Difference between revisions of "Banishment of Hagar and Yishmael/2"
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<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, Tanchuma, 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.</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>Cardinal sins</b> – According to most of these commentators, the word refers either to idolatry,<fn>See R. Akiva, the anonymous opinion in Tosefta, Tanchuma, 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.</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.<fn>All three understand the word "מְצַחֵק" somewhat literally to refer to scornful laughter.</fn></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> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Banishment</b> – According to this approach, the decision to banish Yishmael stemmed from his<b> </b>behavior and "‎צחוק":‎<fn>Most of the sources would probably suggest that though the Torah does not say so explicitly, Sarah shared with Avraham that it was | + | <point><b>Banishment</b> – According to this approach, the decision to banish Yishmael stemmed from his<b> </b>behavior and "‎צחוק":‎<fn>Most of the sources would probably suggest that though the Torah does not say so explicitly, Sarah shared with Avraham that it was Yishmael's behavior which motivated her to expel him.  It is possible that the Torah only omits her words because it assumes that the reader is aware of her motivation from the preceding verse.</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.  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>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> | ||
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<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. | + | <li>R. Avraham b. HaRambam, in contrast, equates the banishment and disinheritance.  He maintains that Sarah was not referring to a monetary inheritance<fn>Cf. R. Saadia who asserts that Sarah had permission to banish her son, but not to keep him from getting a monetary inheritance.</fn> but to a spiritual one.  While Yitzchak was to be educated to religious perfection, Yishmael was to leave and not to join in such an upbringing.<fn>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".</fn>  </li> |
</ul></point> | </ul></point> | ||
| − | <point><b>Why is Avraham "upset about his son"?</b><ul> | + | <point><b>Why is Avraham "upset about his son"?</b> These commentators disagree on this point:<fn>See <multilink><a href="MidrashTannaimDevarim14" data-aht="source">Midrash Tannaim</a><a href="MidrashTannaimDevarim14" data-aht="source">Devarim 14</a><a href="Midrash Tannaim" data-aht="parshan">About Midrash Tannaim</a></multilink> which already brings both approaches.</fn><br/> |
| + | <ul> | ||
<li><b>Yishmael's behavior</b> – Shemot Rabbah and Targum Pseudo-Jonathan<fn>See also the first opinion brought by Rashi.</fn> suggest that Avraham was upset that Yishmael had veered from the right path. </li> | <li><b>Yishmael's behavior</b> – Shemot Rabbah and Targum Pseudo-Jonathan<fn>See also the first opinion brought by Rashi.</fn> suggest that Avraham was upset that Yishmael had veered from the right path. </li> | ||
| − | <li><b>Yishmael's banishment</b> – Rashi, R. Avraham b. HaRambam, and Ramban, in contrast, maintain that Avraham was upset about the expulsion. 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.<fn>While the midrashic sources, Targum Pseudo-Jonathan and Rashi | + | <li><b>Yishmael's banishment</b> – Rashi, R. Avraham b. HaRambam, and Ramban, in contrast, maintain that Avraham was upset about the expulsion.<fn>This is supported by Hashem's response which uses the same language of "אַל יֵרַע בְּעֵינֶיךָ עַל הַנַּעַר וְעַל אֲמָתֶךָ " but includes Hagar as well as Yishmael. Furthermore, Hashem reassures Avraham that Yishmael will be a great nation,  addressing Avraham's concerns over his son's welfare rather than his behavior.</fn> 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.<fn>While the midrashic sources, Targum Pseudo-Jonathan and Rashi posit that Yishmael committed cardinal sins, Ramban maintains that he simply mocked Sarah.  As such, the varying interpretations of this verse are consistent with the exegetes' overall approaches.</fn> R. Avraham b. HaRambam instead claims that Avraham was unaware of Yishmael's true nature.<fn>Sarah had not wanted to hurt him by revealing it.</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>Why is Hagar also expelled?</b> Ramban asserts that Hagar was sent away due to no fault of her own but out of mercy to Yishmael who would not survive without his mother.</point> | <point><b>Why is Hagar also expelled?</b> Ramban asserts that Hagar was sent away due to no fault of her own but out of mercy to Yishmael who would not survive without his mother.</point> | ||
