Daf 118b (דַּף קי״ח ע״ב)

Come and see (תָּא חֲזֵי), even though concerning Avraham it is written (אַף עַל גַּב דְּאַבְרָהָם כְּתִיב בֵּיהּ), “And Avram journeyed, going on and traveling toward the Negev” (וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה) (Bereshit 12), and all his movements were southward and bound with it (וְכָל מַטְלָנוֹי הֲווּ לְדָרוֹמָא וְאִתְקַשַּׁר בֵּיהּ), he did not ascend to his place properly (לָא סָלִיק לְדוּכְתֵּיהּ כְּדְקָא יְאוּת), until Yitzchak was born (עַד דְּאִתְיְלִיד יִצְחָק). Once Yitzchak was born (כֵּיוָן דְּאִתְיְלִיד יִצְחָק), he ascended to his place (אִסְתַּלַּק לְאַתְרֵיהּ), and he was joined with him (וְאִיהוּ אִשְׁתַּתַּף בַּהֲדֵיהּ), and they were bound together (וְאִתְקַשְּׁרוּ דָּא בְּדָא).

Because of this, he called him “Yitzchak” and no other (בְּגִין כָּךְ אִיהוּ קָרֵי לֵיהּ יִצְחָק וְלָא אָחֳרָא), in order to combine water with fire (בְּגִין לְשַׁתְּפָא מַיָּא בְּאֶשָּא), as it is written, “And Avraham called the name of his son that was born to him, whom Sarah had borne to him, Yitzchak” (דִּכְתִיב וַיִּקְרָא אַבְרָהָם אֶת שֵׁם בְּנוֹ הַנּוֹלַד לוֹ אֲשֶׁר יָלְדָה לוֹ שָׂרָה יִצְחָק) (Bereshit 21). Who is “that was born to him”?—fire from water (מַאן הַנּוֹלַד לוֹ — אֵשׁ מִמַּיִם).

“And Sarah saw the son of Hagar the Egyptian, whom she had borne to Avraham, mocking” (וַתֵּרֶא שָׂרָה אֶת בֶּן הָגָר הַמִּצְרִית אֲשֶׁר יָלְדָה לְאַבְרָהָם מְצַחֵק) (Bereshit 21). Rabbi Ḥiyya said (אָמַר רַבִּי חִיָּיא), from the day Yitzchak was born and Yishmael was still in the house of Avraham (מִיּוֹמָא דְּאִתְיְלִיד יִצְחָק וְהֲוָה יִשְׁמָעֵאל בְּבֵיתָא דְאַבְרָהָם), Yishmael was no longer mentioned by name (לָא אִסְתַּלַּק יִשְׁמָעֵאל בִּשְׁמָא). In a place where gold is present, dross is not recalled (בְּאֲתַר דְּדַהֲבָא שַׁרְיָא סוֹסְפִיתָא לָא אִדְכַּר קַמֵּיהּ). And therefore (וּבְגִין כָּךְ), “[she saw] the son of Hagar the Egyptian” (אֶת בֶּן הָגָר הַמִּצְרִית), a man not fitting to be remembered before Yitzchak (גְּבַר דְּלָא יִתְחֲזֵי לְאַדְכָּרָא קַמֵּיהּ דְּיִצְחָק).

Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק), “And Sarah saw”—with an eye of contempt Sarah saw him (וַתֵּרֶא שָׂרָה — בְּעֵינָא דִקְלָנָא חָמַאת לֵיהּ שָׂרָה), for she did not see him as the son of Avraham (דְּלָא חָמַאת לֵיהּ בְּעֵינָא דְּאִיהוּ בְּרָא דְּאַבְרָהָם), but as the son of Hagar the Egyptian (אֶלָּא דְּאִיהוּ בְּרָא דְּהָגָר הַמִּצְרִית). And therefore it says, “And Sarah saw” (וּבְגִין כָּךְ וַתֵּרֶא שָׂרָה). For Sarah saw him in this way—not Avraham (דְּשָׂרָה חָמַאת לֵיהּ בְּעֵינָא דָא וְלֹא אַבְרָהָם), for regarding Avraham it is not written “the son of Hagar,” only “his son” (דְּאִילּוּ בְּאַבְרָהָם לֹא כְּתִיב אֶת בֶּן הָגָר אֶלָּא אֶת בְּנוֹ).

