929-Genesis 20: Behold God's Justice- When Men are Angels, Sisters are Wives & Slaves are God's Chosen

When I learned this perek at other times, I typically thought about it through the lens of the individual. I wondered why Abraham would resort to the same ruse that failed in the past, and compared Avimelech's responses to that of Pharaoh. However, this time I came to realize that the placement of this chapter is incredibly important because it is intended to show both Abraham and the reader how God's justice works. 

We see this almost from the get-go. When Avimelech realizes that the woman he has taken is another man's wife, he speaks to God and says (Genesis 20:4)

ד  וַאֲבִימֶלֶךְ, לֹא קָרַב אֵלֶיהָ; וַיֹּאמַר--אֲדֹנָי, הֲגוֹי גַּם-צַדִּיק תַּהֲרֹג.

4 Now Abimelech had not come near her; and he said: 'LORD, wilt Thou slay even a righteous nation?

There is a very strong echo here to an earlier scene with Abraham. Specifically, it is the scene in which Abraham pleads for Sodom and Gomorrah (Chapter 18).

כג  וַיִּגַּשׁ אַבְרָהָם, וַיֹּאמַר:  הַאַף תִּסְפֶּה, צַדִּיק עִם-רָשָׁע.	23 And Abraham drew near, and said: 'Wilt Thou indeed sweep away the righteous with the wicked?
כד  אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם, בְּתוֹךְ הָעִיר; הַאַף תִּסְפֶּה וְלֹא-תִשָּׂא לַמָּקוֹם, לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ.	24 Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?
כה  חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה, לְהָמִית צַדִּיק עִם-רָשָׁע, וְהָיָה כַצַּדִּיק, כָּרָשָׁע; חָלִלָה לָּךְ--הֲשֹׁפֵט כָּל-הָאָרֶץ, לֹא יַעֲשֶׂה מִשְׁפָּט.	25 That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the Judge of all the earth do justly?'

The cry that Abraham espouses- "Shall not the Judge of all the earth do justly?" is echoed by Avimelech. "I didn't know," Avimelech claims. "I acted in the innocence of my heart and with clean hands. I ought to be judged fairly!"

(A point of interest is that God agrees that he acted in the innocence of his heart but not with clean hands. That part is omitted from the answering verse.

ה  הֲלֹא הוּא אָמַר-לִי אֲחֹתִי הִוא, וְהִיא-גַם-הִוא אָמְרָה אָחִי הוּא; בְּתָם-לְבָבִי וּבְנִקְיֹן כַּפַּי, עָשִׂיתִי זֹאת.	5 Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.'
ו  וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם, גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם-לְבָבְךָ עָשִׂיתָ זֹּאת, וָאֶחְשֹׂךְ גַּם-אָנֹכִי אוֹתְךָ, מֵחֲטוֹ-לִי; עַל-כֵּן לֹא-נְתַתִּיךָ, לִנְגֹּעַ אֵלֶיהָ.	6 And God said unto him in the dream: 'Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her.

Why isn't Abimelech considered to have acted with clean hands?

Rashi comments to this and explains that while it is true Abimelech originally took Sarah innocently, not having known she was another man's wife, it is only Godly intervention that prevents him from consorting with her. As becomes clear later in the chapter, Abimelech and all of his court are stricken with some kind of ailment that stops up women's wombs and renders them infertile (Genesis 20:18).)

Here is the important part. Once Abimelech recognizes that God has brought this plague upon him, he does the right thing and relinquishes Sarah. But not without a parting shot- note the following odd phrase:

וּלְשָׂרָ֣ה אָמַ֗ר הִנֵּ֨ה נָתַ֜תִּי אֶ֤לֶף כֶּ֙סֶף֙ לְאָחִ֔יךְ הִנֵּ֤ה הוּא־לָךְ֙ כְּס֣וּת עֵינַ֔יִם לְכֹ֖ל אֲשֶׁ֣ר אִתָּ֑ךְ וְאֵ֥ת כֹּ֖ל וְנֹכָֽחַת׃

And to Sarah he said, “I herewith give your brother a thousand pieces of silver; this will serve you as a covering of the eyes before all who are with you, and you are cleared before everyone.”

