“God said to Abraham: Sarai your wife, you shall not call her name Sarai, as Sarah is her name” (Genesis 17:15). “God said to Abraham: Sarai your wife…” – it is written: “A woman of valor is her husband’s crown” (Proverbs 12:4). Rabbi Aḥa said: Her [Sarah’s] husband was crowned with her, but she was not crowned with her husband.1Rather, Sarah had status independent of the fact that she was Abraham’s wife. The Rabbis say: She was her husband’s superior. Everywhere the man gives the orders; here, however, “Everything that Sarah says to you, heed her voice” (Genesis 21:12). Rabbi Yehoshua ben Korḥa said: The yod that the Holy One blessed be He took from Sarai2When the name Sarai was changed to Sarah, a yod was removed and a heh inserted in its place. was divided – half for Sarah and half for Abraham.3The numerical value of yod is ten. Half is five, represented by the letter heh, which is the letter that was added to the names of both Abraham and Sarah. Rabbi Shimon ben Yoḥai said: The yod that the Holy One blessed be He took from Sarai soared and flew up before the throne of the Holy One blessed be He. It said before Him: ‘Master of the universe: Because I am the smallest of the letters, You have removed me from the righteous Sarah?’ The Holy One blessed be He said to it: ‘In the past, you were part of the name of a female and at the end of the letters; now I shall place you into the name of a male and at the beginning of the letters, as it is stated: “Moses called Hoshea son of Nun, Joshua [Yehoshua]” (Numbers 13:16).4The yod added at the beginning changed the name from Hoshea to Yehoshua. Rabbi Mana said: In the past she was a princess for her people.5Sarai is the singular possessive. Now she will be a princess for all the inhabitants of the world.
“I will bless her, and I will also give you a son from her; I will bless her, and she shall become nations; kings of peoples will be from her” (Genesis 17:16). “I will bless her, and I will also give you a son from her; [I will bless her…]”6The verse indicates that God gave her two blessings. – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: I will bless her by giving her a son, and I will bless her with the blessing of milk.7The blessing was that despite her old age she would be able to nurse her son. Rabbi Neḥemya said to him: Was she already given tidings regarding milk? Why, she was not even pregnant yet. Rather, it teaches that the Holy One blessed be He restored her body to the days of her youth. Rabbi Abahu in the name of Rabbi Yosei bar Ḥanina: [God said:] ‘I will impose fear of her over all the idolaters so that they will not torment her and call her the barren woman.’ Rabbi Yudan in the name of Reish Lakish: She did not even have a womb, and the Holy One blessed be He now carved out a womb for her. “Kings of peoples will be from her” – Rabbi Ḥama ben Rabbi Ḥanina said: From here Abraham expounded when he remarried Ketura.8The midrash identifies Ketura as Hagar. Sarah had said that she regarded Hagar’s children as her own (Genesis 16:2). This verse foretells that Sarah would become the forebear of “Kings of peoples,” and it was to fulfill this prophecy that Abraham remarried Ketura-Hagar and fathered six children from her (Genesis 25:1–2).
“Abraham fell upon his face, and he laughed. He said in his heart: Shall a child be born to one who is one hundred years old? And shall Sarah, a ninety-year-old woman, give birth?” (Genesis 17:17). “Abraham fell upon his face, and he laughed” – Abraham fell on his face twice,9In this verse and in Genesis 17:3. and corresponding to them, circumcision was twice withheld from his descendants – once in Egypt and once in the wilderness. In Egypt, Moses came and circumcised them;10To enable them to partake of the paschal sacrifice (see Exodus 12:48). in the wilderness, Joshua came and circumcised them.11See Joshua chapter 5. “He said in his heart: Shall a child be born to one who is one hundred years old?” Rabbi Yudan and Rabbi Azarya, Rabbi Yudan said: “Shall a child be born to one who is one hundred years old” – why?12Why did Abraham express such wonderment over this? Why should a very old man be unable to father children? Because “Shall Sarah, a ninety-year-old woman, give birth?” A man does not grow old,13That is, he does not lose his fertility with old age. but a woman grows old. Rabbi Azarya said: Regarding this, too, it was not necessary,14Abraham need not have expressed wonder about Sarah either. as Sarah at ninety years old had not grown old. What is an old woman? It is one whom they call: Mother So-and so,15The title Mother was used to refer to old ladies. and she does not mind.
“Abraham said to God: Would that Ishmael might live before You” (Genesis 17:18). “God said: But Sarah your wife will bear you a son, and you shall call his name Isaac, and I will keep My covenant with him for an eternal covenant, for his descendants after him” (Genesis 17:19). “Would that Ishmael might live before You” – Rabbi Yudan said in the name of Rabbi Yehuda bar Simon: This is analogous to a friend of the king, to whom he would provide a stipend. The king said to him: ‘I wish to double your stipend.’ He said to him: ‘Do not seek to provide me such great satisfaction; would that you not revoke the previous one.’ So, [Abraham said:] “Would that Ishmael might live before You.” “God said: But Sarah your wife.”
