## Or HaChaim on Genesis Chapter 11

###### Or HaChaim on Genesis 11:1:1
[Or HaChaim on Genesis 11:1:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:1:1)

**וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וְגוֹ׳.** יֵשׁ לָתֵת לֵב לָתוּר בְּעִנְיַן דּוֹר הַפַּלָּגָה מַה הִיא דַּעְתָּם בִּבְנוֹת הָעִיר וְהַמִּגְדָּל, שֶׁאִם טַעְמָם הוּא בִּפְרָט מִפְּרָטֵי הַכְּפִירָה לֹא נוֹדַע אוֹפֶן הַכְּפִירָה, גַּם לֹא הָיָה ה׳ מַסְפִּיק לְהַעֲנִישָׁם בְּהָפִיץ אוֹתָם לְבַד, וְעוֹד צָרִיךְ לָדַעַת אָמְרוֹ **לֹא יִבָּצֵר מֵהֶם** כִּי חָס וְשָׁלוֹם כִּמְעַט יָבֹא הַטּוֹעֶה לִטְעוֹת בָּהּ, וְעוֹד מַה הוּא כַּוָּנַת הַכָּתוּב שֶׁכָּתַב לָנוּ עִנְיַן בִּנְיַן הָעִיר בַּפְּרָטִים הַמְגֻנִּים, וַהֲלֹא אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כִּי מֵרְצוֹן ה׳ הָיָה שֶׁיִּתְעַסְּקוּ בְּבִנְיַן הָעוֹלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהי כל הארץ שפה אחת. The whole earth had a single language.** We must give some thought to the intent of the generation that built the Tower. What exactly did they mean to achieve by means of a city and a tower? If all they had in mind was to give expression to some aspect of heresy, how was that expressed by their building plans? If indeed their heresy was of a serious nature, their punishment, i.e. scattering them over the globe, seems an inadequate punishment. How would that punishment cure them of their heresy? The words ועתה לא יבצר מהם כל אשר יזמו לעשות, "Must not everything they are planning to do be withheld from them now?," are difficult. This line poses severe problems for a believer. Why did they say: "we will build a city for **ourselves**?" Who else was there to build a city for? Besides, did not G'd want mankind to construct a civilised universe? Surely He did not want a bunch of cave-dwellers?


###### Or HaChaim on Genesis 11:1:2
[Or HaChaim on Genesis 11:1:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:1:2)

