AND ABRAHAM JOURNEYED FROM THENCE TOWARD THE LAND OF THE SOUTH. All his journeyings were toward the side of the South, which he preferred to the other sides, in that it is the side of Wisdom.
AND ABRAHAM SAID OF SARAH, HIS WIFE, SHE IS MY SISTER. It is a dictum of our teachers that a man should not rely on miracles, and even if the Holy One, blessed be He, has once performed a miracle for him he should not count on it another time, for miracles do not happen every day.
And whoever runs into obvious danger may thereby exhaust all his merit previously accumulated. This has been made clear in explanation of the verse, “I am not worthy of all the mercies, and of all the truth, etc.” (Gen. 32, 11). Now, seeing that Abraham had already had once a miraculous deliverance when he journeyed into Egypt, why did he put himself now again into a similar difficulty by saying “she is my sister”?
The answer is that Abraham did in no way rely on himself, but he saw the Shekinah constantly in the abode of Sarah, and that emboldened him to declare “she is my sister”, in the sense of the verse “Say unto wisdom, Thou art my sister” (Prov. 7, 4).
AND GOD CAME TO ABIMELECH, ETC. Can that be? Does, then, the Holy One, blessed be He, come to the wicked? The same question is raised by the words, “and God came unto Balaam” (Num. 22, 9), and again, “and God came to Laban” (Gen. 31, 24). In all these cases, however, it was, in fact, only a heavenly messenger who was dispatched to them, and who in executing their message assumed that divine name (Elohim), since they were emissaries of justice. Hence: AND GOD CAME TO ABIMELECH IN A DREAM OF THE NIGHT, AND SAID TO HIM, BEHOLD, THOU SHALT DIE BECAUSE OF THE WOMAN WHOM THOU HAST TAKEN, ETC.
R. Simeon here discoursed on the verse: The lip of truth shall be established for ever; but a lying tongue is but for a moment (Prov. 12, 19). ‘The first part of the verse,’ he said, ‘alludes to Abraham, whose words on every occasion were truth; and the other part of the verse is an allusion to Abimelech.
Twice Abraham said of Sarah, “she is my sister”. On the first occasion he referred to the Shekinah, who was constantly with Sarah, and as Abraham was of the right side he could indeed say of the Shekinah “she is my sister”, using the term in the same mystic sense as in the verse, “my sister, my love, my dove, my undefiled” (S. S. 5, 2).
Later he said: “And moreover she is my sister, the daughter of my father, but not the daughter of my mother.” Was it really so? In truth he was alluding all the time to the Shekinah. At first he said, “she is my sister” in conformity with the admonition, “Say to wisdom, Thou art my sister.” Then he amplified this by saying “moreover she is my sister, the daughter of my father”, i.e. the daughter of Supernal Wisdom, for which reason she is called “my sister” and also Wisdom-“but not the daughter of my mother”-i.e. from the place where is the origin of all, most hidden and recondite. “And so she became my wife”, i.e. by way of fondness and affection, in the sense of the verse “and his right hand embrace me” (S. S. 2, 6). Thus all his words contained mystic allusions.
Observe that on the first occasion, when they went down to Egypt, he called her “my sister” in order to cleave all the more firmly to the true faith, and not to be led astray after outer grades; similarly now he continued to declare “she is my sister” because he had not deviated from the true faith.
For Abimelech and all the inhabitants of the land followed strange worship, and therefore Abraham, entering there, made bold to say “my sister”, claiming thereby the same indissoluble kinship as between brother and sister. For the marital bond can be dissolved, but not that between brother and sister.
So whereas all the people of that land were addicted to the worship of the stars and constellations, Abraham, the true believer, avowed “she is my sister”, as much as to say, “We two will never separate.” We can apply here the words, “and for his sister a virgin (Lev. 21, 3), which were spoken of the priest, but esoterically signify the abode where Abraham reposes.
It is written: The Lord thy God thou shalt fear; him shalt thou serve; and to him shalt thou cleave, and by his name shalt thou swear (Deut. 10, 20). The accusative particle eth points to the first grade, the region of the fear of God, and hence “thou shalt fear”, for there a man must fear his master, it being the Court of Justice.
The words “him shalt thou serve” point to a higher grade which rests upon the lower grade, the two being inseparable. This is the place of the holy covenant, the object of service.
“And to him shalt thou cleave” refers to the region of complete union, to wit, the body which rests in the centre; “and by his name shalt thou swear” refers to the seventh of the grades.