“And regarding Ishmael, I have heard you; behold, I have blessed him. I will make him fruitful, and I will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation” (Genesis 17:20). “And regarding Ishmael, I have heard you” – Rabbi Yoḥanan in the name of Rabbi Yehoshua ben Ḥanina: The son of the maidservant may be derived from the son of the mistress.16The translation follows the reading of Matnot Kehuna. “Behold, I have blessed him” – this refers to Isaac. “I will make him fruitful” – this refers to Isaac. “I will multiply him” – this refers to Isaac.17All the blessings of this verse were directed at Isaac, who was mentioned in the previous verse. “And regarding Ishmael” – I have already heard him [and blessed him] through an angel.18The angel who blessed Yishmael when speaking with Hagar (see Genesis 16:10). I have already blessed Yishmael with all these blessings that I now pronounce upon Isaac. “But My covenant I will keep with Isaac, whom Sarah shall bear you at this designated time next year” (Genesis 17:21). Rabbi Abba bar Kahana in the name of Rabbi Beiri: Here, the son of the mistress may be derived from the son of the maidservant. “Behold, I have blessed him” – this refers to Ishmael. “I will make him fruitful” – this refers to Ishmael. “I will multiply him” – this refers to Ishmael, and all the more so: “But My covenant I will keep with Isaac.”19The blessings of this verse were directed at Yishmael, but it may be inferred that they are all the more so applicable to Isaac, the son of Hagar’s mistress. Rabbi Yitzḥak said: “All these are the tribes of Israel, twelve” (Genesis 49:28) – these are the descendants of the mistress, but Ishmael would produce only those twelve nesi’im,20As verse 20 states: “Twelve princes [nesi’im] shall he beget.” just as it says: “Clouds [nesi’im], wind, but no rain (Proverbs 25:14).21They are ephemeral and pass by like clouds. But these are tribes [matot], just as it says: “The oaths to the tribes [matot], an enduring word” (Habakkuk 3:9). “But My covenant I will keep with Isaac, [whom Sarah shall bear you at this designated time [lamo’ed] next year]” – Rabbi Huna in the name of Rabbi Idi – that year was a leap year.22The verse is expounded to mean that Sarah will bear Isaac at the next festival [mo’ed]. The longest interval between festivals is the six months between Sukkot and Passover, but that is not enough time for a pregnancy to come to term. The Midrash explains that that year was a leap year, so there was a seven-month interval between those holidays, long enough for a viable pregnancy.
“He concluded speaking with him, and God ascended from upon Abraham” (Genesis 17:22). It is taught: One who departs from another person, whether of greater or lesser stature, must take his leave from him. From whom do you derive this? From Abraham. On one occasion,23Genesis 18:1–3. Abraham was speaking with the Holy One blessed be He, when the ministering angels came to speak with him. He said to them: ‘Let me first take my leave from the Divine Presence, which is of greater stature than you, then I will speak with you.’ When he finished saying to the Holy One blessed be He all that he needed [to say], he said before Him: ‘Master of the universe, I must speak [with the angels].’ He said: ‘You may leave in peace.’24From this incident we learn that one must take his leave when departing from someone of greater stature. That is what is written: “[He concluded speaking with him,] and God ascended from upon Abraham.”25The Midrash interprets this to mean that God bade farewell to Abraham before leaving him. From this we learn that one should take his leave even from someone of lesser stature. Reish Lakish said: The patriarchs are themselves the divine chariot,26God’s presence rests directly upon them, as one rides upon a chariot. as it is stated: “God ascended from upon Abraham,” “God ascended from upon him,” (Genesis 35:13) “And behold, the Lord stood upon him” (Genesis 28:13).27God is described as being “upon” the Patriarchs.
“Abraham took Ishmael his son, and all those born in his house, and all those purchased with his money, every male among the people of Abraham’s household, and he circumcised the flesh of their foreskin on that very day, as God had spoken with him” (Genesis 17:23). “Abraham took Ishmael his son, and all those born in his house” – Rabbi Aivu said: When Abraham circumcised [the foreskins of] all those born in his house, he stacked them into a mound of foreskins. When the sun shone upon them, they became wormy,28They began to rot. and their odor rose before the Holy One blessed be He like the incense of the spices, and like a burnt offering that is given over completely into the [altar’s] fire.29And is referred to as “a pleasing aroma to the Lord” (Exodus 29:41). The Holy One blessed be He said: ‘When the descendants of this man will come to commit transgressions and evil deeds, I will remember this aroma and become filled with mercy for them, and I will take pity on them.’
“Abraham was ninety-nine years old when he circumcised the flesh of his foreskin” (Genesis 17:24). “And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin” (Genesis 17:25). “Abraham was ninety-nine [years] old…” – here, [regarding Abraham], it says: “The flesh of his foreskin [besar orlato].” But there, [regarding Yishmael], it says: “The flesh of his foreskin [et besar orlato].”30The addition of the word et indicates that something extra is being included. The explanation is that regarding Abraham, because his organ had been softened by means of a woman,31Through sexual relations. it is written: “Besar orlato.”32It was necessary to remove only the foreskin, but it was not necessary to tear the remaining membrane. Regarding Ishmael, whose organ had not been softened by means of a woman, it is written: “Et besar orlato.”33It was necessary to remove the remaining membrane as well.