| + | <point><b>Why does Hashem side with Sarah?</b> For most of these commentators who claim that Yishmael was guilty of heinous crimes, Hashem's words are not surprising.  The others<fn>R. Avraham b. HaRambam, Ramban and Ibn Kaspi all portray Yishmael as much less wicked, and thus not so obviously deserving of expulsion.</fn> would likely posit, as does R. Avraham b. HaRambam, that Hashem agreed with Sarah that Yishmael would be a negative influence on Yitzchak.</point> | ||
<point><b>"לֶחֶם וְחֵמַת מַיִם" – were there sufficient provisions?</b><ul> | <point><b>"לֶחֶם וְחֵמַת מַיִם" – were there sufficient provisions?</b><ul> | ||
<li><b>Meager Provisions</b> – Many of these commentators assume that Avraham only scantily provided for Yishmael, but still maintain that the lack of water was not his fault:</li> | <li><b>Meager Provisions</b> – Many of these commentators assume that Avraham only scantily provided for Yishmael, but still maintain that the lack of water was not his fault:</li> | ||
<ul> | <ul> | ||
| − | <li>According to Shemot Rababah and Rashi, Avraham intentionally sent Yishmael away without any gold or silver since he was upset at his sinful ways.  Rashi claims that, nonetheless, he had provided Hagar with ample food and drink.  The water ran out only because Yishmael got sick and drank more than expected.</li> | + | <li><b>Yishamel got sick</b> – According to Shemot Rababah and Rashi, Avraham intentionally sent Yishmael away without any gold or silver since he was upset at his sinful ways.  Rashi claims that, nonetheless, he had provided Hagar with ample food and drink.  The water ran out only because Yishmael got sick and drank more than expected.</li> |
| − | <li>According to Targum Pseudo-Jonathan and Pirkei DeRabbi Eliezer, too, the water supply should have been sufficient<fn>According to Pirkei DeRabbi Eliezer, a mere flask of water would have sufficed due to Avraham's merits.</fn> but as soon as Hagar entered the wilderness, she strayed after idolatry<fn>They renders the phrase "וַתֵּתַע בְּמִדְבַּר" metaphorically to mean that Hagar wandered after idolatry.</fn> and was punished.<fn>Targum Pseudo-Jonathan relates how both Hagar and Yishmael worshiped idols on their trek in the wilderness.  It appears from the Targum that, as a punishment for this action, Yishmael came down with a fever which depleted their water supply.  Pirkei DeRabbi Eliezer, in contrast, 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></li> | + | <li><b>Yishmael/Hagar punished</b> – According to Targum Pseudo-Jonathan and Pirkei DeRabbi Eliezer, too, the water supply should have been sufficient<fn>According to Pirkei DeRabbi Eliezer, a mere flask of water would have sufficed due to Avraham's merits.</fn> but as soon as Hagar entered the wilderness, she strayed after idolatry<fn>They renders the phrase "וַתֵּתַע בְּמִדְבַּר" metaphorically to mean that Hagar wandered after idolatry.</fn> and was punished.<fn>Targum Pseudo-Jonathan relates how both Hagar and Yishmael worshiped idols on their trek in the wilderness.  It appears from the Targum that, as a punishment for this action, Yishmael came down with a fever which depleted their water supply.  Pirkei DeRabbi Eliezer, in contrast, 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></li> |
| − | <li> | + | <li><b>Avraham obeyed Hashem</b> – R. Avraham b. HaRambam asserts that Avraham's apparent stinginess should not be viewed as such but rather as obedience to the Divine command to listen to his wife.  Moreover, Avraham trusted in Hashem's promise that he would not forsake Yishmael.</li> |
</ul> | </ul> | ||
