Vayera: Chapter 33

"The son of the Hagar the Egyptian"

Synopsis

Sarah, the wife of the Patriarch Abraham, banishes one of her husband's concubines from her home, a woman called Hagar. Hagar is the mother of Ishmael, who signifies the force of negativity. The banishment of Hagar pertains to the removal of man's desire to receive for the self alone.

Relevance

The first step in transformation involves a recognition and admittance of our self-indulgent desires. This self-acknowledgment is 90% of the battle. The Light of the Creator is then free to enter and eradicate the dark recesses of our nature. Towards that end, this passage arouses self-awareness, thus banishing our own Evil Inclinations and negative attributes from our character.

Chassadim Colors Eyes Jeremiah Light Vision

463. "And Sarah saw the son of Hagar the Egyptian, which she had born to Abraham, mocking" (Beresheet 21:9). Rabbi Chiya said, From that day when Isaac was born, Ishmael was not mentioned by his name as long as he was still present in the house of Abraham. This is because in the presence of gold, refuse cannot be mentioned. Why is it written, "The son of Hagar the Egyptian" AND NOT "ISHMAEL THE SON OF HAGAR?' Because his name should not be mentioned in the presence of Isaac.

463. וַתֵּרֶא שָׂרָה אֶת בֶּן הָגָר הַמִּצְרִית אֲשֶׁר יָלְדָה לְאַבְרָהָם מְצַחֵק. אָמַר רַבִּי חִיָּיא, מִיּוֹמָא דְּאִתְיְלֵיד יִצְחָק, וַהֲוָה יִשְׁמָעֵאל בְּבֵיתָא דְאַבְרָהָם, לָא אִסְתַּלַּק יִשְׁמָעֵאל בִּשְׁמָא, בַּאֲתַר דְּדַהֲבָא שַׁרְיָא, סוֹסְפִיתָא לָא אִדְכַּר קַמֵּיהּ, וּבְגִין כָּךְ אֶת בֶּן הָגָר הַמִּצְרִית, גְּבַר דְּלָא יִתְחֲזֵי לְאַדְכָּרָא, קַמֵּיהּ דְּיִצְחָק.

Abraham Egyptians Hagar Sarah

464. Rabbi Yitzchak said, "And Sarah saw." She looked at him disdainfully, as she did not look at him as the son of Abraham, but rather as the son of Hagar the Egyptian. Thus, it is written, "And Sarah saw," because only Sarah saw him this way, not Abraham. So with Abraham, it is not written, 'the son of Hagar,' but "his son."

464. אֲמַר רַבִּי יִצְחָק, וַתֵּרֶא שָׂרָה, בְּעֵינָא דִקְלָנָא, חָמַאת לֵיהּ שָׂרָה דְּלָא חָמַאת לֵיהּ בְּעֵינָא, דְּאִיהוּ בְּרָא דְּאַבְרָהָם, אֶלָּא דְּאִיהוּ בְּרָא, דְּהָגָר הַמִּצְרִית, וּבְגִין כָּךְ וַתֵּרֶא שָׂרָה: דְּשָׂרָה חָמַאת לֵיהּ בְּעֵינָא דָא, וְלֹא אַבְרָהָם, דְּאִילוּ בְּאַבְרָהָם, לֹא כְתִיב אֶת בֶּן הָגָר, אֶלָּא אֶת בְּנוֹ.

Abraham Egyptians Eyes Hagar Sarah

465. Come and behold. After this, it is written, "And the thing was very grievous in Abraham's eyes because of his son" (Beresheet 21:11). It is not written, 'because of the son of Hagar the Egyptian.' And in contrast to this, it is written, "And Sarah saw the son of Hagar the Egyptian," as she did not see him as the 'son of Abraham.'

465. תָּא חֲזֵי לְבָתַר מַה כְּתִיב, וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדוֹת בְּנוֹ. וְלָא כְתִיב, עַל אוֹדוֹת בֶּן הָגָר הַמִּצְרִית. בְּגִין כָּך, וַתֵּרֶא שָׂרָה אֶת בֶּן הָגָר הַמִּצְרִית. וְלָא חָמַאת דְּאִיהוּ בְּרֵיהּ דְּאַבְרָהָם.

Abraham Egyptians Hagar Idolatry Isaac Sarah

466. Rabbi Shimon said, This passage shows that Sarah is praiseworthy. Because she saw him participating in idolatrous practices, she said, This boy is definitely not the son of Abraham, who shall follow the example of Abraham. Rather, he is the son of Hagar the Egyptian, as he has returned to his mother's way of life. Because of this, "She said to Abraham, 'Cast out this bondwoman and her son, for the son of this bondwoman shall not be heir with my son, with Yitzchak'" (Ibid. 10).

