## Ramban on Genesis Chapter 18

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

**וַיֵּרָא אֵלָיו** לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ח:א') לְבַקֵּר אֶת הַחוֹלֶה. אָמַר רַבִּי חָמָא בַּר חֲנִינָא, יוֹם שְׁלִישִׁי לְמִילָתוֹ הָיָה, וּבָא הקב"ה וְשָׁאַל בּוֹ. "וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים", הַמַּלְאָכִים שֶׁבָּאוּ אֵלָיו בִּדְמוּת אֲנָשִׁים שְׁלֹשָׁה, אֶחָד לְבַשֵּׂר אֶת שָׂרָה, וְאֶחָד לְרַפְּאוֹת אֶת אַבְרָהָם, וְאֶחָד לַהֲפֹךְ אֶת סְדוֹם, וּרְפָאֵל שֶׁרִפֵּא אֶת אַבְרָהָם הָלַךְ מִשָּׁם לְהַצִּיל אֶת לוֹט, שֶׁאֵין זֶה שְׁתֵּי שְׁלִיחוּת, כִּי הָיָה בְּמָקוֹם אַחֵר וְנִצְטַוָּה בּוֹ אַחַר כֵּן, אוֹ שֶׁשְּׁתֵּיהֶן לְהַצָּלָה. "וַיֹּאכֵלוּ", נִרְאוּ כְּמִי שֶׁאָכְלוּ. וּבְסֵפֶר מוֹרֶה הַנְּבֻכִים (ב מב) נֶאֱמַר כִּי הַפָּרָשָׁה כְּלָל וּפְרָט, אָמַר הַכָּתוּב תְּחִלָּה כִּי נִרְאָה אֵלָיו הַשֵּׁם בְּמַרְאוֹת הַנְּבוּאָה, וְאֵיךְ הָיְתָה הַמַּרְאָה הַזֹּאת, כִּי נָשָׂא עֵינָיו בַּמַּרְאָה וְהִנֵּה ג' אֲנָשִׁים נִצָּבִים עָלָיו, "וַיֹּאמַר אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ" זֶה סִפּוּר מָה שֶׁאָמַר בְּמַרְאֵה הַנְּבוּאָה לְאֶחָד מֵהֶם, הַגָּדוֹל שֶׁבָּהֶם. וְאִם בַּמַּרְאָה לֹא נִרְאוּ אֵלָיו רַק אֲנָשִׁים אוֹכְלִים בָּשָׂר, אֵיךְ אָמַר "וַיֵּרָא אֵלָיו ה'", כִּי הִנֵּה לֹא נִרְאָה לוֹ הַשֵּׁם לֹא בְּמַרְאָה וְלֹא בְּמַחְשָׁבָה, וְכָכָה לֹא נִמְצָא בְּכָל הַנְּבוּאוֹת. וְהִנֵּה לִדְבָרָיו לֹא לָשָׁה שָׂרָה עוּגוֹת וְלֹא עָשָׂה אַבְרָהָם בֶּן בָּקָר וְגַם לֹא צָחֲקָה שָׂרָה, רַק הַכֹּל מַרְאָה, וְאִם כֵּן בָּא הַחֲלוֹם הַזֶּה בְּרוֹב עִנְיָן כַּחֲלוֹמוֹת הַשֶּׁקֶר, כִּי מָה תּוֹעֶלֶת לְהַרְאוֹת לוֹ כָּל זֶה. וְכֵן אָמַר (שם) בְּעִנְיַן "וַיֵּאָבֵק אִישׁ עִמּוֹ" (בראשית ל"ב:כ"ה) שֶׁהַכֹּל מַרְאֵה הַנְּבוּאָה, וְלֹא יָדַעְתִּי לָמָּה הָיָה צוֹלֵעַ עַל יְרֵכוֹ בְּהָקִיץ, וְלָמָּה אָמַר (בראשית ל"ב:ל"א) "כִּי רָאִיתִי אֱלֹהִים פָּנִים אֶל פָּנִים וַתִּנָּצֵל נַפְשִׁי", כִּי הַנְּבִיאִים לֹא יִפְחֲדוּ שֶׁיָּמוּתוּ מִפְּנֵי מַרְאוֹת הַנְּבוּאָה, וּכְבָר רָאָה מַרְאָה גְּדוֹלָה וְנִכְבֶּדֶת מִזֹּאת, כִּי גַּם אֶת הַשֵּׁם הַנִּכְבָּד רָאָה פְּעָמִים רַבּוֹת בְּמַרְאֵה הַנְּבוּאָה (עיין להלן כח יג לא ג). וְהִנֵּה לְפִי דַּעְתּוֹ זֹאת יִצְטָרֵךְ לוֹמַר כֵּן בְּעִנְיַן לוֹט, כִּי לֹא בָּאוּ הַמַּלְאָכִים אֶל בֵּיתוֹ וְלֹא אָפָה לָהֶם מַצּוֹת וַיֹּאכֵלוּ, אֲבָל הַכֹּל הָיָה מַרְאָה, וְאִם יַעֲלֶה אֶת לוֹט לְמַעֲלַת מַרְאֵה הַנְּבוּאָה אֵיךְ יִהְיוּ אַנְשֵׁי סְדוֹם הָרָעִים וְהַחַטָּאִים נְבִיאִים, כִּי מִי הִגִּיד לָהֶם שֶׁבָּאוּ אֲנָשִׁים אֶל בֵּיתוֹ, וְאִם הַכֹּל מַרְאוֹת נְבוּאָתוֹ שֶׁל לוֹט, יִהְיֶה "וַיָּאִיצוּ הַמַּלְאָכִים וְגוֹ' קוּם קַח אֶת אִשְׁתְּךָ" "וַיֹּאמֶר הִמָּלֵט עַל נַפְשֶׁךָ" (להלן יט טו יז) וְ"הִנֵּה נָשָׂאתִי פָנֶיךָ" (שם כא) וְכָל הַפָּרָשָׁה כֻּלָּהּ – מַרְאָה, וְיִשָּׁאֵר לוֹט בִּסְדוֹם. אֲבָל יַחְשֹׁב שֶׁהָיוּ הַמַּעֲשִׂים נַעֲשִׂים מֵאֲלֵיהֶם, וְהַמַּאֲמָרִים בְּכָל דָּבָר וְדָבָר מַרְאָה. וְאֵלֶּה דְּבָרִים סוֹתְרִים הַכָּתוּב, אָסוּר לְשָׁמְעָם אַף כִּי לְהַאֲמִין בָּהֶם. וּבֶאֱמֶת כִּי כָל מָקוֹם שֶׁהֻזְכַּר בַּכָּתוּב רְאִיַּת מַלְאָךְ אוֹ דִּבּוּר מַלְאָךְ הוּא בְּמַרְאָה אוֹ בַּחֲלוֹם, כִּי הַהֶרְגֵּשִׁים לֹא יַשִּׂיגוּ הַמַּלְאָכִים, אֲבָל לֹא מַרְאוֹת הַנְּבוּאָה, כִּי הַמַּשִּׂיג לִרְאוֹת מַלְאָךְ אוֹ דִּבּוּרוֹ אֵינֶנּוּ נָבִיא, שֶׁאֵין הַדָּבָר כְּמוֹ שֶׁהָרַב גּוֹזֵר (במו"נ ב לד ובהלכות יסוה"ת ז ו), כִּי כָל נָבִיא זוּלַת מֹשֶׁה רַבֵּינוּ נְבוּאָתוֹ עַל יְדֵי מַלְאָךְ. וּכְבָר אָמְרוּ (מגילה ג) בְּדָנִיֵּאל, אִינְהוּ עֲדִיפֵי מִנֵּהּ דְּאִינְהוּ נְבִיאֵי וְאִיהוּ לָאו נָבִיא, וְכֵן לֹא נִכְתַּב סִפְרוֹ עִם סֵפֶר הַנְּבִיאִים מִפְּנֵי שֶׁהָיָה עִנְיָנוֹ עִם גַּבְרִיאֵל, אַף עַל פִּי שֶׁהָיָה נִרְאֶה אֵלָיו וּמְדַבֵּר עִמּוֹ בְּהָקִיץ, כְּמוֹ שֶׁנֶּאֱמַר בַּמַּרְאָה שֶׁל בַּיִת שֵׁנִי "וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל" (דניאל ט כא), וְכֵן הַמַּרְאָה שֶׁל קֵץ הַגְּאֻלָּה (שם י ד) בְּהָקִיץ הָיְתָה, בְּלֶכְתּוֹ עִם חֲבֵרָיו עַל יַד הַנָּהָר. וְאֵין הָגָר הַמִּצְרִית מִכְּלַל הַנְּבִיאוֹת, וּבָרוּר הוּא גַּם כֵּן שֶׁלֹּא הָיָה עִנְיָנָהּ בַּת קוֹל כְּמוֹ שֶׁאָמַר הָרַב (במו"נ שם). וְהַכָּתוּב חִלֵּק נְבוּאַת מֹשֶׁה רַבֵּינוּ מִנְּבוּאַת הָאָבוֹת כְּמָה שֶׁנֶּאֱמַר (שמות ו ג) "וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי", וְזֶה שֵׁם מִשְּׁמוֹת הַקֹּדֶשׁ לַבּוֹרֵא, אֵינֶנּוּ כִּנּוּי לְמַלְאָךְ. וְרַבּוֹתֵינוּ עוֹד לִמְּדוּ עַל הַחִלּוּק שֶׁבֵּינֵיהֶם וְאָמְרוּ (ויק"ר א יד), מָה בֵּין מֹשֶׁה לְכָל הַנְּבִיאִים, רַבָּנָן אָמְרֵי כָּל הַנְּבִיאִים רָאוּ מִתּוֹךְ אַסְפַּקְלַרְיָא שֶׁאֵינָהּ מְצֻחְצַחַת, הֲדָא הוּא דִכְתִיב (הושע יב יא) "וְאָנֹכִי חָזוֹן הִרְבֵּיתִי וּבְיַד הַנְּבִיאִים אֲדַמֶּה", וּמֹשֶׁה רָאָה מִתּוֹךְ אַסְפַּקְלַרְיָא מְצֻחְצַחַת, הֲדָא הוּא דִכְתִיב (במדבר יב ח) "וּתְמוּנַת ה' יַבִּיט", כְּמוֹ שֶׁהוּא מְפֹרָשׁ בְּוַיִּקְרָא רַבָּה (שם) וּמְקוֹמוֹת אֲחֵרִים (יבמות מט), וְלֹא נָתְנוּ בְּשׁוּם מָקוֹם נְבוּאָתָם לְמַלְאָךְ. וְאַל תִּשּׁוֹמֵם בַּעֲבוּר שֶׁכָּתוּב (מלכים א יג יח) "גַּם אֲנִי נָבִיא כָּמוֹךָ וּמַלְאָךְ דִּבֶּר אֵלַי בִּדְבַר ה' לֵאמֹר", כִּי פֵּרוּשׁוֹ גַּם אֲנִי נָבִיא כָּמוֹךָ וְיוֹדֵעַ אֲנִי שֶׁהַמַּלְאָךְ שֶׁדִּבֵּר אֵלַי בִּדְבַר ה' הוּא, וְזוֹ מַדְרֵגָה מִמַּדְרֵגוֹת הַנְּבוּאָה, כַּאֲשֶׁר אָמַר אִישׁ הָאֱלֹהִים "כִּי כֵן צִוָּה אֹתִי בִּדְבַר ה'" (שם יג ט), וְאָמַר "כִּי דָבָר אֵלַי בִּדְבַר ה'" (שם יג יז) וּכְבָר אָמְרוּ רַבּוֹתֵינוּ (במד"ר כ ג) בְּעִנְיַן בִּלְעָם שֶׁאָמַר "וְעַתָּה אִם רַע בְּעֵינֶיךָ אָשׁוּבָה לִּי" (במדבר כב לד), אֲנִי לֹא הָלַכְתִּי עַד שֶׁאָמַר לִי הקב"ה "קוּם לֵךְ אִתָּם" (שם שם כ), וְאַתָּה אוֹמֵר שֶׁאֶחְזֹר, כָּךְ הוּא אֻמָּנוּתוֹ, לֹא כָּךְ אָמַר לְאַבְרָהָם לְהַקְרִיב אֶת בְּנוֹ וְאַחַר כָּךְ "וַיִּקְרָא מַלְאַךְ ה' אֶל אַבְרָהָם וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר" (בראשית כ"ב:י"ב), לָמוּד הוּא לוֹמַר דָּבָר וּמַלְאָךְ מַחְזִירוֹ וְכוּ'. הִנֵּה הַחֲכָמִים מִתְעוֹרְרִים לוֹמַר שֶׁאֵין הַנְּבוּאָה בַּדִּבּוּר הָרִאשׁוֹן שֶׁהִזְכִּיר בּוֹ הַשֵּׁם שָׁוָה לַדִּבּוּר הַשֵּׁנִי שֶׁאָמַר בּוֹ שֶׁהוּא עַל יְדֵי מַלְאָךְ, אֶלָּא שֶׁהוּא דֶּרֶךְ בַּנְּבִיאִים שֶׁיְּצַוֶּה בִּנְבוּאָה וִיבַטֵּל הַצַּוָּאָה בְּמַלְאָךְ, כִּי הַנָּבִיא יוֹדֵעַ כִּי דְבַר ה' הוּא. וּבִתְחִלַּת וַיִּקְרָא רַבָּה (א ט) אָמְרוּ, "וַיִּקְרָא אֶל מֹשֶׁה", לֹא כְּאַבְרָהָם, בְּאַבְרָהָם כָּתוּב "וַיִּקְרָא מַלְאַךְ ה' אֶל אַבְרָהָם שֵׁנִית מִן הַשָּׁמָיִם" (בראשית כ"ב:ט"ו), הַמַּלְאָךְ קוֹרֵא וְהַדִּבּוּר מְדַבֵּר, בְּרַם הָכָא אָמַר הקב"ה אֲנִי הוּא הַקּוֹרֵא וַאֲנִי הוּא הַמְדַבֵּר. כְּלוֹמַר שֶׁלֹּא הָיָה אַבְרָהָם מַשִּׂיג הַנְּבוּאָה עַד הֲכִינוֹ נַפְשׁוֹ בַּתְּחִלָּה לְהַשָּׂגַת מַלְאָךְ, וְיַעֲלֶה מִן הַמַּדְרֵגָה הַהִיא לְמַעֲלַת דִּבּוּר הַנְּבוּאָה, אֲבָל מֹשֶׁה מוּכָן לַנְּבוּאָה בְּכָל עֵת. הִנֵּה בְּכָל מָקוֹם יִתְעוֹרְרוּ הַחֲכָמִים לְהוֹדִיעֵנוּ כִּי רְאִיַּת הַמַּלְאָךְ אֵינֶנָּה נְבוּאָה, וְאֵין הָרוֹאִים מַלְאָכִים וְהַמְּדַבְּרִים עִמָּם מִכְּלַל הַנְּבִיאִים, כַּאֲשֶׁר הִזְכַּרְתִּי בְּדָנִיֵּאל, אֲבָל הִיא מַרְאָה תִּקָּרֵא "גְּלוּי עֵינַיִם", כְּמוֹ "וַיְגַל הַשֵּׁם אֶת עֵינֵי בִלְעָם וַיַּרְא אֶת מַלְאַךְ ה'" (במדבר כב לא), וְכֵן "וַיִּתְפַּלֵּל אֱלִישָׁע וַיֹּאמַר ה' פְּקַח נָא אֶת עֵינָיו וְיִרְאֶה" (מלכים ב ו יז), אֲבָל בִּמְקוֹם אֲשֶׁר יַזְכִּיר הַמַּלְאָכִים בְּשֵׁם "אֲנָשִׁים" כְּעִנְיַן הַפָּרָשָׁה הַזֹּאת וּפָרָשַׁת לוֹט, וְכֵן "וַיֵּאָבֵק אִישׁ עִמּוֹ" (בראשית ל"ב:כ"ה) וְכֵן "וַיִּמְצָאֵהוּ אִישׁ" (שם לז טו) עַל דַּעַת רַבּוֹתֵינוּ (תנחומא וישב ב), הוּא כָּבוֹד נִבְרָא בַּמַּלְאָכִים, יִקָּרֵא אֵצֶל הַיּוֹדְעִים "מַלְבּוּשׁ", יֻשַּׂג לְעֵינֵי בָּשָׂר בְּזַכֵּי הַנְּפָשׁוֹת כַּחֲסִידִים וּבְנֵי הַנְּבִיאִים, וְלֹא אוּכַל לְפָרֵשׁ. וְהַמָּקוֹם אֲשֶׁר תִּמְצָא בּוֹ רְאִיַּת ה' וְדִבּוּר מַלְאָךְ אוֹ רְאִיַּת מַלְאָךְ וְדִבּוּר ה', כַּכָּתוּב בְּדִבְרֵי מֹשֶׁה בִּתְחִלַּת נְבוּאָתוֹ, (שמות ג ב-ד) וּבְדִבְרֵי זְכַרְיָה (ג א-ב), עוֹד אֲגַלֶּה בּוֹ דִּבְרֵי אֱלֹהִים חַיִּים בִּרְמִיזוֹת (עיין שמות ג ב). וְעִנְיַן "וַיֹּאכֵלוּ" אָמְרוּ חֲכָמִים (ב"ר מח יד) רִאשׁוֹן רִאשׁוֹן מִסְתַּלֵּק. וְעִנְיַן הַהִסְתַּלְּקוּת תָּבִין אוֹתוֹ מִדְּבַר מָנוֹחַ אִם תִּזְכֶּה אֵלָיו. וְהִנֵּה פֵּרוּשׁ הַפָּרָשָׁה הַזֹּאת אַחֲרֵי שֶׁאָמַר כִּי בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם (בראשית י"ז:כ"ו), אָמַר שֶׁנִּרְאָה אֵלָיו הַשֵּׁם בִּהְיוֹתוֹ חוֹלֶה בְּמִילָתוֹ יוֹשֵׁב וּמִתְקָרֵר בְּפֶתַח אָהֳלוֹ מִפְּנֵי חֹם הַיּוֹם אֲשֶׁר יַחֲלִישֶׁנּוּ. וְהִזְכִּיר זֶה לְהוֹדִיעַ שֶׁלֹּא הָיָה מִתְכַּוֵּן לִנְבוּאָה, לֹא נוֹפֵל עַל פָּנָיו וְלֹא מִתְפַּלֵּל, וְאַף עַל פִּי כֵן בָּאָה אֵלָיו הַמַּרְאָה הַזֹּאת.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE APPEARED TO HIM. Rashi comments: “To visit the sick man. Said Rabbi Chama the son of Chanina, ‘It was the third day after his circumcision, and the Holy One, blessed be He, came and inquired after him.’¹ *And, lo, three men:*² angels who came to him in the form of men. *Three:* one to announce to Sarah that she would bear a son, one to heal Abraham, and one to overthrow Sodom. Raphael who healed Abraham went from there to rescue Lot” for these do not constitute two commissions.³ This is because the second mission was in another place, and he was commanded thereon after [he had completed his first mission].⁴ Perhaps it is because the two missions had rescue as their common goal.⁵ “*And they did eat:*⁶ they appeared to be eating.”
In the book Moreh Nebuchim⁷ it is said that this portion of Scripture consists of a general statement followed by a detailed description. Thus Scripture first says that the Eternal appeared to Abraham in the form of prophetic visions, and then explains in what manner this vision took place, namely, that he [Abraham] lifted up his eyes in the vision, *and lo, three men stood by him*,² *and he said, if now I have found favor in thy eyes*.⁸ This is the account of what he said in the prophetic vision to one of them, namely, their chief.
Now if in the vision there appeared to Abraham only men partaking of food, how then does Scripture say, *And the Eternal appeared to him*, as G-d did not appear to him in vision or in thought?⁹, when in the detailed account of the vision it is explained that he saw only angels? Such is not found with respect to all the prophecies. And according to his¹⁰ words, Sarah did not knead cakes, nor did Abraham prepare a bullock, and also, Sarah did not laugh. It was all a vision! If so, this dream came *through a multitude of business*,¹¹ like dreams of falsehood, for what is the purpose of showing him all this!¹² Similarly did the author of the Moreh Nebuchim say⁷ in the case of the verse, *And a man wrestled with him*,¹³ that it was all a prophetic vision. But if this be the case, I do not know why Jacob limped on his thigh when he awoke! And why did Jacob say, *For I have seen an angel face to face, and my life is preserved?*¹⁴, Verse 31. The prophets did not fear that they might die on account of having experienced prophetic visions. Jacob, moreover, had already seen a greater and more distinguished vision than this since many times, in prophetic visions, he had also seen the Revered Divinity.¹⁵, 28:13. Now according to this author’s opinion, he will find it necessary for the sake of consistency to say similarly in the affair of Lot that the angels did not come to his house, nor did he bake for them *unleavened bread and they did eat*.¹⁶, 19:3. Rather, it was all a vision! But if Lot could ascend to the height of a prophetic vision, how did the wicked and sinful people of Sodom become prophets? Who told them that men had come into Lot’s house? And if all these [i.e., the actions of the inhabitants of Sodom], were part of prophetic visions, then it follows that the account related in the verses, *And the angels hastened Lot, saying: Arise take thy wife. …And he said, Escape for thy life… See, I have accepted thee*,¹⁷, Verses 15-21. as well as the entire chapter is but a vision, and if so, Lot could have remained in Sodom! But the author of the Moreh Nebuchim thinks that the events took place of themselves, but the conversations relating to all matters were in a vision! But such words contradict Scripture. It is forbidden to listen to them, all the more to believe in them!
In truth,¹⁸ wherever Scripture mentions an angel being seen or heard speaking it is in a vision or in a dream for the human senses cannot perceive the angels. But these are not visions of prophecy since he who attains the vision of an angel or the hearing of his speech is not yet a prophet. For the matter is not as the Rabbi¹⁹, Note 139. pronounced,²⁰ i.e., that every prophet, Moses our teacher excepted, received his prophecy through the medium of an angel. The Sages have already said²¹ concerning Daniel: “They²² were greater than he for they were prophets and he was not a prophet.” His book, likewise, was not grouped together²³, 14 b). with the books of the prophets since his affair was with the angel Gabriel, even though he appeared to him and spoke with him when he was awake, as it is said in the vision concerning the second Temple: *Yea, while I was speaking in prayer, the man Gabriel*,etc.²⁴ The vision concerning the ultimate redemption²⁵ also occurred when Daniel was awake as he walked with his friends beside the Tigris River.²⁶, 10:4. As for his friends, see *ibid.*, Verse 7. Tradition specifies that these were Haggai, Zechariah and Malachi. (Megillah 3a.) Hagar the Egyptian²⁷ is not included in the group of prophetesses.²⁸ It is also clear that hers was not a case of the *bath kol* (prophetic echo),²⁹, p. 199, n.2. as the Rabbi¹⁹, Note 139. would have it. Scripture, furthermore, sets apart the prophecy of Moses our teacher from that of the patriarchs, as it is said, *And I appeared unto Abraham, unto Isaac, and unto Jacob, by* [the name of] *G-d Almighty*,³⁰ this name being one of the sacred names for the Creator, and not a designation for an angel. Our Rabbis also taught concerning the difference in the degree of prophecy between Moses and the other prophets, and they said:³¹ “What is the difference between Moses and all the prophets? The Rabbis say that all prophets saw through unclear vision. It is to this matter that Scripture refers in saying, *And I have multiplied visions, and by the ministry of the prophets have I used similitudes*.³² Moses saw through a clear vision. It is to this matter that Scripture refers in saying, *And the similitudes of the Eternal doth he behold*,”³³ as is explained in Vayikra Rabbah³¹ and other places. But in no place did the Sages attribute the prophecy of the prophets to an angel.
Do not expose yourself to argument by quoting the verse, *I also am a prophet as thou art; and an angel spoke unto me by the word of the Eternal, saying*,³⁴ since its meaning is as follows: “I also am a prophet as thou art, and I know that the angel who spoke to me was by word of G-d, this being one of the degrees of prophecy, as the man of G-d said, *For so was it charged me by the word of the Eternal*,³⁵, Verse 9. and he further said, *For it was said to me by the word of the Eternal*.³⁶, Verse 17.
Our Rabbis have further stated³⁷ in the matter of Balaam, who said, *Now, therefore, if it displease thee, I will get me back*,³⁸ [that is as if Balaam commented]: “I did not go [with the messengers of Balak] until the Holy One, blessed be He, told me, *Rise up, go with them*,³⁹, 22:20. and you [i.e., an angel], tell me that I should return. Such is His conduct! Did He not tell Abraham to sacrifice his son, after which the angel of the Eternal called to Abraham, *And he said, Lay not thy hand upon the lad*.⁴⁰ He is accustomed to saying something and to have an angel revoke it, etc.” Thus the Sages were prompted to say that the prophecy comprising the first charge where G-d is mentioned is not like the second charge of which it is said that it was through an angel, only this was not unusual, for it is customary with the prophets that He would command by a prophecy and revoke the command through an angel since the prophet knew that the revocation was the word of G-d.
In the beginning of Vayikra Rabbah⁴¹ the Sages have said: “*And He called to Moses*,⁴² unlike Abraham. Concerning Abraham it is written, *And the angel of the Eternal called unto Abraham a second time out of heaven*.⁴³ The angel called, and G-d spoke the word, but here with respect to Moses, the Holy One, blessed be He, said, ‘It is I Who called, and it is I Who spoke the word.’” That is to say, Abraham did not attain prophecy until he prepared his soul first to perceive an angel, and from that degree he ascended to attain the word of prophecy, but Moses was prepared for prophecy at all times.
Thus the Sages were prompted to inform us everywhere that seeing an angel is not prophecy, and those who see angels and speak with them are not included among the prophets, as I have mentioned concerning Daniel. Rather, this is only a vision called “opening of eyes,” as in the verse: *And the Eternal opened the eyes of Balaam, and he saw the angel of the Eternal;*⁴⁴ similarly: *And Elisha prayed, and said, O Eternal, I pray thee, open his eyes, that he may see*.⁴⁵ But where Scripture mentions the angels as men, as is the case in this portion, and the portion concerning Lot — likewise, *And a man wrestled with him*,¹³ *And a certain man found him*,⁴⁶ in the opinion of our Rabbis⁴⁷ — in all these cases there was a special glory created in the angels, called among those who know the mysteries of the Torah “a garment,” perceptible to the human vision of such pure persons as the pious and the disciples of the prophets, and I cannot explain any further. And in those places in Scripture where you find the sight of G-d and the speech of an angel, or the sight of an angel and the speech of G-d, as is written concerning Moses at the outset of his prophecy,⁴⁸ and in the words of Zechariah,⁴⁹ I will yet disclose words of the living G-d in allusions.
Concerning on the matter of the verse, *And they did eat*,⁶ the Usages have said:⁵⁰ “One course after the other disappeared.”⁵¹ The matter of “disappearance” you will understand from the account about Manoah,⁵² if you will be worthy to attain it.
Now here is the interpretation of this portion of Scripture. After it says that *In the selfsame day was Abraham circumcised*,⁵³ Scripture says that G-d appeared to him while he was sick from the circumcision as he was sitting and cooling himself in his tent door on account of the heat of the day which weakened him. Scripture mentions this in order to inform us that Abraham had no intention for prophecy. He had neither fallen on his face nor prayed, yet this vision did come to him.

