וה' פקד את שרה, “at this time G’d remembered Sarah benevolently;” The words כאשר אמר, “as He had said,” implies that the word פקד refers to her becoming pregnant, whereas the words כאשר אמר, refer to her giving birth, according to Rashi. Nachmanides writes that the expression פקידה always refers to remembering something pertaining to the party that is being remembered, such as פקוד יפקוד אלוקים אתכם, “G’d will surely remember you, etc.” in Genesis 50,23. Therefore, the meaning of ה' פקד את שרה is that “G’d remembered Sarah and did for her as He had said.” This formula is customary in connection with women who had been barren until G’d remembered them benevolently, as in the case of Rachel Genesis 30,22 who could give birth after being benevolently remembered by G’d. Rabbi Joseph Kimchi points out that the reason that the Torah used the term פקידה when referring to Sarah, and the term זכירה for remembering with Rachel, was that in the case of Sarah who was already way past child bearing age, G’d had to extend Himself more than in the case of Rachel who was still in her twenties. G’d had to restore bodily functions to Sarah, functions that had not ceased functioning in the case of Rachel. The Mishnaic term for the days between two menstrual cycles is מפקידה לפקידה. Rachel’s menstrual cycles had not yet ceased to occur regularly at the time she became pregnant and bore Joseph as a result. In the case of Channah giving birth to Shemuel, at a time when she was still young, the prophet uses the term זכירה, when she first prayed for children, (Samuel I 1,11) whereas when we hear about her having 5 more children in Samuel I 1,21 the prophet attributes this to a פקידה by G’d. seeing she had aged greatly in the interval.

מי מלל לאברהם, “who had foretold Avraham, etc.” According to Rashi, the word מלל is a form of a laudatory prediction such as an exclamation of “who would have known that Avraham is so distinguished and that HE who promised him this was capable of fulfilling his promise.” Nachmanides, on the other hand, writes that the word מי never introduces something laudatory but the contrary. Examples cited are the expressions מי אבימלך and מי דוד ומי אנשיו, in the Book of Judges and the Book of Samuel, respectively. He explains that Sarah exclaimed “the reason why all the people who hear about me nursing children will be so happy is that none ever believed that anyone who predicted that Avraham would father children was in earnest and knew what he was talking about.”

מצחק, making ”blasphemous comments” according to Rashi. Ibn Ezra claims that Ishmael used the fact that he was older and stronger to make life somewhat difficult for Yitzchok who could not fight back. He indulged in pranks like most youngsters. Sarah could not stand watching this. Nachmanides claims that the incident occurred on the day Yitzchok was weaned, as appears from the context of our verse. It is therefore wrong to interpret Ishmael’s behaviour as connected to his disputing Yitzchok’s right to inherit the estate of his father when the time would come as stated by Rashi. Rather, Ishmael was making snide comments about the great feast Avraham had prepared in honour of Yitzchok’s being weaned. Sarah claimed that a slave who makes snide remarks about his master deserves either the death penalty or severe physical punishment. She, however would be content to see him expelled from the household to ensure he would not be a contender for Avraham’s estate claiming to share it with Yitzchok.

על אודות בנו. “on account of his son.” According to Rashi, Avraham feared that expelling him would lead to his abandoning the teachings he had learned in his home. Nachmanides writes that the Torah praises Avraham in this verse for not objecting to the demand for the expulsion of his concubine and her son as he was so fond of Hagar, but that he was troubled that the expulsion of his son would even further inhibit his growing up in the monotheistic Abrahamitic tradition. He waited until he had been instructed by G’d to follow Sarah’s instincts when it came to pedagogy. Seeing that Avraham was concerned about the personal security of Ishmael, He promised him that his son Ishmael would develop into a great nation. On the other hand, Yitzchok would be the recipient of G’d’s comprehensive blessings.

שם על שכמו ואת הילד, “he placed it on her shoulder together with the child.” According to our sages Avraham placed both the jug of water as well as Ishmael on Hagar’s shoulders. According to the plain meaning of the verse the meaning of the words ואת הילד is that these words mean that not only Hagar but also Ishmael would walk with Hagar (not ride) also.

ותלך ותתע במדבר, ”She went and lost her way in the desert.” The water supply that Avraham had provided was exhausted only because instead of walking straight towards her destination, she procrastinated and made detours.

ותשלך את הילד, “She threw away the child.” According to the homiletical approach, she threw Ishmael off her shoulder. According to the plain meaning of the text, she dropped him under a tree, the expression being similar to וישליכם אל ארץ אחרת, “He exiled them to another country. (Deuteronomy 29,27) Ibn Ezra understands the word ותשלך to mean that Hagar moved him down to her lap as a result of becoming tired and exhausted from thirst. As to why Avraham gave Hagar only bread and water and no supply of silver or gold or camels to ride on, this was due to his having been commanded by G’d to obey Sarah’s instructions, and she had objected to this.

וישמע אלוקים אל קול הנער, “G’d listened to the voice (cries) of the lad.” Rashi derives from this wording that the prayer of the sick person himself concerning his recovery is more likely to be heard than all the prayers of other people on his behalf. This is so although we have a principle according to which a person whose hands and feet have been tied is unable to free himself, i.e. the stricken need outside assistance. We know that Chizkiyah whose sickness had been declared by the prophet to be terminal, was healed after he personally appealed to G’d on behalf of himself.

באשר הוא שם, “considering his present state of relative innocence.” When G’d asked the angels if Ishmael was guilty or innocent in their opinion at that time, they replied that he was innocent. This was in spite of the fact that he had previously been described (מצחק) as having displayed heretical behaviour. Nonetheless, concerning the matter which they (the angels) had accused him of, (harm he would cause to the Jewish people in the future) he was as yet not guilty. This is especially interesting seeing that a בן סורר ומורה, a 13 year old who steals a little meat and wine from his parents and who displays tendencies of becoming a delinquent, is executed at such a tender age. (Deuteronomy 21,21) The reason offered by our sages for what seems such a harsh way of dealing with a young boy is psychological. The Torah prefers to have him executed before he will become guilty of far worse crimes, and to thereby preserve his share in the world to come. Nonetheless, there is a difference between applying retribution for crimes decreed in heaven and those decreed on earth on the basis of the Torah. Human beings are not held accountable in heaven until they have completed 20 years on earth. Pre-emptive retribution does not exist in the vocabulary of Divine justice when it is meted out by heavenly tribunal, as opposed to justice handed out by human tribunal. The juvenile delinquent, בן סורר ומורה, although not yet guilty of the death penalty, has already begun a career of criminal acts and it is an act of love by his parents which brings about his “premature” violent death so that his eternal life may be preserved. Ishmael had not been guilty of any crime while he was in Avraham’s household for which he would have had to face a tribunal. Only his descendants would become guilty of such crimes. According to the plain meaning of the text, the words באשר הוא שם, mean that G’d listened to the prayer Ishmael offered up at the location he found himself in, in that the well which was to save his life suddenly caught his eye. He did not even need to have water brought to him from a more distant location.

השבעה לי, “swear it to me!” He meant that Avraham should swear that if his offspring would dishonour this oath (the covenant of a non-aggression pact), he himself would be considered as having perjured himself. He was to call down curses upon himself should such a thing occur in the future.

שבע כבשות, “seven ewes.” The number seven symbolized the word שבועה.

וישובו אל ארץ פלשתים, “they returned to the land of the Philistines.” This means that they returned to the capital of the land of the Philistines, seeing that they had never left the land of the Philistines, the covenant having been concluded on land which was theirs.