“On that very day, Abraham was circumcised, and Ishmael his son” (Genesis 17:26). “On that very day, Abraham was circumcised” – Rabbi Berekhya said: [God said:] “From the beginning, I did not speak in secret” (Isaiah 48:16). The Holy One blessed be He said: Had Abraham circumcised himself at night, all the people of his generation would have said: ‘We declare, had we seen him, we would have not allowed him to circumcise himself.’ However, it was “on that very day, [Abraham was circumcised]”34In broad daylight. – if someone is bothered by it, let him speak up. “Abraham was circumcised” – Rabbi Abba bar Kahana said: He ached and suffered pain, so that the Holy One blessed be He could double his reward.35This is expounded from the fact that the Torah uses a reflexive verb, emphasizing the effect on Abraham. Rabbi Levi said: “Abraham circumcised himself” is not written here, but rather, “was circumcised.” He examined himself and discovered that he was [miraculously] circumcised.36He felt nothing at all during his circumcision. At that moment, Rabbi Abba bar Kahana disparaged Rabbi Levi. He said to him: ‘You are a fabricator and a falsifier. It is, rather, that he ached and suffered pain, so that the Holy One blessed be He could double his reward.’
“And all the men of his household, born in the house or purchased with moneyfrom a foreigner, were circumcised with him” (Genesis 17:27). “And all the men of his household, born in the house or purchased with money” – it is taught: One may go to an idolatrous fair,37A fair where some of the proceedings go towards idol worship. [even] during the intermediate days of the Festival, to purchase from them houses, fields, vineyards,38Although attending idolatrous fairs is usually forbidden, the transfer of property in the land of Israel from idolaters to Jews is important enough to outweigh the prohibition. slaves and maidservants. Rabbi Ami said in the name of Reish Lakish; It is not only for circumcised slaves39That is, slaves that had been owned by Jews and converted to Judaism. It is certainly of great urgency to redeem such a slave from the possession of idolaters, under whose mastery he would not be able to practice his religion. that it is permitted for him, but even for uncircumcised ones, because he brings them under the wings of the Divine Presence.40Even if they had not been converted beforehand, the Jewish buyer would have an opportunity to do so now. Rabbi Yehoshua ben Levi asked before Reish Lakish, saying to him: ‘What is the ruling regarding the purchase of slaves from idolaters?’ He said to him: ‘Regarding when are you asking me, on a Festival? It is taught: Even on Shabbat. Likewise, if one purchases a courtyard41From an idolater. in the Land of Israel [on Shabbat], he says to him: I offer such and such a price, to be paid tomorrow.’42Although the deal may be completed on Shabbat, he may not pay the money on Shabbat. It is because the Land of Israel is so beloved that it is permitted for him to say so. Ḥizkiya taught: “[…to build siegeworks against the city that makes war with you,] until it is subdued” (Deuteronomy 20:20) – even on Shabbat,43One may wage war to conquer a city in the Land of Israel even on Shabbat. as we find that Jericho was conquered only on Shabbat.44It was conquered on “the seventh day” (Joshua 6:15). There are three [idolatrous] fairs: The Gaza fair, the Akko fair, and the Botnan fair, and the most obvious one of all is the Botnan fair.45It is obvious that it is dedicated to idol worship. Abraham said: ‘Before I was circumcised, passersby would come in to me. Perhaps now that I am circumcised they will no longer come in to me.’ The Holy One blessed be He said to him: ‘Before you were circumcised, people would come to you. Now, I, in My glory, am coming and revealing Myself to you.’ That is what is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1).
וַיֹּאמֶר אֱלֹהִים שָׂרַי אִשְׁתְּךָ וגו' (בראשית יז, טו), כְּתִיב (משלי יב, ד): אֵשֶׁת חַיִל עֲטֶרֶת בַּעְלָהּ, אָמַר רַבִּי אַחָא בַּעֲלָהּ נִתְעַטֵּר בָּהּ וְהִיא לֹא נִתְעַטְּרָה בְּבַעֲלָהּ. רַבָּנָן אָמְרֵי מָרְתָא לְבַעֲלָהּ. בְּכָל מָקוֹם הָאִישׁ גּוֹזֵר, בְּרַם הָכָא (בראשית כא, יב): כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, יוּ"ד שֶׁנָּטַל הַקָּדוֹשׁ בָּרוּךְ הוּא מִשָּׂרַי, נֶחְלַק חֶצְיוֹ לְשָׂרָה וְחֶצְיוֹ לְאַבְרָהָם. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי יוּ"ד שֶׁנָּטַל הַקָּדוֹשׁ בָּרוּךְ הוּא מִשָּׂרַי הָיָה טָס וּפוֹרֵחַ לִפְנֵי כִּסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם בִּשְׁבִיל שֶׁאֲנִי קְטַנָּה שֶׁבָּאוֹתִיּוֹת הוֹצֵאתַנִּי מִשָּׂרָה הַצַּדֶּקֶת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְשֶׁעָבַר הָיִית מִשְׁמָהּ שֶׁל נְקֵבָה וּבְסוֹפָן שֶׁל אוֹתִיּוֹת, עַכְשָׁיו אֲנִי נוֹתְנָךְ בִּשְׁמוֹ שֶׁל זָכָר וּבְרֹאשָׁן שֶׁל אוֹתִיּוֹת, שֶׁנֶּאֱמַר (במדבר יג, טז): וַיִּקְרָא משֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ. אָמַר רַבִּי מָנָא לְשֶׁעָבַר הָיְתָה שָׂרַי לְעַצְמָהּ, עַכְשָׁיו תְּהֵא הִיא שָׂרָה לְכָל בָּאֵי הָעוֹלָם.
“God said to Abraham: Sarai your wife, you shall not call her name Sarai, as Sarah is her name” (Genesis 17:15).