וְאֶפְשָׁר כִּי לֶהֱיוֹת שֶׁכַּאֲשֶׁר בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמוֹ בְּרָאוֹ שֶׁיִּהְיֶה שְׁלִישׁ יִשּׁוּב וּשְׁלִישׁ מִדְבָּר, וְתִמְצָא הֵן הַיּוֹם כַּמָּה מְקוֹמוֹת שֶׁל יִשּׁוּב שֶׁאִם תִּסְמֹךְ אוֹתָם אַחַת אֶל אַחַת לֹא יִהְיֶה אֲפִלּוּ חֵלֶק מִמֵּאָה בִּשְׁלִישׁ יִשּׁוּב הַנִּזְכָּר וְיִהְיֶה הַכֹּל מִדְבָּר. אֶלָּא לֶהֱיוֹת שֶׁהָעֲיָרוֹת וְהַכְּרַכִּים בֵּין עִיר לְעִיר חֵלֶק קָרוֹב וּבְנֵי הָעוֹלָם עוֹבְרִים וְשָׁבִים מִזּוֹ לָזוֹ, בָּזֶה יֵחָשֵׁב הַכֹּל, בֵּין הָעֲיָרוֹת בֵּין מַה שֶׁבֵּינֵיהֶם – יִשּׁוּב, וּבְצֵרוּף הַכֹּל תִּמְצָא שְׁלִישׁ יִשּׁוּב. וְלָזֶה נֶאֱמַר הָיְתָה כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים, רָצוּ שֶׁיִּהְיוּ כֻּלָּם מְקֻבָּצִים בְּמָקוֹם אֶחָד וְלֹא יִתְפַּזְּרוּ אָנֶה וָאָנָה, וְשֶׁיִּהְיֶה מָקוֹם אֶחָד יִשּׁוּב דַּוְקָא. וְלָזֶה בָּנוּ הָעִיר לָהֶם, פֵּרוּשׁ: עִיר אַחַת לְכֻלָּם. וְלַחֲשָׁשַׁת שֶׁמָּא יִתְפַּזְּרוּ בְּאֹרֶךְ הָעוֹלָם וְיֵלֵךְ אֶחָד מֵהֶם אָנֶה וָאָנָה, עָשׂוּ הַמִּגְדָּל לִהְיוֹת לָהֶם לְסִימָן שֶׁזֶּהוּ מְקוֹמָם אֲשֶׁר נִקְרָא שְׁמָם עָלָיו, וְגַם לְהַכִּיר הַמָּקוֹם מֵרָחוֹק אֲשֶׁר יִהְיֶה שָׁם וּבֹא יָבֹא לְאוֹת הַמִּגְדָּל. וְזֶהוּ אָמְרוֹ **פֶּן נָפוּץ עַל פְּנֵי כָל הָאָרֶץ**, שֶׁלֹּא רָצוּ לִהְיוֹתָם נִפְזָרִים וְכָלִים זְעֵיר שָׁם זְעֵיר שָׁם. וְלָזֶה אָמַר ה׳ כִּי הַדָּבָר הַזֶּה אֵינֶנּוּ נָכוֹן בְּעֵינָיו, וְהוּא דָּבָר שֶׁיְּכוֹלִים לְהַשִּׂיגוֹ לֶהֱיוֹתָם בַּעֲלֵי בְּחִירָה וְרָצוֹן בַּמַּעֲשֶׂה הַגַּשְׁמִי. וְלָזֶה גָּזַר אֹמֶר לְהָפֵר עֲצָתָם וּלְבַלְבֵּל שְׂפָתָם, שֶׁאָז בְּהֶכְרֵחַ יִהְיוּ נִפְרָדִים וְכָל אֶחָד יְבַקֵּשׁ לוֹ מָקוֹם. וְזֶה שֶׁהַכָּתוּב אוֹמֵר **וּמִשָּׁם הֱפִיצָם ה׳ עַל פְּנֵי כָּל הָאָרֶץ.** וְזֶה הוּא עֵד נֶאֱמָן לְפֵרוּשֵׁנוּ שֶׁכַּוָּנַת ה׳ שֶׁיִּהְיוּ מְמַלְּאִים כָּל הָעוֹלָם, וּבָזֶה נַעֲשָׂה שְׁלִישׁ הָעוֹלָם יִשּׁוּב לְסִבָּה נוֹדַעַת לוֹ יִתְבָּרַךְ שְׁמוֹ. וְיֵשׁ בָּזֶה סוֹד כַּיָּדוּעַ לְיוֹדְעֵי חֵן, וְכִמְעַט יִהְיֶה דּוֹמֶה לִמְקַצֵּץ בַּנְּטִיעוֹת וּמְפַנִּים הַשְׁפָּעָה מִמָּקוֹם לְמָקוֹם. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ דְּרָשׁוֹת הַרְבֵּה וְאֵין הַמִּקְרָא יוֹצֵא מִידֵי פְּשׁוּטוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
If we accept the view of the sages that G'd intended one third of the earth to be under cultivation and civilisation, one third desert, and one third water, if you were to line up all the cities side by side even now several thousand years later, they would not cover one hundredth of a third of the available land mass! Most of the earth would remain desert, or at least uninhabited! It seems therefore that the roads linking one town or village to another are all considered as part of the "built up" areas that are to form approximately one third of the earth's surface. When the Torah reports that the people spoke one language and דברים אחדים, were of one mind about all important issues, the meaning is that they literally congregated together without spreading out at all. To prevent becoming scattered they built a single city. They built the tower as a landmark so that if anyone of them strayed too far from home he would be able to orient himself by seeing the tower from a distance. The "name" the Torah speaks of is the "name" of the tower, i.e. its visibility from afar, its significance. It was this very reluctance to comply with G'd's intention to populate various parts of the earth which annoyed G'd. Had they not been endowed with free choice, they never could have defied G'd's plan for an evenly populated earth in this manner. G'd therefore had to resort to some stratagem to frustrate their plan without interfering with their basic freedom of choice. G'd achieved this by confusing their uniform language. Henceforth people who had a language in common would tend to congregate together, and as a result of a common language they would choose to live together. This could only be accomplished through their migrating from what used to be a central location, or what we are fond of calling "the cradle of civilisation." G'd's whole purpose was to fill the earth with people. The sin of wanting to remain together in one location was almost as serious as outright heresy, being מקצץ הנטיעות. While it is true that there are numerous mystical angles to this episode, and our sages elaborate on many of them, none of these explanations represent the plain meaning of the text.


