창세기 21:9의 주석

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).

‘METZACHEIK’ (MAKING SPORT). This refers to worshipping idols, murder and sexual immorality. He [Ishmael] quarrelled with Isaac about inheritance, saying, “I am the first-born and will take a double portion.”³²²Deuteronomy 21:17. They then went into the field, and Ishmael took his bow and shot arrows at Isaac, just as you say, As a madman who casteth firebrands, arrows and death, so is the man who deceiveth his neighbor, and saith, Am I not in sport?³²³Proverbs 26:18-19. It is from Sarah’s complaint to Abraham — for the son of this bondwoman shall not be heir, etc.³²⁴Verse 10 here. — that you learn [that they were quarrelling about the inheritance]. All this is Rashi’s language.
Here too,³²⁵See above, 19:24, where Ramban criticizes Rashi in a similar manner. Hence the word “too.” the Rabbi³⁰³Rashi. writes all the different opinions, [mentioned in the following]: “We have been taught:³²⁶Tosefta Sotah 6:6. A part thereof is mentioned in Rosh Hashanah 18b. Rabbi Shimon the son of Eleazar said, ‘There are four interpretations of Rabbi Akiba which I interpret differently, and my interpretation seems more acceptable than his. Rabbi Akiba interpreted: “And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport. Making sport is but a designation for idolatry, etc.” But I say Heaven forbid that such be in the house of the righteous one! Is it possible that he, of whom it was written, For I have known him, to the end that he may command his children and his household, etc.,³²⁷Above, 18:19. will have in his household idolatry, sexual immorality, and murder? Making sport mentioned here is but a designation for the inheritance. When Isaac was born and everyone rejoiced, Ishmael said to them, “Fools, I am the first-born, and I take a double portion.” From the complaint of our mother Sarah to Abraham you learn [that making sport refers to the inheritance]. And my interpretation seems more acceptable than that of Rabbi Akiba.’”
The expression of the Rabbi,³⁰³Rashi. “that Ishmael quarrelled with Isaac about the inheritance,” also does not appear correct for if so, this must have happened much later when Isaac was grown up, and Ishmael would then have been too big for his mother to carry him on her shoulder.³²⁸See Verse 14 here. Our Rabbis have also said³²⁹Yalkut Shimoni Genesis, 95: “Ishmael was seventeen years old when he left his father’s house.” Isaac was then three years of age (see Note 330). See also the note in my Hebrew commentary, p. 123. that Ishmael was seventeen years old [at the time he left his father’s house]. If so, this happened at the time when Isaac was weaned,³³⁰At the time of Isaac’s birth, Ishmael was fourteen years old. (He was thirteen at his circumcision (17:25), and a year later Isaac was born.) Now since Ishmael was seventeen when he left his father’s house, Isaac was three years old at the time, at which age he was weaned (Verse 8). [and Isaac was thus too young for Ishmael to quarrel with him about the inheritance].
Rabbi Abraham ibn Ezra said in line with the literal interpretation of Scripture that metzachek means “playing,” as is normal for every boy, and she was jealous of him because he was bigger than her son.
The correct interpretation appears to me to be that this event took place on the day that Isaac was weaned,³³¹Verse 8 here. and Sarah saw Ishmael mocking Isaac or the great feast. It is for this reason that the verse says, And Sarah saw the son of Hagar the Egyptian — rather than Ishmael — making sport. Similarly, she said, Cast out this bondwoman and her son,³²⁴Verse 10 here. for she said: “The slave who mocks his master is deserving of death or stripes, but I want only that you cast him out from before me, and that he should in no way inherit your belongings together with my son, who is the son of the mistress.” She also told Abraham to cast out his mother, as the boy was unable to leave her for he would die if he were to leave his mother.³³²See further, 44:22.

מצחק, in the meantime Ishmael was already 16 years old. Sarah did not want him to remain in the same household any longer so that he would not get ideas about sharing in the inheritance with Yitzchok.