“God said to Abraham: Sarai your wife…” – it is written: “A woman of valor is her husband’s crown” (Proverbs 12:4). Rabbi Aḥa said: Her [Sarah’s] husband was crowned with her, but she was not crowned with her husband.1Rather, Sarah had status independent of the fact that she was Abraham’s wife. The Rabbis say: She was her husband’s superior. Everywhere the man gives the orders; here, however, “Everything that Sarah says to you, heed her voice” (Genesis 21:12).
Rabbi Yehoshua ben Korḥa said: The yod that the Holy One blessed be He took from Sarai2When the name Sarai was changed to Sarah, a yod was removed and a heh inserted in its place. was divided – half for Sarah and half for Abraham.3The numerical value of yod is ten. Half is five, represented by the letter heh, which is the letter that was added to the names of both Abraham and Sarah.
Rabbi Shimon ben Yoḥai said: The yod that the Holy One blessed be He took from Sarai soared and flew up before the throne of the Holy One blessed be He. It said before Him: ‘Master of the universe: Because I am the smallest of the letters, You have removed me from the righteous Sarah?’ The Holy One blessed be He said to it: ‘In the past, you were part of the name of a female and at the end of the letters; now I shall place you into the name of a male and at the beginning of the letters, as it is stated: “Moses called Hoshea son of Nun, Joshua [Yehoshua]” (Numbers 13:16).4The yod added at the beginning changed the name from Hoshea to Yehoshua.
Rabbi Mana said: In the past she was a princess for her people.5Sarai is the singular possessive. Now she will be a princess for all the inhabitants of the world.
וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן (בראשית יז, טז), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר וּבֵרַכְתִּי אֹתָהּ לִתֵּן לָהּ בֵּן, וּבֵרַכְתִּיהָ לְבִרְכַת הֶחָלָב. אָמַר לוֹ רַבִּי נְחֶמְיָה וְכִי כְּבָר נִתְבַּשְׂרָה בֶּחָלָב וַהֲלוֹא עֲדַיִן לֹא נִתְעַבְּרָה, אֶלָּא מְלַמֵּד שֶׁהֶחֱזִירָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לִימֵי נַעֲרוּתֶיהָ. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹסֵי בַּר חֲנִינָא נוֹתֵן אֲנִי יִרְאָתָהּ עַל כָּל עוֹבְדֵי כּוֹכָבִים, דְּלָא יְהוֹן מוֹנִין לָהּ וְצָוְוחִין דָּא עֲקַרְתָּא. רַבִּי יוּדָן בְּשֵׁם רֵישׁ לָקִישׁ עִקַּר מִיטְרִין לָא הֲוָה לָהּ, וְגָלַף לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא עִקַּר מִיטְרִין. (בראשית יז, טז): מַלְכֵי עַמִּים מִמֶּנָּהּ יִהְיוּ, אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא מִיכָּן דָּרַשׁ אַבְרָהָם וְהֶחֱזִיר אֶת קְטוּרָה.
“I will bless her, and I will also give you a son from her; I will bless her, and she shall become nations; kings of peoples will be from her” (Genesis 17:16).
“I will bless her, and I will also give you a son from her; [I will bless her…]”6The verse indicates that God gave her two blessings. – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: I will bless her by giving her a son, and I will bless her with the blessing of milk.7The blessing was that despite her old age she would be able to nurse her son. Rabbi Neḥemya said to him: Was she already given tidings regarding milk? Why, she was not even pregnant yet. Rather, it teaches that the Holy One blessed be He restored her body to the days of her youth. Rabbi Abahu in the name of Rabbi Yosei bar Ḥanina: [God said:] ‘I will impose fear of her over all the idolaters so that they will not torment her and call her the barren woman.’
Rabbi Yudan in the name of Reish Lakish: She did not even have a womb, and the Holy One blessed be He now carved out a womb for her.
“Kings of peoples will be from her” – Rabbi Ḥama ben Rabbi Ḥanina said: From here Abraham expounded when he remarried Ketura.8The midrash identifies Ketura as Hagar. Sarah had said that she regarded Hagar’s children as her own (Genesis 16:2). This verse foretells that Sarah would become the forebear of “Kings of peoples,” and it was to fulfill this prophecy that Abraham remarried Ketura-Hagar and fathered six children from her (Genesis 25:1–2).
וַיִּפֹּל אַבְרָהָם עַל פָּנָיו וַיִּצְחָק (בראשית יז, יז), שְׁתֵּי פְּעָמִים נָפַל אַבְרָהָם עַל פָּנָיו וּכְנֶגְדָן נִטְּלָה מִילָה מִבָּנָיו שְׁתֵּי פְּעָמִים, אֶחָד בְּמִצְרַיִם וְאֶחָד בַּמִּדְבָּר. בְּמִצְרַיִם בָּא משֶׁה וּמָלָן. בַּמִּדְבָּר בָּא יְהוֹשֻׁעַ וּמָלָן. (בראשית יז, יז): וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה שָׁנָה יִוָּלֵד וגו', רַבִּי יוּדָן וְרַבִּי עֲזַרְיָה, רַבִּי יוּדָן אָמַר הַלְּבֶן מֵאָה שָׁנָה יִוָּלֵד, לָמָּה שֶׁשָּׂרָה הֲבַת תִּשְׁעִים שָׁנָה תֵּלֵד, הָאִישׁ אֵינוֹ מַזְקִין וְהָאִשָּׁה מַזְקֶנֶת. רַבִּי עֲזַרְיָה אָמַר אַף לָזֹאת לֹא נִצְרַךְ שֶׁהֲרֵי שָׂרָה בַּת תִּשְׁעִים שָׁנָה לֹא הִזְקִינָה. אֵי זוֹ הִיא זְקֵנָה כָּל שֶׁקּוֹרִין אוֹתָהּ אִמָּא פְּלָנִית וְאֵינָהּ מַקְפֶּדֶת.
