## Or HaChaim on Genesis Chapter 20

###### Or HaChaim on Genesis 20:2:1
[Or HaChaim on Genesis 20:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:2:1)

**וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה.** כָּאן לֹא צִוָּה לָהּ שֶׁתַּקְדִּים לוֹמַר הִיא, כְּמַעֲשֵׂהוּ בְּרִדְתּוֹ לְמִצְרַיִם, כִּי שָׁם מְקוֹם הַכִּעוּר וְהִיא פֶּלֶא בֵּינֵיהֶם בְּיָפְיָהּ, מַה שֶׁאֵין כֵּן בִּגְרָר. וְלָזֶה תִּמְצָא שֶׁאָמַר לוֹ אֲבִימֶלֶךְ ״מָה רָאִיתָ כִּי עָשִׂיתָ אֶת הַדָּבָר הַזֶּה״, מַה שֶׁלֹּא שְׁאָלוֹ בְּסֵדֶר זֶה פַּרְעֹה, כִּי מְקוֹמוֹ שֶׁל אֲבִימֶלֶךְ לֹא הָיוּ כְּעוּרִים וְיֵשׁ בֵּינֵיהֶם יֹפִי וְלֹא תִּתְפָּלֵא שָׂרָה בְּיָפְיָהּ כָּל כָּךְ, וְלָזֶה תִּמְצָא שֶׁהִסְכִּים עָלָיו שֶׁיָּגוּר בִּמְגוּרָתוֹ, מַה שֶׁאֵין כֵּן פַּרְעֹה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר אבוהם אל שרה. Abraham said about Sarah, etc.** This time Abraham did not ask Sarah to be **the first** to announce that she was Abraham's sister as he had done when they travelled to Egypt. Then he had been motivated by the ugliness of the Egyptians and the contrast with Sarah's white skin which aroused the lust of the Egyptians. The people in Geror did not look different from Abraham and Sarah. Also, their general sexual mores were superior to that of the Egyptians. Avimelech himself felt justified in challenging Abraham's deception if it were based on such suspicions. Pharaoh had not dared to ask such a question. This is also the reason that Avimelech agreed that Abraham reside in his country, something the King of Egypt could not afford to do.


###### Or HaChaim on Genesis 20:3:1
[Or HaChaim on Genesis 20:3:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:3:1)

**הִנְּךָ מֵת עַל וְגוֹ׳.** פֵּירוּשׁ: חַיָּב אַתָּה מִיתָה אֲשֶׁר לָקַחְתָּ וְהִיא וְכוּ׳, פֵּירוּשׁ אַחַר שֶׁאֲנִי מוֹדִיעֲךָ שֶׁהִיא בְּעוּלַת בַּעַל. אֲבָל אִם לֹא הוֹדִיעוֹ, הֲגַם שֶׁהָיָה עוֹשֶׂה מַעֲשֶׂה, לֹא יִתְחַיֵּב מִיתָה, כִּי בֶּן נֹחַ שֶׁבָּא עַל אֵשֶׁת אִישׁ בְּשׁוֹגֵג בְּחָשְׁבוֹ כִּי הִיא פְּנוּיָה פָּטוּר, וּכְמוֹ שֶׁכָּתַב רַמְבַּ״ם בְּפֶרֶק י׳ מֵהִלְכוֹת מְלָכִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**הנך מת על האשה אשר לקחת. "Here you are going to die on account of the woman you have taken."** The meaning is "after I reveal to you that she is married you will be guilty of death." Had G'd not informed Avimelech of Sarah's true status as a married woman, he would not have been guilty of death even if he had slept with her. Any Gentile who sleeps with a woman whom he has reason to believe to be single is innocent of adultery. Maimonides explains this in *Hilchot Melachim* 9,5.


###### Or HaChaim on Genesis 20:3:2
[Or HaChaim on Genesis 20:3:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:3:2)

עוֹד יִסְבֹּל הַכָּתוּב עַל זֶה הַדֶּרֶךְ: **הִנְּךָ מֵת** וְגוֹ׳ **אֲשֶׁר לָקַחְתָּ וְהִיא בְּעֻלַת בָּעַל** – פֵּרוּשׁ, הֲגַם שֶׁיָּדַעְתָּ שֶׁהִיא בְּעוּלַת בַּעַל, וּכְפִי זֶה יִתְחַיֵּב כְּפִי הַדִּין. אֶלָּא שֶׁאַחַר הָאֱמֶת מֵהָאָמוּר בָּעִנְיָן נִרְאֶה כִּי לֹא יָדַע שֶׁהִיא בְּעוּלַת בַּעַל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The verse may also be understood as telling Avimelech that he was guilty of death having taken Sarah while aware that she was married. However, it is more likely that at the time Avimelech had not known this.


