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15

Rabbi Ovadya miBartenura (עמר נקא, בראשית כ"א ט"ז) explains that Hagar moved farther away than would be necessary to merely avoid seeing Yishmael's suffering and death. The reason for the extra distance is that Yishmael was an archer (per verse 20), and Hagar was concerned that Yishmael might become delirious and try to shoot her with his arrows. Therefore, ...


11

Abraham left Ur of the Chaldeans to go to Canaan, stopping at Haran along the way (Genesis 11:31, 12:5). Chaldeans were described as coming from the north (Jeremiah 1:14). Since Mecca is far south, a simple reading of those verses gives no reason to think Abraham was in Arabia on the way to Canaan. If you would like to rely on this map, it would also show ...


8

There are a couple sources that indicate that Yishmael was a tzaddik at certain points in his life. Rashi to Breishit 25:17 notes that the the word ויגוע is only used by tzaddikim, and is used here to refer to Yishmael at the end of his life. ויגוע: לא נאמרה גויעה אלא בצדיקים:‏ Also, Rashi on 21:17 quotes a midrash where the angels are trying to ...


6

The Rashi referenced in my answer there says in part: אלו ערביים השוכנים באהלים במדברות ורועים מקנה כל ימיהם These are the arabs that dwell in tents in the desert and pasture flocks all their lives. So Rashi explicitly conflates the two. Then again, arabs in Rashi's terminology might more mean desert dwellers rather than the modern definition of ...


6

Ibn Ezra says that he was reveling like all young men tend to do, and Sarah was jealous of his being older/ more impressive than Isaac. He does not elaborate further, so that seems to be the reason she wanted Ishmael sent away, according to him. Rashbam says on the word מצחק that Sarah noted his age and was worried that he would contend with Isaac for the ...


5

Pirkei D'Rebbi Eliezer (Chapter 31) says that Yishmael came in from the desert to visit Avraham. (The Rada"l says that was when Yitzchok and Yishmael argued about whose circumcision was more meritorious - see here) and that night, according to one explanation of the Rada"l, G-d appeared to Avraham and told him to sacrifice his son. (you can see the argument ...


5

Yishmael was certainly not a Tzaddik in the true sense of the word. This is precisely the reason why Sarah and Avraham sent him away. So in the dialogue between Hashem and the (prosecuting) angels: why does Hashem say that Yishmael was a tzaddik? You need to look at the context of the dialogue. Yishmael was going to die of thirst. Hashem lets the angels ...


5

I found two possible answers that are at odds with one another: 1. We know Ishmael repented in the lifetime of Abraham, since he allowed Isaac to precede him for Abraham's burial, (Gen 25:9, see also B. Bath. 16b). Pirkei D'Rebbi Eliezer, ch. 30 relates the following, which could suggest that his repentance happened in the desert: "In the merit of Abraham, ...


4

R. Judah Loewe in his supercommentary there explains that the explicit verse would only tell us the fact. The implication of 16:16 is to highlight the praiseworthiness of this fact: אף על גב דכבר כתב בסוף הפרשה בפירוש שהיה בן י”ג כשנמול מכל מקום רצה לומר שזה הכתוב מדבר בשבחו דאילו ממקרא דלקמן לא הוי ידעינן שהכתוב מדבר בשבחו ולכך נכתב זה הפסוק לומר שהוא ...


4

@Matt in Why is the torah so misleading without the oral law points to See Joseph Roth-Rotem, "The Exposition of the Banishment of Ishma'el Story" (Genesis 21:9-21), Beit Mikra: Journal for the Study of the Bible and Its World vol. 43 (1998), pp. 113-125 and M Moreshet, "צחק — שחק; יצחק — ישחק", Beit Mikra: Journal for the Study of the Bible and Its ...


4

Midrashim list all sorts of bad things Yishmael was doing that caused Avraham to expel him. How, then, was he considered a tzadik "baasher hu sham", when the angels were protesting his being saved? I recently saw (I forget in whose name) the suggestion that he had repented in the throes of his suffering. (Cf. the halacha that someone who betroths on ...


3

TL;DR Regarding using a wicked person's name, the Ri seems to hold that it is permissible to give someone the same name as a wicked person, so long as that name historically did not uniquely belong to wicked people or to a single wicked person. The gemara (Shabbos 12b) cites a teaching in the name of Shevna Ish Yerushalayim. Tosafos (ad loc.) write: ...


3

The Maskil LeDavid explains that Rashi implicitly addresses the repetition of "Shana" by Yishmael (see here). Rashi (Bereshit 25:7) says that the repetition of Shana by Avraham is coming to tell us that Avraham was as free of sin at 100 as he was at 5 years old. However, asks the Maskil LeDavid, according to some opinions, Avraham didn't recognize his ...


3

The Gemara in Bava Basra 16b learns from a passuk which says that Yitzchak went before Yishmael which indicates that Yishmael deferred to Yitzchak being the rightful heir and proving his full tshuvah. Since he did tshuvah there is no problem naming after a Baal tshuvah.


