## Or HaChaim on Genesis Chapter 21 ###### Or HaChaim on Genesis 21:1:1 [Or HaChaim on Genesis 21:1:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:1:1) **וַה׳ פָּקַד וְגוֹ׳ כַּאֲשֶׁר אָמָר.** פֵּרוּשׁ: לֹא לְצַד שֶׁהִתְפַּלֵּל עַל אֲבִימֶלֶךְ וּמִטַּעַם כָּל הַמִּתְפַּלֵּל עַל חֲבֵרוֹ וְכוּ׳, וְזוּלַת זֶה לֹא הָיָה נִפְקָד, וְזֶה יְמַעֵט חָס וְשָׁלוֹם הַהַבְטָחָה שֶׁאֲמוּרָה בִּתְחִלַּת הַפָּרָשָׁה, אֶלָּא כַּאֲשֶׁר אָמָר. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** **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 Abraham had not prayed on behalf of Avimelech as we stated already. We should not think that G'd needed a prayer to prompt Him to keep His promise. ###### Or HaChaim on Genesis 21:1:2 [Or HaChaim on Genesis 21:1:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:1:2) **עוֹד** לְעוֹלָם, כִּי תְּפִלָּתוֹ עַל אֲבִימֶלֶךְ הוּא דָּבָר הַמַּעֲמִיד לִפְקִידַת שָׂרָה, וְהַבְטָחָתוֹ יִתְבָּרַךְ הָיְתָה שֶׁיִּתֵּן לוֹ בֵּן, וְהִזְמִין לוֹ הַשֵּׁם מִצְוָה שֶׁסְּגֻלָּתָהּ שֶׁיִּפָּקֵד, וּבָזֶה נִתְקַיְּמָה הַבְטָחָתוֹ. וְהוּא אָמְרוֹ **כַּאֲשֶׁר אָמָר**, פֵּרוּשׁ: וּלְצַד הָאֲמִירָה שֶׁאָמַר הַשֵּׁם הוּא שֶׁנִּזְדַּמֵּן לוֹ הַדָּבָר וְנִפְקְדָה, כִּי כְּשֶׁיִּרְצֶה הַשֵּׁם לְהֵיטִיב יַזְמִין הַמִּצְוָה שֶׁסְּגֻלָּתָהּ הִיא הַטּוֹבָה הַמְבֻקֶּשֶׁת. וְתִמְצָא שֶׁקּוֹדֶם הַבְטָחַת הַפְּקִידָה כְּבָר נִזְדַּמֵּן לְאַבְרָהָם מַעֲשֵׂה פַּרְעֹה שֶׁהוּא בְּדוֹמֶה לְמַעֲשֵׂה אֲבִימֶלֶךְ, וְלֹא עֲצָרוֹ הַשֵּׁם לְפַרְעֹה כְּדֵי שֶׁיִּתְפַּלֵּל עָלָיו אַבְרָהָם, וְזֶה לְךָ הָאוֹת לְמַה שֶׁפֵּרַשְׁנוּ. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** There was, however, a connection between Abraham's prayer on behalf of Avimelech and G'd "remembering" His promise to give Sarah a son. G'd provided Abraham with an opportunity to perform a מצוה which in turn would trigger His removing Sarah's sterility. This is the deeper meaning of the additional words כאשר אמר. Whenever G'd wants to do someone a favour, He provides him with an opportunity to perform a good deed in response to which G'd can translate His intention into practice. The reason that G'd did **not** make Pharaoh and his household sterile at the time Sarah was kidnapped by Pharaoh was so that Abraham could pray for them because there had not yet been a promise to Sarah whose fulfilment could have been triggered by Abraham's prayer. ###### Or HaChaim on Genesis 21:1:3 [Or HaChaim on Genesis 21:1:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:1:3) **וַיַּעַשׂ ה׳ וְגוֹ׳ כַּאֲשֶׁר דִּבֵּר.** טַעַם שֶׁכָּפַל לוֹמַר ״וַיַּעַשׂ״ וְגוֹ׳, יְכַוֵּן לְפִי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (תנחומא) בְּפָסוּק ״כָּעֵת חַיָּה״, שֶׁשָּׂרַט לָהּ הַמַּלְאָךְ שְׂרִיטָה בַּכּוֹתֶל כְּשֶׁיַּגִּיעַ הַשֶּׁמֶשׁ לְמָקוֹם זֶה וּלְשָׂרָה בֵּן, וְהוּא שֶׁהוֹדִיעַ הַכָּתוּב שֶׁנִּתְקַיֵּם מַאֲמַר הַמַּלְאָךְ הַדּוֹבֵר אֵלֶיהָ בְּדִקְדּוּק הַזְּמַן. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** **ויעש…כאשר דבר, and G'd did for Sarah as He had foretold.