“It was at that time, Avimelekh and Pikhol, the captain of his army, said to Abraham, saying: God is with you in everything that you do” (Genesis 21:22). “It was at that time, Avimelekh and Pikhol, the captain of his army, said” – “When the Lord is pleased with the ways of a man, He will cause even his enemies to make peace with him” (Proverbs 16:7). Rabbi Yoḥanan said: This refers to one’s wife, as it is stated: “The members of his household are a man’s enemy” (Micah 7:6). There was once an incident involving a woman who filed a complaint against her husband to the authorities and they beheaded him.1This is to illustrate how a man’s wife can be his enemy. Some say, they [subsequently] beheaded her, as well. Rabbi Shmuel said: It refers to a snake. It is taught: Rabbi Ḥalafta says: Snakes are keen for garlic. There was once an incident involving a snake that came down from the mountain into a house and found a bowl of garlic. It ate from it and emitted [some venom] into it. Another snake that was in the house was unable to stand up to it [to fend it off]. When that [mountain] snake departed, the house snake came out and filled [the bowl] with dirt.2In order to protect the members of the household, it brought dirt from the ground and spit it into the poisoned garlic so they would not eat it. The members of this house were apparently righteous, and so ‘the Lord was pleased with their ways.’ Rabbi Yehoshua ben Levi said: It refers to the evil inclination. The usual way of the world is that if a person grows up with another person, two or three years in the same city, he develops a liking for him. But this one [the evil inclination] grows up with a person from his youth to his old age, and if it finds an opportunity within seventy years, it will bring him down,3By causing him to sin. [and even] within eighty years,4Even in his old age. it will bring him down. This is what David says: “All my bones will say: Lord, who is like You, who delivers the poor from those who are stronger, the poor and the needy from their despoiler?” (Psalms 35:10). Rabbi Aḥa said: Is there any greater despoiler than this [the evil inclination]?5So David was thanking God for delivering men from the clutches of their evil inclinations. Solomon said: “If your enemy6Alluding to the evil inclination, as above. is hungry, feed him bread; and if he is thirsty, give him water to drink” (Proverbs 25:21). [This means: Give him] from the bread of Torah, as it says, [referring to Torah wisdom]: “Come partake of my bread” (Proverbs 9:4), [and give himfrom the water of Torah, as it says [referring to the Torah]: “Ho, anyone thirsty, go to water” (Isaiah 55:1). Rabbi Berekhya said: [It doesn’t say only ] “his enemies,” [but] “even [gam] his enemies” (Proverbs 16:7) – this is to include the pests of one’s house, such as gnats, fleas, and flies.7“When the Lord is pleased with the ways of a man,” He shields him from such annoyances. Alternatively, “when the Lord is pleased with the ways of a man [ish]” – this refers to Abraham, who was called ish, as it is written in his regard: “The man [ish] of My counsel from a distant land” (Isaiah 46:11). “Even his enemies” – this refers to Avimelekh.
“It was at that time, Avimelekh and Pikhol…said” – Rabbi Yehuda said: Pikhol was his real name. Rabbi Neḥemya said: [It was an acronym:] The mouth [peh] of him whom all [shekol] his armies kiss on his mouth.8He was beloved by all his subordinates. “God is with you” – because the nations of the world had been saying: ‘Were he righteous, would he not have begotten a child?’ That was a rhetorical question. Once he begot a child, they said to him: “God is with you.” [They also used to say:] ‘Were he righteous, he would not have heeded his wife’s voice.’9To banish Ishmael. Once it was said to him: “Everything that Sarah says to you, heed her voice” (Genesis 21:12), they said to him: “God is with you.” [They also used to say:] ‘Were he righteous, would he have spurned his firstborn son?’ Once they saw his [Ishmael’s] behavior, they said: “God is with you in everything that you do.” “Now take an oath to me here, by God, that you will not deceive me, or my son, or my son’s son; like the kindness that I have performed with you, perform with me, and with the land in which you resided” (Genesis 21:23). Another interpretation, [they were impressed] because the sites of Sodom were destroyed, and passersby ceased [from traveling the road], yet his food storehouse lacked nothing,10Even though there were no longer any passing caravans from which to purchase food. that is why [they said:] “God is with you in everything that you do.” Now, since God is with you, “now take an oath to me here, by God.” “That you will not deceive me, or my son, or my son’s son” – it is until this point that the compassion of a father extends to his descendants. Rabbi Abba said: It is until this point that brothers remain partners [in their inherited property]. Rabbi Yosei bar Ḥanina said: It is written: “My enemies are mighty with life” (Psalms 38:20). What was granted to Abraham after seven generations was granted to Avimelekh after three. Why? “God did not guide them via the land of the Philistines” (Exodus 13:17), because his [Avimelekh’s] grandson was still alive [at that time].11Moses was the seventh generation from Abraham, and he was not allowed to conquer the lands of the Philistines because Avimelekh’s third-generation descendant was still alive then. This shows the extraordinary longevity of Avimelekh’s line. “Like the kindness that I have performed with you, perform with me.” What kindness did he perform with him? It is that he said to him: “Behold, my land is before you, [dwell wherever is good in your eyes]” (Genesis 20:15). Nevertheless, he did not accept [that offer].
