Avraham

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What's in a name - the transition from Avram to Avraham
Rabbi Mosheh Lichtenstein
תאריך פרסום: תשס"ט | |
What are Chazal trying to tell us when they say it is wrong to call Avraham Avinu by his former name, “Avram”? We view the name-change moment as the transition between Part A and Part B in the life of Avraham. We examine the content and structure of Avraham's stories and ask: what does Avram do as opposed to Avraham, and vice versa? What aspects of his life and approaches are reflected by his respective names?
The Famine in the Days of the Patriarchs
Rabbi Meir Lichtenstein
תאריך פרסום: תשעב | |
The three Patriarchs were faced with famine followed with the dilemma of staying in Eretz Yisrael as opposed to possible descent to Egypt. The lesson will explore the reason for the famines and the meaning of the different responses of each patriarch to this dilemma.
The Biblical Roots of Midrashic 'Stories'
Rabbi Moshe Shulman
תאריך פרסום: תשע"ג | |
We take a methodological look at “Midrashic stories” and how our Sages used these stories, often borrowed or reframed from completely different parts of Tanach, to interpret and highlight Biblical events of parallel or contrasting nature.
The Suffering of Hagar and the Enslavement in Egypt
Prof. Jonathan Grossman
God tells Avraham that his children will be enslaved in Egypt; and the angel describes – in similar terms – Hagar suffering Sarah’s oppression. The Torah links the enslavement in Egypt with Sarah’s treatment of Hagar.
News of the Birth of Yitzchak
Prof. Jonathan Grossman
The news of Yitzchak’s birth appears twice in the Torah. What is the purpose of the repetition? This article demonstrates how Avraham and Sarah’s son fulfills both a personal need and national – historical role.
The Status of Yishmael - Hagar's Escape and Hagar's Banishment
Prof. Jonathan Grossman
While Yitzchak is chosen to continue the legacy and covenant of Avraham; Yishmael maintains a unique status. What is the nature of Yishmael’s status; and why was he awarded this status? This article explores the question of Yishmael’s status through the comparison drawn between Hagar’s banishment and her escape.
"Avraham Bore Yitzchak..."
Prof. Jonathan Grossman
Yitzchak’s actions seem similar to those of his father Avraham. A closer look at the relationship between Yitzchak and Abimelech reveals that Yitzchak resolves moral dilemmas that Avraham leaves open ended.
Survival and Revival - On the Righteousness of Noah
Rabbi Chanoch Waxman
Noah is introduced as a wholly righteous man, but ends his life drunk and humiliated. How does such a tragedy occur? A comparative read of the stories of the Flood and the destruction of Sodom reveals that Noah's failure stems from the fact that he didn't seek to help those around him, in contrast with Avraham, who attempts to help even the sinners of Sodom.
Avraham's Blessing
Rabbi Yehuda Rock
God shares with Avraham his intentions to destroy Sodom; because he God’s emissary for realizing the entire Divine plan of bringing the world to "bend the knee" before God. The fate of Sodom is born out of the conclusion arrived at through that discussion between God and Avraham; who are jointly responsible for introducing the way of God into the world.
"And the field; and the cave therein; were upheld unto Avraham for a possession..."
Rabbi Amnon Bazak
The Torah places tremendous importance on the acquisition of land in Eretz Yisrael. Whenever such a transaction is mentioned; it is described in great detail; all the minutiae scrupulously recorded. What is the significance of this focus? Why is there a special emphasis on Jerusalem; Shechem; Hebron; and Samaria?
The Two Consecrations of Moshe
Prof. Jonathan Grossman
Why is Moshe sent on his mission to Egypt twice? The second consecration includes a new and important element: God's covenant with the forefathers. The covenant is mentioned here, and not previously, because of the change in Moshe's attitude toward the redemption of Bnei Yisrael. He now understands that the reasons behind the redemption involve more than morality: they are embedded in a historical - national covenant.
The Rainbow
Rabbi Amnon Bazak
What is the significance of the sign of a rainbow in a cloud? What links the Covenant of the Rainbow and the Covenant of Circumcision, and what differentiates the two covenants?
Avraham and the Idols: A Midrashic Reflection of a Biblical Story
Rabbi Amnon Bazak
This lesson will examine the famous midrash about Avraham breaking his father’s idols. The analysis will use the literary analogy to the biblical story of Gideon, to explain that the purpose of the midrash is to clarify why God chose Avraham. Is the biblical assessment of Gideon and Avraham similar?
Avraham and the Angels
Rabbi Amnon Bazak
"And God appeared to him" - why? What is the relationship between God's revelation and the revelation of the angels? This lesson explores Rashbam's unique approach, and the connection between the two revelations: the promise of a son and the destruction of Sodom.
The Differences Between Avraham and Yitzchak
Rabbi Amnon Bazak
Yitzchak’s character is often viewed as parallel to Avraham, as depicted in Midrash Hagadol: “All things that happened to Avraham – happened to Yitzchak.” The midrash indicates that there is no innovation by Yitzchak, whose strength is primarily in maintaining and stabilizing the path that his father had forged. Is this indeed a correct reading of the text? Perhaps the many points of comparison highlight the differences between these two characters, and emphasize Yitzchak’s unique personality.
The Roots of Megillat Ruth: Lot and Avraham
Dr. Yael Ziegler
Ruth the Moabite if s descendant of Lot, who chose to separate from Abraham and move to Sodom. While he escaped the fate of Sodom, his family adopted the faulty Sodomite sexual and moral culture. While Ruth is a descendant of Moab, she chooses to join the nation of Israel, offering a tikkun to Lot’s actions, and to the rampant immorality of the Israeli nation in the era of Judges.
The Acquisition of the Threshing Floor
Chapter 24 (III)
Rabbi Amnon Bazak
The biblical text describes in great detail the purchase of the granary of Arvena the Yevusite. What is the reason for this lengthiness? And what is the reason for the parallels drawn between this story and Avraham's purchase of the Makhpela cave?
Aravna's Threshing Floor and the Selection of Jerusalem
Chapter 24 (IV)
Rabbi Amnon Bazak
Why is the purchase of the granary of Arvana the Yevusite paralleled to the Akeida? Why was this story chosen to end Sefer Shmuel?
"And Chanoch Walked With the Lord"
Rabbi Amnon Bazak
Among the various characters in Parashat Bereisheet, the Torah briefly mentions the mysterious Chanoch son of Yered. Chanoch is clearly a unique personality, who was said to "walk with God." What is the meaning of the verse "And Chanoch walked with the Lord, and was no more, for the Lord took him"? Why did the Lord take him? Why was Chanoch's life shorter than other men of his generation? And what is the significance of the brief episode about Chanoch? This lesson links four central characters in the beginning of Sefer Bereisheet - Adam, Chanoch, Noah, and Avraham - and questions man's place before God, and his position in the world.
Unity and Individualism
Rabbi Ezra Bick
What was the sin of the builders of the Tower of Bavel? What could be wrong with unity? How does confusing mankind with languages solve the problem? What is the meaning of God's response? And what is the connection between the Tower of Bavel and the selection of Avraham?
"Then Shall I Bring Upon the Nations a Clear Language"
Rabbi Yaakov Medan
Why did God choose Avraham? The midrash offers two explanations. The story of the furnace parallels the story of Chanania, Mishael and Azaria, and the story about destroying the idols is taken from Gideon. The two parallels points to a broader connection between Avraham and these characters, and about the sin of Nimrod and The Generation of Disunity (Dor Hapalaga).
"Sarah Treated Her Harshly" - Did Our Matriarch Sin in This Regard?
Rabbi Elchanan Samet
There are several stories in Tanakh where the conduct of one of our national forebears or leaders arouses within us a certain sense of discomfort and surprise. At times we cannot but ask: Is this behavior appropriate for a person of such distinction? Does it not seem morally lacking?
The Covenant Between the Parts
Rabbi Yaakov Medan
Why did God decree that the descendants of Avraham will be exiled to Egypt? Shmuel believes Avraham's sin was a lack of emunah, while Rabbi Abahu and Rabbi Yohanan said the punishment was given due to another sin. This controversy mirrors their criticism of Avraham in the War of the Kings, and the nature and purpose of the Covenant between the Pieces.
By What Shall I Know? Question and Covenant
Rabbi Chanoch Waxman
We tend to think of a divine covenant, a treaty with God, as something good - not just good, but wholly good. It is a gift from God, granted to the forefathers and passed on to future generations. We expect our covenants to include the promise of nationhood, possession of the land of Israel, the promise of divine caring and perhaps some form of religious responsibility. However, we do not expect them to include suffering. The "covenant between the pieces" ("brit bein ha-betarim") shatters this expectation. In the very first formal covenant granted to Avraham by God, God promises suffering, and much of it.
Calling Out in Hashem's Name
Rabbi Yehuda Rock
The forefathers all "call out in the name of God." This lesson analyzes the meaning and significance of this action.
Sarai and Hagar
Rabbi Ezra Bick
Sarai offers her maid-servant Hagar to Avram. What motivates her offer? What is she afraid of? His lesson will compare Sarai's offer with Rachel offering Bilhah to Yaakov. What was the result of Avram's marriage to Hagar? Why is Sarai angry at Avram? Why does she mistreat Hagar?
The Covenant Between the Parts
Rabbi Zeev Weitman
What does Avraham mean when he asks "By what shall I know that I shall inherit it?" What is the significance of the actions of the covenant between the Parts? Is the enslavement in Egypt a divine decree, or a foretelling of the future to Avraham? And why do his descendants have to wait so long to inherit the land?
The Birth of Yitzchak and Banishment of Ishmael
Rabbi Elchanan Samet
This lesson discusses the moral aspects of sending away Hagar and Yishmael, the significance of sending away Yishmael to his relationship with Yitzchak, the meaning of the verb "שילוח" and the story of Yishmael's near death and ultimate rescue.
Rashbam's Interpretation of the Story of Avraham and the Angels
Rabbi Elchanan Samet
The story at the start of Parashat Vayera seems to be a continuation of the story in Lekh Lekha. Is the story indeed a continuation of the previous chapter? Were the people who visited Avraham people or angels? This lesson explores the Rashbam's commentary on Parashat Vayera.
The Way of God and the Way of Righteousness and Justice
Rabbi Yaakov Medan
What is the relationship between Emunah and Chessed in Avraham's spiritual world? This lesson discusses the Covenant of Circumcision, Avraham's hospitality toward the angels, Avraham's argument about Sodom, and Akeidat Yitzchak in an attempt to answer this question.
The Salvation of Lot
Prof. Jonathan Grossman
The angels that arrive at Sodom seem to fill a dual purpose: they save Lot and destroy the city. However, they are given a preliminary task of examining the city, to see whether righteous people can be found within. The townspeople teach the angels about the culture of the city while they were hosted in Lot's house. Why was Lot saved, when God had told Avraham that if ten righteous people were not found in the city the entire city would be destroyed?
But My Covenant I Shall Establish with Yitzhak
Rabbi Chanoch Waxman
Why was Yishmael banished? Did he sin? Was he unworthy? The comparison of Akeidat Yitzchak to the expulsion of Yishmael reveals the way Avraham and Yitzchak cope with stressful situations, in comparison with Hagar and Yishmael. The Chosen Nation will descend from those who cope like the former, not the latter, who are expelled from the house of Avraham and rejected from the covenant with God.
Revelation to Avraham vs. Revelation to Moshe
Rabbi Dr. Tamir Granot
God's revelation to Moshe after the sin of the Golden Calf parallels God's revelation to Avraham in the beginning of Parashat Vayera. The comparison positions Moshe in a similar status to Avraham: both are forefathers of the nation, and the two revelations relate to the prophet's prayer for a sinning public who is about to be destroyed. Perhaps their ability to pray is the reason God chooses to make them fathers and leaders of the nation.
The Prophet in Prayer
Sharón Rimón
What exactly does God reveal to Avraham before the destruction of Sodom? Why does God feel the need to reveal His plans to Avraham? Does God tell him He is going to destroy Sodom, or is he only informed that God is planning on judging Sodom? What is the purpose of the prophet? How is his role expressed in the prayers of Moshe and Jeremiah?
Avraham and the Angels
Rabbi Ezra Bick
What is the significance of God's direct revelation to Avraham? And what is the significance of the revelation of angels? What was the change Avraham underwent after the Covenant of Circumcision? How is this change reflected in the subsequent stories?
God's Revelation to Avraham
Rabbi Zeev Weitman
What is the purpose of God's revelation to Avraham in the beginning of Parashat Vaera? What is the relationship between this revelation and the Covenant of Circumcision? What does Sara's laughter express, and why is she criticized for her laughter? And what is the significance of Avraham's prayer for Sodom?
The Speech and the Silence of Avraham's Servant
Rabbi Elchanan Samet
