AND THE ETERNAL ‘PAKAD’ (VISITED) SARAH AS HE HAD SAID. That is, by granting her pregnancy. And the Eternal did unto Sarah as He had spoken by granting her the birth of a son..Thus the words of Rashi. But the word pekidah is only an expression of remembrance and attention to the one who is remembered, such as: *G-d will surely remember (‘pakod yiphkod’) you;*³¹² *I have surely remembered you;*³¹³ And Samson remembered his wife by [bringing her] a kid.³¹⁴ Here, too, the sense of the verse is that the Eternal remembered Sarah, and He did to her as He had spoken. This expression is also found in connection with all barren women who later give birth. Thus, in the case of Rachel: *And G-d remembered Rachel;*³¹⁵ and in the case of Hannah: And G-d remembered her.³¹⁶ Similarly, the Rabb is said,³¹⁷ “Biblical verses which mention pikdonoth are equivalent to verses which mention Divine remembrances.”³¹⁸ is treated as one mentioning remembrance. Thus, Ramban proves that the word pakad in the verse here can mean “remembered,” and not as Rashi explained it as meaning “granting pregnancy.”

footnotes: ³¹² Further, 50:25. ³¹³ Exodus 3:16. ³¹⁴ Judges 15:1. ³¹⁵ Further, 30:22. ³¹⁶ I Samuel 1:19. ³¹⁷ Rosh Hashanah 32b. ³¹⁸ In the Additional Service of the New Year day, ten Biblical verses which speak of Divine remembrance are recited. A verse mentioning pikadon

‘MI’ (WHO) WOULD HAVE SAID UNTO ABRAHAM. The word mi is used as an exclamation of praise and distinction. The sense of the verse is thus: “See Whom it is and to what extent He keeps His promise. He promises and performs!” Thus the language of Rashi. But we do not find the word mi used in this way in expressions of distinction and honor. Instead, we find it used only in a derogatory sense: ‘Mi’ (Who is) Abimelech, and ‘mi’ (who is) Shechem?³¹⁹ *‘Mi’ (Who is) the son of Jesse?*³²⁰ The correct interpretation appears to me to be that Sarah said, “G-d hath made laughter for me; and every one that heareth will laugh on account of me,³²¹ filling his mouth with song and laughter for the wonder that has been done to me, for who among the hearers would have previously said to Abraham that Sarah will suckle children? There is not a person in the world who would have told him this, even merely to console him, for the possibility would never have occurred to anyone.” Onkelos’ rendition is close to this interpretation: “How faithful is He who spoke to Abraham! He has fulfilled His word that Sarah will suckle children.” That is to say, “Everyone that heareth will laugh on account of me” for there is no person who would have maintained his credulity even in the eyes of Abraham if he were to have told him this wonder.

footnotes: ³¹⁹ Judges 9:28. ³²⁰ I Samuel 25:10. ³²¹ Verse 6 here.

‘METZACHEIK’ (MAKING SPORT). This refers to worshipping idols, murder and sexual immorality. He [Ishmael] quarrelled with Isaac about inheritance, saying, “I am the first-born and will take a double portion.”³²² They then went into the field, and Ishmael took his bow and shot arrows at Isaac, just as you say, *As a madman who casteth firebrands, arrows and death, so is the man who deceiveth his neighbor, and saith, Am I not in sport?*³²³ It is from Sarah’s complaint to Abraham — for the son of this bondwoman shall not be heir, etc.³²⁴ — that you learn [that they were quarrelling about the inheritance]. All this is Rashi’s language. Here too,³²⁵ the Rabbi³⁰³ writes all the different opinions, [mentioned in the following]: “We have been taught:³²⁶ Rabbi Shimon the son of Eleazar said, ‘There are four interpretations of Rabbi Akiba which I interpret differently, and my interpretation seems more acceptable than his. Rabbi Akiba interpreted: “And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport. Making sport is but a designation for idolatry, etc.” But I say Heaven forbid that such be in the house of the righteous one! Is it possible that he, of whom it was written, For I have known him, to the end that he may command his children and his household, etc.,³²⁷ will have in his household idolatry, sexual immorality, and murder? Making sport mentioned here is but a designation for the inheritance. When Isaac was born and everyone rejoiced, Ishmael said to them, “Fools, I am the first-born, and I take a double portion.” From the complaint of our mother Sarah to Abraham you learn [that making sport refers to the inheritance]. And my interpretation seems more acceptable than that of Rabbi Akiba.’” The expression of the Rabbi,³⁰³ “that Ishmael quarrelled with Isaac about the inheritance,” also does not appear correct for if so, this must have happened much later when Isaac was grown up, and Ishmael would then have been too big for his mother to carry him on her shoulder.³²⁸ Our Rabbis have also said³²⁹ that Ishmael was seventeen years old [at the time he left his father’s house]. If so, this happened at the time when Isaac was weaned,³³⁰ [and Isaac was thus too young for Ishmael to quarrel with him about the inheritance]. Rabbi Abraham ibn Ezra said in line with the literal interpretation of Scripture that metzachek means “playing,” as is normal for every boy, and she was jealous of him because he was bigger than her son. The correct interpretation appears to me to be that this event took place on the day that Isaac was weaned,³³¹ and Sarah saw Ishmael mocking Isaac or the great feast. It is for this reason that the verse says, And Sarah saw the son of Hagar the Egyptian — rather than Ishmael — making sport. Similarly, she said, Cast out this bondwoman and her son,³²⁴ for she said: “The slave who mocks his master is deserving of death or stripes, but I want only that you cast him out from before me, and that he should in no way inherit your belongings together with my son, who is the son of the mistress.” She also told Abraham to cast out his mother, as the boy was unable to leave her for he would die if he were to leave his mother.³³²