466. רַבִּי שִׁמְעוֹן אָמַר, הַאי קְרָא, תּוּשְׁבַּחְתָּא דְשָׂרָה אִיהוּ, בְּגִין דְּחָמַאת לֵיהּ, דְּקָא מְצַחֵק לְכו"ם, אָמְרָה, וַדַּאי לַאו בְּרָא דָא, בְּרָא דְאַבְרָהָם, לְמֶעֱבַד עוֹבָדוֹי דְאַבְרָהָם, אֶלָּא בְּרָא דְּהָגָר הַמִּצְרִית אִיהוּ, אֲהַדַּר לְחוּלָקָא דְּאִמֵּיהּ, בְּגִין כָּך, וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ כִּי לֹא יִירַשׁ בֶּן הָאָמָה הַזֹּאת עִם בְּנִי עִם יִצְחָק.

Faith Idolatry Jealousy Sarah Voice World to Come, The

467. Now Sarah was not jealous or envious of her or her son. If she were, the Holy One, blessed be He, would not have supported her with the words, "in all that Sarah says to you, hearken to her voice" (Beresheet 21:12). In fact, it was only because she saw him indulging in idolatrous practices and his mother teaching him the laws of idol worshipping that she said, "For the son of this bondwoman shall not be heir." I know that he shall never inherit a portion of the Faith, and he shall have no share with my son, not in this world and not in the World to Come. And this is why the Holy One, blessed be He, supported her.

467. וְכִי ס"ד, דְּקַנֵּי לָהּ שָׂרָה, אוֹ לִבְרָהּ, אִי הָכֵי, לֹא אוֹדֵי קוּדְשָׁא בְּרִיךְ הוּא עִמָּהּ, דִּכְתִיב כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקוֹלָהּ. אֶלָּא, בְּגִין דְּחָמַאת לֵיהּ בְּכו"ם, וְאִמֵּיהּ אוֹלְפָא לֵיהּ נִמּוּסֵי דּכו"ם, בְּגִין כָּךְ, אֲמָרַת שָׂרָה, כִּי לֹא יִירַשׁ בֶּן הָאָמָה הַזֹּאת, אֲנָא יָדַעְנָא, דְּלָא יָרֵית לְעָלְמִין, חוּלָקָא דִמְהֵימְנוּתָא, וְלָא יְהֵא לֵיהּ, עִם בְּרִי חוּלָקָא, לָא בְּעַלְמָא דֵין, וְלָא בְּעַלְמָא דְאָתֵי, וּבְגִין כָּךְ אוֹדֵי עִמָּהּ קוּדְשָׁא בְּרִיךְ הוּא.

Abraham Creation Isaac Jacob

468. And the Holy One, blessed be He, wanted the Holy Seed separated, for that was why He created the world. Yisrael was already in the mind of the Holy One, blessed be He, even before He created the world. This is why Abraham appeared in the world, which continued to exist because of him. So Abraham and Isaac remained insecurely in their places, until Jacob appeared in the world.

468. וְקוּדְשָׁא בְּרִיךְ הוּא, בָּעָא לְאַפְרָשָׁא בִּלְחוֹדוֹי, זַרְעָא קַדִּישָׁא כִּדְקָא יָאוֹת, דִּבְגִין כָּךְ, בָּרָא עַלְמָא, דְּהָא יִשְׂרָאֵל, סָלֵיק בִּרְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, עַד לָא יִבְרֵי עַלְמָא, וּבְגִין כָּךְ, נְפַק אַבְרָהָם לְעַלְמָא, וְעַלְמָא מִתְקַיֵּים בְּגִינֵיהּ, וְאַבְרָהָם וְיִצְחָק קָיְימוּ, וְלָא אִתְיַישְׁבוּ בְּדוּכְתַּיְיהוּ, עַד דְּנָפַק יַעֲקֹב לְעָלְמָא.

Abraham Isaac Ishmael Jacob Sarah Voice

469. As soon as Jacob came into the world, Abraham and Isaac were established, as was the whole world. From there, FROM JACOB, the Holy Nation was born in a holy way. This is why the Holy One, blessed be He, said to him, "In all that Sarah says to you, hearken to her voice, for in Isaac shall your seed be called" - and not in Ishmael.

469. כֵּיוָן דְּנָפַק יַעֲקֹב לְעַלְמָא אִתְקָיְימוּ, אַבְרָהָם וְיִצְחָק, וְאִתְקַיַּים כָּל עַלְמָא, וּמִתַּמָּן נְפַק עַמָּא קַדִּישָׁא לְעַלְמָא, וְאִתְקַיַּים כֹּלָּא, כְּגַוְונָא קַדִּישָׁא, כִּדְקָא יָאוֹת, וּבְגִין כָּךְ, אָמַר לוֹ קוּדְשָׁא בְּרִיךְ הוּא, כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקוֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, וְלֹא בְּיִשְׁמָעֵאל.

