## Ramban on Genesis Chapter 17

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

**אֵל שַׁדַּי** שְׁנֵי שֵׁמוֹת, כָּל אֶחָד תֹּאַר לְעַצְמוֹ. וּפֵרוּשׁ "אֵל", תַּקִּיף, מִלְּשׁוֹן "אֵילֵי מוֹאָב" (שמות טו טו) וּפֵרוּשׁ "שַׁדַּי" אָמַר רַשִׁ"י שֶׁיֵּשׁ דַּי בֶּאֱלֹהוּתִי לְכָל בְּרִיָּה. וּבְסֵפֶר מוֹרֶה הַנְּבֻכִים (א סג) פֵּרֵשׁ הָרַב כְּלוֹמַר שֶׁאֵינוֹ צָרִיךְ בִּמְצִיאוּת מָה שֶׁנִּמְצָא, וְלֹא בְּקִיּוּם מְצִיאוּתוֹ לְזוּלָתוֹ, אֲבָל מְצִיאוּתוֹ תַּסְפִּיק בְּעַצְמָהּ. וְרַבִּי אַבְרָהָם פֵּרְשׁוֹ בְּשֵׁם הַנָּגִיד זַ"ל מִגִּזְרַת שׁוֹדֵד, כְּלוֹמַר מְנַצֵּחַ וּמְשׁוֹדֵד מַעַרְכוֹת הַשָּׁמַיִם, וְזֶהוּ הַנָּכוֹן, כִּי הִיא מִדַּת הַגְּבוּרָה מַנְהֶגֶת הָעוֹלָם שֶׁיֹּאמְרוּ בָּהּ הַחֲכָמִים (ב"ר לה ד) "מִדַּת הַדִּין שֶׁל מַטָּה". וְטַעַם לְהַזְכִּיר עַתָּה זֶה הַשֵּׁם כִּי בוֹ יֵעָשׂוּ הַנִּסִּים הַנִּסְתָּרִים לַצַּדִּיקִים, לְהַצִּיל מִמָּוֶת נַפְשָׁם וּלְחַיּוֹתָם בָּרָעָב וְלִפְדּוֹתָם בְּמִלְחָמָה מִיַּד חֶרֶב, כְּכָל הַנִּסִּים הַנַּעֲשִׂים לְאַבְרָהָם וְלָאָבוֹת, וּכְכָל הַבָּאִים בַּתּוֹרָה בְּפָרָשַׁת אִם בְּחֻקֹּתַי (ויקרא כו ג-מו) וּבְפָרָשַׁת וְהָיָה כִּי תָבֹא (דברים כח א-סח) בַּבְּרָכוֹת וּבַקְּלָלוֹת, שֶׁכֻּלָּם נִסִּים הֵם, כִּי אֵין מִן הַטֶּבַע שֶׁיָּבוֹאוּ הַגְּשָׁמִים בְּעִתָּם בְּעָבְדֵנוּ הָאֱלֹהִים, וְלֹא שֶׁיִּהְיוּ הַשָּׁמַיִם כַּבַּרְזֶל כַּאֲשֶׁר נִזְרַע בַּשָּׁנָה הַשְּׁבִיעִית, וְכֵן כָּל הַיִּעוּדִים שֶׁבַּתּוֹרָה, אֲבָל כֻּלָּם נִסִּים, וּבְכֻלָּם תִּתְנַצֵּחַ מַעֲרֶכֶת הַמַּזָּלוֹת, אֶלָּא שֶׁאֵין בָּהֶם שִׁנּוּי מִמִּנְהָגוֹ שֶׁל עוֹלָם כַּנִּסִּים הַנַּעֲשִׂים עַל יְדֵי מֹשֶׁה רַבֵּנוּ בְּעֶשֶׂר הַמַּכּוֹת וּבִקְרִיעַת הַיָּם וְהַמָּן וְהַבְּאֵר וְזוּלָתָם, שֶׁהֵם מוֹפְתִים מְשַׁנִּים הַטֶּבַע בְּפִרְסוּם, וְהֵם שֶׁיֵּעָשׂוּ בַּשֵּׁם הַמְיֻחָד אֲשֶׁר הִגִּיד לוֹ. וְלָכֵן אָמַר עַתָּה לְאַבְרָהָם אָבִינוּ כִּי הוּא הַתַּקִּיף הַמְּנַצֵּחַ שֶׁיִּגְבַּר עַל מַזָּלוֹ וְיוֹלִיד, וְיִהְיֶה בְּרִית בֵּינוֹ וּבֵין זַרְעוֹ לְעוֹלָם, שֶׁיִּהְיֶה חֵלֶק ה' עַמּוֹ וּבִרְצוֹנוֹ יַנְהִיגֵם, לֹא יִהְיוּ תַּחַת מֶמְשֶׁלֶת כּוֹכָב וּמַזָּל. וְדַע וּרְאֵה כִּי אַבְרָהָם אָבִינוּ לֹא הִזְכִּיר בִּדְבָרָיו שֵׁם יוֹ"ד ה' רַק בְּצֵרוּף הַשֵּׁם הַכָּתוּב בְּאָלֶ"ף דָּלֶ"ת אוֹ בְּצֵרוּף אֵל עֶלְיוֹן עִמּוֹ, וְיַזְכִּיר בְּעִנְיָנָיו "אֱלֹהִים", וְכֵן יֹאמַר "ה' אֱלֹהֵי הַשָּׁמַיִם" (בראשית כ"ד:ז'), וְאָמַר "ה' יִרְאֶה" (בראשית כ"ב:י"ד) עַל מְקוֹם הַמִּקְדָּשׁ הֶעָתִיד, וְיַעֲקֹב הִזְכִּיר תָּמִיד "אֵל שַׁדַּי" (להלן מג יד מח ג), וּמֹשֶׁה רַבֵּינוּ לֹא יַזְכִּיר כֵּן לְעוֹלָם. וְאִם תִּזְכֶּה תָּבִין זֶה כֻּלּוֹ מִמָּה שֶׁאָמְרוּ בְּמַסֶּכֶת יְבָמוֹת (יבמות מ"ט), כָּל הַנְּבִיאִים נִסְתַּכְּלוּ בְּאִסְפַּקְלַרְיָא שֶׁאֵינָהּ מְאִירָה, וּלְפִיכָךְ אָמַר יְשַׁעְיָה "וָאֶרְאֶה אֶת ה'" (ישעיהו ו א), וּמֹשֶׁה נִסְתַּכֵּל בְּאִסְפַּקְלַרְיָא הַמְּאִירָה, וּלְפִיכָךְ אָמַר "כִּי לֹא יִרְאַנִי הָאָדָם וָחָי" (שמות לג כ). "וָאֶרְאֶה אֶת ה'" כָּתוּב בְּאָלֶ"ף דָּלֶ"ת. וְעוֹד אַזְכִּיר זֶה בְּפָרָשַׁת וָאֵרָא (שמות ו ב) אִם יִרְאֶה אֱלֹהִים בְּעָנְיִי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘E-IL SHA-DAI.’ These are two distinct Divine names, each one descriptive in itself.³⁶⁷ Now the meaning of the word *eil* is “mighty”, derived from the expression, *Eilei Moab* (the mighty ones of Moab).³⁶⁸ The meaning of *Sha—dai*, according to Rashi, is “He whose G-dship suffices for every creature.” In the book Moreh Nebuchim³⁶⁹ the Rabbi²⁹⁴, Note 139. explained that the name *Sha—dai* signifies “he who is sufficient.” That is to say, He does not require the existence of what He created or the conservation of any other being; rather, His existence is self-sufficient. Rabbi Abraham ibn Ezra explained in the name of the Nagid³⁷⁰ that the name is from the root *shodeid*, meaning “victor and prevailer over the hosts of heaven.” This is the correct interpretation, for the name *Sha—dai* represents the attribute of power which conducts the world, concerning which the Sages have said that it is “the attribute of Justice of the world below.”³⁷¹
The reason for mentioning this Divine Name now is that with it are done the hidden miracles³⁷² for the righteous, *to deliver their soul from death, and to keep them alive in famine*,³⁷³ as well as to redeem them in war from the power of the sword,³⁷⁴ just as all the miracles done to Abraham and to the other patriarchs, and as all the blessings and curses mentioned in the Torah in the section *Im Bechukothai*³⁷⁵ and in the section *Vehaya Ki Thavo*.³⁷⁶ These blessings and curses are all miracles for it is not in nature that the rains should come in their due season³⁷⁷ when we worship G-d, nor are the skies to be like iron³⁷⁸, Verse 19. if we plant our fields in the seventh year, and similarly all promises in the Torah. Rather, they are all miracles by which the disposition of natural law is overpowered, except that no change from the natural order of the world is noticeable, as was the case with the miracles done through Mosheh Rabbeinu with the ten plagues, the dividing of the Sea, the Manna, the well, and their like, for these are miracles which openly changed nature, and they were done with the Tetragrammaton which He told to him. It is for this reason that He now told Abraham our father that He is the Almighty, the Victor Who will prevail over his constellation of birth so that he will have a son, and thus there will be a covenant between Him and his seed forever, meaning *that the portion of the Eternal is His people*,³⁷⁹ and that He will lead them at His own will, as they will not be under the rule of a star or constellation.
Know and consider that our father Abraham did not mention the Tetragrammaton [Eternal] in any of his utterances except in combination with the Divine Name written [G-d],³⁸⁰ or in combination with *E-il Elyon* [G-d Most High],³⁸¹, 14:22. but he did mention in his affairs the name *Elokim* [G-d]. Thus he will say, *The Eternal, the G-d of heaven*.³⁸² He said, however, *the Eternal seeth*,³⁸³, 22:14. In this case Abraham used the Tetragrammaton (Eternal) by itself. This would contradict the principle stated by Ramban above that Abraham never used this Divine Name except in some combination with another Name. Ramban answers that since the reference there is to the Sanctuary which was destined to be built on that mountain in the future and where the sacrifices were to be brought, the Tetragrammaton is the proper name to be used, as will be explained in the beginning of the book of Leviticus when sacrifices are discussed. because it refers to the place of the future Sanctuary. Jacob, on the other hand, always mentioned *E-il Sha-dai* [G-d Almighty],³⁸⁴, 43:14; 48:3. which Moses our teacher never mentions. If you will be worthy you will understand this entire matter from that which the Rabbis said in Tractate Yebamoth:³⁸⁵ “All prophets contemplated Deity through an unlucid speculum,” which is why Isaiah said, *And I saw G-d*,³⁸⁶ [i.e., the Divine Name written *Aleph Dalet*]. “But Moses contemplated Deity through a lucid speculum.” This is why He said, *For a man shall not see Me and live*,³⁸⁷ whereas Isaiah’s verse, *and I saw G-d*,³⁸⁶ is written with the *Aleph Dalet*. I will mention this theme again in *Parshath Va’eira*³⁸⁸, 6:2. if G-d will look upon my grief.³⁸⁹

