## Chizkuni, Genesis

###### Chizkuni, Genesis 21:1:1
[Chizkuni, Genesis 21:1:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:1:1)

**וה׳‎ פקד את שרה** כל מקום שנאמר וה׳‎ הוא ובית דינו. ישב עליו בדין, כתיב אם לא נטמאה וגו׳‎ וטהורה היא ונקתה זרע וגם יולדת זכר, ושרה נסתרה ולא נטמאה. ואין להקשות מן וה׳‎ שמים עשה שהרי כן פירושו הוא הבעל רחמים עם מדת דינו שמים עשה. כמו שפירשתי גבי ביום עשות ה׳‎ א׳‎ ארץ ושמים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וה' פקד את שרה, “and after Hashem had taken due note of Sarah, etc;” whenever in the Torah the name of Hashem is introduced with the prefix ו, meaning “and,” it is a hint that G-d did not act singlehandedly but in consonance with His heavenly Tribunal. (Compare Bereshit Rabbah 51,2) In Bereshit Rabbah 53,6 this function of the Heavenly Tribunal is dealt with at greater length, especially in connection with Numbers 5,28 where the subject is the woman whose husband accused her of violating a specific command not to be alone with a certain man. This woman denied that she had committed an indiscretion, and the Torah promises that if she told the truth, and drank from the “bitter” waters, she will be rewarded with bearing a child she had been unable to conceive prior to this scandal. It is foolish to raise the question that since we know that G-d had known the truth all along, just as He does all the time, why was a miracle needed to demonstrate this truth? Her husband had not known, nor had her peers.


###### Chizkuni, Genesis 21:1:2
[Chizkuni, Genesis 21:1:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:1:2)

**את שרה** לרבות כל העקרות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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).


###### Chizkuni, Genesis 21:1:3
[Chizkuni, Genesis 21:1:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:1:3)

**כאשר אמר** שוב אשוב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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)


###### Chizkuni, Genesis 21:1:4
[Chizkuni, Genesis 21:1:4](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:1:4)

**כאשר דבר** ביום ההוא כרת ה׳‎ ברית את אברהם וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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.


###### Chizkuni, Genesis 21:2:1
[Chizkuni, Genesis 21:2:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:2:1)

**למועד אשר דבר** פרש״‎י כשאמר לו למועד אשוב אליך כעת חיה שרט לו שריטה בכותל. וא״‎ת הא אמרינן לעיל דהוה קאי בתשרי כדאמרינן למועד אשוב אליך וקים לן דבפסח נולד יצחק. אלא י״‎ל דבניסן ובתשרי לילות וימים שוים וזורחת בהן החמה בחלון אחר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
למועד אשר דבר, at the appointed time He had spoken of. According to Rashi, this refers to 18,14. According to Rashi, based on Tanchuma, Avraham scratched a line in the sundial in order to check in due course whether Yitzchok would be born at that hour of day. (or to when she would become pregnant). If so how could we have a disagreement in the Talmud as to whether Yitzchok was born in Nissan or in Tishrey? Seeing that both Nissan and Tishrey share the same equinox this is quite possible.


###### Chizkuni, Genesis 21:7:1
[Chizkuni, Genesis 21:7:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:7:1)

**מי מלל** מי הוא שעלה על לבו כבר לומר עוד יבוא יום שיאמרו הניקה בנים שרה קישטיני״‎ט בלע״‎ז לא היה להאמין כך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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.


###### Chizkuni, Genesis 21:8:1
[Chizkuni, Genesis 21:8:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:8:1)

**ויעש אברהם משתה גדול** כך היה המנהג. כמו שמצינו בשמואל הרמתי כאשר גמלתו בפרים שלשה וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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 compare Samuel I 1,24, when Chanah took her two year old son to the High Priest Eli after having weaned him. She took with her oxen and sheep to offer as a sacrifice in the Temple.


###### Chizkuni, Genesis 21:9:1
[Chizkuni, Genesis 21:9:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:9:1)

**את בן הגר המצרית, מצחק** כמנהג שאר ילדים ויצחק היה קטן ולא היה יכול לעשות כך לפיכך נתקנאה בו שרה ונתקשה הדבר בעיניה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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.


