Difference between revisions of "Sarah's Treatment of Hagar/2"
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<li><b>Affliction</b> – Philo maintains the simple meaning of the word, understanding that Sarah oppressed Hagar, but suggests that this is a legitimate form of rebuke.<fn>Cf. Ralbag who does not explain what form the "עינוי" took, but appears to similarly justify it as a legitimate form of reproof.</fn> Sometimes one needs to be harsh in order to correct inappropriate behavior.  As this is for the good of the recipient, such rebuke should be viewed positively, not negatively.</li> | <li><b>Affliction</b> – Philo maintains the simple meaning of the word, understanding that Sarah oppressed Hagar, but suggests that this is a legitimate form of rebuke.<fn>Cf. Ralbag who does not explain what form the "עינוי" took, but appears to similarly justify it as a legitimate form of reproof.</fn> Sometimes one needs to be harsh in order to correct inappropriate behavior.  As this is for the good of the recipient, such rebuke should be viewed positively, not negatively.</li> | ||
| − | <li><b>Hard work</b> – Abarbanel and HaKetav VeHaKabbalah claim that Sarah worked Hagar harder than normal (but not that she physically abused her or the like).  In order to diminish Hagar's pride, Sarah felt that she had to go to the other extreme, treating her more harshly than before. </li> | + | <li><b>Hard work</b> – Abarbanel and HaKetav VeHaKabbalah claim that Sarah worked Hagar harder than normal (but not that she physically abused her or the like).  In order to diminish Hagar's pride, Sarah felt that she had to go to the other extreme, treating her more harshly than before.</li> |
| − | <li><b>Enslavement</b> – R. Chananel, R. Hirsch, and R. D"Z Hoffmann explain that "עינוי" means enslavement.  According to R. D"Z Hoffmann, Sarah had freed Hagar when she | + | <li><b>Enslavement</b> – R. Chananel, R. Hirsch, and R. D"Z Hoffmann, in contrast, explain that "עינוי" means enslavement.  According to R. D"Z Hoffmann, Sarah had freed Hagar when she gave her in marriage to Avraham,<fn>See <a href="TargumPseudo-JonathanBereshit16-2-5" data-aht="source">Targum Yerushalmi (Yonatan) </a>who also has Sarah freeing Hagar in order to marry Avraham. </fn> but once Hagar disrespected her, Sarah took her back as a maidservant. </li> |
</ul></point> | </ul></point> | ||
| − | <point><b>Why did Hagar flee?</b> According to Philo, who maintains that Sarah oppressed Hagar, it is understandable why Hagar fled, but according to the other commentators who claim that Hagar was not treated so badly, how is her | + | <point><b>Why did Hagar flee?</b> According to Philo, who maintains that Sarah oppressed Hagar, it is understandable why Hagar fled, but according to the other commentators who claim that Hagar was not treated so badly, how is her flight to be understood?<br/> |
<ul> | <ul> | ||
<li>Abarbanel explains that Hagar could simply not handle being rebuked, even if deserved.</li> | <li>Abarbanel explains that Hagar could simply not handle being rebuked, even if deserved.</li> | ||
| − | <li>R. D"Z Hoffmann | + | <li>R. D"Z Hoffmann asserts that though Hagar was treated in the same way she had been before she was given to Avraham in marriage, once having tasted freedom, she could no longer endure her slave status.</li> |
</ul></point> | </ul></point> | ||
| − | <point><b>Avraham's role</b> – These sources | + | <point><b>Ancient Near Eastern parallels</b> – N. Sarna<fn>See N. Sarna, Understanding Genesis, (New York, 1966): 128-129.</fn> notes parallels to our story in a law mentioned in the <multilink><a href="LawCodeofHammurabi146-147" data-aht="source">Code of Hammurabi</a><a href="LawCodeofHammurabi146-147" data-aht="source">Law Code of Hammurabi 146-147</a></multilink>.  The law stipulates that if a maidservant is given to a man in marriage and she bears him children, leading her to "assume equality with the wife," then despite her having been given in marriage she may still be kept as a slave.  This might support R. Chananel's reading of the story, that Sarah's "affliction" was really only the resumption of mistress-slave relations.  Moreover, it suggests that this was the norm of the time and was considered both legal and legitimate.</point> |