“Abraham fell upon his face, and he laughed. He said in his heart: Shall a child be born to one who is one hundred years old? And shall Sarah, a ninety-year-old woman, give birth?” (Genesis 17:17).
“Abraham fell upon his face, and he laughed” – Abraham fell on his face twice,9In this verse and in Genesis 17:3. and corresponding to them, circumcision was twice withheld from his descendants – once in Egypt and once in the wilderness. In Egypt, Moses came and circumcised them;10To enable them to partake of the paschal sacrifice (see Exodus 12:48). in the wilderness, Joshua came and circumcised them.11See Joshua chapter 5.
“He said in his heart: Shall a child be born to one who is one hundred years old?” Rabbi Yudan and Rabbi Azarya, Rabbi Yudan said: “Shall a child be born to one who is one hundred years old” – why?12Why did Abraham express such wonderment over this? Why should a very old man be unable to father children? Because “Shall Sarah, a ninety-year-old woman, give birth?” A man does not grow old,13That is, he does not lose his fertility with old age. but a woman grows old. Rabbi Azarya said: Regarding this, too, it was not necessary,14Abraham need not have expressed wonder about Sarah either. as Sarah at ninety years old had not grown old. What is an old woman? It is one whom they call: Mother So-and so,15The title Mother was used to refer to old ladies. and she does not mind.
לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ (בראשית יז, יח), רַבִּי יוּדָן בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁהָיָה הַמֶּלֶךְ מַעֲלֶה לוֹ אַנּוֹנָה, אָמַר לוֹ הַמֶּלֶךְ אֲנִי מְבַקֵּשׁ לִכְפֹּל אַנּוֹנָה שֶׁלָּךְ, אָמַר לוֹ לֹא תְמַלֵּא רוּחִי קָרִיר הַלְּוַאי קַדְמֵייתָא לָא תִמְנַע, כָּךְ לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ.
“Abraham said to God: Would that Ishmael might live before You” (Genesis 17:18).
“God said: But Sarah your wife will bear you a son, and you shall call his name Isaac, and I will keep My covenant with him for an eternal covenant, for his descendants after him” (Genesis 17:19).
“Would that Ishmael might live before You” – Rabbi Yudan said in the name of Rabbi Yehuda bar Simon: This is analogous to a friend of the king, to whom he would provide a stipend. The king said to him: ‘I wish to double your stipend.’ He said to him: ‘Do not seek to provide me such great satisfaction; would that you not revoke the previous one.’ So, [Abraham said:] “Would that Ishmael might live before You.” “God said: But Sarah your wife.”
וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ (בראשית יז, כ), רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בַּר חֲנִינָא בֶּן הַגְּבִירָה לָמֵד מִבֶּן הָאָמָה. (בראשית יז, כ): הִנֵּה בֵּרַכְתִּי אֹתוֹ, זֶה יִצְחָק. (בראשית יז, כ): וְהִפְרֵיתִי אֹתוֹ, זֶה יִצְחָק. (בראשית יז, כ): וְהִרְבֵּיתִי אֹתוֹ, זֶה יִצְחָק. וּלְיִשְׁמָעֵאל כְּבָר שָׁמַעְתִּי אוֹתוֹ עַל יְדֵי מַלְאָךְ. רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי בֵּירִי, כָּאן בֶּן הָאָמָה לָמֵד מִבֶּן הַגְּבִירָה, הִנֵּה בֵּרַכְתִּי אֹתוֹ, זֶה יִשְׁמָעֵאל. וְהִפְרֵיתִי אֹתוֹ, זֶה יִשְׁמָעֵאל. וְהִרְבֵּיתִי אֹתוֹ, זֶה יִשְׁמָעֵאל, קַל וָחֹמֶר (בראשית יז, כא): וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק. אָמַר רַבִּי יִצְחָק כְּתִיב (בראשית מט, כח): כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר, אֵלּוּ בְּנֵי גְּבִירָה. וְיִשְׁמָעֵאל אֵינוֹ מַעֲמִיד שְׁנֵים עָשָׂר אֶלָּא אוֹתָן נְשִׂיאִים, הֵיךְ מָה דְאַתְּ אָמַר (משלי כה, יד): נְשִׂיאִים וְרוּחַ וְגֶשֶׁם אַיִן, אֲבָל אֵלּוּ מַטּוֹת, כְּמָא דְאַתְּ אָמַר (חבקוק ג, ט): שְׁבֻעוֹת מַטּוֹת אֹמֶר סֶלָה. וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק, רַבִּי הוּנָא בְּשֵׁם רַבִּי אִידֵי אוֹתָהּ הַשָּׁנָה מְעֻבֶּרֶת הָיְתָה.
“And regarding Ishmael, I have heard you; behold, I have blessed him. I will make him fruitful, and I will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation” (Genesis 17:20).