Come and see (תָּא חֲזֵי), what is written afterward? “And the matter was very grievous in the eyes of Avraham because of his son” (לְבָתַר מַה כְּתִיב וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדוֹת בְּנוֹ) (Bereshit 21), and it is not written “because of the son of Hagar the Egyptian” (וְלָא כְּתִיב עַל אוֹדוֹת בֶּן הָגָר הַמִּצְרִית). Therefore it says (בְּגִין כָּךְ), “And Sarah saw the son of Hagar the Egyptian” (וַתֵּרֶא שָׂרָה אֶת בֶּן הָגָר הַמִּצְרִית), and she did not see him as the offspring of Avraham (וְלָא חָמַאת דְּאִיהוּ בְּרִיָּה דְּאַבְרָהָם).

Rabbi Shim'on said (רַבִּי שִׁמְעוֹן אָמַר), this verse is praise for Sarah (הַאי קְרָא תּוּשְׁבַּחְתָּא דְשָׂרָה אִיהוּ), because she saw that he was jesting with the stars and constellations (בְּגִין דְּחָמַאת לֵיהּ דְּקָא מְצַחֵק לְכוֹכָבִים וּמַזָּלוֹת). She said (אָמְרָה), surely this is not the son of Avraham, to do the deeds of Avraham (וַדַּאי לַאו בְּרָא דָא בְּרָא דְאַבְרָהָם לְמֶעֱבַד עוֹבָדוֹי דְאַבְרָהָם), but the son of Hagar the Egyptian he is (אֶלָּא בְּרָא דְּהָגָר הַמִּצְרִית אִיהוּ), who returned to the portion of his mother (אֲהַדַּר לְחוּלָקָא דְּאִמֵּיהּ). Therefore (בְּגִין כָּךְ), “And she said to Avraham: Cast out this maidservant and her son” (וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ), “for the son of this maidservant shall not inherit with my son, with Yitzchak” (כִּי לֹא יִירַשׁ בֶּן הָאָמָה הַזֹּאת עִם בְּנִי עִם יִצְחָק) (Bereshit 21). Would you then think that Sarah was acting out of jealousy—against her or for her son? (וְכִי סַלְקָא דַעְתָּךְ דְּקַנֵּי לָהּ שָׂרָה אוֹ לִבְרָהּ). If so, Kudsha Berikh Hu would not have agreed with her (אִי הָכִי לָא אוֹדֵי קוּדְשָׁא בְּרִיךְ הוּא עִמָּהּ), yet it is written (דִּכְתִיב), “Whatever Sarah says to you, heed her voice” (כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקוֹלָהּ) (Bereshit 21). Rather, because she saw him engaging with stars and constellations (אֶלָּא בְּגִין דְּחָמַאת לֵיהּ בְּכוֹכָבִים וּמַזָּלוֹת), and his mother had trained him in the customs of the stars and constellations (וְאִמֵּיהּ אוּלְפָא לֵיהּ נִמּוּסֵי דְּכּוֹכָבִים וּמַזָּלוֹת), therefore Sarah said (בְּגִין כָּךְ אֲמְרַת שָׂרָה), “For the son of this maidservant shall not inherit” (כִּי לֹא יִירַשׁ בֶּן הָאָמָה הַזֹּאת). I know (אֲנָא יָדַעְנָא), that he will not inherit forever the portion of faith (דְּלָא יָרִית לְעָלְמִין חוּלָקָא דִמְהֵימְנוּתָא), and he will have no portion with my son (וְלָא יְהֵא לֵיהּ עִם בְּרִי חוּלָקָא), neither in this world nor in the world to come (לָא בְּעַלְמָא דֵין וְלָא בְּעַלְמָא דְאָתֵי). And because of this, Kudsha Berikh Hu agreed with her (וּבְגִין כָךְ אוֹדֵי עִמָּהּ קוּדְשָׁא בְּרִיךְ הוּא). And Kudsha Berikh Hu desired to separate the sacred seed alone, as was fitting (וְקוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְאַפְרָשָׁא בִּלְחוֹדוֹי זַרְעָא קַדִּישָׁא כְּדְקָא יְאוּת), for on account of this the world was created (דִּבְגִין כָּךְ בָּרָא עַלְמָא), for Yisrael rose in the desire of Kudsha Berikh Hu before the world was created (דְּהָא יִשְׂרָאֵל סָלִיק בִּרְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא עַד לָא יִבְרֵי עַלְמָא). And for this Avraham came into the world (וּבְגִין כָּךְ נָפַק אַבְרָהָם לְעַלְמָא), and the world is sustained because of him (וְעַלְמָא מִתְקַיֵּים בְּגִינֵיהּ). And Avraham and Yitzchak did not yet stand firm or settle in their proper place (וְאַבְרָהָם וְיִצְחָק לֹא קָיְימוּ וְלָא אִתְיַישְׁבוּ בְּדוּכְתַּיְיהוּ), until Ya'akov came into the world (עַד דְּנָפַק יַעֲקֹב לְעָלְמָא). Once Ya'akov entered the world (כֵּיוָן דְּנָפַק יַעֲקֹב לְעַלְמָא), Avraham and Yitzchak were established (אִתְקָיְימוּ אַבְרָהָם וְיִצְחָק), and the entire world was established (וְאִתְקְיַּים כָּל עַלְמָא). And from that point the holy nation entered the world (וּמִתַּמָּן נָפַק עַמָּא קַדִּישָׁא לְעַלְמָא), and all was sustained in the holy configuration, properly (וְאִתְקְיַּים כֹּלָּא כְּגַוְונָא קַדִּישָׁא כְּדְקָא יְאוּת). And for this reason (וּבְגִין כָּךְ), Kudsha Berikh Hu said to him (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), “Whatever Sarah says to you, heed her voice” (כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקוֹלָהּ), “for through Yitzchak will seed be called yours” (כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע) (Bereshit 21), and not through Yishmael (וְלֹא בְּיִשְׁמָעֵאל). What is written afterward? (מַה כְּתִיב לְבָתַר): “And she went and wandered in the wilderness of Be’er Sheva” (וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע) (Bereshit 21). Completion from the omissions (section nineteen) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן י״ט).

