Bereshit Rabbah 40

וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם (בראשית יב, י), כְּתִיב (תהלים לג, יח): הִנֵּה עֵין ה' אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ. הִנֵּה עֵין ה' אֶל יְרֵאָיו, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית כב, יב): כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה. לַמְיַחֲלִים לְחַסְדּוֹ, שֶׁנֶּאֱמַר (מיכה ז, כ): תִּתֵּן אֱמֶת לְיַעֲקֹב חֶסֶד לְאַבְרָהָם וגו', (תהלים לג, יח): לְהַצִּיל מִמָּוֶת נַפְשָׁם, מִמִּיתָתוֹ שֶׁל נִמְרוֹד, (תהלים לג, יח): וּלְחַיּוֹתָם בָּרָעָב, וַיְהִי רָעָב בָּאָרֶץ.

“There was famine in the land and Abram descended to Egypt to sojourn there, as the famine was severe in the land” (Genesis 12:10). “There was famine in the land and Abram descended to Egypt to sojourn there.” It is written: “Behold, the eye of the Lord is on those who fear Him, on those who await His kindness” (Psalms 33:18). “Behold, the eye of the Lord is on those who fear Him” – this refers to Abraham, as it is stated: “For now I know that you are God fearing” (Genesis 22:12). “On those who await His kindness” – as it is stated: “Grant truth to Jacob, kindness to Abraham…” (Micah 7:20). “To deliver them from death” (Psalms 33:19) – from execution by Nimrod. “To sustain them in famine” (Psalms 33:19) – “there was famine in the land.”

וַיְהִי רָעָב בָּאָרֶץ (בראשית יב, י), רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנִין דְּצִפּוֹרִין פָּתַח (תהלים צד, יב): אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָהּ, וְאִם בָּא לְהַקְפִּיד, (תהלים צד, יב): וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ, מַה כְּתִיב בְּאַבְרָהָם, (בראשית יב, ב): וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ, כֵּיוָן שֶׁיָּצָא קָפַץ עָלָיו רְעָבוֹן וְלֹא קָרָא תִּגָּר וְלֹא הִקְפִּיד אֶלָּא וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם. וַיְהִי רָעָב בָּאָרֶץ, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי פָּתַח (תהלים קיא, ה): טֶרֶף נָתַן לִירֵאָיו, טֵרוּף נָתַן לִירֵאָיו בָּעוֹלָם הַזֶּה, אֲבָל לֶעָתִיד לָבוֹא (תהלים קיא, ה): יִזְכֹּר לְעוֹלָם, מַה כְּתִיב בְּאַבְרָהָם וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ, כֵּיוָן שֶׁיָּצָא קָפַץ עָלָיו רְעָבוֹן וְלֹא הִקְפִּיד וְלֹא קָרָא תִּגָּר אֶלָּא וַיְהִי רָעָב בָּאָרֶץ.

“There was famine in the land” – Rabbi Pinḥas in the name of Rabbi Ḥanin of Tzippori began: “Blessed is the man whom You chastise, Lord” (Psalms 94:12) – but if he chooses to be indignant [about his misfortune], “You instruct him from Your Torah” (Psalms 94:12). What is written in Abraham’s regard? “I will bless you and I will render your name great” (Genesis 12:2). When he left [his homeland], famine confronted him, but he did not complain and he did not become indignant. Rather, “Abram descended to Egypt to sojourn there.” “There was famine in the land” – Rabbi Yehoshua ben Levi began: “He gives food [teref] to those who fear Him” (Psalms 111:5) – He brings disruption [teiruf] in this world to those who fear Him, but in the future, “He remembers [His covenant] forever” (Psalms 111:5). What is written in Abraham’s regard? “I will bless you and I will render your name great” (Genesis 12:2). When he departed, famine confronted him, but he did not protest and he did not complain. Rather, “there was famine in the land [and Abram descended to Egypt to sojourn there].”

וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם (בראשית יב, י), עֲשָׂרָה רְעָבוֹן בָּאוּ לָעוֹלָם, אֶחָד בִּימֵי אָדָם הָרִאשׁוֹן וְכוּלֵיהּ עִנְיָנָא עַד וְאֶחָד לֶעָתִיד לָבוֹא (עמוס ח, יא): לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם כִּי אִם לִשְׁמֹעַ אֵת דִּבְרֵי ה', כְּדִלְעֵיל מִן הָאֲדָמָה אֲשֶׁר אֵרֲרָהּ ה' כו': רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק, עִקַּר אַוְתֶּנְטְיָאָה שֶׁלּוֹ לֹא הָיְתָה אֶלָּא בִּימֵי דָוִד וְלֹא הָיָה רָאוּי לָבוֹא אֶלָּא בִּימֵי שָׁאוּל, אֶלָּא עַל יְדֵי שֶׁהָיָה שָׁאוּל גְּרוֹפִית שֶׁל שִׁקְמָה וְגִלְגְּלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱבִיאוֹ בִּימֵי דָּוִד. שִׁילוֹ חַטְיָה וְיוֹחָנָה מִשְׁתַּלְּמָא, לְפִיכָךְ כֻּלָּם לֹא בָּאוּ אֶלָּא בִּימֵי בְּנֵי אָדָם גִּבּוֹרִים שֶׁהֵם יְכוֹלִים לַעֲמֹד בָּהֶן, וְלֹא בִּימֵי בְּנֵי אָדָם שְׁפוּפִים, שֶׁאֵינָן יְכוֹלִים לַעֲמֹד בָּהֶן. אָמַר רַבִּי חִיָּא רַבָּה מָשָׁל לְזַגָּג שֶׁהָיָה בְּיָדוֹ קֻפָּה מְלֵאָה כּוֹסוֹת וּדְיַטְרוּטִין וּבְשָׁעָה שֶׁהָיָה מְבַקֵּשׁ לִתְלוֹת אֶת קֻפָּתוֹ הָיָה מֵבִיא יָתֵד וְתוֹקְעָהּ וְנִתְלָה בָּהּ, וְאַחַר כָּךְ הָיָה תּוֹלֶה אֶת קֻפָּתוֹ, לְפִיכָךְ לֹא בָּאוּ בִּימֵי בְּנֵי אָדָם שְׁפוּפִים אֶלָּא בִּימֵי בְּנֵי אָדָם גִּבּוֹרִים שֶׁהֵן יְכוֹלִים לַעֲמֹד בָּהֶם. רַבִּי בֶּרֶכְיָה הֲוֵי קָרֵי עֲלֵיהוֹן (ישעיה מ, כט): נֹתֵן לַיָּעֵף כֹּחַ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר, שְׁנַיִם בָּאוּ בִּימֵי אַבְרָהָם. רַבִּי הוּנָא בְּשֵׁם רַב אַחָא אֶחָד בִּימֵי לֶמֶךְ וְאֶחָד בִּימֵי אַבְרָהָם. רָעָב שֶׁבָּא בִּימֵי אֵלִיָּהוּ, רָעָב שֶׁל בַּצֹּרֶת הָיָה. רָעָב שֶׁבָּא בִּימֵי אֱלִישָׁע, רָעָב שֶׁל מְהוּמָה הָיָה. רָעָב שֶׁבָּא בִּימֵי שְׁפֹט הַשּׁוֹפְטִים, רַבִּי הוּנָא בְּשֵׁם רַבִּי דוֹסָא אַרְבָּעִים וּשְׁתַּיִם סְאִין הָיוּ וְנַעֲשׂוּ אַרְבָּעִים וְאֶחָת. וְהָא תָּנֵי לֹא יֵצֵא אָדָם לְחוּץ לָאָרֶץ אֶלָּא אִם כֵּן סָאתַים שֶׁל חִטִּים הוֹלְכוֹת בְּסֶלַע, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מוֹצֵא לִקַּח, אֲבָל אִם הָיָה מוֹצֵא לִקַּח אֲפִלּוּ סְאָה בְּסֶלַע לֹא יֵצֵא לְחוּץ לָאָרֶץ.

