(א) וַיֹּ֧סֶף אַבְרָהָ֛ם וַיִּקַּ֥ח אִשָּׁ֖ה וּשְׁמָ֥הּ קְטוּרָֽה׃
(1) Abraham took another wife, whose name was Keturah.
There is a tendency in the Midrash to minimize the number of people in the Torah: The unnamed servant who finds a wife for Isaac becomes Eliezer; the two youths who go with Abraham and Isaac are Ishmael and Eliezer; the sister of Moses who helps Pharaoh's daughter is Miriam (Julius Lester wrote a novel, Pharaoh's Daughter, based on the existence of another sister). So Keturah must be Hagar:
קטורה. זוֹ הָגָר, וְנִקְרֵאת קְטוּרָה עַל שֶׁנָּאִים מַעֲשֶׁיהָ כִּקְטֹרֶת (בראשית רבה), וְשֶׁקָּשְׁרָה פִּתְחָהּ, שֶֶׁלֹא נִזְדַּוְּגָה לְאָדָם מִיּוֹם שֶׁפֵּרְשָׁה מֵאַבְרָהָם:
קטורה KETURAH — This is Hagar. She was named Keturah because her deeds were as beautiful (sweet) as incense (Ketoreth) (Genesis Rabbah 61). And since she closed her 'opening,' as she did not mate with anyone from the time she separated from Avraham (Genesis Rabbah 61:4).
We know very little about Hagar, and even less about Keturah. But we can guess a lot more.
(טו) וַיִּרְא֤וּ אֹתָהּ֙ שָׂרֵ֣י פַרְעֹ֔ה וַיְהַֽלְל֥וּ אֹתָ֖הּ אֶל־פַּרְעֹ֑ה וַתֻּקַּ֥ח הָאִשָּׁ֖ה בֵּ֥ית פַּרְעֹֽה׃
(15) Pharaoh’s courtiers saw her [Sarai] and praised her to Pharaoh, and the woman was taken into Pharaoh’s palace.
Sarai is brought to Pharaoh's palace. What happened there? This is my suggestion:
I think she met Pharaoh's family, including a daughter, Hagar, who was so impressed by Sarai---her inner beauty, her kindness, her stories and beliefs---that she wanted to be with her, to be a follower. (There's a commentary or Midrash that Abraham inspired/converted/acquired men and Sarah did the same with women.)
When I considered writing my great Jewish novel, I wanted to do it paralleling the Amidah: The first section would end with Hagar praising Sarah as Magen Avraham / the shield of Abraham.
The second part would be about her leaving Egypt---a place that celebrates death (what with pyramids and mummies)---for a small group who celebrate life, so "M'chayei HaMaitim."
The third part would be about cohabiting with Abraham: the Kedushah. And the story would end with Hagar thankful for all the good things (Modim) that happened in her life and being at peace with everything that happened. (Don't know what to do with the middle parts of the Amidah.)
(טז) וּלְאַבְרָ֥ם הֵיטִ֖יב בַּעֲבוּרָ֑הּ וַֽיְהִי־ל֤וֹ צֹאן־וּבָקָר֙ וַחֲמֹרִ֔ים וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַאֲתֹנֹ֖ת וּגְמַלִּֽים׃
(16) And because of her, it went well with Abram; he acquired sheep, oxen, asses, male and female slaves, she-asses, and camels.
There's a Midrash that the Hebrew word is written to show that there was only one female slave, but she was of very high status---hence the plural form.
The "female slaves" refers to Hagar. The Midrash says this was Pharaoh's idea. I think it was Hagar's: She would rather be a slave to Sarai than a princess in Egypt:
וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וגו' (בראשית טז, א), (משלי לא, י): אֵשֶׁת חַיִל מִי יִמְצָא וגו' וְרָחֹק מִפְּנִינִים מִכְרָהּ, מַהוּ מִכְרָהּ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר עִבּוּרָהּ, הֲדָא הוּא דִכְתִיב (יחזקאל טז, ג): מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ, אַבְרָם הָיָה גָּדוֹל מִנָּחוֹר שָׁנָה, וְנָחוֹר הָיָה גָּדוֹל מֵהָרָן שָׁנָה, נִמְצָא אַבְרָם גָּדוֹל מֵהָרָן שְׁתֵּי שָׁנִים, שָׁנָה לְעִבּוּרָהּ שֶׁל מִלְכָּה וְשָׁנָה לְעִבּוּרָהּ שֶׁל יִסְכָּה, וְהָרָן מוֹלִיד לְשֵׁשׁ שָׁנִים וְאַבְרָם אֵינוֹ מוֹלִיד, וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר לוֹ לְאַבְרָהָם לֹא יָלְדָה, אֲבָל אִלּוּ נִשַֹּׂאת לְאַחֵר יָלָדָה. וְרַבִּי נְחֶמְיָה אָמַר לֹא לוֹ וְלֹא לְאַחֵר, וּמַה דִּכְתִיב: לֹא יָלְדָה לוֹ, לוֹ וְלָהּ. (בראשית טז, א): וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר, שִׁפְחַת מְלוֹג הָיְתָה וְהָיָה חַיָּב בִּמְזוֹנוֹתֶיהָ וְלֹא הָיָה רַשַּׁאי לְמָכְרָהּ. בְּעוֹן קוֹמֵי רֵישׁ לָקִישׁ מַהוּ דְּתָנָא עַבְדֵי מְלוֹג, אֲמַר לְהוֹן כְּמָה דְתֵימָא מְלוֹג מְלוֹג. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הָגָר בִּתּוֹ שֶׁל פַּרְעֹה הָיְתָה, וְכֵיוָן שֶׁרָאָה פַּרְעֹה מַעֲשִׂים שֶׁנַּעֲשׂוּ לְשָׂרָה בְּבֵיתוֹ, נָטַל בִּתּוֹ וּנְתָנָהּ לוֹ, אָמַר מוּטָב שֶׁתְּהֵא בִּתִּי שִׁפְחָה בְּבַיִת זֶה וְלֹא גְבִירָה בְּבַיִת אַחֵר, הֲדָא הוּא דִכְתִיב: וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר, הָא אַגְרִיךְ. אַף אֲבִימֶלֶךְ כֵּיוָן שֶׁרָאָה נִסִּים שֶׁנַּעֲשׂוּ לְשָׂרָה בְּבֵיתוֹ נָטַל בִּתּוֹ וּנְתָנָהּ לוֹ, אָמַר מוּטָב שֶׁתְּהֵא בִּתִּי שִׁפְחָה בַּבַּיִת הַזֶּה וְלֹא גְבִירָה בְּבַיִת אַחֶרֶת, הֲדָא הוּא דִכְתִיב (תהלים מה, י): בְּנוֹת מְלָכִים בִּיקְרוֹתֶיךָ נִצְּבָה שֵׁגָל לִימִינְךָ בְּכֶתֶם אוֹפִיר.
