Sheini - Bereishis/Genesis - Parshas Lech Lecha 12:14-13:4

"And it was as Avram came to Mitzrayim, the Egyptians saw the woman, for she was very beautiful." The verse uses the singular language, "Kevo Avram"—as Avram came to Mitzrayim. It sounds as if Avram came by himself, even though Sarai was with him, and also Lot, though perhaps Lot was not considered important in this context. The verse could have said "Kevo'am Mitzrayma"—when they came to Mitzrayim, to include Sarai. The fact that it says only Avram teaches us something, as will be explained in Rashi. The Egyptians saw the woman—Sarai—when they opened the box she was hidden in, as will be explained further. They saw that she was very beautiful.

Rashi explains: The verse says "Kevo Avram Mitzrayma"—as Avram came to Mitzrayim—in the singular, rather than "Kevo'am Mitzrayma"—when they came to Mitzrayim. This teaches us that Avram hid Sarai in a box, trying to conceal her from the Egyptians. However, when they demanded to inspect his belongings for taxes, they opened the box and discovered her.

"And the officers of Pharaoh saw her, and they praised her to Pharaoh, and the woman was taken to the house of Pharaoh." The officers of Pharaoh saw Sarai and praised her. Rashi will explain that this doesn't mean they praised her directly to Pharaoh, but rather among themselves, saying she was fit for the king. Because of this, Sarai was taken to Pharaoh's house. The verse doesn't state here, but previously Avram had asked Sarai to say she was his sister so that they would not kill him. That agreement is assumed to have taken place here, and as a result, Sarai was taken to Pharaoh's house.

Rashi explains: "Vayehalelu osah el Pharaoh"—they praised her among themselves, saying, "This one is fit for the king." In other words, they did not praise her directly to Pharaoh, but among themselves, they remarked that she was suitable for the king because of her beauty.

"And to Avram he did good because of her, and he had sheep, cattle, donkeys, servants, maidservants, female donkeys, and camels." Pharaoh did good to Avram because of Sarai, thinking Avram was her brother. Pharaoh gave Avram all these possessions—sheep, cattle, donkeys, servants, maidservants, female donkeys, and camels. The verse does not specify how long Sarai was in Pharaoh's house, but it was long enough for Pharaoh to bestow all these gifts upon Avram.

Rashi explains: "UleAvram heitiv ba'avurah"—Pharaoh did good to Avram because of her, meaning because of Sarai.

"And Hashem plagued Pharaoh with great plagues, and his household, because of the matter of Sarai, Avram's wife." Hashem brought great plagues upon Pharaoh and his household. Rashi will explain that the plague was of a type that prevented Pharaoh from being with Sarai. The verse says "his household"—this can mean both the members of his family and, according to another explanation, the physical house and its vessels. The reason for the plague was because of the matter of Sarai, Avram's wife, whom Pharaoh had taken. Rashi also brings an additional interpretation that "al dvar Sarai" can mean "by the word of Sarai"—that Sarai would instruct the angel to strike Pharaoh and his house.

Rashi explains: "Vayenaga Hashem v'gomer"—Hashem plagued Pharaoh with a plague called "ra'asan" (a type of skin affliction, a form of shchin), which made intimacy difficult for him, so he would not be able to touch Sarai. This is based on the Midrash. The simple meaning is as the Targum translates, that Pharaoh and his family members were afflicted. The Midrash adds that "his house" can also mean the physical house, its walls, beams, and vessels were also plagued. On the words "al dvar Sarai," Rashi says it can also mean "by her word"—that Sarai would say to the angel to strike, and the angel would strike. So, the plagues came both because of Sarai and, according to the Midrash, by her word.

The verse says that Hashem plagued Pharaoh and his house. Rashi explains that the phrase "Ve'es Beiso" means, as the Targum translates, "and his household"—that is, the members of his family. However, Rashi also brings a Midrashic interpretation: "Beiso" here includes not only the people, but also the physical house itself—its walls, pillars, and vessels. This means that the plagues affected not just the people, but also the actual structure and contents of Pharaoh's house. We find the idea of plagues affecting houses elsewhere in the Torah as well, in Parshas Metzora. So, according to the Midrash, in this case as well, the plague struck both Pharaoh's family and his physical home and possessions.

The verse says "Al Dvar Sarai"—because of the matter of Sarai. Rashi explains that this can also be read as "Al Pi Dibura," by her word. This means that Sarai would instruct the angel to strike, and the angel would carry out her command. So, not only was the plague because of Sarai, but it was also by her word—she would say to the angel, "Strike!" and he would strike. Rashi is not rejecting the simple meaning, which is that the plague was because of Sarai, as the Targum says "Al Eisek Sarai"—because of the matter of Sarai. But Rashi adds this additional interpretation, that it was literally by her word, that she would direct the angel to bring the plague upon Pharaoh and his household.

The verse says, "And Pharaoh called to Avram and said, 'What is this that you have done to me? Why did you not tell me that she is your wife?'" Pharaoh now realizes that Sarai is Avram's wife, and he confronts Avram, asking why he did not reveal this information. Pharaoh is upset, questioning Avram about why he concealed the truth and allowed this situation to occur. This is after Pharaoh has discovered, through the events and the plagues, that Sarai is not Avram's sister but his wife.

The verse continues, "Why did you say, 'She is my sister,' so I took her for myself as a wife? Now, here is your wife—take her and go." Pharaoh is confronting Avram, saying, "Why did you say she was your sister? Because of that, I took her to be my wife. Now that I know the truth, here is your wife—take her and leave." Pharaoh is returning Sarai to Avram and instructing him to take her and depart from Egypt.

