Bereshit (Genesis) Chapter 21

5Abraham was 100 years old when his son Isaac was born to him.   הוְאַבְרָהָ֖ם בֶּן־מְאַ֣ת שָׁנָ֑ה בְּהִוָּ֣לֶד ל֔וֹ אֵ֖ת יִצְחָ֥ק בְּנֽוֹ:
6Sarah said, “God has brought me happiness; whoever hears will be happy for me and happy with me.”   ווַתֹּ֣אמֶר שָׂרָ֔ה צְחֹ֕ק עָ֥שָׂה לִ֖י אֱלֹהִ֑ים כָּל־הַשֹּׁמֵ֖עַ יִֽצֲחַק־לִֽי:
יִֽצֲחַק־לִי - means here “will rejoice regarding me.” And the aggadic explanation is: Many barren women were remembered together with her, many sick were cured on that day, and many prayers were answered together with hers, and thus there was much rejoicing in the world.   יִֽצֲחַק־לִי.  יִשְׂמַח עָלַי. וּמִדְרַשׁ אַגָּדָה הַרְבֵּה עֲקָרוֹת נִפְקְדוּ עִמָּהּ, הַרְבֵּה חוֹלִים נִתְרַפְּאוּ בוֹ בַיּוֹם, הַרְבֵּה תְפִלּוֹת נַעֲנוּ עִמָּהּ, וְרֹב שְׂחוֹק הָיָה בָעוֹלָם:
7She said, “Who is He who said to Abraham, ‘Sarah will nurse children’? For I have given birth to a son in his old age!”   זוַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו:
מִי מִלֵּל לְאַבְרָהָם - Who is He who said to Abraham. מִי is an expression of praise and distinction, as in “Who performed and did all this!” 1 “Who created these!” 2 Look who this is, and to what extent He keeps His promise! The Holy One, blessed be He, both makes promises and fulfills them!   מִי מִלֵּל לְאַבְרָהָם.  לְשׁוֹן שֶׁבַח וַחֲשִׁיבוּת, רְאוּ, מִי הוּא וְכַמָּה הוּא שׁוֹמֵר הַבְטָחָתוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַבְטִיחַ וְעוֹשֶׂה.
מִלֵּל - Said. The verse changes its expression and does not say the more usual word דִּבֶּר, because the numerical value of מִלֵּל is 100, thus signifying: at the end of Abraham’s 100th year….   מִלֵּל.  שִׁנָּה הַכָּתוּב וְלֹא אָמַר דִּבֵּר – גִּימַטְרִיָּא שֶׁלּוֹ ק', כְּלוֹמַר לְסוֹף מֵאָה לְאַבְרָהָם:
הֵינִיקָה בָנִים שָׂרָה - Sarah will nurse children. What does “children” in the plural form refer to? On the day of the feast the noblewomen brought their children with them and she nursed them, for they had been saying: “Sarah did not give birth, but brought in a foundling from the street.”   הֵינִיקָה בָנִים שָׂרָה.  וּמַהוּ בָנִים לְשׁוֹן רַבִּים? בְּיוֹם הַמִּשְׁתֶּה הֵבִיאוּ הַשָּׂרוֹת בְּנֵיהֶן עִמָּהֶן וְהֵנִיקָה אוֹתָם, שֶׁהָיוּ אוֹמְרוֹת לֹא יָלְדָה שָׂרָה, אֶלָֹּא אֲסוּפִי הֵבִיאָה מִן הַשּׁוּק:
8The child grew up and was weaned, and Abraham held a great feast on the day that Isaac was weaned.   חוַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק:
וַיִּגָּמַל - And was weaned - at the end of 24 months.   וַיִּגָּמַל.  לְסוֹף כ"ד חֹדֶשׁ (גיטין ע"ה):
מִשְׁתֶּה גָדוֹל - A great feast. It was so called because the great men of the generation were present: Shem, Ever, and Avimelech.   מִשְׁתֶּה גָדוֹל.  שֶׁהָיוּ שָׁם גְּדוֹלֵי הַדּוֹר שֵׁם וָעֵבֶר וַאֲבִימֶלֶךְ (בראשית רבה):
