If Hagar Davened to HaSh-m, why does the Pasuk tell us that it was the voice of Yishmael that He heard?
Rashi: Because HaSh-m answers the prayers of the sick person himself, 1 before those of others who are Davening on his behalf.
This combined with his suffering (and with thoughts of Teshuvah). Interestingly, Targum Yonasan (twice in this Pasuk) explains that HaSh-m heard Yishmael's Tefilos, not due to his own merit, rather, due to the merit of Avraham - even though there seems to be no indication of this in the Pasuk itself.
What is the significance of the words "ba'Asher Hu Sham"?
Rashi and Targum Yonasan: HaSh-m judged Yishmael as he was then, 1 in spite of the fact that, later in history, 2 his descendents would perform an act of extreme cruelty towards Yitzchak's descendents. 3
Ramban: HaSh-m has heard Yishmael's prayers from where he is. It will not will not be necessary to get up and look for a fountain or a well, because he will quench his thirst with water that you find on the spot.
Rashbam: As mentioned previously, Hagar cast Yishmael down far away from herself; the Torah therefore relates that HaSh-m answered him and produced the water from his location, and not from hers.
Moshav Zekenim: But Yishmael was already guilty of idolatry, immorality and murder (Rashi to 21:9)? Refer to 21:17:2.2:1.
As cited in Yeshayah 21: 13-14.
Moshav Zekenim: But in Sanhedrin (68b), a Ben Sorer u'Moreh is judged based on his future! Refer to 21:17:2.1.
QUESTIONS ON RASHI
Rashi writes: "'The voice of the youth' - From here we learn that the prayer of the sick person is more effective than others' prayers on his behalf...." But the Gemara (Berachos 5b) seems to teach the opposite; Rabbi Yochanan needed a colleague to help raise him up from illness, because, "a prisoner cannot free himself from prison"?
Mizrachi: In that case, Rabi Yochanan was unable to achieve concentration (Kavanah) in his prayers.
Gur Aryeh: In the Gemara, Rabbi Chanina grasped Rabbi Yochanan by the hand, and physically helped him up from his sickbed; Rabbi Yochanan could not have done this himself. 1 Here, Yishmael prayed, 2 and he played no physical part in his salvation, rather it was HaSh-m Who heard his prayer and "freed him from prison."
Rashi writes: "'In his present state' - He is to be judged according to his deeds at the present time...." If that is the case, why is a Ben Sorer u'Moreh put to death for what he will become in the future (Al Shem Sofo - see Sanhedrin 71b)?
Moshav Zekenim: a) An earthly Beis Din does so, but HaSh-m's Beis Din does not. 1 b) Yishmael was different, for he would not sin later, only his offspring would.
Mizrachi: The Ben Sorer u'Moreh has already begun to act in the way that will ultimately lead him to capital crimes. 2
Gur Aryeh #1: In Heavenly judgment, man is not judged over future deeds at all. But in the earthly Beis Din, a person is judged according to the Torah's wisdom, which teaches that it is better that the Ben Sorer u'Moreh be put to death while still worthy. All punishment in Beis Din comes to purge a person's evil deeds, and thus absolve him of any punishment in Heaven.
Gur Aryeh #2: A Ben Sorer u'Moreh is judged by his current deeds. He is liable to the death penalty for having violated the Torah's directive not to be a Ben Sorer u'Moreh, no less than one who violates the Torah's command regarding Shabbos. 3
Compare with Gur Aryeh in Answer 3.
Mishnas R. Aharon (Vol. 1, p. 195): A Ben Sorer u'Moreh is liable for putting himself on a path to a future of sin - as we see that his Misah (stoning) is worse than one who actually murdered many times (the sword).
Gur Aryeh: The Torah is the Divine wisdom that we have been given; it is the Torah that takes into account what he would end up becoming in the future.
Rashi writes: "He is to be judged according to his deeds at the present time.... [The angels] replied, 'He [at the present time] is righteous.'" While it is true that Yishmael had not yet killed Bnei Yisrael by thirst; Yishmael was already guilty of idolatry, immorality and murder (Rashi to 21:9)!
Moshav Zekenim: a) According to this Midrash, Yishmael quarreled with [Yitzchak] about inheritance, as Sarah said, "He will not inherit with my son." b) (citing R. Moshe) - at the time, he was a Tzadik, i.e. less than 20, and not liable bi'Yedei Shamayim. c) Regarding the angels' accusation, now he was still a Tzadik.
Mizrachi: Perhaps, since Yishmael was dying of thirst, the angels prosecuted him only regarding his future deeds regarding thirst, measure for measure. 1
Gur Aryeh #1: Although Yishmael was already wicked, an entire nation was supposed to descend from him. The angels could only argue for his demise by invoking a sin that would be perpetrated by that entire nation, not Yishmael's sins as an individual.
Gur Aryeh #2: Despite a person's sins, HaSh-m judges with kindness (Chesed), and saves even those who are unworthy. However, Yishmael's future deeds would show the antithesis of Chesed, so the angels argued that he should not be granted any reprieve. (HaSh-m rejected this argument, because he was at present not guilty of that deed.)
Mizrachi: But once HaSh-m rejected that argument; the angels should have accused his present deeds? Perhaps this Midrash interprets the word "Metzachek" (21:9) differently, and Yishmael had not yet sinned.
