In Memory of our beloved David Schwartz, who fell in battle sanctifying God’s name, on 27 Tevet, 5784 (8 January 2024).
“Le’David Barchi Nafshi” is a compilation of essays written on the weekly Torah reading by David Schwartz, of blessed memory. First published on the occasion of his marriage to Meital, David’s unique Torah thoughts that delve into the depths of the Torah are shared now to elevate his memory and sanctify his soul.
In the book of Joshua, it states (14:15) he was “the greatest man among the Anakim (giants).” A midrash says that this refers to Abraham, whose eating and drinking was equivalent to that of seventy-four men (Sofrim 21:9).
The Vilna Gaon asks: “How are we to understand this statement about Abraham’s eating and drinking being equivalent to 74 men?” The Vilna Gaon explains that it is written: “And Moshe, Aaron, Nadav and Avihu ascended together with the seventy elders of Israel … and they saw God, and ate and drank” (Ex. 24:9). We see that there actually were seventy four men who achieved spiritual divine ascendance and this is called “eating and drinking” in the Torah. This is why the eating and drinking of Abraham is described with the number seventy-four. In other words, he achieved a spiritual level that parallels the seventy-four who experienced revelation at Mount Sinai.
The Rebbe of Ger, Mordechai Alter (the Imrei Emet), adds to this. “The Torah lists the names of seventy-four people from the generation of Noah until that of Abraham. Regarding Abraham, it is stated: ‘Ten generations from Noah until Abraham … whereupon Abraham came and received the reward of all of them.’ (Avot 5:5) Therefore, Abraham received the reward of all these 74.” This is another reason why the number 74 is used in this regard. Abraham laid the foundation for our nation, with devotion and faith in God. The Torah readings at the beginning of Genesis bear witness to his prodigious actions.
Despite his greatness, we are challenged to understand his actions in this week’s Torah reading on his way down to Egypt. We wonder how to interpret his behavior, especially in light of his greatness. When he goes down to Egypt following a great famine, he knows through ruach ha’kodesh that his descent may result in serious future consequences. During the “passport check” into Egypt, he asks Sarah to say that she is his sister - “so that it may go well with me because of you, and that I may remain alive thanks to you” (12:13).
Rashi notes that this means, “They will give me gifts.” It should be said that the pshat, or literal reading of the verse, indicates that Abraham is saying this from a distinctly personal need, as he stated, “so that it may go well with me … and that I may remain alive.” Still, we are left with a burning question. How could Abraham ask Sarah to do this for his benefit, and completely ignore the dire consequences that could result? Many great commentators have struggled to explain his behavior in different ways.
The Ramban (1194-1270) looks negatively at Abraham’s decision and sees it portending darkness in the future: “Know that Abraham our father unintentionally committed a great sin by bringing his righteous wife to a stumbling-block of sin on account of his fear for his life. He should have trusted that God would save him and his wife and all his belongings for God surely has the power to help and to save. His leaving the Land, concerning which he had been commanded from the beginning, on account of the famine, was also a sin he committed, for in famine G-d would redeem him from death. (Job 5:20). It was because of this deed that the exile in the land of Egypt at the hand of Pharaoh was decreed for his children.”
The Ramban’s interpretation is frightening. Other authorities put a more positive light on Abraham’s request of Sarah here. They assume that Abraham acted properly with a reasonable motive and sincere effort. The Radak (1160-1235) writes:
“As to why he did not trust God … and preferred to resort to subterfuge, this is not surprising. We find that Yaakov also took extreme precautions in spite of having been given many assurances by God. The promises by God are based on man having taken every reasonable precaution not to require a miracle to save him from danger. When one is aware that one finds oneself in a situation where danger to one’s life is likely, one must first take every precaution at one’s disposal to counter such danger.” (12:12, trans. Sefaria)
So, despite Abraham’s great merits, he still had to make every effort to reduce and prevent the expected danger to his life. He did what he had to. Now, these two different interpretations leave us confused, as they interpret Abraham’s behavior in two opposite ways. The Ramban’s view sees Abraham’s request as very problematic and indicts him on account of it. The Radak, on the other hand, understands how Abraham made a necessary, realistic action, which does not reflect poorly on Abraham.
Of all the commentaries, my heart pulls me after the interpretation of Abravanel (1437-1508), who illuminates Abraham’s behavior in a way that includes a great lesson for us. In Abravanel’s interpretation, we find a meaningful lesson about the obligations that are incumbent upon us in this world.
Abravanel proposes that Abraham made an honest effort to prevent himself from being killed and to delay as much as possible his departure from Egypt. In the end, however, his plan failed and Pharaoh wanted to take Sarah. Abraham then was left with no choice but to reveal the truth. From Abraham’s behavior it was clear that he did not view this as realistic.
At the end of his explanation, Abravanel writes, “In Proverbs it states: ‘Many designs are in a man’s mind, but it is the Lord’s design that is accomplished (19:21).” For Abraham thought he would escape to Egypt during the famine and thought he would save his wife with his counsel, but things turned out differently than planned. In Egypt, he did not have peace or quiet, but rather as he entered so he left from there after a few days, returning to the land of Canaan against his will. It was there in Canaan that God provided him with bread to satiety, for the eye of God is unto those who fear Him and await His grace.”
From this, we see that Abraham and Sarah sought to save themselves with a simple and understandable ruse, but when it could not work anymore, they revealed the truth with the expectation of help from Heaven. In studying the Torah we know with our absolute faith that the stories in the Torah are not just simple tales, but rather they are the way of life for us, providing us with edification and instruction for us to internalize and apply. Our sages tell us that a person must ask himself, “when will my actions be at the level of my ancestors?” We must follow the path of our ancestors and imitate their ways, as they light the path forward for us in the service of God.
It seems to me that Abraham knew that his actions held meaning and potential for future generations, so wanted to remain alive for this reason. While he could have hoped for salvation from heaven, he chose to make an honest and practical effort. Without weighing in on the question of whether he acted correctly or not, it is clear that he took action to do something. That is the key. Abraham decided to make a plan and put effort into it even though he had many merits. In the end his plan did not succeed, and he was forced to reveal the truth and hope for salvation from Heaven, but essentially his effort in this “test” is evidence of the importance of action.
Abraham’s challenge teaches us that there must be a proper balance between our own efforts and our expectations for salvation from above. Although success comes only through the hands of Heaven, this does not exempt us from our obligation to make our own effort to save ourselves.
We are commanded to take direct action, doing so with a prayer for heavenly salvation, and with a clear understanding that everything ultimately is in the hands of Heaven.