| + | <point><b>Avraham's role</b> – These sources disagree regarding whether Avraham condemned or condoned Sarah's actions:<br/> | ||
<ul> | <ul> | ||
| − | <li><b>Sarah was too harsh</b> – R. Saadia and R. Chananel learn from Sarah's words "יִשְׁפֹּט י"י בֵּינִי וּבֵינֶיׄךָ" that Avraham and Sarah had disagreed about how to treat Hagar | + | <li><b>Felt that Sarah was too harsh</b> – R. Saadia and R. Chananel learn from Sarah's words "יִשְׁפֹּט י"י בֵּינִי וּבֵינֶיׄךָ" that Avraham and Sarah had disagreed about how to treat Hagar. Avraham felt that Sarah was too harsh. <fn>See below that these sources maintain that Hashem's judgement came via the angel's words to Hagar "שׁוּבִי אֶל גְּבִרְתֵּךְ וְהִתְעַנִּי תַּחַת יָדֶיהָ".  If Hagar was told to return to Sarah and continue to be "oppressed", then Sarah's treatment of her must not have been problematic.  If it had been, how could the angel have directed Hagar to return?</fn></li> |
| − | <li> <b>Hagar deserved rebuke</b> – According to Abarbanel, in contrast, Avraham had never disagreed that Hagar deserved rebuke.  He had only refrained from acting on his own because he felt that it was Sarah's place to chastise, as Hagar was her maidservant.</li> | + | <li> <b>Agreed tha</b>t <b>Hagar deserved rebuke</b> – According to Abarbanel, in contrast, Avraham had never disagreed that Hagar deserved rebuke.  He had only refrained from acting on his own because he felt that it was Sarah's place to chastise, as Hagar was her maidservant.</li> |
| − | <li><b> | + | <li><b>Reluctant to punish</b> – R. D"Z Hoffmann takes a middle position, suggesting that Avraham did not want Hagar punished, only that she learn her proper place.  As such, he suggested that Sarah resume treating Hagar as a servant, but not that she treat her harshly.</li> |
</ul></point> | </ul></point> | ||
<point><b>"מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת"</b> – R" E Samet<fn>See his article, <a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%9C%D7%9A-%D7%9C%D7%9A-%D7%95%D7%AA%D7%A2%D7%A0%D7%94-%D7%A9%D7%A8%D7%99-%D7%94%D7%90%D7%9D-%D7%97%D7%98%D7%90%D7%94-%D7%90%D7%9E%D7%A0%D7%95-%D7%91%D7%A2%D7%99%D7%A0%D7%95%D7%99-%D7%94%D7%96%D7%94">"?ותענה שרי` - האם חטאה אמנו בעינוי הזה'"</a>.</fn> notes that in explaining the reason for her flight, Hagar says nothing of undeserved affliction, but only that she was running away from her mistress, suggesting that what bothered her was her slave status. He further points out that the angel makes a point of referring to Hagar as "שִׁפְחַת שָׂרַי, " as, he, too recognized that this (and not unwarranted oppression) was the core issue.<fn>In calling her "שִׁפְחַת שָׂרַי" the angel lets Hagar know her true place.</fn></point> | <point><b>"מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת"</b> – R" E Samet<fn>See his article, <a href="https://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%9C%D7%9A-%D7%9C%D7%9A-%D7%95%D7%AA%D7%A2%D7%A0%D7%94-%D7%A9%D7%A8%D7%99-%D7%94%D7%90%D7%9D-%D7%97%D7%98%D7%90%D7%94-%D7%90%D7%9E%D7%A0%D7%95-%D7%91%D7%A2%D7%99%D7%A0%D7%95%D7%99-%D7%94%D7%96%D7%94">"?ותענה שרי` - האם חטאה אמנו בעינוי הזה'"</a>.</fn> notes that in explaining the reason for her flight, Hagar says nothing of undeserved affliction, but only that she was running away from her mistress, suggesting that what bothered her was her slave status. He further points out that the angel makes a point of referring to Hagar as "שִׁפְחַת שָׂרַי, " as, he, too recognized that this (and not unwarranted oppression) was the core issue.<fn>In calling her "שִׁפְחַת שָׂרַי" the angel lets Hagar know her true place.</fn></point> | ||
| − | |||
<point><b>"וְהִתְעַנִּי תַּחַת יָדֶיהָ"</b> – R. Saadia proves from this verse that Sarah did not sin in oppressing Hagar, for if Sarah's actions were problematic, how could the angel tell her to return for more of the same treatment?</point> | <point><b>"וְהִתְעַנִּי תַּחַת יָדֶיהָ"</b> – R. Saadia proves from this verse that Sarah did not sin in oppressing Hagar, for if Sarah's actions were problematic, how could the angel tell her to return for more of the same treatment?</point> | ||