footnotes:
³⁶⁷ And not as Abraham ibn Ezra has it, i.e., that they both constitute one descriptive noun: “a G-d who is almighty” and “an almighty G-d.”
³⁶⁸ Exodus 15:15.
³⁶⁹ I, 63 (toward the end).
²⁹⁴ Rabbi Moshe ben Maimon (Rambam). See Seder Bereshith
³⁷⁰ Shmuel Hanagid. In our text of Ibn Ezra, it appears anonymously as “And many explain.”
³⁷¹ Bereshith Rabbah 35:4.
³⁷² All miracles which a man can deny, saying that they are part of the natural order, are called “hidden,” while those that cannot be denied but are clearly the intervention of the power of G-d are called “open.” (Ma’or Veshamesh.) This concept is a major foundation in Ramban’s thinking. It will appear in many other places in a more developed manner. See e.g., further, 46:15; Exodus 6:2; Leviticus 26:11.
³⁷³ Psalms 33:19.
³⁷⁴ See Job 5:20.
³⁷⁵ Leviticus 26:3-46.
³⁷⁶ Deuteronomy 28:1-69.
³⁷⁷ Leviticus 26:4.
³⁷⁸ Ibid.
³⁷⁹ Deuteronomy 32:9.
³⁸⁰ Such as in 15:2 above.
³⁸¹ Ibid.
³⁸² Further, 24:3.
³⁸³ Ibid.
³⁸⁴ Ibid.
³⁸⁵ 49b.
³⁸⁶ Isaiah 6:1.
³⁸⁷ Exodus 33:20.
³⁸⁶ Isaiah 6:1.
³⁸⁸ Ibid.
³⁸⁹ A personal reference of Ramban to the difficult times in his life when he was engaged in the writing of this work.


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

**הִתְהַלֵּךְ לְפָנַי** לָלֶכֶת בַּדֶּרֶךְ אֲשֶׁר אוֹרֶה אוֹתְךָ, כְּטַעַם "אַחֲרֵי ה' אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ" (דברים יג ה), כִּי הַמְצַוֶּה לֶאֱחֹז דַּרְכּוֹ קֹדֶם שֶׁיּוֹרֶנּוּ יֹאמַר "הִתְהַלֵּךְ לְפָנַי", וְהַבָּא אַחֲרֵי הַצַּוָּאָה יֹאמַר "אַחֲרֵי ה' תֵּלֵכוּ". וְהָעִנְיָן בִּשְׁנֵיהֶם לָלֶכֶת אַחֲרֵי הַשֵּׁם לִירֹא מִמֶּנּוּ לְבַדּוֹ וְלַעֲשׂוֹת מַה שֶׁיְּצַוֶּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WALK BEFORE ME. i.e., by following the path which I will show you. [This command is similar in] meaning to the verse, *After the Eternal G-d shall ye walk, and Him shall ye fear*,³⁹⁰ except that with respect to a general command to follow His way which precedes His specific instructions, He says, *Walk before Me*, while with respect to a command which follows the specific command, He says, *After the Eternal ye shall walk*.³⁹¹, meaning “follow the commandment which I will give to you.” But in the verse from Deuteronomy, where the commandments have already been annunciated, the verse properly says, *‘After’ the Eternal ye shall walk*. The purport of both commands is to walk after G-d, fear Him alone and do whatever He commands.

footnotes:
³⁹⁰ Deuteronomy 13:5.
³⁹¹ Here Abraham had not yet specifically been commanded what to do, for the command concerning circumcision was later revealed to him. Hence G-d says to him, Walk ‘before’ Me


