Midrasch zu Bereschit 23:23

(Gen. 23:1:) NOW < THE LENGTH OF > SARAH'S LIFE WAS < A HUNDRED AND TWENTY-SEVEN YEARS >. (Gen. 24:1:) NOW ABRAHAM WAS OLD, WELL ALONG IN YEARS. This text is related (to Ps. 5:13 [12]): FOR YOU BLESS THE RIGHTEOUS ONE, < O LORD, ENCOMPASSING HIM WITH FAVOR AS WITH A BUCKLER >. From when the world was created until Abraham arose, the Holy One would bless his world. So, when he had created Adam and Eve, he blessed them, as stated (in Gen. 1:28): AND GOD BLESSED THEM…. He blessed Noah and his children, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. When Abraham arose, he made him a father for all creatures,¹Buber suggests emending “creatures” to “blessings.” as stated (in Gen. 12:2f): AND YOU ARE TO BE A BLESSING…. < FOR IN YOU SHALL ALL THE FAMILIES OF THE EARTH BE BLESSED >. Ergo (in Ps. 5:13 [12]): FOR YOU BLESS THE RIGHTEOUS ONE (i.e., Abraham), O LORD, ENCOMPASSING HIM WITH FAVOR AS WITH A BUCKLER, in that the Holy One became like a shield for him, as stated (in Gen. 15:1): I AM YOUR SHIELD. Now a buckler is nothing but a shield, as shown in the verse (I Sam. 17:7): AND THE ONE BEARING THE BUCKLER WAS GOING BEFORE HIM (i.e., Goliath). What is the meaning of ENCOMPASSING HIM WITH FAVOR? That he blessed Abraham in his old age, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.

As it was taught; And the life of Sarah....

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite.¹See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria.²The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal³Gk.: basis. below.”⁴See Lev. R. 25:8. R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below.⁵The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’⁶T’Arakh. 5:9; below, 9:8. [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer⁷Qoneh. A more traditional rendering of this word here would be MAKER. of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.”⁸See Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.”¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite.¹See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria.²The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal³Gk.: basis. below.”⁴See Lev. R. 25:8. R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below.⁵The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’⁶T’Arakh. 5:9; below, 9:8. [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer⁷Qoneh. A more traditional rendering of this word here would be MAKER. of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.”⁸See Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.”¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite.¹See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria.²The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal³Gk.: basis. below.”⁴See Lev. R. 25:8. R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below.⁵The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’⁶T’Arakh. 5:9; below, 9:8. [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer⁷Qoneh. A more traditional rendering of this word here would be MAKER. of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.”⁸See Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.”¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

When she was 100, she was like 20 in sin, and when she was 20 she was like a 7 year old in beauty. Therefore, they said 100 and 20 and 7 years. 

Another interpretation (of Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. This was Ephron the Hittite.²See above, Tanh. (Buber), Exod. 6:5; and the parallels listed there; below, Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him: Give me its price. He said to him (in Gen. 23:15): WHAT IS A PIECE OF LAND WORTH FOUR HUNDRED SHEKELS OF SILVER BETWEEN YOU AND ME? SO BURY YOUR DEAD. Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16): SO ABRAHAM HEEDED EPHRON, AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON…. Ben Ma'ma said: Although R. Hanina has said: All the shekels in the Torah are sela'im, these < shekels > are an exception, since they are centenaria.³The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). s.v. < It was > four hundred centenaria < that > Abraham piled up before Ephron. When Ephron saw the silver, he moved quickly and was persuaded, as stated (in Gen. 23:6): BURY YOUR DEAD IN THE CHOICEST OF OUR TOMBS. The Holy One said to him: You have moved quickly after money. (Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. By your life, you shall have a loss in the matter. (Prov. 28:22, cont.): AND HE DOES NOT KNOW THAT POVERTY (HSR) WILL COME TO HIM. And what was his loss (rt.: HSR)? R. Judah bar Shallum the Levite said: Every EPHRON which is written here < in Scripture >, before he took the silver from Abraham, is written plene as 'PRWN (i.e., with the vowel O represented by the Hebrew consonant W); but this < usage > (in Gen. 23:6) is deficient (HSR): AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON ('PRN). It is written with the W missing (HSR).

