Chayei Sara. A Penetrating Insight Into Yishmael

 I saw this in the weekly Parsha sheet from Yeshiva Beis Moshe Chaim/Talmudic University in Miami.  Rav Avraham Bukspan and Rav Yekusiel Stern tell me it is from the great Rav Yochanan Zweig, one of Rav Rudderman's most beloved illuyim. 

Here is the vort. It is followed by my comments, the Targum Yonasan cited in the vort, and some pesukim from the story of Adoniyahu that resonate with this idea. That is followed by a comment from a great thinker with whom I am lucky to be acquainted. I am not going to identify him.

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Resentment and Delinquency

Avraham expired and died at a good old age, elderly and sated, and he was gathered unto his people. Yitzchak and Yishmael, his sons, buried him in the Cave of Machpelah (Bereishis 25:8-9).

From here we see that Yishmael repented, for he let Yitzchak go before him (Rashi ad loc).

Rashi’s description of Yishmael’s teshuvah is puzzling. According to Rashi (21:9), Yishmael sinned by engaging in the most grievous transgressions: idolatry, immorality, and murder. How was it that a display of deference to Yitzchak served as an atonement for those sins?

Targum Yonason Ben Uziel (22:1) recounts the conversation between Yishmael and Yitzchak which led up to the test of the akeidah. In it, it is clear that Yismael believed that he, as the older son, would be the rightful heir to Avraham Aveinu and his legacy. In fact, when Hashem reveals to Avraham that Yitzchak is to be his successor and the progenitor of the Jewish people Avraham exclaims, “If only Yishmael would live before You!” (17:18). Avraham indicates that he considered it a reasonable possibility that Yishmael might have been his spiritual heir.

Indeed, when the angels come to visit Avraham we find Yishmael rushing to and fro and preparing food for their visitors – even though Yishmael, like Avraham himself, had been circumcised only three days earlier.

Since it was reasonable to assume that Yishmael would ultimately succeed Avraham, it also stands to reason that Avraham spent years giving over the message to his son that he would ultimately be his successor. Yishmael undoubtedly felt that he was destined to take his father’s place – but then Yitzchak was born, and all of his hopes were dashed. Suddenly, he was shunted aside in favor of the new arrival and, in his rage and frustration over being displaced, Yishmael descended into the abyss of sin. Indeed, the Torah mentions Yishmael’s sins in the same possuk (21:9) as his relationship with Yitzchak, indicating that his aberrant behavior stemmed from a single cause: his resentment at being replaced as his father’s heir.

וַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק׃ 

וַתֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק׃ 

וַתֹּ֙אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק׃

Although the sins Yishmael committed were the three cardinal transgressions of the Torah, he was not driven by a warped ideology or a lust for immorality. The Torah describes his sins with the word metzachek, which literally means “mocking.” While this word is an allusion to each of the three cardinal sins, it also indicates the root cause of Yishmael’s transgression: He denigrated the Torah’s values and its morals became cheap in his eyes as a result of his anger at being replaced by Yitzchak.

One of the principles of teshuvah is that a person’s actions are often driven by underlying issues – when those issues are addressed, many problematic behaviors are easily fixed. At some point, Yishmael became aware that his own sins were being driven by his ire at losing his position to Yitzchak, and he remedied that by treating Yitzchak with respect. Thus, Yishmael’s teshuvah addressed the root cause of his sins, rather than merely the actions, which were only symptoms of an underlying resentment. This is why the act of according Yitzchak respect was considered a full-fledged act of repentance.

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Comments.

It is such an amazing vort that one is astonished that nobody has said it before. I guess it's like Newton's apple - the rare אי לאו דדלאי לך חספא מי משכחת מרגניתא תותה type of vort that nobody realizes, but as soon as it is revealed, it becomes obvious.  