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

**וֶהְיֵה תָמִים** מִצְוָה אַחֶרֶת עוֹד בָּעִנְיָן הַזֶּה, כְּטַעַם "תָּמִים תִּהְיֶה עִם ה' אֱלֹהֶיךָ" (דברים יח יג) אַחֲרֵי אַזְהָרַת הַשֵּׁם "לֹא יִמָּצֵא בְךָ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף" וְגוֹ' (שם יח י). וְהָעִנְיָן בִּשְׁנֵיהֶם שֶׁיַּאֲמִין בְּלִבּוֹ כִּי הקב"ה לְבַדּוֹ הוּא בַּעַל הַיְּכֹלֶת בַּתְּחִלָּה וּבַסּוֹף, הוּא הַיָּכוֹל לַעֲשׂוֹת וּלְבַטֵּל, וְלֹא יִשְׁמְעוּ אֶל מְעֹנְנִים וְאֶל קֹסְמִים אוֹ לִמְנַחֵשׁ וּמְכַשֵּׁף, וְלֹא יַאֲמִין שֶׁיָּבֹאוּ דִּבְרֵיהֶם עַל כָּל פָּנִים, אֲבָל יִגְזֹר בְּלִבּוֹ שֶׁהַכֹּל בְּיַד עֶלְיוֹן הָעֶלְיוֹנִים, שֶׁהוּא "אֵל" וְהוּא "אֵל שַׁדַּי", עוֹשֶׂה טוֹבָה שֶׁלֹּא הָיָה בַּמַּזָּל וּמֵבִיא רָעָה בִּהְיוֹת הַמַּזָּל טוֹב וְיָפֶה, כְּפִי שֶׁיִּתְהַלֵּךְ הָאָדָם לְפָנָיו, "מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל" (ישעיהו מד כה). וְזֶהוּ שֶׁאָמְרוּ (שבת קנו) צֵא מֵאִצְטַגְנִינוּת שֶׁלְּךָ וְכוּ'. וְרַשִׁ"י פֵּרֵשׁ (רש"י על בראשית י"ז:א') "וֶהְיֵה תָמִים", הֱיֵה שָׁלֵם בְּכָל הַנִּסְיוֹנוֹת. וְרַבִּי אַבְרָהָם אָמַר שֶׁלֹּא יִשְׁאַל עַל הַמִּילָה לָמָּה, וְהוּא כְּטַעַם "יְהִי לִבִּי תָמִים בְּחֻקֶּיךָ לְמַעַן לֹא אֵבוֹשׁ" (תהלים קיט פ). וְהַנָּכוֹן מָה שֶׁפֵּרַשְׁתִּי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND BE THOU WHOLE-HEARTED. This is an additional commandment in this matter, similar in meaning to the verse, *Thou shalt be whole-hearted with the Eternal thy G-d*,³⁹², 18:13. which follows G-d’s admonition: *There shall not be found among you any one that … useth divination, a soothsayer, or an enchanter, or sorcerer*, etc.³⁹³, Verse 10. The purport of both verses is that one should believe in his heart that the Holy One, blessed be He, alone is the Omnipotent from beginning to end. It is He who has the power to do and to undo, and therefore he should not listen to the soothsayers and diviners or to the enchanters and the sorcerers. He shall in no way believe that their words shall be fulfilled, but he should decree in his heart that everything is in the hand of the Supreme One, who is G-d, G-d Almighty, Who doeth a person good, which was not predestined by his constellation, and bringeth evil upon him despite a constellation that was good and auspicious. In accordance with the manner in which a man walks before Him, *He frustrateth the tokens of the impostors, and maketh diviners mad*.³⁹⁴ It is this which the Sages had in mind when they said: “[G-d said to Abraham], ‘Go forth from your astrological speculations, etc.’”³⁹⁵
Now Rashi explained: “*And be thou whole-hearted*. Be whole-hearted in all the trials I impose upon you.” And Rabbi Abraham ibn Ezra said that the verse means that he should not seek the reason for the commandment of circumcision, it being similar in meaning to the verse: *Let my heart be undivided in Thy statutes, in order that I may not be put to shame*.³⁹⁶ The correct interpretation is as I have explained.

footnotes:
³⁹² Ibid.
³⁹³ Ibid.
³⁹⁴ Isaiah 44:25.
³⁹⁵ See above, 15:5.
³⁹⁶ Psalms 119:80.


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

וְטַעַם **וַיִּפֹּל אַבְרָם עַל פָּנָיו** לְכַוֵּן דַּעְתּוֹ לַנְּבוּאָה. וְכַאֲשֶׁר הִשְׁלִים לוֹ נְבוּאַת הַמִּצְוָה בַּמִּילָה קָם אַבְרָהָם וְעָמַד, וּבָא אֵלָיו הַדִּבּוּר שֵׁנִית מִן הַשָּׁמַיִם, וְאָמַר לוֹ "שָׂרַי אִשְׁתְּךָ" וְגוֹ', וְחָזַר וְנָפַל עַל פָּנָיו לְכַוֵּן דַּעְתּוֹ, וְהִתְפַּלֵּל עַל יִשְׁמָעֵאל כְּדֶרֶךְ "וַיִּפְּלוּ עַל פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת" וְגוֹ' (במדבר טז כב), וְכֵן "וַאֲכַלֶּה אֹתָם כְּרָגַע וַיִּפְּלוּ עַל פְּנֵיהֶם" (שם יז י):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ABRAM FELL ON HIS FACE. The purpose of this expression was to direct his mind towards the prophecy. When the prophecy concerning the commandment of circumcision was completed, Abraham rose and stood. When the word from heaven came to him a second time, saying to him, *As for Sarai thy wife*, etc.,³⁹⁷ he once again fell on his face to direct his mind towards the prophecy, and he also prayed concerning Ishmael.³⁹⁸ in line with the verses: *And they fell upon their faces, and said, O G-d, the G-d of the spirits*, etc.;³⁹⁹ *That I may consume them in a moment. And they fell upon their faces*.⁴⁰⁰, Verses 21-22.

footnotes:
³⁹⁷ Further, Verse 15.
³⁹⁸ Verse 18 here.
³⁹⁹ Numbers 16:22.
⁴⁰⁰ Ibid.


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

**הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם** הוּא בְּרִית הַמִּילָה, כַּאֲשֶׁר יְפָרֵשׁ "זֹאת אוֹת הַבְּרִית", וְאַחֲרֵי הַבְּרִית תִּהְיֶה לְאַב הֲמוֹן גּוֹיִם. וּבָרוּךְ הַשֵּׁם אֲשֶׁר לוֹ לְבַדּוֹ נִתְכְּנוּ עֲלִילוֹת, שֶׁהִקְדִּים וְצִוָּה אֶת אַבְרָהָם לָבֹא בִּבְרִיתוֹ לְהִמּוֹל קֹדֶם שֶׁתַּהַר שָׂרָה, לִהְיוֹת זַרְעוֹ קָדוֹשׁ (ראב"ע פסוק ה):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BEHOLD, MY COVENANT IS WITH THEE, AND THOU SHALT BE THE FATHER OF A MULTITUDE OF NATIONS. This refers to the covenant of the circumcision, as He will explain, “This is the sign of the Covenant,⁴⁰¹. and after the covenant you will be the father of a multitude of nations.”
Blessed be the Lord! By Him alone are actions weighed, for He preceded and commanded Abraham to enter into His covenant to be circumcised before Sarah became pregnant so that his seed would be holy.

