Section 1א׳
וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר (בראשית כא, א), זֶהוּ שֶׁאָמַר הַכָּתוּב (יחזקאל יז, כד): וְיָדְעוּ כָּל עֲצֵי הַשָּׂדֶה כִּי אֲנִי ה' הִשְׁפַּלְתִּי עֵץ גָּבֹהַּ הִגְבַּהְתִּי עֵץ שָׁפָל, אָמַר רַבִּי יוּדָן לָא כְדֵין דְּאָמְרִין וְלָא עָבְדִין, אֶלָּא (יחזקאל יז, כד): אֲנִי ה' דִּבַּרְתִּי וְעָשִׂיתִי. אָמַר רַבִּי בֶּרֶכְיָה אֲנִי ה' דִּבַּרְתִּי וְעָשִׂיתִי, וְהֵיכָן דִּבֵּר (בראשית יח, יד): לַמּוֹעֵד אָשׁוּב אֵלֶיךָ וּלְשָׂרָה בֵן, וְעָשָׂה וְיָדְעוּ כָּל עֲצֵי הַשָּׂדֶה, אֵלּוּ הַבְּרִיּוֹת, הֵיךְ מָה דְּאַתְּ אָמַר (דברים כ, יט): כִּי הָאָדָם עֵץ הַשָּׂדֶה. כִּי אֲנִי ה' הִשְׁפַּלְתִּי עֵץ גָּבֹהַּ, זֶה אֲבִימֶלֶךְ. הִגְבַּהְתִּי עֵץ שָׁפָל, זֶה אַבְרָהָם. הוֹבַשְׁתִּי עֵץ לָח, אֵלּוּ נְשֵׁי אֲבִימֶלֶךְ, דִּכְתִיב (בראשית כ, יח): כִּי עָצֹר עָצַר ה'. הִפְרַחְתִּי עֵץ יָבֵשׁ, זוֹ שָׂרָה. אֲנִי ה' דִּבַּרְתִּי, הֵיכָן דִּבֵּר, לַמּוֹעֵד אָשׁוּב אֵלֶיךָ. וְעָשִׂיתִי, הֲדָא הוּא דִכְתִיב: וַיַּעַשׂ ה' לְשָׂרָה כַּאֲשֶׁר דִבֵּר.
“The Lord remembered Sarah as He had said, and the Lord did to Sarah as He had spoken” (Genesis 21:1). “The Lord remembered Sarah as He had said.” That is what the verse said: “All the trees of the field will know that I, the Lord, have lowered a high tree, elevated a lowly tree” (Ezekiel 17:24) – Rabbi Yudan said: Not like those who speak but do not act, but rather, “I, the Lord, have spoken and acted” (Ezekiel 17:24). Where did He speak? “At the prescribed time, I will return to you… and Sarah will have a son” (Genesis 18:14); and He acted. “All the trees of the field will know” – this refers to people, as it says: “For man is the tree of the field” (Deuteronomy 20:19). “That I, the Lord, have lowered a high tree” – this refers to Avimelekh. “Elevated a lowly tree” – this refers to Abraham. “Dried a moist tree” (Ezekiel 17:24) – this refers to Avimelekh’s wives. “Caused a dry tree to blossom” (Ezekiel 17:24) – this refers to Sarah. “I, the Lord, have spoken” – where [in Scripture] did He speak? “At the time, I will return to you.” “And acted” – that is what is written: “And the Lord did to Sarah as He had spoken.”
Section 2ב׳
הַאֱנוֹשׁ מֵאֱלוֹהַּ יִצְדָק אִם מֵעֹשֵׂהוּ יִטְהַר גָּבֶר (איוב ד, יז), וְכִי אֶפְשָׁר לָאָדָם לִהְיוֹת צַדִּיק יוֹתֵר מִבּוֹרְאוֹ, אִם מֵעֹשֵׂהוּ יִטְהַר גָּבֶר, וְכִי אֶפְשָׁר לְאָדָם לִהְיוֹת טָהוֹר יוֹתֵר מִבּוֹרְאוֹ. מָה אֱלִישָׁע אוֹמֵר לַשּׁוּנַמִּית (מלכים ב ד, טז): לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חוֹבֶקֶת בֵּן, אָמְרָה לוֹ (מלכים ב ד, טז): אַל אֲדוֹנִי אִישׁ הָאֱלֹהִים אַל תְּכַזֵּב בְּשִׁפְחָתֶךָ, אוֹתָן הַמַּלְאָכִים שֶׁבִּשְּׂרוּ אֶת שָׂרָה, כָּךְ אָמְרוּ לָהּ (בראשית יח, יד): לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן, אָמַר לָהּ אוֹתָן הַמַּלְאָכִים הָיוּ יוֹדְעִים שֶׁהֵם חַיִּים וְקַיָּמִין לְעוֹלָם, אָמְרוּ לַמּוֹעֵד אָשׁוּב אֵלֶיךָ, אֲבָל אֲנִי שֶׁאֲנִי בָּשָׂר וָדָם, קַיָּם הַיּוֹם מֵת לְמָחָר, בֵּין חַי בֵּין מֵת לַמּוֹעֵד הַזֶּה אַתְּ חֹבֶקֶת בֵּן. מַה כָּתוּב שָׁם (מלכים ב ד, יז): וַתַּהַר וַתֵּלֶד בֵּן לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אֲשֶׁר דִּבֶּר אֵלֶיהָ אֱלִישָׁע, דְּבָרָיו שֶׁל בָּשָׂר וָדָם מִתְקַיֵּם וּדְבָרָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין מִתְקַיְּמִין, וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר וגו'.
