וַאֲבִימֶ֕לֶךְ הָלַ֥ךְ אֵלָ֖יו מִגְּרָ֑ר וַאֲחֻזַּת֙ מֵֽרֵעֵ֔הוּ וּפִיכֹ֖ל שַׂר־צְבָאֽוֹ׃
At si Abimelec ay pumunta sa kanya mula sa Gerar, kasama ang isang pangkat mula sa kanyang mga kaibigan, at si Picol na pinuno ng kanyang hukbo.
Ramban
AND ABRAHAM CAME. Rashi comments: “From Beer-sheba.” Now this does not mean to imply that Abraham remained in Beer-sheba — as is indicated in the verse, And Abraham abode at Beer-sheba,7Above, 22:19. for how then would Sarah have been in Hebron? Rather, the intent is to state that Abraham had gone to Beer-sheba for the day for some purpose, and while there he heard of the death of Sarah and came from there to Hebron to mourn and weep for her. However, the expression of our Rabbis is,8Bereshith Rabbah 58:5. “And Abraham came — from Mount Moriah.” This is in accord with the Midrash which the Rabbi [Rashi] previously cited9In his commentary to Verse 2. which states that hearing of the Binding [in which her son had been made ready for sacrifice and had indeed almost been sacrificed] her soul flew from her and she died.
It would appear that the Divine command concerning the Binding was delivered to Abraham in Beer-sheba for there he dwelt and he returned thereto after the Binding, for so it is written at the outset: And Abraham planted a tamarisk-tree in Beer-sheba and called there on the name of the Eternal, the Everlasting G-d.10Above, 21:33. It further states, And Abraham sojourned in the land of the Philistines many days.11Ibid., Verse 34. This refers to his dwelling in Beer-sheba, which is in the land of the Philistines, and it is there that he was commanded concerning the Binding. It is for this reason that he expended three days on the journey to Mount Moriah,12Ibid., 22:4. for the land of the Philistines is distant from Jerusalem. On the other hand, Hebron is in the mountains of Judah, as Scripture testifies,13Joshua 20:7; 21:11. and is therefore near to Jerusalem. Thus, when coming from the Binding, he returned to Beer-sheba, as it is said, So Abraham returned to his lads and they rose and went together to Beer-sheba.14Above, 22:19. This teaches us that he tarried there and dwelled in Beer-sheba for a period of years. Now if this was the case, Sarah did not die during that period immediately following the Binding for it would not be that Abraham lived in Beer-sheba while Sarah dwelt in Hebron. And so it also appears since Isaac was born in Beer-sheba for it is previously written, And Abraham journeyed from there towards the land of the south and abode between Kadesh and Shur and sojourned in Gerar,15Ibid., 20:1. and Abimelech said to him, Behold, my land is before thee; abide where it is good in thine eyes.16Ibid., Verse 15. There in that land Abraham settled in the city of Beer-sheba, for so it is written, And it came to pass at that time that Abimelech and Phicol the captain of his host spoke unto Abraham, saying.17Ibid., 21:22. Though it is not written there that they came to him from Gerar, [as it is written in the case of Isaac],18Further, 26:26. from which you might infer that Abraham lived in Gerar, this is not the case. Scripture clearly states that it was in Beer-sheba that they made the covenant.19Above, 21:32. Similarly, you will see that when Hagar was sent away from the house of Abraham on the day that Isaac was weaned,20Ibid., Verse 8. she walked in the desert of Beer-sheba,21Ibid., Verse 14. for it was there that they lived. However, after many days, he [Abraham] journeyed from the land of the Philistines and came to Hebron, and there the righteous woman Sarah passed away.
