And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: “Behold now, I know that thou art a fair woman to look upon. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.” (Genesis 12:11-13)

This passage presents a perplexing scenario. Abraham (then Abram) asks his wife Sarah (then Sarai) to present herself as his sister upon entering Egypt. Classical commentators and the Zohar grapple with Abraham’s motives, questioning why he would place Sarah in such a compromising position. Interestingly, this situation repeats itself:


And Abraham journeyed from thence toward the land of the South, and dwelt between Kadesh and Shur; and he sojourned in Gerar. And Abraham said of Sarah his wife: “She is my sister.” (Genesis, 20:1-2)

When confronted by Abimelech, who took Sarah thinking she was Abraham’s sister, Abraham explains:

And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife. (Genesis 20:12)

So, who was Sarah to Abraham—his sister, his wife, or both?

The Quantum Concept of Superposition

In quantum mechanics, the principle of superposition states that a quantum system can exist in multiple states simultaneously until it is observed or measured. This means a particle, like an electron or photon, does not have a single, definite state but rather exists in all possible states at once. Only upon measurement does the particle’s wave function collapse into one specific state. This concept is often illustrated by Schrödinger’s cat thought experiment, where a cat is both alive and dead until the box is opened and the cat’s state is observed.  

Consider a photon, a particle of light. In the classical world, we describe it as either vertically polarized or horizontally polarized. However, in the quantum realm, the photon can simultaneously exist in a superposition of both polarization states. This means that until we measure the photon’s polarization, it doesn’t have a definite polarization. It’s neither purely vertical nor purely horizontal until we measure it—it’s both vertically and horizontally polarized at the same time. Upon measurement, the photon “chooses” a state, and its superposition collapses into vertical or horizontal polarization. This is a fundamental aspect of quantum mechanics, where particles can exist in multiple states until observed.

Sarah in a State of a Metaphorical Superposition

Returning to the story of Abraham and Sarah, we draw a parallel with the quantum-mechanical state of superposition. Metaphorically speaking, Sarah exists in a superposition of being both Abraham’s sister and his wife. Until her true identity is revealed or “measured,” she simultaneously holds both roles.

This metaphor is reinforced in the Song of Song, G‑d calls the nation of Israel, “My sister, my bride” (Song of Songs 4:9). Again, is Israel G‑d’s sister, bride, or both? Here, the dual identity of Israel mirrors Sarah’s, existing simultaneously as God’s sister and bride—a spiritual superposition.

Kabbalistic Dimensions

Delving deeper, Kabbalah provides a profound framework for this metaphor. According to Kabbalah, Abraham embodies the partzuf[1] (Divine Persona) of Zeir Anpin (“Small Phase”), representing the masculine aspect of divinity.[2] Sarah embodies the partzuf Nukvah[3] (“Female”) , representing the feminine aspect of divinity. Lurianic Kabbalah teaches that Zeir Anpin (Z”A) and Nukvah are toldot (“children”) of the higher partzufim Aba ([Supernal] “Father”)[4] and Ima ([Supernal] “Mother”).[5] Simultaneously, Nukvah is seen as the wife of the Z”A. This duality places Nukvah in a superposition of being both sister and wife to Zeir Anpin, much like Sarah’s dual roles with Abraham.

The Sefirotic Tree and Polarization

The Sefirotic Tree is a diagram representing the ten sefirot (emanations) through which the Infinite Divine (Ohr Ein Sof) manifests in the world.

In this structure:

  • If Z”A and Nukvah are viewed as siblings, they occupy the same horizontal level, reflecting a horizontal relationship.
  • If they are viewed as husband and wife, Z”A (associated with six sefirot from Tiferet to Yesod) is positioned above Nukvah (associated with Malchut), indicating a vertical relationship.

This dual positioning parallels the superposition of vertical and horizontal polarization in photons. Just as a photon can exist in a superposition of vertical and horizontal states of polarization, Zeir Anpin and Nukvah exist in a superposition of of sibling (horizontal) and spousal (vertical) connections.

The Paradox of Dual Relationships

One might wonder why we can’t simply accept that Sarah holds dual roles, as people often do in various relationships. However, the sibling relationship is fundamentally contradictory to the spousal relationship within the context of Torah law, which prohibits marrying one’s sister (Leviticus 18:9). This legal and moral contradiction necessitates a different approach—viewing Sarah’s dual identity as a superposition of mutually exclusive states.[6]

Schrödinger’s Cat and Sarah’s Concealment

This quantum-mechanical metaphor is further enriched by a midrash stating that Abraham hid Sarah in a box to prevent the Egyptians from seeing her.[7] This scenario is reminiscent of Schrödinger’s Cat—a thought experiment where a cat in a sealed box is simultaneously alive and dead until observed. Similarly, Sarah’s concealment preserves her superposed state of sister and wife. By hiding Sarah, Abraham maintains the ambiguity of her identity. Only when the box is opened (when she is ‘measured’ by the Egyptians) does her superposition collapse into a definite state.

