Chamishi - Bereishis/Genesis - Parshas Vayeira 21:5-21

And Avraham was a hundred years old when his son Yitzchak was born to him. Even for those days, this was unusual. That was the whole thing—the miracle was that Avraham, at such an old age, had a son.

And Sarah said, 'Hashem has made joy for me; everyone who hears will rejoice with me.' The phrase Yitzchak Li means 'will rejoice with me.' The simple meaning is that people will be happy for her, for Sarah, but Rashi adds more, as explained in the next unit.

Rashi explains on the words Yitzchak Li that it means 'will rejoice with me.' But the Midrash Aggadah says that many barren women were remembered with her—meaning, many women who could not have children were able to have children at the same time as Sarah. Also, many sick people were healed on that day, and many prayers were answered together with her. There was a lot of joy in the world at that time. So, when Sarah says, 'everyone who hears will rejoice with me,' it means not only will they be happy for her, but they will also have their own joy, because their own prayers were answered and their own miracles happened together with hers.

And she said, 'Who would have said to Avraham that Sarah would nurse children? For I have borne him a son in his old age.' This is an expression of amazement—who would have believed that Sarah could have a child and nurse a baby at such an old age?

Rashi explains that the phrase Mi Milel LeAvraham is an expression of praise and esteem. It means: see who Avraham is and what he is—Hashem keeps His promise. Hashem promised and He did. So, Sarah is praising Hashem, saying, 'Who would have said such a thing to Avraham?'—meaning, Hashem, who spoke so to Avraham and kept His word.

Rashi notes that the Torah uses the word Milel instead of Diber (spoke). Why did the verse change the usual language and not say Diber? Because the gematria (numerical value) of Milel—Mem (40), Lamed (30), Lamed (30)—is 100. This hints that it was at the end of 100 years for Avraham. So, Mi Milel alludes to Avraham being 100 years old at the time.

Rashi asks: Why does the verse say 'Sarah nursed children' (Bonim in plural), when she only had one son, Yitzchak? Rashi explains that on the day of the feast, the princesses brought their babies with them, and Sarah nursed those babies as well. The reason is that people were saying Sarah did not really give birth; rather, she brought in a baby from the street and claimed it was hers. But when she was able to nurse their children, it proved to them that she had truly given birth.

And the child grew and was weaned, and Avraham made a big feast on the day Yitzchak was weaned. When was this? Rashi says it was at the end of 24 months. What does it mean that it was a big feast? It means there was a lot of good food and many important people attended. Rashi says the great people of the generation were there—Shem, Ever, and Avimelech, king of the Philistines. That is what is meant by a 'big feast.'

Rashi explains that the phrase "VaYigomel" (he was weaned) means that this happened at the end of twenty-four months. In other words, Yitzchak was weaned from nursing when he was two years old, after twenty-four months.

Rashi explains that the term "Mishte Godol" (a great feast) means that the great people of the generation were present at the celebration. Specifically, Sheim and his grandson Ever were there, as well as Avimelech, the king of the Philistines. These were considered the prominent figures of that time who participated in the feast.

The verse says that Sarah saw the son of Hagar the Egyptian, whom she had borne to Avraham, "Metzachek"—fooling around or mocking. Note that Sarah saw Yishmael engaging in inappropriate behavior. The term "Metzachek" is explained by Rashi in the next unit.

Rashi explains the word "Metzachek" as follows: First, it is an expression of idolatry (avodah zara). As it says in the verse in Shemos (Exodus 32:6), when the Jews made the Golden Calf, "VaYokumu Litzachek"—they got up to make fun, which refers to idolatry. Another explanation is that it is an expression of immoral relationships (giluy arayos), as it says later in the Torah regarding Egypt, "Litzachek Bi"—which also refers to immoral behavior. A third explanation is that it is an expression of murder (retzicha), as it says in Shmuel II 2:14, "Ya'kumuna hana'arim veyisachaku lefaneinu"—let the young men get up and play before us, which refers to a duel that led to killing. Thus, the word "Metzachek" can refer to idolatry, immoral relationships, or murder. Even though Rashi brings these as different explanations, it is possible that all three were intended here.

The verse says that Sarah told Avraham, "Drive out this maidservant and her son, for the son of this maidservant will not inherit with my son, with Yitzchak." Sarah saw Yishmael's behavior and demanded that Avraham send Hagar and Yishmael away, saying that Yishmael should not inherit together with Yitzchak.

