## Radak on Genesis Chapter 16

###### Radak on Genesis 16:1:1
[Radak on Genesis 16:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:1:1)

**וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ.** כְּמוֹ שֶׁאָמַר ״וַתְּהִי שָׂרַי עֲקָרָה״ (בראשית יא:ל), רוֹצֶה לוֹמַר כֵּיוָן שֶׁרָאֲתָה שָׂרַי שֶׁלֹּא יָלְדָה לְאַבְרָהָם, וְהוּא בֶּן שְׁמוֹנִים וְחָמֵשׁ וְהִיא בַּת שִׁבְעִים וְחָמֵשׁ, חָשְׁבָה כִּי אֵין לָהּ תִּקְוָה עוֹד. אָמְרָה: הִנֵּה כִּי הָאֵל אָמַר לְאַבְרָהָם שֶׁיִּתֵּן לוֹ זֶרַע שֶׁיִּירַשׁ אֶת הָאָרֶץ, וּמִמֶּנִּי לֹא יִהְיֶה הַזֶּרַע עוֹד, כִּי אֲנִי זְקֵנָה, וְהַבֵּן שֶׁיִּהְיֶה לוֹ מֵאִשָּׁה אַחֶרֶת יִהְיֶה לוֹ. טוֹב לִי שֶׁאֶתֵּן לוֹ שִׁפְחָתִי לְאִשָּׁה, אוּלַי אִבָּנֶה מִמֶּנָּה וְיִהְיֶה לִי כִּבְנִי, וְטוֹב לִי מִשֶּׁיִּהְיֶה לוֹ בֵּן מֵאִשָּׁה אַחֶרֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושרי אשת אברם לא ילדה לו, as mentioned already in Genesis 11,30 ותהי שרי עקרה , "Sarai was barren." Now when Sarai realized that her husband was already 85 years old, and she still had not been able to bear a child for him, while she herself had already reached the age of 75, she thought that she had no longer any hope of conceiving herself. She therefore reasoned to herself, that seeing G'd had promised Avram that he would have children of his own who would inherit the land of Canaan, G'd must have referred to his siring children from another woman. She reasoned further that it would be in her own best interest that any children born to her husband should be born by a woman under her control so that she would experience the joy of motherhood at least vicariously.


###### Radak on Genesis 16:1:2
[Radak on Genesis 16:1:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:1:2)

**וְלָהּ שִׁפְחָה מִצְרִית.** כִּי אִלּוּ הָיְתָה כְּנַעֲנִית לֹא הָיְתָה לֹקְחָהּ לְאַמָּתָהּ. וְזָכַר שְׁמָהּ לִכְבוֹד אַבְרָהָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולה שפחה מצרית, had Hagar been of Canaanite origin, Avram would not have agreed to sleep with her. Her name is mentioned out of respect for Avram, [whose sleeping with an anonymous woman would have place him in a bad light. Ed.]


###### Radak on Genesis 16:2:1
[Radak on Genesis 16:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:2:1)

**עֲצָרַנִי ה׳ מִלֶּדֶת.** כֵּיוָן שֶׁעַד כֹּה עֲצָרַנִי מִלֶּדֶת לְךָ, אֵין לִי תִּקְוָה עוֹד שֶׁיִּהְיֶה לְךָ מִמֶּנִּי כִּי אֲנִי זְקֵנָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר ... עצרני ה' מלדת, she meant that seeing that G'd had prevented her from giving birth during all these years, she had now abandoned hope of ever bearing a child as she had aged in the interval.


###### Radak on Genesis 16:2:2
[Radak on Genesis 16:2:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:2:2)

**אִבָּנֶה.** הַבֵּן נִקְרָא בֵּן, לְפִי שֶׁהוּא בִּנְיַן הָאָב וְהָאֵם. אָמְרָה: אִם יִהְיֶה לְךָ מִשִּׁפְחָתִי בֵּן, אֶחְשֹׁב אוֹתוֹ כְּאִלּוּ הוּא בְּנִי וְיִהְיֶה לִי כְּבֵן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אבנה, the son from this union would be called אבנה, "I shall be built up." All children are a building consisting of genetic input by father and mother. Sarai said that any son from this union with her husband would be accepted by her as if he were part of her biological family. She would treat him as her own son.


###### Radak on Genesis 16:2:3
[Radak on Genesis 16:2:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:2:3)

**וַיִּשְׁמַע אַבְרָם.** לוֹמַר שֶׁיָּשַׁר בְּעֵינָיו הַדָּבָר, וְלֹא הִמְתִּין בָּזֶה לִדְבַר הָאֵל כִּי חָשַׁב כִּי אַחַר שֶׁשָּׂרָה כָּלְתָה מִלֶּדֶת, מַה שֶּׁיִּעֲדוֹ הָאֵל לָתֵת לוֹ זֶרַע, מֵהָגָר יִהְיֶה, וְאַחַר שֶׁיָּשַׁר הַדָּבָר בְּעֵינֵי שָׂרַי יָשַׁר גַּם בְּעֵינָיו, וְאַבְרָהָם לֹא הִתְפַּלֵּל עַל שָׂרָה כְּמוֹ שֶׁעָשָׂה יִצְחָק, אוֹ הִתְפַּלֵּל וְלֹא נַעֲנָה, כִּי רָצָה הָאֵל לְהַרְאוֹת בָּהּ נִפְלְאוֹתָיו לְאַהֲבַת אַבְרָהָם שֶׁתֵּלֵד בַּת תִּשְׁעִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישמע אברם, he agreed with Sarai's plan, preferring not to wait any longer for G'd to fulfill His promise in giving him children from Sarai as he had understood this promise up until now. He decided that since Sarai had stopped menstruating she would not be able to become pregnant. As a result, he reasoned that G'd's promise to him was to be fulfilled via Hagar who would become the mother of any children of his. Seeing that even Sarai had arrived as such an interpretation of G'd's promise, he had no reason to disagree with her. This is why Avram did not pray to G'd asking Him to make Sarai bear him a son, as opposed to his son Yitzchok later on who did pray to G'd for Rivkah to bear him a son. It is also possible that Avram did pray concerning this matter, but that he had concluded that G'd had seen fit to deny his request. In that event, we must understand G'd's delay in answering Avram's prayer as being designed to show that He could make even a ninety year old barren woman become pregnant and give birth to a healthy child.