Abraham Idolatry Jeremiah Vanity

470. After this, it is written, "And she departed and wandered in the wilderness of Be'er Sheva" (Beresheet 21:14). It is written here, "and wandered (Heb. vateta) in the wilderness," and elsewhere it is written, "They are vanity, and the works of delusion (Heb. ta'atu'im)" (Yirmeyah 10:15). FROM THIS WE LEARN BY ANALOGY THAT BECAUSE IT REFERS TO IDOL WORSHIPPING IN THE LATTER VERSE, SO IT REFERS TO IDOL WORSHIPPING IN THE FORMER. And for the sake of Abraham, the Holy One, blessed be He, did not abandon her and her son, BUT SAVED THEM FROM THIRST, EVEN THOUGH SHE INDULGED IN IDOL WORSHIPPING.

470. מַה כְּתִיב לְבָתַר, וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע. כְּתִיב הָכָא וַתֵּתַע וּכְתִיב הָתָם הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתּוּעִים. וְקוּדְשָׁא בְּרִיךְ הוּא, בְּגִינֵיהּ דְּאַבְרָהָם, לָא שָׁבֵיק לָהּ, וְלִבְרָהּ.

Idolatry Sarah Voice

471. Come and behold. In the beginning, when she ran away from Sarah, it is written, "Because Hashem has heard your affliction" (Beresheet 16:11). Now, however, that she went astray and followed idolatrous practices, even though it is written, "And she lifted up her voice, and wept" (Beresheet 21:16), "Elohim heard the voice of the lad" (Ibid. 17), instead of, 'And Elohim heard your voice.'

471. תָּא חֲזֵי, בְּקַדְמֵיתָא כַד אָזְלַת מִקַּמָּהּ דְּשָׂרָה, מַה כְּתִיב, כִּי שָׁמַע יי' אֶל עָנְיֵיךְ. וְהַשְׁתָּא דְּטָעַאת בָּתַר כו"ם, אַף עַל גָּב דִּכְתִיב, וַתִּשָּׂא אֶת קוֹלָהּ וַתֵּבְךּ ְ. מַה כְּתִיב, כִּי שָׁמַע אֱלֹהִים אֶל קוֹל הַנַּעַר. וְלָא כְתִיב כִּי שָׁמַע אֱלֹהִים אֶת קוֹלֵךְ.

Ishmael Judgment Punishment Thirteen Wicked Wickedness Year

472. The words "where he is" (Ibid.) have already been explained. ISHMAEL was not yet punishable by the heavenly Court of Judgment. At the earthly Court of Judgment, a person can be punished after the age of thirteen, but at the heavenly Court of Judgment, a person must be at least twenty years of age to be punished. AS A RESULT, even though he was wicked, he was too young to be punished. This is why it is written, "where he is," WHICH MEANS THAT BECAUSE HE WAS YOUNGER THAN TWENTY YEARS OF AGE, THE HOLY ONE, BLESSED BE HE, SPARED HIS LIFE.

472. בַּאֲשֶׁר הוּא שָׁם. הָא אוֹקְמוּהָ, דְּלָאו בַּר עוֹנָשָׁא הוּא, לְגַבֵּי בֵּי דִינָא דִּלְעֵילָא, דְּהָא בֵּי דִינָא דִלְתַתָּא, עָנְשִׁין מִתְּלֵיסַר שְׁנִין וּלְעֵילָא, וּבֵי דִינָא דִלְעֵילָא, מֵעֶשְׂרִים שְׁנִין וּלְהָלְאָה. וְאַף עַל גָּב דְּחַיָּיבָא הֲוָה, לָאו בַּר עוֹנָשָׁא אִיהוּ. וְהָא אוֹקְמוּהָ, וְדָא הוּא דִכְתִיב, בַּאֲשֶׁר הוּא שָׁם.

Death Death and the Afterlife Mercy Punishment Righteous Sin Thirteen Wicked Wickedness Year

473. Rabbi Elazar asks, If this is so, then why punish anyone before he reaches the age of twenty? Under the age of thirteen years, even though he is not yet punishable, he can be sentenced to death because of the sins of his father, BECAUSE HE IS UNDER HIS FATHER'S AUTHORITY. But after the age of thirteen, why does this happen? AS HE IS NO LONGER SUBJECT TO HIS FATHER'S AUTHORITY, COULD IT BE THAT HE IS PUNISHED AND SENTENCED TO DEATH WHILE HE IS STILL TOO YOUNG AND THEREFORE UNPUNISHABLE? He replies, The Holy One, blessed be He, has Mercy on him, so that he may die as a righteous person. And He gives him a good reward in the World OF ETERNITY, so that he may not die as a wicked person and be punished in that world. This has already been explained.

