A Portrait of Yishmael/2

Yishmael

Exegetical Approaches

Neutral to Positive

Yishmael does not actively sin, and may even have had some merits.

Sources:Jubilees17:6-18About Jubilees,¹ Bereshit Rabbah53:14About Bereshit Rabbah, Ibn EzraBereshit 16:12Bereshit 21:9About R. Avraham ibn Ezra, RadakBereshit 16:12Bereshit 17:20,25Bereshit 21:9,11,17,20,21Bereshit 25:9, 12About R. David Kimchi,Tzeror HaMorBereshit 16:1,3,5,12Bereshit 21:9,11,14About R. Avraham Saba, AbarbanelBereshit 16Bereshit 17Bereshit 21About R. Yitzchak Abarbanel

Prophecy to Hagar – "וְהוּא יִהְיֶה פֶּרֶא אָדָם" – These commentators all view the prophecy as either a positive or neutral characterization of the soon to be born Yishmael, but they differ in the details:

• Free – According to Ibn Ezra, "פֶּרֶא אָדָם" is a metaphor for a non-submissive person who is free from the yoke of others.² The angel told Hagar that Yishmael would be a powerful individual, victorious over his neighbors ("יָדוֹ בַכֹּל"), but simultaneously causing others to fight back ("וְיַד כֹּל בּוֹ").
• Man of the desert – Radak asserts that "פֶּרֶא אָדָם" refers to a man of the wilderness who, due to his nomadic lifestyle, will constantly be battling his neighbors ("יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ").  However, he will not flee from them, but manage to dwell amongst them ("עַל פְּנֵי כָל אֶחָיו יִשְׁכֹּן")‎.³
• Man of civilization – Abarbanel reads the opening words of the angel as a rhetorical question, "Will your son be a man of the wilderness?"⁴  The angel is, thus, informing Hagar that Yishmael will live amongst men ("עַל פְּנֵי כָל אֶחָיו יִשְׁכֹּן"), intermingling and socializing with them ‎("יָדוֹ בַכֹּל"),‎ rather than alone in the wilderness.⁵

Avraham's plea: "לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ" – According to Abarbanel, Avraham is asking Hashem what will become of Yishmael once Yitzchak is born.  He is worried about Yishmael's physical and spiritual well-being,⁶ wondering whether Yishmael will die young (being replaced by Yitzchak)⁷ and whether he will be part of Hashem's covenant.  The question assumes that, in Avraham's eyes, there was no intrinsic disqualification which would have caused Yishmael to be automatically rejected.

"מְצַחֵק" – Most of these commentators⁸ suggest that Yishmael was simply happily dancing,⁹ playing, or laughing,¹⁰ and that the word carries no derogatory connotation at all.

Why did Sarah want Yishmael expelled?

• According to Jubilees and Ibn Ezra, Sarah was simply jealous,¹¹ while the Tzeror HaMor asserts that she was insulted as she mistakenly thought that Yishmael was laughing at her.¹²  
• Abarbanel contends that even before the incident Sarah was planning to expel Yishmael, fearing that otherwise he would claim rights to the inheritance.  Seeing Yishmael being the center of attention simply confirmed her suspicions that the longer he stayed, the more difficult disinheriting him would become.

Evaluation of Sarah – According to the Tzeror HaMor, Yishmael's actions did not warrant an expulsion and Sarah sinned in her actions.¹³  Her descendants were later punished when Yishmael's progeny refused water to the Children of Israel,¹⁴ resulting in many deaths.  Radak, too, suggests that Sarah was deserving of rebuke, saying that Avraham kept quiet only for the sake of "household peace" (שלום בית).

Why is Avraham "upset about his son"? Avraham is upset about the notion of banishing his son.  This reaction is completely understandable given that Yishmael did nothing to deserve expulsion.  In addition, Radak asserts that Avraham loved him both because he was his first born, and because "בדרך טובה היה הולך"‎.¹⁵ He claims that if Avraham taught outsiders to follow in the path of Hashem, he must have done the same for his own child, Yishmael.