"And Yithro heard": Yithro had seven names: Yether, Yithro, Chovav, Reuel, Chever, Putiel, Keni. Yether — he added (yiter) a section in the Torah; Yithro — he was "abundant" (yiter) in good deeds. Chovav — he was beloved (chovev) by the L rd. Reuel — he was a "friend" (rea) to the L rd. Chever — he was a "companion" (chaver) to the L rd. Putiel — he "weaned himself" (niftar) from idolatry. Keni — he was zealous (kinei) for Heaven and he acquired (kanah) Torah. Variantly: "And Yithro heard": In the beginning, he was called "Yether," viz. (Exodus 4:18) "And Moses went and he returned to Yether, his father-in-law," and when he "added" good deeds (to himself), a letter (vav) was added to his name. And thus do you find with Avraham. In the beginning he was called "Avram," and when he "added" good deeds, a letter (heh) was added to his name and he was called "Avraham." And thus do you find with Sarah. In the beginning she was called "Sarai," and when she "added" good deeds, a "great" letter (heh) was added to her name and she was called "Sarah." And thus do you find with Yehoshua, viz. (Numbers 13:16) "And Moses called Hoshea the son of Nun Yehoshua." And there are others whose name was diminished, e.g., Efron. In the beginning he was called "Efron," but when he took the money from Abraham, a letter was dropped from his name, viz. (Genesis 23:16) "and Abraham hearkened to Efron," "and Abraham gave the money to Efron." And thus do you find with Yonadav. In the beginning he was called "Yehonadav," but after "that deed" a letter was dropped from his name and he was called "Yonadav," as it is written (II Chronicles 20:37) "When you befriended Achazyahu, etc." — whence the sages ruled: Let one not befriend an evildoer, even to draw him close to Torah.

Another interpretation (of Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. This was Ephron the Hittite.²See above, Tanh. (Buber), Exod. 6:5; and the parallels listed there; below, Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him: Give me its price. He said to him (in Gen. 23:15): WHAT IS A PIECE OF LAND WORTH FOUR HUNDRED SHEKELS OF SILVER BETWEEN YOU AND ME? SO BURY YOUR DEAD. Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16): SO ABRAHAM HEEDED EPHRON, AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON…. Ben Ma'ma said: Although R. Hanina has said: All the shekels in the Torah are sela'im, these < shekels > are an exception, since they are centenaria.³The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). s.v. < It was > four hundred centenaria < that > Abraham piled up before Ephron. When Ephron saw the silver, he moved quickly and was persuaded, as stated (in Gen. 23:6): BURY YOUR DEAD IN THE CHOICEST OF OUR TOMBS. The Holy One said to him: You have moved quickly after money. (Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. By your life, you shall have a loss in the matter. (Prov. 28:22, cont.): AND HE DOES NOT KNOW THAT POVERTY (HSR) WILL COME TO HIM. And what was his loss (rt.: HSR)? R. Judah bar Shallum the Levite said: Every EPHRON which is written here < in Scripture >, before he took the silver from Abraham, is written plene as 'PRWN (i.e., with the vowel O represented by the Hebrew consonant W); but this < usage > (in Gen. 23:6) is deficient (HSR): AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON ('PRN). It is written with the W missing (HSR).

