It seems that he wanted to emphasize the issue of the omission of man, that the nations of the world are not called a man, and therefore that a wild man does belong to their destiny if he does not call them fully a man (Yav. Thos. 26 11 11 and Dok), and this is also why in the scripture the Lord mentions a wild man, MM wanted to emphasize the fact that they do not have the form of a man, and Anush is not a name of honor since it is a generation of humans who have canceled their duties towards the Almighty (cit. Berambam in Hal. 17).
It should also be noted that in the language of studies, sometimes in the fancy language there is a change of accent due to the beauty of the language.
It should also be noted that sometimes the bards changed the peyot for the rhyme, etc., and there is no peyot before now to be tested.
After this 20 Eli who asks again to make it difficult for Man Damer Dektorah is the Hagar, Q. Why aren't the Bnei Ketora called "wild man" like Ishmael, after all in the opinion of Rabbi Ovadia we counted in his commentary on the Torah the explanation for "wild man" is, and Zal : Savage.
A wild donkey is a wild donkey, he said that it will be fierce in its temperament on the part of the Egyptian mother, as they said about the Egyptians who ate donkeys in their flesh, and that he will be a wild donkey while he dwells in the desert, as they said, and he will grow up and live in the desert, and that he will be a man on his father's side, as the deceased said that Ishmael did Tshuva Akal.
And if so, the children of Ketura are also the children of Hagar, who was the slave of Abraham our father, and why are they not called Wild Adam, Akal the questioner.
Answer to the above
There is a division between Ishmael and the children of Ketura, Dishmael Hazi' which takes place in which Zoruk Hotra is thrown into the air of its main character Kai who became a donkey in the desert like his mother, as you mentioned from L'Ra'a Spurno, Masha'k the children of Ketura did not find that they remained wild like their mother in the desert.
And apart from this, it seems that the main point of the words of RA Sforno came to clarify the meaning of the message of the angel that he will be a wild man because he has a tool to inspire and receive these qualities and the angel's message to the immigrant that this will be fulfilled in him, but not everyone who deserves to be a wild man will be a wild man without the angel.
And it is also possible that Ishmael was said to be a wild man, which is a novelty, that he is a wild man, that he is a man who did penance, as in the case of this, we counted a gofia, but those who are wicked and not righteous, nothing new is mentioned about them at all.
And it should be noted in this regard that in the chapters of the Dara, Abraham the Great goes to Ishmael's place to help him improve his ways, while regarding the children of Ketura, Mitzino, Vishlehem, and others, in the Gm' Rish, part of the ps. in that he fought completely from him, it was found that there was no human side in them at all. who were cut off from Abraham, Ishmael's peacemaker, for this I will forget that Ishmael did teshuvah.
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