footnotes: ³²² Deuteronomy 21:17. ³²³ Proverbs 26:18-19. ³²⁴ Verse 10 here. ³²⁵ See above, 19:24, where Ramban criticizes Rashi in a similar manner. Hence the word “too.” ³⁰³ Rashi. ³²⁶ Tosefta Sotah 6:6. A part thereof is mentioned in Rosh Hashanah 18b. ³²⁷ Above, 18:19. ³⁰³ Rashi. ³²⁸ See Verse 14 here. ³²⁹ Yalkut Shimoni Genesis, 95: “Ishmael was seventeen years old when he left his father’s house.” Isaac was then three years of age (see Note 330). See also the note in my Hebrew commentary, p. 123. ³³⁰ At the time of Isaac’s birth, Ishmael was fourteen years old. (He was thirteen at his circumcision (17:25), and a year later Isaac was born.) Now since Ishmael was seventeen when he left his father’s house, Isaac was three years old at the time, at which age he was weaned (Verse 8). ³³¹ Verse 8 here. ³²⁴ Verse 10 here. ³³² See further, 44:22.

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

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

AND SHE CAST THE CHILD. Thirst overtook him and he was unable to walk, and so his mother laid him under the tree, cast away and abandoned. It may be that the word vatashleich (and she cast) is similar in sense to the verses: *And He cast them into another land;*³³³ Cast me not away from Thy presence,³³⁴ meaning “sending away.” Rabbi Abraham ibn Ezra said: “And she cast for she had taken him onto her lap when he was weakened by thirst, [and seeing that he was expiring from thirst, she cast him from her].” Our Rabbis have said³³⁵ that he was sick at the time he sent him away, and therefore he put the child on her shoulder. This is the sense of the word vatashleich (and she cast) him: [until that point she had carried him]. All this occurred to Abraham because he had been commanded to do whatever Sarah said, and she commanded that he send him away immediately, and it was at her command that he did not give them silver and gold, servants, and camels to bear them.

footnotes: ³³³ Deuteronomy 29:27. ³³⁴ Psalms 51:13. ³³⁵ Bereshith Rabbah 53:17.

WHERE HE IS. He shall be judged according to his present deeds, and not according to those actions which he may do in the future. This was because the ministering angels laid charges, etc. Thus the words of Rashi quoting from the teachings of our Rabbis.³³⁶, 19. The correct interpretation, in line with the simple meaning of Scripture, appears to me to be that the verse is stating that G-d heard the voice of the lad in the place in which he was. He informed her that she will not need to go from there to a fountain or well for in that very place he will quench his thirst immediately. He thus said to her, “Arise, lift up the lad³³⁷ after you will have given him to drink, for I will make him a great nation.³³⁷ Similarly, the word sham (there) in verses, *Where he sunk, there he fell down dead;*³³⁸ And where the slain are, there is she,³³⁹ alludes to the place.

footnotes: ³³⁶ Ibid. ³³⁷ Verse 18 here. ³³⁷ Verse 18 here. ³³⁸ Judges 5:27. Meaning, “‘in the place’ where he fell.” ³³⁹ Job 39:30. Meaning “And ‘in the place’ where the slain are.”

ROVEH KASHOTH (AN ARCHER). Since kashoth is an adjective, they³⁴⁰ is an adjective, or more precisely, a shem hatoar, (a noun-adjective), as is also roveh, how could two adjectives appear without a noun? Therefore they said that the two words, roveh kashoth, are not in construct with one another, but they are interpreted as roveh vekashoth (a shooter of arrows and maker of bows) with the companion noun of each adjective being tacitly understood. Ramban’s opinion, however, is that since roveh may mean either “a shooter of arrows” or “a thrower of stones,” the word kashoth is used in order to explain that he was a shooter with the bow, meaning, a shooter of arrows and not a thrower of stones. have said that roveh is one who shoots arrows, the word being derived from the expressions: *His archers compass me round about;*³⁴¹ The archers have dealt bitterly with him,³⁴² — and kashoth is one who makes arrows. A more correct interpretation is that roveh is a shooter, and it can refer to one who shoots arrows or throws stones or other objects, even as it is said, Behold this heap… which I have thrown up between me and thee.³⁴³, 31:51. Therefore, the verse describes him further by saying that he was a shooter with the bow. In a similar sense is the verse, And the shooters of arrows by the bow overtook him.³⁴⁴

footnotes: ³⁴⁰ Ibn Ezra and R’dak. Their point is as follows: Since kashoth ³⁴¹ Job 16:13. ³⁴² Further, 49:23. ³⁴³ Ibid. ³⁴⁴ I Samuel 31:3.