“And Avraham arose early in the morning…” (וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וְגוֹ׳) — Rabbi Beroqa said (רַבִּי בְּרוֹקָא אָמַר): What is “[he] placed [it] upon her shoulder”? (מָהוּ שָׂם עַל שִׁכְמָהּ) Rather, that he warned her concerning the yoke of faith (אֶלָּא שֶׁהִזְהִירָה עַל עוֹל הָאֱמוּנָה), and to remain as she was at the beginning (וְלַעֲמוֹד בְּמָה שֶׁהָיְתָה בַּתְחִילָה). It is written here: “He placed [it] upon her shoulder” (כְּתִיב הַכָּא שָׂם עַל שִׁכְמָהּ), and it is written there: “There He placed for him a statute and ordinance” (וּכְתִיב הֲתָם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט) (Exodus 15). Just as there it refers to the Shekhinta (מָה לְהַלָן עַל הַשְׁכִינָה), so too here it is about the Shekhinta (אוּף הַכָּא עַל הַשְׁכִינָה). What happened? (מָה עֲשְׂתָה) Once she saw herself leaving the domain of Avraham (כֵּיוָן שְׁרָאֲתָה עַצְמָהּ יוֹצֵאת מִרְשׁוּתוֹ שֶׁל אַבְרָהָם), she returned to corruption (חָזְרָה לְקִלְקוּלָה), as it is written: “And she went and strayed” (דִּכְתִיב וַתֵּלֵךְ וַתֵּתָע). What is “strayed”? (מָהוּ וַתֵּתָע) That she went astray after idolatry and the abominations of her father's house (שֶׁתִּעְתֵּעָה אַחַר עֲבוֹדָה זָרָה וּגִלּוּלֵי בֵּית אָבִיהָ). It is written here: “And she strayed” (כְּתִיב הַכָּא וַתֵּתָע), and it is written there: “They are nothing, the work of delusions” (וּכְתִיב הֲתָם הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתּוּעִים) (Jeremiah 10). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

