Комментарий к Берешит 16:11

הנך הרה BEHOLD THOU WILT BE WITH CHILD — when you return you will conceive, just as the same phrase הנך הרה (Judges 13:7) spoken of the wife of Manoah (where it certainly appears to be thou wilt conceive in the future).

AND THOU SHALT CALL HIS NAME ISHMAEL. The angel informed Hagar that his name will be Ishmael — just as in the verse, Behold, a son shall be born unto the house of David Josiah by name³⁶⁰I Kings 13:2. — and he told her that she should so call him, and thus remember that G-d heard her affliction.³⁶¹The name Ishmael (G-d heareth) is, as the angel explained to Hagar, “because the Eternal hath heard thy affliction.” (Verse 11.) Now Abraham either called him by this name on his own,³⁶²Verse 15: And Abraham called the name of his son, whom Hagar bore, Ishmael. with the intent that G-d hear him and answer him, or the Holy Spirit rested upon him, as Rashi has it, and he called him Ishmael because G-d had heard his mother’s affliction, as the angel had said.
The correct interpretation appears to me to be that the angel commanded Hagar that she call him so, but she, being a concubine,³⁶³Verse 3 above is no proof to the contrary, as it may express only Sarai’s desire. was afraid to give a name to her master’s son, so she revealed the matter to him, and Abram fulfilled the word of G-d. Scripture, however, did not need to delve at length into this matter.

ויאמר ... הנך הרה, the angel used these words as an introduction, seeing he was well aware that Hagar knew that she was pregnant as the Torah had reported in verse 4, as well as Hagar's reaction. The message that angel had come to deliver was וילדת בן, "you will give birth to a son." The word יולדת is a composite composed from the word וילדת, which is a verb in the past tense converted into the future tense by the letter ו at the front, the other component being the word ויולדת, the same root as a present participle. The meaning of the combined composite is that seeing that the birth was something that had not yet occurred, the verb must contain an allusion to the future, whereas seeing that Hagar knew that she was pregnant, i.e. that the process which would result in a birth had already begun, the formulation of the verb had to reflect this fact also. The angel's message was: "just as you are aware that you are pregnant you should be equally aware that you will bear a son as a result of this pregnancy." There are some grammarians who believe that the root of the word here is similar to a four-lettered verb.

וקראת שמו ישמעאל, “you are to call him Yishmael.” Avraham had not heard of this revelation of an angel to Hagar, but he still named him thus (on his own).” Nachmanides explains that the angel commanded Hagar to call the boy Yishmael. Hagar, however, was afraid to arrogate to herself the right to name the son of her master, so that she revealed to him that she had been given such instructions from the angel.

When you return you will conceive ... He did not tell her of the pregnancy that was, for she had already miscarried, as Rashi explained earlier (v. 5).

(11-12) Deine Nachkommen werden die freiesten unter den Menschen werden. Das war genug. Um diesen Preis ist sie bereit, sich unterzuordnen.

וְיֹלַדְתְּ בן AND THOU SHALT BEAR A SON — The word appears to be grammatically a combination of the perfect tense וְיָלַדְתְּ and the participle וְיֹלֶדֶת but it is similar in sense to וְיֹלֶדֶת (the participle); so, also, (Jeremiah 22:23) “O thou that dwellest יֹשַׁבְתְּ) in Lebanon, and art nestled (מְקֻנַּנְתְּ) in the cedars.”

וקראת שמו, the letter ת at the end is a feminine ending future tense, i.e. "you will call." On the other hand, in Deut. 31,29 the same word וקראת אתכם refers to a third person feminine construction where the letter ת substitutes for the letter ה, the expression meaning: "it will befall you." The reference is to the רעה, evil, a noun that is feminine which follows immediately after the word אתכם.

As if it were written ויולדת... I.e., יוֹלֶדֶת, which is present tense. [Rashi is saying:] Do not be surprised by the שוא under the ת, for it is similar to (Yirmeyahu 22:23):יושבת בלבנון מקוננת בארזים, which also are present tense, and have a שוא under the ת.

Der Grundgedanke aber, den sie in dem Sohne großziehen, und der ihn frei machen soll, heißt: שמעאל׳, das Bewusstsein von der den Menschen, den leidenden wie den handelnden, überwachenden Vorsehung, die nicht nur sieht, sondern hört, nicht nur Taten und Zustände, sondern auch Worte und Empfindungen wägt und richtet. כי שמע ד׳ אל עניך nie sonst kommt עני mit שמיעה, Hören, immer mit ראיה, Sehen in Verbindung vor. Der Leidenszustand wird gesehen. Hagar ward nicht misshandelt. Saras Worte erinnerten sie an ihre Abhängigkeit, ließen sie diese Abhängigkeit fühlen. Hagars Leiden war ein geistiges, das nur gehört und vernommen werden konnte. —

וקראת שמו AND THOU SHALT CALL — This is a command, just as one would say to a man (וְקָרָאתָ), as (Genesis 17:19) “And thou shalt call his name Isaac”.

אל עניך, "to your outcry [complaint instead of prayer, Ed.] concerning your plight." We are forced to explain the angel's words in this fashion, seeing he spoke of G'd having "heard," שמע, instead of ראה, "G'd has seen." It is also possible to explain the angel's words as does Onkelos, i.e. as צלותיך, "your prayer." There are precedents for the word ענה meaning a response to something, to wit Job 3,2 and Isaiah 13,22 as well as Deuteronomy 26,5 וענית ואמרת, and similar examples.

This is a command ... I.e., although it is written וְקָרָאת without a שוא under the ת, it still is a command, just as one would say וְקָרָאתָ when addressing a male.

Er wird, nicht אדם פרא, er wird פרא אדם, der פרא unter den Menschen sein. פרה ,פרא ,פרע ,פרח und so ברח ,ברה ברא, alles nur verschieden nuanzierte Ausdrücke des Grundbegriffes: Frei-, Ungebunden-sein und werden. Insbesondere bezeichnet פרא das von dem Joch der Menschen und dem Zwang der Städte ungebundene Freie; daher: das Waldtier, פרא למוד מדבר, das den Zwang der Städte nicht erträgt. Ein solcher nicht unter das Joch der Menschen und Städte sich beugender Menschenstamm wird dein Same unter den Menschen sein. Das einzige Wort פרא bezeichnet den sozialen Grundcharakter der Ismaeliten. — על פני כל אחיו, das על פני hat oft die Bedeutung des Widerwärtigen, im Wege stehenden, die Aussicht und Richtung des andern beschränkenden oder hindernden. Was man nicht gerne sieht, ist על פניו. So המכעיסים אותי על פני (Jes. 66, 2), אלהים אחרים על פני (M.20 .B 2. 3), שלח מעל פני (Jerem. 15, 1) usw. So auch hier: er wird trotz aller seiner Brüder seine Stelle einnehmen und ruhig behaupten. Es wird ihm keiner Freund sein und doch niemand wagen, ihm entgegenzutreten.