Genesis Rabbah 45

¹“Sarai, Abram’s wife, had not borne children to him, and she had an Egyptian maidservant, and her name was Hagar” (Genesis 16:1). “Sarai, Abram’s wife, had not borne children to him…” “A woman of valor who can find? Far beyond pearls is her value [ mikhra ]” (Proverbs 31:10) – what is her “ mikhra ”? Rabbi Abba bar Kahana said: Her pregnancy. That is what is written: “Your origins [ mekhorotayikh ] and your birth” (Ezekiel 16:3). precedes “your birth,” the Midrash interprets it to mean conception. Abram was one year older than Naḥor and Naḥor was one year older than Haran. Consequently, Abram was two years older than Haran. Allowing one year for the pregnancy of Milka and one year for the pregnancy of Yiska, Haran begot children at the age of six years and Abraham did not beget children. “Sarai, Abram’s wife, had not borne children to him [ lo ] [and she had [ vela ] an Egyptian maidservant]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: To Abraham she did not bear children, but had she married someone else, she would have borne children. Rabbi Neḥemya said: Neither to him, nor to another. What then, is that which is written: “Had not borne children to him”? It means to him and to her [ lo vela ]. is the beginning of the next phrase, it is expounded as though it were appended to the previous phrase. “And she had an Egyptian maidservant, and her name was Hagar” – she was a maidservant of usufruct [ melog ] property. He was obligated to pay for her sustenance but was not permitted to sell her. They asked before Reish Lakish: What is the meaning of that which is stated in the Mishna: 7:1. Usufruct [ melog ] slaves? He said to them: As one might say: ‘Pluck, pluck [ melog melog ].’ property, the husband keeps taking the profits, while the principle remains intact. Rabbi Shimon ben Yoḥai said: Hagar was Pharaoh’s daughter. When Pharaoh saw the [miraculous] acts that were done on Sarah’s behalf in his palace, he took his daughter and gave her to him [Abraham]. He said: ‘It is preferable that my daughter be a maidservant in that household than be the mistress in another household.’ That is what is written: “And she had an Egyptian maidservant, and her name was Hagar” – here is your reward [ ha agrikh ]. Avimelekh, too, when he saw the miracles that were performed on Sarah’s behalf in his palace, he took his daughter and gave her to him. He said: ‘It is preferable that my daughter be a maidservant in that household than be the mistress in another household.’ That is what is written: “The daughters of kings are among those who honor you; at your right hand stands the consort, attired in gold from Ofir” (Psalms 45:10). ²“Sarai said to Abram: Behold now, the Lord has prevented me from bearing children; please, consort with my maidservant; perhaps I will be built up through her. Abram heeded the voice of Sarai” (Genesis 16:2). “Sarai said to Abram: Behold now, the Lord has prevented me from bearing children” – she said: ‘I know what my condition comes from. It is not as they say about me: She requires an amulet, she requires a cure. It is, rather, “the Lord has prevented me from bearing children.”’ It is taught: Anyone who does not have a child, it is as though he were dead, as though he were demolished. As though he were dead – as it is stated: “Rachel…said to Jacob: Give me children, [and if not, I am dead]” (Genesis 30:1). As though he were demolished, as it is stated: “Perhaps I will be built up from her” – one builds up only what is demolished. “Abram heeded the voice of Sarai” – Rabbi Yosei said: The voice of the divine spirit, just as it says: “Now, heed the voice of the words of the Lord” (I Samuel 15:1). ³“Sarai, Abram’s wife, took Hagar the Egyptian, her maidservant, at the conclusion of ten years of Abram’s residence in the land of Canaan, and she gave her to Abram her husband as a wife” (Genesis 16:3). “Sarai, Abram’s wife, took Hagar the Egyptian, her maidservant” – she took her with words [of persuasion]. She said to her: ‘How fortunate you are, that you are going to cleave to this sacred body.’ “At the conclusion of ten years of Abram’s residence in the land of Canaan” – Rabbi Ami in the name of Reish Lakish: From where is it derived what we learned in a Mishna: If one married a woman and remained with her ten years but she did not bear any children, he is not permitted to refrain from procreation, but rather, he should divorce her and marry another woman? 