Biblical texts
Breishit/Genesis 16, 17, 21:1-21, 25, 28:8-9, 36:1-3, 37:25-28
(א) פרא אדם אוֹהֵב מִדְבָּרוֹת לָצוּד חַיוֹת כְּמוֹ שֶׁכָּתוּב וַיֵּשֶׁב בַּמִּדְבָּר וַיְהִי רוֹבֶה קַשָּׁת (בראשית כ"א):
(1) פרא אדם A WILD MAN — One who loves the wildernesses to hunt wild animals, as it is written (Genesis 21:20) “And he dwelt in the wilderness and became an archer.”
(ב) ידו בכל לִסְטִים:
(2) ידו בכל HIS HAND SHALL BE AGAINST EVERY ONE — a highwayman.
(ד) וְכִי תַּעֲלֶה עַל דַּעְתְּךָ, שֶׁאַבְרָהָם שֶׁכָּתוּב בּוֹ וְאַבְרָהָם כָּבֵד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב (בראשית יג, ב), הָיָה מְשַׁלֵּחַ אִשְׁתּוֹ וּבְנוֹ מִבֵּיתוֹ רֵיקָם בְּלֹא כְּסוּת, בְּלֹא מָזוֹן, בְּלֹא כֶּסֶף, בְּלֹא בְּהֵמָה? אֶלָּא לְלַמֶּדְךָ, כֵּיוָן שֶׁיָּצָא לְתַרְבּוּת רָעָה, לֹא נִפְנָה אֵלָיו. אִם כֵּן, מַהוּ וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ (בראשית כא, יא) ? שֶׁיָּצָא לְתַרְבּוּת רָעָה. אַתָּה מוֹצֵא, כְּשֶׁגָּדַל יִשְׁמָעֵאל, יָשַׁב בְּפָרָשַׁת דְּרָכִים וְהָיָה מְלַסְטֵם אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר: וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל. (בראשית טז, יב).
(4) And how could it come into your mind that Abraham, of whom it is written: And Abraham was very rich in cattle, in silver, and in gold (Gen. 13:2), would have sent out his wife and son from his home, empty-handed, without clothes or food, silver or cattle? But rather, this comes to teach you that after Ishmael fell into depravity, [Abraham] no longer turned his mind toward him. But if this is so, what is meant by And the thing was very grievous in Abraham’s sight on account of his son? [It was grievous to him] that [Ishmael] fell into depravity. You find that when Ishmael grew up, he would wait at the crossroads to murder and rob the human beings, as it is said: And he shall be a wild ass of a man; and his hand shall be against every man (Gen. 16:12).
(ג) ויד כל בו הַכֹּל שׁוֹנְאִין אוֹתוֹ וּמִתְגָּרִין בּוֹ:
(3) ויד כל בו AND EVERYONE’S HAND AGAINST HIM — everyone will hate him and attack him.
(ד) וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן אַבְרָהָם (בראשית כה, יב), רַבִּי חָמָא בַּר עוּקְבָא וְרַבָּנָן הֲווֹ יָתְבִין וּמִתְקַשִּׁין מַה רָאָה הַכָּתוּב לְיַחֵס תּוֹלְדוֹתָיו שֶׁל רָשָׁע כָּאן, עָבַר רַבִּי לֵוִי, אָמְרֵי הָא אֲתָא מָרָה דִּשְׁמַעְתָּה נִשְׁאֲלוּנֵיהּ, אָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא לְהוֹדִיעֲךָ בֶּן כַּמָּה שְׁנִין נִתְבָּרֵךְ זְקֵנֶךָ. (בראשית כה, יז): וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל, מָה רָאָה הַכָּתוּב לְיַחֵס שָׁנָיו שֶׁל רָשָׁע כָּאן, עַל יְדֵי שֶׁבָּא מִקָּדְקָדָהּ שֶׁל מִדְבָּר לִגְמֹל חֶסֶד לְאָבִיו. (בראשית כה, יח):
...And these are the generations of Ishmael son of Abraham (Breishit 25:12). R. Khama bar Uqva and the rabbis were sitting and questioning: how did the text see fit to relate the generations of this evildoer here? R. Levi passed by and they said: He is the master of traditions, let us ask him. R. Levi said in the name of R. Khama: To let you know at what age your ancestor [Jacob] was blessed (Breishit 25:17). And these are the years of Ishmael's life. How did the text see fit to relate the years of this evildoer here? Because he came from the extremes of the wilderness to enact kindness for his father (Breishit 25:18).