...Rabbi Shimon ben Yohai said Hagar was Pharaoh's daughter. When he saw the deeds on behalf of Sarah in his house, he took his daughter and gave her to him, saying, 'better that my daughter by a maidservant in this house than a mistress in another house.' This is what is written: "She had an Egyptian handmaid whose name was Hagar." [In other words:] ha agrikh: 'This is your reward.'
וְשָׂרַי֙ אֵ֣שֶׁת אַבְרָ֔ם לֹ֥א יָלְדָ֖ה ל֑וֹ וְלָ֛הּ שִׁפְחָ֥ה מִצְרִ֖ית וּשְׁמָ֥הּ הָגָֽר׃
Sarai, Abram’s wife, had borne him no children. She had an Egyptian maidservant whose name was Hagar.
This verse shows that Hagar was Egyptian. It makes sense that she became part of Abram's and Sarai's household when they went to Egypt and acquired servants/slaves in Chapter 12.
וַיָּבֹ֥א אֶל־הָגָ֖ר וַתַּ֑הַר וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וַתֵּקַ֥ל גְּבִרְתָּ֖הּ בְּעֵינֶֽיהָ׃
He cohabited with Hagar and she conceived; and when she saw that she had conceived, her mistress was lowered in her esteem.
I think Sarah didn't realize how she would feel about Hagar sleeping with her husband until it happened. It would not have taken much for Sarah to be upset. Perhaps she wanted to console Hagar about sleeping with an old man and discovered Hagar was very happy. Or, as the Midrash says, perhaps Hagar felt that if she became pregnant so quickly, that maybe she was better than Sarah, that Sarah wasn't worthy to have a child.
And then there is the question of Hagar's new status. Is she now a wife, or still a servant? A commentary says that when Sarah asked Hagar to do things that only a servant would do, Hagar now resented this; previously, she was willing to do these things because she so much admired Sarah that doing things beyond her job description did not trouble her.
I think it's not clear if Hagar is now a wife or a concubine or a slave. I believe a Midrash says that Abraham divorced Hagar when he sends her away.
(ט) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יקוק שׁ֖וּבִי אֶל־גְּבִרְתֵּ֑ךְ וְהִתְעַנִּ֖י תַּ֥חַת יָדֶֽיהָ׃
(9) And the angel of the LORD said to her, “Go back to your mistress, and submit to her harsh treatment.”
(יא) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יקוק הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְקָרָ֤את שְׁמוֹ֙ יִשְׁמָעֵ֔אל כִּֽי־שָׁמַ֥ע יקוק אֶל־עׇנְיֵֽךְ׃
(11) The angel of the LORD said to her further,“Behold, you are with childAnd shall bear a son;You shall call him Ishmael,For the LORD has paid heed to your suffering.
I think the Hebrew is unclear enough ("shall bear") that it may be that Hagar had a miscarriage and becomes pregnant a second time and has Ishmael. Obviously, according to a Midrash, because of Sarah's evil eye.
(יד) עַל־כֵּן֙ קָרָ֣א לַבְּאֵ֔ר בְּאֵ֥ר לַחַ֖י רֹאִ֑י הִנֵּ֥ה בֵין־קָדֵ֖שׁ וּבֵ֥ין בָּֽרֶד׃
(14) Therefore the well was called Beer-lahai-roi; it is between Kadesh and Bered.—
This location is mentioned later in regard to Isaac. He is coming from there when he meets Rebecca and then settles there after the death of Abraham. I think, based on no source that I know of, that Hagar lived there and that Isaac reached out to her, that he had a warm relationship with her and Ishmael, especially after Sarah died. And that he favored Esau as a way of making up for the way that Ishmael had been treated by his parents.
וַתֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק׃
Sarah saw the son whom Hagar the Egyptian had borne to Abraham playing.
Hagar's nationality seems to be important. Also her son's father is important. But no mention of Sarah's role in his birth. In fact, Sarah could have claimed Ishmael as her own child since she gave Hagar to Abraham to act as a surrogate mother. Although there is a Midrash that suggests Sarah hoped that this gesture would have made it possible for Sarah to give birth herself.
I think Ishmael was simply behaving as if he was the firstborn, entitled to all the rights of a firstborn.
וְגַ֥ם אֶת־בֶּן־הָאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא׃
As for the son of the slave-woman, I will make a nation of him, too, for he is your seed.”
וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּ֒עַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃
God heard the cry of the boy, and an angel of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for God has heeded the cry of the boy where he is.
וְיִצְחָק֙ בָּ֣א מִבּ֔וֹא בְּאֵ֥ר לַחַ֖י רֹאִ֑י וְה֥וּא יוֹשֵׁ֖ב בְּאֶ֥רֶץ הַנֶּֽגֶב׃
And Isaac had just come from Be'er Lachai Ro'i [(16:14) having gone there to bring Hagar back to Abraham as a wife], and he dwelt in the land of the south.
This translation is based on Rashi. Be'er Lachai Ro'i is where Hagar met with an angel who told her to return to Sarai and submit to her abuse. (There is commentary that just as Sarah abused Hagar, later the Egyptians will abuse the Israelites; the same word is used in both places.)
I think that Isaac and Ismael become friends and that Hagar is also part of Isaac's life, especially after Sarah dies.
מבוא באר לחי רואי. שֶׁהָלַךְ לְהָבִיא הָגָר לְאַבְרָהָם אָבִיו שֶׁיִּשָּׂאֶנָּה (בראשית רבה):
מבוא באר לחי ראי HE HAD JUST COME FROM THE WELL LACHAI-ROI— For he had gone there to bring Hagar back to Abraham that he might take her again as his wife (Genesis Rabbah 60:14).
וְלִבְנֵ֤י הַפִּֽילַגְשִׁים֙ אֲשֶׁ֣ר לְאַבְרָהָ֔ם נָתַ֥ן אַבְרָהָ֖ם מַתָּנֹ֑ת וַֽיְשַׁלְּחֵ֞ם מֵעַ֨ל יִצְחָ֤ק בְּנוֹ֙ בְּעוֹדֶ֣נּוּ חַ֔י קֵ֖דְמָה אֶל־אֶ֥רֶץ קֶֽדֶם׃
And to the sons of the concubine [Hagar] which Abraham had, Abraham gave gifts. And he sent them away from Isaac his son, while he was still alive, eastward, to the land of the east.
הפילגשים. חָסֵר כְּתִיב, שֶׁלֹּא הָיְתָה אֶלָּא פִּלֶגֶשׁ אַחַת, הִיא הָגָר, הִיא קְטוּרָה (בראשית רבה). נָשִׁים בִּכְתֻבָּה, פִּילַגְשִׁים בְּלֹא כְּתֻבָּה, כִּדְאָמְרִינַן בְּסַנְהֶדְרִין, בְּנָשִׁים וּפִילַגְשִׁים דְּדָוִד:
הפילגשים THE CONCUBINES — The word is written deficient, (without י, but our texts have a י in both places) because he had only one concubine, Hagar, who is identical with Keturah. Wives are those whom a man marries with a marriage-contract (Ketubah): concubines have no marriage contract, as we explain in the Talmud (Sanhedrin 21a) in reference to David’s wives and concubines.
נתן אברהם מתנות. פֵּרְשׁוּ רַבּוֹתֵינוּ שֵׁם טֻמְאָה מָסַר לָהֶם (סנהדרין צ"א). דָּ"אַ מַה שֶּׁנִּתַּן לוֹ עַל אוֹדוֹת שָׂרָה וּשְׁאָר מַתָּנוֹת שֶׁנִתְּנוּ לוֹ, הַכֹּל נָתַן לָהֶם, שֶׁלֹּא רָצָה לֵהָנוֹת מֵהֶם:
נתן אברהם מתנות ABRAHAM GAVE GIFTS — Our Rabbis explained (Sanhedrin 91a) that he transmitted to them the names of impure things. Another explanation is: all that he had received as gifts because of Sarah — and other gifts that people had given him — all these he gave to them because he did not wish to derive any benefit from these.
מאת שנה ושבעים שנה וחמש שנים. בֶּן ק' כְּבֶן ע' וּבֶן ע' כְּבֶן ה' בְּלֹא חֵטְא:
מאה שנה ושבעים שנה וחמש שנים A HUNDRED AND SEVENTY FIVE YEARS — (lit, a hundred years, and seventy years and five years) — at the age of one hundred years he was as strong as at seventy, and at the age of seventy he was as five — without sin.
See the same sort of explanation for the ages of Sarah's life.
ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים. לְכָךְ נִכְתַּב שָׁנָה בְּכָל כְּלָל וּכְלָל, לוֹמַר לְךָ שֶׁכָּל אֶחָד נִדְרָשׁ לְעַצְמוֹ, בַּת ק' כְּבַת כ' לְחֵטְא, מַה בַּת כ' לֹא חָטְאָה, שֶׁהֲרֵי אֵינָהּ בַּת עֳנָשִׁין, אַף בַּת ק' בְּלֹא חֵטְא, וּבַת כ' כְּבַת ז' לְיֹפִי:
ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים AND THE LIFE OF SARAH WAS 127 YEARS (literally, 100 years, 20 years and 7 years) — The reason the word שנה is written at every term is to tell you that each term must be explained by itself as a complete number: at the age of one hundred she was as a woman of twenty as regards sin — for just as at the age of twenty one may regard her as having never sinned, since she had not then reached the age when she was subject to punishment, so, too, when she was one hundred years old she was sinless — and when she was twenty she was as beautiful as when she was seven (Genesis Rabbah 58:1).