“Abraham said: I will swear” (Genesis 21:24). “Abraham reprimanded Avimelekh regarding the well of water that Avimelekh's servants had stolen” (Genesis 21:25). “Abraham reprimanded Avimelekh…” – Rabbi Yosei bar Ḥanina said: Reprimand leads to love, as it is stated: “Rebuke a wise person, and he will love you” (Proverbs 9:8). This is consistent with [another] opinion of Rabbi Yosei bar Ḥanina, as he said: Any love that is not accompanied by reprimand is not [true] love. Reish Lakish said: Reprimand leads to peace – “Abraham reprimanded Avimelekh.” This is consistent with [another] opinion of his, as he said: Any peace that is not accompanied by reprimand is not [true] peace. “Regarding the well of water that Avimelekh’s servants had stolen [gazlu]” – what is a robber [gazlan]?12As opposed to a thief. Bar Kappara said: It is one who steals something in public, as it says: “They robbed everyone who passed them on the road” (Judges 9:25) – just as the road is in public, so, too, robbery is in public. Rabbi Shimon ben Yoḥai derived it from here: “You brought [as sacrifices] the stolen [gazul] [animal], the lame, and the ill” (Malachi 1:13) – just as lameness and illness are visible, so too, a robber [gazlan] is visible [when he steals]. Rabbi Abahu said in the name of Reish Lakish: [If one steals] in the presence of nine people, he is a thief; in the presence of ten people, he is a robber. Rabbi Tanḥuma in the name of Rabbi Huna: One is not considered a robber until he takes something out of someone’s hand, as it is stated: “He stole [vayigzol] the spear from the hand of the Egyptian” (II Samuel 23:21). “Avimelekh said: I did not know who did this matter, neither did you tell me, nor did I hear of it, other than today” (Genesis 21:26). “Avimelekh said: I did not know…neither did you tell me” – by means of a messenger, “nor did I hear of it, other than today.”
“Abraham took flocks and cattle, and gave them to Avimelekh, and the two of them established a covenant” (Genesis 21:27). “Abraham set aside seven ewes of the flock by themselves” (Genesis 21:28). “Avimelekh said to Abraham: What are these seven ewes that you have placed by themselves?” (Genesis 21:29). “Abraham took flocks and cattle, and gave them to Avimelekh…Avimelekh said to Abraham: What are these seven ewes?” – the Holy One blessed be He said to him [Abraham]: ‘You gave seven ewes against My wishes,13God was not pleased that Abraham was making a covenant with an idolater (see Exodus 23:32). by your life, I will delay the rejoicing of your descendants for seven generations.’14The Exodus from Egypt did not occur until seven generations after Abraham. ‘You gave him seven ewes against My wishes, by your life, they [the Philistines] will correspondingly kill seven righteous men of your descendants.’ They are: Ḥofni and Pinḥas,15The sons of Eli the priest (I Samuel 4:11). Samson, and Saul and his three sons. ‘You gave him seven ewes against My wishes, they [the Philistines] will correspondingly destroy seven Sanctuaries of your descendants.’ These are: The Tent of Meeting, Gilgal, Nov, Givon, Shilo, and the two eternal Temples [in Jerusalem]. ‘You gave him seven ewes against My wishes, My Ark will correspondingly circulate in the Philistine countryside for seven months.’ That is what is written: “He sent His strength into captivity, [and His splendor into the hand of the foe]” (Psalms 78:61) – this refers to the Ark of the Covenant. And it is written: “The Ark of the Lord was in the Philistine countryside seven months” (I Samuel 6:1). “And His splendor into the hand of the foe” – this refers to the priestly vestments, as it says: “You shall make holy vestments for Aaron…and for splendor” (Exodus 28:2). Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav Yitzḥak in the name of Rabbi Abba: Why were the people of Beit Shemesh stricken down?16When the Ark, which had been seized by the Philistines, was returned to that town (see I Samuel 6:19). It is because they demeaned the Ark. The Holy One blessed be He said: ‘Had one of them lost a chicken, he would have gone around to many doors [of his neighbors] in order to recover it, yet My Ark was in the Philistine countryside for seven months, and you paid it no attention. Though you paid it no attention, I will pay attention to it.’ “His right hand and His holy arm have wrought salvation for Him” (Psalms 98:1).17This verse is taken as a reference to the retrieval of the Ark from the Philistines. That is what is written: “The cows18Who were pulling the wagon carrying the Ark from the Philistines to Beit Shemesh. went directly [vayisharna] on the road” (I Samuel 6:12) – they were walking in a straight path. [Alternatively,] they turned their faces toward the Ark19Out of respect for it. and sang a song of praise. That is what is written: “Vayisharna” – they sang a song of praise [shira] with their mouths. What was the song that they sang? Rabbi Meir said: They recited the Song of the Sea. Here it is stated: “They went, lowing [vega’u] as they went” (I Samuel 6:12), and there [in the Song of the Sea] it is stated: “As He is greatly exalted [gao gaa]” (Exodus 15:1). Rabbi Yoḥanan said: [They sang:] “Sing to the Lord a new song” (Psalms 98:1). The Rabbis say: [They sang:] “The Lord reigns; let the earth rejoice” (Psalms 97:1). Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: [They sang] three [songs:] “Sing to the Lord a new song” (Psalms 98:1); “Sing to the Lord all the earth” (Psalms 96:1); “The Lord reigns; peoples tremble” (Psalms 99:1). Eliyahu taught: [This was their song:] ‘Rise, acacia wood,20The Ark was made of acacia wood (Exodus 25:10). soar in your abundant glory, decorated with golden embroidery, extolled in the innermost Sanctuary of the palace, adorned between two cherubs.’ Rabbi Shmuel bar Naḥman said [of those cows]: How many exertions did [Moses,] the son of Amram, expend until he taught the art of song to the Levites, and you [the cows] recite song on your own? May your strength be true.
“He said: It is so that you shall take the seven ewes from me, so that it will be for me as a testament, that I dug this well” (Genesis 21:30). “He said: It is so that you shall take the seven ewes…” – the Rabbis and Rabbi Yitzḥak ben Ḥakora, the Rabbis say: Abraham’s herdsmen were arguing with Avimelekh’s herdsmen. Abraham’s herdsman were saying: ‘The well is ours,’ and the others were saying: ‘The well is ours.’ Abraham’s herdsman said to them: ‘For whichever of us the water rises by itself to water his flock, the well is his.’ When the water saw Abraham’s flock, it rose immediately. The Holy One blessed be He said to him: ‘You are a model for your descendants. Just as with you, once the water saw your flock it immediately rose, your descendants, too, when the well sees them it will immediately rise.’ That is what is written: “Then Israel sang this song: [Rise up, well]…” (Numbers 21:17). Rabbi Yitzḥak bar Ḥakora said to them: This21The lesson that the water would rise again for Israel in the future. is not lacking from this place:22You do not need to derive it from elsewhere; it can be derived from this very verse. “So that it was for me as a testament” is not written here, but rather, “so that it will be for me as a testament.”