** The reason that the Torah repeats "He did" is explained in *Tanchuma* on our verse. When the angel had announced the impending birth by saying "כעת חיה," he had made an incision on the wall to mark the exact time of day the baby would be born, i.e. when the sun would hit that line. The Torah here confirms that the birth took place exactly as predicted. ###### Or HaChaim on Genesis 21:1:4 [Or HaChaim on Genesis 21:1:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:1:4) **עוֹד** יְכַוֵּן הַכָּתוּב עַל פִּי מַה שֶׁפֵּרַשְׁתִּי בְּפָסוּק (בראשית י״ח:י׳) ״בֵּן לְשָׂרָה אִשְׁתֶּךָ״ שֶׁבָּא מִצַּד הַנְּקֵבָה, וּלְסִבָּה זוֹ הֻצְרַךְ לָעֲקֵדָה. וְיָדוּעַ הוּא כִּי זוֹ הִיא סִבַּת מִיתַת שָׂרָה, וּלְפִי מַה שֶׁכָּתַבְתִּי כִּי הִקְפִּיד ה׳ עַל צְחִיקַת שָׂרָה וְקִיֵּם הַגְּזֵרָה שֶׁלֹּא תֵּלֵד שָׂרָה אֶלָּא בֵּן מִסִּטְרָא דְּנוּקְבָא, כְּאָמְרוֹ (בראשית י״ז:י״ט) ״אֲבָל שָׂרָה אִשְׁתְּךָ יוֹלֶדֶת״. לָזֶה אָמַר **וַיַּעַשׂ ה׳ לְשָׂרָה כַּאֲשֶׁר דִּבֵּר**, וְיָדוּעַ הוּא כִּי הַדִּבּוּר קָשֶׁה, וְהוּא שֶׁלֹּא יְלָדַתּוֹ שָׁלֵם בַּשְּׁלֵמוּת הַצָּרִיךְ, וְנִתְגַּלְגְּלוּ הַדְּבָרִים וְנִפְטְרָה שָׂרָה מִסִּבָּה זוֹ. וּלְדֶרֶךְ זֶה קִיּוּם הַהַבְטָחָה עַל הַשְּׂרִיטָה שֶׁשָּׂרַט לָהּ הַמַּלְאָךְ נִרְמְזָה בַּפָּסוּק שֶׁאַחֲרֵי זֶה דִּכְתִיב ״לַמּוֹעֵד אֲשֶׁר דִּבֶּר אֹתוֹ״ וְגוֹ׳. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** The verse also reports something we have explained on 18,10 and again on 17,19, namely that the son Sarah bore originated in the female (negative) side of the emanations. This in turn was the reason Isaac needed to submit to the binding on the altar, something that resulted in Sarah's death. The word דבר always refers to speech containing some harsh element. The Torah therefore uses it when it wants us to note that the birth of Isaac was not something that was perfect. He had to undergo a process of refinement as a result of which he could become holy. When the Torah says ויעש ה׳ לשרה כאשר דבר, this really means that "G'd did **to** Sarah as He had foretold." Isaac was born in response to Sarah's prayer, not in response to Abraham's. ###### Or HaChaim on Genesis 21:2:1 [Or HaChaim on Genesis 21:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:2:1) **וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן.** אָמַר ״וַתַּהַר״ יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה נג:ה) בֵּית מַטְרִין לֹא הָיָה לָהּ, לָזֶה מוֹדִיעַ כִּי הָיָה נֵס גַּם בַּהֵרָיוֹן. וְאָמְרוֹ **לְאַבְרָהָם** רָמַז בֵּן זֶה לְאַבְרָהָם וְלֹא יִשְׁמָעֵאל לְאַבְרָהָם, כִּי לֹא יִקָּרֵא שְׁמוֹ בֶּן אַבְרָהָם, דִּכְתִיב (בראשית כא:יב) ״כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע״. וַהֲגַם שֶׁמָּצִינוּ שֶׁאָמַר הַכָּתוּב (בראשית טז:טו) ״וַתֵּלֶד הָגָר לְאַבְרָם בֵּן״, שָׁם נִקְרָא שְׁמוֹ אַבְרָם, אֲבָל אַחַר שֶׁנֶּעֱקַר שֵׁם אַבְרָם שֶׁלֹּא יִזָּכֵר עוֹד שֵׁם זֶה עָלָיו אֶלָּא אַבְרָהָם, יִשְׁמָעֵאל אֵין לוֹ לִיקָּרֵא בֶּן אַבְרָהָם. וְאוּלַי כִּי לָזֶה הַקּוֹרֵא לְאַבְרָהָם אַבְרָם עוֹבֵר בַּעֲשֵׂה (ברכות י״ג), טַעַם הַקְפָּדָתוֹ יִתְבָּרַךְ כִּי כְּשֶׁיִּקָּרֵא לוֹ אַבְרָם מְיַחֵס אֵלָיו יִשְׁמָעֵאל לְבֵן, וַה׳ אָמַר ״כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע״, וְאֵין זֶה אֶלָּא כְּשֶׁיֵּעָקֵר שֵׁם אַבְרָם. וְטַעַם זֶה אֵינוֹ בְּיַעֲקֹב, לָזֶה הֲגַם שֶׁנִּקְרָא יִשְׂרָאֵל אֵין קְפֵידָא שֶׁיִּקָּרֵא יַעֲקֹב. וְעַיֵּן מַה שֶׁכָּתַבְתִּי בְּפָסוּק (בראשית לה:י) ״לֹא יִקָּרֵא״ וְגוֹ׳ וְתִמְצָא טַעַם אַחֵר: **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** **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). The reason the Torah underlines לאברהם is to make it clear that only this son is to be viewed as an extension of Abraham, not Ishmael, as we read later in 21,12. Even though the Torah described Hagar as bearing a son "for Abraham" (16,15), the fact is that at that time Abraham was still called Abram. Once his name was changed, Abraham was no longer to be referred to by his original name. This means inter alia that Ishmael was **not** a son of **Abraham.** Perhaps the statement in *Berachot* 13 that someone who calls Abraham Abram is guilty of violating a positive commandment is precisely for that reason. Our sages do not want Ishmael characterised as a son of Abraham. Such considerations did not apply to Jacob whose name was changed to Israel as he could comfortably identify with all his sons. I have written some more about this subject on 35,10. ###### Or HaChaim on Genesis 21:2:2 [Or HaChaim on Genesis 21:2:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:2:2) **לִזְקֻנָיו.** טַעַם הַהוֹדָעָה, גַּם אָמְרוֹ **לִזְקֻנָיו** וְלֹא אָמַר לְזִקְנָתוֹ, לְמַה שֶׁכָּתַבְנוּ כִּי הָיָה חָסֵר בְּעֵת הַלֵּידָה נֶפֶשׁ מֵעוֹלָם הָעֶלְיוֹן לְהוֹלִיד, וְלֹא הָיְתָה לוֹ אֶלָּא מֵעָלְמָא דְּנוּקְבָּא. יְכַוֵּין הַכָּתוּב כִּי יָלְדָה אָז, וְגַם יָלְדָה בּוֹ הֲכָנַת לֵידָה אַחֶרֶת לְזִקְנָה שֵׁנִית שֶׁל אַבְרָהָם, כִּי יֵשׁ לְךָ לָדַעַת כִּי מִן הַהֶחְלֵט הוּא לְהַשִּׂיג אָדָם בָּעוֹלָם הַזֶּה דָּבָר חָדָשׁ אִם לֹא יַקְדִּים הֲכָנַת הַמְקַבֵּל, כַּיָּדוּעַ לְחַכְמֵי אֱמֶת. וְאִם לֹא הָיְתָה לְיִצְחָק אֶלָּא הַנֶּפֶשׁ שֶׁמֵּעָלְמָא דְּנוּקְבָּא וְהָיָה חָסֵר הֲכָנַת הַקַּבָּלַת נֶפֶשׁ מֵעָלְמָא דִּדְכוּרָא, לֹא תוֹעִיל לוֹ הָעֲקֵדָה. וְזֶה הוּא שֶׁדִּקְדֵּק לוֹמַר **וַתֵּלֶד** וְגוֹ׳, הוֹדִיעַ שֶׁיָּלְדָה לִשְׁנֵי זְמַנֵּי זִקְנָתוֹ: הָא׳ הוּא עֵת לֵידָתוֹ, וְהַב׳ הִיא הֲכָנָה לְעֵת זִקְנָה אַחֶרֶת שֶׁל אַבְרָהָם שֶׁהוּא זְמַן הָעֲקֵדָה. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** **לזקוניו. In his old age.** The Torah adds this word and does not content itself with the more appropriate לזקנתו, because, as I wrote earlier, there was an element of the divine soul missing in Isaac at the time he was born. Isaac had only been equipped with a soul which originated in the female emanations. The repetition of the words denoting birth in verses 2 and 3, are an allusion to the eventual birth of another soul during another stage of Abraham's old age. [לזקוניו, literally: "in his old ages." Ed.] In order for someone in this world to receive something, such as an additional dimension to his soul, it is essential that the one from whom the something new is imparted has prepared himself