(3) Abram said further, “Since You have granted me no offspring, my house steward (Eliezer) will be my heir.” (4) The word of יהוה came to him in reply, “That one shall not be your heir; none but your very own issue shall be your heir.” (5) [Then in the vision, God] took him outside and said, “Look toward heaven and count the stars, if you are able to count them”—continuing, “So shall your offspring be.”
Did G-d's promise about the stars and his descendents eventually come true?
It’s early in the morning and a single parent leaves home with their son.
They carry provisions. They will be walking for days – it’s not exactly clear where their wanderings will take them.
Only the parent understands the true ramifications of this journey - leaving the comfort, the serene spirituality of a home - a tent - but a home - that is like no other place in the world, a place of purpose, a place of G-dliness - to head out into the wilderness.
The child, strangely, asks very few questions - at least in the text - as they follow their parents to an unknown future.
And the worst fears are realized. Maybe when they started out they had hoped things would go differently, but with every step it becomes clearer that the child would never be coming back to the home where they were nurtured.
The parent seems to have made peace with the terrible outcome. Their precious child, a child who no-one could have expected just years before their birth - was going to die.
And then, in a flash, everything changes. An angel steps forward and speaks - and at the very last second the child is saved. And not just saved - but blessed to be the father of a great people. The angel opens up the eyes of the parent to the answer – which was there all along.
As Rabbi Jeffrey Salkin observes, the story of a dysfunctional family: “It is the eternal pattern of the book of Genesis: damaged, shattered relationships between siblings and within families.” Indeed, the great drama of Genesis, according to Salkin, is the battle between brothers, whether we talk about Cain and Abel, Isaac and Ishmael, or Jacob and Esau:
The Jewish scholar Yosef Hayim Yerushalmi suggests that the Oedipus complex—the battle between father and son—is not at the heart of civilization. No, Yerushalmi says, it is the Cain complex—the battle between siblings. … each one battling for the exclusive love of God. In her book The Curse of Cain, Regina Schwartz bemoans what she calls the Torah’s scarcity principle—this painful idea that there can be only one land, one covenant, one blessing. It is, as she suggests, the dark side of monotheism.
Look it up online- At what age do most Muslim boys get circumcised?
If Yishmael was circumcised too, does that mean that Muslim people are also part of the covenant of Abraham?
(א) וְשָׂרַי֙ אֵ֣שֶׁת אַבְרָ֔ם לֹ֥א יָלְדָ֖ה ל֑וֹ וְלָ֛הּ שִׁפְחָ֥ה מִצְרִ֖ית וּשְׁמָ֥הּ הָגָֽר׃ (ב) וַתֹּ֨אמֶר שָׂרַ֜י אֶל־אַבְרָ֗ם הִנֵּה־נָ֞א עֲצָרַ֤נִי יְהֹוָה֙ מִלֶּ֔דֶת בֹּא־נָא֙ אֶל־שִׁפְחָתִ֔י אוּלַ֥י אִבָּנֶ֖ה מִמֶּ֑נָּה וַיִּשְׁמַ֥ע אַבְרָ֖ם לְק֥וֹל שָׂרָֽי׃
