Lech Lecha

Soon after Avram's arrival in Eretz Canaan, famine forces him to leave the land and head to Egypt. Upon their approach to Egypt, Avram, recognizing the beauty of his wife Sarah and the licentiousness of the people of Mitzrayim, makes a request of Sarah. Imri na achosi at lema'an yitav li ba'avuraich v'chaysah nafshi biglalaich - please tell all who inquire that you are my sister so that they will do good to me and I will live because of you. Avram understands the life threatening danger of entering Egypt as the husband of such a beautiful woman as Sarah. The first thing on his mind should be the saving of his life. Only after that might he consider additional benefits. Yet, first Avram states lema'an yitav li - they will do good things for me - and only afterwards does he state v'chaysah nafshi - and I will live. Wouldn't the proper priority be the reverse?

Prior to the plague of the firstborn, Hashem commands Moshe Rabbeinu dabeir na b'aznei ha'am v'yishalu ish me'ais re'ehu, etc. Hashem commands Moshe to ask Bnei Yisrael to borrow possessions from the Egyptians prior to their departure. Rashi explains: ain na ela bakasha, bebakasha mimcha hizhiram al cach, etc. Hashem , as it were, beseeches Bnei Yisrael to ask the Egyptians for their possessions so that Avraham Avinu will not have a claim against Hashem in that Hashem fulfilled the part of the covenant that promised slavery and persecution but did not fulfill the part that promised exiting the slavery in Egypt with great wealth - v'acharei chen yetzu birchush gadol. Therefore, Hashem requested that Bnei Yisrael seek recompense from the Egyptians for their centuries of slavery so that they can exit with great riches and this part of the covenant can also be fulfilled.

The Gemara in Brachos states that Bnei Yisrael initially refused to comply with the request. Ulevai shenaitzai b'atzmeinu - we just want to get out of Egypt alive. We are willing to forgo any riches and any promises made if only we can be freed from Egypt. If Bnei Yisrael were willing to forgo - to be mochel- the wealth part of the covenant, why is there a concern regarding Avraham's complaint?

The Ramban tells us that the theme throughout Sefer Breishis is ma'aseh avos siman l'banim - all that happened to our Forefathers foretells what will happen in future generations. Avraham's actions were done to assure future benefit for his children. Perhaps we can say that the promise of great riches was something due Avraham's offspring and, therefore, they had the right to forgo this benefit. However, they do not have the power to forgo a benefit that belongs to Avraham and not them.

Avraham's claim was also regarding the idea of ma'aseh avos siman l'banim. Avraham specifically validated the part of the covenant that promised riches before leaving with their lives when he made this request of Sarah. In an effort to assure the fulfillment of that part of the covenant, Avraham preempted the claim of Bnei Yisrael - if only we could leave with our lives - by requesting yitav li prior to v'chaysa nafshi upon his descent to Egypt. This request personalized the claim for rechush gadol even prior to having their lives saved through the exodus from Egypt. Perhaps this connection is hinted to by use of the word NA - imri NA and dabeir NA - implying Avraham's request that foregoing the promise of riches prior to exiting Egypt is not an option.