Parshat Lech Lecha5 min read

Abraham Hid Sarah in a Chest at the Nile

Famine drove them to Egypt. At the river Abraham saw Sarah's face like the sun, locked her in a chest, and bargained tax rates until the lid was forced open.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Famine After the Command
  2. Radiance on the Water
  3. Barley, Wheat, Pepper, Gold
  4. A Prayer with No Dignity Left
  5. The Test Written as Travel
Abraham Hid Sarah in a Chest at the Nile Click for full size

Famine After the Command

The word had already cut him free of his father's house. Abraham walked because God had said, "Get thee," and the land of promise answered with empty granaries and fields that cracked underfoot. No famine, the sages would later say, ever equaled that first test. The covenant was young. The road was older than comfort. He turned to Sarah and named the truth without poetry.

"There is a famine in our land," he said. "Egypt has bread and meat. We go." She packed what little still had value. They left with dust on their ankles and the Name still ringing in their ears from the first call. The Holy One was testing a righteous man so that his merit would be known in the world. Abraham did not know that yet. He only knew hunger walking beside beauty, and a southern border waiting like a trap set in sunlight.

Along the way he told himself Egypt was a pause, not a surrender. The land of Canaan would still be there when rain returned. He did not know that the pause would open a palace door.

Radiance on the Water

At the Egyptian edge they stood on the bank of the Nile. Water moved slow and brown-green, full of reflected sky. Abraham looked down and saw Sarah's face thrown back from the river, bright as the sun itself. Until that hour he had not fully seen her. The midrash insists on the shock. Compared with Sarah, every other woman was as a monkey beside a human. The line is cruel and exact. Abraham's mouth went dry. Years of marriage collapsed into a single new seeing.

"Now I know that you are a beautiful woman," he said. Knowledge arrived late, at the worst possible shore, where the men of Egypt were already known for appetite. He measured the distance between the water and the road, between a husband's fear and a prophet's trust, and chose a plan that tasted of both and satisfied neither.

He would hide her. He would bargain. He would pray later if prayer still had a door.

Barley, Wheat, Pepper, Gold

He hid her in a cabinet and locked it. The wood closed over radiance. At the crossing, tax collectors closed around him like flies on fruit. Staffs tapped the lid. Eyes measured the foreigner.

"What do you carry?" "Barley," he answered. "Not barley, wheat," they said. "Then tax me for wheat." "Perhaps pepper." "Then take the tax for pepper." "It must be gold coins." Each concession bought a second of delay and spent a measure of dignity. At last they forced the lid. Light seemed to climb out of the wood. The collectors stepped back as if burned. "She is not meant for a commoner," they said, and the princes of Pharaoh carried the report upward until the palace doors opened like a mouth.

Sarah was taken. The chest stood empty on the bank. Abraham stood beside the river that had shown him too much and wept without caring who watched.

A Prayer with No Dignity Left

"Master of the Universe," he cried, "is this the reward for my faith?" The prayer was not elegant. It was the sound a man makes when he has locked his wife in a box to save her and lost her anyway. He had tried to out-bargain Egypt and discovered that beauty is a currency no lock can hold. In later years the Holy One would visit Abraham while he sat recovering from circumcision, arriving before the angels, condescending to stand while the patriarch remained seated in the heat of the day. That mercy was still ahead. Here there was only panic, the palace, and a river that kept moving as if nothing holy had been interrupted.

God struck the house of Pharaoh. Plagues fell on the king who had taken what was not his. Sarah was returned with gifts that could not erase the hour in the chest. Abraham received her back as a man receives a life he almost talked himself out of protecting wisely.

The Test Written as Travel

Famine had been the first shove. The Nile had been the mirror. The cabinet had been a failure dressed as strategy. When they left Egypt they left richer and more marked, carrying the knowledge that the road of "Get thee" runs through places where righteousness does not cancel danger. Abraham walked north again with Sarah free at his side, the sun on the water still burning behind his eyes.