9Sarah saw that Ishmael, the son whom Hagar the Egyptian had borne to Abraham, had fallen into degenerate behavior, including idol worship, illicit carnal relations, and even murder.   טוַתֵּ֨רֶא שָׂרָ֜ה אֶת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָֽלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק:
מְצַחֵֽק - (lit.) Making sport. This word connotes idol-worship, as it says in reference to the Golden Calf: “they got up to revel (לְצַחֵק).” 3 Another explanation: It connotes immorality, as it is said in Potiphar’s wife’s accusation of Joseph: “to mock (לְצַחֵק) me.” 4 Yet another explanation: It connotes murder, as in: “Let the young men get up and play (וִישַׂחֲקוּ) before us…,” 5 where they fought and killed each other.   מְצַחֵֽק.  לְשׁוֹן עֲבוֹדָה זָרָה, כְּמוֹ שֶׁנֶּאֱמַר וַיָּקֻמוּ לְצַחֵק (שמות ל"ב), דָּבָר אַחֵר לְשׁוֹן גִּלּוּי עֲרָיוֹת, כְּמָה דְּתֵימָא לְצַחֶק בִּי (בראשית ל"ט), דָּבָר אַחֵר לְשׁוֹן רְצִיחָה, כְּמוֹ יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ וְגוֹ' (שמואל ב ב'):
10She said to Abraham, “Cast out this bondwoman and her son, for the son of this bondwoman will not inherit together with my son, Isaac!”   יוַתֹּ֨אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָֽאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָֽאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק:
עִם־בְּנִי וגו' - With my son. From Sarah’s reply to Abraham: “for the son of this bondwoman will not inherit together with my son,” you can infer that Ishmael was arguing with Isaac over the inheritance, saying, “I am the firstborn and should receive a double portion.” They would go out into the field and Ishmael would take his bow and shoot arrows at Isaac, just as the verse says: “Like one wearing himself out throwing firebrands…who says, ‘Am I not only playing (מְשַׂחֵק)?’” 6   עִם־בְּנִי וגו'.  שֶׁהָיָה מֵרִיב עִם יִצְחָק עַל הַיְרֻשָּׁה וְאוֹמֵר אֲנִי בְּכוֹר וְנוֹטֵל פִּי שְׁנַיִם, וְיוֹצְאִים בַּשָּׂדֶה וְנוֹטֵל קַשְׁתּוֹ וְיוֹרֶה בוֹ חִצִּים, כְּמָה דְּתֵימָא כְּמִתְלַהְלֵהַּ הַיֹּרֶה זִקִּים וְגוֹ' וְאָמַר הֲלֹא מְשַׂחֵק אָנִי (משלי כ"ו):
עִם־בְּנִי עִם־יִצְחָֽק - (lit.) With my son, with Isaac. The repetition of עִם signifies: Since he is my son, even if he were not worthy like Isaac, or one as worthy as Isaac even if he were not my son – this one (Ishmael) is not fit to inherit along with him. All the more so is he not fit to inherit “with my son, with Isaac” who has both qualities.   עִם־בְּנִי עִם־יִצְחָֽק.  מִכֵּיוָן שֶׁהוּא בְנִי אֲפִלּוּ אִם אֵינוֹ הָגוּן כְּיִצְחָק, אוֹ הָגוּן כְּיִצְחָק אֲפִלּוּ אֵינוֹ בְנִי, אֵין זֶה כְדַאי לִירַשׁ עִמּוֹ, קַל וָחֹמֶר עִם בְּנִי עִם יִצְחָק, שֶׁשְּׁתֵיהֶן בּוֹ (בראשית רבה):
11The matter of Ishmael’s wicked behavior greatly distressed Abraham. He was grieved over the idea of sending his son away.   יאוַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ:
