Parshat Lech Lecha

The Acts Of The Father Serve As A Sign For The Children

Rabbi Ari Kahn
And the Lord had said to Avram, Get out from your country, and from your family, and from
your father’s house, to a land that I will show you; And I will make of you a great nation, and I
will bless you, and make your name great; and you shall be a blessing; And I will bless those
who bless you, and curse him who curses you; and in you shall all families of the earth be
blessed. (Bereishit Chapter 12:1-3)

Parshat Lech L’cha begins with a divine directive given to Avram. With this revelation the Jewish
people come into being1. This command is cited as one of the ten trials Avraham endured2. With great
faith and trust in G-d Avram starts on his journey:

And Avram took Sarai his wife, and Lot his brother’s son, and all their
possessions that they had gathered, and the souls that they had gotten in
Haran; and they went forth to go to the land of Canaan; and to the land of
Canaan they came. (12:5)

However, there was a problem: almost immediately we are told of a famine which
struck the land. Avram goes on the road again.

And there was a famine in the land; and Avram went down to Egypt to
sojourn there; for the famine was severe in the land. And it came to pass,
when he came near to enter to Egypt, that he said to Sarai his wife, ‘Behold
now, I know that you are a pretty woman to look upon. Therefore it shall
come to pass, when the Egyptians shall see you, that they shall say, “This is

1
The precise moment of the creation of the Jewish People could be debated. It is unclear whether Avraham should be
labeled “Jew” or “Proto - Jew” (I do recognize the anachronistic difficulty in the word “Jew” – I use it for lack of a
better term, and in its generic sense.) The ‘Jewish experience’ begins Biblically with this verse, while midrashically the
beginning of Judaism is found in last week’s portion, when Avraham earns his reputation as an iconoclast. The Jewish
experience of alienation, of being the “Ivri” – the individual or nation from the wrong side of the river - begins here.
This isolation has been the Jewish experience for millennia.
2
For the source of the ten trials, see Avot 5:3. Midrash Rabbah - Exodus XV:27 connects the ten trials
with the ten plagues which befell the Egyptians. Also in Midrash Rabbah - Exodus XLIV:4, Moshe
used the ten is his argument to save the Jews, after the sin of the Golden Calf. “Moses pleaded: ‘Lord
of the Universe! Why art Thou angry with Israel? ' ' Because they have broken the Decalogue,’ He
replied. ‘Well, they possess a source from which they can make repayment,’ urged he. ‘What is that
source?’ He asked. Moses replied: ‘Remember that Thou didst prove Avraham with ten trials, and so let
those ten [trials serve as a compensation] for these ten [broken commandments].’ This is why he said:
REMEMBER AVRAHAM, ISAAC, AND ISRAEL.”
The Midrashic enumeration of the ten trials is not consistent. According to some sources the
famine which precipitated Avram’s journey to Egypt, and Sarah’s ordeal there in the house of Par’oh,
are two of the trials. In other sources, neither of these events are included in the ten.
 his wife”; and they will kill me, but you they will keep alive. Say, I beg you,
that you are my sister; that it may be well with me for your sake; and my
soul shall live because of you.’ And it came to pass, that when Avram came
to Egypt, the Egyptians saw the woman that she was very pretty. (12:10-14)

It is quite difficult for us to understand how Avram leaves Canaan and travels to
Egypt, ostensibly contradicting G-d’s order. The compromised position in which
Sarah is knowingly placed seems even more difficult to understand. This question
reverberates with religious, moral and ethical considerations. One of the classic
commentaries, Rav Moshe Alshech poses the question thus:

“A second question, which is too great for me: How could a man like
Avraham come up with a plan which would save his soul from being taken,
G-d forbid, to leave Sarah, who was greater than he in prophecy, to be
defiled by heathens, she being a married woman. This is one of the seven
Noachide laws, and (Avraham was) someone who observed (even) Eruv
Techumin! (12:10-13)

The Alshech Hakadosh expresses shock and moral outrage at Avraham’s behavior
(and, if I am not mistaken, his words contain a degree of sarcasm and cynicism as
well). How can a spiritual giant like Avraham, a man who uniquely and alone
discerned the Divine Imperative, a man who reportedly adhered to the entire
Torah, including halachic minutia, be guilty of such morally questionable behavior?
To save his own skin, he was willing to have his wife consort with the enemy.3

Perhaps it seems inappropriate to question a man like Avraham. Nonetheless

Ramban does just that, although he uses more restrained language:

And know that Avraham sinned a great sin inadvertently, by bringing his
wife the saint in a compromising situation, due to his fear that he be killed
…likewise leaving the land which he was commanded initially (to move to
Israel) was a sin, for he should have trusted in G-d. Because of this action it
was decreed that his descendents be exiled to Egypt at the hand of Paroh.4
(Ramban 12:10)

The Ramban’s position is clear: Avraham decision to leave Israel was mistaken, as
was his treatment of Sarah5. The Ramban speaks of the ramifications of these
actions for future generations: Avraham’s children would return to the land to
which Avraham had traveled.

This is part of a larger theme, which is one of the major ideas in the Ramban’s
3
See Torah Shelemah -Lech L’cha note 145 where the halachic implications are considered.
4
The Ramban does not state that this was the cause of exile, rather that this was the cause of the exile to Egypt and
Paroh; Avram’s actions dictated the nature of the exile, not the fact of exile or the necessity for exile. See the notes by
Rav Chavel in his edition of the Ramban’s Commentary.
5
The Maharal disagrees with this position: If this behavior was so problematic, why would Avraham repeat this strategy
in his dealings with Avimelech? See G’vurot Hashem chapter 9. Others point out that Avram’s departure from Israel, and
Sarah’s ordeal in the House of Paroh are enumerated as tests for which Avraham is subsequently rewarded. See Torah
Shelemah Lech Licha note 130.
commentary on the Torah: Masseh Avot Siman La banim, the actions of the
fathers serve as a sign for the children6. The Ramban had already observed in the
beginning of the Parsha that Avraham’s arrival in Sh’chem unleashed the spiritual
power which enabled his grandsons Levi and Shimon to take possession of
Sh’chem as the first foothold of the Israelites in the Land.

This concept is also discernable in the words of the Midrash:

“And he built there an altar unto the Lord” (XII, 16). R. Leazar said: ‘He built
three altars: one on account of the good tidings about Eretz Israel, another
for his possession thereof, and a third [as a prayer] that his descendants
might not fall at Ai, as it is written, “And Joshua rent his clothes, and fell to
the earth upon his face before the Ark of the Lord until the evening, he and
the elders of Israel, and they put dust upon their heads.” (Josh. VII, 6). R.
Leazar b. Shamua’ said: ‘They began recalling the merit of our father
Avraham, who said, “I am but dust and ashes” (Bereishit. XVIII, 27); did
then Avraham build Thee an altar at Ai for aught but that his children
should not fall there! “…and called upon the name of the lord”: with prayer.
“…and Avram journeyed, going on still toward the south” (XII, 9): he drew a
course and journeyed toward the [future] site of the Temple. (Midrash
Rabbah – Bereishit 39:16)

We see that specific actions of Avraham impact later generations of Israelites.

With regard to Avraham’s journey to Israel, and subsequently to Egypt, we again
find the Midrash addressing the impact that Avraham’s deeds would have on
future generations:

R. Pinchas commented in R. Hoshaya's name: The Holy One, blessed be He,

said to our father Avraham, 'Go forth and tread out a path for thy children.’
For you find that everything written in connection with Avraham is written in
connection with his children. In connection with Avraham it is written, And
there was a famine in the land (ib. 10); while in connection with Israel it is
written, ‘For these two years hath the famine been in the land’ (ib. XLV, 6).
Avraham: ‘And Avram went down into Egypt’; Israel: ‘And our fathers went
down into Egypt’ (Bamidbar. XX, 15). Avraham: ‘To sojourn there’; Israel: ‘To
sojourn in the land are we come’ (Bereishit. XLVII, 4). Avraham: ‘For the
famine was sore in the land’; Israel: ‘And the famine was sore in the land’
(ib. XLIII, 1). Avraham: ‘And it came to pass, when he was come near (hikriv)
to enter into Egypt’; Israel: ‘And when Pharaoh drew nigh (hikriv)’ (Sh’mot.
XIV, 10). Avraham: ‘And they will kill me, but thee they will keep alive’;
Israel: ‘Every son that is born ye shall cast into the river, and every
daughter ye shall save alive’ (ib. I, 22). Avraham: ‘Say, I pray thee, that
thou art my sister, that it may be well with me’; Israel: ‘And G-d dealt well
with the midwives’ (ib. 20). Avraham: ‘And it came to pass, that when
Avram was come into Egypt’; Israel: ‘Now these are the names of the sons
of Israel, who came in Egypt’ (ib. 1). Avraham: ‘And Avram was very rich in
cattle, in silver, and in gold’ (Bereishit. XIII, 2); Israel: ‘And He brought them
6
Rabbi Soloveitchik once described this idea with the following formulation: “Jewish history is Jewish destiny”
 forth with silver and gold’ (Ps. CV, 37). Avraham: ‘And Pharaoh gave men
charge concerning him, and they sent him away’; Israel: ‘And the Egyptians
were urgent upon the people, to send them out’ (Sh’mot. XII, 33). Avraham:
‘And he went on his journeys’ (Bereishit. XIII, 3); Israel: ‘These are the
journeys of the children of Israel ‘(Bamidbar. XXXIII, 1). (Midrash Rabbah -
Bereishit XL:6)