“Will a person be more just than God? Will a man be purer than his Maker? (Job 4:17). Is it possible for a person to be more just than God? “Will a man be purer than his Maker” – is it possible for a person to be purer than his Creator? What did Elisha say to the Shunamite woman? “At this very time next year, at this very time, you will embrace a son” (II Kings 4:16). She said to him: ‘“No, my lord, man of God, do not deceive your maidservant” (II Kings 4:16). Those angels who brought the tidings to Sarah said to her: “At the prescribed time, I will return to you; at this very time next year, Sarah will have a son” (Genesis 18:14). [Why, then, do you [Elisha] not likewise promise that you will return?]’ He said to her: ‘Those angels knew that they live and endure forever, so they said: “At the time, I will return to you.” But, I, who am flesh and blood, alive today and dead tomorrow, [say to you:] whether I am alive or dead, “at this very time, you will embrace a son.”’ What is written there? “The woman conceived and bore a son at that time the next year, at that very time that Elisha had spoken to her” (II Kings 4:17). If the words of flesh and blood are fulfilled, will the words of the Holy One blessed be He not be fulfilled? “The Lord remembered Sarah as He had said…”
Section 3ג׳
כִּי תְאֵנָה לֹא תִפְרָח וְאֵין יְבוּל בַּגְּפָנִים כִּחֵשׁ מַעֲשֵׂה זַיִת וּשְׁדֵמוֹת לֹא עָשָׂה וגו' (חבקוק ג, יז), כִּי תְאֵנָה לֹא תִפְרָח, זֶה אַבְרָהָם, הֵיךְ מָה דְאַתְּ אָמַר (הושע ט, י): כְּבִכּוּרָה בִתְאֵנָה בְּרֵאשִׁיתָהּ רָאִיתִי אֲבוֹתֵיכֶם. וְאֵין יְבוּל בַּגְּפָנִים, זוֹ שָׂרָה, הֵיךְ מָה דְאַתְּ אָמַר (תהלים קכח, ג): אֶשְׁתְּךָ כְּגֶפֶן פֹּרִיָּה וגו'. כִּחֵשׁ מַעֲשֵׂה זַיִת, אוֹתָן הַמַּלְאָכִים שֶׁבִּשְּׂרוּ אֶת שָׂרָה הֵאִירוּ פָנֶיהָ כַּזַּיִת. כּוֹחֲשִׁים הָיוּ, אֶלָּא שְׁדֵמוֹת לֹא עָשׂוּ אֹכֶל, אוֹתָן הַשָּׁדַיִם הַמֵּתִים לֹא עָשׂוּ אֹכֶל. גָּזַר מִמִּכְלָה צֹאן, הֵיךְ מָה דְאַתְּ אָמַר (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם, אֶלָּא וְאֵין בָּקָר בָּרְפָתִים, הֵיךְ מָה דְאַתְּ אָמַר (הושע י, יא): אֶפְרַיִם עֶגְלָה מְלֻמָּדָה אֹהַבְתִּי לָדוּשׁ. חָזְרָה שָׂרָה וְאָמְרָה, מָה אֲנִי מוֹבְדָה סִבְרִי מִן בָּרְיִי, אֶלָּא (חבקוק ג, יח): וַאֲנִי בַּה' אֶעֱלוֹזָה אָגִילָה בֵּאלֹהֵי יִשְׁעִי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתְּ לָא אוֹבְדִית סִבְרָךְ, אַף אֲנָא אֵינִי מוֹבְדִית סִבְרָךְ, אֶלָּא וַה' פָּקַד אֶת שָׂרָה וגו'. וַה' פָּקַד אֶת שָׂרָה, (ישעיה מ, ח): יָבֵשׁ חָצִיר נָבֵל צִיץ, יָבֵשׁ חֲצִירוֹ שֶׁל אֲבִימֶלֶךְ וְנָבֵל צִיצוֹ, (ישעיה מ, ח): וּדְבַר אֱלֹהֵינוּ יָקוּם לְעוֹלָם, וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר.
