A Portrait of Yishmael/2

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A Portrait of Yishmael

Exegetical Approaches

THIS TOPIC IS STILL BEING DEVELOPED AND UPDATED

Overview

The scarcity of information about Yishmael leads commentators to evaluate his character based on clues from those who interact with him, specifically Avraham and Sarah.  In so doing, though, exegetes find themselves in a catch-22. On one hand, it seems inconceivable that Sarah would expel Yishmael had he been an innocent, righteous youth.  On the other hand, it is equally troubling to suggest that Avraham could have raised a son that committed terrible crimes.

As a result, the commentators' characterizations of Yishmael run the gamut from innocent to evil.  Some exegetes, like Radak, posit that Yishmael was a wholesome youth, and Tzeror HaMor even faults Sarah for banishing him.  Rashi, following numerous Midrashim, goes to the opposite extreme, painting an utterly wicked Yishmael and interpreting the various stories in which he appears to match this image.  Ramban attempts to strike a balance between the competing factors, depicting a negative, but not villainous Yishmael.

Neutral to Positive

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

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.3 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 wilderness – 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")‎.4
  • Man of civilization – Abarbanel reads the opening words of the angel as a rhetorical question: "Will your son be a man of the wilderness?"5  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.6
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,7 wondering whether Yishmael will die young (being replaced by Yitzchak)8 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 commentators9 suggest that Yishmael was simply happily dancing,10 playing, or laughing,11 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,12 while the Tzeror HaMor asserts that she was insulted as she mistakenly thought that Yishmael was laughing at her.13  
  • 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.14  Her descendants were later punished when Yishmael's progeny refused water to the Children of Israel,15 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).‎16
Why is Avraham "upset about his son"? Jubilees and Radak interpret that Avraham is upset about the notion of banishing a beloved son.17  This reaction is completely understandable given that, according to them, Yishmael had done nothing to deserve expulsion.  In addition, Radak asserts that Avraham loved him both because he was his firstborn and because "בדרך טובה היה הולך, כי הוא גדל עמו ולמדהו דרך ה'‏"‎.18  He claims that given that Avraham taught outsiders to follow in the path of Hashem, it is inconceivable that he did not do the same for his own child, Yishmael.
Why did Hashem side with Sarah? Radak and Abarbanel explain 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.19
Hashem saves Yishmael
  • Deserving – According to R. Simon in Bereshit Rabbah, Hashem listened to Yishmael and saved him on his own merits.  R. Simon understands the phrase "בַּאֲשֶׁר הוּא שָׁם" to refer to Yishmael's present spiritual status.20  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.21  He even suggests that this part of the story was written so that all can learn from Yishmael the importance 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".
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.
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.22
  • Negative – Ibn Ezra additionally 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.23

Mildly Negative

Yishmael had several negative traits, but he was not completely wicked.

Prophecy to Hagar – "וְהוּא יִהְיֶה פֶּרֶא אָדָם" – Both Ramban and Seforno24 assert that already the prophecy to Hagar forecast 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.25  He sees in this a punishment to Avraham and Sarah who had sinned in their harsh treatment of Hagar.26 They were given 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 the combination of what Yishmael inherited from each of his parents, a donkey-like nature from his mother,27 and a more human side from his father, reflected in his repentance later in life.28
Avraham's plea: "לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ" – According to Ramban, Avraham is praying for Yishmael's survival.  Being informed that Yitzchak is to inherit alone makes Avraham wonder whether Yishmael is destined to die early.  Although 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 of these commentators understand the word to refer to scornful laughter or mockery:
  • Inheritance related – R. Shimon B. Yochai portrays Yishmael as laughing at the concept of Yitzchak inheriting,29 while Seforno has him suggest that Yitzchak was born of Avimelekh which would thereby disqualify him from inheriting.30
  • Degrading Yitzchak – R. Saadia suggests that Yishmael was scornfully saying that Yitzchak would not survive to adulthood, while Ramban presents him as more simply poking fun at Yitzchak and the party made in his honor.
  • 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.31  Sarah was not worried about his sharing in a monetary inheritance, but about the two brothers inheriting identical values.32
  • 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 corporal punishment, Sarah decided instead 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.  Although 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 firstborn.33
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 would be a negative influence, further justifying the banishment.
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.34
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 over how this might affect Yitzchak.35
Why is Yishmael made into a great nation? Seforno asserts that this promise was a reward to Avraham.36  Yishmael himself was not worthy of such grandeur.
Yishmael and Islam – R. Avraham b. HaRambam claims that the promise that Yishmael will become a great nation was fulfilled with the establishment of Islam.  He points out how it is a second monotheistic religion, yet 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 or on the spiritual level of his brother.37

Extremely Negative

Yishmael was evil, and he committed the most heinous of crimes, including the threesome of idolatry, murder, and illicit relations.

Prophecy to Hagar – "וְהוּא יִהְיֶה פֶּרֶא אָדָם" – According to Resh Lakish in Bereshit Rabbah and Rashi, the angel's words pointed to the wickedness of Yishmael's character.  Rashi39 asserts that he was to become a robber ("יָדוֹ בַכֹּל") who was to be hated and provoked by all ("וְיַד כֹּל בּוֹ").‎40  Resh Lakish goes a step further, asserting that he would rob, not just possessions, but people's lives.41
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,42 murder,43 or illicit relations,44 the three cardinal sins in Judaism.45
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, Avraham was upset about his son's idolatry, not at the request to expel him.46
Why did Hashem reject Yishmael? Yishmael's actions proved him unworthy of a place in Avraham's household and warranted his expulsion.
Hashem saves Yishmael – Targum Pseudo-Jonathan emphasizes that Hashem saved Yishmael only for the sake of Avraham and his merits.47
Yishmael after the expulsion – Most of these sources assert that Yishmael repented later in life.48 Pirkei DeRabbi Eliezer depicts Avraham as checking up on his son, and leaving him messages to change certain behaviors, which Yishmael follows.49
Why is Yishmael made into a great nation? The Torah says that this was merely a fulfillment of Hashem's promise that Avraham would be the father of a multitude of nations, rather than a reward for Yishmael's behavior.  Some of these commentators even attempt to diminish this promise.  Thus, R. Yitzchak in Bereshit Rabbah47:5About Bereshit Rabbah and Rashi assert that Yishmael's twelve princes will be short-lived ("כעננים יכלו"‎),‎50 and Targum Pseudo-Jonathan says that he is destined to become a "nation of robbers".51
Yishmael's descendants – Rashi asserts that Yishmael's descendants plagued the Israelites later in history.  As they were dying of thirst en route to exile in Babylonia, they begged their cousins for water but were refused.52
Yishmael and Islam – Some suggest that only pre-Islamic Midrashim present Yishmael as worshiping idols, as that was the common practice of the Arabs of that period.53  Pirkei DeRabbi Eliezer, on the other hand, was written in the Islamic era, and thus even while painting a negative portrait of Yishmael, it nonetheless depicts him as monotheistic.54  Pirkei DeRabbi Eliezer also provides a postscript to the Yishmael story containing an account of Avraham's subsequent visits to Yishmael.  This account which closely parallels some Islamic traditions appears to also polemicize against them.55