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Genesis 20:4 - King's plea: Punish righteous nation?

Genesis 20:4 - בראשית 20:4

Hebrew Text

וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃

English Translation

But Avimelekh had not come near her: and he said, Lord, wilt Thou slay also a righteous nation?

Transliteration

Va'avimelech lo karav eleha vayomar Adonai hagoy gam-tzadik taharog.

Hebrew Leining Text

וַאֲבִימֶ֕לֶךְ לֹ֥א קָרַ֖ב אֵלֶ֑יהָ וַיֹּאמַ֕ר אֲדֹנָ֕י הֲג֥וֹי גַּם־צַדִּ֖יק תַּהֲרֹֽג׃
וַאֲבִימֶ֕לֶךְ לֹ֥א קָרַ֖ב אֵלֶ֑יהָ וַיֹּאמַ֕ר אֲדֹנָ֕י הֲג֥וֹי גַּם־צַדִּ֖יק תַּהֲרֹֽג׃

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Parasha Commentary

Context of the Verse

This verse (Genesis 20:4) appears in the narrative where Avimelekh, king of Gerar, takes Sarah into his household after Avraham introduces her as his sister. Hashem intervenes in a dream, warning Avimelekh that he will die for taking a married woman. Avimelekh responds with this plea, asserting his innocence.

Avimelekh's Claim of Righteousness

Avimelekh argues that his nation is "also righteous" (גַּם־צַדִּיק), implying they do not deserve punishment. Rashi explains that Avimelekh is claiming his people acted unknowingly—had they known Sarah was married, they would not have taken her. The term "גַּם" (also) suggests he views his nation as comparable in righteousness to others, perhaps even Avraham's household.

Theological Implications of the Plea

Rambam (Hilchot Yesodei HaTorah 5:5) discusses divine justice in cases of unintentional sin. Avimelekh’s argument aligns with the principle that punishment requires intent (מזיד). The Midrash (Bereishit Rabbah 52:5) notes that Avimelekh’s protest highlights his belief in collective righteousness—a nation should not be destroyed for one person’s error.

Avimelekh’s Address to Hashem

Avimelekh uses the term "אֲדֹנָי" (Lord), which some commentators (Ibn Ezra) interpret as a recognition of Hashem’s justice. The Sforno adds that Avimelekh appeals to divine fairness, arguing that a righteous nation should not suffer for an honest mistake.

Contrast with Avraham’s Righteousness

  • Rashi (Genesis 20:11) notes that Avraham feared Gerar lacked "יראת אלוקים" (fear of G-d), implying their righteousness was incomplete.
  • Ramban suggests Avimelekh’s plea was partially valid—his nation was not entirely wicked—but their actions still required correction.

Divine Response and Mercy

Hashem acknowledges Avimelekh’s sincerity (Genesis 20:6), sparing him because he acted "בתם לבב" (with integrity of heart). This reinforces the Torah’s principle that unintentional sins are treated with mercy when accompanied by repentance (see Talmud, Yoma 86a).

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What does Genesis 20:4 mean when Avimelech says 'a righteous nation'?
A: Avimelech argues before Hashem that his nation (the Philistines) should not be punished for taking Sarah, since they acted unknowingly and with good intentions. Rashi explains that Avimelech was claiming his people were righteous in this matter because they were unaware that Sarah was married (Rashi on Genesis 20:4).
Q: Why didn't Avimelech touch Sarah as mentioned in Genesis 20:4?
A: The verse states that Avimelech had not come near Sarah because Hashem prevented him through a dream, as explained in the following verses (Genesis 20:6). The Ramban notes that this divine intervention protected Sarah's honor and Avraham's marriage, showing Hashem's providence over the ancestors of the Jewish people.
Q: What lesson can we learn from Avimelech's words in Genesis 20:4?
A: The Talmud (Bava Kama 92a) derives from this verse the importance of judging people favorably ('dan l'kaf zechut'). Even though Avimelech was a non-Jewish king, he pleaded for justice for his nation, teaching us that we must consider people's intentions and circumstances before judging their actions.