{"id":37244,"date":"2018-08-08T09:41:10","date_gmt":"2018-08-08T06:41:10","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=37244"},"modified":"2022-03-02T22:46:15","modified_gmt":"2022-03-02T20:46:15","slug":"beware-of-love-it-kills","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/beware-of-love-it-kills\/","title":{"rendered":"Beware of Love: It Kills"},"content":{"rendered":"<div class=\"entry-content\"><\/div>","protected":false},"excerpt":{"rendered":"","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[281],"tags":[381,463],"acf":{"old_id":"37244","type":"no","iframe":"","writer":36868,"related_cahpter":"20","type_929":"2","show_author_image":false,"old_url":"","post_main_content":{"description":"Morality, history and language in the strange story of Abimelech","content":"<p><span style=\"font-weight: 400;\">Three brief insights emerge from the story of the triangle Abraham-Sarah-Abimelech. The first is in the gray area between criminal law and morality. The story is ostensibly intended to present God as a Being who sets up order in a chaotic world. However, it raises a key question in the realm of morality and law: Abimelech, like Pharaoh before him in Chapter 12, did not know that he was about to sin, nor did he intend to sin. He acted in good faith based on incorrect and misleading information he received. Should a person be punished for acts he did with the clear knowledge that he was not doing something wrong? And if he commits that act, is the person who misled him, in this case Abraham, not also criminally responsible?<\/span><\/p>\n<p><span style=\"font-weight: 400;\">The second insight is a historical one. Abraham deliberately chooses to spread misleading information to save his skin and in doing so leads others to sin. The fact that he did not technically lie since Sarah is indeed his half-sister (incidentally, why have we not heard about this before, nor afterwards?) does not make matters better or worse: Abraham spread a rumor so that the whole world will think that Sarah is not his wife. The act touches upon the roots of Jewish existence: the man who is the founder of a new nation makes his way, personally and historically, in a foreign world that threatens him. He detects danger and chooses to protect himself in a bold and original way, even if it does not meet the proper standards of conduct in a normal society. The survival instincts that Jews throughout the generations have demonstrated are highlighted in this defining moment in this chapter.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">The third insight is linguistic. \u00a0God says to Abimelech: &#8220;You are to die because of the woman you have taken\u201d (Genesis 20:3). The plain sense of the text is: If you realize your love for Sarah, you will die. A modern Israeli reading that takes into account slang (specifically \u201cto die because of someone\u201d) yields the following meaning: You love Sarah very, very much. The distance between the two readings is not so great. The connection between death and love, which also appears in the verse \u201clove is fierce as death\u201d (Song of Songs 8:6), accompanies human existence and lives in literature and language, and not by accident. The lover experiences a perilous experience: He is on fire, transparent, destroyed, dead, and since the time of the Book of the Song of Songs until the present, he has been love sick. \u00a0Beware of love. 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