###### Or HaChaim on Genesis 20:4:1
[Or HaChaim on Genesis 20:4:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:4:1)

**וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וְגוֹ׳.** יִתְבָּאֵר עַל דֶּרֶךְ מַה שֶׁכָּתַב רַמְבָּ״ם בְּפֶרֶק ט׳ מֵהִלְכוֹת מְלָכִים: בֶּן נֹחַ שֶׁבָּא עַל אֵשֶׁת חֲבֵרוֹ שֶׁלֹּא כְּדַרְכָּהּ פָּטוּר, וְעַל אֵשֶׁת יִשְׂרָאֵל אֲפִלּוּ שֶׁלֹּא כְּדַרְכָּהּ חַיָּב. לָזֶה נִתְחַכֵּם מֵחֲשָׁשׁ שֶׁיִּהְיֶה דִּין שָׂרָה דִּין אֵשֶׁת יִשְׂרָאֵל, וְלֹא קָרַב כָּל עִקָּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ואבימלך לא קרב אליה. Avimelech had not been intimate with her.** According to Maimonides *Hilchot Melachim* 9,7 a Gentile who engages in sexual inercourse with someone else's wife is only guilty of death if the act was performed in the normative manner. If such a Gentile indulges in intercourse with a Jewish woman however, he is guilty of death regardless of the manner in which the sexual act is performed. The Torah indicates that Avimelech was aware of this distinction and that he refrained from touching Sarah because he was afraid she might be married to Abraham the Jew.


###### Or HaChaim on Genesis 20:4:2
[Or HaChaim on Genesis 20:4:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:4:2)

**הֲגוֹי גַּם צַדִּיק וְגוֹ׳.** צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ **הֲגוֹי**, עוֹד אָמְרוֹ **גַּם צַדִּיק**, עוֹד אָמְרוֹ **תַּהֲרֹג**, וְלֹא כֵן מַשְׁמַע מִדִּבְרֵי ה׳, שֶׁאִם יָשִׁיב הָאִשָּׁה וְלֹא יִקְרַב עָלֶיהָ אֵינוֹ בֶּן מָוֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**הגוי גם צדיק תהרוג "Are You killing nations even when they are righteous?"** Why did Avimelech use the word גוי when he spoke about himself? Why did he say גם צדיק, "also the righteous?" The term תהרוג seems inappropriate seeing G'd gave him the option to return Sarah to Abraham untouched.


###### Or HaChaim on Genesis 20:4:3
[Or HaChaim on Genesis 20:4:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:4:3)

**אָכֵן** יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ברכות סד.) בְּפָסוּק (מלכים א כב:יז) ״יָשׁוּבוּ אִישׁ לְבֵיתוֹ בְּשָׁלוֹם״, שֶׁאָמַר ״בְּשָׁלוֹם״ כְּאָמְרוֹ עַל הַמֵּת, וַהֲגַם שֶׁלֹּא מֵת אָדָם זוּלַת אַחְאָב מֶלֶךְ יִשְׂרָאֵל וְאָמַר לְשׁוֹן מִיתָה עַל כָּל הָעָם, הָרְאֵתָ לָדַעַת כִּי צָרַת הַמֶּלֶךְ הִיא צָרַת כָּל הָעָם, וּמִן הָרָאוּי לְצַדֵּד שֶׁלֹּא תָּבֹא רָעָה עַל הַמֶּלֶךְ הֲגַם שֶׁיִּתְחַיֵּב עַל מַעֲשֵׂהוּ לְצַד הַגָּעַת הָרַע לִכְלָלוּת הָעָם. וְהוּא מַה שֶׁמַּתְמִיהַּ בְּאָמְרוֹ ״הֲגוֹי״, פֵּרוּשׁ יִחֵס עַצְמוֹ לְגוֹי לַטַּעַם הַנִּזְכָּר, ״גַּם צַדִּיק״, שֶׁבְּעֵרֶךְ הֱיוֹתוֹ צַדִּיק אֲפִלּוּ פְּרָט אֶחָד לֹא יְעַוֵּת הָאֵל מִשְׁפָּט לַהֲרֹג צַדִּיק אֶחָד. וְטַעַם אָמְרוֹ כֵּן, לֶהֱיוֹת שֶׁהֵבִין בְּדִבְרֵי ה׳ כִּי נֶחְלְטָה הַגְּזֵרָה עָלָיו לָמוּת כְּאָמְרוֹ ״הִנְּךָ מֵת״ בְּהֶחְלֵט ״עַל הָאִשָּׁה אֲשֶׁר לָקַחְתָּ״, פֵּרוּשׁ שֶׁכְּבָר לָקַחְתָּ, עַל הַלְּקִיחָה לְבַד. וְטָעַן הֲלֹא הוּא צַדִּיק כִּי אֵינוֹ חַיָּב מִיתָה עַל הַלְּקִיחָה כֵּיוָן שֶׁלֹּא קָרַב אֵלֶיהָ וַאֲפִלּוּ שֶׁלֹּא כְּדַרְכָּהּ כְּמִשְׁפַּט עֲרָיוֹת יִשְׂרָאֵל, הֲרֵי הוּא צַדִּיק וְצַדִּיק בְּדִינוֹ. וְהוֹסִיף עוֹד לוֹמַר שֶׁהֲגַם שֶׁהָיָה בָּא עָלֶיהָ הוּא פָּטוּר, שֶׁהֲרֵי בֶּן נֹחַ שֶׁבָּא עַל אֵשֶׁת אִישׁ שׁוֹגֵג פָּטוּר, וְהוּא שׁוֹגֵג הוּא כְּאָמְרוֹ ״הֲלֹא הוּא אָמַר לִי אֲחֹתִי הִיא״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The matter will become clear in conjunction with *Berachot* 64 on Kings I 22,17: "they will each return to his house in peace." The prophet Michayu uses the word בשלום instead of לשלום. The former is used when one speaks of the dead. Even though only king Achav died in that battle, the euphemism for death is applied to the entire nation. This teaches that when the king is in distress the whole nation is considered as being in distress. Here too Avimelech's statement reflects the same sentiment. His own problem becomes a national problem. By the same token Avimelech felt that if he personally was righteous this reflected on his entire people; it follows that if G'd were to kill him for a crime he had not committed, G'd would, in effect, kill a whole nation that was innocent. Moreover, he was afraid that G'd would kill him for having taken Sarah even without having slept with her. He added that even if he had slept with her while unaware that she was married, he would not have to face the death penalty, seeing Abraham himself had described her as "my sister."


