Avimelech cursed Sarah that she should have " bnei kesuyei eynayim*, children that can't see.
1. But Sarah never had more than one child!
2. I understand a little how 'Killelas Tzadik Afilu al Tnay' could work; but how could a curse from a Rasha that begins with the words "Yehi Rotzon" have an effect (did Avimelech become a Bilaam overnight?); and his curse should have an effect even after the death of the person he cursed?
Kol Tuvalex lebovits, toronto, canada
1) The Gemaras in Megilah (both on 15a and on 28a) do not mention "B'nei". Although this is the Girsa in Bava Kama 93a, the Bach changes the Girsa and takes out the word B'nei. The Maharsha (Bava Kama) also says that the Girsa in Megilah is superior. If we are to be Gores "B'nei", we could explain that Avimelech was unaware of the fact that Sarah would not have more than one child and wished to curse all her potential offspring. Alternatively, perhaps he meant to include the daughter she had (Bava Basra 16b)
2) The Rashba (Teshuvos m'Yuchasos 286) says that this is a phenomena whose reasons are hidden from us. He compares it to the Gemara that "Bris Kerusah l'Sefasayim" (Moed Katan 18a) that if a person utters something with his lips this can cause the thing to take place. Perhaps we have difficulty comprehending this because we do not recognise the real value of speech. The Maharal in Chidushei Agados (Bava Kama 93a) explains that every being has a connection to Hash-m and as such has the ability to affect the creation in ways that would apparently seem to be beyond his capabilities.
Dov Freedman