Changing a character's title or designation during the course of a story is a well-known biblical literary technique. A change in the character's name shows a change in the Torah's attitude toward that person. The Torah uses this literary device when describing Avraham's servant. What can we learn about the servant and his silence in Rivkah's house from the names the Torah uses for him?
"There Avraham Was Buried, and Sarah His Wife"
Rabbi Elchanan Samet
The biblical narrative is generally characterized by its extreme brevity: it focuses on the information that is necessary. There are some rare instances where the biblical narrative appears to depart from this general rule, and elaborates on details that seem less than vital to the story. The beginning of our parasha details at great length the description of the negotiations between Avraham and the children of Chet. These complicated and multi-stage negotiations occupy the majority of the opening story. In what way does this account further the aims of this specific biblical story? Could it not have been shortened and its essence conveyed as follows: Avraham requested a burial plot from the children of Chet, and eventually purchased Me'arat Ha-makhpela, where he buried his wife?
Ketura
Rabbi Yaakov Medan
Why did Avraham marry Ketura? The answer might be the key to understanding the relationship between Yitzchak and Avraham's other sons. Who will inherit the land of Israel?
"Give Me a Possession of a Burial Place with You"
Prof. Jonathan Grossman
The parasha opens with the death of the matriarch Sara. The mention of her passing is surprising, since the Torah does not provide these details concerning the other matriarchs. In fact, this phenomenon is directly related to another question that should be raised in the context of the first section of our parasha: what is the central subject of the story? Does the text really want to tell us about Sara's death and burial, or are these events the background to the real subject of the story – the purchase of Me'arat ha-Makhpela?
The Bride of Yitzchak
Rabbi Chanoch Waxman
This lesson follows Rivkah's unique character, and her surprising similarity to Avraham. The story of finding Yitzchak a bride focuses on Rivkah, and carries implications on our understanding of God's way in the world after the Akeida.
"Do not take a wife for my son from the daughters of the Canaanites..."
Sharón Rimón
Why does the Torah describe the purchase of the Cave at Makhpela in such great detail? Who is a wife worthy of Yitzchak? Why does Avraham object to his son marrying Canaanite women? And why does he insist on Yitzchak marrying a woman from the land of his birth, when God had instructed him to disengage from their culture? These questions are explored in light of the obvious danger: that the potential wife found in Haran will not want to come to Canaan, while Yitzchak cannot leave the land. Will Avraham be willing to forgo one of these two values?
"Do Not Take a Wife from the Daughters of the Canaanites"
Rabbi Dr. Tamir Granot
The story about finding a wife for Yitzchak seems simple, but the Torah describes it in great length, both in a detailed description of the events and in lengthy monologues. What can we learn from the long repetition? Why does Avraham want his son to marry a woman from Haran, and not from Canaan?
The Purchase of the "Burial Possession"
Rabbi Yehuda Rock
This lesson describes two aspects of the story of purchasing the Makhpela, based on Rabbi Mordekhai Breuer. The first aspect is the purchasing of a burial place for Sarah, and the second is the purchase of land in Israel, to pass along from generation to generation.
Rivka
Rabbi Amnon Bazak
This lesson explores the meeting between Rivkah and Avraham's servant, and the parallels between Rivkah and Avraham, which highlight Rivkah's unique personality.
Eretz Yisrael
Rabbi Zeev Weitman
Why it is so important for Avraham to buy land specifically for the purpose of burying Sara? He never demonstrates such stubborn insistence on owning the land upon which he pitches his tent, grazes his flocks, builds altars, or digs wells. Is it more important to buy a plot of land in order to be buried in Eretz Yisrael than it is to buy land in order to live upon it? Is it possible that Jews who live their entire lives in the Diaspora, their only concern concerning Israel being that they will be buried there, have a point?
"For God is Not a Man" (Audio)
Rabbi Chanoch Waxman |
Parshat Balak appears to interrupt the flow of Sefer Bemidbar. Why does it belong in the Torah? This shiur explores the significance of the parallels between Parshat Balak and the Akeida story, and reveals that Parshat Balak and its placement at a momentous point in Bemidbar send an important message about God, Israel, sacrifices, and the Covenant (Brit).
The Ceremony of the Stones
Rabbi Chanoch Waxman | 33 minutes
What is the purpose and significance of the plastered stones and rough altar to be set up upon entry to the land? Comparing the ceremony at Mount Gerizim and Mount Ebal with the ceremony of the Covenant at Sinai, and reviewing Abraham's altars and his Covenant with God upon his entry to the Land reveals that the command in our Parsha is intrinsically connected to both.
The Righteousness of Noah
Rabbi Chanoch Waxman | 40 minutes
Noah is described as "righteous," but his life ends tragically. The beginning of the Noah story contains parallels with Abraham, but then there is a switch—with more parallels to Lot. Ultimately, while Noah may have had potential like that of Abraham – Like Lot he appreciates the value of "surviving" but not of "reviving." He connects to God, but does not extend that connection to the world.
"By What Shall I Know:" Question and Covenant (Audio)
Rabbi Chanoch Waxman | 24 minutes
The "Covenant Between the Pieces" contains a positive promise, but it also describes a great deal of suffering. Is suffering necessary to the Divine Covenant? Does Abraham's possible questioning justify significant affliction for his descendants? An analysis of the story of Hagar, Sarah's Egyptian maidservant, helps to illuminate matters.
The Story of Avraham's Servant
Rabbi Chanoch Waxman | 35 minutes
The search for a wife for Yitzchak highlights the importance of finding key aspects of Abraham's personality in Rivka. But the narrative also contains repetition and seemingly extraneous details—why? There is an intricate interplay among the structure, content, and subtext (or agenda). This story is a key part of the "forefather" stories, and foreshadows nationhood issues for future generations.
Seeing God or Being Seen By God
Rabbi Elyakim Krumbein
Who is being seen during the Temple pilgrimage sacrifices—God or the members of Bnei Yisrael? The grammar and vocalization of the phrasing is strange and unclear. This tension is explored by examining momentous instances in Tanakh where there is a phrase relating to "seeing God's face"—such as the place of the Akeida and where Yaakov wrestles with the mysterious figure.
The Golden Idol
Part 1
Rabbi Yaakov Medan
In order to override the conclusion of his dream regarding the transience of the Babylonian kingdom, Nevukhadnetzar constructs a golden idol. He believes that if all bow down to the idol, he will eternalize the Babylonian kingdom. The refusal of only three Jews is thus viewed as a threat to this plan, just as Mordekhai’s refusal to bow to Haman was viewed as a threat. Their refusal to bow to the idol leads them to be cast into the fiery furnace just as Avraham was cast into the furnace of Nimrod many years earlier according to the Sages. The first king of Babylon, Nimrod, and his tower that rose to the heavens, are compared to Nevukhadnetzar, the current king, and his gold idol that rose sixty cubits high.
The Golden Idol (continued)
Part 2
Rabbi Yaakov Medan
Both in the time of Nimrod and in the time of Nevukhadnetzar, the collective behavior was not an expression of unity, but rather of the tyrannical reign of a single man, who thought for everyone. In both instances the ruler’s plan was successfully challenged by individuals with love and fear of God. Informing to authorities is the type of Lashon Hara that leads to torture and death and is therefore comparable to the three cardinal sins. Three types of miracles exist: a miracle cloaked in nature that remains hidden; a miracle that alters nature – such as the miracle of the three in Nevukhadnetzar’s furnace; and a miracle where God himself intervenes and also defeats the enemy as was the miracle that Avraham merited.
Wanderings
Rabbi Alex Israel | 43 minutes
When Avraham arrives in the Land of Canaan, despite the promise of a land for him and his descendants, he does not seem to settle down. In the world as it was then, Avraham could not find a home. But his wandering serves another purpose, too: publicizing the name of God.
Avraham and the Command of the Akeida
Rabbi Alex Israel | 33 minutes
The Story of Akeidat Yitzhak (The Binding of Isaac) has been a troubling one for many. This shiur examines various approaches to the significance, challenge, and purpose of the command given to Avraham, comparing and contrasting this challenge with other ones Avraham faces. Avraham’s character and approach to Divine service and morality is brought into sharper focus.
The Legacy of Sarah
Rabbi Alex Israel | 35 minutes
Parashat Hayyei Sarah is comprised of three main stories: purchasing the cave, finding a wife for Isaac, and Abraham’s third marriage. Why is the Machpela purchase so lengthy? This shiur examines parshanut, literary and philosophic approaches. It emerges that this episode allows Abraham to establish roots, further ensuring that Isaac continues the legacy and values of Sarah.
The Storm (Part 7)
Eliyahu and Elisha On Their Way to the Jordan River
Rabbi Elchanan Samet
Eliyahu's recurring "rejection" of Elisha in our chapter carries the distant echo of his rejection of him in their initial meeting. In this story they convey a rejection of Elisha as Eliyahu's spiritual prophetic heir. However, the firmness of Elisha's intention to accompany him, reflecting his desire to be Eliyahu's successor and prophetic heir, coupled with the fact of Elisha's presence at the secret occasion of Eliyahu's ascent to heaven, serve to indicate the fact that he is his great master's heir.
Gideon's Challenge
Rabbi Michael Hattin
Gideon's attempt to evade the mission given to him by the angel of God is reminiscent of Moshe's conduct at the Sneh. Gideon's unexpected appointment as leader of the people of Israel is not extended by God unconditionally. He will first have to prove his fitness for the noble task by demonstrating fortitude and faith, by publicly proclaiming his opposition to the corrupt values and corrosive belief system then current among his own people. While Gideon successfully completes the task, he shows himself to have been insidiously infected by the penchant of Ba'al's adherents for seeking signs before proceeding to battle the enemy.
Yiftach's Vow
Rabbi Michael Hattin
A close read of the text and a textual link to Akeidat Yitzhak points to the conclusion that the intention of Yiftah's vow was in fact human sacrifice. In the larger context, what this episode corroborates is that Israel and its leaders, in this horrible culmination of the process throughout the era of the Judges have become indistinguishable from the Canaanite. Yiftah, a self-styled leader of Israel and a seeming servant of all that is just and holy, is at the same time a product of the terrible effects of corrosive Canaanite culture that seeks to guarantee victory upon the battlefield by vowing to immolate an innocent human being.
Lot's Separation from Abraham and Ruth's Return
Dr. Yael Ziegler
תאריך פרסום: תשסט | |
The book of Shoftim ends on a dark and ominous note, describing an immoral and corrupt society that deserves destruction. Through the midrashic depictions of both Ruth and Orpah in Megillat Ruth, and comparison to the characters of Avraham and Lot in Genesis 13, Dr. Yael Ziegler explains that Ruth is the person who ultimately saves the Jewish nation from their corruption, single-handedly leading them into a better era. Using classical commentaries, Ziegler describes the path of morality and kindness depicted by Avraham, as opposed to Lot's cruel and immoral path. Ruth makes a conscious decision to return the nation from Lot's path, down which they had strayed throughout the book of Shoftim, back to Avraham's path of righteousness, thereby instilling modesty and kindness back into Am Yisrael.
The Young Moshe
Rabbi Mosheh Lichtenstein
Moshe's young adult life in Midyan is a mystery to us. The Torah does not tell us very much about Moshe's life there; the next mention of his life is when he returns to Egypt at the age of eighty. Why is the Torah strangely silent about all those years of Moshe's life, mid-narrative? The lack of noteworthy events is itself an event - one of withdrawal and seclusion. Moshe's disappearance and silence following his escape to Midyan tell us that he secluded himself in a crisis of morality and justice. It is only following this seclusion that Moshe is able to be extracted from his solitary existence and returned to the sphere of action on the historical-national level.
The Exodus from Egypt as a Social Revolution
Rabbi Meir Lichtenstein
תאריך פרסום: תש"ע | |
Why is the Exodus a cornerstone of our identity as Jews? What was so important about the transformation that Am Yisrael underwent during the Exodus and in the desert? By going back to the stories in Sefer Bereishit and examining the nature of society, we can see many examples of what it means to be a self-sufficient civilization, disconnected from God, morals, and ethical principles. The experience of the Exodus is meant to teach us how to revolutionize a society, and how to build a civilization while simultaneously always standing before God.
The Personal Dimension of Yirmiyahu’s Prophecy
Part I
Rabbi David Sabato
Yirmiyahu stands out among the prophets with the descriptions of the deep involvement of his personal life with his prophecies. There is no other prophet whose prophecies are described as inseparably connected to the prophet's personal life as those of Yirmiyahu.

