Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Genesis 20/רמב"ן על בראשית כ׳

אוַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִיא לֹא הָיָה זֶה כְּמוֹ בְּמִצְרַיִם, כִּי שָׁם בְּבוֹאָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת הָאִשָּׁה כִּי יָפָה הִיא וַיְהַלְלוּ אוֹתָהּ אֶל הַשָּׂרִים וְאֶל הַמֶּלֶךְ, כִּי אַנְשֵׁי זִמָּה הֵם, אֲבָל הַמֶּלֶךְ הַזֶּה תָּם וְיָשָׁר, גַּם אֲנָשָׁיו טוֹבִים, רַק אַבְרָהָם חָשַׁד אוֹתָם וְהָיָה אוֹמֵר לַכֹּל אֲחוֹתִי הִיא:

1AND ABRAHAM SAID OF SARAH HIS WIFE, SHE IS MY SISTER. This was not like what happened in Egypt. There, when they entered the land, it is said that the Egyptians saw that the woman was beautiful, and they praised her to the lords and to Pharaoh,²⁷⁵ as they were an immoral people but this king was perfect and upright, and his people were likewise good. However Abraham suspected them, and he told everyone that she was his sister.

בוַיִּשְׁלַח אֲבִימֶלֶךְ וַיִּקַּח וְגוֹ' הִנֵּה זֶה פֶּלֶא שֶׁהָיְתָה שָׂרָה אַחֲרֵי בְּלוֹתָהּ יָפָה עַד מְאֹד, יִקָּחוּהָ הַמְּלָכִים, כִּי בְּהִלָּקְחָהּ אֶל פַּרְעֹה אִם הָיְתָה בַּת שִׁשִּׁים וְחָמֵשׁ אֶפְשָׁר שֶׁהָיָה עָלֶיהָ תָּאֳרָהּ, אֲבָל אַחֲרֵי בְּלוֹתָהּ וְחָדַל מִמֶּנָּה הָאֹרַח פֶּלֶא הוּא. וְאוּלַי חָזְרָה לְנַעֲרוּתֶיהָ כַּאֲשֶׁר בִּשְּׂרָהּ הַמַּלְאָךְ כְּדִבְרֵי רַבּוֹתֵינוּ (ב"מ פז):

2AND ABIMELECH, KING OF GERAR, SENT AND TOOK SARAH. It is wondrous that Sarah, after being worn with age, was extremely beautiful, fit to be taken by kings. When she was taken to Pharaoh, though she was sixty-five²⁷⁶ years old, it is possible that she still had her beautiful appearance, but after being worn with age and the manner of women had ceased with her, that is a wonder! Perhaps her youthfulness returned to her when the angel brought her the tidings, as our Rabbis have said.²⁷⁷

אוְגַם אָמְנָה אֲחֹתִי בַת אָבִי לֹא יָדַעְתִּי טַעַם לַהִתְנַצְּלוּת הַזֶּה, כִּי גַּם אִם אֱמֶת הַדָּבָר שֶׁהָיְתָה אֲחוֹתוֹ וְאִשְׁתּוֹ וּבִרְצוֹתָם בָּאִשָּׁה אָמַר לָהֶם אֲחוֹתִי הִיא לְהַטְעוֹתָם בַּדָּבָר, כְּבָר חָטָא בָּהֶם לְהָבִיא עֲלֵיהֶם חֲטָאָה גְּדוֹלָה, וְאֵין חִלּוּק וְהֶפְרֵשׁ כְּלָל בֵּין שֶׁהַדָּבָר אֱמֶת אוֹ שֶׁקֶר. וְאוּלַי מִפְּנֵי שֶׁאָמַר אֲבִימֶלֶךְ "מָה רָאִיתָ כִּי עָשִׂיתָ אֶת הַדָּבָר הַזֶּה", לוֹמַר מָה רָאִיתָ בִּי חֵטְא אוֹ רֶשַׁע שֶׁפָּחַדְתָּ וְעָשִׂיתָ כֵן, כִּי אֲנִי לֹא נִסִּיתִי לָקַחַת נָשִׁים מִבַּעֲלֵיהֶן, אָז עָנָה אַבְרָהָם אֲנִי לֹא יָדַעְתִּי אֶתְכֶם, אַךְ חָשַׁבְתִּי אוּלַי אֵין יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה, כִּי רֹב מְקוֹמוֹת הָעוֹלָם אֵין בָּהֶם יִרְאַת אֱלֹהִים, וְלָכֵן מֵעֵת צֵאתִי מֵאַרְצִי וְלֶכְתִּי בָּעַמִּים כְּאִישׁ תּוֹעֶה וְלֹא יָדַעְתִּי אֶל אֵיזֶה מָקוֹם נָבוֹא, הִתְנֵיתִי עִמָּהּ לֵאמֹר כֵּן בְּכָל מָקוֹם, כִּי הַדָּבָר אֱמֶת וְחָשַׁבְתִּי