Comentario citado sobre Génesis 16:13

‘VAYITZCHAK’ (AND HE LAUGHED). Onkelos translated: “and he rejoiced.” This is correct since the word tzachak can be used intermittently for sporting or rejoicing, just as in the verses: ‘Mesacheketh’ (Sporting) in His habitable earth,⁴³²Proverbs 8:31. ‘mesachkim’ (rejoiced) before the Eternal.⁴³³II Samuel 6:5.
In my opinion the intent of this expression is to convey the thought that whoever sees a favorable unusual event in one’s life rejoices to the point where “his mouth is filled with laughter.”⁴³⁴Psalms 126:2. It is this thought which Sarah expressed: G-d hath made laughter for me; everyone that heareth will laugh on account of me,⁴³⁵Further, 21:6. just as in the verse, Then was our mouth filled with laughter, and our tongue with singing.⁴³⁴Psalms 126:2. And this is what Abraham did. When this good tiding was related to him, he rejoiced and his mouth was filled with laughter, and he said in his heart that this is an occasion for rejoicing as it is a very wonderful matter. Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear? And will this matter not give cause for rejoicing and happiness? Only, Scripture speaks summarily of his wonderment, as it is connected with the word vayitzchak. A similar case is the expression, Have I even here seen,⁴³⁶Above, 16:13. which is connected with the beginning of the verse: for she [Hagar] said, “Have I even here seen G-d, revealing to me that He saw in my affliction, and shall I not call Him E-il-ro’i [the G-d who seeth me]?” Another such example is the expression, Did I reveal Myself unto the house of thy father,⁴³⁷I Samuel 2:27. which is connected with the following verse, Why do you kick at My sacrifice and at Mine offering,⁴³⁸Ibid., Verse 29. thus stating, “Have I chosen you so that you kick at My sacrifice and Mine offering? Why then do you do so?”
It may be that the question, Shall a child be born to him that is a hundred years old? is an expression of amazement, not one of impossibility, just as in the verse, Wilt thou judge the bloody city,⁴³⁹Ezekiel 22:2. which means, “Do you want to judge her and cause her to know all her abominations?” A similar case is the verse, Wilt thou set thine eyes upon it? it is gone.⁴⁴⁰Proverbs 23:5. Likewise is the verse, Hast thou eaten of the tree, whereof I commanded thee that thou shouldst not eat?⁴⁴¹Above, 3:11. That is to say, “Has the thought occurred to you to eat of the tree?” This verse likewise is saying, “Has the thought occurred to anyone that a child be born to him that is a hundred years old, and that Sarah, who is ninety years, shall bear?” After that Abraham said to Him that he wishes this miracle be with the life of Ishmael.⁴⁴²Verse 18 here.

הפכי means I OVERTHROW, just as (48:5) “until I come (בואי) , and (16:13) “after I have seen (רואי)” and (Jeremiah 31:19) “whenever I speak (דברי) of him)”.

V. 26. פרסה, da פרסה auch von dem einhufigen Pferde vorkommt, פרסוח סוסיו, so kann פרסה nicht, etwa von פרס, brechen, schon die gespaltene Klaue bedeuten. Vielmehr scheint es, von der Bedeutung פרס, ausbreiten, decken, die den Huf bildende Horndecke zu bedeuten, in welcher die Klauen der Huftiere stecken, und hieße dann פרסה: Huf. — מה נעבר את ד׳. Es kommt nur noch einmal in dieser Konstruktion vor: Jes. 19, 21 ועבדו זבה ומנחה, und merkwürdigerweise auch von Ägypten. Sollte עבד את auch faktitiv, jemanden, oder etwas dienstbar, zum עבד machen bedeuten, wofür vielleicht ועבדום Bereschit 16, 13 spräche, welches Onkelos ויפלחון בהון übersetzt, dann könnte מה נעבר את ד׳ heißen: was wir Gott dienen lassen, was wir Gott dienstbar machen sollen, das heißt: was wir im Opfer Gott zum Dienste unterordnen sollen, und dann wäre der Ausdruck, gerade an Ägypter und von Ägyptern gebraucht, in hohem Grade bezeichnend. Was sonst Ägypter als Gott verehren und dem sie sich dienend unterordnen, das wird im jüdischen Opfer Gott dienend untergeordnet. Siehe oben Kap. 8, 22.