בְּרֵאשִׁית‎

BeReshit

Genesis

CHAPTER 21

With Commentaries

“And YHVH attended to Sarah as He had said, and YHVH did for Sarah as He promised/declared.”



Listen to this chapter in Hebrew

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And YHVH attended to Sarah as He had said, and YHVH did for Sarah as He promised/declared.

1

וַיהוָה פָּקַד אֶת־שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ יְהוָה לְשָׂרָה כַּאֲשֶׁר דִּבֵּר׃

א

VaYHVH | Pakad | Et-Sarah | KaAsher | Amar | VaYaAs | YHVH | LeSarah | KaAsher Diber

This verse refers to the promise given to Sarah by HaShem, which was mentioned in chapter 18.

BeReshit/Genesis 18:9-10

“And He asked, towards him (Avraham), “Where is Sarah, your wife?” And he answered, “Inside the tent.” And He said, “I will return, again, to you as time flows/lives, and behold, Sarah will have a son.” And Sarah heard (this) from the opening/entrance to the tent.”

This teaches us that there is more needed than just a man and a woman to conceive a child. HaShem needs to be part of it, even to Sarah, who was infertile and had no menstrual cycles anymore. For sure a miracle, in Sarah’s case, but it is the same with all conceptions. I know that this seems controversial from some views, as in the case of rape and other similar situations, but I have said before that the spark of HaShem or His spirit inside every one of us is needed for us to be alive, without it we can not be. This is why the verse in which Adam is created was put into the Torah, so we would know how HaShem does it.

BeReshit/Genesis 2:7

“YHVH ELOHIM formed the ADAM/Man of dust from the soil/ground and breathed into his nostrils His breath/spirit of life, and Adam/man became a living soul/creature/entity.”

In our case, instead of HaShem making us of soil/ground (the ingredients that HaShem used to create Adam), our father and mother provided the ingredients for the conception of us, but then HaShem comes in and gives life to us in the womb. Without HaShem, there are no live babies. Whether these babies grow up to be good or evil, it does not matter. Why? This is because they are both important to the world right now. Good and evil must exist till the Kingdom to come, and so both are needed. Therefore, we must ensure that the babies we raise are God-fearing children who will grow into adults having a relationship with HaShem. This is the goal.

Some translated the word פָּקַד/Pakad as remembered, as if HaShem would forget. Or you can say that HaShem remembered because He did not forget. But one thing we are sure of is that all promises made by HaShem are fulfilled with no exceptions. I do not think that anyone can find a verse in which HaShem made a promise and He did not follow through.

Rashi (approximately 1040 - approximately 1105) commentary: HE REMEMBERED SARAH AS HE SAID — He remembered her by granting her pregnancy.
[HE DID TO SARAH] AS HE HAD SPOKEN — by granting her the birth of a son (Pesikta). Where are the expressions “saying ״ and “speaking” used respectively concerning these? “Saying” is mentioned in the verse (17:19) “And God said (ויאמר): “nay, but Sarah, thy wife” etc.; — “Speaking“ is mentioned in (15:1) “And the word (דבר “speaking”) of the Lord came to Abraham”, and this was when He made the Covenant between the Pieces where it was stated, “This man (Eliezer) shall not be thine heir, [but one who shall be born from thee shall be thine heir],” and He brought forth this heir from Sarah.

Ramban (1194-1270) commentary: AND THE ETERNAL ‘PAKAD’ (VISITED) SARAH AS HE HAD SAID. That is, by granting her pregnancy. And the Eternal did unto Sarah as He had spoken by granting her the birth of a son..Thus the words of Rashi.
But the word pekidah is only an expression of remembrance and attention to the one who is remembered, such as: G-d will surely remember (‘pakod yiphkod’) you; I have surely remembered you; And Samson remembered his wife by [bringing her] a kid. Here, too, the sense of the verse is that the Eternal remembered Sarah, and He did to her as He had spoken. This expression is also found in connection with all barren women who later give birth. Thus, in the case of Rachel: And G-d remembered Rachel; and in the case of Hannah: And G-d remembered her. Similarly, the Rabb is said, “Biblical verses which mention pikdonoth are equivalent to verses which mention Divine remembrances.”

Sforno (approximately 1470/1475-1549) commentary: Ad-noy remembered. Literally, “And Ad-noy remembered” — after Avraham prayed for Avimelech, Hashem remembered Sarah.

So, Sforno is saying that these events, in this chapter’s verse, happened nine months before Yitzkhok was born to Sarah? Also, that it was the same time as the last chapter, chapter 20, where Avimelekh kidnapped Sarah? And also, that HaShem made her conceive at the same time that Avraham prayed for Avimelekh, his wife, and his maidservants so that they all could heal from HaShem’s afflictions? I don’t know, I mean this chapter’s first verse starts by summarizing that HaShem attended to Sarah and did as He promised, and skipped from conception to the birth of Yitzkhak (as we will see in the next verse), but there is no indication of when this took place or that the two events happened together. I mean that is a possibility, but Avraham did not need any prayer to her or get rewarded for praying for others, as HaShem had already promised this. Avraham’s prayer has nothing to do with it. When HaShem promises, it is done; no prayer is needed.

Sforno (approximately 1470/1475-1549) commentary: את שרה, the word את here seems superfluous, as we do not hear about other barren women suddenly becoming pregnant at the same time. As a result of Avraham having prayed for the women in Avimelech’s palace to be able to give birth, even though his own wife had been unable to do so, he was rewarded in that she now became pregnant. All other barren women at the time were also now able to conceive. (Compare Torah Shleymah, 11, on this verse).
כאשר אמר, “as He had said,” when the angel said that he would return around the same time in the following year, and by then Sarah would have a baby. (Genesis 18:10)
כאשר דבר, “as He had spoken.” A reference to a previous prophecy in Genesis 15,18, when G-d had concluded His first covenant with Avraham.

Or HaChaim (approximately 1696 - 1743) commentary: וה׳ פקד את שרה כאשר אמר. G'd remembered Sarah as He had said. The Torah tells us that this would have occurred even if Avraham had not prayed on behalf of Avimelekh, as we stated already. We should not think that G'd needed a prayer to prompt Him to keep His promise.

Radak (1160-1235) commentary: וה' פקד את שרה, she conceived and gave birth by the time predicted. Seeing the matter as something so unusual and miraculous, the Torah repeats this fact repeatedly. Normally, when the Torah repeats certain information, it does so by using different words, changing the syntax. Here, too, the verse commences with the verb פקד/attended/visit/inspect/look after, but then uses the word ויעש/he did/he performed to tell us the same thing. At the very end of the verse, it changes the syntax a third time, writing כאשר דבר/as He promised/as He declared/as He spoke/as He said.

And Sarah, she gave birth to Avraham a son in his old age, at the appointed time, ELOHIM spoke to him.

2

וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ אֱלֹהִים׃

ב

VaTahar | VaTeled | Sarah | LeAvraham | Ben | Lizkunaiv | Lamoed | Asher-diber | Oto | ELOHIM

The rabbis or teachers comment that the birthdate of Yitzkhak, the son of Sarah and Abraham, was during Passover, also known as Pesach. Pesach typically falls in May or April on our calendar; however, it changes slightly because Pesach is based on the Jewish lunar calendar. However, there is no indication of this in Scripture. The only time of reference given in Scripture is that Avraham was one hundred years old, according to verse five of this chapter. Avraham was born in 1948, after the Creation of the World. So, by the time Avraham was one hundred years old, the year would be,

2,048 After Creation

This year would also make the birthdate of Yitzkhak. We should also note that Scripture says that Yitzkhak was born to Sarah for Avraham, making Yitzkhak the legitimate son of both of them, so that some people may not say that it could be Avimelekh’s son.

“At the appointed time, ELOHIM spoke to him.”

Why use the word ELOHIM? This is because the messenger of HaShem/angel was speaking to Avraham and Sarah when this prophecy was given three chapters ago. But by now, we should know that these are the words of HaShem. The messenger of HaShem/angel was doing his job as a messenger, speaking these words to both of them. Why though? If HaShem had a connection with Avraham at the same time as the prophecy was given? I have explained this before. HaShem does most of His work on earth through Messengers of HaShem/angels, spirits, or men. Why? Because we all share in the Creation of this earth. HaShem purposely created it imperfect. Why? Because of all the people to be born on earth from the time of the Creation onward, we need to prove ourselves through our actions. This is why HaShem gave us free will, so that we can decide to have Him as our God and to be good people, help one another, and make this world a perfect place. See, the Kingdom to Come will not be perfect because HaShem will make it a perfect world for us, but because there will come a time when we will be all united under Him, and we will make this world perfect. When will this time come? There is no date. Why? This decision will be made collectively, and it will take time to come to fruition. All I know is the trigger will be the coming of the Messiah. He will be the person who goes to the nations and convinces them that the Jews were right, that there is only one God, and that the sins of the world were done by their choice, and that they are to be blamed. The nations of the world will not be able to deny it and will repent. At which point they will get rid of all the instruments of war and concentrate on bettering the world so that it will become a perfect world made by mankind for HaShem and not HaShem for the world. This is a very different perspective on the matter, one that differs from what most people were told.

Isaiah 52:15

“So shall he startle many nations; kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand.”

Messiah will go to the nations and talk with them, and what he has to say will make them worried and afraid. They will shut their mouths, meaning that they will not be able to deny all the wrong that they have done in the world for many reasons or sins against mankind. For that which has not been told them they see, and that which they have not heard they understand. What this means is that as the nations were doing evil against mankind, they did not take the time to get to know HaShem or His Torah (His Laws). So they are ignorant of the knowledge of the Scriptures of HaShem. They just concentrated on their greed and ignored God, making mankind suffer. They were never taught the ways of HaShem, and by the words of the Messiah, they will understand even that which they have not heard of the ways of HaShem.

Isaiah 2:4

“He shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore.”

When Messiah goes to the nations and talks to them, these are the actions the nations will take. They will get their instruments of war and turn them into instruments of good. Things that will benefit the world. Also, there will be no more wars, and peace will rain on earth.

So, just by these few verses, we know that mankind, and it will not HaShem, will make this world a better place. These future nations will do this for HaShem and mankind. They will create or finish the creation of the world, one worthy of HaShem. I have mentioned it before, and I pointed it out in places where this is illustrated in previous chapters; this future is no different. It takes effort, and HaShem helps according to the effort we put out. HaShem put us in this world to tend and keep it (BeReshit/Genesis 2:15). To finish the Creation that He started. Why would He do it for us when it is our job to do so? It just doesn’t make sense.

So, it is the messengers of HaShem who do these tasks for Him on earth, and so do the spirits. Additionally, we must strive to make this world a better place, rather than waiting for the Kingdom to come. It is our job to do this and not HaShem’s. HaShem puts His messengers to task, and so He does the spirits also, but HaShem is waiting for us to spring into action and do our job. Which is to make this world a perfect place, dedicated to Him.

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: AT THE SET TIME OF WHICH GOD HAD SPOKEN TO HIM. The reference is to the angel who had asked, Where is Sarah thy wife? The same angel also returned to Abraham, for he had promised to do so.

Or HaChaim (approximately 1696 - 1743) commentary: ותהר ותלד שרה לאברהם בן. Sarah became pregnant and bore a son for Abraham. The Torah needed to mention the pregnancy because we had learned that Sarah did not have a womb. This shows that G'd performed an additional miracle for her (Bereshit Rabbah 53:5).

I disagree with this commentary, as we know that a woman without a womb does not have menstrual cycles. In BeReshit/Genesis 18:11, it says explicitly that Sarah had ceased to be (to her) as the way of women, which means that she was so old that she stopped getting a period, and not that she never had one. So, Sarah had a womb and she had periods, but she was infertile. HaShem did not allow her to have babies until this time.

Rabbeinu Bahya (1255 – 1340) commentary: וה' פקד את שרה כאשר אמר, “and G’d had remembered Sarah just as He had said.” This means she became pregnant.
ויעש ה' לשרה כאשר דבר, “and G’d did for Sarah as He had spoken.” This is a reference to her giving birth. This is why the Torah immediately follows by recording: “she became pregnant and gave birth.” The reason the Torah wrote this paragraph immediately after having informed us of the closing of the birth-canals in Avimelech’s household, etc., is to remind us that both the “so-called” natural process of becoming pregnant and giving birth and the inability to do so are in G’d’s hands. He alone is in charge of who becomes pregnant and who does not.

Radak (1160-1235) commentary: ותהר, seeing that the conception had not been mentioned in the previous verse, the Torah now reports conception and birth as if it had been a consecutive activity. We find a similar construction in Genesis 4,1 ותהר ותלד את קין, “Chavah conceived and gave birth to Kayin.”
לאברהם, as G’d had said “אשר תלד לך שרה,” “whom Sarah will bear for you.” This is a customary form of syntax, as for instance in 16,15 ותלד הגר לאברהם בן, or Exodus 21,4 וילדה לו בנים ובנות, and many similar examples. A woman is considered similar to the earth in this respect, i.e. just as the earth yields fruit for its owners, so a woman produces children for her husband after he had planted his seed in her.
לזקוניו, the Torah writes this so that we better understand why Sarah had laughed when she had heard the prophecy in 18,12 and had said that her husband was too old to sire children. Another reason for the expression לזקוניו is to inform us that whereas Sarah had regained her youth at that time and had ovulated again after having ceased to do so for many years, Araham did not experience any rejuvenation, but sired a child in spite of not shedding signs of old age. There are some words in the Hebrew language which always appear in the plural mode, זקונים is one of them, so are נעורים and בתולים.

And Avraham, he called the name of his son, who was born to him, whom Sarah bore to him, Yitzkhak.

3

וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק׃

ג

VaYikra | Avraham | Et-Shem-Beno | HaNolad-Lo | Asher-YaLeda-Lo | Sarah | Yitzkhak

יִצְחָק/Yitzkhak

This name means "he will laugh" or “They will laugh”. This name could also mean “Joy” because that is what happens when you are happy. I mean, laughing can signify joy, but you can laugh in all sorts of other feelings. The name means what it means, and it refers to the act of laughter.
In this verse, it is written that Avraham named his son Yitzkhak. However, we know from previous chapters that this is because HaShem commended Avraham to do this.

BeReshit/Genisis 17:19

Truly, Sarah, your wife, she will beget to/for you a son, and (you are) to call his name Yitzkhak.

In the case of this verse and the story of Avraham and Sarah, I have to go with “they will laugh” because both Avraham and Sarah laughed, also, because of what Sarah said in this very chapter, in verse six. Avraham named his son, whom Sarah gave birth to for him, with this name. Why? Because HaShem commanded it so.

BeReshi/Genesis 17:17

Avraham fell upon his face, and he laughed and said in his heart, “At the age of one hundred years, I will conceive? And surely no Sarah, the daughter who is ninety years old, will beget/give birth?

BeReshi/Genesis 18:12

And Sarah laughed in her womb to say. “After I became all used up I am to know delight? And (after) adonai/my lord is old?

BeReshi/Genesis 21:6

And Sarah said, “ELOHIM has made laughter for me; everyone who hears will laugh over me.

Sarah has lived a life of great depression all her life because of her inability to have children. To the point that she gave her husband another wife, hoping that she would find release from her depression and finally find some happiness, when it came to this matter. However, it was not until HaShem granted it that happiness reached her and Avraham. It might not be fast, and it may not be the best of lives, but if we stay faithful to HaShem, happiness will reach us.
People see Avraham’s and Sarah’s laughter as a bad thing in their character, but my view is different, and I have explained this in both cases, when Avraham laughed and when Sarah laughed. I think it is beautiful. Maybe the choice of wording from their parts was not the best, but I have said it before, they were real people, and their feelings of fear bled into their happiness. Now it is just happy laughter.

Or HaChaim (approximately 1696 - 1743) commentary: בנו הנולד לו, His son who had been born to him. Inasmuch as Abraham had another son, Ishmael, the Torah records here that Abraham stressed that this was the son who was fit to bear his name and who would fulfil the aspirations he had for him. No such comment is recorded at the time Ishmael was born. The Torah's addition אשר ילדה לו שרה/whom Sarah bore to him, is an allusion to the fact that both had constantly prayed. Abraham had asked that all his descendants should be born of his righteous wife Sarah, whereas Sarah had also prayed to be the mother of all of Abraham's children. The word שרה/Sarah refers to her prayer, whereas the words אשר ילדה לו שרה/who gave birth to him, refer to Abraham's prayer.
Another reason for this nuance is that the name יצחק, i.e., joy, reflects the fact that an old woman had given a son to an old man. Sarah spelled this out in greater detail in verse six.

Radak (1160-1235) commentary: ויקרא, he complied with G’d’s instructions issued in 17,19 to call the son that would be born to him by Sarah Yitzchok.

Steinsaltz (1937-2020) commentary: Abraham called the name of his son that was born to him, whom Sarah bore to him, Isaac, as God had commanded. Isaac, whose name means: He will laugh, was born in the wake of the laughter of both Abraham (17:17) and Sarah (18:12). Moreover, his name alludes both to his character and to later events in his life.

And Avraham, he did circumcised his son Yitzkhak at eight days of age, as ELOHIM commanded him.

4

וַיָּמָל אַבְרָהָם אֶת־יִצְחָק בְּנוֹ בֶּן־שְׁמֹנַת יָמִים כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים׃

ד

VaYamar | Avraham | Et-Yitzkhak | Beno | Ben-SheMonat | Yamim | KaAsher | Tziva | Oto | ELOHIM

Avraham remembers the contract between him, his descendants, and HaShem. In this contract, it was stated that Avraham must circumcise all newborn male babies at the age of eight days old.

BeReshit/Genesis 17:10-14

This is my covenant that you shall keep, between me and between you, and between your seed/descendant after you, all your males shall be circumcised. Circumcise/cut off the flesh, your foreskin, and (this is to be for a) sign (of the) covenant between me and between you [you is in plural form]. And at the age of eight days, circumcision shall be done to them, every male for all their generations born in the house and/or purchased with silver, from all sons of a foreigner that is not your seed/descendant, of them shall be done. The circumcision: They will circumcise those born in your house and those bought with your silver/money, and it will be for my covenant on their flesh for a (sign of the) covenant forever. And uncircumcision: A male not circumcised in the flesh of his foreskin, that life will be cut off from his people, breaking my covenant.”

I said that Avraham remembered, but it is really that Avraham has been doing this to all newborn babies born in his house from the time of the contract to now.
This verse reads, “As ELOHIM has commanded”, but we know that ELOHIM refers to the messenger of HaShem who was reading the contract between Avraham, as well as his descendants not born yet, and HaShem. We should know that from Chapter 17.

Radak (1160-1235) commentary: וימל...כאשר צוה אותו אלוקים/When Elohim commanded him, compare 17:12 that any son should be circumcised when eight days old. Our sages explain that the word אותו/Him, means that only the father is commanded to perform circumcision on his son, not the mother.

And Avraham was a hundred years old when his son Yitzkhak was born to him.

5

וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃

ה

VeAvraham | Ben-MeAt | Shana | BeHivaled | Lo | Et | Yitzkhak | BeNo

Avraham was 86 years old when Yishmael was born, and now he is 100, so Yishmael is 14 years older than Yitzchak. Yitzkhak was born in

The year 2048 after Creation

Sforno (approximately 1470/1475-1549) commentary: ואברהם בן מאת שנה, although as an old man, we could have expected Avraham to delegate the task of performing his son’s circumcision, he did so himself, ignoring the fact that he was an old man. [The commentary is based on the fact that we knew that Avraham was 100 years old at the time, so why repeat it?]

Radak (1160-1235) commentary: ואברהם...את יצחק בנו, this verse is another example of the word את appearing in conjunction with verbs which appear in the passive mode. To name just a few such examples: Numbers 26:55 יחלק את הארץ, or Deut. 20:5 ולא ימס את לבב אחיו. What is the reason that the Torah saw fit to write this verse at all? Seeing that the Torah had told us that Avraham had been 99 years old when he had received the commandment of circumcision, and G’d had told him that Sarah would bear this son for him in the following year, we knew that he would be 100 years old at that time! (17:21) Perhaps the Torah wanted to tell us that Avraham had completed 100 years when Yitzchok was born and that the previous prophecy had been revealed to him when he had completed 99 years. In that event, Sarah’s pregnancy lasted fully 12 months, so that the news revealed in our verse is that her pregnancy was unnaturally lengthy.

And Sarah, she said, “ELOHIM made laughter for me, all who hear, they will laugh for/to me.”

6

וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃

ו

VaTomer | Sarah | TzeKhok | Asa | Li | ELOHIM | Kol-HaShomea | Yitzkhak-Li

The wording of this verse is a bit confusing. It is worded as saying that people would laugh mockingly at her for having a son at the age of 90. The word for laughter here, as it is used, only appears in Scripture two times, here in this verse, and

Ezekiel 23:32

Thus says YHVH: “You shall drink your sister’s cup that is deep and large; you shall be laughed at and held in derision, for it contains much. You will be filled with drunkenness and sorrow. A cup of horror and desolation, the cup of your sister Samaria.”

The thing is that the word used for laughter here is used as in the word mockery, as in making fun of. So, how can I rephrase this verse to convey what Sarah is truly saying?

And Sarah, she said, “ELOHIM made a mockery of me, all who hear, they will mock me.”

Reading the comments from the commentators that I quote, it would seem that they disagree with me. However, if we consider verses 9 and 10 of the same chapter, we can see how Sarah is emotionally affected.

Verses 9 and 10

But Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, laughing. So she said to Abraham, “Cast out this slave woman with her son, for the son of this slave woman shall not be heir with my son Yitzkhak.”

We will get to these verses later, but you can see that Sarah has a short temper when it comes to her son and making fun of him. Could I be wrong? Yes, of course I can, but the wording and actions lead me to my assumption. Additionally, the verse wording also seems inappropriate for total happiness. Why use the word laughter when happiness could have been used? Or any other word that conveys joy?

כל השומעים, הם ילעגו לי/all who hear, they will laugh for/to me.
כל השומעים, הם יצחקו איתי/all who hear, they will laugh with me.

Unfortunately, most of mankind is never content, never full, always wanting more, always asking what could have been if. Few are the people who live in the here and now, make the best of what it is, and enjoy what they have now.

Bekhor Shor (12th century) commentary: God has made laughter for me: Meaning to say that is why his name is called Yitzkhak - since people will laugh (yitzchaku) at me, saying, "Have you seen Sarah, she gave birth at 90 years, and she began now to [...]."

Rashi (approximately 1040 - approximately 1105) commentary: יצחק לי means will rejoice on my account. The Midrashic statement is (Genesis Rabbah 53:8): Many barren women were remembered together with her, many sick were healed on that day, many prayers were answered with hers, and there was great rejoicing in the world.

Sforno (approximately 1470/1475-1549) commentary: צחוק עשה לי אלקים, even though my son has to endure the pain of the circumcision at such a tender age, nonetheless, my heart is full of joy. Therefore, everyone who hears about this event will rejoice on my behalf, ignoring the aspect of the circumcision.

Radak (1160-1235) commentary: ותאמר שרה צחק, she said that she really called the boy יצחק to give expression to the joy G’d had granted her. She was convinced that everyone hearing about her good fortune of having given birth in her old age would share her joy at this. Any person surprised by an unexpected happy event laughs with joy.

Steinsaltz (1937-2020) commentary: Sarah said: God has made laughter for me. This is a strange and happy occurrence, prompting laughter. Everyone who hears will laugh for me. The unlikely event of this birth and the gladness it brings me will cause everyone who hears of it to share in my joy.

She said, “Who would have told Avraham that Sarah would be breastfeeding a child!? For I have borne him a son in his old age."

7

וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃

ז

VaTomer | Mi | Milel | LeAvraham | Heinika | Vanim | Sarah | Ki-Yaladeti | Ven | Lizkunaiv

"Who would have told Avraham", which is the same as “Who would have thought,” is an idiom used to express surprise or disbelief at something unexpected that has happened. It implies that Sarah or someone else would not have anticipated the event or situation to occur. The rest of the verse is saying that they are old and have not much longer to live. Yes, they were youthful again, but the fact is that HaShem has allotted most people only 120 years of life. That means that Avraham has only 20 more years to go. However, Sarah does not reach 120; Avraham, on the other hand, goes past 120. But we will get to that in a future chapter. Sarah is still contemplating the situation negatively, worrying about what people will say, and the fact that they are both old and bringing a child into the world at such an advanced age means for both them and the child.

Rashi (approximately 1040 - approximately 1105) commentary: מי מלל לאברהם The word מי is used as an exclamation of praise alluding to the distinguished position of the Being spoken of. The sense, therefore, is: See who it is, and to what extent He keeps his promise! The Holy One, blessed be He, promises and performs!

Ramban (1194-1270) commentary: ‘MI’ (WHO) WOULD HAVE SAID UNTO ABRAHAM. The word mi is used as an exclamation of praise and distinction. The sense of the verse is thus: “See Whom it is and to what extent He keeps His promise. He promises and performs!” Thus the language of Rashi.
But we do not find the word mi used in this way in expressions of distinction and honor. Instead, we find it used only in a derogatory sense: ‘Mi’ (Who is) Abimelech, and ‘mi’ (who is) Shechem? ‘Mi’ (Who is) the son of Jesse?
The correct interpretation appears to me to be that Sarah said, “G-d hath made laughter for me; and every one that heareth will laugh on account of me, filling his mouth with song and laughter for the wonder that has been done to me, for who among the hearers would have previously said to Abraham that Sarah will suckle children? There is not a person in the world who would have told him this, even merely to console him, for the possibility would never have occurred to anyone.” Onkelos’ rendition is close to this interpretation: “How faithful is He who spoke to Abraham! He has fulfilled His word that Sarah will suckle children.” That is to say, “Everyone that heareth will laugh on account of me” for there is no person who would have maintained his credulity even in the eyes of Abraham if he were to have told him this wonder.