“He planted a tamarisk in Beersheba, and he proclaimed there the name of the Lord, God of the universe” (Genesis 21:33). “He planted a tamarisk [eshel] in Beersheba” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Eshel is an orchard. [It means:] Request [she’al] whatever you would like to request – figs, grapes, and pomegranates. Rabbi Neḥemya said: Eshel is an inn. [It means:] Request [she’al] whatever you would like to request; a loaf of bread, meat, wine, eggs. Rabbi Azarya in the name of Rabbi Yehuda bar Simon: Eshel is Sanhedrin,23Abraham set up a Sanhedrin in Beersheba. just as it says: “Saul was sitting [in judgment] in Giva under the tamarisk [eshel] in Rama” (I Samuel 22:6). According to the opinion of Rabbi Neḥemya, who said eshel is an inn, Abraham would receive passersby. After they had eaten and drunk, he would say to them: ‘Say a blessing.’ They would say to him: ‘What shall we say?’ He would say to them: ‘Blessed is the God of the universe, whose food we have eaten.’ That is what is written: “He proclaimed there the name of the Lord, God of the universe.” “Abraham resided in the land of the Philistines many years” (Genesis 21:34). “Abraham resided in the land of the Philistines many years” – more years than he stayed in Hebron. In Hebron he stayed twenty-five years,24He was seventy-five years old when he arrived in the land of Canaan (Genesis 12:4), and settled in Hebron (Genesis 13:18). Up until the time of the upheaval of Sodom, when he was one hundred years old, the Torah does not mention anything about him moving away from there. and here he stayed twenty-six years.25Since our verse states that he resided “many years” in the land of the Philistines, the implication is that he lived there for longer than his twenty-five-year stay in Hebron. Since the verse does not specify how many years more, the assumption is that he was there just one year more than he resided in Hebron.
וַיְהִי בָּעֵת הַהִוא וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר צְבָאוֹ (בראשית כא, כב), (משלי טז, ז): בִּרְצוֹת ה' דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִם אִתּוֹ, רַבִּי יוֹחָנָן אָמַר זוֹ אִשְׁתּוֹ, שֶׁנֶּאֱמַר (מיכה ז, ו): אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ, מַעֲשֶׂה בְּאִשָּׁה שֶׁקָּבְלָה עַל בַּעֲלָהּ לַשִּׁלְטוֹן וְהִתִּיז אֶת רֹאשׁוֹ, וְיֵשׁ אוֹמְרִים אַף הִתִּיז אֶת רֹאשָׁהּ, רַבִּי שְׁמוּאֵל אָמַר זֶה הַנָּחָשׁ. תָּנָא רַבִּי חֲלַפְתָּא אוֹמֵר הַנָּחָשׁ הַזֶּה לָהוּט אַחַר הַשּׁוּם, וּמַעֲשֶׂה בְּנָחָשׁ אֶחָד שֶׁיָּרַד מִן הָהָר לַבַּיִת וּמָצָא קְעָרָה שֶׁל שׁוּם וַאֲכָלָהּ וְהֵקִיא בְּתוֹכָהּ, וְרָאָה נָחָשׁ שֶׁבַּבַּיִת וְלֹא הָיָה יָכוֹל לַעֲמֹד לוֹ, כֵּיוָן שֶׁיָּצָא אוֹתוֹ הַנָּחָשׁ, יָצָא הַנָּחָשׁ שֶׁל בַּיִת וּמִילֵא אוֹתָהּ עָפָר. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר זֶה יֵצֶר הָרָע, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם גָּדֵל עִם חֲבֵרוֹ שְׁתַּיִם שָׁלשׁ שָׁנִים בִּכְרָךְ וְהוּא קוֹשֵׁר לוֹ אַהֲבָה, וְזֶה גָּדֵל עִם אָדָם מִנַּעֲרוּתוֹ עַד זִקְנוּתוֹ, אִם מָצָא בְּתוֹךְ שִׁבְעִים הוּא מַפִּילוֹ, בְּתוֹךְ שְׁמוֹנִים הוּא מַפִּילוֹ, הוּא שֶׁדָּוִד אוֹמֵר (תהלים לה, י): כָּל עַצְמוֹתַי תֹּאמַרְנָה ה' מִי כָמוֹךָ מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ וְעָנִי וְאֶבְיוֹן מִגֹּזְלוֹ, אָמַר רַבִּי אַחָא וְכִי יֵשׁ גַּזְלָן גָּדוֹל מִזֶּה, וְאָמַר שְׁלֹמֹה (משלי כה, כא): אִם רָעֵב שׂנַאֲךָ הַאֲכִלֵהוּ לָחֶם וְאִם צָמֵא הַשְׁקֵהוּ מָיִם, מִלַּחְמָהּ שֶׁל תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ט, ד): לְכוּ לַחְמוּ בְלַחְמִי, וּמֵימָהּ שֶׁל תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה נה, א): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם. אָמַר רַבִּי בֶּרֶכְיָה אוֹיְבָיו, גַּם אוֹיְבָיו, לְרַבּוֹת מַזִּיקֵי בֵיתוֹ, כְּגוֹן יַתּוּשִׁים וּפַרְעוֹשִׁים וּזְבוּבִים. דָּבָר אַחֵר, בִּרְצוֹת ה' דַּרְכֵי אִישׁ, זֶה אַבְרָהָם שֶׁנִּקְרָא אִישׁ, דִּכְתִיב בֵּיהּ (ישעיה מו, יא): מֵאֶרֶץ מֶרְחָק אִישׁ עֲצָתִי. גַּם אוֹיְבָיו, זֶה אֲבִימֶלֶךְ.