(ג) וַתִּקַּ֞ח שָׂרַ֣י אֵֽשֶׁת־אַבְרָ֗ם אֶת־הָגָ֤ר הַמִּצְרִית֙ שִׁפְחָתָ֔הּ מִקֵּץ֙ עֶ֣שֶׂר שָׁנִ֔ים לְשֶׁ֥בֶת אַבְרָ֖ם בְּאֶ֣רֶץ כְּנָ֑עַן וַתִּתֵּ֥ן אֹתָ֛הּ לְאַבְרָ֥ם אִישָׁ֖הּ ל֥וֹ לְאִשָּֽׁה׃
(ד) וַיָּבֹ֥א אֶל־הָגָ֖ר וַתַּ֑הַר וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וַתֵּקַ֥ל גְּבִרְתָּ֖הּ בְּעֵינֶֽיהָ׃ (ה) וַתֹּ֨אמֶר שָׂרַ֣י אֶל־אַבְרָם֮ חֲמָסִ֣י עָלֶ֒יךָ֒ אָנֹכִ֗י נָתַ֤תִּי שִׁפְחָתִי֙ בְּחֵיקֶ֔ךָ וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וָאֵקַ֖ל בְּעֵינֶ֑יהָ יִשְׁפֹּ֥ט יְהֹוָ֖ה בֵּינִ֥י וּבֵינֶֽיׄךָ׃ (ו) וַיֹּ֨אמֶר אַבְרָ֜ם אֶל־שָׂרַ֗י הִנֵּ֤ה שִׁפְחָתֵךְ֙ בְּיָדֵ֔ךְ עֲשִׂי־לָ֖הּ הַטּ֣וֹב בְּעֵינָ֑יִךְ וַתְּעַנֶּ֣הָ שָׂרַ֔י וַתִּבְרַ֖ח מִפָּנֶֽיהָ׃ (ז) וַֽיִּמְצָאָ֞הּ מַלְאַ֧ךְ יְהֹוָ֛ה עַל־עֵ֥ין הַמַּ֖יִם בַּמִּדְבָּ֑ר עַל־הָעַ֖יִן בְּדֶ֥רֶךְ שֽׁוּר׃ (ח) וַיֹּאמַ֗ר הָגָ֞ר שִׁפְחַ֥ת שָׂרַ֛י אֵֽי־מִזֶּ֥ה בָ֖את וְאָ֣נָה תֵלֵ֑כִי וַתֹּ֕אמֶר מִפְּנֵי֙ שָׂרַ֣י גְּבִרְתִּ֔י אָנֹכִ֖י בֹּרַֽחַת׃ (ט) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהֹוָ֔ה שׁ֖וּבִי אֶל־גְּבִרְתֵּ֑ךְ וְהִתְעַנִּ֖י תַּ֥חַת יָדֶֽיהָ׃ (י) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהֹוָ֔ה הַרְבָּ֥ה אַרְבֶּ֖ה אֶת־זַרְעֵ֑ךְ וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב׃
(יא) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהֹוָ֔ה הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְקָרָ֤את שְׁמוֹ֙ יִשְׁמָעֵ֔אל כִּֽי־שָׁמַ֥ע יְהֹוָ֖ה אֶל־עׇנְיֵֽךְ׃
(יב) וְה֤וּא יִהְיֶה֙ פֶּ֣רֶא אָדָ֔ם יָד֣וֹ בַכֹּ֔ל וְיַ֥ד כֹּ֖ל בּ֑וֹ וְעַל־פְּנֵ֥י כׇל־אֶחָ֖יו יִשְׁכֹּֽן׃ (יג) וַתִּקְרָ֤א שֵׁם־יְהֹוָה֙ הַדֹּבֵ֣ר אֵלֶ֔יהָ אַתָּ֖ה אֵ֣ל רֳאִ֑י כִּ֣י אָֽמְרָ֗ה הֲגַ֥ם הֲלֹ֛ם רָאִ֖יתִי אַחֲרֵ֥י רֹאִֽי׃ (יד) עַל־כֵּן֙ קָרָ֣א לַבְּאֵ֔ר בְּאֵ֥ר לַחַ֖י רֹאִ֑י הִנֵּ֥ה בֵין־קָדֵ֖שׁ וּבֵ֥ין בָּֽרֶד׃ (טו) וַתֵּ֧לֶד הָגָ֛ר לְאַבְרָ֖ם בֵּ֑ן וַיִּקְרָ֨א אַבְרָ֧ם שֶׁם־בְּנ֛וֹ אֲשֶׁר־יָלְדָ֥ה הָגָ֖ר יִשְׁמָעֵֽאל׃ (טז) וְאַבְרָ֕ם בֶּן־שְׁמֹנִ֥ים שָׁנָ֖ה וְשֵׁ֣שׁ שָׁנִ֑ים בְּלֶֽדֶת־הָגָ֥ר אֶת־יִשְׁמָעֵ֖אל לְאַבְרָֽם׃ {ס}
(1) Sarai, Abram’s wife, had borne him no children. She had an Egyptian maidservant whose name was Hagar. (2) And Sarai said to Abram, “Look, יהוה has kept me from bearing. Consort with my maid; perhaps I shall have a child through her.” And Abram heeded Sarai’s request.
(3) So Sarai, Abram’s wife, took her maid, Hagar the Egyptian—after Abram had dwelt in the land of Canaan ten years—and gave her to her husband Abram as concubine.
(4) He cohabited with Hagar and she conceived; and when she saw that she had conceived, her mistress was lowered in her esteem. (5) And Sarai said to Abram, “The wrong done me is your fault! I myself put my maid in your bosom; now that she sees that she is pregnant, I am lowered in her esteem. יהוה decide between you and me!” (6) Abram said to Sarai, “Your maid is in your hands. Deal with her as you think right.” Then Sarai treated her harshly, and she ran away from her. (7) A messenger of יהוה found her by a spring of water in the wilderness, the spring on the road to Shur, (8) and said, “Hagar, slave of Sarai, where have you come from, and where are you going?” And she said, “I am running away from my mistress Sarai.” (9) And the messenger of יהוה said to her, “Go back to your mistress, and submit to her harsh treatment.”