Bekhor Shor (12th century) commentary: Who would have declared to Avraham: Meaning to say, who would have said to Avraham that this thing occurred - that Sarah nursed children? No one would have said this to him, since he would not have believed it, and the speaker would have been in his eyes, like a joker.

Chizkuni (13th Century) commentary: מי מלל, “who would have dared predict that the day would come when I would nurse children?” If someone had predicted this, he would not have been believed.

Steinsaltz (1937-2020) commentary: She said: Who would have said of Abraham that Sarah would nurse children, as has happened? I have been married to Abraham for many years without children, and now the impossible has occurred, as I have borne him a son in his old age.

And the child grew and was weaned, and Avraham, he made a great feast, on the day Yitzkhak was weaned.

8

וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃

ח

VaYigdal | HaYeled | VaYigamal | VaYaAs | Avraham | Mishte | Gadol | BeYom | Higamel | Et-Yitzkhak

A celebration was held every time a child was weaned, because it was now almost assured that the child would survive. See, before a child is weaned, especially in those days, the child is dependent on the mother for sustenance. Without a mother to breastfeed, the baby dies. If a baby did not learn to breastfeed, it would die, or if a mother did not produce enough milk, the baby would also die, unless another mother who was producing milk would breastfeed the baby in the baby’s stead. This is the reason why Avraham was making a great feast in celebration that Yitzkhak was no longer breastfeeding. He was no longer dependent on Sarah for sustenance.

Chizkuni (13th Century) commentary: ויעש אברהם משתה גדול, “Avraham prepared a great feast.” This was the custom in those days, as opposed to nowadays, when the feast is prepared on the day of the circumcision, as seen in Samuel I 1:24, where Khanah took her two-year-old son to the High Priest Eli after weaning him. She took with her oxen and sheep to offer as a sacrifice in the Temple.

Rabbeinu Bahya (1255 – 1340) commentary: ויעש אברהם משתה גדול, “Avraham prepared a great feast.” There is no doubt that the notables in the land were invited to this feast, seeing that the birth of Yitzchak had been a most remarkable event. Also, Avraham was a very wealthy man, and it is quite possible that even the kings of surrounding countries attended this feast. We know that kings and other rulers sought out Avraham’s advice and made a point of being on good terms with him (compare 21:23). As the occasion was one of physical indulgence, the names of the participants have not been mentioned by the Torah. We find that Scripture does make a point of mentioning who went to a house of mourning, as these people troubled themselves to share in someone else’s grief. This is why the Book of Job mentions not only who came to visit him but also that these people traveled a great distance to offer their support to Job in such a time. (compare Job 2:11) This caused Solomon to say in Kohelet: 7:2 “it is better to go to a house of mourning than to a house of feasting.” By not mentioning the names of the participants, the Torah hints that all pleasures in this life are only vain and pointless.

Radak (1160-1235) commentary: ויגדל הילד ויגמל , he stopped receiving his mother’s milk. This occurred after he was 24 months old. This was the standard period during which babies nursed at the breasts of their mothers.
משתה גדול, this too may have been the custom in those days, to mark the baby's start of receiving solid food with a great celebration. Alternately, Avraham gave such a party to mark his joy over Yitzchok having attained that stage. This development of the baby coincided with his beginning to speak. He was capable of being taught the letters of the alphabet. Our sages in Tanchuma Kedoshim claim that children could learn the letters of the alphabet when they reached the age of 3.

Steinsaltz (1937-2020) commentary: The child grew and was weaned. It is unclear when this occurred, as nursing sometimes continued until the child was three years old. Abraham made a great feast on the day Isaac was weaned, per the prevalent custom to celebrate a child’s weaning.

And Sarah saw the son of Hagar the Egyptian, which (she) begot for Avraham, laughing/mocking/playing.

9

וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃

ט

VaTere | Sarah | Et-Ben-Hagar | HaMitzrit | Asher-Yaleda | LeAvraham | Metzakhek

מְצַחֵק/MeTzakhek

This is the same word as before, which means “laugh/mock/and I neglected to say that it also means to play”. To translate this verse, no one knows which word applies. By the reaction that Sarah had at the site of Yishmael, it would seem that mocking fits the best. However, her reaction to this situation is extreme, I think. Her feelings are getting the best of her. This is something we all have to watch out for. Her reaction is in the next verse; this is why I will hold my comment for the next verse. All we know now is that Sarah saw Yishmael either laughing, playing, or mocking something or someone. How far was Sarah from the child Yishmael? No one knows.

Rashi (approximately 1040 - approximately 1105) commentary: מצחק MAKING SPORT — This means worshipping idols, as it is said about the Golden Calf, (Exodus 32:6) “And they rose to make merry (לצחק).” Another explanation is that it refers to immoral conduct, just as you say about Potiphar’s wife (Genesis 39:17), “To mock (לצחק) at me.” Another explanation is that it refers to murder, as (2 Samuel 2:14) “Let the young men, I pray thee, arise and make sport (וישחקו) before us” (where they fought with and killed one another) From Sarah’s reply — “for the son of this bondwoman shall not be heir with my son״ — you may infer that he (Ishmael) was quarrelling with Isaac about the inheritance, saying, “I am the first-born and will, therefore, take a double portion”. They went into the field and he (Ishmael) took his bow and shot arrows at him (Isaac), just as you say (Proverbs 26:18-19) “As a madman who casteth firebrands, [arrows and death] and says: I am only מצחק mocking” (Genesis Rabbah 53:11).

I can not see any of these situations happening at this point in the story. Why? Because Yishmael is around 15-16 years old, and Yitzkhak is around 1.5-3 years old.

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: MAKING SPORT. Ishmael was acting as a boy is wont to act. Sarah was jealous because he was older than her son.

Sforno (approximately 1470/1475-1549) commentary: את בן הגר המצרית, she assumed that the reason Ishmael had made disparaging remarks about Yitzchok was due to his mother putting him up to it, or the Egyptian genes of his mother coming into play here. We have a saying in Sukkah 56 that the prattle of children in public reflects either what they picked up from their father or what they picked up from their mother. In the case of Ishmael, he certainly did not overhear his father make such disparaging remarks.

Chizkuni (13th Century) commentary: את בן הגר מצחק, “showing off in front of his younger brother, as older brothers are wont to do.” (Ibn Ezra) Sarah, Yitzchok’s mother, could not stand her son being belittled by Ishmael. She was deeply offended by Ishmael’s behaviour, presumably encouraged by his mother.

Rabbeinu Bahya (1255 – 1340) commentary: מצחק, “making sport.” The word is a euphemism for idolatry, as well as murder and incestuous sexual relations. The subject of Ishmael’s and Yitzchak’s quarrel concerned the inheritance. Ishmael said to Yitzchak: “I am the firstborn and as such I am entitled to two-thirds (two parts) of the inheritance.” When they were out in the field, Ishmael would shoot arrows aimed at Yitzchak. This is the true meaning of Proverbs 26:18-19: כמתלהלה היורה זקים חצים ומות. כן איש רמה את רעהו ואמר הלא משחק אני. “Like a man who throws firebrands, arrows, and death, is one who deceives his neighbour, claiming 'I am only joking.' We can derive this from Sarah’s reply: 'The son of this slave-woman will not inherit together with my son.’ This is the way Rashi explained these words.
Rabbi Avraham Ibn Ezra explains the word מצחק as meaning “playing.” The activity was typical for any young boy, but Sarah was jealous that Ishmael was older than her son.

Radak (1160-1235) commentary: ותרא...מצחק. Ishmael was belittling Yitzchok for having a father who was so much older than he.

Rashbam (approximately 1085 – approximately 1158) commentary: מצחק, in the meantime, Ishmael was already 16 years old. Sarah did not want him to remain in the same household any longer, so that he would not get ideas about sharing in the inheritance with Yitzchok.

And she said to Avraham, "Cast out/drive out/divorce this slave woman and her son, for the son of this slave woman and my son, Yitzkhak, shall not inherit (together)."

10

וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת־בְּנָהּ כִּי לֹא יִירַשׁ בֶּן־הָאָמָה הַזֹּאת עִם־בְּנִי עִם־יִצְחָק׃

י

VaTomer | LeAvraham | Garesh | HaAma | HaZot | VeEt-BeNa | Ki | Lo | Yirash | Ben-HaAma | HaZot | Im-BeNi | Im-Yitzhak

Sarah wants Avraham to cast out Hagar and her son, who are Avraham’s second wife and his son, and let us not forget that this came to be because it was Sarah’s own idea. Now that she has a son, she wants them both gone. We must also take note that HaShem himself, or through one of His messengers, said that Yishmael was going to be a difficult person to live with or live next to, not just him, but all his descendants, so much so that they are still, to this day, a difficult people. We have a combination of a lot of trouble and negative emotions. First, Yismael is a very difficult kid; second, we have Sarah’s troubled mind, and third, as we will see in the next verse, Avraham’s love and kind nature.

Bekhor Shor (12th century) commentary: For the son of this maidservant shall not inherit: Meaning to say, it is not right that the son of the maidservant inherit with my son. And therefore I do not want that he should live here, lest he should say after our death, "I am also the son of Avraham," and come to inherit.

Chizkuni (13th Century) commentary: כי לא יירש, “for he will not have a share in the inheritance;” it appears clear from this remark of Sarah that Ishmael had claimed a double portion of his eventual inheritance based on the fact that he was his father’s firstborn son. (Compare Bereshit Rabbah 53:11)

Radak (1160-1235) commentary: ותאמר...גרש האמה/Drive out the maidservant, it was inconceivable to expel the son without his mother, as she would not remain after he had gone.
כי לא יירש/Because he will not inherit, “he imagines that he will share equally in the inheritance because he is your son. This is the reason why he is so overbearing, making fun of my son.”
עם יצחק, the words suggest that Sarah had told Avraham, “Didn’t G’d tell you that He would perpetuate His covenant with Yitzchok, whom Sarah will bear for you? (17:21)?”

And the words were very evil/displeasing/bad/sad/wicked in the eyes of Avraham, because they concerned his son

11

וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ׃

יא

VaYera | HaDavar | MeOd | BeEinei | Avraham | Al | Odot | BeNo

I am fairly certain that Avraham knew the nature of his son, that he was, for the most part, evil. Even though this is the case, he still loved him (Yismael). Avraham most likely had hopes of turning Yishmael’s nature around for the good. By Scripture using the words that Sarah spoke, evil, displeasing, bad, sad, or wicked, they all imply that Sarah was angry when she used them. Since we already know the nature of Avraham, a good-hearted person, I am sure that he was conflicted about the situation. These words are how Avraham took them and not how Sarah meant them, at least by how it is written in Scripture. To think that Avraham did not want to cast out his son, even though he knew the nature of his son, and HaShem said that the inheritance would only be through Yitzkhak. Avraham, I think, knew what he must do, but did not want to. What about Hagar? This verse says that Avraham was conflicted about Sarah’s words because they concerned his son, but did not seem to be conflicted about his wife, Hagar. This will come into play or be explained in the next verse.

Rashi (approximately 1040 - approximately 1105) commentary: על אדות בנו ON ACCOUNT OF HIS SON — because he heard that he had taken to degenerate ways (Exodus Rabbah 1:1). The real meaning, however, is because she (Sarah) had told him to send him away.

Ramban (1194-1270) commentary: AND THE THING WAS VERY GRIEVOUS IN ABRAHAM’S SIGHT ON ACCOUNT OF HIS SON. That is, for he had taken to degenerate ways. The plain meaning, however, is that he was grieved because she had told him to send him away. Thus, the language of Rashi.
The correct interpretation appears to me to be that Scripture is speaking in honor of Abraham, saying that the reason why the matter was very displeasing to him was not due to a craving for his concubine and his desire for her. Therefore, if she had told him to cast out only the maidservant, he would have done her will. But it was on account of his son that he was very much incensed and did not want to listen to her. But the Holy One, blessed be He, told him that he should not resent it at all, neither for the son nor for the maidservant, and that he should listen to Sarah’s bidding for it is through Isaac alone that his name will be carried on, while Ishmael will not be referred to as his offspring. Now, because Abraham feared that an accident might happen to Ishmael upon his sending him away, he told him that he would make a nation of him and bless him, since he was indeed his son.

Bekhor Shor (12th century) commentary: And this thing was very bad: Meaning to say, it was difficult in his eyes about Hagar, but it was very difficult for him about his son. Therefore, He said to him (Genesis 21:12), "Do not let it be bad in your eyes concerning the youth and your maidservant."

