בס"ד פרשת לך לך

Parshat Lech Lecha five kings and the fifth city is spared annihilation Why was Avraham Chosen? by Lot’s request to the Mal’achim to allow him to Simon Wolf escape to that city rather than into the mountains.7 This week’s Parsha begins the stories of Avraham This also explains many of the Midrashei Chazal Avinu. Avraham appears on the scene without found in next week’s Parsha which associate any introduction or background as to his Avraham’s request to spare the cities if fifty credentials. In next week’s Parsha, God virtuous individuals can be found in them as being discloses why He considers Avraham such a an appeal that if a Minyan (ten) of righteous can unique individual and why God has chosen him to be found in each of the five cities would God save be his representative.1 That declaration seems to the cities on their behalf. The familial connection contrast Avraham’s behavior and legacy with that and geographic proximity of the five kings .as explains their natural alliance (סדם ועמורה) of the evil ways of S’dom V’Amora the underlying reason for God’s choice of Avraham. On the other hand, in Parshat Lech Conversely, the identity of the four kings and the Lecha it seems that Avraham’s singularity is not impetus for their alliance seems to be more in contrast to the behavior of S’dom V’Amora oblique.8 One could suggest that they were just since Avraham takes up arms to save those cities, opportunistic allies embarking on an expansionist but rather in his willingness to take leave of his expedition in order to secure subjects who would birthplace and family for the sake of God and his pay tribute to them and support their monarchies. battle against the four kings that ransacked the In that light, the altercation between these forces cities of S’dom V’Amora. While both of those is not of any significance, but is included in the actions are noble, why do they make Avraham narrative as background to their impact on into God’s chosen representative? Avraham and Lot later in the story. It is also possible that there is a more fundamental In the battle between the four kings and the five ideological reason for their alliance. Two of the kings, the five kings were the leaders of the five “countries” mentioned by the four kings were cities situated in the fertile Jordan River plain2 that previously noted in Parshat Noach. Noach’s were slated for destruction by God along with grandson, Cush, who is also the son of Cham, for their evil ways.3 gives birth to Nimrod, “who was the first man of (סדם ועמורה) S’dom V’Amora They are descendants of Noach’s grandson might on earth. He was a mighty hunter before Canaan, who is the son Cham.4 The remnants of God; hence the saying, ‘Like Nimrod a mighty their cities are later held up as a paradigm of utter hunter before God.’ The mainstays of his desolation. In Parshat Nitzavim, Moshe warns the kingdom were Babylon, Erech, Accad, and From that .(שנער) people that if they succumb to the temptation to Calneh in the land of Shin’ar ,went forth and built Ninveh (אשור) worship other gods terrible destruction will befall land Ashur those violators and the land upon which they Rechovot-ir, Calach, and Ressen between dwell. Later generations and foreigners who Ninveh and Calach, that is the great city.”9 The witness that desolation -- “all its soil ruined by a Midrash quoted by Rashi suggests that Ashur’s departure from Shin’ar was precipitated by his 5,(גפרית ומלח) conflagration of sulfur and salt beyond sowing and producing, no grass growing rejection of the influence of Nimrod in building a in it, just like the upheaval of S’dom and Amora, confederation to rebel against God.10 On the which other hand, the Radak postulates that the Pasuk ,(סדם ועמרה אדמה וצבוים) Adma and Tzvo’im God overthrew in His fierce anger”6 -- will wonder is describing Ashur’s ascension and eventual what unleashed such devastation. In next week’s inheritance of the kingship from Nimrod.11 One of is ,(כדרלעמר) Parsha, God destroys four of the five cities of the the four kings, K’dar’la’omer

נָ ָׂ֣ש ִאתי ָפ ֔נֶיָך ַּ֖גם ַל ָּד ָ֣בר ַה ֶּ֑זה ְל ִב ְל ִּ֛תי ָה ְפ ִּ֥כי ֶא ָת־ה ִ֖עיר ֲא ֶׁ֥שר ִּד ַ ּֽב ְר ָּת: ַמ ֵה ֙ר ִה ָּמ ֵ֣לט ֔ ָׁש ָּמה ִּ֣כי 1 ִּ֣כי יְ ַד ְע ֗ ִּתיו ְל ַמ ַע ֩ן ֲא ֨ ֶׁשר יְ ַצּ֜וֶה ֶא ָת־ּב ָ֤ניו וְ ֶא ֵת־ּב ֙יתֹו ֲַאח ָ֔ריו וְ ָ ֽׁש ְמ ֙רּו ֶּ֣ד ֶרְך יְקֹ֔וָק ַל ֲע ׂ֥שֹות ְצ ָד ָ֖קה ֹ֤לא ַאּוכל֙ ַל ֲע ׂ֣שֹות ָּד ֔ ָבר ַעד־ּב ֹ ֲא ָ֖ך ָׁ֑ש ָּמה ַע ֵ ֛ל־ּכן ָק ָ ֥רא ֵׁש ָם־ה ִ ֖עיר ֽצ ַֹוער: (בראשית יט,יט- ִּומ ְׁש ָּ֑פט ְל ֗ ַמ ַען ָה ִ֤ביא יְק ֹוָ ֙ק ַעל־ ְַאב ָר ֔ ָהם ֵ֥את ֲא ֶׁש ִר־ּד ֶּ֖בר ָע ָ ֽליו: (בראשית יח,יט) כב) 2 וַּיִ ָּׂש ֣א־לֹוט ֶא ֵת־ע ֗ינָיו וַּיַ ְר ֙א ֶא ָת־ּכ ִל־ּכ ַּ֣כר ַה ַּי ְר ֵּ֔דן ִּ֥כי ֻכ ָּ֖לּה ַמ ְׁש ֶ֑קה ִל ְפ ֵ֣ני׀ ַׁש ֵ֣חת יְקֹ֗וָק ֶאת־ ְסד ֹ ֙ם 8 וַיְ ֗ ִהי ִּב ֵימ ֙י ְַאמ ָר ֶ֣פל ֶ ֽמ ֶלְך־ ִׁש ְנ ֔ ָער ְַאר ֖יֹוְך ֶ֣מ ֶלְך ֶא ָּל ָ֑סר ְּכ ָד ְר ָל ֙ע ֹ ֶמ ֙ר ֶ֣מ ֶלְך ֵע ֔ ָילם וְ ִת ְד ָ֖על ֶ֥מ ֶלְך ִּגֹויֽם: וְ ֶאת־ ֲעמ ָֹ֔רה ְּכ ַגן־יְק ֹוָ ֙ק ְּכ ֶ֣א ֶרץ ִמ ְצ ַ֔ריִם ּב ֹ ֲא ָ֖כה ֽצ ֹ ַער: (בראשית יג,י) (בראשית יד,א) 3 ָע ׂ֣שּו ִמ ְל ָח ֗ ָמה ֶא ֶ֙ת־ּב ַר ֙ע ֶ֣מ ֶלְך ְס ֔ד ֹם וְ ֶא ִת־ּב ְר ַ֖ ׁשע ֶ֣מ ֶלְך ֲעמ ָֹ ֑רה ִׁשנְ ָ֣אב׀ ֶ֣מ ֶלְך ְַאד ֗ ָמה וְ ֶׁש ְמ ֵ֙א ֶב ֙ר 9 וְ ֖כ ּוׁש יָ ַ֣לד ֶאת־נִ ְמ֑ר ֹד ֣הּוא ֵה ֔ ֵחל ִ ֽל ְה ֖יֹות ִּג ּ֖ב ֹר ָּב ָ ֽא ֶרץ: ָהּוא־ה ָ֥יה ִג ּֽב ֹ ַ֖ר־ציִד ִל ְפ ֵ֣ני יְק ָֹ֑וק ַע ֵל־ּכ ֙ן ֶ֣מ ֶלְך ְצ ֔בֹויִים ֶּ֥ומ ֶלְך ֶּ֖ב ַלע ִהיא־ ֽצ ֹ ַער (בראשית יד,ב) ֵיֽ ֔ ַָאמר ְּכנִ ְמ֛ר ֹד ִּג ּ֥בֹור ַ֖ציִד ִל ְפ ֵ֥ני יְק ָֹוֽק: וַ ְּת ֨ ִהי ֵר ִ֤אׁשית ַמ ְמ ַל ְכ ּ֙תֹו ָּב ֔ ֶבל וְ ֶ֖א ֶרְך וְ ַא ַּ֣כד וְ ַכ ְל ֵ֑נה ְּב ֶ֖א ֶרץ 4 ַוֽיְ ֞ ִהי ְּג ֤בּול ַהֽ ְּכ ַנ ֲע ִנ֙י ִמ ִּצ ֔יד ֹן ּב ֹ ֲא ָ֥כה ְג ָ֖ר ָרה ַע ַד־ע ָּ֑זה ּב ֹ ֲא ֞ ָכה ְס ֧ד ֹ ָמה וַ ֲעמ ָֹ ֛רה וְ ְַאד ָ ֥מה ְּוצב ִֹי ֖ם ִׁשנְ ָ ֽער: ִמ ָן־ה ָ֥א ֶרץ ַה ִ֖הוא יָ ָ֣צא ַא ּׁ֑שּור וַּ֙יִ ֶב ֙ן ֶא ִ֣ת־נינְ֔וֵה וְ ֶא ְת־רחֹ ֥ב ֹת ִ֖עיר וְ ֶא ָת־ּכֽ ַלח: ְוֽ ֶא ֶ֔ת־ר ֶסן ַע ָ ֽד־ל ַׁשע: (בראשית י,יט) ֵּ֥בין ִנֽינְֵ֖וה ֵּ֣ובין ָּ֑כ ַלח ִ֖הוא ָה ִ֥עיר ַה ְּגד ָֹ ֽלה: (בראשית י,ח-יב) 5 ַוֽיקֹ֗וָק ִה ְמ ִ֧טיר ַע ְל־ס ֛ד ֹם וְ ַע ֲל־עמ ָֹ֖רה ָּג ְפ ִ ֣רית וָ ֵ ֛אׁש ֵמ ֵ֥את יְק ָֹ֖וק ִמ ַן־ה ָּׁש ָ ֽמיִם: ַוּֽיַ ֲהפ ֹ ְ֙ך ֶאת־ 10 ...מן הארץ ההיא יצא אשור, מן העצה ההיא יצא אשור כיון שראה אותן באים לחלוק ֶה ָע ִ֣רים ָה ֔ ֵאל וְ ֵ֖את ָּכ ַל־ה ִּכ ָּ֑כר וְ ֵא ֙ת ָּכל־יֹ ְׁש ֵ֣בי ֶה ָע ִ֔רים וְ ֶ ֖צ ַמח ָה ֲא ָד ָמֽה: (בראשית יט,כד-כה) על הקדוש ברוך הוא פנה מארצו (בראשית רבה לז,ד) ורש"י בראשית י,יא 6 ָּג ְפ ִ ֣רית וָ ֶמ ַל ֘ח ְׂש ֵר ָ ֣פה ָכ ְל־ַאר ָצ ּ֒ה ֹ֤לא ִת ָּז ַר ֙ע וְ ֹ֣לא ַת ְצ ֔ ִמ ַח וְ ֹֽלא־יַ ֲע ֶ ֥לה ָ ֖בּה ָּכ ֵ ֑ל־ע ֶׂשב 11 ...אולי ישב אשור בארץ שנער אחר שגדל והתגבר על מלך הארץ ההיא שהיה נמרד ְּכֽ ַמ ְה ֵּפ ֞ ַכת ְס ֤ד ֹם וַ ֲעמ ָֹר ֙ה ְַאד ָ ֣מה ְּוצ ֔בֹויִם ֲא ֶׁש ֙ר ָה ַ֣פְך יְקֹ֔וָק ְּב ַא ּ֖פֹו ַּוב ֲח ָמ ֽתֹו: (דברים כט,כב) או אחד מבניו ולקח המלוכה מידו, כי מן הדומה כי הוא לקח המלוכה מיד נמרד או 7 ִהּנֵ ֠ה־נָא ָמ ֨ ָ צא ַע ְב ְּד ָ֣ך ֵח֘ן ְּב ֵעינֶ ֒יָך וַ ַּת ְג ֵּ֣דל ַח ְס ְּד ָ֗ך ֲא ֶׁ֤שר ָע ִׂ֙ש ָ֙ית ִע ָּמ ִ֔די ְל ַה ֲ֖חיֹות ֶאת־נַ ְפ ִׁ֑שי וְָאנ ֹ֗ ִכי מיד זרעו ומלך על כל הארץ, לפיכך אמר יצא, יצא מארצו מי שלקח המלוכה מידו, ֹ֤לא ַאּוכל֙ ְל ִה ָּמ ֵ֣לט ָה ֔ ָה ָרה ֶּפן־ ִּת ְד ָּב ַ֥קנִי ָה ָר ָ֖עה וָ ַ ֽמ ִּתי: ִהּנֵ ֠ה־נָא ָה ֨ ִעיר ַה ּ֧ז ֹאת ְקר ָֹ֛בה ָל ֥נּוס אף על פי שהיה גבור, או מיד זרעו, ונקרא הארץ אשור על שמו (רד"ק בראשית י,יא) ָׁ֖ש ָּמה וְ ִ֣ה וא ִמ ְצ ָ֑ער ִא ָּמ ְל ֨ ָטה ּ֜נָא ֗ ָׁש ָּמה ֲה ֹ֥לא ִמ ְצ ָ֛ער ִ֖הוא ְּות ִ֥חי נַ ְפ ִ ֽׁשי: וַּ֣י ֹ ֶאמר ֵא ֔ ָליו ִהּנֵ ֙ה www.swdaf.com 1 בס"ד פרשת לך לך who is the The two main tenets of the Dor HaPilaga were “let ,(עילם) identified as the king of Eilam and ”(וְ ַנֽ ֲע ֶׂש ָ֖ה־ּלנּו ֵׁ֑שם) both children of Shem.12 us make a name for ourselves ,(אשור) brother of Ashur Chazal claim another of the kings, Amraphel, the the people’s determination not to be dispersed In last week’s Parsha, we .( ֶּפן־נָ ֖פּוץ ַע ְל־ּפ ֵ֥ני ָכל־ ָה ָ ֽא ֶרץ) is synonymous with ,(שנער) king of Shin’ar Nimrod, who in Parshat Noach was identified as saw why these principles were actually Shin’ar is of interest subversive and required God’s intervention. The 13.