Two Jews – Two Opinions
And the son matured and he was weaned. And Avraham made a great feast on the day that Yitzchak was weaned. And Sarah saw the son of Hagar the Egyptian that she had born to Avraham jesting. (Sefer Beresheit 21:8-9)
- Sarah’s concern with Yishmael
The above passages introduce one of the most nuanced and interesting dialogues in the Torah. The passages explain that Avraham made a great feast to celebrate the occasion of the weaning of Yitzchak. Avraham had an older son. This son, Yishmael, was the offspring of Avraham and Hagar – Sarah’s maidservant. Sarah observed Yishmael jesting. The following passages will reveal that she was deeply disturbed by the behavior that she observed.
What exactly did Sarah observe? Why did the behavior disturb her? The commentators present two approaches to answering these questions. Rashi summarizes both.[1] One interpretation is that the term “jesting” is an allusion to inappropriate behavior – idolatry or sexual promiscuity. Rabbaynu Avraham ben HaRambam elaborates on this point of view. Sarah observed Yishmael engaged in disquieting behaviors. She understood that as the other child of the household and as Yitzchak’s older brother, he would have enormous influence upon her son. She was not willing to allow her son to be exposed and influenced by Yishmael’s misguided ways.[2]
Most commentaries understand the issue differently. Sarah observed Yishmael jesting regarding the feast. He was making light of the celebration and the significance of the events that occasioned it. She recognized that this response was an indication of emerging conflict. Yishmael was resisting the designation of Yitzchak as Avraham’s primary heir. She feared that this conflict would intensify and ultimately Yishmael would dispute Yitzchak’s right to be Avraham’s material and spiritual heir.[3] With this introduction, the dialogue that ensues between Avraham and Sarah is presented.
And she said to Avraham: Send forth this maidservant and her son for he will not inherit with my son – with Yitzchak. And the matter was very wrong in Avraham’s eyes on account of his son. (Sefer Beresheit 21:10-11)
- Two interpretations of Yishmael’s status
On the surface, the above passages describe a simple dialogue. Sarah tells Avraham that he should send away Hagar and Yishmael. Avraham disagrees. He is not willing to abandon his son Yishmael. However, a more careful inspection of the wording used to describe the position of the disputants reveals much more.
Sarah refers to Yishmael as the son of a maidservant. Avraham describes him as his own son. These two descriptions capture two very different interpretations of the same set of facts. What were the actual facts and what was the dispute between Avraham and Sarah?
And Sarai the wife of Avram took Hagar the Egyptian her servant – after the end of ten years of Avram’s living in the Land of Canaan. She gave her to Avram to be a wife to him. (Sefer Beresheit 16:3)
And Hagar gave birth to a son for Avram. And Avram called his son that Hagar had born Yishmael. (Sefer Beresheit 16:15)
- The circumstances of Yishmael’s birth
Sarah was unable to conceive. She and Avraham had lived in the land of Canaan for ten years and she remained childless. She suggested to Avraham that he take her servant Hagar as a wife. Sarah hoped that Hagar would conceive and give a child to Avraham. Through giving her servant to Avraham she would facilitate the fulfillment of the prophecy that Avraham would be the progenitor of a great nation. Sarah’s plan succeeds. Hagar does give birth to a son. Avraham names the son Yishmael.
These are the facts that both Sarah and Avraham observed. Their interpretations of these facts differed. Sarah does not describe Yishmael as Avraham’s son. She refers to him as the son of the maidservant. She gave Hagar to Avraham because she could not conceive. She wanted Avraham to have children and she wanted to contribute to the fulfillment of the prophecy that Avraham would produce a great nation.
- The birth of Yitzchak and the impact on Yishmael
Then, Sarah finally did conceive. She gave birth to Yitzchak. Both Sarah and Avraham understood that the great nation that Avraham was to initiate would be created from the descendants of Yitzchak and not from the descendants of Yishmael. Sarah concluded that with the long-awaited birth of her child Yishmael’s status was altered. He would not be the son from whom the great nation would emerge. He was merely the son of the maidservant. No longer did he have the status of Avraham’s true and fundamental son.