###### Or HaChaim on Genesis 11:30:1
[Or HaChaim on Genesis 11:30:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:30:1)

**וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד.** צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לוֹמַר ״אֵין לָהּ וָלָד״? וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (יבמות סד:) אַיְלוֹנִית הָיְתָה, שֶׁנֶּאֱמַר ״אֵין לָהּ וָלָד״. וְנִרְאֶה לְפָרֵשׁ עַל דֶּרֶךְ מַה שֶׁאָמְרוּ שָׁם בִּיבָמוֹת דַּף ס״ד וְזֶה לְשׁוֹנָם: אָמַר רַבִּי אָמֵי, אַבְרָהָם וְשָׂרָה טוּמְטוּמִין הָיוּ, שֶׁנֶּאֱמַר (ישעיהו נא:א) ״הַבִּיטוּ אֶל צוּר חֻצַּבְתֶּם וְאֶל מַקֶּבֶת בּוֹר נֻקַּרְתֶּם״. וּפֵרֵשׁ רַשִׁ״י: ״חֻצַּבְתֶּם״ – נַעֲשָׂה לָהֶם זַכְרוּת, ״נֻקַּרְתֶּם״ – שֶׁנַּעֲשָׂה לָהֶם נַקְבוּת וְכוּ׳ עַד כָּאן. וְאָמְרוּ עוֹד שָׁם: נָשָׂא אָדָם אִשָּׁה וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים וְלֹא יָלְדָה – יוֹצִיא וְיִתֵּן כְּתֻבָּה וְכוּ׳, זֵכֶר לַדָּבָר (בראשית טז:ג) ״מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ״ וְגוֹ׳. וְלֵילֵף מִיִּצְחָק וְגוֹ׳? יִצְחָק עָקָר הָיָה. אִי הָכִי אַבְרָהָם נַמִּי עָקָר הָיָה? הַהוּא מִבָּעֵי לֵיהּ וְכוּ׳ עַד כָּאן. וְכָתְבוּ הַתּוֹסָפוֹת דְּעָקָר שֶׁאָמַר כָּאן הוּא טוּמְטוּם שֶׁאָמַר רַבִּי אַָמֵי, וַהֲגַם שֶׁמִּן הַסְּתָם לֹא נָשָׂא עַד שֶׁנִּקְרַע אַלִיבָּא דְּרַבִּי יְהוּדָה פָּרִיךְ, שֶׁאָמַר טוּמְטוּם שֶׁנִּקְרַע אֵין מוֹלִיד, וְעוֹד אֲפִלּוּ לְרַבָּנָן לֹא שְׁכִיחַ שֶׁיּוֹלִיד עַד כָּאן. הִנֵּה לְדִבְרֵי הַתּוֹסָפוֹת הוּא הַדִּין שֶׁגַּם שָׂרָה נִקְרַעַת קֹדֶם שֶׁנִּשֵּׂאת. לְפִי זֶה יִתְיַשֵּׁב הַכָּתוּב עַל נָכוֹן, כִּי לֶהֱיוֹת שֶׁהָיוּ שְׁנֵיהֶם טוּמְטוּמִין וְנִקְרְעוּ, וּלְדַעַת רַבִּי יְהוּדָה אֵינָם יוֹלְדִים, חָשׁ הַכָּתוּב שֶׁיָּבִין הַשּׁוֹמֵעַ כִּי מַה שֶׁאָמַר ״וַתְּהִי שָׂרַי עֲקָרָה״ הוּא לְצַד שֶׁהָיְתָה טוּמְטוּמֶת, אוֹמֵר כֵּן וְהַכַּוָּנָה הִיא שֶׁכֵּיוָן שֶׁהָיְתָה טוּמְטוּמֶת מִצַּד זֶה הוּא שֶׁמֻּחְזֶקֶת בַּעֲקָרוּת, אֲשֶׁר עַל כֵּן גִּלָּה וְאָמַר **אֵין לָהּ וָלָד**, פֵּרוּשׁ שֶׁנִּבְדְּקָה עַל יְדֵי זִקָּה אַחַר שֶׁנִּקְרְעָה וְלֹא יָלְדָה לְאַבְרָהָם, זֶה הוּא אָמְרוֹ ״אֵין לָהּ וָלָד״, וְדוֹק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ותהי שרי עקרה אין לה ולד. Sarai remained barren, she had no child.