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<point><b>Descent to Egypt</b> – Ramban views Avraham's decision to leave Israel as an expression of lack of faith in Hashem.<fn>Cassuto does not fault Avraham on this point, asserting</fn>  He claims that Avraham was in fact punished severely for his actions and the decree of slavery in Egypt was a direct outcome of this story.  As evidence, he points to the many parallels.<fn>Both stories open with a famine causing those affected to descend to Egypt.  Once there, the Egyptians oppress them leading Hashem to punish the oppressors via plague.  In the end both Avraham and the nation leave with great wealth.<br/>The Genesis Apocryphon and Jubilees, interestingly, add another potential parallel between the two stories. They both suggest that Avraham stayed in Chevron for two years and then in Egypt for five years before Sarah is taken. Michael Segal, in his article, "The Literary relationship between the Genesis Apocryphon and Jubilees: The Chronology of Abram and Sarai's Descent to Egypt", Aramaic Studies 8 (2010): 71-88, suggests that the works are alluding to the similar chronology in the Yosef story. The brothers first go to Egypt after two years of famine and stay there, unharmed, for the remaining five years. Only afterwards do troubles start.</fn> between the two episodes,<fn>Ramban points to R. Pinchas in Bereshit Rabbah who also enumerates the many similarities between the stories, asserting that Hashem told Avraham, "צא וכבוש את הדרך לפני בניך". R. Pinchas, however, does not view Avraham's actions as a sin.  In fact, Abarbanel points to his words in order to justify Avraham's descent, asserting that Hashem planted the idea in his head so that he could pave the way before his children.<br/>See, though, A. Shammah,"תהליכי גיבוש ותמורות בעמדתו הביקורתית של רמב"ן על אברם בירידתו מצרימה", Megadim 50 (2009):199-220, who suggests that Ramban might have originally agreed with the Midrashic take and only later changed his stance to view Avraham more critically.  Thus, when he wrote the first part of his comments on verse 10, he might have simply been showing how Avraham set in motion, on God's bidding, what was to come. Only later did Ramban add the last few lines ("דע כי אברהם אבינו חטא").  It should be noted, though, that this section is found in all the manuscripts of Ramban and does not seem to be  a later edition, so if Ramban's view changed over the years, the change was early enough that it found its way to the earliest versions of the commentary.</fn> suggesting that the enslavement was a measure for measure punishment for Avraham's deeds.</point> | <point><b>Descent to Egypt</b> – Ramban views Avraham's decision to leave Israel as an expression of lack of faith in Hashem.<fn>Cassuto does not fault Avraham on this point, asserting</fn>  He claims that Avraham was in fact punished severely for his actions and the decree of slavery in Egypt was a direct outcome of this story.  As evidence, he points to the many parallels.<fn>Both stories open with a famine causing those affected to descend to Egypt.  Once there, the Egyptians oppress them leading Hashem to punish the oppressors via plague.  In the end both Avraham and the nation leave with great wealth.<br/>The Genesis Apocryphon and Jubilees, interestingly, add another potential parallel between the two stories. They both suggest that Avraham stayed in Chevron for two years and then in Egypt for five years before Sarah is taken. Michael Segal, in his article, "The Literary relationship between the Genesis Apocryphon and Jubilees: The Chronology of Abram and Sarai's Descent to Egypt", Aramaic Studies 8 (2010): 71-88, suggests that the works are alluding to the similar chronology in the Yosef story. The brothers first go to Egypt after two years of famine and stay there, unharmed, for the remaining five years. Only afterwards do troubles start.</fn> between the two episodes,<fn>Ramban points to R. Pinchas in Bereshit Rabbah who also enumerates the many similarities between the stories, asserting that Hashem told Avraham, "צא וכבוש את הדרך לפני בניך". R. Pinchas, however, does not view Avraham's actions as a sin.  In fact, Abarbanel points to his words in order to justify Avraham's descent, asserting that Hashem planted the idea in his head so that he could pave the way before his children.<br/>See, though, A. Shammah,"תהליכי גיבוש ותמורות בעמדתו הביקורתית של רמב"ן על אברם בירידתו מצרימה", Megadim 50 (2009):199-220, who suggests that Ramban might have originally agreed with the Midrashic take and only later changed his stance to view Avraham more critically.  Thus, when he wrote the first part of his comments on verse 10, he might have simply been showing how Avraham set in motion, on God's bidding, what was to come. Only later did Ramban add the last few lines ("דע כי אברהם אבינו חטא").  It should be noted, though, that this section is found in all the manuscripts of Ramban and does not seem to be  a later edition, so if Ramban's view changed over the years, the change was early enough that it found its way to the earliest versions of the commentary.</fn> suggesting that the enslavement was a measure for measure punishment for Avraham's deeds.</point> | ||
