## Radak on Genesis Chapter 21

###### Radak on Genesis 21:1:1
[Radak on Genesis 21:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:1:1)

**וַה׳ פָּקַד אֶת־שָׂרָה.** כַּאֲשֶׁר אָמַר, שֶׁהָרְתָה וְיָלְדָה לַמּוֹעֵד הַהוּא כַּאֲשֶׁר אָמַר, וּלְפִי שֶׁהָיָה פֶּלֶא שָׁנָה הָעִנְיָן וְשִׁלֵּשׁ. וּמִנְהַג הַכָּתוּב בְּכֶפֶל הָעִנְיָן וְשִׁנָּה הַמִּלּוֹת, וְכֵן אָמַר תְּחִלָּה פָּקַד וְאַחַר כֵּן **כַּאֲשֶׁר דִּבֵּר**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וה' פקד את שרה, she conceived and gave birth in accordance with the times predicted. Seeing the matter was something so unusual, 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, but then uses the word ויעש 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 had said.”


###### Radak on Genesis 21:2:1
[Radak on Genesis 21:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:2:1)

**וַתַּהַר.** לְפִי שֶׁלֹּא זָכַר הַהֵרָיוֹן תְּחִלָּה, אָמַר כְּאֶחָד וַתַּהַר וַתֵּלֶד, וְכֵן ״וַתַּהַר וַתֵּלֶד אֶת קַיִן״ (בראשית ד:א).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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.”


###### Radak on Genesis 21:2:2
[Radak on Genesis 21:2:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:2:2)

**לְאַבְרָהָם.** כְּמוֹ שֶׁאָמַר ״אֲשֶׁר תֵּלֵד לְךָ שָׂרָה״ (בראשית יז:כא), וְכֵן דֶּרֶךְ הַלָּשׁוֹן כְּמוֹ ״וַתֵּלֶד הָגָר לְאַבְרָהָם בֵּן״ (בראשית טז:טו), וְזוּלָתָם רַבִּים. כִּי הָאִשָּׁה כְּמוֹ הָאֲדָמָה שֶׁנּוֹתֶנֶת פְּרִי לִבְעָלֶיהָ אַחַר שֶׁזְּרָעָהּ, וְהַיִּלּוֹד נִקְרָא עַל שֵׁם אָבִיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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. The child was named after its father.


###### Radak on Genesis 21:2:3
[Radak on Genesis 21:2:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:2:3)

**לִזְקֻנָיו.** אָמַר זֶה לָמָּה שֶׁצָּחֲקָה הִיא וְאָמְרָה ״וַאדֹנִי זָקֵן״ (בראשית יח:יב), וְעוֹד אָמַר **לִזְקֻנָיו**, כִּי הִיא שָׁבָה לְעִדּוּן הַבָּשָׂר וּלְדֶרֶךְ הַנָּשִׁים וְאַבְרָהָם עָמַד בִּזְקֻנָיו וְהוֹלִיד. יֵשׁ מִלּוֹת בִּלְשׁוֹן הַקֹּדֶשׁ בִּלְשׁוֹן רַבִּים לְעוֹלָם וְלֹא יִפָּרְדוּ, כְּמוֹ נְעוּרִים, זְקֻנִים, בְּתוּלִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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.


###### Radak on Genesis 21:2:4
[Radak on Genesis 21:2:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:2:4)

**אֲשֶׁר דִּבֶּר אֹתוֹ.** כְּמוֹ עִמּוֹ, וְכֵן ״וְדִבַּרְתִּי אִתְּךָ״ (שמות כה:כב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר דבר אותו, the word אותו here is the same as if the Torah had written עמו, “with him.”


###### Radak on Genesis 21:3:1
[Radak on Genesis 21:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:3:1)

**וַיִּקְרָא.** כְּמוֹ שֶׁאָמַר לוֹ הָאֵל ״וְקָרָאתָ אֶת שְׁמוֹ יִצְחָק״ (בראשית יז:יט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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.


###### Radak on Genesis 21:4:1
[Radak on Genesis 21:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:4:1)

**וַיָּמָל... כַּאֲשֶׁר צִוָּה וְגוֹ׳.** שֶׁאָמַר לוֹ ״וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל זָכָר״ (בראשית יז:יב), וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ מִלַּת **אֹתוֹ**, אֹתוֹ וְלֹא אֹתָהּ, מִכָּאן שֶׁאֵין הָאִשָּׁה מְצֻוָּה לָמוּל אֶת בְּנָהּ (קידושין כט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וימל...כאשר צוה אותו אלוקים, compare 17,12 that any son should be circumcised when eight days old. Our sages explain that the word אותו, means that only the father is commanded to perform circumcision on his son, not the mother.


###### Radak on Genesis 21:5:1
[Radak on Genesis 21:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:5:1)

**בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ.** זֶה לְתוֹסֶפֶת בֵּאֵר לוֹמַר אֵת אַחַר בְּהִוָּלֶד שֶׁהוּא נִפְעַל, וְכֵן ״יֵחָלֵק אֶת הָאָרֶץ״ (במדבר כו:נה) ״וְלֹא יָמֵס אֶת לְבַב אֶחָיו״ (דברים כ:ח). וְלָמָּה נֶאֱמַר זֶה הַפָּסוּק וַהֲרֵי יָדַעְנוּ כִּי בֶּן מֵאָה שָׁנָה הָיָה, שֶׁהֲרֵי הָיָה בֶּן תִּשְׁעִים וְתֵשַׁע כְּשֶׁנִּצְטַוָּה עַל הַמִּילָה וְאָמַר לוֹ ״אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת״ (בראשית יז:כא), וְאֶפְשָׁר כִּי בָּא לְהוֹדִיעַ כִּי בֶּן מֵאָה שְׁלֵמִים הָיָה כְּשֶׁנּוֹלַד לוֹ יִצְחָק וּבְסוֹף תִּשְׁעִים וְתֵשַׁע נֶאֶמְרָה לוֹ הַנְּבוּאָה כְּמוֹ שֶׁכָּתַבְנוּ, וְהַפָּסוּק הַזֶּה נִכְתַּב לְהוֹדִיעַ יְמֵי הַהֵרָיוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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.


###### Radak on Genesis 21:6:1
[Radak on Genesis 21:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:6:1)

**וַתֹּאמֶר שָׂרָה צְחֹק.** אָמְרָה בֶּאֱמֶת קָרָא אֹתוֹ יִצְחָק, כִּי צְחוֹק דָּבָר הוּא לִי שֶׁאֲנִי יָלַדְתִּי וַאֲנִי זְקֵנָה, וְכָל הַשֹּׁמֵעַ שֶׁיָּלַדְתִּי יִצְחַק בַּעֲבוּרִי כְּמוֹ שֶׁיִּצְחַק אָדָם לִדְבַר הַתִּמָּהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר שרה צחק, she said that she really called the boy יצחק in order 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 being surprised by some unexpected happy event laughs for joy.