| − | <point><b> | + | <point><b>"כִּי שָׁמַע י"י אֶל עׇנְיֵךְ"</b> – These words are somewhat difficult if one maintains that Sarah's treatment of Hagar was justified. What did Hashem heed?  These sources might respond that the angel is speaking from the perspective of Hagar who felt oppressed because she could not appreciate that her chastisement was deserved or that her slave status needed to be reinstated.</point> |
<point><b>"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ"</b> – These commentators do not explain what Hagar did.<fn>Rashbam in the reconstructed says Hagar cursed Sarah, and "וַתֵּקַל" comes from ק.ל.ל..</fn></point> | <point><b>"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ"</b> – These commentators do not explain what Hagar did.<fn>Rashbam in the reconstructed says Hagar cursed Sarah, and "וַתֵּקַל" comes from ק.ל.ל..</fn></point> | ||
<point><b>Angel's promise</b></point> | <point><b>Angel's promise</b></point> | ||
| + | <point><b>Were Avraham and Sarah punished?</b> Avraham and Sarah did nothing wrong, so they deserved and received no punishment.</point> | ||
<point><b>Relationship to the banishment</b></point> | <point><b>Relationship to the banishment</b></point> | ||
<point><b>Purpose of the story:</b> – It is unclear what is the purpose of this story.</point> | <point><b>Purpose of the story:</b> – It is unclear what is the purpose of this story.</point> | ||
Version as of 13:10, 7 November 2019
Sarah's Treatment of Hagar
Exegetical Approaches
Sarah Was Justified
Sarah's treatment of Hagar was justified.
Sources:Philo, R. Saadia Gaon, R. Chananel, Ralbag, Abarbanel, Seforno, HaKetav VeHaKabbalah, R. S.R. Hirsch, and R. David Zvi Hoffmann
"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ"
"וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ" – These commentators differ in their understanding of the nature of this "עינוי" and, hence, why it was legitimate:
- Affliction – Philo maintains the simple meaning of the word, understanding that Sarah oppressed Hagar, but suggests that this is a legitimate form of rebuke.1 Sometimes one needs to be harsh in order to correct inappropriate behavior. As this is for the good of the recipient, such rebuke should be viewed positively, not negatively.
- Hard work – Abarbanel and HaKetav VeHaKabbalah claim that Sarah worked Hagar harder than normal (but not that she physically abused her or the like). In order to diminish Hagar's pride, Sarah felt that she had to go to the other extreme, treating her more harshly than before.
- Enslavement – R. Chananel, R. Hirsch, and R. D"Z Hoffmann, in contrast, explain that "עינוי" means enslavement. According to R. D"Z Hoffmann, Sarah had freed Hagar when she gave her in marriage to Avraham,2 but once Hagar disrespected her, Sarah took her back as a maidservant.
Why did Hagar flee? According to Philo, who maintains that Sarah oppressed Hagar, it is understandable why Hagar fled, but according to the other commentators who claim that Hagar was not treated so badly, how is her flight to be understood?
- Abarbanel explains that Hagar could simply not handle being rebuked, even if deserved.
- R. D"Z Hoffmann asserts that though Hagar was treated in the same way she had been before she was given to Avraham in marriage, once having tasted freedom, she could no longer endure her slave status.
Ancient Near Eastern parallels – N. Sarna3 notes parallels to our story in a law mentioned in the Code of Hammurabi. The law stipulates that if a maidservant is given to a man in marriage and she bears him children, leading her to "assume equality with the wife," then despite her having been given in marriage she may still be kept as a slave. This might support R. Chananel's reading of the story, that Sarah's "affliction" was really only the resumption of mistress-slave relations. Moreover, it suggests that this was the norm of the time and was considered both legal and legitimate.