footnotes:
⁴⁰¹ In Verse 10: This is my covenant


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

**וּנְתַתִּיךָ לְגוֹיִם** לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ז:ו'), יִשְׂרָאֵל וֶאֱדוֹם, שֶׁהֲרֵי יִשְׁמָעֵאל כְּבָר הָיָה לוֹ וְלֹא הָיָה מְבַשֵּׂר עָלָיו. וְאֵינֶנּוּ נָכוֹן בְּעֵינַי שֶׁיְּבַשְּׂרֶנּוּ בְּעֵת בְּרִית הַמִּילָה עַל עֵשָׂו, וְהוּא אֵינוֹ מְקַיֵּם הַמִּילָה וְגַם לֹא נִצְטַוָּה עָלֶיהָ, כְּמוֹ שֶׁדָּרְשׁוּ בְּסַנְהֶדְרִין (נט), "כִּי בְיִצְחָק", וְלֹא כָּל יִצְחָק. אֲבָל יִשְׂרָאֵל לְבַדָּם יִקָּרְאוּ גּוֹיִם וְעַמִּים, וְכֵן "אַף חֹבֵב עַמִּים" (דברים לג ג), "עַמִּים הַר יִקְרָאוּ" (שם יט), "אַחֲרֶיךָ בִנְיָמִין בַּעֲמָמֶיךָ" (שופטים ה יד). גַּם אַחֲרֵי הֻלֶּדֶת הַשְּׁבָטִים כֻּלָּם אָמַר "גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ" (בראשית ל"ה:י"א), "וּנְתַתִּיךָ לִקְהַל עַמִּים" (בראשית מ"ח:ד'):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I WILL MAKE NATIONS OF THEE. The language of Rashi: “Israel and Edom are referred to here, for Ishmael was already born to him, and He could not therefore have been making any announcement concerning him.”
But in my opinion it is not correct that He should inform him of Esau at the time of the covenant of circumcision since Esau does not observe circumcision and has not been commanded thereon, as the Sages expounded in Tractate Sanhedrin:⁴⁰² “*For in Isaac shall seed be called to thee*,⁴⁰³ but not all of Isaac.”⁴⁰⁴ of the children of Isaac, namely Jacob and Esau, but only “in” Isaac, meaning only one, Jacob. Instead, [the proper interpretation is that] Israel alone is called “nations” and “peoples,” as in the verses: *Yea, He loveth the peoples;*⁴⁰⁵ *They shall call peoples unto the mountains;*⁴⁰⁶, Verse 19. *After thee, Benjamin, among the peoples*.⁴⁰⁷ Even after the birth of all the tribes, He said: *A nation and a company of nations shall be of thee;*⁴⁰⁸ *And I will make of thee a company of peoples*.⁴⁰⁹, 48:4.

footnotes:
⁴⁰² 59b.
⁴⁰³ Further, 21:12.
⁴⁰⁴ Not all
⁴⁰⁵ Deuteronomy 33:3.
⁴⁰⁶ Ibid.
⁴⁰⁷ Judges 5:14.
⁴⁰⁸ Further, 35:11.
⁴⁰⁹ Ibid.


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

**וְאַתָּה אֶת בְּרִיתִי תִשְׁמֹר** כָּתַב רַשִׁ"י (רש"י על בראשית י"ז:ט') ו' מוֹסִיף עַל עִנְיָן רִאשׁוֹן, אֲנִי הִנֵּה בְּרִיתִי אִתָּךְ, וְאַתָּה הֱוֵי זָהִיר לְשָׁמְרוֹ, וּמַה שְׁמִירָתוֹ, "זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ" אַתֶּם שֶׁל עַכְשָׁו, "וּבֵין זַרְעֲךָ אַחֲרֶיךָ", הָעֲתִידִים לְהִוָּלֵד. וְצָדַק הָרַב בִּפְשׁוּטוֹ. וְאָמְרוּ (הרד"ק) בְּטַעַם הַמִּילָה, שֶׁשָּׂם זִכָּרוֹן בְּאֵבֶר הַתַּאֲוָה רַב הַמְּהוּמָה וְהַחֵטְא, לְבַל יִשְׁתַּמְּשׁוּ בּוֹ רַק בַּמְּצֻוֶּה וּבַמֻּתָּר. וְעַל דֶּרֶךְ הָאֱמֶת טַעַם "הִנֵּה בְרִיתִי אִתָּךְ" כְּטַעַם "הִנֵּה אָנֹכִי עִמָּךְ" (בראשית כ"ח:ט"ו), "וַיֹּאמֶר כִּי אֶהְיֶה עִמָּךְ" (שמות ג יב), "יְהִי ה' אֱלֹהֵינוּ עִמָּנוּ" (מלכים א ח נז), יֹאמַר כִּי הַבְּרִית יִהְיֶה עִמּוֹ וְלָכֵן יִפְרֶה וְיִרְבֶּה, וְאַחַר כָּךְ צִוָּה שֶׁיִּשְׁמֹר אַבְרָהָם הַבְּרִית הַזֹּאת, וְתִהְיֶה הַמִּילָה לְאוֹת בְּרִית. וְהִנֵּה הָאוֹת הַזֶּה אוֹת כַּשַּׁבָּת, וְלָכֵן יִדְחֶה אוֹתוֹ. וְהָבֵן זֶה (עי' זהר לך לך פט):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘VE’ATAH’ (AND AS FOR THEE), THOU SHALT KEEP MY COVENANT. Rashi commented, “The *vav* of *ve’atah* connects the verse with the preceding matter [in Verse 4]: ‘*As for Me behold My covenant is with thee*, and as for thee, thou shalt be careful to keep it.’ And what constitutes this ‘keeping’ of it? *This is My covenant, which you shall keep, between Me and you* — this applies to those who were then alive; *and thy seed after thee*⁴¹⁰ — this applies to those who are yet to be born.” The Rabbi is correct in his interpretation of the plain meaning of the verse.
Now they⁴¹¹ have said concerning the reason for the commandment of circumcision that He has thereby placed a reminder in the organ of lust, which is the source of much trouble and sin, in order that it should not be used excepting where it is commandatory and permissible.
By way of truth,⁴¹², Note 63. the meaning of the verse, *Behold, My covenant is with thee*,⁴¹³ is similar in meaning to the verses: *Behold, I am with thee;*⁴¹⁴ *And He said, Certainly, I will be with thee;*⁴¹⁵ *The Eternal our G-d be with us*.⁴¹⁶ He is thus saying that the covenant will be with him, and therefore he will be fruitful and multiply. After that He commanded that Abraham keep this covenant, and the circumcision will be as a sign of the covenant. Thus it is that this “sign” is as “the sign” of the Sabbath,⁴¹⁷. (Exodus 31:17.) and therefore circumcision sets aside the Sabbath. Understand this.

footnotes:
⁴¹⁰ Verse 10 here.
⁴¹¹ This reason is found in the Commentary of R’dak. See also Moreh Nebuchim (III, 49), where other reasons are given.
⁴¹² A reference to the mystic teachings of the Torah. See Seder Bereshith
⁴¹³ Verse 4 here.
⁴¹⁴ Further, 28:15.
⁴¹⁵ Exodus 3:12.
⁴¹⁶ I Kings 8:57.
⁴¹⁷ Concerning the Sabbath, it is also written: It is a sign forever