However, according to the Midrash [which states that Sarah died at the time of the Binding], we must say that Abraham and Sarah lived in Hebron at the time of the Binding, and there Abraham was commanded concerning it. The verse which states that On the third day Abraham lifted up his eyes,12Ibid., 22:4. poses this difficulty: Since Hebron is near Mount Moriah, which is in Jerusalem, why did he not arrive at the mountain until the third day? The answer is as follows: The mountain which G-d had desired for His abode22Psalms 68:17. A reference to the fact that in the future the Temple of Jerusalem was to be built on that mountain. See Ramban, above, 22:2. was not revealed to him until the third day. Thus for two days he wandered in the environs of Jerusalem, and it was not yet the Divine Will to indicate the mountain to him. After the Binding, Abraham did not return to his place in Hebron. Rather, he went first to Beer-sheba, the place of his tamarisk-tree, to give thanks for the miracle that befell him. It was there that he heard of the death of Sarah, and he came to Hebron. The two apparently divergent opinions — namely, that Abraham came from Mount Moriah and that he came from Beer-sheba — are thus one [since, as explained, on his way from Mount Moriah he went to the tamarisk-tree which was in Beer-sheba, there to give thanks for the miracle]. Accordingly, the verse which states, And Abraham abode at Beer-sheba,7Above, 22:19. is intended to indicate that upon his return from the Binding he went to Beer-sheba, and from there he went to bury Sarah. After the internment he immediately returned to Beer-sheba and settled there for years. Scripture, however, concludes the subject of Beer-sheba all at once, and following that it tells of the burial, [which explains the lack of chronology in the verse, And Abraham dwelt in Beer-sheba]. It was there in Beer-sheba that Isaac married Rebekah, as it says, For he dwelt in the land of the South,23Further, 24:62. the locus of Beer-sheba. It is thus the opinion of all the commentators that Abraham was in another place, and it was from there that he came to the burial.
In my opinion, Sarah had a tent for herself and her attendants. And so it is written elsewhere into Jacob’s tent, and into Leah’s tent, and into the tent of the two maid servants.24Ibid., 31:33. Sarah thus died in her tent, and Abraham came into her tent with a group of his friends to bewail her. [This is a simple explanation of the expression, and Abraham came.] It may be that the word vayavo (and he came) indicates that Abraham was bestirred to make this eulogy, and he began to make it, for all who bestir themselves to begin doing a certain task are spoken of in Hebrew as “coming to it.” This usage is quite common in the language of Sages, as we learn in Tractate Tamid:25Tamid, IV, 3. “He came to the neck and left with it two ribs on either side…. He came to the left flank…. He came to the rump.” And also (you have) their expression,26Bechoroth 20a. “I have not come to this principle.” In Scripture, likewise, you find, he came for his hire,27Exodus 22:14. meaning that he came for the purpose of this work and did it for his hire. However, it does not appear to me feasible that Abraham came from another city to Hebron. If that were the case, Scripture would have mentioned that place and would have expressly written: “and Abraham heard, and he came from such and such a place.”
It would appear that the Divine command concerning the Binding was delivered to Abraham in Beer-sheba for there he dwelt and he returned thereto after the Binding, for so it is written at the outset: And Abraham planted a tamarisk-tree in Beer-sheba and called there on the name of the Eternal, the Everlasting G-d.10Above, 21:33. It further states, And Abraham sojourned in the land of the Philistines many days.11Ibid., Verse 34. This refers to his dwelling in Beer-sheba, which is in the land of the Philistines, and it is there that he was commanded concerning the Binding. It is for this reason that he expended three days on the journey to Mount Moriah,12Ibid., 22:4. for the land of the Philistines is distant from Jerusalem. On the other hand, Hebron is in the mountains of Judah, as Scripture testifies,13Joshua 20:7; 21:11. and is therefore near to Jerusalem. Thus, when coming from the Binding, he returned to Beer-sheba, as it is said, So Abraham returned to his lads and they rose and went together to Beer-sheba.14Above, 22:19. This teaches us that he tarried there and dwelled in Beer-sheba for a period of years. Now if this was the case, Sarah did not die during that period immediately following the Binding for it would not be that Abraham lived in Beer-sheba while Sarah dwelt in Hebron. And so it also appears since Isaac was born in Beer-sheba for it is previously written, And Abraham journeyed from there towards the land of the south and abode between Kadesh and Shur and sojourned in Gerar,15Ibid., 20:1. and Abimelech said to him, Behold, my land is before thee; abide where it is good in thine eyes.16Ibid., Verse 15. There in that land Abraham settled in the city of Beer-sheba, for so it is written, And it came to pass at that time that Abimelech and Phicol the captain of his host spoke unto Abraham, saying.17Ibid., 21:22. Though it is not written there that they came to him from Gerar, [as it is written in the case of Isaac],18Further, 26:26. from which you might infer that Abraham lived in Gerar, this is not the case. Scripture clearly states that it was in Beer-sheba that they made the covenant.19Above, 21:32. Similarly, you will see that when Hagar was sent away from the house of Abraham on the day that Isaac was weaned,20Ibid., Verse 8. she walked in the desert of Beer-sheba,21Ibid., Verse 14. for it was there that they lived. However, after many days, he [Abraham] journeyed from the land of the Philistines and came to Hebron, and there the righteous woman Sarah passed away.
