## Radak on Genesis Chapter 17

###### Radak on Genesis 17:1:1
[Radak on Genesis 17:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:1:1)

**וַיְהִי אַבְרָם בֶּן תִּשְׁעִים וָתֵשַׁע שָׁנָה.** אַחַר עוֹד שְׁלֹשׁ עֶשְׂרֵה שָׁנָה מִלְּצַוּוֹתוֹ עַל הַמִּילָה, כְּדֵי שֶׁיִּזְקִין יוֹתֵר וְיַגִּיעַ עַד מֵאָה וְיִהְיֶה הַנֵּס יוֹתֵר גָּדוֹל שֶׁיּוֹלִיד וְהוּא בֶּן מֵאָה, וּלְהַרְאוֹת אַהֲבַת אַבְרָם לָאֵל לַעֲשׂוֹת כָּל אֲשֶׁר יְצַוֵּהוּ, שֶׁצִּוָּהוּ לָמוּל בְּשַׂר עָרְלָתוֹ וְהוּא זָקֵן בֶּן תִּשְׁעִים וָתֵשַׁע שָׁנָה, וְכֹחוֹ תָּשַׁשׁ, וְצִוָּהוּ לָמוּל קֹדֶם לֵדַת יִצְחָק כְּדֵי שֶׁיִּהְיֶה יִצְחָק מִזֶּרַע כָּשֵׁר יוֹתֵר עַל יְדֵי מִצְוַת הָאֵל שֶׁנַּעֲשָׂה בָּאֵבָר הַהוּא וּלְהַגְדִּיל הַפֶּלֶא, כִּי הַמִּילָה מְחַלֶּשֶׁת הָאֵבָר, וְהָיָה נֵס עַל נֵס שֶׁיּוֹלִיד בֶּן מֵאָה, וְעוֹד שֶׁיִּהְיֶה אֵבָרוֹ חָלוּשׁ יוֹתֵר מִשֶּׁהָיָה קֹדֶם הַמִּילָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי אברם בן תשעים ותשע שנים, after 13 years had passed since Ishmael was born G'd commanded Avram about the circumcision. G'd had waited with this command until Avram would be close to 100 years old in order to make the miracle of a 100 year old man and a ninety year old woman having a child all the greater. Also, Avram, subjecting himself to the operation involved in circumcising himself would acquire an even greater merit if he did so at such an age when his physical virility had already declined. G'd issued the command before Yitzchok would be born in order that Yitzchok would be the product of a union with a Jewish father, i.e. a father who had been circumcised at the time when he impregnated his wife with his sperm. Seeing that the circumcision weakens the reproductive organ of the person undergoing it, especially at such an age. Avram's producing a son after that experience was therefore all the more remarkable.


###### Radak on Genesis 17:1:2
[Radak on Genesis 17:1:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:1:2)

**אֲנִי־אֵל שַׁדַּי.** פֵּרַשׁ: חָזָק, מְנַצֵּחַ, וְכֵן אוֹמֵר ״כְּקוֹל מַיִם רַבִּים כְּקוֹל שַׁדַּי בְּלֶכְתָּם״ (יחזקאל א:כד), ״כְּקוֹל אֵל שַׁדַּי בְּדַבְּרוֹ״ (יחזקאל י:ה). רוֹצֶה לוֹמַר לוֹ: אַף עַל פִּי שֶׁאִשְׁתְּךָ עֲקָרָה וּזְקֵנָה וְאֵינָהּ רְאוּיָה לֵילֵד, וְאַף כִּי אַתָּה זָקֵן וְחָלוּשׁ כֹּחֲךָ כִּי בֶּן תִּשְׁעִים וְתֵשַׁע אַתָּה, וְאַף עַל פִּי שֶׁתַּחֲלִישׁ כֹּחַ הַזֶּרַע עוֹד, אֲנִי מְנַצֵּחַ הַכֹּל, כִּי אֲנִי־אֵל שַׁדַּי, וְהַטֶּבַע וְהַתּוֹלָדָה מִיָּדִי הוּא וּבְיָדִי לַעֲשׂוֹת וּלְשַׁנּוֹת כַּאֲשֶׁר אֶרְצֶה. וְכֵן אָמַר ״וָאֵרָא אֶל אַבְרָהָם וְגוֹ׳ בְּאֵל שַׁדַּי״ (שמות ו:ג), כִּי שְׁלָשְׁתָּם הָיוּ נְשֵׁיהֶם עֲקָרוֹת וְנִפְקְדוּ בִּרְצוֹן הָאֵל, כִּי שָׁמַע אֵל תְּפִלַּת הַצַּדִּיקִים וְשִׁנָּה טֶבַע נְשֵׁיהֶם וְיָלָדוּ. וְשַׁדַּי שֵׁם תֹּאַר, רָאוּי בְּתַשְׁלוּמוֹ שַׁדְּדַי בְּפַלֵּס ״מוֹכִיחַ אָדָם אַחֲרַי״ (משלי כח:כג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אני א-ל שדי, the word שדי means "strong, victorious." (root שדד) We find the term appearing in that sense in Ezekiel 1,24, כקול מים רבים כקול שדי, "like the sound of mighty waters, like the sound of Shaddai." Also in Ezekiel 10,5 כקול א-ל שדי it appears in the same sense. G-d meant to tell him that although you are physically weak and Sarai is barren, I, G'd will overcome all these impediments and the laws of nature are subject to My control, so that I can change them whenever it suits me. G'd referred to this power again in Exodus 6,3 when Moses had despaired of hismission. He told them that he had already demonstrated ths power when He made the three matriarchs, all of whom had been biologically barren, overcome such a handicap so that each bore a child or children. G'd had responded to the prayers of these people or their husbands and altered the laws of nature in order to fulfill their requests. When the word שדי is meant to be an attribute, it should be spelled שדדי, shaddeday." It would then mean something akin to Proverbs 28,23 מוכיח אדם אחרי חן ימצא, i.e. that as a result of being rebuked, the subject of the rebuke will eventually find favour (in the eyes of the rebuker).


###### Radak on Genesis 17:1:3
[Radak on Genesis 17:1:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:1:3)

**הִתְהַלֵּךְ לְפָנַי.** כְּתַרְגּוּמוֹ ״פְּלַח קֳדָמַי״, פֵּרוּשׁ: עֲבֹד לְפָנַי עֲבוֹדָה אֲשֶׁר אֲצַוְּךָ, וְכֵן ״אֲשֶׁר הִתְהַלְּכוּ אֲבוֹתַי לְפָנָיו״ (בראשית מח:טו), ״אֲשֶׁר הִתְהַלַּכְתִּי לְפָנָיו״ (בראשית כד:מ), עִנְיַן כֻּלָּם עֲבוֹדַת הָאֵל בַּלֵּב וּבַמַּעֲשֶׂה, וְשֹׁרֶשׁ הָעֲבוֹדָה הִיא בַּלֵּב, וְכֵן אָמַר חִזְקִיָּהוּ ״אֲשֶׁר הִתְהַלַּכְתִּי לְפָנֶיךָ בֶּאֱמֶת וּבְלֵבָב שָׁלֵם״ (מלכים ב כ:ג), זֶהוּ אָמַר עַל עֲבוֹדַת הַלֵּב, וְאַחַר כָּךְ אָמַר עַל הַמַּעֲשֶׂה, ״וְהַטּוֹב בְּעֵינֶיךָ עָשִׂיתִי״. וְעַתָּה צִוָּה הָאֵל אֶת אַבְרָם שֶׁיּוֹסִיף לוֹ עוֹד עֲבוֹדָה בְּגוּפוֹ. כִּי בְּלִבּוֹ הָיָה שָׁלֵם, וְכֵן בְּמַעֲשֶׂה וְתִקּוּן הַמִּדּוֹת וְכָל אֲשֶׁר הַשֵּׂכֶל מוֹרֶה אוֹתוֹ, אֲבָל עֲבוֹדַת הַגּוּף הַזֹּאת אֲשֶׁר צִוָּהוּ לֹא הָיָה הַשֵּׂכֶל מוֹרֶה בָּזֶה, אֶלָּא רָצָה בּוֹ הָאֵל לִהְיוֹת לוֹ לְאוֹת בֵּינוֹ וּבֵין הָאֵל, לִהְיוֹת זֶרַע אַבְרָהָם הַמְכֻוָּן עַם מְיֻחָד וְיִהְיוּ בִּבְשָׂרוֹ אוֹת מְיֻחָד. וְאוּלַי אֻמּוֹת הָעוֹלָם אֵינָם עוֹשִׂים אֶת הַמִּצְוָה כִּי לֹא נִצְטַוּוּ בָּהּ אֶלָּא זֶרַע אַבְרָהָם הַמְיֻחָד וְהוּא יִצְחָק וְזַרְעוֹ הַמְיֻחָד גַּם כֵּן שֶׁהוּא זֶרַע יַעֲקֹב, לְפִיכָךְ צִוָּהוּ בָּהּ הָאֵל קֹדֶם שֶׁיּוֹלִיד יִצְחָק וְקֹדֶם שֶׁיִּזְרַע. וְהַנִּכְנָסִים מֵהָאֻמּוֹת בִּבְרִית אַבְרָהָם וּבְתוֹרַת הָאֵל הֲרֵי הֵם נֶחְשָׁבִים זֶרַע אַבְרָהָם וַהֲרֵי הֵם מִכְּלַל ״הֲמוֹן גּוֹיִם״ שֶׁאַבְרָהָם אָב לָהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
התהלך לפני, as rendered by Onkelos, "serve Me" by carrying out what I command you ( in order to become perfect). This is also that meaning of the word התהלך in Genesis 24,40 as well as in Genesis 48,15. It is a reference to serving the lord in thought and deed. All service of the Lord is rooted in man's heart. This is why King Chiskiyah in Kings II 20,3 in his prayer says: אני ה' דבר נא את אשר התהלכתי לפניך באמת ובלבב שלם, "please o Lord remember how I have served you in truth and with a pure heart, etc." Chiskiyah first refers to his serving G'd with his heart, before mentioning that he had performed deeds which constituted service of the Lord also, when he said והטוב בעיניך עשיתי, "and I have done what is pleasing in Your eyes." At this juncture G'd commands Avram that He will require additional service from him, service to be performed on his own body. He had already proven that his heart was pure. He had also already perfected his personality traits to the extent that his mind and intelligence had suggested such improvements. This form of service to be performed on his body was something that his mind and reason would reject as illogical. G'd demanded this only in order for the people whom Avraham would produce would be recognizable by the circumcision of their body as unique, as wearing the mark of G'd. Even though many of the gentiles do circumcise themselves also, they do not do so in response to a command by G'd. Only the special seed of Avram, i.e. Yitzchok was included in this command. Also Yitzchok's special seed was included in that command, [i.e. according to our author Ishmael's children and Esau's children as well as the sons Avraham had by Keturah would not have been included in this commandment. Because of these considerations G'd commanded the circumcision before Yitzchok would be born or even conceived. Any convert, not alive at that time but joining the Jewish people and its faith are therefore described as being בני אברהם "descendants, sons of Avraham," [This is an additional meaning of the name change from Avram to Avraham, foretelling him that he would become the spiritual father of all future converts. Ed.]