###### Radak on Genesis 16:3:1
[Radak on Genesis 16:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:3:1)

**מִקֵּץ עֶשֶׂר שָׁנִים.** אָמַר כִּי מִשֶּׁיָּשְׁבוּ בְּאֶרֶץ כְּנַעַן הִמְתִּינָה עוֹד עֶשֶׂר שָׁנִים, כִּי חָשְׁבָה כִּי שָׁם יִתֵּן לְאַבְרָהָם בֵּן מִמֶּנָּה, כִּי כֵן אָמַר לוֹ ״לֶךְ לְךָ מֵאַרְצְךָ״ (בראשית יב:א), וְאַחַר כֵּן ״וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל״ (בראשית יב:ב), כֵּיוָן שֶׁשָּׁהֲתָה עֶשֶׂר שָׁנִים וְלֹא יָלְדָה אָמְרָה כְּבָר זְקֵנָה אֲנִי, עוֹד אֵין תִּקְוָה שֶׁיִּהְיֶה לוֹ בֵּן מִמֶּנִּי, אֶתֵּן לוֹ שִׁפְחָתִי. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (יבמות סד) נָשָׂא אִשָּׁה וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים וְלֹא יָלְדָה אֵינוֹ רַשַּׁאי לְבַטֵּל וְיוֹצִיאָהּ וְיִתֵּן כְּתֻבָּה שֶׁמָּא לֹא זָכָה לִבְנוֹת מִמֶּנָּה; וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר **״מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן״** לְלַמֶּדְךָ שֶׁאֵין יְשִׁיבַת חוּצָה לָאָרֶץ עוֹלָה לוֹ מִן הַמִּנְיָן, וְזֶה לְטַעַם שֶׁזָּכַרְנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותקח ... מקץ עשר שנים, ten years had elapsed since Avram and Sarai had moved to the land of Canaan. She had waited all these years thinking that G'd would give Avram a son from her in that land. After all, the instruction to Avram to go forth from his birthplace, etc. had been followed by the promise that there G'd would make him into a great nation. (Genesis 12,2). Our sages in Yevamot 64 state that if someone was married to a woman for 10 years during which she was unable to bear a child for him he is not allowed to simply forego the chance of having children, but should pay her out her marriage settlement (Ketuvah) and divorce her as it is possible that G'd only decreed that he should not have children from that particular woman. The Talmud, while admitting that there is no proof for the above, claims that Avram's example can serve as a guide for such conduct, seeing that he waited ten years after settling in the land of Israel, having discounted the earlier years during which Sarai had not conceived.


###### Radak on Genesis 16:4:1
[Radak on Genesis 16:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:4:1)

**וַתֵּקַל גְּבִרְתָּהּ.** חָשְׁבָה כִּי מֵאַחַר שֶׁזֶּרַע אַבְרָהָם יִהְיֶה מִמֶּנָּה, כִּי הִיא תִּהְיֶה גְּבִירָה, וְלֹא הָיְתָה חוֹשֶׁשֶׁת לְמִצְווֹת שָׂרַי גְּבִרְתָּהּ לַאֲשֶׁר תְּצַוֶּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבא ... ותקל גבירתה, she thought that now that it was clear that Avram's seed would be from her she would become the top ranking wife of Avram. As a result, she refused to carry out instructions given to her by Sarai.


###### Radak on Genesis 16:5:1
[Radak on Genesis 16:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:5:1)

**חֲמָסִי עָלֶיךָ.** הַחָמָס שֶׁאֲנִי לוֹקַחַת מִשִּׁפְחָתִי, עָלֶיךָ הוּא, כִּי אֲנִי לְטוֹבָתְךָ נִתְכַּוַּנְתִּי שֶׁנְּתַתִּיהָ לְךָ כְּדֵי שֶׁיִּהְיֶה לְךָ זֶרַע מִמֶּנָּה, וְעַתָּה נְקַלּוֹתִי בְּעֵינֶיהָ וְאַתָּה לֹא תָחוּשׁ וְלֹא תְּיַסֵּר אוֹתָהּ, וַאֲנִי לִכְבוֹדְךָ אֵינִי רוֹצָה לִרְדּוֹתָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר חמסי עליך, Sarai referred to the insolent behavior she was being subjected to by Hagar as being due to her having had Avram's interest at heart instead of her own. She accused her husband of not disciplining Hagar for her insolent behavior toward her. She herself had been unwilling to treat Hagar harshly out of respect for Avram's dignity.