###### Or HaChaim on Genesis 20:4:4
[Or HaChaim on Genesis 20:4:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:4:4)

**אוֹ** אֶפְשָׁר שֶׁהֵבִין בְּמַאֲמַר ה׳ כִּי הוּא יָדַע שֶׁהִיא בְּעוּלַת בַּעַל, וְאָמַר כִּי לֹא כֵן הוּא, ״הֲלֹא הוּא אָמַר לִי״ וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Alternatively, Avimelech thought that G'd had accused him of taking Sarah knowing she was married. He denied this vehemently.


###### Or HaChaim on Genesis 20:5:1
[Or HaChaim on Genesis 20:5:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:5:1)

וְאָמְרוֹ **בְּתָם לְבָבִי וְגוֹ׳.** נִתְכַּוֵּן לְהָשִׁיב לַחֲשָׁשַׁת שֶׁהִיא אֵשֶׁת אִישׁ וּבַעְלָהּ הוּא אָדָם אַחֵר, וּמַה הִרְוִיחַ בְּאָמְרוֹ אַבְרָהָם עָלֶיהָ ״אֲחוֹתִי הִיא״? לָזֶה אָמַר **בְּתָם לְבָבִי** וְגוֹ׳, חָשַׁבְתִּי שֶׁפְּנוּיָה הִיא וְאֵין לִי מִשְׁפַּט מָוֶת. וְאָמְרוֹ **וּבְנִקְיוֹן כַּפַּי** נִתְכַּוֵּן לִשְׁלוֹל מִשְׁפַּט מָוֶת מִדִּין גָּזֵל, דְּאָמְרִינַן בְּסַנְהֶדְרִין (סנהדרין נז.) וּפְסָקָהּ רַמְבַּ״ם בְּפֶרֶק ט׳ וְזֶה לְשׁוֹנוֹ: בֶּן נֹחַ חַיָּב עַל הַגָּזֵל וְכוּ׳ וְאֶחָד הַגּוֹזֵל וְכוּ׳ אוֹ גּוֹנֵב נֶפֶשׁ, עַד כָּאן. וְלָאו דַּוְקָא גּוֹנֵב וְהוּא הַדִּין גּוֹזֵל, דְּבִיפַת תּוֹאַר נֶאֱמַר דִּין גּוֹנֵב נֶפֶשׁ בַּבְּרַיְתָא (שָׁם), וִיפַת תּוֹאַר גְּזוּלָה הִיא לֹא גְּנוּבָה, וְלִרְבוּתָא כָּתַב רַמְבַּ״ם גּוֹנֵב, וְכֵן כָּתַב הַכֶּסֶף מִשְׁנֶה. וְאִם כֵּן מֵעֵת שֶׁלְּקָחָהּ אֲבִימֶלֶךְ נִתְחַיֵּב מִיתָה, לָזֶה אָמַר **וּבְנִקְיוֹן כַּפַּי** כִּי בִּרְצוֹנָם חָשַׁבְתִּי שֶׁיִּהְיֶה הַדָּבָר וּלְמַעֲלָה תֵּחָשֵׁב לְאָחִיהָ שֶׁנְּשָׂאָהּ מֶלֶךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בתם לבבי ובנקיון כפי "I acted with innocence and integrity."** Avimelech said these words in the event Sarah was married, but not to Abraham. He claimed that if that were so what would Abraham have gained by declaring that she was his sister? This exonerated him from the death penalty, i.e. בתם לבבי. When he added בנקיון כפי, he pleaded that he was not guilty of the death penalty for robbery either, though we have a ruling both in *Sanhedrin* 57 and in Maimonides (the chapter quoted above) that a Gentile who commits robbery is guilty of the death penalty. It does not matter that the robbery is an act of kidnapping as distinct from stealing. The Talmud deduces this when it discusses the status of a prisoner of war who is considered as the victim of robbery or stealing. Accordingly, from the moment Avimelech took Sarah against her will he became guilty of the death penalty. Avimelech claimed that he thought both Abraham and Sarah were pleased at his taking Sarah for a wife. After all, he was the king and it meant social climbing for them both.