3

I heard in a Torah Way shiur from Rabbi Yonasan Hughes that it is because the ayin stands for the eye which sees sheker lies and Yishmael represents serving G-d with lies. Here is the audio of the shiur: http://torahway.org.uk/archive/mp3/11-07-2012.mp3


3

Note that the definition of the seventy nations occurred in the Dor Hahaflagah (dispersion after the Migdal Bavel). As a result, the nations of Moav, Ammon, Yishmael, and Edom would not have been in existence at that time. I have seen references to the Vilna Gaon, such as in Nefesh Hachaim and this reference that the reference to ruling over 35 each, means ...


3

Rabbi Zaddoq HaKohen of Lublin writes this in P'ri Zaddiq (Qedushat Shabbat: Ma'amar 4): וזהו מדת אברהם אבינו ע"ה איש החסד שמפסולתו יצא ישמעאל המלא בתאוות דגילוי עריות דכתיב בהו חסד הוא שהוא פסולת החסד כידוע And this is the trait of our forefather Abraham OBM the man of hessed (kindness) from whose p'solet (dregs) Ishmael emerged, full of his lusts ...


3

The Riva says that from the second verse, you would only know the age, but from 16:16, you can see that it was not done against Yishma'el's will. חשיב דמהתם נוכל לומר דבעל כרחו נמול לכך למד כאן רש"י מיתורא שמרצונו היה. While it doesn't say so, this might be developed from the last word, "l'Avram" that he was born not just to Hagar, but to Avram and he ...


2

Sforno says that Yishmael's taunting was initiated by his mother, Hagar. גרש האמה הזאת ואת בנה, seeing that what the son did was at the instigation of his mother. He spread lies about Yitzchok’s legitimacy in order to establish a claim to your inheritance. (Translation from Sefaria.org) Rashi also comments on the previous verse and says that Yishmael ...


2

On the passuk in Beraishes 40:15 כי־גנב גנבתי מארץ העברים The Shem M'Shmuel explains that this refers to the Yishmaelim which took Yosef from the hands of the Brothers. And he cites the passuk mentioned above of ידו בכל . He also points out that the passuk of לא תגנוב In the עשרת הדברות is referring to גונב נפשות, as was the case with Yosef. I was later ...


2

According to Nedarim chapter 3 Mishna 11 "Decendents of Abraham" refers only to Jews.


2

Your quote seems to refer to something that Avraham and Yishmael did together. The scope for that is limited. Avraham was living in Cana'an (Bereishit 13:12) from the time Yismael was born (Bereishit 16) to when he was expelled (Bereishit 21) except for Avraham and Sarah's journey in Bereishit 20. The torah doesn't tell us whether Hagar and Yismael were ...


1

The idea presented almost exactly as you describe it can be found in Michtav M'Eliyahu vol. 2 pages 164-165. On page 165, he describes how Yishma'el is the corruption, or waste material, of his father's chesed (he cites Medrash Sifri Vezos Haberacha as support). He describes that Yishma'el's chesed was chesed which was flipped to chesed of impurity, namely ...


1

Rabbi Hertz among others point out that the sending away of Yishmael and his mother was the official method at that time of disinheriting the child of a concubine. This is similar to the gifts given to the children of Keturah before Avraham died. Note, that this occurred when Yishmael was about 15 or so, while he did maintain ties with Avraham and his family....


1

The Midrash Tanchuma gives the following statement of R' Levi on Chayei Soroh: אָמַר רְבִי לֵוִי, הוּא שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ, שֶׁיָּצָא הַיָּם בְּדוֹר הַפְלָגָה וְהֵפִיץ מִבְּנֵי חָם שְׁלֹשִׁים מִשְׁפָּחוֹת, שֶׁנֶּאֱמַר: וַיָּפֶץ ה' אֹתָם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מִמְּךָ אֲנִי ...


1

I remember learning in school a Ramban which comments on the episode with Hagar being kicked out; if you want I can look for it and find the exact wording. Anyways, he writes basically that because Sarah kicked her out, this caused that the Arabs will continue to hate and attack us relentlessly until the times of Mashiach. Also, there are sefarim kedoshim ...


1

Sarah demanded that Avraham banish (geresh) Hagar and Ishmael, while Avraham sent (shalach) them away because Sarah saw Ishmael making sport of Isaac (laughing at the idea that Isaac would inherit Avraham) for he claimed a double portion as Avraham's first born son. The Midrash relates that they would go out into the field, argue over the inheritance and ...


1

I read once from a reliable source (forgot where) "he was righteous" means in a relative sense, i.e. regarding this particular judgment that he was being judged in of whether he should die or not - but not that he was righteous in a general sense.


1

In Sefer HaYoshor, 22:3, it says: "Then did dwell Ishmael and his sons with Abraham many days." In verse 41, it says, "Then it was when Isaac was thirty-years-old and seven years and Ishmael his brother was walking and he had come with him into the tent." The story of Isaac's binding is in the following chapter. Therefore, we can see that Ishmael was living ...


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