footnotes:
¹ “After him.” In our text of Rashi: “after the state of his health.”
² Verse 2 here.
³ “One angel does not carry out two commissions.” (Bereshith Rabbah 50:2 and mentioned in Rashi here.) But, continues Ramban, these two missions given to the angel Raphael—healing Abraham and rescuing Lot from Sodom—do not violate the principle. See text.
⁴ It is as if he was sent on a new mission in another place after he had completed his mission in a different place. For it is clear that the principle of one angel not carrying out two commissions applies only to two simultaneous commissions, as explained in Mizrachi’s commentary on Rashi.
⁵ Since healing and rescue are missions with a common purpose, one angel could be charged with both missions.
⁶ Verse 8 here.
⁷ Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43.
² Verse 2 here.
⁸ Verse 3 here.
⁹ In other words, why does Scripture begin the chapter with the statement, And the Eternal appeared to him
¹⁰ The author of the Moreh Nebuchim.
¹¹ See Ecclesiastes 5:2.
¹² Since the vision concerning the preparation and the eating of the meal were not relevant to the prophecy of the birth of Isaac.
⁷ Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43.
¹³ Further, 32:25. The reference deals with Jacob wrestling with the angel.
¹⁴ Ibid.
¹⁵ Ibid.
¹⁶ Ibid.
¹⁷ Ibid.
¹⁸ Ramban partially agrees with Rambam’s position. He says that wherever seeing or hearing an angel is mentioned in Scripture, it refers to a vision since the human senses can not perceive an angel. However, wherever Scripture ascribes human appearances to the angels, as in the case of Abraham, then their presence is sensually perceived. Other differences of opinion between Ramban and Rambam regarding prophecy are mentioned further on in the text.
¹⁹ Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith
²⁰ Moreh Nebuchim, II, 41.
²¹ Megillah 3a.
²² Haggai, Zechariah and Malachi—three prophets who lived at the beginning of the second Temple.
²³ The Men of the Great Assembly redacted the books of the Bible. See Baba Bathra 15a. They placed the book of Daniel in the section of the Writings. (Ibid.
²⁴ Daniel 9:21.
²⁵ From the beginning of Chapter 10 there.
²⁶ Ibid.
²⁷ She was not a prophetess even though angels appeared to her. (Above, 16: 7.) Ramban thus differs with Rambam, who had said that all prophets received the prophecy through the medium of an angel. Rambam’s position is defended as follows: Rambam’s intent was not that whenever an angel is seen it is an instance of prophecy. Rather his intent was that whenever prophecy comes to any of the prophets it comes through an angel. However, it is possible that an angel may appear for the purpose of conveying information to one who is not a prophet. This was the case with Daniel and Hagar.
²⁸ In Megillah 14 a, the Rabbis list seven prophetesses who arose in Israel: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Hagar however was not listed among them. See Note 103 further.
²⁹ Guide of the Perplexed, II, 42. See Friedlander’s note on bath kol
¹⁹ Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith
³⁰ Exodus 6:3.
³¹ Vayikra Rabbah 1:14.
³² Hosea 12:11.
³³ Numbers 12:8.
³¹ Vayikra Rabbah 1:14.
³⁴ I Kings 13:18. From this you might argue that the prophets themselves attributed their prophecy to an angel. This is not correct, as is explained in the text.
³⁵ Ibid.
³⁶ Ibid.
³⁷ Bamidbar Rabbah 20:13.
³⁸ Numbers 22:34.
³⁹ Ibid.
⁴⁰ Further, 22:12.
⁴¹ 1:9.
⁴² Leviticus 1:1.
⁴³ Further, 22:15.
⁴⁴ Numbers 22:31.
⁴⁵ II Kings 6:17.
¹³ Further, 32:25. The reference deals with Jacob wrestling with the angel.
⁴⁶ Further, 37:15.
⁴⁷ According to the Sages the man who wrestled with Jacob was the angel of Esau (Bereshith Rabbah 77:2), and the man who found Joseph was the angel Gabriel (Tanchuma Vayeshev 2).
⁴⁸ Exodus 3:2.
⁴⁹ Zechariah 1:14, etc.
⁶ Verse 8 here.
⁵⁰ Bereshith Rabbah 48:16.
⁵¹ That is, the angels really did not eat. Rather as soon as a dish of food was brought, it was consumed by fire.
⁵² Judges 13:19.
⁵³ Above, 17:26.


