By Carol Bakhos
Explores rabbinic perspectives of Ishmael, the biblical determine visible because the first Arab.
Read Online or Download Ishmael on the Border: Rabbinic Portrayals of the First Arab (S U N Y Series in Judaica) PDF
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Extra resources for Ishmael on the Border: Rabbinic Portrayals of the First Arab (S U N Y Series in Judaica)
Example text
53:11. e¯q contextually, in light of Sarah’s dictate (“for the son of that slave shall not inherit with my son Isaac,” Gen. e¯q means “idol worship,” inter alia). R. Shimon’s interpretation is an explicit example of how extratextual concerns factor into rabbinic hermeneutics. Genesis 21:9 is read with an eye toward its implications for the rabbinic characterization of Abraham. While the other interpretations adhere to the rules of rabbinic exegesis (although they, too, are probably not motivated by exegesis alone), they implicitly impute to Abraham guilt—like father, like son.
Ishmael: “And you shall call his name Ishmael” (Gen. 16:11). Josiah: “Behold a son is to be born to the House of David. Josiah is his name” (I Kings 13:2). Solomon: “Solomon shall be his name” (1 Chron. 22:9). This is the case regarding the righteous people. —PT. Berakot 1:6 n the course of examining rabbinic texts on Ishmael, Esau, the Ishmaelites, and the children of Keturah, themes such as their unfit status and the election of Israel figure prominently. In the sources of the tannaitic and amoraic periods, these marginalized figures come to represent the Other rather than specific others, despite some instances where they are associated with Arabs, as in the case of Ishmael and his sons, and the more frequent association of Esau with Rome.
PT. Berakot 1:6 n the course of examining rabbinic texts on Ishmael, Esau, the Ishmaelites, and the children of Keturah, themes such as their unfit status and the election of Israel figure prominently. In the sources of the tannaitic and amoraic periods, these marginalized figures come to represent the Other rather than specific others, despite some instances where they are associated with Arabs, as in the case of Ishmael and his sons, and the more frequent association of Esau with Rome. We must, however, resist reading anti-Christian polemic into every reference to Esau, or readily equating Ishmael with Arabs unless the text demands it.
