Difference between revisions of "A Portrait of Yishmael/2"
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<point><b>Prophecy to Hagar</b> – These commentators read in the prophecy either a positive or neutral characterization of the soon to be born Yishmael, but differ in the details.<br/> | <point><b>Prophecy to Hagar</b> – These commentators read in the prophecy either a positive or neutral characterization of the soon to be born Yishmael, but differ in the details.<br/> | ||
<ul> | <ul> | ||
| − | <li><b> | + | <li><b>Free</b> – According to Ibn Ezra, "פֶּרֶא אָדָם" is a metaphor for a non-submissive person who is not under the yoke of others. Yishmael will be a powerful individual, victorious over his neighbors ("יָדוֹ בַכֹּל"), but simultaneously inviting others to fight back ("יַד כֹּל בּוֹ").</li> |
| − | <li><b>Man of the desert</b> | + | <li><b>Man of the desert</b> – Radak asserts that "פֶּרֶא אָדָם" refers to a man of the desert, who due to this nomadic lifestyle will constantly be battling his neighbors ("יָדוֹ בַכֹּל...").  However, he will not flee from them, but manage to dwell amongst them ("עַל פְּנֵי כָל אֶחָיו יִשְׁכֹּן").</li> |
<li><b>Man of civilization</b> – Abarbanel reads the opening words of the prophecy as a rhetorical question, "will your son be a man of the desert?"<fn>Abrbanel agrees with Radak's understanding of the phrase "פֶּרֶא אָדָם", but due to his new punctuation, comes to an opposite conclusion of what the prophecy says about Yishmael's abode.</fn>  The angel is informing Hagar that Yishmael will live amongst men ("עַל פְּנֵי כָל אֶחָיו יִשְׁכֹּן"), intermingling and socializing with them ‎("יָדוֹ בַכֹּל")‎ and not alone in the wilderness.<fn>He points out that the context of the prophecy is an attempt to make Hagar return to Avraham. The angel thus tells her that her son's future lies in civilized land, amongst people and not in the desert where she presently finds herself.</fn></li> | <li><b>Man of civilization</b> – Abarbanel reads the opening words of the prophecy as a rhetorical question, "will your son be a man of the desert?"<fn>Abrbanel agrees with Radak's understanding of the phrase "פֶּרֶא אָדָם", but due to his new punctuation, comes to an opposite conclusion of what the prophecy says about Yishmael's abode.</fn>  The angel is informing Hagar that Yishmael will live amongst men ("עַל פְּנֵי כָל אֶחָיו יִשְׁכֹּן"), intermingling and socializing with them ‎("יָדוֹ בַכֹּל")‎ and not alone in the wilderness.<fn>He points out that the context of the prophecy is an attempt to make Hagar return to Avraham. The angel thus tells her that her son's future lies in civilized land, amongst people and not in the desert where she presently finds herself.</fn></li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Avraham's plea: "לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ"</b> – According to Abarbanel, Avraham is asking Hashem what will become of Yishmael once Yitzchak is born.  He worries about both Yishmael's physical and spiritual well being,<fn>Cf Rashi and Ramban who each pick up on one  of these two possibilities.</fn> and questions whether Yishmael will die young (being replaced by Yitzchak)<fn>See Ramban who has Avraham wonder if the reason Yitzchak is to inherit is because Yishmael is to die before Avraham.</fn>  and whether, Yishmael | + | <point><b>Avraham's plea: "לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ"</b> – According to Abarbanel, Avraham is asking Hashem what will become of Yishmael once Yitzchak is born.  He worries about both Yishmael's physical and spiritual well being,<fn>Cf Rashi and Ramban who each pick up on one  of these two possibilities.</fn> and questions whether Yishmael will die young (being replaced by Yitzchak)<fn>See Ramban who has Avraham wonder if the reason Yitzchak is to inherit is because Yishmael is to die before Avraham.</fn>  and whether, Yishmael will be part of Hashem's covenant.  The question assumes that, in Avraham's eyes, there was no intrinsic disqualification which would automatically cause Yishmael to be rejected.</point> |