Or HaChaim (approximately 1696 - 1743) commentary: על אודות בנו. On account of his son. Abraham was afraid that the expulsion would lead Ishmael to pursue unwholesome activities because he felt rejected. He had to be concerned about this since Ishmael was his son after all.

Radak (1160-1235) commentary: וירע הדבר...על אודות בנו, even though Ishmael was the son of a slave-woman, he was at the same time also Avraham’s son, and he loved him as a father loves his son, especially seeing that he was his firstborn. He was merciful towards him like a father is merciful to all his children. Moreover, he had taught him to behave and had taught him the ways of the Lord. If he, Avraham, had taught all and sundry the ways of the Lord, he had most certainly not neglected to teach these ways to his son. Therefore, the request by Sarah to expel his own son was a source of great chagrin to him. Avraham kept his chagrin to himself and did not express anger at his wife as he was concerned with preserving שלום בית, peaceful marital relations with his wife. This was the state of affairs until G’d intervened in the matter.

Shabbethai ben Joseph Bass (1641–1718) (Hebrew: שבתי בן יוסף; also known by the family name Strom[1]), born at Kalisz, was the founder of Jewish bibliography[2] and author of the Siftei Chachamim supercommentary on Rashi's commentary on the Pentateuch. Commentary: For he had heard that he had fallen into bad ways. Rashi brings both the Midrashic and the simple explanation because with the simple explanation alone, a question arises: In v. 12, Hashem tells Avraham, “Do not consider this wrong on account of the boy and your slave-woman.” This implies that Avraham was also perturbed about his slave-woman. So why does our verse mention only “his son”? Thus, Rashi explains our verse [Midrashically,] that Yishmael fell into bad ways—something not relevant to Avraham’s slave-woman. But without the simple explanation, another question arises: [Since Avraham was not perturbed about sending Yishmael away,] why does Hashem then say to Avraham in v. 12: “Do not consider this wrong... regarding all that Sarah tells you, listen to her...”? What does listening to Sarah have to do with Yishmael’s fall into bad ways? Furthermore, the reason that Scripture then gives, “For only through Yitzchok will seed be considered yours,” is irrelevant to Avraham’s concern over Yishmael’s falling into bad ways. This is why Rashi also needed a simple explanation. It seems that [Rashi learned] the two explanations from על אודות בנו, for it appears to be repetitive. Since אודות means the same as על, why say על twice? It could have simply said על בנו, as in the next verse: אל ירע ... על הנער. Perforce, it comes to tell us that Avraham was perturbed about two things. But only for sending them away did Hashem say (v. 12), “Do not consider this wrong...” (R. Meir Stern)

Steinsaltz (1937-2020) commentary: The matter was very grave in the eyes of Abraham, on account of his son. Abraham was more pained about banishing Ishmael than about banishing Hagar. He may also have better understood Sarah’s discomfort with Hagar’s presence than he did her objection to Ishmael.

And ELOHIM told Avraham, “All that Sarah say to you listen/obey, hear her voice, do not let this be evil/bad/displeasing/sad in your eyes when it comes to your boy/lad/youth and your maidservant, for in Yitzkhak shall your seed be called by.

12

וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃

יב

VaYomer | ELOHIM | El-Avraham | Al-Yera | BeEineikha | Al-Hanaar | VeAl-Amatekha | Kol | Asher | Tomar | Eleikha | Sarah | Shema | BeKola | Ki | VeYitzkhak | Yikare | Lekha | Zara

Here is where we continue from where we left off in the last verse. In the previous verse, it would seem that Avraham was only concerned with his son, Yishmael, and that he did not show any concern for his wife, Hagar. This is because the harsh words that Sarah spoke were directed to Yishmael and not Hagar, the mother of Yishmael. It does not seem right, in Avraham’s eyes, to cast the boy out and not even partake in the inheritance after he, Avraham, dies, because Yishmael is his son. However, ELOHIM shows here that Avraham is concerned with both of them. The last verse was concerning Yishmael’s inheritance, and this verse is regarding both Yishmael’s and Hagar’s safety.
ELOHIM tells Avraham not to feel like he is feeling and to listen to his wife Sarah. However, the reason given is not money or property. The reason given is more world-oriented. The reason is that HaShem does not want Yitzmael to be part of the plan towards the kingdom to come, in a way. I mean, Yishmael and his descendants will play a part in the world to guide it in that direction, but by being a thorn in Israel’s and the world’s side. As we should remember, HaShem said through the Elohim what kind of people Yishmael’s descendants would be. As said before, evil has to persist all the way to the kingdom to come.

“For in Yitzkhak shall your seed be called by.

This part of the verse is the reason why Yishmael can not stay with Avraham. It is not talking about money, livestock, or property. What it is referring to is through whom HaShem will be with. If you ask an observant Jew who his or her forefathers are, they will name Avraham, Yitzkhak, and Yaakov. And they will never name Yishmael, nor will Yishmael be included in any scripture as being part of the plan towards the kingdom to come. Every hope that HaShem has is through Avraham, Yitzkhak, and Yaakov only. They are the people who are destined to be the priestly nation of the world under HaShem. HaShem will be our king, and the Israelites will be HaShem’s priests in the world. They have a job and a duty that they must fulfill, but have not yet come together to achieve this goal. However, HaShem knows that they will achieve it.
You may ask, how about the rest of the world? Are we to line up with Israel and be their servants or something? Of course not. The Israelites have the duty to come together and be the priestly nation to represent HaShem in this world, and the rest of the world or nations have the duty to come together and make this world a peaceful one. A world that is fit for HaShem, I explained this before. Both are important for two different reasons. You know how I have explained over and over again how HaShem does everything on earth through messengers/angels, spirits, or men/prophets by calling them Elohim. That is what Israel will be. A guide for all the rest of us. Not by force but by example, and by fair warnings, and it is the choice of the nations to follow said warnings and examples or not. Those who do will come together to create peace and make this world what HaShem envisions. No one gets left out; everyone has an important role, except those Israelites, nations, or people who do not want to be part of the family of HaShem, our God, and HaShem’s vision for the Kingdom to come.

Rashi (approximately 1040 - approximately 1105) commentary: שמע בקולה HEARKEN UNTO HER VOICE — we may infer that Abraham was inferior to Sarah in respect of prophecy (Exodus Rabbah 1:1).

Sforno (approximately 1470/1475-1549) commentary: אל ירע בעיניך על הנער ועל אמתך. כל אשר תאמר אליך שרה, do not be angry regarding anything that Sarah says to you concerning the lad and the maid, i.e., to expel them while they wear proof that they are slaves. Avraham’s having placed Ishmael on Hagar’s shoulder was a clear sign that Hagar was a slave woman who was charged with carrying Ishmael (verse 14).
כי ביצחק יקרא לך זרע, for your descendants will be known through Yitzchok. Ishmael will not be known historically as the son of Avraham.

Bekhor Shor (12th century) commentary: For it is through Yitzchak that your seed will be called: Your main seed is Yitzchak; that seed about which He said, "to you and your seed will I give this land" (Genesis 13:15).

Radak (1160-1235) commentary: ויאמר...על הנער ועל אמתך, G’d knew that Avraham was not only displeased about Sarah’s request to expel Ishmael, but he was also chagrined at being asked to expel Hagar, his maid-servant. [described here as his servant rather than as Sarah’s servant. Ed.] Even though the Torah had only spelled out that Avraham had felt aggrieved on account of his son (verse 11), the reason why our text had mentioned only his son was that he was his principal concern. He was prepared to quarrel with Sarah about the future of his son, whereas he was not prepared to make the continued presence of Hagar an issue between them. G’d, however, knew how he really felt concerning Hagar.

Rambam (1138–1204) commentary: יקרא לך זרע, a reference to the covenant between G’d and Avraham, which included that Avraham’s seed would remain strangers in a land not theirs before they would inherit the land of Canaan (15:13). G’d reminded him that his promise referred to Yitzchok and not to Ishmael.

Shabbethai ben Joseph Bass (1641–1718) (Hebrew: שבתי בן יוסף; also known by the family name Strom[1]), born at Kalisz, was the founder of Jewish bibliography[2] and author of the Siftei Chachamim supercommentary on Rashi's commentary on the Pentateuch. Commentary: To the voice of prophecy that was within her. [Note: although this phrase is absent from our version of Rashi here, it parallels an extant comment of Rashi on 16:2.] Rashi deduced this because it could have said, “Listen to her words,” as it said before, “Regarding all that Sarah tells you.” Or [it could have said] שמע אליה, as in (Devarim 11:13): והיה אם שמוע תשמעו אל מצותי.. Furthermore, a voice without words is just a meaningless sound. How could Avraham be told to obey a mere sound? Thus, Rashi explains that it means the voice of prophecy. I.e., she did not say it on her own; it was the voice of prophecy. The expression יצאה בת קול is somewhat similar to this. And for this reason, כי שמעת לקול אשתך (3:17), written concerning Adam HaRishon, is interpreted in Bereishis Rabba 19:5 to mean that she was wailing over him with her voice. (R. Meir Stern)

Steinsaltz (1937-2020) commentary: But God said to Abraham: Let it not be grave in your eyes about the lad and your maidservant. Significantly, God included Hagar in this statement. Everything that Sarah says to you, heed her voice. Whether or not you understand and identify with Sarah’s demand, it is My will that you should listen to her, for it is through Isaac that descendants will be accounted to you. You have a son from Sarah, and even if you have other biological children, only Isaac will be your heir and successor, and only his descendants will be attributed to you.

And also the son of the maidservant I will make a nation, for he is your seed.”

13

וְגַם אֶת־בֶּן־הָאָמָה לְגוֹי אֲשִׂימֶנּוּ כִּי זַרְעֲךָ הוּא׃

יג

VeGam | Et-Ben-HaAma | LeGoi | Asimenu | Ki | ZarAkha | Hu

BeReshit/Genesis 17:6

And you (Avraham), I will make you fruitful in great abundance, and I will give you to/for the nations, and kings will come from you.

This is one of the promises given to Avraham by HaShem, and, as mentioned before, HaShem keeps all His promises. So, He kept this one. Yishmael is Avraham’s son, and so, because of HaShem’s promise, he will and has become, himself, the head of a great nation in the world that exists till this day; they are all the Arab nations. Even though they are split into many nations today, it would seem, at least to me, that they are united in their goal.

Sforno (approximately 1470/1475-1549) commentary: וגם את בן האמה, you have no reason to worry about expelling your son, as you are expelling the son of the slave woman. You do not expel him in his capacity as your son. At any rate, I will make him into a nation, seeing that he is your seed, not because he deserves such a distinction.

Radak (1160-1235) commentary: וגם את בן האמה, do not worry that he will perish when he leaves your house; on the contrary, I will make him develop into a great nation because he is your descendant.

Steinsaltz (1937-2020) commentary: Also, the son of the maidservant, I will make a nation. He is not simply being discarded because he is your descendant, and your merit stands in his favor. He, too, will be the father of a great people, although they will not be known as Abraham’s unique descendants.

And he rose, Avraham, in the morning to take food and a water bottle/waterskin to Hagar, which he put on her shoulder, and the boy, and he divorced/sent her away. And she went and wandered in the wilderness of BeEr Shava.

14

וַיַּשְׁכֵּם אַבְרָהָם׀ בַּבֹּקֶר וַיִּקַּח־לֶחֶם וְחֵמַת מַיִם וַיִּתֵּן אֶל־הָגָר שָׂם עַל־שִׁכְמָהּ וְאֶת־הַיֶּלֶד וַיְשַׁלְּחֶהָ וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע׃

יד

VaYashkem | Avraham || Baboker | VaYikakh-Lekhem | VeKhemat | Mayim | VaYiten | El-Hagar | Sam | Al-Shikhma | VeEt-HaYeled | VaYeshalkheha | VaTelekh | VaTeta | BeMilbar | BeEr | Shava

Scripture says that Avraham woke up in the morning to give Hagar food and water so that he could send her and his son away. Now, some commentators say that Avraham physically put the boy on her shoulders as well. This does not make sense to me whatsoever, but the other commentators or whoever I heard it from say that Yishmael was sick, and this is why Hagar had to carry him. Now, why would Avraham send Hagar and Yishmael away when Yishmael was so ill that he could not walk on his own? Remember that Yishmael was approximately 16 or 17 years old. Additionally, there was no specific time set by HaShem or Sarah for when to send them away. Avraham could have waited for Yishmael to recover from his illness before sending them away. The meaning could be that, by Scripture, to say that Avraham put Yishmael on her shoulder, next to the food and water, meant that Yishmael was Hagar’s responsibility. Still, I am unsure if this meaning of taking responsibility on your shoulders applies in Hebrew as well. It just does not make sense.
Now, my translation makes more sense to me, and this is that Avraham put food and water on her shoulder and also on the boy’s shoulder. I mean, why would only one person carry food and water when two can take twice as much? This makes more sense. I would think that Avraham would give them as much water and food for the road as they can carry.
Scripture tells us, in this verse, that Hagar went to wander in the wilderness or desert of BeEr Shiba, which is in a different direction from Egypt, where she is from. This is the same direction that she took when she ran from Sarah in Chapter 16. In that chapter, I thought that she was going to Ur, where the Tower of Babel was built. In that commentary, I provided the reason that she is in love with Avraham; this is why she was heading in that direction, as Avraham came out of that land along with his father and family. However, to go on a direct path, as it would seem that she is taking, would mean that she has to cross the desert. Which is a perilous path to take, as there is no water or shelter from the sun in the desert. Both times that she wandered on her own, she took this same direction. Obviously, she did not know what she was doing, as Scripture says that she was wandering. The last time she did this, she almost died if it had not been for HaShem, who sent his messenger to go find her and save her, and we will find out, later in this chapter, that she gets into trouble again.
By Scripture, we do not know that Avraham gave Hagar anything else, like money or possessions, could this have happened? We do not know. Money is a possibility, but possessions, I don't think so. Why? Because you need people to deal with herds of animals, in which case Avraham would have also given her manservants and even maidservants, but there is no mention of this. It would seem that Hagar and Yishmael were alone. Why send them off with just water and food? Scripture does not say. Perhaps Sarah did not want it; possibly HaShem ordered Avraham to do it this way. We do not know. It could also mean that giving them money or possessions would be considered an inheritance.