###### Radak on Genesis 16:5:2
[Radak on Genesis 16:5:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:5:2)

**יִשְׁפֹּט ה׳.** וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ראש השנה טז:): כָּל הַמּוֹסֵר דִּין עַל חֲבֵרוֹ הוּא נֶעֱנָשׁ תְּחִלָּה, דִּכְתִיב ״וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ״ (בראשית כג:ב), וְזֶה אָמְרוּ בִּדְבָרִים שֶׁאֵין לִקְרֹא חָמָס עֲלֵיהֶם כְּגוֹן זֶה, כִּי אַבְרָהָם אֲפִלּוּ הָיָה יוֹדֵעַ זֶה בֶּאֱמֶת הָיָה מְיַסְּרָהּ וְלֹא קִבְּלָהּ, כִּי רָחוֹק הוּא שֶׁיִּשְׁתֹּק אַבְרָהָם לִקְלוֹן שָׂרָה אִשְׁתּוֹ, כָּל שֶׁכֵּן מִשִּׁפְחָתָהּ, וְאַף עַל פִּי שֶׁנִּשֵּׂאת לוֹ לְאִשָּׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'ישפוט ה, our sages in Rosh Hashanah 16 say that if someone invokes Divine judgment on a fellow Jew, he or she will become subject to such judgment first. They derive this from Genesis 23,2 where Avraham mourned Sarah's death, i.e. she who was 10 years junior to him died first. The Talmud assumes that this rule applies in examples such as ours, when Sarai had no evidence that Avram had been aware of Hagar's insolence toward her. Had he become aware of this firsthand, there is no question that he would not have tolerated such behavior from Hagar against her. It is quite inconceivable that Avram should have remained silent when his wife was being insulted. This was so in spite of the fact that Hagar had been raised in status to be his wife instead of being merely Sarai's slave.


###### Radak on Genesis 16:5:3
[Radak on Genesis 16:5:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:5:3)

**וּבֵינֶיךָ.** מָלֵא יוֹ״ד בֵּין הַנּוּ״ן וְהַכָּ״ף, כִּי כֵן תָּבֹא מִלַּת בֵּין פְּעָמִים בְּלֹא רִבּוּי וּפְעָמִים בְּיוֹ״ד הָרִבּוּי, וְכֵן ״בֵּינֵכֶם וּבֵינוֹ״ (יהושע ג:ד). וְיֵשׁ בּוֹ דְּרָשׁ (בראשית רבה מה) כִּי שָׂרָה נָתְנָה עֵינֶיהָ בַּהֲרוֹנָהּ וְהִפִּילָה מֵאוֹתוֹ הַהֵרָיוֹן, אִם כֵּן אֵינוֹ מִן הַדִּין שֶׁיִּהְיֶה מָלֵא אֶלָּא חָסֵר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וביניך, the word is written plene, i.e. with the letter י between the נ and the ך, something that occurs almost only here in connection with the word בין. For instance, we have such spellings of the word בינכם וביניו, in Joshua 3,4 where in the very same verse it occurs both spelled defectively בינכם and plene וביניו, "between you (pl) and between him." There is an allegorical explanation quoted by Rashi for the spelling which suggests that in her jealousy Sarai looked at Hagar's swollen belly with the evil eye, something which would have resulted in Hagar losing her fetus. This is why the angel told her that she was pregnant, a fact that Hagar had been well aware of; however the idea was that Hagar would give birth to a son, etc., i.e. that she need not fear to abort her fetus on account of Sarai having given her the "evil eye."


###### Radak on Genesis 16:6:1
[Radak on Genesis 16:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:6:1)

**שִׁפְחָתֵךְ בְּיָדֵךְ.** אַף עַל פִּי שֶׁשָּׁכְבָה בְּחֵיקִי, שִׁפְחָתֵךְ הִיא כְּבַתְּחִלָּה, וְיֵשׁ לָךְ רְשׁוּת עָלֶיהָ לִרְדּוֹתָהּ אִם תַּעֲשֶׂה אֵלַיִךְ דָּבָר שֶׁלֹּא כַהֹגֶן, כִּי הִיא שִׁפְחָתֵךְ וּרְשׁוּתָהּ בְּיָדֵךְ, וְלֹא תְקַבֵּל מִמֶּנִּי כְּמוֹ שֶׁתְּקַבֵּל מִמֵּךְ, וְהִנְנִי מוֹחֵל לָךְ כְּבוֹדִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר ... שפחתך בידך, Avram meant that in spite of Hagar sleeping with him, i.e. being accorded wifely privileges from his side, she remained Sarai's slave and as such Sarai could determine how to treat her. He made it clear that his own dignity was not to be a consideration in Sarai's treatment of Hagar.


