Sarah's Treatment of Hagar/2

Sarah's Treatment of Hagar

Exegetical Approaches

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Sarah Was Justified

Sarah's treatment of Hagar was justified.

Sources:PhiloQuestions and Answers on Genesis, III:25-26About Philo, R. Saadia GaonCommentary Bereshit 16:6About R. Saadia Gaon, R. Chananel(cited by R. Yehoshua ibn Shuib Bereshit 16:5)About R. Chananel b. Chushiel, RalbagBereshit Beur HaParashah 16:4-11Bereshit 16 Toalot 3-5About R. Levi b. Gershom, AbarbanelBereshit 16:6About R. Yitzchak Abarbanel, SefornoBereshit 16:6About R. Ovadyah Seforno, HaKetav VeHaKabbalahBereshit 16:5-12About R. Yaakov Mecklenburg, R. S.R. HirschBereshit 16:6-12About R. Samson Raphael Hirsch, and R. David Zvi HoffmannBereshit 16:5-6About R. David Zvi Hoffmann

"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ" – Most of these sources understand that Hagar grew haughty when she conceived, belittling Sarah and thinking herself more worthy.  It is possible that this in particular bothered Sarah who might have always harbored fears that her barren state meant that she was unworthy of being the mother of the chosen nation.

"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 HammurabiLaw Code of Hammurabi 146-147.  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?  In fact, one might even suggest that the angel is rebuking Hagar for fleeing in face of warranted chastisement. Her belittling of Sarah made her deserving of Sarah's "עינוי" and so the angel tells her to return to get her just due.

"כִּי שָׁמַע י"י אֶל עׇנְיֵךְ" – These words are somewhat difficult if one maintains that Sarah's treatment of Hagar was justified.

• 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.⁷
• R. Samet⁸ alternatively suggests that the angel is referring to Hagar's present afflictions in the wilderness rather than any at the hand of Sarah.

Angel's promise: "וְהוּא יִהְיֶה פֶּרֶא אָדָם" – Many of these sources read the blessing in a positive light, a means to encourage Hagar to return home, which was a safer haven than the wilderness: 

• Freedom – R. Hirsch,⁹ following Ibn Ezra, explains that a "פֶּרֶא אָדָם" refers to a person who is free.¹⁰  The angel might be telling Hagar that despite her resumption of slave status, her son will eventually be a free man.
• Return to civilization – Abarbanel reads the angels statement as a rhetorical question, "will your son be a man of the wilderness?"  According to him, the angel is encouraging Hagar to return home to civilization.  Since Sarah had not meant her any real harm and was chastising her for her own benefit, it is preferable to return there than face the dangers of the desert.

These sources could have alternatively read negative traits into the angel's words, that Yishmael was to be a wild man, living by the sword and in constant strife.  If Sarah's reaction to Hagar was justified, it suggests that Hagar's prior behavior was deserving of punishment, and if so, perhaps the angel's words served to curse and not bless.¹¹

Were Avraham and Sarah punished? Avraham and Sarah did nothing wrong, so they deserved and received no punishment.

Relationship to the banishment – These sources are consistent in justifying Sarah's later banishment of Hagar and Yishmael as well.  See Banishment of Hagar and Yishmael for details.

Sarah Sinned

Sarah's treatment of Hagar was unduly harsh and constituted a sin.

Sources:RadakBereshit 16:4Bereshit 16:6Bereshit 16:9About R. David Kimchi, RambanBereshit 16:6Bereshit 16:9About R. Moshe b. Nachman, R. Avraham SabaTzeror HaMor Bereshit 16:1-5,8About R. Avraham Saba (Tzeror HaMor)

"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.¹²

Were they punished? Ramban and the Tzeror HaMor add that they were punished for these actions, that Yishmael will torture Sarah's descendants.¹³

"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 Saba¹⁴ says Sarah freed Hagar when she gave her to Avraham.  He views this as the beginning of Avraham's sin.¹⁵  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.¹⁶

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 conduct¹⁷ or to ensure Yitzchak's inheritance.¹⁸  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.¹⁹

¹ Cf. Ralbag who does not explain what form the "עינוי" took, but appears to similarly justify it as a legitimate form of reproof.

² See Targum Yerushalmi (Yonatan) who also has Sarah freeing Hagar in order to marry Avraham. 

³ See N. Sarna, Understanding Genesis, (New York, 1966): 128-129.

⁴ 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?

⁵ See his article, "?ותענה שרי` - האם חטאה אמנו בעינוי הזה'".

⁶ In calling her "שִׁפְחַת שָׂרַי" the angel lets Hagar know her true place.

⁷ R. Hirsch notes the unique language of "hearing" rather than seeing Hagar's oppression. He explains that since Sarah had not actually treated Hagar cruelly, there was nothing to see.  It was only Sarah's words to Hagar, that reminded her of her slave status, which bothered Hagar.

⁸ See the article cited above.

⁹ Cf. R. D"Z Hoffmann who writes that Hagar's descendants will be "אוהבי חופש".

¹⁰ Ibn Ezra notes the free nature of the wild donkey, pointing to Iyyov 39:5, "מי שלח פרא חפשי".

¹¹ It is not clear, though, why this would be prefaced with the promise of progeny and a large nation.

¹² R. Avraham Saba writes, "ואיה תורתו שלמד שכתוב בה לא תסגיר עבד אל אדוניו".

¹³ Jubilees seems to agree that Avraham and Sarah sinned and therefore leaves out the story.  He takes a similar view in Bereshit 21 that Sarah was jealous unjustifiably.

¹⁴ Radak and Ramban don't address the issue.

¹⁵ This is in sharp contrast to JosephusAntiquities of the Jews 1:10:4About Josephus who says, "Accordingly Sarai, at God's command, brought to his bed one of her handmaidens".

¹⁶ Ramban says it was more of a curse, מעשה אבות סימן לבנים, that Sarah's descendants will rule Hagar forever.

¹⁷ See Ramban.

¹⁸ See Radak.

¹⁹ See Seforno who learns the opposite that anybody who degrades the Children of Israel will be put in place, like happened to Hagar.