However, according to the Midrash [which states that Sarah died at the time of the Binding], we must say that Abraham and Sarah lived in Hebron at the time of the Binding, and there Abraham was commanded concerning it. The verse which states that On the third day Abraham lifted up his eyes,12Ibid., 22:4. poses this difficulty: Since Hebron is near Mount Moriah, which is in Jerusalem, why did he not arrive at the mountain until the third day? The answer is as follows: The mountain which G-d had desired for His abode22Psalms 68:17. A reference to the fact that in the future the Temple of Jerusalem was to be built on that mountain. See Ramban, above, 22:2. was not revealed to him until the third day. Thus for two days he wandered in the environs of Jerusalem, and it was not yet the Divine Will to indicate the mountain to him. After the Binding, Abraham did not return to his place in Hebron. Rather, he went first to Beer-sheba, the place of his tamarisk-tree, to give thanks for the miracle that befell him. It was there that he heard of the death of Sarah, and he came to Hebron. The two apparently divergent opinions — namely, that Abraham came from Mount Moriah and that he came from Beer-sheba — are thus one [since, as explained, on his way from Mount Moriah he went to the tamarisk-tree which was in Beer-sheba, there to give thanks for the miracle]. Accordingly, the verse which states, And Abraham abode at Beer-sheba,7Above, 22:19. is intended to indicate that upon his return from the Binding he went to Beer-sheba, and from there he went to bury Sarah. After the internment he immediately returned to Beer-sheba and settled there for years. Scripture, however, concludes the subject of Beer-sheba all at once, and following that it tells of the burial, [which explains the lack of chronology in the verse, And Abraham dwelt in Beer-sheba]. It was there in Beer-sheba that Isaac married Rebekah, as it says, For he dwelt in the land of the South,23Further, 24:62. the locus of Beer-sheba. It is thus the opinion of all the commentators that Abraham was in another place, and it was from there that he came to the burial.
In my opinion, Sarah had a tent for herself and her attendants. And so it is written elsewhere into Jacob’s tent, and into Leah’s tent, and into the tent of the two maid servants.24Ibid., 31:33. Sarah thus died in her tent, and Abraham came into her tent with a group of his friends to bewail her. [This is a simple explanation of the expression, and Abraham came.] It may be that the word vayavo (and he came) indicates that Abraham was bestirred to make this eulogy, and he began to make it, for all who bestir themselves to begin doing a certain task are spoken of in Hebrew as “coming to it.” This usage is quite common in the language of Sages, as we learn in Tractate Tamid:25Tamid, IV, 3. “He came to the neck and left with it two ribs on either side…. He came to the left flank…. He came to the rump.” And also (you have) their expression,26Bechoroth 20a. “I have not come to this principle.” In Scripture, likewise, you find, he came for his hire,27Exodus 22:14. meaning that he came for the purpose of this work and did it for his hire. However, it does not appear to me feasible that Abraham came from another city to Hebron. If that were the case, Scripture would have mentioned that place and would have expressly written: “and Abraham heard, and he came from such and such a place.”
Haamek Davar
This was the greatness of our forefathers. In addition to being righteous, pious, and lovers of God to the utmost degree, they were also yesharim. That means they were civil with the [other] nations of the world, despite [the latter] being detestable idol worshipers. Our forefathers nevertheless extended them love and concern for their welfare, as this fortifies [God’s] creation.
[To illustrate,] we see how our forefather Avraham exerted himself greatly in prayer for the welfare of Sodom. He desired their survival, even though he totally detested them and their king due to their evil ways (as is clear from how he spoke to the King of Sodom).10When Avraham returned from his victory over Chedorlaomer and his allied kings, the King of Sodom greeted Avraham with the request for them to split the spoils. Avraham then replied (Gen. 14:23): Neither from a thread to a shoe strap, nor will I take from whatever is yours, that you should not say, “I have made Avram wealthy.” Avraham refused to profit from any of the spoils as he did not want to be associated with the king of Sodom in any manner (See Ha’amek Davar ad loc.). In the Midrash Rabbah on Parashas Vayerah, (Parasha 49) we find the following about this:
The Holy One Blessed Be He said to our forefather Avraham, “You love righteousness and loathe wickedness.11Ps. 45:8, You love to vindicate My creations and you loathe to convict them.”