(10) And the messenger of יהוה said to her, “I will greatly increase your offspring,
And they shall be too many to count.”
(11) The messenger of יהוה said to her further, “Behold, you are pregnant And shall bear a son; You shall call him Ishmael, For יהוה has paid heed to your suffering.
(12) He shall be a wild donkey of a person (unable to be domesticated); His hand against everyone, And everyone’s hand against him; He shall dwell in the face of all his brothers.” (13) And she called יהוה who spoke to her, “You Are El-roi,” by which she meant, “Have I not gone on seeing after my being seen!” (14) Therefore the well was called Beer-lahai-roi; it is between Kadesh and Bered.— (15) Hagar bore a son to Abram, and Abram gave the son that Hagar bore him the name Ishmael. (16) Abram was eighty-six years old when Hagar bore Ishmael to Abram.
What is the Hebrew word for wife? What is the Hebrew word for concubine?
How does your translation differ from the one above?
How might that change the way we see Hagar?
יָד֣וֹ בַכֹּ֔ל וְיַ֥ד כֹּ֖ל בּ֑וֹ וְעַל־פְּנֵ֥י כׇל־אֶחָ֖יו יִשְׁכֹּֽן׃
How is your translation different from the one above?
How might this change the way we see Yishmael?
When we look at the way some Muslims interact with non-Muslims In what way is there truth to both translations?
Bereshit 21- Story of Hagar and Yishmael
(9) Sarah saw the son whom Hagar the Egyptian had borne to Abraham playing. (10) She said to Abraham, “Cast out that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac.” (11) The matter distressed Abraham greatly, for it concerned a son of his. (12) But God said to Abraham, “Do not be distressed over the boy or your slave; whatever Sarah tells you, do as she says, for it is through Isaac that offspring shall be continued for you. (13) As for the son of the slave-woman, I will make a nation of him, too, for he is your seed.” (14) Early next morning Abraham took some bread and a skin of water, and gave them to Hagar. He placed them over her shoulder, together with the child, and sent her away. And she wandered about in the wilderness of Beer-sheba. (15) When the water was gone from the skin, she left the child under one of the bushes, (16) and went and sat down at a distance, a bowshot away; for she thought, “Let me not look on as the child dies.” And sitting thus afar, she burst into tears. (17) God heard the cry of the boy, and an angel of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for God has heeded the cry of the boy where he is. (18) Come, lift up the boy and hold him by the hand, for I will make a great nation of him.” (19) Then God opened her eyes and she saw a well of water. She went and filled the skin with water, and let the boy drink. (20) God was with the boy and he grew up; he dwelt in the wilderness and became a bowman. (21) He lived in the wilderness of Paran; and his mother got a wife for him from the land of Egypt.
Bereshit 22- Story of Avraham and Yitzchak
(1) Some time afterward, God put Abraham to the test. He said to him, “Abraham,” and he answered, “Here I am.” (2) And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.” (3) So early next morning, Abraham saddled his donkey and took with him two of his servants and his son Isaac. He split the wood for the burnt offering, and he set out for the place of which God had told him. (4) On the third day Abraham looked up and saw the place from afar. (5) Then Abraham said to his servants, “You stay here with the donkey . The boy and I will go up there; we will worship and we will return to you.” (6) Abraham took the wood for the burnt offering and put it on his son Isaac. He himself took the firestone and the knife; and the two walked off together. (7) Then Isaac said to his father Abraham, “Father!” And he answered, “Yes, my son.” And he said, “Here are the firestone and the wood; but where is the sheep for the burnt offering?” (8) And Abraham said, “God will see to the sheep for His burnt offering, my son.” And the two of them walked on together. (9) They arrived at the place of which God had told him. Abraham built an altar there; he laid out the wood; he bound his son Isaac; he laid him on the altar, on top of the wood. (10) And Abraham picked up the knife to slay his son. (11) Then an angel of the LORD called to him from heaven: “Abraham! Abraham!” And he answered, “Here I am.” (12) And he said, “Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.” (13) When Abraham looked up, his eye fell upon a ram, caught in the thicket by its horns. So Abraham went and took the ram and offered it up as a burnt offering in place of his son. (14) And Abraham named that site Adonai-yireh, whence the present saying, “On the mount of the LORD there is vision.” (15) The angel of the LORD called to Abraham a second time from heaven, (16) and said, “By Myself I swear, the LORD declares: Because you have done this and have not withheld your son, your favored one, (17) I will bestow My blessing upon you and make your descendants as numerous as the stars of heaven and the sands on the seashore; and your descendants shall seize the gates of their foes. (18) All the nations of the earth shall bless themselves by your descendants, because you have obeyed My command.” (19) Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba.