<li><b>Properly provided for</b> – In contrast to the above, Ibn Kaspi maintains that Avraham gave Hagar and Yishmael not only food, but also gold and silver.  He disagrees that Hashem's directive to heed Sarah's words need refer to leaving Yishmael empty-handed.<fn>He points out that had Sarah told Avraham to jump into a fiery furnace, obviously he would not be obligated to do so.  The Divine directive referred only to Sarah's request of banishment; when Hashem said "<b>כֹּל</b> אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ" He had not meant to listen to literally "all" her requests.</fn></li> | <li><b>Properly provided for</b> – In contrast to the above, Ibn Kaspi maintains that Avraham gave Hagar and Yishmael not only food, but also gold and silver.  He disagrees that Hashem's directive to heed Sarah's words need refer to leaving Yishmael empty-handed.<fn>He points out that had Sarah told Avraham to jump into a fiery furnace, obviously he would not be obligated to do so.  The Divine directive referred only to Sarah's request of banishment; when Hashem said "<b>כֹּל</b> אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ" He had not meant to listen to literally "all" her requests.</fn></li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Why does Hashem save Yishmael?</b></point> | + | <point><b>Why does Hashem save Yishmael?</b> Targum Pseudo-Jonathan emphasizes that Hashem saved Yishmael only for the sake of Avraham and his merits.<fn>Rashi is somewhat inconsistent in his understanding as he points to the <a href="BavliRoshHaShanah16b" data-aht="source">Midrash</a> 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 was one of wickedness.</fn></point> |
| + | <point><b>Was Sarah justified?</b> Many of these sources justify Sarah's decision by painting a much blacker picture of Yishmael than a simple reading of the text would imply.  Others do so by highlighting the threat he presented to Yitzchak's upbringing.</point> | ||
| + | <point><b>Aftermath</b> – Pirkei deRabbi Eliezer presents Avraham as still concerned about Yishmael's spiritual well-being even after the banishment,<fn>It tells of Avraham visiting his son and checking on his wives.  When he finds one wife not up to par, he lets Yishmael know and Yishmael acts on his advice to choose a new one.</fn> and has him remarry Hagar after Sarah's death.<fn>See also Targum Pseudo-Jonathan, Bereshit Rabbah, Tanchuma, and Rashi.  They all associate Keturah with Hagar.  For a full discussion of the issue, see <a href="Avraham's Many Wives" data-aht="page">Avraham's Many Wives</a>.</fn> Rashi also presents Yishmael as repenting later in life.</point> | ||
<point><b>Hagar's status</b></point> | <point><b>Hagar's status</b></point> | ||
<point><b>When does the story take place?</b></point> | <point><b>When does the story take place?</b></point> | ||
| Line 46: | Line 50: | ||
</category> | </category> | ||
<category>Ensuring Yitzchak's Inheritance | <category>Ensuring Yitzchak's Inheritance | ||
| − | <mekorot>Rashbi's opinion in <multilink><a href="ToseftaSotah6-3" data-aht="source">Tosefta</a><a href="ToseftaSotah6-3" data-aht="source">Sotah 6:3</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink>, <multilink><a href="SifreDevarim6-4" data-aht="source">Sifre Devarim</a><a href="SifreDevarim6-4" data-aht="source">6:4</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>, and <multilink><a href="BereshitRabbah53-11" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah53-11" data-aht="source">53:11</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryBereshit21-9" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonTafsirBereshit21-9" data-aht="source">Tafsir Bereshit 21:9</a><a href="RSaadiaGaonTafsirBereshit21-14" data-aht="source">Tafsir Bereshit 21:14</a><a href="RSaadiaGaonCommentaryBereshit21-9" data-aht="source">Commentary Bereshit 21:9</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink> <multilink><a href="RadakBereshit21-9-11" data-aht="source">Radak<multilink data-aht=""></multilink></a><a href="RadakBereshit21-9-11" data-aht="source">Bereshit 21:9-11,14</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RalbagBereshitBeurHaParashah21-8-16" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaParashah21-8-16" data-aht="source">Bereshit Beur HaParashah 21:8-16</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelBereshit21" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit21" data-aht="source">Bereshit 21</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoBereshit21-9-10" data-aht="source">Seforno</a><a