He literally was like the father of a multitude of nations.12Gen. 17:4, 5: You shall be a father of a multitude of nations. Your name shall no longer be Avram, but Avraham, for I have made you the father of a multitude of nations. For even when one’s son is not walking in righteousness, [the father still] seeks out his wellbeing and benefit. Similarly did graciousness and the most remarkable civility abound within Avraham’s words to Lot, as will become clear in the parashah of Lech L’cha.1313As Avraham and Lot accumulated much wealth and many herdsmen they could no longer avoid contact with one another. Since Lot and his employees were of a significantly lower moral nature they instigated strife with Avraham and his herdsmen. Even so it was Avraham who extended the “olive branch” and offered Lot the first choice of where to settle: “Is not all the land before you? Please part from me; if [you go] left, I will go right, and if [you go] right, I will go left” (Gen. 13:9). See Ha’amek Davar to Gen. 13:1-9.
We also see how conciliatory our forefather Yitzchak was with his enemies, and was reconciled to a much greater extent than befitted the minimal words of appeasement submitted by Avimelech and his friends – as explained over there.14Gen. 26: 13-31. When Yitzchak became exceedingly prosperous, Avimelech and the Philistines became hostile towards Yitzchak and evicted him from their land. At a later period when Yitzchak dwelled in Gerar, Avimelech together with his general, Pikhol, and his companions, returned to Yitzchak expressing their intent to make a treaty that Yitzchok refrain from harming them. Yitzchak expanded the scope of the treaty to encompass love and peace as stated, Isaac escorted them, and they went away from him in peace (ad loc. v. 31). For an explanation of what harm Avimelech feared could result from Yitzchak, see Ha’amek Davar ad loc.
Further, even though our forefather Yaakov was justifiably furious with Lavan – as he was aware that Lavan wanted to eradicate [him and his followers; and it would have happened] were it not for God [stopping him]15When Lavan stated (Gen. 31:29): I have the power to inflict harm upon you, but the God of your father spoke to me last night, saying, “Beware of speaking with Yaakov either good or bad.“ Yaakov understood how Lavan was concealing his real intent, which was to murder him and his followers, and to bring back his family in order to erase their religious beliefs. – he, nevertheless, spoke with [Lavan] in a gentle manner,16Yaakov refrained from openly accusing Lavan of wanting to kill him and his followers. This is the case to such an extent that [the Sages] said of him in Bereishis Rabbah (Parasha 74), “ [Better] the anger of the forefathers than the modesty of the descendant”17To quote the Midrash in full: [Better] the anger of the forefathers than the modesty of the descendants. The anger of the Fathers: (Gen. 32:36) And Yaakov was annoyed, and he quarreled with Lavan, and he said to Lavan, "What is my transgression? What is my sin, that you have pursued me?” You might think that they would come to blows and violence, but instead there were words of reconciliation. Yaakov appeasing his father-in-law: (Ibid: v. 36) For you have felt about all my things. What have you found of all the utensils of your house? R. Simai said: “When a son-in-law lives with his father-in-law, [urged Yaakov], can he possibly avoid benefitting himself to the extent of a single vessel or a knife? Here, however you have felt about all my things and have you not even found even a needle or a hook?” Than the modesty of the sons: We know this from David: (I Sam. 20:1) And David fled from Naboth in Ramah, and came and said before Jonathan: “What have I done? What is my sin? And what is my sin before your father, that he seeks my life?” Thus in his very words of appeasement he refers to bloodshed. Here, however, [Yaakov merely says], that you have pursued me. ─ [Yaakov] was readily appeased by him.
We have likewise gleaned much [more] from the forefathers’ societal behavior. This behavior is that which sustains the world, which is in turn a theme particular to this Book, the Book of Creation. For this reason this book is also entitled Sefer Ha-Yashar, highlighting this aspect of our forefathers’ actions.
[To illustrate,] we see how our forefather Avraham exerted himself greatly in prayer for the welfare of Sodom. He desired their survival, even though he totally detested them and their king due to their evil ways (as is clear from how he spoke to the King of Sodom).10When Avraham returned from his victory over Chedorlaomer and his allied kings, the King of Sodom greeted Avraham with the request for them to split the spoils. Avraham then replied (Gen. 14:23): Neither from a thread to a shoe strap, nor will I take from whatever is yours, that you should not say, “I have made Avram wealthy.” Avraham refused to profit from any of the spoils as he did not want to be associated with the king of Sodom in any manner (See Ha’amek Davar ad loc.). In the Midrash Rabbah on Parashas Vayerah, (Parasha 49) we find the following about this:
The Holy One Blessed Be He said to our forefather Avraham, “You love righteousness and loathe wickedness.11Ps. 45:8, You love to vindicate My creations and you loathe to convict them.”