Embedded among Yirmiyahu's chapters of prophecy are his personal prayers, in which he pours out his supplications before God and reveals his doubts and troubles. A tension exists between Yirmiyahu the prophet, who is not permitted to cry in front of the people, because this would contradict his standing and his mission, and Yirmiyahu the representative of his people, who identifies with their grief and suffering and secretly weeps with them day and night. On the one hand he transmits God’s prophecies of destruction. On the other hand he attempts to rip up the decree of evil through his prayers. On numerous occasions God halts his prayers, but not because of a deficiency in Yirmiyahu, but because of the nation's inability to repent.
Bilaam and Avraham
Rabbi Alex Israel | 35 minutes
It is difficult to assess the character of Bilam. At first glance, Bilam seems to be a completely commendable character, and a devoted servant of God. Or is he? Why does he have a terrible reputation in the words of the Sages? Bilam appears in an increasingly negative light as the Torah’s narrative continues. We seek to present a fuller picture of Bilam, and examine positive and negative perspectives of Bilam. Following the Mishna's contrast in Masekhet Avot, we compare and contrast Bilam with Avraham. As we explore the powerful parallels, we find that elements of the story of Bilam have been interposed onto midrashic depictions of Avraham's journey for Akeidat Yitzhak.The power of prophecy comes with important choices. Character traits make the major difference in determining the value of one's prophecy.
The People, the Prophet, and God in Response to the Destruction
Dr. Tova Ganzel
Yehezkel and the Jews in Babylon receive the news of the destruction of the Beit HaMikdash. Yehezkel must contend with the claim of the remnant left in the land that they are the ones who will eventually inherit it despite their small numbers. And indeed, size or number is not the decisive factor. The argument of the remnant is erroneous: not because of their small number, but rather their due to the multitude of their sins.

The claim of the remnant seems to belong to the period preceding the murder of Gedalya. The claim of the remnant in the land indicates that they assumed that exile was a matter pertaining only to those now in Babylonia, while they themselves were continuing the national survival of Am Yisrael, and were therefore deserving of possession of the land. The murder of Gedalya brought this claim to an end. They ceased to view themselves as a distinct group that was separate from their brethren in Babylonia.

An understanding of the prophecy from which its historical context raises two exegetical possibilities: If Gedalya was murdered in the Tishrei immediately after the destruction of the Mikdash, then Yehezkel’s prophecy – taking place in the month of Tevet – which seem polemical is no longer relevant. The other, seemingly more likely possibility is that this prophecy describes the situation in the land at a slightly later stage – not during the weeks immediately following the Destruction. At this time there were still a good number of Jewish inhabitants in the land, and they still viewed their group as an alternative to the Babylonian exiles. This perspective rests upon the assumption that Gedalya was assassinated not in the month of Tishrei immediately after the Destruction, but rather a year or more later.

