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

Hebron had no bread left in the famine. At a branch of the Nile, a palm spoke in Abraham's sleep and bargained for the cedar beside it.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Palm Speaks for the Cedar
  2. Call Yourself My Sister
  3. The Courtiers Write Her Down
  4. Two Years Behind Palace Walls
  5. He Waits at Another Door

Hebron had given out. The hills of Canaan held no reason to stay. Abraham and Sarah walked until the land promised to them ran out, and then they walked farther, until one of the seven branches of the Nile lay in front of them, wide and slow, and they were too tired to guess what waited on the other side.

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

That night Abraham dreamed.

The Palm Speaks for the Cedar

Two trees grew from one root. A cedar. A palm. They had been growing that way as long as either of them had existed, two different trunks sharing a single hold in the earth.

Men came with axes. They wanted the cedar.

The palm spoke. "Do not cut it down. We share the same root. If you take the cedar, you take what I cannot live without."

The men with the axes stopped. The cedar stayed standing.

Abraham woke afraid. He did not need a priest to parse it. He was the cedar. Sarah was the palm. The men were Egyptians. The voice in the palm, the one that saved the cedar by pleading their shared root, was God.

Call Yourself My Sister

He shook her before the border. "I know what is coming. They will want you. They will try to cut us apart. 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 lie was not fully a lie. Sarah was his half-sister, daughter of the same father from a different mother. He had seen the dream and still made a plan. He did not lie down and wait for the axes to change their minds on their own.

Years earlier God had said Lekh Lekha (לך לך), go forth, leave land and father's house for a country not yet shown (Genesis 12:1). They had gone. Famine had shoved them one country farther than the first command named. The palm in the dream was the only map he had left.

The Courtiers Write Her Down

Egypt noticed Sarah the way a court notices a jewel that does not belong to it. The courtiers did not only stare. They wrote. Face, eyes, hair, the way she walked. Their reports went up to Pharaoh as if beauty were a kind of tax record, each line another reason to summon her.

Pharaoh sent for her.

Abraham was not killed. He was treated well because of her, exactly as the plan had said. Flocks. Servants. Silver. Gold. He lived in the court while his wife lived in the palace, and the arrangement sat on him like a stone he had chosen and could not put down.

Two Years Behind Palace Walls

The months stacked. Abraham counted them. Sarah was a wall away and then a set of rooms away, and the gifts kept coming as if payment could make the theft look like hospitality.

He prayed at night. He did not pray for more silver.

God struck Pharaoh's house. Plague after plague, and Pharaoh did not know why his own rooms had turned against him. An angel came to him in the dark and said the thing the dream had already said at the Nile. 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 at dawn and threw the question at him. "Why did you tell me she was your sister? She is your wife. I could have taken her for good. I could have acted against you without knowing what I was doing."

Anger in that speech, and also relief. He had been struck without a name for the blow. Now he had the name. He gave Sarah back. He sent them out of Egypt with everything the deception had piled up.

Abraham left richer than he had entered, with his wife beside him again. The cedar still stood. The axes had been paid to drop.

He Waits at Another Door

Long after the Nile, long after the grave, Abraham stood at the threshold of God's house and did not go in. He wept for children who had been sent out of their land. The angels saw the weeping and turned on God with it.

"Why do You array yourselves against Me with your complaints?" God said.

"On account of Abraham, Your beloved," they said. "He has come into Your house wailing, and You pay him no heed."

"Since my beloved ended his earthly life," God said, "he has not been in My house. What has My beloved to do in My house?"

Abraham came forward anyway, as he had come forward at the river. "Why have You exiled my children, delivered them to nations that torture them, and made desolate the sanctuary where I was ready to bring You Isaac?"

"Your children have sinned," God said. "They have transgressed the whole Torah, every letter of it."

"Who will testify?" Abraham asked.

The Torah was called. Abraham spoke to her as to a daughter. She had been offered to every nation and refused, and his children had taken her at Sinai. On the day of their distress she would not stand against them. She stepped aside.

Alef, first of the letters, came next. Abraham stopped it at the threshold. "You come to testify against Israel in his distress? Remember the day God opened at Sinai with you: I am the Lord your God. No nation took you. My children did." Alef went silent. The rest of the letters followed it out.

Abraham stayed at the door. The man who had planned at Egypt's border still stood at a border, still trying to keep the next generation from the axe. The palm had spoken once in a dream beside the Nile. In the end he did the speaking himself.


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From the tradition

Sources

3 sources

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.

1QapGen 19-20Genesis Apocryphon (1QapGen)

Retold in our words. Read the original at the link below.Original JewishMythology.com adaptation from ancient manuscript references and scholarly summaries · Original Adaptation

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. 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.

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Legends of the Jews 10:32Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

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.

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.

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 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?

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Genesis 12:1-5Torah (Masoretic Text)

Translation of the source text.Miqra according to the Masorah · CC-BY-SA

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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