(ד) ועל פני כל אחיו ישכון שֶׁיִּהְיֶה זַרְעוֹ גָּדוֹל (בראשית רבה):
(4) ועל פני כל אחיו ישכון AND HE SHALL DWELL IN THE PRESENCE OF ALL HIS BRETHREN — his progeny will be numerous, (so that his territory must extend over that which his brethren have; cf. Genesis 25:18).
(ב) והנה ארחת ישמעאלים. מצרים ומדינים וישמעאלים אחים המה מבני פלגשי אברהם ישמעאל בן הגר ומדן ומדין מבני קטורה ובאותה חברוה היה שם מבני ישמעאל ומבני מדן ומבני מדין ולכך פעמים קורא אותם ישמעאלים ופעמים מדנים ופעמים מדיינים:
...And here there was a caravan of Ishmaelites. Egyptians and Midianites and Ishmaelites - they were brothers from among the sons of Abraham's concubines: Ishmael son of Hagar and Midan and Midian from the sons of Qeturah. And in that same group there were some of the sons of Ishmael and some of the sons of Midan and some of the sons of Midian. Therefore it sometimes calls them Ishmaelites and sometimes Midanites and sometimes Midianites.
(ב) את בשר ערלתו פרש״י ישמעאל שהיה ילד הוזקק לחתוך הערלה ולפרוע המילה לכך נאמר בו את ...
(2) את בשר ערלתו, the flesh of his foreskin; according to Rashi, Ishmael, although still a child, had to proceed and perform the circumcision on himself...
(א) מצחק לְשׁוֹן עֲ"זָ, כְּמוֹ שֶׁנֶאֱמַר וַיָקוּמוּ לְצַחֵק (שמות ל"ב) דָּ"אַ לְשׁוֹן גִּלּוּי עֲרָיוֹת, כְּמָה דְתֵימָא לְצַחֶק בִּי (בראשית ל"ב) דָּ"אַ לְשׁוֹן רְצִיחָה, כְּמוֹ יָקוּמוּ נָא הַנְּעָרִים וְיִשַׂחַקוּ לְפָנֵינוּ וְגוֹ' (שמואל ב ב'), שֶׁהָיָה מֵרִיב עִם יִצְחָק עַל הַיְּרוּשָׁה וְאוֹמֵר אֲנִי בְּכוֹר וְנוֹטֵל פִּי שְׁנַיִם, וְיוֹצְאִים בַשָׂדֶה וְנוֹטֵל קַשְׁתּוֹ וְיוֹרֶה בוֹ חִצִּים, כְּמָה דְתֵימָא כְּמִתְלַהְלֵהַּ הַיוֹרֶה זִקִּים וְגוֹ' וְאָמַר הֲלֹא מְשַׂחֵק אָנִי (משלי כ"ו):
(1) מצחק MAKING SPORT — A term for worshipping idols, as it is said (Exodus 32:6) “And they rose up to make merry (לצחק).” Another explanation: a term for immoral conduct, just as you say (Genesis 39:17) “To mock (לצחק) at me.” Another explanation: a term for murder, as (2 Samuel 2:14) “Let the young men, I pray thee, arise and make sport (וישחקו) before us”. He (Ishmael) was quarrelling with Isaac about the inheritance, saying, “I am the first-born and will, therefore, take a double portion”. They would go into the field and he (Ishmael) would take up his bow and shoot arrows at him (Isaac), just as you say (Proverbs 26:18-19) “As a madman who casteth firebrands, [arrows and death] and says: I am only מצחק mocking” (Genesis Rabbah 53:11).
Avivah Gottlieb Zornberg, The Beginning of Desire: Reflections on Genesis, "Hayyei Sarah"
Rashi cites the midrash that presents the game the boys are playing as a kind of William Tell game, with Ishmael shooting arrows at Isaac and then claiming, "But I'm only playing." Ishmael's injured innocence fools Sarah not at all: in the phrase Rashi uses, "They would go out to the field," are caught midrashic harmonics: the field is the world -- "Let us prospect our share of the field." There is a moral struggle under way, here, for a place in the sun; and Ishmael is deadly serious. What Sarah sees is the uncompromising passion of the encounter. Ishmael may be kimitlahleha (Rashi, 21:10), he himself may be unconscious of the forces driving him, may really believe in the game. But that does not reduce the necessity Sarah sees to separate the boys before the explosion occurs. For what she sees is Cain and Abel in the field...There too there was a strangled attempt at play, at dialogue. But the reality overwhelms them and murder enters the world. (p. 135)