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PARSHATH W'HASHEM PAQAD
Commentary
IN DETAL (A selection of some verses of interest):
21:2 - "…in his old age …"
Twice in this section it talks about the child being born in Abraham's "old age," yet it does not refer to Sarah's age. It seems curious, as it is more of a miracle for a child to be born to an older woman, whom we had already learned that her time of menstruation had stopped that to be born from an old man. This might be written such, out of modesty for Sarah, or as a reminder of Sarah's laughter at the announcement, which is where Yits?ak's name is derived. Yits?ak's name is derived from the word for laughter.
21:9 - "Sarah saw the son of Hagar the Egyptian whom she had born to Abraham "mitsa?eq" [playing]…"
The verb "mitsaheq" comes from the root meaning "to play," or "to make sport." Rashi suggests several possible meanings based on its use elsewhere in Tanakh. Citing its use in Sh'mot (chapter 32:6), that it denotes idol worship, In Bereshit 39:17 it carries the meaning of "uncovering one's nakedness," or incest. The word also means, "murdering," as we learn in Second Shmuel 2:14. Rashi seems to favor the last meaning, for he provides a midrash, in which Yishmael and Yits?ak were arguing over the inheritance, wherein Yishmael proceeded to shoot arrows at Yitshaq.
Yet, I heard another interpretation of how Yishmael tried to murder Yitshaq and the events that led to the expulsion of Hagar and Yishmael which touch on all the above meanings of the word.
What Sarah saw was Yishmael talking to Yitshaq and she overheard him saying that Yitshaq was not Abraham's son, but rather he was Abimelekh's son. Yishmael related the entire episode and told his brother that he was, in effect, a mamzer [often translated as bastard, but specifically a child born from a forbidden union, such as adultery or incest]. To tell someone, especially someone whose father is Abraham Avinu, that he's illegitimate, that he is not the heir to Abraham's righteousness, that is tantamount to murder, murder of the soul. As for the meaning of "idol worship," this becomes clearer in verse fourteen after they are cast out.
21:10 - "…cast out this bondswoman and her son …"
The word "garesh," meaning, "cast out," implies total separation and a cutting off of all contact, as opposed to simply distancing one from the other.
21:12 - "…listen to her voice …"
Rashi tells us that it is from this verse that we learn that Sarah was superior to Abraham in prophecy.
21:14 - "…she departed and strayed …"
Pirke D'Rabbi Eliezer (chapter 30) tells us that this means that she returned to her idolatrous ways of her father's house.
21:17 - "…for God had heard the voice of the youth where he was there …"
We learn [in Masekhet Rosh HaShanah] that at this time the Malakhei haSharet complained and pressed HaShem not to aid Yishmael, reminding Him that Yishmael's seed is destined to kill His Children (Yisrael). HaShem asked them, "At the present, is he righteous or evil?" They were forced to answer that he was righteous. So God told them that He judges in accordance with one's present deeds and not their potential to do harm.
From this my teacher taught that we can learn a valuable lesson, on how it is appropriate to approach every individual "where he is at there." This is especially applicable in education, wherein it is the duty of the teacher to approach his students where they are at, and bring them to where they need to be. This, says my teacher, is hinted at in the following verse, for Yishmael is want for thirst, and water is a symbol of Torah. "And God opened her eyes and she saw a well of water." She saw the beauty of Torah. "…and gave the youth to drink." She instructed him in Torah. "… and God was with the youth and he grew." He became knowledgeable in Torah; he matured and developed through his learning. This understanding is in harmony with Yishmael's age, for at this time, he had already reached the age of majority, and it would not seem likely for the Torah to be suggesting his physical maturation.
However, the simple meaning is his physical growth, and Rashi teaches that Yishmael became a robber of wayfarers. Yet, if this is so, one must ask, how "God was with the youth?"
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