Bereshit Rabbah Reader

“And it was as dawn broke, the angels urged Lot, saying: Arise; take your wife, and your two daughters who are present, lest you be destroyed in the iniquity of the city” (Genesis 19:15). “And it was as dawn broke, the angels urged Lot, saying” – Rabbi Ḥanina said: [During the interval] from the first gleam of dawn until the illumination of the [entire] eastern horizon,40Referred to generally as the break of dawn. a person can walk four mil; from the illumination of the eastern horizon until sunrise, [he can likewise walk] four mil, as it is stated: “As dawn broke, [the angels urged Lot]” and it is written: “The sun emerged upon the earth [as Lot arrived in Tzo’ar]” (Genesis 19:23).

Now, was it really four mil from Sodom to Tzo’ar?41The distance between the two places is actually five mil. Rabbi Ze’eira said: The angel was leveling the way before them.42Thus they were able to travel five mil in the time that one would normally walk four mil. From where is it derived that from the first gleam of dawn until the illumination of the eastern horizon43Translation follows the emendation of Nezer Hakodesh and Etz Yosef. a person can walk four mil?

“As [kemo],” “and it was as [ukhmo]”44The verse could have said just kemo, but instead it stated ukhemo, adding a vav. – one period is equal to the other period.45The extra vav indicates that the two time periods, the period from the first gleam to the illumination of the east, and the period from the illumination of the east until sunrise, are equal. Rabbi Yosei bar Avin said: If a person says to you that the morning star is the first gleam of dawn he is saying an untruth.

Sometimes it occurs in less time46The morning star sometimes appears before the first gleam of dawn. and sometimes it occurs in more time. It is,47The first gleam of dawn. rather, like two rays of light that ascend in the east and illuminate the world. “And your two daughters who are present [nimtzaot]…” – Rabbi Toviya bar Rabbi Yitzḥak: Two [great] finds [metziot] [would emerge from his daughters] – Ruth the Moavitess and Naama the Amonitess.48Solomon’s principal wife.

Rabbi Yitzḥak said: “I found David My servant” (Psalms 89:21) – where did I find him? It was in Sodom.49David was descended from Ruth.

“He hesitated and the men grasped his hand, and the hand of his wife, and the hand of his two daughters; out of the compassion of the Lord for him, they took him out, and placed him outside the city” (Genesis 19:16). “It was as they took them out, he said: Flee for your life; do not look behind and do not stay in the entire plain; flee to the mountain, lest you be destroyed” (Genesis 19:17). “He hesitated [vayitmama]” (Genesis 19:16) – [he expressed] wonderment [timahon] after wonderment;50This is expounded from the fact that it says vayitmama and not vayitma. he said: ‘What a great a loss of silver, gold, gems, and jewels.’

That is what is written: “Wealth is accrued for its owner to his detriment” (Ecclesiastes 5:12)51Lot’s great wealth caused him to hesitate to leave the city, thus endangering his life. – Rabbi Yehoshua ben Levi said: This refers to Lot. Rabbi Shmuel bar Naḥman said: It refers to Koraḥ.52See Numbers 16. Koraḥ’s wealth led him to become haughty and to challenge Moses, which led to his downfall. Rabbi Yehuda bar Simon said: This is Navot.53See I Kings 21.

Navot’s refusal to part with his inherited property led to his death. Rabbi Levi said: This is Haman.54His wealth led him to haughtiness and, ultimately, death. Rabbi Yitzḥak said: This is the tribe of Reuben and Gad.55See Numbers 32. Their great cattle holdings caused them to choose a remote, outlying area as their territory, and they ended up being exiled before the other tribes.

The Rabbis said: This is Job, who was wealthy, became poor,56His wealth was lost as an atonement for his sins. and was restored to what he had been. “The men grasped his hand, and the hand of his wife and the hand of his two daughters…” (Genesis 19:16) – who was this? It was Refael. They raised an objection: Is it not written: “They took him out, and they placed him outside the city” (Genesis 19:16), and it is written: “It was as they took them out”? (Genesis 19:17).57These are all stated in the plural.

How can you say that the verse speaks of one angel? He said to them: Read what is written thereafter: “They said: Flee for your life” is not written, but rather, “he said: Flee for your life.” “Flee to the mountain, lest you be destroyed” – [“to the mountain” means] by the merit of Abraham,58The angels told Lot to flee to Abraham, whose merit would protect him. who is called a mountain: “Leaping on the mountains” (Song of Songs 2:8),59In this verse and the next, the mountains are a metaphor for Israel’s three patriarchs. and it says: “Hear, mountains…” (Micah 6:2).

“Lot said to them: Please, no, my lords” (Genesis 19:18). “Please, behold, your servant has found favor in your eyes, and you have increased your kindness that you have done with me to save my life, but I will not be able to flee to the mountain, lest the evil overtake me, and I will die” (Genesis 19:19). “Lot said to them: Please, no, my lords. Please, behold, your servant has found favor in your eyes…” – Rabbi Berekhya and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina:60In explaining why Lot refused to go to the mountain, which was a metaphor for Abraham.

Two people expressed the same idea – Lot and the woman from Tzarefat. The woman from Tzarefat said [to Elijah]: ‘Until you came to me, the Holy One blessed be He would see my deeds and the deeds of the residents of my city. My deeds were greater than those of the residents of my city, and I was considered a righteous woman in their midst. Now that you have come to me, [and my good deeds are nothing compared to yours]: “Did you come to me to evoke my sin and to kill my son?”’ (I Kings 17:18).

Lot said [as well]: ‘Before I go to Abraham, the Holy One blessed be He would see my deeds and the deeds of the residents of my city, and I was considered a righteous man in their midst. Now, if I would go to Abraham, whose good actions are greater than my own, I would not be able to survive in his environs.’ “But I will not be able” – Rabbi Berekhya in the name of Rabbi Levi: From where do we learn: Just as a bad locale61Where the weather and other conditions are not comfortable. is challenging, so a good locale can be challenging?

It is from here: “But I will not be able to flee to the mountain, lest [the evil] overtake me.” Sodom is located in the valley, and that is why he says: “But I will not be able to flee to the mountain.” He was living in the valley and they said to him: ‘Go to the mountain,’62Where the air is better than in the valley. and yet this is what he said. This teaches that even when going from a bad locale to a good locale, the good locale can be challenging.63Even though mountain air is healthier and more pleasant, the change from the atmosphere to which one is accustomed can endanger one’s health.

“Here now, this city is near to flee there, and it is small; please, I will escape there. Is it not small, and my life will be saved” (Genesis 19:20). “He said to him: Behold, I have shown you favor for this matter as well, not to overturn the city of which you spoke” (Genesis 19:21). “Here now, this city is near to flee there…He said to him: Behold, I have shown you favor for this matter as well” – Rabbi Ḥalafta of Caesarea said: [God said:] ‘If Lot, because he [merely] hosted the angel, was shown favor by him, shall I not show you [Israel] favor because of you and because of your ancestors’ – “the Lord will show you favor” (Numbers 6:26).

“Hurry; escape there, as I will not be able to do anything until your arrival there. Therefore, he called the name of the city Tzoar” (Genesis 19:22). “Hurry; escape there, as I will not be able to do anything until your arrival there…” – Rabbi Levi said: This is analogous to a province that had two patrons,64Spokesmen who were appointed to advocate on behalf of the province before the king. one a country-dweller and the other a nobleman.

The king became angry at them [the people of the province] and sought to punish them. The king said: ‘If I punish them in the presence of the nobleman, they would then say: Had the country-dweller been here, he would have protected us. And if it would be [that I punish them] in the presence of the country-dweller, they would then say: Had the nobleman been here, he would have protected us.’ So, too, because some of the Sodomites worshipped the sun and some of them worshipped the moon, the Holy One blessed be He said: ‘If I punish them during the day, they would then say: Had the moon been there, it would have protected us.

If I punish them at night, they would then say: Has the sun been there, it would have protected us.’ Rather, he punished them on the sixteenth of Nisan,65Near the vernal equinox, when day and night are equal in duration. at a time when both the sun and the moon were present in the heavens. That is what is written: “The sun rose upon the earth and Lot came to Tzoar…” (Genesis 19:23).66At daybreak, when both the sun and the moon are visible.

“And the Lord rained down brimstone and fire upon Sodom and upon Gomorrah from the Lord, from the heavens” (Genesis 19:24). “And the Lord rained down brimstone and fire upon Sodom and upon Gomorrah…” – it is written: “Let them be like snails that melt away as they go along, like a nefel mole [eshet],1A kind of subterranean animal. which has never seen the sun…” (Psalms 58:9). Like this kilei-silei, a snail, like a slug that dissolves into refuse, like a mole that does not have a chance to see the sun before it returns to the earth, like a married woman [eshet ish] who committed adultery, who is ashamed to show her fetus and casts it away at night before it sees the sun.