יצחק וישמעאל. מִכָּאן שֶׁעָשָׂה יִשְׁמָעֵאל תְּשׁוּבָה וְהוֹלִיךְ אֶת יִצְחָק לְפָנָיו, וְהִיא שֵׂיבָה טוֹבָה שֶׁנֶּאֱמַר בְּאַבְרָהָם (בראשית רבה):
יצחק וישמעאל ISAAC AND ISHMAEL — From this we gather that Ishmael repented of his evil ways (cf.Bava Batra 16b) and yielded the precedence to Isaac. This is what is meant by the “good old age” mentioned in connection with Abraham (Genesis Rabbah 38:12).
How much did Hagar have to do with Abraham and his children, especially after the death of Sarah? Did she help bring Ishmael and Isaac together? Did Isaac always admire Ishmael for the skills that he, Isaac, lacked? Is that why he prefers Esau to Jacob? Because he sees Ishmael in Esau? Because favoring Esau is a way to make up to Ishmael for the way he was treated by Sarah, and therefore by Abraham?
(יא) וַיְהִ֗י אַחֲרֵי֙ מ֣וֹת אַבְרָהָ֔ם וַיְבָ֥רֶךְ אֱלֹקִ֖ים אֶת־יִצְחָ֣ק בְּנ֑וֹ וַיֵּ֣שֶׁב יִצְחָ֔ק עִם־בְּאֵ֥ר לַחַ֖י רֹאִֽי׃ {פ}
(11) After the death of Abraham, God blessed his son Isaac. And Isaac settled near Beer-lahai-roi.
Further sources not yet incorporated into the above:
וַתִּקַּח שָׂרַי אֵשֶׁת אַבְרָם אֶת הָגָר הַמִּצְרִית שִׁפְחָתָהּ (בראשית טז, ג), לְקָחַתָּהּ בִּדְבָרִים, אָמְרָה לָהּ אַשְׁרַיִךְ שֶׁאַתְּ מִדַּבֶּקֶת לַגּוּף הַקָּדוֹשׁ הַזֶּה. (בראשית טז, ג): מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן, רַבִּי אַמֵּי בְּשֵׁם רֵישׁ לָקִישׁ מִנַּיִן תְּנֵינַן נָשָׂא אִשָּׁה וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים וְלֹא יָלְדָה אֵינוֹ רַשַּׁאי לִבָּטֵל מִפְּרִיָּה וּרְבִיָּה אֶלָּא יוֹצִיא וְיִשָֹּׂא אִשָּׁה אַחֶרֶת, מֵהָכָא מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן, הֲדָא אַמְרָת אֵין יְשִׁיבַת חוּצָה לָאָרֶץ עוֹלָה מִן הַמִּנְיָן. (בראשית טז, ג): וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ וְלֹא לְאַחֵר לְאִשָּׁה, וְלֹא לְפִילֶגֶשׁ.
And Sarai, the wife of Abram, took Hagar the Egyptian, her maidservant (Genesis 16:3) - took her with words, saying "you are fortunate to be clinging to this holy body". "At the end of ten years of Avram's settlement in the land of Canaan" (Bereishit 16:3) - Rabbi Amei says in the name of Reish Lakish, from where do we know that a man who marries a woman and waits with her ten years, and she hasn't given birth, isn't permitted to nullify himself from fruitfulness and multiplying - rather, that he should leave and marry another woman? From here, from "At the end of ten years of Avram's settlement in the land of Canaan". Behold, you say settling outside the Land isn't counted as part of the count. "And she gave her to Avram as a husband" and not to another to wife, and not to be a concubine.
וַיָּבֹא אֶל הָגָר וַתַּהַר (בראשית טז, ד), רַבִּי לֵוִי בַּר חַיָּתָא אָמַר מִבִּיאָה רִאשׁוֹנָה נִתְעַבְּרָה, אָמַר רַבִּי אֶלְעָזָר לְעוֹלָם אֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה, וְהָכְתִיב (בראשית יט, לו): וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן, אָמַר רַבִּי תַּנְחוּמָא שָׁלְטוּ בְּעַצְמָן וְהוֹצִיאוּ עֶרְוָתָן וְנִתְעַבְּרוּ כְּמִבִּיאָה שְׁנִיָּה. אָמַר רַבִּי חֲנִינָא בֶּן פָּזִי הַקּוֹצִין הַלָּלוּ אֵינָן לֹא מִתְנַכְּשִׁין וְלֹא נִזְרָעִים, מֵאֵילֵיהֶן הֵן יוֹצְאִים וּמִתַּמְּרִים וְעוֹלִים. הַחִטִּים הַלָּלוּ כַּמָּה צַעַר וְכַמָּה יְגִיעַ עַד שֶׁלֹא יַעֲלוּ. וְלָמָּה נִתְעַקְּרוּ הָאִמָּהוֹת, רַבִּי לֵוִי מִשֵּׁם רַבִּי שִׁילָא דִּכְפַר תְּמַרְתָּא וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי יוֹחָנָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן וּמִתְאַוֶּה לְשִׂיחָתָן, שֶׁנֶּאֱמַר (שיר השירים ב, יד): יוֹנָתִי בְּחַגְוֵי הַסֶּלַע, יוֹנָתִי בְּחַגְוֵי, לָמָּה עִקַּרְתִּי אֶתְכֶם, בִּשְׁבִיל (שיר השירים ב, יד): הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ. רַבִּי עֲזַרְיָה מִשּׁוּם רַבִּי יוֹחָנָן בַּר פַּפָּא כְּדֵי שֶׁיִּהְיוּ מִתְרַפְּקוֹת עַל בַּעֲלֵיהֶן בְּנוֹיָן. רַבִּי הוּנָא מִשֵּׁם רַבִּי חִיָּא בַּר אַבָּא כְּדֵי שֶׁיֵּצְאוּ רֹב הַשָּׁנִים בְּלֹא שִׁעְבּוּד. רַבִּי הוּנָא וְרַבִּי אָבוּן בְּשֵׁם רַבִּי מֵאִיר אָמַר כְּדֵי שֶׁיֵּהָנוּ בַּעֲלֵיהֶן מֵהֶן, שֶׁכָּל זְמַן שֶׁהָאִשָּׁה מְקַבֶּלֶת עֻבָּרִין הִיא מִתְכַּעֶרֶת וּמִתְעַזֶּבֶת, שֶׁכָּל תִּשְׁעִים שָׁנָה שֶׁלֹא יָלְדָה שָׂרָה הָיְתָה כְּכַלָּה בְּתוֹךְ חֻפָּתָהּ, וְהָיוּ מַטְרוֹנִיּוֹת בָּאוֹת לִשְׁאֹל בִּשְׁלוֹמָהּ שֶׁל שָׂרָה וְהָיְתָה שָׂרָה אוֹמֶרֶת לָהֶם צְאוּ וְשַׁאֲלוּ בִּשְׁלוֹמָהּ שֶׁל עֲלוּבָה, וְהָיְתָה הָגָר אוֹמֶרֶת לָהֶם שָׂרַי גְבִרְתִּי אֵין סִתְרָהּ כְּגִלּוּיָהּ, נִרְאֵית צַדֶּקֶת וְאֵינָהּ צַדֶּקֶת, אִלּוּ הָיְתָה צַדֶּקֶת רְאוּ כַּמָּה שָׁנִים שֶׁלֹא נִתְעַבְּרָה וַאֲנִי בְּלַיְלָה אֶחָד נִתְעַבַּרְתִּי, וְהָיְתָה אוֹמֶרֶת עִם דָּא אֲנָא מִסַּב וּמִתַּן, הַלְוַאי מִסַּב וּמִתַּן עִם מָרָהּ.
And he went into Hagar and she conceived (Gen. 16:4). Rabbi Levi bar Hayta said: She became pregnant at the first intimacy. Said Rabbi Eleazar: A woman never conceives by the first intimacy. An objection is raised: surely it is written, So both of Lot's daughters got pregnant by their father (Gen. 19:36)? Said R. Tanhuma: By an effort of will power they brought forth their virginity, and conceived at the second “act of intercourse”. [The first act is what they did to themselves. Said Rabbi Chanina ben Pazi: Thorns are neither weeded nor sown, but they grow and spring up on their own. But how much suffering and effort for wheat to grow! Why were the matriarchs barren? Rabbi Levi said in Rabbi Shila’s name and Rabbi Chelbo in R. Yochanan’s name: Because the Holy One of Blessing yearns for their prayers and supplications, as it is written 'O my dove, you on the clefts of the rock let Me see your face, let Me hear your voice' (Song of Songs 2:14): Why did I make you barren? In order to 'see your face... hear your voice'. Rabbi Azariah said in the name of Rabbi Yochanan bar Papa: So that their husbands might cling to them in their beauty. Rabbi Huna in the name of Rabbi Hiya bar Abba said: So that they might pass the greater part of their life without hard work. Rabbi Huna and R. Avun in the name of Rabbi Meir: So that their husbands might derive pleasure from them, for when a woman is with child she is disfigured and does not care for her appearance. The ninety years that Sarah did not bear she was like a bride in her canopy. Ladies would come to ask how she was, and she would say to them, 'Go and ask about the welfare of this wretched woman [Hagar]!' Hagar would tell them: 'My mistress Sarai is not inside what she is outside: she appears to be righteous but she is not righteous, had she been a righteous woman, see how many years have passed without her conceiving, whereas I conceived in one night!' Said Sarah: 'Am I going to argue with this woman?! I should argue with her master!
