The Stranger Steps into the Covenantal Familyor Learning Torah from Your Kishkes

The Stranger Steps into the Covenantal Family or Learning Torah from Your Kishkes

Abraham Learns Torah from His Kishkes

(ג) וְעַד עַכְשָׁיו לֹא נִתְּנָה תּוֹרָה וּכְתִיב בְּאַבְרָהָם (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי, וּמֵהֵיכָן לָמַד אַבְרָהָם אֶת הַתּוֹרָה, רַבָּן שִׁמְעוֹן אוֹמֵר נַעֲשׂוּ שְׁתֵּי כִּלְיוֹתָיו כִּשְׁתֵּי כַּדִּים שֶׁל מַיִם וְהָיוּ נוֹבְעוֹת תּוֹרָה, וּמִנַּיִן שֶׁכֵּן הוּא, שֶׁנֶּאֱמַר (תהלים טז, ז): אַף לֵילוֹת יִסְרוּנִי וגו'. רַבִּי לֵוִי אָמַר מֵעַצְמוֹ לָמַד תּוֹרָה, שֶׁנֶּאֱמַר (משלי יד, יד):

Bereshit Rabbah 95:3

(3)At this point, the Torah had not been given, but it is written of Abraham: “[Because Abraham heeded My voice,] and he kept My charge, [My commands, My decrees, and My Torahs]” (Genesis 26:5) – from where did Abraham learn the Torah? Rabban Shimon says: His two kidneys became like two jugs of water and they would gush Torah. From where is it derived that it is so? As it is stated: “Even on nights [my kidneys] instruct me” (Psalms 16:7). Rabbi Levi said: He studied Torah on his own, as it is stated: “The dissembler in his heart shall have his fill from his own ways, and a good man shall be satisfied from himself” (Proverbs 14:14).

Prooftext

תהילים ט״ז:ז׳

(ז) אֲבָרֵ֗ךְ אֶת־יְ֭הֹוָה אֲשֶׁ֣ר יְעָצָ֑נִי אַף־לֵ֝יל֗וֹת יִסְּר֥וּנִי כִלְיוֹתָֽי׃

Psalms 16:7

(7) I bless the LORD who has guided me;
my conscienceeLit. “kidneys.” admonishes me at night.

The Stranger Steps Into the Story

בראשית ט״ז:א׳-ג׳

(א) וְשָׂרַי֙ אֵ֣שֶׁת אַבְרָ֔ם לֹ֥א יָלְדָ֖ה ל֑וֹ וְלָ֛הּ שִׁפְחָ֥ה מִצְרִ֖ית וּשְׁמָ֥הּ הָגָֽר׃ (ב) וַתֹּ֨אמֶר שָׂרַ֜י אֶל־אַבְרָ֗ם הִנֵּה־נָ֞א עֲצָרַ֤נִי יְהֹוָה֙ מִלֶּ֔דֶת בֹּא־נָא֙ אֶל־שִׁפְחָתִ֔י אוּלַ֥י אִבָּנֶ֖ה מִמֶּ֑נָּה וַיִּשְׁמַ֥ע אַבְרָ֖ם לְק֥וֹל שָׂרָֽי׃ (ג) וַתִּקַּ֞ח שָׂרַ֣י אֵֽשֶׁת־אַבְרָ֗ם אֶת־הָגָ֤ר הַמִּצְרִית֙ שִׁפְחָתָ֔הּ מִקֵּץ֙ עֶ֣שֶׂר שָׁנִ֔ים לְשֶׁ֥בֶת אַבְרָ֖ם בְּאֶ֣רֶץ כְּנָ֑עַן וַתִּתֵּ֥ן אֹתָ֛הּ לְאַבְרָ֥ם אִישָׁ֖הּ ל֥וֹ לְאִשָּֽׁה׃

Genesis 16:1-3

(1) Sarai, Abram’s wife, had borne him no children. She had an Egyptian maidservant whose name was Hagar. (2) And Sarai said to Abram, “Look, יהוה has kept me from bearing. Consort with my maid; perhaps I shall have a child*have a child Lit. “be built up,” play on ben “child” and banah “build up.” See the Dictionary under ben. through her.” And Abram heeded Sarai’s request. (3) So Sarai, Abram’s wife, took her maid, Hagar the Egyptian—after Abram had dwelt in the land of Canaan ten years—and gave her to her husband Abram as concubine.

Where is Hagar From?

