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Genesis 12:14 - Beauty sparks divine protection.

Genesis 12:14 - בראשית 12:14

Hebrew Text

וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃

English Translation

And it came to pass, that, when Avram was come to Miżrayim, the Miżrim beheld the woman that she was very fair.

Transliteration

Vayehi kevo Avram Mitzrayma vayir'u haMitzrim et-ha'isha ki-yafa hi me'od.

Hebrew Leining Text

וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת־הָ֣אִשָּׁ֔ה כִּֽי־יָפָ֥ה הִ֖וא מְאֹֽד׃
וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת־הָ֣אִשָּׁ֔ה כִּֽי־יָפָ֥ה הִ֖וא מְאֹֽד׃

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Parasha Commentary

Rashi's Explanation of the Verse

Rashi (Bereshit 12:14) comments that the phrase "כי יפה היא מאד" ("that she was very fair") indicates that Sarah's beauty became even more pronounced upon entering Egypt. He explains that until this point, Avram had not fully recognized her beauty due to their modest lifestyle, but when they arrived in Egypt, her radiance became evident to all.

Midrashic Insights on Sarah's Beauty

The Midrash (Bereshit Rabbah 40:5) elaborates that Sarah's beauty was not merely physical but also spiritual. It states that her righteousness and piety enhanced her appearance, making her stand out even among the Egyptians. The Midrash compares her to a torch among candles—her inner light outshone all others.

  • Spiritual Beauty: The Midrash teaches that true beauty stems from mitzvot and good deeds, which was exemplified by Sarah.
  • Divine Protection: The Talmud (Bava Batra 58a) suggests that Sarah's beauty was preserved miraculously even as she aged, a sign of Hashem's favor.

Rambam's Perspective on the Incident

Rambam (Hilchot Issurei Biah 13:15) discusses the moral lesson from this episode, emphasizing that Avram's concern for Sarah's safety led him to take precautionary measures. He highlights the importance of pikuach nefesh (saving a life) in Jewish law, which can sometimes override other considerations.

Ibn Ezra's Literal Interpretation

Ibn Ezra (Bereshit 12:14) focuses on the plain meaning of the text, noting that the Egyptians were struck by Sarah's extraordinary beauty because she was unlike the women of Egypt. He suggests that her appearance reflected the distinctiveness of Avram's household, which was dedicated to monotheism and moral purity.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Bava Batra 15a
The verse is referenced in the context of discussing the beauty of Sarah, and how it led to the events involving Pharaoh.
📖 Sanhedrin 39b
The verse is mentioned in a discussion about the actions of Abraham and Sarah in Egypt, and the consequences thereof.

Frequently Asked Questions

Q: Why did Avram go to Egypt?
A: According to Rashi on Genesis 12:10, Avram (later called Avraham) went to Egypt because there was a severe famine in the land of Canaan. This teaches us that even righteous people may face difficult circumstances, but Hashem guides their path.
Q: Why does the Torah mention that the Egyptians saw Sarah was beautiful?
A: The Midrash (Bereishit Rabbah 40:5) explains that Sarah's beauty was extraordinary and noticeable to all. This sets the stage for the subsequent events where Pharaoh takes her, showing the tests Avram faced in his journey of faith.
Q: How does this verse connect to Jewish values about marriage?
A: The Talmud (Sanhedrin 39b) derives from this episode that a husband and wife should cherish each other's inner and outer qualities. Though Sarah was taken, Avram's concern for her shows the deep bond between them, reflecting the sanctity of marriage in Judaism.
Q: What lesson can we learn from Avram going to Egypt during famine?
A: The Rambam (Hilchos De'os 5:11) teaches that one should not rely on miracles. Avram took practical steps to survive the famine by going to Egypt, showing that we must make reasonable efforts (hishtadlus) while trusting in Hashem.
Q: Why is Sarah referred to as 'the woman' in this verse?
A: Rashi explains that the term 'the woman' emphasizes Sarah's uniqueness - she stood out in her righteousness and beauty. The Kli Yakar adds that this phrasing hints at her being the primary matriarch through whom the Jewish people would descend.