###### Chizkuni, Genesis 21:10:1
[Chizkuni, Genesis 21:10:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:10:1)

**כי לא יירש** מתוך דבריה של שרה למדנו, שהיה מבקש בכורה פי שנים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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)


###### Chizkuni, Genesis 21:14:1
[Chizkuni, Genesis 21:14:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:14:1)

**ויקח לחם וחמת מים** פרש״‎י ולא כסף וזהב, לפי שהיה שונאו לפי שיצא לתרבות רעה ועוד לא היה לו לאברהם להורישו שום נחלה שהרי הוא וישמעאל בנו גרים היו. ותניא בפ״‎ק דקדושין אינו יהודי את הגר וגר את הגר אינו יורש לא מדברי תורה ולא מדברי סופרים דתניא לוה מעות מן הגר שנתגיירו בניו עמו ומת לא יחזיר לבניו ואם החזיר אין רוח חכמים נוחה הימנה. מ״‎מ דעתו היה ליתן לו מתנות אחרי מות שרה כדכתיב ולבני הפלגשים אשר לאברהם נתן אברהם מתנות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויקח לחם וחמת מים, “he took bread and hose full of water.” Rashi points out that he did not give Hagar silver or gold, as he himself had grown to dislike Ishmael, seeing that he had become a degenerate. Besides, at this stage Avraham did not have any “inheritance” at his disposal that he could give away, seeing that he himself was only a stranger in the land, just as was his son Ishmael. We have learned in the Talmud Kidushin 17 that when a father and a son convert to Judaism they are both “strangers,” i.e. converts, but no longer legally considered as related to one another. As a result, there does not exist a “fatherson” relationship to base any inheritance claim on. (Choshen Mishpot 283) Nonetheless, it had been Avraham’s intention after Sarah’s death to give his son Ishmael “gifts,” as opposed to an inheritance, as is clear from how he treated the sons of Keturah, his concubine after Sarah’s death (and Yitzchok having married and having received his full inheritance. Genesis 25,5).


###### Chizkuni, Genesis 21:14:2
[Chizkuni, Genesis 21:14:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:14:2)

**שם על שכמה** קאי אל וחמת מים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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.]


###### Chizkuni, Genesis 21:14:3
[Chizkuni, Genesis 21:14:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:14:3)

**ואת הילד** קאי אויתן אל הגר. **שם על שכמה** פרש״‎י שאחזתו חולי וא״‎ת הא אמרי׳‎ עד יעקב לא הוה חולשא. וי״‎ל נהי דבאותו זמן לא הוה חולשא דמייתי מיהו מחמת צמאון הם מתים ומתוך כך יראה שמא ימות בצמא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואת הילד, “and the boy;” he made sure that she held him by her hand. According to Rashi, Ishmael had been taken ill, so that Hagar had to carry him also. If you were to argue that we have been taught that sickness did not exist until Yaakov was on his deathbed, (Baba Metzia 87) we must assume that the Talmud refers to terminal sickness, but that did not include dying from thirst, etc.


###### Chizkuni, Genesis 21:14:4
[Chizkuni, Genesis 21:14:4](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:14:4)

**וישלחה** שהרי לא היה לו למוכרה אחרי ששכב עמה כדכתיב ושלחתה לנפשה ומכר לא תמכרנה בכסף.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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)


###### Chizkuni, Genesis 21:15:1
[Chizkuni, Genesis 21:15:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:15:1)

**ויכלו המים מן החמת** קודם שבאתה למלון שהרי אברהם לא נתן לה מים אלא שעור כדי שתבא אל הישוב והיא הלכה ותתע בדרך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויכלו המים מן החמת, “the water in the hose ran out,” before they reached an inn. Avraham had provided only enough water for them to reach the nearest settlement of human beings and she lost her way in the desert.


###### Chizkuni, Genesis 21:15:2
[Chizkuni, Genesis 21:15:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:15:2)

**ותשלך את הילד** לא מפני שהיה על שכמה משעה שיצאה מבית אברהם אלא כשחלה נתנתו על שכמה ובראותה שנפשו יצאה השליכתו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ותשלך את הילד, “she abandoned the child,” (by leaving him among some bushes) she did not do so because she could no longer carry him; she did so because he was about to die from thirst; when he first took sick she had carried him for a while.