There are several different interpretations as to what Avimelech means when he talks about giving Sarah money "as a covering of the eyes" before all who are with you. However, some commentators interpret that Abraham and Sarah blinded Abimelech and kept him from seeing clearly by pretending to be sister and brother. Therefore, an angry Avimelech curses Sarah (see the Torah Temimah) and eventually the curse comes true.

כסות עינים. א"ר יצחק, לעולם אל תהא ברכת הדיוט קלה בעיניך, שהרי אבימלך קלל את שרה ונתקיים בזרעה, שנאמר הנה הוא לך כסות עינים, אמר לה, הואל וכסית ממני שהוא אישך וגרמת לי הצער הזה, יהי רצון שיהיו לך בני כסויי עינים, ונתקיים בזרעה, שנאמר ביצחק (פ' תולדות) ותכהין עיניו מראות ^י.
(ב"ק צ"ג א')

There is another scene just prior in which blindness was referenced. This is the famous scene where the angels come to Sodom and Gomorah and the members of the city want Lot to give them over to be sodomized. Lot tries to argue with the mob and offers them his virgin daughters in lieu of his guests but the people of Sodom press him and say they will do worse to him. They attempt to break down the door.

Then the angels cause blindness to fall upon every single one of them (which, if we are paralleling our two scenes, would be the equivalent to Avimelech and his entire court being unable to bear children).

This is the moment at which the people of Sodom can choose to see the hand of God at work or choose to refuse it. They can decide to give up on their desire to sodomize the men, recognizing that God (or more precisely, His angels) have forbidden them to do it. This is what Abimelech does in our scene- recognizing that something mysterious and miraculous is in play, he speaks to God, speaks to Abraham, makes reparations to Sarah and relinquishes her.

But this is NOT what the people of Sodom do. They are stubborn and they will refuse to recognize God's intervention- quite literally if it kills them.

יא  וְאֶת-הָאֲנָשִׁים אֲשֶׁר-פֶּתַח הַבַּיִת, הִכּוּ בַּסַּנְוֵרִים, מִקָּטֹן, וְעַד-גָּדוֹל; וַיִּלְאוּ, לִמְצֹא הַפָּתַח.

11 And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door.

Those three words ought to shock you. When these people are blinded, a completely supernatural event, their reaction is NOT, like Abimelech, to give up on the pursuit. They do not make reparations, pay Lot, pay the guests they have tried to seize (exactly as Abimelech took Sarah)- no, they simply keep on grasping for the door and they only give up when they have literally become so weary that they have to.

It is only AFTER this event that the angels turn to Lot and say

יב  וַיֹּאמְרוּ הָאֲנָשִׁים אֶל-לוֹט, עֹד מִי-לְךָ פֹה--חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ, וְכֹל אֲשֶׁר-לְךָ בָּעִיר:  הוֹצֵא, מִן-הַמָּקוֹם.	12 And the men said unto Lot: 'Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city; bring them out of the place;
יג  כִּי-מַשְׁחִתִים אֲנַחְנוּ, אֶת-הַמָּקוֹם הַזֶּה:  כִּי-גָדְלָה צַעֲקָתָם אֶת-פְּנֵי יְהוָה, וַיְשַׁלְּחֵנוּ יְהוָה לְשַׁחֲתָהּ.	13 for we will destroy this place, because the cry of them is waxed great before the LORD; and the LORD hath sent us to destroy it.'

What then do we learn from this?

We learn that this was actually a test.

Abimelech passed the test but the men of Sodom failed.

Here's the test, in short: Someone who is not quite who you think they are (an angel disguised as a man, a wife who appears merely to be someone's sister) appears in your place of residence. You either take them or try to take them. You are stricken by a mysterious plague (literal blindness or a plague caused by the fact that you were blind to the truth of the situation). Do you recognize God's hand in these events and immediately attempt to make reparations? Or do you deny God's role completely?