###### Or HaChaim on Genesis 20:6:1
[Or HaChaim on Genesis 20:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:6:1)

**וַיֹּאמֶר אֵלָיו הָאֱלֹהִים וְגוֹ׳.** הִסְכִּים לוֹ עַל דְּבָרָיו כִּי לֹא נִתְחַיֵּב מִיתָה עַל אֲשֶׁר עָשָׂה כִּי בְּתֹם לְבָבוֹ, אַךְ עַל נִקְיוֹן כַּפַּיִם לֹא הִסְכִּים. וְאוּלַי שֶׁהֲגַם שֶׁהוּא לֹא גָּזַל, עִם כָּל זֶה אַלָּמוּת הַמַּלְכוּת הָיָה בָּאֶמְצָעוּת, וַהֲגַם שֶׁאֵינָהּ גְּזֵלָה שֶׁיִּתְחַיֵּב עָלֶיהָ, עִם כָּל זֶה נִקְיוֹן כַּפַּיִם אֵינוֹ. אוֹ לְצַד שֶׁבְּדִבְרֵי ה׳ לֹא הָיָה מָקוֹם לִטְעוֹת בּוֹ, אֶלָּא אֲבִימֶלֶךְ הָיָה מְצַדֵּד כָּל צִדְדֵי הַסְּפֵקוֹת, לָזֶה לֹא הֻצְרַךְ לוֹמַר לוֹ ״וּבְנִקְיוֹן״ וְגוֹ׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר אליו האלוקים. G'd said to him (Avimelech).** He agreed that Avimelech had not yet become guilty of death considering he had been convinced that Sarah was not married. As to his integrity, however, this was another matter. Whereas he might not have literally "robbed" Sarah [i.e. she did not **belong** to Abraham. Ed.], nonetheless he had employed the authority of being the king which is a kind of violence. At the very least "his hands were not clean in the matter."


###### Or HaChaim on Genesis 20:6:2
[Or HaChaim on Genesis 20:6:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:6:2)

וְאָמְרוֹ **וָאֶחְשֹׂךְ וְגוֹ׳.** נִתְכַּוֵּן לְפָרֵשׁ לוֹ כַּוָּנָתוֹ, כִּי מַה שֶׁאָמַר לוֹ ״הִנְּךָ מֵת״ וְגוֹ׳ לֹא עַל מַה שֶׁעָבַר, אֶלָּא אִם לֹא יַחְזִיר וְיִקְרַב אֵלֶיהָ יָמוּת, וְלָזֶה הִתְרָה בּוֹ קוֹדֶם וְחָשַׂךְ אוֹתוֹ בְּמַה שֶׁהוֹדִיעוֹ כִּי הִיא בְּעוּלַת בַּעַל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ואחשוך גם אנכי אותך, "I too saved you from sinning."** G'd made it plain that when He said that Avimelech was going to die, He meant that if he did not restore Sarah to Abraham but would sleep with her. He had told him of Sarah's status now and thus given him a chance to save himself from sinning.