Another interpretation (of Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. This was Ephron the Hittite.²See above, Tanh. (Buber), Exod. 6:5; and the parallels listed there; below, Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him: Give me its price. He said to him (in Gen. 23:15): WHAT IS A PIECE OF LAND WORTH FOUR HUNDRED SHEKELS OF SILVER BETWEEN YOU AND ME? SO BURY YOUR DEAD. Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16): SO ABRAHAM HEEDED EPHRON, AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON…. Ben Ma'ma said: Although R. Hanina has said: All the shekels in the Torah are sela'im, these < shekels > are an exception, since they are centenaria.³The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). s.v. < It was > four hundred centenaria < that > Abraham piled up before Ephron. When Ephron saw the silver, he moved quickly and was persuaded, as stated (in Gen. 23:6): BURY YOUR DEAD IN THE CHOICEST OF OUR TOMBS. The Holy One said to him: You have moved quickly after money. (Prov. 28:22): AN EVIL-EYED PERSON MOVES QUICKLY AFTER WEALTH. By your life, you shall have a loss in the matter. (Prov. 28:22, cont.): AND HE DOES NOT KNOW THAT POVERTY (HSR) WILL COME TO HIM. And what was his loss (rt.: HSR)? R. Judah bar Shallum the Levite said: Every EPHRON which is written here < in Scripture >, before he took the silver from Abraham, is written plene as 'PRWN (i.e., with the vowel O represented by the Hebrew consonant W); but this < usage > (in Gen. 23:6) is deficient (HSR): AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON ('PRN). It is written with the W missing (HSR).

R. Juda the Nasi, taxed the Rabbis with the expense of the fortified wall of the city. Resh Lakish said to him: "The Rabhis did not need any guard, for it is written (Ps. 139, 18) Should I count them, they would be more numerous than the sand. Shall we assume that this refers to the righteous, since concerning all Israel it is written (Gen. 23, 17) As the sand ichich are upon the sea-shore. How can it be possible that the righteous should be more than the sands? We must therefore say that it refers to the deeds of the righteous which, if counted, would be more numerous than the sand. Now, if the little sands guard the sea, howmuch more should the acts of the upright, which are more than the sands, guard their performers?" Wiien Resh Lakish came before R. Jochanan, the latter said: "Why not say from the following (Songs 8, 10) I am a wall, and my breasts like the towers thereof; i.e., I am a wall, refers to the Torah. And my breast like the towers thereof, (Fol. 8) refers to the scholars." Resh Lakish, however, explains the last passage as Raba did, namely: "I am a wall, refers to the congregation of Israel; And my breasts like the towers thereof, refers to the house of prayer and the houses of learning." R. Huna b. R. Chisda taxed the Rabbis. R. Nachman b. Isaac said to him: "By this act you have transgressed the Pentateuch, the Prophets, and the Hagiographa. The Pentateuch (Deut. 33, 3) Yea, Thou also lovest the tribes; all their saints were in Thy hand: and they prostrate before Thy feet, received Thy words. Thus said Moses before the Holy One, praised be He: 'Sovereign of the Universe, even when Thou lovest the heathens, the saints of Israel shall be in Thy hand;' (i.e., they shall be guarded by Thee). The prophets (Hos. 8, 10) But even though they should be given among the nations, now will I gather them up; and they shall be humbled by reason of the burden of king and princes. And Raba said: 'This verse was written in the Aramaic language, [the expression vitnu (given) should be read yishnu (to study)]; i.e., if all the Israelites who are in exile should occupy themselves with the study of the Torah, the gathering of them would be at hand soon; but if only a few of them study, then they should be exempt merely from the burdens imposed by kings or princes.' And the Hagiographa (Ezra 7, 24) No one shall be empowered to impose any tax, tribute, or toil, etc. And R. Juda said: 'This refers to all kinds of taxes.' "