###### Radak on Genesis 16:6:2
[Radak on Genesis 16:6:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:6:2)

**וַתְּעַנֶּהָ שָׂרַי.** עָשְׂתָה עִמָּהּ יוֹתֵר מִדַּאי וְעָבְדָה בָּהּ בְּפֶרֶךְ, אֶפְשָׁר שֶׁהָיְתָה מַכָּה אוֹתָהּ וּמְקַלֶּלֶת אוֹתָהּ וְלֹא הָיְתָה יְכוֹלָה לִסְבֹּל וּבָרְחָה מִפָּנֶיהָ. וְלֹא נָהֲגָה שָׂרָה בָּזֶה לְמִדַּת מוּסָר וְלֹא לְמִדַּת חֲסִידוּת, לֹא מוּסָר כִּי אַף עַל פִּי שֶׁאַבְרָהָם מוֹחֵל לָהּ עַל כְּבוֹדוֹ, וְאָמַר לָהּ **עֲשִׂי לָהּ הַטּוֹב בְּעֵינָיִךְ** הָיָה רָאוּי לָהּ לִמְשֹׁךְ אֶת יָדָהּ לִכְבוֹדוֹ וְלֹא לְעַנּוֹתָהּ; וְלֹא מִדַּת חֲסִידוּת וְנֶפֶשׁ טוֹבָה כִּי אֵין רָאוּי לְאָדָם לַעֲשׂוֹת כָּל יְכָלְתּוֹ בְּמַה שֶׁתַּחַת יָדוֹ, וְאָמַר הֶחָכָם מָה נָאוָה הַמְּחִילָה בְּעֵת הַיְכֹלֶת, וּמַה שֶּׁעָשְׂתָה שָׂרַי לֹא הָיָה טוֹב בְּעֵינֵי הָאֵל, כְּמוֹ שֶׁאָמַר הַמַּלְאָךְ אֶל הָגָר ״כִּי שָׁמַע ה׳ אֶל עָנְיֵךְ״ (בראשית טז:יא) וְהֵשִׁיב לָהּ בְּרָכָה תַּחַת עָנְיָהּ. וְאַבְרָם לֹא מָנַע שָׂרַי מִלְּעַנּוֹתָהּ, אַף עַל פִּי שֶׁהָיָה רַע בְּעֵינָיו, מִשּׁוּם שְׁלוֹם בַּיִת. וְכֵן זֶה הַסִּפּוּר נִכְתַּב בַּתּוֹרָה לִקְנוֹת אָדָם מִמֶּנּוּ הַמִּדּוֹת טוֹבוֹת וּלְהַרְחִיק הָרָעוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותענה שרי, Sarai overburdened her with work, and made her perform the work in an intolerably harsh manner. It is even possible that the word ותענה includes physical as well as verbal abuse of Hagar by Sarai. The Torah testifies that Sarai did not act morally and piously toward her. From a moral point of view, although Avram had given her a free hand when he said "do to her as appears fit in your eyes," she should have treated Hagar in a manner befitting her status as a wife or legal companion of Avram. From the point of view of practicing piously, חסידות, she should have treated a subordinate with all possible consideration. The scholar Ibn Gabirol said "how beautiful is the attribute of practicing forgiveness in circumstances when this is possible!" Sarai's actions as reported were not pleasing in the eyes of the Lord. This is reflected in the words of the angel to Hagar (verse 11) כי שמע ה' אל עניך, "for the Lord has listened to the oppression you have endured." This is why the angel gave her a blessing as compensation for the harsh treatment she had suffered. Avram did not prevent Sarai from acting as she did, even though it was displeasing in his eyes, because he was concerned primarily with preserving his relations with Sarai. The reason why this whole story is preserved for all future generations in our chapter is to teach moral-ethical lessons, and to warn us not to indulge in injustice.


###### Radak on Genesis 16:7:1
[Radak on Genesis 16:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:7:1)

**עַל עֵין הַמַּיִם.** אַחַר שֶׁאָמַר עַל־עֵין הַמַּיִם אָמַר **עַל־הָעַיִן.** לְפָרֵשׁ, כְּלוֹמַר עַל אֵיזֶה עַיִן מְצָאָהּ מַלְאַךְ ה׳, עַל־הָעַיִן שֶׁהִיא בְּדֶרֶךְ שׁוּר, כְּלוֹמַר שֶׁהָיְתָה שָׁבָה לְמִצְרַיִם אֶרֶץ מוֹלַדְתָּהּ, כִּי שׁוּר עַל פְּנֵי מִצְרָיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וימצאה על עין המים, after the Torah wrote the words על עין המים, it goes on to explain this term, i.e. על העין, "next to the fountain she had discovered." על העין, the definite article ה means that this well on the route to Shur was known. She was therefore on the way back to Egypt, the land from which she had originated.


###### Radak on Genesis 16:8:1
[Radak on Genesis 16:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:8:1)

**וַיֹּאמַר.** בָּא פַּתָּח עִם הָרְבִיעִי כְּמוֹ בְּהֶפְסֵק, כִּי יֵשׁ לָרְבִיעִי בִּמְקוֹמוֹת מִנְהַג הַהֶפְסֵק, וּלְפִי שֶׁעִנְיָנוֹ בְּעַצְמוֹ בָּא כֵן, כִּי אֵינוֹ דָּבֵק עִם הַבָּא אַחֲרָיו אֶלָּא עִם שֶׁזָּכַר, וְכֵן כָּל וַיֹּאמַר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר, the vowel patach (instead of segol) under the letter מ is used as if there were a colon after the word. This is not unusual, seeing that words with the tone-sign revia occasionally signal that the word is meant to end with a colon or similar, meant to be followed by an explanation. Seeing that here the subject matter itself introduces an interruption, seeing that what follows is not connected to the word ויאמר, we need to understand the word as referring to what preceded it. This is so whenever the word ויאמר appears with the vowel patach.


###### Radak on Genesis 16:8:2
[Radak on Genesis 16:8:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:8:2)

**הָגָר שִׁפְחַת שָׂרַי.** נִקְרְאָה בִּשְׁמָהּ וְתָאֳרָהּ, כְּלוֹמַר הֲרֵי אַתְּ שִׁפְחַת שָׂרַי הֵיאָךְ אַתְּ הֵנָּה. **אֵי מִזֶּה בָּאת.** כְּלוֹמַר הַמָּקוֹם שֶׁבָּאת מִמֶּנּוּ אֵי הוּא? וְאָנָה תִּרְצִי לָלֶכֶת?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הגר, the angel called her both by her name and by her station in life, i.e. the slave of Sarai. Seeing that she was supposed to be attending to Sarai's needs, he wanted to know what she was doing in this location. He continued with "where do you come from and where do you think you are headed?"


###### Radak on Genesis 16:8:3
[Radak on Genesis 16:8:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:8:3)

**בֹּרַחַת.** בְּפַתַּח הָרֵי״שׁ בְּסוֹף פָּסוּק שֶׁלֹּא כְמִנְהָג.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בורחת, Hagar confirmed that she had no idea, seeing that she was merely fleeing in order to escape the torment Sarai had subjected her to. The vowel patach in the word בורחת, at the end of a verse is most unusual. [the vowel kametz would have been expected. Ed.]


###### Radak on Genesis 16:9:1
[Radak on Genesis 16:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:9:1)

**וַיֹּאמֶר.** אָמַר שָׁלֹשׁ פְּעָמִים ״וַיֹּאמֶר״, כֵּן הוּא מִנְהַג הַכָּתוּב בִּמְקוֹמוֹת, וּבָא כֵן לְחַזֵּק הַמַּאֲמָר, כְּמוֹ שֶׁכָּתַבְנוּ רַבִּים בְּסֵפֶר מִכְלוֹל בְּחֵלֶק הַדִּקְדּוּק מִמֶּנּוּ. וְיִתָּכֵן לְפִי מַה שֶּׁאָמַר לָהּ שְׁלֹשָׁה עִנְיָנִים, אָמַר ״וַיֹּאמֶר״ עַל כָּל עִנְיָן וְעִנְיָן. וְיֵשׁ דְּרָשׁ כִּי שְׁלֹשָׁה מַלְאָכִים שָׁלַח לָהּ הָאֵל זֶה אַחַר זֶה, וְאָמְרוּ: וּמָה לְשִׁפְחוֹת הָאָבוֹת נִגְלָה הַמַּלְאָךְ שָׁלוֹשׁ וְאַרְבַּע פְּעָמִים וְלָנוּ אֲפִילוּ אַחַת לֹא (בראשית רבה מה).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר, the word ויאמר occurs here no fewer than three times. When we encounter such a phenomenon it is usually meant to underscore what will be the subject of the message about to be delivered. [the author refers to remarks he made on this subject in his book שער דקדוק הפועלים. Ed.] It is also possible to explain the threefold use of the word ויאמר as being justified because of the three messages the angel delivered to Hagar. There are other commentators who explain this phenomenon of three the word ויאמר in this short sequence as proof that Hagar was visited by three different angels, each with a single message. (Bereshit Rabbah 45,7) The author of that Midrash uses this incident to bemoan the fact that whereas the servant maid of the matriarch rated three messages by three angels, we the matriarch's descendants, do not even rate a single message from an angel.


###### Radak on Genesis 16:9:2
[Radak on Genesis 16:9:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:9:2)

**וְהִתְעַנִּי.** סְבֹל הָעִנּוּי שֶׁתְּעַנֵּךְ, כִּי לְטוֹב לָךְ יִהְיֶה שֶׁתֵּשֵׁב עִם אַבְרָהָם, כִּי בִּזְכוּתוֹ יִהְיֶה זַרְעֵךְ רַב מְאֹד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והתעני, and subject yourself to harsh treatment seeing that ultimately it will be for your benefit. It is better for you to remain within the proximity of a man such as Avram, seeing that due to his many merits, your offspring will multiply greatly.


###### Radak on Genesis 16:10:1
[Radak on Genesis 16:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:10:1)

**הַרְבָּה אַרְבֶּה.** הַמַּלְאָךְ הוּא שְׁלִיחַ הָאֵל וּמְדַבֵּר בִּשְׁמוֹ הַדְּבָרִים כְּאִלּוּ הוּא אֲמָרָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הרבה ארבה, the angel being G'd's messenger, may speak in the first person as if he were to do what he says, seeing that he delivers G'd's message. It is as if G'd Himself had spoken.


###### Radak on Genesis 16:10:2
[Radak on Genesis 16:10:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:10:2)

**וְלֹא יִסָּפֵר מֵרֹב.** דֶּרֶךְ גּוּזְמָא וְהַפְלָגָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולא יספר מרב, the words: "and it will not be capable of being counted due to its large number," are to be understood as an exaggeration, poetical license.


###### Radak on Genesis 16:11:1
[Radak on Genesis 16:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:11:1)

**הִנָּךְ הָרָה.** אָמַר לָהּ זֶה לִפְתִיחַת הַדְּבָרִים, כִּי כְּבָר יָדְעָה הִיא כִּי הָרָה, כְּמוֹ שֶׁאָמַר ״וַתֵּרֶא כִּי הָרָתָה״ (בראשית טז:ד), וְהַבְּשׂוֹרָה שֶׁבִּשְּׂרָהּ הִיא **וְיֹלַדְתְּ בֵּן** .**וְיֹלַדְתְּ**, אָמְרוּ שֶׁהִיא מֻרְכֶּבֶת מִן וְיָלַדְתְּ שֶׁהוּא פֹּעַל עָבָר וּמִן וְיוֹלֶדֶת שֶׁהוּא בֵּינוֹנִי, וְטַעַם הַהַרְכָּבָה כִּי וְיָלַדְתְּ שֶׁהוּא פֹּעַל עָבָר מוּסָב לֶעָתִיד מִפְּנֵי הַוָּי״ו, לְפִי שֶׁהוּא עָתִיד, כִּי עֲדַיִן לֹא יָלְדָה, וְהִרְכִּיב עִמָּהּ יוֹלֶדֶת, כִּי אָמַר לָהּ כְּמוֹ שֶׁאַתְּ יוֹדַעַת שֶׁאַתְּ הָרָה כֵּן תֵּדְעִי בֶּאֱמֶת שֶׁתֵּלְדִי בֵּן כְּאִלּוּ אַתְּ יוֹלֶדֶת אוֹתוֹ עַתָּה. וְיֵשׁ אוֹמְרִים כִּי הַמִּלָּה מִפֹּעַל הַדּוֹמֶה לַמְרֻבָּע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר ... הנך הרה, the angel used these words as an introduction, seeing he was well aware that Hagar knew that she was pregnant as the Torah had reported in verse 4, as well as Hagar's reaction. The message that angel had come to deliver was וילדת בן, "you will give birth to a son." The word יולדת is a composite composed from the word וילדת, which is a verb in the past tense converted into the future tense by the letter ו at the front, the other component being the word ויולדת, the same root as a present participle. The meaning of the combined composite is that seeing that the birth was something that had not yet occurred, the verb must contain an allusion to the future, whereas seeing that Hagar knew that she was pregnant, i.e. that the process which would result in a birth had already begun, the formulation of the verb had to reflect this fact also. The angel's message was: "just as you are aware that you are pregnant you should be equally aware that you will bear a son as a result of this pregnancy." There are some grammarians who believe that the root of the word here is similar to a four-lettered verb.


