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Week of September 12, 2026

Rosh Hashana I

רֹאשׁ הַשָּׁנָה

This week’s parsha


This year the first day of Rosh Hashana falls on Shabbos, and the leining is the birth of Yitzchak. Hashem remembers Sarah exactly as He promised, a ninety-year-old woman laughs with a baby in her arms, and then the same chapter walks a mother and her boy into the desert until the water runs out and an angel calls from heaven. It ends at a well in Be'er Sheva, with a treaty, seven ewes, and a tree planted so that strangers would bless the One who fed them.

וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּעַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃

Elohim heard the voice of the lad. An angel of God called to Hagar from heaven and said to her, What is the matter, Hagar? Do not fear. Elohim has heard the voice of the lad in the place where he is.

Genesis 21:17

This week’s songs


New songs for this parsha — the words of the pesukim and the vorts of the mefarshim below, set to be sung. Paste any of them into Suno with its style line and you have the niggun.

Pakad Es Sarah

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Lyrics & style line

Style for Suno

slow hartzig chassidic kumzitz niggun, deep warm male baritone lead over low male humming harmonies, nylon acoustic guitar, soft cello and strings, one answering clarinet, brushed cajon, opens almost whispered and builds to a full-voiced peak, minor key lifting to major, warm intimate live-room sound

[Intro — one male voice, spoken plainly over a single guitar chord]

רֹאשׁ הַשָּׁנָה — day one. The leining is one chapter, and it starts with a promise being kept.

[Chorus — everyone together, slow and warm]

הַשֵּׁם פָּקַד אֶת־שָׂרָה —

Hashem remembered Sarah.

כַּאֲשֶׁר אָמָר —

exactly as He said.

A promise made, a promise kept,

He remembered Sarah.

[Verse 1 — quiet, unhurried]

Right before this, Avraham stood and prayed,

not for himself, for a stranger's house.

Rashi says look at the order —

whoever prays for someone else

when he needs that very thing,

he is the one who is answered first.

וַתַּהַר וַתֵּלֶד שָׂרָה —

and Sarah conceived, and gave birth,

לַמּוֹעֵד אֲשֶׁר־דִּבֶּר —

at the very time He had spoken.

[Chorus — everyone together, slow and warm]

הַשֵּׁם פָּקַד אֶת־שָׂרָה —

Hashem remembered Sarah.

כַּאֲשֶׁר אָמָר —

exactly as He said.

A promise made, a promise kept,

He remembered Sarah.

[Verse 2 — a little fuller, harmonies enter]

צְחֹק עָשָׂה לִי אֱלֹקִים —

Hashem has given me laughter, she said.

Rashi says she did not laugh alone —

many mothers were remembered with her,

many sick were healed that day,

and the whole world was rejoicing.

מִי מִלֵּל לְאַבְרָהָם —

who would have told Avraham?

Rashi says that who is praise —

look Who it is that keeps His word.

He promises, and He performs.

[Chorus — everyone together, slow and warm]

הַשֵּׁם פָּקַד אֶת־שָׂרָה —

Hashem remembered Sarah.

כַּאֲשֶׁר אָמָר —

exactly as He said.

A promise made, a promise kept,

He remembered Sarah.

[Verse 3 — softer, almost whispered]

Midrash Tanchuma says a king may promise

and take it back if his son does wrong.

But when הַשֵּׁם promises something good,

He never takes it back, not ever.

And Sforno hears her joy that day —

her baby had just had his בְּרִית, his bris,

and still her heart was full.

כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי —

everyone who hears will laugh with me.

[Chorus — everyone together, slow and warm]

הַשֵּׁם פָּקַד אֶת־שָׂרָה —

Hashem remembered Sarah.

כַּאֲשֶׁר אָמָר —

exactly as He said.

A promise made, a promise kept,

He remembered Sarah.

[Verse 4 — full voice, then pulling back]

And a mother wept out in the desert,

the water gone, her boy under a bush.

וַיִּשְׁמַע אֱלֹקִים אֶת־קוֹל הַנַּעַר —

and Hashem heard the voice of the boy.

Rashi says the sick one's own תְּפִלָּה, his own prayer,

is heard before anyone else's.

בַּאֲשֶׁר הוּא־שָׁם —

right where he is, right now.

Rashi says He judged him by that day,

not by what would come after.

That is this day. That is today.

[Chorus — everyone together, slow and warm]

הַשֵּׁם פָּקַד אֶת־שָׂרָה —

Hashem remembered Sarah.

כַּאֲשֶׁר אָמָר —

exactly as He said.

A promise made, a promise kept,

He remembered Sarah.

[Outro — near silence, one voice, fading]

הַשֵּׁם פָּקַד אֶת־שָׂרָה —

He remembered Sarah.

Tzechok Asah Li

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Lyrics & style line

Style for Suno

fast freilich Jewish wedding dance tune, bright clarinet lead trading with trumpet over accordion and upright bass, tight snare with hand claps and tambourine, male tenor lead with a big male call-and-response backing choir, major key, relentless joyful drive, punchy live band sound

[Intro — one male voice, spoken quickly over a single clarinet run]

רֹאשׁ הַשָּׁנָה — the whole leining, one dance, hold on tight.

[Chorus — full choir, everyone together, loud and bouncing]

צְחֹק עָשָׂה לִי אֱלֹקִים —

(laughter!) Hashem gave me laughter!

כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי —

everyone who hears will laugh with me!

[Verse 1 — fast, driving, backing choir answering]

הַשֵּׁם פָּקַד אֶת־שָׂרָה — (He remembered!)

Hashem remembered Sarah, just like He said!

וַתַּהַר וַתֵּלֶד שָׂרָה — (a baby!)

Sarah had a son, and Avraham was old!

וַיִּקְרָא אַבְרָהָם — he called him יִצְחָק, (Yitzchak!)

because the name means laughter!

Eight days old, בֶּן־שְׁמֹנַת יָמִים, (eight days!)

Avraham gave him his בְּרִית, his bris,

and Avraham was a hundred years old! (a hundred!)

[Chorus — full choir, everyone together, loud and bouncing]

צְחֹק עָשָׂה לִי אֱלֹקִים —

(laughter!) Hashem gave me laughter!

כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי —

everyone who hears will laugh with me!

[Verse 2 — same drive, clarinet answering each line]

מִי מִלֵּל לְאַבְרָהָם — (who said it?)

who would have told Avraham

הֵינִיקָה בָנִים שָׂרָה — that Sarah would nurse children?