Abraham, therefore, clave to the true faith when he went down into Egypt and also when he went to the land of the Philistines. He was like a man who wanted to go down into a deep pit but was afraid he would not be able to come up again. He therefore fastened a rope above the pit, and having thus assured his ascent, he went down. In the same way Abraham, when he was about to go down to Egypt, first secured his faith firmly, and thus having something to hold by he went down there;
and he did the same when he went into the land of the Philistines. “The lip of truth”, then, “is established for ever; but a Iying tongue is but for a moment”, the “Iying tongue” referring to Abimelech, who said, IN THE SIMPLICITY OF MY HEART AND THE INNOCENCY OF MY HANDS HAVE I DONE THIS. But what was the reply he received? YEA, I KNOW THAT IN THE SIMPLICITY OF THY HEART THOU HAST DONE THIS but no mention was made of innocency of hands.
NOW THEREFORE RESTORE THE MAN’S WIFE, FOR HE IS A PROPHET. R. Judah discoursed on the verse: He guardeth the feet of his pious ones, etc. (I Sam. 2, 9). ‘“His pious one”,’ he said ‘is Abraham, whom God constantly kept under watchful care, whilst the word “feet” is an allusion to his wife, with whom God sent the Shekinah to guard her.
According to another interpretation, the Holy One continually accompanied Abraham so that no one should do him any harm. “But the wicked shall be put to silence by the darkness” (Ibid.). These are the kings whom the Holy One had slain on that night when Abraham pursued them;
the night, as it were, united with darkness to slay them, so that while it was Abraham who pursued, it was the darkness that killed. So it is written: “And he divided himself against them by night, he and his servants, and he smote them” (Gen. 14, 15). By “dividing” is here meant that the Holy One separated His attribute of mercy from that of justice in order to avenge Abraham. Instead of “and he smote them” we should have expected “and they smote them”. But this is again a reference to the Holy One, “for man prevaileth not by strength”, seeing that only Abraham and Eliezer were there.’
R. Isaac put the question: ‘Have we not been taught that a man should not court danger, in reliance on a miracle? And was not Abraham putting himself into extreme danger in pursuing the five kings and engaging in battle against them?’ R. Judah replied: ‘Abraham did not set out with the intention of joining battle, nor did he count upon a miracle. What impelled him to leave his house was the distress of Lot, whom he resolved to ransom, taking money with him for this purpose, and being prepared, in case he should not succeed, to die with him in captivity. But as soon as he set out he saw the Shekinah illumining the way before him, and hosts of angels encompassing him. Then it was that he began to pursue them, whilst the Holy One slew them. Hence the verse: “and the wicked are put to silence in darkness” (I Sam. 2, 9).’
R. Simeon said: ‘The mystical interpretation of the verse is as follows: “He guardeth the feet of his pious ones”; this refers to Abraham. But when Abraham set out Isaac joined him and so the enemies fell before him. But had not Isaac been associated with Abraham, they would not have been exterminated. So it is written: “But the wicked shall be put to silence in darkness, for man prevaileth not by strength”, indicating that although strength resides always in the right side, if not for the help of the left side (darkness), the opponents could not be overcome.’
According to another interpretation, “He guardeth the feet of his pious ones” signifies that when a man truly loves God, then God reciprocates his love in all his doings and guards him in all his ways, as it is written, “The Lord shall guard thy going out and thy coming in, from this time forth and for ever” (Ps. 121, 8).
Observe how assiduous Abraham was in his love towards the Holy One; for wherever he went he had no regard whatever for himself and sought only to cleave to the Almighty. Hence God guarded the feet of “his pious ones”, the term “feet” referring to Abraham’s wife, in regard to whom it is written, “Now Abimelech had not come near her”, also “Therefore suffered I thee not to touch her.”
We find also written in the case of Pharaoh, “And the Lord plagued Pharaoh and his house with great plagues at the word of Sarai,’ (Gen. 12, 17), implying that she, as it were, gave out the order and the Holy One administered the blows. Thus “He guardeth the feet of his pious ones.” “But the wicked shall be put to silence in darkness”: these are Pharaoh and Abimelech, to whom the Holy One administered punishment by night, while the words “For not by strength shall man prevail” refer to Abraham, on whose behalf God said, “Now therefore restore the man’s wife, etc.”
וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב. כָּל מַטְלָנוֹי הֲווּ לְסִטְרָא דְּדָרוֹמָא יַתִּיר מִסִּטְרָא אָחֳרָא, בְּגִין דְּהָא בְּחָכְמָתָא עֲבַד לְאִתְדַּבְּקָא בְּדָרוֹמָא:
AND ABRAHAM JOURNEYED FROM THENCE TOWARD THE LAND OF THE SOUTH. All his journeyings were toward the side of the South, which he preferred to the other sides, in that it is the side of Wisdom.
וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה אִשְׁתּוֹ אֲחוֹתִי הִיא. תָּנִינָן (כיון) לָא לִיבָּעֵי לֵיהּ לְבַר נָשׁ לְסָמְכָא עַל נִיסָא, וְאִי קוּדְשָׁא בְּרִיךְ הוּא אַרְחִישׁ נִיסָא לְבַּר נָשׁ, לָא אִית לֵיהּ לְסָמְכָא (תדיר) עַל נִיסָא זִמְנָא אָחֳרָא. בְּגִין דְּלָאו בְּכָל שַׁעֲתָא וְשַׁעֲתָא אִתְרְחִישׁ נִיסָא.