###### Or HaChaim on Genesis 20:6:3
[Or HaChaim on Genesis 20:6:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:6:3)

**מֵחֲטוֹא לִי.** וּפֵרוּשׁ **לִי** שֶׁהֲגַם שֶׁאִם לֹא הָיָה מוֹדִיעוֹ וְהָיָה נִכְשָׁל לֹא הָיָה הַחֵטְא מְחַיְּבוֹ מִיתָה לַאֲבִימֶלֶךְ, אַף עַל פִּי כֵן לְגַבֵּי הָאֱלֹהִים יֵשׁ לוֹ דְּבַר הַקְפָּדָה, בֵּין לְסִבַּת הַמַּעֲשֶׂה שֶׁיִּשְׁכַּב אֵשֶׁת אִישׁ וְהִיא זִמָּה, וְעוֹד לְצַד שָׂרָה וְאַבְרָהָם שֶׁגְּנַאי הוּא לָהֶם וְהֵם יְדִידֵי עֶלְיוֹן, לָזֶה דִּקְדֵּק לוֹמַר תֵּבַת **לִי.**

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**מחטוא לי, from committing a sin against Me.** Although Avimelech would not have been guilty of death had he slept with Sarah before becoming aware of her status as a married woman, nonetheless he would have sinned against G'd inasmuch as G'd was especially fond of both Abraham and Sarah and any offence against them would have been an offence against G'd Himself. This is why G'd added the word לי, "against **Me.**"


###### Or HaChaim on Genesis 20:6:4
[Or HaChaim on Genesis 20:6:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:6:4)

וְאָמְרוֹ **עַל כֵּן** וְגוֹ׳, פֵּרוּשׁ: לְצַד הֱיוֹת הַדְּבָרִים בְּסֵדֶר זֶה הוּא שֶׁבָּאתִי לְהוֹדִיעֲךָ לִמְנוֹעַ עַצְמְךָ מִמֶּנָּה, אֲבָל זוּלַת זֶה פֵּרֵשׁ שֶׁאִם הָיִיתָ יוֹדְעָהּ בְּעוּלַת בַּעַל וְלָקַחְתָּ אוֹתָהּ הָיִיתִי הוֹרֶגְךָ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא דָּן עַל מַחְשֶׁבֶת גּוֹיִם הָרָעָה וּמְצָרְפָהּ לְמַעֲשֶׂה. וּלְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (בראשית רבה נב:יג) שֶׁאָמְרוּ מַלְאָךְ דְּחָפוֹ מֵעָלֶיהָ, יְדֻיַּק הַכָּתוּב עַל נָכוֹן אָמְרוֹ **לֹא נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ.**

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**על כן לא נתתיך, "this is why I did not give you a chance, etc."** Because of the special circumstances involved, I prevented you from sleeping with her; had you known she was married you would by now have been guilty of death. G'd judges the Gentiles even for a sin that has been planned but not yet carried out merely due to circumstances beyond the control of the sinner. According to *Bereshit Rabbah* 52,13 that an angel pushed Avimelech away when he tried to sleep with Sarah, the words: "I did not allow you to sin against me" make perfect sense.


###### Or HaChaim on Genesis 20:7:1
[Or HaChaim on Genesis 20:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:7:1)

**וְעַתָּה הָשֵׁב אֵשֶׁת וְגוֹ׳.** אָמְרוֹ **כִּי נָבִיא הוּא** פֵּרוּשׁ כִּי נָבִיא הוּא הָאִישׁ שֶׁזּוֹ אִשְׁתּוֹ, כִּי עֲדַיִן לֹא יָדַע בְּפֵרוּשׁ שֶׁאֵשֶׁת אַבְרָהָם הָיְתָה, כִּי בְּדִבְרֵיהֶם לֹא הֻזְכַּר הַבַּעַל וּכְמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה, וּבְאָמְרוֹ ״נָבִיא הוּא״ יָדוּעַ שֶׁהוּא אַבְרָהָם, כִּי אֵין נָבִיא זוּלָתוֹ בַּיָּמִים הָהֵם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ועתה השב אשת האיש בי נביא הוא. "Now restore the wife to the man for he is a prophet!"** Until now Avimelech did not know who Sarah was married to. By mentioning that her husband was a prophet it became clear to Avimelech that it must be Abraham seeing he was the only prophet in that age.


###### Or HaChaim on Genesis 20:7:2
[Or HaChaim on Genesis 20:7:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:7:2)

**עוֹד** יִרְצֶה **כִּי נָבִיא הוּא** וְיָדַע שֶׁהֲגַם שֶׁנִּסְתְּרָה הִיא, לֹא נִטְמְאָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another reason that G'd mentioned that Abraham was a prophet was to reassure Avimelech that Sarah's husband would know he had not defiled her because he had prophetic powers.