“It was at that time, Avimelekh and Pikhol, the captain of his army, said to Abraham, saying: God is with you in everything that you do” (Genesis 21:22).
“It was at that time, Avimelekh and Pikhol, the captain of his army, said” – “When the Lord is pleased with the ways of a man, He will cause even his enemies to make peace with him” (Proverbs 16:7). Rabbi Yoḥanan said: This refers to one’s wife, as it is stated: “The members of his household are a man’s enemy” (Micah 7:6). There was once an incident involving a woman who filed a complaint against her husband to the authorities and they beheaded him.1This is to illustrate how a man’s wife can be his enemy. Some say, they [subsequently] beheaded her, as well.
Rabbi Shmuel said: It refers to a snake. It is taught: Rabbi Ḥalafta says: Snakes are keen for garlic. There was once an incident involving a snake that came down from the mountain into a house and found a bowl of garlic. It ate from it and emitted [some venom] into it. Another snake that was in the house was unable to stand up to it [to fend it off]. When that [mountain] snake departed, the house snake came out and filled [the bowl] with dirt.2In order to protect the members of the household, it brought dirt from the ground and spit it into the poisoned garlic so they would not eat it. The members of this house were apparently righteous, and so ‘the Lord was pleased with their ways.’
Rabbi Yehoshua ben Levi said: It refers to the evil inclination. The usual way of the world is that if a person grows up with another person, two or three years in the same city, he develops a liking for him. But this one [the evil inclination] grows up with a person from his youth to his old age, and if it finds an opportunity within seventy years, it will bring him down,3By causing him to sin. [and even] within eighty years,4Even in his old age. it will bring him down. This is what David says: “All my bones will say: Lord, who is like You, who delivers the poor from those who are stronger, the poor and the needy from their despoiler?” (Psalms 35:10). Rabbi Aḥa said: Is there any greater despoiler than this [the evil inclination]?5So David was thanking God for delivering men from the clutches of their evil inclinations. Solomon said: “If your enemy6Alluding to the evil inclination, as above. is hungry, feed him bread; and if he is thirsty, give him water to drink” (Proverbs 25:21). [This means: Give him] from the bread of Torah, as it says, [referring to Torah wisdom]: “Come partake of my bread” (Proverbs 9:4), [and give himfrom the water of Torah, as it says [referring to the Torah]: “Ho, anyone thirsty, go to water” (Isaiah 55:1).
Rabbi Berekhya said: [It doesn’t say only ] “his enemies,” [but] “even [gam] his enemies” (Proverbs 16:7) – this is to include the pests of one’s house, such as gnats, fleas, and flies.7“When the Lord is pleased with the ways of a man,” He shields him from such annoyances. Alternatively, “when the Lord is pleased with the ways of a man [ish]” – this refers to Abraham, who was called ish, as it is written in his regard: “The man [ish] of My counsel from a distant land” (Isaiah 46:11). “Even his enemies” – this refers to Avimelekh.
וַיְהִי בָּעֵת הַהִוא וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל, רַבִּי יְהוּדָה אָמַר פִּיכֹל שְׁמוֹ. רַבִּי נְחֶמְיָה אָמַר פֶּה שֶׁכָּל צִבְאוֹתָיו נוֹשְׁקִים לוֹ עַל פִּיו. אֱלֹהִים עִמְּךָ, לְפִי שֶׁהָיוּ אֻמּוֹת הָעוֹלָם אוֹמְרִין אִלּוּ הָיָה צַדִּיק לֹא הָיָה מוֹלִיד, אֶתְמָהָא, כֵּיוָן שֶׁהוֹלִיד אָמְרוּ לוֹ אֱלֹהִים עִמְּךָ. וְאִלּוּ הָיָה צַדִּיק לֹא הָיָה שׁוֹמֵעַ לְקוֹל אִשְׁתּוֹ, וְכֵיוָן שֶׁנֶּאֱמַר לוֹ (בראשית כא, יב): כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ, אָמְרוּ לוֹ אֱלֹהִים עִמְּךָ. וְאִלּוּ הָיָה צַדִּיק לֹא הָיָה דוֹחֶה אֶת בְּנוֹ בְּכוֹרוֹ, כֵּיוָן שֶׁרָאוּ אֶת מַעֲשָׂיו, אָמְרוּ לוֹ אֱלֹהִים עִמְּךָ בְּכֹל אֲשֶׁר אַתָּה עֹשֶׂה. דָּבָר אַחֵר, לְפִי שֶׁחָרְבוּ מְקוֹמוֹת שֶׁל סְדוֹם וּפָסְקוּ הָעוֹבְרִים וְהַשָּׁבִים וְלֹא חָסֵר קֵלָרִין שֶׁלּוֹ כְּלוּם, לְפִיכָךְ אֱלֹהִים עִמְּךָ בְּכֹל אֲשֶׁר אַתָּה עוֹשֶׂה, הוֹאִיל וְהָאֱלֹהִים עִמְּךָ. (בראשית כא, כג): וְעַתָּה הִשָּׁבְעָה לִי בֵאלֹהִים הֵנָּה אִם תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִי, עַד כָּאן רַחֲמֵי הָאָב עַל הַבֵּן. אָמַר רַבִּי אַבָּא עַד כָּאן לָאַחִים הַשֻּׁתָּפִין. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא כְּתִיב (תהלים לח, כ): וְאֹיְבַי חַיִּים עָצֵמוּ, מַה שֶּׁנִּתַּן לְאַבְרָהָם לְשֶׁבַע דּוֹרוֹת נִתַּן לַאֲבִימֶלֶךְ לִשְׁלשָׁה, לָמָּה (שמות יג, יז): לֹא נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים, שֶׁעֲדַיִן נֶכְדּוֹ קַיָּם. (בראשית כא, כג): כַּחֶסֶד אֲשֶׁר עָשִׂיתִי עִמְּךָ, מַה חֶסֶד עָשָׂה לוֹ, אֶלָּא שֶׁאָמַר לוֹ (בראשית כ, טו): הִנֵּה אַרְצִי לְפָנֶיךָ, וְאַף עַל פִּי כֵן לֹא קִבֵּל עָלָיו.