Rashi comments on the words "Kach VeLech"—"take and go." Rashi explains that Pharaoh did not act like Avimelech, who later, when returning Sarai to Avram, said, "Behold, my land is before you" (Bereishis 20:15), inviting Avram to stay. Instead, Pharaoh told Avram, "Go, and do not remain." The reason for this is that the Egyptians were steeped in immorality, as it says in Yechezkel (23:20), "Their emission is like the emission of horses," a reference to their promiscuity. Therefore, Pharaoh was concerned that if Avram and Sarai stayed, the Egyptians might stumble and sin, so he told them to leave immediately.

The verse says, "And Pharaoh commanded men concerning him, and they sent him and his wife and all that was his." Pharaoh gave orders regarding Avram to his men, instructing them to take care of Avram and to send him, his wife, and all his possessions out of Egypt. This was not done in a way of chasing them out, but rather to escort them and ensure their safety as they left Egypt.

Rashi explains the words "Vayetzav Alav"—that Pharaoh commanded about him. This means that Pharaoh gave instructions for Avram's benefit: to send him away in peace and to guard him, making sure that nothing would happen to him as he left Egypt.

Rashi comments on the word "Vayishalchu"—"and they sent him." Rashi brings the Targum, which translates it as "Ve'alviu"—they accompanied him. This means that Pharaoh's men walked along with Avram, escorting him as he left Egypt, rather than simply sending him away without protection.

And Avram went up from Egypt, he and his wife and everything that belonged to him, and Lot was with him, to the south. This verse describes Avram's departure from Egypt, together with his wife, all his possessions, and Lot. The phrase "to the south" is explained as referring to the southern part of Eretz Yisrael. Although geographically, Avram was traveling from Egypt, which is south of Eretz Yisrael, to the land of Canaan, which is north, the verse says "to the south" because he was entering the southern region of Eretz Yisrael. The direction of travel was from south to north, but the destination was the southern part of the land. This is clarified by comparing it to earlier verses and to the journeys of Bnei Yisrael, which also show that Egypt is to the south of Eretz Yisrael.

Rashi explains that the word Hanegba here means to come to the southern part of Eretz Yisrael, just as it says earlier, "he went and traveled to the south," referring to his journey to Har HaMoriah. However, when traveling from Egypt to Eretz Canaan, the direction is actually from south to north, since Egypt is located to the south of Eretz Yisrael. This is evident from the verses about the journeys and the borders of the land, which show that one who leaves Egypt for Eretz Yisrael is traveling northward, entering first into the southern region of the land.

And Avram was very heavy with cattle, with silver, and with gold. The verse says that Avram was very 'heavy,' which does not mean physically heavy, but rather that he was heavily laden with possessions. He had a great amount of cattle, silver, and gold. Earlier, the verse mentioned that Pharaoh gave him cattle, but did not mention silver and gold. Here, it is clear that Avram also acquired much silver and gold, in addition to the cattle, as a result of his time in Egypt.

Rashi explains that the phrase 'very heavy' means that Avram was loaded with many burdens—he was carrying a lot of possessions and wealth.

And he went on his journeys from the south as far as Beis El, to the place where his tent had been at first, between Beis El and Ai. When Avram returned from Egypt to Eretz Yisrael, he retraced his steps, stopping at the same places he had stayed on his way down to Egypt. He went from the south (meaning from Egypt, which is south of Eretz Yisrael) up to Beis El, to the place where he had originally pitched his tent, between Beis El and Ai. This shows that Avram returned to his previous stops, not just traveling directly, but revisiting the places he had been before.

Rashi explains that when Avram returned from Egypt to the land of Canaan, he stayed in the same inns where he had lodged on his way down to Egypt. This teaches us proper conduct—that a person should not change his host or lodging place, so as not to cast aspersions on the host's reputation. If someone changes where he stays, people might think there was a problem with the previous host. Therefore, Avram returned to the same places. Another interpretation Rashi brings is that on his return, Avram paid back his debts. When he went down to Egypt, he was poor and had to borrow money or take credit for his lodging. Now, on his way back, having become wealthy, he returned to those places to pay back what he owed.

Rashi explains that the phrase 'from the south' refers to the land of Egypt, which is located to the south of the land of Canaan. So, when the verse says Avram traveled from the south, it means he was coming from Egypt, which is south of Eretz Yisrael.

The verse says that Avram returned to the place of the mizbeach, the altar, which he had made there originally, and Avram called there in the name of Hashem. This means that after coming back from Egypt, Avram went back to the same place where he had previously built an altar and called out to Hashem. There are two possible explanations: either he went back to the same mizbeach where he had already called in Hashem's name the first time, or it means that now, upon returning, he again called out in the name of Hashem at that place. The verse can be read both ways: that he returned to the place where he had previously called out to Hashem, or that he now called out to Hashem upon his return.

Rashi explains the phrase "Asher asah sham barishona, vayikra sham" in two ways. First, it can mean that Avram returned to the place where he had already called out in the name of Hashem previously—so the verse is referencing what happened the first time he was there. Alternatively, Rashi says, it can also be interpreted that now, upon his return, Avram called out in the name of Hashem at that same place. So, either the verse is telling us that Avram went back to the place where he had already called out to Hashem, or that he now called out to Hashem at that place upon his return.