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If they are similar stories then why do they feel so different?
Why do you think it is that we read the story of Hagar/Yishmael on Rosh Hashanah?
What are the key differences between the two stories?
Can you think of other solutions?
What do you think of Abraham’s role in this conflict? Did he do the right thing?
The great Rabbi Moshe ben Nahman—the Ramban–Nahmanides—comments that when our ancestress Sarai (or Sarah) persecuted Hagar, she committed a sin. Abraham, by not preventing her, became an accomplice to that sin. That is why God heard the lament and the tears of Hagar and gave her a wild son whose descendents would torment in every way the descendents of Abraham and Sarah. The sufferings of the Jewish people, said the Ramban, derive from those which Sarah inflicted upon Hagar.
If this story of family members dehumanizing each other and driving each other out is the root of today's conflict, how might we be able to heal this fracture today?
Why would Sarah demand this?
Why would God side with her?
Why didn’t Abraham do more to help Hagar, such as provide her with real provisions, guards, a camel?
How were Avraham and Sarah, the two greatest role models of chesed, able to behave in such a way? What did they have to do mentally in order to be able to act so cruelly and heartlessly toward members of their own household?
(Read the passage here below to help answer the question)
Phyllis Trible notes the language of distance and separation in the Genesis narrative, which serves to reinforce the terror of the expulsion of this mother and son into the unknown:
To minimize Abraham’s relationship to Ishmael, God calls him “the lad” rather than “your son.” Moreover, the deity describes Hagar not as “your wife” but as “your slave woman,” a description that tellingly emulates the vocabulary of Sarah (Gen. 21:10). If Abraham neglected Hagar, God belittles her.
The same is true for Sarah who is able to cast Hagar and Yishmael out into the desert, because instead of using their personal names she refers to them as "that slave-woman and her son."
Feminist scholar Esther Fuchs adds to this with her criticisms that,
Hidden in the background of the power struggle between these women [however] is the male protagonist for whose approval both women are vying. In this manner biblical ideology shifts our attention away from the source of the problem to its symptoms, blaming … the female victims of polygyny for its unsavory aspects.
Avraham, Hagar, Sarah, Yitzchak and Yishmael are all on Oprah
Come up with at least one question for each character.
Avraham:
Sarah:
Hagar:
Yishmael:
Yitzchak:
with Yishmael and Hagar
(21) He (Yishmael) lived in the wilderness of Paran; and his mother (Hagar) got a wife for him from the land of Egypt.
(א) וַיֹּ֧סֶף אַבְרָהָ֛ם וַיִּקַּ֥ח אִשָּׁ֖ה וּשְׁמָ֥הּ קְטוּרָֽה׃ (ב) וַתֵּ֣לֶד ל֗וֹ אֶת־זִמְרָן֙ וְאֶת־יׇקְשָׁ֔ן וְאֶת־מְדָ֖ן וְאֶת־מִדְיָ֑ן וְאֶת־יִשְׁבָּ֖ק וְאֶת־שֽׁוּחַ׃ (ג) וְיׇקְשָׁ֣ן יָלַ֔ד אֶת־שְׁבָ֖א וְאֶת־דְּדָ֑ן וּבְנֵ֣י דְדָ֔ן הָי֛וּ אַשּׁוּרִ֥ם וּלְטוּשִׁ֖ם וּלְאֻמִּֽים׃ (ד) וּבְנֵ֣י מִדְיָ֗ן עֵיפָ֤ה וָעֵ֙פֶר֙ וַחֲנֹ֔ךְ וַאֲבִידָ֖ע וְאֶלְדָּעָ֑ה כׇּל־אֵ֖לֶּה בְּנֵ֥י קְטוּרָֽה׃
(1) Abraham took another wife, whose name was Keturah. (2) She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. (3) Jokshan begot Sheba and Dedan. The descendants of Dedan were the Asshurim, the Letushim, and the Leummim. (4) The descendants of Midian were Ephah, Epher, Enoch, Abida, and Eldaah. All these were descendants of Keturah.
What was their role and what might that say about the Jewish people's ongoing relationship with the Children of Hagar?