(שנער) the king of Shin’ar and significance because it was the place chosen price paid for that intervention was heavy because by the people, who came from Ashur14 to it sowed disunity and disharmony amongst the people, something despised by God. That tacitly 15.(מגדל בבל) construct the Tower of Bavel implies that there was something fundamentally Given this background, it is possible to suggest flawed with the unity being championed by the that while the plans of the Dor Ha’Pilaga (Parshat Dor Ha’Pilaga. The Netziv suggests that “Dvarim is the key to ”(דברים אחדים) Noach – What Toppled the Tower of Bavel) were Achadim thwarted by God in last week’s Parsha, understanding the problem of the Dor Ha’Pilaga.16 nevertheless the ideology espoused was still Their philosophy was Dvarim (words), generically extant. The Rishonim differ as to how much anything, it did not matter what it was, had to be progress was made on Migdal Bavel before God Achadim (same), of a singular view. Their interceded. Assuming that some headway was doctrine was not a unity of purpose, but rather a is uniformity of thought. There was only one right ,(שנער) made then Nimrod, the king of Shin’ar very possibly the inheritor of the tenets of the Dor way and no tolerance for differences or Ha’Pilaga and that is why he is described by the opposition. They were unwilling to entertain Torah as being “A mighty hunter before (against) alternate ideas, opposing views or a diversity of God.” Whether Amraphel, the King of Shin’ar approaches. That is a fallacious unity of self- one of the four kings found in this week’s preservation that needs to be dismantled because ,(שנער) Parsha, is actually Nimrod like Chazal suggest or in reality it only serves to quash that which makes whether he was the ideological inheritor to the people and humanity great, their differences. monarchy of Nimrod (more likely the intent of the Unfortunately, this beautiful idea of the Netziv has Midrash), then it is possible that the conquests of been co-opted and perverted by many thinkers the four kings was driven by their desire to impose and writers who have seized on this interpretation their belief system on others rather than by to espouse an endorsement by the Torah of wide economics. Ashur’s “departure” from Shin’ar ranging diversity irrespective of its morality or according to Rashi suggests his opposition to the compliance with the Torah. philosophy of Nimrod, but also implies that he was alone in his rejection and that the remainder of his Rav Shamshon Raphael Hirsch points out, in a family (children and brother) continued to reside world with a limited population who are all party to or identify with Nimrod. According to the Radak, this endeavor, towards whom is the statement “let ”(וְ ַנֽ ֲע ֶׂש ָ֖ה־ּלנּו ֵׁ֑שם) it is even more acute since Ashur (and Eilam) us make a name for ourselves made? It can only be that they are looking to גבור ציד ) overtook and inherited Nimrod’s status and became the new leadership which aggrandize their name at the expense of God’s (לפני ה' is name. That means they were using the (כדרלעמר) would also explain why K’dar’la’omer identified as the leader of the four kings. In tremendous power of community to create a essence, the four kings are trying to accomplish monument to the greatness of society. It by force that which they were unable to do with represented man’s capacity to harness nature, the undertaking of the building of Migdal Bavel create and build, but to what end or purpose? It that was scuttled by God. They are once again was an indication to those participating and those trying to engage in the seemingly admirable goal that would participate in the future, since it is an of creating a singular people, culture and society endless endeavor to build something that reaches with a unity of purpose. the heavens, that the national goals were so lofty and of such paramountcy that the individual must subjugate themselves to the will of society and the

בזה שום עון ואדרבה חבור עצבים ג״כ ראוי להניח. אבל כאן גרם לחשוב דבר שיצא 12 ְּב ֵ֥ני ֵׁ֖שם ֵע ָ֣ילם וְ ַא ּׁ֑שּור וְ ְַאר ַּפ ְכ ַׁ֖שד וְ ֥לּוד ַוֽ ֲא ָ ֽרם: (בראשית י,כב) לתקלת הישוב כאשר יבואר...ומובן שזה היה שייך לדברים אחדים שהיה ביניהם 13 ויהי בימי אמרפל, רב ושמואל; חד אמר: נמרוד שמו, ולמה נקרא שמו אמרפל - ובאשר אין דעות ב״א שוים חששו שלא יצאו ב״א מדעה זו ויהיו במחשבה אחרת שאמר והפיל לאברהם אבינו בתוך כבשן האש, וחד אמר: אמרפל שמו, ולמה נקרא ע״כ היו משגיחים שלא יצא איש מישוב שלהם. ומי שסר מדברים אחדים שביניהם שמו נמרוד שהמריד את כל העולם כולו עליו במלכותו. (ערובין נג.) היה משפטו לשריפה כאשר עשו לא״א. נמצא היו דברים אחדים שביניהם לרועץ 14 עיין רש"י ורמב"ן בראשית יא,ב ויהי בנסעם מקדם שהחליטו להרוג את מי שלא יחשוב כדעתם...וזהו דבר רצח ושוד המשחית את 15 ַוֽיְ ִ֖הי ְּבנָ ְס ָ֣עם ִמ ֶּ֑ק ֶדם ַוּֽיִ ְמ ְצ ֥א ּו ִב ְק ָ֛עה ְּב ֶ֥א ֶרץ ִׁשנְ ָ֖ער וֵַּ֥י ְׁשבּו ָ ֽׁשם (בראשית יא,ב) הישוב לגמרי ולזה לא מועיל מה שכעת המה מתאחדים בדעה (העמק דבר בראשית 16 ודברים אחדים .לא ביאר הכתוב הדברים אלא ברמז כמבואר במדרשים אבל לא יא,א-ו) פירשן הכתוב כי אם שהיו דברים אחדים וללמדנו דלא משום הדברים התעורר הקב״ה. כי אם בשביל שהיו אחדים. יהיו מה שיהיו. ודבר זה אם כי לפי הנראה אין www.swdaf.com 2 בס"ד פרשת לך לך goals of the nation. People are expendable. At story of this week’s Parsha. Avraham believes any cost the ends justify the means. In truth, the that having a child is essential to defeating the power of society is only valuable if it enhances the ideology of the Dor Ha’Pilaga and asserting the