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

**וְעָרֵל זָכָר** כָּאן לִמֶּדְךָ שֶׁהַמִּילָה הִיא בְּאוֹתוֹ מָקוֹם שֶׁהוּא נִכָּר בֵּין זָכָר לִנְקֵבָה, לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ז:י"ד). וְכֵן הִזְכִּירוּ רַבּוֹתֵינוּ (ב"ר מו ד) גַּם טְעָמִים אֲחֵרִים. וְרַבִּי אַבְרָהָם אָמַר (ויקרא יב ג), "עָרְלָתוֹ" יְדוּעָה, כִּי הוּא בָּעֶרְוָה, וְאֵין כֵּן עָרְלַת לֵב (ירמיהו ט כה) וְשָׁפָה (שמות ו יב) וְאֹזֶן (ירמיהו ו י), כִּי כֻלָּם סְמוּכִים. וּלְפִי דַּעְתִּי הַדָּבָר מְפֹרָשׁ בַּכָּתוּב, כִּי לֹא אָמַר "וּנְמַלְתֶּם אֶת עָרְלַתְכֶם", שֶׁיִּהְיֶה הַדָּבָר בְּסָפֵק, וְכֵן לֹא אָמַר "עָרְלַת בְּשַׂרְכֶם" כְּמוֹ שֶׁיֹּאמַר "עָרְלַת לְבַבְכֶם" (דברים י טז) וְעָרְלַת שְׂפַתְכֶם (עיי' שמות ו יב), אֲבָל אָמַר "בְּשַׂר עָרְלַתְכֶם", שֶׁתִּכְרְתוּ הַבָּשָׂר שֶׁהוּא עָרְלָה בָּכֶם, כְּלוֹמַר הַבָּשָׂר הָאוֹטֵם בָּכֶם, וְאֵין בַּגּוּף בָּשָׂר אוֹטֵם וְכוֹסֶה אֵבֶר שֶׁיִּכָּרֵת הַבָּשָׂר הַהוּא וְיִשָּׁאֵר בְּלֹא עָרְלָה זוּלָתִי בָּשָׂר הַחוֹפֶה אֶת הָעֲטָרָה שֶׁהִזְכִּירוּ חֲכָמִים (שבת קלז). וְ"עֶרֶל בָּשָׂר" (יחזקאל מד ט), כִּנּוּי, כְּמוֹ "גִּדְלֵי בָשָׂר" (שם טז כו) "זָב מִבְּשָׂרוֹ" (ויקרא טו ב):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE UNCIRCUMCISED MALE. Here Scripture teaches you that this circumcision must be at the location where the distinction between male and female is evident. Thus the words of Rashi. Our Rabbis have likewise mentioned other reasons.⁴¹⁸
Rabbi Abraham ibn Ezra said:⁴¹⁹ “*his foreskin*,⁴²⁰ which is known, for it is in the genital organ. But not so are the expressions: *uncircumcised in the heart;*⁴²¹ *uncircumcised lips;*⁴²² *their ear is uncircumcised*.⁴²³ All of these latter are in a construct state.⁴²⁴ is not used in the construct state (as in Leviticus 12:3) it refers to the genital organ.
In my opinion the matter is clearly explained in Scripture. It does not say, “And ye shall circumcise your foreskin,” thus leaving the meaning in doubt, nor does it say, “the foreskin of your flesh,” just as it says *the foreskin of your heart*,⁴²⁵ and “the foreskin of your lips.”⁴²⁶ But instead it says, *And ye shall circumcise the flesh of your foreskin*,⁴²⁷ meaning that you are to cut off the flesh which is your foreskin, namely, your flesh which obstructs, and there is no flesh in the body which obstructs and covers a limb [as is the case with the genital organ], where one can cut the flesh and remain without the foreskin, other than the “flesh that covers the corona,” which the Sages mentioned.⁴²⁸.) The word “flesh” in the expression, *uncircumcised in flesh*,⁴²⁹ is a euphemism for the genital organ, just as in the verses *great of flesh*,⁴³⁰, 16:26. and *an issue of his flesh*.⁴³¹

footnotes:
⁴¹⁸ Shabbath 108a.
⁴¹⁹ In his commentary to Leviticus 12:3.
⁴²⁰ Leviticus 12:3.
⁴²¹ Jeremiah 9:25.
⁴²² Exodus 6:12.
⁴²³ Jeremiah 6:10.
⁴²⁴ But when the word orlah
⁴²⁵ Deuteronomy 10:16.
⁴²⁶ I did not find this exact quote. Perhaps reference is to Exodus 6:12, mentioned above.
⁴²⁷ Verse 11 here.
⁴²⁸ Shabbath 137a. In our text of the Mishnah there: “flesh that covers ‘the greater part’ of the corona.” Ramban’s version is similar to that of the Talmud Munich Ms. (See Dikduke Sofrim, ibid
⁴²⁹ Ezekiel 44:9.
⁴³⁰ Ibid.
⁴³¹ Leviticus 14:2. The word “flesh” in these two verses refers to the genital organ.


