AND ABRAM HEARKENED TO THE VOICE OF SARAI. Scripture does not state, “And he did so.” Rather it says that he hearkened to the voice of Sarai, thus indicating that even though Abram was very desirous of having children, he did not do so without permission of Sarai. Even now it was not his intention to build up a family from Hagar, and that his children be from her. His intent was merely to do Sarai’s will so that she may build a family from Hagar for she will find satisfaction in her handmaid’s children, or that by the merit of this act she will become worthy to have children, as our Rabbis have said.³⁵¹ Scripture further says, And Sarai took,³⁵² to inform us that Abram did not hurry the matter until Sarai took Hagar and gave her to him. Again, Scripture mentions Sarai Abram’s wife… to Abram her husband,³⁵² to allude that Sarah did not despair of Abraham and that she did not render herself distant from him as she was his wife and he her husband, but she wanted that Hagar also be his wife. This is why the verse states, And she gave her to Abram her husband to be his wife,³⁵² meaning that she was not to be as a concubine but as a woman married to him. All this reflects the ethical conduct of Sarah and her respect towards her husband.

footnotes: ³⁵¹ Bereshith Rabbah 71:7. ³⁵² Verse 3 here. ³⁵² Verse 3 here. ³⁵² Verse 3 here.

AT THE END OF TEN YEARS. This is the established period for a woman who has lived with her husband for ten years without having given birth to children, after which he is bound to take another.

AFTER ABRAM DWELLED IN THE LAND OF CANAAN. This tells us that the period he dwelled outside of the Land is not to be included in the count of those ten years since he was not told And I will make of thee a great nation³⁵³ until after he had come to the land of Israel. Thus the language of Rashi. This reason is not proper since it is a clear-cut halachic decision that the time spent living outside the Land is not to be included in the ten year period for any person in the world.³⁵⁴, was made to Abraham after he had come to the Land of Israel?” This language would make it appear that only in Abraham’s case was the time spent living outside the Land excluded from the ten year period, when it really applies to everyone. The Mishnah³⁵⁵ containing this principle applies to all men. And if it were as Rashi stated it, i.e., on account of this promise made to Abram, then for other people [the years they dwelled outside the land of Israel] should be included in the ten years period!³⁵⁶ Some Talmudic commentators³⁵⁷ have already made another mistake concerning this rule, stating that the law does not require a person who dwells outside the Land to divorce a woman with whom he has lived for ten years without her giving birth, nor does the law require him to marry another woman.³⁵⁸ But the matter is not so. Rather, the intent [of the law which excludes the period one dwells outside the land of Israel from the ten year total] is that if a man lived with his wife for five or ten years outside the Land and then they came to the land of Israel, we give them a period of ten years from the time they came to the Land, for perhaps due to the merit of the Land they will build up a family. And thus did Abraham and Sarah our mother do from the time they came there.

footnotes: ³⁵³ Above, 12:2. ³⁵⁴ Why then did Rashi add, “since the promise, And I will make of thee a great nation ³⁵⁵ Yebamoth 64a. The Mishnah is the collection of teachings by the Tannaim, compiled by Rabbi Yehuda Hanasi. ³⁵⁶ But the law is not so. The years that husband and wife have lived together outside the Land of Israel are not included in the ten years total for anyone, and they begin to count the years after they arrive in the Land. ³⁵⁷ The forthcoming opinion which Ramban refutes is mentioned in Rabbeinu Asher, Yebamoth, Chapter 6, par. 12, in the name of “some scholars who wish to say.” Rabbeinu Asher also refutes their opinion. ³⁵⁸ Their reasoning being that childlessness may be a form of punishment for living outside the Land. Therefore he need not divorce her. This opinion, however, is refuted, for the law applies everywhere. Only in a case where, after having lived together outside the Land of Israel, husband and wife then move to the Land, the years they lived outside the Land are not included in the ten year period.

AND SARAI DEALT HARSHLY WITH HER, AND SHE FLED FROM BEFORE HER FACE. Our mother did transgress by this affliction, and Abraham also by his permitting her to do so. And so, G-d heard her [Hagar’s] affliction and gave her a son who would be a wild-ass of a man,³⁵⁹ to afflict the seed of Abraham and Sarah with all kinds of affliction.

footnotes: ³⁵⁹ Verse 12 here.

RETURN TO THY MISTRESS, AND SUBMIT THYSELF UNDER HER HANDS. The angel commanded her to return and accept upon herself the authority of her mistress. This implies that she will not go out free from her, as Sarah’s children will ever rule over her children.

AND THOU SHALT CALL HIS NAME ISHMAEL. The angel informed Hagar that his name will be Ishmael — just as in the verse, Behold, a son shall be born unto the house of David Josiah by name³⁶⁰ — and he told her that she should so call him, and thus remember that G-d heard her affliction.³⁶¹ (G-d heareth) is, as the angel explained to Hagar, “because the Eternal hath heard thy affliction.” (Verse 11.) Now Abraham either called him by this name on his own,³⁶². with the intent that G-d hear him and answer him, or the Holy Spirit rested upon him, as Rashi has it, and he called him Ishmael because G-d had heard his mother’s affliction, as the angel had said. The correct interpretation appears to me to be that the angel commanded Hagar that she call him so, but she, being a concubine,³⁶³ was afraid to give a name to her master’s son, so she revealed the matter to him, and Abram fulfilled the word of G-d. Scripture, however, did not need to delve at length into this matter.

footnotes: ³⁶⁰ I Kings 13:2. ³⁶¹ The name Ishmael ³⁶² Verse 15: And Abraham called the name of his son, whom Hagar bore, Ishmael ³⁶³ Verse 3 above is no proof to the contrary, as it may express only Sarai’s desire.

‘PERE ADAM.’ Rashi comments: “One who loves the deserts³⁶⁴ is thus, according to Rashi, synonymous with “desert,” as it says peraim bamidbar (Job 24:5). Pere adam is thus: “a man who loves the desert.” (Mizrachi.) [and] to hunt wild animals, as it is written, And he dwelt in the wilderness and became an archer.³⁶⁵ His hand shall be against every man. This means that he will be a highway man. And every man’s hand against him. Everyone will hate him and attack him.” The correct interpretation is that pere adam is a construct form, meaning that he will be a wild-ass man accustomed to the wilderness, going forth to his work, seeking for food, devouring all and being devoured by all. The subject pertains to his children who will increase, and they will have wars with all the nations. Rabbi Abraham ibn Ezra said: “His hand shall be against every man in that he will be victorious at first over all nations, and afterwards, every man’s hand shall be against him, meaning that he will be vanquished in the end. And in the face of all his brethren, who are the sons of Keturah,³⁶⁶ he should dwell, meaning that Ishmael’s children will outnumber those of Keturah.”

footnotes: ³⁶⁴ The word pere ³⁶⁵ Further, 21:20. ³⁶⁶ Further, 25:1-4.