###### Radak on Genesis 16:11:2
[Radak on Genesis 16:11:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:11:2)

**וְקָרָאת שְׁמוֹ.** הַתָּי״ו לְנֹכַח הַנְּקֵבָה הַנִּמְצֵאת, ״וְקָרָאת אֶתְכֶם״ (דברים לא:כט) הַתָּי״ו לִנְקֵבָה כְּמוֹ הֵ״א וְקָרְאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וקראת שמו, the letter ת at the end is a feminine ending future tense, i.e. "you will call." On the other hand, in Deut. 31,29 the same word וקראת אתכם refers to a third person feminine construction where the letter ת substitutes for the letter ה, the expression meaning: "it will befall you." The reference is to the רעה, evil, a noun that is feminine which follows immediately after the word אתכם.


###### Radak on Genesis 16:11:3
[Radak on Genesis 16:11:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:11:3)

**אֶל עָנְיֵךְ.** אֶל אֲשֶׁר צָעַקְתְּ מִתּוֹךְ עָנְיֵךְ. וְהֻצְרַכְנוּ לְפֵרוּשׁ הַזֶּה לְפִי שֶׁאָמַר **שָׁמַע** וְלֹא אָמַר רָאָה. וְיִתָּכֵן לְפָרְשׁוֹ כְּתַרְגּוּמוֹ ״צְלוּתֵיךְ״, וְיִהְיֶה פֵּרוּשׁ **עָנְיֵךְ**, צַעֲקָתֵךְ, כְּמוֹ ״וַיַּעַן אִיּוֹב״ הָרִאשׁוֹן (איוב ג:ב), ״וְעָנָה אִיִּים בְּאַלְמְנוֹתָיו״ (ישעיה יג:כב), ״וְעָנִיתָ וְאָמַרְתָּ״ (דברים כו:ה), וְהַדּוֹמִים לָהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אל עניך, "to your outcry [complaint instead of prayer, Ed.] concerning your plight." We are forced to explain the angel's words in this fashion, seeing he spoke of G'd having "heard," שמע, instead of ראה, "G'd has seen." It is also possible to explain the angel's words as does Onkelos, i.e. as צלותיך, "your prayer." There are precedents for the word ענה meaning a response to something, to wit Job 3,2 and Isaiah 13,22 as well as Deuteronomy 26,5 וענית ואמרת, and similar examples.


###### Radak on Genesis 16:12:1
[Radak on Genesis 16:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:12:1)

**וְהוּא יִהְיֶה.** הוּא וְזַרְעוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והוא יהיה; the letter ה at the beginning of the word והוא means that the angel's prophecy referred not only to Yishmael, but to his offspring as well. He foretold the characteristics of the Ishmaelites based on their founder's genes.


###### Radak on Genesis 16:12:2
[Radak on Genesis 16:12:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:12:2)

**פֶּרֶא אָדָם.** אָדָם מִדְבָּר כְּפֶרֶא, כִּי רֻבָּם שׁוֹכְנִים בָּאֳהָלִים בַּמִּדְבָּרוֹת; וְכֵן אָמַר ״כַּעֲרָבִי בַּמִּדְבָּר״ (ירמיה ג:ב), וְהָעַרְבִיִּים הֵם יִשְׁמְעֵאלִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
פרא אדם, a desert Bedouin, known as such because most Bedouins live in tents instead of in permanent dwellings. Compare Jeremiah 3,2 כערבי במדבר, "as an Arab, at home in the desert." [the word describes people who do not impose the restrictions upon themselves that civilized people accept in the interest of forming communities. Ed.] The Arabs are the people descended from the Ishmaelites.


###### Radak on Genesis 16:12:3
[Radak on Genesis 16:12:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:12:3)

**יָדוֹ בַכֹּל.** לְפִי שֶׁהָיָה מִדְבָּרִי יִהְיֶה שְׁלוּחַ יָד בְּכָל שְׁכֵנָיו וְגַם שְׁכֵנָיו בּוֹ. וְאַף עַל פִּי כֵן לֹא יִבְרַח מִפְּנֵיהֶם אֶלָּא יִשְׁכּוֹן עַל פְּנֵיהֶם, וְכֵן אָמַר (בראשית כה:יח) ״עַל פְּנֵי כָל אֶחָיו נָפָל״, וּשְׁכֵנָיו הֵם אֶחָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ידו בכל, seeing that he will dwell in the desert, [a region in which there are no laws governing private property, Ed.] he will violate people's rights, and they in turn will outlaw him, putting a price on his head. In spite of living in constant friction with his neighbours he will not flee but will continue to dwell in their presence. When the angel concludes with the statement that he will ultimately die in the presence of כל אחיו, the word אחיו is used as a simile for the word שכניו, "his neighbours."


