## Sforno on Genesis Chapter 18

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

**וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא.** כִּי שָׁם נִמּוֹל אַבְרָהָם אָז, וְכָל בֵּיתוֹ נִמּוֹלוּ אִתּוֹ שָׁם. הוֹפִיעַ הָאֵל יִתְבָּרַךְ שְׁכִינָתוֹ לְעַמּוֹ בַּבְּרִית, כְּמִשְׁפָּט לְכָל כּוֹרְתֵי בְּרִית, כְּעִנְיַן "אַתֶּם נִצָּבִים וְכוּ' לְעָבְרְךָ בַּבְּרִית" (דברים כט:ט-יא), וּכְעִנְיַן "וַיִּכְרֹת לִפְנֵי ה' וַיַּעֲמֹד כָּל הָעָם בַּבְּרִית" (מלכים ב כג:ג). וְנִרְאָה לְאַבְרָהָם שֶׁהָיָה מוּכָן מִכֻּלָּם לְאוֹתָהּ הַמַּרְאָה, וְכֵן עִנְיַן "וַיִּפְגְּשֵׁהוּ ה'" (שמות ד:כד), שֶׁלֹּא נִרְאָה שָׁם לְדַבֵּר עִם מֹשֶׁה, אֲבָל הוֹפִיעַ שְׁכִינָתוֹ לְקַבֵּל בְּרִית בְּנוֹ, כְּאָמְרוֹ "בֵּינִי וּבֵינֵיכֶם לְדוֹרֹתֵיכֶם" (בראשית יז:יב). וְאוּלַי בִּשְׁבִיל זֶה נָהֲגוּ לְהָכִין כִּסֵּא בְּעֵת הַמִּילָה וּבִמְקוֹמָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא אליו ה' באלוני ממרא, because this was where Avraham had circumcised himself at that time. His whole household had been circumcised with him at the time. This is where G’d manifested Himself as a sign that He stood by the covenant, similar to the verse at the beginning of Deuteronomy 29,9-11, commencing with the words אתם נצבים היום, and to Kings II 23,3 ויכרות לפני ה'. He appeared to Avraham seeing he was the individual most deserving to be the recipient of such a vision. We have a similar occurrence in Exodus 4,24 ויפגשהו ה', where G’d “met” with Moses without delivering an oral message. At that time G’d’s purpose was to ensure that Moses would circumcise his son, to maintain the covenant which was to be an eternal covenant with the descendants of Avraham as spelled out in Genesis 17,11-12. Perhaps this is the reason why a chair is prepared at the occasion of the circumcision (Pirkey de Rabbi Eliezer 29, as well as Zohar Bereshit 13,10) This chair alludes to the fact that hopefully, the presence of G’d will attend this marking of the sign of the covenant by a new member of the Jewish people.


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

**וַיִּשָּׂא עֵינָיו.** הִתְכַּוֵּן לְהִסְתַּכֵּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישא עיניו, he concentrated on seeing more clearly.


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

**נִצָּבִים עָלָיו.** פּוֹנִים אֵלָיו כְּמַמְתִּינִים לְדַבֵּר עִמּוֹ בִּהְיוֹתוֹ פָּנוּי מִן הַמַּרְאָה הַנִּכְבֶּדֶת, כִּי הַמַּמְתִּינִים אֵצֶל אָדָם לְדַבֵּר עִמּוֹ יִקָּרְאוּ נִצָּבִים עָלָיו, כְּמוֹ "לְהִתְאַפֵּק לְכָל הַנִּצָּבִים עָלָיו" (בראשית מה:א), וּכְמוֹ "וְכָל הָעָם נִצָּב עָלֶיךָ" (שמות יח:יד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נצבים עלי, facing him. They appeared as if waiting to speak to him when he would be free to turn his attention from the marvelous manifestation he had just observed. People waiting to speak to someone are described as נצבים עליו, as for instance in Genesis 45,1 להתאפק לכל הנצבים עליו.


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

**וַיָּרָץ לִקְרָאתָם.** בְּטֶרֶם יִקְרְבוּ לְדַבֵּר עִמּוֹ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירץ לקראתם, before they could open a dialogue with him.