###### Radak on Genesis 17:1:4
[Radak on Genesis 17:1:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:1:4)

**וֶהְיֵה תָמִים.** וּבָזֶה תִּהְיֶה שָׁלֵם שֶׁתִּהְיֶה אוֹת בִּבְשָׂרְךָ לִשְׁמִי, וְיִהְיֶה גַּם כֵּן כְּרִיתַת בְּרִית בֵּינִי וּבֵינְךָ, כִּי בְּדָם הוּא כָּל כְּרִיתַת בְּרִית. וּבִסְתָם אָמַר לוֹ, וְלֹא פֵּרַשׁ לוֹ הַבְּרִית עַד בַּסּוֹף שֶׁאָמַר לוֹ ״זֹאת בְּרִיתִי״ (בראשית יז:י), אֶלָּא אָמַר לוֹ דְּבָרִים שֶׁהֵבִין בַּסּוֹף לָמָּה אָמַר. וְהֵבִין בַּסּוֹף מִלְּשׁוֹן **תָמִים** שְׁנֵי דְבָרִים: הָאֶחָד כְּמוֹ שֶׁפֵּרַשְׁנוּ, וְהַשֵּׁנִי שֶׁאָמַר לוֹ אַף עַל פִּי שֶׁחָסֵר מִבְּשָׂרְךָ בַּבְּרִית הַזֹּאת לֹא תִהְיֶה חָסֵר בַּעֲבוּר זֶה, אֲבָל תִּהְיֶה תָּמִים יוֹתֵר, כִּי לֹא יֶחְסַר מִמְּךָ אֵבֶר מֵאֵבָרֶיךָ אֶלָּא מְעַט בָּשָׂר מִן הָאֵבֶר. וּבְחֶסְרוֹן הַהוּא תִּהְיֶה תָּמִים שֶׁיִּהְיֶה הַחֶסְרוֹן לְאוֹת לְךָ בֵּינְךָ וּבֵין הָאֵל. וְאִלּוּ נוֹלַד כֵּן לֹא יִהְיֶה נִכָּר שֶׁיִּהְיֶה לְאוֹת, לְפִיכָךְ הַנּוֹלָד מָהוּל צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית (יבמות עא) שֶׁיַּחְתֹּךְ מְעַט מִן הַבָּשָׂר הַהוּא לְאוֹת וְלִבְרִית.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והיה תמים, meaning that by fulfillment of this commandment Avram would then be considered as "perfect. Once there would be a visible sign of Avram's faith and loyalty to His Creator on his body this would act at the same time as the symbol of the covenant between G'd and him (and the Jewish people). Every covenant requires to be confirmed by blood, [this being the "essence" of the party with whom G'd concluded a covenant. Ed.] At this point G'd spoke to Avram in general terms not spelling out the nature of the covenant until verse 10. After having heard all of what G'd said to him, Avram now understood the meaning of the word תמים on two levels. 1) The meaning we have already explained about service of G'd consisting both of intangible parts of man such as his heart and his mind, as well as his body. 2) G'd taught him that although, at first glance, the loss of a foreskin and the loss of blood might make him conclude that instead of becoming more perfect he had now become less perfect than he had been previously, this was not so. G'd explained that the circumcision did not mean the loss of an organ but only the removal of some excess flesh from that organ, and that the very removal of that excess would result in his becoming תמים, perfect. The absence of this excess would be the symbol of the covenant between him and G'd. If he had already been born with that piece of flesh missing, the fact that it was missing could not have served as the symbol of the covenant. Additionally, there would be a need to lose a few drops of blood as the symbol of that covenant, as explained in Shabbat 135.


###### Radak on Genesis 17:2:1
[Radak on Genesis 17:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:2:1)

**וְאַרְבֶּה אוֹתְךָ.** שֶׁלֹּא תַּחְשֹׁב כִּי בַּעֲבוּר זֶה יֶחְסַר זַרְעֲךָ וְזֶרַע זַרְעֲךָ, שֶׁיִּהְיֶה הָאֵבֶר חָלוּשׁ בַּעֲבוּר זֶה לְהוֹצִיא זֶרַע, כִּי אַרְבֶּה אוֹתְךָ וְאֶת זַרְעֲךָ בִּמְאֹד מְאֹד, וְהַכֶּפֶל לְרַבּוֹת הָרִבּוּי, כִּי מְאֹד הִיא לְשׁוֹן רִבּוּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואתנה ... וארבה אותך, you should not think that on account of the circumcision your future descendants will be fewer because your reproductive organ has become weakened by the removal of the foreskin. On the contrary, I will multiply your seed.
 במאד מאד, an expression designed to express the unusual extent of what is about to happen. The word מאד always refers to some form of multiplicity.


###### Radak on Genesis 17:3:1
[Radak on Genesis 17:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:3:1)

**וַיִּפֹּל אַבְרָם עַל־פָּנָיו.** הִשְׁתַּחֲוָה וְהוֹדָה לָאֵל עַל אֲשֶׁר אָמַר לוֹ שֶׁיִּתֵּן בְּרִיתוֹ בֵּינוֹ וּבֵינוֹ, שֶׁזֶּה יִהְיֶה קִיּוּם הָאַהֲבָה אֲשֶׁר אָהַב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויפול אברם על פניו, he prostrated himself and thanked the Lord Who had told him that He would make this covenant with him, something he interpreted as a sign of G'd's love for him.


###### Radak on Genesis 17:3:2
[Radak on Genesis 17:3:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:3:2)

**וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר.** דִּבֵּר אִתּוֹ אֵלֶּה הַדְּבָרִים לֵאמֹר אוֹתָם לִבְנֵי בֵיתוֹ כְּשֶׁיָּבֹא לְמוּלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וידבר אתו אלוהים לאמור, He said the following word to him לאמור, in order for Avraham in turn to communicate them to the members of this household when he would meet them.


###### Radak on Genesis 17:4:1
[Radak on Genesis 17:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:4:1)

**אֲנִי הִנֵּה בְרִיתִי אִתָּךְ.** אֲנִי כְּמוֹ שֶׁאֲנִי אָמַרְתִּי לְךָ ״אֵל שַׁדַּי״ (בראשית יז:א) וְהָיִיתָ בָּטוּחַ בְּמַה שֶּׁאָמַרְתִּי לְךָ; וַאֲנִי הִנֵּה בְּרִיתִי אִתָּךְ מֵעַתָּה וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם, כִּי לֹא תִּהְיֶה אַב לְגוֹי אֶחָד לְבַד, אֶלָּא לַהֲמוֹן גּוֹיִם שֶׁהֲרֵי יָצְאוּ מִמֶּנּוּ יִצְחָק וְיִשְׁמָעֵאל וּבְנֵי קְטוּרָה וְכָל אֶחָד מֵהֶם יִהְיֶה לְגוֹי גָּדוֹל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אני הנה בריתי אתך, just as you have ben certain that when I said to you that I am א-ל שדי that I have the power to change the laws of nature, I am telling you additionally, that you will not only be the founder of one nation, but that you will became the founder of numerous nations. Both Yitzchok, Ishmael, and the sons of Keturah will al become important nations.


###### Radak on Genesis 17:4:2
[Radak on Genesis 17:4:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:4:2)

**הֲמוֹן.** עִנְיָנוֹ רִבּוּי, וּלְאוֹת זֶה אֶשְׁנֶה אֶת שִׁמְךָ וְאוֹסִיף בּוֹ הַהֵ״א וְיִהְיֶה בְּהִתְחַבְּרוֹ עִם הַמֵּ״ם עִנְיַן הֲמוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The expression המון means "a multiplicity." In order that this will be remembered for all future times, I change your name by the addition of the letter ה, which by being joined to the letter מsymbolizes the word המון.


###### Radak on Genesis 17:5:1
[Radak on Genesis 17:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:5:1)

**וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ.** בָּאָה מִלַּת ״אֶת״ אַחַר הַנִּפְעָל לְתוֹסֶפֶת בֵּיאוּר, וְכֵן ״יֵחָלֵק אֶת הָאָרֶץ״ (במדבר כו:נה) ״וְלֹא יָמֵס אֶת לְבַב אֶחָיו״ (דברים כ:ח). וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה מד, ראש השנה טז) שִׁנּוּי הַשֵּׁם קוֹרֵעַ גְּזַר דִּינוֹ שֶׁל אָדָם, מִנָּלָן מֵאַבְרָהָם וְשָׂרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולא יקרא עוד את שמך, the word את after the verb in the passive conjugation "yikarey" is used to make something more clear. (the author dealt with this principle in his introduction to דקדוק המלים) Other examples of such a construction are found in Numbers 26,55 וכן יחלק את הארץ, as well as in Deuteronomy 20,8 ולא ימס את אחיו. Our sages say that when a person's name is changed this results in the cancellation of evil decrees that had been issued against such a person. (Rosh Hashanah 16) They point to Avraham and Sarah as proof. Both Avraham and Sarah after having had their names changes had become able to jointly produce Yitzchok.