###### Ramban on Genesis 18:1:2
[Ramban on Genesis 18:1:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:1:2)

**בְּאֵלֹנֵי מַמְרֵא** לְהוֹדִיעַ הַמָּקוֹם אֲשֶׁר בּוֹ נִמּוֹל, וְזֶה גִּלּוּי הַשְּׁכִינָה אֵלָיו לְמַעֲלָה וְכָבוֹד לוֹ, כְּעִנְיָן שֶׁבָּא בַּמִּשְׁכָּן "וַיֵּצְאוּ וַיְבָרֲכוּ אֶת הָעָם וַיֵּרָא כְבוֹד ה' אֶל כָּל הָעָם" (ויקרא ט כג), כִּי מִפְּנֵי הִשְׁתַּדְּלוּתָם בְּמִצְוַת הַמִּשְׁכָּן זָכוּ לִרְאִיַּת הַשְּׁכִינָה. וְאֵין גִּלּוּי הַשְּׁכִינָה כָּאן וְכָאן לְצַוּוֹת לָהֶם מִצְוָה אוֹ לְדִבּוּר כְּלָל, אֶלָּא גְּמוּל הַמִּצְוָה הַנַּעֲשֵׂית כְּבָר, וּלְהוֹדִיעַ כִּי רָצָה הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כְּעִנְיָן שֶׁנֶּאֱמַר (תהלים יז טו) "אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ", וְכֵן בְּיַעֲקֹב אָמַר (בראשית ל"ב:ב') "וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים", וְאֵין שָׁם דִּבּוּר וְלֹא שֶׁחִדְּשׁוּ בּוֹ דָּבָר רַק שֶׁזָּכָה לִרְאִיַּת מַלְאֲכֵי עֶלְיוֹן וְיָדַע כִּי מַעֲשָׂיו רְצוּיִים. וְכֵן הָיָה לְאַבְרָהָם בִּרְאִיַּת הַשְּׁכִינָה זְכוּת וְהַבְטָחָה. וְכֵן אָמְרוּ (מכילתא שירתא ג) בְּיוֹרְדֵי הַיָּם שֶׁאָמְרוּ "זֶה אֵלִי וְאַנְוֵהוּ", רָאֲתָה שִׁפְחָה עַל הַיָּם מָה שֶׁלֹּא רָאָה יְחֶזְקֵאל הַנָּבִיא, זְכוּת לָהֶם בְּעֵת הַנֵּס הַגָּדוֹל שֶׁהֶאֱמִינוּ בַּה' וּבְמֹשֶׁה עַבְדּוֹ. וּפְעָמִים יָבֹא בִּשְׁעַת הַקֶּצֶף, "וַיֹּאמְרוּ כָּל הָעֵדָה לִרְגּוֹם אֹתָם בָּאֲבָנִים וּכְבוֹד ה' נִרְאָה בְּאֹהֶל מוֹעֵד אֶל כָּל בְּנֵי יִשְׂרָאֵל" (במדבר יד י), וְיִהְיֶה זֶה לְהָגֵן עַל עֲבָדָיו הַצַּדִּיקִים וְלִכְבוֹדָם. וְאַל תָּחוּשׁ לְהֶפְסֵק הַפָּרָשָׁה, כִּי הָעִנְיָן מְחֻבָּר, וְלָכֵן אָמַר "וַיֵּרָא אֵלָיו" וְלֹא אָמַר "וַיֵּרָא ה' אֶל אַבְרָהָם", אֲבָל בַּפָּרָשָׁה רָצָה לְסַדֵּר כָּבוֹד הַנַּעֲשֶׂה לוֹ בְּעֵת שֶׁעָשָׂה הַמִּילָה, וְאָמַר כִּי נִגְלֵית עָלָיו הַשְּׁכִינָה וְשָׁלַח אֵלָיו מַלְאָכָיו לְבַשֵּׂר אֶת אִשְׁתּוֹ וְגַם לְהַצִּיל לוֹט אָחִיו בַּעֲבוּרוֹ, כִּי אַבְרָהָם נִתְבַּשֵּׂר בְּבֵן מִפִּי הַשְּׁכִינָה כְּבָר, וְשָׂרָה מִפִּי הַמַּלְאָךְ שֶׁדִּבֵּר עִם אַבְרָהָם כְּדֵי שֶׁתִּשְׁמַע שָׂרָה, כְּמוֹ שֶׁאָמַר "וְשָׂרָה שׁוֹמַעַת", וְזוֹ כַּוָּנָתָם שֶׁאָמְרוּ (סוטה יד) לְבַקֵּר אֶת הַחוֹלֶה, שֶׁלֹּא הָיָה לְדִבּוּר אֶלָּא לְכָבוֹד לוֹ, וְעוֹד אָמְרוּ (ב"ר מח ד) "מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי" (שמות כ כד), וּמָה אִם זֶה שֶׁבָּנָה מִזְבֵּחַ לִשְׁמִי הֲרֵינִי נִגְלֶה עָלָיו וּמְבָרְכוֹ, אַבְרָהָם שֶׁמָּל עַצְמוֹ לִשְׁמִי עַל אַחַת כַּמָּה וְכַמָּה. וְשֶׁמָּא כִּוְּנוּ עוֹד בָּזֶה לוֹמַר שֶׁהָיָה לוֹ בְּמַרְאֶה הַשְּׁכִינָה רִפּוּי לְמַחֲלַת הַמִּילָה, כִּי כֵן רָאוּי לִהְיוֹת, כְּדִכְתִיב (משלי טז טו) "בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
IN THE OAKS OF MAMRE. This is to inform us of the place wherein he was circumcised.
Now this revelation of the *Shechinah* (the Divine Presence) came to Abraham as a mark of distinction and honor, even as it is said in connection with the dedication of the Tabernacle, *And they* [Moses and Aaron] *came out, and blessed the people, and the glory of the Eternal appeared unto all the people*,⁵⁴ as it was on account of their effort in fulfilling the commandment of building the Tabernacle that they merited seeing the *Shechinah*. Now the revelation of the *Shechinah* here and there was not at all for the purpose of charging them with some commandment or to impart some communication. Instead, it was a reward for the commandment which had already been performed, and it informed them that their deeds have G-d’s approval, even as it says, *As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness*.⁵⁵ Similarly, in connection with Jacob, Scripture says, *And the angels of G-d met him*,⁵⁶ and yet we find no communication there, nor is any new matter conveyed. Instead, the verse only informs us that he merited seeing angels of the Supreme One, and thus he knew that his deeds had His approval. And so it was with Abraham: the seeing of the *Shechinah* (the Divine Presence) was both merit [for his having performed the commandment of circumcision] and assurance of G-d’s approval.
Similarly did the Sages say⁵⁷ of those who passed through the Red Sea and said, *This is my G-d, and I will glorify Him:*⁵⁸ “A handmaid saw at the sea what Ezekiel the prophet never saw.” This they merited at the time of the great miracle because *they believed in the Eternal, and in Moses his servant*.⁵⁹, 14:31.
At times the appearance of the *Shechinah* comes in a moment of anger, as mentioned in the verse: *And the whole congregation bade stone them with stones, when the glory of the Eternal appeared in the tent of meeting unto all the children of Israel*.⁶⁰ That was for the protection of His righteous servants and their honor.
Now do not be concerned about the interruption of the portion⁶¹ since the subject is after all connected. It is for this reason that the verse says, *And He appeared to him*, and it does not say, “And the Eternal appeared to Abraham.” But in this present chapter Scripture wishes to give an account of the honor that was bestowed upon him [Abraham] at the time he performed the circumcision, and it tells that the *Shechinah* appeared to him and sent him His angels to inform his wife [that she would give birth to a son], and also to save his relative Lot on his account. Abraham had already been informed by the *Shechinah* concerning the birth of a son,⁶² and Sarah was now informed by word of the angel who spoke with Abraham in order that Sarah should hear, even as it says, *And Sarah heard*.⁶³
This is the intent of the Sages’ saying,⁶⁴ “G-d came to visit the sick man,” meaning that it was not for the purpose of some utterance but as a mark of honor to him.
They have also said,⁶⁵ “*An altar of earth thou shalt make unto Me*.⁶⁶ Now if any person just built an altar to My name, he is assured that I will appear unto him and bless him.⁶⁷. (Exodus 20:21.) All the more is such assurance given to Abraham who circumcised himself for My name.”
It is possible that the Sages may have further intended to say [by their remark, “He came to visit the sick man,”] that the vision of the *Shechinah* was a cure for his sickness on account of the circumcision, for so it should be, as it is written, *In the light of the King’s countenance is life*.⁶⁸

footnotes:
⁵⁴ Leviticus 9:23.
⁵⁵ Psalms 17:15.
⁵⁶ Further, 32:2.
⁵⁷ Mechilta Shirah 3.
⁵⁸ Exodus 15:2.
⁵⁹ Ibid.
⁶⁰ Numbers 14:10.
⁶¹ Since, as Ramban explains, the appearance of the Eternal to Abraham was in the merit of his having fulfilled the commandment of circumcision, one might ask: Why then are these two events presented in two different sections rather than in one consecutive chapter? It is to this point that Ramban now addresses himself. “Now do not be concerned, etc.,” for the events are after all connected.
⁶² Above, 17:19.
⁶³ Verse 10 here.
⁶⁴ Baba Metziah 86b. Also quoted in Rashi above.
⁶⁵ Bereshith Rabbah 48:4.
⁶⁶ Exodus 20:21.
⁶⁷ As Scripture concludes: I will come unto thee and bless thee
⁶⁸ Proverbs 16:15.


###### Ramban on Genesis 18:2:1
[Ramban on Genesis 18:2:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:2:1)

וְטַעַם **נִצָּבִים עָלָיו** שֶׁהָיוּ עוֹמְדִים לְנֶגְדּוֹ מִסְתַּכְּלִים, כִּלְשׁוֹן "הַנִּצָּב עַל הַקּוֹצְרִים" (רות ב ה), "מִשָּׂרֵי הַנִּצָּבִים" (מלכים א ה ל), וּלְפִי שֶׁהוּא יוֹשֵׁב וְהֵם הָיוּ עוֹמְדִים וְרוֹאִים בּוֹ אָמַר "עָלָיו", וְזֶה טַעַם "וַיַּרְא וַיָּרָץ לִקְרָאתָם", כִּי כַּאֲשֶׁר רָאָה אוֹתָם עוֹמְדִים נֶגְדּוֹ וְלֹא הָיוּ הוֹלְכִים לְדַרְכָּם, רָץ לִקְרָאתָם לַהֲבִיאָם אֶל בֵּיתוֹ. וְטַעַם "מִפֶּתַח הָאֹהֶל", לְהַגִּיד שֶׁהָיָה עֲדַיִן יוֹשֵׁב שָׁם אַחֲרֵי הִסְתַּלֵּק מִמֶּנּוּ מַרְאֶה הַשְּׁכִינָה. וְיִתָּכֵן שֶׁיִּהְיֶה "עָלָיו" עַל הָאֹהֶל, שֶׁהָיוּ קְרוֹבִים אֵלָיו מִן הַצַּד הָאַחֵר שֶׁלֹּא כְּנֶגֶד הַפֶּתַח, וְהָיוּ שָׁם נִצָּבִים וְלֹא הָיוּ מִתְקָרְבִין אֶל אַבְרָהָם, כְּטַעַם "חוֹנִים עַל הַיָּם" (שמות יד ט):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
STOOD OVER HIM. The purport thereof is that they were standing opposite Abraham and looking at him, the expression being similar to: *that stood over the reapers;*⁶⁹ *the chief officers that stood over the work*.⁷⁰ And due to the fact that he [Abraham] was sitting and they were standing and looking at him, the verse says, “over him.” This is also the meaning of the expression, *And he saw, and ran to meet them*, for as he saw them standing opposite him and not continuing their journey, he ran to meet them in order to bring them to his house.
The sense of the expression, *From the tent door*, is that Abraham was still sitting there after the vision of the *Shechinah* had departed from him.
It is possible that the expression “over him” refers to the tent, i.e., that they were near it on the side which was not opposite the door, and there they stood and did not approach Abraham, just as in the verse, *encamping ‘al’ (on) the sea.*⁷¹ means “standing alongside him.”

footnotes:
⁶⁹ Ruth 2:6.
⁷⁰ I Kings 5:30.
⁷¹ Exodus 14:9. Meaning “encamping alongside the sea.” Here too alav


###### Ramban on Genesis 18:3:1
[Ramban on Genesis 18:3:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:3:1)

**אֲדֹנָי אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ** מָצִינוּ אוֹתוֹ בַּסְּפָרִים קָמוּץ, וְהִנֵּה קְרָאָם בְּשֵׁם רַבָּם בְּאָלֶ"ף דָּלֶ"ת, כִּי הִכִּיר בָּהֶם שֶׁהֵם מַלְאֲכֵי עֶלְיוֹן, כַּאֲשֶׁר יִקָּרְאוּ אֱלֹהִים וְאֵלִים, וְלָכֵן הִשְׁתַּחֲוָה לָהֶם אַרְצָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘ADONAY,’ IF NOW I HAVE FOUND FAVOR IN THY EYES. We find the word *Adonay* here in the books marked with a *kamatz*.⁷² stands by itself and is not in construct form. This is not the case with a word whose end is voweled with a *patach*. Thus, *Ado-noy* voweled with a *kamatz*, must have reference only to G-d, but *Adonay* voweled with a *patach*, has a “profane” sense and does not refer to G-d. Ramban continues: Since we find the word in this verse written in the books with a *kamatz*, and Abraham was speaking to the angels, it must be because he referred to them by the name of their Master. Thus it must be that he called them by the name of their Master, i.e., with the *Aleph Dalet*,⁷³ as he recognized them to be angels of the Supreme One, even as they are called *elohim* and *eilim*.⁷⁴ For this reason he bowed down to the earth to them.

footnotes:
⁷² A word whose end is voweled with a kamatz
⁷³ Ado-noy.
⁷⁴ See Ramban, Exodus 20:3 and Leviticus 18:27.