If you're Abimelech, you recognize God. Thus, you pass the test. You demonstrate there is at least some fear of God in your land.

If you're the Sodomites, you refuse to recognize God. You fail the test. You and your city are totally destroyed.

Here's why it matters- because Abraham bears witness to it. He sees a situation in which God does allow someone who did wrong but who later made reparations to be saved. Indeed, he is the agent that helps it to happen because he prays on Avimelech's behalf (Genesis 20:17).

Where else do we see someone praying on a monarch's behalf?

It happens with Moses.

Look at Exodus 9:27-30.

כז  וַיִּשְׁלַח פַּרְעֹה, וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן, וַיֹּאמֶר אֲלֵהֶם, חָטָאתִי הַפָּעַם:  יְהוָה, הַצַּדִּיק, וַאֲנִי וְעַמִּי, הָרְשָׁעִים.	27 And Pharaoh sent, and called for Moses and Aaron, and said unto them: 'I have sinned this time; the LORD is righteous, and I and my people are wicked.
כח  הַעְתִּירוּ, אֶל-יְהוָה, וְרַב, מִהְיֹת קֹלֹת אֱלֹהִים וּבָרָד; וַאֲשַׁלְּחָה אֶתְכֶם, וְלֹא תֹסִפוּן לַעֲמֹד.	28 Entreat the LORD, and let there be enough of these mighty thunderings and hail; and I will let you go, and ye shall stay no longer.'
כט  וַיֹּאמֶר אֵלָיו, מֹשֶׁה, כְּצֵאתִי אֶת-הָעִיר, אֶפְרֹשׂ אֶת-כַּפַּי אֶל-יְהוָה; הַקֹּלוֹת יֶחְדָּלוּן, וְהַבָּרָד לֹא יִהְיֶה-עוֹד, לְמַעַן תֵּדַע, כִּי לַיהוָה הָאָרֶץ.	29 And Moses said unto him: 'As soon as I am gone out of the city, I will spread forth my hands unto the LORD; the thunders shall cease, neither shall there be any more hail; that thou mayest know that the earth is the LORD'S.
ל  וְאַתָּה, וַעֲבָדֶיךָ:  יָדַעְתִּי--כִּי טֶרֶם תִּירְאוּן, מִפְּנֵי יְהוָה אֱלֹהִים.	30 But as for thee and thy servants, I know that ye will not yet fear the LORD God.'--

Notice the echoes going on in this scene. Pharaoh admits that he and his people are wicked while God is righteous and just. It seems like he is going to behave as Abimelech does and finally relinquish the people once and for all (just as Abimelech relinquishes Sarah). But Moses chides him, saying that while he will pray for him he knows that they do not truly fear God. Pharaoh and his countrymen are more similar to the people of Sodom, who will weary themselves trying to keep what they want, than Abimelech, who was willing to give it up eventually.

So what is going on in this perek? This perek is a meditation on God's justice. We learn something about how His justice works. God does not assume that everyone knows and plays by His rules from the beginning. He does, however, insist that once He brings punishment upon them (whether blindness or a plague that causes infertility) they then acknowledge His presence and relinquish what is not theirs (whether it is the men who are really angels, or the sister who is really a wife, or the slaves who are really God's chosen.) If they are willing to do this, He is merciful - as Abraham himself and we as the readers witness in this chapter. If they are unwilling...God has already shown what will happen in His destruction of Sodom.

Solomon's Tikkun: The Restoration of Justice

Once upon a time there was a young boy crowned only through the efforts of fierce protectors. Warned by his ailing father, he found himself surrounded by enemies. Summarily, he banished one, placed one under close guard and executed another. Weary of his efforts, at last his kingdom was won. But a challenge remained: he needed to win the hearts of his people.

This boy's name was Solomon.