AND ABRAHAM SAID OF SARAH, HIS WIFE, SHE IS MY SISTER. It is a dictum of our teachers that a man should not rely on miracles, and even if the Holy One, blessed be He, has once performed a miracle for him he should not count on it another time, for miracles do not happen every day.
וְאִי יֵיעוּל בַּר נָשׁ גַּרְמֵיהּ בְּאֲתַר דְּנִזְקָא אִשְׁתְּכַח לְעֵינָא, הָא פָּקַע כָּל זְכוּתֵיהּ דְּעֲבַד בְּקַדְמִיתָא וְאוּקְמוּהָ. כְּמָא דְאַתְּ אָמֵר, (בראשית ל״ב:י״א) קָטוֹנְתִּי מִכָּל הַחֲסָדִים וּמִכָּל הָאֱמֶת וְגו'. וְאַבְרָהָם כֵּיוָן דְּסָלִיק מִמִּצְרַיִם וְאִשְׁתְּזִיב זִמְנָא חָדָא, הַשְׁתָּא אַמַּאי אָעִיל גַרְמֵיהּ בְּצַעֲרָא כְּקַדְמִיתָא וְאָמַר אֲחוֹתִי הִיא.
And whoever runs into obvious danger may thereby exhaust all his merit previously accumulated. This has been made clear in explanation of the verse, “I am not worthy of all the mercies, and of all the truth, etc.” (Gen. 32, 11). Now, seeing that Abraham had already had once a miraculous deliverance when he journeyed into Egypt, why did he put himself now again into a similar difficulty by saying “she is my sister”?
אֶלָּא אַבְרָהָם לָא סָמִיךְ עַל גַּרְמֵיהּ כְּלוּם, וְחָמָא שְׁכִינְתָּא תָּדִיר בְּדִיּוּרָהּ דְּשָׂרָה וְלָא אַעֲדֵי מִתַּמָּן, וּבְגִין דְּהֲוַת תַּמָּן, אַסְמִיךְ אַבְרָהָם וְאָמַר אֲחוֹתִי הִיא כְּמָה דִכְתִיב (משלי ז׳:ד׳) אֱמֹר לַחָכְמָה אֲחוֹתִי אָתּ. וּבְגִין כָּךְ אָמַר אֲחוֹתִי הִיא (ס"א את):
The answer is that Abraham did in no way rely on himself, but he saw the Shekinah constantly in the abode of Sarah, and that emboldened him to declare “she is my sister”, in the sense of the verse “Say unto wisdom, Thou art my sister” (Prov. 7, 4).
וַיָּבֹא אֱלהִים אֶל אֲבִימֶלֶךְ וְגו'. וְכִי קוּדְשָׁא בְּרִיךְ הוּא אֲתָא לְגַבַּיְיהוּ דְּרַשִּׁיעַיָּא כְּמָה דִכְתִיב, (במדבר כ״ב:ט׳) וַיָּבֹא אֱלהִים אֶל בִּלְעָם. (בראשית ל״א:כ״ד) וַיָּבֹא אֱלהִים אֶל לָבָן. אֶלָּא הַהוּא מְמַנָּא שְׁלִיחָא דְּאִתְפַּקְּדָא עֲלַיְיהוּ הֲוָה, בְּגִין דְּכֻלְהוּ כַּד עָבְדֵי שְׁלִיחוּתָא נַטְלֵי שְׁמָא דָא, וּמִסִּטְרָא דְדִינָא קָא אַתְיָין. וְעַל דָּא וַיָּבֹא אֱלהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלַּיְלָה וַיֹּאמֶר לוֹ הִנְךָ מֵת עַל הָאִשָּׁה אֲשֶׁר לָקַחְתָּ וְגו'.
AND GOD CAME TO ABIMELECH, ETC. Can that be? Does, then, the Holy One, blessed be He, come to the wicked? The same question is raised by the words, “and God came unto Balaam” (Num. 22, 9), and again, “and God came to Laban” (Gen. 31, 24). In all these cases, however, it was, in fact, only a heavenly messenger who was dispatched to them, and who in executing their message assumed that divine name (Elohim), since they were emissaries of justice. Hence: AND GOD CAME TO ABIMELECH IN A DREAM OF THE NIGHT, AND SAID TO HIM, BEHOLD, THOU SHALT DIE BECAUSE OF THE WOMAN WHOM THOU HAST TAKEN, ETC.
