Rashi on TanakhGenesis 20

Avraham journeyed from there. When he saw that the cities were destroyed and the travelers ceased passing by he departed from there. An alternate explanation: In order to distance himself from Lot who had acquired a bad reputation that he was incestuous with his daughters.

Avraham said. Here, he did not ask her consent but, [did it] against her will, since she had already been taken to Pharoah’s house because of this.

Regarding Sarah, his wife. [Here meaning] concerning Sarah, his wife. Similarly, “Concerning the ark being taken, etc., and concerning the death of her father-in-law,” both [words אֶל] meaning עַל —concerning.

Had not come near her. [This was so because] the angel prevented him as it is said: “I did not give you the chance to touch her.”

Will You also kill an innocent nation? [Meaning] would you kill a nation even if it is righteous? Is this perhaps Your way to destroy nations without cause? You did likewise to the Flood generation and to the Dispersal generation. I also say that You killed them for no reason just as You intend to kill me.

She also. [This was said] to include her servants, cameldrivers, and muledrivers. “I asked them all and they responded that he was her brother.”

With an innocent heart. [Meaning] “I had no intention of sinning.”

And clean hands. [Meaning] “I am innocent of sin for I have not touched her.”

I know that with an innocent heart, etc. “It is true that at first you had no intention of sinning, but, do not claim clean hands [because…].

I did not give you the chance. It was not due to you that you did not touch her, but, it was I who prevented you from sinning by not giving you the strength. Similarly: “And Elohim did not let him” Similarly: “Her father did not permit him to come.”

Return the man’s wife. And do not think: perhaps she has become repugnant in his eyes and he will not accept her [back] or that he will hate you and not pray for you…

For he is a prophet. And he knows that you have not touched her and will, therefore, pray for you.

Deeds that ought not to be done. A plague that is unusual to befall any beings has befallen us because of you: the stopping up of all body orifices— [those] of semen, urine, and excrement, the ears and the nose.

There is no fear of Elohim. When a guest arrives in a city, is he questioned about food and drink? or is he asked about his wife? [namely:] “Is she you wife or your sister?”

She is my sister, the daughter of my father. And a daughter of the same father is permitted [to be married] to a Noachide because there is no paternal relationship for a gentile. In order to make his words truthful, he responded in this fashion. [However,] should you ask: Was she not actually his brother’s daughter? [I would answer:] One’s children’s children are like one’s own children. It is in this vein that he addresses Lot: “For we are brothers [kinsmen].”

But not the daughter of my mother. Haran was of a different mother [than Avraham].

When [Elohim] caused me to wander, etc. Onkelos translated it as he chose. [However,] it can also be interpreted in a manner more fitting to the structure of the verse: When God took me out of my father’s house to be a wanderer, roaming from place to place, and I knew that I would pass through places where there are wicked people. then I said to her: “This is the kindness.”

When [Elohim] caused. [The verb הִתְעוּ is] in the plural form. But, do not wonder about this, because in many places that which deals with Godliness and that which deals with authority are referred to in the plural form. [E.g.,] “Whom God went [to redeem],” “the Living God,” “He is a Holy God.” All references to Godliness [or authority] are plural as in “And the master of Yoseif took him,” [or] “The Master of masters,” [or] “The master of the land.” Similarly, “If its owner was with it,” [or] “Its owner was warned.” If you ask, why the term הִתְעוּ is used here, [I would answer,] anyone exiled from his place and is not settled is referred to as תּ וֹעֶה, as in, “And she went and lost her way,” [or:] “I have strayed like a lost sheep,” [or:] “They wander without food,” [meaning:] they go out and wander seeking food.

Say of me. [לִי meaning] about me. Similarly “The local men asked לְאִשְׁתּוֹ [meaning:] about his wife. Similarly, “And Pharaoh said לִבְנֵי יִשְׂרָאֵל the same as [עַל] about the Bnei Yisrael. “Lest they say [לִי] about me: a woman slew him.”

And he gave them to Avraham. So that he [Avraham] be mollified and pray for him [Avimelech’s wellbeing].

Behold, my land is before you. Whereas Pharaoh told him, “Here is your wife, take [her] and go,” because he was afraid that the Egyptians were immersed in lewdness.

To Sarah, he said. Avimelech [said it was] out of respect for her, in order to mollify her; “Behold, I have bestowed this honor upon you. I have given money to your brother—the one about whom you said, ‘He is my brother’—this money and respect are for you a covering of the eyes …

For all who are with you. I.e., “They shall cover their eyes so that they not denigrate you. For if I would return you empty-handed they would say: ‘After violating her, he returned her.’ But, now that it has been necessary for me to expend a great deal of money and to mollify you, they will know that I had to return you against my will and as the result of a miracle.”

Every one. [Meaning] “And with all the people of the world…

That you may face. You will have the opportunity to refute and to show these obvious facts. Wherever the term הוֹכָחָה appears it refers to clarifying things. In Old French éprouver [to prove]. However, Onkelos translates it otherwise, and the words of the text according to the Targum would fit as follows: “Behold, this will be for you a garment of honor as a consequence of my eyes that gazed upon you and upon everyone who is with you.” He, therefore, translated it: “I saw you and all who are with you.” There is [also] a Midrashic interpretation, but I have explained it for the best textual fit.

And they gave birth. As the Targum translates it: “And they were relieved.” [I.e.,] their orifices were reopened and they expelled that which needed expelling. And this is considered their “birth.”

Every womb. [Meaning] every opening [of the body].

According to the word of Sarah. [Meaning] according to Sarah’s words.