###### Sforno on Genesis 18:2:4
[Sforno on Genesis 18:2:4](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:2:4)

**מִפֶּתַח הָאֹהֶל.** שֶׁהִתְחִיל מִן הַפֶּתַח לָרוּץ לִכְבוֹדָם, כִּי הַזְּרִיזוּת לַדָּבָר יוֹרֶה עַל חֲשִׁיבוּתוֹ בְּעֵינֵי הַמִּזְדָּרֵז אֵלָיו, כְּעִנְיָן (שמות לד:ח) "וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתַּחוּ".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מפתח האהל, he began running from the entrance of his tent. When a person is observed to perform any task with speed, with keenness, this reflects that he considers what he is about to do as important. We have another example of such conduct in Exodus 34,8 וימהר משה ויקוד ארצה וישתחו, “Moses hastened to bow down and to prostrate himself.”


###### Sforno on Genesis 18:2:5
[Sforno on Genesis 18:2:5](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:2:5)

**וַיִּשְׁתַּחוּ אָרְצָה.** כִּי הָיָה תֹּאֲרָם נוֹרָא, כְּאָמְרוֹ "וּמַרְאֵהוּ כְּמַרְאֵה מַלְאַךְ הָאֱלֹהִים נוֹרָא מְאֹד" (שופטים יג:ו), וְחָשַׁב אוֹתָם לִשְׁלוּחֵי אֵיזֶה מֶלֶךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישתחו ארצה, seeing that the appearance of these strangers was so awe-inspiring. We have a parallel verse in Judges 13,6 when Manoach’s wife is described as reacting to the angel’s awe-inspiring appearance as such that she did not even dare to enquire his name, etc. Avraham considered these men as emissaries from some king.


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

**אַל נָא תַעֲבֹר.** אַתָּה הָרֹאשׁ בַּשְּׁלִיחוּת, אַל נָא תְּמַהֵר לַעֲבוֹר כְּמִנְהַג כָּל שָׁלִיחַ הַמְּמַהֵר לְהָשִׁיב שׁוֹלְחוֹ דָּבָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אל נא תעבר, he addressed the one whom he considered the senior one of the three, saying “do not merely deliver your message and leave immediately, but take some refreshment first.”


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

**כֵּן תַּעֲשֶׂה.** וְלֹא תְּאַחֵר אוֹתָנוּ יוֹתֵר מִזֶּה, וּלְכָךְ רָץ וְאָמַר **מַהֲרִי**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
DO THAT. And do not delay us further, and thus he ran and said "Quick" (v.6).


###### Sforno on Genesis 18:9:1
[Sforno on Genesis 18:9:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:9:1)

**אַיֵּה שָׂרָה.** כִּי כַּוָּנַת הַשְּׁלִיחוּת הָיְתָה לְבַשֵּׂר אֶת שָׂרָה שֶׁתִּשְׂמַח וְתוֹדֶה, כְּדֵי שֶׁיִּהְיֶה הָעִבּוּר יוֹתֵר שָׁלֵם, כִּי אַבְרָהָם כְּבָר נִתְבַּשֵּׂר מֵאֵת הָאֵל יִתְעַלֶּה, וְשָׁאֲלוּ עַל שָׂרָה עַל יְדֵי אַבְרָהָם כְּדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**Where is Sarah.** Avraham already knew of Yitzchok’s impending conception (see 17:19). Thus the angels were sent specifically to inform Sarah. This was in order that her rejoicing would have a positive influence on the fetus.


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

**שׁוֹב אָשׁוּב אֵלֶיךָ.** לְמוֹעֵד הַמִּילָה כְּפַעַם בְּפָעַם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שוב אשוב אליך, on the anniversary of the circumcision.


###### Sforno on Genesis 18:10:2
[Sforno on Genesis 18:10:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:10:2)

**וְהוּא אַחֲרָיו.** הַפֶּתַח שֶׁהָיְתָה שָׁם **שָׂרָה** הַ**שּׁוֹמַעַת** הָיָה אַחֲרֵי הַמַּלְאָךְ הַמְדַבֵּר, לְפִיכָךְ לֹא דִּבֵּר עִמָּהּ לְנוֹכַח כְּמוֹ שֶׁעָשָׂה אֱלִישָׁע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והוא אחריו, the door at which Sarah stood listening was behind the angel who was speaking.


