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Abraham's Dream by the Nile and What Pharaoh Paid for It

Before entering Egypt, Abraham dreams of a cedar and a palm entwined at the root, and understands Sarah cannot be separated from him.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Night at the Nile Before Egypt
  2. The Dream Explained Before the Border
  3. Pharaoh's Courtiers and What They Saw
  4. The Plague That Reached the Palace
  5. The Heavenly Court That Remembered

The Night at the Nile Before Egypt

The land ahead of them was Egypt. Behind them was a famine that had emptied the hills of Canaan of any reason to stay. Abraham and Sarah had traveled as far as they could go within the land promised to them, then farther, until they found themselves at one of the seven branches of the Nile, exhausted, and uncertain what reception they would find from the people who lived beyond it.

That night, Abraham had a dream.

He saw a cedar tree and a palm tree growing side by side from the same root. They had been growing that way for years, maybe for as long as either of them had existed, two different trees sharing a single foundation in the earth. Then men appeared with axes. They were coming for the cedar.

The palm tree spoke. Do not cut it down. We share the same root. If you take the cedar, you take something the palm cannot survive without.

The men with the axes relented.

The Dream Explained Before the Border

Abraham woke up and understood what he had seen. The cedar was him. The palm was Sarah. The men with the axes were Egyptians. The one speaking from inside the palm, the voice that saved the cedar by pleading their shared root, that was God.

He woke from this dream knowing that whatever was going to happen in Egypt had already been addressed. He told Sarah: I know what is coming. They will want you. They will try to separate us. Tell them you are my sister, so they will treat me well because of you. If they think you are my wife, they will kill me to have you.

The deception was not fully false. Sarah was his half-sister, daughter of the same father from a different mother. The Genesis Apocryphon, which preserves this account, does not smooth over the calculation. Abraham had seen the dream and made a rational plan from it. He was not relying on the intervention alone.

Pharaoh's Courtiers and What They Saw

When they entered Egypt, the courtiers saw Sarah. The text in the Genesis Apocryphon lingers on this in a way the Torah does not. Her beauty was not simply noticed; it was described and reported formally to Pharaoh. The courtiers had seen her and could not stop talking about her. Her face, her eyes, her hair. Everything about her was recorded in their reports as something that exceeded what Egypt had produced.

Pharaoh summoned her.

Abraham was not killed. He was treated well because of her, exactly as the plan had anticipated. He received flocks, servants, silver, and gold. He lived in Pharaoh's court while his wife was in Pharaoh's household, and the arrangement sat on him like a stone.

The Plague That Reached the Palace

Two years passed before the situation broke. God afflicted Pharaoh with plagues, and Pharaoh did not know why. Then an angel came to Pharaoh in the night and told him: this woman is the wife of Abraham. She is not available to you. Everything that has happened to you is because she is here.

Pharaoh summoned Abraham and demanded an explanation. Why did you tell me she was your sister? She is your wife. I could have taken her permanently. I could have acted against you without knowing what I was doing.

There is an accusation in that speech, but also something that functions as relief. Pharaoh had been afflicted without understanding the cause. Now he understood. He gave Sarah back. He sent them out of Egypt with everything they had accumulated during the deception.

Abraham left Egypt richer than he had entered it, with his wife beside him.

The Heavenly Court That Remembered

A later tradition, preserved in a later strand of the tradition, imagines the scene not from Pharaoh's palace but from Heaven. Abraham, long dead, appears before God weeping for his exiled children. The angels see his grief and challenge God on his behalf. But God answers: since his earthly life ended, Abraham has not been in my presence. He has spent all this time at my door.

The image of Abraham at the door is its own commentary on the dream by the Nile. The man who stood at Egypt's border holding a plan born from a dream, the man who trusted that the palm tree's voice in the dream would hold the axes back, spent his afterlife at another kind of threshold, waiting for his children.


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From the tradition

Sources

3 sources

The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

1QapGen 19-20Genesis Apocryphon (1QapGen)

The land was barren. A terrible famine gripped the region, forcing Abraham and Sarah to seek refuge in Egypt. They first tried Hebron, but the hunger was everywhere. So, they journeyed on, hoping the stories of Egypt's abundant fruits and vegetables were true. They finally reached one of the seven branches of the Nile, exhausted and anxious.

That night, Abraham had a dream. A vivid, unsettling dream. He saw a cedar and a palm tree growing side by side. For years, they thrived together, a symbol of companionship and strength. But then, men appeared, intent on cutting down the cedar, leaving the palm alone. But then something extraordinary happened: the palm tree spoke! It pleaded with the men, "Do not cut down the cedar, for we are two of a kind." Astonished by this talking tree, the men spared the cedar for the sake of the palm.

Waking up from such a dream. Wouldn't you be shaken? Abraham certainly was. He awoke greatly afraid, convinced the dream was a warning, a premonition of danger. He understood: he was the cedar, and Sarah, his beloved wife, was the palm.

He shared the dream with Sarah, and she, too, recognized its meaning. Now, here's where it gets even more interesting. The text from the Genesis Apocryphon, one of the Dead Sea Scrolls, tells us that Sarah wasn't just a beautiful woman; she was also a great prophetess and interpreter of dreams. This idea of Sarah as a prophetess is actually quite common; B. Sota 29a even states that she was the only woman to whom God ever spoke directly!