###### Radak on Genesis 21:7:1
[Radak on Genesis 21:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:7:1)

**וַתֹּאמֶר.** אָמְרָה עוֹד לְרֹב הַתֵּמַהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר, she said something else reflecting her happy surprise,


###### Radak on Genesis 21:7:2
[Radak on Genesis 21:7:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:7:2)

**מִי מִלֵּל לְאַבְרָהָם.** מִי הָיָה מְדַבֵּר לְאַבְרָהָם שֶׁהֵינִיקָה בָנִים שָׂרָה, דָּבָר חָדָשׁ כָּזֶה מִי הוּא מִלֵּל, לוּלֵי כִּי הָאֵל עָשָׂה עִמּוֹ פֶּלֶא שֶׁיְּלָדַתּוֹ לוֹ בֵן לִזְקֻנָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מי מלל לאברהם, who would have dared foretell Avraham that Sarah would nurse babies? If G’d Himself had not been at work in this, no one would have foretold Avraham that something like this could occur.


###### Radak on Genesis 21:7:3
[Radak on Genesis 21:7:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:7:3)

וּמַה שֶּׁאָמְרָה **בָנִים.** כִּי אִם מֵנִיקָה, אַחֲרֵי כֵן תֵּנִיק בָּנִים אֲחֵרִים אִם תִּרְצֶה; וְיֵשׁ דְּרָשׁ (בבא מציעא פז ע״ב, בראשית רבה נג) כִּי הַנָּשִׁים לֹא הָיוּ מַאֲמִינוֹת שֶׁיָּלְדָה, וְהָיוּ אוֹמְרוֹת אֲסוּפִי הָיָה, וְהֵן מְבִיאוֹת אֶת בְּנֵיהֶן וּמֵנִיקָה אוֹתָן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לזקוניו, we already explained the meaning of this word in verse 2. As to Sarah speaking of בנים, children in the plural mode, although she had given birth to only one child, she assumed that if she had been able to nurse one child there would be nothing to prevent her from nursing more children if she so desired. There is an allegorical Midrash on this verse (quoted by Rashi) saying that many women did not believe that Yitzchok was drinking mother’s milk from Sarah’s breast. In order to silence their doubts or derision, Sarah offered to nurse also the children of such women.


###### Radak on Genesis 21:8:1
[Radak on Genesis 21:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:8:1)

**וַיִּגְדַּל וַיִּגָּמַל.** נִשְׁלְמָה יוֹנַקְתּוֹ, וְהוּא לְעֶשְׂרִים וְאַרְבָּעָה חֹדֶשׁ מִשֶּׁנּוֹלַד, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (כתובות ס), כִּי כֵן דֶּרֶךְ הַתִּינוֹק לִינֹק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגדל הילד ויגמל , he stopped receiving mother’s milk. This occurred after he was 24 months old. This was the standard period that babies nursed at the breasts of their mothers.


###### Radak on Genesis 21:8:2
[Radak on Genesis 21:8:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:8:2)

**מִשְׁתֶּה גָדוֹל.** אֶפְשָׁר כִּי כֵן הָיָה מִנְהָגָם, אוֹ עָשָׂהוּ אַבְרָהָם אָבִינוּ זֶה לְיִצְחָק מִשִּׂמְחָתוֹ בּוֹ, וּמִשֶּׁנִּשְׁלְמָה יוֹנֶקֶת הַוָּלָד מַתְחִיל לְדַבֵּר וְרָאוּי לְחַנְּכוֹ בָּאוֹתִיּוֹת, וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בֶּן שָׁלֹשׁ שָׁנִים לְאוֹתִיּוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
משתה גדול, this too may have been the custom in those days, to mark the baby starting to receive solid food with a great celebration. Alternately, Avraham gave such a party to mark his personal joy over Yitzchok having attained that stage. Apparently 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 the age at which children could learn the letters of the alphabet was when they had reached age 3.


###### Radak on Genesis 21:9:1
[Radak on Genesis 21:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:9:1)

**מְצַחֵק.** כְּאִלּוּ מַלְעִיג עַל יִצְחָק שֶׁנּוֹלַד מֵהַזְּקֵנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותרא...מצחק. Ishmael was belittling Yitzchok for having a father who was so much older than he.


###### Radak on Genesis 21:10:1
[Radak on Genesis 21:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:10:1)

**גָּרֵשׁ הָאָמָה.** כִּי לֹא יִתָּכֵן לְגָרֵשׁ הַבֵּן מִבִּלְתִּי הָאֵם, כִּי הִיא לֹא תִשָּׁאֵר אַחֲרָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר...גרש האמה, it was inconceivable to expel the son without his mother as she would not remain after he had gone.


###### Radak on Genesis 21:10:2
[Radak on Genesis 21:10:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:10:2)

**כִּי לֹא יִירַשׁ.** כִּי הוּא סָבוּר לִהְיוֹת שָׁוֶה עִם בְּנִי בַּיְרֻשָּׁה, לְפִי שֶׁהוּא בִּנְךָ, לְפִיכָךְ הוּא מְצַחֵק וּמַלְעִיג עַל בְּנִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי לא יירש, “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.”


###### Radak on Genesis 21:10:3
[Radak on Genesis 21:10:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:10:3)

וְהוֹסִיפָה וְאָמְרָה **עִם־יִצְחָק.** כְּאִלּוּ אָמְרָה לוֹ: הֲלֹא אָמַר לְךָ הָאֵל ״וְאֶת־בְּרִיתִי אָקִים אֶת־יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה״ (בראשית יז:כא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עם יצחק, the words suggest that Sarah had told Avraham “didn’t G’d tell you that He would perpetuate His covenant with Yitzchok who Sarah will bear for you? (17,21)?”


###### Radak on Genesis 21:11:1
[Radak on Genesis 21:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:11:1)

**וַיֵּרַע הַדָּבָר מְאֹד.** כִּי אַף עַל פִּי שֶׁהָיָה בֶּן הָאָמָה, בְּנוֹ הָיָה וְהָיָה אוֹהֵב אוֹתוֹ כִּי הָיָה בְּכוֹרוֹ, וְהָיָה מְרַחֵם עָלָיו כְּרַחֵם אָב עַל בָּנִים. וּבְדֶרֶךְ טוֹבָה הָיָה הוֹלֵךְ, כִּי הוּא גָּדַל עִמּוֹ וְלִמְּדֵהוּ דֶּרֶךְ ה׳, כִּי אֲפִלּוּ לַאֲחֵרִים הָיָה מְלַמֵּד וּמַדְרִיךְ בְּדֶרֶךְ טוֹבָה, כָּל שֶׁכֵּן לִבְנוֹ, וְהָיָה רַע בְּעֵינָיו שֶׁיְּגָרְשֵׁהוּ מִבֵּיתוֹ, וְלֹא גָּעַר בְּאִשְׁתּוֹ מִפְּנֵי שְׁלוֹם הַבַּיִת, כְּמוֹ שֶׁכָּתַבְנוּ בִּדְבַר הָגָר, וְהָיָה מִצְטַעֵר עַל הַדָּבָר, וְהָיָה סוֹבֵל מְרִיבַת אִשְׁתּוֹ עַד שֶׁבָּא אֵלָיו הַדִּבּוּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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 one’s 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. In fact, 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 own 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.