It does not excuse Yishmael's behavior. but it certainly explains it. Was he expected to quietly relinquish everything he had been promised? Who has the strength to do that? By Moshe and Aharon, where Aharon was the older brother but had not been promised anything, his ושמח בלבו was considered a supernal ויתור. Yishmael was expected to be ten times as much tzaddik as Aharon? He should grin and bear it? Does anyone expect him to be like Yonasan to Dovid?  Of course not. It was perfectly natural that Yishmael hate Yitzchak as much as Shaul hated Dovid, לבשתך ולבשת ערות אמך. The problem is that he allowed it to drive him to avoda zara and gilui arayos, and shfichas damim of people that were not involved. (Shfichas damim of his adversary, in these circumstances, is just the way of the world, no less muttar than מלחמת הרשות, judging from almost every single transfer of power in the malchus of Yehuda and Yisrael.)

It strikes me לעניות דעתי as being karov l'emes, and it's a powerful vort that is consistent with the behavior of so many others, particularly of Adoniyahu in the Haftorah from the second perek of Melachim. But who would have realized that Yishmael, too, born a Pereh Adam though he may have been, also experienced a real personal emotional trauma that triggered his choice of a way of life. 

Targum Yonasan

The second part is in Sanhedrin 89b and the Tanchuma. The first part is only in the Targum Yonasan.

וַהֲוָה בָּתַר פִּתְגָמַיָא הָאִילֵין מִן דִי נָצוּ יִצְחָק וְיִשְׁמָעֵאל יִשְׁמָעֵאל הֲוָה אָמַר לִי חֲמָא לְמֵירוּת יַת אַבָּא דַאֲנָא בְּרֵיהּ בּוּכְרַיָא וְיִצְחָק הֲוָה אָמַר לִי חָמֵי לְמֵירוּת יַת אַבָּא דַאֲנָא בַּר שָרָה אִנְתְּתֵיהּ וְאַנְתְּ בַּר הָגָר אַמְתָא דְאִמִי עָנֵי יִשְׁמָעֵאל וַאֲמַר אֲנָא זַכְּאַי יַתִּיר מִנָךְ דַאֲנָא אִתְגְזָרִית לִתְּלֵיסְרֵי שְׁנִין וְאִין הֲוָת צְבוֹתִי לִמְעַכְּבָא לָא הֲוֵינָא מָסַר נַפְשִׁי לְאִתְגַזְרָא וְאַנְתְּ אִתְגַזְרַת בַּר תְּמַנְיָא יוֹמִין אִילוֹ הֲוָה בָּךְ מַנְדְעָא דִלְמָא לָא הֲוֵיתָ מָסַר נַפְשָׁךְ לְאִתְגַזְרָא מְתִיב יִצְחָק וַאֲמַר הָא נָא יוֹמַיָא בַּר תְּלָתִין וְשִׁית שְׁנִין וְאִילוּ בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְכוּלֵי אֵבְרַיי לָא הֲוֵיתִי מְעַכֵּב מִן יַד אִשְׁתְּמָעוּ פִּתְגָמִין הָאִילֵין קֳדָם מָרֵי עַלְמָא וּמִן יַד מֵימְרָא דַיְיָ נַסִי יַת אַבְרָהָם וַאֲמַר לֵיהּ אַבְרָהָם וַאֲמַר לֵיהּ הָא נָא

Adoniyahu. 

After Adoniyahu's attempt to take the throne was thwarted, Shlomo was crowned. Some time later, Adoniyahu asked Bas Sheva to ask Shlomo on his behalf that he be given Avishag, the late Dovid HaMelech's consort, for a wife.  In a classic example of passive aggressiveness, (look at this false front of rueful resignation to God's will,) his words reveal his burning anger at having been cheated out of the throne.  And Shlomo responded in the way that kings do respond to this sort of thing. 

Melachim I 2:13-end.