###### Ramban on Genesis 18:3:2
[Ramban on Genesis 18:3:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:3:2)

**אַל נָא תַעֲבֹר מֵעַל עַבְדֶּךָ** עִם כָּל אֶחָד יְדַבֵּר כְּדֶרֶךְ כָּל הַתּוֹרָה, "וּשְׁמַרְתֶּם אֶת (כל) חֻקֹּתַי (ועשיתם אותם) עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה" (ויקרא יח ה ז), "וּבְקֻצְרְכֶם אֶת קְצִיר אַרְצְכֶם לֹא תְכַלֶּה" (שם יט ט), "וּבִקַּשְׁתֶּם מִשָּׁם אֶת ה' אֱלֹהֶיךָ וּמָצָאתָ כִּי תִדְרְשֶׁנּוּ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ" (דברים ד כט), וְרֹב מִשְׁנֵה הַתּוֹרָה כֵּן, וְהֶפֶךְ מִזֶּה "רְאֵה אָנֹכִי נוֹתֵן לִפְנֵיכֶם הַיּוֹם" (שם יא כו). וְרַבּוֹתֵינוּ אָמְרוּ (ב"ר מח ו), לַגָּדוֹל שֶׁבָּהֶם אָמַר. וְגַם זֶה יִתָּכֵן, שֶׁאָמַר לַגָּדוֹל אַל נָא תַּעֲבֹר, וְאַתָּה וְרֵעֶיךָ אֲשֶׁר יִשָּׁאֲרוּ עִמְּךָ תִּרְחֲצוּ רַגְלֵיכֶם. וְהַנָּכוֹן בְּעֵינַי שֶׁקָּרָא אֶת כֻּלָּם אֲדוֹנִים וּפָנָה אֶל כָּל אֶחָד וְאֶחָד, לָרִאשׁוֹן אָמַר אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל נָא תַעֲבֹר, וְכֵן אָמַר לַשֵּׁנִי, וְכֵן אָמַר לַשְּׁלִישִׁי, לְכָל אֶחָד בִּפְנֵי עַצְמוֹ יִתְחַנֵּן, אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל נָא תַעֲבֹר מֵעַל עַבְדֶּךָ וְיֻקַּח נָא מְעַט מַיִם וְרַחֲצוּ רַגְלֵיכֶם כֻּלְּכֶם. וְזֶה דֶּרֶךְ מוּסָר וְכָבוֹד מֵרֹב חֶפְצוֹ לְהִתְנַדֵּב עִמָּהֶם. וְהִנֵּה הִכִּיר בָּהֶם שֶׁהֵם עוֹבְרֵי דֶּרֶךְ וְאֵין חֶפְצָם לָלוּן שָׁם, וְלָכֵן לֹא בִּקֵּשׁ מֵהֶם רַק שֶׁיֻּקַּח מְעַט מַיִם לִרְחֹץ רַגְלֵיהֶם מְעַט מִפְּנֵי הַחֹם, לָתֵת מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה, וְיִשָּׁעֲנוּ תַּחַת הָעֵץ לְרוּחַ הַיּוֹם, לֹא יָבוֹאוּ בְּאֹהֶל וּבְמִשְׁכָּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
PASS NOT AWAY, I PRAY THEE, FROM THY SERVANT. Abraham spoke to each one of the angels, as is the way of the whole Torah: *Ye shall keep all My statutes… and do them;*⁷⁵ 18:5]: *Ye shall keep My statutes, and Mine ordinances, which if a man do….* Here, as in the succeeding examples, the verse begins with a plural and ends with a singular because the Torah speaks to each person. *The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover;*⁷⁶, 18:7. *And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field;*⁷⁷, 19:9. *And from thence ye will seek the Eternal thy G-d, and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul*.⁷⁸ The greater part of the *Mishneh Torah*⁷⁹, 17:18, for origin of the expression. is written in this manner. A counter-example to the above is the verse: *Behold, I set before you this day a blessing and a curse*.⁸⁰, 11:26. Here He speaks to the whole congregation as a unit and not to each person individually.
Now our Rabbis have said,⁸¹ “Abraham spoke to the chief of the angels.”⁸² does not refer to G-d. It is also possible that he said to the chief, “*Pass not away, I pray thee*, [in the singular sense], and thou and thy companions who will remain with thee wash your feet,” [the verb “wash” being in the plural form].
The correct interpretation appears to me to be that he called them all “lords,” and he turned to each individual, saying to the first one: *If now I have found favor in thy eyes, pass not away*, and to the second one he said the same, and the same to the third one. He begged each one individually: *If now I have found favor in thy eyes, pass not away, and, let now a little water be fetched, and all of ye wash your feet*.⁸³ This was by way of ethical conduct and respect out of his great desire to show kindness towards them. Now he recognized them as transients who did not have the desire to lodge there. This is why he asked of them only that a little water be fetched to wash their feet a little from the heat, to give *cold waters to a faint soul*,⁸⁴ and that they recline under the tree in the cool of the day without coming into the tent and the tabernacle.

footnotes:
⁷⁵ Leviticus 20:22. According to the author of Kesef Mezukak, the verse here should be [ibid.
⁷⁶ Ibid.
⁷⁷ Ibid.
⁷⁸ Deuteronomy 4:29.
⁷⁹ The book of Deuteronomy. See ibid.
⁸⁰ Ibid.
⁸¹ Bereshith Rabbah 48:9.
⁸² According to this opinion, the word Adonay
⁸³ Verse 4 here.
⁸⁴ Proverbs 25:25.


###### Ramban on Genesis 18:5:1
[Ramban on Genesis 18:5:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:5:1)

**כִּי עַל כֵּן עֲבַרְתֶּם** כִּי אַחֲרֵי שֶׁדַּרְכְּכֶם עָלַי אֵינֶנּוּ נָכוֹן שֶׁלֹּא תָּנוּחוּ מְעַט אֶצְלִי. "כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ", דֶּרֶךְ מוּסָר, שֶׁבְּפַת לֶחֶם דַּי, לְשׁוֹן רַבִּי אַבְרָהָם (אבן עזרא על בראשית י"ח:ה'). אוֹ יֹאמַר, כֵּן תַּעֲשֶׂה לָנוּ לְהִשָּׁעֵן תַּחַת הָעֵץ וְלַעֲבֹר מִיָּד, כִּי שְׁלוּחִים אֲנַחְנוּ, וְאַל תְּעַכְּבֵנוּ לָבֹא בְּאֹהֶל אוֹ לָלוּן עִמְּךָ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FORASMUCH AS YE PASSED BY. Since your path crossed near me, it is not proper that you should not rest a little with me.
*So do, as thou hast said*. This is an ethical expression indicating that a morsel of bread will be sufficient.⁸⁵ will do as thou hast said,” and instead it says, “So *thou* do, as thou hast said,” Abraham ibn Ezra takes it to mean “So do, as thou hast spoken: *And I will take a morsel of bread*, and do not trouble thyself for more.” Thus the language of Rabbi Abraham ibn Ezra.
It may be that the verse is stating, “So shalt thou do to us, that we recline under the tree and pass immediately as we are messengers, and therefore do not detain us by making us come into the tent or lodge with you.”

footnotes:
⁸⁵ Since it should have stated, “We


###### Ramban on Genesis 18:6:1
[Ramban on Genesis 18:6:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:6:1)

**קֶמַח סֹלֶת** סֹלֶת לְעֻגוֹת, קֶמַח לַעֲמִילָן שֶׁל טַבָּחִים לְכַסּוֹת אֶת הַקְּדֵרָה לִשְׁאֹב אֶת הַזֻּהֲמָא, לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ח:ו'). וְכָךְ הוּא בִּבְרֵאשִׁית רַבָּה (בראשית רבה מ"ח:י"ב), וְשָׁם פֵּרְשׁוּ שֶׁהָיוּ שָׁלֹשׁ סְאִים לְכָל אֶחָד. וְלֹא יָדַעְנוּ לָמָּה הִרְבָּה בַּלֶּחֶם כָּל כָּךְ לִשְׁלֹשָׁה אֲנָשִׁים, אוּלַי יָדַע הִסְתַּלְּקוּת הַמַּאֲכָל רִאשׁוֹן רִאשׁוֹן, וְהוּא כְּמַרְבֶּה עוֹלוֹת לַמִּזְבֵּחַ, אוֹ שֶׁסָּעֲדוּ גְּדוֹלֵי בֵּיתוֹ עִמָּהֶם לִכְבוֹדָם. וְעַל דֶּרֶךְ הַפְּשָׁט, מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח לַעֲשׂוֹת מֵהֶן סֹלֶת, וְהִנֵּה הוֹצִיאָה מִכָּל הַשָּׁלֹשׁ סְאִין סֹלֶת נְקִיָּה מְעַט:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
MEAL, FINE FLOUR. The fine flour for the cakes; the meal for the dough used by cooks to place over the pot to absorb the scum. Thus the words of Rashi. And so it is found in Bereshith Rabbah.⁸⁶ Now there the Sages explained that there were three measures of meal and three measures of fine flour for each one of the guests. But we do not know why he served so much bread for three men. Perhaps he was aware of how the food disappeared successively,⁸⁷ and it was as if he was offering more Burnt-offerings upon the altar, or perhaps because in their honor chiefs of his house dined with them.
By way of the simple meaning [of Scripture, the verse is to be interpreted as follows: *Make ready quickly three measures of meal* to make of them *fine flour*. Thus from the entire three measures of meal, they extracted a bit of fine flour.

footnotes:
⁸⁶ 48:13, with changes.
⁸⁷ See above, Note 51.


###### Ramban on Genesis 18:7:1
[Ramban on Genesis 18:7:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:7:1)

וְטַעַם **וְאֶל הַבָּקָר רָץ אַבְרָהָם** לְהַגִּיד רֹב חִשְׁקוֹ בִּנְדִיבוּת, כִּי הָאָדָם הַגָּדוֹל אֲשֶׁר הָיוּ בְּבֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת אִישׁ שֹׁלֵף חֶרֶב, וְהוּא זָקֵן מְאֹד וְחָלוּשׁ בְּמִילָתוֹ, הָלַךְ הוּא בְּעַצְמוֹ אֶל אֹהֶל שָׂרָה לְזָרֵז אוֹתָהּ בַּעֲשִׂיַּת הַלֶּחֶם, וְאַחֲרֵי כֵן רָץ אֶל מְקוֹם הַבָּקָר לְבַקֵּר מִשָּׁם בֶּן בָּקָר רַךְ וָטוֹב לַעֲשׂוֹת לְאוֹרְחָיו, וְלֹא עָשָׂה כָּל זֶה עַל יַד אֶחָד מִמְּשָׁרְתָיו הָעוֹמְדִים לְפָנָיו:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ABRAHAM RAN UNTO THE HERD. The purport thereof is to tell us of his great desire to bestow kindness. This great man had three hundred and eighteen men⁸⁸ in his house, each one a swordsman, and he was very old and weakened by his circumcision, yet he went personally to Sarah’s tent to urge her in the making of the bread, and afterwards he ran to the place of the herd to chose *a calf, tender and good*, to prepare for his guests, and he did not have all these done by means of one of his servants who stood ready to serve him.

footnotes:
⁸⁸ Above, 14:14.