###### Radak on Genesis 21:12:1
[Radak on Genesis 21:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:12:1)

**עַל־הַנַּעַר וְעַל־אֲמָתֶךָ.** כִּי יָדַע כִּי גַּם עַל הָאָמָה רַע בְּעֵינָיו שֶׁשִּׁמְּשָׁה אוֹתוֹ כַּמָּה שָׁנִים, וְכָל שֶׁכֵּן שֶׁהָיָה לוֹ מִמֶּנָּה בֵּן. וְאַף עַל פִּי שֶׁלֹּא אָמַר אֶלָּא עַל אוֹדוֹת בְּנוֹ, זָכַר בְּנוֹ כִּי הוּא הָעִקָּר וְעָלָיו הָיָה מְרִיב עִם שָׂרָה, לֹא עַל הָאָמָה, אֲבָל הָאֵל שֶׁיָּדַע אֶת לְבָבוֹ אָמַר עַל־אֲמָתֶךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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.


###### Radak on Genesis 21:12:2
[Radak on Genesis 21:12:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:12:2)

**כֹּל אֲשֶׁר תֹּאמַר.** בַּדָּבָר הַזֶּה, כִּי הִיא אוֹמֶרֶת אֱמֶת, כִּי לֹא יִירַשׁ עִם יִצְחָק. **כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע.** כִּי מַה שֶּׁאָמַרְתִּי ״לְךָ וּלְזַרְעֲךָ״ (בראשית יז:ח), לֹא אָמַרְתִּי אֶלָּא עַל יִצְחָק, כִּי הוּא הַזֶּרַע הַמְיֻחָד לְךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל אשר תאמר, this was not a carte blanche for Sarah except in the matter of Ishmael and Hagar. The point was that Ishmael was not to share in Avraham’ s heritage. כי ביצחק יקרא לך זרע, the promise I had given to you in 17,8 applies only to Yitzchok as he is the seed specifically yours.


###### Radak on Genesis 21:13:1
[Radak on Genesis 21:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:13:1)

**וְגַם אֶת־בֶּן־הָאָמָה.** אַל תִּדְאַג עָלָיו אִם יֵצֵא מִבֵּיתְךָ, כִּי **לְגוֹי אֲשִׂימֶנּוּ**, לְפִי שֶׁהוּא **זַרְעֲךָ**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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


###### Radak on Genesis 21:14:1
[Radak on Genesis 21:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:14:1)

**וַיַּשְׁכֵּם.** לַעֲשׂוֹת מִצְוַת הָאֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישכם, to carry out G’d’s instruction.


###### Radak on Genesis 21:14:2
[Radak on Genesis 21:14:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:14:2)

**וַיִּקַּח לֶחֶם וְחֵמַת מַיִם.** נָתַן לָהֶם מָזוֹן לְיוֹם אוֹ לְיוֹמַיִם, כִּי לֹא תוּכַל עוֹד שְׂאֵת, וְגַם מַיִם נָתַן לָהּ, כִּי דַּרְכָּהּ הָיָה דֶּרֶךְ מִדְבָּר לָשׁוּב אֶל מִצְרַיִם אוֹ קָרוֹב לָהּ אֶל בְּנֵי מִשְׁפַּחְתָּהּ כִּי מִצְרִית הָיְתָה, וְגַם כֶּסֶף וְזָהָב נָתַן לָהּ אַף עַל פִּי שֶׁלֹּא סִפֵּר הַכָּתוּב כִּי לֹא שִׁלְּחָהּ וְאֶת הַנַּעַר רֵיקָם. **שָׂם עַל שִׁכְמָהּ.** הַלֶּחֶם וְהַחֵמֶת שָׂם עַל שִׁכְמָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח לחם וחמת מים, he gave her enough food 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 gave her also silver and gold so that she could replenish her supplies, although the Torah did not make a specific mention of this.


###### Radak on Genesis 21:14:3
[Radak on Genesis 21:14:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:14:3)

**וְאֶת־הַיֶּלֶד.** שֶׁיֵּלֵךְ לְפָנֶיהָ, כִּי בֶּן חֲמֵשׁ עֶשְׂרֵה הָיָה, וּכְשֶׁיִּיעַף תִּשָּׂאֵנּוּ עַל שִׁכְמָהּ אוֹ בְּחֵיקָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואת הילד, he placed the bread and the water on her shoulder, and arranged for Ishmael to walk ahead of her. He was approximately 15 and the time, and if he would tire, Hagar would have to carry him for a while either on her shoulder or in her lap.


###### Radak on Genesis 21:14:4
[Radak on Genesis 21:14:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:14:4)

**וַיְשַׁלְּחֶהָ.** מִבֵּיתוֹ, אוֹ לִוָּה אוֹתָהּ עַד חוּץ לָעִיר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישלחה, either from his house, or he accompanied her some distance until outside the town limits.


###### Radak on Genesis 21:14:5
[Radak on Genesis 21:14:5](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:14:5)

**וַתֵּלֶךְ וַתֵּתַע.** כִּי לֹא יָדְעָה הַדֶּרֶךְ מִשֶּׁנִּכְנְסָה בַּמִּדְבָּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותלך ותתע, she did not know the route once she had entered the desert.


###### Radak on Genesis 21:15:1
[Radak on Genesis 21:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:15:1)

**וַיִּכְלוּ.** וְהִנֵּה נִכְפְּלוּ צָרוֹתֶיהָ, וְנִכְתַּב כָּל זֶה לְלַמֵּד שֶׁלֹּא יִבָּהֵל אָדָם לְצָרוֹת אִם יְבֹאֻהוּ וְיִבְטַח בָּאֵל שֶׁיָּשִׂים הָאַחֲרִית לְטוֹב. וְנִכְתַּב גַּם כֵּן לְהוֹדִיעַ מַה עוֹשֶׂה הָאֵל לְאֹהֲבֵי שְׁמוֹ, כִּי לְשִׁפְחַת אַבְרָהָם נִגְלָה הַמַּלְאָךְ פְּעָמַיִם וְעָשָׂה עִמָּהּ וְעִם בְּנָהּ פֶּלֶא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויכלו, Hagar’s problems became ever more acute. The reason why the Torah writes all this detail, 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 in order to teach him to appeal to G’d for help. The detail here has also been written in order to show how G’d deals with people who love His name. He appeared to Hagar on two separate occasions rescuing her from acute distress, performing miracles on behalf of her son.


###### Radak on Genesis 21:15:2
[Radak on Genesis 21:15:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:15:2)

**וַתַּשְׁלֵךְ אֶת־הַיֶּלֶד.** הִשְׁלִיכַתּוּ מֵחֵיקָהּ שֶׁהָיְתָה נוֹשֵׂאת אוֹתוֹ, כִּי הָיָה עָיֵף מֵהַדֶּרֶךְ וּמֵהַצָּמָא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותשלך את הילד, whom she had been carrying, seeing that she had become too tired to carry on. When she saw that she had been unable to locate any water, she threw him from her lap under a shrub. According to Onkelos שיחים are small trees. [it was doubly frustrating to know that there must have been a source of water nearby, how else could these trees exist? Ed.]