And Sarah was a hundred and seven and twenty years old; these were the years of the life of ‎Sarah. And Sarah died in Kirjath-arba, the same is Hebron in the land of Canaan. And Abraham ‎came to mourn over, Sarah, and to weep over her, and he stood up from before his dead and ‎spoke unto the sons of Heth, the in habitants of the land, saying: I am a stranger and so ‎journey with you; give me a possession of a burying place with you that I may bury my dead ‎out of my sight. And the children of Heth answered Abraham, saying unto him: Behold the ‎land is before thee, in the choice of the land bury thy dead, for verily, no man will pre vent ‎thee from burying thy dead. And Abraham said unto them: If it be your mind that I should bury ‎my dead out of my sight, hear me, and entreat for me to Ephron, the son of Zohar, that he ‎may give me the cave of Machpelah, which is in the end of his field, and I will purchase it of ‎him for whatsoever he may desire for it. And Ephron dwelt among the children of Heth, and ‎they went and called him, and he came into the presence of Abraham; and Ephron said unto ‎Abraham: Whatsoever thou wishest thy servant will do. And Abraham said: Nay, but I will buy ‎the cave and thy field for its full value, as a possession for a burial place forever. And Ephron ‎answered, saying: Behold the field and cave are before thee, give me whatsoever pleaseth ‎thee. But Abraham said: Nay, only for its full value shall I purchase it from thy hands and from ‎the hands of all those that go in at the gate of thy city, and from thy seed forever. And Ephron ‎and all his kinsmen heard this, and Abraham weighed unto Ephron four hundred shekels of ‎silver, into the hands of Ephron and his brethren; and Abraham wrote down these ‎proceedings and had it testified by four witnesses, and these are their names: Ami gal, son of ‎Abishna, the Hittite; Adihoron, son of Ashu nash, the Hivite; Abdon, son of Ahirom, the ‎Gomrite, and Bakdil, son of Abidos, the Zidonite; and Abraham took the book of the sale and ‎placed it in his treasury, and these are the words that Abraham wrote into the book saying: ‎That Abraham bought the cave and the field from Ephron, the Hittite, and from his seed, and ‎from all those that went in at the gate of his city and from their seed forever, to be the ‎purchased possession of Abraham and his seed, and of all those that go forth from his loins for ‎a possession of a burying place forever. And he put a seal thereto and had it testified by ‎witnesses. Thus the field and the cave therein and the entire ground were secured for ‎Abraham and his seed after him, from the children of Heth; and behold it is before Mamre, ‎even in Hebron, which is in the land of Canaan. And after this Abraham buried there Sarah his ‎wife, and that place with all its boundaries became the possession of Abraham and his seed for ‎a burying place. And Abraham buried Sarah in great display, as it is customary with the burials ‎of kings, and she was interred in very beautiful and costly garments. And her bier was ‎attended by Shem and his sons Eber and Abimelech, also by Auer, Eshcol, and Mamre, and all ‎the dignitaries of the land followed her bier. And the days of Sarah were a hundred and seven ‎and twenty years when she died, and Abraham made a great and heavy mourning, and he ‎observed that mourning for seven days. And all the inhabitants of the land consoled Abraham ‎and Isaac his son concerning Sarah. . And when their days of mourning were over Abraham ‎sent away his son Isaac to go unto the house of Shem and Eber to learn the ways and ‎instructions of the Lord. And Isaac remained there for three years. At that time Abraham arose ‎with all his servants and they started to return home, towards Beer-sheba. And when the year ‎was around, Abimelech king of the Philistines, died in that year. He was one hundred and ‎ninety-three years old when he died. And Abraham went with all his people into the land of ‎the Philistines to comfort the household of Abimelech, and all his household, and then he ‎returned to his home.‎

