The story of Hagar and Sarah begins with admiration, according to the Midrash (1). Sarah caught the attention of Pharaoh’s daughter Hagar, when Sarah was abducted to the house of the Pharaoh (2). The princess was struck by Sarah’s character and righteousness to such an extent that she volunteered to be a maid in the house of this great woman – in modern terms, her intern – rather than stay in the palace.
The relationship between Hagar and Sarah changed, twice. First, Sarah’s infertility led Sarah to propose that her husband Abraham take Hagar as a second wife (3), with the idea that Hagar would become pregnant and the baby would be raised by Sarah. This was taking internship to the next level, but was common practice in the ancient world, as recorded in Hammurabi’s code (4). The Torah also has examples of this, with Rachel naming the children born by her maid Bilhah (5). Abraham either too quickly (6) or reluctantly (7) – depending on two interpretations - agreed to this arrangement, and Hagar became his second wife.
When Hagar became pregnant, there was a further shift in her relationship with Sarah, with her previous admiration being replaced by contempt (8). Hagar thought that Sarah’s infertility must have been a punishment from God because of hidden faults that did not match her public persona. (9) Hagar assumed that Sarah was not authentic and was deeply disillusioned with her former hero, whom she now saw as deeply flawed. Hagar made humiliating comments to Sarah about there being no place for her because she was barren and old (10), in contrast to her own pregnancy and youth.
Sarah might have felt that Hagar saw herself as Sarah’s replacement in Abraham’s life (11). Her response was to become enraged both with Hagar and Abraham (12). Abraham’s response was to encourage Sarah to do whatever she wanted to her maidservant (13). According to the Midrash (14), Abraham feebly objected to changing Hagar’s status back from wife to maidservant, but was either too conflict-averse or too taken with Sarah’s humiliation to assert himself and his understanding of what was ethical. Perhaps he hoped that the change of status from wife to maidservant would be sufficient to cool Sarah’s rage and diffuse the situation (15).
Sarah took up Abraham’s invitation to dominate Hagar with gusto. She “afflicted” Hagar to the point that Hagar ran away from what felt like an abusive workplace (16).
There is much discussion about whether what Sarah did was wrong or somehow justified. Several highly respected early authorities are adamant that Sarah was in the wrong and use words including “sin” and “great cruelty” to describe her actions. They are also critical of Abraham for being complicit in her behaviour (17).
I am drawn to the views that the humiliation of the powerless servant at the hands of her “master’ was wrong and to be condemned.
On the other hand, the Torah is less clear about a judgement of Sarah. There is an implicit criticism of her deeds, hinted at by the fact that the Torah uses very similar words to describe Hagar’s situation and that of the powerless Hebrews who were “afflicted” by the Pharaoh (18). Both Abraham and Hagar are given very similar promises of many descendants and wealth as apparent compensation for their affliction (19). On the other hand, Hagar is addressed by an angel as “maidservant of Sarah” (20) and instructed to go back to her master and continue to suffer the abuse (21).
I will invoke Rumi here. “Somewhere beyond right and wrong, there is a garden. I will meet you there.”
“Beyond right and wrong”. There is a powerful message from the angel that God has heard Hagar’s cries (22) and encouraged her to name her son Yishmael, “God will hear”. Her suffering calls for a divine response of compassion. The Talmud writes that the gates of tears (to heaven and God) are never locked (23).
Hagar herself was deeply moved by God’s compassion. She named God, “God of my seeing”. I suggest this could be read as “God who sees me.” In other words, Hagar feels heard and seen by God.
By all means, let us not shy
away from blame and seeking justice for all who are harmed, especially – but
not limited to- the weak victims of the strong. At the same time, let us ensure
that along with the indignation and the rage, there is compassion, and even
some calm, to hear and see all who cry out in pain.
Notes
1) Midrash Sechel Tov to Genesis
16:1
2) Genesis 12:15-20
3) Genesis 16:1-3
4) Cited in Nachama Lebovitz,
Studies in the Weekly Torah Portion, Genesis, p.??
5) Genesis 30:3-6, see Rabbi
Yaakov Medan, https://etzion.org.il/en/tanakh/torah/sefer-bereishit/parashat-lekh-lekha/banishment-hagar-did-avraham-and-sarah-sin
6) Midrash Hagadol on Genesis
39:10 cited in Torah Shlaima, p. 675 "Our father Avraham, when Sarah told
him come to my maidservant, ' immediately hearkened to the voice of Sarah, and
in the end what happened to him? [Sarah said] "May God judge between me
and you". However, Joseph, when propositioned [by Potifar's wife] did not
listen to her and in the end what happened to him? he took kingship and married
her [Potifar's wife's] daughter.
7) Ramban
8) Genesis 16:4
9) Rashi based on Midrash Rabba
45:4
10) Ohr Haafela - in Torah
Shlaima p. 678, 21,
11) Medan, ibid, Medan links
Hagar's perspective to "The Good Earth, by Pearl S. Buck”, ..a poor
Chinese farmer of lowly standing who marries a woman of equally humble
background, homely, but devoted and resourceful. She helps him to the best of
her ability with the difficult work in the fields, even when she is pregnant,
and fights alongside him most conscientiously in their struggle to survive.
They experience years of drought and hunger; the village is deserted, and the
couple moves with their children to an unfamiliar town, with no income and no
home. The husband despairs and becomes feeble; his wife assumes the helm of the
family, and by virtue of her efforts and resourcefulness the family is
delivered from its troubles. The couple returns to the village, rebuild their
home and their farmstead, and grow prosperous. Once the husband is finally in a
position to rest a little from his hard work by hiring laborers, he looks at
his wife, whose face has been blackened and whose body has grown old from all
the effort during the difficult years, and he feels that he deserves a younger,
more beautiful wife. The now-wealthy farmer is inundated with offers, and a
beautiful young concubine joins his household to entertain him in his free
time. Slowly, his wife is pushed aside and marginalized as the concubine comes
to occupy her central position in the home".
12) Genesis 16:5, Targum
Yonathan, and Targum Yerushalmi
13) Genesis 16:6
14) Midrash Rabba, Bereshit 45:6
15) Tzror Hamor
16) Genesis 16:6
17) Ramban, Radak, Tzror Hamor
18) Prof. Yonatan Grossman –https://etzion.org.il/en/tanakh/torah/sefer-bereishit/parashat-lekh-lekha/lekh-lekha-suffering-hagar-and-enslavement-egypt
19) Grossman compares Genesis
16:10-12 to Genesis 15:13-14
20) Genesis 16:8
21) Genesis 16:9
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