רש"י על בראשית ט״ז:א׳

(א) שׁפחה מצרית. בַּת פַּרְעֹה הָיְתָה, כְּשֶׁרָאָה נִסִּים שֶׁנַּעֲשׂוּ לְשָׂרָה אָמַר: מוּטָב שֶׁתְּהֵא בִתִּי שִׁפְחָה בְּבַיִת זֶה וְלֹא גְבִירָה בְּבַיִת אַחֵר:

Rashi on Genesis 16:1

(1) שפחה מצרית A HANDMAID, AN EGYPTIAN — She was a daughter of Pharaoh; when he saw the miracles which had been performed for Sarah’s sake he said, “It is better for my daughter to be a handmaid in this man’s house than be mistress in another man’s house” (Genesis Rabbah 45:1).

Rashi: 22 February 1040 – 13 July 1105), today generally known by the acronym Rashi, was a medieval French rabbi and author of a comprehensive commentary on the Talmud and commentary on the Hebrew Bible (the Tanakh). Acclaimed for his ability to present the basic meaning of the text in a concise and lucid fashion, Rashi appeals to both learned scholars and beginner students, and his works remain a centerpiece of contemporary Jewish study.

Sarai's Mission and Prophetic Spirit

רש"י על בראשית ט״ז:ב׳:ב׳-ג׳

(ב) אבנה ממנה. בִּזְכוּת שֶׁאַכְנִיס צָרָתִי לְתוֹךְ בֵּיתִי: (ג) לקול שרי. לְרוּחַ הַקֹּדֶשׁ שֶׁבָּהּ (בראשית רבה):

Rashi on Genesis 16:2:2-3

(2) אבנה ממנה I SHALL BE BUILDED UP THROUGH HER— through the merit that I admit her as a rival into my house. (3) לקול שרי TO THE VOICE OF SARAI— to the Holy (prophetic) Spirit that was in her (Genesis Rabbah 45:2).

RaDaK (David Kimchi 1160-1235)
ושרי אשת אברם לא ילדה לו...

As mentioned already in Genesis 11,30 ותהי שרי עקרה , "Sarai was barren." Now when Sarai realized that her husband was already 85 years old, and she still had not been able to bear a child for him, while she herself had already reached the age of 75, she thought that she had no longer any hope of conceiving herself. She therefore reasoned to herself, that seeing G'd had promised Avram that he would have children of his own who would inherit the land of Canaan, G'd must have referred to his siring children from another woman. She reasoned further that it would be in her own best interest that any children born to her husband should be born by a woman under her control so that she would experience the joy of motherhood at least vicariously.

ולה שפחה מצרית, Had Hagar been of Canaanite origin, Avram would not have agreed to sleep with her. Her name is mentioned out of respect for Avram, whose sleeping with an anonymous woman would have place him in a bad light.
David Kimhi (1160–1235), also known by the Hebrew acronym as the RaDaK (רַדָּ"ק) (Rabbi David Kimhi), was a medieval rabbi, biblical commentator, philosopher, and grammarian......
Kimhi was born in Narbonne, a city in Hachmei Provence, Occitania, then under the rule of Philip II of France. He was the youngest son of Rabbi Joseph Kimhi and the brother of Moses Kimhi, both also biblical commentators and grammarians. Wikipedia

Things Go Awry

בראשית ט״ז:ד׳-ו׳

(ד) וַיָּבֹ֥א אֶל־הָגָ֖ר וַתַּ֑הַר וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וַתֵּקַ֥ל גְּבִרְתָּ֖הּ בְּעֵינֶֽיהָ׃ (ה) וַתֹּ֨אמֶר שָׂרַ֣י אֶל־אַבְרָם֮ חֲמָסִ֣י עָלֶ֒יךָ֒ אָנֹכִ֗י נָתַ֤תִּי שִׁפְחָתִי֙ בְּחֵיקֶ֔ךָ וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וָאֵקַ֖ל בְּעֵינֶ֑יהָ יִשְׁפֹּ֥ט יְהֹוָ֖ה בֵּינִ֥י וּבֵינֶֽיׄךָ׃ (ו) וַיֹּ֨אמֶר אַבְרָ֜ם אֶל־שָׂרַ֗י הִנֵּ֤ה שִׁפְחָתֵךְ֙ בְּיָדֵ֔ךְ עֲשִׂי־לָ֖הּ הַטּ֣וֹב בְּעֵינָ֑יִךְ וַתְּעַנֶּ֣הָ שָׂרַ֔י וַתִּבְרַ֖ח מִפָּנֶֽיהָ׃

Genesis 16:4-6

(4) He cohabited with Hagar and she conceived; and when she saw that she had conceived, her mistress was lowered in her esteem. (5) And Sarai said to Abram, “The wrong done me is your fault! I myself put my maid in your bosom; now that she sees that she is pregnant, I am lowered in her esteem. יהוה decide between you and me!” (6) Abram said to Sarai, “Your maid is in your hands. Deal with her as you think right.” Then Sarai treated her harshly, and she ran away from her.