individual’s ability to worship God and when the preeminence of God’s will in governing the nation is bound by the same rules and morals that actions of man. govern its individual members. Combining Rav Hirsch and the Netziv, it would indicate that The four kings, following in the footsteps of their Migdal Bavel was plagued by groupthink, a predecessors, try to impose their worldview by consensus that allowed for no diversity or dissent leading a mission of conquest to create “unity”, a and it was an undertaking that saw people as uniform governance for all, and to enlighten all cogs to be harnessed and exploited towards the those under their auspices to join their “noble” national goals. Its inclusiveness was exclusive; its national goals. If the people are unwilling to be beneficiaries would be those that set the national indoctrinated with their mindset then the use of agenda and determined the rules of society. The force is justified to accomplish the ever exalted leaders would play god, supplanting recognition goal of unity and of the aggrandizement of the and worship of the true God. This is a type of unity nation to unleash the power of society. This that God sees fit to dismantle because it will not would explain why Avraham takes up arms lead to a better society or an outcome in which against these four kings and saves S’dom God’s will reigns supreme. V’Amora, societies that represent the antithesis of what Avraham stands for – righteousness and It is not only to save his 21.(צדקה ומשפט) Enter Avraham Avinu, the representative of God, justness who leads the fight against the ideology of the Dor nephew Lot, but to also dismantle and fight Ha’Pilaga. Avraham’s actions reveal an individual against the inheritors of the philosophy of the Dor who is trying to counteract the two tenets of the Ha’Pilaga. They are a dangerous enemy whose Dor Ha’Pilaga and seeks to instill and reinstate dogma needs to be halted in order to allow for the God’s name and will in the world. Everywhere revelation of God’s name in the world. It is a Avraham travels he builds a Mizbeach to God and fundamental battle that was begun by God when This is He dispersed the builders of Migdal Bavel and 17”.(ויקרא...בשם ה') calls out in God’s name“ in contradistinction to those that build to “make a now is being carried on by His dedicated servant Avraham is Avraham. God promises Avraham that his loyalty ”.