“It was at that time, Avimelekh and Pikhol…said” – Rabbi Yehuda said: Pikhol was his real name. Rabbi Neḥemya said: [It was an acronym:] The mouth [peh] of him whom all [shekol] his armies kiss on his mouth.8He was beloved by all his subordinates.
“God is with you” – because the nations of the world had been saying: ‘Were he righteous, would he not have begotten a child?’ That was a rhetorical question. Once he begot a child, they said to him: “God is with you.” [They also used to say:] ‘Were he righteous, he would not have heeded his wife’s voice.’9To banish Ishmael. Once it was said to him: “Everything that Sarah says to you, heed her voice” (Genesis 21:12), they said to him: “God is with you.” [They also used to say:] ‘Were he righteous, would he have spurned his firstborn son?’ Once they saw his [Ishmael’s] behavior, they said: “God is with you in everything that you do.”
“Now take an oath to me here, by God, that you will not deceive me, or my son, or my son’s son; like the kindness that I have performed with you, perform with me, and with the land in which you resided” (Genesis 21:23).
Another interpretation, [they were impressed] because the sites of Sodom were destroyed, and passersby ceased [from traveling the road], yet his food storehouse lacked nothing,10Even though there were no longer any passing caravans from which to purchase food. that is why [they said:] “God is with you in everything that you do.” Now, since God is with you, “now take an oath to me here, by God.”
“That you will not deceive me, or my son, or my son’s son” – it is until this point that the compassion of a father extends to his descendants. Rabbi Abba said: It is until this point that brothers remain partners [in their inherited property].
Rabbi Yosei bar Ḥanina said: It is written: “My enemies are mighty with life” (Psalms 38:20). What was granted to Abraham after seven generations was granted to Avimelekh after three. Why? “God did not guide them via the land of the Philistines” (Exodus 13:17), because his [Avimelekh’s] grandson was still alive [at that time].11Moses was the seventh generation from Abraham, and he was not allowed to conquer the lands of the Philistines because Avimelekh’s third-generation descendant was still alive then. This shows the extraordinary longevity of Avimelekh’s line.
“Like the kindness that I have performed with you, perform with me.” What kindness did he perform with him? It is that he said to him: “Behold, my land is before you, [dwell wherever is good in your eyes]” (Genesis 20:15). Nevertheless, he did not accept [that offer].
וְהוֹכִחַ אַבְרָהָם אֶת אֲבִימֶלֶךְ וגו' (בראשית כא, כה), אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא הַתּוֹכַחַת מְבִיאָה לִידֵי אַהֲבָה, שֶׁנֶּאֱמַר (משלי ט, ח): הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ, הִיא דַּעְתֵּיהּ דְּרַבִּי יוֹסֵי בַּר חֲנִינָא דְּאָמַר כָּל אַהֲבָה שֶׁאֵין עִמָּהּ תּוֹכָחָה אֵינָהּ אַהֲבָה. אָמַר רֵישׁ לָקִישׁ תּוֹכָחָה מְבִיאָה לִידֵי שָׁלוֹם, וְהוֹכִחַ אַבְרָהָם אֶת אֲבִימֶלֶךְ, הִיא דַּעְתֵּיהּ דְּאָמַר כָּל שָׁלוֹם שֶׁאֵין עִמּוֹ תּוֹכָחָה אֵינוֹ שָׁלוֹם. (בראשית כא, כה): עַל אוֹדוֹת בְּאֵר הַמַּיִם אֲשֶׁר גָּזְלוּ עַבְדֵי אֲבִימֶלֶךְ, וְאֵי זֶהוּ גַּזְלָן, בַּר קַפָּרָא אָמַר זֶה שֶׁהוּא גוֹזֵל בְּפַרְהֶסְיָא, הֵיךְ מָה דְאַתְּ אָמַר (שופטים ט, כה): וַיִּגְזְלוּ אֵת כָּל אֲשֶׁר יַעֲבֹר עֲלֵיהֶם בַּדָּרֶךְ, מַה דֶּרֶךְ בְּפַרְהֶסְיָא אַף גַּזְלָן בְּפַרְהֶסְיָא. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מַיְיתֵי לָהּ מֵהָכָא (מלאכי א, יג): וַהֲבֵאתֶם גָּזוּל וְאֶת הַפִּסֵּחַ וְאֶת הַחוֹלֶה, מַה פִּסֵּחַ וְחוֹלֶה מוּמִין בְּגָלוּי אַף גַּזְלָן בְּגָלוּי. רַבִּי אַבָּהוּ בְּשֵׁם רֵישׁ לָקִישׁ אָמַר לִפְנֵי תִּשְׁעָה גַּנָּב, וְלִפְנֵי עֲשָׂרָה גַּזְלָן. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי הוּנָא לְעוֹלָם אֵינוֹ גַּזְלָן עַד שֶׁיִּגְזְלָהּ מִיָּדוֹ, שֶׁנֶּאֱמַר (שמואל ב כג, כא): וַיִּגְזֹל אֶת הַחֲנִית מִיַּד הַמִּצְרִי. (בראשית כא, כו): וַיֹּאמֶר אֲבִימֶלֶךְ לֹא יָדַעְתִּי, וְגַם אַתָּה לֹא הִגַּדְתָּ לִי, עַל יְדֵי מַלְאָךְ, וְגַם אָנֹכִי לֹא שָׁמַעְתִּי בִּלְתִּי הַיּוֹם.
“Abraham said: I will swear” (Genesis 21:24).
“Abraham reprimanded Avimelekh regarding the well of water that Avimelekh's servants had stolen” (Genesis 21:25).
“Abraham reprimanded Avimelekh…” – Rabbi Yosei bar Ḥanina said: Reprimand leads to love, as it is stated: “Rebuke a wise person, and he will love you” (Proverbs 9:8). This is consistent with [another] opinion of Rabbi Yosei bar Ḥanina, as he said: Any love that is not accompanied by reprimand is not [true] love.
