“Abraham traveled from there to the region of the south; he lived between Kadesh and Shur, and he resided in Gerar” (Genesis 20:1). “Abraham traveled from there to the region of the south” – Rabbi Avun began: “Indeed, a falling mountain crumbles, and a rock moves away from its place” (Job 14:18). “Indeed, a falling mountain”1This could also be translated: “One who falls from a mountain.” – this is Lot, who had his downfall on a mountain.2He experienced a great spiritual downfall due to what transpired between him and his daughters on a mountain. “And a rock” – this is Abraham.3See Isaiah 51:1–2. “Moves away from its place” – he vacated his place of abode. This was because the area of Sodom had been destroyed and travelers to and from [that area] ceased. He said: ‘What, shall I allow the practice of benevolence to cease from my house?’ So he went and pitched a tent for himself in Gerar. That is what is written: “Abraham traveled from there.”
“A treacherous brother goes from a fortified city” (Proverbs 18:19). “A brother” – this refers to Lot, who was the son of Abraham’s brother. “Treacherous…goes from a fortified city” – you betrayed Abraham,4Abraham is the “fortified city” that had protected Lot when he was with him. you denied him, you were false to him.5By moving to the evil city of Sodom, thus turning against Abraham’s righteous way of life. And what did it cause to you? “Ordinances like the bars of a palace” (Proverbs 18:19) – he brought ordinances upon himself like the bars of the Temple. Just as [it is stated] elsewhere, [regarding the Temple]: “Anyone impure may not enter” (II Chronicles 23:19), so, too, here: “An Amonite or a Moavite shall not enter into the assembly of the Lord…forever” (Deuteronomy 23:4).6Lot’s abandonment of Abraham’s ways ultimately led to his fathering Amon and Moav, who were locked out of intermarrying with the assembly of the Lord.
Another matter, “Abraham traveled from there” – “the wise-hearted will take mitzvot” (Proverbs 10:8). “The wise-hearted” – this refers to Abraham. “Will take mitzvot” – because the area of Sodom had been destroyed and travelers to and from [that area] ceased, and he had no shortage [of food] in his storage house. He said: ‘What, shall I allow the practice of benevolence to cease from my house?’ He went and pitched a tent for himself in Gerar. “But one with foolish lips, he will be disgraced” (Proverbs 10:8) – this refers to Lot, who was foolish with his lips, as he should have said to his daughters: ‘Are we going to perform the very act for which the world was stricken?’7Sexual immorality. Instead, “he will be disgraced” – what did he cause to happen to himself? “He will be disgraced” – he brought upon himself disgrace upon disgrace. Just as it is stated elsewhere, [regarding the Temple,] “anyone impure may not enter” (II Chronicles 23:19), so, too, here: “An Amonite or a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4).
“Abraham traveled from there” – he turned away because of the stench,8The foul atmosphere of immorality that Lot had created for himself. as people were saying that Lot, the son of Abraham’s brother, had consorted with his two daughters. “To the region of the south” – it [the south] is called by seven names: Darom, negev, teiman (Joshua 12:3), ḥeder (Job 37:9), yam (Psalms 107:3), yamin (I Samuel 23:19), and seninim [variant reading: sinim (Isaiah 49:12)]. They raised an objection: But is it not written: “Nor from the wilderness in the harim”? (Psalms 75:7).9In that context, harim means the south. There is thus an eighth term used for south. He said to them: That, too, is the south.10Indeed, that is an eighth term for south. Rabbi Ḥiyya bar Abba said: I was passing by the synagogue in Tzippori, and I heard the children sitting and reciting the verse: “Abraham traveled from there.” I said: ‘Great are the words of the Sages who said: [Warm yourself up by the fire of the Torah scholars,] but be cautious of their glowing coals so that you not be burned, as their bite is like the bite of a fox, and their hiss is like the hiss of a fiery serpent, and all their words are like fiery coals,11That is to say, their rebuke is harsh and enduring. as from the moment that Abraham separated from Lot,12When Abraham told him: “Please, part from me” (Genesis 13:9). his separation was an eternal separation.’13Even now, when Lot sought to go back to Abraham (see Bereshit Rabba 50:11), Abraham traveled away from him. “He resided in Gerar” – in Geradiki. “Abraham said of Sarah his wife: She is my sister. Avimelekh, king of Gerar, sent and took Sarah” (Genesis 20:2). “Abraham said of [el]14Literally: To. Sarah his wife: She is my sister” – by force, against her will.15He said this to Sarah. He did not ask her, he told her. This is unlike during their journey to Egypt, when Abraham said to her: “Please say you are my sister” (Genesis 12:13), first soliciting her approval.
“God came to Avimelekh in a dream at night, and He said to him: Behold, you will die because of the woman that you have taken, as she is married to a husband” (Genesis 20:3). “God came to Avimelekh in a dream at night” – Rabbi Yosei said: The Holy One blessed be He appears to the prophets of the nations of the world only at a time that people typically have taken their leave from one another. That is what is written: “In thoughts from visions of the night,” (Job 4:13) “a matter stealthily came to me” (Job 4:12). What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥanina bar Pappa and the Rabbis, Rabbi Ḥanina bar Pappa said: This is analogous to a king who was situated with his friend in a great hall, with a curtain placed between them. Whenever he would seek to speak with his friend, he would draw the curtain back and speak with him. But for the prophets of the nations of the world, He does not draw it back, but, rather, he speaks to them from behind the curtain. The Rabbis say: It is analogous to a king who had a wife and a concubine. When he goes to his wife, he goes publicly, but when he goes to his maidservant [the concubine], he goes clandestinely. So, the Holy One blessed be He appears to those of the nations of the world only at night: “God came to Bilam at night” (Numbers 22:20); “God came to Laban the Aramean in a dream of the night” (Genesis 31:24); “God came to Avimelekh in a dream at night.” What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥama ben Rabbi Ḥanina and Rabbi Yisakhar of Kefar Mandi, Rabbi Ḥama said: The Holy One blessed be He appears to the prophets of the nations of the world only with a truncated form of speech, as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4).16The midrash views the word vayikar as a truncated version of the word vayikra – He called, which is what is typically employed with regard to the prophets of Israel. Rabbi Yisakhar of Kefar Mandi said: This expression vayikar is nothing other than an expression of impurity, just as it says: “If there will be among you a man who will not be pure due to an…incident [mikre]” (Deuteronomy 23:11). But to the prophets of Israel [He appears] with a complete form of speech, with an expression of endearment, with an expression of sanctity, with the expression with which the ministering angels laud Him, as it is stated: “And this one called to that one and said: Holy, …” (Isaiah 6:3). Rabbi Yosei ben Beiva said: “The Lord is far from the wicked” (Proverbs 15:29) – this refers to the prophets of the nations of the world; “and He hears the prayer of the righteous” (Proverbs 15:29) – this refers to the prophets of Israel. “God came to Avimelekh in a dream at night, and He said to him: Behold, you will die because of the woman…” – from here we learn that there is no forewarning [necessary] for Noahides.17Noahides are all people in the world other than Jews. God was going to punish Avimelekh even though he had not been forewarned that his actions were sinful. “And she is married to a husband [be’ulat baal]” – Rabbi Aḥa said:18He said this regarding the verse (Proverbs 12:4): “A woman of valor is her husband’s crown…” (see Bereshit Rabba 47:1). Her [Sarah’s] husband was crowned with her but she was not crowned with her husband.19Rather, Sarah had status independent of the fact that she was Abraham’s wife. The Rabbis say: She was her husband’s superior.20The Midrash interprets be’ulat baal as if it were pronounced ba’alat baal, the owner of a husband. Everywhere, the man gives the orders; here, however, “Everything that Sarah says to you, heed her voice” (Genesis 21:12).