וַיָּבֹ֞א אֲדֹנִיָּ֣הוּ בֶן־חַגֵּ֗ית אֶל־בַּת־שֶׁ֙בַע֙ אֵם־שְׁלֹמֹ֔ה וַתֹּ֖אמֶר הֲשָׁל֣וֹם בֹּאֶ֑ךָ וַיֹּ֖אמֶר שָׁלֽוֹם׃

וַיֹּ֕אמֶר דָּבָ֥ר לִ֖י אֵלָ֑יִךְ וַתֹּ֖אמֶר דַּבֵּֽר׃

וַיֹּ֗אמֶר אַ֤תְּ יָדַ֙עַתְּ֙ כִּי־לִי֙ הָיְתָ֣ה הַמְּלוּכָ֔ה וְעָלַ֞י שָׂ֧מוּ כָֽל־יִשְׂרָאֵ֛ל פְּנֵיהֶ֖ם לִמְלֹ֑ךְ וַתִּסֹּ֤ב הַמְּלוּכָה֙ וַתְּהִ֣י לְאָחִ֔י כִּ֥י מֵיְהוָ֖ה הָ֥יְתָה לּֽוֹ׃

וְעַתָּ֗ה שְׁאֵלָ֤ה אַחַת֙ אָֽנֹכִי֙ שֹׁאֵ֣ל מֵֽאִתָּ֔ךְ אַל־תָּשִׁ֖בִי אֶת־פָּנָ֑י וַתֹּ֥אמֶר אֵלָ֖יו דַּבֵּֽר׃

וַיֹּ֗אמֶר אִמְרִי־נָא֙ לִשְׁלֹמֹ֣ה הַמֶּ֔לֶךְ כִּ֥י לֹֽא־יָשִׁ֖יב אֶת־פָּנָ֑יִךְ וְיִתֶּן־לִ֛י אֶת־אֲבִישַׁ֥ג הַשּׁוּנַמִּ֖ית לְאִשָּֽׁה׃

וַתֹּ֥אמֶר בַּת־שֶׁ֖בַע ט֑וֹב אָנֹכִ֕י אֲדַבֵּ֥ר עָלֶ֖יךָ אֶל־הַמֶּֽלֶךְ׃

וַתָּבֹ֤א בַת־שֶׁ֙בַע֙ אֶל־הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה לְדַבֶּר־ל֖וֹ עַל־אֲדֹנִיָּ֑הוּ וַיָּקָם֩ הַמֶּ֨לֶךְ לִקְרָאתָ֜הּ וַיִּשְׁתַּ֣חוּ לָ֗הּ וַיֵּ֙שֶׁב֙ עַל־כִּסְא֔וֹ וַיָּ֤שֶׂם כִּסֵּא֙ לְאֵ֣ם הַמֶּ֔לֶךְ וַתֵּ֖שֶׁב לִֽימִינֽוֹ׃

וַתֹּ֗אמֶר שְׁאֵלָ֨ה אַחַ֤ת קְטַנָּה֙ אָֽנֹכִי֙ שֹׁאֶ֣לֶת מֵֽאִתָּ֔ךְ אַל־תָּ֖שֶׁב אֶת־פָּנָ֑י וַיֹּֽאמֶר־לָ֤הּ הַמֶּ֙לֶךְ֙ שַׁאֲלִ֣י אִמִּ֔י כִּ֥י לֹֽא־אָשִׁ֖יב אֶת־פָּנָֽיִךְ׃

וַתֹּ֕אמֶר יֻתַּ֖ן אֶת־אֲבִישַׁ֣ג הַשֻּׁנַמִּ֑ית לַאֲדֹנִיָּ֥הוּ אָחִ֖יךָ לְאִשָּֽׁה׃