לִי בּוֹ הַצָּלַת נֶפֶשׁ, וְלֹא הַחִלֹּתִי בַּדָּבָר בְּבוֹאִי בְּאַרְצְכֶם כִּי לֹא רָאִיתִי בָּכֶם עָוֹן אֲשֶׁר חֵטְא. וְגַם אָמְנָה אֲחֹתִי בַת אָבִי טַעֲנָה אַחֶרֶת, אָמַר אֲנִי לְפִי דַּרְכִּי אָמַרְתִּי כֵּן שֶׁהוּא אֱמֶת, וְחָשַׁבְתִּי אִם אוּלַי יַחְפְּצוּ בָּהּ יִשְׁאָלוּנִי אִם הִיא גַּם אִשְׁתִּי, כֵּיוָן שֶׁלְּקָחוּהָ עֲבָדֶיךָ וְלֹא שְׁאָלוּנִי דָּבָר, אָמַרְתִּי גַּם בַּמָּקוֹם הַזֶּה אֵין יִרְאַת אֱלֹהִים וְהֶחֱרַשְׁתִּי. וְיִתָּכֵן שֶׁהָיָה הַתְּנַאי הַזֶּה דְּבָרוֹ עִמָּהּ בְּבוֹאָם בְּמִצְרַיִם, אַף עַל פִּי שֶׁאָמַר "כַּאֲשֶׁר הִתְעוּ אֹתִי אֱלֹהִים מִבֵּית אָבִי", אוֹ שֶׁחָזַר וְזֵרֵז אוֹתָהּ שָׁם בְּמִצְרַיִם בִּשְׁעַת מַעֲשֶׂה כַּאֲשֶׁר פֵּרַשְׁתִּי (רמב"ן על בראשית י"ב:י"א). וְדַעַת רַבִּי אַבְרָהָם כִּי כָל אֵלֶּה דְּבָרִים לִדְחוֹת אֶת אֲבִימֶלֶךְ:

1AND YET SHE IS MY SISTER, THE DAUGHTER OF MY FATHER. I know not the sense of this apology. Even if it were true that she was his sister and his wife, nevertheless when they wanted to take her as a wife and he told them, She is my sister,²⁷⁸ in order to lead them astray, he already committed a sin towards them by bringing upon them a great sin,²⁷⁹ and it no longer mattered at all whether the thing was true or false!Perhaps it was because Abimelech said, What sawest thou, that thou hast done this thing?²⁸⁰ meaning “What sin or wickedness have you seen in me that caused you to do this out of fear? I have never attempted to take women away from their husbands.” Then Abraham answered: “I did not know you, but I thought, perhaps the fear of G-d is not in this place,²⁸¹ for in most places in the world there is no fear of G-d. Therefore, from the time I left my country and aimlessly wandered among the nations not knowing to which place we would come, I made this condition with her that she say thus in all places. For the matter is true, and I thought that by doing this, human life would be saved. I did not begin this practice upon entering your country for I did not see that you had committed any sin.” And yet she is my sister, the daughter of my father. This expression represents a different argument. Abraham said: “According to my custom, I said so for it is true, and I further thought that in case they will want her they will ask me if she is also my wife. Since your servants took her and they did not ask me any questions, I said, ‘The fear of G-d is also not in this place’ and I remained quiet.”It is possible that he established this condition with her when they came to Egypt even though he said that he did it when G-d caused me to wander from my father’s house.²⁸² It may be that he again warned her there in Egypt at the time of the event, as I have explained.²⁸³Rabbi Abraham ibn Ezra’s opinion is that all these words were to put off Abimelech.

אהִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךְ הָיוּ הַצֹּאן וְהַבָּקָר וְהָעֲבָדִים שֶׁנָּתַן לוֹ שָׁוִים אֶלֶף כֶּסֶף, וְאָמַר לְשָׂרָה הִנֵּה נָתַתִּי מָמוֹן רַב לְאָחִיךָ, הִנֵּה הַכֶּסֶף לָךְ כְּסוּת עֵינֵי כָּל הַמַּבִּיטִים בְּיָפְיֵךְ, כִּי אֶת עֵינֵיהֶם וְאֶת רָאשֵׁיהֶם הַחוֹזִים יְכַסּוּ מֵהַבִּיט בָּךְ וּמֵהַבִּיט בְּכָל אֲשֶׁר אִתָּךְ, אֲפִילּוּ בְּנַעֲרוֹתַיִךְ וְשִׁפְחוֹתַיִךְ, וְהִנֵּה לְטוֹבָתְךָ נִתְפַּשְׂתְּ בְּבֵיתִי, כִּי יִירְאוּ מִמֵּךְ וִיכַסּוּ עֵינֵיהֶם מֵרְאוֹת בָּךְ, בְּאָמְרָם הַמֶּלֶךְ פָּדָה נַפְשׁוֹ עַל שָׁלְחוֹ יָד בְּאֵשֶׁת הַנָּבִיא. וְהִגִּיד הַכָּתוּב שֶׁפִּיֵּס אֶת אַבְרָהָם בְּמָמוֹן וְאֶת שָׁרָה בִּדְבָרִים, שֶׁלֹּא יֵעָנֵשׁ בְּאֶחָד מֵהֶם, וְאָמַר כִּי שָׂרָה לֹא נִתְפַּיְּסָה לוֹ אֲבָל עִם כָּל זֶה הָיְתָה מִתְוַכַּחַת עִמּוֹ בִּטְעָנוֹת לֵאמֹר שֶׁלֹּא תִּמְחֹל לוֹ, וּבְשִׁבְחָהּ דִּבֵּר הַכָּתוּב, וְאַבְרָהָם נִתְפַּיֵּס וַיִּתְפַּלֵּל עָלָיו, וְהוּא כִּלְשׁוֹן "וְעִם יִשְׂרָאֵל יִתְוַכָּח" (מיכה ו ב) "אַךְ דְּרָכַי אֶל פָּנָיו אוֹכִיחַ" (איוב יג טו) "שָׁם יָשָׁר נוֹכָח עִמּוֹ" (שם כג ז). וְיִתָּכֵן שֶׁיִּהְיֶה "אֶלֶף כֶּסֶף" אַלְפֵי כֶּסֶף, מָמוֹן רַב כְּיַד הַמֶּלֶךְ. וְכֵן "הַקָּטֹן יִהְיֶה לָאֶלֶף" (ישעיהו ס כב), לְעַם רַב. וְכֵן "הָשִׁיבוּ נָא לָהֶם כְּהַיּוֹם שְׂדֹתֵיהֶם כַּרְמֵיהֶם זֵיתֵיהֶם וּבָתֵּיהֶם וּמְאַת הַכֶּסֶף וְהַדָּגָן וְהַתִּירוֹשׁ וְהַיִּצְהָר אֲשֶׁר אַתֶּם נֹשִׁים בָּהֶם" (נחמיה ה יא), מֵאוֹת רַבּוֹת, מָמוֹן גָּדוֹל:

1BEHOLD, I HAVE GIVEN THY BROTHER A THOUSAND PIECES OF SILVER. The sheep, the cattle and the servants which he gave him were worth a thousand pieces of silver. He thus said to Sarah: “Behold, I have given much money to your brother. Now the money will serve you as a cause for the covering of the eyes of all those who look at your beauty,²⁸⁴ closing their eyes, and those of their leaders, the seers,²⁸⁵. to prevent them looking at you and at all that belongs to you, even your manservants and maidservants. Thus your being taken forcibly to my house was for your benefit as they will fear you and cover their eyes to avoid looking at you, saying: ‘The king had to redeem himself for having stretched forth his hand to the prophet’s wife.’”The verse thus tells that Abimelech mollified Abraham with money, and Sarah with words, so that he should not be punished on account of either of them. The verse states in conclusion, venochachath,²⁸⁶ as Sarah did not accept his apology, for with all this,²⁸⁷ she yet continued arguing with him, saying that she would not forgive him. The verse thus speaks in her praise. Abraham, however, was appeased, and he prayed for the king. The word venochachath is similar in usage to these verses: And with Israel ‘yithvakach’ (He has an argument);²⁸⁸ But my ways ‘ochiach’ (will I argue) before Him;²⁸⁹ There the upright ‘nochach’ (might reason) with Him.