###### Ramban on Genesis 18:10:1
[Ramban on Genesis 18:10:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:10:1)

**שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה** לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ח:י'), לֹא בִּשְּׂרוֹ הַמַּלְאָךְ שֶׁיָּשׁוּב אֵלָיו אֶלָּא בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם אָמַר לוֹ, כְּמוֹ "וַיֹּאמֶר לָהּ מַלְאַךְ ה' הַרְבָּה אַרְבֶּה אֶת זַרְעֵךְ" (בראשית ט"ז:י'), וְהוּא אֵין בְּיָדוֹ לְהַרְבּוֹת, אֶלָּא בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם אָמַר לוֹ, אַף כָּאן בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם אָמַר לוֹ. וְהֻצְרַךְ הָרַב לֵאמֹר כֵּן מִפְּנֵי שֶׁהקב"ה אָמַר לוֹ בְּכָאן לַמּוֹעֵד אָשׁוּב אֵלֶיךָ, וּבֵין בַּמַּלְאָךְ אוֹ בְּהקב"ה לֹא מָצִינוּ שֶׁשָּׁב אֵלָיו לְמוֹעֲדוֹ. אוּלַי נִכְלַל בִּלְשׁוֹן "וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ ה' לְשָׂרָה כַּאֲשֶׁר דִּבֵּר" (בראשית כ"א:א'). וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית כ"א:ב') כִּי "וַיֹּאמֶר ה' אֶל אַבְרָהָם" הוּא דְּבַר הַמַּלְאָךְ בְּשֵׁם שׁוֹלְחוֹ, וְשָׁב אֵלָיו לַמּוֹעֵד אֲשֶׁר דִּבֶּר אִתּוֹ וְאִם לֹא נִכְתַּב. וְהַנָּכוֹן בְּעֵינַי שֶׁהוּא מִן "לִתְשׁוּבַת הַשָּׁנָה" (שמואל ב יא א), יֹאמַר כִּי שׁוּב אָשׁוּב אֵלֶיךָ עֵת כָּעֵת הַזֹּאת שֶׁתִּהְיוּ בּוֹ חַיִּים וְיִהְיֶה בֵּן לְשָׂרָה אִשְׁתֶּךָ, וְזֶהוּ כַּאֲשֶׁר נֶאֱמַר לְאַבְרָהָם (בראשית י"ז:כ"א) "לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת", וְיִהְיֶה "אָשׁוּב" כְּמוֹ "וְשָׁב ה' אֱלֹהֶיךָ וְשָׁב וְקִבֶּצְךָ" (דברים ל ג):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
I WILL CERTAINLY RETURN UNTO THEE WHEN THE SEASON COMETH AROUND. Rashi comments, “The angel was not announcing that he would return to him, but he was speaking to him as G-d’s agent, [meaning that G-d would return]. This is similar to the verse: *And the angel of the Eternal said to her [Hagar], I will multiply thy seed exceedingly*.⁸⁹, 16:10. But he [the angel] has no power to multiply, and he was therefore speaking as G-d’s agent. So also here, he spoke as G-d’s agent.”
Now the Rabbi⁹⁰, Note 139. found it necessary to say so because the Holy One, blessed be He, told Abraham here, *At the set time I will return unto thee*.⁹¹. However, whether it be a reference to the angel or to the Holy One, blessed be He, we do not find it recorded that at the set time He returned. Perhaps a reference to this return is included in the expression, *And the Eternal remember-ed Sarah, as He had said, and the Eternal did unto Sarah as He had spoken*.⁹²
Rabbi Abraham ibn Ezra said that the verse beginning, *And the Eternal said to Abraham*,⁹³. means that the angel said it in the name of Him Who sent him, and he did return at the set time which he had told him, even though it is not written in Scripture.
The correct interpretation appears to me to be that [the expression, *shov ashuv (I will certainly return)*], is akin to the phrase, *liteshuvath hashanah (at the return of the year)*.⁹⁴ The verse is thus stating: “I will surely bring back to thee a time as this time, that you will be alive and Sarah your wife will have a son.” This is similar to what was said to Abraham, *At this set time in the next year*.⁹⁵ The word *ashuv* will then be like, *‘Veshav’ (And) the Eternal your G-d (will bring back) thy captivity and have compassion upon thee and will return and gather thee*.⁹⁶ there means “and He will bring back.” Here too the word *ashuv* means “I will bring back a time, like the present, in which you will be alive, and in which time, in addition to your being alive, Sarah will have a son.”

footnotes:
⁸⁹ Ibid.
⁹⁰ Rashi. See Seder Bereshith
⁹¹ Verse 14 here. The words of the angel, in Verse 10 here, I will certainly return unto thee
⁹² Further, 21:1.
⁹³ Verses 13-14 here. It ends with the promise: At the same time I will return unto thee
⁹⁴ II Samuel 11:1.
⁹⁵ Above, 17:21.
⁹⁶ Deuteronomy 30:3. Ramban’s intent is as follows: The word ve’shov


###### Ramban on Genesis 18:11:1
[Ramban on Genesis 18:11:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:11:1)

**בָּאִים בַּיָּמִים** הָאָדָם בִּימֵי בְּחוּרוֹתָיו יִקָּרֵא "עוֹמֵד בַּיָּמִים", וְיִקָּרְאוּ "יָמָיו", כִּי הֵם שֶׁלּוֹ, כִּלְשׁוֹן "אֶת מִסְפַּר יָמֶיךָ אֲמַלֵּא" (שמות כג כו), אֲבָל כַּאֲשֶׁר יַזְקִין וְיִחְיֶה יָמִים רַבִּים מֵרֹב בְּנֵי הָאָדָם בְּדוֹרוֹ, יִקָּרֵא "בָּא בַּיָּמִים", מִפְּנֵי שֶׁהוּא כְּבָא בְּאֶרֶץ אַחֶרֶת נוֹסֵעַ מֵעִיר וּבָא אֶל עִיר מִיּוֹם אֶל יוֹם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
‘BA’IM BAYAMIM’ (ADVANCED IN DAYS). In his youthful days a man is called “standing in days,” and they are referred to as “his days” because they belong to him, just as in verse *The number of thy days will I fulfill*.⁹⁷ But when he gets old and has lived longer than most people of his generation, it is said of him that he is *ba bayamim*, [literally, “came into days”], because it is as if he came into another land, travelling from and arriving in a city each and every day.

footnotes:
⁹⁷ Exodus 23:26.


###### Ramban on Genesis 18:11:2
[Ramban on Genesis 18:11:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:11:2)

**חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים** הוּא הַזְּמַן לְהֵרָיוֹן, כִּי אַחֲרֵי הֶפְסֵק הָאֹרַח מֵחֲמַת זִקְנָה לֹא תֶּהֱרֶינָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
IT HAD CEASED TO BE WITH SARAH AFTER THE MANNER OF WOMEN. This is the time of pregnancy, for after menstruation has ceased due to old age, a woman will not become pregnant.


###### Ramban on Genesis 18:13:1
[Ramban on Genesis 18:13:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:13:1)

**וַאֲנִי זָקַנְתִּי** הוּא פֵּרוּשׁ "אַחֲרֵי בְלוֹתִי", וּדְבָרָיו אֱמֶת אַךְ מִפְּנֵי הַשָּׁלוֹם לֹא רָצָה לְגַלּוֹת מָה שֶׁאָמְרָה "וַאדֹנִי זָקֵן", כִּי הָיָה רָאוּי שֶׁיֹּאמַר "וַאֲנִי וַאֲדוֹנִי זְקֵנִים" כִּי שָׂרָה בִּשְׁנֵיהֶם תִּצְחַק:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
I BEING OLD. This is the explanation of Sarah’s words, *after I am waxed old*.⁹⁸ And G-d’s words [that Sarah had said, “I being *old*“], were true, but for the sake of peace He did not reveal what she also said, namely, *My lord being old also*,⁹⁸ for [if He were quoting Sarah], He should have said, “I and my lord are old,” as Sarah had laughed concerning both of them.

footnotes:
⁹⁸ Verse 12 here.
⁹⁸ Verse 12 here.


###### Ramban on Genesis 18:14:1
[Ramban on Genesis 18:14:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:14:1)

**הֲיִפָּלֵא מֵה' דָּבָר** אִם דָּבָר נִפְלָא וְרָחוֹק הוּא שֶׁיִּהְיֶה מֵאֵת ה' כָּכָה, כִּלְשׁוֹן "כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ" (דהי"א כט יד), וְדוֹמֶה לָזֶה "מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ" (בראשית מ"ט:כ'), מֵאֵת אָשֵׁר תָּבֹא לֶחֶם שְׁמֵנָה. וְאוּנְקְלוֹס (תרגום אונקלוס על בראשית י"ח:י"ד) תִּרְגֵּם "הֲיִתְכַּסֵּי", עֲשָׂאוֹ כִּלְשׁוֹן "כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט" (דברים יז ח), וְאִם כֵּן יֵשׁ בּוֹ סוֹד נֶעֱלָם. וּלְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ח:י"ד), "הֲיִפָּלֵא" – הֲיִתְכַּסֵּי, וְכִי שׁוּם דָּבָר מֻפְלָא וּמְכֻסֶּה מִמֶּנִּי מִלַּעֲשׂוֹת כִּרְצוֹנִי. הִרְכִּיב בּוֹ שְׁנֵי עִנְיָנִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
IS ANYTHING TOO HARD (‘HAYIPALEI’) FOR THE ETERNAL? Is anything too hard and improbable for G-d to cause to happen? This expression is similar to the verse, *For all things come of Thee, and of Thine own have we given Thee*.⁹⁹ Likewise, *Out of Asher his fat bread*,¹⁰⁰ meaning “Out of Asher will come fat bread.”
Onkelos translated: “Is anything hidden?” He interpreted it as similar to the expression, *If there arise a matter hidden (‘yipalei’) for thee in judgment*.¹⁰¹ If so, there is a hidden secret here.
Rashi’s language: “*Hayipalei*, is anything apart and hidden from Me that I cannot do as I would wish?” Rashi has thus grafted together in [the word *hayipalei*] two separate concepts.¹⁰²

footnotes:
⁹⁹ I Chronicles 29:14. Here the word “come” is not found in the Hebrew but is added to complete the thought. Likewise, Ramban suggests, in our own verse here, the expression “to cause to happen” is to be added: “Is anything too hard for G-d to cause to happen?”
¹⁰⁰ Further, 49:20.
¹⁰¹ Deuteronomy 17:8.
¹⁰² Hidden and apart.


###### Ramban on Genesis 18:15:1
[Ramban on Genesis 18:15:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:15:1)

**וַתְּכַחֵשׁ שָׂרָה לֵאמֹר** אֲנִי תָּמֵהַּ בַּנְּבִיאָה הַצַּדֶּקֶת, אֵיךְ תְּכַחֵשׁ בַּאֲשֶׁר אָמַר הַשֵּׁם לַנָּבִיא, וְגַם לָמָּה לֹא הֶאֱמִינָה לְדִבְרֵי מַלְאֲכֵי אֱלֹהִים. וְהַנִּרְאֶה בְּעֵינַי כִּי הַמַּלְאָכִים הָאֵלֶּה הַנִּרְאִים כַּאֲנָשִׁים בָּאוּ אֶל אַבְרָהָם, וְהוּא בְּחָכְמָתוֹ הִכִּיר בָּהֶם, וּבִשֵּׂר אוֹתוֹ "שׁוֹב אָשׁוּב אֵלֶיךָ וּלְשָׂרָה בֵן", וְשָׂרָה שׁוֹמַעַת וְלֹא יָדְעָה כִּי מַלְאֲכֵי עֶלְיוֹן הֵם, כָּעִנְיָן בְּאֵשֶׁת מָנוֹחַ (שופטים יג ו), וְאוּלַי לֹא רָאֲתָה אוֹתָם כְּלָל. **וַתִּצְחַק בְּקִרְבָּהּ**, לְלַעַג, כְּמוֹ "יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק ה' יִלְעַג לָמוֹ" (תהלים ב ד), כִּי הַשְּׂחוֹק לְשִׂמְחָה הוּא בַּפֶּה, "אָז יִמָּלֵא שְׂחוֹק פִּינוּ" (שם קכו ב), אֲבָל הַשְּׂחֹק בַּלֵּב לֹא יֵאָמֵר בַּשִּׂמְחָה. והקב"ה הֶאֱשִׁים אוֹתָהּ לְאַבְרָהָם, לָמָּה הָיָה הַדָּבָר נִמְנָע בְּעֵינֶיהָ, וְרָאוּי לָהּ שֶׁתַּאֲמִין אוֹ שֶׁתֹּאמַר "אָמֵן כֵּן יַעֲשֶׂה ה'". וְהִנֵּה אַבְרָהָם אָמַר אֵלֶיהָ, לָמָּה צָחַקְתְּ, הֲיִפָּלֵא מֵה' דָּבָר, וְלֹא פֵּרֵשׁ אֵלֶיהָ כִּי הַשֵּׁם גִּלָּה אֵלָיו סוֹדָהּ, וְהִיא מִפְּנֵי יִרְאָתוֹ שֶׁל אַבְרָהָם תְּכַחֵשׁ, כִּי חָשְׁבָה שֶׁאַבְרָהָם בְּהַכָּרַת פָּנֶיהָ יֹאמַר כֵּן, אוֹ מִפְּנֵי שֶׁשָּׁתְקָה וְלֹא נָתְנָה שֶׁבַח וְהוֹדָאָה בַּדָּבָר וְלֹא שָׂמְחָה. וְהוּא אָמַר "לֹא כִּי צָחָקְתְּ", אָז הֵבִינָה כִּי בִּנְבוּאָה נֶאֱמַר לוֹ כֵּן, וְשָׁתְקָה וְלֹא עָנְתָה אוֹתוֹ דָּבָר. וְרָאוּי שֶׁנֹּאמַר עוֹד כִּי אַבְרָהָם לֹא גִּלָּה לָהּ הַנֶּאֱמָר לוֹ מִתְּחִלָּה (בראשית י"ז:י"ט) "אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן", אוּלַי הִמְתִּין עַד שְׁלֹחַ הַשֵּׁם אֵלֶיהָ הַבְּשׂוֹרָה בְּיוֹם מָחָר, כִּי יָדַע "כִּי לֹא יַעֲשֶׂה ה' אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים" (עמוס ג ז), אוֹ מֵרֹב זְרִיזוּתוֹ בַּמִּצְוֹת הָיָה טָרוּד בְּמִילָתוֹ וּמִילַת עַם רַב אֲשֶׁר בְּבֵיתוֹ, וְאַחַר כֵּן בְּחֻלְשָׁתוֹ יָשַׁב לוֹ פֶּתַח הָאֹהֶל, וְהַמַּלְאָכִים בָּאוּ טֶרֶם שֶׁהִגִּיד לָהּ דָּבָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND SARAH DENIED, SAYING. I wonder about the righteous prophetess:¹⁰³ How did she deny that which G-d had said to the prophet,¹⁰⁴ and also, why did she not believe in the words of G-d’s angels?
The answer appears to me to be that these angels who appeared as men came to Abraham, and he, in his wisdom, recognized them. They announced to him, “*I will certainly return unto thee*,¹⁰⁵ and Sarah shall have a son.” *And Sarah heard it*, but she did not know that they were angels of the Supreme One, as was the case with the wife of Manoah.¹⁰⁶ It is even possible that she did not see them at all. Therefore she laughed within herself in derision, just [as the word “laugh” is used in the verse]: *He that sitteth in heaven laugheth, the Eternal hath them in derision*.¹⁰⁷ For joyous laughter is [expressed in Hebrew as originating] in the mouth — *Then was our mouth filled with laughter*¹⁰⁸, 126:2. — but laughter originating in the heart is not spoken of as joyous. Now the Holy One, blessed be He, accused her before Abraham as to why the matter appeared to her to be impossible. It was fitting for her to believe, or she should have said, “Amen, G-d do so!” Now Abraham said to her, “Why did you laugh? Is anything too hard for the Eternal?” He did not explain to her that G-d had revealed her secret to him. And she, because of Abraham’s fear of G-d, denied it for she thought that Abraham had said so through recognition of the expressions on her face or because she had kept quiet and gave no expression of praise and thanksgiving or joy. And he said to her, *Nay, but thou didst laugh*. Then she understood that it was told to him in a prophecy, and so she remained quiet and did not answer a word.
It is proper that we also say that Abraham had not revealed to her what had originally been told to him: *Indeed, Sarah, thy wife shall bear thee a son*.¹⁰⁹ Perhaps he waited until G-d would send her the announcement on the following day for he knew *that the Eternal G-d will do nothing, but He revealed His counsel unto His servants the prophets*.¹¹⁰ It may be that due to his great diligence in fulfilling commandments, he was occupied with his circumcision and the circumcision of the many people in his house. Afterward, on account of his weakness, he sat at the doorway of the tent, and the angels came before he had told her anything.

footnotes:
¹⁰³ See above, Note 28, that Sarah was regarded as a prophetess.
¹⁰⁴ Abraham. In Megillah 14 a, Rashi quotes the Hilchoth Gedoloth listing the forty-eight prophets who arose in Israel, and the three patriarchs are listed among them.
¹⁰⁵ Verse 10 here.
¹⁰⁶ Judges 13:6.
¹⁰⁷ Psalms 2:4.
¹⁰⁸ Ibid.
¹⁰⁹ Above, 17:19.
¹¹⁰ Amos 3:7.