###### Radak on Genesis 21:16:1
[Radak on Genesis 21:16:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:16:1)

**וַתֵּלֶךְ.** אַחַר שֶׁהִשְׁלִיכַתּוּ, הָלְכָה וְיָשְׁבָה לָהּ רָחוֹק מִמֶּנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותלך, after she had thrown Ishmael under one of the small trees, she went away a distance and sat down.


###### Radak on Genesis 21:16:2
[Radak on Genesis 21:16:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:16:2)

**הַרְחֵק.** מָקוֹר בִּמְקוֹם עָבָר, כְּלוֹמַר הִרְחִיקָה עַצְמָהּ מִמֶּנּוּ כְּשִׁעוּר **כִּמְטַחֲוֵי קֶשֶׁת**, וְלֹא יוֹתֵר כְּדֵי שֶׁלֹּא יִתְכַּסֶּה מֵעֵינָהּ מִכָּל וָכֹל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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 totally unaware of what happened to Ishmael.


###### Radak on Genesis 21:16:3
[Radak on Genesis 21:16:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:16:3)

**כִּמְטַחֲוֵי.** שָׁרְשׁוֹ טָחָה, וְהוּא בָּנוּי עַל דֶּרֶךְ פֹּעַל הַדָּגוּשׁ. וְהַבֵּינוֹנִיִּים מְטַחֶה מְטַחִים, וּבִסְמוּךְ מְטַחֲוֵי, פֵּרֵשׁ כְּשִׁעוּר מַה שֶּׁמּוֹשְׁכִים קַשְׁתָּם מוֹרֵי חִצִּים, רוֹצֶה לוֹמַר כְּשִׁעוּר הֲלִיכַת הַחֵץ, וְאֶפְשָׁר שֶׁיִּהְיֶה **מְטַחֲוֵי** שֵׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כמטחוי קשת, the root of the word is טחוה, the construction being a combination participle and something especially emphasised, such as by means of 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.


###### Radak on Genesis 21:17:1
[Radak on Genesis 21:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:17:1)

**וַיִּשְׁמַע אֱלֹהִים אֶת קוֹל הַנַּעַר.** כִּי גַּם הוּא נָשָׂא אֶת קוֹלוֹ וּבָכָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישמע אלוקים את קול הנער, he too had raised his voice and was crying.


###### Radak on Genesis 21:17:2
[Radak on Genesis 21:17:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:17:2)

**מִן־הַשָּׁמַיִם.** שָׁמְעָה קוֹלוֹ וְלֹא רָאַתְהוּ, כְּמוֹ בִּבְאֵר לַחַי שֶׁרָאַתְהוּ, לְפִיכָךְ אָמַר מִן־הַשָּׁמַיִם. **אֶל־קוֹל הַנַּעַר.** קַדְמָאָה ״אֶת״, תִּנְיָנָא ״אֶל״, וְסִימָנָהּ ת״ל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מן השמים, she heard his voice without seeing the source of the voice as opposed to the first encounter she had with an angel in 16,13. At the beginning of the verse the Torah uses the proposition את, whereas at the end of the verse it switches to the preposition אל. The letters ת and ל are used interchangeably here without the meaning of the preposition undergoing any change.


###### Radak on Genesis 21:17:3
[Radak on Genesis 21:17:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:17:3)

**בַּאֲשֶׁר הוּא שָׁם.** בְּאוֹתוֹ מָקוֹם שֶׁהִשְׁלַכְתְּ אוֹתוֹ, כִּי חָשַׁבְתְּ שֶׁיָּמוּת שָׁם שָׁמַע אֱלֹהִים אֶת קוֹלוֹ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ מִזֶּה (ראש השנה טז) שֶׁאֵין דָּנִין אֶת הָאָדָם אֶלָּא לְפִי מַעֲשָׂיו שֶׁבְּאוֹתָהּ שָׁעָה, שֶׁנֶּאֱמַר **בַּאֲשֶׁר הוּא שָׁם**, אִם צַדִּיק הוּא אַף עַל פִּי שֶׁסּוֹפוֹ לִהְיוֹת רָשָׁע דָּן אוֹתוֹ כְּצִדְקוֹ. וּבַהַגָּדָה (בראשית רבה נג) אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: מִי שֶׁבָּנָיו עֲתִידִין לְהָמִית בָּנֶיךָ בְּצָמָא אַתָּה מַעֲלֶה לוֹ בְּאֵר מַיִם לְהַחֲיוֹתוֹ, שֶׁנֶּאֱמַר ״מַשָּׂא בַּעֲרָב לִקְרַאת צָמֵא הֵתָיוּ מָיִם״ (ישעיה כא:יד) כְּשֶׁהָיוּ חֵיל נְבוּכַדְנֶאצַּר מוֹלִיכִים אֶת יִשְׂרָאֵל בַּגּוֹלָה וְהָיוּ קְרוֹבִים לָמוּת בְּצָמָא וְהָיוּ עוֹבְרִים עַל בְּנֵי יִשְׁמָעֵאל שֶׁנֶּאֱמַר ״יֹשְׁבֵי אֶרֶץ תֵּימָא״ (ישעיה כא:יד) וּמְבַקְּשִׁים מֵהֶם שֶׁיַּשְׁקוּם מַיִם וְהָיוּ מוֹלִיכִים לָהֶם נוֹדוֹת רֵקִים נְפוּחִים וְהָיוּ סְבוּרִים שֶׁהֵם מְלֵאִים מַיִם וּפָתְחוּ לָהֶם, וְהָרוּחַ נִכְנַס בִּמְעֵיהֶם וְהֵם מֵתִים (מדרש איכה נב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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 so was going to die, there G’d heard his voice, his prayer. Our sages (Rosh Hashanah 16) derive from this wording that human beings are not judged by the Heavenly Court on the basis of 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 on the basis of the untold harm Ishmael’s descendants would visit upon G’d’s people, the Jews in the future. The angels referred specifically to the Ishmaelites denying Jews on the march into exile water 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.


###### Radak on Genesis 21:18:1
[Radak on Genesis 21:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:18:1)

**קוּמִי וְהַחֲזִיקִי אֶת־יָדֵךְ בּוֹ.** אַל תַּרְפִּי יָדֵךְ מִמֶּנּוּ, כִּי לֹא יָמוּת בְּצָמָא, כִּי עוֹד לְגוֹי גָדוֹל אֲשִׂימֶנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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.


###### Radak on Genesis 21:19:1
[Radak on Genesis 21:19:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:19:1)

**וַיִּפְקַח.** אֶפְשָׁר שֶׁהָיָה הַבְּאֵר שָׁם וְהָיָה מְכֻסֶּה בֵּין הַשִּׂיחִים, אוֹ הָיָה רָחוֹק מִמֶּנָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויפקח אלוקים את עיניה, perhaps the well had been there all the time but its top had been covered with some material which made no one assume that a well hid underneath such a covering. Alternatively, it was some distance away.


