Genesis Rabbah 52

¹“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” – this is Lot, who had his downfall on a mountain. “And a rock” – this is Abraham. “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.” ²“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, you denied him, you were false to him. 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). ³Another 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?’ 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). ⁴“Abraham traveled from there” – he turned away because of the stench, 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). means the south. There is thus an eighth term used for south. He said to them: That, too, is the 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, as from the moment that Abraham separated from Lot, his separation was an eternal separation.’ 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 ] Sarah his wife: She is my sister” – by force, against her will. ⁵“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). 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. “And she is married to a husband [ be’ulat baal ]” – Rabbi Aḥa said: 47:1). Her [Sarah’s] husband was crowned with her but she was not crowned with her husband. The Rabbis say: She was her husband’s superior. 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). ⁶“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. Rabbi Berekhya said: If you kill this nation, you would also kill a righteous man [ tzadik ]. “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…” – she, his donkey drivers, his camel drivers, the members of his household, and the members of her household, all of them said so. “In the innocence of my heart” – that is to say that there was touching of the hands. ⁷“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 ]. “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. ⁸“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. ⁹“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.” ¹⁰“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). 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, but [when you came] here, famine goes before you.’ ]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). ¹¹“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. “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. 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. , 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]. ¹²“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. 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.’ “It is for you a covering of the eyes” – Rabbi Yoḥanan said: [Avimelekh said to him:] ‘Make a covering for her, 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. 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.’ Another interpretation, he said to them: ‘You obscured my eyes from seeing, [therefore] the son that you will produce will have his eyes covered.’ “And for all, it is proven [ venokhaḥat ]” – he said to her: ‘The rebuke [ tokhaḥa ] of this man [myself], is already in his possession,’ as it is taught: If a woman rebels against her husband, one deducts from her marriage contract seven dinars per week. 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. 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, so that he has no obligations toward her. Rabbi Yoḥanan said: The suffering of the man 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. ¹³“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 expression has not been used. Once Abraham prayed, this knot was untied. “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. . 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. Throughout that night Sarah was prostrated on her face and saying: ‘Master of the universe, Abraham departed [from our home country] with a promise, and I departed only on faith. Abraham departed outside the cage, but I am in the cage.’ 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. ] 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 leprosy (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 devar ] of Sarai, Abram’s wife” (Genesis 12:17). for a verbal analogy.