TRANSLATE THIS RASHI
וישב במדבר פרן שלח ישמעאל ולקח לו אשה מבנות מואב לאחר שלש שנים הלך אברהם לראות את ישמעאל בנו ונשבע לשרה שלא ירד מעל הגמל במקום שישמעאל שרוי תמן והגיע לשם בחצי היום ומצא שם את אשתו של ישמעאל אמ' לה היכן הוא ישמעאל אמרה לו הלך הוא ואמו להביא פירות ותמרים מן המדבר אמ' לה תני לי מעט לחם ומים כי עייפה נפשי מדרך המדבר אמרה לו אין לי לחם ולא מים אמ' לה כשיבא ישמעאל הגידי לו את הדברים הללו וב"ן חכ"ם כחצ"י חכ"ם ואמרי לו זקן אחד מארץ כנען בא לראותך ואמ' חלף מפתן ביתך שאינה טובה לך וכשבא ישמעאל מן המדבר הגידה לו את הדברים הללו ובן חכם כחצי חכם והבין ישמעאל ושלחה אמו ולקחה לו אשה מבית אביה ופטימה שמה ועוד אחר שלש שנים הלך אברהם לראות את ישמעאל בנו ונשבע לשרה כפעם ראשונה שאינו יורד מן הגמל במקום שישמעאל שרוי שם והגיע לשם בחצי היום ומצא שם אשתו של ישמעאל ואמ' לה היכן הוא ישמעאל אמרה לו הוא ואמו הלכו לרעות את הגמלים במדבר אמ' לה תני לי מעט לחם ומים כי עייפה נפשי מדרך המדבר והוציאה לחם ומים ונתנה לו עמד אברהם והיה מתפלל לפני הב"ה על בנו ונתמלא ביתו של ישמעאל מכל טוב ממין הברכות וכשבא ישמעאל הגידה לו את הדבר וידע ישמעאל שעד עכשו רחמי אביו עליו כרחם אב על בנים לאחר מיתתה של שרה חזר אברהם ולקח את גרושתו שנ' ויוסף אברהם ויקח אשה ומדקאמר ויוסף משמע שפעם ראשונה היתה אשתו ועוד לא הוסיף לבא עליה ושמה קטורה שהיתה מקוטרת מכל מיני בשמים.
Narrator: “And he [Ishmael] dwelt in the wilderness of Paran” (Gen 21:21). Ishmael sent for a wife from among the daughters of Moab, and ‘Ayeshah was her name. After three years Abraham went to see Ishmael his son, having sworn to Sarah that he would not descend from the camel in the place where Ishmael dwelt. He arrived there at midday and found there the wife of Ishmael.
Avraham said to her: Where is Ishmael?
She said to him: He has gone with his mother to fetch the fruit of the palms from the wilderness.
Avraham said to her: Give me a little bread and a little water, for my soul is faint after the journey in the desert.
She said to him: I have neither bread nor water.
Avraham said to her: When Ishmael comes (home) tell him this story, and say to him: A certain old man came from the land of Canaan to see you, and he said, Exchange the doorway of your house, for it is not good for you.
Narrator: When Ishmael came (home) his wife told him the story, A son of a wise man is like half a wise man. Ishmael understood. His mother sent and took for him a wife from her father’s house, and her name was Fatimah.
Narrator: Again after three years Abraham went to see his son Ishmael, having sworn to Sarah as on the first occasion that he would not descend from the camel in the place where Ishmael dwelt. He came there at midday, and found there Ishmael’s wife.
Avraham said to her: Where is Ishmael?
Fatimah replied to him: He has gone with his mother to feed the camels in the desert.
Avraham said to her: Give me a little bread and water, for my soul is faint after the journey of the desert.
Narrator: She fetched it and gave it to him. Abraham arose and prayed before the Holy One, blessed be He, for his son, and [thereupon] Ishmael’s house was filled with all good things for the various blessings.
When Ishmael came [home] his wife told him what had happened, and Ishmael knew that his father’s love was still extended to him, as it is said, “Like as a father pities his sons” (Psalm 103:13). כרחם אב על בנים
After the death of Sarah, Abraham again took [Hagar] his divorced [wife] as it is said, “And Abraham again took a wife, and her name was Keturah” (Gen 25:1). Why does it say (vayosef) “And he again”? Because on the first occasion she was his wife, and he again betook himself to her. Her name was Keturah, because she was perfumed with all kinds of scents.
What do these stories teach us about Avraham's relationship with them?
Why do you think the midrash feels the need to fill in the gaps about Avraham's relationship with them?
Cloudy Mirrors to Each Other
(ט) וַתֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק׃ (י) וַתֹּ֙אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק׃ (יא) וַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ׃ (יב) וַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֙יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃ (יג) וְגַ֥ם אֶת־בֶּן־הָאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא׃
(9) Sarah saw the son whom Hagar the Egyptian had borne to Abraham playing.