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

**וַיִּצְחָק** תִּרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על בראשית י"ז:י"ז) "וַחֲדִי", וְכֵן הַדָּבָר, כִּי הַצְּחוֹק פַּעַם יֵאָמֵר לְלַעַג וּפַעַם לְשִׂמְחָה, כְּמוֹ "מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ" (משלי ח לא), "מְשַׂחֲקִים לִפְנֵי ה'" (שמואל ב ו ה). וּלְפִי דַּעְתִּי שֶׁהַכַּוָּנָה בַּלָּשׁוֹן הַזֶּה כִּי כָל רוֹאֶה עִנְיָן נִפְלָא בְּאָדָם לְטוֹב לוֹ יִשְׂמַח עַד יִמָּלֵא שְׂחוֹק פִּיו, וְהוּא מָה שֶׁאָמְרָה שָׂרָה (בראשית כ"א:ו') "צְחֹק עָשָׂה לִי אֱלֹהִים כָּל הַשֹּׁמֵעַ יִצְחַק לִי", כְּעִנְיַן "אָז יִמָּלֵא שְׂחוֹק פִּינוּ וּלְשׁוֹנֵנוּ רִנָּה" (תהלים קכו ב), וְכֵן עָשָׂה אַבְרָהָם כַּאֲשֶׁר נֶאֱמַר לוֹ זֶה, שָׂמַח וּמִלֵּא שְׂחוֹק פִּיו, וַיֹּאמֶר בְּלִבּוֹ רָאוּי זֶה לִשְׂחוֹק כִּי הוּא עִנְיָן נִפְלָא מְאֹד, הַלְּבֶן מֵאָה שָׁנָה יִוָּלֵד וְאִם שָׂרָה בַּת תִּשְׁעִים תֵּלֵד וְלֹא יִהְיֶה זֶה לִשְׂחוֹק וּלְשִׂמְחָה. וִיקַצֵּר הַכָּתוּב בַּתְּמִיהָה כִּי הִיא נִקְשֶׁרֶת בַּמֶּה שֶׁאָמַר "וַיִּצְחָק". וְכֵן "הֲגַם הֲלֹם רָאִיתִי" (בראשית ט"ז:י"ג) נִקְשָׁר בְּרֹאשׁ הַפָּסוּק, כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי הַשֵּׁם שֶׁנִּגְלָה לִי כִּי רָאָה בְּעָנְיִי וְלֹא אֶקְרָאֶנּוּ אֵל רֳאִי. וְכֵן "הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ" (שמואל א ב כז) קָשׁוּר עִם "לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי", יֹאמַר הַאִם בָּחַרְתִּי בָּכֶם שֶׁתִּבְעֲטוּ בְּזִבְחִי וּמִנְחָתִי, וְלָמָּה תַעֲשׂוּ כֵן. אוֹ שֶׁתִּהְיֶה "הַלְּבֶן מֵאָה שָׁנָה" בִּשְׁאֵלָה לִדְבַר פֶּלֶא, לֹא כְּדָבָר נִמְנָע, כְּמוֹ "הֲתִשְׁפֹּט אֶת עִיר הַדָּמִים" (יחזקאל כב ב), עִנְיָנוֹ הֲתִרְצֶה לִשְׁפֹּט אוֹתָהּ וּלְהוֹדִיעָהּ אֶת כָּל תּוֹעֲבוֹתֶיהָ, וְכֵן "הֲתָעִיף עֵינֶיךָ בּוֹ וְאֵינֶנּוּ" (משלי כג ה), וְכֵן "הֲמִן הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל מִמֶּנּוּ אָכָלְתָּ" (בראשית ג':י"א), כְּלוֹמַר הַאִם עָלָה בְּדַעְתְּךָ עַל הַלֵּב לֶאֱכֹל מִן הָעֵץ, וְכֵן זֶה, הַאִם יַעֲלֶה עַל הַלֵּב שֶׁלְּבֶן מֵאָה שָׁנָה יִוָּלֵד, שָׂרָה בַּת תִּשְׁעִים שָׁנָה תֵּלֵד. וְאַחַר כֵּן אָמַר לוֹ שֶׁיִּהְיֶה הַנֵּס הַזֶּה עִם חַיֵּי יִשְׁמָעֵאל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘VAYITZCHAK’ (AND HE LAUGHED). Onkelos translated: “and he rejoiced.” This is correct since the word *tzachak* can be used intermittently for sporting or rejoicing, just as in the verses: *‘Mesacheketh’ (Sporting) in His habitable earth*,⁴³² *‘mesachkim’ (rejoiced) before the Eternal*.⁴³³
In my opinion the intent of this expression is to convey the thought that whoever sees a favorable unusual event in one’s life rejoices to the point where “his mouth is filled with laughter.”⁴³⁴ It is this thought which Sarah expressed: *G-d hath made laughter for me; everyone that heareth will laugh on account of me*,⁴³⁵ just as in the verse, *Then was our mouth filled with laughter, and our tongue with singing*.⁴³⁴ And this is what Abraham did. When this good tiding was related to him, he rejoiced and his mouth was filled with laughter, *and he said in his heart* that this is an occasion for rejoicing as it is a very wonderful matter. *Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?* And will this matter not give cause for rejoicing and happiness? Only, Scripture speaks summarily of his wonderment, as it is connected with the word *vayitzchak*. A similar case is the expression, *Have I even here seen*,⁴³⁶ which is connected with the beginning of the verse: *for she* [Hagar] *said*, “*Have I even here seen* G-d, revealing to me that He saw in my affliction, and shall I not call Him *E-il-ro’i* [the G-d who seeth me]?” Another such example is the expression, *Did I reveal Myself unto the house of thy father*,⁴³⁷ which is connected with the following verse, *Why do you kick at My sacrifice and at Mine offering*,⁴³⁸, Verse 29. thus stating, “Have I chosen you so that you kick at My sacrifice and Mine offering? Why then do you do so?”
It may be that the question, *Shall a child be born to him that is a hundred years old?* is an expression of amazement, not one of impossibility, just as in the verse, *Wilt thou judge the bloody city*,⁴³⁹ which means, “Do you want to judge her and cause her to know all her abominations?” A similar case is the verse, *Wilt thou set thine eyes upon it? it is gone*.⁴⁴⁰ Likewise is the verse, *Hast thou eaten of the tree, whereof I commanded thee that thou shouldst not eat?*⁴⁴¹ That is to say, “Has the thought occurred to you to eat of the tree?” This verse likewise is saying, “Has the thought occurred to anyone that a child be born to him that is a hundred years old, and that Sarah, who is ninety years, shall bear?” After that Abraham said to Him that he wishes this miracle be with the life of Ishmael.⁴⁴²

footnotes:
⁴³² Proverbs 8:31.
⁴³³ II Samuel 6:5.
⁴³⁴ Psalms 126:2.
⁴³⁵ Further, 21:6.
⁴³⁴ Psalms 126:2.
⁴³⁶ Above, 16:13.
⁴³⁷ I Samuel 2:27.
⁴³⁸ Ibid.
⁴³⁹ Ezekiel 22:2.
⁴⁴⁰ Proverbs 23:5.
⁴⁴¹ Above, 3:11.
⁴⁴² Verse 18 here.


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

**הַלְּבֶן מֵאָה שָׁנָה יִוָּלֵד** אֵין הַפֶּלֶא בְּבֶן מֵאָה שָׁנָה שֶׁיּוֹלִיד, כִּי הָאֲנָשִׁים יוֹלִידוּ כָּל יְמֵי הֱיוֹת בָּהֶם הַלֵּחָה בְּנֵי תִּשְׁעִים וּבְנֵי מֵאָה גַּם בַּדּוֹרוֹת הָאֵלֶּה, אַף כִּי בִּימֵי אַבְרָהָם שֶׁלֹּא עָבְרוּ מִיָּמָיו פִּי הַשְּׁנַיִם. וְהִנֵּה אַחֲרֵי זֶה אַרְבָּעִים שָׁנָה הוֹלִיד בָּנִים רַבִּים מִקְּטוּרָה. אֲבָל אָמַר הַלְּבֶן מֵאָה שָׁנָה שֶׁלֹּא הוֹלִיד בְּבַחֲרוּתוֹ מִן הָאִשָּׁה הַזֹּאת יוֹלִיד מִמֶּנָּה עַתָּה אַחֲרֵי מֵאָה וְאַחֲרֵי תִּשְׁעִים שֶׁפָּסַק מִמֶּנָּה אֹרַח נָשִׁים, כִּי יָדַע כֵן. וּלְכָךְ לֹא אָמַר כֵּן מִתְּחִלָּה כְּשֶׁנֶּאֱמַר לוֹ (בראשית י"ז:ו') "וּנְתַתִּיךָ לְגוֹיִם" עַד אָמְרוֹ אֵלָיו כִּי מִשָּׂרָה יוֹלִיד. וְצִוָּה אוֹתוֹ "וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק" בַּעֲבוּר הַצְּחוֹק שֶׁעָשָׂה אַבְרָהָם, וְזֶה לְאוֹת כִּי הָיָה לֶאֱמוּנָה וּלְשִׂמְחָה. וְאַחֲרֵי שֶׁקָּרָא אוֹתוֹ אַבְרָהָם כֵן כַּאֲשֶׁר צִוָּה ה' אֹתוֹ אָמְרָה שָׂרָה, הֲכִי קָרָא שְׁמוֹ יִצְחָק כִּי צְחֹק עָשָׂה לִי אֱלֹהִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SHALL A CHILD BE BORN TO HIM THAT IS A HUNDRED YEARS OLD? There is no wonder that a person who is a hundred years old should beget children, for men beget as long as they have vigor even if they be ninety years old or a hundred years old, even in these generations. All the more in the days of Abraham, who had not yet lived two thirds of his life.⁴⁴³ Moreover, forty years after this, he begot many children from Keturah.⁴⁴⁴ But Abraham’s saying, *Shall a child be born to him that is a hundred years old*, expressed this thought: Since he did not beget a child from this woman while he was young, how could he beget from her after he was a hundred and she ninety? He knew that her womanly periods had ceased. Therefore Abraham did not say so originally when he was told, *And I will make nations of thee*,⁴⁴⁵ but only when he was told that he would beget a child from Sarah.
Now He commanded him, *And thou shalt call his name Isaac*,⁴⁴⁶ on account of the rejoicing done by Abraham, which is proof that it was out of faith and joy [that Abraham said, *Shall a child be born*, etc.]⁴⁴⁷ And after Abraham called him so, as G-d had commanded him, Sarah said, “Is he not rightly named Isaac? For *G-d hath made laughter* for me.”⁴⁴⁸

