In Jewish tradition, we find moments like that too, and they often lead to powerful breakthroughs. Take the story of Abraham and Sarah in the land of Avimelekh.
As the Book of Genesis tells us, Abraham prayed to God, and God healed Avimelekh, his wife, and his maidservants, so they could bear children (Genesis 20:17). Seems straightforward. But if you dig a little deeper, the Rabbis in Bereshit Rabbah (Genesis Rabbah), a classic collection of rabbinic interpretations, reveal a fascinating layer of complexity.
Before Abraham’s prayer, we read, "For the Lord had obstructed all wombs of the house of Avimelekh over the matter of Sarah, Abraham’s wife" (Genesis 20:18). Rabbi Hama ben Rabbi Hanina points out something crucial: this is the first time in the entire Book of Genesis that we see the specific expression of someone praying on behalf of another person. Bereshit Rabbah beautifully says: Once Abraham prayed, "this knot was untied." From that point forward, the gates of prayer were open in a new way.
But what exactly was this obstruction? The Hebrew is "atzor atzar." Bereshit Rabbah unpacks this doubled word, "atzira," saying it affected everything: the mouth, the throat, the ear, both above and below. Everything was sealed, unable to function as it should. Imagine the distress! It was a total system shutdown, all because of Sarah.
Rabbi Berekhya uses a vivid image: "All the insolent ones have come in to touch the noblewoman’s shoe." It’s like saying commoners were disrespecting royalty and overstepping their bounds. Ginzberg, in his Legends of the Jews, draws out the deep humiliation Sarah must have been feeling, being held in Avimelekh’s house. Throughout that night, Sarah was prostrate, pleading with God. "Master of the universe," she cried, "Abraham departed [from our home country] with a promise, and I departed only on faith. Abraham departed outside the cage, but I am in the cage." She felt trapped, vulnerable.
And God’s response? "Everything I do, I do on your behalf." Powerful. Rabbi Levi adds another layer. He says an angel stood by Sarah's side that night, rod in hand, awaiting her command. If she said "Strike!", the angel would strike. If she said "Cease!", the angel would cease. Why such a harsh punishment for Avimelekh? Because, despite Sarah’s repeated insistence that she was a married woman, he persisted in his advances. Rabbi Elazar, citing Rabbi Eliezer, draws a fascinating parallel, based on the phrase "al devar" (over the matter of). Just as Pharaoh was afflicted with nega'im (often referring to leprosy) because of Sarai (Genesis 12:17), Avimelekh was afflicted with this "obstruction" because of Sarah.
What does all this mean for us? It’s a reminder of the power of prayer, especially prayer on behalf of others. It shows us how seriously Jewish tradition takes the violation of boundaries and the importance of respecting a person's autonomy. It also highlights the idea that even in moments of feeling trapped and helpless, like Sarah in Avimelekh's house, we are not alone. There is a divine presence ready to act on our behalf, to untie the knots that bind us. So, the next time you feel like your prayers are hitting a wall, remember Abraham, remember Sarah, and know that the gates of prayer can open in unexpected ways.