Difference between revisions of "Endangering Sarai in Egypt/2"
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<opinion>Hoped to Avert Danger | <opinion>Hoped to Avert Danger | ||
<p>Avram's actions were part of a calculated plan which was meant to protect Sarai and prevent her from being forcibly taken by the Egyptians.</p> | <p>Avram's actions were part of a calculated plan which was meant to protect Sarai and prevent her from being forcibly taken by the Egyptians.</p> | ||
− | <mekorot><multilink><a href="BereshitRabbah40-5" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah40-5" data-aht="source">40:5</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>,<multilink><a href="TanchumaLekhLekha5" data-aht="source">Tanchuma</a><a href="TanchumaLekhLekha5" data-aht="source">Lekh Lekha 5</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, <multilink><a href="RashiBereshit12-10-14" data-aht="source">Rashi</a><a href="RashiBereshit12-10-14" data-aht="source">Bereshit 12:10-14</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, Ba'alei HaTosafot, <multilink><a href="RanBereshit12-11" data-aht="source">Ran</a><a href="RanBereshit12-11" data-aht="source">Bereshit 12:11</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>, <multilink><a href="AbarbanelBereshit12-10" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit12-10" data-aht="source">Bereshit 12:10</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href=" | + | <mekorot><multilink><a href="BereshitRabbah40-5" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah40-5" data-aht="source">40:5</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>,<multilink><a href="TanchumaLekhLekha5" data-aht="source">Tanchuma</a><a href="TanchumaLekhLekha5" data-aht="source">Lekh Lekha 5</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, <multilink><a href="RashiBereshit12-10-14" data-aht="source">Rashi</a><a href="RashiBereshit12-10-14" data-aht="source">Bereshit 12:10-14</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, Ba'alei HaTosafot, <multilink><a href="RanBereshit12-11" data-aht="source">Ran</a><a href="RanBereshit12-11" data-aht="source">Bereshit 12:11</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>, <multilink><a href="AbarbanelBereshit12-10" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit12-10" data-aht="source">Bereshit 12:10</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoBereshit12-13-16" data-aht="source">Seforno</a><a href="SefornoBereshit12-13-16" data-aht="source">Bereshit 12:13-16</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="ShadalBereshit12-11-13" data-aht="source">Shadal</a><a href="ShadalBereshit12-11-13" data-aht="source">Bereshit 12:11-13</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>, <multilink><a href="RSRHirschBereshit12-10-14" data-aht="source">R. S"R Hirsch</a><a href="RSRHirschBereshit12-10-14" data-aht="source">Bereshit 12:10-14</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink>, <multilink><a href="MalbimBereshit12-10-16" data-aht="source">Malbim</a><a href="MalbimBereshit12-10-16" data-aht="source">Bereshit 12:10-16</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>, Hoil Moshe</mekorot> |
<point><b>The Plan</b><ul> | <point><b>The Plan</b><ul> | ||
<li><b>Prolong marital negotiations </b>– Most of these commentators assert that Avram meant to act as Sarai's guardian who could negotiate her nuptials,<fn>See B. Eichler, "On Reading Genesis 12:10-20" in Tehillah le-Moshe: Biblical and Judaic Studies in Honor of Moshe Greenberg, ed. M. Cogan et al. (Winona Lake, 1997): 32-38, who brings much evidence from the Ancient Near East for such guardian roles of brothers.</fn> and planned to ask for such a high dowry that no one would be able to meet it.  During the prolonged discussions, Avram would be able to get provisions enabling him to return to Israel before any harm was brought to Sarai.<fn>If some potential suitor became problematic, Avram figured he would simply return to Israel.  He had never thought of the possibility that it would be Paroh himself who would desire Sarai and simply take her without any discussion.</fn></li> | <li><b>Prolong marital negotiations </b>– Most of these commentators assert that Avram meant to act as Sarai's guardian who could negotiate her nuptials,<fn>See B. Eichler, "On Reading Genesis 12:10-20" in Tehillah le-Moshe: Biblical and Judaic Studies in Honor of Moshe Greenberg, ed. M. Cogan et al. (Winona Lake, 1997): 32-38, who brings much evidence from the Ancient Near East for such guardian roles of brothers.</fn> and planned to ask for such a high dowry that no one would be able to meet it.  During the prolonged discussions, Avram would be able to get provisions enabling him to return to Israel before any harm was brought to Sarai.<fn>If some potential suitor became problematic, Avram figured he would simply return to Israel.  He had never thought of the possibility that it would be Paroh himself who would desire Sarai and simply take her without any discussion.</fn></li> |
Version as of 04:01, 8 July 2019
Endangering Sarai in Egypt
Exegetical Approaches
Overview
The commentators' evaluations of Avram's actions in Egypt vary widely. The vast majority, no doubt hesitant to view Avram's earliest recorded actions negatively, attempt to justify his behavior. Most of these assume that Avram had not meant to endanger Sarai at all. Radak, thus, asserts that Avram acted unintentionally; he was simply unaware of the danger that his wife's beauty would bring to them in Egypt. R. Nissim, in contrast, portrays a very aware and calculating Avram, who had devised a ruse to avoid the potential danger, though it proved to be unsuccessful.