“And regarding Ishmael, I have heard you” – Rabbi Yoḥanan in the name of Rabbi Yehoshua ben Ḥanina: The son of the maidservant may be derived from the son of the mistress.16The translation follows the reading of Matnot Kehuna. “Behold, I have blessed him” – this refers to Isaac. “I will make him fruitful” – this refers to Isaac. “I will multiply him” – this refers to Isaac.17All the blessings of this verse were directed at Isaac, who was mentioned in the previous verse. “And regarding Ishmael” – I have already heard him [and blessed him] through an angel.18The angel who blessed Yishmael when speaking with Hagar (see Genesis 16:10). I have already blessed Yishmael with all these blessings that I now pronounce upon Isaac.
“But My covenant I will keep with Isaac, whom Sarah shall bear you at this designated time next year” (Genesis 17:21).
Rabbi Abba bar Kahana in the name of Rabbi Beiri: Here, the son of the mistress may be derived from the son of the maidservant. “Behold, I have blessed him” – this refers to Ishmael. “I will make him fruitful” – this refers to Ishmael. “I will multiply him” – this refers to Ishmael, and all the more so: “But My covenant I will keep with Isaac.”19The blessings of this verse were directed at Yishmael, but it may be inferred that they are all the more so applicable to Isaac, the son of Hagar’s mistress.
Rabbi Yitzḥak said: “All these are the tribes of Israel, twelve” (Genesis 49:28) – these are the descendants of the mistress, but Ishmael would produce only those twelve nesi’im,20As verse 20 states: “Twelve princes [nesi’im] shall he beget.” just as it says: “Clouds [nesi’im], wind, but no rain (Proverbs 25:14).21They are ephemeral and pass by like clouds. But these are tribes [matot], just as it says: “The oaths to the tribes [matot], an enduring word” (Habakkuk 3:9).
“But My covenant I will keep with Isaac, [whom Sarah shall bear you at this designated time [lamo’ed] next year]” – Rabbi Huna in the name of Rabbi Idi – that year was a leap year.22The verse is expounded to mean that Sarah will bear Isaac at the next festival [mo’ed]. The longest interval between festivals is the six months between Sukkot and Passover, but that is not enough time for a pregnancy to come to term. The Midrash explains that that year was a leap year, so there was a seven-month interval between those holidays, long enough for a viable pregnancy.
וַיְכַל לְדַבֵּר אִתּוֹ (בראשית יז, כב), תָּנֵי הַנִּפְטָר מֵחֲבֵרוֹ בֵּין גָּדוֹל בֵּין קָטָן צָרִיךְ לִטֹּל מִמֶּנּוּ רְשׁוּת, מִמִּי אַתְּ לָמֵד, מֵאַבְרָהָם, פַּעַם אַחַת הָיָה אַבְרָהָם מְדַבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאוּ מַלְאֲכֵי הַשָּׁרֵת לְדַבֵּר עִמּוֹ, אָמַר לָהֶן נִפָּטֵר מִן הַשְּׁכִינָה שֶׁהִיא גְדוֹלָה מִכֶּם תְּחִלָּה, אַחַר כָּךְ אֲנִי מְדַבֵּר עִמָּכֶם, כֵּיוָן שֶׁדִּבֵּר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל צָרְכּוֹ, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים צָרִיךְ אֲנִי לְדָבָר, אָמַר לוֹ הִפָּטֵר בְּשָׁלוֹם, הֲדָא הוּא דִכְתִיב (בראשית יז, כב): וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם. אָמַר רֵישׁ לָקִישׁ הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה, שֶׁנֶּאֱמַר: וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם, (בראשית לה, יג): וַיַּעַל מֵעָלָיו אֱלֹהִים, (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו.
“He concluded speaking with him, and God ascended from upon Abraham” (Genesis 17:22).
It is taught: One who departs from another person, whether of greater or lesser stature, must take his leave from him. From whom do you derive this? From Abraham. On one occasion,23Genesis 18:1–3. Abraham was speaking with the Holy One blessed be He, when the ministering angels came to speak with him. He said to them: ‘Let me first take my leave from the Divine Presence, which is of greater stature than you, then I will speak with you.’ When he finished saying to the Holy One blessed be He all that he needed [to say], he said before Him: ‘Master of the universe, I must speak [with the angels].’ He said: ‘You may leave in peace.’24From this incident we learn that one must take his leave when departing from someone of greater stature. That is what is written: “[He concluded speaking with him,] and God ascended from upon Abraham.”25The Midrash interprets this to mean that God bade farewell to Abraham before leaving him. From this we learn that one should take his leave even from someone of lesser stature.
Reish Lakish said: The patriarchs are themselves the divine chariot,26God’s presence rests directly upon them, as one rides upon a chariot. as it is stated: “God ascended from upon Abraham,” “God ascended from upon him,” (Genesis 35:13) “And behold, the Lord stood upon him” (Genesis 28:13).27God is described as being “upon” the Patriarchs.
וַיִּקַּח אַבְרָהָם אֶת יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל יְלִידֵי בֵיתוֹ (בראשית יז, כג), אָמַר רַבִּי אַיְּבוּ בְּשָׁעָה שֶׁמָּל אַבְרָהָם אוֹתָן יְלִידֵי בֵּיתוֹ, הֶעֱמִידָן גִּבְעָה עֲרָלוֹת וְזָרְחָה עֲלֵיהֶם חַמָּה וְהִתְלִיעוּ וְעָלָה רֵיחָן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּקְטֹרֶת סַמִּים וּכְעוֹלָה שֶׁהִיא כָלִיל לָאִשִּׁים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשָׁעָה שֶׁיִּהְיוּ בָנָיו שֶׁל זֶה בָּאִים לִידֵי עֲבֵרוֹת וְלִידֵי מַעֲשִׂים רָעִים אֲנִי נִזְכַּר לָהֶם הָרֵיחַ הַזֶּה וּמִתְמַלֵּא עֲלֵיהֶם רַחֲמִים וּמְרַחֵם עֲלֵיהֶם.
