Hagar – Feminism and Religion

Islam: A Feminist/Womanist Faith by Jamilah Ali

American media and the Taliban in Afghanistan have both long disparaged Islam regarding the status of women. I would like not only to correct the contention that women are second-class, but to provide for you an argument that Islam is, based on our Prophet and the Holy Quran, a feminist and egalitarian religion. It has been falsely maligned.

For your convenience I will use the English word for Allah, God, throughout this piece. (Did you know Arabic speaking Christians call God; Allah?)

Please note Muslims believe that all the Holy Books, the Bible and Torah, were indeed revelations from God. Belief in all the Holy Books is one of Islams 7 articles of faith. However, according to Muslim creed the Bible has been changed by humans through time deliberately or not. Thus Quran, the most recent revelation sent 610 years after Christ, is relatively unaltered from its original. It was radical, even then, for providing women the rights to inheritance, to have their own money and property, and for them to retain the dowry paid for marriage, not the father.

From the Archives: Hagar and Intersectionality by Marilyn Batchelor

This was originally posted on May 15, 2020

I began to follow Kimberlé Crenshaw a little more than five years ago when I first learned of her theory of intersectionality as a more concise description of oppressions stemming from race, age, gender, sex/sexual orientation, religion and socio-economic status.

In Delores Williams’ book, Sisters in the Wilderness, there is a closer look at womanist theology as it relates to Intersectionality. The focus on traditions of biblical appropriation that emphasize liberation of the oppressed “showed God relating to men in the liberation struggles,” Williams says in the introduction. “In some African American spiritual songs, in slave narratives and in sermons by black preachers, reference was made to biblical stories and personalities who were involved in liberation struggle.”

Hagar, the Divine Witness, and the New Year by Jill Hammer

The Torah reading for the first day of Rosh haShanah, the Jewish new year, is not, as one might expect, the creation of the world (Rosh haShanah was Friday night, Saturday and Sunday, 9/18-9/20). Instead, the set reading is Genesis 21, the story of how Sarah, wife of Abraham, gives birth to Isaac—a joyous occasion indeed, given that she is ninety years old. But then Sarah becomes anxious that her husband’s other wife, Hagar, also has a son, Ishmael, who could inherit from Abraham, and demands that Hagar and Ishmael be expelled from the household. This year, reading this tale, I am seeing a story that shows how when we think about success, abundance, and consequences, we include some people in our consideration but not others. In this tale, the Divine includes the perspectives of the unwitnessed even when we do not.

In Genesis 16, it is Sarah (originally called Sarai) who first arranges a sexual relationship between Hagar, an Egyptian woman enslaved to her, and her husband Avraham, who has been called by God to create a new nation. God has promised her husband Avraham a great posterity, but they do not have even one child. Sarah gives Hagar to Avraham in order to produce an heir (no consent on Hagar’s part is recorded). When Hagar becomes pregnant, the text suggests that Sarah has become “light” or “diminished” in Hagar’s eyes. In other words, Hagar no longer treats Sarah as her owner. Sarah complains to Avraham, and Abraham gives Sarah permission to do whatever she wants with Hagar. Sarah abuses Hagar, and Hagar runs away. An angel arrives while Hagar is sitting by a well, and directs Hagar to return, for she is to give birth to a child who will give rise to uncountable numbers of offspring. During this encounter, Hagar gives God a name: El Ro’I, the God who sees me. Continue reading “Hagar, the Divine Witness, and the New Year by Jill Hammer”

Hagar and Intersectionality by Marilyn Batchelor

A Letter to the Editor: Hagar Has Her Say by Marilyn Batchelor

Dear Editor:

I just want to set the record straight. I’ve heard stories about me being an ungrateful slave girl who was disrespectful to my master and mistress. I hear folks saying I went in and slept with my mistress’ husband, as if I had a choice. I didn’t. My body was not my own.

Now, I am a free woman, but not without a price. I was an Egyptian hand maid to the Pharaoh. He gave me as a gift to a wealthy Hebrew couple, Sarai and Abram. Prior to this, I was respected amongst the other hand maids. I was still a virgin and that was worth something. As a servant, I already had no rights, nor control over my life. But at least I had my pride.

I thought my new mistress would keep me safe from losing my virginity until I found a husband. Instead, out of impatience, she sent me in to her husband to have a baby. You see, Abram and Sarai had been trying to have children for many years. God had already promised Abram that he would be a father of many nations. Sarai, being barren, was no proof of this.

They called me “slave-girl.” I was nameless – meant only to serve her and later to produce a child – something she couldn’t do. Why was it my fault that Sarai was barren? After I was forced to have sex with her husband, it was clear I was nothing but property. Continue reading “A Letter to the Editor: Hagar Has Her Say by Marilyn Batchelor”

The Women of Lech Lecha by Ivy Helman.

29662350_10155723099993089_8391051315166448776_o The parshah for this week is Lech Lecha (Genesis 12:1-17:27). I’ve actually written about Lech Lecha on this forum before, concentrating on the parental aspects of the divine. See here. However, this time I want to look at the Torah portion from a different angle: what happens to the women?

While I’m concentrating on this theme, the parshah is rich with other material on which one could comment. For example, the Holy One asks Abram to leave his home and all he’s known to travel through and eventually live in a foreign land. There seems to be much fighting and strife between various rulers in the area through which they travel. Abram too goes to war when Lot is kidnapped. The first covenant between G-d and humanity takes place. The deity promises many blessings (from land and material prosperity to innumerous descendants) for Abram and Sarai if they obey the terms of the covenant. We also learn of the markers of the covenant: name changes and circumcision. Continue reading “The Women of Lech Lecha by Ivy Helman.”