²⁹⁰, 23:7.It is possible that the expression, a thousand pieces of silver to thy brother, means thousands of pieces of silver, much wealth, according to the bounty of the king.²⁹¹ Similarly, The smallest shall become a thousand,²⁹² [means that the smallest will become] a great people. Similarly: Restore, I pray you, to them even this day, their fields, their vineyards, their oliveyards, and their houses, also the hundred pieces of silver, and the corn, the wine, and oil, that ye exact of them²⁹³ — [here too the hundred pieces of silver refer to] many hundreds, a great deal of money.

אוַיֵּלֵדוּ אִם הַלָּשׁוֹן כִּפְשׁוּטוֹ וְשָׁב לְאִשְׁתּוֹ וְאַמְהוֹתָיו כִּי עָצַר ה' בְּעַד רַחְמָם, תֵּמַהּ הוּא, כִּי נִרְאֶה כִּי גַּם בַּלַּיְלָה הָרִאשׁוֹן אֲשֶׁר לֻקְּחָה שָׂרָה לְבֵית אֲבִימֶלֶךְ וְלֹא קָרַב אֵלֶיהָ עֲדַיִן בָּא אֵלָיו הָאֱלֹהִים בַּחֲלוֹם, וּבַבֹּקֶר הִשְׁכִּים וְקָרָא לַעֲבָדָיו גַּם לְאַבְרָהָם, וּמָתַי הָיָה לָהֶם עֹצֶר רֶחֶם, אוּלַי הָיוּ עַל פִּרְקָן וַאֲחָזוּם חֶבְלֵי יוֹלֵדָה וְלֹא יָכְלוּ לְהַמְלִיט, וְאוּלַי אַבְרָהָם אִחֵר תְּפִלָּתוֹ יָמִים רַבִּים. וְהִנֵּה רְפוּאוֹת אֲבִימֶלֶךְ גַּם חָלְיוֹ לֹא נִתְפָּרְשׁוּ, וּלְשׁוֹן רַשִׁ"י (רש"י על בראשית כ':י"ז) "וַיֵּלֵדוּ" – וְאִתְרְוַחוּ, נִתְפַּתְּחוּ נִקְבֵיהֶם וְהוֹצִיאוּ, וְהוּא לֵדָה שֶׁלָּהֶן. "בְּעַד כָּל רֶחֶם", כְּנֶגֶד כָּל פֶּתַח, וְאֵין זֶה נָכוֹן, כִּי אִם נֹאמַר בְּ"וַיֵּלֵדוּ" שֶׁהוּא יְצִיאַת הַחוּץ, שֶׁמָּצִינוּ לֵדָה בְּעִנְיָנִים רַבִּים כְּגוֹן "הָרָה עָמָל וְיָלַד שָׁקֶר" (תהלים ז טו), "לֶדֶת חֹק" (צפניה ב ב), "מַה יֵּלֶד יוֹם" (משלי כז א), מָה יוֹלִידוּ וִיחַדְּשׁוּ הַיָּמִים, אֲבָל מִלַּת "רֶחֶם" לֹא תָּבֹא עַל פֶּתַח אַחֵר. וְאֵין טַעֲנָה מִן "בְּגִיחוֹ מֵרֶחֶם יָצָא" (איוב לח ח), שֶׁהוּא כִּנּוּי, כְּמוֹ "בֶּטֶן הָאֲדָמָה" (שם א כא). וְדַעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית כ':י"ז) אֵינֶנָּה כְּדִבְרֵי הָרַב, כִּי הוּא שֶׁתִּרְגֵּם "וְאִתְרְוַחוּ" עָשָׂה "רֶחֶם" כִּפְשׁוּטוֹ, "פָּתַח וַלְדָּא", אֶלָּא שֶׁרָצָה לִכְלֹל גַּם אֲבִימֶלֶךְ בְּמִלַּת "וַיֵּלֵדוּ". וּלְשׁוֹן בְּרֵאשִׁית רַבָּה (בראשית רבה נ"ב:י"ג), "כִּי עָצֹר עָצַר ה'", עֲצִירָה בַּפֶּה, עֲצִירָה בַּגָּרוֹן, עֲצִירָה