Sarah

When Sarah overhears that she and Abraham will have a baby, she laughs and when confronted, denies it for fear of Abraham’s reaction. After all, Abraham has consistently put her in jeopardy, neglected her, and was content with Ishmael, Hagar’s son, as his heir.

Abused by Sarai, Hagar flees to the wilderness. An angel of God appears to her and instructs her to return and continue her suffering and enslavement under Sarai, but he promises that Ishmael will be free. Hagar responds by naming YHWH El-Roi, “God has seen me.” Hagar’s story parallels Israel in Egypt, highlighting that God cares about people beyond just Israel.

The sister-wife story of Abraham and Sarah in Egypt reworks the sister-wife story of Isaac and Rebekah in Gerar. The passage is an intertextual bricolage, composed to have Abraham, the paradigmatic “first Israelite,” personally experience the nation's core redemptive event.

In Jewish and Muslim interpretation, Hagar and Sarah represent the matriarchs of Abraham’s blessed heirs, the Arabs and the Jews. In classical sources, the break between the two women is never mended, but feminist readers of the Bible, Jewish and Muslim, have used midrash-style poetry to rewrite the ending of their story. Part of this endeavor is the hope of rewriting the contemporary conflict and reconciling between their putative descendants.

In the introductory verses of the Akedah (Binding of Isaac), God refers to Isaac as Abraham’s only son, ignoring the existence of Ishmael. Ishmael’s absence has bothered even the earliest readers of the text, but a documentary approach obviates the problem. The key is understanding the relationship between Abraham and Hagar.

The story of the Akedah appears to present Abraham’s actions in a uniformly positive light. However, Isaac’s absence at the end of the story, and Sarah’s death immediately afterwards, suggested to some traditional and modern commentators a criticism of Abraham.

Set in between two stories that describe Sarah as old and withered is the episode of Abimelech taking Sarah. Why does he desire her?

The liturgical readings of Rosh Hashanah tell of Sarah, Rachel, and Hannah being “remembered” by God, making barrenness and conception the locus of divine providence.

Maimonides believes any story with angels is a prophetic vision while Ramban believes they are real occurrences and calls Maimonides’ position “forbidden to believe” – what is at stake in this debate?

The Bible pays little attention to the death of its female characters, writing only cursory death notices, or sometimes none at all. Second Temple period authors, retell the Torah’s stories to give more pride of place to the death scenes of its heroines. 

The literary similarities between the expulsion of Ishmael account and that of the Akedah implies that a trial is taking place.

“The Lord visited Sarah” (Gen 21:1) – When God (and his angels) appears to Abraham to announce the birth of Isaac, the text implies a hidden visit to Sarah. Does this mean, as both Philo and Paul claim, that Isaac was born from a divine conception?