He would face kings by night in years to come. He would argue for Sodom. He would climb Moriah. None of those later trials erased the simple terror of a tax post and a forced lid. The Holy One had not abandoned him at the Nile. The Holy One had also not made Egypt gentle. Faith learned to walk with fear without letting fear choose every lock and every lie.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tanchuma, Lech Lecha 5Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

And there was a famine in the land (Gen. 12:10) What is stated in Scripture prior to this verse? It is written: And the Lord said to Abraham: “Get thee.” Blessed be the name of the Holy One, blessed be He, who tested this righteous man in order to make his meritorious deeds known throughout the world. Forthwith, a famine came into the world and when the famine reached the Land of Israel, Abraham said to his wife Sarah: “There is a famine in our land.” Our sages have maintained that no famine ever equaled it. He said to her: “Egypt is a pleasant land in which to dwell; let us go there, since there is a huge supply of bread and meat in that land.” Thereupon, the two of them departed for Egypt. When they reached the Egyptian border, and were standing on the bank of the Nile, our patriarch Abraham noticed that Sarah’s reflection in the river was like the radiance of the sun. Our sages concluded from this episode that any woman compared to Sarah was like a monkey in comparison to a human. Abraham said to her: Now, I know that you are a beautiful woman (ibid. v. 11). From this statement, we may conclude that he had not previously been aware of her beauty. He told her: “The Egyptians are a dissolute lot, for it is written of them: Whole flesh is as the flesh of asses (Ezek. 23:20), and so, I will hide you in this cabinet and lock it, for I fear for my safety if the Egyptians should see you.” He did so.

As he was about to cross the Nile, the tax-collectors gathered about him and asked: “What are you carrying in the cabinet?” “Barley,” he replied. They retorted: “It is not barley, but wheat.” “Then charge me the duty for wheat,” said he. “But it may be pepper,” they argued. “Then take the tax for pepper,” he insisted. They said to him: “It must be gold coins.” Finally, they compelled him to open the box. When they beheld her countenance, which was as radiant as the sun, they said to him: “Truly, she is not meant for a commoner.” And the princes of Pharaoh saw her, and praised her unto Pharaoh (Gen. 12:15). When Abraham saw this, he began to weep, and to supplicate the Holy One, blessed be He: “Master of the Universe, is this to be my reward for my abiding faith in You? For the sake of Your compassion and Your loving-kindness, do not put my trust in You to shame.” Sarah likewise cried out: “Master of the Universe, I knew nothing at all, but when he told me that you commanded him: Get thee out of thy country, I trusted in Your word. Now I have been separated from my father, my mother, and my husband, and this evil man will approach me and abuse me. Act for the sake of Your great name, and because of my trust in Your word.” The Holy One, blessed be He, replied: You may be certain that no harm will befall you or your husband, as it is written: There shall no mischief befall the righteous, but the wicked are filled with evil (Prov. 12:12).

I will make an example of Pharaoh and his household, as it is said: And the Lord plagued Pharaoh and his house with great plagues because of the word of Sarai (Gen. 12:17). What is indicated by the phrase Because of the word of Sarai? An angel descended with a staff from heaven at that moment, and when Pharaoh later approached her to remove her shoe, he struck him upon the hand, and when he approached to touch her clothing, the angel struck him again. However, the angel consulted Sarah before administering each blow. How do we know that? We know that because it is written: Because of the word of Sarai. Scripture does not say “Because of” or “For the sake of” or “On account of her merit,” but simply, Because of the word of Sarai. If Sarah told the angel to strike him, he struck him, and if she told him to desist, momentarily, he desisted. The officials, the officers, and all the members of his household were smitten by the angel simultaneously, as it is said: And the Lord plagued Pharaoh and his house with great plagues because of the word of Sarai. Every plague already known to man, and those yet to be experienced by mankind, descended upon him, his household, his many servants, the walls, the columns, the utensils, and all his possessions to fulfill the verse: There shall no mischief befall the righteous, but the wicked are filled with evil (Prov. 12:21).

Scripture states concerning Abraham: The righteous shall flourish like a palm tree; he shall grow like a cedar in Lebanon (Ps. 92:13). R. Tanhuma the son of Abba began the discussion of this verse with the query: Why are the righteous compared to a palm tree and a cedar tree? You find that some trees are not visible from a distance because they are short, but the palm and the cedar tree can be seen from afar because they are taller than other trees., they are so tall that a man standing beneath them must raise his eyes to see their uppermost branches. Therefore, the righteous are compared to a palm tree and a cedar because the Holy One, blessed be He, causes them to be exalted in the world. The righteous are compared to a palm tree and a cedar for another reason. You find that when other trees grow old, they are hewn, and their sprouts, once planted, grow large quickly, but when the palm tree and the cedar are hewn down, another can be grown to replace it only after many years. Similarly, when the righteous man perishes, who can replace him immediately? Many years must first pass by. Therefore, the righteous shall flourish like a palm tree, etc.