href="SefornoBereshit21-9-10" data-aht="source">Bereshit 21:9-10</a><a href="SefornoBereshit21-14" data-aht="source">Bereshit 21:14</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="ShadalBereshit21-9" data-aht="source">Shadal</a><a href="ShadalBereshit21-9" data-aht="source">Bereshit 21:9</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>,</mekorot> | + | <mekorot>Rashbi's opinion in <multilink><a href="ToseftaSotah6-3" data-aht="source">Tosefta</a><a href="ToseftaSotah6-3" data-aht="source">Sotah 6:3</a><a href="Tosefta" data-aht="parshan">About the Tosefta</a></multilink>, <multilink><a href="SifreDevarim6-4" data-aht="source">Sifre Devarim</a><a href="SifreDevarim6-4" data-aht="source">6:4</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>, and <multilink><a href="BereshitRabbah53-11" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah53-11" data-aht="source">53:11</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="RSaadiaGaonCommentaryBereshit21-9" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonTafsirBereshit21-9" data-aht="source">Tafsir Bereshit 21:9</a><a href="RSaadiaGaonTafsirBereshit21-14" data-aht="source">Tafsir Bereshit 21:14</a><a href="RSaadiaGaonCommentaryBereshit21-9" data-aht="source">Commentary Bereshit 21:9</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Saadia is not explicit and simply says that Yishmael was laughing and saying that Yitzchak would die before him. This might suggest that Yishmael was laughing because he believed that Yitzchak would never live to inherit.</fn> <multilink><a href="RadakBereshit21-9-11" data-aht="source">Radak<multilink data-aht=""></multilink></a><a href="RadakBereshit21-9-11" data-aht="source">Bereshit 21:9-11,14</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RalbagBereshitBeurHaParashah21-8-16" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaParashah21-8-16" data-aht="source">Bereshit Beur HaParashah 21:8-16</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelBereshit21" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit21" data-aht="source">Bereshit 21</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoBereshit21-9-10" data-aht="source">Seforno</a><a href="SefornoBereshit21-9-10" data-aht="source">Bereshit 21:9-10</a><a href="SefornoBereshit21-14" data-aht="source">Bereshit 21:14</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="ShadalBereshit21-9" data-aht="source">Shadal</a><a href="ShadalBereshit21-9" data-aht="source">Bereshit 21:9</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>,</mekorot> |
| + | <point><b>"מְצַחֵק"</b> – Most of these commentators relate Yishmael's "צחוק" to his desire or likelihood to inherit.  | ||
| + | <ul> | ||
| + | <li>Mockery –R. Shimon b. Yochai,<fn> In the version in the Sifre Devarim, R. Shimon b. Yochai presents Yishmael as not just laughing, but rather 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.</fn> Ralbag and Shadal<fn>Shadal presents Yihmael as mocking all the pomp and ceremony surrounding Yitzchak, thinking that Avraham and Sarah would die before he grew up, leaving Yishmael to inherit all. Cf. Shadal who has Yishmael taunt that Yitzchak would never survive to adulthood.</fn> all portray Yishmael as laughing at the concept of Yiztchak inheriting.  Seforno, instead, depicts Yishmael as spreading rumors that Yitzchak was born of Avimelekh which would thereby disqualify him from inheriting.</li> | ||
| + | <li>Playing – Abarbanel, in contrast, understands "מְצַחֵק" to mean "play" and presents Yishmael as happily playing while those around him tried to please and serve him. Sarah saw this as setting a precedent that he was equal in status to Yitzchak, and equally qualified to inherit.</li> | ||
| + | </ul></point> | ||
<point><b>Sending away sons of concubines</b></point> | <point><b>Sending away sons of concubines</b></point> | ||
<point><b>"גָּרֵשׁ" versus "וַיְשַׁלְּחֶהָ"</b></point> | <point><b>"גָּרֵשׁ" versus "וַיְשַׁלְּחֶהָ"</b></point> | ||
Version as of 12:05, 28 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, Tanchuma, 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.4
- 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":5
- Spiritual protection – According to many of these sources,6 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 also necessary to physically protect Yitzchak.