###### Radak on Genesis 17:5:2
[Radak on Genesis 17:5:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:5:2)

וְאָמַר **וְלֹא יִקָּרֵא.** רוֹצֶה לוֹמַר בְּפִי הָאֲנָשִׁים בְּדוֹרְךָ וּבַדּוֹרוֹת הַבָּאִים אַחֲרֶיךָ, כִּי תֹאמַר לַאֲשֶׁר עִמְּךָ כִּי הָאֱלֹהִים שִׁנָּה אֶת שִׁמְךָ וְקָרָא שִׁמְךָ **אַבְרָהָם**, וְהֵם יֹאמְרוּ לַאֲחֵרִים וַאֲחֵרִים לַאֲחֵרִים עַד שֶׁיִּהְיֶה נִקְבָּע שִׁמְךָ **אַבְרָהָם**, וּמִתּוֹךְ כָּךְ יִזָּכֵר הַנֵּס וְהַפֶּלֶא שֶׁעָשִׂיתִי עִמְּךָ בְּפִי כָל הַדּוֹרוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולא יקרא, people of subsequent generations will never refer to the original names of Avram and Sarai when referring to them, but will refer to them only as Sarah and Avraham. You are to tell all the people you meet that G'd has changed both your names, so that these people will tell others and soon everyone will know about this. As a result, the miracle that I have worked with you both will become public knowledge when you and Sarah will have a baby-son.


###### Radak on Genesis 17:6:1
[Radak on Genesis 17:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:6:1)

**וְהִפְרֵתִי אֹתְךָ... וּנְתַתִּיךָ לְגוֹיִם.** כְּמוֹ שֶׁפֵּרַשְׁנוּ, יִצְחָק וְיִשְׁמָעֵאל וּבְנֵי קְטוּרָה, כָּל אֶחָד מֵהֶם יִהְיֶה לְגוֹי. אוֹ פֵּרוּשׁוֹ עַל זֶרַע יַעֲקֹב, שֶׁהוּא יַעֲקֹב וְזַרְעוֹ לְבַד אָמַר. וּפֵרַשׁ **גוֹיִם** כְּתַרְגּוּמוֹ ״לְשִׁבְטִין״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והפרתי אותך במאד מאד ונתתיך לגוים, as we already explained, this refers to Yitzchok, Ishmael and the sons of Keturah. Alternatively, it refers only to Yitzchok's offspring Yaakov, and his offspring alone. The meaning of the word גוים then would be "tribes" as suggested by Onkelos. [in a different manuscript from that copied in our Chumashim. Ed.]


###### Radak on Genesis 17:6:2
[Radak on Genesis 17:6:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:6:2)

**וּמְלָכִים מִמְּךָ יֵצֵאוּ.** גַּם כֵּן כְּתַרְגּוּמוֹ: ״וּמַלְכִין דְּשַׁלִּיטִין בְּעַמְמַיָּא״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ומלכים ממך יצאו, this too means the same as Onkelos said, that some of your descendants will become kings over nations.


###### Radak on Genesis 17:7:1
[Radak on Genesis 17:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:7:1)

**וַהֲקִמֹתִי אֶת בְּרִיתִי... וּבֵין זַרְעֲךָ אַחֲרֶיךָ.** עַל זֶרַע יַעֲקֹב אָמַר כְּמוֹ שֶׁאָמַר **לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ**, וּלְזֶרַע יַעֲקֹב הָיָה זֶה כְּמוֹ שֶׁאָמַר ״וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ לִי לְעָם״ (ויקרא כו:יב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והקימותי את בריתי ... ובין זרעך אחריך, G'd refers to promised made both to Yaakov and to his descendants as spelled out in Leviticus 26,12. The reciprocal relationship between the Jewish people and G'd is spelled out there clearly.


###### Radak on Genesis 17:8:1
[Radak on Genesis 17:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:8:1)

וְכֵן אָמַר **וְנָתַתִּי וְגוֹ׳ אֵת אֶרֶץ מְגֻרֶיךָ.** הַמְּקוֹמוֹת שֶׁאַתָּה גָּר בָּהֶם, וְלֹא אוֹתָם לְבַד אֶלָּא כָּל אֶרֶץ כְּנַעַן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונתתי ... את ארץ מגורך, a reference to the locations in which Avraham had dwelled, not only these but the whole of the land of Canaan.


###### Radak on Genesis 17:8:2
[Radak on Genesis 17:8:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:8:2)

**לַאֲחֻזַּת עוֹלָם.** אַף עַל פִּי שֶׁיִּגְלוּ מִמֶּנָּה זְמַן, אֲחֻזַּת עוֹלָם תִּהְיֶה לָהֶם וְיָשׁוּבוּ אֵלֶיהָ, וְהָיִיתִי לָהֶם לֵאלֹהִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לאחוזת עולם, even though the Jewish people would be exiled from that country for a period of time, it would remain their eternal heritage. They would return to that land and G'd would be their G'd.


###### Radak on Genesis 17:9:1
[Radak on Genesis 17:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:9:1)

**וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם.** אַחַר שֶׁאָמַר ״וְהָיָה שִׁמְךָ אַבְרָהָם״ (בראשית יז:ה) לֹא כָתַב מֹשֶׁה אֶלָּא אַבְרָהָם. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יג ע״א, בראשית רבה מו:ח) כָּל הָאוֹמֵר לְאַבְרָהָם אַבְרָם עוֹבֵר בְּלָאו שֶׁנֶּאֱמַר ״וְלֹא יִקָּרֵא״, וְעוֹבֵר בַּעֲשֵׂה, שֶׁנֶּאֱמַר ״וְהָיָה שִׁמְךָ אַבְרָהָם״ (בראשית יז:ה). וְהִקְשׁוּ וַהֲלֹא אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה קָרְאוּ שְׁמוֹ אַבְרָם, שֶׁנֶּאֱמַר ״אַתָּה הוּא ה׳ אֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם״ (נחמיה ט:ז)? שְׁנִיָּה הִיא: עַד שֶׁהָיָה אַבְרָם בָּחַרְתָּ בּוֹ; וְעַל דֶּרֶךְ הַפְּשָׁט אֵינָם דֶּרֶךְ אַזְהָרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר אלוקים אל אברהם, once G'd had changed Avram's name Moses never again spelled in the former way. Our sages have gone so far as to describe anyone referring to Avraham as Avram as having violated a positive as well as a negative commandment. (Bereshit Rabbah 46,8) They base this on the wording "your name shall not be called Avram, but your name shall be Avraham." (verse 5) Many people question this, pointing out that in Nechemya 9,7 we read אתה הוא ה' האלוקים אשר בחרת באברם , "you are the Lord G'd Who has chosen Avram." The answer is that perhaps what Nechemya meant was that G'd had chosen Avraham to be Avraham at a time when he was still known as Avram. According to the plain meaning of the text, the wording of the Torah is only a warning not to call Avraham by this former name, it is not part of the 613 commandments


###### Radak on Genesis 17:9:2
[Radak on Genesis 17:9:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:9:2)

**וְאַתָּה אֶת בְּרִיתִי.** כִּי בִּתְנַאי זֶה אֶהְיֶה לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ, וְאֶתֵּן לָהֶם אֶת הָאָרֶץ, שֶׁתִּשְׁמֹר אַתָּה וָהֵם אֶת בְּרִיתִי זֹאת, כְּמוֹ שֶׁאוֹמֵר אֵלֶיךָ, וְאַתָּה תְּצַוֶּה בָּהּ אֶת בָּנֶיךָ וְאֶת בֵּיתְךָ אַחֲרֶיךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואתה את בריתי תשמר, G'd makes plain that the overriding condition upon which this covenant is based is the meticulous observance by Avraham and his descendants of the terms of this covenant. Avraham is to pass on this condition to his offspring as well as to his household.


###### Radak on Genesis 17:10:1
[Radak on Genesis 17:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:10:1)

**זֹאת בְּרִיתִי.** כְּמוֹ שֶׁאֲנִי אֲקַיֵּם אוֹתָהּ כְּמוֹ שֶׁאָמַר ״וַהֲקִמֹתִי״ (בראשית יז:ז), כֵּן תִּשְׁמְרוּ אוֹתָהּ אַתֶּם, וְאָמַר לְשׁוֹן רַבִּים כְּנֶגֶד אַבְרָהָם וְזַרְעוֹ, כְּמוֹ שֶׁאָמַר ״אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ״ (בראשית יז:ט), וְהַבְּרִית הַזֹּאת תִּהְיֶה בֵּינִי לְבֵינֵיכֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
זאת בריתי, just as I keep and observe my end as spelled out in verse 7, so you must keep and observe it. The Torah employs the plural mode when speaking of Avraham and his descendants, i.e. תשמרו, as it had done in verse 9 when spelling the word אחריך, "after you,: with the letter י indicating such a plural. This covenant was to be between G'd (sing.) and the Jewish people (ph.)


###### Radak on Genesis 17:10:2
[Radak on Genesis 17:10:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:10:2)

וְאָמַר **בֵּינִי וּבֵינֵיכֶם.** כְּנֶגֶד אַבְרָהָם יִצְחָק וְיַעֲקֹב, כִּי יַעֲקֹב הָיָה בְּיָמָיו, כִּי בֶּן חֲמֵשׁ עֶשְׂרֵה שָׁנָה הָיָה יַעֲקֹב כְּשֶׁמֵּת אַבְרָהָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ביני וביניכם, a reference to Avraham, Yitzchok, and Yaakov, seeing that Avraham was still alive for 15 years of Yaakov's life.


###### Radak on Genesis 17:10:3
[Radak on Genesis 17:10:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:10:3)

**וּבֵין זַרְעֲךָ אַחֲרֶיךָ.** זֶרַע יַעֲקֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ובין זרעך אחריך, a reference to Yaakov's descendants.


###### Radak on Genesis 17:10:4
[Radak on Genesis 17:10:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:10:4)

**הִמּוֹל לָכֶם כָּל־זָכָר.** אָמַר לָכֶם, הוּא וְזַרְעוֹ. וְאַחַר שֶׁאָמַר כָּל־זָכָר הֵבִין עַל אֵיזֶה אֵבֶר אָמַר, מָקוֹם שֶׁנִּכָּר בֵּין זַכְרוּת לִנְקֵבוּת. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה פֵּרְשׁוּ (שבת קלז) כִּי אָמַר **לָכֶם** כְּנֶגֶד בֵּית דִּין, שֶׁאִם אֵין לַיִּלּוֹד אָב אוֹ שֶׁאֵינוֹ עִמּוֹ חַיָּבִים בֵּית דִּין לְמוֹלוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
המול לכם כל זכר, every male of you shall be circumcised. By saying לכם, he included that both he and his descendants were meant. After Avraham had heard the words כל זכר, he understood that this circumcision was to be performed on the male member, the reproductive organ. It was to be the area of the body where the difference between the sexes was most notable.	Our sages in Kidushin 29 say that the word לכם, meant that if a baby had no father, the commandment to have the circumcision performed devolves on the court in the respective city in which the child lives.