The boy grew up, וַיִּגָּמַל, he was weaned, (he grew!)

וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל —

and Avraham made a great big feast! (a feast!)

But then Sarah saw the other boy מְצַחֵק, (mocking!)

and she said to Avraham, send him away,

and הַשֵּׁם said, שְׁמַע בְּקֹלָהּ — listen to her voice,

כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע —

through Yitzchak your children will be called!

[Chorus — full choir, everyone together, loud and bouncing]

צְחֹק עָשָׂה לִי אֱלֹקִים —

(laughter!) Hashem gave me laughter!

כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי —

everyone who hears will laugh with me!

[Verse 3 — brighter, lifting]

וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר — (early!)

Avraham got up early with bread and water,

and Hagar went and lost her way, (lost!)

בְּמִדְבַּר בְּאֵר שָׁבַע — in the desert of Be'er Sheva.

The water was gone, and she cried out loud, (she cried!)

וַיִּשְׁמַע אֱלֹקִים אֶת־קוֹל הַנַּעַר —

Hashem heard the voice of the boy!

אַל־תִּירְאִי — do not be afraid! (do not fear!)

בַּאֲשֶׁר הוּא־שָׁם — right where he is!

וַתֵּרֶא בְּאֵר מָיִם — and she saw a well of water! (water!)

[Chorus — full choir, everyone together, loud and bouncing]

צְחֹק עָשָׂה לִי אֱלֹקִים —

(laughter!) Hashem gave me laughter!

כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי —

everyone who hears will laugh with me!

[Verse 4 — biggest, hands in the air]

Then the king came, אֲבִימֶלֶךְ, with his general, (the king!)

אֱלֹקִים עִמְּךָ — Hashem is with you in all you do!

Swear to me, he said — אָנֹכִי אִשָּׁבֵעַ, (I will swear!)

and the two of them made a בְּרִית, a treaty.

שֶׁבַע כִּבְשֹׂת הַצֹּאן — seven little ewes, (seven!)

to prove the well was Avraham's own,

and the place was called בְּאֵר שָׁבַע! (Be'er Sheva!)

וַיִּטַּע אֶשֶׁל — he planted a tree to feed the strangers,

וַיִּקְרָא־שָׁם בְּשֵׁם הַשֵּׁם —

and there he called out the Name of Hashem!

[Chorus — full choir, everyone together, loud and bouncing]

צְחֹק עָשָׂה לִי אֱלֹקִים —

(laughter!) Hashem gave me laughter!

כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי —

everyone who hears will laugh with me!

[Verse 5 — fast, then pulling into the last chorus]

And the maftir is the day itself — (today!)

יוֹם תְּרוּעָה יִהְיֶה לָכֶם —

a day of sounding the horn for you!

Seven lambs and a ram and a bull, (bring them!)

for the first day of the seventh month,

מִקְרָא־קֹדֶשׁ — a holy day, this day!

[Chorus — full choir, everyone together, loud and bouncing]

צְחֹק עָשָׂה לִי אֱלֹקִים —

(laughter!) Hashem gave me laughter!

כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי —

everyone who hears will laugh with me!

[Outro — clarinet screaming, choir shouting the last line, hard stop]

כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי —

everyone who hears will laugh! Hey!

Baasher Hu Sham

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Lyrics & style line

Style for Suno

spoken-word storyteller over soft Jewish acoustic backing, warm male narrator close to the mic, fingerpicked nylon guitar, low upright bass, brushed drums, a sung male choir chorus with rich harmony between the spoken sections, unhurried, cinematic and intimate

[Intro — male narrator, spoken warmly, guitar alone underneath]

רֹאשׁ הַשָּׁנָה — sit down. On the day the whole world is judged, we read about one boy, in one place, on one day.

[Chorus — male choir, sung, warm and full]

בַּאֲשֶׁר הוּא־שָׁם —

right where he is.

Hashem heard the voice of the boy

right where he is, right now, today,

בַּאֲשֶׁר הוּא־שָׁם.

[Spoken Word 1 — warm storyteller over soft guitar]

The chapter opens on a promise being kept. הַשֵּׁם פָּקַד אֶת־שָׂרָה כַּאֲשֶׁר אָמָר — Hashem remembered Sarah exactly as He had said, and He did for Sarah exactly as He had spoken.

וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו — Sarah conceived and bore Avraham a son in his old age, at the appointed time He had spoken. Avraham called him יִצְחָק — Yitzchak.

[Spoken Word 2 — steady, a little quicker, bass enters]

וְאַבְרָהָם בֶּן־מְאַת שָׁנָה — Avraham was one hundred years old. And Sarah said: צְחֹק עָשָׂה לִי אֱלֹקִים — Hashem has made laughter for me, כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי — everyone who hears will laugh with me.

מִי מִלֵּל לְאַבְרָהָם — who would have said to Avraham that Sarah would nurse children?

The boy grew, and was weaned, וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל — and Avraham made a great feast on the day Yitzchak was weaned.

[Chorus — male choir, sung, warm and full]

בַּאֲשֶׁר הוּא־שָׁם —

right where he is.

Hashem heard the voice of the boy

right where he is, right now, today,

בַּאֲשֶׁר הוּא־שָׁם.

[Spoken Word 3 — quieter, almost tender, drums brushed in]

Then it turns hard, and the Torah does not look away. Sarah saw the son of Hagar the Egyptian מְצַחֵק — mocking. And she said, גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת־בְּנָהּ — send this slave-woman away, and her son, for he will not inherit with my son, with Yitzchak.

It was very wrong in Avraham's eyes, because of his son. But Hashem told him: כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ — everything Sarah tells you, listen to her voice, כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע — because through Yitzchak your children will be called. And the other boy, He promised, would also become a nation.

וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר — Avraham rose early in the morning. Bread, and a skin of water, on Hagar's shoulder, with the boy. And she went, וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע — and lost her way in the desert of Be'er Sheva.

וַיִּכְלוּ הַמַּיִם מִן־הַחֵמֶת — the water in the skin ran out. She put the boy under one of the bushes. She sat a bowshot away and said, אַל־אֶרְאֶה בְּמוֹת הַיָּלֶד — let me not see the child die. וַתִּשָּׂא אֶת־קֹלָהּ וַתֵּבְךְּ — and she lifted her voice, and wept.