“Avimelekh had not approached her; he said: My Lord, will You kill a nation that is also innocent?” (Genesis 20:4). “Avimelekh did not approach her…will You kill a nation even if it is innocent [tzadik]?” He said: If this is how You judged the generation of the Flood and the generation of the Dispersion, [perhaps] they [too] were innocent.21This explains why Avimelekh spoke of a "nation” being killed, despite the fact that it was he alone who was threatened. Rabbi Berekhya said: If you kill this nation,22According to this explanation, Avimelekh was referring to his own nation, who were all under threat (see Genesis 20:9). you would also kill a righteous man [tzadik].23Because I did nothing wrong. “Did he not say to me: She is my sister? And she, also she said: He is my brother. In the innocence of my heart and in the cleanliness of my hands I did this” (Genesis 20:5). “Did he not say to me: She is my sister? And she, also she…”24The words “also she” appear to be superfluous. – she, his donkey drivers, his camel drivers, the members of his household, and the members of her household, all of them said so.25The words “also she” mean: All these other people in addition to her. “In the innocence of my heart” – that is to say that there was touching of the hands.26Avimelekh protested that his hands acted in innocence, implying that there was some form of action.
“God said to him in the dream: I, too, knew that in the innocence of your heart you did this, and I also prevented you from sinning against Me. Therefore, I did not allow you to touch her” (Genesis 20:6). “God said to him in the dream: I, too, knew…and I also prevented you from sinning against Me [meḥato li]” – Rabbi Yitzḥak says: Meḥato li – your evil inclination [maḥaton] is Mine [li].27It is under My complete control. “Therefore, I did not allow you” – this is analogous to a warrior riding on a horse. The horse was running, and he [the warrior] saw a baby on the ground, and he diverted the horse and did not injure the baby. Whom does everyone laud, the horse or the rider? Is it not the rider? So, too, “therefore, I did not allow you to touch her” – your maḥaton is Mine, [meaning:] Your evil inclination, which causes you to sin [maḥti] that corrupts you, is given over into My hand. It is I who prevented you from sinning. I drew you away from sin. The praise is Mine and not yours.
“Now, return the man's wife, as he is a prophet, and he will pray on your behalf and you will live, and if you do not return her, know you that you will die, you, and all that is yours” (Genesis 20:7). “Now, return the man's wife, as he is a prophet” – he said to Him: ‘Who will placate him and assure him that I did not touch her?’ He said to him: “As he is a prophet.” He said to him: ‘Who will inform everyone else?’ He said to him: “And he will pray on your behalf and you will live.” “If you do not return her, know you that you shall die” – from here we learn that there is no forewarning for Noahides.28See earlier, section 5.
“Avimelekh rose early in the morning, and he called all his servants, and spoke all these matters in their ears, and the men were very frightened” (Genesis 20:8). “Avimelekh rose early in the morning…” – Rabbi Ḥanin said: Because they were seeing the smoke of Sodom rising like a fiery furnace, they said: ‘Perhaps those angels that were sent to Sodom came here.’ That is why: “The men were very frightened.”
“Avimelekh called Abraham, and said to him: What have you done to us, and by what have I sinned against you, that you have brought upon me and upon my kingdom a great sin? Deeds that should not be done, you have done to me” (Genesis 20:9). “Avimelekh called Abraham, and said to him” – “what have I sinned against you?” “What have you done to us?” – this is [referring to] what it says: “You will die because of the woman that you have taken…” (Genesis 20:3). “What have I sinned against you?” – [this is referring to what it says:] “If you do not return her, know you that you will die” (Genesis 20:7). “That you have brought upon me and upon my kingdom a great sin [ḥata’a]” – “for the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18).29The Midrash interprets ḥata’a to mean punishment (see Zechariah 14:19). “Deeds that should not be done” – Rabbi Ḥelbo said: [Avimelekh said to Abraham:] ‘Everywhere else [you went], prosperity used to go before you,30That is, it used to accompany you. but [when you came] here, famine goes before you.’31Situations that did not usually occur elsewhere in your travels, have occurred here. ]That is what he meant by:] “Deeds that are not done [you have done to me].” [This paragraph is the explanation of the subsequent verse:] “Avimelekh said to Abraham: What did you see, that you did this matter?” (Genesis 20:10).
“Abraham said: Because I said: Surely there is no fear of God in this place, and they will kill me over the matter of my wife” (Genesis 20:11). “And also, indeed, she is my sister; the daughter of my father, but not the daughter of my mother, and she became my wife” (Genesis 20:12). “Abraham said: Because I said: Surely there is no fear of God…and also, indeed, she is my sister; the daughter of my father…” – he answered them in accordance with their practice.32They permitted marrying one’s paternal sister but not one’s maternal sister. Thus, Abraham was explaining to them that his marriage to Sarah, according to the prevailing practice, was valid. “It was, when God caused me to wander from my father's house, I said to her: This is your kindness that you shall perform for me; at every place that we will come, say of me: He is my brother” (Genesis 20:13). “It was, when God caused me to wander [hitu] from my father’s house…” – Rabbi Ḥanin said: If only we could expound this verse in three ways and thereby satisfy our obligation.33The verse contains two difficulties. First, the fact that the verb hitu is plural, as if there were many gods commanding Abraham; second, the fact that hitu indicates that God corrupted him, as the root of that word, ta’a, can mean either to wander away or to become corrupt. By proposing these following three interpretations, my hope is that I have fulfilled my obligation to address these difficulties. [Abraham was saying:] When the nations of the world sought to fight against me while I was still in my father’s house, the Holy One blessed be He protected me.34The subject of the plural verb hitu, then is not God, but the nations of the world. The word God is expressing a separate thought; that God saved me from them. When the nations of the world sought to lead me astray [lehatot], the Holy One blessed be He revealed Himself to me and said to me: “Go, you” (Genesis 12:1). When the nations of the world sought to stray [litot] from the ways of the Holy One blessed be He, He appointed for them two prominent leaders from my father’s family, Shem and Ever, who would give them warning [to repent].
“Avimelekh took flocks and cattle and slaves and maidservants and gave them to Abraham, and returned Sarah his wife to him” (Genesis 20:14). “To Sarah he said: Behold, I have given your brother one thousand pieces of silver; behold, it is for you a covering of the eyes for all who are with you, and for all, it is proven” (Genesis 20:16). “Avimelekh took flocks and cattle…to Sarah he said: Behold, I have given your brother one thousand pieces of silver” – Rabbi Yehuda bar Rabbi Ilai said: [Avimelekh said:] ‘You went to Egypt and gained financially from her [Sarah] there.35When Pharaoh took her for himself (Genesis 12:16). You came here and gained financially from her. If it is money that you seek, here is money for you, and [now,] conceal people’s eyes from her.’36Do not let any more people see her and desire her. “It is for you a covering of the eyes” – Rabbi Yoḥanan said: [Avimelekh said to him:] ‘Make a covering for her,37With the money I have given you, buy her nice clothing, so as to distract people from her own beauty. so everyone would look at it and not at her beauty.’ “A covering of the eyes” – a covering made of many colors. Rabbi Berekhya said: He made her a noblewoman; [it was] a covering that rendered her [as if] obscured from sight.38Wearing the garb of nobility, no one would dare express a desire to take her. It would be as if people would not see her at all. Reish Lakish said: He sought to cause strife with her husband. [He was saying:] ‘All these years she has been with him, and he never did anything for her. But this one [myself], after one night, treated her accorded her such honor.’39He sought to have her cover her eyes from her husband. Another interpretation, he said to them: ‘You obscured my eyes from seeing,40By lying to me about Sarah. [therefore] the son that you will produce will have his eyes covered.’41Isaac was blind (Genesis 27:1). This is what he meant by: “It is for you a covering of the eyes” – the covering of eyes will happen to you. “And for all, it is proven [venokhaḥat]” – he said to her: ‘The rebuke [tokhaḥa] of this man [myself],42The rebuke due to me for having deprived you of your husband for one night. is already in his possession,’ as it is taught: If a woman rebels against her husband,43By refusing to fulfill her marital duties. one deducts from her marriage contract seven dinars per week.44Ketubot 63a. Why seven dinars? It corresponds to the seven duties that a woman performs for her husband: She grinds, bakes, cooks, launders, nurses her child, makes his bed, and works wool [into thread]. That is why it is seven. One who rebels against his wife, one adds to her marriage contract three dinars per week.45Ketubot 63a. Why? It corresponds to the three matters that he is obligated to do for her: [Provide] food, clothing, and conjugal rights. That is why it is three. Say that she brought [into the marriage] servants and maidservants [to do all the work], so that she has no obligations toward him. Say that he declined to provide her food, clothing, and conjugal rights,46He made this stipulation, and she consented. so that he has no obligations toward her.47Since in this case neither spouse has any obligations toward the other, why is the women penalized more than the man for refusing to fulfill her marital (conjugal) duty? Rabbi Yoḥanan said: The suffering of the man48When deprived of conjugal relations. is greater than the suffering of the woman. That is what is written: “It was as she tormented him daily with her words and pressured him” (Judges 16:16) – [this means] that she would slip herself away from beneath him. “He became irritated to death” (Judges 16:16) – but she did not become irritated, as she would see to her needs elsewhere.