The prophet does not focus on the Destruction itself; he looks to the past and to the future. The reason for this is that the exiles in Babylonian have not experienced the direct crisis, and they have already begun to internalize the new reality. These prophecies contain nothing in the way of consolation, sorrow, reconciliation or compassion over what has happened in Jerusalem. This is especially conspicuous if we compare these chapters with Yirmiyahu, who laments at length over the Destruction.
What's in a Name?
HaTanakh.com Staff
He Who Answered Avraham – He Who Answered Yitzhak
HaTanakh.com Staff
Avraham - Tanakh Profiles
Rabbi Jonathan Mishkin
Prayer is not a Plea
Rabbi Dr. Yoel Bin Nun
"Which I Will Tell You" – When?
Rabbi Amnon Bazak
Why was Yishmael Banished?
Rabbi Chanoch Waxman
Super-blessed
Rabbi Ben-Tzion Spitz
The Source of Gravitas
Rabbi Ben-Tzion Spitz
Avraham's Response to the Tower of Bavel
Dr. Miri Schlissel
The Rainbow and Brit Mila
Rabbi Amnon Bazak
Avraham - The Man of Spirituality and Worldliness
Rabbi Aharon Lichtenstein
The Difference between Sodom and Jerusalem
Rabbi Amnon Bazak
The Exile in Egypt and the Connection to Eretz Yisrael
Hanan Porat
The Covenant of the Family
Rabbi Dr. Yoel Bin Nun
Yitzchak and Rivka's Barrenness - A New Perspective
Atara Snowbell | Hour and 9 minutes
What can we learn from Rivka's barrenness? By comparing Rivka's barrenness to that of the other Matriarchs we can better understand her story and appreciate the strong relationship between Rivka and Yitzchak, and learn about the power of prayer to change reality.
"They Who Wait Upon God Shall Renew Their Strength" (Yishayahu 40:27-41:16)
Rabbi Yehuda Shaviv
Avraham's character teaches all future generations what it means to love God, how God selects His nation, and encounters with the nations of the world - both in battle against them and also by bringing them into the worship of God.
A Double Test
Rabbi Elchanan Samet
We can consider the story of the descent to Egypt and the return from there, and the story of Lot's parting from Avram, as two halves of a single story. Are these two halves, connected as they are on the level of plot and in the common structure of the story as a whole, also connected in terms of the significance of the story? In other words, is there a unified message that arises from the greater story, and if so, what is it?

What unifies the two halves of our story on the level of its significance is tests for Avram. The events that it describes present Avram with harsh contradictions of the promise of seed and the promise of the land that God gave him in Charan, at the beginning of parshat Lekh Lekha. In each instance Avram is tested concerning his faith in both promises, but in each half the principal test focuses on one of them. In the descent to Egypt, Avram's main test comes when his wife is taken from him, and the possibility of establishing the offspring promised to him is cancelled. In Egypt the basis for a later test for Avram is also prepared – a test that started with the descent itself because of the famine – but the essence of this test lies in the story of Lot's parting from him. This causes Avram to experience grave doubts as to the promise of the inheritance of the land.
Who Was Avraham?
Rabbi Yair Kahn
Although the documentation of events in the life of Avraham is relatively detailed, we are nonetheless confronted with a number of basic questions: Who actually was Avraham? Why was he chosen? What is the nature of the legacy that he passed on to the entire Jewish nation? How should this affect our lives? Avraham's search for God was not only a philosophical one, but a moral one as well. His quest for truth did not take place solely in the ivory towers of intellectual scholarship, and his discovery was not limited to the abstract world of philosophic speculation. He found faith in the real-life world, full of promise and disappointment, of suffering and joy. Therefore, he discovered not only Hashem, but justice and morality as well.
From Lekh Lekha Me-artzekcha to Lekh Lekha El Ha-makom- A Dynasty Born of Faith
Rabbi Reuven Taragin
By closely examining Avraham's life story from Lekh Lekha until the Akeida we can notice that while Avraham's first tests challenged him to part with the past or present in light of his future; his last test forced him to part with that future as well. His willingness to complete the task proved him to be one singularly focused on the service of God and the glorification of His name.
Avraham and the King of Sedom: Lifting a Hand to God
Rabbi David Silverberg
Ramban's Criticism of Avraham: Did Avraham Sin in Descending to Egypt?
Rabbi David Silverberg
Avraham's Wealth and Lifestyle Choices
Rabbi David Silverberg
Avraham: Repaying Debts and Inspiring Monotheism
Rabbi David Silverberg
Men Who are Brothers - Avraham and Lot
Rabbi David Silverberg
Why is Avraham Commanded to Continue What he had Started?
Rabbi David Silverberg
Adon Olam: The Burning Palace has an Owner
Rabbi David Silverberg
Something from Nothing: Who is Avraham?
Rabbi David Silverberg
Rav Hirsch and the Netziv on Lekh Lekha: Avraham's Response to God's Command
Rabbi David Silverberg
Accepting Gifts from Pharaoh but not from Sodom - Inconsistency or Insight?
Rabbi David Silverberg
Avraham’s Success and Lot’s Distress - Foregoing Serenity to Help a Brother
Rabbi David Silverberg
Why Avraham's Belief is Called "Tzedaka"
Rabbi David Silverberg
Walk Before Me and Be Blameless: Avraham's Ethical Outreach
Rabbi David Silverberg
Piety: Islands of Isolation vs. Open Involvement
Rabbi David Silverberg
Kinship Despite Conflict: Avraham and Lot
Rabbi David Silverberg
Avraham's Gifts from Pharoah - Why did he Accept?
Rabbi David Silverberg
Avraham's Concern about Casualties
Rabbi David Silverberg
Two Lekh Lekhas, the Akeida, and Avraham's First Mitzva
Rabbi David Silverberg
Lot's Quest for Material Objects Turns him into One
Rabbi David Silverberg
Lekh Lekha - Go Forth and Make Changes
Rabbi David Silverberg
Avraham and Lot: Moving Beyond "Who Started It"
Rabbi David Silverberg
Being Great Doesn't Mean Being Aloof
Rabbi David Silverberg
The Setting Sun in the Covenant Between the Pieces
Rabbi David Silverberg
Sedom vs. Shalem-Jerusalem
Rabbi David Silverberg
Avraham Standing Alone
Rabbi David Silverberg
Why was Avraham Offered Gifts?
Rabbi David Silverberg
Universalism vs. Particularism: Avraham Falls on His Face
Rabbi David Silverberg
Concentration, Thanksgiving, Shock: Why Did Avraham Fall on His Face?
Rabbi David Silverberg
Walk Before Me and Be Tamim
Rabbi David Silverberg
From "Riv" to "Meriva": Avoiding Escalation
Avraham's Mission
Rabbi Shalom Berger
We find a "correction" in Vayera of several problematic episodes in Lekh Lekha.

The "atonement" is the acceptance that it is God who is in charge, and that it is God's promises and covenants that are eternal and are to be relied upon. God's promise of a permanent relationship with Avraham's descendants in the land that He promised can only be realized when Avraham (and his descendants) recognize their responsibility and obligation to His covenants.

The blessings of the nations are dependent on Avraham and his descendants taking their rightful place in the world. Avraham must recognize his place and the place of his family in the land, and he must teach them of the covenants - the personal and national britot with God - through which God can keep His promises to Avraham's descendants; thus, he will offer blessings to all of the nations of the world.
Sacred Guests
Rabbi Ben-Tzion Spitz
Morality Play
Rabbi Ben-Tzion Spitz
Avraham: Welcoming Guests - Greater than Greeting the Shekhina
Rabbi David Silverberg
God Standing Alongside Judges
Rabbi David Silverberg
The Akeida and News of Nachor's Children
Rabbi David Silverberg
Avraham and Sodom: Inferior Prophetic Status?
Rabbi David Silverberg
Emotions at the Akeida
Rabbi David Silverberg
Sara, Hagar, and the Egyptian Oppression
Rabbi David Silverberg
Lekh Lekha: Promptness vs. Pragmatism
Rabbi David Silverberg
Hagar: Where are You Going?
Rabbi David Silverberg
Avraham and the King of Sodom: No Partnership Here
Rabbi David Silverberg
Akeidat Yitzhak: The Anguish of Avraham
Rabbi David Silverberg
Sedom and Avraham's Home: Two Different Worlds
Rabbi David Silverberg
Hineni: Prepared for Prophecy and for God's Command
Rabbi David Silverberg
Avraham at the Akeida: Casting his Hand
Rabbi David Silverberg
Dust and Ashes: Avraham, the Red Heifer, and the Sota
Rabbi David Silverberg
Tanakh and Archaeology
Part 4 - The Era of the Forefathers (continued)
Rabbi Amnon Bazak
Many social and legal phenomena described in Sefer Bereishit conform to what we know today about the laws and practices of various peoples in the ancient Near East – even though the Torah, given at a later time, explicitly forbade some of these practices. The presentation of the forefathers as people who were active within a socio-legal framework that partly contravened the Torah, proves the familiarity of Sefer Bereishit with the world within which its characters functioned. It is also testimony to the authenticity and honesty of the biblical account, which makes no pretense of presenting the forefathers as operating in accordance with the laws of the Torah, which came later.
Avraham Established the Morning Prayer
Rabbi Yair Kahn
After Sedom and Amora were destroyed, Avraham woke up and returned to the spot where he had argued and appealed to Hashem on behalf of the people of Sedom the previous day. He gazed at the valley that was once a populated metropolis and saw thick smoke rising from the land, like the smoke of a furnace.

