Difference between revisions of "Sarah's Treatment of Hagar/2"
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<point><b>"וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ"</b> – 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.</point> | <point><b>"וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ"</b> – 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.</point> | ||
<point><b>Avraham's role</b> – 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.<fn>R. Avraham Saba writes, "ואיה תורתו שלמד שכתוב בה לא תסגיר עבד אל אדוניו".</fn></point> | <point><b>Avraham's role</b> – 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.<fn>R. Avraham Saba writes, "ואיה תורתו שלמד שכתוב בה לא תסגיר עבד אל אדוניו".</fn></point> | ||
| − | <point><b>Were they punished?</b> Ramban and the Tzeror HaMor add that they were punished for these actions, that Yishmael will torture Sarah's descendants.</point> | + | <point><b>Were they punished?</b> Ramban and the Tzeror HaMor add that they were punished for these actions, that Yishmael will torture Sarah's descendants.<fn>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.</fn></point> |
<point><b>"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ"</b> – 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.</point> | <point><b>"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ"</b> – 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.</point> | ||
| − | <point><b>Was Hagar freed?</b> R. Avraham Saba<fn>Radak and Ramban don't address the issue.</fn> says Sarah freed Hagar when she gave her to Avraham.  He views this as the beginning of Avraham's sin.  Avraham should have refused to marry an Egyptian concubine after Hashem promised him children.</point> | + | <point><b>Was Hagar freed?</b> R. Avraham Saba<fn>Radak and Ramban don't address the issue.</fn> says Sarah freed Hagar when she gave her to Avraham.  He views this as the beginning of Avraham's sin.<fn>This is in sharp contrast to <multilink><a href="JosephusAntiquitiesoftheJews1-10-4" data-aht="source">Josephus</a><a href="JosephusAntiquitiesoftheJews1-10-4" data-aht="source">Antiquities of the Jews 1:10:4</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink> who says, "Accordingly Sarai, at God's command, brought to his bed one of her handmaidens".</fn>  Avraham should have refused to marry an Egyptian concubine after Hashem promised him children.</point> |
<point><b>"וְהִתְעַנִּי תַּחַת יָדֶיהָ"</b> – 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.<fn>Ramban says it was more of a curse, מעשה אבות סימן לבנים, that Sarah's descendants will rule Hagar forever.</fn></point> | <point><b>"וְהִתְעַנִּי תַּחַת יָדֶיהָ"</b> – 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.<fn>Ramban says it was more of a curse, מעשה אבות סימן לבנים, that Sarah's descendants will rule Hagar forever.</fn></point> | ||
| − | <point><b>Angel's promise</b> – Radak views this verse as a blessing; in compensation for the oppression, Hagar will have many descendants from Avraham | + | <point><b>Angel's promise</b> – 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.</point> |
| − | <point><b>Relationship to the banishment</b> – Radak and Ramban justify the banishment of Hagar and Yishmael in Bereshit 21 because of Yishmael's evil conduct<fn>See Ramban.</fn> or to ensure Yitzchak's inheritance<fn>See Radak.</fn> | + | <point><b>Relationship to the banishment</b> – Radak and Ramban justify the banishment of Hagar and Yishmael in Bereshit 21 because of Yishmael's evil conduct<fn>See Ramban.</fn> or to ensure Yitzchak's inheritance.<fn>See Radak.</fn>  The Tzeror HaMor portrays Sarah in that story the same way as here, that she sinned by expelling them.  See <a href="Banishment of Hagar and Yishmael" data-aht="page">Banishment of Hagar and Yishmael</a> for further analysis of that story.</point> |
<point><b>Purpose of the story:</b><ul> | <point><b>Purpose of the story:</b><ul> | ||
<li>Radak says the story is coming to teach us good virtues, not to learn from Sarah's actions of oppression.</li> | <li>Radak says the story is coming to teach us good virtues, not to learn from Sarah's actions of oppression.</li> | ||
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<li>Took her back as a servant maid – R. D"Z Hoffmann says Sarah freed Hagar when she handed her over to Avraham, but once she disrespected her, Sarah took her back as a maid.  He seems to say that Sarah didn't torture Hagar, rather told her to do her tasks like she used to, but she after being free could no longer endure her slave status.</li> | <li>Took her back as a servant maid – R. D"Z Hoffmann says Sarah freed Hagar when she handed her over to Avraham, but once she disrespected her, Sarah took her back as a maid.  He seems to say that Sarah didn't torture Hagar, rather told her to do her tasks like she used to, but she after being free could no longer endure her slave status.</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Avraham's role</b> – R. D"Z Hoffmann notes that Avraham didn't want to punish Hagar rather he just returned her to Sarah, her original mistress.</point> | + | <point><b>Avraham's role</b> – R. Saadia learns from verse 5 that Avraham and Sarah had an argument not mentioned in the verses regarding Hagar, and Hashem ruled like Sarah that Hagar needs to be her maid until she continues to obey her.  R. D"Z Hoffmann notes that Avraham didn't want to punish Hagar rather he just returned her to Sarah, her original mistress.</point> |
| − | <point><b>"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ"</b></point> | + | <point><b>Were they punished?</b> This approach claims that Avraham and Sarah were right for what they did.</point> |
| − | <point><b>Was Hagar freed?</b></point> | + | <point><b>"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ"</b> – <fn>Rashbam in the reconstructed says Hagar cursed Sarah, and "וַתֵּקַל" comes from ק.ל.ל.</fn></point> |
| − | <point><b> | + | <point><b>Was Hagar freed?</b> R. D"Z Hoffmann writes explicitly that Sarah freed Hagar in order to give her to Avraham.</point> |
| − | <point><b> | + | <point><b>"וְהִתְעַנִּי תַּחַת יָדֶיהָ"</b> – R. Saadia proves from this verse that Sarah did not sin in imposing a burden on Hagar, since otherwise the angel would not have agreed to continue that.  R. Chananel reads "וְהִתְעַנִּי" to refer to Hagar's enslavement.  The angel told Hagar to return and listen to what Sarah tells her to do as she did before she was given to Avraham.</point> |
| + | <point><b>Angel's promise</b></point> | ||
<point><b>Relationship to the banishment</b></point> | <point><b>Relationship to the banishment</b></point> | ||
| − | <point><b>Purpose of the story:</b></point> | + | <point><b>Purpose of the story:</b> – It is unclear what is the purpose of this story.</point> |
| − | <point><b>" | + | <point><b>Ancient Near Eastern parallels</b> – N. Sarna<fn>See N. Sarna, Understanding Genesis, (New York, 1966): 128-129.</fn> notes parallels to the law mentioned in the <multilink><a href="LawCodeofHammurabi146-147" data-aht="source">Law Code of Hammurabi</a><a href="LawCodeofHammurabi146-147" data-aht="source">Law Code of Hammurabi 146-147</a></multilink> that if the maid assumes equality with the wife, she may be kept as a slave.</point> |
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 03:52, 5 January 2016
Sarah's Treatment of Hagar
Exegetical Approaches
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.1
Were they punished? Ramban and the Tzeror HaMor add that they were punished for these actions, that Yishmael will torture Sarah's descendants.2
"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 Saba3 says Sarah freed Hagar when she gave her to Avraham. He views this as the beginning of Avraham's sin.4 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.5
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 conduct6 or to ensure Yitzchak's inheritance.7 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.
Sarah was Justified
"וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ"
- Oppression – Abarbanel maintains the simple meaning of the word, and tries to justify Hagar's oppression. He says that in order to diminish Hagar's pride, Sarah needed to humble her more than she was in the beginning, by oppressing her more.
- Rebuke – Philo explains that "וַתְּעַנֶּהָ" means rebuke rather than oppress. Sarah rebuked Hagar about her actions, but Hagar couldn't handle the reproof and ran away. A weakness of this explanation is that Hagar ran away alone to the desert while she was pregnant after just being told to be more humble.
- Took her back as a servant maid – R. D"Z Hoffmann says Sarah freed Hagar when she handed her over to Avraham, but once she disrespected her, Sarah took her back as a maid. He seems to say that Sarah didn't torture Hagar, rather told her to do her tasks like she used to, but she after being free could no longer endure her slave status.
Avraham's role – R. Saadia learns from verse 5 that Avraham and Sarah had an argument not mentioned in the verses regarding Hagar, and Hashem ruled like Sarah that Hagar needs to be her maid until she continues to obey her. R. D"Z Hoffmann notes that Avraham didn't want to punish Hagar rather he just returned her to Sarah, her original mistress.
Were they punished? This approach claims that Avraham and Sarah were right for what they did.
"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ" – 8
Was Hagar freed? R. D"Z Hoffmann writes explicitly that Sarah freed Hagar in order to give her to Avraham.
"וְהִתְעַנִּי תַּחַת יָדֶיהָ" – R. Saadia proves from this verse that Sarah did not sin in imposing a burden on Hagar, since otherwise the angel would not have agreed to continue that. R. Chananel reads "וְהִתְעַנִּי" to refer to Hagar's enslavement. The angel told Hagar to return and listen to what Sarah tells her to do as she did before she was given to Avraham.
Angel's promise
Relationship to the banishment
Purpose of the story: – It is unclear what is the purpose of this story.
Ancient Near Eastern parallels – N. Sarna9 notes parallels to the law mentioned in the Law Code of Hammurabi that if the maid assumes equality with the wife, she may be kept as a slave.