וַיִּשְׁמַע אֱלֹקִים אֶת־קוֹל הַנַּעַר — and Hashem heard the voice of the boy. Not hers, Rashi says. His. Because the prayer of the sick person himself is stronger than anyone praying for him.

An angel called from heaven: מַה־לָּךְ הָגָר אַל־תִּירְאִי — what is it, Hagar? Do not be afraid. Hashem has heard the voice of the boy, בַּאֲשֶׁר הוּא־שָׁם — where he is.

And Rashi tells what happened in heaven. The angels argued against him: one day his children will let Your children die of thirst, and You will give him a well? And Hashem asked: what is he right now? Righteous, they said. Then I judge him by right now. Where he is. That is the whole day in three words.

[Chorus — male choir, sung, warm and full]

בַּאֲשֶׁר הוּא־שָׁם —

right where he is.

Hashem heard the voice of the boy

right where he is, right now, today,

בַּאֲשֶׁר הוּא־שָׁם.

[Spoken Word 4 — opening up, fuller, hopeful]

קוּמִי שְׂאִי אֶת־הַנַּעַר — get up, lift up the boy, hold your hand strong on him, כִּי־לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ — for I will make him a great nation.

וַיִּפְקַח אֱלֹקִים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם — and Hashem opened her eyes, and she saw a well of water. She filled the skin and gave the boy to drink. וַיְהִי אֱלֹקִים אֶת־הַנַּעַר וַיִּגְדָּל — and Hashem was with the boy, and he grew, and lived in the wilderness, an archer, and his mother took him a wife from Egypt.

[Spoken Word 5 — plain, unhurried, winding down]

And the maftir is this day: וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ — the first day of the seventh month, מִקְרָא־קֹדֶשׁ — a holy day, יוֹם תְּרוּעָה יִהְיֶה לָכֶם — a day of sounding the ram's horn for you.

[Outro — male choir, sung, softer each time, fading]

בַּאֲשֶׁר הוּא־שָׁם —

right where he is.

right where he is.

Kumi Se'i

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Lyrics & style line

Style for Suno

anthemic stadium rock, driving distorted electric guitars with a big ringing delay lead, huge live drums, deep bass, male lead vocal with a massive male gang-vocal singalong choir, quiet clean-guitar verses building to an enormous soaring chorus, major key, wide arena reverb production

[Intro — one male voice, spoken low over a single clean guitar note]

רֹאשׁ הַשָּׁנָה — a mother in the desert, a boy under a bush, and a voice from heaven that says get up.

[Verse 1 — quiet, clean guitar only, restrained]

The water in the skin ran out.

She put him down beneath a bush.

She sat a bowshot off and cried,

אַל־אֶרְאֶה בְּמוֹת הַיָּלֶד —

let me not see the child die.

[Pre-Chorus — drums enter, building hard]

וַיִּשְׁמַע אֱלֹקִים אֶת־קוֹל הַנַּעַר —

and Hashem heard the voice of the boy.

Rashi says his own prayer came first —

and then the sky spoke —

[Chorus — everyone together, massive gang vocals, soaring]

קוּמִי שְׂאִי אֶת־הַנַּעַר —

get up, lift up the boy!

אַל־תִּירְאִי —

do not be afraid!

בַּאֲשֶׁר הוּא־שָׁם —

He hears you where you are,

He hears you where you are!

[Verse 2 — quiet again, one guitar, voice close]

Rashi says the angels argued —

look what his children will do one day.

And Hashem asked, what is he now?

And they said, righteous.

Then that is how I judge him. Now.

[Pre-Chorus — drums enter, building hard]

וַיִּפְקַח אֱלֹקִים אֶת־עֵינֶיהָ —

and Hashem opened her eyes,

וַתֵּרֶא בְּאֵר מָיִם —

and she saw a well of water —

[Chorus — everyone together, massive gang vocals, soaring]

קוּמִי שְׂאִי אֶת־הַנַּעַר —

get up, lift up the boy!

אַל־תִּירְאִי —

do not be afraid!

בַּאֲשֶׁר הוּא־שָׁם —

He hears you where you are,

He hears you where you are!

[Bridge — near silence, one voice and a single guitar, then everything explodes]

This same chapter started with a promise kept —

הַשֵּׁם פָּקַד אֶת־שָׂרָה —

Hashem remembered Sarah.

Midrash Tanchuma says there are four keys

He never hands to anyone —

food, and rain, and the grave,

and the mother with no child.

כַּאֲשֶׁר אָמָר — exactly as He said!

He keeps them all, He keeps His word,

and today He turns the key!

[Chorus — everyone together, massive gang vocals, soaring]

קוּמִי שְׂאִי אֶת־הַנַּעַר —

get up, lift up the boy!

אַל־תִּירְאִי —

do not be afraid!

בַּאֲשֶׁר הוּא־שָׁם —

He hears you where you are,

He hears you where you are!

[Outro — guitars ringing out, choir dropping to one voice, slow fade]

יוֹם תְּרוּעָה יִהְיֶה לָכֶם —

a day of the ram's horn for you.

בַּאֲשֶׁר הוּא־שָׁם —

He hears you where you are.

The parsha in brief


On the first day of Rosh Hashana we do not read the parsha of the week. We open the Torah to the middle of Vayera and read one chapter, and it begins with a promise being kept: Adonoy remembered Sarah as He had said, and Adonoy did for Sarah as He had spoken. Rashi notices what comes right before this pasuk. Avraham had just prayed for Avimelech's household, and Rashi learns from the order that whoever prays for mercy for someone else, when he needs that very thing himself, is answered first. Sarah conceived and gave birth to a son in Avraham's old age, at the exact designated time that Elohim had declared. Avraham named him Yitzchok, and when the baby was eight days old, Avraham circumcised him as Elohim had commanded. Pirkei DeRabbi Eliezer says that a father who brings his son to his bris is like a kohen gadol bringing his offering on top of the mizbeach, and that is why we make a seudah that day, like Avraham did.

Avraham was one hundred years old. Sarah stood there with a baby and said: Elohim has given me laughter, and everyone who hears will laugh with me. Rashi brings the Midrash that she was not laughing alone: many barren women were remembered together with her, many sick people were healed that day, and there was great rejoicing in the world. Sforno hears something else in her words, that even though her son had just gone through the pain of the bris at eight days old, her heart was full of joy. Then she said, who would have told Avraham that Sarah would nurse children? Rashi says the word who is an exclamation of praise: look Who it is, and how He keeps His promise. He promises, and He performs. The child grew and was weaned, and Avraham made a great feast on the day Yitzchok was weaned.