| − | <point><b>"מְצַחֵק"</b> – Most of these commentators suggest that Yishmael was happily dancing, playing or laughing and that the word holds no derogatory connotation at all.<fn>Radak is the one exception | + | <point><b>"מְצַחֵק"</b> – Most of these commentators suggest that Yishmael was simply happily dancing,<fn>This is Jubilees stance.</fn> playing or laughing<fn>See Ibn Ezra, "מצחק כי כן מנהג כל נער" Abarbanel similarly depicts him happily playing("שהי' משתעשע בבית") as everyone around tried to please and serve him.</fn> and that the word holds no derogatory connotation at all.<fn>Radak is the one exception.  He suggests that Yishmael was laughing at Yitzchak for having been born to such old parents.  Radak apparently does not consider this laughter particularly negative, though, as he says of Yishmael immediately afterwards, "ובדרך טובה היה מהלך". </fn></point> |
<point><b>Why did Sarah want Yishmael expelled?</b></point> | <point><b>Why did Sarah want Yishmael expelled?</b></point> | ||
<point><b>Why did Hashem reject Yishmael?</b></point> | <point><b>Why did Hashem reject Yishmael?</b></point> | ||
Version as of 09:46, 13 November 2014
Yishmael – Overview
Exegetical Approaches
Neutral to Positive
Yishmael is a neutral character. He does not actively sin nor behave negatively in any way, but neither does he do any exemplary deeds.
Prophecy to Hagar – These commentators read in the prophecy either a positive or neutral characterization of the soon to be born Yishmael, but differ in the details.
- Free – According to Ibn Ezra, "פֶּרֶא אָדָם" is a metaphor for a non-submissive person who is not under the yoke of others. Yishmael will be a powerful individual, victorious over his neighbors ("יָדוֹ בַכֹּל"), but simultaneously inviting others to fight back ("יַד כֹּל בּוֹ").
- Man of the desert – Radak asserts that "פֶּרֶא אָדָם" refers to a man of the desert, who due to this nomadic lifestyle will constantly be battling his neighbors ("יָדוֹ בַכֹּל..."). However, he will not flee from them, but manage to dwell amongst them ("עַל פְּנֵי כָל אֶחָיו יִשְׁכֹּן").
- Man of civilization – Abarbanel reads the opening words of the prophecy as a rhetorical question, "will your son be a man of the desert?"1 The angel is informing Hagar that Yishmael will live amongst men ("עַל פְּנֵי כָל אֶחָיו יִשְׁכֹּן"), intermingling and socializing with them ("יָדוֹ בַכֹּל") and not alone in the wilderness.2
Avraham's plea: "לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ" – According to Abarbanel, Avraham is asking Hashem what will become of Yishmael once Yitzchak is born. He worries about both Yishmael's physical and spiritual well being,3 and questions whether Yishmael will die young (being replaced by Yitzchak)4 and whether, Yishmael will be part of Hashem's covenant. The question assumes that, in Avraham's eyes, there was no intrinsic disqualification which would automatically cause Yishmael to be rejected.
"מְצַחֵק" – Most of these commentators suggest that Yishmael was simply happily dancing,5 playing or laughing6 and that the word holds no derogatory connotation at all.7
Why did Sarah want Yishmael expelled?
Why did Hashem reject Yishmael?
Why is Avraham "upset about his son"?
בַּאֲשֶׁר הוּא שָׁם
Polemical Motivations?
Mildly Negative
Yishmael has several negative traits, but he is not completely wicked.
Prophecy to Hagar
Avraham's plea: "לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ"
"מְצַחֵק"
Why did Sarah want Yishmael expelled?
Why did Hashem reject Yishmael?
Why is Avraham "upset about his son"?
Polemical Motivations?
Extremely Negative
The character of Yishmael is evil, and he commits the most heinous of crimes, including the threesome of idolatry, murder and illicit relations.
Prophecy to Hagar
Avraham's plea: "לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ"
"מְצַחֵק"
Why did Sarah want Yishmael expelled?
Why did Hashem reject Yishmael?
Why is Avraham "upset about his son"?
Polemical Motivations?
