Difference between revisions of "Banishment of Hagar and Yishmael/2"
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<point><b>"מְצַחֵק"</b> – Though all these sources assume that Yishmael's behavior was reprehensible, they disagree regarding what action is referred to by the term "מְצַחֵק":<br/> | <point><b>"מְצַחֵק"</b> – Though all these sources assume that Yishmael's behavior was reprehensible, they disagree regarding what action is referred to by the term "מְצַחֵק":<br/> | ||
<ul> | <ul> | ||
| − | <li><b>Cardinal sins</b> – According to most of these commentators, the word refers either to idolatry,<fn>See R. Akiva, the anonymous opinion in Tosefta, Targum Pseudo-Jonathan, and Rashi. As evidence that the root "צחק" can be understood in this manner, R. Akiva points to <a href="Shemot32-6" data-aht="source">Shemot 32:6</a>, where the nation is "מצחק" before the Golden Calf.<br/>Targum Pseudo-Jonathan presents Yishmael as worshiping both idols and Hashem (some versions omit this detail).  It also relates how both Hagar and Yishmael worshiped idols on their trek in the wilderness.  [It renders the phrase "וַתֵּתַע בְּמִדְבַּר" metaphorically to mean that she wandered after idolatry.] It appears from the Targum that, as a punishment for this action, Yishmael came down with a fever which depleted their water supply.<br/>It is noteworthy that Pirkei DeRabbi Eliezer presents only Hagar as worshiping idolatry (and this is what causes their water to run out), while Yishmael himself prays to Hashem, the God of his father Avraham (again in contrast to Targum Pseudo Jonathan which has Hagar praying to the idolatrous god of her father). Numerous scholars have noted that this likely reflects Pirkei DeRabbi Eliezer's identification of Yishmael as the father of Islam, which he viewed as a monotheistic religion.</fn> murder,<fn>See R. Yishmael and Rashi. R. Levi in Bereshit Rabbah and | + | <li><b>Cardinal sins</b> – According to most of these commentators, the word refers either to idolatry,<fn>See R. Akiva, the anonymous opinion in Tosefta, Targum Pseudo-Jonathan, and Rashi. As evidence that the root "צחק" can be understood in this manner, R. Akiva points to <a href="Shemot32-6" data-aht="source">Shemot 32:6</a>, where the nation is "מצחק" before the Golden Calf.<br/>Targum Pseudo-Jonathan presents Yishmael as worshiping both idols and Hashem (some versions omit this detail).  It also relates how both Hagar and Yishmael worshiped idols on their trek in the wilderness.  [It renders the phrase "וַתֵּתַע בְּמִדְבַּר" metaphorically to mean that she wandered after idolatry.] It appears from the Targum that, as a punishment for this action, Yishmael came down with a fever which depleted their water supply.<br/>It is noteworthy that Pirkei DeRabbi Eliezer presents only Hagar as worshiping idolatry (and this is what causes their water to run out), while Yishmael himself prays to Hashem, the God of his father Avraham (again in contrast to Targum Pseudo Jonathan which has Hagar praying to the idolatrous god of her father). Numerous scholars have noted that this likely reflects Pirkei DeRabbi Eliezer's identification of Yishmael as the father of Islam, which he viewed as a monotheistic religion.</fn> murder,<fn>See R. Yishmael and Rashi. R. Levi in Bereshit Rabbah and Pirkei deRabbi Eliezer speak not just in general of spilling blood, but have Yishmael attempting to kill Yitzchak himself. Support for this meaning is brought from the deadly "משחק" set up between the soldiers of Yoav and Avner in <a href="ShemuelII2-14" data-aht="source">Shemuel II 2:14</a>.</fn> or illicit relations,<fn>See R. Eliezer the son of R. Yose HaGelili who points to the story of Mrs. Potiphar in <a href="Bereshit39-17" data-aht="source">Bereshit 39:17</a>, where the root "צחק" suggests sexual behavior.</fn> the three cardinal sins in Judaism.</li> |
<li><b>Sin of speech</b> – Ramban asserts that Yishmael was mocking Yitzchak and the party, while Ibn Kaspi posits that he was poking fun at Sarah.  In contrast, R. Avraham b. HaRambam maintains that Yishmael was more generally fooling around and speaking with a foul mouth.</li> | <li><b>Sin of speech</b> – Ramban asserts that Yishmael was mocking Yitzchak and the party, while Ibn Kaspi posits that he was poking fun at Sarah.  In contrast, R. Avraham b. HaRambam maintains that Yishmael was more generally fooling around and speaking with a foul mouth.</li> | ||
