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Hagar Was Pharaoh's Daughter and She Named the God Who Sees

Pharaoh handed his own daughter over to Sarah as a slave. He would rather see her carrying water in a tent than crowned in another man's harem.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Daughter Pharaoh Gave Away
  2. The Face She Could Not Stand In Front Of
  3. The Name She Gave
  4. Bread and a Bottle of Water
  5. A Bowshot Away
Hagar Was Pharaoh's Daughter and She Named the God Who Sees Click for full size

The Daughter Pharaoh Gave Away

Pharaoh had taken Sarah into his house and could not keep her, and the paying began. Gold went out to Abraham, and silver, and diamonds and pearls, sheep and oxen, men slaves and women slaves. Pharaoh moved the two of them into rooms inside the palace grounds. Then he sat down and wrote out a marriage contract for Sarah and deeded her everything he owned in gold and silver and slaves, and the province of Goshen on top of it, the strip of ground her descendants would one day be living on because it had been signed over to her.

And he gave her his own daughter.

Hagar was a king's child. Pharaoh handed her across as a household slave, and his reason was not sentiment. He would rather watch his daughter fetch and carry in Sarah's tent than watch her sit as a queen in some other man's harem.

The Face She Could Not Stand In Front Of

Years later an angel found Hagar alone at a spring in the wilderness and asked where she had come from and where she was going, and she gave an answer with a strange shape to it. She said she was running from the face of her mistress.

Not from her hand. From her face.

Sarah had not driven her out with a whip. Hagar had looked at her, at the whole royal and unbending presence of the woman, and had started shaking and could not stop. Some people leave what is good because they hate it. Some leave because standing next to it every day tells them, without a word being spoken, exactly what they are. Hagar had grown up in a palace and had never in her life been made to feel small the way she was made to feel small in that tent, and one morning she walked out of it into open country with a child inside her and no water.

The Name She Gave

At the spring she stopped running.

The glory of the Shekhinah (the Divine Presence) opened in front of her, and she stood inside it and gave thanks aloud to the One whose Word had just spoken to her. What she said was not a prayer anyone had taught her. She said: You are the One who lives and is eternal. You see, and You are not seen.

A slave gave God a name in the desert, and it stuck. She had run away from a face she could not bear to look at and had been stopped by a face nobody looks at, and the difference was that this one had already been looking at her the whole way out of camp.

Then she went back.

Bread and a Bottle of Water

The second time she left, Abraham was awake before the sun.

He took bread. He took a bottle of water. He set them on Hagar's shoulders and on the boy's, and he sent her away, and she went out into the wilderness of Beersheba and walked until the country stopped giving her anything to walk toward.

The water in the bottle ran out.

Ishmael thirsted first, the way children do. He slowed, and then he could not go on at all, and then he went down in the sand and did not get up. Hagar picked him up. There was an olive tree standing there and she carried him to it and put him in the shade under it, because it was the only thing in that landscape that could be given to him.

A Bowshot Away

She did not sit with him.

She walked off the distance a good archer can send an arrow, and she turned around, and she sat down facing her son with all that ground between them. She had a sentence for it and she said it out loud with nobody there to hear: let me not see the death of my child.

Then she sat and wept.

The woman who had named the God who sees but is not seen had put herself far enough away that she would not have to watch. She kept her eyes on him anyway, across a bowshot of sand, under an olive tree, in a country with no water in it, waiting to be found again by the only one in the story who had never once looked away.


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From the tradition

Sources

4 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 5:98Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Sarah, wife of Abraham, certainly did when they journeyed to Egypt. to a fascinating episode from Legends of the Jews that shows just how powerfully things can turn around.

Sarah, a woman of incredible beauty, finds herself in the court of Pharaoh. Abraham, fearing for his life because of her loveliness, introduces her as his sister. It's a precarious situation, ripe with potential danger. But then, wouldn't you know it, an angel appears!

This wasn’t your everyday, run-of-the-mill angel sighting. This angel appears specifically to Sarah, unseen by the king himself. The angel delivers a message of hope, a divine reassurance: "Fear naught, Sarah, for God hath heard thy prayer." According to Ginzberg's retelling in Legends of the Jews, this celestial visit brought courage and a sense of divine protection.

Pharaoh, captivated by Sarah, questions her about Abraham. She maintains the ruse, calling Abraham her brother. And here's where the story takes an unexpected turn. Instead of harm, Pharaoh showers Abraham with gifts! Gold, silver, diamonds, pearls, livestock, servants… you name it, Abraham received it. He was even given a residence within the royal palace.

But the most extraordinary part? Pharaoh, deeply enamored with Sarah, draws up a marriage contract. He deeds to her all his wealth: gold, silver, slaves, and even the province of Goshen. Goshen, remember, is the very same land that would later become the home of Sarah’s descendants. As Legends of the Jews points out, it was rightfully theirs.

And hold on, there's more. As if giving away half his kingdom wasn't enough, Pharaoh gives Sarah his own daughter, Hagar, as a handmaiden! for a second. He would rather see his daughter as Sarah's servant than as a queen in another man's palace. That’s some serious respect, born of both fear and admiration.