He literally was like the father of a multitude of nations.12Gen. 17:4, 5: You shall be a father of a multitude of nations. Your name shall no longer be Avram, but Avraham, for I have made you the father of a multitude of nations. For even when one’s son is not walking in righteousness, [the father still] seeks out his wellbeing and benefit. Similarly did graciousness and the most remarkable civility abound within Avraham’s words to Lot, as will become clear in the parashah of Lech L’cha.1313As Avraham and Lot accumulated much wealth and many herdsmen they could no longer avoid contact with one another. Since Lot and his employees were of a significantly lower moral nature they instigated strife with Avraham and his herdsmen. Even so it was Avraham who extended the “olive branch” and offered Lot the first choice of where to settle: “Is not all the land before you? Please part from me; if [you go] left, I will go right, and if [you go] right, I will go left” (Gen. 13:9). See Ha’amek Davar to Gen. 13:1-9.
We also see how conciliatory our forefather Yitzchak was with his enemies, and was reconciled to a much greater extent than befitted the minimal words of appeasement submitted by Avimelech and his friends – as explained over there.14Gen. 26: 13-31. When Yitzchak became exceedingly prosperous, Avimelech and the Philistines became hostile towards Yitzchak and evicted him from their land. At a later period when Yitzchak dwelled in Gerar, Avimelech together with his general, Pikhol, and his companions, returned to Yitzchak expressing their intent to make a treaty that Yitzchok refrain from harming them. Yitzchak expanded the scope of the treaty to encompass love and peace as stated, Isaac escorted them, and they went away from him in peace (ad loc. v. 31). For an explanation of what harm Avimelech feared could result from Yitzchak, see Ha’amek Davar ad loc.
Further, even though our forefather Yaakov was justifiably furious with Lavan – as he was aware that Lavan wanted to eradicate [him and his followers; and it would have happened] were it not for God [stopping him]15When Lavan stated (Gen. 31:29): I have the power to inflict harm upon you, but the God of your father spoke to me last night, saying, “Beware of speaking with Yaakov either good or bad.“ Yaakov understood how Lavan was concealing his real intent, which was to murder him and his followers, and to bring back his family in order to erase their religious beliefs. – he, nevertheless, spoke with [Lavan] in a gentle manner,16Yaakov refrained from openly accusing Lavan of wanting to kill him and his followers. This is the case to such an extent that [the Sages] said of him in Bereishis Rabbah (Parasha 74), “ [Better] the anger of the forefathers than the modesty of the descendant”17To quote the Midrash in full: [Better] the anger of the forefathers than the modesty of the descendants. The anger of the Fathers: (Gen. 32:36) And Yaakov was annoyed, and he quarreled with Lavan, and he said to Lavan, "What is my transgression? What is my sin, that you have pursued me?” You might think that they would come to blows and violence, but instead there were words of reconciliation. Yaakov appeasing his father-in-law: (Ibid: v. 36) For you have felt about all my things. What have you found of all the utensils of your house? R. Simai said: “When a son-in-law lives with his father-in-law, [urged Yaakov], can he possibly avoid benefitting himself to the extent of a single vessel or a knife? Here, however you have felt about all my things and have you not even found even a needle or a hook?” Than the modesty of the sons: We know this from David: (I Sam. 20:1) And David fled from Naboth in Ramah, and came and said before Jonathan: “What have I done? What is my sin? And what is my sin before your father, that he seeks my life?” Thus in his very words of appeasement he refers to bloodshed. Here, however, [Yaakov merely says], that you have pursued me. ─ [Yaakov] was readily appeased by him.
We have likewise gleaned much [more] from the forefathers’ societal behavior. This behavior is that which sustains the world, which is in turn a theme particular to this Book, the Book of Creation. For this reason this book is also entitled Sefer Ha-Yashar, highlighting this aspect of our forefathers’ actions.
Sefer Daniel; Opportunity in Exile
Eating serves as a powerful bonding experience, as is evident from Bereishit 26:26-30 and 31:43-46. Shemot 34:15-16 and Bemidbar 24:1-3 describe a shared meal with idolaters as a prelude to our worshipping Avoda Zara8Yoma 39a records how non-kosher food makes one unreceptive to spirituality, Timtum HaLev..
Rashi
ויקרא שמו יעקב AND HE CALLED HIS NAME JACOB — The Holy One, blessed be He, thus named him (Midrash Tanchuma, Shemot 4). [Some versions add: He said to them (to those who gave Esau that name cf. Genesis 5:25): You have given your first-born a name, I, too, will give my son, my firstborn, (cf. Exodus 4:23) a name. That is what is written, “And He called his name, Jacob” (Genesis 26:26).] Another explanation is: his father called him Jacob because he was grasping Esau’s heel.