“[There was famine in the land] and Abram descended to Egypt to sojourn there.” There were ten famines that came to the world: one in the days of Adam the first man, and [so on,] the rest of the discussion [regarding famines], until: And one in the future – “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11), as cited above, [on the verse]: “From the ground, which the Lord has cursed…” (Genesis 5:29). Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul. However, because Saul was [like] the shoot of a sycamore, the Holy One blessed be He postponed it and brought it about in the days of David. [As the saying goes:] Shilo sinned, but Yoḥana pays? That is why they [the ten famines] all came about in the days of strong people, who were able to withstand them, and not in the days of downtrodden people, who were unable to withstand them. Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come about in the days of downtrodden people, but rather, in the days of strong people, who were able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29). Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham. The famine that came in the days of Elijah was a famine of drought. The famine that came in the days of Elisha was a famine of panic. The famine that was in the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one. But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela? Rabbi Shimon ben Yoḥai said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel.

וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה (בראשית יב, יא), כָּל הַשָּׁנִים הַלָּלוּ הוּא עִמָּהּ וְעַכְשָׁו הוּא אוֹמֵר לָהּ (בראשית יב, יא): הִנֵּה נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת מַרְאֶה אָתְּ, אֶלָּא שֶׁעַל יְדֵי הַדֶּרֶךְ אָדָם מִתְבַּזֶּה וְזוֹ עָמְדָה בְּיָפְיָהּ. רַבִּי זְעֵירָא בְּשֵׁם רַבִּי סִימוֹן אָמַר הָלַכְנוּ בַּאֲרַם נַהֲרַיִם וּבַאֲרַם נָחוֹר וְלֹא מָצָאנוּ אִשָּׁה נָאָה כְּמוֹתֵךְ, עַכְשָׁו שֶׁאָנוּ נִכְנָסִים לִמְקוֹם כְּעוּרִים וּשְׁחוֹרִים, (בראשית יב, יג): אִמְרִי נָא אֲחֹתִי אָתְּ וגו'. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי אָבוּן אָמַר שְׁנֵי בְּנֵי אָדָם הָיוּ עִקָּר וְעָשׂוּ עַצְמָן טְפֵלָה וְנַעֲשׂוּ טְפֵלָה, אַבְרָהָם וּבָרָק, בָּרָק (שופטים ד, ו): וַתִּשְׁלַח וַתִּקְרָא לְבָרָק בֶּן אֲבִינֹעַם מִקֶּדֶשׁ נַפְתָּלִי וַתֹּאמֶר אֵלָיו הֲלֹא צִוָּה ה' אֱלֹהֵי יִשְׂרָאֵל לֵךְ וּמָשַׁכְתָּ בְּהַר תָּבוֹר וְלָקַחְתָּ עִמְּךָ עֲשֶׂרֶת אֲלָפִים וגו', (שופטים ד, ח): וַיֹּאמֶר אֵלֶיהָ בָּרָק אִם תֵּלְכִי עִמִּי וְהָלָכְתִּי וְאִם לֹא תֵלְכִי עִמִּי לֹא אֵלֵךְ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר אִם תֵּלְכִי עִמִּי לְקֶדֶשׁ, אֵלֵךְ עִמָּךְ לְחָצוֹר, וְאִם לֹא תֵלְכִי עִמִּי לְקֶדֶשׁ לֹא אֵלֵךְ עִמָּךְ לְחָצוֹר. רַבִּי נְחֶמְיָה אָמַר אִם תֵּלְכִי עִמִּי לְשִׁירָה אֵלֵךְ עִמָּךְ לְמִלְחָמָה, וְאִם לֹא תֵלְכִי עִמִּי לְשִׁירָה, לֹא אֵלֵךְ עִמָּךְ לְמִלְחָמָה. (שופטים ד, ט): וַתֹּאמֶר הָלֹךְ אֵלֵךְ עִמָּךְ אֶפֶס כִּי לֹא תִהְיֶה תִפְאַרְתְּךָ, אָמַר רַבִּי רְאוּבֵן לָשׁוֹן יְוָנִי הִיא אֶפֶס, אָמְרָה לוֹ מָה אַתְּ סָבוּר שֶׁתִּפְאַרְתָּהּ שֶׁל שִׁירָה נִמְסְרָה לְךָ לְבַדֶּךָ, אֶתְמְהָא, וְנַעֲשָׂה טְפֵלָה, (שופטים ה, א): וַתָּשַׁר דְּבוֹרָה וּבָרָק בֶּן אֲבִינֹעַם. אַבְרָהָם הָיָה עִקָּר (בראשית יב, ה): וַיִּקַּח אַבְרָם אֶת שָׂרַי אִשְׁתּוֹ, עָשָׂה עַצְמוֹ טְפֵלָה, אִמְרִי נָא אֲחֹתִי אָתְּ, וְנַעֲשָׂה טְפֵלָה לָהּ, (בראשית יב, טז): וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ.