How did Avraham react? Was he angry? Did he scream at God and charge Him with injustice? Or did he accept the inscrutable will of God with humility, but felt nonetheless that all his unanswered prayers were pointless? According to our Rabbis, Avraham chose a third approach. He prayed. In his humility, he recognized that although Hashem is not bound to answer all our prayers, He nevertheless listens. With profound devotion, he understood that we pray not only out of need, expecting Hashem to respond, but also as a meaningful act of worship.
At the Heat of the Day: Visions or Guests?
Haste for Guests and at Sinai
Rabbi David Silverberg
Haftarat Vayera: the Widow and the Oil
Rabbi David Silverberg
The Forefathers and the Akeida: Visions of the Future
Rabbi David Silverberg
The Akeida: Midrash as the Mind of Avraham
Rabbi David Silverberg
Vayera and its Haftara: Creditors and Sodom, Avraham and the Shunamite
Rabbi David Silverberg
Vayera and Vayigash: Avraham's Approach to Sodom
Rabbi David Silverberg
Avraham's Eshel and the Central Beam of the Temple
Rabbi David Silverberg
Midrashic Canaan and Avraham's Response
Rabbi David Silverberg
Looking for the Good in Sodom
Rabbi David Silverberg
Avraham and the Guests: Combating Isolation
Rabbi David Silverberg
Avraham's Uplifted Hand
Rabbi David Silverberg
Sara's Anger at Avraham's "Theft"
Rabbi David Silverberg
God's Knock on Avraham's Door
Rabbi David Silverberg
Ramban on Chayyei Sara: The Burial of Sarah in Eretz Yisrael - the Location of the Cave of Makhpela
Rabbi Ezra Bick | 35 minutes
In the story of Avraham buying the burial plot for Sarah in Hebron, why does one of the verses state that Hebron is located in the Land of Canaan?

Ramban notes that some view this detail as emphasizing that the forefathers were buried in Eretz Yisrael - a place ofgreater kedusha than outside Israel. In Ramban's opinion, though, the Torah is not contrasting Canaan to "Chutz La'Aretz" (outside of the Land of Israel), but rather highlighting that Avraham was buying a plot in Canaan as opposed to the Land of Pelishtim. Avraham chooses a place that is in the hills - the heartland of the future Land of Israel.
Ancestral Land
Rabbi Ben-Tzion Spitz
Avraham vs. Noah
Rabbi David Silverberg
Yishmael: Son of the Handmaiden or Son of Avraham?
Rabbi Moshe Cohen
Where was Avraham for Three Days?
Rabbi Yosef Marcus
Educating Students in a Bubble?
Rabbi Yosef Marcus
Sara's Laughter
Rabbi Amnon Bazak
A Righteous Man in Zo'ar
Rabbi Amnon Bazak
Eshel – Tree, Place of Worship or Outreach Center?
Rabbi Yosef Marcus
Yitzhak and Be'er Lachai-Roi
Rabbi David Fuchs
Did Avraham have a Daughter?
Rabbi David Silverberg
Greed or Wisdom: What is Efron Saying?
Rabbi David Silverberg
A World of Avraham's Descendants
Rabbi David Silverberg
Avraham's Purchase of the Cave of Makhpela: No Cutting Corners
Rabbi David Silverberg
Avraham's Epilogue - Devotion to Family
Rabbi David Silverberg
Sometimes it's Not Worth Fighting: Avraham and Ephron
Rabbi David Silverberg
Because Avraham Kept the Covenant - Yitzhak Inherits?
Rabbi Aytan Kadden
The Sins of Biblical Figures
Part 1 - Introduction
Rabbi Amnon Bazak
A plain reading of the text shows that it is difficult to find any flawless figures: the forefathers, Moshe, the kings and the prophets all display human complexity. In many instances they make mistakes and even sin; in some instances they are described as committing major transgressions. We must ask, first, whether the plain text accords with Chazal's teachings concerning the greatness of our biblical ancestors, and second, how we are to understand the complex picture of the biblical heroes that emerges from a peshat-oriented reading of the text.
The Sins of Biblical Figures
Part 2
Rabbi Amnon Bazak
Two fundamental approaches exist regarding three incidents involving Avraham: one maintains that the plain reading of the text suggests that the acts in question were wrong – perhaps even serious sins – and are recorded with a view to instructing the readers how not to behave. The other view seeks to cast their actions in a positive light and regards them as a model for emulation.

Those who seek a favorable interpretation of all questionable actions of biblical characters rely, as one of their central sources, on a well-known discussion in Massekhet Shabbat (55b-56b) which lists six figures who seem, according to the plain text, to have committed various transgressions – some of them extremely serious ones. In each case, Rabbi Shmuel bar Nachmani teaches, in the name of Rabbi Yonatan, that "anyone who says that so-and-so sinned, is simply mistaken."
What Mitzvot Did the Avot Keep?
Rabbi Menachem Leibtag
There are those who claim that the Avot kept the entire Torah - even the Oral Law and later Rabbinic prohibitions! Yet many students, when hearing this opinion, find it difficult to accept. In the following shiur, we discuss the pasuk that forms the source for this opinion; the debate among the commentators in regard to its interpretation; and an important lesson we can learn from this entire controversy.
Yitzhak's and Avraham's Agreements with Avimelekh
Rabbi David Silverberg
Ramban on Toldot: Did the Avot Keep the Torah?
Rabbi Ezra Bick | 32 minutes
God promises to Yitzhak and give the Land to his descendants because Avraham kept God's commandments. - The Torah does not use only one word, but rather says that Avraham kept God's "mishmeret", "mitzvot", "chukim", and "torot." What does all this mean? Some commentators explain that the forefathers kept the entire Torah before it was given, but Ramban points out various actions of the forefathers which would have violated some commandments in the Torah. Ramban explains that they kept the entire Torah, but only in the Land of Israel, where there is intrinsic value in keeping the mitzvot even when they are not yet officially binding commandments.
The Finances of the Forefathers – Part 1
Rabbi Yaakov Beasley
How Avraham acquires his wealth, and how he disposes of it, provides us with a lesson about how financial success can become a test as well as a blessing.
The Finances of the Forefathers – Part 2
Rabbi Yaakov Beasley
We examine the stories of Avraham and the War of the Kings, as well as his encounter with Avimelekh. Slowly, as Avraham becomes a beacon of justice and righteousness, his physical possessions become a reflection of that reality, and not a source of dividedness and compromise.
The Finances of the Forefathers - Part 3
Rabbi Yaakov Beasley
We have been analyzing the specific role money performs in Avraham’s narrative. This shiur will focus on how that pertains to the last few stories of Avraham's life.

Without wealth, Avraham’s mission to spread his unique moral brand of monotheism in the world would have gone unnoticed. Ultimately, through his wealth and prestige, Avraham is able to not only attract the world’s attention, but also ensure the survival and continuity of his own unique mission.
Two Negotiations and Two Historical Struggles (Chayei Sarah)
Rabbi Moshe Taragin
תאריך פרסום: תשע"ו | |
Parashat Hayyei Sara contains two negotiation stories that parallel each other: Avraham's request to buy a burial plot in Hebron from Ephron the Hittite, and Avraham's servant's quest to find a wife for Yitzhak in Aram Naharayyim. What is the significance of the juxtaposition and of the many similarities? In this shiur, we examine the many parallels between these two stories, such as the journeys, the initial ease and then the adversity and obstacles. We discover that they complement each other, and together they raise questions about universalism vs. particularism. Though these concepts (and stories) seem to contrast and negate each other in some ways, in Avraham and his people they are interconnected.
Reuven's Sin and the Twelve Tribes of Israel
Rabbi Jonathan Snowbell
Dan
Pleshet
Mamre
Haran
Mount Moriah
Gerar (Third Opinion)
Gerar (?)
Nahal Gerar
Beit El
EGYPT
Negev
The Plains of the Jordan
Zoar
Shinar
Sodom (2)
Sodom (1)
Gerar (Second Opinion)
Gerar
Ai
Ur
The Achievement of Yitzchak Avinu
Rabbi Mosheh Lichtenstein
תאריך פרסום: תשע"ג | |
Aside from the fact that he is Avraham’s son and Yaakov’s father, what do we view as Yitzhak’s achievement that grants him the stature of being an “Av” (forefather)? To answer this, we have to turn to Bereisheet Chapter 26, where the events of Yitzhak’s life really begin. We examine the strong references to and parallels with Avraham’s life, and discover the differences that provide Yitzhak with his unique character traits and talents.
The Parallel Between Yaakov and Avraham
Prof. Jonathan Grossman
Yaakov’s departure from Canaan is surprising considering Yitzchak’s prohibition to leave the land. This article compares the main events of Yaakov’s life with those of his grandfather Avraham. The comparison is reinforced by content and literary analysis. Yaakov is required to create the nation of Avraham’s offspring after the crisis of Esau’s rejection despite the fact that he was Yitzchak’s son.
Hevron
Morality, Justice and our Rights to the Land of Israel: Abraham
Rabbi Dr. Daniel Tropper | Hour and 6 minutes
Parashat Lekh Lekha seems to begin a series of stories that appear random in terms of their sequence and content. We find, however, that there is structure and purpose to these stories. What is Avraham's mission, and how do these stories cohere into a greater narrative that reflect Avraham's aspirations, missions, setbacks, success and enduring messages? How do the setbacks, too, impart messages about morality and the Land of Israel that continue to play out throughout the generations?
Trees in Tanakh and Tu B'Shevat - the New Year of the Trees
HaTanakh.com Staff
Avram in Egypt, Yaakov in Haran, and the Exodus from Egypt
Dr. Yael Ziegler
תאריך פרסום: תשס"ז | | 31 minutes
This shiur looks at events in Bereisheet leading up to the Exodus from Egypt, in attempt to understand how these stories impact upon the message of Yetziat Mitzrayim - and the ideas of exodus and redemption. We focus on two stories: Avraham's descent to Egypt, and Yaakov in the House of Lavan. We find linguistic and thematic connections to the story of the enslavement in and exodus from Egypt. These stories highlight the added challenge of leaving places of natural material wealth and fertility to return to the Land of Israel, where fertility, water, and resources are dependent on God.
Behaalotekha - Moshe's Modesty vs. Avraham's Modesty
Rabbi Ezra Bick |
When his brother and sister are coming to criticize Moshe, The Torah nevertheless says that he was more modest than any one else on the face of the earth. A midrash states that he was more modest than any man aside from the forefathers -but another statement by Hazal says the opposite.