בראשית רבה מ״ה:ד׳

(ד) וַיָּבֹא אֶל הָגָר וַתַּהַר (בראשית טז, ד), 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.

Bereshit Rabbah 45:4

(4) “He consorted with Hagar, and she conceived; she saw that she conceived, and her mistress was diminished in her eyes” (Genesis 16:4).
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.’22She then went to Abraham and complained about Hagar, as the next verse relates.

Genesis Rabbah (Hebrew: בְּרֵאשִׁית רַבָּה‎, B'reshith Rabba) is a religious text from Judaism's classical period, probably written between 300 and 500 CE with some later additions. It is a midrash comprising a collection of ancient rabbinical homiletical interpretations of the Book of Genesis (B'reshith in Hebrew).
https://en.wikipedia.org/wiki/Genesis_Rabbah

רש"י על בראשית ט״ז:ד׳

(א) ויבא אל הגר ותהר. מִבִּיאָה רִאשׁוֹנָה (בראשית רבה): (ב) ותקל גברתה בעיניה. אָמְרָה שָׂרַי זוֹ אֵין סִתְרָהּ כִּגְלוּיָהּ מַרְאָה עַצְמָהּ כְּאִלּוּ הִיא צַדֶּקֶת וְאֵינָהּ צַדֶּקֶת, שֶׁלֹּא זָכְתָה לְהֵרָיוֹן כָּל הַשָּׁנִים הַלָּלוּ, וַאֲנִי נִתְעַבַּרְתִּי מִבִּיאָה רִאשׁוֹנָה (בראשית רבה):

Rashi on Genesis 16:4

(1) ויבא אל הגר ותהר AND HE CAME UNTO HAGAR AND SHE CONCEIVED from the first union (Genesis Rabbah 45:4). (2) ותקל גברתה בעיניה HER MISTRESS WAS SLIGHTED IN HER EYES — She said, “As regards this woman Sarai, her conduct in private can certainly not be like that in public: she pretends to be a righteous woman, but she cannot really be righteous since all these years she has not been privileged to have children, whilst I have had that blessing from the first union” (Genesis Rabbah 45:4).

רש"י על בראשית ט״ז:ה׳:א׳

(א) חמסי עליך. חָמָס הֶעָשׂוּי לִי, עָלֶיךָ אֲנִי מֵטִיל הָעֹנֶשׁ; כְּשֶׁהִתְפַּלַּלְתָּ לְהַקָּבָּ"ה מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי, לֹא הִתְפַּלַּלְתָּ אֶלָּא עָלֶיךָ, וְהָיָה לְךָ לְהִתְפַּלֵּל עַל שְׁנֵינוּ, וְהָיִיתִי אֲנִי נִפְקֶדֶת עִמְּךָ, וְעוֹד דְּבָרֶיךָ אַתָּה חוֹמֵס מִמֶּנִי, שֶׁאַתָּה שׁוֹמֵעַ בִּזְיוֹנִי וְשׁוֹתֵק (בראשית רבה):

Rashi on Genesis 16:5:1

(1) חמסי עליך MY WRONG BE UPON THEE — The wrong done to me (חמסי)— the punishment for it I call down on you (עליך). “When you prayed to the Holy One, blessed be He, (15:2) ‘what wilt Thou give me, seeing that I go childless’, you prayed only on behalf of yourself whereas you should have prayed on behalf of both of us — then would I have been borne in mind (by God) together with you” (i.e. when you had the gift of a child it would have been “my” child also — not that of a strange woman). Besides this, you deprive me (חומס) of your protecting words since you hear how I am despised and yet you keep silent (Genesis Rabbah 45:5).

רמב"ן על בראשית ט״ז:ו׳

(א) ותענה שרי ותברח מפניה חטאה אמנו בענוי הזה וגם אברהם בהניחו לעשות כן ושמע ה' אל עניה ונתן לה בן שיהא פרא אדם לענות זרע אברהם ושרה בכל מיני הענוי:

Ramban on Genesis 16:6

(1) And Sarai oppressed her and she fled from her presence (literally face): Our mother sinned in this oppression, and also Abraham in permitting her to do so. And Hashem heard her [Hagar's] oppression and gave her a son who would be a wild ass of a man to oppress the descendants of Abraham and Sarah in all kinds of oppression.