Why did Hashem side with Sarah? Abarbanel explains that Yitzchak alone was to inherit, as Hashem wanted the chosen line to emerge from Avraham and Sarah.  Hashem, thus, agreed with Sarah that in order to ensure this and prevent any contesting of the inheritance, Yishmael needed to be expelled from the home.¹⁶

Why is Yishmael made into a great nation? Although these commentators do not address the issue directly, they might suggest that Yishmael himself merited such a reward. Alternatively, this is part of Hashem's promise to make Avraham himself into a great nation.

Hashem saves Yishmael

• Deserving – According to Bereshit Rabbah, Hashem listened to Yishmael and saved him on his own merits.  The Midrash understands the phrase "בַּאֲשֶׁר הוּא שָׁם" to refer to Yishmael's present spiritual status.¹⁷  Though his descendants were to oppress Israel, Yishmael himself was righteous and deserving of salvation.
• Punishment to Sarah – Tzeror HaMor suggests that it would have been better had Yishmael died from the lack of water, since then he would never have borne a nation who was to oppress the Israelites.  Due to Sarah's actions, though, he was saved so that he could later punish Israel.

Yishmael after the expulsion – Radak points to Yishmael's achievements as an archer, and lauds him for teaching this skill to his descendants, the Children of Keidar.  He even suggests that this part of the story was written so that all can learn from Yishmael the important lesson of passing on skills to one's children.

Yishmael and Yitzchak – This position does not posit any active rivalry between the two brothers. Jubilees presents them as together visiting their father later in life, and Abarbanel claims that Avraham died peacefully because he saw "ישמעאל ויצחק שלמים ומוסכמים באהבה רבה".

Yishmael's descendants

• Neutral – Ibn Ezra and Radak identify Yishmael's descendants with Arav and Midyan, both of whom live in the wilderness, and as such fulfill the original prophecy to Hagar.
• Negative – Ibn Ezra also suggests that the fourth beast of Daniel's vision refers to Yishmael, who will prevail over many but ultimately be vanquished. Tzeror HaMor similarly identifies Yishmael's descendants with Israel's enemies, associating them  with the people of Arav in Yeshayahu 21 who refuse Israel water.¹⁸

Mildly Negative

Yishmael has several negative traits, but he is not completely wicked.

Sources:R. Shimon b. YochaiTosefta Sotah 6:6Sifre Devarim 31Bereshit Rabbah 53:11About the ToseftaAbout the SifreAbout Bereshit Rabbah, R. Saadia GaonBereshit 16:11Bereshit 21:9About R. Saadia Gaon, R. Avraham b. HaRambamBereshit 21:9-10, 13,17, 20About R. Avraham Maimonides, RambanBereshit 16:6,12Bereshit 17:18Bereshit 21:9,17Bereshit 25:17About R. Moshe Nachmanides, SefornoBereshit 16:6,12Bereshit 21:9-14About R. Ovadyah Seforno

Prophecy to Hagar – "וְהוּא יִהְיֶה פֶּרֶא אָדָם" – Both Ramban and Seforno¹⁹ assert that the prophecy pointed to some of Yishmael's negative character traits:

• Militancy – Ramban maintains that  Yishmael was to become a "פֶּרֶא אָדָם",‎ a militant person always ready to pounce on and devour others.²⁰  He sees in this a punishment to Avraham and Sarah who had sinned in their harsh treatment of Hagar. They were meted a measure for measure punishment, as Yishmael's descendants were to similarly oppress their offspring.

• Donkey-like nature – According to Seforno, the dual term "פֶּרֶא אָדָם" reflects what Yishmael inherited from both parents, from his mom, a donkey-like nature,²¹ and from his father, a more human side, reflected in his repentance later in life.²²

Avraham's plea: "לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ" – According to Ramban, Avraham is literally praying for Yishmael's life.  Knowing that Yitzchak is to inherit alone makes him wonder whether Yishmael is destined to die early.  Though Yishmael might have faults, Avraham had always viewed him as the heir, and as his father, he was filled with love for him.

"מְצַחֵק" – All these commentators understand the word to refer to scornful laughter or mockery:

• Related to the inheritance – R. Shimon B. Yochai portrays Yishmael laughing at the concept of Yitzchak inheriting²³ while Seforno has him suggest that Yitzchak was born of Avimelekh (which would thereby disqualify him).
• Degrading Yitzchak – R. Saadia suggests that Yishmael was scornfully speaking of Yitzchak's death while Ramban presents him as more simply poking fun at Yitzchak and the party.
• Foolish play – According to R. Avraham b. HaRambam, Yishmael was acting foolishly, laughing and speaking in an unbecoming manner. 