###### Or HaChaim on Genesis 20:7:3
[Or HaChaim on Genesis 20:7:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:7:3)

**עוֹד** יִרְצֶה עַל זֶה הַדֶּרֶךְ: **כִּי נָבִיא הוּא** וּבָזֶה יִתְפַּלֵּל בַּעַדְךָ וְתוֹעִיל תְּפִלָּתוֹ, וְהוּא אָמְרוֹ **וֶחְיֵה.**


###### Or HaChaim on Genesis 20:9:1
[Or HaChaim on Genesis 20:9:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:9:1)

**וַיֹּאמֶר לוֹ מֶה עָשִׂיתָ וְגוֹ׳.** צָרִיךְ לָדַעַת כַּוָּנַת אָמְרוֹ **מֶה עָשִׂיתָ**, וְאִם רוֹצֶה לוֹמַר מָה הַמַּעֲשֶׂה הָרַע שֶׁעָשִׂיתָ לָנוּ הָיָה לוֹ לְהַקְדִּים ״מֶה חָטָאתִי לָךְ״. אוּלַי שֶׁרָמַז בְּאָמְרוֹ ״מֶה עָשִׂיתָ לָּנוּ״ קוֹדֶם ״מֶה חָטָאתִי לָךְ״ לִרְמוֹז לוֹ מָה טוֹבָה עָשִׂיתָ לָנוּ וּגְמַלְתִּיךָ רָעָה שֶׁבְּעַד זֶה הֵבֵאתָ וְגוֹ׳, וְהַכַּוָּנָה לֶהֱיוֹת שֶׁאֵין אָדָם מִתְחַיֵּב רַע בָּעוֹלָם כִּמְשַׁלֵּם רָעָה תַּחַת טוֹבָה, לָזֶה רָמַז לוֹ שֶׁלֹּא יַסְפִּיק עֲשׂוֹתָם לוֹ לְאַבְרָהָם רָעָה לַעֲשׂוֹת לָהֶם מַה שֶׁעָשָׂה שֶׁרָצָה לְאַבְּדָם מִן הָעוֹלָם, וְאֵין מְצִיאוּת רַע בָּעוֹלָם שֶׁיִּהְיֶה זֶה תַּשְׁלוּמוֹ, כְּאָמְרוֹ ״מַעֲשִׂים אֲשֶׁר לֹא יֵעָשׂוּ״ וְגוֹ׳ זוּלַת אִם קָדַם לַעֲשׂוֹת לָהֶם טוֹבָה וְהֵם גְּמָלוּהוּ רָעָה, וְכָל הַכָּתוּב הוּא דִּבְרֵי תוֹכֵחָה עַל מַה שֶׁעָשָׂה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר לו מה עשית? He said to him: "What did you do to me?"** What did Avimelech mean by the word: עשית? What did Abraham **do?** If Avimelech referred to the evil deed, i.e. the lie, he should have prefaced his remarks by referring to the sin! Perhaps the very absence of the initial מה חטאתי לך at the beginning of his complaint is the key here. It means that the words מה עשית לנו mean: "what did you do ever do **for us,** and how did we repay you with ingratitude that you saw fit to treat us with such suspicions!" Avimelech hinted that there is no greater evil one can do to someone than to repay kindness with evil. Abraham's conduct had almost resulted in Avimelech's death! The entire verse is to be viewed as a rebuke.


###### Or HaChaim on Genesis 20:10:1
[Or HaChaim on Genesis 20:10:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:10:1)

**וַיֹּאמֶר אֲבִימֶלֶךְ.** לֶהֱיוֹת שֶׁפָּסוּק רִאשׁוֹן הוּא תּוֹכָחָה וְקָבְלָנוּת, וְדִבּוּר זֶה הוּא שְׁאֵלָה לָדַעַת טַעְמוֹ, כִּי וַדַּאי לֹא נִתְכַּוֵּן לְהָרַע אֶלָּא טַעְמוֹ כָּמוּס עִמּוֹ, לָזֶה יִחֵד אֲמִירָה בִּפְנֵי עַצְמוֹ שֶׁשְּׁאָלוֹ ״מָה רָאִיתָ״ וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר אבימלך. Avimelech said.** Seeing that the previous verse had been a rebuke only, he now switched to a question. This is why the sentence had to begin once more with the words: "Avimelech said," though Abraham had not yet responded to the accusation. Avimelech now conceded that he did not consider Abraham capable of wanting to harm him intentionally.