Ramban

Commentary by Rabbi Moses ben Nahman (1194–1270), commonly known as the Ramban. The Ramban lived in Spain until his move to Jerusalem toward the end of his life. His commentary reflects his love of Eretz Yisrael. He usually begins his comments with Rashi’s explanation and then expounds further with insights from Kabbalah and Oral Tradition. His comments include respectful criticism of Rashi, Ibn Ezra and Rambam. (Sefaria)

Hevrutah:
Read the following passage (Genesis 16:7-15)

What questions does the angel of God ask Hagar? Why?
What does the angel of God tell Hagar to do? Why do you think?
What does the angel of God promise Hagar?
What does Hagar name the place she was in? Why?
If you have time read Phyllis Trible's comment below. How do you think Hagar is"the prototype of not only special but all mothers in Israel"?

(ז) וַֽיִּמְצָאָ֞הּ מַלְאַ֧ךְ יְהוָ֛ה עַל־עֵ֥ין הַמַּ֖יִם בַּמִּדְבָּ֑ר עַל־הָעַ֖יִן בְּדֶ֥רֶךְ שֽׁוּר׃ (ח) וַיֹּאמַ֗ר הָגָ֞ר שִׁפְחַ֥ת שָׂרַ֛י אֵֽי־מִזֶּ֥ה בָ֖את וְאָ֣נָה תֵלֵ֑כִי וַתֹּ֕אמֶר מִפְּנֵי֙ שָׂרַ֣י גְּבִרְתִּ֔י אָנֹכִ֖י בֹּרַֽחַת׃ (ט) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה שׁ֖וּבִי אֶל־גְּבִרְתֵּ֑ךְ וְהִתְעַנִּ֖י תַּ֥חַת יָדֶֽיהָ׃ (י) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה הַרְבָּ֥ה אַרְבֶּ֖ה אֶת־זַרְעֵ֑ךְ וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב׃ (יא) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְקָרָ֤את שְׁמוֹ֙ יִשְׁמָעֵ֔אל כִּֽי־שָׁמַ֥ע יְהוָ֖ה אֶל־עָנְיֵֽךְ׃ (יב) וְה֤וּא יִהְיֶה֙ פֶּ֣רֶא אָדָ֔ם יָד֣וֹ בַכֹּ֔ל וְיַ֥ד כֹּ֖ל בּ֑וֹ וְעַל־פְּנֵ֥י כָל־אֶחָ֖יו יִשְׁכֹּֽן׃ (יג) וַתִּקְרָ֤א שֵׁם־יְהוָה֙ הַדֹּבֵ֣ר אֵלֶ֔יהָ אַתָּ֖ה אֵ֣ל רֳאִ֑י כִּ֣י אָֽמְרָ֗ה הֲגַ֥ם הֲלֹ֛ם רָאִ֖יתִי אַחֲרֵ֥י רֹאִֽי׃ (יד) עַל־כֵּן֙ קָרָ֣א לַבְּאֵ֔ר בְּאֵ֥ר לַחַ֖י רֹאִ֑י הִנֵּ֥ה בֵין־קָדֵ֖שׁ וּבֵ֥ין בָּֽרֶד׃ (טו) וַתֵּ֧לֶד הָגָ֛ר לְאַבְרָ֖ם בֵּ֑ן וַיִּקְרָ֨א אַבְרָ֧ם שֶׁם־בְּנ֛וֹ אֲשֶׁר־יָלְדָ֥ה הָגָ֖ר יִשְׁמָעֵֽאל׃ (טז) וְאַבְרָ֕ם בֶּן־שְׁמֹנִ֥ים שָׁנָ֖ה וְשֵׁ֣שׁ שָׁנִ֑ים בְּלֶֽדֶת־הָגָ֥ר אֶת־יִשְׁמָעֵ֖אל לְאַבְרָֽם׃ (ס

Hagar Encounters the Divine

Genesis 16-- continued

(7) An angel of the LORD found her by a spring of water in the wilderness, the spring on the road to Shur, (8) and said, “Hagar, slave of Sarai, where have you come from, and where are you going?” And she said, “I am running away from my mistress Sarai.” (9) And the angel of the LORD said to her, “Go back to your mistress, and submit to her harsh treatment.” (10) And the angel of the LORD said to her, “I will greatly increase your offspring, And they shall be too many to count.” (11) The angel of the LORD said to her further, “Behold, you are with child And shall bear a son; You shall call him Ishmael, For the LORD has paid heed to your suffering. (12) He shall be a wild ass of a man; His hand against everyone, And everyone’s hand against him; He shall dwell alongside of all his kinsmen.” (13) And she called the LORD who spoke to her, “You Are El-roi,” by which she meant, “Have I not gone on seeing after He saw me!” (14) Therefore the well was called Beer-lahai-roi; it is between Kadesh and Bered.— (15) Hagar bore a son to Abram, and Abram gave the son that Hagar bore him the name Ishmael. (16) Abram was eighty-six years old when Hagar bore Ishmael to Abram.

