Daf 82a (דַּף פ״ב ע״א)

Another matter of “How did I know?” (דָּבָר אַחֵר: בְּמָה יָדַע), rather, through the toil of travel a man becomes worn, and she remained in her beauty and did not change (אֶלָּא עַל יְדָא דְּטוֹרַח אוֹרְחָא בַּר נָשׁ מִתְבַּזֶּה, וְהִיא קָיְימָא בְּשַׁפִּירוּ דִילָהּ וְלָא אִשְׁתַּנִּי). Another matter: “Behold now I know” - that he saw the Shekhinta was with her (דָּבָר אַחֵר: הִנֵּה נָא יָדַעְתִּי - דְּחָמָא עִמָּהּ שְׁכִינְתָּא). And because of this, Avraham feared and said, “She is my sister” (וּבְגִין כָּךְ אִתְרְחַץ אַבְרָהָם וְאָמַר: אֲחוֹתִי הִיא). And this word is elevated in two dimensions (וּמִלָּה דָא אִסְתַּלַּק לִתְרֵי גְּוָונִין): one in its plain sense (חַד כְּמַשְׁמָעוֹ), and one as it is written: “Say to wisdom: You are my sister” (וְחַד: כְּדִכְתִיב: אֱמוֹר לַחָכְמָה אֲחוֹתִי אָתְּ) (Mishlei 7:4). And it is written: “Please say you are my sister” (וּכְתִיב: אִמְרִי נָא אֲחוֹתִי אָתְּ) (Bereishit 12:13), and it is written: “And you speak to us…” (וּכְתִיב: וְאַתְּ תְּדַבֵּר אֵלֵינוּ) (Devarim 5:24). “That it may go well with me for your sake” - toward the Shekhinta he said: “For your sake it will go well with me before Kudsha Berikh Hu” (לְמַעַן יִיטַב לִי בַּעֲבוּרֵךְ - כְּלַפֵּי שְׁכִינְתָּא אָמַר: בַּעֲבוּרֵךְ יִיטַב לִי קוּדְשָׁא בְּרִיךְ הוּא). “And my soul shall live because of you” (וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ) (Bereishit 12:13). For by this, a man ascends and merits to rise upon the path of life (בְּגִין דְּבְדָא יִסְתַּלַּק בַּר נָשׁ וְיִזְכֶּה לְאִסְתַּלְּקָא לְאָרְחָא דְּחַיֵּי). Please say you are my sister… (אִמְרִי נָא אֲחוֹתִי וְגו׳) (Bereishit 12:13).

Rabbi Yisa said: Avraham knew that all the Egyptians were steeped in lust (רַבִּי יֵיסָא אָמַר: יָדַע הֲוָה אַבְרָהָם דְּכֻלְּהוּ מִצְרָאֵי שְׁטִיפִין אִנּוּן בְּזִמָּה), and since he knew this, why was he not afraid for his wife? (וְכֵיוָן דְּכָל הַאי יָדַע, אַמַּאי לָא דָחִיל עַל אִתְּתֵּיהּ) That he should have turned back from the road and not entered there (דְּלָא אַהֲדַר מֵאָרְחָא וְלָא יֵיעוּל לְתַמָּן). Rather, because he saw the Shekhinta was with her (אֶלָּא בְּגִין דְּחָמָא שְׁכִינְתָּא עִמָּהּ). Completion from the omissions (section fourteen) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן י״ד).

And it came to pass as Avram entered Egypt (וַיְהִי כְּבוֹא אַבְרָם מִצְרַיִם) (Bereishit 12:14), it should have said as they entered (כְּבוֹאָם מִבָּעֵי לֵיהּ), and where was Sarah? (וְשָׂרָה הֵיכָן הָיְתָה). Rather, Avraham placed her in a box (אֶלָּא אַבְרָהָם אַעֲלָה בְּתֵיבוּתָא), and sealed it over her (וְסָגַר עֲלָהּ). When they reached Egypt, they said to him: Give the box! (כֵּיוָן דְּמָטָא לְמִצְרַיִם אֲמְרוּ לֵיהּ: הַב מִכְסָּא). He said: I am giving the box (אָמַר: אֲנָא יָהִיב מִכְסָּא).

They said to him: Are you carrying garments? (אֲמְרוּ לֵיהּ: מָאנִין אַתְּ טָעִין), he said: I am giving garments (אָמַר: אֲנָא יָהִיב דְּמָאנִין). They said: Are you carrying woven fabrics? (אָמְרוּ לֵיהּ: מַטְכְּסָא אַתְּ טָעִין), he said: I am giving woven fabrics (אָמַר: אֲנָא יָהִיב דְּמַטְכְּסָא). They said: Are you carrying pearls? (אָמְרוּ לֵיהּ: מַרְגְּלָאן אַתְּ טָעִין), he said: I am giving the value of pearls (אָמַר לְהוּ: אֲנָא יָהִיב מִכְסָּא דְּמַרְגְּלָאן). They said: It is not possible - we must open the box and see what is inside (אָמְרוּ לֵיהּ: אִי אֶפְשָׁר, אֶלָּא לְמִפְתַּח תֵּיבוּתָא וְנֶחֱזֵי מָה בְּגַוָּהּ). When they opened the box, the land of Egypt was illuminated from her radiance (כֵּיוָן דְּפַתְּחוּ תֵּיבוּתָא אִתְנַהֲרָא אַרְעָא דְּמִצְרַיִם מִנְּהוֹרָא דִּילָהּ). This is what is written: “And the Egyptians saw the woman…” (הֲדָא הוּא דִּכְתִּיב: וַיִּרְאוּ הַמִּצְרִים אֶת הָאִשָּׁה) (Bereishit 12:14).

Rabbi Yehudah said: And it came to pass when they entered Egypt - it should have said: as they entered the box (אָמַר רַבִּי יְהוּדָה: וַיְהִי בְּבוֹאָם מִצְרַיִם, הֲוָה לֵיהּ לְמֵימַר: אֶלָּא בַּתֵּיבָה וְכוּ׳). And it came to pass as Avram entered Egypt, and the Egyptians saw the woman, that she was very beautiful (וַיְהִי כְּבֹא אַבְרָם מִצְרַיִם וַיִּרְאוּ הַמִּצְרִים אֶת הָאִשָּׁה כִּי יָפָה הִיא מְאֹד) (Bereishit 12:14–15).

Rabbi Yehudah said: In the box he brought her in (אָמַר רַבִּי יְהוּדָה: בְּתֵיבָה אָעִיל לָהּ), and they opened it to take from her a robe (וּפְתָחוּ לָהּ לְמֵיסַב מִנָּה קוּסְטוּנָא). When it was opened, a light shone forth like the light of the sun (כֵּיוָן דְּאִתְפַּתַּח, הֲוָה נְהוֹרָא כִּנְהוֹרָא דְּשִׁמְשָׁא). This is what is written: “That she was very beautiful” (הֲדָא הוּא דִּכְתִיב: כִּי יָפָה הִיא מְאֹד) (Bereishit 12:14). What is very? It means they saw in the box a different form (מַאי מְאֹד אֶלָּא דְּחָמוּ בַּתֵּיבָה דִּיּוּקְנָא אָחֳרָא), some say: a radiance (נ״א: נְהוֹרָא). They took her out and saw her just as before (אַפִּיקוּ לָהּ וְחָמוּ לָהּ כְּמִלְקַדְּמִין), as it is written: “And the officials of Pharaoh saw her” (הֲדָא הוּא דִּכְתִיב: וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה) (Bereishit 12:15). Since it is written: “And the Egyptians saw the woman”, why also write: “And Pharaoh’s officials saw her”? (כֵּיוָן דִּכְתִּיב: וַיִּרְאוּ הַמִּצְרִים אֶת הָאִשָּׁה, מַאי: וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה) Rather, because they took her out and saw her as before (אֶלָּא דְּאַפִּיקוּ לָהּ וְחָמוּ לָהּ כְּמִלְקַדְּמִין). And then: “They praised her to Pharaoh…” (וּכְדֵין: וַיְהַלְּלוּ אֹתָהּ אֶל פַּרְעֹה וְגו׳) (Bereishit 12:15).

Rabbi Yitzchak said: woe to those guilty ones of the world (אָמַר רַבִּי יִצְחָק: וַוַי לְאִנּוּן חַיָּיבַיָּא דְּעָלְמָא), who do not know and do not regard the workings of Kudsha Berikh Hu (דְּלָא יָדְעִין וְלָא מַשְׁגִּיחִין בַּעֲבִידְתֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and they do not contemplate (וְאִנּוּן לָא מִסְתַּכְּלֵי), in all things (נ״א: בְּכָּלָא), for everything that occurs in the world comes from Kudsha Berikh Hu (דְּכָל מַה דְּהֲוֵי בְּעָלְמָא מֵעִם קוּדְשָׁא בְּרִיךְ הוּא אִיהוּ). For He knows from the beginning what will be in the end, as it is written: “Declaring the end from the beginning…” (דְּאִיהוּ יָדַע בְּקַדְמִיתָא מַה דִּלְהוֵי בְּסוֹפָא, דִּכְתִיב: מַגִּיד מֵרִאשִׁית אַחֲרִית) (Yeshayahu 46:10). And He gazes and performs His works from the beginning, in order to raise them up in future days (וְאִיהוּ אִסְתָּכֵי וְעֲבִיד עֲבִידָן בְּקַדְמִיתָא בְּגִין לְסָלְקָא לוֹן לְבָתַר יוֹמִין).

Come and see: had Sarah not been taken to Pharaoh (תָּא חֲזֵי: אִילְמָלֵא דְּאִנְסִיבַת שָׂרַי לְגַבֵּי פַּרְעֹה), he would not have been struck (לָא אַלְקֵי הוּא). And that punishment brought about another punishment, so that Egypt would later be struck with great plagues (וְאַלְקָאוּתָא דָּא גָּרִים אַלְקָאוּתָא לְבָתַר, כֵּן דְּיִלְקוּן מִצְרַיִם בִּנְגָעִים גְּדוֹלִים), for it is written here: “Great plagues” (דִּכְתִיב הָכָא: נְגָעִים גְּדוֹלִים) (Bereishit 12:17), and it is written there: “Hashem gave signs and great and severe wonders in Egypt” (וּכְתִיב הָתָם: וַיִּתֵּן יְיָ אוֹתוֹת וּמוֹפְתִים גְּדוֹלִים וְרָעִים בְּמִצְרַיִם) (Devarim 6:22). Just as there were ten plagues, so too here there were ten plagues (מַה לְּהַלָּן: עֶשֶׂר מַכּוֹת, אַף כָּאן: עֶשֶׂר מַכּוֹת). As Kudsha Berikh Hu performed miracles and mighty acts for Yisrael by night (כְּמָה דְּעֲבִיד קוּדְשָׁא בְּרִיךְ הוּא נִסִּין וּגְבוּרָן לְיִשְׂרָאֵל לֵילְיָא), so too here did Kudsha Berikh Hu perform for Sarah miracles and mighty acts by night (אוּף הָכָא: עֲבַד לָהּ קוּדְשָׁא בְּרִיךְ הוּא לְשָׂרָה נִסִּין וּגְבוּרָאן לֵילְיָא).

Rabbi Yosei opened and said: “But You, Hashem, are a shield for me, my glory, and the one who lifts my head” (רַבִּי יוֹסֵי פָּתַח וְאָמַר: וְאַתָּה יְיָ מָגֵן בַּעֲדִי, כְּבוֹדִי וּמֵרִים רֹאשִׁי) (Tehillim 3:4). David said: even though all the people of the world rise up to fight against me (אָמַר דָּוִד: אַף עַל גַּב דְּכָל בְּנֵי עָלְמָא יֵיתוּן לַאֲגָחָא בִּי קְרָבָא), “But You, Hashem, are a shield for me” (וְאַתָּה יְיָ מָגֵן בַּעֲדִי).