That is what is written: “The sun rose upon the earth and Lot came to Tzoar” (Genesis 19:23).2The people of Sodom also did not see the sun, but were annihilated at sunrise.

“And the Lord rained down…upon Sodom…” – this is analogous to two provinces that rebelled against the king. The king said: ‘Let one of them3The province whose rebellion was less severe. be burned down at its own expense, and let the other one be burned at the expense of the royal treasury.’4The province that rebelled more severely. The king was so anxious to destroy it that he wanted to do it at state expense.

So, elsewhere [regarding Edom]: “Its streams will turn into pitch, and its dust into sulfur, [and its land will become burning pitch]” (Isaiah 34:9).5The Edomites were less sinful than the people of Sodom, and their fire of punishment came from their own streams and dirt. But here, “and the Lord rained down…upon Sodom and upon Gomorrah from the Lord, from the heavens….”6God punished the people of Sodom from His own resources, namely, fire and brimstone from heaven.

Rabbi Avun said: This is analogous to a maidservant who was removing a loaf of bread from the oven. Her mistress’s son came along, and she removed a loaf and gave it to him. Her own grandson came along, and she removed coals and gave them to him. So, elsewhere, [regarding Israel]: “The Lord said to Moses: Behold, I am raining down food for you from the heavens” (Exodus 16:4).

But here, “and the Lord rained down brimstone and fire upon Sodom and upon Gomorrah.”7Heaven is like the maidservant of God. When God’s child, Israel, comes along, heaven provides it with bread. When heaven’s own children come along, alluding to the people of Sodom, who worshiped the heavenly bodies, heaven provides them with fire and brimstone. Rabbi Ḥelbo ben Rabbi Ḥilfi bar Simkai in the name of Rabbi Yehuda bar Rabbi Simon: “and the Lord rained down…upon Sodom” – this refers to Gavriel.

“From the Lord from the heavens” – this is the Holy One blessed be He.8The Midrash is explaining the unusual wording of the verse: “And the Lord rained down brimstone… from the Lord,” rather than “from Himself.” The first mention of “the Lord” refers to the angel Gavriel. Rabbi Elazar said: Every place that “and the Lord” is stated, it refers to Him and His heavenly court.9And that is why “and the Lord” can be interpreted to refer to Gavriel.

Rabbi Yitzḥak said: In the Torah, in the Prophets, and in the Writings, we find that an ordinary person mentions his name twice in one verse.10Instead of using the pronoun ‘me’ or ‘my’ to refer to himself, he says his name. In the Torah: “Lemekh said to his wives: […wives of Lemekh, hear my words…]” (Genesis 4:23). “My wives” is not written here, but rather: “Wives of Lemekh, hear…” (Genesis 4:23).

In the Prophets: “The king said to them: Take with you the servants of your lord, mount Solomon my son upon my mule…” (I Kings 1:33). “The king’s son” is not written here, but rather, “Solomon my son.”11Many commentators emend the Midrash: “Take with you my servants” is not written here, but rather: “Take with you the servants of your lord.” In the Writings: “[King Aḥashverosh said…] as a document that is written in the name of the king and sealed with the ring of the king may not be revoked” (Esther 8:7–8).

And you wonder that the Holy One blessed be He mentions His name twice in one verse?12Even ordinary people speak like this, so we should not be surprised that the verse speaks this way regarding God: “And the Lord rained down brimstone…from the Lord.”

“Brimstone and fire” – that is what is written: “He will rain upon the wicked burning coal [paḥim], fire and brimstone…” (Psalms 11:6). “Paḥim” – [this means both] coals and traps. “Fire and brimstone” – why is it that when a person smells brimstone his soul becomes unsettled? It is because it knows that it will be sentenced with it in the future, as it is stated: “[Fire and brimstone…] will be their lot [menat kosam]” (Psalms 11:6).

Rabbi Yishmael bar Naḥman in the name of Rabbi Yonatan: Like a cup [kos] of herbal drink [that one drinks] after attending the bathhouse.13This drink was drunk with much eagerness, enjoyed to the last drop. So, too, the wicked will drink their cup of punishment to the last drop. Rabbi Ḥanina [ben Pazi] said: Nothing bad ever descends from on High. They raised an objection: But is it not written: “Fire and hail, snow and vapor”? (Psalms 148:8).

He said to them: It is the “storm wind” that “performs His word” (Psalms 148:8).14When they first descend from heaven, they are not harmful. It is the storm wind that renders them harmful. A statement of Rabbi Shimon ben Lakish disagrees with what Rabbi Ḥanina ben Pazi said, [as Rabbi Shimon said]: “The Lord will open for you His storehouse of goodness” (Deuteronomy 28:12) – from here we learn that He has other storehouses.15Storehouses that contain things other than “goodness.”

“From the Lord from the heavens”16The verse states that it was from the heavens, why was it necessary to state also “from the Lord”? – like something hurled by a mighty man.

“He overturned those cities, and the entire plain, and all the inhabitants of the cities, and the vegetation of the earth” (Genesis 19:25). “He overturned those cities” – Rabbi Levi in the name of Rabbi Shmuel bar Naḥman: These five cities were situated on a single rock, and the angel extended his hand and overturned them. That is what is written: “He extends his hand to the flinty rock [ḥalamish]; he overturns mountains from the root” (Job 28:9).

Two amora’im disagreed: One said: With one-fifth [ḥomesh] of the hand, and one said: With one-fifth of the little finger. Rabbi Yehoshua said: “And the vegetation of the earth” – even the plants that were in the earth were stricken. Rabbi Yehoshua ben Levi: To this day, if a person collects rain from the airspace of Sodom and places it in a furrow, it will not facilitate growth.

“His wife looked behind him, and she became a pillar of salt” (Genesis 19:26). “His wife looked behind him, [and she became a pillar of salt]” – Rabbi Yitzḥak said: This was because she sinned with salt on that night that the angels came to Lot. What did she do? She went to all her neighbors and said to them: ‘Give me salt, as we have guests,’ and her intention was that the residents of the city should become aware of them. That is why “she became a pillar of salt.”

It was when God destroyed the cities of the plain, God remembered Abraham, and He sent Lot from the midst of the upheaval, as He overturned the cities in which Lot lived” (Genesis 19:29). “It was when God destroyed the cities of the plain, God remembered Abraham, and He sent Lot” – what memory did He remember on his [Lot’s] behalf? It was the silence that he had maintained when Abraham said regarding Sarah his wife: “She is my sister” (Genesis 12:18) – He knew [this was not true], but he remained silent. “From the midst of the upheaval [as He overturned the cities in which Lot lived]” – Rabbi Shmuel bar Naḥman said: He dwelled in [all of] them.17He spent time in all five cities. The Rabbis say: He would lend them money with usury.18In that sense Lot “lived” in all five cities. He earned his livelihood by moneylending to the residents of all of them.

“Lot ascended from Tzoar and settled on the mountain, and his two daughters with him, because he feared to live in Tzoar. He lived in a cave, he and his two daughters” (Genesis 19:30). “Lot ascended from Tzoar and settled on the mountain” – that is what is written: “For the chief musician, al tashḥet, an instruction by David, when he was in the cave when he fled from Saul” (Psalms 57:1). He [David] said before Him: ‘Master of the universe, before I entered the cave, You performed acts of kindness for others on my behalf;19You spared Lot, as my forbearer, Moav, was born from him and his elder daughter. now that I am situated in the cave, may it be Your will that “You will not destroy [al tashḥet].”’

“The elder said to the younger: Our father is old, and there is no man on the earth to consort with us in the way of the world” (Genesis 19:31). “The elder said to the younger: Our father is old, [and there is no man on the earth]…” – because they believed that the entire world had come to an end, as in the generation of the Flood. “Let us give our father wine to drink, and we will lie with him, and we will give life to offspring from our father” (Genesis 19:32).

“Let us give our father wine to drink…” – Rabbi Tanḥuma in the name of Rabbi Shmuel: “We will give life to offspring from our father.” “We will give life to a child from our father” is not written here, but rather, “we will give life to offspring from our father” – that offspring that will come from another place. Which is that? The messianic king.20The Messiah, scion of David, will be a distant descendant of Lot, through Moav and Ruth.

“They gave their father wine to drink that night. The elder came and lay with her father and he was not aware when she lay and when she arose” (Genesis 19:33). “They gave their father wine…[and when she arose [uvkuma]]” – there is a dot over the vav of uvkuma, [intimating] that when she lay he was not aware, but when she arose he was aware. “It was the next day, and the elder said to the younger: Behold, I lay last night with my father.