** Why did the Torah have to add "she had no child?" Our sages (*Yevamot* 64) comment that she had no womb. The Talmud there elaborates that both Abraham and Sarah were congenital טומטמאים, people with undeveloped genitals. The Talmud bases this on Isaiah 51,1: "Look to the rock you were hewn from, to the quarry you were dug from. Look back to Abraham your father and to Sarah who brought you forth." Rashi comments there that "hewn from" and "dug from" refer to G'd having supplied male and female genitals to Abraham and Sarah (after they were adults). The Talmud also states there that when someone marries a woman and lives with her for ten years and she bears no children during that time, he should divorce her and pay her כתובה, her marriage settlement. This is based on Genesis 16,3 where Sarah gave Hagar to Abraham to have children with after she had failed to bear children after ten years in the land of Israel. The Talmud questions why we do not rather take Isaac as an example. He lived with Rebeccah for at least twenty years and did not take another wife but prayed and as a result had children from Rebeccah. The Talmud answers that actually the reason the Torah mentions the number of years Abraham lived in the land of Israel before he married Hagar was to enable us to compute Ishmael's age in comparison to Isaac's. This also enables us to calculate Jacob's age during different periods of his life. Tossaphot comment that actually Isaac too waited only for ten years before he prayed, seeing that Rebeccah was three years old when he married her and her normal child-bearing years did not commence until after Isaac was married to her for ten years. Tossaphot concludes that a) not all *Midrashim* agree on the subject; b) in those days girls were able to bear children at a much younger age than nowadays. They also say that even assuming that Abraham had been born without visible genitals, by the time he married he had obviously developed in this respect. However, we must accept the opinion of Rabbi Yehudah who holds that once a טומטום, such a person is unable to sire children even after his genitals have become visible. Of course, one must assume that Sarai's genitals too, had become visible by the time Abraham married her. [there is no good reason that Abraham a) would have married while suffering such a crucial physical blemish; b) that Sarah would have been given in marriage to anyone while she was similarly afflicted. Ed.] Even according to the view that once the genitals of a טומטום have become visible he is no longer totally sterile, it is **unlikely** that such people will be capable of siring or bearing children. The Torah therefore adds the words אין לה ולד in the case of Sarah to tell us that though she was no longer a טומטום, her condition had not changed materially, and she still did not conceive.