“Abraham prayed to God, and God healed Avimelekh and his wife and his maidservants, and they bore children” (Genesis 20:17). “For the Lord had obstructed all wombs of the house of Avimelekh over the matter of Sarah, Abraham’s wife” (Genesis 20:18). “Abraham prayed to God” – Rabbi Ḥama ben Rabbi Ḥanina said: From the beginning of this book until here, this expression49Prayer on behalf of another person. has not been used. Once Abraham prayed, this knot was untied.50From this point on, the gates of prayer were open. “For the Lord had obstructed [atzor atzar]” – atzira is stated regarding the mouth, atzira regarding the throat, atzira regarding the ear, atzira from above, atzira from below.51All this is derived from the use of the double verb – atzor atzar. All bodily orifices were sealed and unable to discharge what they usually do. And everyone was saying: [This is] “over the matter of Sarah, Abraham’s wife.” Rabbi Berekhya said: All the insolent ones have come in to touch the noblewoman’s shoe.52This is a saying, referring to insolent behavior on the part of lowly people who dare to touch the princess’s shoes, and are severely punished. The Midrash applies this saying to the members of Avimelekh’s household who acted disrespectfully toward Sarah. Throughout that night Sarah was prostrated on her face and saying: ‘Master of the universe, Abraham departed [from our home country] with a promise,53Abraham was told by God that He would protect him. and I departed only on faith. Abraham departed outside the cage, but I am in the cage.’54I am here in the cage with all these [beasts] – Avimelekh and his servants. The Holy One blessed be He said to her: ‘Everything I do, I do on your behalf.’ And all of them were saying: [It is] “over the matter of Sarah, Abraham’s wife.” Rabbi Levi said: Throughout that night, an angel was standing with a rod in his hand. He was consulting with Sarah. If she said to him: ‘Strike,’ he would strike; if she said to him: ‘Cease,’ he would cease. Why [was Avimelekh punished] to such an extent? It is because she kept telling him: ‘I am a married woman,’ but he would not keep away from her.55“Over the matter of [al devar]Sarah,Abraham’s wife” is expounded to mean: “by the words of Sarah, who said that she was Abraham’s wife.” Rabbi Elazar taught it in the name of Rabbi Eliezer: We have heard that Pharaoh was afflicted with leprosy56The word nega’im (Genesis 12:17), translated there as “afflictions,” often refers specifically to leprosy. and Avimelekh was afflicted with obstruction. From where is it derived to apply this [affliction] to there, and that [affliction] to here? It is from al devar, al devar57“The Lord afflicted Pharaoh and his household with great afflictions over the matter [al devar] of Sarai, Abram’s wife” (Genesis 12:17). for a verbal analogy.
וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב (בראשית כ, א), רַבִּי אָבוּן פָּתַח (איוב יד, יח): וְאוּלָם הַר נוֹפֵל יִבּוֹל וְצוּר יֶעְתַּק מִמְּקֹמוֹ. וְאוּלָם הַר נוֹפֵל, זֶה לוֹט, שֶׁנָּפַל מֵהָר, וְצוּר, זֶה אַבְרָהָם יֶעְתַּק מִמְּקֹמוֹ, פָּנָה מִמְּקוֹמוֹ. לְפִי שֶׁחָרַב מְקוֹמָהּ שֶׁל סְדוֹם פָּסְקוּ הָעוֹבְרִים וְהַשָּׁבִים, וְאָמַר מַה אֲנִי מַפְסִיק צְדָקָה מִבֵּיתִי, הָלַךְ וְנָטָה לוֹ אֹהֶל בִּגְרָר, הֲדָא הוּא דִכְתִיב: וַיִּסַּע מִשָּׁם אַבְרָהָם.
“Abraham traveled from there to the region of the south; he lived between Kadesh and Shur, and he resided in Gerar” (Genesis 20:1).
“Abraham traveled from there to the region of the south” – Rabbi Avun began: “Indeed, a falling mountain crumbles, and a rock moves away from its place” (Job 14:18). “Indeed, a falling mountain”1This could also be translated: “One who falls from a mountain.” – this is Lot, who had his downfall on a mountain.2He experienced a great spiritual downfall due to what transpired between him and his daughters on a mountain. “And a rock” – this is Abraham.3See Isaiah 51:1–2. “Moves away from its place” – he vacated his place of abode. This was because the area of Sodom had been destroyed and travelers to and from [that area] ceased. He said: ‘What, shall I allow the practice of benevolence to cease from my house?’ So he went and pitched a tent for himself in Gerar. That is what is written: “Abraham traveled from there.”
אָח נִפְשָׁע מִקִּרְיַת עֹז (משלי יח, יט), אָח, זֶה לוֹט, שֶׁהָיָה בֶּן אָחִיו שֶׁל אַבְרָהָם. נִפְשָׁע מִקִּרְיַת עֹז, פְּשַׁעְתְּ בְּאַבְרָהָם כְּפַרְתְּ בֵּיהּ, שְׁקַרְתְּ בֵּיהּ, וּמַה גָּרַם לָךְ, (משלי יח, יט): וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן, הֵבִיא עָלָיו מִדְיָנִים כִּבְרִיחֵי בֵּית הַמִּקְדָּשׁ, מַה לְּהַלָּן (דברי הימים ב כג, יט): לֹא יָבוֹא טָמֵא, אַף כָּאן (דברים כג, ד): לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה' עַד עוֹלָם.
“A treacherous brother goes from a fortified city” (Proverbs 18:19). “A brother” – this refers to Lot, who was the son of Abraham’s brother. “Treacherous…goes from a fortified city” – you betrayed Abraham,4Abraham is the “fortified city” that had protected Lot when he was with him. you denied him, you were false to him.5By moving to the evil city of Sodom, thus turning against Abraham’s righteous way of life. And what did it cause to you? “Ordinances like the bars of a palace” (Proverbs 18:19) – he brought ordinances upon himself like the bars of the Temple. Just as [it is stated] elsewhere, [regarding the Temple]: “Anyone impure may not enter” (II Chronicles 23:19), so, too, here: “An Amonite or a Moavite shall not enter into the assembly of the Lord…forever” (Deuteronomy 23:4).6Lot’s abandonment of Abraham’s ways ultimately led to his fathering Amon and Moav, who were locked out of intermarrying with the assembly of the Lord.
דָּבָר אַחֵר, וַיִּסַּע מִשָּׁם אַבְרָהָם, (משלי י, ח): חֲכַם לֵב יִקַּח מִצְוֹת. חֲכַם לֵב, זֶה אַבְרָהָם. יִקַּח מִצְוֹת, לְפִי שֶׁחָרַב מְקוֹמָהּ שֶׁל סְדוֹם וּפָסְקוּ הָעוֹבְרִים וְהַשָּׁבִים וְלֹא חָסֵר קִילוֹרִין שֶׁלּוֹ כְּלוּם, אָמַר מָה אֲנִי מַפְסִיק צְדָקָה מִבֵּיתִי, הָלַךְ וְנָטָה לוֹ אֹהֶל בִּגְרָר. (משלי י, ח): וֶאֱוִיל שְׂפָתַיִם יִלָּבֵט, זֶה לוֹט, שֶׁהָיָה אֱוִיל בִּשְׂפָתָיו, שֶׁהָיָה צָרִיךְ לוֹמַר לִבְנוֹתָיו דָּבָר שֶׁלָּקָה בּוֹ הָעוֹלָם אָנוּ בָּאִים לַעֲשׂוֹת, אֶלָּא יִלָּבֵט, מַה גָּרַם לוֹ, יִלָּבֵט, הֵבִיא עָלָיו לִבְטֵי לְבוֹטִים, מַה לְּהַלָּן (דברי הימים ב כג, יט): לֹא יָבוֹא טָמֵא לְכָל דָּבָר, אַף כָּאן לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה'.