“For the fig tree will not blossom and there is no fruit on the vines; the produce of the olive tree will fail and the fields will yield [no food]…” (Habakkuk 3:17). “For the fig tree will not blossom” – this refers to Abraham, just as it says: “Like a first fruit on the fig tree in its first season, I saw your fathers” (Hosea 9:10). “And there is no fruit on the vines” – this refers to Sarah, just as it says: “Your wife is like a fruitful vine…” (Psalms 128:3). “The produce of the olive tree will fail [kiḥesh]” – those angels who brought the tidings to Sarah illuminated her face like olive [oil]. Were they then lying [koḥashim]? However, [Sarah said:] “the fields [shedemot] will yield no food” – [Sarah said:] ‘These withered breasts [shedei mavet] have never produced food.’ “The flock is severed from the fold” (Habakkuk 3:17) – [this refers to Israel,] just as it says: “You, My flock, flock of My pasture, you are men” (Ezekiel 34:31). “There is no cattle in the barns” (Habakkuk 3:17) – [this refers to Israel,] just as it says: “Ephraim is a trained calf that loves to thresh” (Hosea 10:11). Sarah then relented and said: ‘Am I to lose faith in my Creator? Rather, “but I will rejoice in the Lord, I will exult in the God of my salvation”’ (Habakkuk 3:18). The Holy One blessed be He said to her: ‘You have not lost your hope, I, too, will not allow your hope to be lost.’ Rather, “the Lord remembered Sarah…” “The Lord remembered Sarah.” “The grass has withered, the flower has faded” (Isaiah 40:8) – the grass of Avimelekh has withered and his flower has faded. “But the word of our God will stand forever” (Isaiah 40:8) – “the Lord remembered Sarah as He had said.”
Section 4ד׳
לְעוֹלָם ה' דְּבָרְךְ נִצָּב בַּשָּׁמָיִם (תהלים קיט, פט), הָא בָּאָרֶץ לֹא, אֶלָּא מַה שֶּׁאָמַרְתָּ לְאַבְרָהָם בַּשָּׁמָיִם (בראשית יח, יד): לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה. רַבִּי נַחְמָן דְּיָפוֹ מִשֵּׁם רַבִּי יַעֲקֹב דְּקֵיסָרִין פָּתַח (תהלים פ, טו): אֱלֹהִים צְבָאוֹת שׁוּב נָא הַבֵּט מִשָּׁמַיִם וּרְאֵה וּפְקֹד גֶּפֶן זֹאת, שׁוּב וַעֲשֵׂה מַה שֶּׁאָמַרְתָּ לְאַבְרָהָם (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים. וּפְקֹד גֶּפֶן זֹאת, וַה' פָּקַד אֶת שָׂרָה. רַבִּי שְׁמוּאֵל בַּר נַחְמָן פָּתַח (במדבר כג, יט): לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן אָדָם וְיִתְנֶחָם, אָמַר רַבִּי שְׁמוּאֵל הַפָּסוּק הַזֶּה לֹא רֹאשׁוֹ סוֹפוֹ וְלֹא סוֹפוֹ רֹאשׁוֹ, לֹא אִישׁ אֵל וִיכַזֵּב וגו' הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה, אֶלָּא בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר לְהָבִיא טוֹבָה לָעוֹלָם, לֹא אִישׁ אֵל וִיכַזֵּב, וּבְשָׁעָה שֶׁהוּא גּוֹזֵר לְהָבִיא רָעָה, הַהוּא אָמַר וְלֹא יַעֲשֶׂה. בְּשָׁעָה שֶׁאָמַר לְאַבְרָהָם (בראשית כא, יב): כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, לֹא אִישׁ אֵל וִיכַזֵּב. וּבְשָׁעָה שֶׁאָמַר לוֹ (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ, הַהוּא אָמַר וְלֹא יַעֲשֶׂה. בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות ג, טז): פָּקֹד פָּקַדְתִּי אֶתְכֶם, לֹא אִישׁ אֵל וִיכַזֵּב. בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ט, יד): הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם, הַהוּא אָמַר וְלֹא יַעֲשֶׂה. בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם (בראשית טו, יד): וְגַם אֶת הַגּוֹי, לֹא אִישׁ אֵל וִיכַזֵּב, וּבְשָׁעָה שֶׁאָמַר לוֹ (בראשית טו, יג): וַעֲבָדוּם וְעִנּוּ אֹתָם, הַהוּא אָמַר וְלֹא יַעֲשֶׂה. בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית יח, י): שׁוֹב אָשׁוּב אֵלֶיךָ, לֹא אִישׁ אֵל וִיכַזֵּב, אֶלָּא וַה' פָּקַד אֶת שָׂרָה.