###### Or HaChaim on Genesis 11:30:2
[Or HaChaim on Genesis 11:30:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:30:2)

**עוֹד** נִרְאֶה כִּי לֹא אָמַר רַבִּי יְהוּדָה טוּמְטוּם שֶׁנִּקְרַע אֵינוֹ מוֹלִיד אֶלָּא הַזָּכָר, אֲבָל הַנְּקֵבָה לֹא, וְשָׁכִיחַ הִיא שֶׁתֵּלֵד. וּלְפִי זֶה שִׁיעוּר הַכָּתוּב כָּךְ הוּא: **וַתְּהִי שָׂרַי עֲקָרָה**, וְלֹא תֹּאמַר שֶׁהָעֲקָרוּת שֶׁאוֹמֵר הַכָּתוּב הוּא לְצַד שֶׁהָיְתָה טוּמְטֶמֶת כְּאַבְרָהָם, לֹא כֵּן הוּא, כִּי הַטּוּמְטוּם אֵינוֹ סִבָּה מְנִיעַת הַלֵּידָה אֶלָּא בָּאִישׁ וְלֹא בָּאִשָּׁה, וְכָאן הָעֲקָרוּת הוּא שֶׁלֹּא יָלְדָה, וְהוּא אוֹמֵר ״אֵין לָהּ וָלָד״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Furthermore, Rabbi Yehudah is of the opinion that the rule that a טומטום remains sterile even after his genitals become visible, applies only to the male. A female is quite likely to conceive once her genitals have been laid bare. According to this view our verse means that a) first Sarah was barren, i.e. her inability to conceive was not due to her genitals not being visible, a defect suffered by her husband but not by her. In her case it was simple barrenness that prevented her from giving birth. The Torah had to add the words אין לה ולד, to teach us that this was not due to a visible deformity.


###### Or HaChaim on Genesis 11:30:3
[Or HaChaim on Genesis 11:30:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:30:3)

**וּלְדִבְרֵי** הָאוֹמֵר אַיְלוֹנִית הָיְתָה, יִתְפָּרֵשׁ הַכָּתוּב עַל זֶה הַדֶּרֶךְ: **וַתְּהִי שָׂרַי עֲקָרָה** – פֵּרוּשׁ נִמְצֵאת שֶׁהִיא עֲקָרָה, וְהַכַּוָּנָה הִיא פֵּרוּשׁ שֶׁנִּמְצָא בָּהּ דָּבָר שֶׁלֹּא הָיָה נִכָּר בָּהּ מִקּוֹדֶם. הָרְאֵתָ לָדַעַת כִּי מִלְּבַד הֱיוֹתָהּ טוּמְטֶמֶת וְנִקְרְעָה, הוּכַּר בָּהּ הֱיוֹתָהּ עֲקָרָה, שֶׁאִם עַל הֱיוֹתָהּ טוּמְטֶמֶת לֹא יֻצְדַּק לוֹמַר ״וַתְּהִי״ הֲוָיָה חֲדָשָׁה (שֶׁזֶּה קוֹדֶם שֶׁנָּשָׂא הָיָה יָדוּעַ, אֶלָּא שֶׁנִּבְדְּקָה וְנִמְצֵאת שֶׁלֹּא יָלְדָה), וּמֵעַתָּה לָמָּה הֻצְרַךְ לוֹמַר ״אֵין לָהּ וָלָד״ אֶלָּא וַדַּאי לוֹמַר שֶׁהָיְתָה אַיְלוֹנִית.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
According to the view that she did not have a womb, we must understand the verse as follows: It turned out she was barren due to an invisible deformity, i.e. the lack of a womb. This deformity only came to light after her genitals had become visible, i.e. after her visible deformity had been cured. The expression ותהי is not appropriate except for a new development, not for a condition which existed already, [many commentators do not share that view of the meaning of ותהי. Ed.] The words אין לה ולד therefore are meant to draw attention to her not having a womb to carry an embryo in.