This journey is approximately 20 miles long if you are intentionally going there, but the word used here in Scripture says that she wandered, which means that she was lost in the desert.

Chizkuni (13th Century) commentary: שם על שכמה, “he placed on Hagar’s shoulder;” this refers to the bread and the hose of water. [Not as most commentators assume to Ishmael. Ed.]
וישלחה, “he sent her off,” into freedom since, having been intimate with her, he was not allowed to sell her to another owner according to Torah law. (Compare Exodus 21,11)

Rashi (approximately 1040 - approximately 1105) commentary: ואת הילד AND THE CHILD — the child, too, he placed on her shoulder, for Sarah had cast an evil eye upon him, so that a fever seized him and he could not walk (Genesis Rabbah 53:13).
ותלך ותתע AND SHE WENT AND WANDERED — she reverted to the idol worship of her father’s house (Pirkei DeRabbi Eliezer 30).

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: Many are amazed at Abraham’s behavior. They ask, how could Abraham chase his son out of his house? How could he send away mother and child empty-handed? Where was his kindness? However, I am amazed at those who are amazed at Abraham, for Abraham acted according to God’s dictates. Had he acted contrary to Sarah’s wishes and given money to Hagar, then he would have transgressed God’s command. However, ultimately, after Sarah’s death, he gave gifts to Ishmael’s children.
BREAD AND A BOTTLE OF WATER. He gave the bread and a bottle of water to Hagar and placed them upon her shoulder. He then told her, “Take your son with you,” and he sent her away. It is possible that Abraham gave Hagar some gold and silver, although this is not mentioned in Scripture. Abraham, at that time, lived in Gerar. He gave Hagar enough bread and water to last her till she reached Beersheba. However, Hagar did not know the way and strayed in the wilderness of Beersheba. Ishmael became ill from a lack of water. She took him to her bosom, and when she saw that he was dying of thirst, she cast him under one of the shrubs.

Ramban (1194-1270) commentary: AND THE CHILD, AND HE SENT HER AWAY. This is to be understood in connection with the above: And he gave to Hagar [the bread and bottle of water]… and the child, for he gave her the child also to go with her wherever she will go.

Sforno (approximately 1470/1475-1549) commentary: שם על שכמה, the hose containing the water; this was to show that she was a slave woman. A reminder of the angel at the time having told her that she was to submit to her mistress Sarah (16:9) A righteous person of the caliber of Avraham would certainly not send away a woman and her son without provisions adequate to ensure that she can reach the following location where new provisions can be obtained. [I wonder why Hagar was not given an animal to ride on? Clearly, Avraham was intent that she should be known to be a slave by the fact that she had to travel on foot. Ed.] Our sages in Bereshit Rabbah 53:15 understand the words ויהי אלוקים את הנער in verse 20, to mean that she had both donkeys and camels at her disposal as well as her son’s servants. If we accept that line in the Midrash at face value, the crisis which overtook Hagar and Ishmael was only that they ran out of water due to having lost their way in the desert. As soon as they found a source of water, they had all the means to establish themselves economically, even amid the desert. It was natural for Ishmael to settle in the desert as his mother had been told already while she was pregnant that her son would be a פרא אדם, someone preferring to live in the wilderness, not in civilised society.

Or HaChaim (approximately 1696 - 1743) commentary: על שכמה ואת הילד. On her shoulder, together with the child. Abraham put Ishmael also on Hagar's shoulder because the latter refused to leave his father's house. As a result, Abraham tied him up as one ties up a child, put him on Hagar's shoulder, and expelled her.

Rabbeinu Bahya (1255 – 1340) commentary: וישכם אברהם בבוקר ויקח לחם וחמת מים, “Avraham rose early in the morning; he took bread and a skin-bottle of water, etc.” He should have given Hagar silver and gold and camels to transport both her and Ishmael and their belongings, seeing he had plenty of money to spare. After all, had he not prayed for his son’s welfare in 17:18, saying to G’d: לו ישמעאל יחיה לפניך, “if only Ishmael live (a good life) in Your presence?” However, seeing that Sarah had told him to expel Hagar and her son, and G’d had told him to obey everything that Sarah said to him (verse 12), Avraham complied and expelled them with the minimum of creature comforts, plus a survival kit only. This is Nachmanides’ view.
One may view the fact that Avraham provided Hagar with bread and water as an allusion to something that he foresaw concerning the future when the Arabs would oppress his descendants. He foresaw that the Ishmaelites would hate the Jews more than any other nation on earth hated them. Avraham was careful not to deny Hagar and Ishmael the necessities to ensure their survival, something with which Jews provide even their enemies. He modeled himself after Proverbs 25:21, “If your enemy is hungry feed him bread; if he is thirsty, give him water to drink.” Proverbs 25:21

Radak (1160-1235) commentary: ויקח לחם וחמת מים, he gave her enough food and water to last for a day or two. She was unable to carry more than that. He also gave her a plentiful supply of water as the distance to Egypt was considerable. On the other hand, she might have had relatives much closer than in Egypt. He also gave her silver and gold so that she could replenish her supplies, although the Torah did not make a specific mention of this.

Rashbam (approximately 1085 – approximately 1158) commentary: ותתע במדבר באר שבע, that is why she ran out of water, a supply of which she had carried with her. Avraham had given her a big enough supply if she had taken the direct route to Beer Sheva.

And the water was spent from the bottle/waterskin and she cast the child under one of the bushes/shrubs.

15

וַיִּכְלוּ הַמַּיִם מִן־הַחֵמֶת וַתַּשְׁלֵךְ אֶת־הַיֶּלֶד תַּחַת אַחַד הַשִּׂיחִם׃

טו

VaYikhlu | Hamayim | Min-HaKhemet | VaTashlekh | Et-Hayeled | Takhat | Akhad | HaSikhim

The waterskin with the water was spent, meaning that it was gone, and now they had no more water. When Hagar escaped from Sarah, the last time, she went in the same direction and ended up lost, and also ran out of water. It would seem that not only did Hagar not know how to navigate, but she also did not know how to conserve water. At that time, HaShem opened her eyes, and she saw a well from which she could get water to return to Sarah. This time she also went in the same direction and also got lost, but now she has her son with her. It would seem that they are extremely thirsty, dehydrated, and exhausted. We have to understand as well that both of them, especially the boy, Yishmael, are not used to suffering. They, and especially he, have been sheltered all their lives. Never wanting for anything. Now, they are wandering in a perilous desert with little and now, without water for only HaShem knows how long. A teenage child will likely dehydrate faster than an adult. Children have a higher proportion of water in their bodies and a greater surface area-to-volume ratio, making them more susceptible to fluid loss through sweating and breathing. They usually do not prioritize rehydration as effectively as adults. So, it would seem that young Yishmael reached his limit first before his mom. So, she set him down under a bush to shelter him from the harsh sun. I hope we all know that bushes are not good shelter or cover from the sun. They are not very big, they do not have big leaves, and they are too close to the hot ground.

Rashi (approximately 1040 - approximately 1105) commentary: ויכלו המים AND THE WATER WAS SPENT, because it is the nature of sick people to drink much (Genesis Rabbah 53:13).

Ramban (1194-1270) commentary: AND SHE CAST THE CHILD. Thirst overtook him and he was unable to walk, and so his mother laid him under the tree, cast away and abandoned. It may be that the word vatashleich (and she cast) is similar in sense to the verses: And He cast them into another land; Cast me not away from Thy presence, meaning “sending away.”
Rabbi Abraham ibn Ezra said: “And she cast for she had taken him onto her lap when he was weakened by thirst, [and seeing that he was expiring from thirst, she cast him from her].”
Our Rabbis have said that he was sick at the time he sent him away, and therefore, he put the child on her shoulder. This is the sense of the word vatashleich (and she cast) him: [until that point she had carried him].
All this occurred to Abraham because he had been commanded to do whatever Sarah said, and she commanded that he send him away immediately. It was at her command that he did not give them silver and gold, servants, and camels to bear them.

Bekhor Shor (12th century) commentary: And she cast the child: From [the time] when he fainted from thirst, she began to carry him.

Radak (1160-1235) commentary: ויכלו, Hagar’s problems became ever more acute. The reason why the Torah writes all these details is to teach that if man is confident that G’d will help him overcome his difficulties in the end, then his troubles do not multiply, to teach him to appeal to G’d for help. The details presented here are also intended to illustrate how God interacts with individuals who love His name. He appeared to Hagar on two separate occasions, rescuing her from acute distress, performing miracles on behalf of her son.

Shabbethai ben Joseph Bass (1641–1718) (Hebrew: שבתי בן יוסף; also known by the family name Strom[1]), born at Kalisz, was the founder of Jewish bibliography[2] and author of the Siftei Chachamim supercommentary on Rashi's commentary on the Pentateuch. Commentary: Because the sick drink a great deal. Rashi deduced this because it should have said, The bread and the water were used up.” For it said before, “He took bread and a skin pouch of water,” and Avraham assumedly gave them food and drink proportionally, so both should have finished together. Thus, Rashi explains that Scripture is telling us that Yishmael drank disproportionately to his eating, as the sick drink a great deal, and that is why it says, “The water was used up,” but not the bread. (R. Meir Stern) But it seems to me that Rashi knows this because it does not say, “And they had no more water to drink.” The expression “the water was used up” implies that it happened unexpectedly, ahead of time. (Nachalas Yaakov)

And she went and sat herself before (him) at some bowshot distance away, because she said, “I will not see the death of the boy.” And she sat a distance away, and she raised her voice and wept loudly.

16

וַתֵּלֶךְ וַתֵּשֶׁב לָהּ מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל־אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָּׂא אֶת־קֹלָהּ וַתֵּבְךְּ׃

טז

VaTelekh | VaTeshev | La | Mineged | HaRkhek | Kimtakhvey | Keshet | Ki | Amera | Al-ErE | BeMot | Hayaled | VaTeshev | Mineged | VaTisa | Et-Kola | VaTevkhe

Hagar had the suspicion that Yishmael was about to die, and so she went and sat at a distance where she could not hear him pass away. Then she gave in to her emotions and exhaustion and let her tears and her cry flow out loudly. I am sure that she had so many hopes and dreams when she was living with Avraham. I am sure she thought that she had the advantage over Sarah, because her son was the oldest of the two, and now her hopes and dreams are crumbling down, gone. She and her son were cast out empty-handed, to the mercy of the cruel world, with nothing to their names.
Are Hagar and Yishmael victims in this ordeal? I do not believe so, at least not completely. We should remember how Hagar treated Sarah when she could give Avraham a son and Sarah could not. Also, we should remember what HaShem said about the personality of Yishmael and his descendants. HaShem said that Yismael was going to be a “wild donkey of an Adam, that his hand would be against everyone and everyone’s hand against him.” So, no, they were not guilty of this treatment. I am sure they were both a handful. Constantly raising conflict within the family.
Is this all? No. HaShem is doing precisely what He has been doing from the day that He chose Avraham. And that is to keep him isolated, by himself, apart from everyone else. If you recall, HaShem instructed Avraham to separate himself, to set himself apart, to detach from everyone he knew, including his father and family, as well as his friends. HaShem told Avraham to go to a land that He would show him. And he did, almost, because he took his nephew with him, and because of this, HaShem delayed the promises that He had given to Avraham. This is the same. HaShem said that the covenant and promises would continue through Yitzkhak, the son born to him through Sarah. So now Yitzkhak must be isolated from any known relative, just like Avraham was. There should be no one who can claim or assert rights to the promises given to Avraham and continued through Yitzchak. The only one who can claim the success or failure of this family is HaShem. However, HaShem promises that they will not fail.