So, Sarah, with her prophetic gift, confirmed Abraham's fears. The dream signified danger. But she also saw a glimmer of hope. She prophesied that he would be saved, and that somehow, she would be the instrument of his salvation.

And how did this prophecy unfold? Well, Pharaoh, captivated by Sarah's beauty, sought to take her for himself. He believed Abraham was her husband and planned to eliminate him. But Sarah, wise and quick-thinking, assured Pharaoh that Abraham was merely her kinsman. Pharaoh, believing her, spared his life. Thus, just as the palm saved the cedar in the dream, Sarah saved Abraham.

This story, found in the Tree of Souls (Schwartz), and drawing from sources like the Genesis Apocryphon, helps us understand Abraham's actions in (Genesis 12:10-20), when he asks Sarah to identify herself as his sister. It provides a context, a justification for his seemingly deceptive behavior.

The use of dreams as a conduit for prophecy is a recurring theme in our tradition. Think of Joseph's dreams and their interpretations. As we find in Midrash Rabbah, dreams were seen as a powerful way for God to communicate with humanity. Like Joseph's dreams, this story includes both the dream itself and its interpretation, adding layers of meaning and significance.

What does this story leave us with? Perhaps it's a reminder that even in the face of overwhelming fear and uncertainty, courage and divine intervention can prevail. And sometimes, salvation comes from the most unexpected sources – like a talking palm tree or a quick-witted wife. Food for thought, isn't it?

Full source
Legends of the Jews 10:32Legends of the Jews

The story God, seemingly distant, and the angels, filled with complaints. It all starts with Abraham, our patriarch, arriving in God's presence, weeping for his exiled children.

The angels, witnessing Abraham's grief, challenge God. "Why," they ask, "do you ignore the cries of your beloved Abraham, who mourns in your house?" But God replies, "Since his earthly life ended, he has not been in My house. 'What hath My beloved to do in My house'?" A cryptic response, hinting at a deeper, more complex relationship between God and humanity.

Then, Abraham himself steps forward, his voice heavy with sorrow and a touch of righteous anger. "Why, O Lord of the world, hast Thou exiled my children, delivered them into the hands of the nations? Why is the sanctuary desolate, the place where I was ready to sacrifice my son Isaac?"

God's response is stark: "Thy children have sinned. They have transgressed the whole Torah, they have offended against every letter of it." A harsh judgment, seemingly leaving no room for appeal.

But Abraham, ever the advocate, doesn't back down. He challenges God: "Who will testify against Israel?" And God calls upon the Torah itself to bear witness. Can you imagine the tension in that moment?

Abraham, in a brilliant move, turns to the Torah and asks: "O my daughter, dost thou indeed come to testify against Israel? Remember the day when God offered you to all the nations, and they rejected you. Only my children at Sinai accepted you and honored you. Now, in their distress, do you stand against them?"

The Torah, faced with this moral dilemma, steps aside, refusing to testify. It's a powerful reminder that even the most sacred texts can be interpreted through the lens of compassion and loyalty.

Next, God calls upon the twenty-two letters of the Hebrew alphabet, the very building blocks of the Torah, to testify. Alef, the first letter, steps forward, but Abraham stops it in its tracks. "Thou chief of all letters, wilt thou testify against Israel in their time of distress? Remember the day when God revealed Himself at Mount Sinai, beginning with 'Anochi' – 'I am' – the Lord thy God! No one accepted thee, only my children!"

Alef, silenced by Abraham's plea, retreats. The same happens with Bet, Gimel, and all the other letters. Each is reminded of the unique bond between God, the Torah, and the children of Israel. They are all abashed and refuse to open their mouths.

Finally, Abraham turns directly to God, his voice filled with the weight of his own sacrifice. "O Lord of the world! When I was a hundred years old, Thou didst give me a son. And when he was thirty-seven, Thou didst command me to sacrifice him to Thee. I, like a monster, bound him upon the altar with my own hands. Let that plead with Thee, and have Thou pity on my children."

It's a stunning climax. Abraham, having exhausted all other arguments, appeals to the ultimate act of faith and obedience: the Akeidah, the binding of Isaac. He reminds God of his own willingness to sacrifice everything for Him, and asks for mercy in return.

This story, with its layers of meaning and its dramatic courtroom setting, offers a powerful glimpse into the complex relationship between God and humanity. It reminds us that even in the face of divine judgment, there is always room for advocacy, for compassion, and for the unwavering loyalty of a parent to their children. It makes us wonder, what sacrifices are we willing to make for those we love, and what arguments would we bring before the Divine on their behalf?

Full source
Genesis 12:1-5Torah (Masoretic Text)

And the LORD said to Abram, "Go forth from your land and from your birthplace and from your father's house to the land that I will show you. And I will make you into a great nation, and I will bless you, and I will make your name great, and you shall be a blessing. And I will bless those who bless you, and the one who curses you I will curse, and through you all the families of the earth shall be blessed."

And Abram went as the LORD had spoken to him, and Lot went with him. And Abram was seventy-five years old when he departed from Haran. And Abram took Sarai his wife and Lot his brother's son and all their possessions that they had gathered and the persons they had made in Haran, and they set out to go to the land of Canaan, and they came to the land of Canaan.

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