את בן הגר המצרית, she assumed that the reason Ishmael had made disparaging remarks about Yitzchok was due to his mother putting him up to it, or to the Egyptian genes of his mother coming into play here. We have a saying in Sukkah 56 that the prattle of children in public reflects either what they picked up from their father or what they picked up from their mother. In the case of Ishmael, he certainly did not overhear his father make such disparaging remarks.

ותרא...מצחק. Ishmael was belittling Yitzchok for having a father who was so much older than he.

But Sarah saw, etc. laughing: [Yishmael] was still planting a doubt [about Yitzchak's paternity]. He was saying that there is no proof from this, as Avraham was doing it for the benefit of his wife, who was very beloved to him. Hence the things struck her heart.

מצחק, making ”blasphemous comments” according to Rashi. Ibn Ezra claims that Ishmael used the fact that he was older and stronger to make life somewhat difficult for Yitzchok who could not fight back. He indulged in pranks like most youngsters. Sarah could not stand watching this. Nachmanides claims that the incident occurred on the day Yitzchok was weaned, as appears from the context of our verse. It is therefore wrong to interpret Ishmael’s behaviour as connected to his disputing Yitzchok’s right to inherit the estate of his father when the time would come as stated by Rashi. Rather, Ishmael was making snide comments about the great feast Avraham had prepared in honour of Yitzchok’s being weaned. Sarah claimed that a slave who makes snide remarks about his master deserves either the death penalty or severe physical punishment. She, however would be content to see him expelled from the household to ensure he would not be a contender for Avraham’s estate claiming to share it with Yitzchok.

And make sport before us... [Rashi brings all three explanations] because if Scripture meant only one, Scripture should have stated it expressly. Perforce, the general term מצחק was used to refer to all of them. (R. Meir Stern) Re’m asks: When Hashem asked, “What is Yishmael now, righteous or wicked?” the angels responded: “He is righteous” (see Rashi on v. 17). But according to Rashi here, on the contrary, Yishmael was exceptionally wicked! Re’m answers: Hashem was asking only about the particular sin for which the angels were condemning him [i.e., killing the Jews through thirst]. And similarly Yishmael was not judged as a בן סורר ומורה [who is killed for his future sins] because a בן סורר ומורה has already become involved in activities leading to his eventual death penalty, whereas Yishmael did not as yet do anything to deserve to die of thirst.

Ismael wird hier nach den beiden in ihm vereinigten Naturen charakterisiert: er war der Sohn einer chamitischen Mutter und sollte dem Abraham geboren worden sein. Sara, ja die Urheberin dieser Geburt, hatte gehofft, es werde gelingen, durch erziehenden Einfluss die chamitische Natur völlig vom abrahamitischen Geist bewältigen zu lassen. Sie hatte gehofft, als Herrin Hagars Einfluss völlig paralysieren zu können. Es ward uns schon oben erzählt, wie sie sich hierin getäuscht. Wir haben dort anzudeuten versucht, wie sich in Ismaels Nachkommen diese doppelte Natur bewahrt. Sara sah diesen Gegensatz schon in Ismael hervortreten. Er hatte von den großen Ideen Abrahams gerade so viel in sich aufgenommen, um sie mit Jronie zu verachten, und was die Welt nur mit צחוק begrüßte, in welchem (Raw Hirsch on Genesis 21: 6) nur leise der Spott andämmerte, darüber war Ismael vollends מְצַחֵק, und daher völlig unfähig, mit Jizchak gemeinschaftlich das Erbe Abrahams anzutreten.

את בן הגר מצחק, “showing off in front of his younger brother, as older brothers are wont to do.” (Ibn Ezra) Sarah, Yitzchok’s mother, could not stand her son being belittled by Ishmael. She was deeply offended by Ishmael’s behaviour, presumably encouraged by his mother.

מצחק, making fun of the big party Avraham had given to mark the weaning of Yitzchok, He claimed that surely Sarah must have become pregnant from Avimelech. The reason he had not made such remarks already at the time when Yitzchok had been born, was because he had only overheard wicked gossip about this at a later stage, and now he repeated what he had heard.