It is interesting to see through the Perek placed between Hashem’s elaboration of the Brit Bein HaBetarim and the Mitzvah of Brit Milah, that we are witness to the rise and quick fall of Hagar with the pregnancy and eventual birth of Yishmael. Avraham (then Avram) and Sarah (then Sarai) were nearing the age of 100, and throughout their years of marriage, had not yet conceived a child. It had been ten years already that they’d been living in Canaan. As a result of this difficulty, Sarah decided to give her maidservant Hagar to Avraham as a means of bearing a child. After Hagar conceives through Avraham after a remarkably brief time (see BeReishit Rabbah 45:4, or Rashi, BeReishit 16:4 s.v. VaYavo El Hagar VaTahar), however, there is a dramatic shift in the personality and attitude of Hagar to Sarah. “VaYavo El Hagar VaTahar VaTeire Ki Haratah VaTeikal Gevirtah BeEinehah,” “And he came to Hagar, and she conceived, and she saw that she was pregnant and her mistress became unimportant in her eyes” (BeReishit 16:4) There are clearly many red flags that appear from reading the words “VaTeikal Gevirtah BeEinehah,” for how can this be that Sarah now became unimportant in the eyes of Hagar, Hagar was the woman who had previously been serving Sarah.
There is a question still to be asked, however, as to the level of insolence which Hagar displays towards her mistress (note the fact that Hagar was still very much in the service of Sarah). Rashi explains, based on a Midrash (BeReishit Rabbah 45:4, 45:7), that Hagar would disparage Sarah. Hagar would tell Sarah’s female visitors that she is clearly not as righteous and holy as she appears because if she still has not had any children throughout her years of marriage and yet could not produce a child, while Hagar conceived in only a short time. It is possible that Hagar had thought of herself on a higher “Madreigah,” so to speak, given her conception after only the first marital union, which was a miracle (Siftei Chachamim, ibid.). Radak (ibid.) explains that Hagar’s fault was in the fact that she chastised and berated Sarah, seeing herself no longer subservient to Sarah because of her own miraculous conception, and the fact that she would now be the one to carry on the legacy of Avraham. In addition, it is possible that she felt that her pregnancy would now ensure her a closer relationship to Avraham, newly earning her the prestige of the “Tzaddik’s top-ranking wife.” Rav Soloveitchik makes note of a similarity between this case and the case seen between Chanah and Peninah later on in Tanach (see Shmuel I 1:6).
It would seem that Hagar’s behavior is certainly both uncalled for and equally inappropriate, as it is clear throughout Tanach and history that Sarah is treated and looked upon as a great Tzaddeiket. The mere fact that she had been barren for many years was in no way grounds for such behavior on Hagar’s part. There is an additional aspect of poor behavior on the part of Hagar from a professional standpoint. How could Hagar so blatantly assert herself in the very house of Sarah, her mistress, who had been a rather fair employer up until that point, and then find it seemingly acceptable to behave in this manner? There is a fine lesson to be learned here on knowing one’s place in their occupation or daily life. This is evidenced today by the psycho-social barrier present and kept between the “boss” and the “employee” in the workplace, as well as the teacher or Rebbe, and Talmid. It was not Hagar, however, who was the only one to incorrectly address her fellow, as the response of Sarah to this beratement is equally frowned upon by many commentators.
“VaTomer Sarai El Avram Chamasi Alecha Anochi Natati Shifchati BeCheikecha VaTeire Ki Haratah Va’Eikal BeEinehah Yishpot Hashem Beini UVeinecha,” “And Sarai said to Avram, “The outrage against me is due to you. It was I who gave my maidservant into your bosom, and when she saw that she had conceived, I became lowered in her esteem. Let Hashem judge between me and you” (BeReishit 16:5). Rashi (ibid.) comments that in defending her own honor, Sarah had charged Avraham, her husband, with being the individual to rebuke Hagar. Radak points out that Sarah was currently making the point that she was standing the harsh words of Hagar being stated behind her back only for the sake of Avraham Avinu’s dignity. Sarah Imeinu had thus charged Avraham with disciplining Hagar in response. Contrary to what Sarah was likely imagining would be the case, Avraham responds rather simply: “Hinei Shifchateich BeYadeich Asi Lah HaTov BeEinayich VaTeaneha Sarai VaTivrach MiPaneha,” “‘Behold - your maidservant is in your hand, do to her as you see fit.’ And Sarai dealt harshly with her, so she fled from her” (BeReishit 16:6). Though Radak and HaEimek Davar note that Hagar was very much a wife to Avraham, she was still Sarah’s servant nonetheless and was thus still within the rights of Sarah to rebuke her. Sarah, arguably, however, goes well beyond the justified amount of rebuke that is necessary or recommended at the very least.
It is said of Rav Yosef Yozel Hurwitz, the Alter of Novardok, that “in rebuking others, he would pause from time to time to check that he had not overdone it and that rebuke had not turned into anger” (Sparks of Mussar, pg. 117). Sarah did not take this approach, or even a seemingly similar one, in any way. Many commentaries (see Radak on 16:6, BeReishit Rabbah 45:6, Sforno on 16:6) note that Sarah subjected Hagar to harsh labor, including physical and verbal abuse. Sforno seeks to justify this behavior as being not malicious in nature, rather a means of forcing Hagar to cease in her insulting remarks and demeanor. Ramban is bothered by this and questions whether Sarah’s behavior was in any way justified. He is of the opinion that not only had Sarah committed an Aveirah through her mistreatment of Hagar but Avraham as well for allowing her to do so. It can be reasoned that Sarah did indeed go beyond the “letter of the law” in rebuking Hagar, as did Avraham for allowing such harsh rebuke. Ramban even notes that because of this very behavior by Sarah, Hagar was granted Yishmael, a son, as an answer to her later prayer that the descendants of Avraham and Sarah would be perpetually harassed throughout the generations to follow.
It would seem that from the development of these Pesukim, there are many flaws in the actions of both parties, Hagar and Sarah/Avraham. Hagar should not have let her new lifestyle and pregnancy have served as a means by which she could plainly demean Sarah Imeinu, who was still both her mistress and a Tzaddeiket who had treated her well before this incident. Hagar’s behavior is a fine lesson in knowing one’s place in certain areas of society, be it in the workplace, school, or even Synagogue on occasion. Even after Sarah’s rebuke, Sforno and Abarbanel point out that Hagar could not bear to acknowledge Sarah’s innately superior position and instead ran away as a result. Sarah’s rebuke, on the other hand, was in no way a fine response to the events that ensued, and indeed, as Ramban and many others hold, Sarah was in no way justified in such a harsh rebuke, particularly to Hagar on account of her still being her maidservant and also being pregnant. Indeed, we know from later Parshiyot, of the importance of maintaining healthy and steady employer-employee relationships, as seen in the discussions of Avadim, and the conduct that is demanded between such individuals. We may also conclude, with these lessons, that there is a clear line drawn between the employee and employer, yet also a finely drawn line between the treatment of conduct of individuals as human beings. Let us always remember where our place is at times, and when or if we stumble upon a situation of power, to exercise the finest caution and care with our words and treatment of our fellow person, be they boss or employee.