“It was when he drew near to come to Egypt, he said to Sarai his wife: Behold, I know now that you are a woman of fair appearance” (Genesis 12:11). “It will be, when the Egyptians will see you, they will say: This is his wife, and they will kill me, and keep you alive” (Genesis 12:12). “Please, say you are my sister, so that it may be well with me because of you, and my soul shall live because of you” (Genesis 12:13). “It was when he drew near to come to Egypt” – he was together with her all those years, and only now he says to her: “Behold, I know now that you are a woman of fair appearance”? The explanation is that due to travel a person [usually] becomes unsightly, but this one [Sarai] retained her beauty. Rabbi Ze’eira said in the name of Rabbi Simon: [Abraham told her:] ‘We traveled through Aram Naharayim and Aram Naḥor and we did not encounter a woman as fair as you. Now that we are entering a place of ugly and swarthy people, “please, say you are my sister….”’ Rabbi Pinḥas said in the name of Rabbi Avun: There were two people who were the principal party, but subordinated themselves, and then actually became subordinate: Abraham and Barak. Barak – “She [Deborah] sent and summoned Barak son of Avinoam from Kedesh Naphtali, and said to him: Behold, the Lord, God of Israel, has commanded, saying: Go and draw toward Mount Tavor and take with you ten thousand…” (Judges 4:6). “Barak said to her: If you go with me, I will go, but if you do not go with me, I will not go” (Judges 4:8). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: [Barak said:] ‘If you go with me to Kedesh, I will go with you to Ḥatzor. If you do not go with me to Kedesh, I will not go with you to Ḥatzor.’ Rabbi Neḥemya said: [Barak said:] ‘If you accompany me in song, I will go with you to war. If you do not accompany me in song, I will not go with you to war. “She said: I will go with you; however [efes], it will not be your glory [on the path that you take, for it is by the hand of a woman that the Lord will deliver Sisera]” (Judges 4:9). Rabbi Reuven said: Efes is a Greek expression. She said to him: ‘What do you think, that the glory of the song was assigned to you specifically?’ That was a rhetorical question. He then became subordinate [to her]: “Deborah and Barak son of Avinoam sang” (Judges 5:1). Abraham was the principal party: “Abram took his wife Sarah” (Genesis 12:5). He subordinated himself: “Please, say you are my sister [so that it may be well with me because of you]” (Genesis 12:13). And he became subordinate to her: “He benefitted Abram for her sake” (Genesis 12:16).

וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים (בראשית יב, יד), וְשָׂרָה הֵיכָן הָיְתָה, נְתָנָהּ בְּתֵבָה וְנָעַל בְּפָנֶיהָ, כֵּיוָן דִּמְטָא לְמִכְסָא, אָמְרִין לֵיהּ הַב מִכְסָא, אֲמַר אֲנָא יָהֵיב מִכְסָא, אָמְרִין לֵיהּ מָאנִין אַתְּ טָעִין, אֲמַר אֲנָא יָהֵיב דְּמָאנִין. אָמְרִין לֵיהּ דְּהַב אַתְּ טָעִין, אֲמַר אֲנָא יָהֵיב מִן דִּדְהַב. אָמְרוּ לֵיהּ מֶטַכְּסִין אַתְּ טָעִין, אֲמַר דִּמְטַכְּסֵי אֲנָא יָהֵיב. מַרְגָּלְיָן אַתְּ טְעוּן, אֲמַר אֲנָא יָהֵיב דְּמַרְגָּלְיָן. אָמְרִין לֵיהּ לָא אֶפְשָׁר אֶלָּא דִּפְתַחְתְּ וְחַמֵּית לָן מַה בְּגַוָּהּ. כֵּיוָן שֶׁפְּתָחָהּ הִבְהִיקָה כָּל אֶרֶץ מִצְרַיִם מִזִּיוָהּ. רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן בַּר חַגַּי מִשֵּׁם רַבִּי יִצְחָק אָמְרֵי אִיקוֹנִין שֶׁל חַוָּה נִמְסְרוּ לְרָאשֵׁי הַדּוֹרוֹת, לְהַלָּן כְּתִיב (מלכים א א, ד): וְהַנַּעֲרָה יָפָה עַד מְאֹד, מַגַּעַת עַד אִיקוֹנִין שֶׁל חַוָּה, בְּרַם הָכָא כִּי יָפָה הִיא מְאֹד, מְאֹד מֵאִיקוֹנִין שֶׁל חַוָּה. (בראשית יב, טו): וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה, רַבִּי יוֹחָנָן אָמַר מִתְעַלָּה וְהוֹלֶכֶת, חַד אֲמַר אֲנָא יָהֵיב מְאָה דִנָּרִין וְאֵעָלֵל עִמָּהּ. וְחַד אֲמַר אֲנָא יָהֵיב מָאתָן וְאֵעָלֵל עִמָּהּ. אֵין לִי אֶלָּא בַּעֲלִיָּתָן בִּירִידָתָן מִנַּיִן, תַּלְמוּד לוֹמַר (ירמיה לח, יג): וַיִּמְשְׁכוּ אֶת יִרְמְיָהוּ בַּחֲבָלִים וַיַּעֲלוּ אֹתוֹ מִן הַבּוֹר, מַעֲלִין אוֹתוֹ. אֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה, בָּעוֹלָם הַבָּא מִנַּיִן, תַּלְמוּד לוֹמַר (ישעיה יד, ב): וּלְקָחוּם עַמִּים וֶהֱבִיאוּם אֶל מְקוֹמָם.

“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? 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. Elsewhere it is written: “The young woman [Avishag] was very [ad meod] beautiful” (I Kings 1:4) – she approximated the image of Eve. However, here it says: “That she was very [meod] beautiful” – meod is the image of Eve. “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.’ Another said: ‘I will give two hundred and enter with her.’ I know that this is so [regarding the righteous] only when they are ascendant. 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). I know this only regarding this world, regarding the World to Come, from where is it derived? The verse states: “The peoples will take them [ulkaḥum] and bring them to their place” (Isaiah 14:2).

וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי לוֹ צֹאן וּבָקָר וגו' וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ (בראשית יב, טז כ), רַבִּי פִּינְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא רַבָּה אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ צֵא וּכְבשׁ אֶת הַדֶּרֶךְ לִפְנֵי בָנֶיךָ, אַתְּ מוֹצֵא כָּל מַה שֶּׁכָּתוּב בְּאַבְרָהָם כְּתִיב בְּבָנָיו, בְּאַבְרָהָם כְּתִיב (בראשית יב, י): וַיְהִי רָעָב בָּאָרֶץ, בְּיִשְׂרָאֵל כְּתִיב (בראשית מה, ו): כִּי זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ. בְּאַבְרָהָם כְּתִיב: וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם, וּבְיִשְׂרָאֵל כְּתִיב (במדבר כ, טו): וַיֵּרְדוּ אֲבֹתֵינוּ מִצְרַיְמָה. בְּאַבְרָהָם כְּתִיב: לָגוּר שָׁם, וּבְיִשְׂרָאֵל כְּתִיב (בראשית מז, ד): לָגוּר בָּאָרֶץ בָּאנוּ. בְּאַבְרָהָם כְּתִיב: כִּי כָבֵד הָרָעָב בְּאֶרֶץ כְּנַעַן, בְּיִשְׂרָאֵל כְּתִיב (בראשית מג, א): וְהָרָעָב כָּבֵד בָּאָרֶץ. בְּאַבְרָהָם כְּתִיב: וַיְהִי כַּאֲשֶׁר הִקְרִיב, בְּיִשְׂרָאֵל כְּתִיב (שמות יד, י): וּפַרְעֹה הִקְרִיב. בְּאַבְרָהָם כְּתִיב וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ, וּבְיִשְׂרָאֵל כְּתִיב (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ. בְּאַבְרָהָם כְּתִיב: אִמְרִי נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב לִי בַעֲבוּרֵךְ וגו', וּבְיִשְׂרָאֵל כְּתִיב (שמות א, כ): וַיֵּיטֶב אֱלֹהִים לַמְיַלְּדֹת. בְּאַבְרָהָם כְּתִיב: וַיְהִי כְּבוֹא אַבְרָם מִצְרַיְמָה, וּבְיִשְׂרָאֵל כְּתִיב (שמות א, א): וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה. בְּאַבְרָהָם כְּתִיב: וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה, וּבְיִשְׂרָאֵל כְּתִיב (תהלים קה, לז): וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב. בְּאַבְרָהָם כְּתִיב: וַיְצַו עָלָיו פַּרְעֹה, וּבְיִשְׂרָאֵל כְּתִיב (שמות יב, לג): וַתֶּחֱזַק מִצְרַיִם עַל הָעָם. בְּאַבְרָהָם כְּתִיב: וַיֵּלֶךְ לְמַסָּעָיו, וּבְיִשְׂרָאֵל כְּתִיב (במדבר לג, א): אֵלֶּה מַסְעֵי בְנֵי יִשְׂרָאֵל.