We compare Moshe to Avraham, and consider different aspects of humility.
Avraham's Aliya, Our Aliya, and the Chagim
Rabbi Jonathan Snowbell | 18 minutes
We see from last week’s parsha that Avraham has picked up and headed for Canaan, even before receiving a commandment from God.

This parasha is full of messages about belief, trust in God, and Aliyah - in the midst of Avraham's immigration which is full of question marks.

There is a commandment but also a pull toward Eretz Yisrael. For Avraham and for contemporary olim (immigrants), there is no initial promise that everything is going to work out - we have to wait for the next part of the parasha where God will give us the promise. The idea of hope during a time of many unknowns also relates to Rosh Hodesh, a time of optimism and looking forward to the middle of the month when the moon is in full view, and when many of our festivals are celebrated, symbolizing God's manifestation to Israel after periods of seeming obscurity - periods to cultivate optimism.
The Second Lekh Lekha
Rabbi Jonathan Snowbell | 16 minutes
This parasha contains the second "Lekh Lekha" story - God once again commands Avraham to go forth on a mission. But is Rashi's comment on the first "Lekh Lekha" (in Chapter 12), that it means "go for your benefit and goodness" still relevant in Vayera? In Parashat Lekh Lekha, Avraham was commanded to go and sacrifice his past, leaving his birthplace for a new land. Here, Avraham is being commanded to go and sacrifice his future. Unlike Parashat Lekh Lekha, there are no promises here - just a commandment. As we explore this second "Lekh Lekha" and examine the parallels to the first "Lekh Lekha," we gain insight into Avraham's commitment.
Hayyei Sarah - Another Test?
Rabbi Jonathan Snowbell | 16 minutes
Last week, Parashat Vayera we talked about the first and last test- of Avraham. Some view this parasha as a continuing test – purchasing land for his wife’s burial. We also see the transition to Yitzhak, who continues and completes the mourning process for Sarah, as well. Nevertheless, Avraham is an active player in Chayei Sarah. This Parasha exemplifies the idea that sometimes, the challenge or test is to follow God’s path even without clear instructions.
Vayera: Moral Dilemmas
Rabbi Jonathan Snowbell | 20 minutes
What pulls Parashat Vayera together is moral dilemmas. In this shiur we will identify them, look at how Avraham faced them, and see what we can learn from how Avraham faced them. We find four apparent moral dilemmas: Avraham and the impending destruction of Sodom, Avraham pretending Sarah is his sister while in Gerar, the expulsion of Yishmael, and Akeidat Yitzhak. The dilemmas become more severe as the parasha continues - or do they?We look at a few approaches to Avraham's criteria and decision-making as he faces each one.
Hayyei Sarah: Life Cycle Events and the Land of Israel
Rabbi Jonathan Snowbell |
Parashat Hayyei Sarah includes significant life-cycle events, such as death, burial, (implied) mourning, and marriage. It also seems to place significance on these events taking place in Eretz Yisrael. Avraham's process of arranging for the burial for Sarah is detailed, and his efforts to also purchase a burial plot is emphasized. In addition, Avraham says in no uncertain terms that Yitzhak is not to leave the Land of Canaan, even in order to find a wife. Why is this?
Survival and Fulfilment: Thoughts on Yom HaAtzma'ut
Rabbi Aharon Lichtenstein
Avraham's aliya began in the same way as did Herzl's Zionist movement. His starting point is not the attraction and the vision of the land of Israel, but rather escape from Ur-Kasdim. But while Avraham is in Haran, he is commanded "to do what he had intended to do, to go to the land of Canaan."

The command of "Lekh Lekha" turns the framework of fate into a framework of destiny; it turns the place that was meant to serve as a place of refuge into God's inheritance.

Yom HaAtzma’ut restores for us with full force and depth the consciousness that here, in God's inheritance, we can fulfill visions, but also exist; we can realize dreams but also live.

Adapted by Yair Yaniv and translated by David Strauss
Nehemya Wards Off his Enemies
Rabbi Tzvi Sinensky
Prophecy is on the wane. In this transitional moment, the book of Nehemya invokes the term “navi” in both ambiguous and shifting ways. Prophecy still exists, but it casts a far shorter shadow than in earlier ages.

During the time of the patriarchs and Moshe, prophecy certainly existed. Indeed, Moshe himself was the greatest of prophets. Nonetheless, Moshe’s primary mode of leadership was not necessarily exercised in the way of the later prophets. The same may be said of the patriarchs. Similarly, as the Biblical period ebbs away, prophecy continues to exist, but no longer represents a major mode of Jewish leadership. It is appropriate, therefore, that just as the earliest usages of navi are unclear, so too in Ezra-Nehemya, we find ambiguous usages of the word that gradually transition away from prophecy.

While divine reward and punishment still figure heavily in Ezra-Nehemya, Sanbalat and Tovia’s concern for tarnishing Nehemya’s reputation has a strikingly modern ring to it; they wished to embroil him in scandal. As before, here too we find evidence that the transition to a post-prophetic period is well underway.
The Letter Lamed and Akeidat Yitzhak
Dr. Avigail Rock
Rabbi Yona ibn Janach
Dr. Avigail Rock
Although R. Yona ibn Janach (Ribag) did not author even one full volume dedicated to biblical commentary, his contributions to parshanut have proven momentous. For Ribag, biblical exegesis represented both the most fundamental basis and the ultimate application of the study of Hebrew language and grammar. His grammatical innovations lay the foundation for biblical exegetes who came after him, thus he should be viewed as an important exegete who influenced parshanut both in his time and in the following generations. He wrote Sefer Harikma and Sefer Hashorashim.

Ribag had three distinct impetuses for writing Sefer Harikma:
- Basic understanding of the Hebrew language is an urgent concern.
- Understanding language is the basis of all knowledge.
- One cannot understand the Torah without understanding its language.
Some of the grammatical topics that Ribag discusses include:
- The Lamed of Substitution
- Derekh Ketzara – various abbreviations used in biblical Hebrew
- Synecdoche – a type of metonymy in which a general term is used in place of the specific one
- Syntactic Inversion
- Roots of Hebrew Words
Radak - Rav David Kimchi
Dr. Avigail Rock
The Radak — R. David Kimchi — was born and active in Provence, in southern France, near Spain. The Radak was a member of a family of Spanish grammarians and exegetes. Like R. Avraham ibn Ezra, the Kimchi family brought the fundamentals of linguistics and grammar from Spain to France.

Despite the fact that Radak sees himself as a pashtan, he does not hesitate to cite derash. However, when the Radak quotes these sources, it is obvious that he has a distinction between peshat and derash.

Two principles guide the Radak in citing Midrashic sources:
- When it is difficult to resolve the peshat without the derash.
- For the lovers of derash - in order to explain the text and engage his readers.
The view of the Radak is that the Torah is not a historical tome. Those stories of the Patriarchs which have been selected to put into the Torah with all of its details must fulfill one criterion: teaching a moral lesson.

Just as one may learn from the positive acts of the forefathers, so one may learn from their negative acts. The Radak does not engage in apologetics; instead, he writes explicitly that the narratives which describe the negative acts of the Patriarchs have been written in order to help us avoid this sort of behavior.

The Radak points out consistently that the Torah often uses repetitious language, not because each word introduces new meaning, but because the verse seeks to stress the significance of a given issue. This view stands in stark contrast to that of Rashi, who argues that generally speaking, one must assign meaning to every word, as there cannot be any redundancy in the biblical text.
Ramban
Part 2
Dr. Avigail Rock
This lesson is dedicated to a number of philosophical topics that recur throughout the Ramban’s commentary on the Torah.

Maaseh Avot Siman Lebanim – The events that transpire with the forefathers is an omen for the children.

This historical view of the Ramban is of great significance, not just in the field of exegesis, but also because it has such a clear polemical anti-Christian aim. Indeed there is an allusion to the future in the stories of the forefathers, but the allusion is for Israel’s future — what is decreed upon their seed — but not for others, who are not of their seed.

The Superiority of the Land of Israel

The superiority of the Land of Israel predates Avraham and to the People of Israel. The overturning of Sodom was due to the superiority of the Land of Israel. As opposed to the other lands of the worlds that are managed by angelic representatives of God, the Land of Israel is managed by God directly.

The main significance of the fulfillment of commandments is in the Land of Israel.

Nissayon – Test

The test is designed to serve not the Tester, God, but rather the one who is being tested. The nissayon in the Torah is an opportunity which is provided for the righteous to apply in practice their dedication to God and to earn a reward for this. In this way, they will receive a reward not only for their potential dedication, but for their actual dedication as is described with regard to Akeidat Yitzhak and the mann.
Jerusalem's Dual Election by Avraham and David
Rabbi Dr. Avraham Walfish
תאריך פרסום: 5777 | | Hour and 10 minutes
This shiur focuses on the four-fold process of Jerusalem's election, examining the two different narratives within the Avraham story, as well as the two narratives within the David saga. While we do so, we consider the concepts of sacred time and sacred space and their importance in the description of the Mikdash. There are two main Jewish positions as to the nature of the Temple's original sanctity - historical (as a moment within the history of the Jewish people), and primordial (that the site of the Temple's holiness was already built into creation.