###### Or HaChaim on Genesis 11:31:1
[Or HaChaim on Genesis 11:31:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:31:1)

**וַיִּקַּח תֶּרַח וְגוֹ׳.** הַכַּוָּנָה הִיא עַל דֶּרֶךְ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (בבא מציעא עה:) ״מַאן דְּבִישׁ לֵיהּ בְּהַאי מָתָא״ וְכוּ׳ כִּי שִׁנּוּי מָקוֹם גּוֹרֵם, לָזֶה אָמַר הַכָּתוּב כִּי כַּאֲשֶׁר רָאָה תֶּרַח שֶׁאַבְרָם בְּנוֹ לֹא נוֹלְדוּ לוֹ בָנִים, עָשָׂה שִׁנּוּי מָקוֹם וְלָקַח אֶת אַבְרָם וְשָׂרַי לְהוֹלִיכָם לְמָקוֹם אַחֵר. וְהוֹדִיעָנוּ עוֹד הַכָּתוּב בָּזֶה שֶׁכָּל כָּךְ הָיָה חָשׁוּב אַבְרָהָם בְּעֵינֵיהֶם שֶׁבִּשְׁבִילוֹ נָסְעוּ כָּל בֵּית אָבִיו לְשַׁנּוֹת הַמָּקוֹם בִּשְׁבִילוֹ, וְהוּא אָמְרוֹ **וַיֵּצְאוּ אִתָּם**:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויקח תרח את אברם בנו. Terach took his son Abram, etc.** We must understand this verse as an extension of a popular proverb quoted by *Baba Metzia* 75, that if someone experiences bad luck in one location and he does not move to another location he only has himself to blame if his bad luck continues. When Terach realised that his son Abram did not beget children in Ur Casdim he left in the direction of the land of Canaan to see if his luck would improve. The Torah shows us that Abraham was so important in the eyes of the other members of his father's household that they all joined in the migration in order to stay close to him. This is why the Torah adds the words ויצאו אתם, "they emigrated with them (Abraham and Sarah)."


###### Or HaChaim on Genesis 11:32:1
[Or HaChaim on Genesis 11:32:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:32:1)

**וַיִּהְיוּ יְמֵי תֶרַח וְגוֹ׳.** טַעַם שֶׁלֹּא אָמַר כַּסֵּדֶר הָאָמוּר בְּכָל הַדּוֹרוֹת ״וַיִּהְיוּ כָּל יְמֵי״, יֵשׁ בָּזֶה שְׁתֵּי מַשְׁמָעוּת: אוֹ לוֹמַר שֶׁחָיָה יוֹתֵר מִיָּמָיו הַחֲרוּצִים לוֹ, אוֹ שֶׁלֹּא הִשְׁלִים שְׁנוֹתָיו. וְכָאן יִסְבּוֹל שְׁתֵּי הַדְּרָכִים, שֶׁחָיָה יוֹתֵר מִשָּׁנִים הַקְּצוּבִים לוֹ בִּשְׂכַר מַה שֶׁעָשָׂה וְטָרַח בִּשְׁבִיל אַבְרָם כָּאָמוּר בְּסָמוּךְ, חָיָה יוֹתֵר. וְהָרְאָיָה כִּי תִמְצָא שֶׁנָּחוֹר אֲבִי תֶרַח הָיוּ שְׁנוֹתָיו קמ״ח, וְיָתֵר עָלָיו תֶּרַח נ״ז שָׁנָה, וְהִנֵּה אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה סה) כְּשֶׁיַּגִּיעַ אָדָם לִשְׁנֵי אֲבוֹתָיו יִדְאַג חָמֵשׁ שָׁנִים קוֹדֶם אוֹ חָמֵשׁ אַחֲרֵי כֵן, וְתֶרַח חָיָה שָׁנִים אֲרוּכִים יוֹתֵר מֵאָבִיו. לָזֶה הִסְמִיךְ חַיּוּת תֶּרַח לִיצִיאָתוֹ עִם אַבְרָם, לְהוֹדִיעֲךָ מִי גָּרַם לוֹ אֲרִיכוּת יָמִים הַלָּלוּ – הוּא מִצַּד ״וַיֵּצְאוּ אִתָּם״ וְגוֹ׳. וּלְפִי זֶה אִם הָיָה אוֹמֵר ״כָּל יְמֵי תֶרַח״ הָיָה נִשְׁמָע כִּי הֵם חַיָּיו הַקְּצוּבִים לוֹ מֵעוֹלָם הָעֶלְיוֹן, וְאֵינוֹ כֵן אֶלָּא זָכָה וְהוֹסִיפוּ לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהיו ימי תרח חמש שנים ומאתים שנה. Terach lived to be 205 years.** The reason the decription of Terach's age differs from the description of the other people listed in this chapter, i.e. "all the days of so and so were, etc." is twofold. It can either mean that Terach lived longer than the years originally allocated to him, or it can mean that he did not live all the years that had originally been allocated to him. Here the absence of the words "**all** the days of his life" most likely mean that he lived longer than the years originally allocated to him. He accumulated merit because of his extraordinary concern for the welfare of his son Abraham. One proof may be seen when we compare Terach's lifespan with that of his father Nachor. The latter had only lived for a total of 148 years (11,24-25). Terach lived 57 years longer than his father. Our sages (*Bereshit Rabbah* 65,12) have said that when a man approaches to within 5 years (either side) of the age at which his parents died he should begin to be concerned about his own death approaching.