Come and see: it is written “A shield for me” (תָּא חֲזֵי: כְּתִיב: מָגֵן בַּעֲדִי). David said before Kudsha Berikh Hu: Master of the World, why is the seal of blessing not made through me (אָמַר דָּוִד לְקוּדְשָׁא בְּרִיךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, מִפְּנֵי מָה לָא עַבְדֵי בִּי חֲתִימָה דִּבְרָכָה), as the blessing is sealed through Avraham, as it is written: “I am your shield” (כְּמָה דְּחָתְמֵי בְּרָכָה בְּאַבְרָהָם, דִּכְתִיב: אָנֹכִי מָגֵן לָךְ) (Bereishit 15:1), and they say: “Shield of Avraham” (וְאָמְרֵי: מָגֵן אַבְרָהָם). Kudsha Berikh Hu said to David: Avraham I already tested and refined, and he stands before Me with perfect integrity (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְדָוִד: אַבְרָהָם כְּבָר בְּחַנְתִּיו וּצְרַפְתִּיו, וְקָאֵים קַמָּאי בְּקִיּוּמָא שְׁלִים). David said: if so, then “Test me, Hashem, and try me, refine my kidneys and my heart” (אָמַר לֵיהּ דָּוִד: אִי הָכִי - בְּחָנֵנִי יְיָ וְנַסֵּנִי, צָרְפָה כִלְיוֹתַי וְלִבִּי) (Tehillim 26:2). And when he did the matter with Batsheva, David was remembered before Him for what he had said (כֵּיוָן דְּעֲבַד הַהִיא מִלָּה דְּבַת־שֶׁבַע, אִדְכַּר דָּוִד קַמֵּיהּ עַל מַה דְּאָמַר). He said: “You tested my heart, You visited by night, You refined me - You found no thought, no utterance crossed my lips” (אָמַר: בָּחַנְתָּ לִבִּי, פָּקַדְתָּ לַיְלָה, צְרַפְתַּנִּי - בַּל תִּמְצָא; זַמּוֹתִי בַּל יַעֲבָר פִּי) (Tehillim 17:3). He said: I said: “Test me, Hashem, and try me,” and You tested my heart; I said: “Refine my kidneys,” and You refined me and did not find properly in me (אָמַר: אֲנָא אֲמִינָא - בְּחָנֵנִי יְיָ וְנַסֵּנִי, וְאַנְתְּ: בָּחַנְתָּ לִבִּי; אֲנָא אֲמִינָא: צָרְפָה כִלְיוֹתַי, וְאַתְּ: צְרַפְתַּנִּי - בַּל תִּמְצָא, לָא אַשְׁכַּחְתְּ לִי כְּדְקָא יְאוּת). “My plan did not pass my lips” (זַמּוֹתִי בַּל יַעֲבָר פִּי). Who will grant that this word I had considered had not passed my lips? (מַאן יִתֵּן וְהַאי מִלָּה דַּחֲשַׁבִּית דְּלָא יַעֲבָר לִי פוּמָאִי). And even with all this, they still sealed the blessing with him: “Shield of David” (וְעִם כָּל דָּא חָתְמִין בֵּיהּ בְּרָכָה דְּקָאָמְרָן: מָגֵן דָּוִד). And because of this David said: “But You, Hashem, are a shield for me, my glory and the lifter of my head” (וּבְגִין כָּךְ אָמַר דָּוִד: וְאַתָּה יְיָ מָגֵן בַּעֲדִי, כְּבוֹדִי וּמֵרִים רֹאשִׁי) (Tehillim 3:4). Some say: and this indeed is the level of my glory, in which I am crowned (ד״א: ל״ג, וְהַאי וַדַּאי דַּרְגָּא דָּא יְקָרָא דִילִי, דְּאֲנָא מִתְעַטַּרְנָא בֵּיהּ). And Pharaoh commanded men concerning him, and they sent him away (וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ) (Bereishit 12:20).

Come and see, Kudsha Berikh Hu is a shield for the Righteous, such that no human may rule over them (תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא אִיהוּ מָגֵן לְצַדִּיקַיָּיא דְּלָא יִשְׁלְטוּן בְּהוּ בְּנֵי נָשָׁא), and Kudsha Berikh Hu protected Avraham that no one should rule over him or over his wife (וְקוּדְשָׁא בְּרִיךְ הוּא אָגִין עַל אַבְרָהָם דְּלָא יִשְׁלְטוּן בֵּיהּ וּבְאִתְּתֵיהּ). Come and see, the Shekhinta did not depart from Sarah the entire night (תָּא חֲזֵי, שְׁכִינְתָּא לָא אִתְעֲדֵי מִנָּהּ דְּשָׂרָה כָּל הַהוּא לֵילְיָא), Pharaoh came to approach her (אֲתָא פַרְעֹה לְמִקְרַב בַּהֲדָהּ), an angel came and struck him (אֲתָא מַלְאָךְ וְאַלְקֵי לֵיהּ), and every time Sarah said "Strike him," he was struck (כָּל אֵימַת דְּאֲמַרָה שָׂרָה: אַלְקֵי - הוּא מַלְקֵי), and Avraham stood strong in his Master, for Sarah could not be overpowered (וְאַבְרָהָם הֲוָה מַתְקִיף בְּמָארֵיהּ דְּהָא שָׂרָה לָא יָכְלִין לְשַׁלְטָאָה עֲלָהּ). This is what is written: “And the righteous are as bold as a lion” (וְהֲדָא הוּא דִּכְתִיב: וְצַדִּיקִים כַּכְּפִיר יִבְטָח) (Mishlei 28:1), and this was the test - that he did not even entertain a doubt about Kudsha Berikh Hu (וְהָכָא נִסְיוֹנָא הוּא דְּלָא הִרְהֵר אַבַּתְרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא).