Rashi explains that from Sarah's reply—"for the son of this maidservant will not inherit with my son"—we learn that Yishmael was arguing with Yitzchak about the inheritance. Yishmael would say, "I am the firstborn and I will take a double portion." They would go out into the field, and Yishmael would take his bow and shoot arrows at Yitzchak. Rashi brings a proof from Mishlei (Proverbs 26:18–19): "Like a madman who throws firebrands... and says, 'Am I not just playing?'"—meaning that Yishmael would shoot arrows at Yitzchak and claim he was only playing around.

The phrase "im b'ni, im Yitzchak"—"with my son, with Yitzchak"—is explained as follows: Since he is my son, even if he is not as righteous as Yitzchak, or if he is as righteous as Yitzchak but not my son, still, Yishmael is not worthy to inherit together with him. How much more so now that he is both my son and he is Yitzchak, who has both advantages, that Yishmael should certainly not inherit with him.

The verse says that the matter was very displeasing to Avraham, concerning his son. Note that Avraham was very unhappy about this, particularly regarding his son Yishmael. Rashi explains that Avraham was upset because he heard that Yishmael had gone out to bad ways, to wickedness. In the simple meaning, Avraham was upset not only because of Yishmael's behavior, but also because Sarah was telling him to send Yishmael away.

On the words "concerning his son" — Rashi explains that this means Avraham heard that Yishmael had gone out to bad ways, that he had become wicked. And in the simple meaning, it refers to what Sora said to him, that she told him to send Yishmael away. So, "concerning his son" can mean either that Avraham was upset because he heard about Yishmael's wicked behavior, or simply because Sora told him to send his son away.

The verse says: "And Hashem said to Avraham, do not let it be bad in your eyes about the lad and about your maidservant. Everything that Sora tells you, listen to her voice, for through Yitzchak your seed will be called." Hashem tells Avraham not to be upset about what is happening with Yishmael and Hagar. Whatever Sora tells you, you should listen to her, because your true lineage, your descendants, will be called through Yitzchak. In other words, your main offspring, the ones who will carry on your legacy, will be through Yitzchak, not through Yishmael.

On the words "listen to her voice" — Rashi says, from here we learn that Avraham was secondary to Sora in prophecy. In other words, Sora was greater than Avraham in prophecy, and therefore he was told to listen to her, because she knew better than he did in this matter.

The verse says: "And also the son of the handmaid, I will make him into a nation, because he is your seed." Even though Yishmael is not the main line of Avraham's descendants, Hashem promises that He will also make Yishmael into a nation, because he is also Avraham's offspring.

The verse says: "And Avraham got up early in the morning, and he took bread and a pouch of water, and he gave it to Hagar, placing it on her shoulder, and the child, and he sent her away. She went and wandered in the desert of Be'er Sheva." Avraham gives Hagar bread and water, puts it on her shoulder, and also the child, and sends her away. She leaves and gets lost in the desert of Be'er Sheva. Note that the phrase "he placed it on her shoulder" is a little unclear — does it mean just the bread and water, or also the child? Rashi will clarify that as well.

On the words "bread and a pouch of water" — Rashi explains: not silver and gold. Avraham did not give Hagar silver and gold, only bread and water. Why? Because he hated Yishmael at this point, since Yishmael had gone out to bad ways, had become wicked. So Avraham only gave them the bare minimum for their journey.

On the words "and the child" — Rashi explains: also the child he placed on her shoulder. Why did Hagar have to carry Yishmael? Because Sora had put an evil eye on him, and he was struck with a fever, so he could not walk on his own feet. Even though Yishmael was already a big boy — about 15 or 16 years old — his mother had to carry him because he was sick and weak.

On the words "she went and she wandered" — Rashi explains: she returned to the idols of her father's house. Not only did Hagar get lost physically in the desert, but she also went back spiritually to the idolatry of her upbringing.

The water in the pouch was finished, and she threw the child under one of the bushes. The reason the Torah mentions that the water was finished is to highlight the situation Hagar and Yishmael were in: they were stranded in the desert, and the lack of water became critical. Hagar, seeing that there was no more water, placed Yishmael under a bush for shade or protection, as he was unable to continue on his own due to his weakness and illness.

Rashi explains that the water finished because it is the way of sick people to drink a lot. Yishmael was ill, and therefore he drank more than usual, which caused the water to run out quickly.

Hagar went and sat down at a distance, about the distance of a bowshot, because she said, "Let me not see when the child dies." She sat at a distance and raised her voice and wept. Hagar could not bear to watch her son die, so she distanced herself, sitting far enough away that she would not see his suffering. She cried out in her distress, expressing her pain and helplessness at the situation.

