Tafsiran yang Mengutip untuk Kejadian 26:16

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.

רב ועצום ממנו kann nicht wohl heißen: zahlreicher und mächtiger als wir. Mizrajim war sicherlich mächtiger und zahlreicher als das in Goschen wohnende Israel. Es müsste denn sein, der fremde Dynast habe auch seinen fremden Volksstamm mit ins Land gebracht, die Ägypter seien bereits unterworfen gewesen, und zu seinem, dem mit eingedrungenem Volke, nicht zu Mizrajim, habe er gesprochen: die Mizrer haben wir nicht zu fürchten, die sind bereits unterworfen; aber in dieser fernen Provinz wächst uns ein Stamm heran, der uns zu stark wird, den wir nicht so leicht besiegen können. Wahrscheinlich aber ist das ממנו hier wie das לך מעמנו כי עצמת ממנו מאד zu Isaak (Bereschit 26, 16) zu verstehen, das doch auch nur heißt: du bist uns viel zu mächtig, wir können es nicht mit ansehen, daß du, ein einzelner, mächtig bist, weit mächtiger als irgend ein einzelner unter uns. Ebenso hier: Ägypten war ja in Kasten geteilt, bestand aus verschiedenen "עמים", und nun konnte er wohl sagen, seht das Judenvolk, das noch dazu so zusammenhält wie ein נפש, es wird zu mächtig, es gibt keine einzige Kaste unter uns, die so zahlreich, die eine solche Fülle unverbrauchter Kraft hat wie diese.

AND HE HAD POSSESSIONS OF FLOCKS, AND POSSESSIONS OF HERDS, AND A GREAT HOUSEHOLD, meaning she-asses and camels, he-asses, and men-servants and handmaids. Now Scripture mentions these but not silver and gold, as it says concerning Abraham,¹⁶⁷Ibid., 13:2. because the wealth which he amassed in the land of the Philistines consisted of flocks and a great household.¹⁶⁸Since these possessions which Isaac accumulated in the land of the Philistines were visible to all, the Philistines became jealous of him. Ramban thus explains the beginning and end of this verse as cause and effect. And the Philistines were jealous of him in this matter. This is the meaning of that which Abimelech says to Isaac, For thou art become much mightier than we.¹⁶⁹Verse 16 here. The king said to him, “I, too, who am the king do not have in my home such flocks and domestics as you, and it is a disgrace to us that your household is greater than that of the king.”

לא נגענוך WE HAVE NOT TOUCHED THEE when we said to you “Go from us”.