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: AS IT WERE A BOWSHOT. Ki-metachave (as it were a shot) is not found elsewhere in the Bible. Its definition is known. It means the distance an arrow travels after being shot.

Radak (1160-1235) commentary: הרחק, the word is in the infinitive instead of in the past tense, the reason being that while she did distance herself, she wanted not to be so far away that she would be unaware of what happened to Ishmael.
כמטחוי קשת, the root of the word is טחוה, the construction being a combination participle and something especially emphasised, such as using a dagesh. The meaning is the distance a bow can be tensed for the arrow to be shot to the furthest point of its range. Possibly, the word כמטחוי is a noun.

Steinsaltz (1937-2020) commentary: She went and sat herself down at a far distance, approximately a bowshot removed. In biblical times, an arrow could be shot approximately 170 m. She was at a distance from her son but presumably could still see him and hear his cries. For she said: I do not want to sit close to him, so that I will not see the death of the child. She sat at a distance, raised her voice, and wept.

And ELOHIM heard the voice of the boy, and he, messenger ELOHIM, called out to Hagar from the heavens/skies, who said to her, “What's wrong Hagar? Don’t you fear, for ELOHIM hears the voice of the boy where he is.

17

וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים׀ אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃

יז‎

VaYishma | ELOHIM | Et-Kol | HanaAr | VaYikRa | MalAkh | ELOHIM| | El-Hagar | Min-HaShamayim | VaYomer | La | Ma-Lakh | Hagar | Al-TirI | Khi-Shama | ELOHIM | El-Kol | HanaAr | BaAsher | Hu-Sham

And ELOHIM heard the voice of the boy.”

Who is ELOHIM? I am sure I have explained this before, but not completely, as I continue to discover more about how HaShem works. To explain this as well as I can, first, I must say something that can make this easier. The word we use for who HaShem is, which is “God,” is not very old in the measurement of time from creation. This word is not even in Tanakh (Hebrew Bible or Old Testament). To identify this word, I will quote Dr Google.

Proto-Germanic *ǥuđan is the reconstructed word for "god" in Proto-Germanic, the ancestor of all Germanic languages. It is believed to be derived from the Proto-Indo-European neuter passive perfect participle *ǵʰu-tó-m, meaning "(that which is) invoked" or "libated". This term evolved into various forms in different Germanic languages, including Old English "god," Gothic "guþ," and Old Norse "guð," all referring to a deity.”

Pay special attention to the last words in the quote, “referring to a deity,” but not necessarily HaShem. It is not right to see the word ELOHIM and translate it as the word “God”. When the Bible uses the word ELOHIM, it is also not necessarily referring to HaShem. This is why we should not immediately assume that when we read this word, we take it for granted that it is referring to HaShem. But if the word ELOHIM does not mean the word “God,” then what does it mean? Okay, the word ELOHIM is in the plural form. I hope you knew this much from these studies: the singular form of this word is “EL”. EL, translated into English, is POWER, and ELOHIM means POWERS. Scripture uses the word ELOHIM when referring to the structure of the celestial court or the structure that consists of HaShem, the messenger of HaShem (angels), spirits, and some men. HaShem is the head of this structure, and everyone else is subordinate to Him. HaShem being the head or the leader/king of it all.

Going back to the quote, “And ELOHIM heard the voice of the boy.” Who heard the voice of the boy, Yishmael? ELOHIM did, meaning everyone who composes the structure of HaShem, including HaShem himself.

And he, messenger ELOHIM.”

Who is he? A messenger. Most likely a messenger of HaShem (angel), sent by the structure of many beings under HaShem to speak on behalf of HaShem.

“Called out to Hagar from the heavens/skies.”

The first time, when Hagar ran away, the messenger from Elohim did not call out to Hagar from the heavens/skies. Scripture does not say where he was at that first time, but in this verse, it does. I'm not sure of the significance of this, but it makes me think that there must be a reason for it. Maybe it is because that other messenger, the one who spoke to Hagar the first time, was also speaking from the heavens, but we are not supposed to know that this is how it is done until now. As we will see, messengers of HaShem will do the same thing in chapters to come, to call out of the heavens/skies. As we know from these studies, HaShem, through Moses, in this Scripture, has a way to teach us things by stages. First, we learned that celestial beings can communicate with us; now it tells us how, and that is from out of the heavens or skies. Can Hagar see this messenger of HaShem as he speaks? I am not sure. I do not know if he is too high to see or if he is floating above her. Scripture does not say. If the voice is coming out of the heavens/skies, from way up there, in the place that we can’t see, then this voice carries far, and it must be a very powerful sound that Hagar heard. Powerful sounding, supreme being sounding.

What's wrong Hagar? Don’t you fear, for ELOHIM hears the voice of the boy where he is.”

This messenger of HaShem, who was tasked to deliver this message, first asked Hagar what was wrong. Why ask what is wrong, as the answer is very obvious? Before I answer, I'm not sure if this answer is for Hagar or the readers. The answer is to let Hagar know that Hagar should not be worried. Why? Because it was told to her that Yishmael was going to be a certain kind of person, along with his descendants, and that his descendants would be too numerous to be counted. Now, for Hagar to be fearing the boy’s death would be to disbelieve HaShem’s promises. We should know that all HaShem’s promises are a done deal, no exceptions. So Yishmael cannot die here; it will not happen because what HaShem said about Yishmael has not yet come to pass. So, of all the promises that HaShem has made in the Tanakh, all of them will come to pass. It does not matter what mankind does to the world or how bad things get; all promises made by HaShem will come to pass. So, even if your life, or the world is in chaos, we should not fear, at least not all who know who HaShem is, that we chose Him as our EL/POWER/STRENGTH (God), and that we keep on studying so that we can know Him better, to know him better means that we know His laws/rules and we try our best to follow them. Just like a good son or daughter loves their parents and follows the rules of their house. If we do this, there is nothing to fear.
How does HaShem keep His Promises? Like He is doing for Hagar and Yishmael. HaShem refrains from intervening, only doing so when He absolutely must. Just as in this case, with Hagar and Yishmael. Here, things could not get any worse. Hagar and Yishmael were cast away from their home; they were only given the minimum water and food, they wandered the harsh desert, and now Yishmael is in critical condition. How close can you get? Yet, the messenger told her, “For ELOHIM hears the voice of the boy where he is.” So, HaShem and all His heavenly Hosts stand by listening and watching us going through life, sometimes happy and sometimes struggling, and He will not intervene until He has to. Sometimes, only helps at the last minute. It could also be that HaShem waited so long to help them out because Hagar’s and Yishmael’s hearts and behaviours are evil in nature, and He is only helping because of the promises He, HaShem, made to Avraham and Hagar.
What we need to know is that HaShem is only one El/POWER/STRENGTH (God) and is not alone but has His Heavenly Host that does most of the work for Him. Also, HaShem is not described in the Bible by the term God/deity because there are many deities. Still, HaShem is only ONE POWER/ONE STRENGTH, the POWER that created everything in existence, and the STRENGTH that He gave to everything to exist, even us.

“ELOHIM hears the voice of the boy where he is.”

Most commentators note that Yishmael is being judged according to the sins he has committed up to this point in his life, rather than taking into account the sins he or his descendants will commit in the future, as HaShem is well aware of them from the time of this event. And that, for example, if Yishmael had committed enough sin to judge him full of sin, HaShem and His Host would have let him die right under that bush. This, however, I can not agree with, because that would contradict HaShem’s promise, so I would have to disagree with the commentary from the other commentators on this part of the verse.
I rather think differently and stay within HaShem’s way of being, because I know from Scripture that HaShem will not break a promise. So, what do I think is going on here? Ok, let me think, I could be wrong, but who is Elohim talking to? Hagar. And what did Hagar do? Forget the promise and abandon her son to die alone. So, by Elohim asking Hagar, “What's wrong?” and telling her, “Don’t you fear,” is Elohim’s way of saying, “Why are you worried? Has HaShem not promised you a good future for your son? Has this promise been fulfilled? And since this promise has not been fulfilled, you should not worry.” Furthermore, by Elohim telling Hagar, “ELOHIM hears the voice of the boy where he is.” It is like the Elohim reproaching her for leaving him there to suffer by himself, because he is suffering but will not die; this is because HaShem will not let that happen, due to the promise He needs to keep. Also, one thing I notice is that the Elohim acknowledges Yishmael’s cries but does not recognize or acknowledge Hagar’s cries. This has gone past her now, and HaShem is concentrating on Yishmael. Well, if I think about it, that He is talking to her is an acknowledgment of her cries, even if it is to rebuke her for forgetting the promise and abandoning her son to suffer by himself.

Rashi (approximately 1040 - approximately 1105) commentary: את קול הנער THE VOICE OF THE LAD — From this we may infer that the prayer of a sick person is more effective than the prayer offered by others for him and that it is more readily accepted (Genesis Rabbah 53:14).
באשר הוא שם WHERE HE IS — According to the actions he is now doing, shall he be judged and not according to what he may do in the future. Because the ministering angels laid information against him, saying, “Master of the Universe, for him whose descendants will at one time kill your children with thirst will You provide a well?” He asked them, “What is he now, righteous or wicked?” They replied to him, “Righteous.” He said to them, “According to his present deeds will I judge him.” This is the meaning of what is written: “[For God hath heard the voice of the lad ] באשר הוא שם in that condition in which he now is” (Genesis Rabbah 53:14). Where did he (Ishmael) kill Israel with thirst? When Nebuchadnezzar carried them into exile — as it is said, (Isaiah 21:13, 14) “The burden upon Arabia … O ye caravans of Dedanites, unto him that is thirsty bring ye water! etc.” When they were bringing them near the Arabians the Israelites said to their captors, “We beg of you bring us to the children of our uncle, Ishmael, who will certainly show pity to us”, as it is said, “O ye caravans of the Dedanites (דדנים)”; read not דדנים but דודים, kinsmen. — These indeed came to them, bringing them salted meat and fish and water-skins inflated with air. The Israelites believed that these were full of water, and when they placed them in their mouths, after having opened them, the air entered their bodies, and they died (Eichah Rabbah 2:4).

Ramban (1194-1270) commentary: WHERE HE IS. He shall be judged according to his present deeds, and not according to those actions which he may do in the future. This was because the ministering angels laid charges against them, etc. Thus, the words of Rashi quote from the teachings of our Rabbis.
The correct interpretation, in line with the simple meaning of Scripture, appears to me to be that the verse is stating that G-d heard the voice of the lad in the place in which he was. He informed her that she would not need to go from there to a fountain or well, for in that very place, he would quench his thirst immediately. He thus said to her, “Arise, lift up the lad after you will have given him to drink, for I will make him a great nation. Similarly, the word sham (there) in verses, Where he sunk, there he fell down dead; And where the slain are, there is she, alludes to the place.

Bekhor Shor (12th century) commentary: An angel of God from heaven: Angels that appear to people on the earth are in the image of people; it is not known that they are angels, as it is not the way of the Holy One, blessed be He, to reveal [them]. But it is known that the one who is speaking from heaven is an angel [and not God], since he said, "because Elohim has heard the voice of the youth"; and he did not say, "I heard."

Chizkuni (13th Century) commentary: את קול הנער, “the voice of the lad;” Rashi uses this line to state that the prayer of a sick person on his behalf reaches heaven faster than the prayers of others on his behalf. If you were to counter that the Talmud in B’rachot 5 teaches that a prisoner cannot liberate himself from jail, [that he needs outsiders to do that for him, Ed,] what is meant is that the state of mind of the average sick person is such that he cannot pray with the required devotion. If he could, G-d would respond to him first. (Rabbeinu Ovadiah mibartenura)
באשר הוא שם, “due to the condition he found himself in, ” according to Rashi, the “condition” referred to is his legal/moral condition. He had not been wicked enough as yet to deserve to die on account of that. If you were to ask that the Talmud in Sanhedrin, 72 when stating that a 13 year boy who has committed a far lesser offense is to be stoned to death to prevent him from becoming a far more guilty person, (the rebellious son) the difference there is that that son had already begun his career as a teenager by committing criminal deeds. In contrast, at that age, Ishmael had voluntarily submitted to circumcision, something for which he deserved a great deal of credit. He had not exhausted that merit at this stage. באשר הוא שם, seeing he was “there,” as opposed to “here, ” Hagar had distanced herself from her dying son to avoid having to watch his death throes. A totally different interpretation: “even though He was in a desert with no chance of obtaining water.” [The emphasis is on the word הוא, a reference to G-d, who can provide everywhere.]

Rabbeinu Bahya (1255 – 1340) commentary: כי שמע אלוקים אל קול הנער באשר הוא שם, ”for G’d has heeded the cry of the lad in his present state.” This means that “I” will give him water, and he will drink it before leaving this site. Our sages in Rosh Hashanah 16 learn from here that a person is not judged or convicted for sins that G’d foresees they will commit in the future. He is judged merely based on his present state of guilt or innocence. This is the meaning of the otherwise redundant words באשר הוא שם.

