2020/5781
In Parashat VaYeira, Hashem comes to Avraham Avinu to relay the same message for the second time. The first time, Hashem speaks to Avraham Avinu directly through Ruach HaKodesh. The second time, Hashem sends three Malachim to relay the same message after Avraham and his family received Brit Milah.
In the first interaction, Hashem tells Avraham Avinu that Sarah Imeinu will have a baby. In the very next pasuk, the Torah says, “Vayipol Avraham Al Panav VaYitzchak VaYomer BeLibo HaLeBein Mei’ah Shanah Yivaled Ve’Im Sarah HaBat Tishim Shanah Teiled,” “Avraham fell onto his face and laughed; he said in his heart ‘Will a child be born to a 100 year old man?’ and regarding Sarah, ‘Will a 90 year old woman give birth?’” (BeReishit 17:16). Similarly, later in the Parashah when the Malachim visit Avraham Avinu, Sarah Imeinu overhears the Malachim tell Avraham Avinu that Sarah Imeinu will have a child, and her reaction is to laugh: "VaTitzchak Sarah BeKirbah Leimor, ‘Acharei Veloti Hayitah Li Ednah VeAdoni Zakein,” “And Sarah laughed to herself, saying, "Now that I am withered, am I to have enjoyment—with my husband so old?" (BeReishit 18:12). Hashem rebukes Sarah for this laughter, saying, “HaYipalei MeiHashem Davar,” “Is anything too wondrous for Hashem?” (ibid. 18:14). In both cases, Avraham and Sarah's reaction was to laugh. What was the difference between Avraham's laughter and Sarah's laughter that Sarah is reprimanded for her reaction while Avraham is not? Why does Hashem mention Sarah's laughter but not even bat an eye at Avraham's?
Rashi offers two approaches to the seemingly similar reactions. Rashi first writes that his reaction was one of rejoicing (17:17 s.v. VaYipol Avraham Al Panav VaYitzchak). He cites Onkelos who understands the word “VaYitzchak” to mean “VeChadi,” to rejoice. Instead of mocking, Avraham was actually rejoicing over the fact that Sarah would finally have a son. But in the case of Sarah's laughter, the pasuk says "VaTizchak," which Onkelos understands as mocking laughter. Hashem was angry at Sarah because her laughing signified that she lacked faith in Hashem. On the other hand, Avraham was so happy for the news that his immediate reaction was to rejoice, demonstrating Avraham's tremendous faith in Hashem.
Rashi (ibid s.v. HaLeBein) also presents a second approach. When Avraham asks, "Can a child be born to a man a hundred years old, or can Sarah bear a child at ninety?," he is not doubting Hashem. Instead, Avraham Avinu is reaffirming the certainty that Sarah will indeed have a baby. Rashi compares Avraham Avinu's affirmation to Chanah in Shmuel Aleph Perek 2, where Chanah asks, "did I reveal myself to Hashem?" Chanah is not asking if she revealed herself to Hashem. Rather, she is affirming that she did reveal herself to Hashem. Similarly, with Avraham's question, he is really asking, "would this happen to anyone else but me?" He is implying that he was so excited to have the merit of having a child when most other people his age would be unable to have a child.
In contrast to Avraham's laughter, Seforno (18:12 s.v. VaTizchak Sarah) writes that Sarah laughed because she thought the Malachim were giving her a Berachah that she would have a kid, not that she was hearing a Nevuah that she would receive a kid. Sarah believed that even when a Navi gives a Berachah, the Berachah would need a miracle to come true in such a far-fetched case. Sarah thought that she had lost the ability to have a child and that a Birkat HaNavi wouldn't even work unless she received a direct prophecy straight from Hashem. However, by Avraham Avinu's "laughter," he received a Nevuah directly from Hashem; clearly, it would come true. On the other hand, Sarah was skeptical because she believed the Malach's words to be a Berachah and not a Nevuah. Therefore, Sarah laughed because she thought she had completely lost the ability to have a child.
From this story, we learn the importance of precision of words. What one person can interpret laughter as rejoicing as was the case by Avraham Avinu, another person can interpret laughter as mockery. It is so important to communicate so as not to confuse or, God forbid, create tension among your peers. Be'Ezrat Hashem, we should all be Zocheh to be able to refrain from Lashon Hara and create a new sense of Achdut among all of Klal Yisrael.