(וְ ַנֽ ֲע ֶׂש ָ֖ה־ּלנּו ֵׁ֑שם) name for themselves trying to reverse the tide unleashed by Migdal in fulfilling God’s will and representing His name Bavel and once again put God at the center of in the world will result in his being the Father of a man’s consciousness. God’s name or will is the nation that counteracts the subversive behavior of guiding principle for Avraham and his followers. Dor Ha’Pilaga. The same power of unity that was In addition, in adherence with God’s blessing to used by the builders of Migdal Bavel for depravity mankind18 and command to Noach19 that they “be will instead be turned positively into a tool for the recognition of God. It will take generations before פרו ורבו ) fruitful and multiply and inhabit the land at God’s word Avraham engages such a nation can be formed, where the individual ”,(ומלאו את הארץ in a nomadic life of wandering and settling.20 (Parshat Bamidbar – Everyone Counts) is not Once again here, Avraham embraces the fear of exploited for the betterment of the nation and a the people of the Dor Ha’Pilaga not to be society’s power will be utilized towards sanctifying and sees his the name of God. It will require the guidance of ( ֶּפן־נָ ֖פּוץ ַע ְל־ּפ ֵ֥ני ָכל־ ָה ָ ֽא ֶרץ) scattered mission as dispersing throughout the land to bring the Torah to finally halt the need to be dispersed the word of God to others. The major problem for and to foster the creation of a nation and society Avraham is his lack of offspring. Avraham, not founded on the principles of God in the Land of only sees a child as a means to continuing his Israel. legacy and passing forward his life’s work, but as a basic necessity to fulfill the word of God. While Shabbat Shalom a childless Avraham is preaching God’s word and ומלאו ) upholding the mandate to “inhabit the land he is unable to fulfill the charge of “be ”,(את הארץ That is why ”.(פרו ורבו) fruitful and multiply Avrhahm’s request for offspring is so central to the

20 וַיְ ֞ ִהי ַּכ ֲא ֶׁ֧שר ִה ְת ֣עּו א ֹ֗ ִתי ֱא ִֹלה ֘ים ִמ ֵּ֣בית ִָאב֒י וָא ֹ ַ֣מ ר ֔ ָלּה ֶ֣זה ַח ְס ֵּ֔דְך ֲא ֶׁ֥שר ַּת ֲע ִׂ֖שי ִע ָּמ ִ֑די ֶ֤אל ָּכל־ 17 עיין בראשית יב,ח יג,ד יג,יח כא,לג ַה ָּמ ֙קֹום ֲא ֶׁ֣שר נָ ֣בֹוא ֔ ָׁש ָּמה ִא ְמ ִר ִ֖י־לי ִָ֥אחי ֽהּוא (בראשית כ,יג) וברשב"ם שם 18 וַיְ ָ֣ב ֶרְך א ֹ ָת ֘ם ֱא ִֹלק ֒ים וַּ֨י ֹ ֶאמר ָל ֜ ֶהם ֱאֹל ִ֗ק ים ְּפ֥רּו ְּור ֛בּו ִּומ ְל ֥אּו ֶא ָת־ה ָ֖א ֶרץ וְ ִכ ְב ֻׁ֑ש ָה ְּור ֞דּו ִּב ְד ַ֤גת 21 ִּ֣כי יְ ַד ְע ֗ ִּתיו ְל ַמ ַע ֩ן ֲא ֨ ֶׁשר יְ ַצּ֜וֶה ֶא ָת־ּב ָ֤ניו וְ ֶא ֵת־ּב ֙יתֹו ֲַאח ָ֔ריו וְ ָ ֽׁש ְמ ֙רּו ֶּ֣ד ֶרְך יְקֹ֔וָק ַל ֲע ׂ֥שֹות ְצ ָד ָ֖קה ַהּיָ ֙ם ְּוב ֣עֹוף ַה ָּׁש ֔ ַמיִם ְּוב ָכ ַל־ח ָּ֖יה ָהר ֹ ֶ֥מ ֶׂשת ַע ָל־ה ָ ֽא ֶרץ: (בראשית א,כח) וַיְ ָ֣ב ֶרְך ֱא ִֹ֔לקים ֶאת־ ִּומ ְׁש ָּ֑פט ְל ֗ ַמ ַען ָה ִ֤ביא יְק ֹוָ ֙ק ַעל־ ְַאב ָר ֔ ָהם ֵ֥את ֲא ֶׁש ִר־ּד ֶּ֖בר ָע ָ ֽליו: (בראשית יח,יט) ֖נ ֹ ַח וְ ֶא ָת־ּב ָ֑ניו וַּ֧י ֹ ֶאמר ָל ֶ֛הם ְּפ֥רּו ְּור ֖בּו ִּומ ְל ֥אּו ֶא ָת־ה ָ ֽא ֶרץ: (שם ט,א) 19 וְ ַא ֶּ֖תם ְּפ֣רּו ְּור ֑בּו ִׁש ְר ֥צּו ָב ָ֖א ֶרץ ְּור ָ ֽבּו־בּה: (שם ז) www.swdaf.com 3