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, R. David Zvi HoffmannBereshit 16:5-6About R. David Zvi Hoffmann

"וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ" – These commentators differ in their understanding of the nature of this "עינוי", and, hence why it was not problematic.:

• Affliction – Philo, R. Saadia, Ralbag, and Abarbanel all maintain the simple meaning of the word, understanding that Sarah oppressed Hagar.
• Abarbanel explains that in order to diminish Hagar's pride, Sarah felt that she had to go to the opposite extreme, treating her more harshly than before.
• Philo and Ralbag, in contrast, view this affliction as a legitimate form of rebuke, and not as oppressive behavior.  Hagar couldn't handle the reproof and ran away.  However, if Sarah's behavior was not particularly harsh, it is hard to understand how it would prompt a pregnant Hagar to flee alone to the desert.
• Enslavement – R. Chananel and R. D"Z Hoffmann explain "עינוי" to simply mean enslavement.  According to R. D"Z Hoffmann Sarah freed Hagar when she handed her over to Avraham, but once she disrespected her, Sarah took her back as a maid.  Sarah didn't torture Hagar, but simply told her to do resume her old tasks; however, after being free, Hagar could no longer endure her slave status.

"וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ"

Avraham's role

• Avraham disagreed – R. Saadia and R. Chananel learn from Sarah's words "יִשְׁפֹּט י"י בֵּינִי וּבֵינֶיׄךָ" that Avraham was against Sarah's treatment of Hagar.  They maintain that the reaction of the angel was hashem's judgement; Sarah and not Avrham as correct.
•  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" – These commentators do not explain what Hagar did.¹

Was Hagar freed? R. D"Z Hoffmann writes explicitly that Sarah freed Hagar in order to give her to Avraham.²

"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. Sarna³ notes parallels to the law mentioned in the Law Code of HammurabiLaw Code of Hammurabi 146-147 that if the maid assumes equality with the wife, she may be kept as a slave.

Sarah Sinned

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.⁴

Were they punished? Ramban and the Tzeror HaMor add that they were punished for these actions, that Yishmael will torture Sarah's descendants.⁵

"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 Saba⁶ says Sarah freed Hagar when she gave her to Avraham.  He views this as the beginning of Avraham's sin.⁷  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.⁸

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 conduct⁹ or to ensure Yitzchak's inheritance.¹⁰  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.¹¹

¹ Rashbam in the reconstructed says Hagar cursed Sarah, and "וַתֵּקַל" comes from ק.ל.ל..

² See Targum Pseudo-JonathanBereshit 16:2-5About Targum Pseudo-Jonathan who notes a few times that Sarah freed Hagar.

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

⁴ R. Avraham Saba writes, "ואיה תורתו שלמד שכתוב בה לא תסגיר עבד אל אדוניו".

⁵ 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.

⁶ Radak and Ramban don't address the issue.

⁷ 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".

⁸ Ramban says it was more of a curse, מעשה אבות סימן לבנים, that Sarah's descendants will rule Hagar forever.

⁹ See Ramban.

¹⁰ See Radak.

¹¹ See Seforno who learns the opposite that anybody who degrades the Children of Israel will be put in place, like happened to Hagar.