###### Radak on Genesis 21:19:2
[Radak on Genesis 21:19:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:19:2)

כְּמוֹ **וַתֵּלֶךְ וַתְּמַלֵּא.** וֵאלֹהִים הֵיטִיב רְאוּתָהּ לְפִי שָׁעָה לִרְאוֹתוֹ, אוֹ לֹא הָיָה שָׁם, אֲבָל בָּקַע אֱלֹהִים אֶת הָאָרֶץ בְּאוֹתוֹ מָקוֹם וְיָצְאוּ מַיִם, כְּמוֹ שֶׁנֶּאֱמַר בְּשִׁמְשׁוֹן (שופטים טו:יט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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 on a temporary basis 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.


###### Radak on Genesis 21:19:3
[Radak on Genesis 21:19:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:19:3)

**וַתַּשְׁקְ אֶת־הַנָּעַר.** וּכְבָר הִשְׁקְתָה אוֹתוֹ וְשָׁתְתָה הִיא וְאַחַר כֵּן מִלְּאָה אֶת הַחֵמֶת מַיִם לְהוֹלִיךְ עִמָּהּ. וּכְמוֹ וָי״ו זֶה רַבִּים, כְּמוֹ ״הֵן אַתָּה קָצַפְתָּ וַנֶּחֱטָא״ (ישעיה סד:ד), ״וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ״ (שמות יד:כא), ״וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ״ (שמות טז:כ), וְכֵן רַבִּים, וּפֵרוּשׁוֹ כִּי שָׁאֲבָה מַיִם מִן הַבְּאֵר בַּחֵמֶת וְהִשְׁקְתָה אֶת הַנָּעַר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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 may be found in Isaiah 64,4; Exodus 14,21; Exodus 15,20, et al. An alternative meaning could be that she drew water from the well with the hose being used as a pail, and carried it to where Ishmael was lying, giving him to drink there.


###### Radak on Genesis 21:20:1
[Radak on Genesis 21:20:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:20:1)

**וַיְהִי אֱלֹהִים אֶת־הַנַּעַר.** שֶׁהִצְלִיחוֹ בְּמַעֲשִׂים רַבִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי אלוקים את הנער, He ensured Ishmael’s success in his undertakings.


###### Radak on Genesis 21:20:2
[Radak on Genesis 21:20:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:20:2)

**וַיִּגְדָּל.** בְּעֹשֶׁר וּבִנְכָסִים. וְ**נַעַר** מְתֻרְגָּם ״רַבְיָא״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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.


###### Radak on Genesis 21:20:3
[Radak on Genesis 21:20:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:20:3)

**וַיֵּשֶׁב בַּמִּדְבָּר.** וְאַחַר כֵּן פֵּרַשׁ בְּמִדְבַּר פָּארָן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישב במדבר, first he settled in the desert nearby, moving further afield to the desert of Paran later on.


###### Radak on Genesis 21:20:4
[Radak on Genesis 21:20:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:20:4)

**וַיְהִי רֹבֶה קַשָּׁת.** יֵשׁ לְפָרֵשׁ רֹבֶה נַעַר, מִתַּרְגּוּם נַעַר ״רַבְיָא״, וְ**קַשָּׁת** תֹּאַר בְּפֶלֶס ״גַּנָּב״ ״סַלָּח״, רוֹצֶה לוֹמַר עוֹשֶׂה הַקְּשָׁתוֹת. אוֹ יִהְיֶה פֵּרוּשׁ רֹבֶה כְּמוֹ יוֹרֶה, רוֹצֶה לוֹמַר שֶׁהָיָה יוֹרֶה בַּקֶּשֶׁת, וְהָיָה רֹבֶה שֶׁבָּא בְּרֵישׁ וּבְבֵית מִבַּעֲלֵי הַכֶּפֶל ״וַיְמָרְרוּהוּ וָרֹבּוּ״ (בראשית מט:כג), ״הַשְׁמִיעוּ אֶל בָּבֶל רַבִּים״ (ירמיהו נ:כט), ״יָסֹבּוּ עָלַי רַבָּיו״ (איוב טז:יג), וְיִהְיֶה חָסֵר בֵּית הַשִּׁמּוּשׁ כְּאִלּוּ אָמַר רֹבֶה בַּקֶּשֶׁת, וְיִהְיֶה קֶשֶׁת שֵׁם בְּשֶׁקֶל שַׁבָּת. וְנִכְתַּב הַסִּפּוּר הַזֶּה כִּי בָּנָיו שֶׁהָיוּ קַשָּׁתִים מִמֶּנּוּ לָמְדוּ, לְפִיכָךְ נֶאֱמַר ״יָדוֹ בַכֹּל״, כִּי מֵרֹב גְּבוּרָתָם וִידִיעָתָם בְּמִלְחֶמֶת הַקֶּשֶׁת הֵם פּוֹשְׁטִים יְדֵיהֶם בַּכֹּל. וְכֵן רָאִינוּ בְּנֵי קֵדָר שֶׁהָיוּ מִבָּנָיו שֶׁהָיוּ גִּבּוֹרִים יוֹדְעִים בַּקְּשָׁתוֹת, כְּמוֹ שֶׁאָמַר ״וּשְׁאָר מִסְפַּר קֶשֶׁת גִּבּוֹרֵי בְנֵי קֵדָר יִמְעָטוּ״ (ישעיהו כא:יז). וְרָאוּי לְאָדָם לִלְמֹד מְלֶאכֶת אָבִיו, כְּמוֹ שֶׁאָמְרוּ בְּחִירָם ״וְאָבִיו אִישׁ צֹרִי וְכוּ׳״. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ערכין טז:) מִכָּאן שֶׁחַיָּב אָדָם לִלְמֹד מְלֶאכֶת אָבִיו. וְאָמְרוּ בְּנֵי יַעֲקֹב ״רֹעֵה צֹאן עֲבָדֶיךָ גַּם אֲנַחְנוּ גַּם אֲבוֹתֵינוּ״ (בראשית מז:ג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי רובה קשת, the word רבה may be understood as נער, lad. Onkelos translates it as רביא. The word קשת is an adjective mode of the word keshet, bow. The mode is similar to that of ganav, someone practicing thievery, or salach, someone apt to forgive. An alternative way of understanding the word רובה is that it means the same as יורה, someone shooting. He developed the technique of shooting arrows by means of a bow. [a far less dangerous mode of hunting than bodily facing the adversary. At this point Kimchi draws on the points made already by Rash’bam on our verse. Ed.] He adds that the ability to hit distant targets enables archers to practice what the Torah called ידו בכל, attacking all and sundry, even distant targets. He quotes examples of ancient peoples who became known for this skill, apparently distant descendants of Ishmael, especially the בני קדר. Reference is made to these people, (in that capacity?) in Isaiah 21,17 Our sages suggest that it is appropriate for the sons to perfect themselves in the trade, vocation or skills in which their father excels. (Erchin 16) They also base this on Kings I 7,14 where Chirom is described as having mastered the art of being a coppersmith just like his father. Yaakov’s sons, when presented to Pharaoh in Genesis 47,3, also were described as continuing the tradition of their father as shepherds.