###### Radak on Genesis 17:10:5
[Radak on Genesis 17:10:5](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:10:5)

**הִמּוֹל.** מָקוֹר מִבִּנְיַן נִפְעַל. כְּלוֹמַר יִהְיֶה נִמּוֹל לָכֶם כָּל זָכָר; שָׁרְשׁוֹ נמ״ל, וְהוּא בְּשֶׁקֶל ״כְּהִנָּדֵף עָשָׁן״ (תהלים סח:ג), וּלְפִי דַעְתִּי שֶׁמִּלַּת כְּהִנָּדֵף שֵׁם, כְּמוֹ שֶׁכָּתַבְתִּי בְּסֵפֶר מִכְלָל, יִהְיֶה גַּם כֵּן הִמּוֹל שֵׁם בְּתוֹסֶפֶת הֵ״א וּבְתַשְׁלוּמוֹ הִנָּמֵל כְּשֶׁקֶל בְּהִנָּדֵף, אוֹ שָׁרְשׁוֹ מול בְּשֶׁקֶל גֹּרֶן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
המול, an infinitive in the passive conjugation נפעל, meaning that the subject about whom the Torah speaks, the Jewish nation, is "to have each male circumcised." The root of the verb is נמל, it is parallel to such roots as שקל, הנדף, עשן, (compare Psalms 68,3). According to my opinion the word הנדף in that erse is a noun, as I have explained in my book שער הדקדוק. In accordance with that theory the word המול is also a noun with an additional letter ה, such as we find it when fully spelled out as הנמול, "the circumcised one," parallel to הנדף, "the dispersed one." Alternatively, the root of the verb is מול as in Amos 4,12 הכון, from the root כון.


###### Radak on Genesis 17:11:1
[Radak on Genesis 17:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:11:1)

**וּנְמַלְתֶּם.** זֶהוּ מִצְוַת עֲשֵׂה בֵּין לָאָב שֶׁיָּמוּל אֶת בְּנוֹ בֵּין לַבֵּן שֶׁיָּמוּל אֶת עַצְמוֹ, כְּשֶׁיָּבוֹא לְבַר מִצְוָה אִם לֹא מָל אוֹתוֹ אָבִיו וְלֹא בֵּית דִּין.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונמלתם, this is the positive commandment to the father to circumcise his male child, or to the son to perform circumcision on himself when he reaches the age of manhood if it has not been performed on him before then by the court.


###### Radak on Genesis 17:11:2
[Radak on Genesis 17:11:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:11:2)

**וְהָיָה לְאוֹת.** בְּרִיתִי שֶׁכָּרַתִּי עִם אַבְרָהָם וְעִם זַרְעוֹ אַחֲרָיו, שֶׁיִּהְיוּ לִי לְעָם וַאֲנִי אֶהְיֶה לָהֶם לֵאלֹהִים וְיַעֲשׂוּ מִצְווֹתַי אֲשֶׁר אֲצַוֶּה אוֹתָם וַאֲנִי אֲבָרְכֵם וְאֶשְׁמְרֵם, וְזֶה יִהְיֶה לָכֶם לְאוֹת וּלְזִכָּרוֹן כְּמוֹ מִצְוַת צִיצִית וּתְפִלִּין וְהַדּוֹמִים לָהֶם לְפִי שֶׁהֵם לְזִכָּרוֹן, אֲבָל זֶה הָאוֹת הוּא חָזָק שֶׁבְּכֻלָּם שֶׁהוּא בְּגוּף הָאָדָם שֶׁלֹּא יִהְיֶה זוּלָתוֹ, וּלְפִיכָךְ צִוָּהוּ הָאֵל בְּאוֹתוֹ אֵבֶר לְפִי שֶׁרֹב הָעֲבֵרוֹת יַעֲשֶׂה עַל יְדֵי אוֹתוֹ הָאֵבֶר לְפִי שֶׁהוּא רֹאשׁ הַתַּאֲווֹת הַבְּהֵמִיּוֹת, וּכְשֶׁיָּבוֹא הָאָדָם לַעֲשׂוֹת עֲבֵרָה בְּתַשְׁמִישׁ אוֹתוֹ הָאֵבֶר יִהְיֶה רוֹאֶה אוֹתוֹ הָאוֹת אֲשֶׁר בּוֹ וְיִזְכֹּר מַה שֶּׁצִּוָּהוּ הָאֵל וְיִמָּנַע מֵעֲשׂוֹת הָעֲבֵרָה הַהִיא, וְלֹא יִהְיֶה כַּבְּהֵמָה לִבְעֹל כָּל אֲשֶׁר יִמְצָא אֶלָּא בַּמֻּתָּר לוֹ וּלְהַשְׁאִיר זֶרַע וְלִרְפוּאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לאות ברית, as a mark of the covenant; although there are other symbolic acts which are signs of the covenant and the obligation to keep the laws of the Torah, such as the phylacteries, the fringes, the Sabbath, etc., this symbol is by far the most potent one, the only one to be performed on one's body. The other "signs" are only a reminder. This is the only such "sign" to be performed on one's body. Seeing that this is so, The Torah chose to select the reproductive organ of the male, seeing that most of the sins one commits are somehow related to this organ and involve misuse of that organ. It is the organ, which, unless handled with care, is apt to allow the bestial party of the human being to come to the surface, thereby weakening the aspect of our nature which wishes to cling to godliness. When looking at that part of one's body one reminds oneself automatically that G'd has forbidden Jews to engage in recreational sexual activities, in mating with partners which the Torah has forbidden in the interest of purity, etc. Sexual emissions are to be used only for the purpose of impregnating one's wife or when prescribed for medical reason by a physician.


###### Radak on Genesis 17:12:1
[Radak on Genesis 17:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:12:1)

**וּבֶן־שְׁמֹנַת יָמִים.** מִבִּנְיַן נִפְעַל, שָׁרְשׁוֹ מו״ל, וּפֵרוּשׁוֹ יִהְיֶה נִמּוֹל עַל יְדֵי אָבִיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ובן שמונת ימים ימול, he is to be circumcised when 8 days old; a passive mode of the root מול. Accordingly, we must understand that the primary duty of performing the circumcision is that of the baby's father.


###### Radak on Genesis 17:12:2
[Radak on Genesis 17:12:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:12:2)

**כָּל־זָכָר לְדֹרֹתֵיכֶם.** זֶהוּ עַל בְּנֵי יִשְׂרָאֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל זכר לדורותיכם, this refers to the Israelites.


###### Radak on Genesis 17:12:3
[Radak on Genesis 17:12:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:12:3)

**יְלִיד בָּיִת.** שֶׁנּוֹלַד בְּבֵיתוֹ וּבְמִשְׁפַּחְתּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יליד בית, any member of the family born in the house.


###### Radak on Genesis 17:12:4
[Radak on Genesis 17:12:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:12:4)

**מִקְנַת־כֶּסֶף.** שֶׁקְּנָאוֹ מִשֶּׁנּוֹלַד קֹדֶם שְׁמֹנָה יִמּוֹל לִשְׁמֹנָה, אֲבָל אִם קְנָאוֹ לְאַחַר שְׁמֹנָה יִמּוֹל בְּיוֹמוֹ שֶׁכְּבָר עָבַר הַזְּמַן וְאֵין לוֹ עוֹד לְהַמְתִּין לִשְׁמֹנָה. וְכֵן בְּנֵי בֵית אַבְרָהָם נִמּוֹלוּ כֻּלָּם בְּיוֹם אֶחָד כִּי לֹא הָיָה בָּהֶם יְלִיד בָּיִת קֹדֶם שְׁמֹנָה וְלֹא מִקְנַת־כֶּסֶף, כֵּן הוּא לְפִי פְּשׁוּטוֹ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה פֵּרְשׁוּ (שבת קלה) מִדִּכְתִיב ״הִמּוֹל יִמּוֹל״ (בראשית יז:יג) נִרְאֶה כִּי שְׁנֵי זְמַנִּים יֵשׁ לְמִילַת עֲבָדִים, וְאָמְרוּ יֵשׁ **יְלִיד בָּיִת** שֶׁנִּמּוֹל לְאַחַר שְׁמֹנָה וְיֵשׁ **מִקְנַת־כֶּסֶף** שֶׁנִּמּוֹל לִשְׁמֹנָה, הָא כֵּיצַד? לָקַח שִׁפְחָה וְעוּבָּרָהּ זֶהוּ **מִקְנַת־כֶּסֶף** שֶׁנִּמּוֹל לְאַחַר הַטְּבִילָה, יָלְדָה אַחַר כָּךְ, זֶהוּ **מִקְנַת־כֶּסֶף** שֶׁנִּמּוֹל לִשְׁמֹנָה. לָקַח שִׁפְחָה לְעוּבָּרָהּ אוֹ שֶׁלָּקַח שִׁפְחָה עַל מְנָת שֶׁלֹּא לְהַטְבִּילָהּ זֶה **יְלִיד בָּיִת** שֶׁנִּמּוֹל לְאֶחָד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ומקנת כסף אשר לא מזרעך הוא, or a slave purchased by money who is not of your seed. Both those who were born to other slaves owned by you, or even slaves purchased from the outside before eight days old must be circumcised when they reach that age. If such a slave was purchased by a Jew after he was already more than eight days old, you do not wait with performing this commandment. This is also why all of the male members of Avraham's household were circumcised by him at the same time he performed the operation on himself. He did not have any male members of his household who were less than 8 days old. This, at any rate, is the plain meaning of our text. Our sages, (Shabbat 135) reacting to the repetition of the words המול ימול, use this to reason that the Torah spoke of two different dates as being appropriate for the circumcision of gentile slaves. 1) There are some who have to be circumcised immediately; 2) there are others who must be circumcised on the eighth day. If one had purchased a female slave who was pregnant, he son when born must be circumcised forthwith. If the female slave had undergone ritual immersion prior to giving birth to her son he will be circumcised when eight days old like any other Jewish ale baby. If one had purchased a gentile slave (female) who had become pregnant while in the household of her Jewish master, the baby will be circumcised on the eighth day. If one had purchased a female slave with a view of keeping only her baby when born, i.e. not needing to convert his mother, or one had purchased the mother with the express proviso not to convert her by subjecting her to a ritual immersion, the baby born by her is also one that needs immediate circumcision, seeing it is not a Jewish baby as yet.