###### Sforno on Genesis 18:12:1
[Sforno on Genesis 18:12:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:12:1)

**וַתִּצְחַק שָׂרָה.** שֶׁחָשְׁבָה שֶׁהָיָה דְּבַר הַמַּלְאָךְ בִּרְכַּת נָבִיא בִּלְבַד כְּעִנְיַן אֱלִישָׁע (מלכים ב ד:טז), לֹא נְבוּאָה וּשְׁלִיחוּת הָאֵל יִתְבָּרַךְ. וְחָשְׁבָה שֶׁלֹּא יֻשַּׂג זֶה בַּזְּקֵנִים בְּבִרְכַּת שׁוּם נָבִיא, כִּי אָמְנָם לְהָשִׁיב הַבַּחֲרוּת אַחַר הַזִּקְנָה הֲרֵי הוּא כִּתְחִיַּת הַמֵּתִים, שֶׁלֹּא תִהְיֶה זוּלָתִי בְּמִצְוַת הָאֵל פְּרָטִית אוֹ בִּתְפִלָּה מַשֶּׂגֶת חֵן מֵאִתּוֹ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותצחק שרה, she assumed that the words of the angel were merely a blessing, not a prophecy, as occurred with the prophet Elisha. (Kings II 4,16) She believed that when such a blessing is given to old people, people who would require a miracle for the blessing to come true, it would not be effective in her case. She considered the kind of rejuvenation required for her to bear a child as equivalent to reviving the dead. Such an act, in her opinion, required G’d’s personal attention, not merely that of a prophet. At the very least it would come about in answer to a prayer.


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

**הֲיִפָּלֵא מֵה' דָּבָר.** שֶׁהַמַּלְאָךְ לֹא אָמַר זֶה עַל צַד בְּרָכָה אֲבָל דִּבֵּר כִּמְבַשֵּׂר בִּשְׁמוֹ:


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

**כִּי יָרֵאָה.** לוֹמַר "חָטָאתִי", אֲבָל הִרְהֲרָה תְּשׁוּבָה בְּלִבָּהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי יראה, to say “I have sinned;” but she repented the lie in her heart.


###### Sforno on Genesis 18:15:2
[Sforno on Genesis 18:15:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:15:2)

**וַיֹּאמֶר לֹא.** שֶׁיָּדַע כִּי "לֹא אִישׁ אֵ-ל וִיכַזֵּב" (במדבר כג:יט), וְלֹא הֶאֱמִין לָהּ כְּלָל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
!ויאמר לא, for the angel knew that as Bileam said (Numbers 23,19) “seeing than man is not G’d, he lies and deceives,” לא איש א-ל ויכזב. He did not believe her at all.


###### Sforno on Genesis 18:16:1
[Sforno on Genesis 18:16:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:16:1)

**וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים.** פָּנוּ מִבֵּית הַחֶסֶד.


###### Sforno on Genesis 18:16:2
[Sforno on Genesis 18:16:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:16:2)

**וַיַּשְׁקִיפוּ.** הַשְׁקָפָה לְרָעָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישקיפו, looking down in the negative sense.


###### Sforno on Genesis 18:16:3
[Sforno on Genesis 18:16:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:16:3)

**עַל פְּנֵי סְדוֹם.** שֶׁהָיָה הֵפֶךְ בֵּיתוֹ שֶׁל אַבְרָהָם, כְּמוֹ שֶׁהֵעִיד הַנָּבִיא בְּאָמְרוֹ (יחזקאל טז:מט): "הִנֵּה זֶה הָיָה עֲוֹן סְדֹם אֲחוֹתֵךְ, גָּאוֹן וְשִׂבְעַת לֶחֶם וְשַׁלְוַת הַשְׁקֵט הָיָה לָהּ וְלִבְנוֹתֶיהָ, וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה".

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על פני סדום, the antithesis of Avraham. Compare Ezekiel 16,49 where the prophet testifies to the difference, saying: הנה זה היה עוון סדום אחותך, גאון שבעת לחם ושלות השקט היה לה ולבנותיה, ויד עני ואביון לא החזיקה. “Only this was the sin of your sister Sodom: ‘arrogance!’ She and her daughters had plenty of bread and untroubled tranquility; yet she did not support the poor and the needy.”