Rabbi Yitzchak said: come and see, for this reason Kudsha Berikh Hu did not command Avraham to descend to Egypt (אָמַר רַבִּי יִצְחָק: תָּא חֲזֵי, דְּבְגִין כָּךְ לָא פַקֵּיד קוּדְשָׁא בְּרִיךְ הוּא לְנַחֲתָא לְמִצְרַיִם), but he himself descended on his own (אֶלָּא הוּא עַצְמוֹ מִגַּרְמֵיהּ נָחַת), in order that there should be no opening of the mouth for people to say that He sent him and then caused him anguish over his wife (בְּגִין דְּלָא יְהֵא פִּתְחוֹן פֶּה לִבְנֵי עָלְמָא דְּאָמְרֵי: לֵיהּ כֵּן, וּלְבָתַר אִצְטַעֵר עַל אִתְּתֵיהּ).

Rabbi Yitzchak opened and said: “The righteous shall flourish like a palm tree; like a cedar in Lebanon he shall grow tall” (רַבִּי יִצְחָק פָּתַח וְאָמַר: צַדִּיק כַּתָּמָר יִפְרָח, כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּא) (Tehillim 92:13). “The righteous shall flourish like a palm tree” - why compare the righteous to a palm tree? (צַדִּיק כַּתָּמָר יִפְרָח - מִפְּנֵי מָה אַקִּישׁ צַדִּיק לְתָּמָר) Just as the palm tree, when it is cut, does not grow again for a long time (מַה תָּמָר כֵּיוָן דְּגָזְרִין לֵיהּ לָא סָלִיק עַד זְמַן סַגִּי), so too the righteous, once removed from the world, no other rises in his place for a long time (אַף כֵּן צַדִּיק כֵּיוָן דְּאִתְאֲבִיד מֵעָלְמָא לָא סָלִיק אַחֵר תַּחוֹתוֹי עַד זְמַן סַגִּי). “Like a cedar in Lebanon he shall grow tall” - so too is the righteous (כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּא - אוּף הָכֵי נָמֵי).

Like a palm tree he shall flourish - just as the palm does not rise except male and female together (כַּתָּמָר יִפְרָח: מַה תָּמָר לָא סָלִיק אֶלָּא דְּכַר וְנוּקְבָא), so too the Tzaddik does not rise except with his mate - male and female (אַף כֵּן צַדִּיק לָא סָלִיק אֶלָּא דְּכַר וְנוּקְבָא), the male is Tzaddik, and the female is Tzaddeket (דְּכַר: צַדִּיק, וְנוּקְבָא: צַדֶּקֶת), as in the case of Avraham and Sarah (כְּגַוְונָא דְּאַבְרָהָם וְשָׂרָה). Like a cedar in Lebanon he shall grow - just as the cedar in Lebanon is higher than all and all dwell beneath its shade (כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּא: מַה אֶרֶז בַּלְּבָנוֹן עִלָּאָה עַל כֹּלָּא וְכָלָּא יַתְבֵי תַּחוֹתוֹי), so too is the Tzaddik exalted above all and all dwell beneath him (אַף כֵּן צַדִּיק הוּא עִלָּאָה עַל כֹּלָּא וְכֹלָּא יַתְבֵי תַּחוֹתוֹי). And the world stands only upon a single Tzaddik, as it is written: “And the righteous is the foundation of the world” (וְעָלְמָא לָא קָיְימָא אֶלָּא עַל צַדִּיק חַד, דִּכְתִיב: וְצַדִּיק יְסוֹד עוֹלָם) (Mishlei 10:25). And upon him the world is sustained, and because of him it is supported and rooted (וְעֲלֵיהּ קָאֵים עָלְמָא, וּבִגִינֵיהּ אִסְתָּמִיךְ, וְעֲלֵיהּ אִשְׁתִּיל).