Hot answers tagged

11

The commentators have several different approaches here. [Sources are from a shiur my father gives. Text copied either from Sefaria (first two) or his sourcesheet (last two).] Rashi's take (17:17), based on Targum Onkelos, is that Avraham laughed out of joy, while Sarah's laugh was out of disbelief. ויפל אברהם על פניו ויצחק. זה תירגם אנקלוס וחדי, לשון ...


7

Ibn Ezra says that he was reveling like all young men tend to do, and Sarah was jealous of his being older/ more impressive than Isaac. He does not elaborate further, so that seems to be the reason she wanted Ishmael sent away, according to him. Rashbam says on the word מצחק that Sarah noted his age and was worried that he would contend with Isaac for the ...


5

To answer the last two questions: The Ohr HaChaim explains that Sarah's denial was actually a manifestation of a certain degree of righteousness. When a servant who has genuine awe of his master does something inappropriate towards his master, his intense awe of the master makes him unable to confess. This is what the verse means that she was afraid, she ...


5

Rashbam on Genesis 18:12:1: עדנה - יתעדן הבשר ויתפשטו הקמטין. Sefaria translation: עדנה, a form of the skin becoming elastic and the wrinkles straightening out. This concept is supported by Radak on Genesis 20:2:1 (Sefaria English translation) excerpt: והענין להפקיר אשתו מבלי לעמד בנסיון הריגת עצמו פרשנו למעלה בדבר שרה עם פרעה. ומן התימה ...


5

The subterfuge was actually successful. Yitzchak was afraid of the people of the country and the trick worked until they had been there for long enough to get careless and get caught. Toldos 26:7 - 11 7 And the men of the place asked about his wife, and he said, "She is my sister," because he was afraid to say, "[She is] my wife," [because he said,] "...


4

The scenario was clearly somewhat of an ethical dilemma that Avraham had to balance. The Yalkut Shimoni, Parshas Vayera 98 notes: באותה שעה הרהר בלבו אברהם אם אני מודיע לשרה נשים דעתן קלה ואם לא אודיעה ואגנבנו כיון שאינה רואה אותו תחנק את עצמה At that time, Avraham thought to himself, "If I make known to Sarah (G-d's command to sacrifice Yitzchak) - ...


4

Rav Hirsch points out that this was not a matter of disbelief in Hashem but the sudden shock caused her to laugh. Rav Hirsch implies that this laughter was from the same root cause as the laughter that overtook Avraham when Hashem first told him. Rav David Tzvi Hoffman points out that Sarah had not been told the prophecy that Avraham had earlier been given, ...


4

The Talmud in Megillah 14a states that Yiskah is Sarah: ואמר ר' יצחק יסכה זו שרה ולמה נקרא שמה יסכה שסכתה ברוח הקדש שנאמר כל אשר תאמר אליך שרה שמע בקולה ד"א יסכה שהכל סוכין ביופיה and R. Isaac said [on this]. Yiscah is Sarah; and why was she called Yiscah? Because she discerned [sakethah] by means of the holy spirit, as it is said, In all that ...


4

There was a geminated resh at least during the Second Temple Period. In fact, there was a time where even the gutterals were geminated. Resh eventually became unable to receive dagesh (in the Tiberian tradition), like the gutterals. Yeivin says "This lack of gemination is a rather late phenomenon. It first affected r and ʾ, later ʿ and h, and finally ḥ" (2010:...


4

My own thought: There is no indication that when God spoke to Avraham about Sarah laughing he was in any way angry at Sarah (it does not say v'yichar af, not does it ever say that Sarah was punished). Furthermore had God been angry at Sarah why wouldn't he have spoken directly to her (as he did with, say Miriam and Ahron)? Rather, God was in fact ...


4

@Matt in Why is the torah so misleading without the oral law points to See Joseph Roth-Rotem, "The Exposition of the Banishment of Ishma'el Story" (Genesis 21:9-21), Beit Mikra: Journal for the Study of the Bible and Its World vol. 43 (1998), pp. 113-125 and M Moreshet, "צחק — שחק; יצחק — ישחק", Beit Mikra: Journal for the Study of the Bible and Its ...


3

As @Zvi mentioned it is mentioned in the Sefer למכסה עתיק (Rav Chaim Kanievski)that Sarah's name was Yiska Bas Tissa(not sure pronunciation). This is the footnote 44:


3

Some unsourced thoughts (I can break these into separate answers if that's better): Abraham thought Sarah was too old, but G-d didn't want to embarrass him in front of his guests. Instead, he chose to embarrass Sarah (who is guilty of the same thing) because she was not face-to-face with the angels. Abraham could hear Sarah laughing and Abraham suspected ...