suitably prior to imparting it. This is a concept that kabbalists are familiar with. If Isaac had possessed only the "female" soul at the time of the עקדה, the fact that he himself was ready to receive an additional soul would not have sufficed. The Torah wrote here ותלד…לזקוניו, to indicate she gave birth "twice." When Abraham offered his son on the altar this was his preparation for the "second" birth of Isaac. ###### Or HaChaim on Genesis 21:2:3 [Or HaChaim on Genesis 21:2:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:2:3) אוֹ יִרְמוֹז **לִזְקֻנָיו** – זִקְנָתוֹ וְזִקְנַת אִשְׁתּוֹ, עַל דֶּרֶךְ אָמְרוֹ ״אַחֲרֵי בְלוֹתִי וְגוֹ׳ וַאדֹנִי זָקֵן״ (בראשית יח:יב). **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** A simpler explanation of the plural לזקוניו, would see in that word the old age of both Isaac's father and mother respectively. This would reflect Sarah's having spoken about both אחרי בלותי…ואדני זקן (18,12). ###### Or HaChaim on Genesis 21:3:1 [Or HaChaim on Genesis 21:3:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:3:1) **בְּנוֹ הַנּוֹלַד לוֹ אֲשֶׁר וְגוֹ׳.** פֵּרוּשׁ: לֶהֱיוֹת שֶׁיֵּשׁ לוֹ בֵּן אַחֵר שֶׁהוּא יִשְׁמָעֵאל, לָזֶה אָמַר ״הַנּוֹלַד לוֹ״ לְדָבָר הַנָּאוֹת לוֹ לְהִקָּרְאוֹת עָלָיו לְתַכְלִית תַּאֲוָתוֹ, מַה שֶׁלֹּא אָמַר הַכָּתוּב כֵּן בְּלֵידַת יִשְׁמָעֵאל. וְאוֹמֵר **אֲשֶׁר יָלְדָה לּוֹ שָׂרָה**, רָמַז לְמַה שֶׁהָיוּ מִתְפַּלְּלִין תָּמִיד: אַבְרָהָם הָיָה אוֹמֵר, כָּל הַזֶּרַע שֶׁלִּי יִהְיֶה מִצַּדֶּקֶת זוֹ, וְשָׂרָה גַּם הִיא וְכוּ׳, כְּנֶגֶד תְּפִלָּתָהּ אָמַר ״יָלְדָה לּוֹ״, וּכְנֶגֶד תְּפִלָּתוֹ אָמַר ״שָׂרָה״. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** **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 for him, is an allusion to the fact that both had constantly prayed. Abraham had asked that all his descendants should be issue of his righteous wife Sarah, whereas Sarah had also prayed to be the mother of all of Abraham's children. The word שרה refers to her prayer, whereas the words אשר ילדה לו, refer to Abraham's prayer. ###### Or HaChaim on Genesis 21:3:2 [Or HaChaim on Genesis 21:3:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:3:2) **עוֹד** יִרְצֶה לָתֵת טַעַם לִקְרִיאַת שְׁמוֹ יִצְחָק, לְצַד שֶׁיָּלְדָה הַזְּקֵנָה לַזָּקֵן, וְכֵן הוּא אוֹמֵר (בראשית כא:ו) ״צְחֹק עָשָׂה לִי״ וְגוֹ׳: **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** 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 6. ###### Or HaChaim on Genesis 21:11:1 [Or HaChaim on Genesis 21:11:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:11:1) **עַל אוֹדוֹת בְּנוֹ.** פֵּירוּשׁ: לְבַל יֵצֵא לְתַרְבּוּת רָעָה וְיִשְׁתַּקַּע בֶּאֱמוּנוֹת רָעוֹת בְּצֵאתוֹ מִבֵּית אָבִיו, וְסוֹף כָּל סוֹף בְּנוֹ הוּא. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** **על אודות בנו. On account of his son.