Комментарий к Берешит 12:11

הנה נא ידעתי BEHOLD NOW I KNOW — The Midrashic explanation is: Until now he had not perceived her beauty owing to the extreme modesty of both of them; now, however, through this event, he became cognisant of it (Midrash Tanchuma, Lech Lecha 5). Another explanation: Usually, because of the exertion of travelling a person becomes uncomely, but she had retained her beauty (Genesis Rabbah 40:4). Still, the real sense of the text is this: Behold, now the time has come when I am anxious because of thy beauty. I have long known that thou art fair of appearance: but now we are travelling among black and repulsive people, brethren of the Ethiopians (Kushim), who have never been accustomed to see a beautiful woman. A similar example is, (Genesis 19:2) “Behold, now, my lords, turn aside I pray you.”).

BEHOLD NOW, I KNOW, ETC. 13. SAY, I PRAY, THOU ART MY SISTER. I do not know why Abraham was more fearful for her now than before. And if we say, as Rashi explains, that it was because the Egyptians were black and repulsive, now, to Abimelech, king of the Philistines, he also said so,⁷⁹Genesis 20:2. he as well as Isaac,⁸⁰Ibid., 26:7. who lived in that land by command of G-d.⁸¹Ibid., Verse 3. Perhaps the Canaanites in that generation were steeped in idolatry but restrained from unchastity more than the Egyptians and the Philistines. But this is not correct. It is possible that Abraham and Sarah had no fear until they came into a royal city for it was their custom to bring the king a very beautiful woman and to slay her husband through some charge they would contrive against him.
It appears to me correct that such was their procedure from the time they left Haran. At every place he would say, “She is my sister,” for so Abraham said, And it came to pass, when G-d caused me to wander from my father’s house, etc.⁸²Ibid., 20:13. Scripture, however, mentions it only concerning those places where something happened to them on account of it. Thus Abraham now alerted Sarah as he had charged her from the beginning. Isaac, on the other hand, was not afraid in his country and in his city. Only when he came to the land of the Philistines did he adopt his father’s way.
He [Abraham] said, That it may be well with me for thy sake, and that my soul live because of thee, meaning “as long as we are strangers in this land, until the famine will pass,” for Abraham came to live in the land of Egypt on account of the famine. When the famine passes, he would return to the land concerning which he had been commanded and which G-d had given to him and his children. He thus thought that they [he and his wife] would live through the famine and that relief and succor will come to them from G-d enabling them to return, or that it may be possible for them to flee to the land of Canaan when they⁸³“They” are the Egyptians. They will no longer guard them for they will consider them permanent settlers in the land. Then they (Abraham and Sarah) will be able to flee the country and return to the land of Canaan. will give them up.
Now Rashi wrote, “ ‘Hinei na’ (Behold now), I know. A Midrash Agada:⁸⁴A Midrash by that name. See Buber’s edition of this Midrash, p. 27. Until now he had not perceived her beauty on account of her⁸⁵In our text of Rashi: “on account of the modesty of both of them.” The Midrash Agada ascribes the modesty to Abraham. modesty. Now, however, [he became cognizant of it] through an event.⁸⁶Wading through a stream, he saw the reflection of her beauty in the water. (Midrash Agada.) Another interpretation is that because of the exertion of travelling a person usually becomes uncomely, but she [Sarah] has retained her beauty. Still the plain sense of the text is this: ‘Behold, now the time has come to be anxious because of your beauty. I have long known that you are a woman of beautiful appearance, but now we are travelling among black people, brethren of the Ethiopians, who have never been accustomed to see a beautiful woman.’ A similar example [where the Hebrew word na does not denote a request, as it usually does, but means “now”] is found in the verse, Behold ‘na’ (now), my lords, turn aside, I pray you.”⁸⁷Genesis 19:2. The Hebrew reads, hinei na adonai suru na. Now since the request is covered by the second na (suru na — turn aside, I pray you), the first na (at the beginning of the expression) can no longer mean a request; rather it means “now.” All this is the language of the Rabbi [Rashi].
This Midrash concerning the modesty between Abraham and Sarah is traditional and it has been adjoined to the verse, but there is no need for all these matters. The word na [hinei na — behold now] does not indicate only a newly arisen matter; it may be used with reference to anything which is presently in existence for it is a statement alluding to the present state of things. Behold now I know — from then until now — that thou art a woman of beautiful appearance. Of similar meaning is the verse, Behold ‘na’ (now), the Eternal hath restrained me from having children,⁸⁸Genesis 16:2. meaning from my youth until this day. Likewise is the verse, Behold ‘na’ (now), I have two daughters,⁸⁹Ibid., 19:8. for they were not born to him now. All [verses containing this expression] are to be interpreted in like manner.
It would seem from the simple meaning of the verses that Sarah did not obligate herself to say so, [i.e., that she is Abraham’s sister], but when the Egyptians, who were wicked and sinners exceedingly,⁹⁰Ibid., 13:13. saw her and they praised her to Pharaoh,⁹¹Verse 15 here. she was taken to his house. They did not ask them at all whether she is his wife or his sister, and she remained silent and did not tell them that she is his wife. It was Abraham himself who told them that she is his sister, and therefore they did well by him for her sake.⁹²Verse 16. This is the intent of the verse quoting Pharaoh, which says, What is this that thou hadst done unto me? Why didst thou not tell me that she was thy wife?⁹³Verse 18. He [Pharaoh] accused him for when he saw the princes of Pharaoh taking her, he should have told Pharaoh that she is his wife. Again, he accused him for saying afterwards to the princes and the household of Pharaoh that she is his sister.⁹⁴Verse 19. But he did not at all accuse the woman for it is not proper that she contradict her husband, the suitable thing being for her to remain silent.

כאשר הקריב, close to the time when it became necessary to take such precautions, so that he would not forget.