עַל אודות בְּנֽוֹ - On account of his son - because he had heard that he had adopted evil ways. But the straightforward meaning is: because Sarah was telling him to send him away.   עַל אודות בְּנֽוֹ.  שֶׁשָּׁמַע שֶׁיָּצָא לְתַרְבּוּת רָעָה (בראשית רבה), וּפְשׁוּטוֹ עַל שֶׁאָמְרָה לוֹ לְשַׁלְּחוֹ:
12God said to Abraham, “Do not be distressed about the boy and your bondwoman. Whatever Sarah tells you, heed her voice. She has foreseen correctly, for it is through Isaac that you will have descendants who will be considered yours with respect to receiving the blessings I have promised you.   יבוַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֨יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע:
שְׁמַע בקולה - Heed her voice. I.e., to the Holy Spirit of prophecy within her. From here we learn that Abraham’s prophetic insight was lower than Sarah’s.   שְׁמַע בקולה.  לָמַדְנוּ שֶׁהָיָה אַבְרָהָם טָפֵל לְשָׂרָה בִּנְבִיאוּת:
13But I will also make the son of the bondwoman into a nation, for he is also your offspring.”   יגוְגַ֥ם אֶת־בֶּן־הָֽאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא:
14Abraham rose early in the morning, took bread and a leather flask of water, and gave them to Hagar. Abraham placed the food on Hagar’s shoulder together with the child, and sent her away. She left and wandered in the desert of Beersheba.   ידוַיַּשְׁכֵּ֣ם אַבְרָהָ֣ם | בַּבֹּ֡קֶר וַיִּקַּח־לֶ֩חֶם֩ וְחֵ֨מַת מַ֜יִם וַיִּתֵּ֣ן אֶל־הָ֠גָ֠ר שָׂ֧ם עַל־שִׁכְמָ֛הּ וְאֶת־הַיֶּ֖לֶד וַיְשַׁלְּחֶ֑הָ וַתֵּ֣לֶךְ וַתֵּ֔תַע בְּמִדְבַּ֖ר בְּאֵ֥ר שָֽׁבַע:
לֶחֶם וְחֵמַת מַיִם - Bread and a leather flask of water - but not silver and gold, because he hated him since he had adopted evil ways.   לֶחֶם וְחֵמַת מַיִם.  וְלֹא כֶסֶף וְזָהָב, לְפִי שֶׁהָיָה שׂוֹנְאוֹ עַל שֶׁיָּצָא לְתַרְבּוּת רָעָה:
וְאֶת־הַיֶּלֶד - With the child. Even the child he put on her shoulder, because Sarah had cast an evil eye upon him, so that a fever gripped him and he could not walk on his own.   וְאֶת־הַיֶּלֶד.  אַף הַיֶּלֶד שָׂם עַל שִׁכְמָהּ, שֶׁהִכְנִיסָה בוֹ שָׂרָה עַיִן רָעָה וַאֲחָזַתּוּ חַמָּה וְלֹא יָכוֹל לֵילֵךְ בְּרַגְלָיו (בראשית רבה):
וַתֵּלֶךְ וַתֵּתַע - She left and wandered. She reverted to the idols of her father’s house.   וַתֵּלֶךְ וַתֵּתַע.  חָזְרָה לְגִלּוּלֵי בֵית אָבִיהָ (פרקי דרבי אליעזר פ' ל'):
15When the water from the leather flask was used up, she cast the child under one of the bushes.   טווַיִּכְל֥וּ הַמַּ֖יִם מִן־הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם:
וַיִּכְלוּ הַמַּיִם - The water was used up - because it is usual for sick people to drink much.   וַיִּכְלוּ הַמַּיִם.  לְפִי שֶׁדֶּרֶךְ חוֹלִים לִשְׁתּוֹת הַרְבֵּה:
16She then walked away and sat down at a distance, some bowshots away, for she said, “Let me not look on as the child dies.” She sat at a further distance and burst out crying.   טזוַתֵּ֩לֶךְ֩ וַתֵּ֨שֶׁב לָ֜הּ מִנֶּ֗גֶד הַרְחֵק֙ כִּמְטַֽחֲוֵ֣י קֶ֔שֶׁת כִּ֣י אָֽמְרָ֔ה אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד וַתֵּ֣שֶׁב מִנֶּ֔גֶד וַתִּשָּׂ֥א אֶת־קֹלָ֖הּ וַתֵּֽבְךְּ:
מִנֶּגֶד - in addition to this word’s usual meaning of “opposite” or “before,” here it carries the added connotation of “at a distance.”   מִנֶּגֶד.  מֵרָחוֹק:
כִּמְטַֽחֲוֵי קֶשֶׁת - Some bowshots away - i.e., the distance of two bowshots. The word כִּמְטַחֲוֵי connotes shooting of an arrow, as we find in Mishnaic Hebrew: “a man had relations (הִטִּיחַ) with his wife,” 7 this word being used because semen shoots like an arrow. If you ask: It should have written כִּמְטַחֵי קֶשֶׁת without a ו, since the root is טחה, the answer is: a ו may typically be inserted here, as in “in the clefts (בְּחַגְוֵי) of the rock,” 8 being of the same root as in “The land of Judah will become the ruin (לְחָגָּא) of Egypt,” 9 and as in “They fall apart (יָחוֹגּוּ) and stagger like a drunkard.” 10 Similarly we find “the ends of (קַצְוֵי) the earth,” 11 which is of the same root as קָצֶה “end.”   כִּמְטַֽחֲוֵי קֶשֶׁת.  כִּשְׁתֵּי טִיחוֹת (בראשית רבה), וְהוּא לְשׁוֹן יְרִיַּת חֵץ, בִּלְשׁוֹן מִשְׁנָה שֶׁהֵטִיחַ בְאִשְׁתּוֹ, עַל שֵׁם שֶׁהַזֶּרַע יוֹרֶה כַּחֵץ; וְאִם תֹּאמַר הָיָה לוֹ לִכְתֹּב כִּמְטַחֵי קֶשֶׁת, מִשְׁפַּט הַוָּי"ו לִכָּנֵס לְכָאן, כְּמוֹ בְּחַגְוֵי הַסֶּלַע (שיר השירים ב'), מִגִּזְרַת וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא (ישעיהו י"ט), וּמִגִּזְרַת יָחוֹגּוּ וְיָנוּעוּ כַּשִּׁכּוֹר (תהילים ק"ז), וְכֵן קַצְוֵי אֶרֶץ (תהילים ס"ה), מִגִּזְרַת קָצֶה:
וַתֵּשֶׁב מִנֶּגֶד - She sat at a further distance. When he was near death, she moved further away.   וַתֵּשֶׁב מִנֶּגֶד.  כֵּיוָן שֶׁקָּרַב לָמוּת הוֹסִיפָה לְהִתְרַחֵק:
17God heard the boy’s voice. So an angel of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for God has heard the boy’s voice, considering only where he is with regard to his own moral merit, not judging him for the deeds of his wicked descendants.   יזוַיִּשְׁמַ֣ע אֱלֹהִים֘ אֶת־ק֣וֹל הַנַּ֒עַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים | אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּֽאֲשֶׁ֥ר הוּא־שָֽׁם:
אֶת־קוֹל הַנַּעַר - The boy’s voice. From here we learn that a sick person’s own prayer is more effective than other people’s prayer for him, and it is accepted before theirs.   אֶת־קוֹל הַנַּעַר.  מִכָּאן שֶׁיָּפָה תְּפִלַּת הַחוֹלֶה מִתְּפִלַּת אֲחֵרִים עָלָיו וְהִיא קוֹדֶמֶת לְהִתְקַבֵּל (בראשית רבה):