<point><b>"וְחָיְתָה נַפְשִׁי" - Is Avraham's life more important?</b> Ramban similarly faults Avraham for endangering Sarah, claiming that Avraham should instead have trusted in Hashem to save them.<fn>In his commentary on the Torah, Ramban suggests that Avraham asked Sarah to do this during many of their travels, suggesting that the ruse in and of itself might not have been such a bad idea. Perhaps what troubled Ramban was the decision to go to Egypt specifically, since its inhabitants were likely to harm Sarah's honor.   If so, this would explain why Ramban does not criticize Avraham in the parallel story in the land of the Philistines. <br/>In his דרשת תורת ה' תמימה, in contrast, Ramban does not mention the repeated usage of the plan and does assume that Avraham sinned in Gerar as well. See Shammah, as per the above note, who suggests that the different works might reflect different stages in Ramban's read of the story.</fn></point> | <point><b>"וְחָיְתָה נַפְשִׁי" - Is Avraham's life more important?</b> Ramban similarly faults Avraham for endangering Sarah, claiming that Avraham should instead have trusted in Hashem to save them.<fn>In his commentary on the Torah, Ramban suggests that Avraham asked Sarah to do this during many of their travels, suggesting that the ruse in and of itself might not have been such a bad idea. Perhaps what troubled Ramban was the decision to go to Egypt specifically, since its inhabitants were likely to harm Sarah's honor.   If so, this would explain why Ramban does not criticize Avraham in the parallel story in the land of the Philistines. <br/>In his דרשת תורת ה' תמימה, in contrast, Ramban does not mention the repeated usage of the plan and does assume that Avraham sinned in Gerar as well. See Shammah, as per the above note, who suggests that the different works might reflect different stages in Ramban's read of the story.</fn></point> | ||
| − | <point><b>"הִנֵּה נָא יָדַעְתִּי..."</b> – Ramban  maintains that the word "נָא" refers to any fact which is a continuous truth<fn>In Ramban's words: על כל דבר הווה ועומד יאמרו כן, כי הוא רומז על הענין לומר שהוא עתה ככה. הנה נא ידעתי כי אשה יפת מראה את, מאז ועד עתה. | + | <point><b>"הִנֵּה נָא יָדַעְתִּי..."</b> – Ramban  maintains that the word "נָא" refers to any fact which is a continuous truth<fn>In Ramban's words: על כל דבר הווה ועומד יאמרו כן, כי הוא רומז על הענין לומר שהוא עתה ככה. הנה נא ידעתי כי אשה יפת מראה את, מאז ועד עתה.</fn> pointing to its usage in Bereshit 16:2 and 19:8.  The phrase does not connote that Avraham first came to recognize Sarah's beauty upon entry into Egypt, but rather that he had known it all along.</point> |
<point><b>"וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ"</b></point> | <point><b>"וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ"</b></point> | ||
<point><b>Why a sister specifically?</b> Ramban does not address this point.</point> | <point><b>Why a sister specifically?</b> Ramban does not address this point.</point> | ||
Version as of 03:24, 7 January 2015
Endangering Sarah in Egypt
Exegetical Approaches
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Endangered Unwittingly
Avraham never intended to place his wife in danger and had not thought that she would be taken to Paroh's palace. This position subdivides regarding what Avraham was thinking in acting as he did:
Unaware of Danger
Avraham simply did not recognize that going down to Egypt was going to endanger Sarah until it was too late.
Descent to Egypt – Most of these commentators assert that Avraham only left the land promised to him by Hashem because the severe conditions brought by the famine left him no choice.3 As such, his actions are not considered problematic. Both Radak and Abarbanel further stress that Avraham only planned to move temporarily and was thus not rejecting Hashem's chosen land.
"הִנֵּה נָא יָדַעְתִּי..." – Most of these commentators define the word "נָא" in this verse as "now".4 Avraham had either truly never noticed Sarah's beauty beforehand,5 or only first appreciated its ramifications now, when contrasting Sarah with the Egyptians.6 It was thus, only on entry into Egypt, that Avraham recognized that there was potential danger.7 Radak and Abarbanel maintain that had he known sooner, Avraham would never have gone down.
"וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ" – According to Radak, Akeidat Yitzchak and Abarbanel, in these words Avraham is pointing to the dangers that faced both him and Sarah - for him, death, and for her, an equally terrible fate, to be left alive so as to be raped.