###### Chizkuni, Genesis 21:17:1
[Chizkuni, Genesis 21:17:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:17:1)

**את קול הנער** פרש״‎י מכאן שתפלת החולה נשמעת מתפלת אחרים. והא דאמרינן בברכות אין חבוש מתיר עצמו מבית האסורין. י״‎ל היינו טעמא משום דסתם חולה לא מצי מיכוין אבל זה שכיוון נשמעה תפלתו לפני הקב״‎ה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
את קול הנער, “the voice of the lad;” Rashi uses this line to state that the prayer of a sick person on his own 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 will respond to him first. (Rabbeinu Ovadiah mibartenura)


###### Chizkuni, Genesis 21:17:2
[Chizkuni, Genesis 21:17:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:17:2)

**באשר הוא שם** פרש״‎י לפי מעשיו של עכשיו. והא אמרינן בן סורר על שם סופו הוא נהרג. אלא י״‎ל בן סורר ומורה מתחלתו הוא רשע ממה שעתיד להיות בסופו אבל הכא מתחלתו ישמעאל היה צדיק מאותה עבירה של לקראת צמא התיו מים, היינו שפירש רש״‎י לפי מעשיו של עכשיו. באשר הוא שם לפי שנתרחקה ממנו כמטחוי קשת ולא ראתהו הוצרך לומר באשר הוא שם. ד״‎א **באשר הוא שם** אפי׳‎ במדבר שאין בו מים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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, whereas at that age Ishmael had voluntarily submitted to circumcision, something for which he deserved a great deal of credit. [I have departed from the author’s text somewhat by pointing to a great merit acquired by Ishmael. Ed.] 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.]


###### Chizkuni, Genesis 21:20:1
[Chizkuni, Genesis 21:20:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:20:1)

**וישב במדבר** על כן קראו פרא אדם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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.


###### Chizkuni, Genesis 21:20:2
[Chizkuni, Genesis 21:20:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:20:2)

**ויהי רבה קשת** י״‎מ לשון רביא פי׳‎ **ויהי** ישמעאל נער **קשת** יורה חצים אנפנ״‎ט ארקיי״‎ר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויהי רבה קשת, “he became a professional hunter with bow and arrow.”


###### Chizkuni, Genesis 21:21:1
[Chizkuni, Genesis 21:21:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:21:1)

**ותקח לו אמו אשה מארץ מצרים** ממקום משפחתה וגדוליה. שבתחלה נשא אשה מבנות מואב ולא היתה הגונה ושלח לו אברהם אביו רמזים ע״‎י אותה עצמה שהיתה אשתו, שיגרשנה, כי לא היתה רחמנית והגונה ולקחה לו אמו אשה אחרת רחמנית כדאיתא בפרקי דרבי אליעזר והיינו ותקח לו אמו וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ותקח לו אמו אשה מארץ מצרים, “His mother took an Egyptian woman to become his wife.” the place where she grew up and where her family still live. Ishmael first married a Moabite woman but she was not a proper wife for him. He divorced her after his father Abraham sent a message to who had been his wife (Hagar) that this woman was bereft of all virtues. Then his mother took a woman from Egypt for his wife, According to Pirkey de Rabbi Eliezer, chapter 30, Yishmael first married a Moabite woman, and when that marriage did not work out, his mother intervened and chose a second wife for him. This is why the Torah had to report that his mother took a wife for him. His Moabite wife had lacked the Abrahamitic virtue of offering hospitality (even to his father).


###### Chizkuni, Genesis 21:22:1
[Chizkuni, Genesis 21:22:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:22:1)

**ויהי בעת ההיא** כשילדה שרה ואמרו מלכי הארץ בודאי יקיים הקב״‎ה את שבועתו לאברהם שאמר לזרעך נתתי את הארץ הזאת מנהר מצרים וגו'. ולכך בקש אבימלך ממנו אם תשקור לי ולניני ולנכדי, אבל יותר לא היה אבימלך יכול לישאל שהרי הקב״‎ה אמר לו לאברהם ודור רביעי ישובו הנה כלומר לאחר דור רביעי של אמוריים ישובו בניך ויכבשו את הארץ הזאת, ולפיכך כשבא אבימלך השני בימי יצחק אמר נכרתה ברית בינותינו בינינו וביניך, ולא שאל לו לניני ולנכדי מפני שנאמר ודור רביעי ישובו הנה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
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 G-d had assured Avraham 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)