Hagar is a pivotal figure in biblical theology. She is the first person in scripture whom a divine messenger visits and the only person who dares to name the deity. Within the historical memories of Israel, she is the first woman to bear a child. This conception and birth make her an extraordinary figure in the story of faith: the first woman to hear an annunciation, the only one to receive a divine promise of descendants, and the first to weep for her dying child. Truly, Hagar the Egyptian is the prototype of not only special but all mothers in Israel.
Phyllis Trible, Texts of Terror: Literary-feminist Readings of Biblical Narratives. Philadelphia: Fortress Press, 1984. p. 28
Phyllis Trible is a feminist theologian and Bible scholar.

Opening a Dialogue

רש"י על בראשית ט״ז:ח׳

(א) מזה באת. מֵהֵיכָן בָּאת? יוֹדֵע הָיָה, אֶלָּא לִתֵּן לָהּ פֶּתַח לִכָּנֵס עִמָּה בִּדְבָרִים. וּלְשׁוֹן אֵי מִזֶּה: אַיֵּה הַמָּקוֹם שֶׁתֹּאמַר עָלָיו מִזֶּה אֲנִי בָאָה?

Rashi on Genesis 16:8

(1) אי מזה באת WHENCE CAMEST THOU? — He knew it, but he asked this in order to give her a starting-point so that he might converse with her. The expression אי מזה is to be explained thus: Where is (אי) that place of which thou canst say, “From this (מזה) have I come”.

Israel Becomes the Oppressed Stranger

שמות א׳:י״ב

(יב) וְכַאֲשֶׁר֙ יְעַנּ֣וּ אֹת֔וֹ כֵּ֥ן יִרְבֶּ֖ה וְכֵ֣ן יִפְרֹ֑ץ וַיָּקֻ֕צוּ מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃

Exodus 1:12

(12) But the more they were oppressed, the more they increased and spread out, so that the [Egyptians] came to dread the Israelites.

God Hears

שמות ב׳:כ״ג-כ״ה

(כג) וַיְהִי֩ בַיָּמִ֨ים הָֽרַבִּ֜ים הָהֵ֗ם וַיָּ֙מׇת֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיֵּאָנְח֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מִן־הָעֲבֹדָ֖ה וַיִּזְעָ֑קוּ וַתַּ֧עַל שַׁוְעָתָ֛ם אֶל־הָאֱלֹהִ֖ים מִן־הָעֲבֹדָֽה׃ (כד) וַיִּשְׁמַ֥ע אֱלֹהִ֖ים אֶת־נַאֲקָתָ֑ם וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־בְּרִית֔וֹ אֶת־אַבְרָהָ֖ם אֶת־יִצְחָ֥ק וְאֶֽת־יַעֲקֹֽב׃ (כה) וַיַּ֥רְא אֱלֹהִ֖ים אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל וַיֵּ֖דַע אֱלֹהִֽים׃ {ס}

Exodus 2:23-25

(23) A long time after that, the king of Egypt died. The Israelites were groaning under the bondage and cried out; and their cry for help from the bondage rose up to God. (24) God heard their moaning, and God remembered the covenant with Abraham and Isaac and Jacob. (25) God looked upon the Israelites, and God took notice of them.

The Israelites Run Away

שמות י״ד:ה׳

(ה) וַיֻּגַּד֙ לְמֶ֣לֶךְ מִצְרַ֔יִם כִּ֥י בָרַ֖ח הָעָ֑ם וַ֠יֵּהָפֵ֠ךְ לְבַ֨ב פַּרְעֹ֤ה וַעֲבָדָיו֙ אֶל־הָעָ֔ם וַיֹּֽאמְרוּ֙ מַה־זֹּ֣את עָשִׂ֔ינוּ כִּֽי־שִׁלַּ֥חְנוּ אֶת־יִשְׂרָאֵ֖ל מֵעׇבְדֵֽנוּ׃

Exodus 14:5

(5) When the king of Egypt was told that the people had fled, Pharaoh and his courtiers had a change of heart about the people and said, “What is this we have done, releasing Israel from our service?”