- Punishment – In contrast to the above, Ramban views the banishment as a punishment to Yishmael. He 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 him.
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 inheritance7 but to a spiritual one. While Yitzchak was to be educated to religious perfection, Yishmael was to leave and not to join in such an upbringing.8
Why is Avraham "upset about his son"? These commentators disagree on this point:9
- Yishmael's behavior – Shemot Rabbah and Targum Pseudo-Jonathan10 suggest that Avraham was upset that Yishmael had veered from the right path.
- Yishmael's banishment – Rashi, R. Avraham b. HaRambam, and Ramban, in contrast, maintain that Avraham was upset about the expulsion.11 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.12 R. Avraham b. HaRambam instead claims that Avraham was unaware of Yishmael's true nature.13
Why is Hagar also expelled? Ramban asserts that Hagar was sent away due to no fault of her own but out of mercy to Yishmael who would not survive without his mother.
Why does Hashem side with Sarah? For most of these commentators who claim that Yishmael was guilty of heinous crimes, Hashem's words are not surprising. The others14 would likely posit, as does R. Avraham b. HaRambam, that Hashem agreed with Sarah that Yishmael would be a negative influence on Yitzchak.
"לֶחֶם וְחֵמַת מַיִם" – were there sufficient provisions?
- Meager Provisions – Many of these commentators assume that Avraham only scantily provided for Yishmael, but still maintain that the lack of water was not his fault:
- Yishamel got sick – According to Shemot Rababah and Rashi, Avraham intentionally sent Yishmael away without any gold or silver since he was upset at his sinful ways. Rashi claims that, nonetheless, he had provided Hagar with ample food and drink. The water ran out only because Yishmael got sick and drank more than expected.
- Yishmael/Hagar punished – According to Targum Pseudo-Jonathan and Pirkei DeRabbi Eliezer, too, the water supply should have been sufficient15 but as soon as Hagar entered the wilderness, she strayed after idolatry16 and was punished.17
- Avraham obeyed Hashem – R. Avraham b. HaRambam asserts that Avraham's apparent stinginess should not be viewed as such but rather as obedience to the Divine command to listen to his wife. Moreover, Avraham trusted in Hashem's promise that he would not forsake Yishmael.
- Properly provided for – In contrast to the above, Ibn Kaspi maintains that Avraham gave Hagar and Yishmael not only food, but also gold and silver. He disagrees that Hashem's directive to heed Sarah's words need refer to leaving Yishmael empty-handed.18
Why does Hashem save Yishmael? Targum Pseudo-Jonathan emphasizes that Hashem saved Yishmael only for the sake of Avraham and his merits.19
Was Sarah justified? Many of these sources justify Sarah's decision by painting a much blacker picture of Yishmael than a simple reading of the text would imply. Others do so by highlighting the threat he presented to Yitzchak's upbringing.
Aftermath – Pirkei deRabbi Eliezer presents Avraham as still concerned about Yishmael's spiritual well-being even after the banishment,20 and has him remarry Hagar after Sarah's death.21 Rashi also presents Yishmael as repenting later in life.
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,22 Radak, Ralbag, Abarbanel, Seforno, Shadal,
"מְצַחֵק" – Most of these commentators relate Yishmael's "צחוק" to his desire or likelihood to inherit.
- Mockery –R. Shimon b. Yochai,23 Ralbag and Shadal24 all portray Yishmael as laughing at the concept of Yiztchak inheriting. Seforno, instead, depicts Yishmael as spreading rumors that Yitzchak was born of Avimelekh which would thereby disqualify him from inheriting.
- Playing – Abarbanel, in contrast, understands "מְצַחֵק" to mean "play" and presents Yishmael as happily playing while those around him tried to please and serve him. Sarah saw this as setting a precedent that he was equal in status to Yitzchak, and equally qualified to inherit.
Sending away sons of concubines
"גָּרֵשׁ" versus "וַיְשַׁלְּחֶהָ"
Jealousy
Sources:
