Comentario citado sobre Génesis 26:11

BESIDE THE FIRST FAMINE THAT WAS IN THE DAYS OF ABRAHAM. Perhaps¹⁰³“Perhaps.” Since in Bereshith Rabbah 25:3, it is stated that there were ten famines in the world, the first one having been in the days of Adam, Ramban writes, “Perhaps,” meaning that a famine of such magnitude had never occurred before the days of Abraham, and this explains why Scripture uses it as a reference point. there was no famine in the world until the days of Abraham. This is why Scripture counts from it, for otherwise, what need is there to mention it? In my opinion the correct reason why Scripture mentions it is to tell us that people remembered the first famine, mentioning that on account of it Abraham went down to Egypt and there G-d did him great honor. It was for this reason that Isaac wanted to go in his father’s footsteps by descending into Egypt until it was said to him, Go not down into Egypt.¹⁰⁴Verse 2 here. The reason for the prohibition has been stated by our Rabbis: “You [Isaac] are a perfect burnt-offering and residence outside of the Land of Israel does not befit you.”¹⁰⁵Quoted by Rashi in this form. The source is in Bereshith Rabbah.
In my opinion, there is also included in this subject a reference to the future. Abraham’s exile into Egypt on account of the famine is an allusion to the exile of his children there.¹⁰⁶See Ramban above, 12:10, for complete exposition of this subject. His going to Abimelech¹⁰⁷Chapter 20. however was not an exile for he resided there of his own volition. But Isaac’s going [to the land of Abimelech, as recorded here in this verse, And Isaac went unto Abimelech] on account of the famine, does allude to an exile since he left his place against his will and went to another land. Now Isaac’s exile was from his own place to the land of the Philistines, which was the land in which his father had resided. This alludes to the Babylonian Exile, which took place in the land in which their ancestors had resided, namely, Ur of the Chaldees.¹⁰⁸In view of the fact that Ramban, at the end of Seder Noach (11:28), states his opinion at length that Abraham’s birthplace was not Ur of the Chaldees, it is necessary to say that the author’s reference here is to the time when Terah, his father, took him there, and while being there his life was saved by a miracle. See Ramban there at the end of Verse 28.
Know further that this Babylonian Exile mentioned is mirrored in the events which befell Isaac in that they did not take his wife¹⁰⁹As they did to Abraham in Egypt. (12:15). in the land of the Philistines. Rather, his lot there was only exile and fear. At the beginning Abimelech said, He that toucheth this man or his wife shall surely be put to death.¹¹⁰Further, Verse 11. Later he regretted it and said, Go from us.¹¹¹Verse 16 here. Afterwards, he returned and made a covenant with Isaac¹¹²Verses 25-31 here. Similarly, in the Babylonian Exile, they were exiled there because of the burning heat of famine,¹¹³Lamentations 5:10. and while there, they were neither subjugated, nor were they treated harshly. On the contrary, their leaders were princes in the government. Later on, they said, Whosoever there is among you of all His people — his G-d be with him — let him go up,¹¹⁴Ezra 1:3. even alerting the princes and governors beyond the River¹¹⁵Euphrates. The term “beyond the River” here applies to the region beyond the River westward from the standpoint of those in Babylonia or Persia. to help them. Later on, they ceased work [on the House of G-d in Jerusalem] , and it ceased “for a season and a time.”¹¹⁶See Ezra 4:24 and Daniel 7:12. Later, they again changed their policy and gave permission for the construction of the House of G-d, saying, That they may offer sacrifices of sweet savor unto the G-d of heaven, and pray for the life of the king and his sons.¹¹⁷Ezra 6:10.

IF THOU WILT DO US HURT, AS WE HAVE NOT TOUCHED THEE. The king is saying: “If you will do us hurt [and we could do nothing against you], just as we have not touched you because thou art now the blessed of the Eternal and we do not have it in our power to harm you, the time will yet change on account of the violence you will do against us and you will need to return to our land. Then we will requite you accordingly.”
The meaning of the phrase, We have not touched thee, is: “We did not persuade our hearts concerning your wife, causing her to be touched by one of them.” This is similar in expression to the verse, He that toucheth this man or his wife.¹⁸⁷Verse 11 here.
“We have done thee nothing but good, guarding whatever you had, by our commanding the people to beware of you. And we have sent thee away in peace for even when we were jealous of you we took nothing of all the wealth you amassed with us, and we sent you away in peace with all you had.” The reason for their being fearful of him could hardly have been the apprehension of the king of the Philistines lest Isaac come to war against him. Instead, it was because Abraham had promised them a covenant, “to him, to his son, and his son’s son,”¹⁸⁸Above, 21:23. and now they thought, “Since we annulled our covenant with Isaac and sent him away from us, he too will annul his covenant with us, and his children will drive our children from the land.” This was why they made a new covenant with him, excusing themselves by telling him that they did not annul the first covenant, since they have done him nothing but good. And this is the meaning of their saying, Let there now be an oath between us:¹⁸⁹Verse 28 here. “We will now come with you in oath to express a ban upon whoever will transgress the covenant.” This is similar in meaning to the verse, That thou shouldst enter into the covenant of the Lord thy G-d, and into His oath.¹⁹⁰Deuteronomy 29:11.
It is possible that Abraham was very great and mighty in power, having in his household three hundred men¹⁹¹Above, 14:14. that drew sword, and also many confederates; and he also that is valiant, whose heart is as the heart of a lion,¹⁹²II Samuel 17:10. The verse refers to David, but Ramban uses it also in connection with Abraham, since as pointed out he was also mighty in battle. and he chased after four powerful kings and subdued them.¹⁹³Above, 14:14-15. When they saw Abraham’s success which clearly was from G-d, the king of the Philistines was then fearful of him lest he conquer his kingdom, since this would be easier than the war against the four kings. Perhaps the king of the Philistines had also heard the matter of G-d having given the land to Abraham. Hence he made a covenant with him, making him swear that thou wilt not deal falsely with me, nor with my son, nor with my son’s son,¹⁸⁸Above, 21:23. it being considered an act of falsehood if Abraham were to rebel against the king, and considering it possible that Abraham might live until his grandson will rule, [he also mentioned my sons’s son]. And as the fathers are, so are the sons. Isaac was as great as his father, and the king therefore feared lest Isaac war against him because he had driven him from his land.