We see that “history repeats itself”. All that happened to Avraham happens again
to his children. However, the Ramban explains that this is not simply a case of
historical themes: Avraham’s actions actually determine the future. If Avraham
leaves the land of Israel and travels to Egypt, his children will be destined to
undergo similar experiences. Avraham is a spiritual maverick whose every action
creates spiritual realties which will be repeated.

If this is so, we must repeat our question. How can Avraham choose to abandon
Israel, to leave the Promised Land, and allow the possibility of exile to be
established? Furthermore, his poor judgement in the matter of Sarah creates the
power for other Jewish women to be captured in the future.

If we posit that the actual exile was independent of these actions, the only thing
determined by Avraham was that the exile would take place in Egypt, and not
elsewhere7. Perhaps we may discern some positive outcomes. When Paroh takes
Sarah to his palace he is struck with plagues, just as his descendants will be
struck. When Avraham leaves, he goes with great wealth, as will his descendants
at the end of the exile.

And the Lord plagued Paroh and his house with great plagues because of
Sarai, Avram’s wife. And Paroh called Avram, and said, ‘What is this that
you have done to me? Why did you not tell me that she was your wife? Why
did you say, She is my sister? I might have taken her for my wife. Now
therefore behold your wife, take her, and go your way.’ And Paroh
commanded his men concerning him; and they sent him away, he and his
wife and all that he had. And Avram went up from Egypt, he and his wife
and all that he had, and Lot with him, to the Negev. And Avram was very
rich in cattle, in silver, and in gold. (12:17-20,13:1-2)

The Zohar explains this relationship:

R. Isaac said: ‘Woe to the sinners of the world who do not know and do not
observe the work of the Holy One, blessed be He, nor do they reflect that all
which takes place in the world is from G-d, who knows from the outset what
will be at the end, as it is written, “declaring the end from the beginning”
(Is. XLVI, 10). He looks ahead and lays a train now for developments in the
distant future. Thus, had not Sarai been taken to Paroh, he would not have
been plagued, and it was his castigation which caused the subsequent
castigation of the Egyptians. The word “great” is applied here to the
plagues inflicted on Pharaoh and also to the “signs and wonders which G-d
7
The actual exile was connected to other events, the only thing which was determined here was the locale – Egypt.
 showed upon Egypt” (Deut. VI, 22), to indicate that here, as there, were ten
plagues, and that just as G-d performed wonders for Israel by night, so He
performed wonders for Sarai by night.’ (Zohar Bereshith, Page 82a)

Sarah’s fidelity in the palace created the possibility of future generations of Jewish
women to remain faithful.

R. Abba b. Kahana said: ‘Sarah went down to Egypt and guarded herself
against immorality, and all the women guarded themselves in her merit.
Joseph went down to Egypt and guarded himself against immorality, and all
the men guarded themselves in his merit.’ R. Pinchas said in the name of R.
Hiyya: ‘This avoidance of immorality was itself sufficient merit to procure
the deliverance of the Israelites from Egypt.’ (Midrash Rabbah - The Song of
Songs IV:25)

According to this approach, our original question disappears: Avraham was

confident of Sarah’s greatness. He recognized that she was, indeed, a greater
prophet than he was, as the Alshech noted above. Therefore, he felt, she would
certainly be protected from the lecherous advances of Paroh. Avraham was not
nearly as confident of his own merit. The Zohar explains that when Avraham
looked at Sarah and observed her beauty, he saw far more than merely a
beautiful woman; he saw the Divine Presence, the Sh’china:

Another explanation is that Avram said so because he saw with her the
Sh’china. It was on this account that Avram made bold to say subsequently,
“She is my sister”, with a double meaning: one the literal, the other
figurative, as in the words “Say to Wisdom, thou art my sister” (Prov. VII, 4).
“Say now thou art my sister”: R. Yesa said: ‘Avram knew that all the
Egyptians were full of lewdness. It may therefore seem surprising that he
was not apprehensive for his wife and that he did not turn back without
entering the country. But the truth is that he saw with her the Sh’china and
was therefore confident. “That it may be well with me for thy sake”: these
words were addressed to the Sh;chkina, as if to say: “that G-d may entreat
me well for thy sake. “And that my soul may live because of thee”: because
through this (the Sh’chkina) man ascends and becomes privileged to enter
on the path of life.’ (Zohar, Bereishit, Page 81b-82a8)

There is, however, another aspect to be examined. We know that by virtue of the
exile the Jews’ numbers grew exceedingly, from a tribe into a powerful nation9. If

8
The Zohar draws other parallels between the Shechina and Sarah: AND PHARAOH GAVE MEN CHARGE
CONCERNING HIM, AND THEY SENT HIM ON HIS WAY. Assuredly G-d is a shield to the righteous to save them from
falling into the power of men, and so G-d shielded Avram that the Egyptians should not have power to harm him and his
wife. For the Shekinah did not leave Sarai all that night. When Pharaoh tried to approach her, the angel came and
smote him. Whenever Sarai said “smite”, he smote, and meanwhile Avram firmly trusted in G-d that He would allow no
harm to come to Sarai, as it is written, “the righteous are bold as a lion” (Prov. XXVIII, 1). This is one of the trials
which Avram endured without complaining against G-d. R. Isaac said that G-d purposely refrained from telling Avram
to go down to Egypt, and allowed him to go of his own accord, in order that people might not be able to say that after
making him go there He brought trouble on him through his wife. Zohar, Bereshith, Section 1, Page 82a
9
See Torah Shelemah Lech L’cha note 135.
the experience of exile is what served as the catalyst for the people to become
multitudinous, perhaps going to Egypt would help Avraham and Sarah become
“fruitful and multiply” in the microcosm.

The precise dynamics of this idea are elegantly described by the “Or Hachaim
Hakadosh”10. We know that the land of Egypt is singled out in various biblical
passages as being a land of particular licentiousness11. It seems strange that
Avraham, who was surely aware of this, continues his journey and does not
choose a safer haven. We could posit that only Egypt had food, as was the case
later in the Joseph narrative. The Or Hachaim suggests that Avraham wanted
Sarah to be captured! The Torah teaches that when a woman is secluded with a
man other than her husband and the husband had warned her against such
seclusion, she receives the status of a woman suspected of adultery – a sotah.
The Torah describes the ordeal which she must then endure; if, in fact, the woman
was innocent, the Torah says:

And if the woman be not defiled, but be clean, then shall she be cleared,
and shall conceive seed (Bamidbar. V, 28).

The reward for fidelity is procreation. This, according to the Or Hachaim Hakadosh,
was Avraham’s plan: By going to a place which was known for its immorality, he
knew that they would take Sarah. He preferred that it not be “over his dead
body”. He warned her not to be secluded with the king, in order that Sarah would
then be blessed with a child. Avraham and Sarah become “numerous” due to this
plan; the Or HaChaim traces the spiritual power unleashed here as the force which
holds sway in the future when the Jews become numerous during their exile in
Egypt12.

R. Isaac said: ‘It is written, “And if the woman be not defiled, but be clean;
then shall she be cleared, and shall conceive seed’ (Bamidbar. V, 28). Then
this woman [Sarah] who had entered the houses of Paroh and Avimelech
and yet emerged undefiled-surely it was but right that she should be
remembered. (Midrash Rabbah - Bereishit LIII:6)

We see that Avraham and Sarah were more than ordinary individuals: Their
actions and interactions inspire generations of Jews. Their behavior creates not
merely the benchmark of acceptable behavior, but the spiritual power of
subsequent generations. Their deeds need to be studied and understood, and
sometimes questioned.

10
Or Hachaim Hakadosh on the verse 12:13.
11
For example see Vayikra 18:3, And Midrash Tanchuma on this verse, which explains that Avraham was afraid of the
Egyptians for that reason, and therefore hid Sarah in a box – (echoes of Dinah).
12
According to the Pesikta Rabbati section 43, Channah had devised the same plan, in the event that her supplication
went unheeded. (cited by Or Hachaim)