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

**וְאַבְרָהָם הוֹלֵךְ... וַה' אָמָר.** הוּא הָיָה מִתְעַסֵּק בְּמִצְוַת גְּמִילוּת חֲסָדִים לְלַוּוֹת אֶת הָאוֹרְחִים, וַה' אָמַר שֶׁיְּגַלֶּה לוֹ **לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו**, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (אבות ד:ב) שְׂכַר מִצְוָה מִצְוָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואברהם הולך..וה' אמר. He was constantly busy with good deeds and the fulfillment of G’d’s commandments, such as to see his guests off and accompany them beyond the entrance of his house. This is the meaning behind the words למען אשר יצוה את בניו וג'; if Avraham saw that G’d had revealed His plans for Sodom to him, immediately after he accompanied the angels, he would understand that the performance of such kind deeds resulted in one’s gaining an ever more intimate relationship with G’d. He would be encouraged to instruct his children, etc., to act in this manner [pointing out positive results which would accrue to them as a result. Ed.] This is what is meant in Avot 4,2 שכר מצוה מצוה, “the reward of performing a mitzvah is .that one will be encouraged to perform another mitzvah.


###### Sforno on Genesis 18:17:2
[Sforno on Genesis 18:17:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:17:2)

**הַמְכַסֶּה אֲנִי.** רָאוּי שֶׁלֹּא לְכַסּוֹת מֵאַבְרָהָם מִדַּת טוּבִי וּלְהוֹדִיעוֹ שֶׁאִם הָיָה בֵּין הָרְשָׁעִים אֵיזֶה מִנְיָן צַדִּיקִים שֶׁבּוֹ תִּקְוַת תְּשׁוּבָה לָרְשָׁעִים, הָיִיתִי מַטֶּה כְּלַפֵּי חֶסֶד לְהַאֲרִיךְ אֲפִלּוּ לָרְשָׁעִים אוּלַי יָשׁוּבוּ, כִּי לֹא יַחְפּוֹץ בְּמוֹת הַמֵּת, וְשֶׁמִבְּלִי אֵין תִּקְוַת תְּשׁוּבָה יַעֲשֶׂה בָּם מִשְׁפָּט.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
המכסה אני, it is appropriate that I do not conceal from Avraham my attribute of goodness; I will inform him that if among all these wicked people in Sodom I find even a quorum of 10 righteous people, this will represent hope that eventually all or most of these people will become penitents. In that event I would bend the scales of justice in favour of the town, giving them an extension of time before destroying them. G’d teaches that He is more interested in the return of sinners to the fold than in administering retribution to them.


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

**וְאַבְרָהָם הָיוֹ יִהְיֶה.** וּבִהְיוֹתוֹ לְנֵס עַמִּים רַבִּים תִּהְיֶה תּוֹכַחְתּוֹ רַבַּת הַתּוֹעֶלֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואברהם היה יהיה, seeing that he will become a standard bearer, flagpole for nations, his rebukes and instructions will carry a great deal of weight.


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

**כִּי יְדַעְתִּיו.** מוֹכִיחַ בְּמִישׁוֹר:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי ידעתיו, as a symbol of righteousness.


###### Sforno on Genesis 18:19:2
[Sforno on Genesis 18:19:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:19:2)

**לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו.** וְכָל זֶה אָמַר הָאֵל יִתְבָּרַךְ לַעֲשׂוֹת לְמַעַן אֲשֶׁר יְצַוֶּה אַבְרָהָם לְבָנָיו בִּרְאוֹתוֹ גֹּדֶל חֲסָדָיו גַּם לָרְשָׁעִים וּמִשְׁפָּטָיו נֶגֶד הַבִּלְתִּי שָׁבִים, יִשְׁמְרוּ **לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
למען אשר יצוה את בניו, G’d did all of the foregoing in order that Avraham would instruct his sons to emulate the ways of G’d having personal experience of G’d’s great love for mankind, seeing how His love extended even to the wicked.


###### Sforno on Genesis 18:19:3
[Sforno on Genesis 18:19:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:19:3)

**לְמַעַן הָבִיא ה' עַל אַבְרָהָם אֵת אֲשֶׁר דִּבֶּר עָלָיו.** וְהַתַּכְלִית הָאַחֲרוֹן הַמְכֻוָּן בָּזֶה מֵאֵת הָאֵל יִתְבָּרַךְ הָיָה לְהָבִיא עַל אַבְרָהָם אֵת אֲשֶׁר דִּבֵּר, כְּאָמְרוֹ: "לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ" (בראשית יז:ז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושמרו...לעשות צדקה ומשפט למען הביא ה' על אברהם את אשר דבר אליו. The ultimate purpose of G’d in revealing to Avraham His manner of meting out justice was to ensure that He would have an opportunity to fulfill all the promises He had made to Avraham. [promises which were largely conditional on Avraham’s offspring being true to his teachings. Ed.] (compare 17,7)


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

**וַיֹּאמֶר ה':** אָז הִתְחִילָה הַנְּבוּאָה, שֶׁהִיא מַדְרֵגָה לְמַעְלָה מִן הַמַּרְאָה שֶׁהָיְתָה בְּאָמְרוֹ **וַיֵּרָא אֵלָיו**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר ה, at this point the prophetic vision נבואה, commenced, a type of Divine revelation superior to that described as מראה, “vision.”