NOW THEREFORE SWEAR UNTO ME HERE BY G-D ‘IM’ (IF) YOU WILL BE FALSE TO ME. The word im always expresses doubt — do not think of it in any other way³⁴⁵ to mean “that.” See Ramban there, where he explains it in a manner consistent with his teaching here. — and it appears in most places in connection with an oath: *If you will be false to me;*³⁴⁶ *And therefore I have sworn unto the house of Eli ‘im’ (if) the iniquity of Eli’s house shall be expiated;*³⁴⁷ *Once I have sworn by My holiness ‘im’ (if) I will be false unto David;*³⁴⁸ *‘im’ (if) they should enter into My rest;*³⁴⁹, 95:11. And he was wroth, and swore, saying, ‘im’ (if) one of these men will see.³⁵⁰ The purport of this is that since oaths are given with imprecation, Abimelech is stating, “Swear to me, saying, G-d do so to me, and more also³⁵¹ if you will be false to me.” Likewise it is said, Let there now be an oath between us.³⁵² And in the matter of a Divine oath: *I have sworn by My holiness if I will be false to David;*³⁴⁸ if the iniquity of Eli’s house shall be expiated,³⁴⁷ meaning “If that will be so, then My word is not true,” and in similar cases, since it does not want to expressly state the condition.³⁵³ Scripture modifies and shortens these expressions. A similar case of a shortened condition is the verse, And Jabez called on the G-d of Israel, saying: Oh that Thou wouldest bless me indeed, and enlarge my border, etc., and that Thou wouldest work deliverance from evil that it may not pain me. And G-d granted him that which he requested.³⁵⁴ Here the entire condition³⁵⁵ is missing. A similar example is the verse, If they will see the land,³⁵⁶ referring back to the first verse, As I live, and all shall be filled with the glory of the Eternal,³⁵⁷, Verse 21. and Scripture shortens the Divine oath. The expression, false to me, is because Abimelech was a king, and Abraham dwelt in his land. [Thus, if Abraham were to do him evil, it would be an act of disloyalty towards him in his royal capacity], or it would be a betrayal of Abimelech’s love for him, as he [Abimelech] was his trustworthy friend, honoring him and doing his will. For you see that Abraham found no fault with him except the well of water, which Abimelech’s servants had violently taken away,³⁵⁸ and the king said to him, According to the kindness that I have done unto thee.³⁵⁹

footnotes: ³⁴⁵ Ramban’s intent is to differ with Rashi, who, in Leviticus 2:14, explains im ³⁴⁶ In the present verse. ³⁴⁷ I Samuel 3:14. ³⁴⁸ Psalms 89:36. ³⁴⁹ Ibid. ³⁵⁰ Deuteronomy 1:34-35. ³⁵¹ II Samuel 3:35. ³⁵² Further, 26:28. ³⁴⁸ Psalms 89:36. ³⁴⁷ I Samuel 3:14. ³⁵³ Namely, that “if that be so, My word is not true.” ³⁵⁴ I Chronicles 4:10. ³⁵⁵ Namely, his vow of offering to G-d. ³⁵⁶ Numbers 14:23. ³⁵⁷ Ibid. ³⁵⁸ Verse 25 here. ³⁵⁹ Verse 23 here.

AND THEY RETURNED TO THE LAND OF THE PHILISTINES. The sense of the verse is that they returned to their city which was in the land of the Philistines for they lived in the land of the Philistines. However, they abode in Gerar,³⁶⁰ which was the royal capital, while Abraham dwelled in Beer-sheba, which is in the land of the Philistines, in the valley of Gerar.³⁶¹

footnotes: ³⁶⁰ Above, 20:1. ³⁶¹ Further, 26:17.

AND HE CALLED THERE IN THE NAME OF THE ETERNAL, ‘E-IL OLAM’ (THE EVERLASTING G-D). Scripture explains that Abraham called by the name Eternal He Who in His might directs the time. It may be that heaven and earth are here being called olam (world) [so that the sense of the verse is, “he called by the name Eternal the G-d of the world”], as is a customary expression in the words of our Rabbis. Thus Scripture informs us by this that Abraham called out and informed people of the secret of the leadership of the entire world, namely, that it is in the name of the Eternal, the Mighty One in strength, Supreme in power over all. Now the Rabbi³⁶², Note 139. said in the Moreh Nebuchim³⁶³ that this alludes to the principle of the pre-existence of G-d since Abraham let it be known that G-d existed before the creation of time. Onkelos, however, said of the word vayikra (and he called), that it refers to prayer.

footnotes: ³⁶² Rambam. See Seder Bereshith ³⁶³ II, 13. See also III, 29.