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

**וַה' אָמַר** אֶל צְבָא הַשָּׁמַיִם הָעוֹמְדִים עָלָיו אוֹ אֶל הַמַּלְאָכִים הַשְּׁלוּחִים. וְיִתָּכֵן שֶׁהוּא הַמַּחְשָׁבָה, כִּי חָשַׁב שֶׁלֹּא יִתְכַּסֶּה מִמֶּנּוּ מִפְּנֵי הַטְּעָמִים הַלָּלוּ, וְכֵן "וַאֲנִי אָמַרְתִּי בִּדְמִי יָמַי" (ישעיהו לח י), וְכֵן "וַיֹּאמֶר לְהַכּוֹת אֶת דָּוִד" (שמואל ב כא טז), וְכֵן כָּל אֲמִירָה עִם הַלֵּב – מַחְשָׁבָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ETERNAL SAID. I.e., to the host of heaven standing by Him,¹¹¹ or to the angel messengers.
It is possible that the word *amar* (He said) refers to thought, meaning that He thought He should not keep it hidden from Abraham on account of these reasons. Similarly: *I ‘said,’ in the noontide of my days I shall go;*¹¹² *And he ‘said’ to slay David*.¹¹³ Likewise all expressions of speaking within the heart refer to thought.¹¹⁴, further, 27:41. See Ramban there.

footnotes:
¹¹¹ See I Kings 22:19.
¹¹² Isaiah 38:10. The word “said” here means “thought.”
¹¹³ II Samuel 21:16. Here too the word “said” means “thought.”
¹¹⁴ E.g., And Esau said in his heart


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

**וְאַבְרָהָם הָיוֹ יִהְיֶה** מִדְרַשׁ אַגָּדָה, זֵכֶר צַדִּיק לִבְרָכָה, הוֹאִיל וְהִזְכִּירוֹ בֵּרְכוֹ. וּפְשׁוּטוֹ שֶׁל מִקְרָא, וְכִי מִמֶּנּוּ אֲנִי מַעֲלִים, וַהֲלֹא חָבִיב לְפָנַי לִהְיוֹת לְגוֹי עָצוּם, לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ח:י"ח). וְהַנָּכוֹן כִּי הַשֵּׁם יִתְבָּרַךְ דִּבֵּר בִּכְבוֹד אַבְרָהָם, אָמַר, הִנֵּה הוּא עָתִיד לִהְיוֹת לְגוֹי גָּדוֹל וְעָצוּם, וְיִהְיֶה זִכְרוֹ בְּזַרְעוֹ וּבְכָל גּוֹיֵי הָאָרֶץ לִבְרָכָה, לָכֵן לֹא אֲכַסֶּה מִמֶּנּוּ, כִּי יֹאמְרוּ הַדּוֹרוֹת הַבָּאִים אֵיךְ כִּסָּה מִמֶּנּוּ, אוֹ אֵיךְ נִתְאַכְזֵר הַצַּדִּיק עַל שְׁכֵנָיו הַחוֹנִים עָלָיו וְלֹא רִחֵם וְלֹא הִתְפַּלֵּל עֲלֵיהֶם כְּלָל. וְהַגִּלּוּי אֵלָיו טוֹב וְיָפֶה, כִּי יָדַעְתִּי בּוֹ שֶׁהוּא מַכִּיר וְיוֹדֵעַ שֶׁאֲנִי ה' אוֹהֵב צְדָקָה וּמִשְׁפָּט, כְּלוֹמַר שֶׁאֲנִי עוֹשֶׂה מִשְׁפָּט רַק בִּצְדָקָה, וּלְכָךְ יְצַוֶּה אֶת בָּנָיו וּבֵיתוֹ אַחֲרָיו לֶאֱחֹז דַּרְכִּי. וְהִנֵּה אִם בְּדֶרֶךְ צְדָקָה וּמִשְׁפָּט יִפָּטְרוּ, יִתְפַּלֵּל לְפָנַי לְהַנִּיחָם וְטוֹב הַדָּבָר, וְאִם חַיָּבִין הֵם לְגַמְרֵי, גַּם הוּא יַחְפֹּץ בְּמִשְׁפָּטָם, וְלָכֵן רָאוּי שֶׁיָּבֹא בְּסוֹד ה':

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ABRAHAM SHALL SURELY BECOME. A Midrash Agadah comments: *The memory of the righteous shall be for a blessing*.¹¹⁵ Since He mentioned Abraham, He blessed him. The simple meaning of the verse though is, “Shall I conceal it from him since he is so beloved by Me to become a mighty nation?” Thus the language of Rashi.
The correct interpretation is that G-d, blessed be He, spoke of the honor of Abraham, saying: “Behold, he is destined to become a great and mighty nation, and his memory will be a blessing among his seed and all nations of the earth. Therefore, I shall not conceal it from him for the future generations will say, “How could He hide it from him?’ or, ‘How could the righteous one¹¹⁶ be so callous about his close neighbors and have no mercy on them, not praying at all in their behalf, and that which was known to him, [i.e., that the cities will be destroyed], was good and pleasing!’ For I know that he recognizes and is cognizant that I the Eternal *loveth righteousness and justice*,¹¹⁷ that is to say, that I do justice only with righteousness, and therefore *he will command his children and his household after him*¹¹⁸ to follow in his path. Now if it is possible in keeping with righteousness and justice to free the cities from destruction, he will pray before Me to let them go, and it will be well and good. And if they are completely guilty, he too will want their judgment. Therefore, it is proper that he enter *in the council of G-d*.”¹¹⁹

footnotes:
¹¹⁵ Proverbs 10:7.
¹¹⁶ Abraham.
¹¹⁷ Psalms 33:5.
¹¹⁸ Verse 19 here.
¹¹⁹ Jeremiah 23:18.


###### Ramban on Genesis 18:19:1
[Ramban on Genesis 18:19:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:19:1)

**כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה** לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ח:י"ט), "אֲרִי יְדַעְתִּנֵּיהּ" כְּתַרְגּוּמוֹ, לְשׁוֹן חִבָּה, כְּמוֹ "מוֹדָע לְאִישָׁהּ" (רות ב א), "וָאֵדָעֲךָ" (שמות לג יז). אָמְנָם עִקַּר כֻּלָּם לְשׁוֹן יְדִיעָה, שֶׁהַמְחַבֵּב אֶת הָאָדָם וּמְקָרְבוֹ אֶצְלוֹ יוֹדְעוֹ וּמַכִּירוֹ. וְאִם תְּפָרְשֵׁהוּ יוֹדֵעַ אֲנִי בּוֹ שֶׁיְּצַוֶּה אֶת בָּנָיו, אֵין "לְמַעַן" נוֹפֵל עַל הַלָּשׁוֹן. וְיִתָּכֵן שֶׁיִּהְיֶה "יְדַעְתִּיו", גִּדַּלְתִּיו וְרוֹמַמְתִּיו בַּעֲבוּר אֲשֶׁר יְצַוֶּה אֶת בָּנָיו אַחֲרָיו לַעֲשׂוֹת אֶת הַיָּשָׁר לְפָנַי, וּלְכָךְ אֲשִׂימֶנּוּ לְגוֹי גָּדוֹל וְעָצוּם שֶׁיַּעַבְדוּנִי, וְכָמוֹהוּ "יְדַעְתִּיךָ בְשֵׁם" (שמות לג יב), "מָה אָדָם וַתֵּדָעֵהוּ" (תהלים קמד ג). אוֹ יֹאמַר יְדַעְתִּיו שֶׁיְּצַוֶּה, וְכֵן "לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ" (שמות כג יב), שֶׁיָּנוּחַ. וְהַנָּכוֹן בְּעֵינַי שֶׁהִיא יְדִיעָה בּוֹ מַמָּשׁ, יִרְמֹז כִּי יְדִיעַת הַשֵּׁם שֶׁהִיא הַשְׁגָּחָתוֹ בָּעוֹלָם הַשָּׁפָל הִיא לִשְׁמֹר הַכְּלָלִים, וְגַם בְּנֵי הָאָדָם מֻנָּחִים בּוֹ לַמִּקְרִים עַד בֹּא עֵת פְּקֻדָּתָם, אֲבָל בַּחֲסִידָיו יָשׂוּם אֵלָיו לִבּוֹ לָדַעַת אוֹתוֹ בִּפְרָט, לִהְיוֹת שְׁמִירָתוֹ דְּבֵקָה בּוֹ תָּמִיד, לֹא תִּפָּרֵד הַיְּדִיעָה וְהַזְּכִירָה מִמֶּנּוּ כְּלָל, כְּטַעַם "לֹא יִגְרַע מִצַּדִּיק עֵינָיו" (איוב לו ז). וּבָאוּ מִזֶּה פְּסוּקִים רַבִּים, כְּדִכְתִיב (תהלים לג יח) "הִנֵּה עֵין ה' אֶל יְרֵאָיו" וְזוּלַת זֶה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FOR I HAVE KNOWN HIM (‘YEDATIV’), TO THE END (‘LEMA’AN’) THAT HE MAY COMMAND HIS CHILDREN. Rashi comments: “*For I have known him*, as the Targum takes it, is an expression denoting affection, just as *A kinsman (‘moda’) of her husband’s;*¹²⁰ *And I know thee*.¹²¹ Still the main connotation of all these expressions is that of knowing, for he who holds a person in affection and draws him to himself knows him well and is familiar with him. But if you explain it as the Targum does — i.e., “I know that he will command his children” — then the word *lema’an* (to the end) does not fit into the sense.”¹²²
It is possible that the word *yedativ* means “I have raised him and elevated him so that he shall command his children after him to do that which is right before Me, and therefore I will make him a great and mighty nation so that he should serve Me. In a similar sense are the verses: *I know thee (‘yedaticha’) by name;*¹²³ *What is man, that Thou knowest htm?*¹²⁴ Or the verse may be stating, I know that he will command,¹²⁵ does not fit the context. Ramban proceeds to show from Exodus 23:12 that the words *lema’an yanuach* mean *she’yanuach* (that he may rest); here likewise, *lema’an asher yetzaveh* means *she’yetzaveh* (that he will command). Thus, the word *lema’an* is seen to fit into the context. and in a similar sense is the verse, *So that thine ox and thine ass may have rest (lema’an yanuach)*,¹²⁶ meaning that he may have rest.
The correct interpretation appears to me to be that the word *yedativ* literally means “knowing.” He is thus alluding that G-d’s knowledge, which is synonymous with His Providence in the lower world, is to guard the species, and even the children of men are subject despite it to the circumstantial evil occurrences until the time of their visitation comes. But as regards His pious, He directs His Providence to know each one individually so that His watch constantly attaches to him, His knowledge and remembrance of him never departs, as it says: *He withdraweth not His eyes from the righteous*.¹²⁷ There are many verses on this theme, as it is written, *Behold, the eye of the Eternal is toward them that fear Him*,¹²⁸ and other verses besides.

footnotes:
¹²⁰ Ruth 2:1.
¹²¹ Exodus 33:17.
¹²² Our Rashi has a different text. See notes in my Hebrew commentary, p. 110. See also Note 125 further.
¹²³ Exodus 33:12. The sense would thus be: “I have made thee great in name.”
¹²⁴ Psalms 144:3. The sense here then would be: “What is man before Thee that Thou hast given him greatness?”
¹²⁵ Ramban thus differs with Rashi, who said that if you take the sense of the verse to be, “I know of him that he will command,” then the word lema’an
¹²⁶ Exodus 23:12. See Note above.
¹²⁷ Job 36:7.
¹²⁸ Psalms 33:18. See Moreh Nebuchim III, 51, where Rambam’s theory on Divine Providence is seen to be similar to that which Ramban expresses here.


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

**וַיֹּאמֶר ה' זַעֲקַת סְדֹם וַעֲמֹרָה** לְשׁוֹן רַשִׁ"י (רש"י על בראשית י"ח:כ'), וַיֹּאמֶר ה' אֶל אַבְרָהָם שֶׁעָשָׂה כַּאֲשֶׁר אָמַר, שֶׁלֹּא יְכַסֶּה מִמֶּנּוּ. וְאָמַר רַבִּי אַבְרָהָם (אבן עזרא על בראשית י"ח:י') כִּי נִכְנַס פָּסוּק "וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים" בֵּנְתַיִם, לְהוֹדִיעַ כִּי בְּעֵת שֶׁבָּאוּ לִסְדוֹם אָז אָמַר הַשֵּׁם לְאַבְרָהָם "זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה". וְכֵן דַּעַת כָּל הַמְּפָרְשִׁים כִּי עִם אַבְרָהָם יְדַבֵּר, וּלְפִי זֶה הַנָּכוֹן בַּפָּסוּק "וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים" לוֹמַר כִּי כַּאֲשֶׁר אָמַר הַשֵּׁם לְאַבְרָהָם בִּנְסֹעַ הָאֲנָשִׁים מִמֶּנּוּ "זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה", עָמַד אַבְרָהָם בִּתְפִלָּה וּתְחִנָּה לְפָנָיו לִמְחֹל לָהֶם וְלָתֵת לוֹ רְשׁוּת לְדַבֵּר, וְהֶאֱרִיךְ בִּתְפִלָּתוֹ עַד שֶׁבָּאוּ הָאֲנָשִׁים סְדֹמָה, וְאָז נִגַּשׁ אַבְרָהָם וְאָמַר, "הַאַף תִּסְפֶּה". אוֹ יִהְיֶה פֵּרוּשׁוֹ שֶׁשָּׁב לְבָאֵר "עוֹדֶנּוּ עֹמֵד לִפְנֵי ה'", כִּי נִגַּשׁ אַבְרָהָם וְאָמַר "הַאַף תִּסְפֶּה". וְהִנֵּה הֶאֱרִיךְ בִּתְחִנָּה לְפָנָיו בְּכָל פַּעַם לֵאמֹר "אַל יִחַר אַף ה'", וְהָיָה עוֹד מְכַוֵּן דַּעְתּוֹ בְּכָל פַּעַם לִנְבוּאָה עַד שֶׁשָּׁמַע תְּשׁוּבָה לִדְבָרָיו מִפִּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהֶאֱרִיכוּ כָּל הַיּוֹם בָּזֶה, וַיֵּלֶךְ ה' בָּעֶרֶב כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל אַבְרָהָם, וּבָאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ETERNAL SAID, THE CRY OF SODOM AND GOMORRAH. Rashi comments: “*And the Eternal said* to Abraham, thus doing what He had said, i.e., that He would not conceal the matter from him,”
And Rabbi Abraham ibn Ezra said that the verse, *And the men turned from there*,¹²⁹ was inserted in the middle of the account¹³⁰, actually took place before our present verse for it was after the angels had walked toward Sodom that G-d said to Abraham, *The cry of Sodom and Gomorrah…* However, Verse 22 was entered later in the account in order to let us know the time of G-d’s word to Abraham — *the cry of Sodom and Gomorrah*, etc. — was when they came to Sodom. in order to let us know that at the time the angels arrived in Sodom, then G-d said to Abraham: *The cry of Sodom and Gomorrah is great*.
The opinion of all commentators is likewise that G-d was speaking with Abraham. Now according to this, the correct interpretation of the verse, *And the men turned from there*,¹²⁹ is that when G-d said to Abraham after the men journeyed from him, *The cry of Sodom and Gomorrah is great*, Abraham stood in prayer and supplication before Him to forgive them and to give him permission to speak. And he prolonged his prayer until the men came to Sodom, and then Abraham drew near and said, *Wilt Thou also sweep away the righteous with the wicked?*¹³¹ Or the explanation may be that Scripture itself returns to clarify the expression, *Abraham stood yet before the Eternal*,¹³². as meaning that Abraham drew near and said, *Wilt Thou also sweep away the righteous with the wicked?* Thus he prolonged his supplication before Him, saying each time, “Let not the anger of the Eternal blaze,”¹³³ and directing the intent of his mind each time towards prophecy until he heard an answer to his words direct from the Holy One, blessed be He. They continued in this manner the entire day [until, as the verse says], *the Eternal finished speaking with Abraham*,¹³⁴ and the two angels came to Sodom.

