Following the passing of his beloved wife and the successful marriage of his son, a new and unexpected chapter unfolds in the twilight of Abraham’s life as he takes another wife. The timing of this decision offers a profound lesson in proper conduct. Abraham deliberately waited until Isaac was married before seeking a companion for himself. This patience ensured there would be no competition over his inheritance, nor would Isaac’s prospective in-laws worry that Abraham’s wealth might be diverted to new children [תולדות יצחק, הדר זקנים, חזקוני]. Conversely, some suggest these events actually occurred many years prior. They are presented at this stage simply to summarize Abraham’s life, demonstrating the fulfillment of God's blessing that he would become the father of many nations [שד״ל].
The identity of this new wife is a subject of rich discussion. The primary approach among commentators who focus on the plain historical narrative is that she was an entirely new woman, unconnected to Abraham’s past. He sought a companion to ease the loneliness of his old age and to further increase his offspring. Unlike the strict standards he set for Isaac’s match, Abraham did not insist on marrying within his own family, recognizing that Isaac alone was the exclusive heir to God's covenant [רד״ק, רשב״ם, אבן עזרא].
However, the primary approach among most commentators, drawing upon early rabbinic traditions, asserts that this woman was actually Hagar the Egyptian. According to this view, Abraham reunited with the very woman he had previously sent away, elevating her status from a concubine to a full wife [כלי יקר, חתם סופר]. Her new identity reflects two distinct qualities. First, her actions had become beautiful and fragrant like incense. Second, the concept behind her new name implies a state of being bound or tied, indicating that from the moment she was banished, she maintained her modesty and refused to marry another man [רש״י, מזרחי, ברטנורא].
A complication arises from traditions indicating that Hagar reverted to the idolatry of her father’s house in Egypt after her banishment. To resolve this, commentators explain that she underwent a complete and sincere repentance. Her return to righteousness transformed her past flaws into merits. This transformation is likened to the blending of incense, which contains a foul-smelling spice yet produces a beautiful fragrance when combined with the others [כלי יקר, ריב״א, גור אריה]. Furthermore, the legal question of how Abraham could marry an Egyptian is addressed by noting that Abraham himself was considered a convert, rendering the restriction inapplicable to him, or that the union was ordained by a specific command from God [פענח רזא, דעת זקנים, פרדס יוסף].
Beyond the historical details, commentators explore the deeper purpose behind Abraham fathering new families at this stage. Some view these additional children as protective layers designed to surround and safeguard Isaac, the ultimate chosen fruit. This mirrors nature, where a tree produces leaves and outer husks to protect its produce before and after the fruit emerges [מלבי״ם, שפתי כהן]. Another perspective suggests that Abraham, foreseeing a future where his descendants would be exiled among the nations, intentionally married women of diverse origins. He hoped this historical kinship would one day awaken mercy for the Israelites during their time in exile [שפתי כהן]. In sharp contrast, others view this marriage as a tragic misstep, compounding his earlier mistake with Hagar. By fathering nations that would historically become a snare and a source of suffering for Israel, Abraham created future hardships. Recognizing this danger, he quickly sent these children away from Isaac while he was still alive [צרור המור, הדר זקנים].