###### Radak on Genesis 21:21:1
[Radak on Genesis 21:21:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:21:1)

**וַתִּקַּח לוֹ אִמּוֹ.** לָקְחָה לוֹ לְאִשָּׁה מִמִּשְׁפַּחְתָּהּ, כִּי רָאֲתָה כִּי נִפְרָד מִמִּשְׁפַּחַת אָבִיו, וְכֵן רָאוּי לְאָדָם לְהִדָּבֵק בְּמִשְׁפַּחְתּוֹ וְתִהְיֶה אַהֲבָתוֹ לְאִשְׁתּוֹ יוֹתֵר חֲזָקָה וְיֵצֵא הַזֶּרַע מֵהֶם יוֹתֵר נָכוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישב...ותקח לו אמו, she took a wife for him from her own family, seeing that he had become separated from his father’s family. It is proper for people to marry into members of their family (not too close) as a stronger bond of mutual love is liable to be forged between men and women of similar backgrounds, such as both being members of the same clan


###### Radak on Genesis 21:22:1
[Radak on Genesis 21:22:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:22:1)

**וַיְהִי בָּעֵת הַהִוא.** בָּעֵת שֶׁנּוֹלַד יִצְחָק אוֹ שֶׁנִּגְמַל וְעוֹדֶנּוּ בְּאֶרֶץ פְּלִשְׁתִּים, בִּגְרָר, זֶהוּ שֶׁאָמַר, **וַיֹּאמֶר אֲבִימֶלֶךְ**, וְלֹא אָמַר ״וַיֵּלֶךְ אֲבִימֶלֶךְ אֶל אַבְרָהָם וַיֹּאמֶר לוֹ״; וְכֵיוָן שֶׁרָאוּ שֶׁנּוֹלַד לוֹ בֵּן לְעֵת זִקְנוּתוֹ וְאִשְׁתּוֹ זְקֵנָה כְּמוֹ שֶׁשָּׁמְעוּ וְרָאוּ אוֹתָהּ יָלְדָה, תָּמְהוּ עַל הַדָּבָר, וְאַחַר שֶׁאֵרַע לוֹ לַאֲבִימֶלֶךְ דְּבַר שָׂרָה וְרָאוּהוּ כֵּן מַצְלִיחַ בְּכָל מַעֲשָׂיו, רָצָה שֶׁיִּהְיֶה בַּעַל בְּרִיתוֹ. וּמַה שֶׁאָמַר **וּפִיכֹל שַׂר צְבָאוֹ**, כִּי בַּעֲצָתוֹ אָמַר לְאַבְרָהָם מַה שֶּׁאָמַר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי בעת ההיא, at the time Yitzchok was born, or at the time he was weaned. At any rate, Avraham was still in the land of the Philistines. This is why the Torah now reports Avimelech saying that he was interested in receiving assurances from Avraham. Had Avraham already left the land of the Philistines prior to this, the Torah would have had to report that Avimelech traveled to Avraham in order to suggest the treaty he wanted to conclude. When he had seen that a son had been born to Avraham, in his old age, and they saw that Sarah was the one who had given birth to him, they began to take seriously the promises made by G’d to Avraham concerning the future of his descendants. The reason that Phicol the head of Avimelech’s army was mentioned, was to underline that the words Avimelech addressed to Avraham had been what his army chief had proposed.


###### Radak on Genesis 21:23:1
[Radak on Genesis 21:23:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:23:1)

**אִם־תִּשְׁקֹר לִי.** עִנְיָנוֹ אוּלַי, כִּי ״אִם״ וְ״אוּלַי״, עִנְיָנָם קָרוֹב; אוּלַי תִּשְׁקֹר לִי אַהֲבָתְךָ הַיּוֹם אוֹ מָחָר אַתָּה אוֹ בָּנֶיךָ אוֹ בְּנֵי בָנֶיךָ. **לִי וּלְנִינִי וּלְנֶכְדִּי**, לְפִיכָךְ שָׁאַלְתִּי מִמְּךָ שְׁבוּעָה, כִּי יָדַעְתִּי כִּי אַחַר הַשְּׁבוּעָה לֹא תִּשְׁקֹר, גַּם בָּנֶיךָ וּבְנֵי בָנֶיךָ יִרְאוּ מִשְּׁבוּעָתְךָ וְיִשְׁמְרוּהָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ועתה..אם תשקור לי, perhaps the subject here is the immediate future, i.e. ועתה. Avimelech is concerned that within the next or subsequent generation the friendly relations between Avraham and himself might sour. Therefore he suggests a treaty reinforced by an oath as he is sure that Avraham would not renege on an undertaking confirmed by an oath. He is trying to commit the next 3 generations to this undertaking he asks from Avraham.


###### Radak on Genesis 21:23:2
[Radak on Genesis 21:23:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:23:2)

**לִי וּלְנִינִי וּלְנֶכְדִּי.** שֶׁהֵם שְׁלֹשָׁה דוֹרוֹת, נִין הוּא הַבֵּן, נֶכֶד הוּא בֶּן הַבֵּן, וְכֵן אָמַר ״וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר נִין וָנֶכֶד״ (ישעיה יד:כב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The words לי ולניני ולנכדי comprise three generations. The word נין refers to the son, whereas the word נכד refers to the son’s son. The same words appear in the same sense in Isaiah 14,22 והכרתי לבבל שם ושאר נין ונכד, “I will wipe out from Babylon name and remnant, son and grandson, etc.”


###### Radak on Genesis 21:23:3
[Radak on Genesis 21:23:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:23:3)

**כַּחֶסֶד אֲשֶׁר־עָשִׂיתִי.** שֶׁנָּתַתִּי אַרְצִי לְפָנֶיךָ לָשֶׁבֶת כַּאֲשֶׁר תִּרְצֶה וְכִבַּדְתִּיךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כחסד אשר עשיתי עמך תעשה עמדי, I allowed you to settle in any part of my country that you chose to settle in, and I respected you.


###### Radak on Genesis 21:23:4
[Radak on Genesis 21:23:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:23:4)

**וְעִם הָאָרֶץ אֲשֶׁר גַּרְתָּה בָּהּ.** כְּלוֹמַר עִם יוֹשְׁבֶיהָ אַחֲרַי, תַּעֲשֶׂה גַּם כֵּן חֶסֶד וְטוֹבָה אַתָּה וּבָנֶיךָ אַחֲרֶיךָ, כִּי מָצָאתָ בָּהּ וּבַאֲנָשֶׁיהָ רְצוֹנְךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ועם הארץ אשר גרת בה, I expect you also to act in a friendly manner with all the inhabitants of this country who will survive me, both you and your children and grandchildren after you, seeing that you have been treated well in this country by its people.