2

Sforno says that Yishmael's taunting was initiated by his mother, Hagar. גרש האמה הזאת ואת בנה, seeing that what the son did was at the instigation of his mother. He spread lies about Yitzchok’s legitimacy in order to establish a claim to your inheritance. (Translation from Sefaria.org) Rashi also comments on the previous verse and says that Yishmael ...


2

Consider Rashi, Chizkuni and Rav Hirsch explaining why Parshas Chayei Sarah gives her age as 100 and 20 and 7. The comment in Chayei Sarah is that at 100 she was like 20 and at 20 she was like 7. Thus, when Sarah made her comment, she was speaking of the fact that she was above the age of giving birth even though she was also as beautiful as a 20 year old. ...


2

The woman is permitted to nurse if she has too much milk and it hurts (see Shul.Ar. YD 154, 2). The Talmud quoted says that נעשה נס בשרה אמנו ונפתחו דדיה כשני מעיינות והניקה את כולם "her breasts became like two sources". That may mean she had too much milk. Another ideas: Maybe that היו כל אומות העולם מרננים אחריהם ואומרים being mocked (that it ...


2

The Zohar (part 1, 81b-82a) says that Avraham saw the Shechinah with Sarah, and therefore knew that she'd be safe: רַבִּי יֵיסָא אָמַר יָדַע הֲוָה אַבְרָהָם דְּכֻלְהוּ מִצְרָאֵי שְׁטִיפִין אִנּוּן בְּזִמָּה, וְכֵיוָן דְּכָל הַאי יָדַע אַמַּאי לָא דָחִיל עַל אִתְּתֵיהּ דְּלָא אַהֲדַר מֵאָרְחָא וְלָא יֵיעוּל לְתַמָּן. אֶלָּא בְּגִין דְּחָמָא שְׁכִינְתָּא ...


1

You ask that all aspects of the question presented by the OP be addressed. So first, to restate the specific points enumerated from the OP: is Hashem indeed speaking L'H, and is this only permissible because he is God, and is this a case we shouldn't try and emulate Hashem? There is general teaching found within both the written and oral Torah that G-d ...


1

Rav Yosef Yehudah, the son of the Sorotzkin Rebbe, gives I think a nice explanation to this question in his sefer Magged Yosef. Long story short, she wasn't surprised. She was faking it, as will be explained. The verses in discussion are as follows (Genesis 18:10, 12, 13, 15): ויאמר שוב אשוב אליך כעת חיה והנה-בן לשרה אשתך ושרה שמעת פתח האהל והוא אחריו: ...


1

Rabbi Hertz among others point out that the sending away of Yishmael and his mother was the official method at that time of disinheriting the child of a concubine. This is similar to the gifts given to the children of Keturah before Avraham died. Note, that this occurred when Yishmael was about 15 or so, while he did maintain ties with Avraham and his family....


1

Partial answer for now, as you have asked a series of questions: This answers Q5 as well as the question in your title: Or Hachaim on Gen. 20:2 cites Maimonides rule that a Ben Noach (non-Jew) that has a relationships with a married woman accidentally (i.e. thinking that she was not married as is the case with both Abimelech and Pharoah) is innocent from ...


1

Actually, I think it is obvious that there are two different laughters being spoken of. Avraham Avinu heard it from Hashem Himself. Obviously, Avraham is not laughing off Hashem's word. His laughing is because he already envisions it happening, and being so outlandish he laughs about it. Sarah Imanu, on the other hand, heard it now for the first time, from ...


1

An article on thetorah.com describes how it was the perceived duty of the Egyptian king to keep cosmic balance. The article suggests that after accidentally taking Sarai, Pharaoh had to do something positive for Avram in return. The relevant quotation from the article is below. The king carries a special role as the sole mediator between the Egyptians and ...


1

Sarah demanded that Avraham banish (geresh) Hagar and Ishmael, while Avraham sent (shalach) them away because Sarah saw Ishmael making sport of Isaac (laughing at the idea that Isaac would inherit Avraham) for he claimed a double portion as Avraham's first born son. The Midrash relates that they would go out into the field, argue over the inheritance and ...


1

God "asked"( it seems to me it was a rhetorical question) Avraham why Sarah laughed, i.e. ridiculed the idea that she'd ever have a child( see Rashi on 17:17 s.v. va-Yipol Avraham al Panav va-Yitzchaq), to rebuke her for her lack of faith in his ability to deliver on his promise to give her a child. If He had said nothing, Sarah would remain unaware of ...


Only top voted, non community-wiki answers of a minimum length are eligible