Difference between revisions of "Endangering Sarai in Egypt/2"
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<p>Avram did not recognize that going down to Egypt was going to endanger Sarai until it was too late.</p> | <p>Avram did not recognize that going down to Egypt was going to endanger Sarai until it was too late.</p> | ||
<mekorot><multilink><a href="BavliBavaBatra16a" data-aht="source">Bavli Bava Batra</a><a href="BavliBavaBatra16a" data-aht="source">16a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</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="RambamCommentaryontheMishnahAvot5-17" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnahAvot5-17" data-aht="source">Commentary on the Mishnah Avot 5:17</a><a href="R. Moshe b. Maimon (Rambam)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>, <multilink><a href="RadakBereshit12-11-17" data-aht="source">Radak</a><a href="RadakBereshit12-11-17" data-aht="source">Bereshit 12:11-17</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</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="AbarbanelBereshit12-16" data-aht="source">Bereshit 12:16</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink><fn>Abarbanel combines this approach with the others below.</fn></mekorot> | <mekorot><multilink><a href="BavliBavaBatra16a" data-aht="source">Bavli Bava Batra</a><a href="BavliBavaBatra16a" data-aht="source">16a</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</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="RambamCommentaryontheMishnahAvot5-17" data-aht="source">Rambam</a><a href="RambamCommentaryontheMishnahAvot5-17" data-aht="source">Commentary on the Mishnah Avot 5:17</a><a href="R. Moshe b. Maimon (Rambam)" data-aht="parshan">About R. Moshe Maimonides</a></multilink>, <multilink><a href="RadakBereshit12-11-17" data-aht="source">Radak</a><a href="RadakBereshit12-11-17" data-aht="source">Bereshit 12:11-17</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</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="AbarbanelBereshit12-16" data-aht="source">Bereshit 12:16</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink><fn>Abarbanel combines this approach with the others below.</fn></mekorot> | ||
− | <point><b>Descent to Egypt</b> – These commentators do not see it as problematic that Avram should leave the land promised to him by Hashem since the severe conditions brought by the famine left him no choice.<fn>In explaining the necessity, Tanchuma and Abarbanel point to the harshness of the famine while Radak notes the many members of his household and the numerous cattle that Avraham had to provide for.  Abarbanel asserts that  that the verse emphasizes that Avram left only "כִּי כָבֵד הָרָעָב בָּאָרֶץ" | + | <point><b>Descent to Egypt</b> – These commentators do not see it as problematic that Avram should leave the land promised to him by Hashem since the severe conditions brought by the famine left him no choice.<fn>In explaining the necessity, Tanchuma and Abarbanel point to the harshness of the famine while Radak notes the many members of his household and the numerous cattle that Avraham had to provide for.  Abarbanel asserts that  that the verse emphasizes that Avram left only "כִּי כָבֵד הָרָעָב בָּאָרֶץ";  had the situation been less severe, Avram would not have gone down. After all, God's commandments were given to live by, not to die for.  To support this positive evaluation of Avraham's decision to leave the land, Abarbanel points to the discussion in  <a href="BavliBavaKamma60b" data-aht="source">Bava Kama</a> which sees Avram's actions as worthy of emulation.</fn>  Both Radak and Abarbanel further stress that Avram only planned to move temporarily and was thus not rejecting Hashem's chosen land.</point> |
− | <point><b>"הִנֵּה נָא יָדַעְתִּי..."</b> | + | <point><b>"הִנֵּה נָא יָדַעְתִּי..."</b> – Most of these commentators assert that the word "נָא" here means "now".<fn>Radak agrees that the word means "now" but suggests that in this case it is simply being used as a figure of speech and one should not conclude from this statement that Avram had never before recognized that his wife was beautiful.  For more about the usage of the word "נָא" in Tanakh see the lexical entry <a href="Dictionary:נָא" data-aht="page">נָא</a>.</fn> Avram had either truly never taken notice of Sarai's beauty beforehand<fn>Bava Batra, Tanchuma and Rambam understand the verse in this way, suggesting that due to Avram's great modesty he had never looked carefully at his wife.  Tanchuma suggests that he only did so now because he happened to see her reflection in a river, "shining like the sun".</fn>  or only appreciated it now, when contrasting Sarai with the Egyptians.<fn>See Radak and Abarbanel. Abarbanel asserts that until now Avram had not thought that there was anything extraordinary about Sarai's beauty since there were other women who were comparable to her in Canaan.  Only upon arrival in Egypt, when he found himself surrounded by "dark-skinned and ugly" people, did he realize that she might be deemed beautiful by the locals.</fn> It was thus, only on entry into Egypt, that Avram recognized that there was a danger.  Radak and Abarbanel maintain that had he known sooner, he would never have gone down.</point> |
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<point><b>Lying and leading Egypt to sin</b></point> | <point><b>Lying and leading Egypt to sin</b></point> | ||
<point><b>Why a sister specifically?</b></point> | <point><b>Why a sister specifically?</b></point> |
Version as of 03:38, 30 October 2014
Endangering Sarai in Egypt
Exegetical Approaches
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Unaware of Danger
Avram did not recognize that going down to Egypt was going to endanger Sarai until it was too late.
Descent to Egypt – These commentators do not see it as problematic that Avram should leave the land promised to him by Hashem since the severe conditions brought by the famine left him no choice.2 Both Radak and Abarbanel further stress that Avram only planned to move temporarily and was thus not rejecting Hashem's chosen land.
"הִנֵּה נָא יָדַעְתִּי..." – Most of these commentators assert that the word "נָא" here means "now".3 Avram had either truly never taken notice of Sarai's beauty beforehand4 or only appreciated it now, when contrasting Sarai with the Egyptians.5 It was thus, only on entry into Egypt, that Avram recognized that there was a danger. Radak and Abarbanel maintain that had he known sooner, he would never have gone down.
Lying and leading Egypt to sin
Why a sister specifically?
"לְמַעַן יִיטַב לִי בַעֲבוּרֵךְ" - asking for riches?
Why punish Paroh?
Why does Avram repeat the actions in Gerar?
Preservation of Life Most Important
It was legitimate to put Sarai in potential danger if in so doing Avram's life was to be saved.
Hoping to Protect Sarai
Avram had a plan which he hoped would protect both him and Sarai and had never intended to save himself at her expense.
Sources:Bereshit Rabbah, Tanchuma, Rashi, Ba'alei HaTosafot, Ran, Abarbanel, Seforno, Ma'asei Hashem, Shadal, R. S"R Hirsch, Malbim, Hoil Moshe
Avram Sinned
Avram's actions in descending to Egypt and endangering Sari were problematic and Avram was punished for them.