###### Radak on Genesis 21:24:1
[Radak on Genesis 21:24:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:24:1)

**אָנֹכִי אִשָּׁבֵעַ.** וְתִשָּׁבַע גַּם אַתָּה כְּמוֹ כֵן. **אִשָּׁבֵעַ** הָאָלֶ״ף בְּחִירִיק, וְרֹב אָלֶ״ף אֵיתָ״ן בְּנִפְעַל בְּסֶגוֹל, כְּדֵי שֶׁלֹּא יִתְעָרֵב עִם יוֹ״ד אֵיתָן בַּקְּרִיאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר אברהם אנכי אשבע, implying that Avimelech on his part has to swear also. The word אשבע is spelled with the vowel chirik under the letter א, Generally, when a verb in the first person is in the passive mode, it has the vowel segol so that the combination of aleph-chirik should not be misunderstood as if it had been spelled אי.


###### Radak on Genesis 21:25:1
[Radak on Genesis 21:25:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:25:1)

**וְהוֹכִחַ אַבְרָהָם.** וְכֵיוָן שֶׁבָּאוּ שְׁנֵיהֶם בִּבְרִית וּבִשְׁבוּעָה, טָעַן עָלָיו עַל מַה שֶּׁעָשׂוּ לוֹ עֲבָדָיו שֶׁגָּזְלוּ מִמֶּנּוּ הַבְּאֵר שֶׁחָפַר בִּגְבוּל בְּאֵר שֶׁבַע. וּבְאֵר שֶׁבַע סָמוּךְ לְאֶרֶץ פְּלִשְׁתִּים, וְחָפַר שָׁם אַבְרָהָם בְּאֵר כִּי הוּא מֵהַגְּבוּל בְּאֵר שֶׁבַע, וְעַבְדֵי אֲבִימֶלֶךְ גְּזָלוּהוּ מִמֶּנּוּ כִּי מִגְּבוּל אֶרֶץ פְּלִשְׁתִּים הִיא. וְעַל הַטַּעֲנָה שֶׁטָּעַן אַבְרָהָם לַאֲבִימֶלֶךְ בָּזֶה, הָלְכוּ אַבְרָהָם וַאֲבִימֶלֶךְ מִגְּרָר לִרְאוֹת שָׁם אֶת הַבְּאֵר הַהִיא אִם הִיא מִגְּבוּל בְּאֵר שֶׁבַע אוֹ מִגְּבוּל אֶרֶץ פְּלִשְׁתִּים, וְשָׁם הָיוּ רוֹעֵי מִקְנֵה אַבְרָהָם, וּלְפִיכָךְ חָפַר שָׁם הַבְּאֵר לְהַשְׁקוֹת מִמֶּנּוּ מִקְנֵהוּ. וְאַף עַל פִּי שֶׁאֵין כָּתוּב בָּהּ כֵּן, נִרְאֶה כִּי הָלְכוּ שָׁם מִפְּנֵי הַטַּעֲנָה שֶׁטָּעַן עָלָיו אַבְרָהָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והוכיח אברהם, seeing that they had both agreed to a pact and had confirmed it by a mutual oath, Avraham now complained about the servants of Avimelech having stolen his wells, especially the well he had dug in Beer Sheva. Beer Sheva was on the border between the land of Canaan and the land of the Philistines, and Avimelech’s servants had argued that Avraham had dug the well on land belonging to the Philistines. In response to Avraham’s complaint both Avimelech and Avraham went from Gerar to Beer Sheva to inspect the area and find out who had been wronged. Seeing that they saw that Avraham’s shepherds were grazing their cattle in that region it was natural that they had dug for water there in order to provide water for their livestock. Even though the Torah did not spell out precisely what occurred, it is reasonable to accept the scenario which I have described.


###### Radak on Genesis 21:26:1
[Radak on Genesis 21:26:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:26:1)

**וְגַם אָנֹכִי לֹא שָׁמַעְתִּי.** מֵאַחַר שֶׁלֹּא הִגַּדְתָּ אַתָּה לִי הַדָּבָר, אִם כֵּן אֵין עָלַי אָשָׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר...וגם אנכי לא שמעתי, seeing that neither you nor anyone else has told me about this I cannot be held responsible for this.


###### Radak on Genesis 21:27:1
[Radak on Genesis 21:27:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:27:1)

**וַיִּקַּח.** מָצָאנוּ שֶׁהָיָה לִקֻּחַ שָׁם צֹאן וּבָקָר, וְנָתַן לַאֲבִימֶלֶךְ לְקִיּוּם הַבְּרִית, וְעִם אוֹתָהּ הַמַּתָּנָה וְהַשְּׁבוּעָה כָּרְתוּ הַבְּרִית בֵּין שְׁנֵיהֶם לָהֶם וְלִבְנֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח, apparently Avraham had taken some sheep and cattle and given it to Avimelech to keep the covenant. These animals were used to confirm the treaty which had been agreed to between Avimelech and Avraham and their respective children.


###### Radak on Genesis 21:28:1
[Radak on Genesis 21:28:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:28:1)

**וַיַּצֵּב.** מֵהַצֹּאן וְהַבָּקָר שֶׁנָּתַן לוֹ לָקַח שֶׁבַע כְּבָשׂוֹת וְהֵצִיב אוֹתָן לְבַדְּהֶן, וְלָקַח שֶׁבַע, לְפִי שֶׁלְּשׁוֹן הַמִּסְפָּר הַזֶּה וּלְשׁוֹן הַשְּׁבוּעָה אֶחָד, וּלְפִי שֶׁיִּהְיֶה עֵדוּת עַל **שֶׁבַע כִּבְשֹׂת** וְעַל הַשְּׁבוּעָה כְּאֶחָד לְדוֹרוֹת הַבָּאִים, כִּי בְּשֶׁבַע כְּבָשׂוֹת וְהַשְּׁבוּעָה כָּרְתוּ בְּרִית, לְפִיכָךְ קָרָא הַמָּקוֹם בְּאֵר שָׁבַע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצב, Avraham selected from amongst these animals seven sheep to be placed aside from the others. He took 7 seeing that the number seven, שבעה, and the word for oath שבועה are practically identical. The location was now named Beer Sheva to reflect symbolically both the seven sheep set aside here as visible sign of the covenant and the fact that this covenant had been confirmed by an oath of either party to the treaty.


###### Radak on Genesis 21:30:1
[Radak on Genesis 21:30:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:30:1)

**תִּהְיֶה־לִּי לְעֵדָה.** תִּהְיֶה לִי הַמִּקְנָה הַזֹּאת שֶׁאֲנִי נוֹתֵן לְעֵדָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר...תהיה לי לעדה, “this gift that I am giving you shall serve as proof for me.”


