y be a relationship between 21 and 22: both may have been juxtaposed in Torah as initiation rites for Isaac and Ishmael-similar to Greek traditions.In this chapter, God fulfils his promise to Sarah, and bestows on her, and Abraham, a child, Isaac, in their old age. When Isaac is born, Sarah says, in 21: 6, "God has brought me laughter; everyone who hears will laugh with (for) me." The commentaries cite very different meanings. One commentary recognizes that what Sarah is experiencing may be triumphant joy that Sarah experiences-and that is actually the name of the child-Isaac means He-who-laughs. However, this commentary recognizes that Sarah could well feel the absurdity of a woman of her age would feel at an impending child. The Hebrew word for Laughter, tsehoq, also means "mockery", and it is a possibility that yes, God was giving her a child, but was he mocking her, too? Also, Sarah's tone makes it clear that even if those who hear of her new child rejoice with her, it is a possibility they may laugh at her, as well. Interestingly enough, the second commentary, ties Sarah's laughter into the entire beginning of the Jewish people, noting that Jewish history is laughable, as was its expectations and hopes. God waited until the foundation of this people, until its forefather had reached a very old age. Therefore, God began the realization of His promise only after all human hopes had come to an end. For an entire people was about to be created which was to stand with its whole existence in contrast with previous historical experience. Therefore, until Isaac's birth, to all those who in their shortsightedness deny God, this people must appear as the most ridiculous joke of all. The derisive laughter that has followed Jews around through history is the surest proof of the divine nature of its path. The Jew is not touched by this ridicule because, from the beginning, he has been prepared for it. 21: 9. Both commentaries re...