Avraham's role – These sources disagree regarding whether Avraham condemned or condoned Sarah's actions:
- Felt that Sarah was too harsh – R. Saadia and R. Chananel learn from Sarah's words "יִשְׁפֹּט י"י בֵּינִי וּבֵינֶיׄךָ" that Avraham and Sarah had disagreed about how to treat Hagar. Avraham felt that Sarah was too harsh. 4
- Agreed that Hagar deserved rebuke – According to Abarbanel, in contrast, Avraham had never disagreed that Hagar deserved rebuke. He had only refrained from acting on his own because he felt that it was Sarah's place to chastise, as Hagar was her maidservant.
- Reluctant to punish – R. D"Z Hoffmann takes a middle position, suggesting that Avraham did not want Hagar punished, only that she learn her proper place. As such, he suggested that Sarah resume treating Hagar as a servant, but not that she treat her harshly.
"מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת" – R" E Samet5 notes that in explaining the reason for her flight, Hagar says nothing of undeserved affliction, but only that she was running away from her mistress, suggesting that what bothered her was her slave status. He further points out that the angel makes a point of referring to Hagar as "שִׁפְחַת שָׂרַי, " as, he, too recognized that this (and not unwarranted oppression) was the core issue.6
"וְהִתְעַנִּי תַּחַת יָדֶיהָ" – R. Saadia proves from this verse that Sarah did not sin in oppressing Hagar, for if Sarah's actions were problematic, how could the angel tell her to return for more of the same treatment?
"כִּי שָׁמַע י"י אֶל עׇנְיֵךְ" – These words are somewhat difficult if one maintains that Sarah's treatment of Hagar was justified. What did Hashem heed? These sources might respond that the angel is speaking from the perspective of Hagar who felt oppressed because she could not appreciate that her chastisement was deserved or that her slave status needed to be reinstated.
"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ" – These commentators do not explain what Hagar did.7
Angel's promise
Were Avraham and Sarah punished? Avraham and Sarah did nothing wrong, so they deserved and received no punishment.
Relationship to the banishment
Purpose of the story: – It is unclear what is the purpose of this story.
Sarah Sinned
"וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ" – These commentators read "וַתְּעַנֶּהָ" as torture. Radak says that Sarah worked Hagar extremely hard, and possibly hit and cursed her until she ran away because she couldn't bare the suffering any more.
Avraham's role – Radak and R. Avraham Saba assume that Avraham gave Sarah permission to do whatever she wanted to Hagar, and made clear that he still considered Hagar to be Sarah's maid even though he had relations with her. Radak asserts that Avraham had not intended that Sarah torture Hagar, but he didn't interfere so as not to anger Sarah. Ramban says explicitly that this was sinful, while the Tzeror HaMor maintains that he shouldn't have even given Hagar back to Sarah.8
Were they punished? Ramban and the Tzeror HaMor add that they were punished for these actions, that Yishmael will torture Sarah's descendants.9
"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ" – This approach says that Hagar didn't listen to what Sarah commanded her to do because she thought she will be the mistress if Avraham has children from her.
Was Hagar freed? R. Avraham Saba10 says Sarah freed Hagar when she gave her to Avraham. He views this as the beginning of Avraham's sin.11 Avraham should have refused to marry an Egyptian concubine after Hashem promised him children.
"וְהִתְעַנִּי תַּחַת יָדֶיהָ" – This verse is troublesome as it seems to justify the oppression. The commentators try to explain that she needed to return in order to fulfill the future oppression.12
Angel's promise – Radak views this verse as a blessing; in compensation for the oppression, Hagar will have many descendants from Avraham. R. Avraham Saba, in contrast, views this as the beginning of Avraham and Sarah's punishment. Hagar was to bear descendants who will later torture the Children of Israel, measure for measure.
Relationship to the banishment – Radak and Ramban justify the banishment of Hagar and Yishmael in Bereshit 21 because of Yishmael's evil conduct13 or to ensure Yitzchak's inheritance.14 The Tzeror HaMor portrays Sarah in that story the same way as here, that she sinned by expelling them. See Banishment of Hagar and Yishmael for further analysis of that story.
Purpose of the story:
- Radak says the story is coming to teach us good virtues, not to learn from Sarah's actions of oppression.
- R. Avraham Saba asserts that the story informs why the Children of Israel were exiled, as a punishment for taking Hagar to be a wife for Avraham.15