Another matter, “Abraham traveled from there” – “the wise-hearted will take mitzvot” (Proverbs 10:8). “The wise-hearted” – this refers to Abraham. “Will take mitzvot” – because the area of Sodom had been destroyed and travelers to and from [that area] ceased, and he had no shortage [of food] in his storage house. He said: ‘What, shall I allow the practice of benevolence to cease from my house?’ He went and pitched a tent for himself in Gerar. “But one with foolish lips, he will be disgraced” (Proverbs 10:8) – this refers to Lot, who was foolish with his lips, as he should have said to his daughters: ‘Are we going to perform the very act for which the world was stricken?’7Sexual immorality. Instead, “he will be disgraced” – what did he cause to happen to himself? “He will be disgraced” – he brought upon himself disgrace upon disgrace. Just as it is stated elsewhere, [regarding the Temple,] “anyone impure may not enter” (II Chronicles 23:19), so, too, here: “An Amonite or a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4).
וַיִּסַּע מִשָּׁם אַבְרָהָם, פָּנָה מִפְּנֵי רֵיחַ רָע, שֶׁהָיוּ אוֹמְרִים לוֹט בֶּן אֲחִי אַבְרָהָם בָּא עַל שְׁתֵּי בְּנוֹתָיו. אַרְצָה הַנֶּגֶב, שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לוֹ, דָּרוֹם, נֶגֶב, תֵּימָן, יָם וְיָמִין וּסְנִינִים [נֻסַּח אַחֵר: וְסִינִים]. הֵתִיבוּן וְהָכְתִיב (תהלים עה, ז): וְלֹא מִמִּדְבַּר הָרִים. אָמַר לָהֶם אַף הוּא דָּרוֹם הוּא. אָמַר רַבִּי חִיָּא בַּר אַבָּא, עָבַר הֲוֵית קַמֵּיהּ כְּנִשְׁתָּא דְּצִפּוֹרִין שְׁמָעִית מִיָּנוּקָא יְתִיבִין וְקָרְיִין וַיִּסַּע מִשָּׁם אַבְרָהָם, אָמַרְתִּי גְּדוֹלִים דִּבְרֵי חֲכָמִים שֶׁאָמְרוּ הֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹא תִּכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל וּלְחִישָׁתָן לְחִישַׁת שָׂרָף וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ, שֶׁמִּשָּׁעָה שֶׁפֵּרַשׁ אָבִינוּ אַבְרָהָם מִלּוֹט הָיְתָה פְּרִישָׁתוֹ פְּרִישַׁת עוֹלָם. וַיָּגָר בִּגְרָר, בִּגְרָדִיקִי. (בראשית כ, ב): וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִיא, עַל כָּרְחָהּ שֶׁלֹא בְּטוֹבָתָהּ.
“Abraham traveled from there” – he turned away because of the stench,8The foul atmosphere of immorality that Lot had created for himself. as people were saying that Lot, the son of Abraham’s brother, had consorted with his two daughters.
“To the region of the south” – it [the south] is called by seven names: Darom, negev, teiman (Joshua 12:3), ḥeder (Job 37:9), yam (Psalms 107:3), yamin (I Samuel 23:19), and seninim [variant reading: sinim (Isaiah 49:12)]. They raised an objection: But is it not written: “Nor from the wilderness in the harim”? (Psalms 75:7).9In that context, harim means the south. There is thus an eighth term used for south. He said to them: That, too, is the south.10Indeed, that is an eighth term for south.
Rabbi Ḥiyya bar Abba said: I was passing by the synagogue in Tzippori, and I heard the children sitting and reciting the verse: “Abraham traveled from there.” I said: ‘Great are the words of the Sages who said: [Warm yourself up by the fire of the Torah scholars,] but be cautious of their glowing coals so that you not be burned, as their bite is like the bite of a fox, and their hiss is like the hiss of a fiery serpent, and all their words are like fiery coals,11That is to say, their rebuke is harsh and enduring. as from the moment that Abraham separated from Lot,12When Abraham told him: “Please, part from me” (Genesis 13:9). his separation was an eternal separation.’13Even now, when Lot sought to go back to Abraham (see Bereshit Rabba 50:11), Abraham traveled away from him.
“He resided in Gerar” – in Geradiki.
“Abraham said of Sarah his wife: She is my sister. Avimelekh, king of Gerar, sent and took Sarah” (Genesis 20:2).
“Abraham said of [el]14Literally: To. Sarah his wife: She is my sister” – by force, against her will.15He said this to Sarah. He did not ask her, he told her. This is unlike during their journey to Egypt, when Abraham said to her: “Please say you are my sister” (Genesis 12:13), first soliciting her approval.
וַיָּבֹא אֱלֹהִים וגו' בַּחֲלוֹם הַלָּיְלָה (בראשית כ, ג), אָמַר רַבִּי יוֹסֵי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עַל נְבִיאֵי אֻמּוֹת הָעוֹלָם אֶלָּא בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לִפְרשׁ זֶה מִזֶּה, הֲדָא הוּא דִכְתִיב (איוב ד, יב יג): בִּשְׂעִפִּים מֵחֶזְיוֹנוֹת לָיְלָה, וְאֵלַי דָּבָר יְגֻנָּב וגו', מַה בֵּין נְבִיאֵי יִשְׂרָאֵל לִנְבִיאֵי אֻמּוֹת הָעוֹלָם, רַבִּי חֲנִינָא בַּר פַּפָּא וְרַבָּנָן, רַבִּי חֲנִינָא בַּר פַּפָּא אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָתוּן הוּא וְאוֹהֲבוֹ בִּטְרַקְלִין, וִילוֹן מֻנָּח בֵּינֵיהֶם, כָּל זְמַן שֶׁהָיָה רוֹצֶה לְדַבֵּר עִם אוֹהֲבוֹ הָיָה קוֹפֵל אֶת הַוִּילוֹן וּמְדַבֵּר עִמּוֹ, אֲבָל לִנְבִיאֵי אֻמּוֹת הָעוֹלָם אֵינוֹ מְקַפֵּל אוֹתוֹ אֶלָּא מְדַבֵּר עִמָּהֶם מֵאַחֲרֵי הַוִּילוֹן. וְרַבָּנָן אָמְרֵי לְמֶלֶךְ שֶׁהָיָה לוֹ אִשָּׁה וּפִילֶגֶשׁ, כְּשֶׁהוּא הוֹלֵךְ אֵצֶל אִשְׁתּוֹ הוּא הוֹלֵךְ בְּפַרְהֶסְיָא, וּכְשֶׁהוּא הוֹלֵךְ אֵצֶל שִׁפְחָתוֹ הוֹלֵךְ בְּמַטְמוֹנִיּוֹת. כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עַל אֻמּוֹת הָעוֹלָם אֶלָּא בַּלַּיְלָה (במדבר כב, כ): וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם לַיְלָה, (בראשית לא, כד): וַיָּבֹא אֱלֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלֹם הַלָּיְלָה, (בראשית כ, ג): וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה. מַה בֵּין נְבִיאֵי יִשְׂרָאֵל לִנְבִיאֵי אֻמּוֹת הָעוֹלָם, רַבִּי חָמָא בֶּן רַבִּי חֲנִינָא וְרַבִּי יִשָׂשׂכָר מִכְּפַר מַנְדִי, רַבִּי חָמָא אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עַל נְבִיאֵי אֻמּוֹת הָעוֹלָם אֶלָּא בַּחֲצִי דִּבּוּר, הֵיךְ מַה דְּאַתְּ אָמַר (במדבר כג, ד): וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם. אָמַר רַבִּי יִשָׂשׂכָר דִּכְפַר מַנְדִי אֵין הַלָּשׁוֹן הַזֶּה וַיִּקָּר אֶלָּא לְשׁוֹן טֻמְאָה, הֵיךְ מַה דְּאַתְּ אָמַר (דברים כג, יא): כִּי יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא יִהְיֶה טָהוֹר מִקְרֶה, אֲבָל נְבִיאֵי יִשְׂרָאֵל בְּדִבּוּר שָׁלֵם בִּלְשׁוֹן חִבָּה בְּלָשׁוֹן קְדֻשָּׁה בְּלָשׁוֹן שֶׁמַּלְאֲכֵי הַשָּׁרֵת מְקַלְסִין אוֹתוֹ, שֶׁנֶּאֱמַר (ישעיה ו, ג): וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ וגו', אָמַר רַבִּי יוֹסֵי בֶּן בֵּיבָה (משלי טו, כט): רָחוֹק ה' מֵרְשָׁעִים, אֵלּוּ נְבִיאֵי אֻמּוֹת הָעוֹלָם, (משלי טו, כט): וּתְפִלַּת צַדִּיקִים יִשְׁמָע, אֵלּוּ נְבִיאֵי יִשְׂרָאֵל. וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל הָאִשָּׁה וגו', מִכָּאן שֶׁאֵין הַתְרָאָה בִּבְנֵי נֹחַ. וְהִיא בְּעֻלַּת בָּעַל, אָמַר רַבִּי אַחָא בַּעֲלָהּ נִתְעַטֵּר בָּהּ וְהִיא לֹא נִתְעַטְּרָה בְּבַעֲלָהּ. רַבָּנָן אָמְרֵי מָרְתָא דְבַעֲלָהּ, בְּכָל מָקוֹם הָאִישׁ גּוֹזֵר, בְּרַם הָכָא (בראשית כא, יב): כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקוֹלָהּ.