“Forever, Lord, Your word stands firm in the heavens” (Psalms 119:89) – is this to imply that it is not so on earth? It means, rather, that what You said to Abraham in the heavens [stands firm]: “At the prescribed time, I will return to you; at this very time next year, [Sarah will have a son]” (Genesis 18:14). Rabbi Naḥman of Yafo in the name of Rabbi Yaakov of Caesarea began: “God of hosts, please return. Look from heaven and see, and remember this vine” (Psalms 80:15) – return and perform what You said to Abraham: “Look now toward the heavens, and count the stars” (Genesis 15:5). “Remember this vine” – “the Lord remembered Sarah.” Rabbi Shmuel bar Naḥman began: “God is not a man, that He would lie, or the son of man, that He would reconsider” (Numbers 23:19). Rabbi Shmuel said: This verse, its beginning does not correspond to its end, and its end does not correspond to its beginning. [The beginning states:] “God is not a man, that He would lie…[and the end states] He will say and not perform, speak and not fulfill” (Numbers 23:19). The explanation is that when the Holy One blessed be He decrees to bring something good upon the world, “God is not a man, that He would lie.” But when he decrees to bring something detrimental, [sometimes] “He will say and not perform, speak and not fulfill.” When He said to Abraham: “For it is through Isaac that descendants will be considered for you” (Genesis 21:12) – “God is not a man, that He would lie.” But when He said to him: “Take now your son, your only one […and offer him up]” (Genesis 22:2) – “He will say and not perform.” When the Holy One blessed be He said to Moses: “I have remembered you [and what has been done to you in Egypt, and I said: I shall bring you up from the affliction of Egypt] (Exodus 3:16–17) – “God is not a man, that He would lie.” When the Holy One blessed be He said to him: “Let Me be, and I shall destroy them” (Deuteronomy 9:14) – “He will say and not perform.” When the Holy One blessed be He said to Abraham: “And also that nation [whom they will serve, I shall judge]” (Genesis 15:14) – “God is not a man, that He would lie.” But when He said to him: “They will be enslaved to them and they will oppress them [four hundred years]” (Genesis 15:13) – “He will say and not perform.” When the Holy One blessed be He said to him [Abraham]: “I will surely return to you […and, behold, a son for Sarah your wife]” (Genesis 18:10) – “God is not a man, that He would lie.” Rather, “the Lord remembered Sarah.”
Section 5ה׳
וַה' פָּקַד אֶת שָׂרָה, (מלכים א ח, כד): אֲשֶׁר שָׁמַרְתָּ לְעַבְדְּךָ דָּוִד אָבִי אֵת אֲשֶׁר דִּבַּרְתָּ לוֹ. אֲשֶׁר שָׁמַרְתָּ לְעַבְדְּךָ, זֶה אַבְרָהָם. אֵת אֲשֶׁר דִּבַּרְתָּ לוֹ (בראשית יח, יד): לַמּוֹעֵד אָשׁוּב אֵלֶיךָ. (מלכים א ח, כד): וַתְּדַבֵּר בְּפִיךָ וּבְיָדְךָ מִלֵּאתָ כַּיּוֹם הַזֶּה, וַה' פָּקַד אֶת שָׂרָה. (תהלים קיג, ט): מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת אֵם הַבָּנִים שְׂמֵחָה. מוֹשִׁיבִי עֲקֶרֶת הַבַּיִת, זוֹ שָׂרָה, (בראשית יא, ל): וַתְּהִי שָׂרַי עֲקָרָה. אֵם הַבָּנִים שְׂמֵחָה, שֶׁנֶּאֱמַר (בראשית כא, ז): הֵינִיקָה בָנִים שָׂרָה. וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר, מַה שֶּׁאָמַר לָהּ הוּא בַּאֲמִירָה. וַיַּעַשׂ ה' כַּאֲשֶׁר דִּבֵּר, מַה שֶּׁדִּבֵּר לָהּ עַל יְדֵי מַלְאָךְ. רַבִּי נְחֶמְיָה אָמַר וַה' פָּקַד אֶת שָׂרָה כַּאֲשֶׁר