Rashi explains that min-neged means from a distance. Hagar sat far away from Yishmael, not close by.

Rashi explains the phrase kimtachevei keshet (like the distance of a bowshot) means the distance of two bowshots. The term is an expression of shooting an arrow. In the language of the Mishnah, the word hitya is used for shooting, as in the phrase "sheti yirveh ishto al shim shazera yirit kechetz" (that the seed shoots like an arrow). If you ask, why does the Torah write kimtachevei keshet with a vav, instead of kimtachei keshet? Rashi explains that the vav is sometimes inserted in such words, as in the verses "bachagvei hasela" (Song of Songs 2:14), "le-chaga" (Yeshayahu 19:17), "yachogu veyinou keshikor" (Tehillim 107:27), and "ketzvei eretz" (Tehillim 65:6). In all these cases, the vav is added in the middle of the word, and so it is here.

Rashi explains that when the child drew closer to death, Hagar added to her distance and moved even further away. The verse repeats that she sat from afar to indicate that as Yishmael's condition worsened, she could not bear to be near him and distanced herself even more.

Hashem heard the voice of the lad, and an angel of God called to Hagar from the heavens and said to her, "What is with you, Hagar? Do not be afraid, for God has heard the voice of the lad where he is now." This means that Hashem responded to Yishmael's cry, not Hagar's, and reassured her not to fear. The phrase "where he is now" teaches that Hashem judges a person based on their current actions, not on what they may do in the future. Even though the angels argued that Yishmael's descendants would later harm the Jewish people, Hashem judged him only according to his present state, which was righteous at that moment.

Rashi explains that from here we learn that the prayer of a sick person is more effective than the prayers of others on his behalf, and it is accepted first. Hashem listened to the voice of the lad, Yishmael, rather than to Hagar's prayers, because the prayer of the one suffering is more powerful and is received before the prayers of others.

"Ba'asher hu sham" — Rashi explains that this means he is judged according to the actions he is doing now, not according to what he will do in the future. The reason for this is that the ministering angels were prosecuting and saying, "Master of the universe, the one whose descendants are destined to kill your children with thirst, are You going to bring up a well for him?" Hashem answers them, "What is he now — righteous or wicked?" They answer, "Righteous." Hashem says, "I judge him according to his present actions." This is the meaning of "ba'asher hu sham" — where he is now.

Where did the descendants of Yishmael kill Jews with thirst? When Nebuchadnezzar exiled the Jews, as it says in Yeshayahu 21:13–14: "The burden of Arabia... to the thirsty bring water..." When the Jews were being led to the Arabs, the Jews would say to their captors, "Please, bring us to our cousins, the children of Yishmael, and they will have mercy on us." As it says, "Orchos dodanim" — don't read it as "dodanim" (distant relatives), but as "dodim" (close relatives). The Yishmaelites would come out to meet them and bring them meat, salted fish, and inflated skins. The Jews thought these skins were full of water, but when they put them in their mouths and opened them, air would enter their bodies and they would die. This is how the descendants of Yishmael killed Jews with thirst.

Pasuk 18: "Kumi, sa'i es hanar, ve'hachziki es yadeich bo, ki le'goy gadol asimenu" — "Rise, pick up the lad, and hold your hand on him, for I will make him into a great nation." Hashem tells Hagar to get up and lift up Yishmael, and to hold him, because He will make him into a great nation. This is Hashem's promise that Yishmael will survive and become a great nation.

Pasuk 19: "Vayifkach Elokim es eineha, vateira be'er mayim, vateilech vatemale es hachemes mayim, vateshak es hanar" — "And Hashem opened her eyes and she saw a well of water. She went and filled the pouch with water and gave the lad to drink." Hagar's eyes are opened and she sees a well of water that she hadn't noticed before. She fills the pouch and gives Yishmael to drink, saving his life. Where did this well come from? Was it created now, or was it always there and she just didn't see it until Hashem opened her eyes?

Pasuk 20: "Vayehi Elokim es hanar, vayigdal, vayeishev bamidbar, vayehi roveh kashas" — "And Hashem was with the lad, and he grew, and he lived in the desert, and he became an archer." Yishmael grows up with Hashem's protection, lives in the desert, and becomes skilled with the bow and arrow.

Rashi on "roveh kashas" — Rashi explains that this means he would shoot arrows with a bow. The phrase means that he became an archer, someone who shoots arrows.

Rashi on "kashas" — Rashi says this is a term for a profession, just like "chamar" (donkey driver), "gamal" (camel driver), or "tzayid" (hunter). Therefore, the letter shin is emphasized. He would sit in the desert and rob passersby. This is what it means earlier when it says, "yado bakol" — his hand is against everyone.