Let us give him wine to drink tonight as well and come and lie with him, and we will give life to offspring from our father” (Genesis 19:34). “It was the next day and the elder said to the younger…. [Let us give him wine]” – from where did they get wine in the cave? Because they [the people of Sodom] had a preponderance of wine, they would hide it away in caves. Rabbi Yehuda bar Simon said: Something resembling a sample of the World to Come was provided for them,21It came there miraculously, so that Lot’s daughters could intoxicate him and have children through him, from whom David would descend. just as it says: “It will be on that day,22In Messianic times. that the mountains will drip with juice” (Joel 4:18).

“Lot’s two daughters conceived from their father” (Genesis 19:36). “Lot’s two daughters conceived from their father” – Rabbi Elazar said: A woman never conceives from her initial act of intercourse. But is it not written: “Lot’s two daughters conceived from their father”? (Genesis 19:36). Rabbi Tanḥuma said: They manipulated themselves, broke their hymen, and conceived as though it were from a second act of intercourse.

Rav Naḥman bar Ḥanin said: Anyone who has a ravenous appetite for sexual relations will ultimately be fed his own flesh.23A metaphor for incest. Rabbi Yudan of Gaul and Rabbi Shmuel bar Naḥman, both in the name of Rabbi Elyehoeini: We do not know whether Lot lusted after his daughters or his daughters lusted after him. From what is written: “The isolated one24Lot, who was isolated from Abraham. seeks lust” (Proverbs 18:1), we see that Lot lusted after his daughters, but his daughters did not lust after him.

Rabbi Tanḥuma bar Rabbi Ḥiyya in the name of Rabbi Hoshaya the interpreter: There is no Shabbat on which one does not read the passage about Lot.25In those days there was apparently a practice to recite the passage about Lot every Shabbat, to warn people not to overindulge in wine. What is the source for this? “The isolated one seeks lust, with all tushiya26Tushiya is a reference to Torah (see Sanhedrin 26a). he will be exposed”27The shame of Lot is exposed for all to reflect upon. (Proverbs 18:1).

Rabbi Aḥa said: “They will be exposed” is not written here, but rather, “he will be exposed” – the men [of Amon and Moav] were distanced, but the women were drawn near.28The shame of Lot is preserved for all time, in that the Torah prohibits Moavite and Amonite men from marrying Israelite women (Deuteronomy 23:4). The shame of Lot’s daughters is not preserved, however, because Moavite and Amonite women may marry Israelite men.

That is what is written [concerning Moav]: “I know its fury, the utterance of the Lord, and its lies [badav] are unfounded [lo khen]” (Jeremiah 48:30). Rabbi Huna bar Pappa and Rabbi Simon, Rabbi Huna said: At the beginning of Moav’s conception, it was not for the sake of licentiousness, but rather, for the sake of Heaven.29Lot’s daughters acted out of noble motives, as they thought there was no other way to repopulate the world (see section 8).

Thus it is stated: His offshoots [badav] are not like that [lo khen]. They [Moav’s descendants] did not act for the sake of Heaven, but for the sake of licentiousness, as it is stated: “Israel was residing in Shitim, and the people began to engage in licentiousness [with the daughters of Moav]” (Numbers 25:1).30Those Moavites, unlike their forebear, Lot’s daughter, acted out of immoral motivations.

Rabbi Simon said: From the beginning of Moav’s conception it was not for the sake of Heaven, but rather, for the sake of licentiousness, as it is stated: “Its fury [evrato]31The Midrash interprets evrato to be related to ibur, conception.…its lies [badav] are unfounded [lo khen]”– his offshoots [badav]32Badav can mean either lies or offshoots. did not act this way [lo khen] – [they did not act] for the sake of licentiousness, but for the sake of Heaven, as it is stated: “She33Ruth the Moavite. went down to the threshing floor, and acted in accordance with everything that her mother-in-law had commanded her” (Ruth 3:6).34By lying down next to Boaz as he slept.

Rabbi Levi said: If Moav’s beginning was for the sake of licentiousness, his later act was also for the sake of licentiousness, [and the verse is to be interpreted:] Did his offshoots [badav] not do so as well [lo khen]? “Israel was residing in Shitim…” And if the beginning of his conception was for the sake of Heaven, his end was also for the sake of Heaven, [and the verse is to be interpreted:] Did his offshoots [badav] not do so as well [lo khen]? “She went down to the threshing floor.”

“The elder gave birth to a son, and called his name Moav; he is the ancestor of the Moavites to this day” (Genesis 19:37). “The younger too gave birth to a son, and called his name Ben-Ami, he is the ancestor of Benei Amon to this day” (Genesis 19:38). “The elder gave birth to a son…” – Rabbi Yudan in the name of Rabbi Aivu: The elder daughter, because she demeaned her father’s honor and called his [her son’s] name Moav, meaning from father,35By calling her son Moav she made the act of incest public, which demeaned her father’s honor. the verse said: “Do not besiege Moav, and do not provoke war with them” (Deuteronomy 2:9) – you may not wage war with them, but you may breach their riverbeds, or burn their stacks of grain with fire.36You may intimidate them in other ways, as long as you do not wage war against them.

But the younger daughter, because she spared her father’s honor and said: “And she called his name Ben-Ami” – meaning the son of the one who was together with me, the verse states: “Do not besiege them and do not provoke them” (Deuteronomy 2:19) – at all. Rabbi Yehuda ben Rabbi Simon and Rabbi Ḥanin said in the name of Rabbi Yoḥanan: Lot’s daughters were going to violate a transgression,37This opinion maintains that Lot’s daughters acted immorally. yet they were remembered favorably [by God].38God granted them pregnancies and great nations emerged from them.

By what merit? It was due to the merit of Moav – the one who [mi] is the father [av], as it is stated in Abraham’s regard: “For I have made you the father of a multitude of nations” (Genesis 17:5).

“Abraham traveled from there to the region of the south; he lived between Kadesh and Shur, and he resided in Gerar” (Genesis 20:1). “Abraham traveled from there to the region of the south” – Rabbi Avun began: “Indeed, a falling mountain crumbles, and a rock moves away from its place” (Job 14:18). “Indeed, a falling mountain”1This could also be translated: “One who falls from a mountain.” – this is Lot, who had his downfall on a mountain.2He experienced a great spiritual downfall due to what transpired between him and his daughters on a mountain.

“And a rock” – this is Abraham.3See Isaiah 51:1–2. “Moves away from its place” – he vacated his place of abode. This was because the area of Sodom had been destroyed and travelers to and from [that area] ceased. He said: ‘What, shall I allow the practice of benevolence to cease from my house?’ So he went and pitched a tent for himself in Gerar. That is what is written: “Abraham traveled from there.”

“A treacherous brother goes from a fortified city” (Proverbs 18:19). “A brother” – this refers to Lot, who was the son of Abraham’s brother. “Treacherous…goes from a fortified city” – you betrayed Abraham,4Abraham is the “fortified city” that had protected Lot when he was with him. you denied him, you were false to him.5By moving to the evil city of Sodom, thus turning against Abraham’s righteous way of life.

And what did it cause to you? “Ordinances like the bars of a palace” (Proverbs 18:19) – he brought ordinances upon himself like the bars of the Temple. Just as [it is stated] elsewhere, [regarding the Temple]: “Anyone impure may not enter” (II Chronicles 23:19), so, too, here: “An Amonite or a Moavite shall not enter into the assembly of the Lord…forever” (Deuteronomy 23:4).6Lot’s abandonment of Abraham’s ways ultimately led to his fathering Amon and Moav, who were locked out of intermarrying with the assembly of the Lord.

Another matter, “Abraham traveled from there” – “the wise-hearted will take mitzvot” (Proverbs 10:8). “The wise-hearted” – this refers to Abraham. “Will take mitzvot” – because the area of Sodom had been destroyed and travelers to and from [that area] ceased, and he had no shortage [of food] in his storage house. He said: ‘What, shall I allow the practice of benevolence to cease from my house?’

He went and pitched a tent for himself in Gerar. “But one with foolish lips, he will be disgraced” (Proverbs 10:8) – this refers to Lot, who was foolish with his lips, as he should have said to his daughters: ‘Are we going to perform the very act for which the world was stricken?’7Sexual immorality. Instead, “he will be disgraced” – what did he cause to happen to himself? “He will be disgraced” – he brought upon himself disgrace upon disgrace.

Just as it is stated elsewhere, [regarding the Temple,] “anyone impure may not enter” (II Chronicles 23:19), so, too, here: “An Amonite or a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4).

“Abraham traveled from there” – he turned away because of the stench,8The foul atmosphere of immorality that Lot had created for himself. as people were saying that Lot, the son of Abraham’s brother, had consorted with his two daughters. “To the region of the south” – it [the south] is called by seven names: Darom, negev, teiman (Joshua 12:3), ḥeder (Job 37:9), yam (Psalms 107:3), yamin (I Samuel 23:19), and seninim [variant reading: sinim (Isaiah 49:12)].