Then the chapter turns hard. Sarah saw the son of Hagar the Egyptian mocking, and she told Avraham to drive out the slave-woman and her son, for that boy would not inherit together with Yitzchok. This was very wrong in Avraham's eyes, on account of his son. But Elohim told him not to see it as wrong, to listen to Sarah's voice in everything she said, because only through Yitzchok would his seed be counted, and He promised that the other boy would also become a nation. So Avraham got up early, put bread and a skin of water on Hagar's shoulder together with the lad, and sent her away. She lost her way in the desert of Be'er Sheva. The water ran out. She put the boy under a bush, sat a bow-shot away so she would not watch him die, and wept out loud. And Elohim heard the voice of the lad. An angel called to Hagar from heaven: what is the matter, Hagar? Do not fear, for Elohim has heard the voice of the lad in the place where he is. Rashi says two things on that pasuk. First, that the sick boy's own prayer was heard before his mother's, because a sick person's own prayer is the strongest. Second, on the words where he is: Hashem judged the boy by what he was doing right then, not by what his descendants would do one day. That is the Rosh Hashana of this chapter, and it is why we read it today. Elohim opened her eyes and she saw a well, filled the skin, and gave the lad to drink, and Elohim was with the lad as he grew.

The last part happens at that same well. Avimelech, the king, came with Pichol his general and said: Elohim is with you in all that you do. He asked Avraham to swear that he would deal kindly with him and his children and grandchildren, and Avraham said, I will swear. But first Avraham reprimanded him about a well that Avimelech's servants had taken by force, and Avimelech said he had never heard of it until that day. Avraham gave him sheep and cattle, and they made a covenant. Then Avraham set seven ewes apart by themselves, and told Avimelech to take them as proof that he had dug the well. Rashi tells how they knew it was really his: the shepherds agreed the well would belong to whoever came with his flock and the water rose to meet him, and it rose for Avraham's sheep. So the place was called Be'er Sheva, for the oath sworn there, and Avraham planted an eishel there and proclaimed the Name of Adonoy, Almighty of the universe. Rashi says the eishel was an inn or an orchard for travelers, and after they ate Avraham would tell them: bless the One whose food you have eaten, because it is His, not mine. Ramban says that with those words Avraham was telling the world Who runs it. The maftir is the pasuk of the day itself: the first day of the seventh month is a holy day, a day of sounding the ram's horn, with its offerings brought on top of the daily ones.

At the Shabbos table


  1. What was the name of the baby born to Avraham and Sarah, and how old was Avraham when he was born?
  2. When the water ran out in the desert, what did the angel tell Hagar to do, and what did she see when Hashem opened her eyes?
  3. Rashi explains the words 'where he is' in the angel's message to Hagar. What do they teach about how Hashem judged the boy?

Answers

  1. Yitzchak. Avraham was one hundred years old.
  2. To get up and lift the boy and hold him strong. She saw a well of water, filled the skin, and gave him to drink.
  3. Hashem judged him by what he was doing right then, not by what he or his descendants would do in the future. On Rosh Hashana that is the lesson we read.

“The more he's afraid on Rosh Hashanah, the better off he is.”

The whole parsha, aliyah by aliyah


All seven aliyos, in order, with the verse ranges as they are leined. The account of what happens stays to what the pesukim say; anything that explains why is quoted below.

  1. 1.Yitzchak is born

    Genesis 21:1-21:4

    Adonoy remembered Sarah as He had said, and Adonoy did for Sarah as He had spoken. She conceived and gave birth to Avraham's son in his old age, at the designated time that Elohim had declared. Avraham named the son that Sarah had borne him Yitzchok. When the baby was eight days old, Avraham circumcised him, as Elohim had commanded him.

    וַֽיהוָ֛ה פָּקַ֥ד אֶת־שָׂרָ֖ה כַּאֲשֶׁ֣ר אָמָ֑ר וַיַּ֧עַשׂ יְהוָ֛ה לְשָׂרָ֖ה כַּאֲשֶׁ֥ר דִּבֵּֽר׃

    Adonoy remembered Sarah as He had said, and Adonoy did for Sarah as He had spoken.

    Genesis 21:1
  2. 2.Sarah laughs, and a great feast

    Genesis 21:5-21:8

    Avraham was one hundred years old when Yitzchok was born to him. Sarah said that Elohim had given her laughter, and that all who hear will laugh with her. She said: who would have said to Avraham that Sarah would nurse children? For she had given birth to a son in his old age. The child grew and was weaned, and Avraham made a great feast on the day Yitzchok was weaned.

    וַתֹּ֣אמֶר שָׂרָ֔ה צְחֹ֕ק עָ֥שָׂה לִ֖י אֱלֹהִ֑ים כָּל־הַשֹּׁמֵ֖עַ יִֽצְחַק־לִֽי׃

    Sarah said, Elohim has given me laughter. All who hear will laugh with me.

    Genesis 21:6
  3. 3.Sarah says: send him away

    Genesis 21:9-21:12

    Sarah saw that the son of Hagar the Egyptian, whom Hagar had borne to Avraham, was mocking. She said to Avraham: drive out this slave-woman and her son, for the son of this slave-woman will not inherit with my son, with Yitzchok. This thing was very wrong in the eyes of Avraham, on account of his son. Elohim told Avraham not to consider it wrong on account of the boy and his slave-woman, and to listen to Sarah's voice in all that she tells him, for only through Yitzchok will seed be considered his.

    וַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֙יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃

    Elohim said to Avraham, Do not consider this wrong in your eyes on account of the boy and your slave-woman. Regarding all that Sarah tells you, listen to her voice, for [only] through Yitzchok will seed be considered yours.

    Genesis 21:12
  4. 4.Lost in the desert of Be'er Sheva

    Genesis 21:13-21:17

    Elohim added that He would also make the son of the slave-woman into a nation, for he is of Avraham's seed. Avraham got up early in the morning, took bread and a skin of water, placed them on Hagar's shoulder with the lad, and sent her away. She went and lost her way in the desert of Be'er Sheva. When the water in the skin was used up she put the lad under one of the bushes, went and sat about a bow-shot away so she would not see him die, and wept in a loud voice. Elohim heard the voice of the lad, and an angel of God called to Hagar from heaven: what is the matter, Hagar? Do not fear, for Elohim has heard the voice of the lad in the place where he is.

    וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּעַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃

    Elohim heard the voice of the lad. An angel of God called to Hagar from heaven and said to her, What is the matter, Hagar? Do not fear. Elohim has heard the voice of the lad in the place where he is.

    Genesis 21:17
  5. 5.A well of water

    Genesis 21:18-21:21

    The angel told her to get up and lift the lad and keep her hand strong on him, for He would make him a great nation. Elohim opened her eyes and she saw a well of water; she filled the skin and gave the lad to drink. Elohim was with the lad, and he grew up and settled in the wilderness, where he became an expert archer. He lived in the desert of Paran, and his mother took a wife for him from the land of Egypt.

    וַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֙מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר׃

    Elohim opened her eyes, and she saw a well of water. She went and filled the skin with water, and gave the lad to drink.

    Genesis 21:19
  6. 6.Avimelech asks for an oath

    Genesis 21:22-21:27

    At that time Avimelech and Pichol, his general, came to Avraham and said: Elohim is with you in all that you do. Avimelech asked Avraham to swear by Elohim that he would not deal falsely with him, his son or his grandson, and to repay the kindness Avimelech had shown him to him and to the land where he had lived. Avraham said: I will swear. Then Avraham reprimanded Avimelech about a well of water that Avimelech's servants had taken by force; Avimelech answered that he did not know who had done it, that Avraham had never told him, and that he had heard nothing of it until today. Avraham took sheep and cattle and gave them to Avimelech, and the two of them made a covenant.

    וַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה׃

    It was at this time, Avimelech and Pichol, his general spoke to Avraham, saying, Elohim is with you in all that you do.

    Genesis 21:22
  7. 7.Seven ewes and an eishel

    Genesis 21:28-21:34

    Avraham set seven ewes apart by themselves, and Avimelech asked what they were for. Avraham told him to take the seven ewes from his hand as proof that he had dug this well. Therefore he called that place Be'er Sheva, since the two of them had made an oath there. They made a covenant in Be'er Sheva, and Avimelech and Pichol rose and returned to the land of the Philistines. Avraham planted an eishel in Be'er Sheva, and there he proclaimed the Name of Adonoy, Almighty of the universe. Avraham lived in the land of the Philistines for many days.

    וַיִּטַּ֥ע אֶ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהוָ֖ה אֵ֥ל עוֹלָֽם׃

    Avraham planted an eishel [tree] in Beer Sheva, and there he proclaimed the Name Adonoy, Almighty of the universe.

    Genesis 21:33
  8. 8.Maftir: the day of teruah

    Numbers 29:1-29:6

    The first day of the seventh month is a sacred holiday on which no work of consequence is done; it is a day of sounding the ram's horn. On it a burnt-offering of a pleasing aroma is brought: one young bull, one ram, and seven yearling lambs, all without blemish, with their meal-offerings of fine flour mixed with oil, three tenths for the bull, two tenths for the ram, and one tenth for each lamb. One he-goat is brought as a sin-offering to make atonement. All this is aside from the Rosh Chodesh offering and the daily offering with their meal-offerings and libations.

    וּבַחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ י֥וֹם תְּרוּעָ֖ה יִהְיֶ֥ה לָכֶֽם׃

    The first day of the seventh month shall be a sacred holiday to you when you shall not do any work of consequence. It shall be a day of sounding the ram’s horn.

    Numbers 29:1

From the mefarshim


Every one of these is the mefaresh’s own words, fetched and checked — not a summary.

  1. 1.Rashi — pray for someone else first, and you are answered first

    וה' פקד את שרה וגו'. סָמַך פָּרָשָׁה זוֹ לְלַמֶּדְךָ, שֶׁכָּל הַמְבַקֵּשׁ רַחֲמִים עַל חֲבֵרוֹ וְהוּא צָרִיךְ לְאוֹתוֹ דָבָר, הוּא נַעֲנֶה תְחִלָּה (בבא קמא צ"ב), שֶׁנֶּאֱמַר וַיִּתְפַּלֵּל וְגוֹ', וּסְמִיךְ לֵיהּ וה' פָּקַד אֶת שָׂרָה, שֶׁפְּקָדָהּ כְּבָר קֹדֶם שֶׁרִפֵּא אֶת אֲבִימֶלֶךְ:

    'וה' פקד את שרה וגו AND THE LORD VISITED SARAH —It (Scripture) places this section after the preceding one to teach you that whoever prays for mercy on behalf of another when he himself also is in need of that very thing for which he prays on the other’s behalf, will himself first receive a favorable response from God, for it is said (at end of last chapter), “And Abraham prayed for Abimelech and his wife and they brought forth” and immediately afterwards it states here, “And the Lord remembered Sarah” — i. e. he had already remembered her before he healed Abimelech (Bava Kamma 92a).

    Rashi on Genesis 21:1:1

  2. 2.Midrash Tanchuma — a promise of good is never taken back

    ‎וַה' פָּקַד אֶת שָׂרָה. זֶה שֶׁאָמַר הַכָּתוּב: לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן אָדָם וְיִתְנֶחָם (במדבר כג, יט). אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, סוֹפוֹ שֶׁל פָּסוּק שׁוֹבֵר אֶת רֹאשׁוֹ. מִי שֶׁהוּא אוֹמֵר לֹא אִישׁ אֵל וִיכַזֵּב, חוֹזֵר וְאוֹמֵר הַהוּא אָמַר וְלֹא יַעֲשֶׂה. וּמַהוּ לֹא אִישׁ אֵל וִיכַזֵּב, כְּשֶׁהוּא אוֹמֵר לַעֲשׂוֹת טוֹבָה. כֵּיצַד? מֶלֶךְ בָּשָׂר וָדָם אוֹצֵר לִתֵּן מַתָּנָה לִבְנוֹ, כֵּיוָן שֶׁהִכְעִיסוֹ חוֹזֵר בְּמַתְּנָתוֹ. וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לַעֲשׂוֹת טוֹבָה, וְאַף עַל פִּי שֶׁחוֹטְאִין אֵינוֹ חוֹזֵר בּוֹ, שֶׁנֶּאֱמַר: וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם וַעֲמַל לְאֻמִּים יִירָשׁוּ. לָמָּה? בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרֹתָיו יִנְצֹרוּ (תהלים קה, מד-מה). וְאַף עַל פִּי שֶׁלֹּא שָׁמְרוּ חֻקָּיו וְלֹא נָצְרוּ תוֹרוֹתָיו, נָתַן לָהֶם וְכֵן אַתָּה מוֹצֵא אַחַר שֶׁעָשׂוּ יִשְׂרָאֵל אֶת הָעֵגֶל וּבִקֵּשׁ עֲלֵיהֶן מֹשֶׁה רַחֲמִים, מַה הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ: וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֶעֱלִיתָ מִמִּצְרָיִם (שמות לג, א). אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: מֹשֶׁה, אֵינִי כְּבָשָׂר וָדָם שֶׁאוֹמֵר לִתֵּן מַתָּנָה וְחוֹזֵר בּוֹ. הֱוֵי, לֹא אִישׁ אֵל וִיכַזֵּב (במדבר כג, יט).