footnotes:
¹²⁹ Verse 22 here.
¹³⁰ According to Ibn Ezra, Verse 22, which states, And the men turned from there and went toward Sodom, and Abraham stood yet before the Eternal
¹²⁹ Verse 22 here.
¹³¹ Verse 23 here.
¹³² Verse 22 here. According to this interpretation, Abraham did not pray before he began saying, Wilt Thou also sweep away
¹³³ See Exodus 32:22.
¹³⁴ Verse 33 here.


###### Ramban on Genesis 18:20:2
[Ramban on Genesis 18:20:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:20:2)

**זַעֲקַת סְדֹם וַעֲמֹרָה** הִיא זַעֲקַת עֲשׁוּקִים יִזְעֲקוּ וִישַׁוְּעוּ מִזְּרוֹעַ רִשְׁעָתָם. וְהָיָה רָאוּי שֶׁיֹּאמַר הַכָּתוּב זַעֲקַת סְדוֹם וַעֲמֹרָה שָׁמַעְתִּי כִּי רָבָּה, אוֹ שֶׁיֹּאמַר זַעֲקַת סְדוֹם וַעֲמֹרָה רָבָּה וְחַטָּאתָם כָּבְדָה מְאֹד, אֲבָל עִנְיַן הַכָּתוּב, זַעֲקַת סְדוֹם וַעֲמֹרָה וְחַטָּאתָם שֶׁגָּדְלוּ מְאֹד אֵרֵד וְאֶרְאֶה אִם כֻּלָּם חָטְאוּ בָּהֶם, וְאִם לֹא אֵדָעָה מִי הַחוֹטְאִים. וְעִנְיַן הַיְּרִידָה וְהָרְאִיָּה אָמַר רַשִׁ"י בְּדֶרֶךְ הַדְּרָשׁ, לִמֵּד שֶׁלֹּא יִפְסְקוּ דִּינֵי נְפָשׁוֹת אֶלָּא בִּרְאִיָּה. וְעַל דֶּרֶךְ הַפְּשָׁט, מִפְּנֵי שֶׁרָצָה הקב"ה לְגַלּוֹת לְאַבְרָהָם עִנְיַן סְדוֹם וּלְהוֹדִיעוֹ כִּי אֵין בָּהֶם עֹשֶׂה טוֹב, אָמַר אֵלָיו זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה, אֵרֵד לִרְאוֹת, כְּלוֹמַר בָּאתִי לִשְׁפֹּט, אִם חָטְאוּ אֶעֱשֶׂה בָּהֶם כָּלָה, וְאִם לֹא אֵדָעָה מָה אֶעֱשֶׂה בָּהֶם, וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֹנָם, הוֹדִיעוֹ כִּי אֵין עוֹד נִגְמַר דִּינָם, וְכִי עַתָּה יִפְקֹד עֲוֹנָם וְיִשְׁפֹּט אוֹתָם. וְזֶה כִּלְשׁוֹן "ה' מִשָּׁמַיִם הִשְׁקִיף עַל בְּנֵי אָדָם לִרְאוֹת הֲיֵשׁ מַשְׂכִּיל דֹּרֵשׁ אֶת אֱלֹהִים הַכֹּל סָר יַחְדָּיו נֶאֱלָחוּ" (תהלים יד ב ג). וְרַבִּי אַבְרָהָם אָמַר בּוֹ סוֹד מִיַּלְדֵי נָכְרִים יַסְפִּיקוּ בּוֹ. וַאֲנִי אֶרְמֹז לְךָ דַּעַת מְקַבְּלֵי הָאֱמֶת, דָּרְשׁוּ רַבּוֹתֵינוּ (ירושלמי תענית פ"ב) בַּפָּסוּק "כִּי הִנֵּה ה' יֹצֵא מִמְּקוֹמוֹ וְיָרַד וְדָרַךְ עַל בָּמֳתֵי אָרֶץ" (מיכה א ג), יוֹצֵא וּבָא לוֹ מִמִּדָּה לְמִדָּה, יוֹצֵא מִמִּדַּת רַחֲמִים וּבָא לוֹ לְמִדַּת הַדִּין. וְכֵן הָעִנְיָן הַזֶּה, וַיֹּאמֶר ה' אֶל לִבּוֹ זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה, אֵרֵד מִמִּדַּת רַחֲמִים אֶל מִדַּת הַדִּין (זהר קה), וְאֶרְאֶה בְּרַחֲמִים אִם כְּצַעֲקָתָהּ הַבָּאָה אֵלַי בְּמִדַּת הַדִּין עָשׂוּ כָּלָה (שם קו), וְאִם לֹא אֵדָעָה וַאֲרַחֵם, כְּדֶרֶךְ "וַיֵּדַע אֱלֹהִים" (שמות ב כה). וְאַחַר שֶׁסִּפֵּר הַכָּתוּב דַּעַת הָעֶלְיוֹן, חָזַר אֶל הָעִנְיָן הָרִאשׁוֹן וְסִפֵּר בְּמַעֲשֶׂה כִּי הָאֲנָשִׁים אֲשֶׁר הִשְׁקִיפוּ עַל פְּנֵי סְדוֹם לָלֶכֶת שָׁמָּה וְשִׁלְּחָם אַבְרָהָם, הִגִּיעוּ שָׁמָּה, וְאַבְרָהָם מֵעֵת הִפָּרְדָם מִמֶּנּוּ וְעַד הַגִּיעָם שָׁם עוֹדֶנּוּ עוֹמֵד לְפָנָיו, כִּי קְרָאוֹ וְהִגִּיד לוֹ כִּי הַמַּלְאָכִים הֵם הַשְּׁלוּחִים הָאֵלֶּה לְהַשְׁחִית הַמָּקוֹם כַּאֲשֶׁר אָמַר. וְלֹא הֻצְרַךְ לְפָרֵשׁ מָתַי עָמַד לְפָנָיו, כִּי מֵעֵת שֶׁאָמַר "הַמְכַסֶּה אֲנִי מֵאַבְרָהָם" נוֹדַע שֶׁהִגִּיד לוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE CRY OF SODOM AND GOMORRAH. This is the cry of the oppressed, crying out and begging for help from the arm of their wickedness. It would have been proper for Scripture to say, “*The cry of Sodom and Gomorrah* I heard *because it is great*” or “The cry of Sodom and Gomorrah is great and their sin is very heavy.” But the purport of the verse is to state that “I will go down and see the cry of Sodom and Gomorrah and their sin which have become very great. If they have all sinned, I will bring the law to bear down on them, and if not, I will know who are the sinners.”
Concerning the matter of “going down and seeing,” Rashi said by way of *derash:*¹³⁵ “This teaches that judges are not to give decisions in cases involving capital punishment except after having carefully looked into the matter.”
According to the simple meaning of Scripture, the explanation is as follows: Since the Holy One, blessed be He, wished to reveal to Abraham the matter of Sodom and to inform him that there was none among them who did good, He said to him “Because it is great, the cry of Sodom and Gomorrah will I go down to see, meaning I have come to judge. If they have sinned, I will make an end of them, and if not, I shall know what I shall do to them: *Then will I visit their transgression with the rod, and their iniquity with strokes*.”¹³⁶ He thus informed him that their judgment was not yet complete for now He will visit their sin and judge them. This is like the verse: *The Eternal looketh from heaven upon the children of men, to see if there were any man of understanding, that did seek after G-d. They are all corrupt; they are together become impure*.¹³⁷, 14:2-3.
Now Rabbi Abraham ibn Ezra said concerning this¹³⁸ [“going down and seeing”] a mystery [i.e., a mysterious explanation], pleasing himself with foreign offspring.¹³⁹ I shall now intimate to you the opinion of those who received the truth. Our Rabbis have exposited¹⁴⁰ from the verse, *For behold, the Eternal cometh forth out of His place, and will come down, and tread upon the high places of the earth:*¹⁴¹ “He cometh forth and goeth from attribute to attribute; He cometh forth from the attribute of mercy, and goeth to the attribute of justice.” We interpret this matter similarly. *And the Eternal said* in His heart, “*The cry of Sodom and Gomorrah, because it is great, I will go down* from the attribute of mercy to the attribute of justice, *and I will see* in mercy *if they have done according to the cry of it which is come unto Me* through the attribute of justice, and if so, *punishment; and if not, I will know* and I will show mercy,” just as in the verse, *And G-d knew*.¹⁴² (I will know) bespeaks Divine mercy. Now after Scripture tells of the knowledge of the Most High, it returns to the first matter and relates the story of how the men who glanced towards Sodom with the intention of going there and whom Abraham sent away arrived there. And Abraham, from the moment they left him until they arrived there, still stood before the Eternal for He called him and told him that the angels were those messengers who would destroy the place, as He had said. It was not necessary for Scripture to explain when Abraham stood before Him for from the moment He said, *Shall I conceal it from Abraham*,¹⁴³ it is known that He told him.

footnotes:
¹³⁵ The homiletical interpretation of Scripture.
¹³⁶ Psalms 89:33.
¹³⁷ Ibid.
¹³⁸ Ibn Ezra’s comment is found in Verse 21 here.
¹³⁹ See Isaiah 2:6. Ramban says that “the mystery” suggested here by Ibn Ezra as an explanation of the verse comes to him from the philosophers who please themselves with theories which are “the offspring of aliens.” Ibn Ezra’s “mystery” explanation is that G-d’s knowledge of earthly matters is general, rather than detailed. Ramban rejects this concept as “foreign” to the Torah.
¹⁴⁰ Yerushalmi Ta’anith II, 1.
¹⁴¹ Micah 1:3.
¹⁴² Exodus 2:25. He knew of the suffering of the children of Israel and directed His mercy upon them. Here, likewise, Ramban teaches that the word eida’ah
¹⁴³ Verse 17 here.


###### Ramban on Genesis 18:23:1
[Ramban on Genesis 18:23:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:23:1)

**וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע** אַפּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הִיא מִדַּת דִּינוֹ, וְחָשַׁב אַבְרָהָם שֶׁהִיא תִּסְפֶּה צַדִּיק עִם רָשָׁע, לֹא יָדַע מַחְשְׁבוֹת ה' אֲשֶׁר חָשַׁב עֲלֵיהֶם בְּרַחֲמָיו כַּאֲשֶׁר פֵּרַשְׁתִּי, וְלָכֵן אָמַר כִּי הָגוּן וְטוֹב הוּא שֶׁיִּשָּׂא לְכָל הַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִים. אֲבָל לֹא יִתָּכֵן גַּם בְּמִדַּת הַדִּין לְהָמִית צַדִּיק עִם רָשָׁע, שֶׁאִם כֵּן יִהְיֶה כַּצַּדִּיק כָּרָשָׁע וְיֹאמְרוּ "שָׁוְא עֲבֹד אֱלֹהִים" (מלאכי ג יד), וְכָל שֶׁכֵּן בְּמִדַּת רַחֲמִים שֶׁהוּא שׁוֹפֵט כָּל הָאָרֶץ וְהוּא הָעֹשֶׂה מִשְׁפָּט, כְּעִנְיַן "וַיִּגְבַּהּ ה' צְבָאוֹת בַּמִּשְׁפָּט" (ישעיהו ה טז), וְאָמְרֵנוּ (ברכות יב) "הַמֶּלֶךְ הַמִּשְׁפָּט". וְזֶהוּ עִנְיַן הַכֶּפֶל "חָלִילָה לָךְ". וְהקב"ה הוֹדָה שֶׁיִּשָּׂא לְכָל הַמָּקוֹם בַּעֲבוּרָם, כִּי בְּמִדַּת רַחֲמִים יִתְנַהֵג עִמָּהֶם. וּמָה שֶׁיּוֹדִיעַ אֵלֶיךָ כָּל הָעִנְיָן הֱיוֹת "וַיֹּאמֶר ה'" כָּתוּב יוּ"ד הֵ"א, וְכָל אֲשֶׁר הִזְכִּיר אַבְרָהָם אָלֶ"ף דָּלֶ"ת. וְהִנֵּה זֶה מְבֹאָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ABRAHAM DREW NEAR AND SAID, WILT THOU ALSO SWEEP AWAY THE RIGHTEOUS WITH THE WICKED? The anger¹⁴⁴ does not mean “shall also”, but it means “the anger.” The verse reads: “shall the anger of G-d sweep away.” See Rashi. of the Holy One, blessed be He, is His attribute of justice. Now Abraham thought that this would sweep away the righteous with the wicked, not knowing of G-d’s thoughts in which He thought of them with His mercies, as I have explained.¹⁴⁵ Therefore, Abraham said that it is proper and good that He should forgive the entire place because of the fifty righteous inhabitants, but it is inconceivable even according to the Divine attribute of Justice *to slay the righteous with the wicked*,¹⁴⁶ for if so *the righteous will be as the wicked*, and they will say, *It is vain to serve G-d*.¹⁴⁷ And all the more is this inconceivable according to the Divine attribute of Mercy since He is *the Judge of all the earth*,¹⁴⁶ and He does justice,¹⁴⁸ even as it is said, *And the Eternal of hosts is exalted through justice*,¹⁴⁹ and we say in our prayers, “The King of judgment.”¹⁵⁰ This is the significance of the double use of the expression, *It is unworthy of Thee*.¹⁵¹ And the Holy One, blessed be He, conceded that He would forgive the entire place for the sake of the fifty righteous, for He will conduct Himself towards them with the attribute of Mercy.
What informs you of all this¹⁵² is the fact *vayomer hashem* (And the Eternal said)¹⁵³ is written with the Tetragrammaton, and all references by Abraham to the Divine Name are written *Ado-noy*.¹⁵⁴ signifies Divine justice. This has now been clarified.