Reish Lakish said: Reprimand leads to peace – “Abraham reprimanded Avimelekh.” This is consistent with [another] opinion of his, as he said: Any peace that is not accompanied by reprimand is not [true] peace.
“Regarding the well of water that Avimelekh’s servants had stolen [gazlu]” – what is a robber [gazlan]?12As opposed to a thief. Bar Kappara said: It is one who steals something in public, as it says: “They robbed everyone who passed them on the road” (Judges 9:25) – just as the road is in public, so, too, robbery is in public.
Rabbi Shimon ben Yoḥai derived it from here: “You brought [as sacrifices] the stolen [gazul] [animal], the lame, and the ill” (Malachi 1:13) – just as lameness and illness are visible, so too, a robber [gazlan] is visible [when he steals].
Rabbi Abahu said in the name of Reish Lakish: [If one steals] in the presence of nine people, he is a thief; in the presence of ten people, he is a robber.
Rabbi Tanḥuma in the name of Rabbi Huna: One is not considered a robber until he takes something out of someone’s hand, as it is stated: “He stole [vayigzol] the spear from the hand of the Egyptian” (II Samuel 23:21).
“Avimelekh said: I did not know who did this matter, neither did you tell me, nor did I hear of it, other than today” (Genesis 21:26).
“Avimelekh said: I did not know…neither did you tell me” – by means of a messenger, “nor did I hear of it, other than today.”
וַיִּקַּח אַבְרָהָם צֹאן וּבָקָר וַיִּתֵּן לַאֲבִימֶלֶךְ, וַיֹּאמֶר אֲבִימֶלֶךְ אֶל אַבְרָהָם מָה הֵנָּה שֶׁבַע כְּבָשׂת (בראשית כא, כז כט), אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה נָתַתָּ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ שֶׁאֲנִי מַשְׁהֶה בְּשִׂמְחַת בָּנֶיךָ שִׁבְעָה דוֹרוֹת. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, חַיֶּיךָ כְּנֶגֶד כֵּן הוֹרְגִים מִבָּנֶיךָ שִׁבְעָה צַדִּיקִים, וְאֵלּוּ הֵן: חָפְנִי, וּפִינְחָס, וְשִׁמְשׁוֹן, וְשָׁאוּל, וּשְׁלשֶׁת בָּנָיו. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, כְּנֶגֶד כֵּן בָּנָיו מַחֲרִיבִין מִבָּנֶיךָ שִׁבְעָה מִשְׁכָּנוֹת, וְאֵלּוּ הֵן: אֹהֶל מוֹעֵד, וְגִלְגָּל, נוֹב, וְגִבְעוֹן, וְשִׁילֹה, וּבֵית עוֹלָמִים תְּרֵין. אַתָּה נָתַתָּ לוֹ שֶׁבַע כְּבָשׂוֹת בְּלִי רְצוֹנִי, כְּנֶגֶד כֵּן אֲרוֹנִי חוֹזֵר בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים, הֲדָא הוּא דִכְתִיב (תהלים עח, סא): וַיִּתֵּן לַשְּׁבִי עֻזּוֹ, זֶה אֲרוֹן בְּרִית. וּכְתִיב (שמואל א ו, א): וַיְהִי אֲרוֹן ה' בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים, (תהלים עח, סא): וְתִפְאַרְתּוֹ בְּיַד צָר, אֵלּוּ בִּגְדֵי כְּהֻנָּה, כְּמָה דְאַתְּ אָמַר (שמות כח, ב): וְעָשִׂיתָ בִגְדֵי קֹדֶשׁ לְאַהֲרֹן וגו' וּלְתִפְאָרֶת. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּשֵׁם רַבִּי אַבָּא לָמָּה לָקוּ אַנְשֵׁי בֵּית שֶׁמֶשׁ, עַל יְדֵי שֶׁהָיוּ מַלִּיזִין בָּאָרוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִלּוּ תַּרְנְגָלְתּוֹ שֶׁל אֶחָד מֵהֶם אָבְדָה הָיָה מְחַזֵּר עָלֶיהָ כַּמָּה פְּתָחִים לַהֲבִיאָהּ וַאֲרוֹנִי בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים וְאֵין אַתֶּם מַשְׁגִּיחִים בּוֹ, אִם אֵין אַתֶּם מַשְׁגִּיחִין עָלָיו אֲנִי אַשְׁגִּיחַ עָלָיו (תהלים צח, א): הוֹשִׁיעָה לוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ, הֲדָא הוּא דִכְתִיב (שמואל א ו, יב): וַיִּשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ, מְהַלְּכוֹת בְּיַשְׁרוּת, הָפְכוּ פְּנֵיהֶם כְּלַפֵּי אָרוֹן וְאָמְרוּ שִׁירָה, וְהַיְנוּ דִּכְתִיב וַיִּשַּׁרְנָה, אָמְרוּ שִׁירָה בַּפֶּה, אֵי זוֹ שִׁירָה אָמְרוּ, רַבִּי מֵאִיר אוֹמֵר שִׁירַת הַיָּם אָמְרוּ, נֶאֱמַר כָּאן (שמואל א ו, יב): הָלְכוּ הָלֹךְ וְגָעוֹ, וְנֶאֱמַר לְהַלָּן (שמות טו, א): כִּי גָאֹה גָּאָה. רַבִּי יוֹחָנָן אָמַר (תהלים צח, א): שִׁירוּ לַה' שִׁיר חָדָשׁ. רַבִּי אֱלִיעֶזֶר אָמַר (תהלים קה, א): הוֹדוּ לַה' קִרְאוּ בִשְׁמוֹ. רַבָּנָן אַמְרֵי (תהלים צז, א): ה' מָלָךְ תָּגֵל הָאָרֶץ. רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר יִצְחָק אָמַר תְּלַת שִׁירוּ לַה' שִׁיר חָדָשׁ, (תהלים צו, א): שִׁירוּ לַה' כָּל הָאָרֶץ, (תהלים צט, א): ה' מָלָךְ יִרְגְּזוּ עַמִּים. תָּנֵי אֵלִיָּהוּ רוֹמִי הַשִּׁטָּה הִתְנוֹפְפִי בְּרוֹב הֲדָרֵךְ, הַמְחֻשֶּׁקֶת בְּרִקְמֵי זָהָב, הַמְהֻלָּלָה בִּדְבִיר אַרְמוֹן, הַמְעֻלֶּפֶת מִבֵּין שְׁנֵי כְּרוּבִים. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כַּמָּה יְגִיעוֹת יָגַע בּוֹ בֶּן עַמְרָם עַד שֶׁלִּמֵּד שִׁירָה לַלְוִים, וְאַתֶּם אוֹמְרוֹת שִׁירָה מֵאֲלֵיכֶם, יִישַׁר חֵילְכֶם.