    And the Lord remembered Sarah, as he had said (Gen. 21:1). Scripture states elsewhere in allusion to this verse: God is not a man that He should lie; neither the son of man, that He should repent; when He hath said, will He will not do it? Or when He hath spoken, will He not make it good? (Num. 23:19). R. Samuel the son of Nahman contended: The conclusion of this verse contradicts the beginning. It begins: God is not a man that He should lie, but subsequently it reverses itself by stating: when He hath said, will He not do it? What is meant by God is not a man that He should lie? It indicates that when the Holy One, blessed be He, promises to perform a good deed, He does so. For example: A mortal king may promise his son a gift, but if his son angers him, he will withdraw his promise. However, if the Holy One, blessed be He, promises to do a good deed, He will not retract His promise even though they sin against Him. Scripture states: And He gave them the lands of the nations, and they took the labor of the peoples in possession; that they might keep His statutes and observe His Laws (Ps. 105:44–45), and even though they neglected to keep His commandments and to observe His laws, He gave them the land. Similarly, though the Israelites erected the golden calf, when Moses pleaded for mercy in their behalf, the Holy One, blessed be He, said to him: Depart, go up hence, thou and the people thou hast brought out of the land of Egypt (Exod. 33:1). The Holy One, blessed be He, said: Moses, I am not like a man who promises a gift and then retracts. Hence, it says: God is not a man that He should lie.

    Midrash Tanchuma, Vayera 13:1

  3. 3.Rashi — the whole world rejoiced with her

    יצחק לי. יִשְׂמַח עָלַי. וּמִ"אַ הַרְבֵּה עֲקָרוֹת נִפְקְדוּ עִמָּהּ, הַרְבֵּה חוֹלִים נִתְרַפְּאוּ בוֹ בַיּוֹם, הַרְבֵּה תְפִלּוֹת נַעֲנוּ עִמָּהּ, וְרֹב שְׂחוֹק הָיָה בָעוֹלָם:

    יצחק לי means will rejoice on my account. The Midrashic statement is (Genesis Rabbah 53:8): Many barren women were remembered together with her, many sick were healed in that day, many prayers were answered with hers and there was great rejoicing in the world.

    Rashi on Genesis 21:6:1

  4. 4.Sforno — a heart full of joy on the day of the bris

    צָחוֹק עָשָׂה לִי אֱלֹהִים. אַף עַל פִּי שֶׁיֵּשׁ צַעַר מִילָה לַתִּינוֹק, הָאֵל יִתְבָּרַךְ נָתַן שִׂמְחָה בְּלִבִּי, לְפִיכָךְ כָּל הַשּׁוֹמֵעַ יִצְחַק לִי וְיִשְׂמַח בַּעֲדִי וְלֹא יִדְאַג בִּשְׁבִיל צַעַר הַמִּילָה.

    צחוק עשה לי אלקים, even though my son has to endure the pain of the circumcision at such as tender age, nonetheless my heart is full of joy. Therefore, everyone who hears about this event will rejoice on my behalf ignoring the aspect of the circumcision.

    Sforno on Genesis 21:6:1

  5. 5.Rashi — He promises, and He performs

    מי מלל לאברהם. לְשׁוֹן שֶׁבַח וַחֲשִׁיבוּת, רְאוּ, מִי הוּא וְכַמָּה הוּא שׁוֹמֵר הַבְטָחָתוֹ הַקָּבָּ"ה מַבְטִיחַ וְעוֹשֶׂה.

    מי מלל לאברהם The word מי is used as an exclamation of praise alluding to the distinguished position of the Being spoken of. The sense therefore is: See, Who it is, and to what extent He keeps his promise! The Holy One, blessed be He, promises and performs!

    Rashi on Genesis 21:7:1

  6. 6.Bereshit Rabbah — the four letters of Yitzchak's name

    “Abraham called the name of his son who was born to him, whom Sarah bore to him, Isaac” (Genesis 21:3). “Abraham called the name of his son…Isaac [Yitzḥak]” – a portion has emerged [yatza ḥok] to the world, [meaning that] a gift has been given to the world.22Ḥok here refers to a portion given as a gift (see Genesis 47:22). A righteous person is a gift to the world, as the merit of his good deeds provides all mankind with sustenance. Rabbi Yitzḥak Ḥipushit said: Yod is ten – corresponding to the Ten Commandments; tzadi is ninety – “shall a ninety-year-old woman give birth?” (Genesis 17:17); kof is a hundred – “to one who is one hundred years old” (Genesis 17:17); ḥet [is eight] – corresponding to circumcision, that was given to be performed on the eighth day.23The letters yod, tzadi, ḥet, and kof spell Yitzḥak – Isaac. “Abraham circumcised Isaac his son when he was eight days old, as God had commanded him” (Genesis 21:4). “Abraham circumcised Isaac…[when he was eight days old, as God had commanded him].” That is what is written: “One who is eight days old shall be circumcised among you, every male throughout your generations” (Genesis 17:12).