###### Or HaChaim on Genesis 20:11:1
[Or HaChaim on Genesis 20:11:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:11:1)

**כִּי אָמַרְתִּי וְגוֹ׳.** זוֹ תְּשׁוּבָה לְאָמְרוֹ ״מָה רָאִיתָ״, וְאוֹמֵר **רַק** וְגוֹ׳ לְצַד שֶׁאָמַר אֵלָיו אֲבִימֶלֶךְ: וְאִם חָשַׁשְׁתָּ לָהֶם שֶׁאֵין לָהֶם יִרְאַת אֱלֹהִים, אִם כֵּן לֹא תָחוּשׁ שֶׁיַּהַרְגוּ אוֹתְךָ וְיִקְחוּ אֶת אִשְׁתְּךָ מִמְּךָ וְלֹא יָחוּשׁוּ לְאִסּוּר אֵשֶׁת אִישׁ? לָזֶה אָמַר ״רַק״ – מִעוּט, לוֹמַר שֶׁחוֹשְׁשִׁים הֵם לְיִרְאַת אֱלֹהִים לְהָקֵל חוֹמֶר הַדָּבָר עַל יְדֵי שֶׁיַּהַרְגוּנִי. פֵּרוּשׁ, כִּי אִם לֹא יַהַרְגוּהוּ עַל כָּל בִּיאָה וּבִיאָה יִתְחַיְּבוּ מִיתָה וְיֵשׁ עֹנֶשׁ מְרֻבֶּה, וְגַם יָמוּתוּ כָּל הַבָּא עָלֶיהָ. לָזֶה יִתְחַכְּמוּ לַהֲרֹג אֶת אַבְרָהָם וְאֵין כָּאן אֶלָּא עֹנֶשׁ עָוֹן אֶחָד וְאָדָם אֶחָד. וּמַה גַּם אִם יַהַרְגוּהוּ הַרְבֵּה בְּנֵי אָדָם כְּאֶחָד יֵשׁ בָּזֶה צַד פְּטוֹר. וְלָזֶה חָשׁ וְאָמַר ״אֲחוֹתִי״. וּבָזֶה הֵשִׁיב עַל שֶׁלֹּא הוֹדִיעוֹ שֶׁהִיא אִשְׁתּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בי אמרתי…אין יראת אלוקים במקום הזה. "For I said (to myself) that there is no fear of the Lord in this place."** This is the answer to the question: "what did you see?" Abraham prefaced his answer with the word רק, "only." He wanted to forestall Avimelech saying to him that if he, Abraham, considered the men as lacking in basic fear of the Lord, why did he worry more about their murdering him and **then** taking his wife? He should have worried more about the latter! Abraham said: רק, i.e. "I reasoned that they would try and minimise their culpability. As long as I would be alive every man sleeping with my wife would commit a capital offence every time, and would accordingly face many punishments. If they killed me first, they would only be guilty of murder once, whereas they would not become culpable for sleeping with my widow. If a number of them would conspire to kill me, each one causing a single injury not in itself fatal, they would claim that they were not even guilty of murder." Abraham said that this was why he decided to describe Sarah as his sister.


###### Or HaChaim on Genesis 20:12:1
[Or HaChaim on Genesis 20:12:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:12:1)

**וְגַם אָמְנָה אֲחֹתִי וְגוֹ׳.** כָּאן חִיֵּב אַבְרָהָם לַאֲבִימֶלֶךְ וּמִלֵּט עַצְמוֹ גַּם מֵהַתַּרְעוֹמֶת שֶׁנִּתְרַעֵם וְקָבַל עָלָיו ״מֶה עָשִׂיתָ לָּנוּ״ וְגוֹ׳, וְאָמַר **וְגַם אָמְנָה אֲחֹתִי** וְגוֹ׳, וְכִי אָמַרְתִּי שֶׁאֵינָהּ אִשְׁתִּי לְהִתְרַעֵם עָלַי שֶׁהִתְעֵיתִי יִרְאֵי אֱלֹהִים? אֲנִי אָמַרְתִּי אֲחוֹתִי, וִיכוֹלָה לִהְיוֹת אֲחוֹתִי וְאִשְׁתִּי, וַעֲלֵיכֶם לִשְׁאוֹל אִם הִיא אִשְׁתִּי הֲגַם שֶׁאָמַרְתִּי אֲחוֹתִי, שֶׁיָּכוֹל אֲנִי לִקְרֹא לָהּ אֲחוֹתִי וְאֵין בָּזֶה הֶחְלֵט שֶׁאֵינָהּ אִשְׁתִּי לְמִי שֶׁיִּהְיֶה יָרֵא וְחָרֵד מֵחֲטֹא לֵאלֹהִים. וְאוּלַי לְצַד טַעֲנָה זוֹ הִרְגִּישׁ אֲבִימֶלֶךְ כִּי הָאֱמֶת עִם אַבְרָהָם וַיִּתֵּן לוֹ מַתָּנוֹת טוֹבוֹת. גַּם נִתְכַּוֵּן לְבַל יַחְשְׁדוּהוּ בְּמוֹצִיא שֶׁקֶר מִפִּיו, וְהַצַּדִּיקִים חוֹשְׁשִׁין לַכִּעוּר וְלַדּוֹמֶה לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וגם אמנה אחותי היא, "Moreover, she is in fact my sister."** Here Abraham accuses Avimelech by exonerating himself also from the accusation of having lied. He implied that he never said that Sarah was **not** his wife! He had not deliberately misled G'd-fearing people. He had said that Sarah was his sister which did not preclude her from also being his wife. It was up to the Philistines to ascertain that she was not his wife if they were really G'd-fearing people. Perhaps Avimelech gave Abraham generous gifts because he accepted Abraham's rebuke. He may have wanted to demonstrate to one and all that Abraham had **not lied.** Righteous people are wont to worry that one should not even think they had done something improper.