“Abraham took flocks and cattle, and gave them to Avimelekh, and the two of them established a covenant” (Genesis 21:27).
“Abraham set aside seven ewes of the flock by themselves” (Genesis 21:28).
“Avimelekh said to Abraham: What are these seven ewes that you have placed by themselves?” (Genesis 21:29).
“Abraham took flocks and cattle, and gave them to Avimelekh…Avimelekh said to Abraham: What are these seven ewes?” – the Holy One blessed be He said to him [Abraham]: ‘You gave seven ewes against My wishes,13God was not pleased that Abraham was making a covenant with an idolater (see Exodus 23:32). by your life, I will delay the rejoicing of your descendants for seven generations.’14The Exodus from Egypt did not occur until seven generations after Abraham.
‘You gave him seven ewes against My wishes, by your life, they [the Philistines] will correspondingly kill seven righteous men of your descendants.’ They are: Ḥofni and Pinḥas,15The sons of Eli the priest (I Samuel 4:11). Samson, and Saul and his three sons.
‘You gave him seven ewes against My wishes, they [the Philistines] will correspondingly destroy seven Sanctuaries of your descendants.’ These are: The Tent of Meeting, Gilgal, Nov, Givon, Shilo, and the two eternal Temples [in Jerusalem].
‘You gave him seven ewes against My wishes, My Ark will correspondingly circulate in the Philistine countryside for seven months.’ That is what is written: “He sent His strength into captivity, [and His splendor into the hand of the foe]” (Psalms 78:61) – this refers to the Ark of the Covenant. And it is written: “The Ark of the Lord was in the Philistine countryside seven months” (I Samuel 6:1). “And His splendor into the hand of the foe” – this refers to the priestly vestments, as it says: “You shall make holy vestments for Aaron…and for splendor” (Exodus 28:2).
Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav Yitzḥak in the name of Rabbi Abba: Why were the people of Beit Shemesh stricken down?16When the Ark, which had been seized by the Philistines, was returned to that town (see I Samuel 6:19). It is because they demeaned the Ark. The Holy One blessed be He said: ‘Had one of them lost a chicken, he would have gone around to many doors [of his neighbors] in order to recover it, yet My Ark was in the Philistine countryside for seven months, and you paid it no attention. Though you paid it no attention, I will pay attention to it.’ “His right hand and His holy arm have wrought salvation for Him” (Psalms 98:1).17This verse is taken as a reference to the retrieval of the Ark from the Philistines.
That is what is written: “The cows18Who were pulling the wagon carrying the Ark from the Philistines to Beit Shemesh. went directly [vayisharna] on the road” (I Samuel 6:12) – they were walking in a straight path. [Alternatively,] they turned their faces toward the Ark19Out of respect for it. and sang a song of praise. That is what is written: “Vayisharna” – they sang a song of praise [shira] with their mouths.
What was the song that they sang? Rabbi Meir said: They recited the Song of the Sea. Here it is stated: “They went, lowing [vega’u] as they went” (I Samuel 6:12), and there [in the Song of the Sea] it is stated: “As He is greatly exalted [gao gaa]” (Exodus 15:1). Rabbi Yoḥanan said: [They sang:] “Sing to the Lord a new song” (Psalms 98:1). The Rabbis say: [They sang:] “The Lord reigns; let the earth rejoice” (Psalms 97:1). Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: [They sang] three [songs:] “Sing to the Lord a new song” (Psalms 98:1); “Sing to the Lord all the earth” (Psalms 96:1); “The Lord reigns; peoples tremble” (Psalms 99:1). Eliyahu taught: [This was their song:] ‘Rise, acacia wood,20The Ark was made of acacia wood (Exodus 25:10). soar in your abundant glory, decorated with golden embroidery, extolled in the innermost Sanctuary of the palace, adorned between two cherubs.’
Rabbi Shmuel bar Naḥman said [of those cows]: How many exertions did [Moses,] the son of Amram, expend until he taught the art of song to the Levites, and you [the cows] recite song on your own? May your strength be true.