"וְחָיְתָה נַפְשִׁי" - Is his life more important? Radak explains that Avraham thought that Sarah would be in worse danger if he were dead rather than alive. Though the Egyptians might take her either way, Avraham's presence would shame them into minimizing their base actions, whereas his death would leave Sarah at the mercy of their whims.8
Why a sister specifically? Radak might maintain that Avraham thought he could best watch over Sarah if others believed that they were related (but not married). This way they could live together, and their kinship would help ensure that the Egyptians acted with at least a modicum of conscience.9
Lying and leading Egypt to sin – Most of these commentators would likely maintain that lying is not problematic if it will help save a life, and that telling the truth would not have stopped the Egyptians from sinning anyway.10 Akeidat Yitzchak suggests that even Paroh agreed that the ruse was valid in light of the Egyptian's reputation, and that he only complained why Avraham had not told him personally the truth.
"לְמַעַן יִיטַב לִי בַעֲבוּרֵךְ" - asking for riches? Radak, Akeidat Yitzchak and Abarbanel explain that this clause is parallel to and defined by the immediately following one, "וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ".11 It is inconceivable that Avraham would desire to get rich off the shame of his wife.12 Moreover, he had no need of riches, being independently wealthy. The only reason he even accepted the later gifts was his fear of displeasing Paroh.13
Why punish Paroh?
Why does Avraham repeat the actions in Gerar? The repeated actions in Gerar are difficult for this position as it would be hard to say that there too Avraham was taken by surprise.14
Hoped to Avert Danger
Avraham's actions were part of a calculated plan which was meant to protect Sarah and prevent her from being forcibly taken by the Egyptians.
Sources:Bereshit Rabbah, Tanchuma, Rashi, Ba'alei HaTosafot, Ran, Abarbanel, Seforno, Ma'asei Hashem, Shadal, R. S"R Hirsch, Malbim, Hoil Moshe
The Plan
- Prolong marital negotiations – Most of these commentators assert that Avraham meant to act as Sarah's guardian who could negotiate her nuptials,15 and planned to ask for such a high dowry that no one would be able to meet it. During the prolonged discussions Avraham would be able to get provisions enabling him to return to Israel before any harm was brought to Sarah.16
- Pass Sarah off as married – Chizkuni, instead, suggests that Avraham told the Egyptians that Sarah was indeed married but that her husband was overseas. Unable to kill her spouse, and fearful of committing adultery, they would thus leave Sarah alone.17
- Hide Sarah – According to Bereshit Rabbah, Tanchuma, and Rashi, Avraham was hoping to hide Sarah during their stay.18
Descent to Egypt –
All of these sources justify Avraham's decision, but for different reasons:
- Test from Hashem – Rashi, Ran and Malbim count the famine as one of Avraham's ten trials,19 asserting that Hashem was testing whether Avraham would complain when forced out of the land. As such, they assume that Hashem intended Avraham to leave and view his acceptance of the situation as a show of faith, not a lack thereof.20
- No reliance on miracles – R. Hirsch and Malbim maintain that one is not supposed to rely on miracles,21 but rather do whatever one can to avert disaster naturally.22
- Caring for others – The Ran suggests that had Avraham only needed to care for himself and Sarah, he would likely not have gone to Egypt, but since he felt responsible for many others and desired to continue his hospitable ways, he chose to go down.
- Plan to save Sarah – Ran points out, though, that even the necessity to escape death from famine can not explain nor justify a decision to endanger Sarah's honor, leading him to conclude that Avraham descended with a ruse which he thought would prevent such an issue.23
"הִנֵּה נָא יָדַעְתִּי..." – These commentators split, with some24 suggesting that "נָא" means "now",25 and others viewing the term as a figure of speech or a sign of emphasis.26 If the latter, Avraham is simply saying, "behold, I know you are beautiful..." as a preface to the discussion of this fact's ramifications.
"וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ" – Ran, Ma'asei Hashem, and R. Hirsch assert that Avraham is equating the potential fates of both he and his wife; Avraham will die, and Sarah be left alive to have her honor harmed. When he requests that Sarah pose as his sister, his purpose is to save them both.
"לְמַעַן יִיטַב לִי בַעֲבוּרֵךְ" - asking for riches? Most of these commentators could say, like Seforno, that Avraham is referring to the dowry that he is to ask of the Egyptians who seek to marry Sarah.27 Malbim defends this read by pointing out that the word "בַעֲבוּרֵךְ" means "on your behalf" rather than "because of you" ("בִּגְלָלֵךְ").28
"וְחָיְתָה נַפְשִׁי" - Is his life more important? Avraham was not planning on saving himself at Sarah's expense, but rather trying to save both.
Why a sister specifically? For most of these commentators Avraham needed to pass himself off as Sarah's brother specifically since only such a relative could negotiate her dowry and push off potential suitors.