בָּעַיִן, עֲצִירָה בָּאֹזֶן, עֲצִירָה מִלְּמַעְלָה, עֲצִירָה מִלְּמַטָּה. וְהַמִּדְרָשׁ הַזֶּה לָהֶם מִיִּתּוּר לְשׁוֹן הַכֶּפֶל "עָצֹר עָצַר", לֹא שֶׁיְּפָרְשׁוּ כָּל רֶחֶם כָּל נֶקֶב. וְהַנָּכוֹן בְּעֵינַי כִּי מִיּוֹם אֲשֶׁר נִלְקְחָה שָׂרָה לָקָה אֲבִימֶלֶךְ בְּאֶבְרֵי הַתַּשְׁמִישׁ וְלֹא יוּכַל לְשַׁמֵּשׁ, וְזֶהוּ "לֹא נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ", כִּי הַנְּגִיעָה וְהַקְּרִיבָה בַּנָּשִׁים הוּא עַל הַתַּשְׁמִישׁ, כְּעִנְיָן "אַל תִּגְּשׁוּ אֶל אִשָּׁה" (שמות יט טו), "וָאֶקְרַב אֶל הַנְּבִיאָה" (ישעיהו ח ג), וְאִשְׁתּוֹ וְאַמְהוֹתָיו שֶׁהֵן מְעֻבָּרוֹת עָצַר בְּעַד רַחְמָן וְלֹא יָכְלוּ לְהַמְלִיט, כִּי "עֲצִירַת רֶחֶם" הוּא שֶׁלֹּא תַּהַר, כְּדֶרֶךְ "וַה' סָגַר רַחְמָהּ" (שמואל א א ה), אֲבָל "עֲצִירָה בְּעַד הָרֶחֶם" הוּא שֶׁלֹּא תֵּלֵד, כִּלְשׁוֹן "גָּדַר בַּעֲדִי וְלֹא אֵצֵא" (איכה ג ז), וְעָמְדָה שָׂרָה בְּבֵיתוֹ יָמִים וְלֹא שָׁב אֲבִימֶלֶךְ מִדַּרְכּוֹ הָרָעָה, כִּי לֹא הֵבִין עַד שֶׁבָּא אֵלָיו הָאֱלֹהִים בַּחֲלוֹם וְהוֹדִיעוֹ. וְלֹא פֵּרֵשׁ הַכָּתוּב חֹלִי אֲבִימֶלֶךְ וְהִזְכִּירוֹ בְּרֶמֶז, דֶּרֶךְ מוּסָר וְכָבוֹד לְשָׂרָה. וְאַחֲרֵי תְּפִלַּת אַבְרָהָם נִרְפָּא אֲבִימֶלֶךְ וְאִשְׁתּוֹ וְאַמְהוֹתָיו וְיָלְדוּ הַנָּשִׁים:

1‘VAYEILEIDU’ (AND THEY BORE CHILDREN). If this is understood literally as referring to his wife, and his maidservants and stating that the Eternal had restrained their wombs, it is astonishing! For it appears that on the first night that Sarah was taken to Abimelech’s house, and he had not even approached her,²⁹⁴ G-d immediately came to him in the dream, and in the morning he rose early and called his servants and also Abraham.²⁹⁵ When then did they experience this restraining of the womb? Perhaps it so happened that they were in their due time, experiencing the pangs of childbirth, unable to be relieved by giving birth. Perhaps, also, Abraham delayed his prayer for many days. But according to this interpretation, the nature of Abimelech’s healing as well as his sickness have not been explained in Scripture.Now Rashi comments: “Vayeileidu — and they were relieved,²⁹⁶ their channels were opened, and they brought forth their wastes. This was the leidah (bringing forth) as it referred to them. All the wombs means every opening of the body.”But this is not correct. Even if we were to say concerning the word vayeileidu that it means “bringing forth” — as we do indeed find the word leidah used in many contexts, such as: Yea, he conceiveth mischief ‘veyolad’ (and bringeth