footnotes:
⁴⁴³ Since Abraham lived 175 years (25:7) and was now only 100, he had not yet passed two-thirds of his life-span. So it is no wonder that he was yet in his vigor.
⁴⁴⁴ Further 25:1-2. “Forty years later.” Isaac was wed at the age of forty (25:20), and Abraham married Keturah after Isaac’s marriage (25:1). There was thus an interval of at least forty years between the time Abraham begot Isaac and when he begot children from Keturah.
⁴⁴⁵ Above, Verse 6.
⁴⁴⁶ Verse 19 here.
⁴⁴⁷ As explained above. Had it been said out of a sense of derision, G-d would not have told him to call his son by a name which would commemorate his lack of faith. (Bachya.)
⁴⁴⁸ Further, 21:6.


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

**לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ** פֵּרוּשׁ הַמִּלָּה הַזֹּאת בְּכָל מָקוֹם כְּטַעַם "אִם", וְהֻרְכְּבָה בְּמִלַּת "לוּלֵי" (בראשית ל"א:מ"ב), וְטַעְמָהּ "אִם לֹא" וְנִכְתְּבָה לִפְעָמִים בְּאָלֶ"ף (בראשית מ"ג:י'), וְכֵן יַרְכִּיבוּהָ עוֹד וְיֹאמְרוּ "אִלּוּ", "וְאִלּוּ לַעֲבָדִים וְלִשְׁפָחוֹת" (אסתר ז ד) "וְאִלּוּ חָיָה אֶלֶף שָׁנִים פַּעֲמַיִם" (קהלת ו ו), וְעִנְיַן הַמִּלָּה "אִם לוּ", וְטַעְמָהּ כְּמוֹ "אִם אִם", וּבָא הַכֶּפֶל לְחִזּוּק כְּמוֹ "הֲרַק אַךְ בְּמֹשֶׁה" (במדבר יב ב), "הַמִבְּלִי אֵין קְבָרִים" (שמות יד יא) וְדוֹמֵיהֶם. וְאָמַר אַבְרָהָם אִם יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ אֶרְצֶה בַּבְּרָכָה הַזֹּאת אֲשֶׁר בֵּרַכְתַּנִי בְּזֶרַע שָׂרָה, כִּי הִבְטִיחוֹ מִתְּחִלָּה "אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ" (בראשית ט"ו:ד'), וְהִנֵּה הַיּוֹרֵשׁ אוֹתוֹ יָחִיד, וְהָיָה חוֹשֵׁב שֶׁהוּא יִשְׁמָעֵאל, וְעַתָּה כַּאֲשֶׁר נֶאֱמַר לוֹ כִּי מִשָּׂרָה יוֹלִיד וְהֵבִין כִּי הוּא הַיּוֹרֵשׁ פָּחַד פֶּן יָמוּת יִשְׁמָעֵאל, וְלָכֵן אָמַר זֶה. **יִחְיֶה לְפָנֶיךָ** פֵּרֵשׁ רַשִׁ"י (רש"י על בראשית י"ז:י"ח) יִחְיֶה בְּיִרְאָתֶךָ, כְּמוֹ "הִתְהַלֵּךְ לְפָנַי" (בראשית י"ז:א') – פְּלַח קֳדָמַי. וְאֵינֶנּוּ נָכוֹן, בַּעֲבוּר שֶׁאָמַר "וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ" אֲבָל פֵּרוּשׁוֹ יִחְיֶה וְיִתְקַיֵּם זַרְעוֹ כָּל יְמֵי עוֹלָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘LU’ (O) THAT ISHMAEL MIGHT LIVE BEFORE THEE. The meaning of this word *lu* everywhere is as the word *im* (if), and it is also found combined in the word *lulei*, which means “if not.” [The Hebrew word *lulei*, ordinarily written with a *yud* at the end] is sometimes written with an *aleph* at the end.⁴⁴⁹, 43:10. It is also combined into the form of *ilu*, as in the verses: *‘Ve’ilu’ (But if) we had been sold for bondmen and bondwomen;*⁴⁵⁰ *‘Ve’ilu’ (And if) a thousand years twice told*.⁴⁵¹ The purport of this word *ilu* is “even if,” and its meaning is as if it said, “if if,” the double use of the word being for the purpose of emphasis, as in the expressions: *Is it only through Moses alone;*⁴⁵²) are redundant and used for emphasis. *Was it because there were no graves;*⁴⁵³ are both negatives. Again the redundancy is for special emphasis. and other similar cases. Abraham thus said: “If Ishmael live before Thee, I will be pleased with this blessing with which Thou hast blessed me, namely, with seed from Sarah.” For since He promised him at first, *One born of your own body is to be your heir*,⁴⁵⁴ and the heir was to be one person, he [Abraham] had thought that this referred to Ishmael. But now that he was told that he will beget a child from Sarah and he understood that this child was to be the heir, he feared lest Ishmael die. Therefore, he said this: [*O that Ishmael might live before Thee*].
*Live before Thee*. Rashi explained: “Live in reverence of Thee, similar in meaning to *Walk before Me*,⁴⁵⁵ which Onkelos renders, ‘Worship Me.’” But this is not correct, since He said, *And as for Ishmael, I have heard thee*.⁴⁵⁶ Instead, its meaning is that he live and his seed will always exist.

footnotes:
⁴⁴⁹ See Hebrew text of Scripture, ibid.
⁴⁵⁰ Esther 7:4.
⁴⁵¹ Ecclesiastes 6:6.
⁴⁵² Numbers 12:2. The words “only” and “alone” (harak; ach
⁴⁵³ Exodus 14:11. The Hebrew words hamibli ein
⁴⁵⁴ Above, 15:4.
⁴⁵⁵ Verse 1 here.
⁴⁵⁶ Verse 20 here. If the sense of Abraham’s prayer is, as Rashi explained, that Ishmael live in reverence of G-d, how could G-d assure him of that, since, as the Sages express it, “Everything is by hand of Heaven except the fear of Heaven,” (Berachoth 33 b) which is in the hands of man to be determined by his free choice. (Mizrachi.)


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

**אֲבָל שָׂרָה אִשְׁתְּךָ** כְּמוֹ "אֲבָל בֵּן אֵין לָהּ" (מלכים ב ד יד) כְּטַעַם רַק, אָמַר רַק הַבֵּן אֲשֶׁר אֲנִי מְבַשֶּׂרְךָ עָלָיו שָׂרָה אִשְׁתְּךָ תֵּלֵד אוֹתוֹ, וּבוֹ אֲנִי מֵקִים בְּרִיתִי לְעוֹלָם וּבְזַרְעוֹ אַחֲרָיו, וְיִשְׁמָעֵאל אֲבָרֵךְ לְהַרְבּוֹת זַרְעוֹ אַךְ לֹא מִבְּרִיתִי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘AVAL’ SARAH THY WIFE. This is like the verse, *“Aval” she has no son*,⁴⁵⁷ the word *aval* meaning “only.” He thus said: “Only the son of whom I informed you, your wife Sarah will give birth to, and with him will I establish My covenant forever and with his seed after him; and Ishmael I will bless by making his children numerous, but this will not be because of My covenant with him.”

footnotes:
⁴⁵⁷ II Kings 4:14.