Divine Physics: A Poetic Reflection on Ecclesiastes 3:14 by Lori Stewart

Ecclesiastes 3:14 – I know that whatever God does endures forever; nothing can be added to it, nor anything taken from it; God has done this, so that all that should stand in awe before him.

Nothing can be added or
taken away…
… then why does it feel like everything is lost?

You haul away the bodies while
we watch
— linking arms
— standing fast
against the tide of
grief that churns until
we can find
a distraction that makes us believe
life will return to
normal

Nothing can be added or
taken away, you say…
Really?
You take away innocence at
the marketplace
— the prices vary by age
— virgins to the highest bidder
Surely, El-roi, you see
— the pain
— the suffering Continue reading “Divine Physics: A Poetic Reflection on Ecclesiastes 3:14 by Lori Stewart”

The God of Abraham, Sarah, and Hagar by Race MoChridhe

race-mochridhe The morning air is hot around the pillars of Jerusalem stone, but the congregation is already tired. The prayers are old, pro forma and remote, drawing power now from the sound of the Hebrew more than from the meaning of the words. “Thank you for mercifully restoring my soul to me…” intones the small group of gathered men, “and for not making me a woman.”

The voices are smooth and practiced, unmixed with the rustling of pages except for a teenager who cannot recite from memory, whose Hebrew is still bad enough that he has to pay attention. This boy tires of waking, and wonders why God did not make him a woman—why he will never be a thing as close to his maker’s image as a woman seems to him to be. Continue reading “The God of Abraham, Sarah, and Hagar by Race MoChridhe”

And Thus God made a Covenant with Hagar in the Wilderness by Michele Stopera Freyhauf

We are familiar with the covenant God made with Abraham and Moses, but are you aware that God also made a covenant with Hagar?

In the wilderness Hagar encounters a deity at the well named Beer-lahai-roi (Genesis 16). Water and wells are important because they symbolize fertility and life. Wells for women are common places where they met their future spouses. Because wanderers in the desert need water to survive, water itself becomes a symbolic of life-giving or life.

In the seemingly barren dessert, the fertile Hagar finds out that she is pregnant and going to be the mother of many children. Hagar is promised progeny in a motherless state. According to Pamela Tamarkin Reis, this is called the “after-me” descendants, which guarantees Hagar that her children will live for “immeasurable generations;” a pattern that fits within the scope of this promise. This same promise of progeny is also given to Eve in Genesis 3:20, providing and interesting parallelism between Eve and Hagar.

It is worth pointing out the irony exists in this promise. Sarai uses Hagar to “build her up.” According to Nahum Sarna, to be built up in terms of the number of children that you have, implies that you are mother to a dynasty. In this pericope, however, it is Hagar, not Sarai that is built up through this divine promise.

This patterns of promise exists within the birth narrative through the annunciation of Ishmael and the promise of progeny. It is through this narrative that Hagar enters into a covenantal relationship with the deity. According to J. H. Jarrell, birth narratives have six common elements that establish this relationship: mother’s status, protest, offer, son’s future forecast, Yahweh naming, and acceptance of the contract. Hagar’s story contain these elements:

Mother’s Status: Hagar is without child because she is a virgin (16:1).
Protest: Hagar flees from her mistress (16:8).
Offer: Return to your mistress and submit to her authority (16:9).
Son’s Future Forecast: He will live at the east of all his brothers (16:12).
Yahweh Naming: You will bear a son Ishmael because the Lord has given heed to your affliction (16:11).
Acceptance of the Contract: She called the name of the Lord (16:13).

Continue reading “And Thus God made a Covenant with Hagar in the Wilderness by Michele Stopera Freyhauf”

Hagar – Demoted Servant or Egyptian Princess? By Michele Stopera Freyhauf

A socio-political examination of Genesis 16 explores how ancient myth can influence the story of Hagar and Sarai. Socio-political events could have occurred between the Egyptians and King Solomon that influenced the writing of this text. According to John Currid in Ancient Egypt and the Old Testament, the Egyptians and Hebrews borrowed many things from each other and because of that, an inter-relatedness exists between the languages as well as cultural and religious practices of both kingdoms (26). It is this inter-relatedness that I wish to explore and ask the question -was Hagar an Egyptian Princess demoted to a lower position of servitude in order to make a political statement of superiority of the Israelites over the Egyptians? Or is this a story of conflict between two of Solomon’s wives? Finally, could this story tell us about events that occurred after Solomon’s death since the Biblical texts from the pre-exilic period began to take shape during the reign of David and Solomon? This is a very brief exploration of these theories.

In Genesis 16, Hagar and Sarai connect Egypt and Israel in a familial relationship, one rooted in strife. These two women, an Israelite and an Egyptian, are brought together because of Sarai’s barrenness and need to fulfill the covenantal promise. Because of this, Hagar becomes Abram’s secondary wife. This is not the only time that marriage between an Israelite and Egyptian occurs in the Old Testament. Joseph marries and an Egyptian, the daughter of a priest of On (Genesis 41:45). Solomon also has an Egyptian wife who seems to have some importance because she is mentioned six times in the Old Testament (1 Kings 3:1; 7:8, 9:24; 11:1-2; 2 Chronicles 8:11).

Important is the fact that this passage could be rooted in the writings that emerged in that period that portray family strife. Savina J. Teubal in Ancient Sisterhood: The Lost Traditions of Hagar and Sarah, states these “andocentric writing and editing” of the biblical narratives portray conflicts between women who “vie for the attention of their husbands or sons” (19). In this case the story really could be a tale of family strife inspired by two of the wives of Solomon, one of which was Egyptian.

Continue reading “Hagar – Demoted Servant or Egyptian Princess? By Michele Stopera Freyhauf”