###### Radak on Genesis 21:31:1
[Radak on Genesis 21:31:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:31:1)

**עַל־כֵּן וגו׳ כִּי שָׁם נִשְׁבְּעוּ שְׁנֵיהֶם.** חָסֵר וי״ו הַשִּׁמּוּשׁ כְּמוֹ ״שֶׁמֶשׁ יָרֵחַ״ (חבקוק ג:יא), ״רְאוּבֵן שִׁמְעוֹן״ (שמות א:ב), וְהַדּוֹמִים לָהֶם, רוֹצֶה לוֹמַר, עַל כֵּן עַל שֶׁבַע כְּבָשׂוֹת, וְכִי שָׁם נִשְׁבְּעוּ שְׁנֵיהֶם עַל שְׁנֵי הַדְּבָרִים הָאֵלֶּה קָרְאוּ לַמָּקוֹם הַהוּא שֶׁבַע, וְנִשְׁתַּתֵּף ״בְּאֵר״ עִם ״שֶׁבַע״ עַל הַבְּאֵר שֶׁחָפַר שָׁם אַבְרָהָם. וְזֶה הָיָה אוֹת גָּדוֹל לִירַשׁ אֶת הָאָרֶץ שֶׁהָיָה מְקֻבָּל כָּל מַה שֶׁהָיָה אוֹמֵר וְקוֹרֵא שֵׁם לַמָּקוֹם, וְהָיָה כֵן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על כן...כי שם נשבעו, the word כי lacks the conjunctive letter ו in front. We find similar constructions with the missing conjunctive letter ו in Chabakuk 2,11 שמש ירח, instead of שמש וירח. Another such example is found in Exodus 1,2 ראובן שמעון instead of ראובן ושמעון. Had the letter ו not been missing, we would have clearly understood at first glance that both the oath and the seven sheep are referred to as a “package deal.” Naming a location was a very important step in laying claim to a region as one’s inalienable property.


###### Radak on Genesis 21:32:1
[Radak on Genesis 21:32:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:32:1)

**וַיָּקָם אֲבִימֶלֶךְ.** וְאַבְרָהָם נִשְׁאַר שָׁם עִם צֹאנוֹ יוֹם אוֹ יוֹמַיִם אוֹ יוֹתֵר, וְאַחַר כָּךְ שָׁב אֶל אֶרֶץ פְּלִשְׁתִּים אֶל בֵּיתוֹ לִגְרָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויכרתו...ויקם אבימלך, Avraham remained at Beer Sheva with his flocks for a day or two longer before returning to the land of the Philistines to his house in Gerar.


###### Radak on Genesis 21:33:1
[Radak on Genesis 21:33:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:33:1)

**וַיִּטַּע אֶשֶׁל.** נָטַע שָׁם נְטִיעָה סָמוּךְ לַבְּאֵר שֶׁתִּהְיֶה לוֹ לְעֵדוּת כִּי נִשְׁאֲרָה הַבְּאֵר לוֹ בְּלֹא מַחֲלֹקֶת. **אֶשֶׁל**, לְשׁוֹן נְטִיעָה, וְכֵן ״תַּחַת הָאֵשֶׁל בָּרָמָה״ (שמואל א כב:ו). וּבְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ביצה כז) ״דְּתַלְיָא בַּאֲשָׁלֵי רַבְרְבֵי״, פֵּרוּשׁ אִילָנוֹת גְּדוֹלוֹת, וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ נוֹטָרִיקוֹן אֲכִילָה שְׁתִיָּה לְוָיָה, רוֹצֶה לוֹמַר שֶׁהִנְהִיג אַנְשֵׁי בְּאֵר שֶׁבַע לְהַכְנִיס אוֹרְחִים וְשֶׁחַיָּב אָדָם לַעֲשׂוֹת לָאוֹרֵחַ הַבָּא עָלָיו שְׁלֹשָׁה דְּבָרִים, אֲכִילָה שְׁתִיָּה לְוָיָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויטע אשל, he planted some saplings there to serve as proof that the well nearby was now his undisputed property. The word אשל describes certain plants (fruit-bearing) as In Samuel I 22,6 תחת האשל ברמה, “under the eshel in Ramah). According to our sages in Beytzah 27 the reference is to tall trees which are difficult to uproot. Our sages in Midrash Tehillim 110 understand the word אשל as an acronym for אכילה, שתיה, לינה, “eating, drinking, staying overnight.” In other words, Avraham established a hotel there to serve people passing that region. He taught the people around Beer Sheva to practice the art (virtue) of hosting strangers. In order to fulfill that virtue one must provide the three ingredients represented by the three letters in the word אשל.


###### Radak on Genesis 21:33:2
[Radak on Genesis 21:33:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:33:2)

**וַיִּקְרָא שָׁם.** כְּמוֹ שֶׁפֵּרַשְׁנוּ; וּלְפִי מַה שֶּׁקָּרָה לוֹ עִם אֲבִימֶלֶךְ בִּדְבַר אִשְׁתּוֹ, וּבִדְבַר הַבְּאֵר אָסַף אֶת הַבָּנִים שָׁם וְקָרָא לָהֶם **בְּשֵׁם ה׳** שֶׁיַּחֲזִיקוּ בֶּאֱמוּנָתוֹ מֵעֲבֹד זוּלָתוֹ, כִּי נִלְחַם מִלְחַמְתּוֹ; עַד שֶׁאֲבִימֶלֶךְ שֶׁהוּא מֶלֶךְ בָּא אֵלַי וּבִקֵּשׁ אַהֲבָתִי וּבְרִיתִי וְהֶחֱזִיר לִי זֹאת הַבְּאֵר אֲשֶׁר גָּזְלוּ מִמֶּנִּי עֲבָדָיו, וּבָזֶה תּוּכְלוּ לְהַכִּיר כִּי הוּא אֵל עוֹלָם, וְאֵין זוּלָתוֹ וְעוֹשֶׂה בִּיצוּרָיו כִּרְצוֹנוֹ כְּמוֹ שֶׁעָשָׂה בְּפַרְעֹה וּבַאֲבִימֶלֶךְ בַּעֲבוּרִי, מִכָּל זֶה תַּכִּירוּ כִּי הוּא אֵל עוֹלָם וְיָכוֹל עַל הַכֹּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא שם, Avraham used the opportunity of assembling the local people and describing his and Sarah’s experiences to them in order to give them first-hand evidence of how G’d had looked after him against all odds. He contrasted this with the local deities being worshipped who could not protect those who sacrificed to them.
 א-ל עולם, he pointed out that his G’d was not only powerful locally, but was a G’d Who was equally powerful allover the globe, seeing the globe is His, He being the One Who had created it.


###### Radak on Genesis 21:34:1
[Radak on Genesis 21:34:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/21:34:1)

**יָמִים רַבִּים.** עָמַד שָׁם יָמִים רַבִּים, כִּי הָיָה לוֹ בְּרִית עִם אֲבִימֶלֶךְ וְלֹא הָיָה מְפַחֵד מֵאָדָם. וּבְרֹב אֶרֶץ פְּלִשְׁתִּים הִיא אֶרֶץ שֶׁבַע, כְּמוֹ שֶׁרָאִינוּ בַּשּׁוּנַמִּית שֶׁיָּשְׁבָה שָׁם מִפְּנֵי הָרָעָב שֶׁבַע שָׁנִים.