Pasuk 21: "Vayeishev b'midbar Poron, vatikach lo imo isha me'eretz Mitzrayim" — "And he dwelled in the desert of Paran, and his mother took for him a wife from the land of Egypt." Yishmael lives in the desert of Paran, and Hagar, his mother, finds him a wife from Egypt.

Rashi on "me'eretz Mitzrayim" — Rashi explains that this means from the place where she (Hagar) was raised, as it says earlier, "an Egyptian maidservant." This is like the saying: if you throw a stick into the air, it will land on its root — meaning, a person returns to their origins. Hagar was from Egypt, so she took a wife for her son from Egypt as well.

This section begins with the story of Avraham and Sarah after the birth of Yitzchak. Avraham was one hundred years old when Yitzchak was born to him, which was considered unusual even for those times. Sarah expresses her joy, saying that Hashem has made her rejoice, and everyone who hears about it will rejoice with her. Rashi explains that the phrase "Yitzchak Li" means "they will rejoice with me," indicating that others will share in her happiness. Additionally, the Midrash says that many other barren women were remembered and had children at the same time as Sarah, many sick people were healed, and many prayers were answered on that day, so there was widespread joy in the world.

Sarah then says, "Who would have said to Avraham that Sarah would nurse children?" This is an expression of praise and amazement that she could have a child and nurse him at her old age. Rashi notes that the Torah uses the word "Milel" instead of "Diber" (both mean 'said'), and explains that "Milel" has the gematria (numerical value) of 100, alluding to Avraham's age at Yitzchak's birth. The verse says "Bonim" (children, plural), even though only Yitzchak was born, because on the day of the celebration, Sarah nursed the children of the princesses who came, proving she had truly given birth.

Yitzchak grew and was weaned at the age of 24 months, and Avraham made a great feast attended by the great people of the generation, including Sheim, Ever, and Avimelech. Sarah saw Yishmael, the son of Hagar, 'metzachek'—fooling around. Rashi explains that this word can refer to idolatry, immoral behavior, or even murder, and perhaps all three applied. Sarah tells Avraham to send away Hagar and her son, because Yishmael will not inherit together with Yitzchak. Rashi explains that Yishmael was arguing with Yitzchak over the inheritance, claiming he was the firstborn and deserved a double portion, and even shot arrows at Yitzchak under the pretense of playing.

Sarah emphasizes that Yishmael is not fit to inherit with Yitzchak, whether or not he is as righteous as Yitzchak, and certainly not now that Yitzchak is both her son and righteous. Avraham is very distressed about this, especially concerning his son Yishmael. Rashi explains that Avraham was upset both because of Yishmael's bad behavior and because Sarah was telling him to send Yishmael away. Hashem tells Avraham not to be upset and to listen to everything Sarah says, because Yitzchak is the one through whom his offspring will be called. Rashi notes that this teaches us that Avraham was secondary to Sarah in prophecy.

Hashem also promises that Yishmael will become a great nation because he is Avraham's seed. Avraham gives Hagar bread and water and sends her away with Yishmael. Rashi explains that Avraham did not give them silver or gold because he now hated Yishmael for his wicked ways. Hagar had to carry Yishmael because he was sick and could not walk, even though he was already a teenager. Rashi adds that Hagar also got lost spiritually, returning to the idolatry of her father's house.

When the water ran out, Hagar placed Yishmael under a bush and sat at a distance, not wanting to see him die. Rashi explains that sick people drink a lot, which is why the water finished quickly. The Torah describes her sitting "from afar," and Rashi explains this means a distance of two bow shots. When Yishmael was close to death, Hagar moved even further away.

Hashem hears the voice of the lad, and an angel calls to Hagar, telling her not to fear because Hashem has heard the boy where he is now. Rashi explains that a sick person's own prayer is more effective than others praying for him, and that Hashem judges a person based on his current actions, not what he will do in the future. The angels protested that Yishmael's descendants would later kill Jews through thirst, but Hashem responded that He judges people as they are now.

Hagar is told to lift up the boy, and Hashem opens her eyes to a well of water. She gives Yishmael to drink. Yishmael grows up, lives in the desert, and becomes an archer. He settles in the desert of Paran, and his mother takes a wife for him from Egypt, her homeland. Rashi brings a saying: if you throw a stick into the air, it lands with its root down—meaning a person returns to their origins, as Hagar found a wife for Yishmael from Egypt.