Radak (1160-1235) commentary: מן השמים, she heard his voice without seeing the source of the voice, as opposed to her first encounter with an angel in 16:13.
באשר הוא שם, at the very site where Hagar had thrown the boy. The message to Hagar was that at the very site where she thought that her son was going to die, there God had heard his voice, his prayer. Our sages (Rosh Hashanah 16) derive from this wording that the Heavenly Court does not judge human beings based on what they might become guilty of in the future, but their judgment is based on their status at the time judgment is in progress. If someone is wicked at the time the Heavenly Court is in session, the fact that G’d foresees that he will (would) become righteous at some point in the future is not taken into consideration. Equally, if someone at the time when the Court is in session is deemed innocent, the fact that G’d foresees that he will become a great sinner is not used to influence his judgment at that time. There is an interesting aggadah, according to which the angels remonstrated with G’d at this time, challenging G’d’s mercy based on the untold harm Ishmael’s descendants would visit upon G’d’s people, the Jews, in the future. The angels specifically referred to the Ishmaelites denying water to the Jews on the march into exile to quench their thirst. (a reference to Isaiah 21:13-14) G’d silenced them by asking whether, at this particular point in time, Ishmael deserved to die. They had to admit that he did not. Hence, G’d felt free to exercise His mercy and to let him live.

Steinsaltz (1937-2020) commentary: God heard the voice of the lad; the angel of God called to Hagar from the heavens and said to her: What is it with you, Hagar? Fear not, as God has heard the voice of the lad as he is there. His cries and needs are listened to above. In all places and under whatever circumstances, God protects Ishmael.

Arise/Get up, lift up the boy, and strengthen your hand with his, for a great people/nation I will make him.”

18

קוּמִי שְׂאִי אֶת־הַנַּעַר וְהַחֲזִיקִי אֶת־יָדֵךְ בּוֹ כִּי־לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ׃

יח‎

Kumi | SeI | Et-HanaAr | VeHaKhaziki | Et-Yadekh | Bo | Ki-Legoi | Gadol | Asimenu

The wording sounds like a prebattle speech. The kind that is meant to put courage into an army for battle, to lift their spirits in preparation for war. Hagar is to be Yishmael’s suport. And the Elohim spoke this words out of the heavens/skies, if this does not get her motivated I do not know what will. Once again, she gets reminded of the promise given to her about 16 to 17 years back. Back when she ran away from Sarah and her harsh treatment. I guess she did forget about the promise made to her for her son yet unborn back then.

Rabbeinu Bahya (1255 – 1340) commentary: קומי שאי את הנער, “arise and lift up the lad, etc.” The angel meant that after Ishmael had drunk from the well Hagar should lift him and lead him by her hand.
According to the sequence of the story as related in the Torah Ishmael must have been between 16 and 17 years of age at that time. He was born when Avraham was 86 years old (16:16). Yitzchak was born when Ishmael was 14 years old as the Torah describes Avraham as being 100 years of age when he was born. Two more years (minimum) had elapsed until Yitzchak was weaned. This means that this episode took place when Ishmael was at least 16 years old.

Radak (1160-1235) commentary: קומי...והחזיקי את ידך, do not let your hand go of him, (do not abandon him) for he will not die by thirst, for I will still make him into a great nation.

And ELOHIM opened her eyes, and she saw a water well. And she went and she filled the bottle/waterskin with water and she gave the boy a drink.

19

וַיִּפְקַח אֱלֹהִים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵּא אֶת־הַחֵמֶת מַיִם וַתַּשְׁקְ אֶת־הַנָּעַר׃

יט

VaYifKakh | ELOHIM | Et-Eineiha | VaTere | BeEr | Mayim | VaTelekh | VaTemale | Et-HaKhemet | Mayim | VaTashkh | Et-HaNaAr

And ELOHIM opened her eyes, and she saw a water well.”

This does not mean that Elohim made a well out of nowhere. The well was always there; it is just that Hagar did not see it. Whether HaShem did not want her to see it, or because she was so tired that she was unable to see it, but because of the wording used, I think that the well was hidden from her sight, meaning that HaShem intentionally hid it from her. This is why it is written, “Her eyes were opened.” This could also be written down so that we can understand a later chapter that is very important and many people misunderstand, even after several readings. This verse provides the information we need for that later chapter. I think that HaShem hid the well from Hagar's sight so she could not see its importance in the later chapter. It is similar to this verse, in which something is present but not visible to her eyes. In that chapter, the thing that is not visible to or in her eyes is not what is important; we will explore it when we reach that chapter.
When it comes to this chapter, the well is not important either. The well was pre-existing; she just couldn’t see it. The message that HaShem is trying to convey to Hagar is that without HaShem, we are extremely vulnerable. What HaShem is trying to tell her is that whoever or how numerous or strong the descendants of Ishmael become, it is not from Yishmael’s or Hagar’s strength, but that Yishmael will become a strong people because HaShem made it so. If not for HaShem, Yishmael and Hagar would have died in that desert.

Sforno (approximately 1470/1475-1549) commentary: ויפקח אלוקים את עיניה, He granted her the instinct to look for water in the place where she would find it. She had not been blind previously, so her eyes had to be “opened.”

Malbim (1809 - 1879) commentary: And He opened (Vayifkach): The definition of the verb, pakach, is revealing knowledge that one did not know previously, like the Rambam writes in the Guide [for the Perplexed]. As the well was also there at the beginning, it is just that she had not paid attention to see it. But now she saw it.

Radak (1160-1235) commentary: ויפקח אלוקים את עיניה. Perhaps the well had been there all the time, but its top had been covered with some material that made no one assume a well hid underneath such a covering. Alternatively, it was some distance away.
ותלך ותמלא את החמת, G’d expanded her range of vision so that she now saw the contours of a well she had not previously been able to see. Perhaps that well had not existed, and G’d had provided it at this time temporarily to keep Ishmael alive. The matter may have been similar to an experience Shimshon had in Judges 15,19 when G’d split the depression in the jawbone and produced sufficient water to quench Shimshon’s thirst.
ותשק את הנער, the sequence sounds misleading, as she had drunk herself when she saw the well, then she had filled the hose and brought it to her son to drink, after which she had filled the hose again to continue on her way. The positioning of the letters ו, such as ותלך, ותמלא.ותשק, is not at all unusual. Examples of such constructions can be found in Isaiah 64:4, Exodus 14:21, and Exodus 15:20, among others. An alternative meaning could be that she drew water from the well, using the hose as a pail, and carried it to where Ishmael was lying, giving him a drink there.

And ELOHIM was/were with the boy, and he dwelt in the wilderness/desert, and he grew/became great/important/he was magnified in the wilderness/desert, and he became many bowmen.”

20

וַיְהִי אֱלֹהִים אֶת־הַנַּעַר וַיִּגְדָּל וַיֵּשֶׁב בַּמִּדְבָּר וַיְהִי רֹבֶה קַשָׁת׃

כ

VaYehi | ELOHIM | Et-Hanaar | VaYigdal | VaYeshev | Bamidbar | VaYehi | Rove | Kashat

This is a simple verse; it simply states that the hosts (meaning some of the messengers/angels, and spirits) of HaShem were keeping an eye on Yishmael as he grew up, to ensure that everything he did was in accordance with the promise that HaShem made to Hagar and Avraham. Meaning some of the messengers/angels, and spirits of HaShem were in charge of him. HaShem had to ensure that Yishmael found success in everything he did, and that he would be extremely fruitful, so that he and his descendants would multiply. However, Yishmael would do this on his own, apart from Yitzkhak, because he was not to share in Yitzkhak’s inheritance. The host of HaShem was also only to give Yishmael success in the wilderness or desert. Why, because that is where the promise to Hagar was given, or where Hagar was told that Yishmael would thrive. So HaShem made Yishmael an expert bowman and made him successful in the desert. HaShem made it very easy for him. Just ask yourself, if you are being extremely successful where you live, why would you move somewhere else to start all over again? No, most would stay where they are being successful.

BeReshit/Genesis 16:7-13

And said, “Hagar, Sarai’s maidservant, where do you come from, and where are you going?” And (she) said, “From the face/away from Sarai, my lady/mistress, I am fleeing/running away.” and (the) messenger of YHVH said to her, “Turn back to your lady/mistress and subdue yourself under her hand.” And (the) messenger of YHVH said to her, “I greatly multiply your offspring/seed/descendants, and they will not be able to be counted for their abundance.” And (the) messenger of YHVH said to her, “For you see, you are pregnant, and you will have a son, and you will call his name YiShmaEl/Ismael because YHVH heard to your affliction. And he will be a wild donkey of an Adam, his hand against/in/among everyone, and everyone’s hand against/in/among his, and against the face of all his brethren/kin he will dwell.

The promises made in BeReshit 16:7-13 were fulfilled and are, to this day, being fulfilled in our verse and the present. HaShem, through His host, meaning all messengers/angels and spirits, were with the boy, Yishmael. One reason is that HaShem promised Hagar, but ultimately, it is because of the promises made to Avraham. Because Yishmael is a son of Avraham, HaShem must do this for Yishmael, whether he deserves it or not. HaShem’s promises are always honored.
The end of the verse refers to how he became a well-known figure for the best or the worst; he was a bowman, and if he became notable for it, then he was very good at it. Some commentators say that he used to rob people in the desert. However, Scripture does not say. He could have been a great hunter, but because in the promise it says, “And he will be a wild donkey of an Adam, his hand against/in/among everyone, and everyone’s hand against/in/among his, and against the face of all his brethren/kin he will dwell,” could mean that he did get in a lot of trouble with authorities and most people.

וַיְהִי רֹבֶה קַשָׁת/he became רֹבֶה bow

The word רֹבֶה has a tough meaning to know, as it is not a common word whose meaning has been lost to time. It also only appears in this verse and not at any other place in the Bible. The Hebrew word רֹבֶה (pronounced "robeh") is derived from the root verb רָבָה (rabah), meaning "to increase" or "to be many". This is quoted from Strong’s dictionary. I could not find anything else, and I could not get suggestions from other verses, as it only appears in this verse. However, if the root is to increase or to be many, then the translation could be,

“He became many bowmen.”

This would mean that he became a leader of bowmen, or as the family grew, they all became bowmen, and very successful ones at that, as he became great with this talent of his.

Chizkuni (13th Century) commentary: וישב במדבר, “he settled in the desert.” This is why he had been described as פרא אדם (Genesis 16,12, where the angel predicted his birth). He was a loner, shunning civilized society.
ויהי רבה קשת, “he became a professional hunter with bow and arrow.”

Radak (1160-1235) commentary: ויהי אלוקים את הנער, He ensured Ishmael’s success in his undertakings.
ויגדל, he amassed wealth. We encounter a similar meaning of the word ויגדל in Genesis 26:13, describing Yitzchok’s economic success in the land of the Philistines. וישב במדבר, first he settled in the desert nearby, moving further afield to the desert of Paran later on.

Rashbam (approximately 1085 – approximately 1158) commentary: רובה קשת. Pulling the string of a bow. We are dealing with two successive forms of an activity, as in Genesis 49:23 וימררוהו ורבו, “they shot at him and harried him.” I am choosing this translation of the JPS, as it is consistent with both verses 23 and 24, where the “bow” and the “arrows” are mentioned. Ed. The expression רובה, as a variation of רבב, is found in Job 16:13, as well as in Psalms 48:13, where it is derived from the root סבב. A construction שומו as a derivative of שמם is found in Jeremiah 2:12, just as the construction דומו derived from דמם is found in Isaiah 23:2. Also, the expression דממה דקה, a very low voice, in Kings I 19:12 is a similar construction. The common feature in all these constructions is that the last root letter appears twice in succession. Our example of רובה differs, as there is no such repetition of the previous root letter. Therefore its root is רבה, and the construction is similar to עושה from עשה, or בונה from בנה, or קונה from קנה.

And he dwelt in the wilderness/desert of Paran, and his mother, she took for him a woman/wife from the land of Egypt.

21

וַיֵּשֶׁב בְּמִדְבַּר פָּארָן וַתִּקַּח־לוֹ אִמּוֹ אִשָּׁה מֵאֶרֶץ מִצְרָיִם׃פ

כא

VaYeshev | BeMidbar | Paran | VaTikakh-Lo | Imo | Isha | MeEretz | MitzRayim

When it comes to people knowing who the real El/POWER/STRENGTH (God) is? This passage is important if you put it together with BeReshit/Genesis 16:12, which says;

BeReshit/Genesis 16:12

“And he will be a wild donkey of an Adam, his hand against everyone, and everyone’s hand against his, and against the face of all his brethren/kin/brother he will dwell.