רַבִּי שִׁמְעוֹן פָּתַח וְאָמַר, (משלי י״ב:י״ט) שְׂפַת אֱמֶת וְגו'. שְּׂפַת אֱמֶת תִּכּוֹן לָעַד. דָּא אַבְרָהָם, דְּכָל מִלּוֹי בְּקַדְמִיתָא וּבְסוֹפָא הֲווּ בֶּאֱמֶת. וְעַד אַרְגִּיעָה לְשׁוֹן שָׁקֶר. דָּא אֲבִימֶלֶךְ.
R. Simeon here discoursed on the verse: The lip of truth shall be established for ever; but a lying tongue is but for a moment (Prov. 12, 19). ‘The first part of the verse,’ he said, ‘alludes to Abraham, whose words on every occasion were truth; and the other part of the verse is an allusion to Abimelech.
בְּאַבְרָהָם נֶאֱמַר וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה אִשְׁתּוֹ אֲחוֹתִי הִיא. דָּא בְּקַדְמִיתָא, דְּאָמַר בְּגִין שְׁכִינְתָּא דְּהֲוַת עִמָּהּ דְּשָׂרָה אֲחוֹתִי הִיא, וְאַבְרָהָם בְּחָכְמְתָא עֲבַד.
Twice Abraham said of Sarah, “she is my sister”. On the first occasion he referred to the Shekinah, who was constantly with Sarah, and as Abraham was of the right side he could indeed say of the Shekinah “she is my sister”, using the term in the same mystic sense as in the verse, “my sister, my love, my dove, my undefiled” (S. S. 5, 2).
מַאי טַעְמָא בְּגִין דְּאַבְרָהָם מִסִּטְרָא דְּיָמִינָא אִיהוּ, אָמַר אֲחוֹתִי הִיא, וְרָזָא כְּמָא דְאַתְּ אָמֵר, (שיר השירים ה׳:ב׳) אֲחוֹתִי רַעֲיָתִי יוֹנָתִי תַמָּתִי. וְעַל דָּא אַבְרָהָם קָרָא לָהּ תָּדִיר אֲחוֹתִי, בְּגִין דְּאִתְדָּבַּק בַּהֲדָהּ, וְלָא יִתְעַדּוּן (ויקרא קב דא מן דא לעלמין).
Abraham always called her “sister” because he was attached to her inseparably.
לְסוֹף מַה כְּתִיב וְגַם אָמְנָה אֲחוֹתִי בַת אָבִי הִיא אַךְ לא בַת אִמִּי. וְכִי הָכִי הֲוָה. אֶלָּא כֹּלָּא בְּגִין שְׁכִינְתָּא קָאֲמַר, אֲחוֹתִי הִיא בְּקַדְמִיתָא, דִּכְתִיב אֱמֹר לַחָכְמָה אֲחוֹתִי אָתְּ. וּלְבָתַר וְגַם אָמְנָה. מַאי וְגַם. לְאִתּוֹסְפָא עַל מַה דְּקָאֲמַר בְּקַדְמִיתָא. אֲחוֹתִי בַת אָבִי הִיא. בְּרַתֵּיהּ דְּחָכְמָה עִלָּאָה, וּבְגִין כָּךְ אִתְקְרֵי אֲחוֹתִי וְאִתְקְרֵי חָכְמָה. אַךְ לֹא בַת אִמִּי. מֵאֲתַר דְּשֵׁירוּתָא דְּכֹלָּא סְתִימָא עִלָּאָה. וְעַל דָּא וַתְּהִי לִי לְאִשָּׁה בְּאַחְוָה בַּחֲבִיבוּתָא דִּכְתִיב, (שיר השירים ב׳:ו׳) וִימִינוֹ תְחַבְּקֵנִי וְכֹלָּא רָזָא דְּחָכְמְתָא אִיהוּ.
Later he said: “And moreover she is my sister, the daughter of my father, but not the daughter of my mother.” Was it really so? In truth he was alluding all the time to the Shekinah. At first he said, “she is my sister” in conformity with the admonition, “Say to wisdom, Thou art my sister.” Then he amplified this by saying “moreover she is my sister, the daughter of my father”, i.e. the daughter of Supernal Wisdom, for which reason she is called “my sister” and also Wisdom-“but not the daughter of my mother”-i.e. from the place where is the origin of all, most hidden and recondite. “And so she became my wife”, i.e. by way of fondness and affection, in the sense of the verse “and his right hand embrace me” (S. S. 2, 6). Thus all his words contained mystic allusions.
תָּא חֲזֵי, בְּקַדְמִיתָא כַּד נַחְתוּ לְמִצְרַיִם הָכִי קָאֲמַר בְּגִין לְאִתְדַּבְּקָא בְּגוֹ מְהֵימְנוּתָא, וְקָרָא לָהּ אֲחוֹתִי, בְּגִין דְּלָא יִטְעוּן גּוֹ אִנּוּן דַּרְגִּין דִּלְבַר. אוּף הָכָא אֲחוֹתִי, בְּגִין דְּלָא אִתְעֲדֵי מִגּוֹ מְהֵימְנוּתָא כְּדְקָא יְאוּת.