Why did Sarah want Yishmael expelled?

• Protect Yitzchak's character– According to R. Avraham b. HaRambam, Sarah wanted to prevent Yitzchak from learning from the bad example set by Yishmael.²⁴  Sarah was not worried about his sharing in a monetary inheritance, but about the two brothers inheriting together, in the sense of growing up together.²⁵
• Prevent Yishmael's inheritance – Seforno asserts that since Hagar was trying to ensure, through her son's libel, that Yishmael inherit all, Sarah banished them so that they would not inherit at all.
• Punishment – Ramban maintains that Sarah viewed Yishmael's actions as a forgetting of his rightful place as servant. Though this normally would deserve death or corporeal punishment, Sarah instead decided to expel Hagar and Yishmael.

Why is Avraham "upset about his son"? Ramban suggests that Avraham's natural love for his son made it painful for him to banish him. Though Yishmael's actions were wrong, and Avraham might have even understood Sarah's desire for the expulsion, they were not so terrible to prevent his anguish at the action.  R. Avraham b. HaRambam further suggests that Avraham was oblivious to the true nature of his son, favoring him since he was the first born.²⁶

Why did Hashem reject Yishmael? This approach might suggest that Yishmael was rejected due to both his maternal parentage and his lesser character.  R. Avraham b. HaRambam adds that Hashem agreed with Sarah that Yishmael was to be a negative influence, further justifying the banishment.

Why is Yishmael made into a great nation? Seforno asserts that this promise was a reward to Avraham.²⁷  Yishmael himself was not worthy of such grandeur.

Hashem saves Yishmael – This position would probably suggest that, though the expulsion might have been justified, Yishmael's negative actions did not warrant a death sentence.²⁸

Yishmael after the expulsion – R. Avraham b. HaRambam asserts that Yishmael's becoming an archer, or a man of war, confirmed Sarah's evaluation of his negative character and her worries how this might affect Yitzchak.²⁹

Yishmael's descendants – R. Avraham b. HaRambam claims that the promise that Yishmael will become a great nation is fulfilled with the establishment of Islam.  He points out how this is a second monotheist religion, but one which uprooted the Torah.  The seeds of this religion lay already in Yishmael who believed in Hashem, having grown up in Avraham's household, but who was never on the path of Torah observance nor on the spiritual level of his brother.

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.

Sources:R. Akiva and other SagesTosefta Sotah 5:12Tosefta Sotah 6:6Sifre Devarim 31Bereshit Rabbah 45:9Bereshit Rabbah 53:11About the ToseftaAbout the SifreAbout Bereshit Rabbah, Targum Pseudo-JonathanBereshit 21:9,11,15-16Bereshit 25:8Bemidbar 7:87About Targum Pseudo-Jonathan, Pirkei DeRabbi Eliezer(Higger) 29About Pirkei DeRabbi Eliezer, RashiBereshit 16:12,16Bereshit 17:18Bereshit 21:9,10, 11,14,17,20Bereshit 25:9,17About R. Shelomo Yitzchaki

Prophecy to Hagar – "וְהוּא יִהְיֶה פֶּרֶא אָדָם" – According to Rashi and Resh Lakish, the angel's words pointed to the wickedness of Yishmael's character.  Rashi asserts that he was to become a robber ("יָדוֹ בַכֹּל") who was to be hated and provoked by all ("יַד כֹּל בּוֹ").‎³⁰  Resh Lakish goes a step further, asserting that he would rob, not possessions, but lives.³¹

Avraham's plea: "לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ" – Rashi asserts that Avraham was praying for the spiritual well being of Yishmael, that he should live a life that is "before God".

"מְצַחֵק" – These commentators suggest that the word refers either to idolatry,³² murder³³ or illicit relations,³⁴ the three crimes considered most despicable in Judaism.

Why did Sarah want Yishmael expelled? Given such wicked behavior, it is not surprising that Sarah wanted Yishmael banished.

Why is Avraham "upset about his son"? According to Targum Pseudo-Jonathan and Rashi, Avraham was upset at his son's actions, not at the request to expel him.