<li><b>Gambling</b> – Ibn Kaspi also raises the possibility that Yishmael was gambling (משחק בקוביא)‎.</li> | <li><b>Gambling</b> – Ibn Kaspi also raises the possibility that Yishmael was gambling (משחק בקוביא)‎.</li> | ||
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<point><b>Banishment</b> – According to this approach, the decision to banish Yishmael stemmed from his<b> </b>behavior and "‎צחוק":‎<fn>The sources would probably suggest that Sarah did not just ask Avraham to expel Yishmael, but explained to him the reason for it, elaborating on Yishamel's behavior.  The Torah only omits it because the previous verse discussed how she saw Yishmael's actions.</fn>  <br/> | <point><b>Banishment</b> – According to this approach, the decision to banish Yishmael stemmed from his<b> </b>behavior and "‎צחוק":‎<fn>The sources would probably suggest that Sarah did not just ask Avraham to expel Yishmael, but explained to him the reason for it, elaborating on Yishamel's behavior.  The Torah only omits it because the previous verse discussed how she saw Yishmael's actions.</fn>  <br/> | ||
<ul> | <ul> | ||
| − | <li><b>Spiritual protection</b> – According to many of these sources,<fn>See Tosefta Sota, Shemot Rabbah, R. Avraham b. HaRambam, and Ibn Kaspi.</fn> Sarah believed that Yishmael needed to be expelled to ensure that Yitzchak did not learn from his negative ways | + | <li><b>Spiritual protection</b> – According to many of these sources,<fn>See Tosefta Sota, Shemot Rabbah, R. Avraham b. HaRambam, and Ibn Kaspi.</fn> Sarah believed that Yishmael needed to be expelled to ensure that Yitzchak did not learn from his negative ways.  R. Avraham b. HaRambam adds that Sarah feared that she and Avraham might die while Yitzchak was still young, leaving him to grow up under the sole influence of Yishmael, with no counter role models.</li> |
<li><b>Physical protection</b> – R. Levi, Rashi, and Pirkei deRabbi Eliezer all maintain that Yishmael had attempted to kill Yitzchak.  As such, Yishmael's banishment was necessary to physically protect Yitzchak.</li> | <li><b>Physical protection</b> – R. Levi, Rashi, and Pirkei deRabbi Eliezer all maintain that Yishmael had attempted to kill Yitzchak.  As such, Yishmael's banishment was necessary to physically protect Yitzchak.</li> | ||
| − | <li><b>Punishment</b> – Ramban views the banishment as a punishment to | + | <li><b>Punishment</b> – In contrast to the above, Ramban views the banishment as a punishment to Yishmael.  He asserts, though, that this was in fact a lighter punishment than was warranted, since a servant who mocks their master really deserves death.</li> |
</ul></point> | </ul></point> | ||
<point><b>Disinheritance</b><ul> | <point><b>Disinheritance</b><ul> | ||
<li>Most of these commentators would likely suggest that the disinheritance was simply a by-product of Yishmael's expulsion.</li> | <li>Most of these commentators would likely suggest that the disinheritance was simply a by-product of Yishmael's expulsion.</li> | ||
| − | <li>R. Avraham b. HaRambam, in contrast, equates the banishment and disinheritance.  He maintains that Sarah was not referring to a monetary inheritance but to a spiritual one.  While Yitzchak was to be educated to religious perfection, Yishmael was not to join in such an upbringing.  Thus, Sarah's words "לֹא יִירַשׁ" are another way of saying that Yishmael should not to live and be raised | + | <li>R. Avraham b. HaRambam, in contrast, equates the banishment and disinheritance.  He maintains that Sarah was not referring to a monetary inheritance but to a spiritual one.  While Yitzchak was to be educated to religious perfection, Yishmael was not to join in such an upbringing.  Thus, Sarah's words "לֹא יִירַשׁ" are another way of saying that Yishmael should not to live with and be raised by the family, and is equivalent to the term "גָּרֵשׁ".</li> |
</ul></point> | </ul></point> | ||
<point><b>Why is Avraham "upset about his son"?</b></point> | <point><b>Why is Avraham "upset about his son"?</b></point> | ||
Version as of 00:10, 25 October 2015
Banishment of Hagar and Yishmael
Exegetical Approaches
Yishmael's Negative Behavior
Sarah's actions were motivated by the problematic behavior of Yishmael and the desire to protect Yitzchak from his repugnant deeds and influence.