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

**וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם** לְשׁוֹן כָּבוֹד כְּלַפֵּי הַמָּקוֹם, וְלָמַדְנוּ שֶׁהַצַּדִּיקִים מֶרְכַּבְתּוֹ שֶׁל הקב"ה, לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ז:כ"ב). אֲבָל לְשׁוֹנָם בִּבְרֵאשִׁית רַבָּה (בראשית רבה מ"ז:ו'), הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה, יִרְמֹז לְמָה שֶׁכָּתוּב (מיכה ז כ) "תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם" "וּפַחַד יִצְחָק הָיָה לִי" (בראשית ל"א:מ"ב), וְהַמַּשְׂכִּיל יָבִין:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND G-D WENT UP FROM ABRAHAM. This is an expression of respect towards G-d,⁴⁵⁸ was standing *beside* Abraham, why then is it written, *And He went up*, suggesting that G-d had been *above* him? It is out of respect to G-d that this is so written. (Gur Aryeh.) and we learn from it that the righteous are the Chariot of the Holy One, blessed be He. Thus the language of Rashi. But the saying of the Sages in the Bereshith Rabbah⁴⁵⁹ is: “It is the patriarchs⁴⁶⁰ that constitute the Chariot.” This is an allusion to that which is written: *Thou wilt give truth to Jacob, kindness to Abraham;*⁴⁶¹ *And the Fear of Isaac had been on my side*.⁴⁶² The student learned [in the mysteries of the Torah] will understand.

footnotes:
⁴⁵⁸ Since the Shechinah
⁴⁵⁹ 47:8.
⁴⁶⁰ But not the other righteous.
⁴⁶¹ Micah 7:20.
⁴⁶² Further, 31:42.


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

**בְּעֶצֶם הַיּוֹם הַזֶּה** כָּתַב רַשִׁ"י (רש"י על בראשית י"ז:כ"ו) בְּעֶצֶם הַיּוֹם הַזֶּה, שֶׁמָּלְאוּ לְאַבְרָהָם צ"ט שָׁנָה וּלְיִשְׁמָעֵאל י"ג, נִמּוֹלוּ. וּמָה טַעַם לְהַזְכִּיר זֶה, וְעוֹד שֶׁכְּבָר הִסְכִּימוּ (ר"ה י) לְדִבְרֵי רַבִּי אֱלִיעֶזֶר שֶׁבְּתִשְׁרֵי נִבְרָא הָעוֹלָם וּבְתִשְׁרֵי נוֹלְדוּ אָבוֹת וּבְפֶסַח נוֹלַד יִצְחָק, וְהַכָּתוּב אָמַר "לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת", וְהוּא כָּתַב בְּסֵדֶר וַיֵּרָא (יח י) כִּי הַבְּשׂוֹרָה הָיְתָה בְּפֶסַח וְלַפֶּסַח הַבָּא נוֹלַד יִצְחָק. אֲבָל "בְּעֶצֶם הַיּוֹם הַזֶּה", שֶׁנִּצְטַוָּה בַּמִּצְוָה הַזֹּאת נִמּוֹל הוּא וִילִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וְכָל מִקְנַת כַּסְפּוֹ. סִפֵּר הַכָּתוּב מַעֲלָתוֹ בְּיִרְאַת ה' וּמַעֲלַת כָּל בְּנֵי בֵּיתוֹ, שֶׁכֻּלָּם זְרִיזִים מַקְדִּימִין לְמִצְוֹת. וְאֵין טַעַם "נִמּוֹל אַבְרָהָם", שֶׁנִּמּוֹל הוּא בַּתְּחִלָּה, אֲבָל יִשְׁמָעֵאל בְּנוֹ נִמּוֹל מִתְּחִלָּה, וְכָל בְּנֵי בֵּיתוֹ, כִּי כֵן כָּתוּב (בראשית י"ז:כ"ג) "וַיִּקַּח אַבְרָהָם אֶת יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל יְלִידֵי בֵּיתוֹ" וְאַחֲרֵי כֵן "וְאַבְרָהָם בֶּן תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ", וְהַטַּעַם כִּי אַבְרָהָם נִזְדָּרֵז בְּמִצְוַת הַמִּילָה שֶׁלָּהֶם תְּחִלָּה וּמָל אוֹתָם הוּא בְּעַצְמוֹ, אוֹ שֶׁזִּמֵּן לָהֶם מוֹהֲלִים הַרְבֵּה וְהוּא עוֹמֵד עֲלֵיהֶם, וְאַחַר כָּךְ מָל אֶת עַצְמוֹ, שֶׁאִלּוּ הִקְדִּים מִילָתוֹ הָיָה חוֹלֶה אוֹ מְסֻכָּן בָּהּ מִפְּנֵי זִקְנָתוֹ וְלֹא הָיָה יָכוֹל לְהִשְׁתַּדֵּל בְּמִילָתָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
IN THE SELFSAME DAY WAS ABRAHAM CIRCUMCISED. Rashi wrote: “*In the selfsame day* when Abraham completed his ninety-ninth year and Ishmael his thirteenth, they were circumcised.”
But what reason is there to mention this? Moreover, there is already general agreement with the words of Rabbi Eliezer⁴⁶³, 27a. See also *Seder Noach*, Note 148, for fuller discussion of this point. who said that in the month of Tishri the world was created, and in Tishri the patriarchs were born, with the exception of Isaac who was born on Passover. Now Scripture says that the birth of Isaac will be *at this time in the next year*,⁴⁶⁴ and Rashi himself wrote further on in *Seder Vayeira*⁴⁶⁵ that the tidings were given on Passover. Consequently, Isaac was born on the next Passover!⁴⁶⁶
Instead, the expression, *In the selfsame day*, means that on the very day he was charged with this commandment, he and the men of his house — three hundred and eighteen⁴⁶⁷ — and all those purchased with his money were circumcised. Scripture thus tells of Abraham’s distinction with respect to the fear of G-d, as well as that of all the men of his house, i.e., that they were all zealous, fulfilling their religious duty as promptly as possible.
Now the meaning of the phrase, *was Abraham circumcised and Ishmael his son*, is not that Abraham was circumcised first. Instead, it was Ishmael who was circumcised first, and then all the men of Abraham’s house, for it is so written: *And Abraham took Ishmael his son, and all that were born in his house*,⁴⁶⁸ and after that it says, *And Abraham was ninety years and nine when he was circumcised*.⁴⁶⁹ The reason for this was that Abraham was zealous concerning the commandment to circumcise them first, either doing it himself or perhaps inviting many circumcisers whom he supervised, and then he circumcised himself. Had he performed his circumcision first, he would have been sick or in danger on account of his advanced age, and he would then not have been in a position to concern himself with their circumcision.
Vayeira

footnotes:
⁴⁶³ Rosh Hashanah 12 a; also ibid.
⁴⁶⁴ Verse 21 here.
⁴⁶⁵ Further, 18:10.
⁴⁶⁶ How then could Rashi say that on this selfsame day Abraham completed his ninety-ninth year, thus making Passover his birthday, when the consensus of opinion is, as Rabbi Eliezer says, that the patriarchs were born in Tishri?
⁴⁶⁷ Above, 14:14.
⁴⁶⁸ Verse 23 here.
⁴⁶⁹ Verse 24 here.