Observe that on the first occasion, when they went down to Egypt, he called her “my sister” in order to cleave all the more firmly to the true faith, and not to be led astray after outer grades; similarly now he continued to declare “she is my sister” because he had not deviated from the true faith.
דְּהָא אֲבִימֶלֶךְ וְכָל אִנּוּן יָתְבֵי אַרְעָא הֲווּ אָזְלֵי בָּתַר פּוּלְחָנָא נוּכְרָאָה, וְאִיהוּ אִתְדָּבַּק גּוֹ מְהֵימְנוּתָא, וּבְגִין כָּךְ עָאל לְתַמָּן וְאָמַר אֲחוֹתִי, מָה אָחוֹת לָא אִתְפְּרַשׁ מֵאָחָא לְעָלְמִין אוּף הָכָא. דְּהָא אִתְּתָא יְכִילַת לְאִתְפְּרָשָׁא אֲבָל אָחוֹת לָא אִתְפְּרַשׁ, דְּהָא תְּרֵין אַחִין לָא יָכְלִין לְאִתְפָּרְשָׁא לְעָלְמִין וּלְעָלְמֵי עָלְמִין.
For Abimelech and all the inhabitants of the land followed strange worship, and therefore Abraham, entering there, made bold to say “my sister”, claiming thereby the same indissoluble kinship as between brother and sister. For the marital bond can be dissolved, but not that between brother and sister.
וּבְגִין כָּךְ אָמַר אַבְרָהָם אֲחוֹתִי הִיא, דְּהָא כֻּלְהוֹן הֲווּ לְהוּטִין גּוֹ טָהֳרֵי כֹּכְבַיָא וּמַזָּלֵי וּפַלְחֵי לוֹן, וְאַבְרָהָם הֲוָה מִתְדְּבַּק גּוֹ מְהֵימְנוּתָא וְאָמַר אֲחוֹתִי דְּלָא נִתְפְּרַשׁ לְעָלְמִין. וְסִימָנִיךְ (ויקרא כ״א:ג׳) וְלַאֲחוֹתוֹ הַבְּתוּלָה דְּאִתְּמָר לְכֹהֵן, אַתְרָא דְּאַבְרָהָם שַׁרְיָא בֵּיהּ.
So whereas all the people of that land were addicted to the worship of the stars and constellations, Abraham, the true believer, avowed “she is my sister”, as much as to say, “We two will never separate.” We can apply here the words, “and for his sister a virgin (Lev. 21, 3), which were spoken of the priest, but esoterically signify the abode where Abraham reposes.
כְּתִיב, (דברים י׳:כ׳-כ״א) אֶת יְיָ אֱלהֶיךָ תִּירָא אוֹתוֹ תַעֲבֹד וּבוֹ תִדְבָּק וּבִשְׁמוֹ תִשָּׁבֵעַ. הַאי קְרָא אוּקְמוּהָ. אֲבָל תָּא חֲזֵי, לַיְיָ אֱלהֶיךָ תִּירָא לָא כְּתִיב, אֶלָּא אֶת יְיָ, מַאי אֶת, דָּא דַרְגָּא קַדְמָאָה אֲתַר דַּחֲלָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כָּךְ כְּתִיב תִּירָא, דְּתַמָּן בָּעֵי בַּר נָשׁ לְדַחֲלָא קַמֵּי מָארֵיהּ (קודשא בריך הוא) בְּגִין דְּאִיהוּ (בי) דִּינָא.
It is written: The Lord thy God thou shalt fear; him shalt thou serve; and to him shalt thou cleave, and by his name shalt thou swear (Deut. 10, 20). The accusative particle eth points to the first grade, the region of the fear of God, and hence “thou shalt fear”, for there a man must fear his master, it being the Court of Justice.
וְאוֹתוֹ תַּעֲבֹד. דָּא דַּרְגָּא עִלָּאָה דְּקָיְימָא עַל הַאי דַרְגָּא תַּתָּאָה, וְלָא מִתְפָּרְשָׁאן לְעָלְמִין, אֶת וְאוֹתוֹ, דָּא בְּדָא דְּבֵקִין וְלָא אִתְפָּרְשָׁן. מַאי וְאוֹתוֹ. דָּא אֲתַר בְּרִית קַדִּישָׁא אוֹת לְעָלְמִין. דְּהָא פּוּלְחָנָא לָא שַׁרְיָא בְּאֶת וְלָאו אִיהוּ לְמִפְלַח אֶלָּא לְמִדְחַל, אֲבָל פּוּלְחָנָא אִיהוּ (קטו א) לְעֵילָא, וּבְגִין כָּךְ וְאוֹתוֹ תַעֲבֹד.
The words “him shalt thou serve” point to a higher grade which rests upon the lower grade, the two being inseparable. This is the place of the holy covenant, the object of service.
