Genesis

בייה

Genesis 20 Illumination

This discussion is offered in the loving memory of Gary Lee Belk and Carrie, ז”ל.

Dear Ones, every Letter, Word, Phrase, Sentence, Paragraph, Chapter, Parshat, and Book of Ha Torah enlightens 360 degrees. The Revelation of Ha Torah is wondrous. An individual can read or study the same passage over and over again then suddenly, that particular passage releases Illumination. Lights go on. One’s mind is flooding with brilliant Illumination.

Let us begin by concentrating on (Genesis 20.7) ‘Therefore Abimelech rose early in the morning, called all his servants, and told all these things in their ears; and the men were terrified.’As we move forward, please notice the demeanor of Abimelech when addressing Abraham in (Genesis 20.8-10). ‘Then Abimelech called Abraham and said, What have you done to us? And in what have I offended you, that you have brought a great sin on me and my kingdom? You have done deeds to me that ought not to be done. And Abimelech asked Abraham, What did you see, that you have done this thing?’

Would it be safe to say something agitated Abimelech? What could be so grievous? (Genesis 20.18) says, ‘כִּי־עָצֹר עָצַר‘ – Kee – for Lord – Aw Tzor – closed-up, obstructed – Aw Tzahr – to restrain, to halt, to STOP! (Bava Kamma 92a) says that men could not release semen, urinate, and i.e., they could not discharge a stool. A woman could not sexually discharge, release eggs, have her menstrual period, give birth, urinate, or discharge a stool. Even hens could not produce eggs. These consequences began when Sarah, the wife of Abraham, was kidnapped and taken against her will. How long does one suppose they went before they realized their orifices were closed? Bava Kamma explains DAMAGES. Abimelech contended that he was innocent by quoting (Genesis 20.9 – 10). Rosh Yeshiva Naftali Zvi Yehuda Berlin of Volozhin Yeshiva wrote, ‘What did you see? What caused you to fear me? — The Philistines of those days were civilized and honorable.’

Chikuni states that the last two Words of (Genesis 20.5) עָשִׂיתִי זֹאת – Aw See Tee, I have done – Zoht – This refers to Abimelech having kidnapped Sarah and according to a different interpretation, God was content with warning Abimelech because he had taken the trouble to investigate Sarah’s marital status. We know this because the Words,גם הוא Gahm Hee – ALSO SHE HERSELF — (Beresheit Rabbah 52.6) says, ‘The word ‘also’ presupposes that others also said the same: it serves to include her servants, camel-drivers, and ass-drivers — all these I asked, and they told me, ‘He is her brother.‘ See Rashi Chumash and Chabad Chumash in Genesis 20.5. והיא גם היא, ‘and she also referred to Avraham as her brother not only in public but also when they were alone.’

Abraham responds to Abimelech’s question, ‘What did you see?

Remember, Abraham was known for lovingkindness, gentleness, and generous hospitality. (Genesis 20.11) says, ‘And Abraham said, Because I thought, Surely the fear of God is not in this place; they will slay me for my wife’s sake.’ Abraham said I could not perceive God in the city of Gerah. (Bava Kamma 92a) says that Abraham and Sarah traveled to the city of Gerah. Upon arriving, the locals were not hospitable to their new guests. Abraham was not asked about his lodging needs but rather about Sarah. Was she his wife or sister? Abraham perceived that there was no fear of God in that place. He was concerned that the villagers would kill him to take possession of Sarah, His wife. As a result, he chooses just to reveal that Sarah is his sister.

(Genesis 20.12) says, ‘And besides, she is in truth my sister, my father’s daughter though not my mother’s, and she became my wife.’

(Genesis 11:29) says, ‘And Terah lived seventy years and fathered Abram, Nahor, and Haran.’ Are they triplets? Probably not. What then? Terah had at least two wives.’ Ha Torah is only identifying only the father at this time. Now we learn Terah has at least two wives according to the above Scripture.

(Genesis 20.14 – 17) says, ‘Abimelech took sheep and oxen, and male and female slaves, and gave them to Abraham, and he restored his wife Sarah to him. And Abimelech said, “Here, my land is before you; settle wherever you please.” And to Sarah, he said, “I herewith give your brother a thousand pieces of silver; this will serve you as vindication before all who are with you, and you are cleared before everyone.”

Why was Abimelech kind, gracious, and generous with Abraham and Sarah? Why did he change his tone in less than 48 hours? What happened? He humiliated Sarah and Abraham. He embarrassed them! The individual who caused humiliation, embarrassment, and pain is liable for the damage they caused.

The Gemara in (Bava Kamma 92a) explains: ones transgression is not forgiven in the heavenly court until they request forgiveness from the victim, as it is stated: ‘Restore the wife of the man; for he is a prophet, and he shall pray for you.’ (Genesis 20.7). Does Scripture infer that the wife of a prophet needs to be returned, but the wife of another individual needs not to be returned? NO! Rabbi Yonatan says here is how the verse should be understood: “Restore the wife of the man” in any case, since she is his wife. And with regard to that which you, Abimelech, said: “Will you slay even a righteous nation? Did he not say himself to me: She is my sister, and she, even she herself, said: He is my brother?” (Genesis 20:4–5), the answer is that you, Abimelech, are not so righteous, since the reason Abraham said that Sarah was his sister is that he is a prophet, and he already learned how to conduct himself based on your behavior. As with regard to a guest [akhsenai] who comes to town, does one ask him about matters concerning eating and drinking, or does one ask him about issues relating to his wife? Does one ask a guest: Is she your wife? Is she your sister? Abimelech was to be blamed since Abraham thought that he intended to steal his wife.

The presumed gifts were compensation for damages, pain, and generous appeasement, hoping Abraham would pray for him and all those in his kingdom so they would not die. A while back, I shared how Truth, Justice, and Peace are woven throughout Ha Torah. There is a purpose for Illumination. We must be aware of our errors, acknowledge them, repent, and offer restitution. This is how one may mature on the path following Ha Torah. Our goal is to help repair our world. In this discussion, we learn that our goals should be refined for us and those immediate to us. God is just, loving, kind, gracious, and forgiving. The ball is in our court. What are we going to do?

May each of us be blessed with Torah Learning to encourage us, enlighten our way, help ourselves, and help others.

Good Sabbath,

Dr. Akiva Gamliel Belk

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