Sources:Tosefta, R. Akiva, R. Elazar b. R. Yosi HaGelili, R. Yishmael, and R. Levi in Tosefta, Sifre Devarim, and Bereshit Rabbah, Shemot Rabbah, Targum Pseudo-Jonathan, Pirkei DeRabbi Eliezer, Rashi, R. Avraham b. HaRambam, Ramban, R. Yosef ibn Kaspi,
"מְצַחֵק" – Though all these sources assume that Yishmael's behavior was reprehensible, they disagree regarding what action is referred to by the term "מְצַחֵק":
- Cardinal sins – According to most of these commentators, the word refers either to idolatry,1 murder,2 or illicit relations,3 the three cardinal sins in Judaism.
- Sin of speech – Ramban asserts that Yishmael was mocking Yitzchak and the party, while Ibn Kaspi posits that he was poking fun at Sarah. In contrast, R. Avraham b. HaRambam maintains that Yishmael was more generally fooling around and speaking with a foul mouth.
- Gambling – Ibn Kaspi also raises the possibility that Yishmael was gambling (משחק בקוביא).
Banishment – According to this approach, the decision to banish Yishmael stemmed from his behavior and "צחוק":4
- Spiritual protection – According to many of these sources,5 Sarah believed that Yishmael needed to be expelled to ensure that Yitzchak did not learn from his negative ways. R. Avraham b. HaRambam adds that Sarah feared that she and Avraham might die while Yitzchak was still young, leaving him to grow up under the sole influence of Yishmael, with no counter role models.
- Physical protection – R. Levi, Rashi, and Pirkei deRabbi Eliezer all maintain that Yishmael had attempted to kill Yitzchak. As such, Yishmael's banishment was necessary to physically protect Yitzchak.
- Punishment – In contrast to the above, Ramban views the banishment as a punishment to Yishmael. He asserts, though, that this was in fact a lighter punishment than was warranted, since a servant who mocks their master really deserves death.
Disinheritance
- Most of these commentators would likely suggest that the disinheritance was simply a by-product of Yishmael's expulsion.
- R. Avraham b. HaRambam, in contrast, equates the banishment and disinheritance. He maintains that Sarah was not referring to a monetary inheritance but to a spiritual one. While Yitzchak was to be educated to religious perfection, Yishmael was not to join in such an upbringing. Thus, Sarah's words "לֹא יִירַשׁ" are another way of saying that Yishmael should not to live with and be raised by the family, and is equivalent to the term "גָּרֵשׁ".
Why is Avraham "upset about his son"?
Why is Hagar also expelled?
"לֶחֶם וְחֵמַת מַיִם" – were there sufficient provisions?
Why does Hashem save Yishmael?
Hagar's status
When does the story take place?
Gifts to sons of concubines
Ensuring Yitzchak's Inheritance
Sources:Rashbi's opinion in Tosefta, Sifre Devarim, and Bereshit Rabbah, R. Saadia Gaon Radak, Ralbag, Abarbanel, Seforno, Shadal,
Sending away sons of concubines
"גָּרֵשׁ" versus "וַיְשַׁלְּחֶהָ"
Jealousy
Sources:
