וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת־הָ֣אִשָּׁ֔ה כִּֽי־יָפָ֥ה הִ֖וא מְאֹֽד׃
At nangyari, nang pumasok si Abram sa Ehipto, na nakita ng mga Egipcio ang babae na siya'y napakaganda.
Midrash Tanchuma
R. Joshua of Sikhnin was of the opinion that the Holy One, blessed be He, gave Abraham a sign that whatever happened to him would likewise happen to his descendants. He chose Abraham from among all those in his father’s house, as it is said: Thou art the Lord God who didst choose Abraham, and brought him forth out of Ur of the Chaldees, and gavest him the name of Abraham (Neh. 9:7). And He selected Abraham’s sons to be His chosen ones among the seventy nations, as is said: For thou art a Holy people unto the Lord thy God, and the Lord hath chosen thee to be His own treasured nation out of all the peoples that are upon the face of the earth (Deut. 14:2). He said to Abraham: Get thee, and to Abraham’s sons, He said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Emorite, etc. (ibid. 3:17). He promised Abraham: And I will bless thee, and make thy name great; and be thou a blessing (Gen. 12:2), and He told his sons: The Lord bless thee, and keep thee (Num. 6:24). To Abraham He said: I will make thee a great nation (Gen. 12:2), and to his descendants He said: And what great nation is there (Deut. 4:8). Concerning Abraham it is written: Abraham was one (Ezek. 33:24), and of Israel it is said: And who is like thy people Israel, a nation one in the earth (I Chron. 17:21). In reference to Abraham it is said: and hunger was in the land (Gen. 12:10), and about his descendants it is said: When they returned to Egypt, hunger was already in the land (ibid. 43:1). Abraham descended to Egypt because of famine, and his sons, also, descended because of famine, as is said: And Joseph’s ten brethren went down to buy corn from Egypt (ibid. 42:3). When Abraham descended the Egyptians approached him, and the Egyptians beheld the woman that she was very fair (ibid. 12:14), and concerning his descendants, the Egyptians declared: Come, let us deal wisely with them lest they multiply, and it come to pass, that when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land (Exod. 1:10).
Vayikra Rabbah
Another matter: “The son of an Israelite woman…went out” – that is what is written: “A locked garden is my sister, my bride; a locked fountain, a sealed spring” (Song of Songs 4:12). Rabbi Pinḥas said: “A locked fountain” – these are the virgins. “A locked garden” – these are the married women. “A sealed spring” – these are the males.25The meaning is that none engaged in in illicit sexual activity, other than the one Israelite woman mentioned in the verse who had a son with an Egyptian man. It is taught in the name of Rabbi Natan: “A locked garden,” “a locked fountain” – these are two forms of intercourse, typical and atypical.26The reference is to vaginal and anal intercourse.
Another matter: Rabbi Pinḥas said in the name of Rabbi Ḥiyya bar Abba: “A locked garden” (Song of Songs 4:12) – because Israel restrained themselves from licentiousness in Egypt, they were delivered from Egypt. As a result, “your branches [shelaḥayikh]” (Song of Songs 4:13) – your being sent out [shiluḥayikh],27The midrash reads the term “your branches [shelaḥayikh]” to mean “your being sent out [shiluḥayikh],” which is the result of what was indicated in the previous verse, namely that they restrained themselves from licentiousness. just as it says: “It was when Pharaoh sent out [beshalaḥ]” (Exodus 13:17). Rabbi Huna said in the name of Rabbi Ḥiyya bar Abba: Sarah our matriarch descended to Egypt and restrained herself from licentiousness, and all the women restrained themselves by her merit. Joseph descended to Egypt and restrained himself from licentiousness, and all of Israel restrained themselves by his merit.28Sarah refrained from licentiousness when Pharaoh had her taken so that he could marry her (see Genesis 12:14–20), and Joseph refrained from licentiousness with the wife of Potifar (see Genesis 39:7–12). In so doing, they bequeathed to their descendants the spiritual fortitude to withstand such temptation.
Rabbi Ḥiyya bar Abba said: The restraint from licentiousness was itself sufficient for Israel to have been redeemed on its account. Rav Huna said in the name of bar Kappara: Due to four matters, Israel was redeemed from Egypt: Because they did not change their name, their language, they did not speak slander, and there was not one among them who was found to be steeped in licentiousness. They did not change their name; Reuben and Simeon descended [to Egypt], and Reuben and Simeon ascended. They did not call Judah Rupa, nor Reuben Luleyani, nor Joseph Leisteis, and nor Benjamin Alexandri.
They did not change their language. There it is written: “The survivor came and told Abram the Hebrew” (Genesis 14:13), and here: “They said: The God of the Hebrews called upon us” (Exodus 5:3); and it is written: “That it is my mouth that is speaking to you” (Genesis 45:12) – in the sacred tongue.
They did not speak slander, as it is stated: “Speak now in the ears of the people, [and they shall ask each man from his neighbor and each woman from her neighbor, silver vessels and gold vessels]” (Exodus 11:2). You find that this matter had been entrusted to them for twelve months, and not one of them informed on another.29The Israelites knew twelve months before the Exodus that they would ask to borrow goods from the Egyptians and that they would then leave Egypt never to return. Nonetheless, none of them told the Egyptians about this plan.
And there was not one among them who was found to be steeped in licentiousness. Know that it was so, as there was one, and the verse publicized her, as it is stated: “And the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:11).30The verse mentions the name of this woman who had conceived from an Egyptian man in order to emphasize that no other Israelite women had conceived from Egyptian men. “Shelomit” – as Rabbi Levi said: She was very talkative in greetings: Greetings to you, greetings to you.31She would strike up conversations with everyone, including men. “Daughter of Divri” – that she caused a matter [davar] to befall her son. “Of the tribe of Dan” – it is a disgrace for him, a disgrace for his family, a disgrace for the tribe from which he emerged.
Another matter: Rabbi Pinḥas said in the name of Rabbi Ḥiyya bar Abba: “A locked garden” (Song of Songs 4:12) – because Israel restrained themselves from licentiousness in Egypt, they were delivered from Egypt. As a result, “your branches [shelaḥayikh]” (Song of Songs 4:13) – your being sent out [shiluḥayikh],27The midrash reads the term “your branches [shelaḥayikh]” to mean “your being sent out [shiluḥayikh],” which is the result of what was indicated in the previous verse, namely that they restrained themselves from licentiousness. just as it says: “It was when Pharaoh sent out [beshalaḥ]” (Exodus 13:17). Rabbi Huna said in the name of Rabbi Ḥiyya bar Abba: Sarah our matriarch descended to Egypt and restrained herself from licentiousness, and all the women restrained themselves by her merit. Joseph descended to Egypt and restrained himself from licentiousness, and all of Israel restrained themselves by his merit.28Sarah refrained from licentiousness when Pharaoh had her taken so that he could marry her (see Genesis 12:14–20), and Joseph refrained from licentiousness with the wife of Potifar (see Genesis 39:7–12). In so doing, they bequeathed to their descendants the spiritual fortitude to withstand such temptation.
Rabbi Ḥiyya bar Abba said: The restraint from licentiousness was itself sufficient for Israel to have been redeemed on its account. Rav Huna said in the name of bar Kappara: Due to four matters, Israel was redeemed from Egypt: Because they did not change their name, their language, they did not speak slander, and there was not one among them who was found to be steeped in licentiousness. They did not change their name; Reuben and Simeon descended [to Egypt], and Reuben and Simeon ascended. They did not call Judah Rupa, nor Reuben Luleyani, nor Joseph Leisteis, and nor Benjamin Alexandri.
They did not change their language. There it is written: “The survivor came and told Abram the Hebrew” (Genesis 14:13), and here: “They said: The God of the Hebrews called upon us” (Exodus 5:3); and it is written: “That it is my mouth that is speaking to you” (Genesis 45:12) – in the sacred tongue.
They did not speak slander, as it is stated: “Speak now in the ears of the people, [and they shall ask each man from his neighbor and each woman from her neighbor, silver vessels and gold vessels]” (Exodus 11:2). You find that this matter had been entrusted to them for twelve months, and not one of them informed on another.29The Israelites knew twelve months before the Exodus that they would ask to borrow goods from the Egyptians and that they would then leave Egypt never to return. Nonetheless, none of them told the Egyptians about this plan.
And there was not one among them who was found to be steeped in licentiousness. Know that it was so, as there was one, and the verse publicized her, as it is stated: “And the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:11).30The verse mentions the name of this woman who had conceived from an Egyptian man in order to emphasize that no other Israelite women had conceived from Egyptian men. “Shelomit” – as Rabbi Levi said: She was very talkative in greetings: Greetings to you, greetings to you.31She would strike up conversations with everyone, including men. “Daughter of Divri” – that she caused a matter [davar] to befall her son. “Of the tribe of Dan” – it is a disgrace for him, a disgrace for his family, a disgrace for the tribe from which he emerged.
Bereshit Rabbah
“It was upon Abram’s arrival in Egypt, the Egyptians saw the woman, that she was very beautiful” (Genesis 12:14).
“It was upon Abram’s arrival in Egypt, the Egyptians saw” – and where was Sarah?20“It was upon Abram’s arrival” implies that he was alone, without Sarai. He had placed her in a chest and locked her in it. When they arrived at customs, they said to him: ‘Pay the duty.’ He said: ‘I will pay the duty.’ They said to him: ‘[Perhaps] you are transporting garments?’ He said: ‘I will pay [the duty] for garments.’ They said to him: ‘[Perhaps] you are transporting gold?’ He said: ‘I will pay [the duty] for gold.’ They said to him:’ Perhaps you are transporting silk garments?’ He said: ‘I will pay [the duty] for silk garments.’ ‘[Perhaps] you are transporting gems?’ He said: ‘I will pay [the duty] for gems.’ [Nevertheless,] they said to him: ‘It is not possible [for you to pass] unless you open [the chest] and show us what is inside it.’ When he opened it, the entire land of Egypt shone with her radiance.
Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: An image of Eve was passed down to the leaders of [all] the generations.21As a standard of unsurpassed beauty. Elsewhere it is written: “The young woman [Avishag] was very [ad meod] beautiful” (I Kings 1:4) – she approximated the image of Eve.22Ad means: Up to but not including. Me’od refers to the image of Eve (see next note). Avishag approximated Eve’s beauty, but did not reach that level. However, here it says: “That she was very [meod] beautiful” – meod is the image of Eve.23The letters of meod are the same letters as Adam. Eve is called Adam in the verse: “He called their name Adam” (Genesis 5:2). Therefore, Eve’s beauty is represented by the word me’od.
“Pharaoh’s officials saw her, they praised her to Pharaoh, and the woman was taken to Pharaoh’s house” (Genesis 12:15).
“Pharaoh’s officials saw her […and the woman was taken [vatukaḥ] to Pharaoh’s house]” – she was continuously increasing in price. One said: ‘I will give one hundred dinars and I will enter with her.’24I will present her to the king. This is expounded from the word vatukaḥ – indicating raising up. Another said: ‘I will give two hundred and enter with her.’ I know that this is so [regarding the righteous]25That people vie for the right to attend to them. only when they are ascendant.26When the righteous are on the ascent in their lives, as was Sarai at this point. From where do I derive that it is so [even] when they are descendant? “They pulled Jeremiah with the ropes and raised [vayaalu] him from the pit” (Jeremiah 38:13).27They sought to outbid one another [vayaalu] for the right to extricate Jeremiah from the pit. I know this only regarding this world, regarding the World to Come,28The messianic future. from where is it derived? The verse states: “The peoples will take them [ulkaḥum] and bring them to their place” (Isaiah 14:2).29The nations will vie with each other in sending the Jewish exiles among them back to the land of Israel.
“It was upon Abram’s arrival in Egypt, the Egyptians saw” – and where was Sarah?20“It was upon Abram’s arrival” implies that he was alone, without Sarai. He had placed her in a chest and locked her in it. When they arrived at customs, they said to him: ‘Pay the duty.’ He said: ‘I will pay the duty.’ They said to him: ‘[Perhaps] you are transporting garments?’ He said: ‘I will pay [the duty] for garments.’ They said to him: ‘[Perhaps] you are transporting gold?’ He said: ‘I will pay [the duty] for gold.’ They said to him:’ Perhaps you are transporting silk garments?’ He said: ‘I will pay [the duty] for silk garments.’ ‘[Perhaps] you are transporting gems?’ He said: ‘I will pay [the duty] for gems.’ [Nevertheless,] they said to him: ‘It is not possible [for you to pass] unless you open [the chest] and show us what is inside it.’ When he opened it, the entire land of Egypt shone with her radiance.
Rabbi Azarya and Rabbi Yonatan bar Ḥagai said in the name of Rabbi Yitzḥak: An image of Eve was passed down to the leaders of [all] the generations.21As a standard of unsurpassed beauty. Elsewhere it is written: “The young woman [Avishag] was very [ad meod] beautiful” (I Kings 1:4) – she approximated the image of Eve.22Ad means: Up to but not including. Me’od refers to the image of Eve (see next note). Avishag approximated Eve’s beauty, but did not reach that level. However, here it says: “That she was very [meod] beautiful” – meod is the image of Eve.23The letters of meod are the same letters as Adam. Eve is called Adam in the verse: “He called their name Adam” (Genesis 5:2). Therefore, Eve’s beauty is represented by the word me’od.
“Pharaoh’s officials saw her, they praised her to Pharaoh, and the woman was taken to Pharaoh’s house” (Genesis 12:15).
“Pharaoh’s officials saw her […and the woman was taken [vatukaḥ] to Pharaoh’s house]” – she was continuously increasing in price. One said: ‘I will give one hundred dinars and I will enter with her.’24I will present her to the king. This is expounded from the word vatukaḥ – indicating raising up. Another said: ‘I will give two hundred and enter with her.’ I know that this is so [regarding the righteous]25That people vie for the right to attend to them. only when they are ascendant.26When the righteous are on the ascent in their lives, as was Sarai at this point. From where do I derive that it is so [even] when they are descendant? “They pulled Jeremiah with the ropes and raised [vayaalu] him from the pit” (Jeremiah 38:13).27They sought to outbid one another [vayaalu] for the right to extricate Jeremiah from the pit. I know this only regarding this world, regarding the World to Come,28The messianic future. from where is it derived? The verse states: “The peoples will take them [ulkaḥum] and bring them to their place” (Isaiah 14:2).29The nations will vie with each other in sending the Jewish exiles among them back to the land of Israel.