(10) She said to Abraham, “Cast out that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac.”
(11) The matter distressed Abraham greatly, for it concerned a son of his. (12) But God said to Abraham, “Do not be distressed over the boy or your slave; whatever Sarah tells you, do as she says, for it is through Isaac that offspring shall be continued for you. (13) As for the son of the slave-woman, I will make a nation of him, too, for he is your seed.”
Read vs 10 in Hebrew and English. Circle the pronouns and epithets. What is the text communicating to us here about Sarah's relationship with them (or lack thereof) as compared to the way she refers to Yitzchak?
(א) מצחק. לְשׁוֹן עֲ"זָ, כְּמוֹ שֶׁנֶּאֱמַר וַיָּקֻמוּ לְצַחֵק (שמות ל"ב), דָּ"אַ לְשׁוֹן גִּלּוּי עֲרָיוֹת, כְּמָה דְּתֵימָא לְצַחֶק בִּי (בראשית ל"ט), דָּ"אַ לְשׁוֹן רְצִיחָה, כְּמוֹ יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ וְגוֹ' (שמואל ב ב'),
שֶׁהָיָה מֵרִיב עִם יִצְחָק עַל הַיְרֻשָּׁה וְאוֹמֵר אֲנִי בְּכוֹר וְנוֹטֵל פִּי שְׁנַיִם, וְיוֹצְאִים בַּשָּׂדֶה וְנוֹטֵל קַשְׁתּוֹ וְיוֹרֶה בוֹ חִצִּים, כְּמָה דְּתֵימָא כְּמִתְלַהְלֵהַּ הַיֹּרֶה זִקִּים וְגוֹ' וְאָמַר הֲלֹא מְשַׂחֵק אָנִי (משלי כ"ו):
(1) מצחק MAKING SPORT — This means worshipping idols, as it is said in reference of the Golden Calf, (Exodus 32:6) “And they rose up to make merry (לצחק).” Another explanation is that it refers to immoral conduct, just as you say in reference to Potiphar’s wife, (Genesis 39:17) “To mock (לצחק) at me.” Another explanation is that it refers to murder, as (2 Samuel 2:14) “Let the young men, I pray thee, arise and make sport (וישחקו) before us” (where they fought with and killed one another)
From Sarah’s reply — “for the son of this bondwoman shall not be heir with my son״ — you may infer that he (Ishmael) was quarrelling with Isaac about the inheritance, saying, “I am the first-born and will, therefore, take a double portion.” They went into the field and he (Ishmael) took his bow and shot 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).
Why do you think Rashi feels the need to bring more than one interpretation?
According to Rashi, what led Sarah to worry about Yitzchak's status as the bechor - the chosen son to inherit Avraham's property and traditions?
(ז) וְאֵ֗לֶּה יְמֵ֛י שְׁנֵֽי־חַיֵּ֥י אַבְרָהָ֖ם אֲשֶׁר־חָ֑י מְאַ֥ת שָׁנָ֛ה וְשִׁבְעִ֥ים שָׁנָ֖ה וְחָמֵ֥שׁ שָׁנִֽים׃ (ח) וַיִּגְוַ֨ע וַיָּ֧מׇת אַבְרָהָ֛ם בְּשֵׂיבָ֥ה טוֹבָ֖ה זָקֵ֣ן וְשָׂבֵ֑עַ וַיֵּאָ֖סֶף אֶל־עַמָּֽיו׃
(ט) וַיִּקְבְּר֨וּ אֹת֜וֹ יִצְחָ֤ק וְיִשְׁמָעֵאל֙ בָּנָ֔יו אֶל־מְעָרַ֖ת הַמַּכְפֵּלָ֑ה אֶל־שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן־צֹ֙חַר֙ הַֽחִתִּ֔י אֲשֶׁ֖ר עַל־פְּנֵ֥י מַמְרֵֽא׃ (י) הַשָּׂדֶ֛ה אֲשֶׁר־קָנָ֥ה אַבְרָהָ֖ם מֵאֵ֣ת בְּנֵי־חֵ֑ת שָׁ֛מָּה קֻבַּ֥ר אַבְרָהָ֖ם וְשָׂרָ֥ה אִשְׁתּֽוֹ׃ (יא) וַיְהִ֗י אַחֲרֵי֙ מ֣וֹת אַבְרָהָ֔ם וַיְבָ֥רֶךְ אֱלֹהִ֖ים אֶת־יִצְחָ֣ק בְּנ֑וֹ וַיֵּ֣שֶׁב יִצְחָ֔ק עִם־בְּאֵ֥ר לַחַ֖י רֹאִֽי׃ {פ}
(7) This was the total span of Abraham’s life: one hundred and seventy-five years. (8) And Abraham breathed his last, dying at a good ripe age, old and contented; and he was gathered to his kin.° (9) His sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron son of Zohar the Hittite, facing Mamre, (10) the field that Abraham had bought from the Hittites; there Abraham was buried, and Sarah his wife. (11) After the death of Abraham, God blessed his son Isaac. And Isaac settled near Beer-lahai-roi.