וַתֹּאמֶר שָׂרַי אֶל אַבְרָם חֲמָסִי עָלֶיךָ (בראשית טז, ה), רַבִּי יוּדָן בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן חוֹמְסֵנִי אַתָּה בִּדְבָרִים, לָמָּה, שֶׁאַתָּה שׁוֹמֵעַ בִּקְלוֹנִי וְשׁוֹתֵק. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בָּעֵי דִינִי גַבָּךְ. מָשָׁל לִשְׁנֵי בְּנֵי אָדָם חֲבוּשִׁים בְּבֵית הָאֲסוּרִים, נִמְצָא הַמֶּלֶךְ עוֹבֵר, אֲמַר לֵיהּ חַד, תְּבַע דִּיקָיוֹן דִּידִי, אֲמַר אַפְקוּהוּ. אֲמַר לֵיהּ חַבְרֵיהּ יִבְעֵי דִינִי גַּבָּךְ, אִלּוּ אֲמַרְתְּ תָּבוֹעַ דִּיקָיוֹן דִּידָן, כְּמָה דְּאַפְקָךְ כֵּן אַפְקַנִי, וְכַדּוּ דַאֲמַרְתְּ תְּבַע דִּיקָיוֹן דִּידִי, לָךְ אַפֵּיק לִי לָא אַפֵּיק. כָּךְ אִלּוּ אֲמַרְתְּ וְאָנוּ הוֹלְכִים עֲרִירִים, כְּמָה דִּיהַב לָךְ כֵּן יְהַב לִי, וְכַדּוּ דַּאֲמַרְתְּ (בראשית טו, ב): אָנֹכִי הוֹלֵךְ עֲרִירִי, לָךְ יָהֵיב וְלִי לָא יָהֵיב. מָשָׁל לִשְׁנֵי בְּנֵי אָדָם שֶׁהָלְכוּ לִלְווֹת זֶרַע מִן הַמֶּלֶךְ, אֲמַר לֵיהּ תַּשְׁאֵל לִי זֶרַע, אֲמַר וְיַהֲבוּן לֵיהּ, אֲמַר לֵיהּ חַבְרֵיהּ יִבָּעֵי דִינִי גַּבָּךְ, אִלּוּ אֲמַרְתְּ תַּשְׁאֵל לָנוּ זֶרַע, כְּמָה דְּיָהֵיב לָךְ כֵּן הֲוָה יָהֵיב לִי, הָכָא נָמֵי אִלּוּ אֲמַרְתְּ הֵן לָנוּ לֹא נָתַתָּ זֶרַע, כְּמָה דְּיָהֵיב לָךְ הֲוָה יָהֵיב לִי, וְכַדּוּ דַּאֲמַרְתְּ (בראשית טו, ג): הֵן לִי לֹא נָתַתָּ זֶרַע, לָךְ יָהֵיב לִי לָא יָהֵיב. רַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי אָבוּן אָמַר חִמְּסָה בְּפָנָיו. וְרַבָּנָן אָמְרֵי אַרְבַּע מִדּוֹת נֶאֶמְרוּ בְּנָשִׁים, גַּרְגְּרָנִיּוֹת, צַיְּתָנִיּוֹת, עַצְלָנִיּוֹת, קַנְאָנִיּוֹת. גַּרְגְּרָנִיּוֹת, מֵחַוָּה (בראשית ג, ו): וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל. צַיְּתָנִיּוֹת (בראשית יח, י): וְשָׂרָה שֹׁמַעַת. עַצְלָנִיּוֹת (בראשית יח, ו): מַהֲרִי שְׁלשׁ סְאִים קֶמַח סֹלֶת. קַנְאָנִיּוֹת, דִּכְתִיב (בראשית ל, א): וַתְּקַנֵּא רָחֵל בַּאֲחוֹתָהּ. רַבִּי יְהוּדָה בַּר נְחֶמְיָה אָמַר אַף אִסְטְטָנִיּוֹת וְדַבְּרָנִיּוֹת. אִסְטְטָנִיּוֹת וַתֹּאמֶר שָׂרַי אֶל אַבְרָם חֲמָסִי עָלֶיךָ. וְדַבְּרָנִיּוֹת (במדבר יב, א): וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמשֶׁה. רַבִּי לֵוִי אָמַר אַף גַּנָּבִיּוֹת, שֶׁנֶּאֱמַר (בראשית לא, יט): וַתִּגְנֹב רָחֵל אֶת הַתְּרָפִים. יוֹצְאָנִיּוֹת (בראשית לד, א): וַתֵּצֵא דִינָה. רַבִּי תַּנְחוּמָא אָמַר בְּשֵׁם רַבִּי חִיָּא רַבָּה וְרַבִּי בֶּרֶכְיָה אָמַר בְּשֵׁם רַבִּי חִיָּא, כָּל מִי שֶׁהִרְתִּיק אַחַר מִדַּת הַדִּין לֹא יָצָא שָׁפוּי מִתַּחַת יָדֶיהָ, רְאוּיָה הָיְתָה שָׂרָה לְהַגִּיעַ לְשָׁנָיו שֶׁל אַבְרָהָם, וְעַל יְדֵי שֶׁאָמְרָה (בראשית טז, ה): יִשְׁפֹּט ה' בֵּינִי וּבֵינֶיךָ, נִמְנְעוּ מֵחַיֶּיהָ שְׁלשִׁים וּשְׁמוֹנֶה שָׁנָה. כְּתִיב (בראשית טז, ד): וַיָּבֹא אֶל הָגָר וַתַּהַר, וּמַה תַּלְמוּד לוֹמַר (בראשית טז, יא): הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן, אֶלָּא מְלַמֵּד שֶׁהִכְנִיסָה בָּהּ שָׂרָה עַיִן רָעָה וְהִפִּילָה עֻבָּרָהּ. אָמַר רַבִּי יוֹחָנָן בֵּינִי וּבֵינֶךָ, וּבְנֵךְ כְּתִיב. אָמַר רַבִּי חֲנִינָא אִלּוּ אֱלִישָׁע הַנָּבִיא אָמַר כֵּן בְּרוּחַ הַקֹּדֶשׁ דַּיִּי, אֶלָּא שֶׁזָּכְתָה לְדַבֵּר עִמָּהּ הַמַּלְאָךְ.