Why did Hashem reject Yishmael? Yishmael's actions proved him unworthy and warranted expulsion.

Why is Yishmael made into a great nation? This approach would likely assert that this was a reward to Avraham (not Yishmael) and part of the fulfillment of Hashem's promise to him that he would be fruitful and a father of great nations.  The commentators, though, also attempt to belittle the promise. Targum Pseudo Jonathan says that Yishmael is to be come a "nation of robbers" and Rashi asserts that the 12 princes will not last, "כעננים יכלו"‎.³⁵

Hashem saves Yishmael – According to Targum Pseudo Jonathan, Hashem saved Yishmael only for the sake of Avraham and his merits.³⁶

Yishmael after the expulsion – Most of these sources assert that Yishmael repented later in life. Pirkei deRabbi Eliezer depicts Avraham as checking up on his son, and hinting to him to change certain behaviors, which Yishmael acquiesces to.³⁷

Yishmael's descendants – Rashi asserts that Yishmael's descendant plagued the Israelites later in history.  As they were dying of thirst enroute to exile in Babylonia, they begged their cousins for water but were refused.³⁸

¹ Cf. the LXX 21:9 which renders:  "When Sarah saw the son of Hagar the Egyptian, who had been born to Abraham, playing with her son Isaac".  Josephus (Antiquities 1:12:3), also makes no mention of any negative action of Yishmael.

² Such a prophecy would be very encouraging to Hagar who was suffering from her servitude to Sarah.

³ Compare R. Yosef Bekhor Shor who similarly connects Yishmael's future with the wilderness but suggests that Yishmael will be a merchant who travels in the desert, buying and selling his wares ("יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ").  This fits with the later mentions of Yishmaelite caravans, such as the one which is featured in the sale of Yosef.

⁴ Abarbanel agrees with Radak's understanding of the phrase "פֶּרֶא אָדָם", but due to his novel punctuation, comes to an opposite conclusion of what the prophecy says about Yishmael's abode.  For other cases where Abarbanel suggests to read a verse as a question ("בתמיה"), see R. Yitzchak Abarbanel.

⁵ 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.

⁶ Cf. Rashi and Ramban who each take one of these two possibilities.

⁷ See Ramban who has Avraham wonder if the reason Yitzchak is to inherit all is because Yishmael is to die before Avraham.

⁸ Radak is the lone 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".  Such laughter, though not laudable, would nonetheless be quite normal in youthful bantering.

⁹ This is Jubilees' stance.

¹⁰ 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.

¹¹ The BiurBereshit 21:8About Netivot HaShalom questions this read, finding it inconceivable that the righteous Sarah could possibly banish Hagar and Yishmael to the desert simply out of petty jealousy.  See, though, below, that Tzeror HaMor asserts that this was indeed considered a sin and that Sarah was punished for her actions.

¹² He suggests that the elderly in general are very sensitive to people's laughter, assuming that they might be the subject.  Thus, too, Sarah, in her old age, concluded that she was being made fun of.

¹³ He assumes that the original harsh treatment of Hagar in chapter 16 was similarly sinful, and blames both Avraham and Sarah for their part.  Avraham should never have agreed to take Hagar as a wife in the first place nor allow Sarah's treatment of her afterwards.  Yishmael's birth itself served as a punishment, for his descendants were to bring destruction to Israel.  Cf. the Ramban below who probably influenced Tzeror HaMor's reading.  Ramban differs, though, in his understanding of Yishmael's actions in chapter 21 where he justifies the banishment.

¹⁴ See Yeshayahu 21:13-18 and the Tanchuma's understanding thereof.

¹⁵ See above that, according to Radak, Avraham would have rebuked Sarah for her request had it not been that he wanted to preserve household peace.

¹⁶ The expulsion, thus, had nothing to do with the specific actions of Yishmael.

¹⁷ See also Rosh HaShanah 16b16bAbout the Bavli.

¹⁸ This is based on the midrashic interpretation of the verse.  See discussion above that this later oppression is a punishment for Sarah's original oppression of Hagar.  Tzeror HaMor could have also posited that this was a measure for measure punishment of Avraham who did not adequately supply Hagar and Yishmael with water for their journey.

¹⁹ R. Saadia reads the angel's words much more neutrally, suggesting that Yishmael is to grow to be  a man of the desert, yet one who will still maintain contact with people ("יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ") and civilization, marrying and doing business with them.