“Abraham took Ishmael his son, and all those born in his house, and all those purchased with his money, every male among the people of Abraham’s household, and he circumcised the flesh of their foreskin on that very day, as God had spoken with him” (Genesis 17:23).
“Abraham took Ishmael his son, and all those born in his house” – Rabbi Aivu said: When Abraham circumcised [the foreskins of] all those born in his house, he stacked them into a mound of foreskins. When the sun shone upon them, they became wormy,28They began to rot. and their odor rose before the Holy One blessed be He like the incense of the spices, and like a burnt offering that is given over completely into the [altar’s] fire.29And is referred to as “a pleasing aroma to the Lord” (Exodus 29:41). The Holy One blessed be He said: ‘When the descendants of this man will come to commit transgressions and evil deeds, I will remember this aroma and become filled with mercy for them, and I will take pity on them.’
וְאַבְרָהָם בֶּן תִּשְׁעִים וָתֵשַׁע וגו' (בראשית יז, כד), הָכָא אַתְּ אָמַר בְּשַׂר עָרְלָתוֹ, וּלְהַלָּן כְּתִיב: אֵת בְּשַׂר עָרְלָתוֹ, אֶלָּא אַבְרָהָם עַל יְדֵי שֶׁנִּתְמָעֵךְ עַל יְדֵי אִשָּׁה כְּתִיב: בְּשַׂר עָרְלָתוֹ, יִשְׁמָעֵאל שֶׁלֹא נִתְמָעֵךְ עַל יְדֵי אִשָּׁה, כְּתִיב: אֵת בְּשַׂר עָרְלָתוֹ.
“Abraham was ninety-nine years old when he circumcised the flesh of his foreskin” (Genesis 17:24).
“And Ishmael his son was thirteen years old when he was circumcised in the flesh of his foreskin” (Genesis 17:25).
“Abraham was ninety-nine [years] old…” – here, [regarding Abraham], it says: “The flesh of his foreskin [besar orlato].” But there, [regarding Yishmael], it says: “The flesh of his foreskin [et besar orlato].”30The addition of the word et indicates that something extra is being included. The explanation is that regarding Abraham, because his organ had been softened by means of a woman,31Through sexual relations. it is written: “Besar orlato.”32It was necessary to remove only the foreskin, but it was not necessary to tear the remaining membrane. Regarding Ishmael, whose organ had not been softened by means of a woman, it is written: “Et besar orlato.”33It was necessary to remove the remaining membrane as well.
בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם (בראשית יז, כו), אָמַר רַבִּי בֶּרֶכְיָה (ישעיה מח, טז): לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי, [אלא] אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִלּוּ מָל אַבְרָהָם בַּלַּיְלָה הָיוּ כָּל בְּנֵי דוֹרוֹ אוֹמְרִים בְּכָךְ וְכָךְ אִלּוּ הָיִינוּ רוֹאִים אוֹתוֹ לֹא הָיִינוּ מַנִּיחִים אוֹתוֹ לִמּוֹל, אֶלָּא בְּעֶצֶם הַיּוֹם הַזֶּה, דִּרְגַשׁ לֵיהּ יְמַלֵּל. נִמּוֹל אַבְרָהָם, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הִרְגִּישׁ וְנִצְטָעֵר כְּדֵי שֶׁיִּכְפֹּל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרוֹ. אָמַר רַבִּי לֵוִי מָל אַבְרָהָם אֵין כְּתִיב כָּאן אֶלָּא נִמּוֹל, בָּדַק אֶת עַצְמוֹ וּמָצָא עַצְמוֹ מָהוּל. אָמַר רַבִּי בֶּרֶכְיָה בְּהַהִיא עִתָּא אֲקֵיל רַבִּי אַבָּא בַּר כַּהֲנָא לְרַבִּי לֵוִי, אֲמַר לֵיהּ שַׁקְּרָנָא כַּזְבָּנָא אַתְּ, אֶלָּא הִרְגִּישׁ וְנִצְטָעֵר כְּדֵי שֶׁיִּכְפֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרוֹ.
“On that very day, Abraham was circumcised, and Ishmael his son” (Genesis 17:26).
“On that very day, Abraham was circumcised” – Rabbi Berekhya said: [God said:] “From the beginning, I did not speak in secret” (Isaiah 48:16). The Holy One blessed be He said: Had Abraham circumcised himself at night, all the people of his generation would have said: ‘We declare, had we seen him, we would have not allowed him to circumcise himself.’ However, it was “on that very day, [Abraham was circumcised]”34In broad daylight. – if someone is bothered by it, let him speak up.
“Abraham was circumcised” – Rabbi Abba bar Kahana said: He ached and suffered pain, so that the Holy One blessed be He could double his reward.35This is expounded from the fact that the Torah uses a reflexive verb, emphasizing the effect on Abraham. Rabbi Levi said: “Abraham circumcised himself” is not written here, but rather, “was circumcised.” He examined himself and discovered that he was [miraculously] circumcised.36He felt nothing at all during his circumcision. At that moment, Rabbi Abba bar Kahana disparaged Rabbi Levi. He said to him: ‘You are a fabricator and a falsifier. It is, rather, that he ached and suffered pain, so that the Holy One blessed be He could double his reward.’
