"Behold, God will not cast away the perfect, neither will He uphold the evildoers" (Job 8:20). God visited Sarah and she conceived (Genesis 21:1) — after decades of barrenness, after exile in Pharaoh's house and in Abimelech's court, after her body had ceased to function in the ordinary way. The promise had seemed impossible. The waiting had gone on longer than most people can keep believing. And then the text says, simply: the Lord visited Sarah.
Rabbi Abbahu went to work on the word "visited." He found in it a comprehensive divine action: God restrained everything belonging to Abimelech — every womb, every vessel, every opening in his household — the moment Abimelech had taken Sarah. Not as arbitrary punishment, but as protection. Nothing in Abimelech's world would move until Sarah was returned. The divine management of fertility — who opens, who closes, when and why — was not accidental. It was personal.
The perfect, the tam, is not the flawless. It is the whole-hearted — the person who moves through affliction without breaking covenant. Abraham suffered for years: the childlessness, the wandering, the circumcision at ninety-nine, the command to sacrifice his son. He remained whole-hearted throughout. And God, who does not cast away the perfect, returned to him in the form of a birth, in the form of laughter, in the form of Isaac — the son whose name means "he will laugh," because no one was laughing yet and God already knew they would be.