Avraham observed the same facts, but he came to a different conclusion. The above passages describe the birth of Yishmael. In those passages, Avraham gives the newborn the name Yishmael. He gives the newborn a name because he is his son. Avraham understood that this son was not the progeny of his beloved and cherished wife Sarah but instead the offspring of a servant. Nonetheless, he regarded the child as his own. Yishmael was his offspring.
Yitzchak was finally born to Avraham and Sarah. Avraham understood that this new son would be the source of the nation of the prophecy. He demonstrated his understanding of Yitzchak’s special status through the celebration described above. Yishmael himself understood the implications of the celebration and its bearing on his status relative to his younger brother. As many commentators note, this very understanding evoked his dismissive response to the event.
Avraham continued to regard Yishmael as his own son. He understood that Yishmael and Yitzchak had different destinies and that the nation of the prophecy would be established from Yitzchak’s descendants. Nonetheless, he continued to regard Yishmael as his son. Sarah tells him to send away the son of the maidservant. Avraham rejects Sarah’s counsel because he feels it is wrong to send away his son.
At this point in the narrative Sarah and Avraham have each presented their perspectives. They believe in the truth of their respective interpretations. They cannot resolve their conflict.
And the Lord said to Avraham: Do not regard it as wrong on account of the lad and your maidservant. Regarding all that Sarah said to you – listen to her voice, for through Yitzchak will your descendants be identified. Also the son of the maidservant I will make into a nation, for he is your offspring. (Sefer Beresheit 21:12-13)
- Hashem’s resolution of the conflict between Sarah and Avraham
At this point, Hashem intervenes in the dispute between Sarah and Avraham. He tells Avraham that he must obey the counsel of his wife. However, He also addresses their dispute over the status of Yishmael. Hashem’s resolution is not completely clear. It has three components. First, Hashem tells Avraham that indeed Yitzchak’s progeny will form the nation that will be identified with Avraham. Second, He describes Yishmael was the son of the maidservant. Third, He describes Yishmael as Avraham’s offspring.
It seems that Hashem has said to Avraham and Sarah, “Sarah, you are right. Avraham, so are you.” If Avraham was correct in his assessment and Yishmael is his son, then why does Hasehm direct him to send away his son?
Sarah believed that Yishmael should not be regarded as Avraham’s son. He should be regarded as the son the maidservant. She treated these two identities as exclusive of one another. Hashem’s response was that the two identities can be reconciled. Yishmael is Avraham’s son through a maidservant. His identity is compound. Each element of the compound identity has impact upon Yishmael’s destiny. He is the son of Avraham. Hashem blessed Avraham and the blessings he bestowed upon him extend to his offspring. Yishmael is a beneficiary of these blessings.
Yishmael is also the son of the maidservant. This component of his identity has impact. He is not the primary son – the spiritual and material heir – of Avraham. He is not the son whose progeny will be regarded as the nation of Avraham.
In other words, these two sons had very different statuses. Yishmael was the beneficiary of blessings that were bestowed upon Avraham. Yitzchak was the fulfillment of these blessings and of the destiny that Hashem promised Avraham.
- Leaving room for other opinions
Too often we assume that our perspective is correct to the exclusion of other perspectives and interpretations. We do not allow for the possibility that our perspective is a compelling interpretation of the facts but other interpretations may be equally compelling.
One of the important messages of this account is that two people can view that same set of facts and interpret them differently. Both are honest and seeking truth. Both are objective and rigorous in their analysis of the facts. It is the facts themselves that allow for the varying interpretations. The account of the dialogue between Avraham and Sarah should suggest to us the importance of leaving room for opinions other than our own and recognizing that sometimes a set of facts simply has more than one honest interpretation.
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 21:9.
[2] Rabbaynu Avraham ben HaRambam, Commentary on Sefer Beresheit 21:9.
[3] Don Yitzchak Abravanel, Commentary on Sefer Beresheit, 21:9-10.