וַיַּעַן֩ הַמֶּ֨לֶךְ שְׁלֹמֹ֜ה וַיֹּ֣אמֶר לְאִמּ֗וֹ וְלָמָה֩ אַ֨תְּ שֹׁאֶ֜לֶת אֶת־אֲבִישַׁ֤ג הַשֻּׁנַמִּית֙ לַאֲדֹ֣נִיָּ֔הוּ וְשַֽׁאֲלִי־לוֹ֙ אֶת־הַמְּלוּכָ֔ה כִּ֛י ה֥וּא אָחִ֖י הַגָּד֣וֹל מִמֶּ֑נִּי וְלוֹ֙ וּלְאֶבְיָתָ֣ר הַכֹּהֵ֔ן וּלְיוֹאָ֖ב בֶּן־צְרוּיָֽה׃ (פ)

וַיִּשָּׁבַע֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה בַּֽיהוָ֖ה לֵאמֹ֑ר כֹּ֣ה יַֽעֲשֶׂה־לִּ֤י אֱלֹהִים֙ וְכֹ֣ה יוֹסִ֔יף כִּ֣י בְנַפְשׁ֔וֹ דִּבֶּר֙ אֲדֹ֣נִיָּ֔הוּ אֶת־הַדָּבָ֖ר הַזֶּֽה׃

וְעַתָּ֗ה חַי־יְהוָה֙ אֲשֶׁ֣ר הֱכִינַ֗נִי ויושיביני [וַיּֽוֹשִׁיבַ֙נִי֙] עַל־כִּסֵּא֙ דָּוִ֣ד אָבִ֔י וַאֲשֶׁ֧ר עָֽשָׂה־לִ֛י בַּ֖יִת כַּאֲשֶׁ֣ר דִּבֵּ֑ר כִּ֣י הַיּ֔וֹם יוּמַ֖ת אֲדֹנִיָּֽהוּ׃

וַיִּשְׁלַח֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה בְּיַ֖ד בְּנָיָ֣הוּ בֶן־יְהוֹיָדָ֑ע וַיִּפְגַּע־בּ֖וֹ וַיָּמֹֽת׃ 

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This is from my friend, a musmach, a yerei shamayim, and an Oxford/University of Chicago trained philosopher. His thoughts are sometimes not perfectly compatible with those of mainstream Orthodox Judaism. 

Thank you for sharing Rav Zweig's insights, which show a real sensitivity to and understanding of human psychology. Over the years I have come to realize that the wretched behaviors and failed lives of many, especially people of promise and talent, are due to hidden trauma or other painful maladjustments which were never properly addressed. Unlike Rav Zweig, I would point out that while such an approach casts the "sinner" in a more sympathetic light, it raises certain theological problems, namely, why G-d orchestrates such "unfair" and hurtful situations to begin with. Indeed, it is just these sorts of problems that lead to a loss of belief in and crushing disappointment with the absolute justice and goodness of G-d.  Thus, while Rav Zweig believes that the anger and resentment of being displaced was the root cause of Yishmael's aberrancy, I would argue that it was the shattering of his religious belief system which left him adrift in a  world now conceived as being senseless and cruel; he modified his behavior accordingly. 

The comparison you draw with Adoniyahu is "spot on." Korach, perhaps, is another such character who would fit the general mold. 

With all due respect, I must point out that to say that "the story of Yishmael raises theological problems" is absurd. Any perceived theological problem is akin to the use of the plural in נעשה את האדם. The bedrock of Torah theology is condign justice, and nevertheless Tanach abounds with stories of individuals who are faced with crises of faith brought about by apparent injustice, such as איוב. Faith does not mean that you trust God because He does what you consider just. The whole point of faith is to have such trust in Hashem's אמיתיות and chesed that you view apparent injustice as a mirage, or a failure of human cognition. As I said, perhaps it was natural for Yishmael to hate Yitzchak, even to want to kill him. But Yishmael had not "earned" any yerusha. That he was heir apparent was not a result of any personal qualities or efforts or achievement, it was merely an accident of birth.  The proper reaction may have been anger and grief, not blasphemy.  In fact, as discussed above, Chazal tell us that Yishmael ultimately realized this and did teshuva. So while his shattering emotional trauma no doubt mitigated his sins, they did not excuse them.