“God came to Avimelekh in a dream at night, and He said to him: Behold, you will die because of the woman that you have taken, as she is married to a husband” (Genesis 20:3).
“God came to Avimelekh in a dream at night” – Rabbi Yosei said: The Holy One blessed be He appears to the prophets of the nations of the world only at a time that people typically have taken their leave from one another. That is what is written: “In thoughts from visions of the night,” (Job 4:13) “a matter stealthily came to me” (Job 4:12). What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥanina bar Pappa and the Rabbis, Rabbi Ḥanina bar Pappa said: This is analogous to a king who was situated with his friend in a great hall, with a curtain placed between them. Whenever he would seek to speak with his friend, he would draw the curtain back and speak with him. But for the prophets of the nations of the world, He does not draw it back, but, rather, he speaks to them from behind the curtain. The Rabbis say: It is analogous to a king who had a wife and a concubine. When he goes to his wife, he goes publicly, but when he goes to his maidservant [the concubine], he goes clandestinely. So, the Holy One blessed be He appears to those of the nations of the world only at night: “God came to Bilam at night” (Numbers 22:20); “God came to Laban the Aramean in a dream of the night” (Genesis 31:24); “God came to Avimelekh in a dream at night.”
What is the difference between the prophets of Israel and the prophets of the nations of the world? Rabbi Ḥama ben Rabbi Ḥanina and Rabbi Yisakhar of Kefar Mandi, Rabbi Ḥama said: The Holy One blessed be He appears to the prophets of the nations of the world only with a truncated form of speech, as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4).16The midrash views the word vayikar as a truncated version of the word vayikra – He called, which is what is typically employed with regard to the prophets of Israel. Rabbi Yisakhar of Kefar Mandi said: This expression vayikar is nothing other than an expression of impurity, just as it says: “If there will be among you a man who will not be pure due to an…incident [mikre]” (Deuteronomy 23:11). But to the prophets of Israel [He appears] with a complete form of speech, with an expression of endearment, with an expression of sanctity, with the expression with which the ministering angels laud Him, as it is stated: “And this one called to that one and said: Holy, …” (Isaiah 6:3). Rabbi Yosei ben Beiva said: “The Lord is far from the wicked” (Proverbs 15:29) – this refers to the prophets of the nations of the world; “and He hears the prayer of the righteous” (Proverbs 15:29) – this refers to the prophets of Israel.
“God came to Avimelekh in a dream at night, and He said to him: Behold, you will die because of the woman…” – from here we learn that there is no forewarning [necessary] for Noahides.17Noahides are all people in the world other than Jews. God was going to punish Avimelekh even though he had not been forewarned that his actions were sinful.
“And she is married to a husband [be’ulat baal]” – Rabbi Aḥa said:18He said this regarding the verse (Proverbs 12:4): “A woman of valor is her husband’s crown…” (see Bereshit Rabba 47:1). Her [Sarah’s] husband was crowned with her but she was not crowned with her husband.19Rather, Sarah had status independent of the fact that she was Abraham’s wife. The Rabbis say: She was her husband’s superior.20The Midrash interprets be’ulat baal as if it were pronounced ba’alat baal, the owner of a husband. Everywhere, the man gives the orders; here, however, “Everything that Sarah says to you, heed her voice” (Genesis 21:12).
וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וגו' הֲגוֹי גַּם צַדִּיק תַּהֲרֹג (בראשית כ, ד), אָמַר אִם כָּךְ דַּנְתָּ לְדוֹר הַמַּבּוּל וּלְדוֹר הַפְלָגָה צַדִּיקִים הָיוּ. אָמַר רַבִּי בֶּרֶכְיָה אִי גּוֹי זֶה תַּהֲרֹג צַדִּיק תַּהֲרֹג, הֲלוֹא הוּא אָמַר לִי וגו' וְהִיא גַּם הִיא, הִיא וְחַמָּרֵיהּ וְגַמְלֵיהּ וּבְנֵי בֵיתָא וְאַנְשֵׁי בֵּיתָהּ כֻּלָּם אָמְרוּ כֵּן. בְּתָם לְבָבִי, הֲדָא אָמְרָת מִשְׁמוּשׁ יָדַיִם הָיָה.
“Avimelekh had not approached her; he said: My Lord, will You kill a nation that is also innocent?” (Genesis 20:4).
“Avimelekh did not approach her…will You kill a nation even if it is innocent [tzadik]?” He said: If this is how You judged the generation of the Flood and the generation of the Dispersion, [perhaps] they [too] were innocent.21This explains why Avimelekh spoke of a "nation” being killed, despite the fact that it was he alone who was threatened. Rabbi Berekhya said: If you kill this nation,22According to this explanation, Avimelekh was referring to his own nation, who were all under threat (see Genesis 20:9). you would also kill a righteous man [tzadik].23Because I did nothing wrong.
“Did he not say to me: She is my sister? And she, also she said: He is my brother. In the innocence of my heart and in the cleanliness of my hands I did this” (Genesis 20:5).
“Did he not say to me: She is my sister? And she, also she…”24The words “also she” appear to be superfluous. – she, his donkey drivers, his camel drivers, the members of his household, and the members of her household, all of them said so.25The words “also she” mean: All these other people in addition to her.
“In the innocence of my heart” – that is to say that there was touching of the hands.26Avimelekh protested that his hands acted in innocence, implying that there was some form of action.
וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי וגו' וָאֶחְשׂךְ גַּם אָנֹכִי אוֹתְךָ מֵחֲטוֹ לִי (בראשית כ, ו), רַבִּי יִצְחָק אוֹמֵר מֵחֲטוֹ לִי, מַחֲטוֹנְךָ לִי, (בראשית כ, ו): עַל כֵּן לֹא נְתַתִּיךָ, מָשָׁל לְגִבּוֹר רוֹכֵב עַל הַסּוּס וְהַסּוּס רָץ וְרָאָה תִּינוֹק אֶחָד מֻשְׁלָךְ וּמָשַׁךְ הַסּוּס וְלֹא הִזִּיק אֶת הַתִּינוֹק, לְמִי הַכֹּל מְקַלְסִים לַסּוּס אוֹ לָרוֹכֵב, לֹא לָרוֹכֵב, כָּךְ עַל כֵּן לֹא נְתַתִּיךָ לִנְגֹעַ אֵלֶיהָ, מַחֲטוֹנְךָ לִי, יִצְרְךָ הַמַּחֲטִיאֲךָ בְּיָדִי הוּא מָסוּר, וַאֲנִי מְנַעְתִּיךָ מִלַּחֲטֹא, מְשַׁכְתִּיךָ מִן הַחֵטְא, וְהַשֶּׁבַח שֶׁלִּי הוּא וְלֹא שֶׁלָּךְ.
“God said to him in the dream: I, too, knew that in the innocence of your heart you did this, and I also prevented you from sinning against Me. Therefore, I did not allow you to touch her” (Genesis 20:6).
“God said to him in the dream: I, too, knew…and I also prevented you from sinning against Me [meḥato li]” – Rabbi Yitzḥak says: Meḥato li – your evil inclination [maḥaton] is Mine [li].27It is under My complete control. “Therefore, I did not allow you” – this is analogous to a warrior riding on a horse. The horse was running, and he [the warrior] saw a baby on the ground, and he diverted the horse and did not injure the baby. Whom does everyone laud, the horse or the rider? Is it not the rider? So, too, “therefore, I did not allow you to touch her” – your maḥaton is Mine, [meaning:] Your evil inclination, which causes you to sin [maḥti] that corrupts you, is given over into My hand. It is I who prevented you from sinning. I drew you away from sin. The praise is Mine and not yours.
וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא (בראשית כ, ז), אָמַר לוֹ מִי מְפַיְסוֹ שֶׁלֹא נָגַעְתִּי בָהּ, אָמַר לוֹ: כִּי נָבִיא הוּא, אָמַר לוֹ מִי מוֹדִיעַ לַכֹּל, אָמַר לוֹ: וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה. וְאִם אֵינְךָ מֵשִׁיב דַּע כִּי מוֹת תָּמוּת, מִכָּאן שֶׁאֵין הַתְרָאָה בִּבְנֵי נֹחַ.
“Now, return the man's wife, as he is a prophet, and he will pray on your behalf and you will live, and if you do not return her, know you that you will die, you, and all that is yours” (Genesis 20:7).
“Now, return the man's wife, as he is a prophet” – he said to Him: ‘Who will placate him and assure him that I did not touch her?’ He said to him: “As he is a prophet.” He said to him: ‘Who will inform everyone else?’ He said to him: “And he will pray on your behalf and you will live.”
“If you do not return her, know you that you shall die” – from here we learn that there is no forewarning for Noahides.28See earlier, section 5.
וַיַּשְׁכֵּם אֲבִימֶלֶךְ בַּבֹּקֶר וגו' (בראשית כ, ח), אָמַר רַבִּי חָנִין לְפִי שֶׁהָיוּ רוֹאִים עֲשָׁנָהּ שֶׁל סְדוֹם עוֹלֶה כְּכִבְשַׁן הָאֵשׁ, אָמְרוּ תֹּאמַר אוֹתָן הַמַּלְאָכִים שֶׁנִּשְׁתַּלְּחוּ לִסְדוֹם בָּאוּ לְכָאן, לְפִיכָךְ וַיִּירְאוּ הָאֲנָשִׁים מְאֹד.
“Avimelekh rose early in the morning, and he called all his servants, and spoke all these matters in their ears, and the men were very frightened” (Genesis 20:8).
“Avimelekh rose early in the morning…” – Rabbi Ḥanin said: Because they were seeing the smoke of Sodom rising like a fiery furnace, they said: ‘Perhaps those angels that were sent to Sodom came here.’ That is why: “The men were very frightened.”
וַיִּקְרָא אֲבִימֶלֶךְ לְאַבְרָהָם וַיֹּאמֶר לוֹ (בראשית כ, ט): מֶה חָטָאתִי לָךְ וּמֶה עָשִׂיתָ לָנוּ, הֵיךְ מָה דְאַתְּ אָמַר (בראשית כ, ג): הִנְּךָ מֵת עַל הָאִשָּׁה אֲשֶׁר לָקַחְתָּ וגו', וּמֶה חָטָאתִי לָךְ, (בראשית כ, ז): אִם אֵינְךָ מֵשִׁיב דַּע כִּי מוֹת תָּמוּת (בראשית כ, ט): כִּי הֵבֵאתָ עָלַי וְעַל מַמְלַכְתִּי חֲטָאָה גְדֹלָה, (בראשית כ, יח): כִּי עָצֹר עָצַר ה' בְּעַד כָּל רֶחֶם לְבֵית אֲבִימֶלֶךְ, (בראשית כ, ט): מַעֲשִׂים אֲשֶׁר לֹא יֵעָשׂוּ, אָמַר רַבִּי חֶלְבּוֹ בְּכָל מָקוֹם הָיְתָה רְוָחָה מְקַדַּמְתְּךָ וְכָאן קְדָמְךָ רְעָבוֹן. מַעֲשִׂים אֲשֶׁר לֹא יֵעָשׂוּ (בראשית כ, י): וַיֹּאמֶר אֲבִימֶלֶךְ לְאַבְרָהָם מָה רָאִיתָ כִּי עָשִׂיתָ אֶת הַדָּבָר וגו'.
“Avimelekh called Abraham, and said to him: What have you done to us, and by what have I sinned against you, that you have brought upon me and upon my kingdom a great sin? Deeds that should not be done, you have done to me” (Genesis 20:9).
“Avimelekh called Abraham, and said to him” – “what have I sinned against you?” “What have you done to us?” – this is [referring to] what it says: “You will die because of the woman that you have taken…” (Genesis 20:3). “What have I sinned against you?” – [this is referring to what it says:] “If you do not return her, know you that you will die” (Genesis 20:7). “That you have brought upon me and upon my kingdom a great sin [ḥata’a]” – “for the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18).29The Midrash interprets ḥata’a to mean punishment (see Zechariah 14:19). “Deeds that should not be done” – Rabbi Ḥelbo said: [Avimelekh said to Abraham:] ‘Everywhere else [you went], prosperity used to go before you,30That is, it used to accompany you. but [when you came] here, famine goes before you.’31Situations that did not usually occur elsewhere in your travels, have occurred here. ]That is what he meant by:] “Deeds that are not done [you have done to me].” [This paragraph is the explanation of the subsequent verse:] “Avimelekh said to Abraham: What did you see, that you did this matter?” (Genesis 20:10).
וַיֹּאמֶר אַבְרָהָם כִּי אָמַרְתִּי רַק אֵין יִרְאַת אֱלֹהִים, וְגַם אָמְנָה אֲחֹתִי בַת אָבִי הִיא (בראשית כ, יא יב), בְּשִׁיטָתָן הֱשִׁיבָן. (בראשית כ, יג): וַיְהִי כַּאֲשֶׁר הִתְעוּ אֹתִי אֱלֹהִים מִבֵּית אָבִי וגו', אָמַר רַבִּי חָנִין הַלְּוַאי נִדְרוֹשׁ הָדֵין קַרְיָא תְּלַת אַפִּין וְנֵפּוֹק יְדוֹי, בְּשָׁעָה שֶׁבִּקְּשׁוּ אֻמּוֹת הָעוֹלָם לִזְדַוֵּג לִי עַד שֶׁאֲנִי בְּבֵית אָבִי נִתְקַיֵּם עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא, וּבְשָׁעָה שֶׁבִּקְּשׁוּ אֻמּוֹת הָעוֹלָם לְהַתְעוֹת אוֹתִי נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לִי (בראשית יב, א): לֶךְ לְךָ, וּבְשָׁעָה שֶׁבִּקְשׁוּ אֻמּוֹת הָעוֹלָם לִתְעוֹת מִדְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הֶעֱמִיד לָהֶם שְׁנֵי גְדוֹלִים מִשֶּׁל בֵּית אַבָּא, שֵׁם וְעֵבֶר, וְהָיוּ מַתְרִים בָּהֶן.