footnotes:
¹⁴⁴ Ramban understood the verse as Onkelos rendered it, namely, that the word ha’aph
¹⁴⁵ At the end of Verse 20 here.
¹⁴⁶ Verse 25 here.
¹⁴⁷ Malachi 3:14.
¹⁴⁶ Verse 25 here.
¹⁴⁸ With righteousness. (Tur quoting and interpreting Ramban.)
¹⁴⁹ Isaiah 5:16.
¹⁵⁰ Literally, “the king, the Justice,” implying that the King is Justice. (See my Hebrew commentary, p. 112.) This prayer is said on the ten days from Rosh Hashanah to Yom Kippur. (Berachoth 12b.)
¹⁵¹ In Verse 24 here. One for the attribute of justice, and one for mercy, as explained above.
¹⁵² That Abraham thought that they would be judged only by Divine justice, and G-d told him that they would be judged with Divine mercy.
¹⁵³ Verse 26 here.
¹⁵⁴ The Tetragrammaton signifies Divine mercy, while the Name beginning with Aleph Dalet


###### Ramban on Genesis 18:24:1
[Ramban on Genesis 18:24:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:24:1)

**חֲמִשִּׁים צַדִּיקִים** כָּתַב רַשִׁ"י (רש"י על בראשית י"ח:כ"ד), עֲשָׂרָה לְכָל כְּרַךְ וּכְרַךְ, "הֲתַשְׁחִית בַּחֲמִשָּׁה", תִּשְׁעָה לְכָל כְּרַךְ וּכְרַךְ, וְאַתָּה צַדִּיקוֹ שֶׁל עוֹלָם תִּצְטָרֵף עִמָּהֶם, "אוּלַי יִמָּצְאוּן שָׁם אַרְבָּעִים", וְיִמָּלְטוּ אַרְבָּעָה כְּרַכִּים, וְכֵן שְׁלֹשִׁים יַצִּילוּ שְׁלֹשָׁה וְעֶשְׂרִים יַצִּילוּ שְׁנַיִם וַעֲשָׂרָה יַצִּילוּ אֶחָד. וְלֹא בִּקֵּשׁ עַל פָּחוֹת מֵעֲשָׂרָה, שֶׁדּוֹר הַמַּבּוּל הָיוּ שְׁמֹנָה צַדִּיקִים וְלֹא הִצִּילוּ עַל דּוֹרָן, וְתִשְׁעָה עַל יְדֵי צֵרוּף כְּבָר בִּקֵּשׁ וְלֹא מָצָא. כָּל אֵלּוּ דִּבְרֵי הָרַב זַ"ל. וַאֲנִי תָּמֵהַּ, אִם כֵּן מָה הַתְּפִלָּה וְהַתְּחִנָּה הַזֹּאת אֲשֶׁר הָיָה מִתְחַנֵּן בְּכָל פַּעַם וּפַעַם, "אַל נָא יִחַר לַאדֹנָי", וְ"הִנֵּה נָא הוֹאַלְתִּי", וַהֲלֹא רָאוּי הוּא שֶׁיִּהְיוּ אַרְבָּעִים מַצִּילִין אַרְבָּעָה, וּשְׁלֹשִׁים וְהָעֶשְׂרִים יַצִּילוּ לְפִי חֶשְׁבּוֹן כַּאֲשֶׁר הַחֲמִשִּׁים יַצִּילוּ חָמֵשׁ. וְכֵן מָה שֶׁאָמַר כִּי תִּשְׁעָה עַל יְדֵי צֵרוּף כְּבָר בִּקֵּשׁ וְלֹא מָצָא, וַהֲלֹא לְאַרְבָּעִים וַחֲמִשָּׁה הָיָה מְבַקֵּשׁ הַצֵּרוּף וְלֹא הָיוּ שָׁם אַרְבָּעִים וַחֲמִשָּׁה, אֲבָל תִּשְׁעָה אוּלַי יִמָּצְאוּן שָׁם. וְהִנֵּה דַּעַת הָרַב לוֹמַר שֶׁהָרַבִּים רְאוּיִין לְהַצָּלָה גְּדוֹלָה יוֹתֵר מֵאֲשֶׁר יַצִּילוּ הַמּוּעָטִים אֲפִלּוּ הַצָּלָה מוּעֶטֶת, כְּמוֹ שֶׁאָמְרוּ (ת"כ בחקותי) אֵינוֹ דּוֹמֶה מוּעָטִין הָעוֹשִׂין אֶת הַתּוֹרָה לִמְרֻבִּים הָעוֹשִׂין אֶת הַתּוֹרָה. וְהִנֵּה הוֹדָה הקב"ה שֶׁיַּצִּילוּ אַרְבָּעִים וַחֲמִשָּׁה בְּצֵרוּף צַדִּיקוֹ שֶׁל עוֹלָם כָּל הַכְּרַכִּין כְּאִלּוּ הָיוּ חֲמִשִּׁים שְׁלֵמִין, וּמֵעַתָּה כְּשֶׁיִּהְיוּ מ' צַדִּיקִים מַצִּילִין אַרְבָּעָה אַף בְּצֵרוּף הַצַּדִּיק יִתְעַלֶּה יִנָּצְלוּ, וְכֵן הַשְּׁלֹשִׁים וְהָעֶשְׂרִים וְהָעֲשָׂרָה, שֶׁכְּבָר הוֹדָה בַּצֵּרוּף הַזֶּה. וְאִם תֹּאמַר שֶׁהוֹדָה בּוֹ עִם אַרְבָּעִים וַחֲמִשָּׁה שֶׁהֵם רַבִּים, וְשֶׁמָּא לֹא יוֹדֶה בַּצֵּרוּף עִם הַמּוּעָטִין כְּמוֹ שֶׁאָמַרְנוּ, צִדְקַת ה' רְאוּיָה הִיא לְהִצְטָרֵף וּלְהַצִּיל, כֵּיוָן שֶׁהוֹדָה שֶׁלֹּא יַבְדִּיל בֵּין רַב לִמְעָט. זֶה דַּעַת הָרַב. וְדֶרֶךְ פְּשַׁט הַכְּתוּבִים סְלוּלָה, שֶׁאָמַר תְּחִלָּה חֲמִשִּׁים לָתֵת חֶשְׁבּוֹן שָׁלֵם שֶׁל עֲשָׂרָה לְכָל אֶחָד וְאֶחָד, וְחָזַר וּפָחַת כְּמוֹ שֶׁיָּכוֹל, וּלְהַצִּיל הַכֹּל הָיָה אוֹמֵר. וְלֹא יָדַעְתִּי מִי הִכְנִיסוֹ לָרַב בַּמֶּה שֶׁאָמַר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FIFTY RIGHTEOUS. Rashi wrote: “Ten righteous men for each city. *Wilt thou destroy on account of the five*.¹⁵⁵ Nine for each city, and You, the All-Righteous One of the Universe, will be counted with them [to make up the original number of ten]. *Perhaps there shall be found there forty*.¹⁵⁶ Then let four cities be saved. So, too, thirty will save three of them, twenty will save two of them, and ten will save one of them. And he did not plead for less than ten since in the generation of the flood there were eight righteous people,¹⁵⁷ and they could not save their generation. For nine, in association with G-d, he had already pleaded but found no acceptance.” All these are the words of the Rabbi, of blessed memory.
But I wonder: If so, what is this prayer and supplication which he pleads each and every time, saying, *oh let not the Lord be angry;*¹⁵⁸ *Behold, now, I have taken upon me to speak?*¹⁵⁹ It is proper that forty should save four cities, and thirty and twenty should save in proportion, just as fifty would save five! Similarly, concerning that which Rashi said, “for nine in association with G-d he had already pleaded but found no acceptance,” it may be asked: When he pleaded about forty-five, [i.e., to save all five cities by having nine righteous men for each city] in association [with G-d to make up ten], and he did not find forty-five, but perhaps he might have found there nine!¹⁶⁰ Now it would seem that the intention of the Rabbi¹⁶¹ is that many righteous people can effect a proportionately greater salvation than a few righteous people can, just as the Sages have said:¹⁶²) “A few who fulfill the commandments of the Torah cannot compare with the many who fulfill the commandments of the Torah.” And thus,¹⁶³ the Holy One, blessed be He, having conceded that forty-five righteous men in association with the All-Righteous One of the Universe would save all the five cities just as if there were the entire fifty, it follows that if forty could save four cities — in association with the Righteous One, praised be He — they would also save with even thirty and twenty, since He already conceded this association. [Thus, thirty-six would save four, twenty-seven three, eighteen two, and nine one]. And in case you say that He conceded only the case of forty-five because they are many, and perhaps He might not concede the principle of association with the few, as we have said, the refutation is that it is proper for the righteousness of G-d to associate even with the few and save [as many of the cities as possible] since He had conceded the principle of association, for He would not distinguish between the many and the few.¹⁶⁴ This is the opinion of the Rabbi.¹⁶¹
But the way of the simple meaning of the verses is smooth.¹⁶⁵ First Abraham said fifty in order to give a perfect number of ten for each city, and then he decreased the number as much as possible, and each time he thought to save all five cities. And I do not know who brought the Rabbi¹⁶¹ to that which he said.

footnotes:
¹⁵⁵ Verse 28 here.
¹⁵⁶ Verse 29 here.
¹⁵⁷ Noah, his three sons, and their wives. (Rashi.)
¹⁵⁸ Verse 30 here.
¹⁵⁹ Verse 31 here.
¹⁶⁰ Why then did Abraham not plead for nine men who, in association with G-d, would be ten, and thus save one city, for the principle of using G-d as a tenth was not declared invalid; rather, it was previously inapplicable since there were not forty-five righteous inhabitants.
¹⁶¹ Rashi.
¹⁶² Sifra, Leviticus 26:8. The wording of the quotations used here is that of Rashi in his commentary to the Torah. (Ibid.
¹⁶³ “And thus.” The Tur quoting Ramban writes, “Perhaps.”
¹⁶⁴ In other words, having admitted the principle of association in the case of forty-five, there could not be any difference between a larger and smaller group of righteous men with respect to the principle of association. Hence Abraham did not have to ask for nine, for in association with G-d there would be ten, and one city would be saved. But without the principle of association there might be a difference between a larger and smaller group. Hence Abraham had to ask for forty, thirty, twenty and ten. All this is to satisfactorily explain the interpretation of Rashi. Ramban’s own position is made clear further in the text.
¹⁶¹ Rashi.
¹⁶⁵ See Proverbs 15:19.
¹⁶¹ Rashi.


###### Ramban on Genesis 18:26:1
[Ramban on Genesis 18:26:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:26:1)

**בְּתוֹךְ הָעִיר** פֵּרֵשׁ רַבִּי אַבְרָהָם שֶׁיִּהְיוּ יְרֵאִים אֶת הַשֵּׁם בְּפַרְהֶסְיָא, וְכֵן "שׁוֹטְטוּ בְּחֻצוֹת יְרוּשָׁלִַם" (ירמיהו ה א). וְהַנָּכוֹן בְּעֵינַי כִּי אַבְרָהָם אָמַר "בְּתוֹךְ הָעִיר", לֵאמֹר שֶׁאֲפִלּוּ יִהְיוּ נָכְרִים בְּתוֹכָהּ רָאוּי שֶׁיַּצִּילוּהָ. וְאָמַר זֶה בַּעֲבוּר לוֹט, וְחָשַׁב אוּלַי יֵשׁ אֲחֵרִים שָׁם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WITHIN THE CITY. Rabbi Abraham ibn Ezra explained that [these men for whose sake the cities were to be saved] fear G-d publicly. In a similar sense is the verse: *Run ye to and fro through the streets of Jerusalem*.¹⁶⁶.
The correct interpretation appears to me to be that Abraham said, *within the city*, meaning that even if they are strangers therein, it is fitting that they save it. He said this on account of Lot, and he thought that perhaps there are others there.

footnotes:
¹⁶⁶ Jeremiah 5:1. If ye can find a man, if there be any that doeth justly


###### Ramban on Genesis 18:28:1
[Ramban on Genesis 18:28:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/18:28:1)

**לֹא אַשְׁחִית אִם אֶמְצָא שָׁם** יַבְטִיחַ אוֹתוֹ שֶׁלֹּא יַשְׁחִית אִם יִמָּצְאוּן שָׁם כֵּן. וְלֹא הָיָה אוֹמֵר לוֹ "דַּע שֶׁאֵין שָׁם כַּמִּסְפָּר הַזֶּה שֶׁאָמַרְתָּ", לְפִי שֶׁעֲדַיִן לֹא נִגְמַר דִּינָם, כַּאֲשֶׁר אָמַר "אֵרְדָה נָּא וְאֶרְאֶה". וְהִנֵּה אַבְרָהָם לֹא יָדַע מָה יֵעָשֶׂה בָּהֶם, וְלָכֵן הִשְׁכִּים בַּבֹּקֶר וְהִשְׁקִיף עַל פְּנֵי סְדוֹם, וּבִרְאוֹתוֹ כִּי נִשְׁחֲתוּ יָדַע שֶׁלֹּא הָיוּ שָׁם כֵּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
I WILL NOT DESTROY IT IF I FIND THERE. He assured him that He would not destroy it if that number of righteous men will be found there. And He did not tell him, “Know that there is not such a number there as you said,” since their trial had not been completed, just as He said, *I will go down now, and see*.¹⁶⁷
Now Abraham did not know what would be done to them. Therefore, he rose early in the morning and looked towards Sodom,¹⁶⁸ and upon seeing that they were destroyed, he knew that the required number of righteous men had not been there.

footnotes:
¹⁶⁷ Verse 21 here.
¹⁶⁸ Further, 19:27-28.