They raised an objection: But is it not written: “Nor from the wilderness in the harim”? (Psalms 75:7).9In that context, harim means the south. There is thus an eighth term used for south. He said to them: That, too, is the south.10Indeed, that is an eighth term for south. Rabbi Ḥiyya bar Abba said: I was passing by the synagogue in Tzippori, and I heard the children sitting and reciting the verse: “Abraham traveled from there.”

I said: ‘Great are the words of the Sages who said: [Warm yourself up by the fire of the Torah scholars,] but be cautious of their glowing coals so that you not be burned, as their bite is like the bite of a fox, and their hiss is like the hiss of a fiery serpent, and all their words are like fiery coals,11That is to say, their rebuke is harsh and enduring. as from the moment that Abraham separated from Lot,12When Abraham told him: “Please, part from me” (Genesis 13:9). his separation was an eternal separation.’13Even now, when Lot sought to go back to Abraham (see Bereshit Rabba 50:11), Abraham traveled away from him.

“He resided in Gerar” – in Geradiki. “Abraham said of Sarah his wife: She is my sister. Avimelekh, king of Gerar, sent and took Sarah” (Genesis 20:2). “Abraham said of [el]14Literally: To.

Sarah his wife: She is my sister” – by force, against her will.15He said this to Sarah. He did not ask her, he told her. This is unlike during their journey to Egypt, when Abraham said to her: “Please say you are my sister” (Genesis 12:13), first soliciting her approval.

“God came to Avimelekh in a dream at night, and He said to him: Behold, you will die because of the woman that you have taken, as she is married to a husband” (Genesis 20:3). “God came to Avimelekh in a dream at night” – Rabbi Yosei said: The Holy One blessed be He appears to the prophets of the nations of the world only at a time that people typically have taken their leave from one another. That is what is written: “In thoughts from visions of the night,” (Job 4:13) “a matter stealthily came to me” (Job 4:12).

What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥanina bar Pappa and the Rabbis, Rabbi Ḥanina bar Pappa said: This is analogous to a king who was situated with his friend in a great hall, with a curtain placed between them. Whenever he would seek to speak with his friend, he would draw the curtain back and speak with him. But for the prophets of the nations of the world, He does not draw it back, but, rather, he speaks to them from behind the curtain.

The Rabbis say: It is analogous to a king who had a wife and a concubine. When he goes to his wife, he goes publicly, but when he goes to his maidservant [the concubine], he goes clandestinely. So, the Holy One blessed be He appears to those of the nations of the world only at night: “God came to Bilam at night” (Numbers 22:20); “God came to Laban the Aramean in a dream of the night” (Genesis 31:24); “God came to Avimelekh in a dream at night.”

What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥama ben Rabbi Ḥanina and Rabbi Yisakhar of Kefar Mandi, Rabbi Ḥama said: The Holy One blessed be He appears to the prophets of the nations of the world only with a truncated form of speech, as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4).16The midrash views the word vayikar as a truncated version of the word vayikra – He called, which is what is typically employed with regard to the prophets of Israel.

Rabbi Yisakhar of Kefar Mandi said: This expression vayikar is nothing other than an expression of impurity, just as it says: “If there will be among you a man who will not be pure due to an…incident [mikre]” (Deuteronomy 23:11). But to the prophets of Israel [He appears] with a complete form of speech, with an expression of endearment, with an expression of sanctity, with the expression with which the ministering angels laud Him, as it is stated: “And this one called to that one and said: Holy, …” (Isaiah 6:3).

Rabbi Yosei ben Beiva said: “The Lord is far from the wicked” (Proverbs 15:29) – this refers to the prophets of the nations of the world; “and He hears the prayer of the righteous” (Proverbs 15:29) – this refers to the prophets of Israel. “God came to Avimelekh in a dream at night, and He said to him: Behold, you will die because of the woman…” – from here we learn that there is no forewarning [necessary] for Noahides.17Noahides are all people in the world other than Jews.

God was going to punish Avimelekh even though he had not been forewarned that his actions were sinful. “And she is married to a husband [be’ulat baal]” – Rabbi Aḥa said:18He said this regarding the verse (Proverbs 12:4): “A woman of valor is her husband’s crown…” (see Bereshit Rabba 47:1). Her [Sarah’s] husband was crowned with her but she was not crowned with her husband.19Rather, Sarah had status independent of the fact that she was Abraham’s wife.

The Rabbis say: She was her husband’s superior.20The Midrash interprets be’ulat baal as if it were pronounced ba’alat baal, the owner of a husband. Everywhere, the man gives the orders; here, however, “Everything that Sarah says to you, heed her voice” (Genesis 21:12).

“Avimelekh had not approached her; he said: My Lord, will You kill a nation that is also innocent?” (Genesis 20:4). “Avimelekh did not approach her…will You kill a nation even if it is innocent [tzadik]?” He said: If this is how You judged the generation of the Flood and the generation of the Dispersion, [perhaps] they [too] were innocent.21This explains why Avimelekh spoke of a "nation” being killed, despite the fact that it was he alone who was threatened.

Rabbi Berekhya said: If you kill this nation,22According to this explanation, Avimelekh was referring to his own nation, who were all under threat (see Genesis 20:9). you would also kill a righteous man [tzadik].23Because I did nothing wrong. “Did he not say to me: She is my sister? And she, also she said: He is my brother. In the innocence of my heart and in the cleanliness of my hands I did this” (Genesis 20:5).

“Did he not say to me: She is my sister? And she, also she…”24The words “also she” appear to be superfluous. – she, his donkey drivers, his camel drivers, the members of his household, and the members of her household, all of them said so.25The words “also she” mean: All these other people in addition to her. “In the innocence of my heart” – that is to say that there was touching of the hands.26Avimelekh protested that his hands acted in innocence, implying that there was some form of action.

“God said to him in the dream: I, too, knew that in the innocence of your heart you did this, and I also prevented you from sinning against Me. Therefore, I did not allow you to touch her” (Genesis 20:6). “God said to him in the dream: I, too, knew…and I also prevented you from sinning against Me [meḥato li]” – Rabbi Yitzḥak says: Meḥato li – your evil inclination [maḥaton] is Mine [li].27It is under My complete control.

“Therefore, I did not allow you” – this is analogous to a warrior riding on a horse. The horse was running, and he [the warrior] saw a baby on the ground, and he diverted the horse and did not injure the baby. Whom does everyone laud, the horse or the rider? Is it not the rider?

So, too, “therefore, I did not allow you to touch her” – your maḥaton is Mine, [meaning:] Your evil inclination, which causes you to sin [maḥti] that corrupts you, is given over into My hand. It is I who prevented you from sinning. I drew you away from sin. The praise is Mine and not yours.

“Now, return the man's wife, as he is a prophet, and he will pray on your behalf and you will live, and if you do not return her, know you that you will die, you, and all that is yours” (Genesis 20:7). “Now, return the man's wife, as he is a prophet” – he said to Him: ‘Who will placate him and assure him that I did not touch her?’ He said to him: “As he is a prophet.” He said to him: ‘Who will inform everyone else?’ He said to him: “And he will pray on your behalf and you will live.” “If you do not return her, know you that you shall die” – from here we learn that there is no forewarning for Noahides.28See earlier, section 5.

“Avimelekh rose early in the morning, and he called all his servants, and spoke all these matters in their ears, and the men were very frightened” (Genesis 20:8). “Avimelekh rose early in the morning…” – Rabbi Ḥanin said: Because they were seeing the smoke of Sodom rising like a fiery furnace, they said: ‘Perhaps those angels that were sent to Sodom came here.’ That is why: “The men were very frightened.”

“Avimelekh called Abraham, and said to him: What have you done to us, and by what have I sinned against you, that you have brought upon me and upon my kingdom a great sin? Deeds that should not be done, you have done to me” (Genesis 20:9). “Avimelekh called Abraham, and said to him” – “what have I sinned against you?” “What have you done to us?” – this is [referring to] what it says: “You will die because of the woman that you have taken…” (Genesis 20:3). “What have I sinned against you?” – [this is referring to what it says:] “If you do not return her, know you that you will die” (Genesis 20:7). “That you have brought upon me and upon my kingdom a great sin [ḥata’a]” – “for the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18).29The Midrash interprets ḥata’a to mean punishment (see Zechariah 14:19). “Deeds that should not be done” – Rabbi Ḥelbo said: [Avimelekh said to Abraham:] ‘Everywhere else [you went], prosperity used to go before you,30That is, it used to accompany you. but [when you came] here, famine goes before you.’31Situations that did not usually occur elsewhere in your travels, have occurred here. ]That is what he meant by:] “Deeds that are not done [you have done to me].” [This paragraph is the explanation of the subsequent verse:] “Avimelekh said to Abraham: What did you see, that you did this matter?” (Genesis 20:10).