“Abraham said: Because I said: Surely there is no fear of God in this place, and they will kill me over the matter of my wife” (Genesis 20:11).
“And also, indeed, she is my sister; the daughter of my father, but not the daughter of my mother, and she became my wife” (Genesis 20:12).
“Abraham said: Because I said: Surely there is no fear of God…and also, indeed, she is my sister; the daughter of my father…” – he answered them in accordance with their practice.32They permitted marrying one’s paternal sister but not one’s maternal sister. Thus, Abraham was explaining to them that his marriage to Sarah, according to the prevailing practice, was valid.
“It was, when God caused me to wander from my father's house, I said to her: This is your kindness that you shall perform for me; at every place that we will come, say of me: He is my brother” (Genesis 20:13).
“It was, when God caused me to wander [hitu] from my father’s house…” – Rabbi Ḥanin said: If only we could expound this verse in three ways and thereby satisfy our obligation.33The verse contains two difficulties. First, the fact that the verb hitu is plural, as if there were many gods commanding Abraham; second, the fact that hitu indicates that God corrupted him, as the root of that word, ta’a, can mean either to wander away or to become corrupt. By proposing these following three interpretations, my hope is that I have fulfilled my obligation to address these difficulties. [Abraham was saying:] When the nations of the world sought to fight against me while I was still in my father’s house, the Holy One blessed be He protected me.34The subject of the plural verb hitu, then is not God, but the nations of the world. The word God is expressing a separate thought; that God saved me from them. When the nations of the world sought to lead me astray [lehatot], the Holy One blessed be He revealed Himself to me and said to me: “Go, you” (Genesis 12:1). When the nations of the world sought to stray [litot] from the ways of the Holy One blessed be He, He appointed for them two prominent leaders from my father’s family, Shem and Ever, who would give them warning [to repent].
וַיִּקַּח אֲבִימֶלֶךְ צֹאן וּבָקָר, וּלְשָׂרָה אָמַר הִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךָ (בראשית כ, יד טז), אָמַר רַבִּי יְהוּדָה בַּר רַבִּי אִלְעָאי אֲזַלְתְּ לְמִצְרַיִם סְחַרְתְּ בָּהּ, אֲתֵית לְהָכָא וּסְחַרְתְּ בָּהּ, אִם מָמוֹן אַתְּ בָּעֵי הֵא לָךְ מָמוֹן וְכַסֵּי מִנָּהּ עֵינָה. (בראשית כ, טז): הִנֵּה הוּא לָךְ כְּסוּת עֵינַיִם, אָמַר רַבִּי יוֹחָנָן עֲשֵׂה לָהּ כְּסוּת שֶׁיִּהְיוּ הַכֹּל מַבִּיטִין בָּהּ וְלֹא בְּנוֹיָהּ. כְּסוּת עֵינַיִם, כְּסוּת שֶׁהִיא עֲשׂוּיָה עֵינַיִם עֵינַיִם. רַבִּי בֶּרֶכְיָה אָמַר עֲשָׂאָהּ מַטְרוֹנָה, כְּסוּת שֶׁהִיא מְכֻסָּה מִן הָעַיִן. רֵישׁ לָקִישׁ אָמַר בִּקֵּשׁ לְהַקְנוֹתָהּ בִּפְנֵי בַּעֲלָהּ לוֹמַר כָּל הַשָּׁנִים הַלָּלוּ הִיא עִמּוֹ וְלֹא עָשָׂה לָהּ דָּבָר, וְזֶה לַיְלָה אַחַת עָשָׂה לָהּ אֶת כָּל הַכָּבוֹד הַזֶּה. דָּבָר אַחֵר, אָמַר לָהֶם אַתֶּם כִּסִּיתֶם מִנִּי אֶת הָעַיִן, בֵּן שֶׁאַתֶּם מַעֲמִידִים יְהֵא כְּסוּי עֵינָיִם. (בראשית כ, טז): וְאֵת כֹּל וְנֹכָחַת, אָמַר לָהּ כְּבָר תּוֹכַחְתֵּיהּ דְּהַהוּא גַּבְרָא גַּבֵּיהּ, דִּתְנַן הַמּוֹרֶדֶת עַל בַּעֲלָהּ פּוֹחֲתִין לָהּ מִכְּתֻבָּתָהּ שִׁבְעָה דִינָרִין בְּשַׁבָּת, וְלָמָּה שִׁבְעָה דִינָרִין כְּנֶגֶד שִׁבְעָה מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעֲלָהּ, טוֹחֶנֶת, וְאוֹפָה, וּמְבַשֶּׁלֶת, וּמְכַבֶּסֶת, וּמֵינִיקָה אֶת בְּנָהּ, וּמַצַּעַת לוֹ אֶת הַמִּטָּה, וְעוֹשָׂה בַּצֶּמֶר, לְפִיכָךְ שִׁבְעָה. וְכֵן הַמּוֹרֵד עַל אִשְׁתּוֹ מוֹסִיפִין לָהּ עַל כְּתֻבָּתָהּ שְׁלשָׁה דִינָרִין בְּשַׁבָּת, לָמָּה שְׁלשָׁה כְּנֶגֶד שְׁלשָׁה דְבָרִים שֶׁהוּא מִתְחַיֵּב לָהּ, שְׁאֵר כְּסוּת וְעוֹנָה, לְפִיכָךְ שְׁלשָׁה. אֱמֹר שֶׁהִכְנִיסָה לוֹ עֲבָדִים וּשְׁפָחוֹת אֵינָהּ מִתְחַיֶּבֶת לוֹ כְּלוּם, אֱמֹר שֶׁלֹא נָתַן לָהּ לֹא שְׁאֵר לֹא כְּסוּת לֹא עוֹנָה אֵינָהּ מִתְחַיֶּבֶת לוֹ כְּלוּם. אָמַר רַבִּי יוֹחָנָן צַעֲרוֹ שֶׁל אִישׁ מְרֻבֶּה מִצַּעֲרָהּ שֶׁל אִשָּׁה, הֲדָא הוּא דִכְתִיב (שופטים טז, טז): וַיְהִי כִּי הֵצִיקָה לוֹ בִדְבָרֶיהָ כָּל הַיָּמִים וַתְּאַלְצֵהוּ, שֶׁהָיְתָה שׁוֹמֶטֶת עַצְמָהּ מִתַּחְתָּיו (שופטים טז, טז): וַתִּקְצַר נַפְשׁוֹ לָמוּת, אֲבָל הִיא לֹא קָצְרָה נַפְשָׁהּ, שֶׁהָיְתָה עוֹשָׂה צְרָכֶיהָ מִמָּקוֹם אַחֵר.
“Avimelekh took flocks and cattle and slaves and maidservants and gave them to Abraham, and returned Sarah his wife to him” (Genesis 20:14).
“To Sarah he said: Behold, I have given your brother one thousand pieces of silver; behold, it is for you a covering of the eyes for all who are with you, and for all, it is proven” (Genesis 20:16).
“Avimelekh took flocks and cattle…to Sarah he said: Behold, I have given your brother one thousand pieces of silver” – Rabbi Yehuda bar Rabbi Ilai said: [Avimelekh said:] ‘You went to Egypt and gained financially from her [Sarah] there.35When Pharaoh took her for himself (Genesis 12:16). You came here and gained financially from her. If it is money that you seek, here is money for you, and [now,] conceal people’s eyes from her.’36Do not let any more people see her and desire her.
“It is for you a covering of the eyes” – Rabbi Yoḥanan said: [Avimelekh said to him:] ‘Make a covering for her,37With the money I have given you, buy her nice clothing, so as to distract people from her own beauty. so everyone would look at it and not at her beauty.’ “A covering of the eyes” – a covering made of many colors. Rabbi Berekhya said: He made her a noblewoman; [it was] a covering that rendered her [as if] obscured from sight.38Wearing the garb of nobility, no one would dare express a desire to take her. It would be as if people would not see her at all.