וַיֹּאמֶר כִּי אֶת שֶׁבַע כְּבָשֹׁת וגו' (בראשית כא, ל), רַבָּנָן וְרַבִּי יִצְחָק בֶּן חֲקוֹרָה, רַבָּנָן אָמְרֵי רוֹעָיו שֶׁל אַבְרָהָם הָיוּ מִדַּיְּנִים עִם רוֹעָיו שֶׁל אֲבִימֶלֶךְ, רוֹעֵי אַבְרָהָם אוֹמְרִים לָנוּ הַבְּאֵר, וְאֵלּוּ אוֹמְרִים לָנוּ הַבְּאֵר. אָמְרוּ לָהֶם רוֹעֵי אַבְרָהָם, כָּל מִי שֶׁהַמַּיִם עוֹלִים לְהַשְׁקוֹת אֶת צֹאנוֹ שֶׁלּוֹ הִיא הַבְּאֵר, כֵּיוָן שֶׁרָאוּ הַמַּיִם צֹאנוֹ שֶׁל אַבְרָהָם אָבִינוּ מִיָּד עָלוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתְּ סִימָן לְבָנֶיךָ, מָה אַתְּ כֵּיוָן שֶׁרָאוּ הַמַּיִם אֶת צֹאנְךָ מִיָּד עָלוּ, אַף בָּנֶיךָ כֵּיוָן שֶׁהַבְּאֵר רוֹאָה אוֹתָן מִיָּד יְהֵא עוֹלֶה, הֲדָא הוּא דִכְתִיב (במדבר כא, יז): אָז יָשִׁיר יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת וגו'. אָמַר לָהֶם רַבִּי יִצְחָק בַּר חֲקוֹרָה עוֹד מִן אַתְרָהּ לֵית הִיא חֲסֵרָה, בַּעֲבוּר הָיְתָה לִי לְעֵדָה אֵין כְּתִיב כָּאן, אֶלָּא בַּעֲבוּר תִּהְיֶה לִי לְעֵדָה.
“He said: It is so that you shall take the seven ewes from me, so that it will be for me as a testament, that I dug this well” (Genesis 21:30).
“He said: It is so that you shall take the seven ewes…” – the Rabbis and Rabbi Yitzḥak ben Ḥakora, the Rabbis say: Abraham’s herdsmen were arguing with Avimelekh’s herdsmen. Abraham’s herdsman were saying: ‘The well is ours,’ and the others were saying: ‘The well is ours.’ Abraham’s herdsman said to them: ‘For whichever of us the water rises by itself to water his flock, the well is his.’ When the water saw Abraham’s flock, it rose immediately. The Holy One blessed be He said to him: ‘You are a model for your descendants. Just as with you, once the water saw your flock it immediately rose, your descendants, too, when the well sees them it will immediately rise.’ That is what is written: “Then Israel sang this song: [Rise up, well]…” (Numbers 21:17). Rabbi Yitzḥak bar Ḥakora said to them: This21The lesson that the water would rise again for Israel in the future. is not lacking from this place:22You do not need to derive it from elsewhere; it can be derived from this very verse. “So that it was for me as a testament” is not written here, but rather, “so that it will be for me as a testament.”
וַיִּטַּע אֵשֶׁל בִּבְאֵר שָׁבַע וגו' (בראשית כא, לג), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר אֵשֶׁל פַּרְדֵּס, שְׁאַל מַה תִּשְׁאַל, תְּאֵנִים וַעֲנָבִים וְרִמּוֹנִים. רַבִּי נְחֶמְיָה אָמַר אֵשֶׁל פֻּנְדָּק, שְׁאַל מַה תִּשְׁאַל, עִגּוּלָא, קֹּפָּר, חֲמַר, בֵּעִין. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן אֵשֶׁל סַנְהֶדְרִין, הֵיךְ מָה דְאַתְּ אָמַר (שמואל א כב, ו): וְשָׁאוּל יוֹשֵׁב בַּגִּבְעָה תַּחַת הָאֵשֶׁל בָּרָמָה, עַל דַּעְתֵּיהּ דְּרַבִּי נְחֶמְיָה דְּאָמַר אֵשֶׁל פֻּנְדָּק, אַבְרָהָם הָיָה מְקַבֵּל אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים, וּמִשֶּׁהָיוּ אוֹכְלִין וְשׁוֹתִין אָמַר לוֹן בְּרִיכוּ, וְהֵן אָמְרִין מַה נֵימוֹר, וַאֲמַר לְהוֹן, בָּרוּךְ אֵל עוֹלָם שֶׁאָכַלְנוּ מִשֶּׁלּוֹ, הֲדָא הוּא דִכְתִיב (בראשית כא, לג): וַיִּקְרָא שָׁם בְּשֵׁם ה' אֵל עוֹלָם. (בראשית כא, לד): וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים, רַבִּים מֵאוֹתָן שֶׁעָשָׂה בְּחֶבְרוֹן, בְּחֶבְרוֹן עָשָׂה עֶשְׂרִים וְחָמֵשׁ שָׁנָה וְכָאן עָשָׂה עֶשְׂרִים וְשֵׁשׁ שָׁנִים.
“He planted a tamarisk in Beersheba, and he proclaimed there the name of the Lord, God of the universe” (Genesis 21:33).
“He planted a tamarisk [eshel] in Beersheba” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Eshel is an orchard. [It means:] Request [she’al] whatever you would like to request – figs, grapes, and pomegranates. Rabbi Neḥemya said: Eshel is an inn. [It means:] Request [she’al] whatever you would like to request; a loaf of bread, meat, wine, eggs. Rabbi Azarya in the name of Rabbi Yehuda bar Simon: Eshel is Sanhedrin,23Abraham set up a Sanhedrin in Beersheba. just as it says: “Saul was sitting [in judgment] in Giva under the tamarisk [eshel] in Rama” (I Samuel 22:6).
According to the opinion of Rabbi Neḥemya, who said eshel is an inn, Abraham would receive passersby. After they had eaten and drunk, he would say to them: ‘Say a blessing.’ They would say to him: ‘What shall we say?’ He would say to them: ‘Blessed is the God of the universe, whose food we have eaten.’ That is what is written: “He proclaimed there the name of the Lord, God of the universe.”
“Abraham resided in the land of the Philistines many years” (Genesis 21:34).
“Abraham resided in the land of the Philistines many years” – more years than he stayed in Hebron. In Hebron he stayed twenty-five years,24He was seventy-five years old when he arrived in the land of Canaan (Genesis 12:4), and settled in Hebron (Genesis 13:18). Up until the time of the upheaval of Sodom, when he was one hundred years old, the Torah does not mention anything about him moving away from there. and here he stayed twenty-six years.25Since our verse states that he resided “many years” in the land of the Philistines, the implication is that he lived there for longer than his twenty-five-year stay in Hebron. Since the verse does not specify how many years more, the assumption is that he was there just one year more than he resided in Hebron.