(5) And Sarai said to Avram: My anger is on you! (Genesis 16:5) Rabbi Yudan says, in the name of Rabbi Yehudah bar Simon: You made violence on me with your words. Why? Because you heard my being despised and you were silent. Rabbi Berachia in the name of Rabbi Aba bar Kahana said: I have a grievance against you! This is similar to two men who are imprisoned, and when the king passes through one says: King! Make justice for me! The king says to let him go. His companion said: I have a grievance against you! If you had said 'make justice for us' both of us would be free, but since you said 'make justice for me' he released you but not me. So too, had you [Avram] said "and we go childless" just as you got a child I would have gotten a child. But since you said "and I go childless" (Genesis 15:2) you received a child but not I. ... Rabbi Tanchuma said, in the name of Rabbi Chiyah... whoever runs after the characteristic of judgment does not escape its hands. Sarah should have reached the same age as Avraham, but because she said "may God judge between you and me" (Genesis 16:5) 38 years were deducted from her. Behold, it is written "And he came to Hagar, and she conceived" (Genesis 16:4) but it also says "behold you are pregnant and you will give birth to a son"(Genesis 16:11) it teaches you that Sarah set the evil eye upon Hagar, and she miscarried. Rabbi Chanina said: even if just the prophet Elisha had said that to her it would have been enough, rather, she merited to receive these news through the angel.
וַיֹּאמֶר אַבְרָם אֶל שָׂרַי עֲשִׂי לָהּ הַטּוֹב בְּעֵינָיִךְ (בראשית טז, ו), אָמַר לָהּ מָה אִכְפַּת לִי לֹא בְטוֹבָתָהּ וְלֹא בְרָעָתָהּ. כְּתִיב (דברים כא, יד): לֹא תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ, וְזוֹ מֵאַחַר שֶׁצִּעַרְנוּ אוֹתָהּ אָנוּ מִשְׁתַּעְבְּדִין בָּהּ, לֹא אִכְפַּת לִי לֹא בְטוֹבָתָהּ וְלֹא בְרָעָתָהּ. כְּתִיב (שמות כא, ח): לְעַם נָכְרִי לֹא יִמְשֹׁל לְמָכְרָהּ בְּבִגְדוֹ בָהּ, וְזוֹ מֵאַחַר שֶׁעָשִׂינוּ אוֹתָהּ גְּבִירָה אָנוּ עוֹשִׂין אוֹתָהּ שִׁפְחָה, לֹא אִכְפַּת לִי לֹא בְטוֹבָתָהּ וְלֹא בְרָעָתָהּ. (בראשית טז, ו): וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר מְנָעַתָּהּ מִתַּשְׁמִישׁ הַמִּטָּה. רַבִּי בֶּרֶכְיָה אָמַר טְפָחַתָּהּ בְּקוֹרְדִּקַיָסוֹן עַל פָּנֶיהָ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא דְּלָיִים וּפַנְדִּיּוֹת הוֹלִיכָה לָהּ לַמֶּרְחָץ.
...'And Avram said to Sarai: do it her what is good in your eyes!' (Gen. 19:6) He said to her: "what do I care about her well being or her harm? [But] It is written: 'You will not deal with her as a slave since you humbled her' (Deuteronomy 21:14), and this one, after we made her suffer, we will enslave her? I don't care about her well being or her harm. [But] It is written 'he shall not have the right to sell her to foreigners, since he broke faith with her' (Exodus 21:8) and this one, after we made her a master we will make her a slave? I don't care about her well being or her harm." 'Then Sarai treated her harshly, and she ran away from her.' Rabbi Aba bar Kahana said: she forbade her from having sexual relations. Rabbi Berachia said: she slapped her face with a slipper. Rabbi Berachia in the name of Rabbi Aba Bar Kahana said: She made her carry water buckets and bath towels to the baths."A
וַיִּמְצָאָהּ מַלְאַךְ ה' עַל עֵין הַמַּיִם וגו' (בראשית טז, ז), בְּאוֹרְחָא דַּחֲלוּצָה. (בראשית טז, ח): וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי, מַתְלָא אָמַר אִם אָמַר לָךְ חַד אוּנָיִךְ דַּחֲמַר לָא תֵיחוּשׁ, תְּרֵין עֲבֵיד לָךְ פָּרוֹכֵי. כָּךְ אַבְרָם אָמַר: הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ, הַמַּלְאָךְ אָמַר: הָגָר שִׁפְחַת שָׂרַי. וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת. (בראשית טז, ט): וַיֹּאמֶר לָהּ מַלְאַךְ ה' שׁוּבִי אֶל גְּבִרְתֵּךְ וְהִתְעַנִּי וגו', (בראשית טז, י): וַיֹּאמֶר לָהּ מַלְאַךְ ה' הַרְבָּה וגו'. כַּמָּה מַלְאָכִים נִזְדַּוְּגוּ לָהּ, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר חֲמִשָּׁה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֲמִירָה, מַלְאָךְ. רַבָּנָן אָמְרֵי אַרְבָּעָה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר מַלְאָךְ. אָמַר רַבִּי חִיָּא בּוֹא וּרְאֵה כַּמָּה בֵּין רִאשׁוֹנִים לְאַחֲרוֹנִים, מָנוֹחַ אָמַר לְאִשְׁתּוֹ (שופטים יג, כב): מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ, וְהָגָר שִׁפְחַת שָׂרַי רוֹאָה חֲמִשָּׁה מַלְאָכִים בָּזֶה אַחַר זֶה וְלֹא נִתְיָרְאָה מֵהֶם. אָמַר רַבִּי חִיָּא צִפָּרְנָן שֶׁל אָבוֹת וְלֹא כְרֵסָן שֶׁל בָּנִים. אָמַר רַבִּי יִצְחָק (משלי לא, כז): צוֹפִיָּה הֲלִיכוֹת בֵּיתָהּ, בְּנֵי בֵיתוֹ שֶׁל אַבְרָהָם אָבִינוּ צוֹפִים הָיוּ, וְהָיְתָה רְגִילָה לִרְאוֹת בָּהֶם.