###### Radak on Genesis 17:13:1
[Radak on Genesis 17:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:13:1)

**הִמֹּל יִמּוֹל.** זֶהוּ שֶׁאָמַר לְאַבְרָהָם שֶׁיָּמוּלוּ בְּנֵי בֵיתוֹ עִמּוֹ, כִּי כְּבָר אָמַר לְזַרְעוֹ בַּפָּסוּק שֶׁלִּפְנֵי זֶה. וְאָמַר לוֹ שֶׁיָּמוּלוּ בְּנֵי בֵיתוֹ עִמּוֹ, כְּמוֹ שֶׁלִּמְּדָם דֶּרֶךְ ה׳ כֵּן יַעֲשׂוּ זוֹ הַמִּצְוָה שֶׁצִּוָּהוּ הָאֵל, כִּי לֹא יִתָּכֵן שֶׁיִּהְיוּ בְּבֵיתוֹ שְׁתֵּי אֱמוּנוֹת וְלֹא שְׁנֵי גוֹיִם, שֶׁיִּהְיוּ מִקְצָתָם מוּלִים וּמִקְצָתָם אֵינָם מוּלִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
המול ימול, this refers to Avraham ensuring that all the male members of his household be circumcised now with him. The Torah had already issued instructions in the previous verse that Avraham's male descendants were to be circumcised, as well as any gentile bodily owned members of their households. Just as they were to study G'd's laws, i.e. "His ways," they would have to carry out this commandment as it is inconceivable for more than one religion to be observed within the same household. Neither were there to be members of two different nations within the same household, one of whom circumcised and the other uncircumcised.


###### Radak on Genesis 17:13:2
[Radak on Genesis 17:13:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:13:2)

**בִּבְשַׂרְכֶם.** וְהָעֲבָדִים יְלִיד בַּיִת וּמִקְנַת כֶּסֶף בִּכְלָל, כִּי שֶׁלָּהֶם הֵם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בבשרכם, seeing that slaves are owned bodily by their Jewish master, it is quite in order to describe their flesh as בשרכם, "your flesh."


###### Radak on Genesis 17:14:1
[Radak on Genesis 17:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:14:1)

**וְעָרֵל זָכָר.** מִבְּנֵי יִשְׂרָאֵל, כִּי לָהֶם הַמִּצְוָה וְהָעֹנֶשׁ, וּבְנֵי בַיִת שֶׁצִּוָּה לָמוּל לֹא צִוָּה לָהֶם, אֲבָל הַמִּצְוָה לְאַבְרָהָם וּלְזַרְעוֹ כְּדֵי שֶׁלֹּא יִהְיוּ בְּבַיִת אֶחָד שְׁתֵּי אֱמוּנוֹת וְיִהְיֶה לְעַם אֶחָד שָׁוִים בָּאֱמוּנָה וּבַמַּעֲשֶׂה, וְאִם לֹא יִרְצֶה אוֹתוֹ בֶּן בַּיִת לָמוּל יִמְכְּרֶנּוּ הַיִּשְׂרְאֵלִי אֲדֹנָיו וְלֹא יַשְׁהֶנּוּ בְּבֵיתוֹ עָרֵל יוֹתֵר מִשְּׁנֵים עָשָׂר חֹדֶשׁ כְּמוֹ שֶׁקִּבְּלוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות מח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וערל זכר, and an uncircumcised male' the verse speaks of a Jew. The commandment as well as the penalty for non-observance applies only to Jews. The members of Avraham's household whom G'd had commanded Avraham to circumcise, do not in turn have to circumcise their own children - even if they obtained their freedom and were no longer member of his household. The only reason a Jewish household must consist of males who have been circumcised is to preserve the uniform nature of such a household. In the event such a slave in a Jewish household does not want to submit to circumcision, his Jewish master must sell him. The owner is given 12 months to persuade such a slave to undergo circumcision. (Yevamot 48)


###### Radak on Genesis 17:14:2
[Radak on Genesis 17:14:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:14:2)

וְהִזְכִּיר בְּאִם שֶׁיִּהְיֶה עָרֵל שֶׁ**לֹא יִמּוֹל אֶת בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִיא.** וְהוּא שֶׁהִגִּיעַ לַמִּצְוָה וְלֹא מָל אוֹתוֹ אָבִיו, אִם אֵינוֹ מָל אֶת עַצְמוֹ חַיָּב כָּרֵת, אֲבָל אָבִיו אֵינוֹ חַיָּב כָּרֵת עָלָיו, אֲבָל עָבַר מִצְוַת עֲשֵׂה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שלא ימול את בשר ערלתו ונכרתה הנפש ההיא, the penalty for non-performance of this commandment becomes applicable only once the male in question has reached the age of performing mitzvot, i.e. is over the age of 13. His father - usually the one who has been responsible for such neglect - is not subject to the penalty of karet, but is treated as having neglected to perform an ordinary positive commandment.


###### Radak on Genesis 17:14:3
[Radak on Genesis 17:14:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:14:3)

**יִמּוֹל.** זֶה שָׁרְשׁוֹ נָמַל מִבִּנְיַן הַקַּל, מִן ״וּנְמַלְתֶּם״. **וְהַכָּרֵת** פֵּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מועד קטן כח) שֶׁיָּמוּת בַּחֲצִי יָמָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ימול; the root is נמל, conjugation kal, as in ונמלתם. The penalty is premature death of the guilty party.


###### Radak on Genesis 17:14:4
[Radak on Genesis 17:14:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:14:4)

**בְּרִיתִי הֵפַר.** הַבְּרִית שֶׁהָיָה בֵּינִי וּבֵין אַבְרָהָם הָיָה גַּם כֵּן בֵּינִי לְבֵינוֹ, כִּי זֶרַע אַבְרָהָם הוּא, וְהוּא בִּטֵּל אוֹתוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הפר; My covenant which I established with Avraham. This covenant applied also to the person who failed to observe this commandment even if he lived a thousand years after Avraham.


###### Radak on Genesis 17:15:1
[Radak on Genesis 17:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:15:1)

**לֹא תִקְרָא אֶת שְׁמָהּ שָׂרָי.** כִּי הָאִישׁ הוּא הַקּוֹרֵא לְאִשְׁתּוֹ בִּשְׁמָהּ וְלֹא הָאִשָּׁה לְאִישָׁהּ, אֶלָּא דֶּרֶךְ כָּבוֹד בִּלְשׁוֹן אַדְנוּת קוֹרֵאת לוֹ לֹא בִּשְׁמוֹ, כִּי כָּל מִי שֶׁיֵּשׁ לוֹ מַעֲלָה עַל אַחֵר אֵין רָאוּי לַאֲשֶׁר לְמַטָּה הֵימֶנּוּ לִקְרֹא בִּשְׁמוֹ, כְּמוֹ אָבִיו אוֹ רַבּוֹ אוֹ אֲדֹנָיו. וְכֵן אָמַר עַל יָרָבְעָם ״זֶה הַדָּבָר אֲשֶׁר הֵרִים יָד בַּמֶּלֶךְ שְׁלֹמֹה אֲשֶׁר בָּנָה אֶת הַמִּלּוֹא״ (מלכים א יא:כז), קָרָא אוֹתוֹ מוֹרֵד בַּמֶּלֶךְ לְפִי שֶׁקָּרָא שְׁלֹמֹה בִּשְׁמוֹ, וְאָמַר ״שְׁלֹמֹה בָּנָה״ וְלֹא אָמַר ״אֲדֹנִי הַמֶּלֶךְ״. וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קט) הַקּוֹרֵא לְרַבּוֹ בִּשְׁמוֹ גּוֹרֵם לַשְּׁכִינָה שֶׁתִּסְתַּלֵּק מִיִּשְׂרָאֵל. וְכֵן הָאִשָּׁה לְבַעְלָהּ כִּי אֲדֹנֶיהָ הוּא, כְּמוֹ שֶׁאָמַר ״וְהוּא יִמְשָׁל בָּךְ״ (בראשית ג:טז), וְכֵן אָמְרָה שָׂרָה ״וַאדֹנִי זָקֵן״ (בראשית ח:יב) וְלֹא אָמְרָה ״וְאַבְרָהָם זָקֵן״, וְאַבְרָהָם אָמַר ״וְאִם שָׂרָה״ (בראשית יז:יז). וְכֵן אָמַר הַכָּתוּב דֶּרֶךְ סִפּוּר (שופטים יט:כו) ״פֶּתַח בֵּית הָאִישׁ אֲשֶׁר אֲדֹנֶיהָ שָׁם״, לְפִיכָךְ אָמַר לְאַבְרָהָם לֹא תִקְרָא אֶת שְׁמָהּ שָׂרָי וְלֹא אָמַר כֵּן לְשָׂרָה עַל אַבְרָהָם, אֶלָּא אָמַר ״וְלֹא יִקָּרֵא״, רוֹצֶה לוֹמַר בְּפִי הָאֲנָשִׁים הַקּוֹרְאִים בִּשְׁמוֹ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות יג) כִּי הַקּוֹרֵא לְשָׂרָה שָׂרַי אֵינוֹ עוֹבֵר בְּלָאו וַעֲשֵׂה, כִּי אַבְרָהָם הוּא שֶׁנִּצְטַוָּה עָלֶיהָ וְלֹא אַחֵר, שֶׁנֶּאֱמַר **לֹא תִקְרָא**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר ... לא תקרא, a man calls his wife by her name, not vice versa. She addresses him deferentially as her superior. It is not good manners to address someone of a higher station in life as if he were one's equal. This is also why it is forbidden to address one's father by his name but he must be addressed in a fashion which reflects his superior stats vis-à-vis his son. One may preface speaking to one's father by saying first: "my father," "my master," "my teacher," etc. Jerobam was accused of re belling against King Solomon because he spoke of him by name instead of first mentioning his title. (Kings I 11,27) [The author quotes from his own commentary on the Book of Kings. The words שלמה בנה את המלוא are understood as a quotation of something Jerobam said, when he should have said "King Solomon built, etc." Ed.] In the same vein our sages (Sanhedrin 100) have said that if someone were to address or refer to his father by his name, he would cause the Divine presence to depart from the Jewish people. When Sarah spoke to the angel about her husband, (Genesis 18,12) she referred to him as ואדוני זקן, "my master is old." Also in Genesis 3,15 G'd had already made this point to Chavah, saying that her husband Adam would have authority over her. In Judges 19,16 the text in merely telling us a story, the parties involved in which had long been dead when the book was written, refers to פתח בית האיש אשר אדוניה שם, "at the entrance of the house in which her master was at the time,: instead of writing "at the entrance of the house of her husband." The prophet writing the book was careful to accord to people the title or stature that they possessed when alive. This is therefore the reason why on the one hand G'd told Avraham not to call his wife Sarai but Sarah, whereas there is no parallel line for Sarah not to call Avraham Avram, seeing she had never been allowed to call him merely "Avram." When speaking about Avram's name change G'd speaks only about how other people are going to refer to him or not refer to him, saying ולא יקרא "it will not be called," as He spoke about Avraham's equals referring to him by name instead of by some title. Only Avraham needed to be warned not to call Sarai by her former name, seeing that no one else had ever been permitted to address her in such familiar terms. If someone were to call Sarah Sarai, he would not be violating a negative commandment and a positive commandment (Berachot 13) seeing G'd had only commanded Avraham not to call her Sarai anymore.


###### Radak on Genesis 17:15:2
[Radak on Genesis 17:15:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:15:2)

**כִּי שָׂרָה שְׁמָהּ.** רוֹצֶה לוֹמַר יִהְיֶה שְׁמָהּ, כְּמוֹ שֶׁאָמַר ״וְהָיָה שִׁמְךָ אַבְרָהָם״ (בראשית יז:ה), וְאַחַר שֶׁתִּקְרָא אוֹתָהּ אַתָּה שָׂרָה כֵּן יִקְרְאוּ לָהּ הַקּוֹרְאִים. וְשִׁנּוּי שְׁמָהּ, כְּמוֹ שֶׁפֵּרַשְׁנוּ בְּאַבְרָהָם. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה מז): מִתְּחִלָּה שָׂרַי לְאֻמָּתָהּ, לְבַסּוֹף שָׂרָה לְכָל הָעוֹלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי שרה שמה, her name will henceforth be Sarah, just as in the parallel verse G'd had said to Avraham "your name will be Avraham. Once you will be heard calling her "Sarah," others overhearing you will follow suit. The significance of the name change from Sarai to Sarah had the same connotation as that of Avram being changed to Avraham. Our sages phrase this as "originally she was a princess only for her own people, now she was a princess for all nations." (Berachot 13).


###### Radak on Genesis 17:16:1
[Radak on Genesis 17:16:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:16:1)

**וּבֵרַכְתִּי אֹתָהּ.** שֶׁאֶתֵּן לָהּ עֶדְנָה וְאָשִׁיב לָהּ מְקוֹרָהּ וְדֶרֶךְ נָשִׁים, וְעוֹד פֶּלֶא אַחֵר יוֹתֵר גָּדוֹל אֶעֱשֶׂה עִמָּהּ שֶׁתֵּלֵד, זֶהוּ שֶׁאָמַר **וְגַם נָתַתִּי**, כְּמוֹ ״נָתַתִּי כֶּסֶף הַשָּׂדֶה״ (בראשית כג:יג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וברכתי, I will restore her youthfulness so that she will begin having her periods again. Another, even greater miracle, will be the fact that she will give birth. This is meant by the additional words וגם נתתי ממנה לך בן, "and I will also give you a son from her." The word נתתי is similarly used in Genesis 23,13 נתתי כסף השדה "I have given the money for the field," where also the transaction had not taken place yet, but Avraham made plain that he had already made all the arrangement s from his side. When G'd promised it is as if it had happened already.


###### Radak on Genesis 17:16:2
[Radak on Genesis 17:16:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:16:2)

**וּבֵרַכְתִּיהָ.** בְּזֶרַע רַב שֶׁיֵּצֵא מִזַּרְעָהּ. **וְהָיְתָה לְגוֹיִם**, אָמַר עַל עֵשָׂו וְיַעֲקֹב אוֹ עַל יַעֲקֹב לְבַדּוֹ כְּתַרְגּוּמוֹ, וְכֵן **מַלְכֵי עַמִּים**, כְּתַרְגּוּמוֹ; וּכְמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה (בראשית יז:ו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וברכתיה, with numerous seed which will emerge from her son. This is the meaning of the words והיתה לגוים, "she will develop into nations." The reference is to her grandchildren Esau and Yaakov, each of whom became founding fathers of large nations. Possible, G'd referred only to the descendants of Yaakov as per Onkelos. This too is meant by the words מלכי עמים, "kings of nations." Compare verse 6 above.


###### Radak on Genesis 17:17:1
[Radak on Genesis 17:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:17:1)

**וַיִּפֹּל.** כְּמוֹ שֶׁפֵּרַשְׁנוּ לְמַעְלָה, דֶּרֶךְ הוֹדָיָה וְהִשְׁתַּחֲוָיָה עַל מַה שֶּׁאָמַר לוֹ מֵעִנְיַן שָׂרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויפל, as we explained already on verse 3. This was his way of gratefully acknowledging what G'd had told him concerning Sarah.


###### Radak on Genesis 17:17:2
[Radak on Genesis 17:17:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:17:2)

**וַיִּצְחָק.** שָׂמַח בְּלִבּוֹ, כְּתַרְגּוּמוֹ ״וְחָדִי״, לֹא דֶּרֶךְ לַעַג וּשְׂחוֹק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצחק, he rejoiced in his heart, as per Onkelos. This was not a laughter which was derisive.


###### Radak on Genesis 17:17:3
[Radak on Genesis 17:17:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:17:3)

**הַלְּבֶן מֵאָה־שָׁנָה.** כִּי כְּשֶׁיִּהְיֶה לוֹ הַבֵּן יִהְיֶה בֶּן מֵאָה שָׁנָה אֲפִלּוּ תִּתְעַבֵּר אִשְׁתּוֹ מֵעַתָּה, כִּי בֶּן תִּשְׁעִים וְתֵשַׁע הָיָה. וְכֵן תִּהְיֶה שָׂרָה בַּת תִּשְׁעִים כְּשֶׁתֵּלֵד. וְהַתְּמִיהָה שֶׁתָּמַהּ לֹא לְפִי שֶׁלֹּא הֶאֱמִין כִּי כְּבָר אָמַר ״וְהֶאֱמִן בַּה׳״ (בראשית טו:ו), אֶלָּא כְּאָדָם הַתָּמֵהַּ וְאוֹמֵר דָּבָר גָּדוֹל הוּא זֶה אִם יַעֲשֶׂה עִמִּי הָאֵל זֶה, וְאָמַר **וְאִם־שָׂרָה** כִּי זֶה יִהְיֶה יוֹתֵר תָּמוּהַּ בְּעֵינֵי הָעוֹלָם שֶׁזְּקֵנָה בַּת תִּשְׁעִים תֵּלֵד, וְכָל שֶׁכֵּן שֶׁהָיְתָה עֲקָרָה בְּטִבְעָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
?הלבן מאה שנה יולד Avraham spoke of being 100 years old, seeing that by the time his son would be born he would be 100 years old. This would be so even if his wife were to conceive immediately. He had been 99 years old and Sarah had been 89 years old for some time. The amazement Avraham expressed was not due to his lack of belief, seeing that the Torah had already told us in chapter 15,6 that Avraham did believe in G'd's promise and was even credited with a merit on account of his belief in this astounding prophecy. Avraham simply voiced his amazement of the fact that G'd would go to such lengths to change natural law. He added words about Sarah, seeing that when she would give birth this would be an even greater miracle, seeing that Sarah - as opposed to her husband - had not given birth at all, whereas Avraham had sired Ishmael. Her basic barrenness had been proven beyond doubt.


###### Radak on Genesis 17:18:1
[Radak on Genesis 17:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:18:1)

**לוּ יִשְׁמָעֵאל.** כְּלוֹמַר דַּי בְּמַה שֶּׁנָּתַתָּ לִי, וְהוּא יִחְיֶה, רוֹצֶה לוֹמַר חַיִּים טוֹבִים בִּבְרָכָה וּבִפְרִיָּה, וְכֵן קִיַּמְתָּ דְּבָרְךָ עִמִּי שֶׁאָמַרְתָּ ״לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת״ (בראשית יב:ז) וְיִשְׁמָעֵאל הוּא זַרְעִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר ... לו ישמעאל, he meant to say that he would be content if Ishmael whom G'd had granted him, a gift he considered an extremem act of loving kindness on the part of g'd, would live a meritorious life, abiding by G'd's wishes. יחיה, a life in the full sense of word, that he would have children, would multiply and generally be an asset and a credit to his father. If Ishmael were to develop in this manner, G'd could keep his promise to Avraham to give the land of Canaan to his descendants. (compare 12,7) That prophecy would then be fulfilled by means of Ishmael.


###### Radak on Genesis 17:19:1
[Radak on Genesis 17:19:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:19:1)

**אֲבָל שָׂרָה אִשְׁתְּךָ.** לֹא יִהְיֶה זֶה לְבַד, אֶלָּא גַּם שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן. **וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק**, עַל שֵׁם שֶׁצָּחַקְתָּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר ... אבל שרה אשתך, Ishmael will not remain your only son, but also Sarah will bear a son for you and you are to call his name Yitzchok, as a reminder that you laughed happily when you heard Me inform you of this.


###### Radak on Genesis 17:19:2
[Radak on Genesis 17:19:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:19:2)

**לִבְרִית עוֹלָם.** זֶה **לְזַרְעוֹ אַחֲרָיו**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לברית עולם לזרעו אחריו, the covenant I made with you will be perpetuated through Yitzchok's seed.