“Abraham said: Because I said: Surely there is no fear of God in this place, and they will kill me over the matter of my wife” (Genesis 20:11). “And also, indeed, she is my sister; the daughter of my father, but not the daughter of my mother, and she became my wife” (Genesis 20:12). “Abraham said: Because I said: Surely there is no fear of God…and also, indeed, she is my sister; the daughter of my father…” – he answered them in accordance with their practice.32They permitted marrying one’s paternal sister but not one’s maternal sister.

Thus, Abraham was explaining to them that his marriage to Sarah, according to the prevailing practice, was valid. “It was, when God caused me to wander from my father's house, I said to her: This is your kindness that you shall perform for me; at every place that we will come, say of me: He is my brother” (Genesis 20:13). “It was, when God caused me to wander [hitu] from my father’s house…” – Rabbi Ḥanin said: If only we could expound this verse in three ways and thereby satisfy our obligation.33The verse contains two difficulties.

First, the fact that the verb hitu is plural, as if there were many gods commanding Abraham; second, the fact that hitu indicates that God corrupted him, as the root of that word, ta’a, can mean either to wander away or to become corrupt. By proposing these following three interpretations, my hope is that I have fulfilled my obligation to address these difficulties. [Abraham was saying:] When the nations of the world sought to fight against me while I was still in my father’s house, the Holy One blessed be He protected me.34The subject of the plural verb hitu, then is not God, but the nations of the world.

The word God is expressing a separate thought; that God saved me from them. When the nations of the world sought to lead me astray [lehatot], the Holy One blessed be He revealed Himself to me and said to me: “Go, you” (Genesis 12:1). When the nations of the world sought to stray [litot] from the ways of the Holy One blessed be He, He appointed for them two prominent leaders from my father’s family, Shem and Ever, who would give them warning [to repent].

“Avimelekh took flocks and cattle and slaves and maidservants and gave them to Abraham, and returned Sarah his wife to him” (Genesis 20:14). “To Sarah he said: Behold, I have given your brother one thousand pieces of silver; behold, it is for you a covering of the eyes for all who are with you, and for all, it is proven” (Genesis 20:16). “Avimelekh took flocks and cattle…to Sarah he said: Behold, I have given your brother one thousand pieces of silver” – Rabbi Yehuda bar Rabbi Ilai said: [Avimelekh said:] ‘You went to Egypt and gained financially from her [Sarah] there.35When Pharaoh took her for himself (Genesis 12:16).

You came here and gained financially from her. If it is money that you seek, here is money for you, and [now,] conceal people’s eyes from her.’36Do not let any more people see her and desire her. “It is for you a covering of the eyes” – Rabbi Yoḥanan said: [Avimelekh said to him:] ‘Make a covering for her,37With the money I have given you, buy her nice clothing, so as to distract people from her own beauty. so everyone would look at it and not at her beauty.’

“A covering of the eyes” – a covering made of many colors. Rabbi Berekhya said: He made her a noblewoman; [it was] a covering that rendered her [as if] obscured from sight.38Wearing the garb of nobility, no one would dare express a desire to take her. It would be as if people would not see her at all. Reish Lakish said: He sought to cause strife with her husband. [He was saying:] ‘All these years she has been with him, and he never did anything for her.

But this one [myself], after one night, treated her accorded her such honor.’39He sought to have her cover her eyes from her husband. Another interpretation, he said to them: ‘You obscured my eyes from seeing,40By lying to me about Sarah. [therefore] the son that you will produce will have his eyes covered.’41Isaac was blind (Genesis 27:1). This is what he meant by: “It is for you a covering of the eyes” – the covering of eyes will happen to you.

“And for all, it is proven [venokhaḥat]” – he said to her: ‘The rebuke [tokhaḥa] of this man [myself],42The rebuke due to me for having deprived you of your husband for one night. is already in his possession,’ as it is taught: If a woman rebels against her husband,43By refusing to fulfill her marital duties. one deducts from her marriage contract seven dinars per week.44Ketubot 63a. Why seven dinars?

It corresponds to the seven duties that a woman performs for her husband: She grinds, bakes, cooks, launders, nurses her child, makes his bed, and works wool [into thread]. That is why it is seven. One who rebels against his wife, one adds to her marriage contract three dinars per week.45Ketubot 63a. Why? It corresponds to the three matters that he is obligated to do for her: [Provide] food, clothing, and conjugal rights.

That is why it is three. Say that she brought [into the marriage] servants and maidservants [to do all the work], so that she has no obligations toward him. Say that he declined to provide her food, clothing, and conjugal rights,46He made this stipulation, and she consented. so that he has no obligations toward her.47Since in this case neither spouse has any obligations toward the other, why is the women penalized more than the man for refusing to fulfill her marital (conjugal) duty?

Rabbi Yoḥanan said: The suffering of the man48When deprived of conjugal relations. is greater than the suffering of the woman. That is what is written: “It was as she tormented him daily with her words and pressured him” (Judges 16:16) – [this means] that she would slip herself away from beneath him. “He became irritated to death” (Judges 16:16) – but she did not become irritated, as she would see to her needs elsewhere.

“Abraham prayed to God, and God healed Avimelekh and his wife and his maidservants, and they bore children” (Genesis 20:17). “For the Lord had obstructed all wombs of the house of Avimelekh over the matter of Sarah, Abraham’s wife” (Genesis 20:18). “Abraham prayed to God” – Rabbi Ḥama ben Rabbi Ḥanina said: From the beginning of this book until here, this expression49Prayer on behalf of another person. has not been used.

Once Abraham prayed, this knot was untied.50From this point on, the gates of prayer were open. “For the Lord had obstructed [atzor atzar]” – atzira is stated regarding the mouth, atzira regarding the throat, atzira regarding the ear, atzira from above, atzira from below.51All this is derived from the use of the double verb – atzor atzar. All bodily orifices were sealed and unable to discharge what they usually do.

And everyone was saying: [This is] “over the matter of Sarah, Abraham’s wife.” Rabbi Berekhya said: All the insolent ones have come in to touch the noblewoman’s shoe.52This is a saying, referring to insolent behavior on the part of lowly people who dare to touch the princess’s shoes, and are severely punished. The Midrash applies this saying to the members of Avimelekh’s household who acted disrespectfully toward Sarah.

Throughout that night Sarah was prostrated on her face and saying: ‘Master of the universe, Abraham departed [from our home country] with a promise,53Abraham was told by God that He would protect him. and I departed only on faith. Abraham departed outside the cage, but I am in the cage.’54I am here in the cage with all these [beasts] – Avimelekh and his servants. The Holy One blessed be He said to her: ‘Everything I do, I do on your behalf.’

And all of them were saying: [It is] “over the matter of Sarah, Abraham’s wife.” Rabbi Levi said: Throughout that night, an angel was standing with a rod in his hand. He was consulting with Sarah. If she said to him: ‘Strike,’ he would strike; if she said to him: ‘Cease,’ he would cease.

Why [was Avimelekh punished] to such an extent? It is because she kept telling him: ‘I am a married woman,’ but he would not keep away from her.55“Over the matter of [al devar] Sarah, Abraham’s wife” is expounded to mean: “by the words of Sarah, who said that she was Abraham’s wife.” Rabbi Elazar taught it in the name of Rabbi Eliezer: We have heard that Pharaoh was afflicted with leprosy56The word nega’im (Genesis 12:17), translated there as “afflictions,” often refers specifically to leprosy. and Avimelekh was afflicted with obstruction.

From where is it derived to apply this [affliction] to there, and that [affliction] to here? It is from al devar, al devar57“The Lord afflicted Pharaoh and his household with great afflictions over the matter [al devar] of Sarai, Abram’s wife” (Genesis 12:17). for a verbal analogy.

“The Lord remembered Sarah as He had said, and the Lord did to Sarah as He had spoken” (Genesis 21:1). “The Lord remembered Sarah as He had said.” That is what the verse said: “All the trees of the field will know that I, the Lord, have lowered a high tree, elevated a lowly tree” (Ezekiel 17:24) – Rabbi Yudan said: Not like those who speak but do not act, but rather, “I, the Lord, have spoken and acted” (Ezekiel 17:24).

Where did He speak? “At the prescribed time, I will return to you… and Sarah will have a son” (Genesis 18:14); and He acted. “All the trees of the field will know” – this refers to people, as it says: “For man is the tree of the field” (Deuteronomy 20:19). “That I, the Lord, have lowered a high tree” – this refers to Avimelekh.