6:6. It is from here: “At the conclusion of ten years of Abram’s residence in the land of Canaan.” This teaches us that residence outside of the Land is not included in the tally. “And she gave her to Abram her husband” – [“to Abram”] and not to another; “as a wife” – and not as a concubine. ⁴“He consorted with Hagar, and she conceived; she saw that she conceived, and her mistress was diminished in her eyes” (Genesis 16:4). “He consorted with Hagar, and she conceived” – Rabbi Levi bar Ḥayata said: She conceived from the initial act of intercourse. Rabbi Elazar said: A woman never conceives from her initial act of intercourse. But is it not written: “Lot’s two daughters conceived from their father”? (Genesis 19:36). Rabbi Tanḥuma said: They manipulated themselves, broke their hymens, and conceived as though it were from a second act of intercourse. Rabbi Ḥanina ben Pazi said: Thornbushes are neither weeded nor sown, yet they emerge on their own, grow tall, and rise up; as for wheat, [however,] how much travail and how much toil [must one undertake] until they grow. Why were the matriarchs barren? Rabbi Sheila of Kefar Temarta and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: It is because the Holy One blessed be He desires their prayers and desires their supplications, as it is stated: “My dove, in the clefts of the rock” (Song of Songs 2:14). “My dove, in the clefts” – why did I render you barren? It is for this reason: “Show me your countenance, let me hear your voice” (Song of Songs 2:14). Rabbi Azarya in the name of Rabbi Yoḥanan bar Pappa: It was so that they would become beloved to their husbands in their beauty. Rabbi Huna in name of Rabbi Ḥiyya bar Abba: So that most of the years would pass without enslavement. Rabbi Huna and Rabbi Avun said in the name of Rabbi Meir: It was so that their husbands could enjoy them, for whenever a woman carries a fetus, she becomes unsightly and neglected. All ninety years that Sarah did not bear children, she was as [beautiful as] a bride under her wedding canopy. Noblewomen would come and inquire after Sarah’s wellbeing, and Sarah would say: ‘Go and inquire after the wellbeing of that meek woman’ [Hagar]. Hagar would say to them: ‘My mistress Sarah, her inner reality is not like her outward impression. She gives the impression of being a righteous woman, but she is not a righteous woman. Were she a righteous woman, look at how many years that she did not conceive, whereas I conceived in one night.’ Sarah would then say: ‘Should I have a discussion with this woman? Better that I should have a discussion with her master.’ ⁵“Sarai said to Abram: The injustice done to me is on you. I gave my maidservant into your bosom and she saw that she conceived and I was diminished in her eyes; May the Lord judge between me and you” (Genesis 16:5). “Sarai said to Abram: The injustice done to me [ ḥamasi ] is on you” – Rabbi Yudan in the name of Rabbi Yehuda bar Simon: You are committing an injustice of words against me, as you hear my humiliation and remain silent. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: [Sarah said:] ‘I have a grievance against you.’ This is analogous to two men incarcerated in prison. Once it happened that the king passed by. One of them said to him: ‘Take up my cause for the wrong done to me.’ He said [to the jailers]: ‘Free him.’ His counterpart said to him: ‘I have a grievance against you. Had you said: Take up our cause for the wrong done to us, just as he freed you, he would have freed me. Now that you said: Take up my cause for the wrong done to me, he freed you and did not free me.’ So, too, [Sarah said:] ‘Had you said: “We go childless,” just as He granted you [a child], so would He have granted me. But now that you have said: “I go childless” (Genesis 15:2), He granted you [a child], but did not grant me.’ This is analogous to two people who went to borrow seeds from the king. One of them said to him: ‘Lend me seeds.’ He gave the order and they gave it to him. His counterpart said: ‘I have a grievance against you. Had you said: Lend us seeds, just as he gave you, so he would have given me.’ Here, too, [Sarah said: ‘Had you said: “Behold, you have not given us descendants,” just as He granted you [a child], so would He have granted me. Now that you said: “Behold, you have not given me descendants” (Genesis 15:3), He granted you, but did not grant me.’ Rabbi Neḥemya said in the name of Rabbi Avun: She scratched [ ḥimesa ] him in the face. The Rabbis said: Four traits are mentioned regarding women: Gluttons, eavesdroppers, lazy people, and jealous people. Gluttons, from Eve – “she took of its fruit and ate” (Genesis 3:6). Eavesdroppers – “Sarah heard” (Genesis 18:10). Lazy – “quickly bring three seah of high quality flour” (Genesis 18:6). Jealous, as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Rabbi Yehuda bar Neḥemya said: Sensitive and chatty, as well. Sensitive – “Sarai said to Abram: The injustice done to me is on you.” Talkative – “Miriam and Aaron spoke against Moses” (Numbers 12:1). Rabbi Levi said: Thieves, as well, as it is stated: “Rachel stole the household idols” (Genesis 31:19). Roamers – “Dina went out [to see the girls of the land]” (Genesis 34:1). Rabbi Tanḥuma said in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya said in the name of Rabbi Ḥiyya: Anyone who assiduously pursues the attribute of justice will not emerge intact from its effects. Sarah was worthy of reaching Abraham’s years, but because she said: “May the Lord judge between me and you” (Genesis 16:5), thirty-eight years were deducted from her life. It is written: “He consorted with Hagar, and she conceived.” Why, then, does the verse [later] state [to Hagar]: “Behold, you will conceive and bear a son”? (Genesis 16:11). The explanation is that it teaches that Sarah directed an evil eye against her and caused her to miscarry her fetus. Rabbi Yoḥanan said: “Between me and you [ uveinekh ] – uvinkha is written. , your son. Rabbi Ḥanina said: Had Elisha the prophet said this [to Hagar] through the Divine Spirit, it would have been sufficient. But she was privileged to have an angel speak with her. ⁶“Abram said to Sarai: Behold, your maidservant is in your hand; do to her what is favorable in your eyes. Sarai treated her harshly, and she fled from her” (Genesis 16:6). “Abram said to Sarai…do to her what is favorable in your eyes” – she said to him: ‘I do not care neither for her benefit nor for her detriment.’ [He told her:] ‘It is written: “You shall not enslave her, because you afflicted her” (Deuteronomy 21:14). This woman, after we caused her distress, shall we enslave her?’ [Sarah repeated:] ‘I do not care for her benefit nor for her detriment.’ [Abraham said:] ‘It is written: “He shall not domineer over her, to sell her to a foreign people in his betrayal of her” (Exodus 21:8). This woman, after we made her a mistress shall we make her a maidservant?’ [Sarah repeated:] ‘I do not care for her benefit nor for her detriment.’ “Sarai treated her harshly, and she fled from her” – Rabbi Abba bar Kahana said: She prevented her from engaging in conjugal relations. Rabbi Berekhya said: She hit her in the face with a slipper. Rabbi Berekhya in the name of Rabbi Abba bar Kahana: She made her take buckets and towels to the bathhouse for her. ⁷“The angel of the Lord found her in the wilderness, at the spring of water on the road to Shur” (Genesis 16:7). “The angel of the Lord found her…at the spring of water [on the road to Shur]…” – on the road to Ḥalutza. “He said: Hagar, Sarai’s maidservant, from where did you come, and where are you going? She said: From my mistress Sarai I am fleeing” (Genesis 16:8). “He said: Hagar, Sarai’s maidservant” – if one says to you: Your ears are like those of a donkey, pay him no mind; if two [people tell you this], make a bridle for yourself. So, Abram said: “Behold, your maidservant is in your hand.” The angel said: “Hagar, Sarai’s maidservant.” So she said: “From my mistress Sarai I am fleeing.” “The angel of the Lord said to her: Return to your mistress and suffer under her hands” (Genesis 16:9). “The angel of the Lord said to her: I will multiply your descendants, and they shall not be counted due to their great number” (Genesis 16:10). “The angel of the Lord said to her: Return to your mistress and suffer…The angel of the Lord said to her: I will multiply…” How many [different] angels encountered her? Rabbi Yosei bar Ḥanina said: Five – every time “saying” is stated, there was another angel. The Rabbis say: Four – every time “angel” is stated [there was another angel]. Rabbi Ḥiyya said: Come and see how great the difference is between the earlier generations and the later generations. Manoaḥ said to his wife [upon seeing an angel]: “We will die because we have seen God” (Judges 13:22). But Hagar, Sarai’s maidservant, saw five angels one after the other and did not fear them. Rabbi Ḥiyya said: [Better] the fingernail of the forefathers and not the belly of the descendants. Rabbi Yitzḥak said: “She supervises [ tzofiya ] the proceedings of her household” (Proverbs 31:27) – the members of Abraham’s household were prophets [ tzofim ], so she was accustomed to seeing them [angels]. ⁸“The angel of the Lord said to her: Behold, you will conceive and bear a son; you will call his name Ishmael, as the Lord has heard your suffering” (Genesis 16:11). “The angel of the Lord said to her: Behold, you will conceive [and bear a son; you will call his name Ishmael]…” – Rabbi Yitzḥak said: There are three who were called by their names by the Holy One blessed be He before they were created. They are: Isaac, Solomon, and Yoshiyahu. Regarding Isaac it is written: “But Sarah your wife will bear you a son, and you will call his name Isaac” (Genesis 17:19). Regarding Solomon, what does it say? “Behold, a son will be born to you, he will be a man of rest, and I will give him rest from all his enemies…Solomon will be his name” (I Chronicles 22:9). Regarding Yoshiyahu it is written: “He called against the altar by the word of the Lord, and said: Altar, altar! So said the Lord: Behold, a son will be born to the house of David, Yoshiyahu is his name” (I Kings 13:2). Some say: Also Ishmael, among the nations – “Behold, you will conceive and bear a son; you will call his name Ishmael.” ⁹“He will be a wild man: His hand will be against everyone and everyone’s hand against him and he will dwell among all his brethren” (Genesis 16:12). “He will be a wild [ pereh ] man” – Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: This means that everyone else would inhabit settlements, but he would inhabit the wilderness. is used in connection with the wilderness in Jeremiah 2:24: “A wild ass [ pereh ] accustomed to the wilderness.” Rabbi Shimon ben Lakish said: “A wild man” – in its plain sense. Most people plunder wealth, but he plunders people. “His hand will be against everyone and everyone’s hand against him [ kol bo ].” Read it as “his dog [ kalbo ]” – he and a dog are equal; just as the dog eats carcasses, so, too, he eats carcasses. Rabbi Elazar said: When will it be that “his hand will be against everyone and everyone’s hand against him”? It will be with the advent of that man in whose regard it is written: “And everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and set your rule over all of them” (Daniel 2:38). That is what is written: “Concerning Kedar, and concerning the kingdoms of Ḥatzor that Nebuchadrezzar king of Babylon smote” (Jeremiah 49:28) – Nebuchadrezzar is written, , so that the last four letters spell atzur , gathered in. as he gathered them together in the wilderness and killed them. “He will dwell among all his brethren” – here it says: “He will dwell [ yishkon ] [among all his brethren],” but elsewhere it is written “He settled [ nafal ] [among all his brethren] (Genesis 25:18). The explanation is that as long as Abraham our patriarch was alive – yishkon . When Abraham died – nafal . Before he extended his hand against the Temple – yishkon . Once he extended his hand against the Temple – nafal . In this world – yishkon ; but in the future – nafal . ¹⁰“She called the name of the Lord Who spoke to her: You are the God who sees me, for she said: Indeed, I have seen here too, after my vision” (Genesis 16:13). “She called the name of the Lord Who spoke to her: You are the God who sees me” – Rabbi Yehuda bar Simon and Rabbi Yoḥanan in the name of Rabbi Elazar bar Shimon: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman [Sarah], and that, too, was out of necessity. Rabbi Abba said in the name of Rabbi Beiri: See how much He spoke in a roundabout manner with her: “No, but you did laugh” (Genesis 18:15). But is it not written [here]: “She called the name of the Lord who spoke to her”? Rabbi Yehoshua bar Neḥemya said: That was through an angel. But is it not written [regarding Rebecca]: “The Lord said to her”? (Genesis 25:23). Rabbi Levi said in the name of Rabbi Ḥanina bar Ḥama: That was through an angel. Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: It was through Shem. “You are the God who sees me” – Rabbi Aivu said: It is You who sees the wretchedness of the wretched. “For she said: Indeed, I have seen here [ halom ] too, after my vision” – she said: ‘As if it was not enough that I encountered divine speech, [I have been granted] kingship as well,’ just as it says [of David]: “That You have brought me to this point [ halom ]” (II Samuel 7:18). “Indeed, I have seen…after my vision” – as if it was not enough that I was enabled to see an angel together with my mistress, even my mistress who was with me did not see it. Another interpretation, as if it was not enough for me that I encountered [angels] together with my mistress, I [have encountered them now] by myself. Rabbi Shmuel bar Naḥman said: This is analogous to a noblewoman to whom the king said: ‘Pass by in front of me.’ She passed before him as she was being supported by her maidservant. She turned her face aside and did not see the king, but the maidservant saw him.