###### Sforno on Genesis 18:21:1
[Sforno on Genesis 18:21:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:21:1)

**אֵרְדָה נָּא.** אֵרֵד לְסוֹף תַּכְלִית רִשְׁעָם שֶׁהוּא מוּכָן לָצֵאת מֵרָעָה אֶל רָעָה, כְּעִנְיַן "הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם" (בראשית יא:ז), כְּמוֹ שֶׁהִתְבָּאֵר לְמַעְלָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**I will descend now.** I will plumb the depths of their wickedness to see what will come of it in the end.


###### Sforno on Genesis 18:21:2
[Sforno on Genesis 18:21:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:21:2)

**וְאֶרְאֶה הַכְּצַעֲקָתָהּ.** אֶרְאֶה זֶה בְּפֹעַל בְּהִתְגַּלּוּת לִבָּם שֶׁיִּתְקוֹמְמוּ עַל לוֹט הַמִּתְנַדֵּב, וְיֵדְעוּ כָּל בָּאֵי הָעוֹלָם כִּי לֹא אֶל חִנָּם הָיָה עֹנֶשׁ הַגָּדוֹל:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**And see.** I will allow their true colors to be seen by allowing them to attack Lot for his generosity. Then the world will know that it was not for naught that they were punished.


###### Sforno on Genesis 18:21:3
[Sforno on Genesis 18:21:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:21:3)

**עָשׂוּ כָּלָה.** עָשׂוּ כֻּלָּם שֶׁאֵין בֵּינֵיהֶם מוֹחֶה, כְּמוֹ "כָּלָה גָּרֵשׁ יְגָרֵשׁ" (שמות יא:א) שֶׁעִנְיָנוֹ כֻּלְּכֶם, וְגַם זֶה נוֹדַע בִּשְׁלִיחוּת הַמַּלְאָכִים שֶׁנֶּאֱמַר בּוֹ "כָּל הָעָם מִקָּצֶה" (בראשית יט:ד) וְאֵין מַכְלִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**If their wailing … is indicative … destruction [shall come].** Alternatively, “If all of them participated” — I will see whether any of them protests


###### Sforno on Genesis 18:22:1
[Sforno on Genesis 18:22:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:22:1)

**וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וְאַבְרָהָם עוֹדֶנּוּ עוֹמֵד.** אַף עַל פִּי שֶׁהַמַּלְאָכִים אֲשֶׁר שָׁלַח לְהַשְׁחִית כְּבָר הִגִּיעוּ לִסְדוֹם, מִכָּל מָקוֹם אַבְרָהָם עוֹדֶנּוּ עוֹמֵד לְבַקֵּשׁ רַחֲמִים וּלְלַמֵּד זְכוּת, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה: "אֲפִילוּ חֶרֶב חַדָּה מוּנַחַת עַל צַוָּארוֹ שֶׁל אָדָם אַל יִמְנַע עַצְמוֹ מִן הָרַחֲמִים" (ברכות י.). וְכֵן בְּחַיָּבֵי מִיתוֹת אָמְרוּ: "מַחֲזִירִים אוֹתוֹ אֲפִילוּ אַרְבַּע וְחָמֵשׁ פְּעָמִים וּבִלְבַד שֶׁיֵּשׁ מַמָּשׁ בִּדְבָרָיו" (סנהדרין מד:).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**Avraham was still standing.** Even after the angels arrived in Sedom he did not give up but remained standing in prayer and supplication.


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

**הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע.** שֶׁהֲרֵי אָמַרְתָּ **זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רַבָּה**, כְּשׁוֹפֵט אֶת כָּל הַמָּקוֹם עַל פִּי הָרוֹב, לֹא כְּשׁוֹפֵט אַנְשֵׁי הָעִיר הַחוֹטְאִים בִּלְבַד:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
האף תספה צדיק עם רשע, Avraham felt that the way G’d had worded the decree with the word כי רבה, that what G’d might have meant was that as long as the majority of the people were guilty this would justify eliminating the entire city, including the innocent. In that event G’d would not be perceived as meting out justice.