###### Radak on Genesis 17:20:1
[Radak on Genesis 17:20:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:20:1)

**וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ.** שֶׁבֵּרַכְתִּי אוֹתוֹ לְהַפְרוֹתוֹ וּלְהַרְבּוֹתוֹ וְלָתֵת לוֹ גְּדֻלָּה, עַד כִּי **שְׁנֵים עָשָׂר נְשִׂיאִים** יִהְיוּ מִבָּנָיו כְּמוֹ מִיִּצְחָק; וּכְבָר **בֵּרַכְתִּי אוֹתוֹ**, עַל יְדֵי מַלְאָךְ שֶׁנִּגְלָה לְהָגָר, ״וְאֶת יִשְׁמָעֵאל אֲבָרֵךְ״, אֲבָל בְּרִיתִי שֶׁכָּרַתִּי אִתְּךָ עִם יִצְחָק אֲקַיְּמֶנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולישמעאל שמעתיך, to bless him, to make him fruitful so that he will multiply and to grant him international prominence.
 שנים עשר נשיאים, "will be descended from Ishmael, just as from Yitzchok. In fact I have already ברכתי אותו, blessed him by means of the angel who appeared to Hagar, and I took personally, will bless Ishmael. But this covenant which I have entered into with you I will maintain with Yitzchok.


###### Radak on Genesis 17:21:1
[Radak on Genesis 17:21:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:21:1)

**לַמּוֹעֵד הַזֶּה.** לַזְּמַן הַזֶּה, וְלֹא יָדַעְנוּ בְּאֵיזֶה זְמַן הָיְתָה נְבוּאָה זֹאת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
למועד הזה "at this time." (anniversary). We do not know precisely on what date G'd had granted Avraham this prophetic vision.


###### Radak on Genesis 17:21:2
[Radak on Genesis 17:21:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:21:2)

וּבְאָמְרוֹ **בַּשָּׁנָה הָאַחֶרֶת.** אוֹמֵר שֶׁהַזְּמַן אֲשֶׁר בֵּין הַנְּבוּאָה וְהַלֵּידָה הָיְתָה שָׁנָה, שֶׁהֲרֵי אָמַר כִּי בַּשָּׁנָה הָאַחֶרֶת תֵּלֵד בָּזֶה הַזְּמַן, אֲבָל זְמַן הַהֵרָיוֹן לֹא אָמַר, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ראש השנה יא ע״א) כִּי בְּפֶסַח נוֹלַד יִצְחָק וְאָמְרוּ כִּי בְּרֹאשׁ הַשָּׁנָה נִפְקְדָה שָׂרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בשנה האחרת. G'd informs Avraham that a year will elapse between the time he received this message and its realization. It is as if the Torah had written that Sarah would give birth at this time in the following year. He did not tell him when she would become pregnant, nor the length of time of her pregnancy. Our sages in Rosh Hashanah 10 assume that the birth occurred on Passover (the date on which Passover would occur in the future) seeing that Sarah became pregnant on Rosh Hashanah.


###### Radak on Genesis 17:22:1
[Radak on Genesis 17:22:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:22:1)

**וַיְכַל.** עַד הֵנָּה כִּלָּה לְדַבֵּר אִתּוֹ בְּאוֹתוֹ הַיּוֹם, וּלְפִי שֶׁהָיְתָה נְבוּאָה זוֹ גְּדוֹלָה אָמַר כֵּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויכל לדבר אתו, Up until now G'd had always finished His conversation with Avraham on the same day. The conclusion of this vision is mentioned specifically as it was unusually long.


###### Radak on Genesis 17:22:2
[Radak on Genesis 17:22:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:22:2)

**וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם.** נִסְתַּלֵּק כְּבוֹדוֹ הַנִּרְאֶה לוֹ בְּזֹאת הַנְּבוּאָה. וּבְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה מז): מִכָּאן שֶׁהָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה. וּמַה טוֹב דָּבָר זֶה לַמְּבִינוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעל אלוקים מעל אברהם, a euphemism for the disappearance of G'd's presence. This teaches that G'd had appeared and had now withdrawn wrapped in a cloud. Our sages, as quoted by Rashi, conclude from here that the patriarchs acted as the merkavah for G'd's glory, i.e. as carriers of His chariot. This is a beautiful explanation for all those who understand it. [clearly, the key to this is the word מעל instead of simply מאברהם. The word מעל, "from above," conjures up in our mind a physical contact which preceded this separation. Ed.]


###### Radak on Genesis 17:23:1
[Radak on Genesis 17:23:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:23:1)

**וַיִּקַּח.** מִיָּד כֵּיוָן שֶׁנִּסְתַּלֵּק הַכָּבוֹד נִתְעַסֵּק בְּצָרְכֵי הַמִּילָה לַעֲשׂוֹת מִיָּד מִצְוַת הָאֵל עָלָיו, וְקֹדֶם מָל אוֹתָם כֻּלָּם וְאַחַר כֵּן מָל אֶת עַצְמוֹ, שֶׁאִם הָיָה מָל אֶת עַצְמוֹ תְּחִלָּה הָיָה כֹּחוֹ תָּשֵׁשׁ וְלֹא הָיָה יָכוֹל לְמוּלָם בְּאוֹתוֹ הַיּוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח, as soon as G'd had withdrawn Avraham proceeded to make all the preparations necessary to perform the circumcision on all the members of his household who qualified for this, followed by his circumcising himself. He waited with circumcising himself, realizing that if he would circumcise himself first, he would be too weak to perform this operation on all the male member of his household immediately afterwards.


###### Radak on Genesis 17:23:2
[Radak on Genesis 17:23:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:23:2)

**כָּל־זָכָר.** בֵּין גְּדוֹלִים בֵּין קְטַנִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל זכר באנשי בית אברהם, both adults and minors.


###### Radak on Genesis 17:23:3
[Radak on Genesis 17:23:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:23:3)

**וַיָּמָל אֶת־בְּשַׂר עָרְלָתָם.** מִילָה וּפְרִיעָה, וְכֵן אָמְרוּ (בראשית רבה) פָּרַע אַבְרָהָם אָבִינוּ אֶת מִילָתוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וימול בשר ערלתם, both the removal of the foreskin and the removal of the membrane underneath it. (פריעה). Some of our sages (Yevamot 71) claim that Avraham had not been commanded to perform פריעה also. The majority opinion is that he had been commanded concerning both these stages of circumcision. This is also the opinion expressed in Bereshit Rabbah (compare Torah Shleymah 157)


###### Radak on Genesis 17:23:4
[Radak on Genesis 17:23:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:23:4)

**בְּעֶצֶם הַיּוֹם הַזֶּה.** בְּאוֹתוֹ הַיּוֹם שֶׁצִּוָּהוּ הָאֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בעצם היום הזה, on the very day G'd had issued these instructions.


###### Radak on Genesis 17:24:1
[Radak on Genesis 17:24:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:24:1)

**וְאַבְרָהָם בֶּן־תִּשְׁעִים וָתֵשַׁע שָׁנָה.** כִּי כְּשֶׁבָּאָה לוֹ נְבוּאָה הַזֹּאת הָיָה בֶּן תִּשְׁעִים וְתֵשַׁע כְּמוֹ שֶׁאָמַר, וּבְסוֹף תִּשְׁעִים וְתֵשַׁע לְלֵידָתוֹ הָיָה אָז, וּכְשֶׁנִּמּוֹל הָיָה עֲדַיִן בֶּן תִּשְׁעִים וְתֵשַׁע שָׁנָה כִּי לֹא נִכְנַס לִשְׁנַת מֵאָה, וְאָמַר זֶה לְחַזֵּק הַדָּבָר כִּי בְּעֶצֶם הַיּוֹם הַזֶּה שֶׁנִּצְטַוָּה עַל הַמִּילָה נִמּוֹל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואברהם בן תשעים ותשע שנה, when he received the most recent prophetic vision he was 99 years old as already mentioned in verse 1. This had been at the end of 99 years after his birth, so that when he was circumcised he was still 99 years of age, and had not entered the 100th years. The Torah writes this in order to reinforce the report that he carried out the circumcision with dispatch, and did not wait until he had turned 100 years old.


###### Radak on Genesis 17:24:2
[Radak on Genesis 17:24:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:24:2)

**בְּהִמֹּלוֹ בְּשַׂר עָרְלָתוֹ.** אִם נֹאמַר שֶׁהוּא מִבִּנְיַן נִפְעַל, יֵשׁ לִשְׁאֹל אֵיךְ בָּא פְּעֻלָּה אַחֲרָיו כִּי בִּנְיַן נִפְעַל אֵינוֹ יוֹצֵא, וְאֵיךְ אָמַר בְּשַׂר עָרְלָתוֹ אַחַר בְּהִמֹּלוֹ, וְאִם הָיָה אוֹמֵר בְּהִמֹּלוֹ לְבַדּוֹ אוֹ בְּהִמֹּל בְּשַׂר עָרְלָתוֹ בְּלֹא וָי״ו אָז טוֹב, וְיֵשׁ לוֹמַר כִּי פֵּרֵשׁ בְּהִמֹּלוֹ מִצַּד בְּשַׂר עָרְלָתוֹ שֶׁנִּמּוֹל יֵאָמֵר גַּם כֵּן עָלָיו נִמּוֹל וְיֵאָמֵר בְּהִמֹּלוֹ, וְכֵן ״כְּאֵלָה נֹבֶלֶת עָלֶיהָ״ (ישעיה א:ל) כִּי נֹבֶלֶת פֹּעַל עוֹמֵד, וְהָאֵלָה אֵינָהּ נֹבֶלֶת אֶלָּא עָלֶיהָ נֹבְלִים וְנִקְרֵאת הִיא נֹבֶלֶת מִצַּד עָלֶיהָ שֶׁהֵם נֹבְלִים, וְכֵן יֵאָמֵר עַל אַבְרָהָם שֶׁהוּא נִמּוֹל מִצַּד בְּשַׂר עָרְלָתוֹ שֶׁנִּמּוֹל כְּמוֹ שֶׁאָמַר נִמּוֹל אַבְרָהָם, וְעַל הַדֶּרֶךְ הַזֶּה ״קְרוּעֵי בְגָדִים״ (שמואל ב יג:לא) קְרוּעֵי מִצַּד בִּגְדֵיהֶם שֶׁהָיוּ קְרוּעִים כִּי הָאֲנָשִׁים לֹא הָיוּ קְרוּעִים אֶלָּא בִּגְדֵיהֶם הֵם שֶׁהָיוּ קְרוּעִים, וְכֵן ״קָרוּעַ כֻּתָּנְתּוֹ״ (שמואל ב טו:לב) קָרוּעַ מִצַּד כֻּתָּנְתּוֹ שֶׁהָיָה קָרוּעַ, וְכֵן ״מְגֻלְּחֵי זָקָן״ (ירמיה מא:ה) מְגֻלָּחִים מִצַּד זְקָנָם שֶׁהָיָה מְגֻלָּח.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בהמלו בשר ערלתו, if we were to say that the word בהמלו is in a passive mode. We would have to ask how it could conclude with the pronoun ו which introduces an action by him on the flesh of his foreskin. We never find that a passive mode is followed immediately by an active mode. If, on the other hand, we are to understand the word בהמלו as standing on its own, without direct relationship to the words בשר ערלתו, or if the Torah had written בהמול בשר ערלתו without the pronoun ו, we would not have a problem with the text as it is before us. One could perhaps resolve the problem of the text that we have by saying that the expression בהמלו describes a condition Avraham experienced as a result of his foreskin having been circumcised. We encounter a similar construction in Isaiah 1,30 where the word נובלת describes the condition of leaves of the tree described, i.e. they are shriveled or have wilted. The word is an intransitive verb, and the terebinth referred to as the trunk to which these leaves belonged is certainly not subject to wilting or shriveling. One could argue similarly, that Avraham was now considered נמול, (verse 26) circumcised, seeing that the flesh of his foreskin had been removed. In a similar manner we can also understand the words קרועי בגדים in Samuel II 13,31. The clothes of the men (David's servants) were torn, not the men themselves. The same is true of Samuel II 15,32 where the word קרוע does not refer to Chushai but to his tunic which was torn. Jeremiah 41,5 has a similar construction, מגולחי describes the condition of these men after their beards had been shaved off.


###### Radak on Genesis 17:25:1
[Radak on Genesis 17:25:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:25:1)

**וְיִשְׁמָעֵאל בֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה.** כֵּיוָן שֶׁזָּכַר שְׁנוֹתָיו שֶׁל אַבְרָהָם זָכַר גַּם כֵּן שְׁנוֹתָיו שֶׁל יִשְׁמָעֵאל לִכְבוֹדוֹ, כִּי יָדוּעַ הָיָה מִמַּה שֶּׁזָּכַר שֶׁיִּשְׁמָעֵאל הָיָה בֶּן שְׁלֹשׁ עֶשְׂרֵה שֶׁהֲרֵי בֶּן שְׁמוֹנִים וְשֵׁשׁ שָׁנָה הָיָה אַבְרָהָם כְּשֶׁנּוֹלַד יִשְׁמָעֵאל וּבְיוֹם הַמִּילָה הָיָה אַבְרָהָם בֶּן תִּשְׁעִים וְתֵשַׁע, הִנֵּה כִּי בֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה הָיָה יִשְׁמָעֵאל. גַּם יֵשׁ בּוֹ סֶמֶךְ כִּי בֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה נִכְנָס אָדָם לְמִצְוָה וּמֵהַיּוֹם הַהוּא וָמַעְלָה הוּא בֶּן מִצְוָה וְחַיָּב בְּכָל הַמִּצְווֹת, וְאִם לֹא מָל אוֹתוֹ אָבִיו עַד שְׁלֹשׁ עֶשְׂרֵה שָׁנָה חַיָּב הוּא לָמוּל אֶת עַצְמוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישמעאל בנו בן שלש עשרה שנה, seeing the Torah had mentioned Avraham's age at the time of his circumcision, Ishmael's age was also mentioned as a mark of honour for him. After all, we know how old Ishmael was at the time, the Torah having told us that Avraham his father was 86 years old when he was born (Genesis 15,16). Perhaps the Torah underlines the fact that Avraham circumcised his son Ishmael, as if he had not been circumcised by that age, he himself is obligated to either circumcise himself or to arrange for him circumcision. Ishmael was just young enough for this obligation still to be that of this father.


###### Radak on Genesis 17:25:2
[Radak on Genesis 17:25:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:25:2)

**בְּהִמֹּלוֹ אֵת בְּשַׂר עָרְלָתוֹ.** זֶה יוֹתֵר מְבֹאָר מִן הָרִאשׁוֹן שֶׁכָּתַב אֵת, רוֹצֶה לוֹמַר נִמּוֹל מִבְּשַׂר עָרְלָתוֹ, וְאֵת כְּמוֹ מִן, וְכֵן ״הֵם יָצְאוּ אֶת הָעִיר״ (בראשית מד:ד), ״חָלָה אֶת רַגְלָיו״ (מלכים א טו:כג). וְיֵשׁ בּוֹ דְּרָשׁ (בראשית רבה מז) כִּי אַבְרָהָם שֶׁנִּתְמַעֵךְ בְּשָׂרוֹ עַל יְדֵי תַּשְׁמִישׁ לֹא הָיָה צָרִיךְ פְּרִיעָה אֶלָּא חִתּוּךְ בָּשָׂר לְבַד, וְהַפְּרִיעָה נַעֲשֵׂית מֵאֵלֶיהָ, לְפִיכָךְ לֹא נֶאֱמַר בּוֹ אֵת, אֲבָל יִשְׁמָעֵאל שֶׁהָיָה יֶלֶד הָיָה צָרִיךְ לִפְרוֹעַ אֶת הַמִּילָה לְפִיכָךְ נֶאֱמַר בּוֹ אֵת. וְזֶה הַדְּרָשׁ חוֹלֵק עַל מִי שֶׁאָמַר שֶׁלֹּא נִתְּנָה מִצְוַת פְּרִיעָה לְאַבְרָהָם אָבִינוּ, וְכֵן נִרְאֶה שֶׁנִּתְּנָה לוֹ מִצְוַת פְּרִיעָה, וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קלז) מָל וְלֹא פָרַע כְּאִלּוּ לֹא מָל, כִּי הוּא הָרִאשׁוֹן שֶׁנִּצְטַוָּה בַּמִּצְוָה הַזֹּאת וּבֶאֱמֶת בִּשְׁלֵמוּתָהּ נִצְטַוָּה בָּהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בהמלו את בשר ערלתו, seeing that the Torah added the word את here, a word which had not appeared when Avraham's circumcision is reported, the meaning of this verse is clearer than the previous verse. The word את, here, means the same as if the Torah had written מן, "from," i.e. "when his foreskin was removed from his male member." The word את is used as meaning "from" also in Genesis 44,4 הם יצאו את העיר, "when they had left the city, etc." Also in Kings I 15,23 the word את means "from," I.e. that the line חלה את רגליו, means that Asa's "ailment started from his feet." There is an allegorical explanation for our verse, mentioned by Rashi, according to which Avraham, whose flesh had become elastic, soft, due to his having engaged in sexual intercourse during many years of his life, did not need to have the membrane we referred to as פריעה removed, whereas his son who had not yet experienced the use of his male organ in a sexual function did need this membrane to be removed. According to this distinction, the word את in our verse would refer to something additional, as is customary with the word את. In this case the additional element was the removal of Ishmael's פריעה at the same time as the removal of his foreskin. The author of this explanation disagrees with the previously mentioned view of the sages who believe that at that time the command to perform פריעה had not been issued at all. I believe it is far more likely that the instruction to perform פריעה was given to Avraham at this time. Seeing that our sages state that anyone who has performed circumcision but has omitted to perform פריעה is viewed as if he had not performed any part of the commandment, (Shabbat 137) it is hard to accept that the first person performing this commandment should not have performed it in all its details, i.e. perfectly.


###### Radak on Genesis 17:26:1
[Radak on Genesis 17:26:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:26:1)

**בְּעֶצֶם הַיּוֹם הַזֶּה.** כְּבָר אָמַרְנוּ כִּי בְּעֶצֶם הַיּוֹם הַזֶּה מָל אַבְרָהָם יִשְׁמָעֵאל בְּנוֹ וְכָל אַנְשֵׁי בֵיתוֹ, אֲבָל עַצְמוֹ לֹא אָמַר מָתַי נִמּוֹל אִם הַיּוֹם אוֹ מָחֳרָתוֹ, לְפִיכָךְ אָמַר בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם, בָּא לְהוֹדִיעַ זְרִיזוּתוֹ לְמִצְוַת הָאֵל, כִּי בְּאוֹתוֹ הַיּוֹם שֶׁנִּמּוֹל יִשְׁמָעֵאל בְּנוֹ וְכָל אַנְשֵׁי בֵיתוֹ נִמּוֹל גַּם כֵּן הוּא, וְאַחַר שֶׁמָּל אוֹתָם כֻּלָּם מָל אֶת עַצְמוֹ, וּפֵרוּשׁוֹ **נִמּוֹל** עַל יְדֵי עַצְמוֹ, וְכֵן ״וַעֲמָשָׂא לֹא נִשְׁמָר״ (שמואל ב כ:י) שֶׁהוּא לֹא שָׁמַר אֶת עַצְמוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בעצם היום הזה; we (the Torah) have already stated that Avraham circumcised all the members of his household on the very day G'd issued the command to him (verse 23). The Torah had not mentioned that he also circumcised himself and his son on that day. This is why this is added here, to tell us that he brooked no delay in performing the commandment both on his son and on himself. The meaning of the word נימול is that he performed the operation on himself and did not delegate anyone to do it as his agent. The use of a passive mode to describe that someone did something himself is not unique. We find it also in Samuel II 20,10 וכן עמשא לא נשמר, "and so Amassa did not protect himself."


###### Radak on Genesis 17:27:1
[Radak on Genesis 17:27:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/17:27:1)

**נִמֹּלוּ אִתּוֹ.** עַל יַד אַבְרָהָם נִמֹּלוּ. נִמֹּלוּ, שָׁרְשָׁם נמ״ל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נמולו אתו, by Avraham. The root of both נמול and נמולו is the verb נמל.