Why Hagar? Well, later on, Hagar becomes a key figure in the story of Abraham’s family. The Midrash Rabbah fills in some gaps, explaining the reasoning behind such an extraordinary gift. Pharaoh recognized Sarah’s special status, her connection to the divine, and wanted his daughter to benefit from being in her service. It's evidence of Sarah's character and the divine favor she carried.

So, what does this all mean? It's more than just a captivating story from Legends of the Jews. Divine intervention, protection, and even the reversal of fortune are all possible. And sometimes, the greatest treasures come in the most surprising packages, even as a king's daughter serving as a handmaiden. What challenges are you facing where you might need an angel to whisper, "Fear naught"?

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The Midrash of Philo 8:7The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

Why Hagar Fled From the Face of Sarah Her Mistress is the question behind this passage from The Midrash of Philo.

Simple enough The first reading. But as always with midrash, there's SO much more lurking beneath.

Philo, in his unique way, isn't just interested in the literal. He’s digging for deeper meaning. He asks: why would Hagar run away from Sarah? After all, Sarah, in this context, represents wisdom and virtue. Shouldn’t Hagar be drawn to that?

Philo suggests something truly insightful. He proposes that Hagar isn't running out of hatred or malice, but rather out of a kind of… awe. for a second. He argues that Hagar "recoiled at the outward appearance of wisdom and virtue." She trembled before its "royal and imperial presence." It’s not that she hates goodness. Instead, she feels unworthy, unable to "endure to look upon its majesty and sublimity."

Have you ever felt that way? Intimidated by someone who embodies the very qualities you admire? Maybe a mentor, a spiritual leader, or even just a friend who seems to have it all together? You might even feel a pull to distance yourself, not out of spite, but out of a sense of your own inadequacy.

Philo puts it beautifully: "there are some people who do not turn from virtue from any hatred of it, but from a reverential modesty, looking upon themselves as unworthy to live with such a mistress."

That sometimes our flight isn't from the thing itself, but from our perception of our own unworthiness.

This interpretation invites us to examine our own motivations. Are we truly running from what's good for us, or are we simply intimidated by its brilliance? And if it's the latter, what can we do to overcome that feeling of unworthiness and embrace the wisdom and virtue that beckons us? It's a reminder that the journey towards self-improvement isn't always linear, and sometimes, our perceived limitations are the biggest obstacles we face. Maybe, just maybe, understanding why we run is the first step toward finding our way back.

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Book of Jubilees 17:14Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

Abraham is often remembered as this towering figure of faith, but the Book of Jubilees, an ancient Jewish text from the Second Temple period, gives us a stark look at the consequences of his actions on those around him.

Abraham, early one morning, sends Hagar, his concubine, and his son Ishmael, into the wilderness. He gives them bread and a bottle of water, placing it all on Hagar's shoulders. Then…he sends them away. Just like that. The Book of Jubilees 17 tells us she "departed and wandered in the wilderness of Beersheba."

The water runs out. The child, Ishmael, is dying of thirst. He can't go on. He collapses.

Hagar, a mother watching her child suffer, does the only thing she can think of. She lays him under an olive tree. Then, she walks away. Not far, mind you. Just a bow-shot's distance. Why? Because she can't bear to watch him die. “Let me not see the death of my child,” she cries, as she sits and weeps.

It’s a scene of utter desolation. A bow-shot. That’s how close she is to her son’s suffering, yet feels utterly powerless to stop it. This small distance becomes a vast chasm of despair.

The Book of Jubilees doesn’t offer a lot of commentary here. It simply lays bare the stark reality of their situation. It's a raw, unflinching look at the human cost of decisions made, even by those considered righteous.

What are we to make of this? Is this a story of abandonment? Of faith tested to its breaking point? Or is it a reminder that even in our darkest moments, hope, however faint, can still flicker? Perhaps it's all of these things, woven together in a tradition of human experience that continues to resonate with us today. A reminder that even in the wilderness, we are not always alone. And even a bow-shot distance can be bridged.

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Targum Pseudo-Jonathan on Genesis 16:13Targum Pseudo-Jonathan on Genesis

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

At the spring in the wilderness, Hagar does something that no one in Genesis has done before. She gives God a name. Targum Pseudo-Jonathan on (Genesis 16:13) renders her declaration with full theological weight.

She gave thanks before the Lord whose Word spake to her. And she said: Thou art He who livest and art eternal; who seest, but art not seen!

The Aramaic leans on two of its favorite concepts, the Memra, the divine Word through which God engages creation, and the Shekhinah, the indwelling Presence. Hagar, a fugitive Egyptian slave, is the first human in the Torah to say aloud: you are invisible, and you see me. The paraphrast even explains her logic: here is revealed the glory of the Shekhinah of the Lord after a vision.

The Maggid sits with the wonder of this. Not Abraham, not Sarah, not Isaac, not Jacob. A woman running from her mistress, pregnant, thirsty, scared, is the one who coins the earliest biblical name for God from raw personal experience, El Roi, in the Hebrew, the God who sees me (Genesis 16:13). The Targum folds her cry into the grammar of Jewish mysticism itself: the Word that speaks, the Presence that dwells, the One who is alive and eternal and utterly unseen.

Theology, the Targum quietly admits, sometimes starts at a desert spring rather than at an altar. The people who most need to be seen are often the first to see the One who sees them.

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