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

**הַאַף תִּסְפֶּה וְלֹא תִשָּׂא לַמָּקוֹם.** אַף עַל פִּי שֶׁתִּסְפֶּה וְלֹא תִשָּׂא לָרְשָׁעִים בִּשְׁבִיל הַצַּדִּיקִים, **חָלִלָה לְּךָ לְהָמִית צַדִּיק**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
?האף תספה ולא תשא למקום, even though You are justified in destroying the wicked on account of the righteous, far be it from You to kill the righteous.


###### Sforno on Genesis 18:25:1
[Sforno on Genesis 18:25:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:25:1)

**וְהָיָה כַצַּדִּיק כָּרָשָׁע.** מְעֻתָּד לְמִקְרֶה אִם יִקְרֶה שֶׁיִּמָּצֵא אֵיזֶה צַדִּיק בְּתוֹךְ הָרְשָׁעִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והיה כצדיק כרשע, subject to chance, being in the wrong place at the wrong time.


###### Sforno on Genesis 18:25:2
[Sforno on Genesis 18:25:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:25:2)

**הַשּׁוֹפֵט כָּל הָאָרֶץ.** כִּי בִּהְיוֹתְךָ שׁוֹפֵט כָּל הָאָרֶץ, אִם תָּדִין אֶת כֻּלָּהּ אַחֲרֵי הָרוֹב, תַּשְׁחִית אוֹתָהּ לְעוֹלָם בְּלִי סָפֵק, כִּי רוֹב בְּנֵי אָדָם רְשָׁעִים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
השופט כל הארץ, seeing that You are the judge of the whole earth, if You will judge people based on the conduct of the majority You would eventually be forced to destroy mankind, seeing that most people everywhere are wicked.


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

**אִם אֶמְצָא בִּסְדוֹם.** עַתָּה כְּשֶׁאֲנַסֶּה אוֹתָם בַּמַּלְאָכִים שֶׁשָּׁלַחְתִּי, אִם אֶמְצָא בִּסְדוֹם **חֲמִשִּׁים צַדִּיקִים** שֶׁיִּמְחוּ בָּרְשָׁעִים בִּסְדוֹם שֶׁהִיא רֹאשׁ לִשְׁאָר הֶעָרִים, כְּאָמְרוֹ "סְדוֹם וּבְנוֹתֶיהָ" (יחזקאל טז:מו), וּבָהּ יִקָּבְצוּ נְדִיבֵי הָעָם מִכָּל שְׁאָר הַכְּרַכִּים אֲשֶׁר בַּכִּכָּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אם אמצא בסדום, now that I will examine them individually, having sent My angels, if I find 50 righteous men of the type that will protest and try to stop the wickedness of the remainder of the people in Sodom, the leading city of the valley, (compare Ezekiel 15,46)


###### Sforno on Genesis 18:26:2
[Sforno on Genesis 18:26:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:26:2)

**וְנָשָׂאתִי לְכָל הַמָּקוֹם.** לֹא לַצַּדִּיקִים בִּלְבָד:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונשאתי לכל המקום, not only to the righteous people alone.


###### Sforno on Genesis 18:27:1
[Sforno on Genesis 18:27:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:27:1)

**הִנֵּה נָא הוֹאַלְתִּי לְדַבֵּר.** לִשְׁאוֹל הַסָּפֵק שֶׁהָיָה אֶצְלִי בְּעִנְיַן הַמִּשְׁפָּט הָאֱלֹהִי:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**I have begun.** To present my inquiry regarding Divine justice. **I am but dust and ashes.**


###### Sforno on Genesis 18:27:2
[Sforno on Genesis 18:27:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:27:2)

**וְאָנֹכִי עָפָר וָאֵפֶר.** וְלֹא יָרַדְתִּי עֲדַיִן לְסוֹף כַּוָּנַת דִּבְרֵי תְּשׁוּבָתְךָ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Therefore I was unable to comprehend Your answer