אָמָר, מַה שֶּׁאָמַר לָהּ עַל יְדֵי מַלְאָךְ. וַיַּעַשׂ ה' לְשָׂרָה כַּאֲשֶׁר דִּבֵּר, מַה שֶּׁאָמַר לָהּ הוּא. רַבִּי יְהוּדָה אָמַר כַּאֲשֶׁר אָמָר, לִתֵּן לָהּ בֵּן. כַּאֲשֶׁר דִּבֵּר, לְבָרְכָהּ בְּחָלָב. אָמַר לוֹ רַבִּי נְחֶמְיָה וַהֲלֹא כְּבָר נִתְבַּשְּׂרָה בְּחָלָב, אֶלָּא מְלַמֵּד שֶׁהֶחֱזִירָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לִימֵי נַעֲרוּתֶיהָ. רַבִּי אַבָּהוּ אָמַר נוֹתֵן אֲנִי יִרְאָתָהּ עַל כָּל אֻמּוֹת הָעוֹלָם, דְּלָא יְהוֹן מוֹנִין לָהּ וְצָוְחִין לָהּ עֲקַרְתָּא. רַבִּי יְהוּדָה בְּשֵׁם רֵישׁ לָקִישׁ עִקַּר מִיטְרִין לֹא הָיָה לָהּ וּגְלַף לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא עִקַּר מִיטְרִין. אָמַר רַבִּי אַדָּא בַּעַל פִּקְדוֹנוֹת אָנִי, עֲמָלֵק הִפְקִיד אֶצְלִי חֲבִילוֹת שֶׁל קוֹצִים, וְהֶחֱזִיר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲבִילוֹת שֶׁל קוֹצִים, שֶׁנֶּאֱמַר (שמואל א טו, ב): פָּקַדְתִּי אֵת אֲשֶׁר עָשָׂה עֲמָלֵק לְיִשְׂרָאֵל. שָׂרָה הִפְקִידָה אֶצְלִי מִצְווֹת וּמַעֲשִׂים טוֹבִים, הֶחֱזִיר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִצְווֹת וּמַעֲשִׂים טוֹבִים, וַה' פָּקַד אֶת שָׂרָה.
“The Lord remembered Sarah.” “[Lord, God of Israel …] who upheld for Your servant David, my father, what You had spoken to him” (I Kings 8:23–24). “Who upheld for Your servant” – this refers to Abraham. “What You had spoken to him” – “at the prescribed time, I will return to you.” “You spoke with Your mouth, and You fulfilled it with Your hand, on this day” (I Kings 8:24) – “the Lord remembered Sarah […and Sarah conceived, and bore Abraham a son in his old age, at the appointed time that God had spoken to him]” (Genesis 21:1–2). “He sets the barren woman at home, the mother of children is joyful” (Psalms 113:9). “He sets the barren woman at home” – this refers to Sarah, “Sarah was barren” (Genesis 11:30). “The mother of children is joyful” – “Sarah would nurse children” (Genesis 21:7). “The Lord remembered Sarah as He had said, [and the Lord did to Sarah as He had spoken]” – what He Himself had said to her was communicated with saying. “The Lord did to Sarah as He had spoken” – what He had spoken to her by means of an angel. Rabbi Neḥemya said [the opposite]: “The Lord remembered Sarah as He had said” – what He had said to her by means of an angel was with saying. “The Lord did to Sarah as He had spoken” – what He Himself had spoken to her. Rabbi Yehuda said: “As He had said” – to grant her a son. “As He had spoken” – to bless her with milk. Rabbi Neḥemya said to him: Was she given the tidings about milk? Rather, it teaches that the Holy One blessed be He restored her to the days of her youth. Rabbi Abahu said: I will impose fear of her upon all the nations of the world, so they will not torment her and call her the barren woman. Rabbi Yehuda in the name of Reish Lakish: She did not even have a womb, and the Holy One blessed be He now carved out a womb for her. Rabbi Ada said: [God said:] ‘I am a keeper of deposits [pikdonot]. Amalek deposited with Me bundles of thorns.’ So the Holy One blessed be He returned bundles of thorns to them, as it is stated: “I have remembered [pakadti] that which Amalek did to Israel” (I Samuel 15:2). ‘Sarah deposited with Me mitzvot and good deeds.’ The Holy One blessed be He returned to her mitzvot and good deeds – “the Lord remembered [pakad] Sarah.”