"And an angel of God found her by a spring of water..." by the path of the armed one(?). "and said: Hagar, slave of Sarai," a parable: he said, if one person says "your ears are those of an ass" do not worry, two make for you canopies. "So Avram said: behold, your slave is in your hand,... and the angel said: Hagar, slave of Sarai... And she said, I am fleeing because of Sarai my mistress,... and the angel said to her, return to your mistress and be oppressed... and the angel said to her, God has greatly increased..." how many angels were paired with her? Rabbi Yosei son of Chanina said, five: in every place where it says, "said", a new angel. The rabbis say, four, in every place where it says "angel". Rabbi Chiya says, come and see how many are between the first ones and the last ones. Manoach said to his wife, "we will surely die, for we have seen God" (Shoftim 13:22), and Hagar slave of Sarai saw five angels one after the other and was not afread of them. Rabbi Chiya said, the fingernails of the parents and not the bellies of the children. Rabbi Yitzchak says, she searches the ways of her house (Mishlei 31:27), the children of Avraham our father's house were searching, and she was accustomed to see them.
וַתִּקְרָא שֵׁם ה' הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי (בראשית טז, יג), רַבִּי יְהוּדָה בַּר סִימוֹן וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֶלְעָזָר בַּר שִׁמְעוֹן, מֵעוֹלָם לֹא נִזְקַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָשִׂיחַ עִם הָאִשָּׁה אֶלָּא עִם אוֹתָהּ הַצַּדֶּקֶת, וְאַף הִיא עַל יְדֵי עִלָּה. רַבִּי אַבָּא בְּשֵׁם רַבִּי בֵּירִי כַּמָּה כִרְכּוּרִים כִּרְכֵּר בִּשְׁבִיל לְהָשִׂיחַ עִמָּהּ. (בראשית יח, טו): וַיֹּאמֶר לֹא כִּי צָחָקְתְּ. וְהָכְתִיב: וַתִּקְרָא שֵׁם ה' הַדֹּבֵר אֵלֶיהָ, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה אָמַר עַל יְדֵי מַלְאָךְ. וְהָכְתִיב (בראשית כה, כג): וַיֹּאמֶר ה' לָהּ, רַבִּי לֵוִי בְּשֵׁם רַבִּי חֲנִינָא בַּר חָמָא אָמַר עַל יְדֵי מַלְאָךְ. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר עַל יְדֵי שֵׁם. אַתָּה אֵל רֳאִי, אָמַר רַבִּי אַיְּבוּ אַתָּה הוּא רוֹאֶה בְּעֶלְבּוֹן שֶׁל עֲלוּבִין. כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי, אָמְרָה לֹא דַּיִי שֶׁנִּזְקַקְתִּי לְדִבּוּר, אֶלָּא לְמַלְכוּת, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב ז, יח): כִּי הֲבִאֹתַנִי עַד הֲלֹם. רָאִיתִי אַחֲרֵי רֹאִי, לֹא דַיִּי שֶׁנִּזְקַקְתִּי עִם גְּבִרְתִּי לִרְאוֹת הַמַּלְאָךְ, אֶלָּא שֶׁאֲפִלּוּ גְּבִרְתִּי שֶׁהָיְתָה עִמִּי לֹא רָאֲתָה. דָּבָר אַחֵר, לֹא דַיִּי שֶׁנִּזְקַקְתִּי עִם גְּבִרְתִּי, אֶלָּא בֵּינִי לְבֵין עַצְמִי. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָשָׁל לְמַטְרוֹנָה שֶׁאָמַר לָהּ הַמֶּלֶךְ עִבְרִי לְפָנַי, עָבְרָה לְפָנָיו, וְהָיְתָה מִסְתַּמֶּכֶת עַל שִׁפְחָתָהּ וְצִמְצְמָה פָּנֶיהָ וְלֹא רָאֲתָה הַמֶּלֶךְ וְהַשִּׁפְחָה רָאֲתָה.
And she called the name of Ad-nai who talked to her 'You are El-Roi' (Gen. 16:13) Rabbi Yehuda bar Simon and Rabbi Yochanan said, in the name of Rabbi Eleazar Bar Shimeon: The Holy One of Blessing did not grant speaking with women, with the exception of that righteous one [Sarah], and even that had a particular reason. Rabbi Aba said, in the name of Rabbi Beiri: How many roundabouts He did in order to talk to her! 'He said: 'no, you did laugh!'' (Gen. 18:16) But it is written: 'and she called the name of Ad-nai who talked to her 'You are El-Roi''! Rabbi Yehoshua Bar Nechemiah said: it was through an angel. But it is written: 'And God said to her'(Gen. 25:23)! Said Rabbi Levi, in the name of Rabbi Eleazar, in the name of Rabbi Yosi ben Zimra: it was through a name. 'You are El Roi' - said Rabbi Aivu: You are the one who sees the sufferings of the persecuted. 'Since she said: also, here [halom], I have seen after the One Who sees me.' She said: Not only I was granted a talk, but even royalty, as it is written: 'You that brought me this far [halom] (II Sam. 7:18). Not only I was granted to see with my mistress, but even if my mistress were with me right now she would not have seen. Another interpretation: Not only I was granted to see with my mistress, but now even when I am alone! Rabbi Shmuel Bar Nachman said: this is similar to a lady to whom the king said 'pass before me'. She passed before him but was relying on her slave, and hiding her face, and she did not see the king - but the slave did.