###### Or HaChaim on Genesis 11:32:2
[Or HaChaim on Genesis 11:32:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:32:2)

**וְדֶרֶךְ** שֵׁנִי הוּא, אֶפְשָׁר שֶׁיּוֹתֵר שָׁנִים קָצְבוּ לוֹ מִמַּה שֶׁחָיָה אִם הָיָה מַשְׁלִים כַּוָּנָתוֹ לָלֶכֶת אַרְצָה כְּנַעַן, וְטַעַם שֶׁלֹּא חָיָה שָׁנָיו שְׁלֵמִים לְצַד שֶׁיָּצָא עִם אַבְרָם לָלֶכֶת אַרְצָה כְּנַעַן וְלֹא הִשְׁלִים נִדְרוֹ וּבָא עַד חָרָן וַיֵּשֶׁב שָׁם, לָזֶה לֹא הִשְׁלִים שְׁנוֹתָיו. וְלָזֶה הוֹדִיעַ הַכָּתוּב עִנְיָן זֶה שֶׁיָּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וּבָאוּ עַד חָרָן וַיֵּשְׁבוּ שָׁם, זוֹ סִבָּה שֶׁהָיוּ יְמֵי תֶרַח חָמֵשׁ שָׁנִים וּמָאתַיִם שָׁנָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Inasmuch as Terach lived many years longer than his father, the Torah reports his death in conjunction with his migration to Charan to indicate which merit added the extra years to his life. Had the Torah merely stated the usual "ויהיו כל ימי תרח, all the years of Terach were, etc., we would have assumed that G'd had originally allocated to him a lifespan of 205 years although this would have been quite wrong. There is also support from the text for the view that Terach lived fewer years than had been allocated to him originally. The Torah reports that he set out on his way to Canaan. However, the Torah also reports that he died in Charan which is on the way. Terach had failed to make good on his vow to move to Canaan and settled in Charan. G'd shortened Terach's lifespan because he did not make good on his vow.


###### Or HaChaim on Genesis 11:32:3
[Or HaChaim on Genesis 11:32:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:32:3)