וְכָל אַנְשֵׁי בֵיתוֹ יְלִיד בָּיִת וּמִקְנַת כֶּסֶף (בראשית יז, כז), תַּנְיָא הוֹלְכִים לְיָרִיד שֶׁל עוֹבְדֵי כּוֹכָבִים בְּחֻלּוֹ שֶׁל מוֹעֵד לִקַּח מֵהֶם בָּתִּים שָׂדוֹת וּכְרָמִים וַעֲבָדִים וּשְׁפָחוֹת. רַבִּי אַמֵּי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר לֹא סוֹף דָּבָר עֲבָדִים מְהוּלִים הֵן לוֹ, אֶלָּא אֲפִלּוּ עֲרֵלִים, מִפְּנֵי שֶׁהוּא מַכְנִיסָן תַּחַת כַּנְפֵי הַשְּׁכִינָה. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בָּעֵי קוֹמֵי דְּרֵישׁ לָקִישׁ אֲמַר לֵיהּ מַהוּ לִקַּח עֲבָדִים מִן עוֹבְדֵי כּוֹכָבִים, אֲמַר לֵיהּ אֵימָתַי אַתְּ שׁוֹאֲלֵנִי, בְּיוֹם טוֹב, תְּנֵא אֲפִלּוּ בְּשַׁבָּת, וְכֵן הַקּוֹנֶה חָצֵר בְּאֶרֶץ יִשְׂרָאֵל, אָמַר לוֹ הֲרֵי לְמָחָר בְּכָךְ וְכָךְ, מִשּׁוּם דַּחֲבִיבָה אֶרֶץ יִשְׂרָאֵל יֵשׁ לוֹ רְשׁוּת לוֹמַר כָּךְ. תָּנֵי חִזְקִיָּה (דברים כ, כ): עַד רִדְתָּהּ, אֲפִלּוּ בְּשַׁבָּת, שֶׁכֵּן מָצִינוּ שֶׁלֹא נִכְבְּשָׁה יְרִיחוֹ אֶלָּא בְּשַׁבָּת. שְׁלשָׁה יְרִידִים הֵם: יְרִיד עַזָּה: יְרִיד עַכּוֹ: יְרִיד בָּטְנָן, וְאֵין לְךָ מְחֻוָּר מִכֻּלָּם אֶלָּא יְרִיד בָּטְנָן. אָמַר אַבְרָהָם, עַד שֶׁלֹא מַלְתִּי הָיוּ הָעוֹבְרִים וְהַשָּׁבִים בָּאִים אֶצְלִי, תֹּאמַר מִשֶּׁמַּלְתִּי אֵינָן בָּאִים אֶצְלִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁלֹא מַלְתָּ הָיוּ בְּנֵי אָדָם בָּאִים אֶצְלְךָ, עַכְשָׁיו אֲנִי בִּכְבוֹדִי בָּא וְנִגְלֶה עָלֶיךָ, הֲדָא הוּא דִכְתִיב (בראשית יח, א): וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא.
“And all the men of his household, born in the house or purchased with money from a foreigner, were circumcised with him” (Genesis 17:27).
“And all the men of his household, born in the house or purchased with money” – it is taught: One may go to an idolatrous fair,37A fair where some of the proceedings go towards idol worship. [even] during the intermediate days of the Festival, to purchase from them houses, fields, vineyards,38Although attending idolatrous fairs is usually forbidden, the transfer of property in the land of Israel from idolaters to Jews is important enough to outweigh the prohibition. slaves and maidservants. Rabbi Ami said in the name of Reish Lakish; It is not only for circumcised slaves39That is, slaves that had been owned by Jews and converted to Judaism. It is certainly of great urgency to redeem such a slave from the possession of idolaters, under whose mastery he would not be able to practice his religion. that it is permitted for him, but even for uncircumcised ones, because he brings them under the wings of the Divine Presence.40Even if they had not been converted beforehand, the Jewish buyer would have an opportunity to do so now.
Rabbi Yehoshua ben Levi asked before Reish Lakish, saying to him: ‘What is the ruling regarding the purchase of slaves from idolaters?’ He said to him: ‘Regarding when are you asking me, on a Festival? It is taught: Even on Shabbat. Likewise, if one purchases a courtyard41From an idolater. in the Land of Israel [on Shabbat], he says to him: I offer such and such a price, to be paid tomorrow.’42Although the deal may be completed on Shabbat, he may not pay the money on Shabbat. It is because the Land of Israel is so beloved that it is permitted for him to say so.
Ḥizkiya taught: “[…to build siegeworks against the city that makes war with you,] until it is subdued” (Deuteronomy 20:20) – even on Shabbat,43One may wage war to conquer a city in the Land of Israel even on Shabbat. as we find that Jericho was conquered only on Shabbat.44It was conquered on “the seventh day” (Joshua 6:15).
There are three [idolatrous] fairs: The Gaza fair, the Akko fair, and the Botnan fair, and the most obvious one of all is the Botnan fair.45It is obvious that it is dedicated to idol worship.
Abraham said: ‘Before I was circumcised, passersby would come in to me. Perhaps now that I am circumcised they will no longer come in to me.’ The Holy One blessed be He said to him: ‘Before you were circumcised, people would come to you. Now, I, in My glory, am coming and revealing Myself to you.’ That is what is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1).