Sarah Imeinu Did Not Want Yisrael to Require the Kal Va’Chomer to Be Vindicated
Let us expand on Sarah Imeinu’s profound rationale for instructing Avraham Avinu to drive away the slave-woman and her son by referring to another passuk in this week’s parsha (Bereishis 17, 19): "ויאמר אלקים אבל שרה אשתך יולדת לך בן וקראת את שמו יצחק, והקימותי את בריתי אתו לברית עולם לזרעו אחריו, ולישמעאל שמעתיך הנה ברכתי אותו והפריתי אותו והרביתי אותו במאד מאד, שנים עשר נשיאם יוליד ונתתיו לגוי גדול, ואת בריתי אקים את יצחק אשר תלד לך שרה למועד הזה בשנה האחרת". G-d said, “Indeed, your wife Sarah will bear you a son, and you shall name him Yitzchak; and I will establish My covenant with him as an everlasting covenant for his offspring after him. But regarding Yishmael, I have heard you: Behold, I have blessed him, and I will make him fruitful and will increase him most exceedingly; he will beget twelve princes, and I will make him into a great nation. But I will establish My covenant through Yitzchak, whom Sarah will bear to you at this appointed time next year.”
In his commentary, Rashi asks the following question: Why does it say: “But I will establish (uphold) My covenant with Yitzchak”? Earlier in the narrative, Hashem had already promised: “I will establish My covenant with him.” So, why does He repeat this promise again at the end of the narrative? Rashi presents an answer in the name of the Midrash (B.R. 47, 5): Rabbi Abba said: From here we learn a “kal va’chomer” regarding the son of the mistress of the house from the son of the maidservant. It is written, “See that I have blessed him, and I will make him fruitful, and I will increase him.” This relates to Yishmael. How much more so “will I uphold My covenant through Yitzchak!”
In truth, this answer also requires further explanation, as noted by the Bnei Yissaschar (Tishrei 12, 4). After all, HKB”H already promised Avraham previously that He would uphold the covenant with Yitzchak and his offspring forevermore: "והקימותי את בריתי אתו לברית עולם לזרעו אחריו". So, why was the “kal va’chomer” necessary? What did it add? To which the Bnei Yissaschar answers that it is necessary in the event that Yisrael are not worthy. Even then, they will be exonerated and blessed on account of the “kal va’chomer.”
The Name Yishmael Alludes to the Principle of Kal Va’Chomer
The Bnei Yissaschar then addresses the words the malach says to Hagar (ibid. 16, 11): "ויאמר לה מלאך ה', הנך הרה ויולדת בן, וקראת שמו ישמעאל כי שמע ה' אל ענייך". Behold, you will conceive and give birth to a son; you shall name him Yishmael, since Hashem has heard your prayer.” Since Hashem had already heard her desperate plea, the malach should have instructed her to name the child "שמע-אל", in the past tense. Why did he instruct her to name him "ישמע-אל", in the future tense?
The matter can be explained based on a wonderful principle gleaned from the incredible teachings of Rabbi Dov Ber of Mezritch, zy”a. When Moshe prays to cure Miriam of “tzara’as,” it says (Bamidbar 12, 13): "ויצעק משה אל ה' לאמר אל נא רפא נא לה, ויאמר ה' אל משה, ואביה ירוק ירק בפניה הלא תכלם שבעת ימים, תיסגר שבעת ימים מחוץ למחנה ואחר תאסף". Moshe cried out to Hashem, saying, “Please G-d (א"ל), heal her now.” Hashem said to Moshe, “And were her father to spit in her face, would she not be humiliated for seven days? Let her be quarantined outside the camp for seven days, and then she may be brought in.” Rashi comments: And if her father were to show her an angry face, would she not be humiliated for seven days? All the more so if it is done by the Shechinah!
He explains in his unique, sacred way why HKB”H employed a “kal va’chomer.” He explains that the “Thirteen Midos HaRachamim” align with the “Thirteen Hermeneutical Principles.” Thus, when one of these principles is employed, it elicits the corresponding “attribute of mercy.” Now, according to the determination of the Arizal, the first two names— ה' ה'—mentioned at the beginning of the “Thirteen Midos HaRachamim,” are the source of the midos but are not counted among the thirteen midos. The actual “midos harachamim” are: "אל, רחום, וחנון, ארך, אפים, ורב חסד, ואמת . . .". According to this format, the first midah is "אל"; it corresponds to the first hermeneutic principle, “kal va’chomer.” This explains the formula Moshe employed to pray on behalf of Miriam: "אל נא רפא נא לה". He intended to invoke the power of the name א"ל to heal Miriam. Hence, HKB”H hinted to him that this name can be invoked by expounding a “kal va’chomer”: “And were her father to spit in her face, would she not be humiliated for seven days?” All the more so if this was done by the Shechinah! By means of this “kal va’chomer,” the name א"ל was summoned to heal Miriam.
With this understanding, the Bnei Yissaschar explains why the malach instructed Hagar to name her son "ישמע-אל" in the future tense rather than "שמע-אל" in the past tense. Thus, whenever Yisrael would require Hashem’s salvation in the future, even if they would prove unworthy and undeserving, HKB”H would still listen to their prayers and pleas in the merit of this “kal va’chomer.” This is especially true, since a “kal va’chomer” invokes the name א"ל, the first of the “Thirteen Midos HaRachamim.”
In this light, let us now explain the dispute between Avraham Avinu and Sarah Imeinu. Avraham Avinu wanted Yisrael to be found meritorious based on his personal midah—“chesed”—even if they were not deserving based on “midas hadin.” Hence, he thought it would be advantageous to have Yishmael remain with Yitzchak. Compared to the “son of the maidservant,” the “son of the mistress” would be considered meritorious. This kal va’chomer would elicit the name א"ל reflecting the midah of “chesed,” as it is written (Tehillim 52, 3): "חסד אל כל היום"—the kindness (“chesed”) of G-d (א"ל) is all day long.
The midah associated with Sarah Imeinu, on the other hand, is “gevurah.” This is taught by our mentor, the Arizal, in Likutei Torah (beginning of parshas Lech Lecha). She did not want Yisrael to need the kal va’chomer to be found meritorious. For, that would necessitate first performing a “chesed” on behalf of the descendants of Yishmael. Furthermore, that would mean that they deserve some credit for the merit of Yisrael.