“Elevated a lowly tree” – this refers to Abraham. “Dried a moist tree” (Ezekiel 17:24) – this refers to Avimelekh’s wives. “Caused a dry tree to blossom” (Ezekiel 17:24) – this refers to Sarah. “I, the Lord, have spoken” – where [in Scripture] did He speak?

“At the time, I will return to you.” “And acted” – that is what is written: “And the Lord did to Sarah as He had spoken.”

“Will a person be more just than God? Will a man be purer than his Maker? (Job 4:17). Is it possible for a person to be more just than God? “Will a man be purer than his Maker” – is it possible for a person to be purer than his Creator?

What did Elisha say to the Shunamite woman? “At this very time next year, at this very time, you will embrace a son” (II Kings 4:16). She said to him: ‘“No, my lord, man of God, do not deceive your maidservant” (II Kings 4:16). Those angels who brought the tidings to Sarah said to her: “At the prescribed time, I will return to you; at this very time next year, Sarah will have a son” (Genesis 18:14). [Why, then, do you [Elisha] not likewise promise that you will return?]’

He said to her: ‘Those angels knew that they live and endure forever, so they said: “At the time, I will return to you.” But, I, who am flesh and blood, alive today and dead tomorrow, [say to you:] whether I am alive or dead, “at this very time, you will embrace a son.”’ What is written there? “The woman conceived and bore a son at that time the next year, at that very time that Elisha had spoken to her” (II Kings 4:17).

If the words of flesh and blood are fulfilled, will the words of the Holy One blessed be He not be fulfilled? “The Lord remembered Sarah as He had said…”

“For the fig tree will not blossom and there is no fruit on the vines; the produce of the olive tree will fail and the fields will yield [no food]…” (Habakkuk 3:17). “For the fig tree will not blossom” – this refers to Abraham, just as it says: “Like a first fruit on the fig tree in its first season, I saw your fathers” (Hosea 9:10). “And there is no fruit on the vines” – this refers to Sarah, just as it says: “Your wife is like a fruitful vine…” (Psalms 128:3).

“The produce of the olive tree will fail [kiḥesh]” – those angels who brought the tidings to Sarah illuminated her face like olive [oil]. Were they then lying [koḥashim]?1If "olive tree” is an allusion to the angels informing Sarah of her impending pregnancy, why does the verse refer to it as lying [kiḥesh]? However, [Sarah said:] “the fields [shedemot] will yield no food” – [Sarah said:] ‘These withered breasts [shedei mavet] have never produced food.’2That is what caused Sarah to doubt the veracity of their tidings (see Genesis 18:12).

“The flock is severed from the fold” (Habakkuk 3:17) – [this refers to Israel,]3Sarah was afraid that Israel would not, in fact, descend from her, because she believed she was incurably barren. just as it says: “You, My flock, flock of My pasture, you are men” (Ezekiel 34:31). “There is no cattle in the barns” (Habakkuk 3:17) – [this refers to Israel,] just as it says: “Ephraim is a trained calf that loves to thresh” (Hosea 10:11).

Sarah then relented and said: ‘Am I to lose faith in my Creator? Rather, “but I will rejoice in the Lord, I will exult in the God of my salvation”’ (Habakkuk 3:18). The Holy One blessed be He said to her: ‘You have not lost your hope, I, too, will not allow your hope to be lost.’ Rather, “the Lord remembered Sarah…” “The Lord remembered Sarah.”

“The grass has withered, the flower has faded” (Isaiah 40:8) – the grass of Avimelekh has withered and his flower has faded. “But the word of our God will stand forever” (Isaiah 40:8) – “the Lord remembered Sarah as He had said.”

“Forever, Lord, Your word stands firm in the heavens” (Psalms 119:89) – is this to imply that it is not so on earth? It means, rather, that what You said to Abraham in the heavens [stands firm]: “At the prescribed time, I will return to you; at this very time next year, [Sarah will have a son]” (Genesis 18:14). Rabbi Naḥman of Yafo in the name of Rabbi Yaakov of Caesarea began: “God of hosts, please return.

Look from heaven and see, and remember this vine” (Psalms 80:15) – return and perform what You said to Abraham: “Look now toward the heavens, and count the stars” (Genesis 15:5). “Remember this vine” – “the Lord remembered Sarah.”4The Psalmist was praying that God once again grant fertility and increase for Israel as He did for Abraham and Sarah. Rabbi Shmuel bar Naḥman began: “God is not a man, that He would lie, or the son of man, that He would reconsider” (Numbers 23:19).

Rabbi Shmuel said: This verse, its beginning does not correspond to its end, and its end does not correspond to its beginning. [The beginning states:] “God is not a man, that He would lie…[and the end states] He will say and not perform, speak and not fulfill” (Numbers 23:19). The explanation is that when the Holy One blessed be He decrees to bring something good upon the world, “God is not a man, that He would lie.”

But when he decrees to bring something detrimental, [sometimes] “He will say and not perform, speak and not fulfill.” When He said to Abraham: “For it is through Isaac that descendants will be considered for you” (Genesis 21:12) – “God is not a man, that He would lie.” But when He said to him: “Take now your son, your only one […and offer him up]” (Genesis 22:2) – “He will say and not perform.” When the Holy One blessed be He said to Moses: “I have remembered you [and what has been done to you in Egypt, and I said: I shall bring you up from the affliction of Egypt] (Exodus 3:16–17) – “God is not a man, that He would lie.”

When the Holy One blessed be He said to him: “Let Me be, and I shall destroy them” (Deuteronomy 9:14) – “He will say and not perform.” When the Holy One blessed be He said to Abraham: “And also that nation [whom they will serve, I shall judge]” (Genesis 15:14) – “God is not a man, that He would lie.” But when He said to him: “They will be enslaved to them and they will oppress them [four hundred years]” (Genesis 15:13) – “He will say and not perform.”5The period of subjugation in Egypt in fact lasted only two hundred and ten years.

When the Holy One blessed be He said to him [Abraham]: “I will surely return to you […and, behold, a son for Sarah your wife]” (Genesis 18:10) – “God is not a man, that He would lie.” Rather, “the Lord remembered Sarah.”

“The Lord remembered Sarah.” “[Lord, God of Israel …] who upheld for Your servant David, my father, what You had spoken to him” (I Kings 8:23–24). “Who upheld for Your servant” – this refers to Abraham. “What You had spoken to him” – “at the prescribed time, I will return to you.” “You spoke with Your mouth, and You fulfilled it with Your hand, on this day” (I Kings 8:24) – “the Lord remembered Sarah […and Sarah conceived, and bore Abraham a son in his old age, at the appointed time that God had spoken to him]” (Genesis 21:1–2).

“He sets the barren woman at home, the mother of children is joyful” (Psalms 113:9). “He sets the barren woman at home” – this refers to Sarah, “Sarah was barren” (Genesis 11:30). “The mother of children is joyful” – “Sarah would nurse children” (Genesis 21:7). “The Lord remembered Sarah as He had said, [and the Lord did to Sarah as He had spoken]”6The verse seems to be referring to two different promises made to Sarah, one being “said” to her and the other “spoken.” – what He Himself had said to her7Genesis 18:14. was communicated with saying.8The midrash is addressing the different verbs employed in the verse, said [amar], and spoke [diber].

“The Lord did to Sarah as He had spoken” – what He had spoken to her by means of an angel.9Genesis 18:10. Rabbi Neḥemya said [the opposite]: “The Lord remembered Sarah as He had said” – what He had said to her by means of an angel was with saying. “The Lord did to Sarah as He had spoken” – what He Himself had spoken to her. Rabbi Yehuda said: “As He had said” – to grant her a son.

“As He had spoken” – to bless her with milk. Rabbi Neḥemya said to him: Was she given the tidings about milk?10Earlier (Bereshit Rabba 47:2), Rabbi Neḥemya had asserted that Sarah had never received tidings regarding her producing milk. Our verse here cannot be referring to a statement that was never made. Rather, it teaches that the Holy One blessed be He restored her to the days of her youth.

Rabbi Abahu said: I will impose fear of her upon all the nations of the world, so they will not torment her and call her the barren woman.11This sentence, too, relates to the earlier passage discussed in Bereshit Rabba 47:2. See there. Rabbi Yehuda 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. Rabbi Ada said: [God said:] ‘I am a keeper of deposits [pikdonot].12The Midrash is expounding the phrase: “The Lord remembered [pakad] Sarah.”

Amalek deposited with Me bundles of thorns.’13By being an annoyance to Israel as a thorn. This was Amalek’s “deposit” to God. So the Holy One blessed be He returned bundles of thorns to them,14By treating them as thorns to be disposed of. as it is stated: “I have remembered [pakadti] that which Amalek did to Israel” (I Samuel 15:2). ‘Sarah deposited with Me mitzvot and good deeds.’ The Holy One blessed be He returned to her mitzvot and good deeds – “the Lord remembered [pakad] Sarah.”15He granted her a son who would become a righteous person and perform mitzvot and good deeds.