###### Chizkuni, Genesis 21:23:1
[Chizkuni, Genesis 21:23:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:23:1)

**כחסד אשר עשיתי עמך** עכשיו כשאתה גר ואני בעל הבית תעשה גם אתה עמדי כשאהיה גר ואתה בעל הבית. **ועם** יושבי הארץ אשר גרתה בה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כחסד אשר עשיתי עמך, “corresponding to the kindness with which I have treated you.” Avimelech, referring to the present situation with Avraham as the stranger and himself as the owner and King of the region, asks Avraham to return the favour both to him and to his people when I am a stranger and you are the owner of the land.


###### Chizkuni, Genesis 21:24:1
[Chizkuni, Genesis 21:24:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:24:1)

**אנכי אשבע** אחרי אשר בקשת את פני, אבל אתה לא עשית עמי חסד מעולם שהרי עבדיך גזלו ממני את הבארות אשר חפרתי והיינו והוכיח אברהם וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אנכי אשבע, “I am ready to swear to this.” Avraham does not acknowledge that Avimelech had done him any favours, seeing that his servants had repeatedly stolen the wells he had dug and he had done nothing about it (Compare verse 25).


###### Chizkuni, Genesis 21:28:1
[Chizkuni, Genesis 21:28:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:28:1)

**את שבע** וגו׳‎ לשון שבע נופל על לשון שבועה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
את שבע וגו, “the seven sheep, etc;” the Hebrew word שבע, is also the basis of the Hebrew word שבועה, “oath.”(Compare verse 25)


###### Chizkuni, Genesis 21:30:1
[Chizkuni, Genesis 21:30:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:30:1)

**כי את שבע כבשת תקח מידי** אמר לו הקב״‎ה אתה נתת לו שבע כבשות חייך שאני משהה שמחת בניך שבעה דורות והם מחריבים מבניך שבע משכנות, אהל מועד גלגל שילה נוב גבעון ובית עולמים תרין. ושבעה חדשים ישהה ארוני בבית בשדה פלשתים וזהו שנאמר בתהלים ואויבי חיים עצמו אמר דוד מה שנתת לאבימלך לשלש דורות נתן לאברהם לשבעה דורות שהרי משה שביעי לאברהם ועדיין פרעה נכדו של אבימלך קיים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי את שבע כבשות תקח מידי, ”for the seven sheep accept from me;” because Avraham made this gift to Avimelech, G-d said to him: “because you have given him seven sheep, I will let your descendants wait seven generations during which his descendants will ruin seven locations in which the Jewish people will have their abode. They are: the Tabernacle in Gilgal, Shiloh, Nov, Giveon, and two permanent Temples. Furthermore the Holy Ark was exiled in the territory of the Philistine for a period of seven months during the period beginning with the death of the High Priest Eli. (Samuel I 6,1.) All of this is referred to in the Book of Psalms 38,20: ואויבי חיים עצמו; David meant to say: the three generations that Avraham gave away to Avimelech had to be paid for by his descendants with seven generations. There were seven generations between Avraham and Moses, and Pharaoh, a descendant of Avimelech was still alive. [The seven generations comprise Avraham, Yitzchok, Yaakov, Levi, Kehat, Amram, Moses.]


###### Chizkuni, Genesis 21:31:1
[Chizkuni, Genesis 21:31:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/21:31:1)

**על כן קרא למקום ההוא באר שבע** המקום גרידא נקרא באר שבע בימיו. אבל העיר לא נקראת באר שבע עד בימיו של יצחק. חז״‎ק היאך עשה אברהם שותפות עם אבימלך הרי אמרו רבותינו דאין לעשות משום דקא עבר על לפני עור לא תתן מכשול.

**Chizkuni, translated and annotated by Eliyahu Munk:**
על כן קרא למקום ההוא באר שבע, “this is why he called that place Beer Sheva.” The site had been known as such but now the town that would develop from that site bore the same name also, commencing in the time of Yitzchok. To the question how Avraham could possibly have made such a concession to Avimelech, our sages comment that we learn from here that one must not enter into a business partnership with a pagan, as eventually one will be forced to swear an oath involving uttering the deity believed in by one’s partner.