וּבוֹ תִדְבָּק. בְּאֲתַר דְּאִיהוּ דְּבֵקוּתָא לְאִתְדַּבְּקָא דְּאִיהוּ גוּפָא דְּשָׁרֵי בְּאֶמְצָעִיתָא. וּבִשְׁמוֹ תִּשָּׁבֵעַ אֲתַר שְׁבִיעָאָה דְּדַרְגִּין. וְסִימָנִיךְ (ירמיהו ל׳:ט׳) וְאֵת דָּוִד מַלְכָּם אֲשֶׁר אָקִים לָהֶם.
“And to him shalt thou cleave” refers to the region of complete union, to wit, the body which rests in the centre; “and by his name shalt thou swear” refers to the seventh of the grades.
בְּגִין כָךְ אִתְדָּבַּק אַבְרָהָם בִּמְהֵימְנוּתָא כַּד נָחַת לְמִצְרַיִם וְכַד אֲזַל לְאַרְעָא דִּפְלִשְׁתִּים. לְבַּר נָשׁ דְּבָעָא לְנָחֲתָא גּוֹ גּוּבָא עֲמִיקָא. דָּחִיל דְּלָא יָכִיל לְסַלְקָא מִגּוֹ גּוֹבָא, מָה עֲבַד קָשַׁר חַד קִשְׁרָא דְּחֶבֶל לְעֵילָא מִן גּוֹבָא, אָמַר הוֹאִיל דְּקָשִׁירְנָא קִשְׁרָא דָא מִכָּאן וּלְהָלְאָה אִיעוּל תַּמָּן. כָּךְ אַבְרָהָם בְּשַׁעֲתָא דְּבָעָא לְנַחֲתָא לְמִצְרַיִם. עַד לָא יֵיחוּת תַּמָּן קְשַׁר קִשְׁרָא דִּמְהֵימְנוּתָא בְּקַדְמִיתָא לְאִתְתַּקְּפָא בֵּיהּ, וּלְבָתַר נָחַת.
Abraham, therefore, clave to the true faith when he went down into Egypt and also when he went to the land of the Philistines. He was like a man who wanted to go down into a deep pit but was afraid he would not be able to come up again. He therefore fastened a rope above the pit, and having thus assured his ascent, he went down. In the same way Abraham, when he was about to go down to Egypt, first secured his faith firmly, and thus having something to hold by he went down there;
אוּף הָכִי נָמֵי כַּד עָאל לְאַרְעָא דִּפְלִשְׁתִּים. בְגִין כָּךְ (משלי י״ב:י״ט) שְׂפַת אֱמֶת תִּכּוֹן לָעַד. וְעַד אַרְגִּיעָה לְשׁוֹן שָׁקֶר, דָּא אֲבִימֶלֶךְ דְּאָמַר בְּתוֹם לְבָבִי וּבְנִקְיוֹן כַּפָּי. וְכַד אֲהַדְּרוּ לֵיהּ מַה כְּתִיב גַּם אָנֹכִי יָדַעְתִּי כִּי בְּתָם לְבָבְךָ עָשִׂיתָ זֹאת, וְלָא כְּתִיב נִקְיוֹן כַּפַּיִם:
and he did the same when he went into the land of the Philistines. “The lip of truth”, then, “is established for ever; but a Iying tongue is but for a moment”, the “Iying tongue” referring to Abimelech, who said, IN THE SIMPLICITY OF MY HEART AND THE INNOCENCY OF MY HANDS HAVE I DONE THIS. But what was the reply he received? YEA, I KNOW THAT IN THE SIMPLICITY OF THY HEART THOU HAST DONE THIS but no mention was made of innocency of hands.
וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא. רַבִּי יְהוּדָה פָּתַח וְאָמַר (שמואל א ב׳:ט׳) רַגְלֵי חֲסִידָיו יִשְׁמֹר וְגו'. חֲסִידוֹ כְּתִיב חַד, וְדָא אַבְרָהָם דְּקוּדְשָׁא בְּרִיךְ הוּא נָטִיר לֵיהּ תָּדיר וְלָא אַעֲדֵי נְטִירוּ מִנֵּיהּ לְעָלְמִין. וּמַה דְּאָמַר רַגְלֵי, דָּא אִתְּתֵיהּ, דְּקוּדְשָׁא בְּרִיךְ הוּא שַׁדַּר שְׁכִינְתֵּיהּ עִמָּהּ וְנָטַר לָהּ תָּדִיר.
NOW THEREFORE RESTORE THE MAN’S WIFE, FOR HE IS A PROPHET. R. Judah discoursed on the verse: He guardeth the feet of his pious ones, etc. (I Sam. 2, 9). ‘“His pious one”,’ he said ‘is Abraham, whom God constantly kept under watchful care, whilst the word “feet” is an allusion to his wife, with whom God sent the Shekinah to guard her.
