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Genesis 26:11 - Royal decree protects Avraham's legacy

Genesis 26:11 - בראשית 26:11

Hebrew Text

וַיְצַו אֲבִימֶלֶךְ אֶת־כָּל־הָעָם לֵאמֹר הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת׃

English Translation

And Avimelekh charged all his people, saying, He that touches this man or his wife shall surely be put to death.

Transliteration

Vaytzav Avimelech et kol ha'am lemor hanoge'a ba'ish hazeh uve'ishto mot yumat.

Hebrew Leining Text

וַיְצַ֣ו אֲבִימֶ֔לֶךְ אֶת־כׇּל־הָעָ֖ם לֵאמֹ֑ר הַנֹּגֵ֜עַ בָּאִ֥ישׁ הַזֶּ֛ה וּבְאִשְׁתּ֖וֹ מ֥וֹת יוּמָֽת׃
וַיְצַ֣ו אֲבִימֶ֔לֶךְ אֶת־כׇּל־הָעָ֖ם לֵאמֹ֑ר הַנֹּגֵ֜עַ בָּאִ֥ישׁ הַזֶּ֛ה וּבְאִשְׁתּ֖וֹ מ֥וֹת יוּמָֽת׃

🎵 Listen to leining

Parasha Commentary

Context of the Verse

The verse (Bereshit 26:11) describes Avimelekh, king of the Philistines, issuing a stern warning to his people not to harm Yitzchak (Isaac) or his wife Rivkah (Rebecca). This follows Yitzchak's earlier encounter with Avimelekh, where Yitzchak had presented Rivkah as his sister out of fear for his life.

Rashi's Commentary

Rashi explains that Avimelekh's decree was a direct result of witnessing divine protection over Yitzchak. After discovering that Rivkah was Yitzchak's wife (not sister), Avimelekh recognized that any harm to them would bring severe consequences. Rashi notes that this parallels a similar incident with Avraham (Abraham) and Sarah, showing a pattern of divine intervention protecting the patriarchs.

Rambam's Perspective

Rambam (Hilchot Melachim 9:1) discusses how non-Jewish rulers are obligated to establish just laws. Avimelekh's decree can be seen as an example of a non-Jewish leader recognizing the sanctity of marital bonds and the need to protect righteous individuals, reflecting the Noahide laws against murder and adultery.

Midrashic Insights

  • The Midrash (Bereishit Rabbah 64:5) emphasizes that Avimelekh acted out of fear of divine retribution, having learned from the plagues that struck his household during the incident with Avraham and Sarah.
  • Another Midrashic interpretation suggests that Avimelekh's decree was meant to distinguish Yitzchak and Rivkah as untouchable, ensuring their safety in his kingdom.

Halachic Implications

The Talmud (Sanhedrin 56b) derives from this verse that non-Jews are prohibited from harming Jews, as Avimelekh's decree reflects universal moral laws applicable to all nations. The severity of the punishment ("מות יומת") underscores the gravity of violating this prohibition.

Moral Lesson

This incident teaches the importance of respecting marital sanctity and the protection of righteous individuals. Avimelekh's recognition of Yitzchak's divine favor serves as a model for how nations should treat those under Hashem's special providence.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: Why did Avimelekh command his people not to harm Yitzchak or Rivka?
A: Avimelekh saw that Yitzchak was blessed by Hashem and feared divine punishment if anyone harmed him or his wife Rivka (Rashi on Genesis 26:11). This teaches that even non-Jewish leaders recognized the special protection Hashem gives to the righteous.
Q: What lesson can we learn from Avimelekh's warning about harming Yitzchak?
A: The verse teaches that those who are connected to Hashem's will (like Yitzchak) receive divine protection. The Rambam explains that true safety comes from trusting in Hashem rather than human power (Hilchot Yesodei HaTorah 7:1).
Q: Why does the verse mention both 'this man and his wife' specifically?
A: The Torah emphasizes protecting both Yitzchak and Rivka because they were equally important in establishing the Jewish nation. The Midrash (Bereishit Rabbah 64:4) notes that Rivka's righteousness matched Yitzchak's, showing the equal value of both spouses in Jewish tradition.
Q: How does this verse about protecting Yitzchak apply to us today?
A: Just as Avimelekh recognized the sanctity of Yitzchak's family, we must respect and protect all righteous Torah scholars and their families today. The Talmud (Sanhedrin 92a) derives from this that causing suffering to Torah scholars is a serious offense.
Q: What does 'touching' refer to in this verse? Does it mean physical contact?
A: Rashi explains that 'touching' here means any form of harm or interference, not just physical contact. The language mirrors the serious prohibition against harming those under divine protection (similar to Exodus 19:12 regarding Mount Sinai).