As we look at the (dual) biblical view, while examine the stories of David's relationship with Jerusalem and Avraham's Akeida ordeal, difficult and disturbing questions arise about God's demands of humanity. How could God ask Avraham to sacrifice his son? Why was the punishment so harsh after David's census?

These stories are meant to disturb - and meant to tell us something about the place that God is going to select. The values of human autonomy and Divine will are intertwined in the Mikdash. Though free will is an important value, we must also remember that human will is ultimately subordinate to the Divine will.
From your land, Your Birthplace, Your Father’s House
Rabbanit Dr. Michal Tikochinsky
“Let There be No Strife, I Pray You, Between Me and You” – Avraham’s Separation from Lot
Rabbi Gad Eldad
Avraham wandered to the land of Canaan at the command of God. Since he remained childless, he may have considered the possibility that his nephew Lot, who was accompanying him on his journey, would inherit him. But during the period that Avraham was in Egypt, Lot was exposed to a new way of life that captured his heart.
Lech Lecha: Family Feud
Rabbi Jay Kelman
And God Remembered Avraham, and He Sent Lot” – Behind the Scenes of the Rescue in Sedom
Rabbi Gad Eldad
Even though God had already decided to destroy the cities of the Plain, He reveals His intentions to Avraham before He actually executes His plan. Once Avraham hears about the plan, a discussion develops between him and God about the necessity of executing the punishment. Lot, Avraham's nephew and a newcomer to Sodom, is not mentioned in this dialogue. Why not? And what does Avraham's argument accomplish?
Vayera: Knowledge and Recognition
Rabbanit Dr. Michal Tikochinsky
Implications of the Akeida Part 6: The Sefat Emet on Yir'a vs. Ahava
Rabbi Ezra Bick | 31 minutes
We will begin by reflecting, evaluating, and developing an idea found in the commentary of the Sefat Emet to the story of the Akeida. Why does the Torah mention that Avraham saw the place from afar? The Sefat Emet's answer is that the distance is not geographical, but rather refers to the gap between Avrham’s own inner commitment, understanding, and attachment and the thing he was about to do. There is a tension between loving God and fearing God. Avraham, the prime example of one who worships God out of love, is ultimately praised at the end of this episode because it is now clear that he fears God, too.

A thought-provoking explanation of the view that God never wanted Avraham to offer Yitzhak as a sacrifice. is that Avraham was nevertheless meant to think that God was asking him to do it.

Knowing that the strand of ahava (love) and yira (fear) are sometimes contradictory on a psychological level will help us commit ourselves to both – to do what we know is right - as we are "made in the Divine Image," but also to subject ourselves to the will of the Master of the Universe.
The Three Stories of the Matriarchs Taken to the King
Rabbi Gad Eldad
In Parashat Toldot, we encounter for the third time one of the patriarchs wishing to settle in a new place - where he introduces his wife as his sister, but the king finds out and confronts him. The first and second stories involve Avraham. The second and third stories both take place in Gerar. From this perspective, the middle story is the link that connects all three stories, and it is indeed the most detailed of them.

Why did Avraham use the "sister-wife" subterfuge a second time, even though it did not work in Egypt? Was he in the wrong? Was Avimelekh innocent? What is his true character? And why is the plague on his house mentioned only at the very end? Did Avimelekh's full obedience to God's command stem from genuine integrity and morality, or from coercion?
Implications of the Akeida Part 9: Moral Ambiguity and Competing Values
Rabbi Ezra Bick | 33 minutes
In this shiur, we examine a strange midrash whose implications are not entirely clear. In the midrash, the Accusing Angel goads Avraham, trying to prevent him from continuing with his task. He appeals to human emotion, saying that even if Avraham can withstand this impossible test – it is just a precursor to other, even more challenging tests. He also argues that Avraham will bear full responsibility for his actions, which will have no benefit to anyone: “Tomorrow, God will say that you are a murderer and completely guilty.” The angel tells Yitzhak (who ostensibly agrees to cooperate with Avraham’s plan) that if he dies, apart from Sarah being heartbroken at having her son stolen away, Yishmael will inherit the special things Sarah labored to give to Yitzhak. At this point, according to the midrash, Yitzhak asks his father“where are the sheep for slaughter” as a plea for mercy.

What is this argument, and why is this the climax? Is the prospect of losing material items to be viewed as more horrible than the prospect of theft or killing?

Ultimately, rational ethics are more complicated in real life. When removed from the abstract, in the messiness of life, values are complicated and can clash in unexpected ways.
Vayeira: Abraham's Struggle With Loyalty
Rabbi David Fohrman |
What was Abraham thinking as he walked up the mountain to slaughter his long-awaited son? How could Abraham be disloyal to his own paternal responsibilities and betray Isaac? In this video, we explore Abraham’s struggle during the Binding of Isaac through his brief but rich conversation with his son. In so doing, we expose an added element of the test in the command to slaughter his son and uncover a new perspective of Abraham’s greatness.

If you enjoyed this video, please visit AlephBeta.org to watch more.
Balak: Balaam, Prophet For Hire?
Rabbi David Fohrman |
In this week's video, Rabbi Fohrman explores a mysterious mishnah, in which our Sages compare Abraham and his students, to Balaam, the prophet of this week's parsha, and his students. Where do they get this odd comparison, and what is the meaning we are meant to learn from it?

If you enjoyed this video, please visit AlephBeta.org to watch more.
Parshat Lekh Lekha - The Sister-Wife Deception - Was Avraham Justified?
Rabbi Chanoch Waxman | 30 minutes
We examine the story of Avraham’s sojourn in Egypt, focusing on his request of Sarah to say she is his sister. How do we evaluate his behavior -aside from the deception, how do we understand his willingness to give her up to the Egyptians so that he can stay alive beause he is afraid they will kill him?

Is it a sin? is there something else going on? Are there mitigating factors? Should he have gone to Egypt in the first place?

This is not only a story of sin but a story of sin and teshuva-return, reflected in the fact that Avraham is able to raise himself back up when he leaves Egypt. He is somehow able to make it back to Beit El and Ai and call out to God -and this is what makes Avraham so special.
Parshat Vayera - Avimelekh and the Second Sister-Wife Story
Rabbi Chanoch Waxman | 35 minutes
We will discuss a story that strikes the reader as very familiar - the "second sister-wife" story, wherein Sarah is takein to the house of Avimelekh, paralleling Avraham’s sojourn in Egypt. The language of the stories is eerily familiar. We will outline the less-obvious connection between the two stories – Divine intervention puts a stop to impending disaster.

What is the point of having these repetitive parallel stories? why does Divine Providence arrange that the same things happen to Avraham over and over? What are we supposed to learn from these repetitions? We compare and contrast the stories and find a striking difference. What can we make of the crucial difference at the ends of the two stories?

We consider the context of the two stories, and look at them again in the light of seeing Avraham's hospitality as a counterweight to Sedom.
"Know for certain that your descendants will be strangers in a land that is not their own" Why the decree of exile?
Dr. Brachi Elitzur
Midrashei Chazal offer many instances of judgmental evaluations of biblical characters that are different – sometimes even quite contrary – to the impression we receive from a reading of the plain level of the biblical narrative. Often, a midrash will judge a person favorably concerning an act that seems, on the literal level, to be a sin; there are also instances in which the midrash attributes a sin to a character even where no such act is mentioned in the text, nor is there any sign of any rebuke or punishment. An example of this phenomenon is the accusation of Avraham, by no less than four different sages, of bearing responsibility for the decree of subjugation that Bnei Yisrael will suffer in Egypt for 210 years. This article explains the seemingly unbridgeable gap between Avraham's character as depicted in the biblical text, and as reflected in the midrash and the question of Divine retribution on a nation that has not yet been born, which already pervades the decree of future subjugation. Through an exploration of the midrashim and the biblical text we can understand that the sages are attempting to inculcate values for the guidance of national and political life for the generations to come.
“Look to Avraham, Your Forefather”
Rabbi Shimon Klein
In Parshat Lech Lecha, Avraham leaves the life circles in which he is ensconced and emerges to adopt a position that observes it all from on high, from a position raised above the here and now. An expression of this is to be found in his abstract attitude towards the land; in his attitude towards the Canaanites – the patience and honor that he shows them, taking care not to push them out of their place; his patience and containment of Lot, allowing him to join him; and – later on – his offer to divide the land (if Lot takes the north, Avraham will take the south, and vice versa). All of this is a clue to recognizing the spiritual position that Avraham has adopted, as well as a clue to his character and qualities.
“Avraham begot Yitzchak”
Rabbi Shimon Klein
At the beginning of Parashat Toldot, Yitzchak is referred to as “Yitzchak, son of Avraham,” but the text then goes on to note, “Avraham begot Yitzchak.” The reader is perplexed: is this statement of lineage not a reformulation of what has just been said? Indeed, on the level of objective fact, it says exactly the same thing. In terms of inner essence, however, the focus is quite different. In the phrase, “Yitzchak, son of Avraham,” the subject is Yitzchak, and these words serve as an introduction to the description of his life and works. The fact that he is referred to as “son of Avraham” points to his direction, his source of inspiration. However, the text does not suffice with this statement of lineage, but invites us, as it were, to view the matter from a different perspective, where the subject is Avraham. It is Avraham who is dominant; it is he who bore Yitzchak and molded his character. A powerful paternal presence emerges from this description. In this shiur, we will embark on a journey through the text to locate the roots and essence of this presence.
Be’er Sheva
From Av Hamon Goyim to Arami Oved Avi: The Patriarchs’ Relationships with Surrounding Non-Jewish Society
Rabbi Mosheh Lichtenstein | Hour and 9 minutes
Am Yisrael has 3 Patriarchs not merely as a biographical fact but because they fulfil a unique role and express a different approach to the challenges that they (and we) face. Thus, their relationships with surrounding society – a central motif throughout sefer Bereishit and Jewish History - present us with several paradigms for interaction with non-Jewish neighbors and nations. We focus mainly on Avraham and Yitzhak, and as we shall see, each of them has a distinct approach which is a function of their differing spiritual and personal qualities, their respective roles in building the Jewish nation and the changing circumstances which they confront.