###### Radak on Genesis 16:13:1
[Radak on Genesis 16:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:13:1)

**וַתִּקְרָא.** קָרְאָה אוֹתוֹ אֵל רֳאִי, שֶׁאָמְרָה כְּנֶגְדּוֹ אַחַר הִפָּרֵד שֶׁנִּפְרַד מִמֶּנָּה אַתָּה אֵל רֳאִי, כִּי מִתְּחִלָּה הָיְתָה חוֹשֶׁבֶת שֶׁהוּא אָדָם, שֶׁלֹּא הָיְתָה חוֹשֶׁבֶת שֶׁיּוּכַל אָדָם לִרְאוֹת מַלְאָךְ כְּמוֹ שֶׁאָמַר מָנוֹחַ, ״מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ״ (שופטים יג:כב). וְכֵיוָן שֶׁרָאֲתָה שֶׁנִּפְרַד מִמֶּנּוּ כְּרֶגַע וְלֹא רָאֲתָה אוֹתוֹ עוֹד, יָדְעָה שֶׁהוּא מַלְאָךְ וְאָמְרָה מַלְאַךְ הָרְאוּת רָאִיתִי, כְּלוֹמַר מַלְאָךְ שֶׁיּוּכַל אָדָם לִרְאוֹתוֹ. **רֳאִי** בְּשֶׁקֶל ״עֳנִי״ (איכה ג:א), ״דֳּמִי״ (תהלים פג:ב), ״צֳרִי״ (בראשית מג:יא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותקרא, the reason why Hagar called G'd א-ל ראי, was that she oly realized in retrospect that she had been addressed by an angel, i.e. by an angel who brought her G'd's message. She had not previously believed that a human being could behold an angel with her physical eyes, a lesson also learned by Manoach in Judges 13,22. As soon as she notice how this messenger who had appeared to her in human garb disappeared in less time than it takes to blink an eye, she knew that that being had been an angel and she called out "you are the angel who manifests G'd's presence." She meant that she had seen a Divine being that is capable of being perceived as such by man. The construction "ro-i" is similar to the construction "o-ni" in Lamentation 3.1 or in "do-mi" in Psalms 83,2, or in Genesis 43,11, "tzo-ri."


###### Radak on Genesis 16:13:2
[Radak on Genesis 16:13:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:13:2)

**כִּי אָמְרָה.** אָמְרָה בִּלְבָבָהּ, בָּזֶה אֲנִי מַכֶּרֶת וְיוֹדַעַת שֶׁהוּא מַלְאָךְ, כִּי אָדָם מִשֶּׁנִּפְרָד מֵאַחֵר רוֹאֵהוּ אַחֲרָיו כְּפִי הַשָּׂגַת עֵינוֹ, אֲבָל אֲנִי לֹא רָאִיתִי אֲפִלּוּ הֲלֹם, בִּמְקוֹמִי לֹא רָאִיתִי אַחֲרָיו כְּשֶׁנִּפְרָד מִמֶּנִּי זֶה שֶׁרָאִיתִי, כְּלוֹמַר זֶה שֶׁנִּגְלָה אֵלַי, וַאֲנִי רָאִיתִי אוֹתוֹ וּכְרֶגַע נִכְסָה מִמֶּנִּי בִּמְקוֹמִי, אֵין זֶה כִּי אִם מַלְאָךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי אמרה, she had said in her heart "I recognize that he is an angel, for when a human being departs from the presence of another human being the one remaining behind can continue to see the one departing for a considerable time until he recedes into the distance. I, however, have been unable to see a trace of this being even הלום, when he was still close to me, ראי, had seen me, i.e. the being who had revealed himself to me. It is clear to me therefore, that this must have been an angel, i.e. a disembodied creature."


###### Radak on Genesis 16:13:3
[Radak on Genesis 16:13:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:13:3)

**רֳאִי.** רוֹאֶה אוֹתִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The word ראי means "the one who sees me."


###### Radak on Genesis 16:14:1
[Radak on Genesis 16:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:14:1)

**עַל־כֵּן קָרָא לַבְּאֵר.** קָרָא הַקּוֹרֵא לְאוֹתוֹ הַבְּאֵר שֶׁנִּגְלָה עָלָיו הַמַּלְאָךְ לְהָגָר בְּאֵר לַחַי רֹאִי, לְטַעַם שֶׁאָמְרָה הָגָר ״אַתָּה אֵל רֳאִי״ (בראשית טז:יג). הַמַּלְאָךְ הוּא חַי לְעוֹלָם, לְפִיכָךְ אָמַר **לַחַי**, וְהַבְּאֵר הַזֶּה הוּא הָעַיִן שֶׁזָּכַר לְמַעְלָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על כן קרא לבאר, this is why anyone who encounters the well where the angel had appeared to Hagar at the time the "באר לחי רואי" . Seeing that an angel lives eternally, the word לחי "to the living one," is an apt description for such a creature. The fountain mentioned in this verse is the same as the one that had been described previously in verse 7.