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Midrash Tanchuma, Vayera 2Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

R. Berechiah began the discussion in R. Levi’s name with the verse: Thou hast also given me Thy shield, and Thy salvation; and Thy right hand hath holden me up, and Thy condescension hath made me great (Ps. 18:36). The Holy One, blessed be He, stood as He revealed Himself to Abraham, while Abraham remained seated, as it is said: And he sat (Gen. 18:1). The Holy One, blessed be He, declared: Do not be surprised, for I shall do likewise for your descendants. When they sit in their synagogues and their houses of study, I will stand over them, as it is said: God standeth in the congregation of God (Ps. 82:1).

Normally, if a student is ailing, and his master plans to visit him, his fellow students precede the master to their colleague’s home in order to inform him of the visitor who will be coming. The Holy One, blessed be He, did not do so. After Abraham was circumcised, and while he was still suffering the effects of the circumcision, He told the angels: Go, visit him! However, before they departed, the Holy One had preceded them. Thus, it is said: And the Lord appeared unto him (Gen. 18:1), and this is followed by the verse: And he lifted up his eyes and looked, and lo, three men stood over against him (ibid., v. 2). Is there any condescension greater than this?

Our sages stated in the name of R. Eleazar the son of Pedat: The Holy One, blessed be He, likens Himself to the humblest of men in seven places in the Torah. It is written: For the Lord your God, He is God of Gods, and the Lord of Lords, the great God, the mighty and the awful (Deut. 10:17), and this is followed by the verse: He doth execute justice for the fatherless and widow, and loveth the stranger (ibid., v. 18). It says likewise: For though the Lord be high, yet regardeth He the lowly (Ps. 138:6), and also: Thus saith the High and Lofty One that inhabiteth eternity and whose name is holy: I dwell in the high and holy places, with him also that is of a contrite and humble spirit, to revive the spirit of the humble (Isa. 57:15). Similarly, Scripture says: Thus saith the Lord: The heaven is My throne, and the earth is My footstool (ibid. 66:1), and that is followed by: And on this man will I look, even on him that is poor and of a contrite spirit and trembleth at My word (ibid., v. 2). Elsewhere it is written: The Lord is King forever and ever. The nations are perished out of His land (Ps. 10:16), and that is followed by the verse: Lord, Thou hast heard the desire of the humble (ibid., v. 17). Scripture says: Sing unto God, sing praises to His Name. Extol Him that rideth upon the skies, whose name is the Lord; and exult ye before Him (ibid. 68:5), and after that is written: A father of the fatherless, the judge of the widows (ibid., v. 6). Likewise the verse Who made heaven and earth, the sea and all that in them is, who keepeth truth forever, who executeth justice for the oppressed (Ps. 146:6–7) is followed by: He upholdeth the fatherless, and the widow; and the way of the wicked He maketh crooked (ibid., v. 9).

After Abraham was circumcised the Holy One, blessed be He, appeared before him in all His glory to inquire after his health, as it is said: And the Lord appeared unto him.

R. Isaac Nappaha began the discussion with the verse An altar of earth shalt thou make Me…. in every place I cause My name to be mentioned, I will come unto thee and bless thee (Exod. 20:21–24). The Holy One, blessed be He, declared: Since I reveal Myself to anyone who brings a burnt offering or a peace offering in order to bless him, how much more so would I reveal Myself to Abraham, who sacrificed himself for Me. Hence, it is said: And the Lord appeared unto Him. R. Aha said: I will prove to you that the Holy One, blessed be He, strengthened Abraham. On the very day he circumcised himself, and while his blood was still flowing, he circumcised Ishmael and all the men of his household. How many men were born in his home? Three hundred and eighteen. (Now if that many were born in his home) how many others must he have purchased, and yet it is written: And Abraham took Ishmael and all that were born in his house, and all that were bought with money (Gen. 17:23), and: In that selfsame day was Abraham circumcised, and Ishmael his son, and all the men of his house born in the house, and bought with money, etc. (ibid., vv. 26–27). (It continued) until Abraham piled up a hill of foreskins, and a river of blood poured forth from his home.

Thereupon the Holy One, blessed be He, said to His ministering angels: Come, let us visit the sick. They replied: Master of the Universe, Lord, what is man, that Thou takest knowledge of him, or the son of man, that Thou makest account of him? (Ps. 144:3). Why should you go into an unclean place, into an area bathed in blood and defilement with an evil stench? He answered: Be assured, the blood of the prepuce is sweeter to Me than myrrh and frankincense. And thus Solomon sang: Until the day breatheth, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense (Song 4:6). This verse alludes to Abraham, who was called myrrh, as it is said: Myrrh, aloes, and cassia are all thy garments (Ps. 45:9).

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