“He benefitted Abram for her sake; he acquired flocks, cattle, donkeys, slaves, maidservants, female donkeys, and camels” (Genesis 12:16). “Pharaoh commanded men in his regard and they sent away him and his wife, and everything that was his” (Genesis 12:20). “He benefitted Abram for her sake; he acquired flocks, cattle…Pharaoh commanded men in his regard and they sent away him [and his wife]” – Rabbi Pinḥas said in the name of Rabbi Hoshaya the Great: The Holy One blessed be He said to Abraham our forefather: ‘Go and pave the way before your descendants.’ You find that everything that is written in Abraham’s regard is written regarding his descendants. In Abraham’s regard it is written: “There was famine in the land” (Genesis 12:10); in Israel’s regard it is written: “For these two years the famine is in the midst of the land” (Genesis 45:6). In Abraham’s regard it is written: “Abram descended to Egypt to sojourn there” (Genesis 12:10); in Israel’s regard it is written: “Our ancestors descended to Egypt” (Numbers 20:15). In Abraham’s regard it is written: “To sojourn there”; in Israel’s regard it is written: “We have come to sojourn in the land” (Genesis 47:4). In Abraham’s regard it is written: “As the famine was severe in the land” (Genesis 12:10); in Israel’s regard it is written: “The famine was severe in the land” (Genesis 43:1). In Abraham’s regard it is written: “It was when he drew near” (Genesis 12:11); in Israel’s regard it is written: “Pharaoh drew near” (Exodus 14:10). In Abraham’s regard it is written: “They will kill me, and keep you alive” (Genesis 12:12); in Israel’s regard it is written: “Every son who is born, you shall cast him into the Nile [and every girl you shall keep alive]” (Exodus 1:22). In Abraham’s regard it is written: “Please, say you are my sister; so that it may be well with me [yitav li] because of you…” (Genesis 12:13); in Israel’s regard it is written: “God favored [vayeitev] the midwives” (Exodus 1:20). In Abraham’s regard it is written: “It was upon Abram’s arrival in Egypt” (Genesis 12:14); in Israel’s regard it is written: “These are the names of the children of Israel who arrived in Egypt” (Exodus 1:1). In Abraham’s regard it is written: “And Abram was very wealthy in livestock, [in silver, and in gold]” (Genesis 13:2); in Israel’s regard it is written: “He took them out with silver and with gold” (Psalms 105:37). In Abraham’s regard it is written: “Pharaoh commanded [men] in his regard, [and they sent away him and his wife]” (Genesis 12:20); in Israel’s regard it is written: “The Egyptians urged the people, [to send them away in haste]” (Exodus 12:33). In Abraham’s regard it is written: “He went on his journeys” (Genesis 13:3); in Israel’s regard it is written: “These are the journeys of the children of Israel” (Numbers 33:1).