** Abraham was afraid that the expulsion would result in Ishmael pursuing unwholesome activities because he felt rejected. He had to be concerned about this since Ishmael was his son after all. ###### Or HaChaim on Genesis 21:11:2 [Or HaChaim on Genesis 21:11:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:11:2) עוֹד יִרְצֶה **עַל אוֹדוֹת בְּנוֹ** – אֲשֶׁר יִחֲסָה אוֹתוֹ שָׂרָה לְהָגָר, כְּאָמְרָהּ ״הָאָמָה וְאֶת בְּנָהּ וְגוֹ׳ בֶּן הָאָמָה״. וּבָא הַקָּדוֹשׁ בָּרוּךְ הוּא וְהִצְדִּיק דִּבְרֵי שָׂרָה וְאָמַר לוֹ ״כָּל אֲשֶׁר וְגוֹ׳ שְׁמַע בְּקוֹלָהּ״, וְאַל תַּחְשׁוֹב אוֹתוֹ בִּנְךָ. וְהוּא אָמְרוֹ **עַל הַנַּעַר** וְגוֹ׳, עָקַר לוֹ שֵׁם בְּנוֹ וְאָמַר לוֹ ״כִּי בְיִצְחָק יִקָּרֵא לְךָ״ וְגוֹ׳ וּבֵן זֶה עַל שֵׁם אִמּוֹ יִקָּרֵא, וְהוּא אָמְרוֹ **וְגַם אֶת בֶּן הָאָמָה** וְגוֹמֵר. וְתִמְצָא שֶׁחָזַר אַבְרָהָם וְהוֹדָה לִדְבָרֶיהָ, דִּכְתִיב ״וַיַּשְׁכֵּם אַבְרָהָם וְגוֹ׳ וְאֶת הַיֶּלֶד״ וְגוֹ׳ וְלֹא אָמַר ״וְאֶת בְּנוֹ״, כִּי הֵעִיד הַכָּתוּב עַל אַבְרָהָם. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** Another meaning of this expression is that Abraham resented Sarah's describing Ishmael as merely "the son of this slave-woman." G'd now interfered by telling him that Sarah was entirely justified. When G'd pointedly referred to Ishmael as הנער, the lad, and not as "your son," He made it plain that only Isaac would be considered an extension of Abraham. G'd added: "also the **son of this slave-woman**," when He referred to Ishmael as having a major role in history. When the Torah describes Abraham as complying with Sarah's i.e. G'd's request, he no longer refers to Ishmael as "his son," but only as "the child." ###### Or HaChaim on Genesis 21:14:1 [Or HaChaim on Genesis 21:14:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:14:1) **עַל שִׁכְמָהּ וְאֶת הַיֶּלֶד.** פֵּירוּשׁ: גַּם אוֹתוֹ שָׂם עַל שִׁכְמָהּ, לֶהֱיוֹת שֶׁלֹּא הָיָה רוֹצֶה לָצֵאת מִבֵּית אָבִיו, לָזֶה עֲקָדוֹ כְּיֶלֶד וְשָׂמוֹ עַל שִׁכְמָהּ וְגֵרְשָׁהּ. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** **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. ###### Or HaChaim on Genesis 21:24:1 [Or HaChaim on Genesis 21:24:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:24:1) **וַיֹּאמֶר אַבְרָהָם אָנֹכִי וְגוֹ׳.** פֵּרוּשׁ: יֵשׁ לַהֲשִׁיבְךָ עַל טַעֲנָתְךָ שֶׁאָמַרְתָּ ״כַּחֶסֶד״ וְגוֹ׳, אֶלָּא שֶׁאֲנִי חָפֵץ בַּדָּבָר – אִשָּׁבַע. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** **ויאמר אברהם אנכי אשבע. Abraham said: "I will swear."** Abraham implied that he could counter Avimelech's arguments but had decided instead to swear as Avimelech requested. ###### Or HaChaim on Genesis 21:24:2 [Or HaChaim on Genesis 21:24:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:24:2) **עוֹד** יִרְצֶה, לֶהֱיוֹת שֶׁרָצָה לְהוֹכִיחוֹ עַל אוֹדוֹת בְּאֵר הַמַּיִם כָּאָמוּר בְּסָמוּךְ (בראשית כא:כה), חָשׁ שֶׁיַּחְשׁוֹב שֶׁמְּשִׁיבוֹ לִסְתּוֹר חַסְדּוֹ וּלְבִלְתִּי יִשָּׁבַע, לָזֶה הִקְדִּים לוֹמַר **אָנֹכִי אִשָּׁבֵעַ** וְאַחַר כָּךְ הוֹכִיחוֹ עַל וְגוֹ׳. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** In consideration of Abraham's intention to rebuke Avimelech (verse 25), he thought that if he did this immediately Avimelech would interpret Abraham's attitude as a denial of the favours the king claimed to have done for him. He decided therefore to state first of all that he was willing to swear the oath in question. ###### Or HaChaim on Genesis 21:24:3 [Or HaChaim on Genesis 21:24:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:24:3) **עוֹד** יְכַוֵּן לוֹמַר **אָנֹכִי אִשָּׁבֵעַ**, פֵּירוּשׁ: עַל עַצְמוֹ, לֹא אָרַע לְךָ וְגוֹ׳, וְנִתְכַּוֵּן לִשְׁלוֹל חִיּוּב בְּנוֹ. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** Another way of looking at the verse is that Abraham accepted the oath only for himself, i.e. **אנכי;** he was not prepared to commit his son or grandson as had been requested by Avimelech. ###### Or HaChaim on Genesis 21:24:4 [Or HaChaim on Genesis 21:24:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:24:4) **אוֹ** יִרְצֶה כִּי הוּא יִשָּׁבַע וְיַשְׁבִּיעַ בָּנָיו עַל שְׁלוֹשָׁה דּוֹרוֹת אֵלּוּ, וְהַנִּקּוּד יוֹכִיחַ: ###### Or HaChaim on Genesis 21:26:1 [Or HaChaim on Genesis 21:26:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:26:1) **וַיֹּאמֶר אֲבִימֶלֶךְ וְגוֹ׳ וְגַם אָנֹכִי וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה חָזַר לוֹמַר ״וְגַם אָנֹכִי״. וְיֵרָאֶה בְּדִקְדּוּק עוֹד אָמְרוֹ **לֹא יָדַעְתִּי מִי עָשָׂה** וְגוֹ׳, לָמָּה לֹא הִסְפִּיק לוֹמַר ״לֹא יָדַעְתִּי״ וְהַדָּבָר מוּבָן שֶׁחוֹזֵר לְדִבְרֵי אַבְרָהָם? **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** **ויאמר אבימלך…וגם אנכי, Avimelech said: "Also I have not heard, etc."** The words: "also I," need clarification; so do the words: "who has done it." All Avimelech needed to say was "I did not know." ###### Or HaChaim on Genesis 21:26:2 [Or HaChaim on Genesis 21:26:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/21:26:2) **אָכֵן** הַכַּוָּנָה הִיא שֶׁהוּא יָדַע שֶׁגָּזְלוּ מֵאַבְרָהָם בְּאֵר הַמַּיִם, אֲבָל לֹא יָדַע מִי וָמִי הַגּוֹזְלִים. וּמֵעַתָּה יֹאמַר אַבְרָהָם שֶׁעָלָיו הָיָה לְבַקֵּשׁ מִי וָמִי עוֹשֵׂי רִשְׁעָה, לָזֶה הֵשִׁיב שֶׁגַּם אַבְרָהָם עָשָׂה שֶׁלֹּא כַּהוֹגֶן שֶׁלֹּא הוֹדִיעַ הַדָּבָר לַמֶּלֶךְ, וְהָיָה יוֹשֵׁב וּמְצַפֶּה קַבָּלַת אַבְרָהָם וְאָז הָיָה עוֹשֶׂה לוֹ דִּין. וּלְצַד שֶׁאַבְרָהָם לֹא הֶחְשִׁיבוֹ גַּם הוּא לֹא יָדַע, וְהוּא אָמְרוֹ **וְגַם אָנֹכִי לֹא שָׁמַעְתִּי** וְגוֹ׳, פֵּרוּשׁ: לֹא בִּקַּשְׁתִּי לָדַעַת וְנִשְׁאַר מְשֻׁלָּל הַיְדִיעָה עַד הַיּוֹם שֶׁהוֹדַעְתַּנִי אַתָּה. **Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:** Apparently, Avimelech had been aware that someone had robbed Abraham of his wells but he did not know the identity of the robbers. Abraham therefore told Avimelech that he should have made it his business to find out who the culprits were. To this argument Avimelech replied that Abraham himself was also at fault because he had not informed him previously. He, Avimelech, had waited for Abraham's complaint; he would have taken action as soon as he would have received an official complaint from Abraham. Seeing Abraham had not informed him, he had remained unaware. This is the meaning of: "also I did not hear until this day." He meant that he made no effort to inform himself of the situation and was apprised of it only today when Abraham spoke up.