A third group of commentators maintain that Avram knowingly endangered Sarai's honor, but this was justified due to his desire to save his own life. According to this position, preservation of human life trumps all other considerations. Finally, Ramban and Cassuto each fault Avram for his actions in this story, criticizing his lack of faith in Hashem. Ramban deplores both Avram's decision to leave Israel and the endangering of Sarai, while Cassuto criticizes his deceiving of Paroh and the Egyptians.
Endangered Unwittingly
Avram 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 Avram was thinking in acting as he did:
Unaware of Danger
Avram simply did not recognize that going down to Egypt would endanger Sarai until it was too late.
Hoped to Avert Danger
Avram's actions were part of a calculated plan which was meant to protect Sarai and prevent her from being forcibly taken by the Egyptians.
- Prolong marital negotiations – Most of these commentators assert that Avram meant to act as Sarai's guardian who could negotiate her nuptials,16 and planned to ask for such a high dowry that no one would be able to meet it. During the prolonged discussions, Avram would be able to get provisions enabling him to return to Israel before any harm was brought to Sarai.17
- Pass Sarai off as married – Chizkuni, instead, suggests that Avram told the Egyptians that Sarai was indeed married but that her husband was overseas. Unable to kill her spouse, and fearful of committing adultery, they would leave Sarai alone.18
- Hide Sarai – According to Bereshit Rabbah, Tanchuma, and Rashi, Avram was hoping to hide Sarai during their stay.19
- Test from Hashem – Rashi, Ran, and Malbim count the famine as one of Avram's ten trials,20 asserting that Hashem was testing whether Avram would complain when forced out of the land. As such, they assume that Hashem intended that Avram leave and viewed his acceptance of the situation as a show of faith, rather than a lack thereof.21
- No reliance on miracles – R. Hirsch and Malbim maintain that one is not supposed to rely on miracles,22 but must make whatever efforts one can to deal with a problematic situation.23
- Caring for others – The Ran suggests that had Avram needed to care only for himself and Sarai, he would likely not have descended 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 Sarai – Ran points out, though, that even the necessity to escape death from famine can neither explain nor justify a decision to endanger Sarai's honor, leading him to conclude that Avram descended with a ruse which he thought would prevent any problems.
Knowingly Endangered
Avram knowingly looked to save himself rather than Sarai despite the potential danger to her honor. This was justified since preserving human life is more important than preventing forced sexual activity in a case where relations are not a Torah offense.
- Preservation of life most important – Pirkoi b. Baboi asserts that all other transgressions can be violated in order to save a life.30 Even potential danger to life overrides a potential prohibition of relations,31 in a case where the prohibited act is being coerced.32
- Divorce removed prohibition of sexual relations – R. Saadia Gaon, instead, posits that Avram had divorced Sarai in anticipation of the Egyptian desires, thus ensuring that neither she nor the Egyptians transgressed any prohibition. R. Saadia's Avram is mainly concerned with preventing others from sinning, rather than looking out for the emotional welfare of his wife.
- Lying permissible – Ralbag would likely say that lying is permissible in face of danger to one's life, even if it causes a stumbling block for another.
- No deception – In contrast, R. Saadia Gaon claims that not only did Avram not lie,37 his actions were actually intended to keep the Egyptians from sin:
- Ambiguous meaning – Avram chose to refer to Sarai as his "sister", a word which has a dual meaning, and can refer not only to one's sister but also to one's relative. In cases of danger to life, such ambiguity (despite the modicum of inherent deception) is allowed. Moreover, Avram hoped that in presenting Sarai in this manner he would save the Egyptians from punishment, for if they did take Sarai, at least they would only be sinning inadvertently, rather than intentionally.
- Divorce – R. Saadia also raises the possibility that Avram did not deceive the Egyptians at all. Avram had have given Sarai a divorce,38 and thus they were in truth not married, and Sarai was legally available for the taking.
Avram Sinned
Avram's actions in descending to Egypt and endangering Sarai were problematic, and Avram was punished for them.