Genèse 16:5

And Sara said to Abram, All my affliction is from thee. Being secure that thou wouldst do me justice, I left the land and house of my father, and came up with thee to a foreign land; and forasmuch as I was not able to become a mother, I set free my handmaid, and gave her to lie in thy bosom; and she seeth that she had conceived, and mine honour is despised before her. But now is my affliction manifest before the Lord, who will spread peace between me and thee, and the land shall be replenished from us, nor shall we need the help of the progeny of Hagar the daughter of Pharoh bar Nimrod, who threw thee into the furnace of fire.

חמסי עליך, "you should have rebuked her for her conduct vis-à-vis me, seeing that she has become your wife [and you are now her boss instead of me. Ed.] She treats me as inconsequential after she has become pregnant from you."

ותאמר חמסי עליך, Sarai referred to the insolent behavior she was being subjected to by Hagar as being due to her having had Avram's interest at heart instead of her own. She accused her husband of not disciplining Hagar for her insolent behavior toward her. She herself had been unwilling to treat Hagar harshly out of respect for Avram's dignity.

'ישפוט ה, our sages in Rosh Hashanah 16 say that if someone invokes Divine judgment on a fellow Jew, he or she will become subject to such judgment first. They derive this from Genesis 23,2 where Avraham mourned Sarah's death, i.e. she who was 10 years junior to him died first. The Talmud assumes that this rule applies in examples such as ours, when Sarai had no evidence that Avram had been aware of Hagar's insolence toward her. Had he become aware of this firsthand, there is no question that he would not have tolerated such behavior from Hagar against her. It is quite inconceivable that Avram should have remained silent when his wife was being insulted. This was so in spite of the fact that Hagar had been raised in status to be his wife instead of being merely Sarai's slave.

וביניך, the word is written plene, i.e. with the letter י between the נ and the ך, something that occurs almost only here in connection with the word בין. For instance, we have such spellings of the word בינכם וביניו, in Joshua 3,4 where in the very same verse it occurs both spelled defectively בינכם and plene וביניו, "between you (pl) and between him." There is an allegorical explanation quoted by Rashi for the spelling which suggests that in her jealousy Sarai looked at Hagar's swollen belly with the evil eye, something which would have resulted in Hagar losing her fetus. This is why the angel told her that she was pregnant, a fact that Hagar had been well aware of; however the idea was that Hagar would give birth to a son, etc., i.e. that she need not fear to abort her fetus on account of Sarai having given her the "evil eye."