בַּֽאֲשֶׁר הוּא־שָֽׁם - Where he is - i.e., according to his present deeds he is being judged and not according to his future deeds. For the ministering angels were incriminating him, saying, “Master of the world! For him, whose descendants in the future will kill Your children by thirst, You are going to provide a well!” He replied to them, “What is he now, righteous or evil?” They answered Him, “He is righteous.” He said to them, “I judge him according to his present deeds.” This, then, is what is meant by “where he is.” And where did Ishmael kill the Israelites by thirst? When Nebuchadnezzar exiled them, as it says: “A prophetic message concerning Arabia…. For the thirsty bring water!” 12 When their captors were taking them near the Arabians, descendants of Ishmael, the Israelites said to their captors, “We beg of you, take us to the descendants of our uncle Ishmael, who will have pity on us” – as it says: “caravans of Dedanites (דְּדָנִים)”; 13 do not read דְּדָנִים, but דּוֹדִים (relatives). These Ishmaelites then came out to them, bringing salted meat and fish and flasks inflated with air. The Israelites thought they were full of water, and when each one put it to his mouth and opened it, the air entered his body and he died.   בַּֽאֲשֶׁר הוּא־שָֽׁם.  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:
18Rise, lift up the boy, and grasp him with your hand, for I will make of him a great nation.”   יחק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַֽחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ:
19God then opened her eyes and she saw a well of water. She went and filled the leather flask with water and gave the boy to drink.   יטוַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֨מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר:
20God was with the boy and he grew up; he lived in the desert and became an archer, robbing travelers.   כוַיְהִ֧י אֱלֹהִ֛ים אֶת־הַנַּ֖עַר וַיִּגְדָּ֑ל וַיֵּ֨שֶׁב֙ בַּמִּדְבָּ֔ר וַיְהִ֖י רֹבֶ֥ה קַשָּֽׁת:
רֹבֶה קַשָּֽׁת - means one who shoots arrows with a bow.   רֹבֶה קַשָּֽׁת.  יוֹרֶה חִצִּים בְּקֶשֶׁת:
קַשָּֽׁת - refers to the trade (a bowman), like חַמָּר (a donkey driver), גַּמָּל (a camel driver), צַיָּד (a hunter), and therefore the ש has a dagesh. He would live in the desert and rob travelers. Thus it says concerning him: “His hand will be set against everyone….” 14   קַשָּֽׁת.  עַל שֵׁם הָאֻמָּנוּת, כְּמוֹ חַמָּר, גַּמָּל, צַיָּד, לְפִיכָך הַשִּׁי"ן מֻדְגֶּשֶׁת. הָיָה יוֹשֵׁב בַּמִּדְבָּר וּמְלַסְטֵם אֶת הָעוֹבְרִים, הוּא שֶׁנֶּאֱמַר יָדוֹ בַכֹּל וְגוֹמֵר:
21He settled in the Paran Desert, and his mother took him a wife from among the girls of Egypt.   כאוַיֵּ֖שֶׁב בְּמִדְבַּ֣ר פָּארָ֑ן וַתִּקַּח־ל֥וֹ אִמּ֛וֹ אִשָּׁ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם:
מֵאֶרֶץ מִצְרָֽיִם - From Egypt. From the place where she grew up, as it says: “Sarai had an Egyptian bondwoman whose name was Hagar.” 15 That is the proverb people say: “Throw a stick into the air and it will fall to its root.”   מֵאֶרֶץ מִצְרָֽיִם.  מִמְּקוֹם גִּדּוּלֶיהָ, שֶׁנֶּאֱמַר וְלָהּ שִׁפְחָה מִצְרִית וְגוֹ' (בראשית ט״ז:א׳), הַיְנוּ דְּאָמְרִי אִינָשֵׁי זְרֹק חוּטְרָא לַאֲוִירָא, אֲעִיקְּרֵיהּ קָאֵי: