Sarah denied, saying, “I did not laugh,” for she was frightened. But He (Hashem) replied, “You did laugh.” (18:15)
The Ohr Hachaim asks why doesn't the posuk simply say that Sarah denied the accusation of her laughing? Why does the Posuk add the seemingly extra word 'saying?' Why does the Posuk mention that Sarah was frightened? Furthermore, who exactly rejected her denial, was it Hashem or Avraham? Why was it necessary to mention this at all?
The Ohr Hachaim answers that Sarah did not deny that she laughed. She fully realized what she had done and acknowledged her guilt. Indeed, the Posuk relates her nobility in mentioning that she was afraid of Hashem. There is no greater quality than to fear Hashem and to guard oneself as not to commit any possible wrongdoing. The Ohr Hachaim interprets the Posuk and the word 'saying' as meaning that Sarah regretted her behavior to such a degree that she wished it could have been 'said about her' that she never laughed.
The Ohr Hachaim continues to interpret the next Posuk as saying that it was none other than her husband Avraham who rejected her method of Teshuva. It is Avraham who is the subject of this Posuk, not as simply understood, Hashem. He told her that this is not the correct way to do Teshuva. It is not good to store the guilt and feeling of remorse within one's heart and soul. Instead, it is more beneficial to do Teshuva by coming forward and openly admitting one's sins, shortcomings and issues. Discussing and acknowledging one's problems can be empowering and therapeutic more so than allowing the guilt to build up within. Avraham and Sarah had a fundamental disagreement as to the ideal way to repent for one's sin. We must note parenthetical that this disagreement was only in this unique situation where the shortcoming was between man and Hashem. Nothing can be derived from this concerning a sin between man and man. Furthermore, every person and situation is unique and one cannot possibly extrapolate and generalize the correct method for all individuals and situations in different times of our history and different periods of our lives. It is however fascinating to see here two very different techniques as to how to deal with the consequences of sin being discussed by our patriarch and matriarch according to the understanding of the Ohr Hachaim.