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

**הֲתַשְׁחִית בַּחֲמִשָּׁה אֶת כָּל הָעִיר.** הוֹדִיעֵנִי אִם הוּא מִסְפָּר קָצוּב אֶצְלְךָ שֶׁפָּחוֹת מֵעֲשָׂרָה לְכָל כְּרַךְ לֹא תִּהְיֶה עֵדָה מַצֶּלֶת, וּלְפִי זֶה תַּשְׁחִית אֶת הָעִיר הַחֲמִישִׁית הַיּוֹתֵר חַיֶּבֶת מִבְּלִי אֵין עֵדָה מַצֶּלֶת בִּשְׁבִילָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
התשחית בחמשה את כל העיר, let me know if it is a definite rule of Your system of justice that unless there is a minimum of ten righteous people in a town You will destroy that town? If You were to do this, the result would be that the fifth city will be wiped out on account of five missing people! [based on the first Mishnah in Sanhedrin that only an עדה, quorum of ten male adults can “save” the accused. Ed.]


###### Sforno on Genesis 18:28:2
[Sforno on Genesis 18:28:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:28:2)

**וַיֹּאמֶר לֹא אַשְׁחִית.** אֶת הַחֲמִישִׁית:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר..לא אשחית, I will not destroy (the fifth).


###### Sforno on Genesis 18:30:1
[Sforno on Genesis 18:30:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:30:1)

**לֹא אֶעֱשֶׂה.** לֹא אֶעֱשֶׂה רָעָה כְּלָל לִשְׁלוֹשׁ הֶעָרִים הַפָּחוֹת חַיָּבוֹת:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לא אעשה, I will not do any harm at all to the three cities which are less guilty than Sodom.


###### Sforno on Genesis 18:31:1
[Sforno on Genesis 18:31:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:31:1)

**לֹא אַשְׁחִית בַּעֲבוּר הָעֶשְׂרִים... בַּעֲבוּר הָעֲשָׂרָה.** כִּי בְּהַשְׁחִית שָׁלוֹשׁ מֵהֶם לֹא תִּמָּלַטְנָה מִכָּל וָכֹל הַשְׁתַּיִם הַנִּשְׁאָרוֹת שֶׁלֹּא תִּהְיֶינָה נִזּוֹקוֹת בְּצַד מָה בְּחֻרְבַּן הַשְּׁכֵנוֹת, כְּאָמְרָם (ברכות נח:) נִתְקַלְּלָה בָּבֶל נִתְקַלְּלוּ שְׁכֵנֶיהָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לא אשחית בעבור העשרים...בעבור העשרה. By destroying 3 out of the five cities the other two will not escape the retribution completely, seeing that the satellite towns are by definition largely dependent on the major urban center. Its destruction will cast its shadow on the satellite towns, as we know from Berachot 58, i.e. נתקללה בבל נתקללה בנותיה, when Babylon is cursed so are its satellite towns. (according to Rashi there: אוי לרשע אוי לשכניו, when the wicked experiences woes, so do his neighbours.”)


###### Sforno on Genesis 18:33:1
[Sforno on Genesis 18:33:1](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:33:1)

**וַיֵּלֶךְ ה'.** הִמְתִּין שָׁם אַבְרָהָם וְלֹא הִסְפִּיק כַּוָּנָתוֹ לִנְבוּאָה עַד שֶׁנִּסְתַּלְּקָה שְׁכִינָה, עַל הֵפֶךְ "וַיֵּצֵא קַיִן מִלִּפְנֵי ה'" (בראשית ד:טז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וילך ה, Avraham remained in a waiting posture. He had not given up hope to expect further prophetic insights until it became clear to him that G’d’s presence had departed. We cannot help noting the contrast with Genesis 4,16 where the Torah reports the termination of G’d speaking to Kayin as ויצא קין מלפני ה', Kayin terminating the interview with G’d by his being the first one to leave while the presence of G’d had not yet departed.


###### Sforno on Genesis 18:33:2
[Sforno on Genesis 18:33:2](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:33:2)

**וְאַבְרָהָם שָׁב.** שָׁב מִן הַמָּקוֹם שֶׁלִּוָּה שָׁם הַמַּלְאָכִים, שֶׁשָּׁם נִתְיַחֵד עִמּוֹ הַדִּבּוּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואברהם שב, he returned from the place to which he had accompanied the angels, where G’d’s word had come to him.


###### Sforno on Genesis 18:33:3
[Sforno on Genesis 18:33:3](https://torahapp.org/share/book/Sforno%20on%20Genesis/r/18:33:3)

**לִמְקוֹמוֹ.** אֶל בֵּיתוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
למקומו, to his home.