Reish Lakish said: He sought to cause strife with her husband. [He was saying:] ‘All these years she has been with him, and he never did anything for her. But this one [myself], after one night, treated her accorded her such honor.’39He sought to have her cover her eyes from her husband.
Another interpretation, he said to them: ‘You obscured my eyes from seeing,40By lying to me about Sarah. [therefore] the son that you will produce will have his eyes covered.’41Isaac was blind (Genesis 27:1). This is what he meant by: “It is for you a covering of the eyes” – the covering of eyes will happen to you.
“And for all, it is proven [venokhaḥat]” – he said to her: ‘The rebuke [tokhaḥa] of this man [myself],42The rebuke due to me for having deprived you of your husband for one night. is already in his possession,’ as it is taught: If a woman rebels against her husband,43By refusing to fulfill her marital duties. one deducts from her marriage contract seven dinars per week.44Ketubot 63a. Why seven dinars? It corresponds to the seven duties that a woman performs for her husband: She grinds, bakes, cooks, launders, nurses her child, makes his bed, and works wool [into thread]. That is why it is seven. One who rebels against his wife, one adds to her marriage contract three dinars per week.45Ketubot 63a. Why? It corresponds to the three matters that he is obligated to do for her: [Provide] food, clothing, and conjugal rights. That is why it is three.
Say that she brought [into the marriage] servants and maidservants [to do all the work], so that she has no obligations toward him. Say that he declined to provide her food, clothing, and conjugal rights,46He made this stipulation, and she consented. so that he has no obligations toward her.47Since in this case neither spouse has any obligations toward the other, why is the women penalized more than the man for refusing to fulfill her marital (conjugal) duty? Rabbi Yoḥanan said: The suffering of the man48When deprived of conjugal relations. is greater than the suffering of the woman. That is what is written: “It was as she tormented him daily with her words and pressured him” (Judges 16:16) – [this means] that she would slip herself away from beneath him. “He became irritated to death” (Judges 16:16) – but she did not become irritated, as she would see to her needs elsewhere.
וַיִּתְפַּלֵּל אַבְרָהָם אֶל הָאֱלֹהִים (בראשית כ, יז), אָמַר רַבִּי חָמָא בֶּן רַבִּי חֲנִינָא מִתְּחִלַּת הַסֵּפֶר וְעַד כָּאן לֹא נֶאֱמַר בַּלָּשׁוֹן הַזֶּה, כֵּיוָן שֶׁהִתְפַּלֵּל אָבִינוּ אַבְרָהָם הֻתַּר הַקֶּשֶׁר הַזֶּה. (בראשית כ, יח): כִּי עָצֹר עָצַר, נֶאֱמַר עֲצִירָה בַּפֶּה, עֲצִירָה בַּגָּרוֹן, עֲצִירָה בָּאֹזֶן, עֲצִירָה מִלְּמַעְלָה, עֲצִירָה מִלְּמַטָּה, וְהַכֹּל אוֹמְרִים (בראשית כ, יח): עַל דְּבַר שָׂרָה אֵשֶׁת אַבְרָהָם. אָמַר רַבִּי בֶּרֶכְיָה עָלוּ דְּטוֹלְמִיסִין לְמִקְרַב לִמְסָאנָא דְמַטְרוֹנָה, כָּל אוֹתָהּ הַלַּיְלָה הָיְתָה שָׂרָה שְׁטוּחָה עַל פָּנֶיהָ וְאוֹמֶרֶת רִבּוֹן הָעוֹלָמִים אַבְרָהָם יָצָא בְּהַבְטָחָה וַאֲנִי יָצָאתִי בַּאֲמָנָה, אַבְרָהָם חוּץ לַסִּירָה וַאֲנִי נְתוּנָה בַּסִּירָה, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מַה שֶּׁאֲנִי עוֹשֶׂה בִּשְׁבִילֵךְ אֲנִי עוֹשֶׂה, וְהַכֹּל אוֹמְרִים עַל דְּבַר שָׂרָה אֵשֶׁת אַבְרָהָם, אָמַר רַבִּי לֵוִי כָּל אוֹתָהּ הַלַּיְלָה הָיָה מַלְאָךְ עוֹמֵד וּמַגְלֵב בְּיָדוֹ וְהָיָה מִתְיָעֵץ בְּשָׂרָה, אִם אָמְרָה לֵיהּ מְחֵי מָחֵי, וְאִם אָמְרָה לֵיהּ שְׁבוֹק הֲוָה שָׁבֵיק, כָּל כָּךְ לָמָּה שֶׁהָיְתָה אוֹמֶרֶת לוֹ אֵשֶׁת אִישׁ אֲנִי וְלֹא הָיָה פּוֹרֵשׁ. רַבִּי אֶלְעָזָר תָּנֵי לָהּ מִשּׁוּם רַבִּי אֱלִיעֶזֶר, שָׁמַעְנוּ בְּפַרְעֹה שֶׁלָּקָה בְּצָרַעַת וַאֲבִימֶלֶךְ שֶׁלָּקָה בְּעִצּוּר, מִנַּיִן שֶׁהַכֹּל לָקוּ בָּזֶה וּבָזֶה, תַּלְמוּד לוֹמַר (בראשית יב, יז): עַל דְּבַר שָׂרַי אֵשֶׁת אַבְרָם, גְּזֵרָה שָׁוָה.
“Abraham prayed to God, and God healed Avimelekh and his wife and his maidservants, and they bore children” (Genesis 20:17).
“For the Lord had obstructed all wombs of the house of Avimelekh over the matter of Sarah, Abraham’s wife” (Genesis 20:18).
“Abraham prayed to God” – Rabbi Ḥama ben Rabbi Ḥanina said: From the beginning of this book until here, this expression49Prayer on behalf of another person. has not been used. Once Abraham prayed, this knot was untied.50From this point on, the gates of prayer were open.
“For the Lord had obstructed [atzor atzar]” – atzira is stated regarding the mouth, atzira regarding the throat, atzira regarding the ear, atzira from above, atzira from below.51All this is derived from the use of the double verb – atzor atzar. All bodily orifices were sealed and unable to discharge what they usually do. And everyone was saying: [This is] “over the matter of Sarah, Abraham’s wife.”
Rabbi Berekhya said: All the insolent ones have come in to touch the noblewoman’s shoe.52This is a saying, referring to insolent behavior on the part of lowly people who dare to touch the princess’s shoes, and are severely punished. The Midrash applies this saying to the members of Avimelekh’s household who acted disrespectfully toward Sarah.
Throughout that night Sarah was prostrated on her face and saying: ‘Master of the universe, Abraham departed [from our home country] with a promise,53Abraham was told by God that He would protect him. and I departed only on faith. Abraham departed outside the cage, but I am in the cage.’54I am here in the cage with all these [beasts] – Avimelekh and his servants. The Holy One blessed be He said to her: ‘Everything I do, I do on your behalf.’ And all of them were saying: [It is] “over the matter of Sarah, Abraham’s wife.”
Rabbi Levi said: Throughout that night, an angel was standing with a rod in his hand. He was consulting with Sarah. If she said to him: ‘Strike,’ he would strike; if she said to him: ‘Cease,’ he would cease. Why [was Avimelekh punished] to such an extent? It is because she kept telling him: ‘I am a married woman,’ but he would not keep away from her.55“Over the matter of [al devar] Sarah, Abraham’s wife” is expounded to mean: “by the words of Sarah, who said that she was Abraham’s wife.”
Rabbi Elazar taught it in the name of Rabbi Eliezer: We have heard that Pharaoh was afflicted with leprosy56The word nega’im (Genesis 12:17), translated there as “afflictions,” often refers specifically to leprosy. and Avimelekh was afflicted with obstruction. From where is it derived to apply this [affliction] to there, and that [affliction] to here? It is from al devar, al devar57“The Lord afflicted Pharaoh and his household with great afflictions over the matter [al devar] of Sarai, Abram’s wife” (Genesis 12:17). for a verbal analogy.