"And the LORD remembered Sarah" (Genesis 21:1). Rabbi Yitzchak said: It is written, "And if the woman was not defiled but is pure, then she shall be cleared and shall conceive seed" (Numbers 5:28). This woman who entered the house of Pharaoh and the house of Abimelech and came out pure, is it not right that she should be remembered? Rabbi Yehudah son of Rabbi Simon said: Even though Rabbi Huna said there is an angel appointed over desire, yet Sarah did not need these things, but it was He in His own glory, "And the LORD remembered Sarah." "And Sarah conceived and bore Abraham a son in his old age" (Genesis 21:2). This teaches that she did not steal seed from another place. "A son in his old age" (li-zekunav) [read as if li-ziv ikonin, to the radiance of his features] teaches that the radiance of his features resembled his. "At the appointed time of which God had spoken to him" (Genesis 21:2). Rabbi Yudan and Rabbi Chama. Rabbi Yudan said: He was born at nine months, so that they would not say he was swept out of the house of Abimelech. Rabbi Chama said: At seven months, which are nine months curtailed. Rabbi Huna in the name of Rabbi Chizkiyah said: He was born at midday. "Appointed time" (moed) is said here, and "appointed time" is said elsewhere, "At the going down of the sun, the appointed time of your going out from Egypt" (Deuteronomy 16:6).

“The Lord remembered Sarah” – Rabbi Yitzḥak said: It is written [regarding an unfaithful wife]: “If the woman was not defiled, and is untainted, she will be absolved, and will conceive offspring” (Numbers 5:28). This one, who entered Pharaoh’s palace and Avimelekh’s palace and emerged untainted, is it not all the more logical that she should be remembered?16By being granted the ability to conceive.

Rabbi Yehuda ben Rabbi Simon said: Although Rabbi Huna said it is an angel that is in charge of desire [and procreation], Sarah did not require such things, but rather, it was He Himself in His glory – “the Lord remembered Sarah.” “Sarah conceived, and bore Abraham a son in his old age, at the appointed time that God had spoken to him” (Genesis 21:2). “Sarah conceived, and bore Abraham a son in his old age” – it teaches that she did not steal semen from some other place [to impregnate herself].

“A son in his old age [zekunav]” – this teaches that his [Isaac’s] facial features [ziv ikonin] were similar to his. “At the appointed time [moed] that God had spoken to him” – Rabbi Yudan and Rabbi Ḥama, Rabbi Yudan said: He was born at nine months [of pregnancy],17The pregnancy began a number of days after she had left Avimelekh. Nine months is “the appointed time that God had spoken” when setting up the laws of nature. so people should not say that he was scooped out of Avimelekh’s palace.18People would not say that Avimelekh had fathered Isaac during that night when Sarah was with him.

Rabbi Ḥama said: At seven months [of pregnancy],19There was no need to negate Avimelekh’s paternity, because of Isaac’s strong resemblance to Abraham. which are nine incomplete ones.20One day at the end of one month, followed by seven full months, plus the first day of the next month adds up to seven months plus two partial months – nine months, counting partial months. A woman who gives birth after seven months of gestation is thus also, in a way, fulfilling God’s decree of nature that gestation should be nine months.

Rabbi Huna in the name of Rabbi Ḥizkiya: He was born at noon. Moed is stated here and it is stated elsewhere: “]You shall slaughter the Passover offering] as the sun begins to set,21The time of the slaughtering of the Passover offering is at noon., which is the time at which the sun begins its descent from its highest point in the sky. the appointed time [mo’ed] of your exodus from Egypt” (Deuteronomy 16:6).

“Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac” (Genesis 21:3). “Abraham called the name of his son…Isaac [Yitzḥak]” – a portion has emerged [yatza ḥok] to the world, [meaning that] a gift has been given to the world.22Ḥok here refers to a portion given as a gift (see Genesis 47:22). A righteous person is a gift to the world, as the merit of his good deeds provides all mankind with sustenance.

Rabbi Yitzḥak Ḥipushit said: Yod is ten – corresponding to the Ten Commandments; tzadi is ninety – “shall a ninety-year-old woman give birth?” (Genesis 17:17); kof is a hundred – “to one who is one hundred years old” (Genesis 17:17); ḥet [is eight] – corresponding to circumcision, that was given to be performed on the eighth day.23The letters yod, tzadi, ḥet, and kof spell Yitzḥak – Isaac. “Abraham circumcised Isaac his son when he was eight days old, as God had commanded him” (Genesis 21:4).

“Abraham circumcised Isaac…[when he was eight days old, as God had commanded him].” That is what is written: “One who is eight days old shall be circumcised among you, every male throughout your generations” (Genesis 17:12).

“Sarah said: God has made laughter for me; everyone who hears will laugh for me” (Genesis 21:6). “Sarah said: God has made laughter for me” – Rabbi Berekhya ben Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Shmuel ben Rabbi Yitzḥak: When Reuben is rejoicing, why should Simeon care? So, Sarah was remembered, why should others care? The explanation is that when Sarah was remembered [by conceiving], many [other] barren women were remembered [they conceived] with her, many deaf people gained their hearing, many blind people had their eyes opened, many imbeciles gained intelligence. ‘Making’ is written here24“God has made laughter for me.” and ‘making’ is written elsewhere: “He made abatement for the provinces” (Esther 2:18).

Just as with the ‘making’ stated there, gifts were given to the world, so, too, the ‘making’ stated here was a gift to the world. Rabbi Levi said: An addition was made to the [heavenly] lights.25The sun shone especially brightly on that day, as a sign of the birth of the great saint. ‘Making’ is stated here: “Has made…for me,” and elsewhere it is stated: “The Lord made the two lights” (Genesis 1:16).

“She said: Who would have announced to Abraham that Sarah would nurse children? Yet I bore a son for his old age” (Genesis 21:7). “She said: Who would have announced [milel] to Abraham that Sarah would nurse children” – Rabbi Pinḥas in the name of Rabbi Ḥilkiya: “Who would have said [amar]” or “who would have spoken [diber]” is not written here, but rather, “who would have announced [milel].” This is an allusion to the fact that he begot at the age of one hundred years, which is the numerical value of milel.26Milel is spelled mem – 40 + lamed – 30 + lamed – 30 = 100 Rabbi Pinḥas said: The wheat stalk of Abraham our patriarch had been all dried up, but [now] it became full of moist kernels [melilot].27A metaphor for the fact that Abraham had been incapable of fathering children, but now became productive.

“Sarah would nurse children” – “nurse a child” is not written here. Our matriarch Sarah was extremely modest. Our patriarch Abraham said to her: ‘This is not the time for modesty. Instead, expose your breasts, so that everyone will know that the Holy One blessed be He has begun to perform miracles.’

She exposed her breasts and they were flowing with milk like two wellsprings. Noblewomen were coming and having their children nurse from her. They were saying: ‘We are not worthy of having our children nurse from this righteous woman.’ The Rabbis and Rabbi Aḥa, the Rabbis say: Anyone who came [to Sarah] for the sake of Heaven28With sincere motives. became God-fearing.

Rabbi Aḥa said: Even one who did not come for the sake of Heaven, dominion in this world was granted to him. But once they [the nations of the world] distanced themselves [from God] at Sinai by not accepting the Torah, that dominion was taken from them.

“The child grew and was weaned. Abraham made a great feast on the day Isaac was weaned” (Genesis 21:8). “The child grew and was weaned” – Rabbi Hoshaya the Great said: He was weaned from the evil inclination. The Rabbis say: He was weaned from his milk.

“Abraham made a great feast” – Rabbi Yuda ben Rabbi Simon said: [This means that] the Great One of all worlds was present there. Rabbi Yudan bar Masparta said: “The king made a great feast” (Esther 2:18) – the great leaders of the world were there. That is what is written: “As the Lord will return to rejoice over you for good” (Deuteronomy 30:9) – in the days of Mordekhai and Esther, “as He rejoiced over your fathers” (Deuteronomy 30:9) – in the days of Abraham, Isaac, and Jacob.

Rabbi Yehuda ben Rabbi Simon said: “A great feast” – a feast of all the great people; Og and all the great men were there. They said to Og: ‘Did you not used to say: Abraham is a like barren mule and cannot beget a child?’ He said to them: ‘Now, what is his gift [Isaac], is it not puny? If I place my finger on him I could crush him.’

The Holy One blessed be He said to him: ‘Why are you disparaging his gift? By your life, you will [live to] see thousands upon thousands and myriads upon myriads emerging from his grandchildren, but that man [you, Og] will meet his end only by his hand,’ as it is stated: “The Lord said to Moses: Do not fear him, for I have delivered him into your hand…” (Numbers 21:34). It is as Rabbi Levi said: A cradle was rocked first only in the house of Abraham our patriarch.29Babies used to be born strong enough not to require a cradle.