    Bereshit Rabbah 53:7

  7. 7.Pirkei DeRabbi Eliezer — a father at a bris is like a kohen gadol at the mizbeach

    רַבִּי יִשְׁמָעֵאל אוֹמֵר: לֹא עִכֵּב אַבְרָהָם מִכָּל אֲשֶׁר צִוָּהוּ, וּכְשֶׁנּוֹלַד יִצְחָק בֶּן שְׁמוֹנַת יָמִים הִגִּישׁוֹ לַמִּילָה, שֶׁנֶּאֱמַר: ״וַיָּמָל אַבְרָהָם אֶת יִצְחָק בְּנוֹ בֶּן שְׁמֹנַת יָמִים״. וְהִגִּישׁוֹ לַמִּנְחָה עַל גַּבֵּי הַמִּזְבֵּחַ, וְעָשָׂה שִׂמְחָה וּמִשְׁתֶּה. מִכָּאן אָמְרוּ חֲכָמִים: חַיָּב אָדָם לַעֲשׂוֹת שִׂמְחָה וּמִשְׁתֶּה בְּאוֹתוֹ הַיּוֹם שֶׁזָּכָה לָמוּל אֶת בְּנוֹ כְּאַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: ״וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת יִצְחָק״.

    Rabbi said: Abraham did not delay aught with reference to all (things) which He commanded him, as it is said, "And he that is eight days old shall be circumcised" (Gen. 17:12); and when Isaac was born, (and when) he was eight days old (Abraham) brought him to be circumcised, as it is said, "And Abraham circumcised his son Isaac when he was eight days old" (Gen. 21:4). Hence thou mayest learn that everyone who brings his son for circumcision is as though (he were) a high priest bringing his meal offering and his drink offering upon the top of the altar. Hence the sages said: A man is bound to make festivities and a banquet on that day when he has the merit of having his son circumcised, like Abraham our father, who circumcised his son, as it is said, "And Abraham circumcised || his son Isaac" (ibid.).

    Pirkei DeRabbi Eliezer 29:8

  8. 8.Rashi — a sick person's own prayer is heard first

    את קול הנער. מִכָּאן שֶׁיָּפָה תְּפִלַּת הַחוֹלֶה מִתְּפִלַּת אֲחֵרִים עָלָיו וְהִיא קוֹדֶמֶת לְהִתְקַבֵּל (בראשית רבה):

    את קול הנער THE VOICE OF THE LAD — From this we may infer that the prayer of a sick person is more effective than the prayer offered by others for him and that it is more readily accepted (Genesis Rabbah 53:14).

    Rashi on Genesis 21:17:1

  9. 9.Rashi — judged by where he is right now

    באשר הוא שם. לְפִי מַעֲשִׂים שֶׁהוּא עוֹשֶׂה עַכְשָׁו הוּא נִדּוֹן, וְלֹא לְפִי מַה שֶּׁהוּא עָתִיד לַעֲשׂוֹת (ראש השנה ט"ז), לְפִי שֶׁהָיוּ מַלְאֲכֵי הַשָּׁרֵת מְקַטְרְגִים וְאוֹמְרִים רִבּוֹנו שֶׁל עוֹלָם, מִי שֶׁעָתִיד זַרְעוֹ לְהָמִית בָּנֶיךָ בַּצָּמָא אַתָּה מַעֲלֶה לוֹ בְּאֵר, וְהוּא מְשִׁיבָם עַכְשָׁו מַה הוּא, צַדִּיק אוֹ רָשָׁע? אָמְרוּ לוֹ צַדִּיק, אָמַר לָהֶם לְפִי מַעֲשָׂיו שֶׁל עַכְשָׁו אֲנִי דָנוֹ, וְזֶהוּ בַּאֲשֶׁר הוּא שָׁם. וְהֵיכָן הֵמִית אֶת יִשְׂרָאֵל בַּצָּמָא? כְּשֶׁהֶגְלָם נְבוּכַדְנֶצַּר, שֶׁנֶּאֱמַר מַשָּׂא בַּעְרָב וְגוֹ' לִקְרַאת צָמֵא הֵתָיוּ מָיִם וְגוֹ' (ישעיהו כ"א), כְּשֶׁהָיוּ מוֹלִיכִין אוֹתָם אֵצֶל עַרְבִיִּים, הָיוּ יִשְׂרָאֵל אוֹמְרִים לְשׁוֹבֵיהֶם בְּבַקָּשָׁה מִכֶּם הוֹלִיכוּנוּ אֵצֶל בְּנֵי דוֹדֵנוּ יִשְׁמָעֵאל וִירַחֲמוּ עָלֵינוּ, שֶׁנֶּאֱמַר אֹרְחוֹת דְּדָנִים (שם) – אַל תִּקְרֵי דְּדָנִים אֶלָּא דּוֹדִים – וְאֵלּוּ יוֹצְאִים לִקְרָאתָם וּמְבִיאִין לָהֶם בָּשָׂר וְדָג מָלוּחַ וְנוֹדוֹת נְפוּחִים, כִּסְבוּרִים יִשְׂרָאֵל שֶׁהֵם מְלֵאִים מַיִם, וּכְשֶׁמַּכְנִיסוֹ לְתוֹךְ פִּיו וּפוֹתְחוֹ, הָרוּחַ נִכְנֶסֶת בְּגוּפוֹ וּמֵת:

    באשר הוא שם WHERE HE IS — According to the actions he is now doing shall he be judged and not according to what he may do in future. Because the ministering angels laid information against him, saying, “Master of the Universe, for him whose descendants will at one time kill your children with thirst will You provide a well?” He asked them, “What is he now, righteous or wicked?” They replied to him, “Righteous.” He said to them, “According to his present deeds will I judge him.” This is the meaning of what is written: “[For God hath heard the voice of the lad ] באשר הוא שם in that condition in which he now is” (Genesis Rabbah 53:14). Where did he (Ishmael) kill Israel with thirst? When Nebuchadnezzar carried them into exile — as it is said, (Isaiah 21:13, 14) “The burden upon Arabia … O ye caravans of Dedanites, unto him that is thirsty bring ye water! etc.” When they were bringing them near the Arabians the Israelites said to their captors, “We beg of you bring us to the children of our uncle, Ishmael, who will certainly show pity to us”, as it is said, “O ye caravans of the Dedanites (דדנים)”; read not דדנים but דודים, kinsmen. — These indeed came to them bringing them salted meat and fish and water-skins inflated with air. The Israelites believed that these were full of water and when they placed them in their mouths, after having opened them, the air entered their bodies and they died (Eichah Rabbah 2:4).

    Rashi on Genesis 21:17:2

  10. 10.Midrash Tanchuma — the four keys Hashem keeps in His own hand

    [וה' פקד את שרה]. ארבע מפתחות הן, מפתח של כלכלה, ומפתח של מטר, ומפתח של קברות, ומפתח של עקרות, וארבעתן ביד הקב"ה, של כלכלה מנין, שנאמר פותח את ידך (תהלם קמה טז), ושל מטר מנין, שנאמר יפתח ה' לך וגו' (דברים כח יב), ושל קברות מנין, שנאמר בפתחי את קברותיכם (יחזקאל לז יג), ושל עקרות מנין, שנאמר ויזכור אלהים את רחל וגו' ויפתח את רחמה (בראשית ל כב).

