The Departure of Hagar and Ishmael: Analyzing Biblical Text and Midrash Interpretations

According to biblical accounts, Ishmael is described as a teenager at the time he and Hagar depart from Abraham's household. In contrast, Islamic tradition presents him as an infant or young child whom Hagar nurses as they leave Abraham's residence.
Was Ishmael placed on Hagar's shoulder by Abraham in Genesis 21 before their departure? Was Ishmael able to walk when Abraham sent him and his mother away? How does the Midrash explain it?

Midrash is a term used in Jewish tradition to refer to a method of interpreting biblical texts. It involves exploring and expanding upon the stories, laws, and teachings found in the Hebrew Bible through storytelling, commentary, and analysis. Midrashic interpretations often seek to uncover deeper meanings or lessons within the text and can vary widely in style and content.

The Midrash provides an interpretation of the events in Genesis 21. According to the Midrash, Ishmael was indeed placed on Hagar's shoulders, and this act is seen as a demonstration of Hagar's devotion to her son. However, the Midrash also acknowledges the inconsistency between Ishmael's age and his physical abilities, suggesting that the text may have been altered or fabricated to fit the narrative.

According to Rashi's commentary, Ishmael was unable to walk at the time, potentially due to an evil eye cast upon him by Sarah that caused him to become ill. Rashi suggests Abraham placed the teenage Ishmael on Hagar's shoulder along with their supplies because he was too feeble to walk on his own.

So in summary, while Rashi argues Ishmael was placed on Hagar's shoulders because he was too ill to walk, this explanation is debated given Ishmael's age and other details in the text and Midrash. The passage is ambiguous about how Hagar and Ishmael departed together. Alternative interpretations suggest Ishmael was old enough to walk, even if he required some support from his mother.

A passage from “Hard Sayings of the Bible” states:

A number of commentators have insisted on the fact that Ishmael was placed on the shoulders of Hagar when she left. This would imply that at the time the boy was a mere infant who needed to be carried by his mother. Then in Genesis 21, verse 15, he is spoken of as being cast or placed under a bush.

Now after these interpreters have reached these conclusions about Ishmael being a mere infant, they go on to declare that this assessment is in conflict with Genesis 16, verse 16, 17, verse 25, and 21, verse 5, where the boy seems to be at least thirteen or fourteen years old, and that this is the mark of multiple sources, for the texts were not edited as carefully as they should have been.

What is the explanation for this argument?

The argument you've mentioned is centered around the apparent discrepancies in Ishmael's age in different parts of the Genesis narrative. The confusion arises from the portrayal of Ishmael as both an infant and a teenager in various passages.

According to Genesis 16, verse 16, Abraham was 86 years old when Ishmael was born. By the time Isaac was born, Abraham was 100 years old, making Ishmael approximately 14 years old (Genesis 21, verse 5). The event of Hagar and Ishmael being sent away occurs after the weaning of Isaac, which could imply that Ishmael was between 17 and 19 years old at that time.

The passage you've cited suggests that some commentators interpret the text as if Ishmael were an infant during this event, based on the description of him being carried on Hagar's shoulders and placed under a bush. This interpretation could be seen as conflicting with the earlier texts that indicate Ishmael's teenage years.

The explanation for this discrepancy is a subject of debate among scholars. Some propose that it might be due to multiple sources or redactions in the text, which were not perfectly harmonized. Others suggest that the narrative is not strictly chronological or that the descriptions are figurative rather than literal. It's also possible that the term "child" or "boy" used in the text does not necessarily imply infancy but could simply refer to a son.

Reinterpreting Ishmael’s Age: The Use of ‘Yelid’ and the Question of His Youth in Genesis 21

Some people think that Ishmael, when sent away by Abraham in the Torah, was just a young child, not a teenager, based on the phrase "and he grew" in Genesis 21, verse 20. They point out that the Hebrew word "yelid" is used for both Ishmael and baby Moses (Exodus 2, verse 6). How do they explain this argument?

The argument is articulated by pointing out the use of the Hebrew word "yelid" in both Genesis 21, verses 14 to 15, and Exodus 2, verse 6. In these verses, "yelid" is used to describe both Ishmael and infant Moses. Supporters of the argument claim that since "yelid" is used to describe Moses when he was an infant, it should also be understood to mean that Ishmael was still a young child in Genesis 21, verse 20.

Additionally, the phrase "and he grew" in Genesis 21, verse 20, is interpreted by some to imply that Ishmael was still in the process of growing and developing, suggesting a younger age. They argue that if Ishmael were already a teenager or older, it would not be necessary to mention his growth.

It should be noted, however, that interpretations of biblical texts can vary, and different scholars or readers may have different understandings of the intended meaning.

Here is how the Jewish scribe manipulated Ishmael's story:

1. The age of Ishmael at the time of his departure from Abraham's house.

2. Abraham's son, who was offered as a sacrifice.

Hagar’s Legacy: Exploring the Intersection of Biblical Prophecy and Islamic Tradition

Hagar, an Egyptian woman with no power or status, is the first person in Scripture to be visited by an angel and the only person in Scripture to give God a name—El Roi, “the God who sees me.” In the midst of her pain and struggle, Hagar receives God’s blessing and promises.

It is believed that the prophecy of Hagar predated the Torah revealed to the Israelites. The Torah reiterated her prophecy, whose fulfillment is realized in the ritual Hajj of Islam. Some argue that the scribes of ancient Israelites attempted to tone down its importance. How is the argument articulated?

The argument as presented suggests that the prophecy of Hagar, which is believed to have predated the Torah, finds its fulfillment in the Islamic ritual of Hajj, and that the scribes of ancient Israel attempted to diminish its significance. Here's how this argument is explained:

1. Pre Torah origins. This argument posits that the prophecy of Hagar and her descendants, including Ishmael, existed prior to the revelation of the Torah to Moses. Supporters of this view often point to the genealogical and historical connections between Hagar and Ishmael and the founding of the Arab people.

2. Prophecy reiterated in Torah: The claim is made that the Torah, when it was revealed to the Israelites, reiterated and acknowledged the prophecy related to Hagar and Ishmael. This acknowledgment can be found in the biblical narrative where Hagar and Ishmael's story is mentioned.

3. Importance of the Hajj ritual: Proponents then assert that the fulfillment of Hagar's prophecy, as reiterated in the Torah, can be seen in the Islamic ritual of Hajj. They argue that Hajj, which is a pilgrimage to the Kaaba in Mecca, Saudi Arabia, is seen as a direct link to Hagar and Ishmael and represents the fulfillment of their destiny. This ritual is regarded as a significant practice in Islam and is central to the religious identity of Muslims.

4. Suppression of Hagar's significance: The argument continues by suggesting that the scribes of ancient Israel attempted to downplay the importance of Hagar and her descendants, including Ishmael, due to theological and political motivations. It is proposed that, in shaping the biblical narrative, these scribes might have marginalized or selectively emphasized certain aspects to elevate the prominence of Isaac and the Israelite lineage over Ishmael.

It's important to note that this argument reflects a particular perspective and interpretation. There are different viewpoints on this topic, and scholars hold a wide array of opinions regarding the relationship between biblical narratives, biblical redaction, and the Islamic tradition.