(1) יצחק וישמעאל ISAAC AND ISHMAEL — From this we gather that Ishmael repented of his evil ways (cf. Bava Batra 16b) and yielded the precedence to Isaac. This is what is meant by the “good old age” mentioned in connection with Abraham (Genesis Rabbah 38:12).
Look up Be'er La'chai Roi בְּאֵ֥ר לַחַ֖י רֹאִֽי, when and in what context was this well given its name? Why is it significant that after reconciling with his brother and burying his father, that Yitzchak goes and lives there?
After their father Avraham banished one of them to the desert, and almost slaughtered the other one, how did Yitzchak and Yishmael manage to come back together? Was this the first time they met again during all those years apart? Did they meet before the death or the burial of their father? What did they have to do for each other and for their father before they were able to come together again?
Based on the principle of "Ma'aseh Avot Siman Levanim - The actions of the forefathers is a sign for the children,"
What are some ways in which these same themes are present today for the children of Isaac and Ishmael: 1.banishment and 2. murder and 3. breakdown of communication?
Based on what happened between them after Avraham's death, and based on your own midrash above, what can we learn from this story about how to heal relationships between the children of Isaac and Ishmael today? What would it take to bring us together again?
By Samir Assi
We Muslims revere the Prophet Abraham: "Ibrahim Abuna," Abraham our Father. For us, he is the father of all prophets. For that reason we mention his name in all five daily prayers. As everyone knows, he was born and lived much of his life in present-day Iraq, and called to cease the worship of statues and stars, and believe solely in the one God.
Nimrod, the king of Iraq, commanded that our Prophet Abraham of blessed memory, be burned, but God saved him from the furnace. King Nimrod released him, and Abraham left Iraq for the holy blessed soil of the Holy Land (Israel-Palestine). His wife Sarah accompanied him on the journey.
From there Abraham went down to Egypt, and there confronted Pharaoh who tried to molest Sarah. God saved Sarah from Pharaoh, who released the two of them, and gave Sarah Hagar as a handmaiden. The three of them then returned to the Holy Land.
Since Abraham was old, and Sarah was beyond child-bearing years, Sarah allowed Abraham to marry Hagar. When Hagar became pregnant and gave birth to a son named Ishmael, Sarah became jealous of Hagar. God commanded Abraham our Father to take Hagar and her son Ishmael to the desert. There he left them, because God wanted to bless Ishmael and make him the leader of a very great nation. Abraham our Father fulfilled God's wishes. He would visit them frequently there in the desert, concerning himself with their well-being, until he died and was buried in Hebron.
Ishmael: Son of Abraham by Adam Zeidan
Ishmael, commonly regarded by both Jews and Arabs as the progenitor of the Arabs, is considered a messenger and a prophet (rasūl nabī) in the Qurʾān (e.g., 19:54). Though little is said about him in the Qurʾān itself aside from his designation as a prophet, it suggests that he assisted Abraham in building Islam’s most sacred structure, the Kaaba, in Mecca (2:127). Most Islamic traditions about Ishmael come from other, extrascriptural sources, such as Hadith, tafsīr (Islamic exegesis), and qiṣaṣ al-anbiyāʾ (stories of the prophets). According to the most well-known of these traditions, after Ishmael and Hagar were banished, they settled in Mecca, near which they had found relief and water at the Well of Zamzam. Later, in nearby Minā, Abraham attempted to sacrifice Ishmael (rather than Isaac, as stated in the Old Testament), an event commemorated on Eid al-Adha and in the rituals of the hajj (pilgrimage).
What are the differences between our version and the Muslim version?
Is it possible for Jews and Muslims to accept that both versions could be true? How might we do this on a practical level?
Is it necessary for peace and co-existence for this to happen, or can we disagree about the facts and still work together for a common good?
The reason Adam chose this location as a burial site is because the Cave of Machepla is the entrance into the Garden of Eden. To this day, people can visit the small circular entrance into the underground caves and report feeling a cool breeze coming up from the opening.