###### Radak on Genesis 16:14:2
[Radak on Genesis 16:14:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:14:2)

**הִנֵּה בֵין־קָדֵשׁ וּבֵין בָּרֶד.** נָתַן סִימָן לַבְּאֵר הַזֶּה אָנָה הוּא, לְפִי שֶׁכְּשֶׁיִּרְאֶה אָדָם אוֹתוֹ יִתֵּן שֶׁבַח לַמָּקוֹם שֶׁבָּחַר בַּצַּדִּיקִים, כִּי לְאַהֲבָתוֹ שֶׁל אַבְרָהָם שָׁלַח מַלְאָךְ אֲפִלּוּ לְשִׁפְחָתוֹ, אַף עַל פִּי שֶׁלֹּא הָיְתָה הוֹלֶכֶת בִּשְׁלִיחוּתוֹ. וּ**בָרֶד** הוּא שׁוּר שֶׁזָּכַר לְמַעְלָה, וּשְׁנֵי שֵׁמוֹת הָיוּ לוֹ לְפִיכָךְ זָכַר אֶת שְׁנֵיהֶם, וְכֵן אוּנְקְלוֹס תִּרְגֵּם שְׁנֵיהֶם ״חַגְרָא״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הנה בין קדש ובין ברד, The Torah gives an indication of where this fountain can be seen, so that when a person encounters it he will acknowledge G'd's greatness in revealing Himself by dispatching an angel even to the errant maid-servant of Sarai. The matter is all the more remarkable seeing that Hagar was not in the act of performing a mission on G'd's behalf at the time. Bared is the same as the previously mentioned Shur. The location had been known by two names. This is why the Torah mentioned both of these names. Ths is also why Onkelos translates both Shur and Bared as חגרא.


###### Radak on Genesis 16:15:1
[Radak on Genesis 16:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:15:1)

**וַיִּקְרָא אַבְרָם.** אַף עַל פִּי שֶׁהַמַּלְאָךְ אָמַר לְהָגָר שֶׁהִיא תִקְרָא אוֹתוֹ יִשְׁמָעֵאל, אָמְרָה הִיא לְאַבְרָהָם; וְהִיא קָרְאָה אוֹתוֹ יִשְׁמָעֵאל, וְאַבְרָהָם גַּם כֵּן קָרָאוֹ כָּךְ כְּמוֹ שֶׁאָמְרָה הִיא לוֹ בְּשֵׁם הַמַּלְאָךְ. וְכֵן רָאִינוּ בְּשֵׁת שֶׁאָדָם וְחַוָּה קָרְאוּ אוֹתוֹ שֵׁת, וְרָאִינוּ שֶׁהָאָב קוֹרֵא בְּשֵׁם אֶחָד וְהָאֵם בְּשֵׁם אֶחָד, כְּמוֹ שֶׁאָמַר שֶׁקָּרְאָה רָחֵל שֵׁם בְּנָהּ הַקָּטָן ״בֶּן אוֹנִי״ וְאָבִיו קָרָא לוֹ ״בִּנְיָמִין״ (בראשית לה:יח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא אברם, even though the angel had instructed Hagar what name to give to the son she would bear, she conveyed this message to Avram, so that both she and Avram called her son Ishmael, in accordance with the angel's instructions. We find a similar situation in Genesis 4,25 and (Genesis 5,3) when Adam's third son was born, where the Torah tells us that both Chavah and Adam called him Sheth. On other occasions we find that father and mother named the same child differently, such as Rachel calling her youngest son בן אוני, whereas Yaakov call him .בנימין (Genesis 35,18)


###### Radak on Genesis 16:16:1
[Radak on Genesis 16:16:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/16:16:1)

**וְאַבְרָם.** זָכַר שְׁנוֹתָיו לְהוֹדִיעַ כִּי בְּאוֹתָהּ שָׁנָה שֶׁנָּתְנָה שָׂרַי הָגָר לְאַבְרָם הָרְתָה וְיָלְדָה, כִּי לֹא שָׁהֲתָה לְהִתְעַבֵּר וְלָלֶדֶת כְּדֵי לְשַׂמֵּחַ לֵב אַבְרָם מְהֵרָה בַּבֵּן הַזֶּה, כִּי אַבְרָם הָיָה בֶּן שִׁבְעִים וְחָמֵשׁ כְּשֶׁיָּצָא מֵחָרָן וְעֶשֶׂר שָׁנִים שֶׁיָּשַׁב בְּאֶרֶץ כְּנַעַן הֲרֵי שְׁמוֹנִים וְחָמֵשׁ, וּבְסוֹף שָׁנָה עֲשִׂירִית נָתְנָה אוֹתָהּ לוֹ שֶׁנֶּאֱמַר ״מִקֵּץ״, כְּמוֹ ״מִקֵּץ שֶׁבַע שָׁנִים תַּעֲשֶׂה שְׁמִטָּה״ (דברים טו:א) וְהַשְּׁבִיעִית מַשְׁמֶטֶת בְּסוֹפָהּ, הִנֵּה כִּי בִּתְחִלַּת שְׁנַת שְׁמוֹנִים וָשֵׁשׁ לְאַבְרָם נָתְנָה אוֹתָהּ לוֹ וְהָרְתָה וְיָלְדָה בְּאוֹתָהּ שָׁנָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואברם בן שמנים שנה ושש שנים, the reason why the Torah tells us Avram's age at the time Ishmael was born is to inform us that he was born in the same year Sarai had given Hagar to Avram in order to provide him with offspring. Avram was to rejoice over the prompt success of the arrangement. We know that Avram was 75 years old when he moved to the land of Canaan so that he must have been 85 years old at the end of the 10 years mentioned previously. (16,3). The word מקץ in that verse refers to the end of a period, i.e. the end of 10 years residence in the land of Canaan. We encounter the word מקץ as also meaning "at the end of" in Deut. 15,1 מקץ שבע שנים תעשה שמטה, "at the end of seven years (a cycle) you are to make a release," (forgive past due loans.)