דָּבָר אַחֵר רַגְלֵי חֲסִידָיו יִשְׁמֹר. חַד, דָּא אַבְרָהָם דְּקוּדְשָׁא בְּרִיךְ הוּא אָזִיל עִמֵּיהּ תָּדִיר בְּגִין דְּלָא יֵיכְלוּן לְנָזְקָא לֵיהּ. וּרְשָׁעִים בַּחשֶׁךְ יִדַּמּוּ. אִלֵּין אִנּוּן מַלְכִין דַּקַטַּל קוּדְשָׁא בְּרִיךְ הוּא בְּהַהוּא לֵילְיָא דְּרָדַף בַּתְרַיְיהוּ.
According to another interpretation, the Holy One continually accompanied Abraham so that no one should do him any harm. “But the wicked shall be put to silence by the darkness” (Ibid.). These are the kings whom the Holy One had slain on that night when Abraham pursued them;
הֲדָא הוּא דִכְתִיב בַּחשֶׁךְ יִדַּמּוּ, דָּא לֵילְיָא דְּאִתְקַשַּׁר בַּחֲשׁוֹכָא וְקָטַל לוֹן, וְאַבְרָהָם רָדִיף וְלֵילְיָא קָטִיל לוֹן, הֲדָא הוּא דִכְתִיב וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם. וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה, דָּא קוּדְשָׁא בְּרִיךְ הוּא דְּפָלִיג רַחֲמֵי מִן דִּינָא בְּגִין לְמֶעְבַּד נוּקְמִין לְאַבְרָהָם, וּבְגִין כָּךְ וּרְשָׁעִים בַּחשֶׁךְ יִדַּמּוּ. וַיַּכֵּם, וַיַּכּוּם מִבָּעֵי לֵיהּ. אֶלָּא דָּא קוּדְשָׁא בְּרִיךְ הוּא. כִּי לֹא בְכֹחַ יִגְבַּר אִישׁ. דְּאִיהוּ וְאֱלִיעֶזֶר הֲווּ בִּלְחוֹדַיְיהוּ.
the night, as it were, united with darkness to slay them, so that while it was Abraham who pursued, it was the darkness that killed. So it is written: “And he divided himself against them by night, he and his servants, and he smote them” (Gen. 14, 15). By “dividing” is here meant that the Holy One separated His attribute of mercy from that of justice in order to avenge Abraham. Instead of “and he smote them” we should have expected “and they smote them”. But this is again a reference to the Holy One, “for man prevaileth not by strength”, seeing that only Abraham and Eliezer were there.’
רַבִּי יִצְחָק אָמַר וְהָא תָּנִינָן בְּאֲתַר דְּנִזְקָא שְׁכִיחַ לָא יִסְמֹךְ בַּר נָשׁ עַל נִיסָא, וְלָא הֲוָה אֲתַר דְּנִזְקָּא אִשְׁתְּכַח כְּהַאי דְּאַבְרָהָם אָזִיל בָּתַר חֲמִשָּׁה מַלְכִין לְמִרְדַּף בַּתְרַיְיהוּ וְלַאֲגָחָא קְרָבָא. אָמַר רַבִּי יְהוּדָה כַּד אָזִיל אַבְרָהָם לְהַאי לָא אֲזַל לַאֲגָחָא קְרָבָא, וְלָא סָמַךְ עַל נִיסָא, אֶלָּא צַעֲרָא דְלוֹט אַפְקֵיהּ מִבֵּיתֵיהּ, וְנָטִיל מָמוֹנָא לְמִפְרַק לֵיהּ, וְאִי לָאו דִּימוּת בַּהֲדֵיהּ גּוֹ שִׁבְיָהּ. כֵּיוָן דְּנָפַק חָמָא שְׁכִינְתָּא דְּנָהֲרָא קַמֵּיהּ וְכַמָּה חֵילִין סָחֳרָנֵיהּ, בְּהַהִיא שַׁעֲתָא רָדַף בַּתְרַיְיהוּ, וְקוּדְשָׁא בְּרִיךְ הוּא קָטִיל לוֹן, הֲדָא הוּא דִכְתִיב וּרְשָׁעִים בַּחשֶׁךְ יִדַּמּוּ.
R. Isaac put the question: ‘Have we not been taught that a man should not court danger, in reliance on a miracle? And was not Abraham putting himself into extreme danger in pursuing the five kings and engaging in battle against them?’ R. Judah replied: ‘Abraham did not set out with the intention of joining battle, nor did he count upon a miracle. What impelled him to leave his house was the distress of Lot, whom he resolved to ransom, taking money with him for this purpose, and being prepared, in case he should not succeed, to die with him in captivity. But as soon as he set out he saw the Shekinah illumining the way before him, and hosts of angels encompassing him. Then it was that he began to pursue them, whilst the Holy One slew them. Hence the verse: “and the wicked are put to silence in darkness” (I Sam. 2, 9).’