**וְרָאִיתִי** לִפְקֹחַ עַיִן בִּפְרָט אֶחָד בְּאַבְרָהָם, אֵיךְ עָזַב אֶת אָבִיו אֲשֶׁר יָצָא עִמּוֹ בִּשְׁבִילוֹ וְהָלַךְ לוֹ, כִּי הֲלֹא תִמְצָא כִּי תֶרַח הָיָה בֶּן קמ״ג שָׁנָה בְּהִפָּרֵד אַבְרָהָם אָבִינוּ מִמֶּנּוּ, כִּי בֶּן ס״ח שָׁנָה הָיָה כְּשֶׁנּוֹלַד אַבְרָהָם, וּבְלֶכֶת אַבְרָהָם אַרְצָה כְּנַעַן הָיָה אַבְרָהָם בֶּן ע״ה שָׁנָה, שֶׁאָז עוֹלִים שְׁנֵי תֶרַח קמ״ג, וְהוּא מֵת בֶּן ר״ה שָׁנָה, וְאֵין רָאוּי לְאַבְרָהָם לְהַנִּיחַ תֶּרַח אָבִיו שֶׁיָּצָא בִּשְׁבִילוֹ וְיֵלֵךְ לוֹ. וַהֲגַם כִּי ה׳ אָמַר אֵלָיו ״לֶךְ לְךָ״, כְּבָר אָמְרוּ שֶׁה׳ אָמַר אֵלָיו ״לֶךְ לְךָ״ כְּדַעְתְּךָ לָלֶכֶת, שֶׁהִסְכִּים עַל יָדוֹ, הָרְאֵתָ כִּי אַבְרָהָם מֵעַצְמוֹ רָצָה לָלֶכֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
I have had an inspiration which enables me to explain why Abraham left his father in Charan though the latter had migrated for his sake all the way from Ur Casdim. When Abraham moved to Canaan Terach was 143 years old. He was 68 years old when Abraham was born and Abraham was 75 when he moved to the land of Canaan. [I presume that verse 26 which describes Terach as 70 years old when his three sons were born must refer to his age when the youngest was born. Ed.] It seems difficult to understand that Abraham abandoned his father for so many (62) years, even though G'd had told him לך לך.


###### Or HaChaim on Genesis 11:32:4
[Or HaChaim on Genesis 11:32:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:32:4)

**וְנִרְאֶה** כִּי טַעַם אַבְרָהָם הוּא, שֶׁחָשַׁב בְּדַעְתּוֹ שֶׁשָּׁלְמוּ יְמֵי אָבִיו כְּשֶׁהִגִּיעַ לִשְׁנַת קמ״ג, הוֹסִיף עֲלֵיהֶן ה׳ שָׁנִים כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה שֶׁיִּדְאַג חָמֵשׁ שָׁנִים קוֹדֶם זְמַן חַיֵּי אָבִיו, הֲרֵי קמ״ח שֶׁהֵם חַיֵּי נָחוֹר, וּבַזְּמַן הַזֶּה הִנִּיחוֹ וְהָלַךְ לוֹ. וְהִסְכִּים ה׳ עַל יָדוֹ וְאָמַר לוֹ לֶךְ לְךָ. וַהֲגַם שֶׁחָיָה יוֹתֵר, אַף עַל פִּי כֵן כֵּיוָן שֶׁלֹּא זָכָה לַשָּׁנִים הַנּוֹתָרִים אֶלָּא בִּזְכוּת אַבְרָהָם, לֹא יִתְחַיֵּב אַבְרָהָם לְהִתְעַכֵּב בִּשְׁבִילָם. וְאוּלַי שֶׁזֶּה רָמַז ה׳ בְּאָמְרוֹ **לֶךְ לְךָ**, פֵּרוּשׁ: ״לֵךְ״ וְאֵינְךָ חוֹשֵׁשׁ לַשָּׁנִים הַנּוֹתָרִים כִּי ״לְךָ״ הֵם, פֵּרוּשׁ: מִשֶּׁלְּךָ, וּמִדְרָשִׁים הַרְבֵּה יֵשׁ בְּעִנְיָן זֶה, וְהַפְּשָׁט לֹא יֻפְשַׁט.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
I believe the answer is simply that Abraham had good reason to expect that his father would die soon after his departure for Canaan, seeing that he was within 5 years of the age at which his grandfather Nachor had died. G'd may even have given Abraham a subtle hint when He told him לך לך, go on "your acccount." The words "on your account," were to indicate that even if Abraham's father were to live additional years he had only Abraham's merit to thank for those years. Abraham therefore did not have to blame himself for "abandoning" his aged father.


###### Or HaChaim on Genesis 11:32:5
[Or HaChaim on Genesis 11:32:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/11:32:5)

**חסלת פרשת נח**