473. אָמַר רָבִּי אֶלְעָזָר, אִי הָכֵי, מַאן דְּאִסְתַּלַּק מֵעַלְמָא, עָד לָא מָטוֹן יוֹמוֹי, לְעֶשְׂרִין שְׁנִין, מֵאָן אֲתַר אִתְעַנָּשׁ, בְּגִין דְּהָא מִתְּלֵיסַר שְׁנִין וּלְתַתָּא, לָאו בַּר עוֹנָשָׁא אִיהוּ, אֶלָא בְּחֶטְאוֹי דַּאֲבוֹי, אֲבָל מִתְּלֵיסַר שְׁנִין וּלְעֵילָא מַהוּ. אָמַר לוֹ, קוּדְשָׁא בְּרִיךְ הוּא חָס עֲלֵיהּ, דְּלֵימוּת זַכַּאי, וְיָהֵיב לֵיהּ אֲגַר טַב, בְּהַהוּא עָלְמָא, וְלָא לֵימוּת חַיָּיב, דְּיִתְעַנָּשׁ בְּהַהוּא עָלְמָא, וְאוֹקְמוּהָ.

Angels Judgment Punishment Righteous Wicked Wickedness Year

474. He said to him, If he is a wicked person who has not yet reached the age of twenty years, how is this resolved? If he departs from this world, where is he punished? YOU CANNOT SAY THAT HE MAY DIE A RIGHTEOUS PERSON, BECAUSE HE IS A WICKED PERSON AND A NOT RIGHTEOUS ONE. He responded, In this case THE VERSE, "But sometimes ruin comes for want of judgment" (Mishlei 13:23) is fulfilled. HE IS PUNISHED WITHOUT JUDGMENT, because when a punishment descends into the world, he, REFERRING TO THE PERSON UNDER TWENTY YEARS OF AGE, meets the Angel of Destruction, WHO PUNISHES HIM without it being intended from above or below. THIS MEANS THAT WITHOUT ANY EXPRESS INTENTION FROM THE HEAVENLY COURT OF JUDGMENT above or EARTHLY COURT OF JUDGMENT below, he is punished, for the sole reason that he was not protected FROM THE ANGEL OF DESTRUCTION from above. ONCE HE MEETS THE ANGEL OF DESTRUCTION, HE NO LONGER DISTINGUISHES BETWEEN GOOD AND BAD.

474. אָמַר לוֹ אִי חַיָּיבָא הוּא, וְלָא מָטוֹן יוֹמוֹי, לְעֶשְׂרִין שְׁנִין, מַהוּ, כֵּיוָן דְּאִסְתַּלַּק מֵעַלְמָא, בְּמַאי הוּא עוֹנְשֵׁיהּ. אָמַר לוֹ בְּדָא אִתְקַיַּים וְיֵשׁ נִסְפָּה בְּלֹא מִשְׁפָּט. דְּכַד עוֹנָשָׁא נָחֵית לְעַלְמָא, אִיהוּ אַעֲרַע בְּלָא כַּוָּנָה, לְעֵילָא וְתַתָּא, בְּהַהוּא מְחַבְּלָא, וְיִתְעַנַּשׁ, כַּד לָא אַשְׁגָּחוּ עֲלֵיהּ מִלְעֵילָא.

Evil Fasting Judgment Punishment Sin Voice Wicked Wickedness

475. Of him it is written, "His own iniquities shall trap the wicked man" (Mishlei 5:22). Here, the particle Et ('the') is written to include those who are not of punishable age. "His own iniquities shall trap the wicked man," and not the heavenly Court of Judgment; "and he shall be caught fast in the cords of his sins," and not by the earthly Court of Judgment. This is why it is written, "For Elohim has heard the voice of the lad where he is," AS HE WAS NOT YET OLD ENOUGH TO BE PUNISHED FOR HIS SINS. THEREFORE, ELOHIM HEARD HIS VOICE, EVEN THOUGH HE WAS EVIL.

475. וַעֲלֵיהּ כְּתִיב עֲווֹנוֹתָיו יִלְכְּדֻנוֹ אֶת הָרָשָׁע. א"ת לְאַסְגָּאָה, מַאן דְּלָא מָטוֹן יוֹמוֹי, לְאִתְעֲנָשָׁא, עֲווֹנוֹתָיו יִלְכְּדֻנוֹ וְלָא בֵּי דִינָא דִלְעֵילָא, וּבְחַבְלֵי חַטָּאתוֹ יִתָּמֵךְ, וְלָא בֵּי דִינָא דִלְתַתָּא בְּגִין כָּךְ כְּתִיב כִּי שָׁמַע אֱלֹהִים אֶל קוֹל הַנַּעַר בַּאֲשֶׁר הוּא שָׁם.

<
>