²⁰ It is unclear from Ramban whether he thinks it is Yishmael himself, or his descendants, who will take on this character trait and oppress others. In the first part of his comments he suggests that the phrase "פֶּרֶא אָדָם" refers to Yishmael, but later he understands it to refer to his offspring.

²¹ In the continuation of his comments, Seforno softens his tone, suggesting that this implies a nomadic existence in the desert.

²² Seforno points to the discussion in Bava Batra 16b.

²³ In the version in the Sifre, R. Shimon b. Yochai presents Yishmael not just as laughing but more actively arguing with Yitzchak over the inheritance.  Ramban questions this variation, arguing that it does not fit with the chronology of the verses, since the chapter assumes a very young Yitzchak.  A toddler would not be arguing with his older brother over such matters.

²⁴ He asserts that Sarah worried that, due to their advanced age, she and Avraham might die while Yitzchak was still young leaving Yishmael to raise him.

²⁵ Compare R. Saadia who asserts that Sarah had permission to banish her son, but not to keep him from getting a monetary inheritance. Though he does not say so explicitly, he might agree with R. Avraham b. HaRambam's assessment of Sarah's motives.

²⁶ He asserts that Sarah alone noted his negative character but hid the truth from her husband knowing that it would pain him.

²⁷ Ramban similarly claims that this promise was made since Yishmael was Avraham's seed, but does not state that Yishmael alone would not have been worthy.

²⁸ Both Ramban and R. Avraham b. HaRambam reject the midrashic understanding of the phrase ""בַּאֲשֶׁר הוּא שָׁם" which suggests that Yishmael was righteous, probably because they still view Yishmael as somewhat culpable and negative.

²⁹ Ramban and Seforno suggest that at the end of his life, Yishmael repented of his negative deeds and died a righteous person.

³⁰ Abarbanel questions this approach from the context.  If the angel was trying to encourage Hagar to return home, how would a negative prophecy regarding her son help?  He writes, " איך יגיד העתידות האלה המלאך להגר ובזה אין בשורה מוצאת".

³¹ He also makes a play on the words "כֹּל בּוֹ", suggesting that it be read "כלבו", equating him with a dog, both of whom eat carcasses.  See also HaRekhasim Levik'ahBereshit 16:12About R. Yehuda Leib Frankfurter who reads the prophecy quite negatively as well. He asserts that the phrase "פֶּרֶא אָדָם" is not a description of a type of person (in which case the adjective would have followed and not preceded the noun), but rather a description of a פרא, a donkey.  Yishmael is more donkey than man.

³² See Tosefta Sotah 5:12, R. Akiva, Targum Pseudo-Jonathon and Rashi. Targum Pseudo Jonathan presents Hagar as also worshiping idols, and explains the phrase "וַתֵּתַע בְּמִדְבַּר" metaphorically to mean that she wandered after idolatry.  As evidence that the root "צחק" can be understood in this manner, R. Akiva points to Shemot 32:6, where the nation is "מצחק" before the Golden Calf.

³³ See R. Yishmael in Tosefta Sotah and Rashi. Pirkei deRabbi Eliezer speaks not just in general of spilling blood, but has Yishmael attempting to kill Yitzchak himself.  Support for this meaning is brought from Shemuel II 2:14 and the deadly "משחק" set up between the men of Yoav and Avner.

³⁴ See R. Eliezer the son of R. Yose HaGelili who points to the story of Mrs. Potiphar in Bereshit 39:17, where the root "צחק" suggests sexual behavior.

³⁵ Compare Targum Pseudo Jonathan that asserts that the cows brought by the twelve princes during the Consecration of the Altar were an attempt to merit the destruction of the twelve princes of Yishmael.

³⁶ Rashi is somewhat inconsistent in his understanding as he points to the Midrash which claims that Hashem saved Yishmael on his own merits, for his present righteous state ("בַּאֲשֶׁר הוּא שָׁם").  Yet, according to Rashi, Yishmael's present spiritual state is one of wickedness.

³⁷ The Midrash has Avraham hint to him that his wife, who refused Avraham hospitality, was unworthy and that he should find another.  Yishmael takes the hint and remarries.

³⁸ See Tanchuma Yitro 5.