###### Or HaChaim on Genesis 20:13:1
[Or HaChaim on Genesis 20:13:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:13:1)

**וַיְהִי כַּאֲשֶׁר וְגוֹ׳.** כָּאן בָּא לָתֵת טַעַם לִדְבָרוֹ הָרִאשׁוֹן שֶׁאָמַר ״אֵין יִרְאַת אֱלֹהִים״, כִּי יֹאמַר אֵלָיו אֲבִימֶלֶךְ: מָה רָאִיתָ בַּמָּקוֹם שֶׁחָשַׁדְתָּ אוֹתָם שֶׁאֵין לָהֶם יִרְאַת אֱלֹהִים? לָזֶה אָמַר כִּי תַּקָּנָה זוֹ שֶׁתִּקֵּן לוֹמַר ״אֲחוֹתִי״ – לֹא לְסִבַּת הַמָּקוֹם הַהוּא לְבַד, אֶלָּא בְּדֶרֶךְ כְּלָל תִּקֵּן זֶה לַחֲשַׁשׁ מָקוֹם שֶׁאֵין בּוֹ יִרְאַת אֱלֹהִים, וְסָפֵק זֶה לֹא יָצְתָה מִמֶּנּוּ גְּרָר, שֶׁהֲגַם שֶׁאֵין לָהּ חֶזְקַת ״אֵין יִרְאַת אֱלֹהִים״, יוֹדֶה שֶׁאֵין לְאַבְרָהָם בָּהּ חֲזָקָה שֶׁיֵּשׁ בָּהּ יִרְאַת אֱלֹהִים. וּמֵעַתָּה נִסְתַּתְּמוּ טַעֲנוֹת אֲבִימֶלֶךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהי כאשר התעו אותי אלוקים, "Ever since G'd caused me to wander, etc."** Now Abraham explained the background to his behaviour from the start. It had been based on the premise that there was lack of fear of the Lord in the place. He explained that his conduct was not directed specifically against the people of Geror. He had made it a general rule in his wanderings to suspect people of lack of fear of the Lord. The Philistines had not done anything to cause him to exempt them from such a doubt.


###### Or HaChaim on Genesis 20:18:1
[Or HaChaim on Genesis 20:18:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/20:18:1)

**כִּי עָצֹר וְגוֹ׳ עַל דְּבַר וְגוֹ׳.** פֵּרוּשׁ שֶׁלֹּא יֹאמְרוּ מֵאֲבִימֶלֶךְ נִתְעַבְּרָה שָׂרָה, הֲרֵי שֶׁעָקָר הָיָה בַּיָּמִים הָהֵם. וְגַם לְגַלּוֹת כִּי תּוֹעִיל תְּפִלַּת אַבְרָהָם לִפְקֹד עֲקָרוֹת, וְהוֹעִילָה גַּם עַל עַצְמוֹ וְנִפְקַד. גַּם לְהוֹדִיעַ, כָּל הַמִּתְפַּלֵּל עַל חֲבֵרוֹ וְהוּא צָרִיךְ וְכוּ׳ הוּא נַעֲנֶה וְכוּ׳, וְלָזֶה סָמַךְ לְפָסוּק זֶה פָּסוּק ״וַה׳ פָּקַד אֶת שָׂרָה״. וַהֲגַם שֶׁכְּבָר קָדְמָה הַהַבְטָחָה, אִם אֵינוֹ עִנְיָן הַסְּמִיכוּת לְגוּפוֹ תְּנֵהוּ לְעִנְיָן לְזוּלַת, וְעַיֵּן בְּפֵרוּשׁ פָּסוּק שֶׁאַחַר זֶה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**כי עצור עצר ה׳ בעד כל רחם. For G'd had blocked all body orifices.** This was so that people should not be able to say that Sarah had become pregnant by Avimelech. Avimelech was impotent during that period. The Torah also wanted to demonstrate that Abraham's prayer was effective to make the formerly barren fertile again. We also learn from this that if someone prays for someone else to be healed in an area that he himself needs healing, his own needs will be attended to by G'd first. This is why the next verse tells us about Sarah having become pregnant. While it is true that G'd had already promised this previously, if a certain sequence in scripture is not applicable to the subject under immediate discussion, it may be applied to another subject as will be discussed shortly.