Dedicated by Ruth M. Shane in memory of her mother, Sarah Poliakoff Shane חיה שרה בת חיים רפאל והענא גיטל, and her aunt, Bess Poliakoff Krivitsky פעשא בת חיים רפאל והענא גיטל who were חובבי תורה and devoted to the Land of Israel and her children.
אֵ֚לֶּה תּוֹלְדֹ֣ת שֵׁ֔ם שֵׁ֚ם בֶּן־מְאַ֣ת שָׁנָ֔ה וַיּ֖וֹלֶד אֶת־אַרְפַּכְשָׁ֑ד שְׁנָתַ֖יִם אַחַ֥ר הַמַּבּֽוּל׃
Genesis 11, verse 10
וְאֵ֙לֶּה֙ תּוֹלְדֹ֣ת תֶּ֔רַח תֶּ֚רַח הוֹלִ֣יד אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָ֑ן וְהָרָ֖ן הוֹלִ֥יד אֶת־לֽוֹט׃
Genesis 11, verse 27
וַיֹּ֤אמֶר יְהוָה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃
Genesis 12, verse 1
וַיַּעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם עַ֖ד אֵל֣וֹן מוֹרֶ֑ה וְהַֽכְּנַעֲנִ֖י אָ֥ז בָּאָֽרֶץ׃
Genesis 12, verse 6
וַֽיהוָ֛ה פָּקַ֥ד אֶת־שָׂרָ֖ה כַּאֲשֶׁ֣ר אָמָ֑ר וַיַּ֧עַשׂ יְהוָ֛ה לְשָׂרָ֖ה כַּאֲשֶׁ֥ר דִּבֵּֽר׃
Genesis 21, verse 1
וַתֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק׃
Genesis 21, verse 9
וַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה׃
Genesis 21, verse 22
וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי׃
Genesis 22, verse 1
וַיִּקְרָ֛א מַלְאַ֥ךְ יְהוָ֖ה אֶל־אַבְרָהָ֑ם שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם׃
Genesis 22, verse 15
וַיָּ֙קָם֙ אַבְרָהָ֔ם מֵעַ֖ל פְּנֵ֣י מֵת֑וֹ וַיְדַבֵּ֥ר אֶל־בְּנֵי־חֵ֖ת לֵאמֹֽר׃
Genesis 23, verse 3
וְאַבְרָהָ֣ם זָקֵ֔ן בָּ֖א בַּיָּמִ֑ים וַֽיהוָ֛ה בֵּרַ֥ךְ אֶת־אַבְרָהָ֖ם בַּכֹּֽל׃
Genesis 24, verse 1
וַיֹּ֧סֶף אַבְרָהָ֛ם וַיִּקַּ֥ח אִשָּׁ֖ה וּשְׁמָ֥הּ קְטוּרָֽה׃
Genesis 25, verse 1
וַיִּתֵּ֧ן אַבְרָהָ֛ם אֶת־כָּל־אֲשֶׁר־ל֖וֹ לְיִצְחָֽק׃
Genesis 25, verse 5
וְאֵ֗לֶּה יְמֵ֛י שְׁנֵֽי־חַיֵּ֥י אַבְרָהָ֖ם אֲשֶׁר־חָ֑י מְאַ֥ת שָׁנָ֛ה וְשִׁבְעִ֥ים שָׁנָ֖ה וְחָמֵ֥שׁ שָׁנִֽים׃
Genesis 25, verse 7
וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ׃
Genesis 12, verse 11
וַיַּעַל֩ אַבְרָ֨ם מִמִּצְרַ֜יִם ה֠וּא וְאִשְׁתּ֧וֹ וְכָל־אֲשֶׁר־ל֛וֹ וְל֥וֹט עִמּ֖וֹ הַנֶּֽגְבָּה׃
Genesis 13, verse 1
וְגַם־לְל֔וֹט הַהֹלֵ֖ךְ אֶת־אַבְרָ֑ם הָיָ֥ה צֹאן־וּבָקָ֖ר וְאֹהָלִֽים׃
Genesis 13, verse 5
וַֽיהוָ֞ה אָמַ֣ר אֶל־אַבְרָ֗ם אַחֲרֵי֙ הִפָּֽרֶד־ל֣וֹט מֵֽעִמּ֔וֹ שָׂ֣א נָ֤א עֵינֶ֙יךָ֙ וּרְאֵ֔ה מִן־הַמָּק֖וֹם אֲשֶׁר־אַתָּ֣ה שָׁ֑ם צָפֹ֥נָה וָנֶ֖גְבָּה וָקֵ֥דְמָה וָיָֽמָּה׃
Genesis 13, verse 14
וַיָּבֹא֙ הַפָּלִ֔יט וַיַּגֵּ֖ד לְאַבְרָ֣ם הָעִבְרִ֑י וְהוּא֩ שֹׁכֵ֨ן בְּאֵֽלֹנֵ֜י מַמְרֵ֣א הָאֱמֹרִ֗י אֲחִ֤י אֶשְׁכֹּל֙ וַאֲחִ֣י עָנֵ֔ר וְהֵ֖ם בַּעֲלֵ֥י בְרִית־אַבְרָֽם׃
Genesis 14, verse 13
אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה הָיָ֤ה דְבַר־יְהוָה֙ אֶל־אַבְרָ֔ם בַּֽמַּחֲזֶ֖ה לֵאמֹ֑ר אַל־תִּירָ֣א אַבְרָ֗ם אָנֹכִי֙ מָגֵ֣ן לָ֔ךְ שְׂכָרְךָ֖ הַרְבֵּ֥ה מְאֹֽד׃
Genesis 15, verse 1
וַיֹּ֖אמֶר אֵלָ֑יו אֲנִ֣י יְהוָ֗ה אֲשֶׁ֤ר הוֹצֵאתִ֙יךָ֙ מֵא֣וּר כַּשְׂדִּ֔ים לָ֧תֶת לְךָ֛ אֶת־הָאָ֥רֶץ הַזֹּ֖את לְרִשְׁתָּֽהּ׃
Genesis 15, verse 7
וַֽיִּמְצָאָ֞הּ מַלְאַ֧ךְ יְהוָ֛ה עַל־עֵ֥ין הַמַּ֖יִם בַּמִּדְבָּ֑ר עַל־הָעַ֖יִן בְּדֶ֥רֶךְ שֽׁוּר׃
Genesis 16, verse 7
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם וְאַתָּ֖ה אֶת־בְּרִיתִ֣י תִשְׁמֹ֑ר אַתָּ֛ה וְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ לְדֹרֹתָֽם׃
Genesis 17, verse 9
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ׃
Genesis 17, verse 15
וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־יִשְׁמָעֵ֣אל בְּנ֗וֹ וְאֵ֨ת כָּל־יְלִידֵ֤י בֵיתוֹ֙ וְאֵת֙ כָּל־מִקְנַ֣ת כַּסְפּ֔וֹ כָּל־זָכָ֕ר בְּאַנְשֵׁ֖י בֵּ֣ית אַבְרָהָ֑ם וַיָּ֜מָל אֶת־בְּשַׂ֣ר עָרְלָתָ֗ם בְּעֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה כַּאֲשֶׁ֛ר דִּבֶּ֥ר אִתּ֖וֹ אֱלֹהִֽים׃
Genesis 17, verse 23
וַיֵּרָ֤א אֵלָיו֙ יְהוָ֔ה בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃
Genesis 18, verse 1
וַיֹּאמְר֣וּ אֵׄלָׄ֔יׄוׄ אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ וַיֹּ֖אמֶר הִנֵּ֥ה בָאֹֽהֶל׃
Genesis 18, verse 9
וַיָּקֻ֤מוּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם וְאַ֨בְרָהָ֔ם הֹלֵ֥ךְ עִמָּ֖ם לְשַׁלְּחָֽם׃
Genesis 18, verse 16
וַיִּסַּ֨ע מִשָּׁ֤ם אַבְרָהָם֙ אַ֣רְצָה הַנֶּ֔גֶב וַיֵּ֥שֶׁב בֵּין־קָדֵ֖שׁ וּבֵ֣ין שׁ֑וּר וַיָּ֖גָר בִּגְרָֽר׃
Genesis 20, verse 1
וַיִּקַּ֨ח אֲבִימֶ֜לֶךְ צֹ֣אן וּבָקָ֗ר וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַיִּתֵּ֖ן לְאַבְרָהָ֑ם וַיָּ֣שֶׁב ל֔וֹ אֵ֖ת שָׂרָ֥ה אִשְׁתּֽוֹ׃
Genesis 20, verse 14