Lying and leading Egypt to sin
Why punish Paroh? According to Chizkuni, Paroh believed that Sarah was married and nonetheless took her. The fact that he did not know that Avraham specifically was her spouse is irrelevant.
Why does Avraham repeat the actions in Gerar? Since Avraham's plan was actually a logical one which would very likely have worked in most situations, it made sense to try again.29
Self-preservation
Avraham's conduct was motivated by a desire to save himself. Placing Sarah in potential danger was justified in face of the supreme value placed on preservation of life.
Descent to Egypt – This approach lauds Avraham's decision to escape the almost certain death due to famine rather than stay in Israel and trust that Hashem would save him.31 Since commandments were given to live by, temporarily leaving the land to save one's self is not seen as a transgression but rather as an act to be emulated.
"הִנֵּה נָא יָדַעְתִּי..." – Ralbag does not read any significance into the word "נָא" and assumes that Avraham had recognized Sarah's beauty earlier. Avraham is simply remarking upon it now in the context of the danger that this fact brings to his life.32
"וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ" – According to Ralbag the two phrases are reversals of each other. Avraham is telling his wife that the Egyptians will kill him, leaving only her alive, thus emphasizing that the danger is to him personally (rather than to Sarah).
"וְחָיְתָה נַפְשִׁי" - Is Avraham's life more important? Though these commentators agree that Avraham was placing his life before the honor of his wife, they differ in their justification of this:
- Pirkoi b. Baboi asserts that all other transgressions are overridden in order to save a life.33 Even a case of potential danger to life allows one to push off a potential case of forced relations.34
- Abarbanel instead suggests that Avraham was convinced that Sarah's being taken was inevitable. If so, nothing is gained by Avraham martyring himself and it is logical that he should try to save himself.
Why a sister specifically? According to this approach there was no special need to posit a sibling relationship, but the guise would easily enable them to continue living together.
Lying and leading Egypt to sin – Though the commentators do not address the issue explicitly, they would likely say that lying is permissible in face of danger to one's life, even if it causes a stumbling block for another.
"לְמַעַן יִיטַב לִי בַעֲבוּרֵךְ" - asking for riches? While Abarbanel assumes that the good Avraham is referring to is that his life be saved, Ralbag seems to suggest that he is referring to presents or honor that would be given to him by the Egyptians who desired Sarah. He does not address the issue of the insensitivity of such a deed.
Why punish Paroh?
Why does Avraham repeat the actions in Gerar? Since preservation of life trumps all, it is not surprising that any time Avraham was to find himself in a life-compromising situation, he would act similarly.
Avraham Sinned
Avraham's actions in descending to Egypt and endangering Sarah were problematic and Avraham was punished for them.
Descent to Egypt – Ramban views Avraham's decision to leave Israel as an expression of lack of faith in Hashem.35 He claims that Avraham was in fact punished severely for his actions and the decree of slavery in Egypt was a direct outcome of this story. As evidence, he points to the many parallels.36 between the two episodes,37 suggesting that the enslavement was a measure for measure punishment for Avraham's deeds.
"וְחָיְתָה נַפְשִׁי" - Is Avraham's life more important? Ramban similarly faults Avraham for endangering Sarah, claiming that Avraham should instead have trusted in Hashem to save them.38
"הִנֵּה נָא יָדַעְתִּי..." – Ramban maintains that the word "נָא" refers to any fact which is a continuous truth39 pointing to its usage in Bereshit 16:2 and 19:8. The phrase does not connote that Avraham first came to recognize Sarah's beauty upon entry into Egypt, but rather that he had known it all along.
"וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ"
Why a sister specifically? Ramban does not address this point.
Lying and leading Egypt to sin – According to Ramban, the Egyptians took Sarah without asking about her marital status at all; only afterwards did Avraham say that he was Sarah's brother to save himself from potential death.40
"לְמַעַן יִיטַב לִי בַעֲבוּרֵךְ" - asking for riches? Ramban minimizes the possible negative connotations of Avraham's words by explaining that the good Avraham is referring to relates to the provision of sustenance during the famine, not riches. In addition, in paraphrasing Avraham's thoughts Ramban puts them into plural language, thereby having Avraham include Sarah as a beneficiary of this "good."41
Why punish Paroh?
Why does Avraham repeat the actions in Gerar? The Ran questions Ramban's criticism of Avraham from this point, asking how it is possible that Avraham would have repeated his sin by doing the same exact thing a few chapter later. In Ramban's Derashat Torat Hashem Temimah42 he suggests that Avraham never knew for what he was being punished in the Covenant between the Pieces and so he repeated the error.