באחד בשבת נכנס אדם במי גיחון העליון עד שהגיעו מים עד צוארו ונתענה שבעה שבתות ימי' עד שנעשה גופו כמן כברה. אמר אדם לפני הקב"ה רבון כל העולמים העבר נא חטאתי מעלי וקבל את תשובתי וילמדו כל הדורות שיש תשובה ואתה מקבל תשובת השבים. מה עשה הקב"ה פשט יד ימינו והעביר את חטאתו מעליו וקבל את תשובתו שנאמ' חטאתי אודיעך ועוני לא כסיתי סלה מן העולם הזה וסלה מן העולם הבא. ישב ודרש בלבו ואם כי אמרתי מות תשיבני ובית מועד לכל חי אמר אדם עד שאני בעולם אבנה לי בית מלון לרבצי חוץ להר המוריה וחצב ובנה לו מלון לרבצו. אמר אדם מה הלוחות שהן עתידין להכתב באצבעו של הקדוש ברוך הוא ועתידין מימי הירדן לברוח מפניהם וגופי שנבל בשתי ידיו ורוח נשמת פיו נפח באפי ואחר מותי יקחו אותי ואת עצמותי ויעשו להם עבודה זרה אלא אעמיק אני ארוני למטה מן המערה ולפנים מן המערה לפיכך נקראת מערת המכפלה שהיא כפולה ושם הוא נתון אדם וחוה* אברהם ושרה* יצחק ורבקה* יעקב ולאה* ולפיכך נקראת קרית ארבע שנקברו בה ארבע זוגות ועליהם הכתוב אומר יבא שלום ינוחו על משכבותם הולך נכחו.
Adam sat and pondered and he said: ”For I know that You will return me to die and at meeting place of all living” (Job 30:23). “As long as I am still alive I will build a house outside of Mount Moriah." He dug and built himself a house. Then he thought, these tablets (the Ten Commandments) which will be written by the hand of G-d will chase away the waters of the Jordan river; my body, made by God’s own hands and given a soul by Him. After my death my body and my bones will be taken and be made into idolatry. So, therefore, I will bury my casket deep under and inside the cave. Therefore, the Cave is called the Cave of the Machpela -The Multiple Cave and there is where they are: Adam and Eve, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah. And therefore it is called Kiryat Arba - the city of the four - because four couples were buried there.
Rabbi Rehumai said: God Himself created Adam and He Himself took care of Adam at his death. No one knew of Adam’s burial place until Abraham came, entered the cave and saw him. As Abraham entered, the place was filled with the scent of the Garden of Eden and the voice of the ministering angels saying: “Adam is buried here. Abraham and Isaac will be prepared for this place.” Abraham saw the lit candle and went out. At that moment he developed a desire for the place.
(Zohar Ruth: 79, 4)
Meeting of Abraham and Adam
The first time Abraham entered the Machpelah Cave he saw a light and two graves were revealed to him. At that time Adam looked at Abraham and his expression was that of happiness. Hence Abraham knew that he was destined to be buried there. Said Abraham to Adam: “Is there an opening here” (for the light)? Answered Adam: “The All-Mighty has buried me here and since that time I have been hidden from human eyes-like the roots in the ground- until you came to world. From now on, the covenant for me and for humanity will exist because of you.
(Zohar Chaye Sarah. 128:1)
Passageway to the World to Come
When Jacob entered the cave all of the Garden of Eden’s scents filled it, and a single candle illuminated it. And when the [souls of the] Patriarchs went down to Egypt, to be with Jacob, the candle was extinguished. When Jacob came back, the candle lit up and the Cave’s glory was restored. And never did or will the Cave accept anyone else (other than the four couples). And the souls of the righteous people pass in front of them in the cave so that they (Adam and Eve and the other three couples) would see their descendants and rejoice in front of G-d blessed be He.
(Zohar Genesis Vayiechi , 250)
Do you want to visit there someday even if you have to travel on an armored bus?
Look at the map of Israel below. Do you think that Hebron should be part of the State of Israel? If not, is it necessary that Jews have access to visit and live there?
Why do think people consider burial grounds to be holy places to pray?
Have you ever visited a grave and felt the presence of the person there?
74. When Abraham's fear subsided, and the good news had reached him, he started pleading with Us concerning the people of Lot.
75. Abraham was gentle, kind, penitent.
76. “O Abraham, refrain from this. The command of your Lord has come; they have incurred an irreversible punishment.”
What does this say about the differences between Judaism and Islam in terms of our relationship with G-d and the word of G-d?
(From Yossi Klein HaLevi's Letters to My Palestinian Neighbor)