Now we know that, today, the fathers of Israel are Avraham, Yitzkhak, and Yaakov, and I have mentioned who the fathers of the Arab people are, right? Yishmael, and I do not put Avraham before Yishmael because Avraham cast him away and is not to share Yitzkhak’s inheritance. However, the key word here is that Avraham cast him away. So, the Israeli people come from Yitzkhak, and the Arab people come from Yishmael. Both Israel and the Arab people are brothers. So the promise to Hagar given by HaShem through His messenger was that Yishemael was going to be against the face of his brother, he will dwell.” And as you can see by the map below, the Arab countries surround Israel. All this time, from the time of this verse to today, the descendants of Yishmeal, the Arab people, have lived in the face of his brother, Israel/Yitzkhak.

The Arab people, represented by the green, have always lived right next to Israel, which is represented by that small red in the middle of all that green. Just as HaShem told Hagar through His messenger/angel. So, the promise given thousands of years ago still holds to this day. The descendants of Yitzkhak and Yishmael have been living next to each other for all this time. So, since Khanaan, or now Israel, was promised to the descendants of Avraham through Yitzkhak, and not Yishmael, the descendants of Yishmael, the Arab people, have to live in the desert around Israel, as that is all there is around Israel.

Both times that Hagar escaped, she went west, not in the direction one would think, back home to Egypt. Some may have said that she got lost and went in a different direction. However, by this verse’s last statement, we can see that Hagar knew where Egypt was as she went there to acquire a wife for his son, Yishmael. So, Yishmael’s descendants are mostly Egyptian, as he is the son of Avraham, who is Hebrew, and Hagar, who is Egyptian. After that, Yishmael married an Egyptian woman.

Rashi (approximately 1040 - approximately 1105) commentary: רבה קשת AN ARCHER — One who shoots arrows with a bow. (This is the explanation of רבה קַשָּׁת he is so designated after his occupation, that of a bow-man — just as חַמָּר denotes one who is an ass driver, גַּמָּל a camel driver, צַיָּד a huntsman; consequently the ש has a Dagesh (which distinguishes all these forms). — He used to live in the wilderness and rob travelers. It is to this the statement refers, (15:12) ידו בכל “his hand shall be against everyone, etc.”

Ibn Ezra (approximately 1089 - 1092 to approximately 1164 - 1167) commentary: AN ARCHER. Compare, Call together the archers (rabbim) against Babylon (Jer. 50:29). Although roveh (archer) in our verse and rabbim (archers) (in Jer. 50:29) come from different roots, they mean the same thing. We find a similar case with the words sarar and sarah (meaning 'ruled over'), as well as the phrase ravah and ravav, both of which mean 'increased'.

Ranban (1194–1270) commentary: ROVEH KASHOTH (AN ARCHER). Since kashoth is an adjective, they have said that roveh is one who shoots arrows, the word being derived from the expressions: His archers compass me round about; The archers have dealt bitterly with him, — and kashoth is one who makes arrows.
A more correct interpretation is that roveh is a shooter, and it can refer to one who shoots arrows or throws stones or other objects, even as it is said, Behold this heap… which I have thrown up between me and thee. Therefore, the verse describes him further by saying that he was a shooter with the bow. In a similar sense is the verse, And the shooters of arrows by the bow overtook him.

Bekhor Shor (12th century) commentary: Archer (lit., One who draws [roveh] the bow): One who draws is one who pulls. It is as [in], "They made him bitter and they shot (robu)" (Genesis 49:23); and as [in], "His archers (rabav) surrounded me." A bow: [This means] with a bow. And some say roveh is like a youth. It is like, "The youths rovim will get their answer" (Chullin 20a); and "the youth" is ravia in the Targum (Aramaic translation of the Bible)—meaning a youth who is a master of the bow.

Chizkuni (13th Century) commentary: וישב במדבר, “he settled in the desert.” This is why he had been described as פרא אדם (Genesis 16,12, where the angel predicted his birth). He was a loner, shunning civilized society.
ויהי רבה קשת, “he became a professional hunter with bow and arrow.”

Malbim (1809 - 1879) commentary: And God was with: He had God's providence over him, so that he would grow, and He saved him from the danger of the wilderness and bad animals. "And he dwelt in the wilderness," fulfilling that which was written (Genesis 16:12), "And he will be a wild man," as he was a man of the wilderness. "And he was an archer" - so that which was written, "and his hand will be against all," was fulfilled. "He dwelt in the Wilderness of Paran" (Genesis 21:21) - so that which was written, "and in the presence of all his brothers shall he reside," was fulfilled; as he would wander from one wilderness to another wilderness. And the nature of this root was passed on to his children afterwards. And his mother took for him a wife from the land of Egypt: 'Every raven [sticks] to its type.'

Radak (1160-1235) commentary: ויהי אלוקים את הנער, He ensured Ishmael’s success in his undertakings. וישב במדבר, first he settled in the desert nearby, moving further afield to the desert of Paran later on.

Rashbam (approximately 1085 – approximately 1158) commentary: רובה קשת. Pulling the string of a bow. We are dealing with two successive forms of an activity, as in Genesis 49:23 וימררוהו ורבו, “they shot at him and harried him.” I am choosing this translation of the JPS, as it is consistent with both verses 23 and 24, where the “bow” and the “arrows” are mentioned. Ed. The expression רובה, as a variation of רבב, is found in Job 16:13, as it is in Psalms 48:13, where it is derived from the root סבב. A construction שומו as a derivative of שמם is found in Jeremiah 2:12, just as the construction דומו derived from דמם is found in Isaiah 23:2. Also, the expression דממה דקה, a very low voice, in Kings I 19:12 is a similar construction. The common feature in all these constructions is that the last root letter appears twice in succession. Our example of רובה differs, as there is no such repetition of the previous root letter. Therefore its root is רבה, and the construction is similar to עושה from עשה, or בונה from בנה, or קונה from קנה.

And it was, at that time, they, Avimelekh and Fikhol, the chief/captain of his army, came to Avraham to say, “ELOHIM is with you, in all that you do.

22

וַיְהִי בָּעֵת הַהִוא וַיֹּאמֶר אֲבִימֶלֶךְ וּפִיכֹל שַׂר־צְבָאוֹ אֶל־אַבְרָהָם לֵאמֹר אֱלֹהִים עִמְּךָ בְּכֹל אֲשֶׁר־אַתָּה עֹשֶׂה׃

כב

VaYehi | BaEt | HaHiv | VaYomer | Avimelekh | UFikhol | Sar-TzeVaO | El-Avraham | LeMor | ELOHIM | Imekha | BeKhol | Asher-Ata | Ose

The beginning of this verse marks a break in the chapter, and the wording at the start of this verse suggests that it is a different time from when Hagar and Yishmael were cast out. Most of the rest of the chapter, from here on, is about Avraham having problems with some wells that he had dug and the people of the land taking them from him. In this verse, Avraham, Avimelekh, and Fikhol are talking, and Avraham buys the rights to the last well he dug from Avimelekh. But you may ask, how does this matter to the story? Well, I believe that this verse goes back in time from the casting out of Yishmael and his mother, to explain that the well that Hagar saw, when ELOHIM opened her eyes, did not appear out of nowhere. The well that Avraham dug and the well that Hagar saw, when her eyes were opened, are the same. Is this important? Yes, very important, but not for this chapter, but for the future chapter that I mentioned before. When I reach that chapter, I will remind you that you need to know this chapter because you will require this information to understand my explanation in the future chapter.
Suppose the story does go back in time. How far does it go? We have to make some assumptions here because the rest of the chapter does not specify, nor does it mention it anywhere later or earlier. Avimelekh was afraid of Avraham because HaShem was with him, which was evident. This puts us back to the time when Avimelech kidnapped Sarah. That was the time that Avimelekh started to be afraid of Avraham because HaShem was with him. Another clue is that, as we will read, Avraham had dug a well ready. So, this puts us about a month or two after Avimelekh’s kidnapping of Sarah, after Avimelekh gave Avraham free range of his land. So, what I think happened was that after Avimelekh returned Sarah and let Avraham go, Avimelekh investigated Avraham and found out how everything had gone Avraham’s way from the time he left his father’s house to all the travels he had undertaken. Egypt and Avraham’s victory over the Pharaoh, Avraham fighting and winning over four kingdoms, and how easily Avraham has grown in riches, all of this time. So, from the time Avimelekh let Avraham go and the time it took to investigate him, I would say, was when Avraham dug the well. This puts us about two to three years behind when Avraham cast out Hagar and Ishmael.
Why do I not believe that the rest of the chapter happened right after the beginning of the chapter? Well, one, because of the wording for the beginning of this verse, and two, because I don’t think that Avraham waited two to three years to dig a well for water.
The rest of the verse is about Avimelekh understanding that HaShem is on the side of Avraham and that he recognizes HaShem's blessing on Avraham in everything he does. Avimelekh already knows that Avraham is a prophet and is also aware that Avraham’s EL/POWER/STRENGTH/God is a real one. Avimelekh is afraid of Avraham and HaShem at this point. I guess this is why Avimelekh comes with and is accompanied by his chief of his army. Avimelekh does not want to be alone with Avraham. Another reason to take his army captain with him is that Avimelekh wanted a witness present.

Rashi (approximately 1040 - approximately 1105) commentary: אלהים עמך GOD IS WITH THEE — They said this because they saw that he had left the locality of Sodom safely, that he had fought against the kings and that they had fallen into his hand, and that his wife had been remembered in his old age (Genesis Rabbah 54:2).

Sforno (approximately 1470/1475-1549) commentary: אלוקים עמך, seeing that G’d is on your side, I am afraid of you. I am not afraid of your strength, but of that of your G’d.

Chizkuni (13th Century) commentary: ויהי בעת ההיא, “It was around that time;” the “time” described was when Sarah had given birth and the various kings in the region were now convinced and afraid that G-d would keep His promise to Avraham to give the entire region to the descendants of Avraham. As a result, Avimelech was prompted to seek an alliance with Avraham that would put off such an event for several generations, at least. He did not dare ask for a longer period, as God had assured Abraham that the fourth generation of his descendants, at the latest, would see fulfillment of His promise. This is also why, when the second Avimelech in Yitzchok’s time asked for this alliance to be confirmed. He made no mention of a future generation. (Genesis 26:28)

23

וְעַתָּה הִשָּׁבְעָה לִּי בֵאלֹהִים הֵנָּה אִם־תִּשְׁקֹר לִי וּלְנִינִי וּלְנֶכְדִּי כַּחֶסֶד אֲשֶׁר־עָשִׂיתִי עִמְּךָ תַּעֲשֶׂה עִמָּדִי וְעִם־הָאָרֶץ אֲשֶׁר־גַּרְתָּה בָּהּ׃

כג

24

וַיֹּאמֶר אַבְרָהָם אָנֹכִי אִשָּׁבֵעַ׃

כד

25

וְהוֹכִחַ אַבְרָהָם אֶת־אֲבִימֶלֶךְ עַל־אֹדוֹת בְּאֵר הַמַּיִם אֲשֶׁר גָּזְלוּ עַבְדֵי אֲבִימֶלֶךְ׃

כה

26

וַיֹּאמֶר אֲבִימֶלֶךְ לֹא יָדַעְתִּי מִי עָשָׂה אֶת־הַדָּבָר הַזֶּה וְגַם־אַתָּה לֹא־הִגַּדְתָּ לִּי וְגַם אָנֹכִי לֹא שָׁמַעְתִּי בִּלְתִּי הַיּוֹם׃

כו

27

וַיִּקַּח אַבְרָהָם צֹאן וּבָקָר וַיִּתֵּן לַאֲבִימֶלֶךְ וַיִּכְרְתוּ שְׁנֵיהֶם בְּרִית׃

כז

28

וַיַּצֵּב אַבְרָהָם אֶת־שֶׁבַע כִּבְשֹׂת הַצֹּאן לְבַדְּהֶן׃

כח

29

וַיֹּאמֶר אֲבִימֶלֶךְ אֶל־אַבְרָהָם מָה הֵנָּה שֶׁבַע כְּבָשֹׂת הָאֵלֶּה אֲשֶׁר הִצַּבְתָּ לְבַדָּנָה׃

כט

30

וַיֹּאמֶר כִּי אֶת־שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה־לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת־הַבְּאֵר הַזֹּאת׃

ל

31

עַל־כֵּן קָרָא לַמָּקוֹם הַהוּא בְּאֵר שָׁבַע כִּי שָׁם נִשְׁבְּעוּ שְׁנֵיהֶם׃

לא

32

וַיִּכְרְתוּ בְרִית בִּבְאֵר שָׁבַע וַיָּקָם אֲבִימֶלֶךְ וּפִיכֹל שַׂר־צְבָאוֹ וַיָּשֻׁבוּ אֶל־אֶרֶץ פְּלִשְׁתִּים׃

לב

33

וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃

כז

34

וַיָּגָר אַבְרָהָם בְּאֶרֶץ פְּלִשְׁתִּים יָמִים רַבִּים׃פ

לד


Cap. 22 ►