ותרא שרה את בן הגר המצרית אשר ילדה לאברהם מצחק (בראשית כא,ט)
Tosefta in Sotah presents a four-point Machlokes as to what the Torah means when it writes that Yishmael was "jesting". Rabbi Shimon cites the opinion of his Rebbes: Rebbi Akiva, he says, describes 'jesting' as idolatry, Rebbi Eliezer, as adultery, and Rebbi Yehoshua, as murder.
But Rabbi Shimon disagrees with them all - Chas ve'Shalom, he claims, that in the house of Avrohom there would be someone guilty of such terrible sins. Consequently, he explains 'jesting' literally as mocking. Yishmael was mocking Yitzchak, reminding him that he, Yishmael, was the firstborn, and that he would therefore receive a double portion of their father's inheritance.
The Torah Temimah explains that, although Rebbi Shimon uses the expression 'Chas ve'Shalom', this is not in fact, the thrust of his argument, particularly in view of the fact that even if Yishmael had been guilty of one of the cardinal sins, he would not have been unique. Eisav committed all of these sins, as well as others, on the day that he turned fifteen, as the Gemara relates in Bava Basra (16b). And what Eisav could do in the house of Yitzchak, Yishmael could do in the house of Avrohom.
Rebbi Shimon's real proof, he maintains, lies in Sarah's comment, when she asked Avrohom to act and to send Hagar and Yishmael away - 'because', she said, "the son of this maidservant will not inherit with my son with Yitzchak". Now according to the other Tana'im, what does inheritance have to do with the three cardinal sins? Whereas according to Rebbi Shimon, her reply was most appropriate.
The Torah Temimah brings further support for Rebbi Shimon from Rosh Hashanah (16b). Rebbi Yitzchak, commenting on the Pasuk "because G-d has heard the voice of the lad where he is", explains that a person is judged by his current level, without taking into account any future evil.
The Medrash, elaborating on this point, describes the dialogue between G-d and the angels. When they demanded that, due to the terrible cruelty of his children towards the Jewish exiles, Yishmael did not deserve to be saved from the clutches of death, G-d replied with the words "ba'Asher Hu Sham". And, at this point in time, they had to admit, Yishmael was innocent.
Now according to the opinions of the Tana'im who describe "metzachek" as one of the three cardinal sins, how could Yishmael be described as innocent, asks the Torah Temimah?
