What is the connection between this Parshah and the previous one?
Rashi, Seforno and Targum Yonasan: Because Avraham Davened on behalf of Avimelech; and if a person Davens for somebody else and he is in need of the same thing, he is answered first. 1
Moshav Zekenim: If a Sotah was innocent, she becomes pregnant immediately. HaSh-m did so for Sarah as well, to show that Avimelech did not defile her. 2
Moshav Zekenim (Bereishis 29:17) asks that the angel informed Sarah that she will give birth before the episode with Avimelech! Sifsei Chachamim answers that even so, the verse says so to teach that one who prays... is answered first. Refer to 21:1:1.2.
But if so, she should have become pregnant right after Pharaoh returned her! (PF)
Why does the Torah repeat "like He said," and "like He spoke"?
Ramban: The former, that HaSh-m remembered, and took note of her; 4 the latter, that she gave birth.
Seforno: The former refers to the blessing mentioned earlier, relieving her of the curse of Chavah; 5 the latter to the promise that she would bear a son, 6 and not a daughter, as is common with regard to women who give birth at an advanced age.
Moshav Zekenim (to Bereishis 19:17): It was like Avraham said (prayed) about Avimelech, for anyone who needs something, and prays for another who needs it, he receives it first (Rashi, from Bava Kama 92b).
Although the verse Rashi cites does not promise pregnancy explicitly, Mizrachi answers that the words, "Aval Sarah Ishtecha Yoledes" (Bereishis 17:19) allude to pregnancy. Also refer to 21:1:2.2:1.
With reference to His promise to Avraham (ibid. 15:1); refer to 21:1:2.1:1.
Riva asks that just the contrary; Amirah was said about birth, and Dibur about pregnancy! Rashi was forced to explain this way, for pregnancy comes first.
As we find regarding Rachel and Chanah.
Refer to 17:16:1:3*.
Ibid.
Why does the Torah use an expression of Pekidah regarding Sarah, and Zechirah regarding Rachel?
Moshav Zekenim: Sarah needed to regain Dam Nidah, about which Chazal use the term, "from Pekidah to Pekidah" (Nidah 2a). 1
Regarding Chanah, it says an expression of Zechirah when she gave birth in her youth (Shmuel I 1:19), and an expression of Pekidah in her old age (Shmuel I 2:21).
QUESTIONS ON RASHI
Rashi writes: "'And HaSh-m remembered Sarah' (Va'Sh-m Pakad) - This section is written here, to teach us...." But this is in fact the proper chronological placement of this story!
Gur Aryeh: Rashi derives his lesson, not from the adjacency of the sections, but from the expression that opens this verse (i.e. instead of 'va'Yifkod HaSh-m,' it writes 'Va'Sh-m Pakad'). This implies that HaSh-m had already remembered Sarah during the previous episode. 1
Gur Aryeh: 'Va'Yifkod HaSh-m' would imply only that the time that HaSh-m remembered Sarah, came after the time that she was taken to Avimelech. 'Va'Sh-m Pakad' teaches that the event itself took place, because Avraham had prayed for Avimelech. (EK)
Rashi writes: "... Whoever pleads on behalf of his fellow [in prayer], is himself answered first." Why did Avraham have to first pray for Avimelech, in order that Sarah conceive? HaSh-m had already promised the exact date of Yitzchak's birth!
Gur Aryeh #1: HaSh-m had promised the date of Yitzchak's birth, but not the date when Sarah would conceive. Due to Avraham's praying for Avimelech, she conceived earlier.
Gur Aryeh #2: In order that Sarah would merit conceiving, HaSh-m brought about this chain of events.
Maharal (Chidushei Agados Vol. 3, p. 13, to Bava Kama 92a): Had Avraham not prayed for Avimelech, his merits would have been diminished due to the kindnesses HaSh-m had done for him.
Rashi writes: "HaSh-m had already remembered Sarah, before He healed Avimelech." Why did HaSh-m bring about Yitzchak's birth at this time, thus leading the scoffers to say that she conceived from Avimelech (see Rashi to 25:19)?
Gur Aryeh #1: It was necessary that Avraham pray for Avimelech, so that he would be answered first.
Gur Aryeh #2: People might have said that the child was not Avraham's or even Sarah's; that they brought home an abandoned baby from the marketplace. But when everyone saw the miraculous events that occurred to Avimelech, they knew that Avraham and Sarah's marriage was under HaSh-m's direct and miraculous control.
Rashi writes: "Whoever pleads on behalf of his fellow [in prayer], is himself answered first." Why does HaSh-m act in this way?
Maharal (Chidushei Agados Vol. 3, p. 13, to Bava Kama 92a): A person is most closely related to himself (Adam Karov Etzel Atzmo). When HaSh-m answers a person, it is appropriate to answer first regarding what is closest to him.
Rashi writes: "... as He had said (Amar) - regarding conception; ... as He had spoken (Diber) - regarding birth." If Sarah had conceived, she would certainly give birth; why does the verse need to specify how HaSh-m promised both?
Gur Aryeh: Even if Sarah were to conceive, perhaps Avraham would not merit that the child be viable; Avraham had already noted how the stars indicated that he would have no children (Rashi to 15:5). HaSh-m spoke (Dibur) 1 to Avraham on that occasion, that he would bear a son who would live to inherit him (15: 1-5). 2
Regarding the distinction between Dibur and Amirah, see Gur Aryeh to Devarim 2:15. (EK)
Gur Aryeh: That verse uses the term Dibur (harsh speech, associated with Midas ha'Din) to refer to birth. Birth is an example of HaSh-m's Gevurah, as He brings out the child from potential to actual. (See Maharal, Gevuros Hashem Ch. 43, p. 163; Ch. 52, p. 226). We refer to birth in the second Berachah of the Amidah (Gevuros); refer to 18:10:2.3:2*.
Rashi writes: "The 'saying' (Amirah) [is found in the verse], 'HaSh-m said, it is true! Sarah will indeed be giving birth to a son!' (17:19)." But that verse seemingly refers to birth, and not to conception as Rashi writes here (refer to 21:1:2.1)?
Gur Aryeh: The essence of HaSh-m's promise in verse 17:19, is that Sarah would be capable of conceiving (and thus bearing) a child, despite her advanced age.
Rashi writes: "'... As He had spoken' - ... to Avraham." What is Rashi adding?
Gur Aryeh: Usually one fulfills a promise to the person who received the promise. We would think that HaSh-m promised to Sarah directly; Rashi clarifies that the promise was to Avraham.