It is written here: “She strayed” (כְּתִיב הָכָא וַתֵּתָע), and it is written there: “They are nothing, the work of delusions” (וּכְתִיב הָתָם הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתּוּעִים) (Jeremiah 10). And Kudsha Berikh Hu, for the sake of Avraham, did not abandon her or her son (וְקוּדְשָׁא בְּרִיךְ הוּא בְּגִינֵיהּ דְּאַבְרָהָם לָא שָׁבִיק לָהּ וְלִבְרָהּ).

Come and see (תָּא חֲזֵי): At first, when she went from the presence of Sarah (בְּקַדְמִיתָא כַּד אָזְלַת מִקַּמָּהּ דְּשָׂרָה), what is written? “For Hashem has heard your affliction” (מַה כְּתִיב כִּי שָׁמַע יְיָ אֶל עָנְיֵיךְ) (Bereshit 16). But now that she went astray after stars and constellations (וְהַשְׁתָּא דְּטָעַאת בָּתַר כּוֹכָבִים וּמַזָּלוֹת), even though it is written: “And she lifted her voice and wept” (אַף עַל גַּב דִּכְתִיב וַתִּשָּׂא אֶת קוֹלָהּ וַתֵּבְךְּ), what is written? “For Elohim heard the voice of the lad” (מַה כְּתִיב כִּי שָׁמַע אֱלֹהִים אֶל קוֹל הַנַּעַר) (Bereshit 21), and it does not say: “He heard your voice” (וְלָא כְּתִיב כִּי שָׁמַע אֱלֹהִים אֶת קוֹלֵךְ). “Where he is now” (בַּאֲשֶׁר הוּא שָׁם) — this has already been established (הָא אוּקְמוּהָ): that he was not punishable in the eyes of the heavenly court (דְּלָאו בַּר עוֹנָשָׁא הוּא לְגַבֵּי בֵּי דִינָא דִלְעֵילָא), for the earthly court punishes from thirteen years and above (דְּהָא בֵּי דִינָא דִלְתַּתָּא עָנְשִׁין מִתְּלֵיסַר שְׁנִין וּלְעֵילָא), but the heavenly court from twenty and above (וּבֵי דִינָא דִלְעֵילָא מֵעֶשְׂרִים שְׁנִין וּלְהָלְאָה). And even though he was guilty, he was not yet punishable (וְאַף עַל גַּב דְּחַיָּיבָא הֲוָה, לָאו בַּר עוֹנָשָׁא אִיהוּ). And this has already been established (וְהָא אוּקְמוּהָ), and this is what is written: “Where he is now” (וְדָא הוּא דִכְתִיב בַּאֲשֶׁר הוּא שָׁם).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): If so, one who dies before reaching twenty years (אִי הָכִי מַאן דְּאִסְתַּלַּק מֵעַלְמָא עַד לָא מָטוּן יוֹמוֹי לְעֶשְׂרִין שְׁנִין), from where is he judged? (מֵאָן אֲתַר אִתְעַנָּשׁ) For from thirteen years and below, he is not punishable—except for the sins of his fathers (בְּגִין דְּהָא מִתְּלֵיסַר שְׁנִין וּלְתַתָּא לָאו בַּר עוֹנָשָׁא אִיהוּ, אֶלָּא בְּחֶטְאוֹי דְּאֲבוֹי). But from thirteen and above, what is the case? (אֲבָל מִתְּלֵיסַר שְׁנִין וּלְעֵילָא מַהוּ). Kudsha Berikh Hu said (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא): let the merit of the righteous be upon him (חָס עֲלֵיהּ דְּלֵימוּת זַכַּאי), and let him be given good reward in that world (וְיָהִיב לֵיהּ אֲגַר טַב בְּהַהוּא עָלְמָא), and not die as a guilty one to be punished in that world (וְלָא לֵימוּת חַיָּיב דְּיִתְעַנַּשׁ בְּהַהוּא עָלְמָא). And this has already been established (וְאוּקְמוּהָ).