarah, and specifically by her words. This emphasizes that it was Sarah's merit and her statement that brought about this miracle.

"And Hashem remembered Sarah as He had said, and Hashem did for Sarah as He had spoken." This verse is placed right after the previous section to teach us a lesson: when someone prays for mercy for his friend and he himself needs the same thing, he is answered first. We see this from the order of the verses: first it says that Avraham prayed for Avimelech, and immediately afterwards it says that Hashem remembered Sarah. This shows that Hashem had already remembered Sarah before He healed Avimelech, because Avraham prayed for someone else who needed the same thing. The verse also repeats itself: 'as He had said' refers to the promise that Sarah would conceive, and 'as He had spoken' refers to the promise that she would give birth. The Torah uses both expressions to show that Hashem fulfilled both promises to Sarah.

Rashi explains: Why is this section placed right here, immediately after the story of Avraham praying for Avimelech? To teach you that anyone who seeks mercy for his friend, and he himself needs the same thing, he is answered first. As it says earlier, 'And he prayed'—and right after that, it says, 'And Hashem remembered Sarah.' This means that Hashem had already remembered Sarah before He healed Avimelech. So, Avraham's prayer for Avimelech was answered, but his own need was answered even earlier, because he prayed for someone else who needed the same thing.

"He remembered Sarah as He had said"—this refers to conception. The verse is telling us that Sarah conceived, just as Hashem had promised.

Rashi explains: "As He had spoken"—this refers to the birth. Where do we find the promise of conception and where do we find the promise of birth? The promise of conception is in the verse (earlier, 17:19): 'And Elokim said, but Sarah your wife will bear you a son.' The promise of birth is in the verse (15:1): 'The word of Hashem came to Avram'—this was at the covenant between the parts. There it says, 'This one will not inherit you,' and Hashem brought the heir from Sarah. So, the Torah is showing us that both the promise of conception and the promise of birth were fulfilled.

Rashi explains: 'And Hashem did for Sarah as He had spoken'—this means He did for Avraham. The fulfillment of the promise was not only for Sarah, but also for Avraham, since the birth of Yitzchak was a fulfillment of Hashem's word to Avraham as well.

"And Sarah conceived and bore Avraham a son in his old age, at the appointed time that Elokim had spoken to him." This verse tells us that Sarah became pregnant and gave birth to a son for Avraham, even though he was already old. It happened exactly at the time that Hashem had promised. The Torah emphasizes that the promise was fulfilled precisely as Hashem had said, both in terms of conception and birth, and at the exact time that was foretold.

On the words "LeMoed Asher Diber Ito" (at the appointed time that He had spoken with him), Rashi explains: "D'malil yatei" — He spoke with him. This refers to the appointed time that Hashem had spoken and established, as it says earlier (Bereishis 18:14), "LeMoed Ashuv Eilecha" (at the appointed time I will return to you). Rashi adds that Hashem made a mark for Avraham on the wall and said to him: When the sun reaches this mark next year, Sarah will give birth. In other words, Hashem gave Avraham a physical sign, a scratch or line on the wall, and told him that at the same time next year, when the sun reaches this line, that will be the time when Sarah will have a child. This is how the promise was concretely established.

On the words "LeZekainav" (to his elders), Rashi explains: This means that Yitzchak's facial features, his appearance, resembled Avraham. His face looked like Avraham's, so that people would recognize that Avraham was indeed his father. This was important because people might have suspected otherwise, but Hashem made Yitzchak's appearance similar to Avraham's so that there would be no doubt about his lineage.

The verse says: "And Avraham called the name of his son who was born to him, whom Sarah had borne to him, Yitzchak." This means that Avraham named his son, the one who was born to him through Sarah, Yitzchak. The Torah emphasizes that Sarah gave birth to him, to make clear that this was the child of both Avraham and Sarah, and not from anyone else. The name Yitzchak was given as Hashem had commanded, and as was foretold earlier.

The verse states: "And Avraham circumcised his son Yitzchak when he was eight days old, as God had commanded him." This means that Avraham fulfilled the mitzvah of bris milah (circumcision) on his son Yitzchak at exactly eight days old, in accordance with the commandment that Hashem had given him. Avraham was careful to do this mitzvah precisely as instructed, not earlier and not later, showing his devotion to fulfilling Hashem's will.