Isaac was the first child who required a cradle. That is why Og mocked his puniness. Rabbi Yehoshua ben Menaḥama said: Those sixty-two kings that Joshua killed, all of them were at the feast of Abraham our patriarch. But were they not thirty-one?30See Joshua 12:24.

It is, rather, like what Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Parnakh said in the name of Rabbi Yoḥanan: “The king of Jericho, one, [the king of Ai one, etc.]” (Joshua 12:9) — Why does the verse state: “One” [after each of the kings]? The explanation is that it refers to him and his viceroy.

“Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing” (Genesis 21:9). “She said to Abraham: Banish this maidservant and her son, for the son of this maidservant will not inherit with my son, with Isaac” (Genesis 21:10). “Sarah saw the son of Hagar the Egyptian” – Rabbi Shimon ben Yoḥai said: Rabbi Akiva used to say something derogatory regarding this, but I say something complimentary regarding it.

Rabbi Akiva expounded: “Sarah saw [the son of Hagar…playing [metzaḥek]]” – metzaḥek is nothing other than sexual immorality, just as it says: “The Hebrew slave whom you brought to us came to me to play with [letzaḥek] me” (Genesis 39:17). It teaches that our matriarch Sarah would see Ishmael force himself on women, trap married women, and violate them. It is taught: Rabbi Yishmael says: This expression of tzeḥok is nothing other than idol worship, as it is stated: “The people sat to eat and drink and they rose to revel [letzaḥek]” (Exodus 32:6).

It teaches that our matriarch Sarah would see Ishmael building altars, trapping grasshoppers, and sacrificing [them] upon them. Rabbi Elazar son of Rabbi Yosei HaGelili says: This expression of tzeḥok is nothing other than an expression of bloodshed, as it says: “Let the lads rise now and play [visaḥaku] before us” (II Samuel 2:14). Rabbi Azarya said in the name of Rabbi Levi: Ishmael said to Isaac: ‘Let us go and see our portion in the field.’

Ishmael would then take a bow and arrows and shoot toward Isaac, conducting himself as though he was [just] playing. That is what is written: “Like the prankster who shoots firebrands, [arrows, and death], so is a man who deceives his friend, and says: Am I not joking?” (Proverbs 26:18–19). But I [Rabbi Shimon ben Yoḥai] say something complimentary regarding it. This expression of tzeḥok is nothing other than an expression of inheritance.

When our patriarch Isaac was born, everyone was rejoicing. Ishmael said to them: ‘You are fools. I am the firstborn and I will inherit twice as much.’ From Sarah’s response to Abraham: “For the son of this maidservant will not inherit with my son, with Isaac,” you may learn this.31Sarah said that the reason she wanted Yishmael banished was connected to the issue of inheritance.

“For…will not inherit with my son” – even if he were not Isaac, and “he will not inherit…with Isaac” – even if he were not my son; all the more so “with my son, with Isaac.”

“The matter was greatly distressing in Abraham’s eyes, regarding his son” (Genesis 21:11). “The matter was greatly distressing in Abraham’s eyes” – that is what is written: “And shuts his eyes from seeing evil” (Isaiah 33:15). “God said to Abraham: Do not be distressed about the lad and about your maidservant; everything that Sarah says to you, heed her voice; for through Isaac will be called your descendants” (Genesis 21:12).

“God said to Abraham: Do not be distressed…[for through Isaac will be called your descendants]” – Rabbi Yudan said: “Isaac” is not written here, but rather, “through Isaac [beYitzḥak].”32Part, but not all, of Isaac, as Esau is not included. Rabbi Azarya in the name of bar Ḥatya: Beit is two – through the one who acknowledges the existence of two worlds. Rabbi Yudan ben Rabbi Shalom said: It is written: “Remember the wonders He has performed, His signs, and the judgments of His mouth” (Psalms 105:5).

You [God] have provided a sign by what You have expressed with Your mouth:33Translation follows version of the text of Etz Yosef. Anyone who acknowledges two worlds “will be called your descendants,” and anyone who does not acknowledge two worlds will not be called your descendants.

“Abraham rose early in the morning, and took bread and a skin of water, and gave them to Hagar, he placed them her shoulder, and the child, and sent her away. She went and wandered in the wilderness of Beersheba” (Genesis 21:14). “Abraham rose early in the morning, and took bread and a skin of water, and gave them to Hagar” – the people of the household of our patriarch Abraham were generous, as it is stated: “Abraham rose early […he placed them on her shoulder].”34The Midrash interprets “he placed on her shoulder” to mean that besides the bread and water, Abraham gave her other gifts as well.

“And gave it to Hagar, [he placed them on her shoulder]” – as slaves typically would fill jugs of water on their shoulders.35Abraham wanted to demonstrate to people that Hagar was only a maidservant, not his full wife, and that Yishmael was not his heir. That is why he placed the water on her shoulder, in the manner of servants. “On her shoulder and the child” – he was twenty-seven years old36The Midrash understands that the feast made in honor of Isaac was for his Bar Mitzva, and Yishmael was fourteen years older than Isaac. and yet you say: “On her shoulder”?

It teaches that Sarah introduced an evil eye into him and he was afflicted with fever and pain [and could not walk on his own]. Know that it is so, as it is written: “The water in the skin was finished” (Genesis 21:15), as a sick person typically drinks a lot and frequently. “The water in the bottle was finished, and she cast the child beneath one of the bushes” (Genesis 21:15). “She cast the child beneath one of the bushes” – Rabbi Meir said: [The bush was a broom tree,] as it is the nature of broom trees to grow in the wilderness.

Rabbi Ami said: “Beneath one of the bushes [hasiḥim]” – [this word is used] because there the ministering angels conversed [hesiḥu] with her. “She went and sat herself opposite him, at a distance of about a bowshot, for she said: I will not see the death of the child. She sat opposite him, raised her voice, and wept” (Genesis 21:16). “She went and sat herself opposite him” – here it is stated: “She…sat herself opposite [mineged] him,” and elsewhere it says: “Opposite it [mineged], around the Tent of Meeting” (Numbers 2:2).

“At a distance” – here it says: “At a distance of about a bowshot,” and elsewhere it says: “However, there shall be a distance of a measure of two thousand cubits between you” (Joshua 3:4). We derive neged from neged and raḥok from raḥok.37And we thus derive that the distance in all these instances is two thousand cubits. Rabbi Yitzḥak said: “About a bowshot [kintaḥavei keshet]” – two bowshots,38Kimtaḥavei is plural. which is one mil.

Rabbi Berekhya said: [She protested her fate] like one who speaks impertinently [kemataḥat] toward the One on High. She said to Him: ‘Yesterday you said to me: “I will multiply your descendants…” (Genesis 16:10); now he is dying of thirst.’

That is what is written: “You have taken account of my wandering. Put my tears in Your flask [nodekha]” (Psalms 56:9) – [accept my tears] like that woman with the flask [Hagar]. Just as it is written in the book of Psalms: “Hear my prayer, Lord, and heed my cry; [do not be silent at my tears]” (Psalms 39:13) – [David said:] ‘To the tears of Hagar You were not silent, but to my tears You are silent?

And if You will say: Because she was a stranger she was beloved, I, too, “for I am a stranger with You, a sojourner, like all my fathers”’ (Psalms 39:13). “God heard the voice of the lad; the angel of God called to Hagar from the heavens, and said to her: What is it with you, Hagar? Fear not, as God has heard the voice of the lad, as he is there” (Genesis 21:17). “The angel of God called to Hagar from the heavens” – due to the merit of Abraham.

“As he is there” – due to his own merit; the prayer of an ill person himself is superior to all others. “As he is there” – Rabbi Simon said: The ministering angels leapt to condemn him before God]. They said before Him: ‘Master of the universe, a person who is destined to kill your children by thirst,39When being exiled by the Babylonians (see Eikha Rabba 2:4). will You produce a spring for him?’ He said to them: ‘What is he right now, righteous or wicked?’

They said to him: ‘He is righteous.’ He said to them: ‘I judge a person only at his present time. “Rise, lift the boy”’ (Genesis 21:18). “God opened her eyes and she saw a well of water.

She went and filled the skin with water, and gave the lad to drink” (Genesis 21:19). “God opened her eyes” – Rabbi Binyamin said: Everyone has the presumptive status of being blind until the Holy One blessed be He opens their eyes.40A person does not see anything unless God wants them to see it. [This is derived] from here: “God opened her eyes.” “She went and filled the skin with water” – this teaches that she was lacking in faith.41She did not believe that God would continue to provide them with water.