בראשית, פרק כ׳, פסוק י״ג

Concluding his defense before Abimelech, the king of Gerar, Abraham reveals the underlying reason for hiding his wife's identity. He explains that his decision was not driven by a specific suspicion or disrespect toward the local people. Instead, it was a general security policy established long ago when he first began his travels. This precaution was automatically put into effect whenever he and his household arrived in a new, unfamiliar location [אור החיים, מלבי"ם, שד"ל].

This life of constant travel began when Abraham was uprooted from his homeland. The primary approach among commentators is that God commanded him to leave, turning him into a wanderer without a predetermined destination, much like a sheep straying on its path [אבן עזרא, רשב"ם, רד"ק, רש"י, שטיינזלץ]. This physical displacement was never a spiritual or mental error implanted by God, but rather a harsh reality of exile. By separating himself from the idolatrous practices of his family, Abraham became a refugee forced to roam through foreign lands [הטור הארוך, בכור שור, רש"ר הירש].

When recounting how he was sent wandering, Abraham uses language that has sparked much discussion, particularly a plural phrasing associated with the divine. Most commentators understand this as a direct reference to God, noting that terms of lordship and divinity often appear in the plural as a mark of honor [רש"י, רד"ק, אבי עזר]. Furthermore, Abraham deliberately selected this phrasing to resonate with Abimelech, who was accustomed to a world of many gods [רד"ק, שד"ל, העמק דבר]. Alternatively, some scholars view this language as a reference to secular forces, suggesting that it was the idols of his father's house or tyrannical rulers like Nimrod who actually forced Abraham into exile after he rejected their beliefs [ספורנו, רבנו בחיי, הכתב והקבלה, חזקוני]. A third perspective contrasts Abraham's journey with that of the surrounding nations: while the rest of the world wandered astray after false gods, God rescued Abraham and drew him close to Him [גור אריה, תורה תמימה, נתינה לגר].

Because of the severe dangers inherent in such a nomadic life, Abraham asked a special favor of his wife, establishing a condition to protect his life [בכור שור]. He instructed her to speak on his behalf and claim him as her brother [אבן עזרא, רשב"ם, רש"י]. Although this request was meant for every place they traveled, it was not applied blindly at every stop. Abraham only used this strategy in temporary waystations where he had not yet determined the moral character of the inhabitants. In contrast, in regions where he settled and enjoyed respect, such as among his allies Aner and Eshkol, there was no need to conceal his wife's true identity [רד"ק].