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Genesis 20:18 - Divine intervention protects Sarah.

Genesis 20:18 - בראשית 20:18

Hebrew Text

כִּי־עָצֹר עָצַר יְהוָה בְּעַד כָּל־רֶחֶם לְבֵית אֲבִימֶלֶךְ עַל־דְּבַר שָׂרָה אֵשֶׁת אַבְרָהָם׃

English Translation

For the Lord had fast closed up all the wombs of the house of Avimelekh, because of Sara Avraham’s wife.

Transliteration

Ki-atzor atzar Adonai b'ad kol-rechem levet Avimelech al-dvar Sarah eshet Avraham.

Hebrew Leining Text

כִּֽי־עָצֹ֤ר עָצַר֙ יְהֹוָ֔ה בְּעַ֥ד כׇּל־רֶ֖חֶם לְבֵ֣ית אֲבִימֶ֑לֶךְ עַל־דְּבַ֥ר שָׂרָ֖ה אֵ֥שֶׁת אַבְרָהָֽם׃ <span class="mam-spi-samekh">{ס}</span>        
כִּֽי־עָצֹ֤ר עָצַר֙ יְהֹוָ֔ה בְּעַ֥ד כׇּל־רֶ֖חֶם לְבֵ֣ית אֲבִימֶ֑לֶךְ עַל־דְּבַ֥ר שָׂרָ֖ה אֵ֥שֶׁת אַבְרָהָֽם׃ {ס}        

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Parasha Commentary

Rashi's Explanation

Rashi (Bereshit 20:18) explains that the phrase "כִּי־עָצֹר עָצַר" ("had fast closed up") uses a doubled verb to emphasize the severity of the punishment. The entire household of Avimelekh—including women, maidservants, and even animals—were afflicted with infertility as a direct consequence of Avimelekh taking Sarah, despite his claim of ignorance (Bereshit 20:5). This demonstrates that even unintended violations involving a righteous woman like Sarah have serious repercussions.

Rambam's Perspective on Divine Justice

In Moreh Nevuchim (3:50), Rambam discusses how divine providence operates differently for individuals based on their spiritual stature. Sarah, as the wife of Avraham and a prophetess in her own right (see Rashi on Bereshit 21:12), merited direct divine intervention to protect her sanctity. The affliction on Avimelekh’s household was not merely punitive but also served as a public demonstration of Hashem’s guardianship over the Avot and Imahot.

Midrashic Insights

  • Midrash Bereshit Rabbah (52:13) elaborates that the punishment matched Avimelekh’s intent: since he sought to take Sarah for procreation, his household’s reproductive capabilities were suspended. This reflects the principle of middah k’neged middah (measure for measure).
  • Talmud (Bava Kama 92a) notes that the verse specifies "all wombs" to include even animals, teaching that when divine retribution is enacted, it can extend beyond human actors to their property.

Ibn Ezra on the Linguistic Nuance

Ibn Ezra (Bereshit 20:18) highlights the grammatical construction of "עָצֹר עָצַר" as an infinitive absolute paired with a finite verb—a Hebrew intensifier indicating total and deliberate action by Hashem. This linguistic choice underscores that the infertility was neither natural nor temporary but a clearly orchestrated divine response.

Chizkuni’s Additional Context

Chizkuni adds that the phrase "עַל־דְּבַר שָׂרָה" ("because of Sarah") implies the affliction persisted until Sarah was returned to Avraham unharmed (Bereshit 20:14–16). Only after Avimelekh acknowledged Avraham’s prophetic status (20:7) and made restitution did the punishment cease, illustrating that teshuvah and reparations can mitigate divine decrees.

📚 Talmud Citations

This verse is quoted in the Talmud.

The verse is referenced in a discussion about the consequences of taking another man's wife, illustrating how divine intervention affected Avimelekh's household.
📖 Bava Kamma 92a
The verse is cited in a discussion about the severity of causing harm to others, using the example of Avimelekh's household being punished for taking Sarah.

Frequently Asked Questions

Q: Why did Hashem close the wombs of Avimelekh's household?
A: Hashem closed the wombs of Avimelekh's household as a punishment and a sign that Avimelekh had acted wrongly by taking Sarah, Avraham's wife (Rashi on Genesis 20:18). This was to show that Sarah was indeed married to Avraham and to protect her honor.
Q: What can we learn from this verse about the sanctity of marriage?
A: This verse teaches the importance of respecting the sanctity of marriage. Avimelekh was punished because he interfered with Avraham and Sarah's marriage, showing that Hashem protects the bond between husband and wife (Midrash Bereishit Rabbah 52:13).
Q: How does this verse show Hashem's protection of the righteous?
A: The verse demonstrates that Hashem actively protects the righteous (in this case, Sarah and Avraham) by intervening in the natural order. Even though Avimelekh was a king, Hashem showed that no one is above divine justice when it comes to harming the righteous (Rambam, Hilchot Yesodei HaTorah 1:1-3).
Q: Why is Sarah referred to as 'Sarah, Avraham's wife' in this verse?
A: The Torah emphasizes 'Sarah, Avraham’s wife' to clarify that she was a married woman and that Avimelekh had no right to take her. This wording reinforces the severity of Avimelekh's actions and the legitimacy of Avraham and Sarah's marriage (Ibn Ezra on Genesis 20:18).
Q: Does this verse have any relevance to Jewish life today?
A: Yes, this verse reminds us that Hashem watches over moral boundaries, especially in matters of family purity (tznius) and marriage. It teaches that violating these boundaries has consequences, and that Hashem protects those who live righteously (Talmud, Sotah 2a).