When we read the scene where God appears to Solomon in a night vision, it appears as though part of a fairy tale, as if Solomon were visited by a djinn.  And though he can choose anything, anything at all, the youth, wise beyond his years, makes the following request:

ט  וְנָתַתָּ לְעַבְדְּךָ לֵב שֹׁמֵעַ, לִשְׁפֹּט אֶת-עַמְּךָ, לְהָבִין, בֵּין-טוֹב לְרָע:  כִּי מִי יוּכַל לִשְׁפֹּט, אֶת-עַמְּךָ הַכָּבֵד הַזֶּה.

9 Give Thy servant therefore a listening heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?'

But why this request? 

The answer that immediately comes to mind is that this is indicative of Solomon's wisdom. He cares for the people and wishes to rule them well. He understands, even at this tender age, that he exists beyond himself, that he is a servant of the nation as well as their leader.

But there is something deeper here.

And that can be uncovered through referencing all of the events prior. Solomon's story begins in context of his brother Adonijah's rebellion. Adonijah has claimed all the trappings of his brother Absalom but he does not share the vision of Absalom. He does not have a reason to rebel. He is simply tired of his weak, dying father. He wishes to seize power for the sake of it. But due to the textual echoes, we, the readers, are put in mind of Absalom. And there is a reason for that...

For Absalom did have a reason to rebel. It was a very compelling reason. 

You see, Absalom had witnessed a terrible miscarriage of justice. His sister was raped by the crown prince, Amnon. And though their father was very wroth, he did not actually do anything. Amnon was not imprisoned. He was not executed. His actions were not checked. And so Absalom took it upon himself to right that wrong, to correct that miscarriage of justice. He arranged for a sheepshearing that was anything but, and at that ostensible celebration he murdered Amnon.

Then he fled to Egypt because he knew his father would not see that justice had been served, but rather would seek to harm him.

Eventually, he returns. But even when he is reunited with his father, he realizes that David does not have the passion for justice that Absalom has. David does not burn with that bright sacred fire. But Absalom is incandescent with it.

And so he acts.

א  וַיְהִי, מֵאַחֲרֵי כֵן, וַיַּעַשׂ לוֹ אַבְשָׁלוֹם, מֶרְכָּבָה וְסֻסִים; וַחֲמִשִּׁים אִישׁ, רָצִים לְפָנָיו.	1 And it came to pass after this, that Absalom prepared him a chariot and horses, and fifty men to run before him.
ב  וְהִשְׁכִּים, אַבְשָׁלוֹם, וְעָמַד, עַל-יַד דֶּרֶךְ הַשָּׁעַר; וַיְהִי כָּל-הָאִישׁ אֲשֶׁר-יִהְיֶה-לּוֹ-רִיב לָבוֹא אֶל-הַמֶּלֶךְ לַמִּשְׁפָּט, וַיִּקְרָא אַבְשָׁלוֹם אֵלָיו וַיֹּאמֶר אֵי-מִזֶּה עִיר אַתָּה, וַיֹּאמֶר, מֵאַחַד שִׁבְטֵי-יִשְׂרָאֵל עַבְדֶּךָ.	2 And Absalom used to rise up early, and stand beside the way of the gate; and it was so, that when any man had a suit which should come to the king for judgment, then Absalom called unto him, and said: 'Of what city art thou?' And he said: 'Thy servant is of one of the tribes of Israel.'
ג  וַיֹּאמֶר אֵלָיו אַבְשָׁלוֹם, רְאֵה דְבָרֶיךָ טוֹבִים וּנְכֹחִים; וְשֹׁמֵעַ אֵין-לְךָ, מֵאֵת הַמֶּלֶךְ.	3 And Absalom said unto him: 'See, thy matters are good and right; but there is no man deputed of the king to hear thee.'
ד  וַיֹּאמֶר, אַבְשָׁלוֹם, מִי-יְשִׂמֵנִי שֹׁפֵט, בָּאָרֶץ; וְעָלַי, יָבוֹא כָּל-אִישׁ אֲשֶׁר-יִהְיֶה-לּוֹ-רִיב וּמִשְׁפָּט--וְהִצְדַּקְתִּיו.	4 Absalom said moreover: 'Oh that I were made judge in the land, that every man who hath any suit or cause might come unto me, and I would do him justice!'
ה  וְהָיָה, בִּקְרָב-אִישׁ, לְהִשְׁתַּחֲו‍ֹת, לוֹ; וְשָׁלַח אֶת-יָדוֹ וְהֶחֱזִיק לוֹ, וְנָשַׁק לוֹ.	5 And it was so, that when any man came nigh to prostrate himself before him, he put forth his hand, and took hold of him, and kissed him.
ו  וַיַּעַשׂ אַבְשָׁלוֹם כַּדָּבָר הַזֶּה, לְכָל-יִשְׂרָאֵל, אֲשֶׁר-יָבֹאוּ לַמִּשְׁפָּט, אֶל-הַמֶּלֶךְ; וַיְגַנֵּב, אַבְשָׁלוֹם, אֶת-לֵב, אַנְשֵׁי יִשְׂרָאֵל.  {פ}	6 And on this manner did Absalom to all Israel that came to the king for judgment; so Absalom stole the hearts of the men of Israel.