The Collapse of the Wave Function

According to the sages of Kabbalah, when Abraham taught Monotheism and its mystical dimension, skeptics questioned the nature of Nukvah—was she a sister or a wife to Zeir Anpin. They couldn’t grasp the concept of superposition. Abraham’s request for Sarah to identify as his sister can be seen as an attempt to control the ‘collapse’ of her superposed state in a way that would preserve his life.

When Sarah declares herself as Abraham’s sister, her wave function collapses into that specific state. She is no longer recognized as his wife, removing the threat to Abraham’s life. Only after Pharaoh, plagued by divine afflictions, realizes the truth does he return Sarah, acknowledging her true identity:

…now therefore behold thy wife, take her, and go thy way. (Genesis 12:19)

The “measurement”‘” by Pharaoh forces a new collapse of Sarah’s wave function back into the state of being Abraham’s wife.

Isaac and Rebekah: A Repeated Pattern

This dynamic repeats with Isaac and Rebekah:

And the men of the place asked him of his wife; and he said: “She is my sister”; for he feared to say: “My wife”; lest the men of the place should kill me for Rebekah, because she is fair to look upon. (Genesis 26:7)

Rebekah, like Sarah, is placed in a superposition of identities. Interestingly, Rebekah is a relative of Isaac—his second cousin once removed[8]—adding a layer of familial connection that parallels the sister-wife motif.

Understanding Through Quantum Metaphor

By applying the quantum-mechanical metaphor of superposition, we gain a deeper understanding of these biblical narratives:

  • Dual Identities: Characters exist in states of duality that are mutually exclusive yet simultaneously present until observed, which are best viewed as states of superposition.
  • Measurement and Collapse: The act of “measurement”—when others perceive and define the characters—forces a collapse into a single identity.
  • Divine Interaction: The interplay between divine intervention and human action mirrors the observer effect in quantum mechanics, where observation influences the outcome.

This metaphor offers a framework to comprehend the complex relationships and ethical dilemmas presented in these stories. It highlights the complexity of identity and the impact of perception on reality, both in the quantum world and in human experience.

[1] Partzuf (pl. “partzufim”) is a divine “visage”—a dynamic configuration of interincluded sefirot in Lurianic Kabbalah. According to the Arizal, in the universe of Tohu, which (logically) preceded our universe of Tikkun, sefirot are isolated—each exists by itself, not capable of interacting with other sefirot, which caused their ultimate collapse—shevirat hakelim (“breaking of the vessels”). In the world of Atzlilut, the first world of the universe of Tikkun, sefirot reorganized in dynamic fractal configurations, where each sefirah includes all ten sefirot, and they are all interincluded. Each partzuf is organized around one primary sefirah, which includes ten sub-sefirot.

[2] Thus, the partzuf of Zeir Anpin (literally, the “Smal face,” or “Lesser Countenance,” sometimes translated in English, as “microprosopus”) is built around the six midod—six lower sefirot—Ḥesed (love-kindness), Gevurah (judgment, strength), Tiferet (beauty, compassion), Netzaḥ (victory, eternity), Hod (humility, gratitude), Yesod (foundation).

[3] Partzuf Nukvah is built around the sefirah of Malḥut (“sovereignty”), which includes all other sefirot.

[4] Partzuf Aba (“[Suprnal] Father”) is built around the sefirah of Ḥokhmah (“Wisdom”), which includes all ten sefirot.

[5] Partzuf Ima (“[Suprnal] Mother”) is built around the sefirah of Binah (“Understanding”), which includes all ten sefirot. In Kabbalistic imagery, partufim Aba and Ima are seen as the parents, whereas lower partzufim of Z”A and Nukvah are seen as their children (toldot). Because Z”A and Nukvah interact (“couple”), they are also seen as a couple—husband and wife. This allegorical symbolism is used in Lurianic Kabbalah to explain the evolution and dynamic interaction of partzufim, which grow, mature, couple, have children, etc. All these are, of course, metaphors for various interactions of divine light. Thus, the evolution of partzufim explains differences in spirituality (and observance) of Shabbat, Rosh Ḥodesh, Yom Tov, etc.

[6] Needless to say, this metaphor is not to be taken literally but only allegorically.

[7] Midrash Geneses Rabbah on 12:11-13.

[8] Rebekah was Abraham’s great-niece. Her father, Bethuel, was the son of Milcah, who was Abraham’s brother Nahor’s wife. Thus, Rebekah was Isaac’s second cousin once removed. In biblical Hebrew (as in other languages, such as Russian), the same word is often used to refer to a cousin or a sister.