forth) falsehood;²⁹⁷ Before the decree ‘ledeth’ (bring forth);²⁹⁸ for thou knowest not what a day ‘yolad’ (may bring forth),²⁹⁹ meaning what the days will bring forth and originate — but the word rechem (womb) never refers to any other openings. This is not contradicted by the verse, Or, who shut up the sea with doors, when it broke forth, and issued out of the womb,³⁰⁰ for this is merely a figure of speech,³⁰¹,) similar to “the belly of the earth.”³⁰².Now Onkelos’ opinion is not like that of the Rabbi³⁰³ for even if he translated, “and they were relieved,” yet the word rechem (womb) he renders literally as “the opening for giving birth to a child.” However, [the reason why Onkelos translated it, “and they were relieved,” and not “and they gave birth,” is that] he wanted to include Abimelech also in the word vayeileidu.In Bereshith Rabbah³⁰⁴ it is said: “For the Eternal had fast closed up (‘atzor atzar’),³⁰⁵ i.e., closed up the mouth, closed up the neck, closed up the eye, closed up the ear, closed up above,³⁰⁶ and closed up below.” Now the Rabbis derived this exposition from the double usage of the expression, atzor atzar, but they did not explain the expression, every womb, as meaning every opening of the body.The correct interpretation appears to me to be that from the day Sarah was taken to Abimelech’s house, Abimelech was stricken in his limbs and was unable to fulfill his needs. This is [what the verse alludes to when it says], Therefore I did not suffer thee to touch her,³⁰⁷ as “touching” or “approaching” women are euphemisms for sexual intercourse, as in the verse, Draw not near a woman;³⁰⁸ And I came unto the prophetess.³⁰⁹ And He restrained the wombs of his wife and his maidservants who were pregnant so they could not give birth. “Restraining a womb” means that the woman could not conceive, even as it says, And the Eternal had closed up her womb.³¹⁰ But “restraining the womb” denotes inability to give birth, similar in usage to the verse, He hath hedged me about, that I cannot go forth.³¹¹Sarah stayed in Abimelech’s house many days, and Abimelech did not repent his way as he did not understand his transgression until G-d came to him in a dream and informed him of it. Now Scripture does not explain Abimelech’s sickness explicitly but mentions it only by hint in an ethical manner and out of respect for Sarah. After Abraham’s prayer, Abimelech and his wife and his maidservants were healed, and the women gave birth.