    [(Gen. 21:1:) THEN THE LORD VISITED SARAH.] There are four keys (rt.: PTH): the key to sustenance, the key to rain, the key to graves, and the key to barren women.129Cf. below, Gen. 7:16; Frag. (Jerusalem) Targum, Gen. 30:22; Frag. (Jerusalem) Targum, Deut. 28:11; Ta‘an. 2ab; Sanh. 113a; Gen. R. 72:4; Deut. R. 7:6; PR 42:7; M. Ps. 78:5. Moreover, the four of them are in the hand of the Holy One. Where is it shown about sustenance? Where it is stated (in Ps. 145:16): YOU OPEN (rt.: PTH) YOUR HAND < AND SATISFY THE DESIRE OF EVERY LIVING BEING >. Where is it shown about rain? Where it is stated (in Deut. 28:12): THE LORD WILL OPEN (rt.: PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. Where is it shown about graves? Where it is stated (in Ezek. 37:13): WHEN I HAVE OPENED (rt.: PTH) YOUR GRAVES < AND BROUGHT YOU UP OUT OF YOUR GRAVES >. Where is it shown about barren women? Where it is stated (in Gen. 30:22): THEN THE LORD VISITED RACHEL… AND HE OPENED (rt.: PTH) HER WOMB.

    Midrash Tanchuma Buber, Vayera 35:1

  11. 11.Rashi — the well rose to meet Avraham's sheep

    כי חפרתי את הבאר. מְרִיבִים הָיוּ עָלֶיהָ רוֹעֵי אֲבִימֶלֶךְ וְאוֹמְרִים אֲנַחְנוּ חֲפַרְנוּהָ, אָמְרוּ בֵּינֵיהֶם כָּל מִי שֶׁיִּתְרָאֶה עַל הַבְּאֵר וְיַעֲלוּ הַמַּיִם לִקְרָאתוֹ, שֶׁלּוֹ הִיא, וְעָלוּ לִקְרָאת אַבְרָהָם:

    כי חפרתי את הבאר THAT I HAVE DIGGED THIS WELL —Abimelech’s herdsmen quarrelled about it, saying, “We have dug it”. They arranged amongst themselves that the well should belong to him who would show himself at the well together with his sheep and at whose approach the waters would rise, and they rose at the approach of Abraham and his sheep (Genesis Rabbah 54:5).

    Rashi on Genesis 21:30:3

  12. 12.Rashi — bless the One whose food you ate

    ויקרא שם וגו'. עַל יְדֵי אוֹתוֹ אֵשֶׁל נִקְרָא שְׁמוֹ שֶׁל הַקָּבָּ"ה אֱלוֹהַּ לְכָל הָעוֹלָם, לְאַחַר שֶׁאוֹכְלִים וְשׁוֹתִים אוֹמֵר לָהֶם בָּרְכוּ לְמִי שֶׁאֲכַלְתֶּם מִשֶּׁלּוֹ, סְבוּרִים אַתֶּם שֶׁמִּשֶּׁלִּי אֲכַלְתֶּם? מִשֶּׁל מִי שֶׁאָמָר וְהָיָה הָעוֹלָם אֲכַלְתֶּם (סוטה י'):

    'ויקרא שם וגו AND HE CALLED THERE etc. — Through this Eshel the name of the Holy One, blessed be He, was called “God of the entire Universe”. For after they had eaten and drunk he said to them, “Bless Him of whose possessions you have eaten! Do you think that you have eaten of what is mine? You have eaten of that which belongs to Him Who spake and the Universe came into existence” (Sotah 10a).

    Rashi on Genesis 21:33:2

  13. 13.Ramban — the One who runs the whole world

    וַיִּקְרָא שָׁם בְּשֵׁם ה' אֵל עוֹלָם פי' הַכָּתוּב שֶׁקָּרָא בְּשֵׁם ה' הַמַּנְהִיג בְּכֹחוֹ הַזְּמַן, אוֹ שֶׁיִּקָּרְאוּ הַשָּׁמַיִם וְהָאָרֶץ "עוֹלָם" כַּלָּשׁוֹן הַבָּא תָּמִיד בְּדִבְרֵי רַבּוֹתֵינוּ, וְהוֹדִיעַ בָּזֶה שֶׁקָּרָא אַבְרָהָם וְהוֹדִיעַ לַבְּרִיּוֹת סוֹד הַנְהָגַת הָעוֹלָם בִּכְלָלוֹ, שֶׁהוּא בְּשֵׁם ה' הֶחָסִין בַּכֹּחַ, שֶׁיֵּשׁ לוֹ אֱיָלוּת בְּכֻלָּם. וְהָרַב אָמַר בְּמוֹרֶה הַנְּבֻכִים (ב יג) שֶׁהוּא רוֹמֵז לְקַדְמוּת הָאֵל, כִּי הוֹדִיעַ הֱיוֹתוֹ קֹדֶם לַזְּמַן. אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית כ"א:ל"ג) אָמַר בְּ"וַיִּקְרָא" שֶׁהוּא תְּפִלָּה:

    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 Rabbi362Rambam. See Seder Bereshith, Note 139. said in the Moreh Nebuchim363II, 13. See also III, 29. 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.

    Ramban on Genesis 21:33:1

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Texts from Sefaria — Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Public Domain) · Midrash Tanchuma -- Torat Emet (Public Domain) · Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman (CC-BY) · Vocalized Edition (Public Domain) · Eliyahu Munk, HaChut Hameshulash (CC-BY) · The Sefaria Midrash Rabbah, 2022 (CC-BY) · Pirke DeRabbi Eliezer, Sefaria Vocalized Edition (Public Domain) · Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London, 1916 (Public Domain) · Midrash Tanhuma haKadum veHaYashan, S. Buber, 1885 (Public Domain) · Midrash Tanhuma, S. Buber Recension; trans. by John T. Townsend, 1989. (CC-BY) · Vocalized Edition (CC-BY) · Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 (CC-BY) · Tanach with Ta'amei Hamikra (Public Domain) · Metsudah Chumash, Metsudah Publications, 2009 (CC-BY)