Absalom's cause is justice. He is a passionate advocate and he is convincing. He tells the Israelites there is no one there to listen to them. The Israelites believe that they, too, would be better served were Absalom their High Judge in lieu of David. Of Absalom it is written that he "stole the hearts of the men of Israel." Absalom's rebellion was not a plot countenanced by only one tribe, Judah, and by men in high places, Joab and Evyatar. No. Absalom's rebellion was the people's rebellion.

And so when Solomon finishes managing the burdens laid upon him because of his father's past...punishing Joab, Shimi ben Gera, showing mercy to Evyatar and rewarding the Barzillai...he realizes he is not done. His father was many things, a military man, a Godstruck man, a man who created a kingdom out of blood and sweat. But he was not, or at least he was not in the eyes of the people, a just man.

And so when Solomon asks for a listening heart to judge the people, he is not just being astute. He is actively rectifying a grave mistake on his father's part. David lost the people because he was not seen as just. In contrast, Solomon goes out of his way to be just. He is willing to give Adonijah a second chance- but he also carries out swift justice when Adonijah breaks his bond. He asks God to help him remain just. He opens his courtroom to prostitutes. Solomon has just lived through an attempted coup by Adonijah. He has punished Shimi ben Gera, who appeared on the scene in the time of Absalom. And so he thinks about Absalom. He recognizes the threat to his kingdom, the threat to the throne, his father's one great failing. And so, when he speaks to God, he speaks not only for himself but to fix what was broken. To mend what was flawed.

He asks God to help him be the kind of king the people wanted. The king Absalom wished to be, but could not be. The king David showed himself not to be, when he did not punish Amnon at once.

Solomon is wise because he learns from history, and he heeds the echoes of the past. He understands who he must become to retain his people's trust. It is what makes it all the more ironic and tragic when his son Rechavam is unable to hear the people's cries.

Solomon's request is flavored by the past. The monarchic enterprise cannot succeed unless Solomon can restore justice to the throne. And so he acts to mend, to build. He begins his monarchy as one that will heal the rifts that existed in the past. That is what makes it all the more devastating when he later chooses to destroy, building the Millo and breaking David's Breach, creating new rifts. Wisest of all men, Solomon needs to maintain balance between repairing David's legacy and creating his own. Is it any wonder it became too challenging? He sought to create, and his creativity was astonishing. But at one point, his creativity overflowed, tipping the balance. He built, but not on land that truly belonged to him. It was, instead, public property, land upon which the Israelites pitched their tents when gathering for their pilgrimages. He built, and in so doing destroyed the history that came before. His fatal mistake, his eventual downfall, comes due to this. The monarch who began by learning from what came before his time fell at last because he thought himself above those events.

It is history which enwraps, envelops, moves and binds us. Knowing how to learn from it...that is the question.