רַבִּי שִׁמְעוֹן אָמַר רָזָא אִיהוּ, רַגְלֵי חֲסִידָו יִשְׁמֹר, דָּא אַבְרָהָם. וְכַד נָפַק אִשְׁתַּתַּף יִצְחָק בַּהֲדֵיהּ וְנָפְלוּ קַמֵּיהּ, וְאִי לָאו דְּאִשְׁתַּתַּף יִצְחָק בַּהֲדֵיהּ דְּאַבְרָהָם לָא אִשְׁתֵּצִיאוּ הֲדָא הוּא דִכְתִיב וּרְשָׁעִים בַּחשֶׁךְ יִדַּמּוּ. כִּי לא בְכֹחַ יִגְבַּר אִישׁ. אַף עַל גַּב דְּחֵילָא אִשְׁתְּכַח תָּדִיר בְּיָמִינָא, אִי לָא הֲוָה בְּסִטְרָא דִּשְׂמָאלָא לָא אִתְדַּחְיָין קַמֵּיהּ.
R. Simeon said: ‘The mystical interpretation of the verse is as follows: “He guardeth the feet of his pious ones”; this refers to Abraham. But when Abraham set out Isaac joined him and so the enemies fell before him. But had not Isaac been associated with Abraham, they would not have been exterminated. So it is written: “But the wicked shall be put to silence in darkness, for man prevaileth not by strength”, indicating that although strength resides always in the right side, if not for the help of the left side (darkness), the opponents could not be overcome.’
דָּבָר אַחֵר רַגְלֵי חֲסִידָו יִשְׁמֹר, בְּשַׁעֲתָא דְּבַּר נָשׁ רָחִים לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא. קוּדְשָׁא בְּרִיךְ הוּא רָחִים לֵיהּ בְּכָל מַה דְּאִיהוּ עָבִיד וְנָטִיר אָרְחוֹי כְּמָא דְאַתְּ אָמֵר (תהילים קכ״א:ח׳) יְיָ יִשְׁמָר צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד עוֹלָם.
According to another interpretation, “He guardeth the feet of his pious ones” signifies that when a man truly loves God, then God reciprocates his love in all his doings and guards him in all his ways, as it is written, “The Lord shall guard thy going out and thy coming in, from this time forth and for ever” (Ps. 121, 8).
תָּא חֲזֵי, כַּמָּה חֲבִיבוּתֵיהּ דְּאַבְרָהָם לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, דְּבְּכָל אֲתַר דְּהֲוָה אָזִיל לָא הֲוָה חָיִיס עַל דִּילֵיהּ כְּלוּם, אֶלָא בְּגִין לְאִתְדַּבְּקָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כָּךְ רַגְלֵי חֲסִידָיו יִשְׁמֹר. וְדָא הִיא אִתְּתֵיהּ, דִּכְתִיב וַאֲבִימֶלֶךְ לא קָרַב אֵלֶיהָ. וּכְתִיב כִּי עַל כֵּן לא נְתַתִּיךָ לִנְגֹעַ אֵלֶיהָ.
Observe how assiduous Abraham was in his love towards the Holy One; for wherever he went he had no regard whatever for himself and sought only to cleave to the Almighty. Hence God guarded the feet of “his pious ones”, the term “feet” referring to Abraham’s wife, in regard to whom it is written, “Now Abimelech had not come near her”, also “Therefore suffered I thee not to touch her.”
בְּפַרְעֹה מַה כְּתִיב, (בראשית י״ב:י״ז) וַיְנַגַּע יְיָ אֶת פַּרְעֹה וְגו' עַל דְּבַר. אִיהִי אָמְרָה וְקוּדְשָׁא בְּרִיךְ הוּא הֲוָה מָחֵי, וּבְגִין כָּךְ רַגְלֵי חֲסִידָיו יִשְׁמֹר. וּרְשָׁעִים בַּחשֶׁךְ יִדַּמּוּ, אִלֵּין פַּרְעֹה וְאֲבִימֶלֶךְ, דְּקוּדְשָׁא בְּרִיךְ הוּא עֲבַד בְּהוּ דִּינִין בְּלֵילְיָא. כִּי לא בְּכֹחַ יִגְבַּר אִישׁ. מַאן אִישׁ, דָּא אַבְרָהָם, דִּכְתִיב וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ וְגו':
We find also written in the case of Pharaoh, “And the Lord plagued Pharaoh and his house with great plagues at the word of Sarai,’ (Gen. 12, 17), implying that she, as it were, gave out the order and the Holy One administered the blows. Thus “He guardeth the feet of his pious ones.” “But the wicked shall be put to silence in darkness”: these are Pharaoh and Abimelech, to whom the Holy One administered punishment by night, while the words “For not by strength shall man prevail” refer to Abraham, on whose behalf God said, “Now therefore restore the man’s wife, etc.”