[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] This text is related (to Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. The beginning of Torah is steadfast love, its middle is steadfast love, and its end is steadfast love.²See above, 4:1 & 4; Eccl. R. 7:2:2. Its beginning is steadfast love in that he has rendered steadfast love to bridegrooms and brides. He rendered steadfast love to Adam and Eve, as stated (in Gen. 2:22): THEN GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE MAN INTO A WOMAN >. R. Abbahu said: In Arabia they call the plaited coiffure a "building."³Cf. Ber. 61a; Shab. 95a; Erub. 18a; Nid. 45b; ARN, A, 4; Gen. R. 18:1; M. Pss. 25:11. The Holy One adorned Eve and brought her to Adam.⁴Cf. Gen. R. 8:13. Do you suppose that he brought her to him under an olive tree? Or under a fig tree? Our masters have said: The Holy One made thirteen bridal canopies for Adam and Eve, as stated (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD; < EVERY PRECIOUS STONE WAS YOUR COVERING: CARNELIAN, CHRYSOLITE, AMETHYST, BERYL, LAPIS LAZULI, JASPER, SAPPHIRE, TURQUOISE, EMERALD, AND GOLD >. And the least of them is gold; for so it is written: EMERALD, AND GOLD (i.e., with gold in last place). Thus < there were > thirteen bridal canopies which were made for Adam and Eve.⁵Since Ezek. lists only nine stones plus gold, according to BB 75a there were only ten canopies; or perhaps eleven, with EVERY PRECIOUS STONE representing the extra one. Lev. R. 20:2 explains the tradition of thirteen by having EVERY PRECIOUS STONE represent three canopies. Similarly Gen. R. 18:2; Eccl. R. 8:1:2; PRK 4:4; PR 14:10. R. Levi said in the name of R. Hama bar Hanina: The Holy One adorned Eve with twenty-four ornaments. And not only that, but he took her by the hand and brought her to Adam. R. Abbin Berabbi the Levite said: Blessed is a provincial who has seen this: the king taking < his bride > by the hand and bringing her to the house for him.⁶Gen. R. 18:3. Thus it is stated (in Gen. 2:22, cont.): AND BROUGHT HER TO ADAM. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. Thus the beginning of Torah is steadfast love. Its middle also is steadfast love. Where is it shown? Where it is stated (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED. When she had died, what is written (ibid.)? AND ITS NAME (i.e., the name of her burial place) WAS CALLED WEEPING OAK, for Jacob was sitting there and weeping over her. The Holy One said: Jacob is sitting and grieving. He appeared to him visibly, as stated (in vs. 9): NOW THE LORD APPEARED UNTO JACOB AGAIN… < AND BLESSED HIM >.⁷Eccl. R. 7:2:3; see Gen. R. 8:13; 82:1. And its end is steadfast love, < as seen in the case > of Moses; for, when he passed away, he buried him. Thus it is stated (in Deut. 34:6): AND < THE LORD > BURIED HIM IN THE VALLEY IN THE LAND OF MOAB. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH.⁸Cf. M. Pss. 25:11, which derives from the verse that the Holy One adorns brides (Gen. 2:22), visits the sick (Gen. 18:1), and buries the dead (Deut. 34:6). Abraham persisted in clinging to a measure of steadfast love. The Holy One said to him: This measure was mine and you have taken it. By your life, I am making you < old > like me. Where is it shown? Where it is stated (in Dan. 7:9): AS I LOOKED, THRONES WERE SET IN PLACE, AND THE ANCIENT OF DAYS TOOK HIS SEAT. HIS GARMENT WAS AS WHITE AS SNOW, < AND THE HAIR OF HIS HEAD WAS LIKE PURE WOOL >.⁹See Gen. R. 58:9. What is written elsewhere on the matter (in Gen. 23:19)? THEN AFTERWARDS ABRAHAM BURIED HIS WIFE SARAH.¹⁰In doing so, Abraham showed his steadfast love. He persisted in clinging to her. The Holy One said to him. You deserve a crown. Thus it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD (i.e., with a crown of white hair).

R. Levy opened (with Ps. 75:5), “I say to the merrymakers (la-holelim), ‘Do not make merry;’” [‘la-holelim’ means] those who create confusion (ma'arbavya').¹⁴PRK 26(27):3; Lev. R. 20:2. These are the ones whose heart is full of evil intrigues (holhaliyot).¹⁵Although the main text reads holhaliyot, Buber cites the word in his notes as the more traditional halholiyot. In either case, whatever the spelling, the midrash interprets holelim and holhaliyot as coming from the same root. R. Levi called them "woe-makers";¹⁶Dehonayya’ [zehonayya’]. The word seems coined as a pun on “merrymakers” (holelim). See Jastrow, p. 373, s.v., WYNY’. these are the ones who bring woe (alelay) into the world. (Ps. 75:5, cont.:) “To the wicked, do not lift up the horn.” The Holy One, blessed be He, said to the evil ones, “The righteous have not been happy in My world, so would you seek to be happy in My world? The first Adam was not happy in My world, so would you seek to be happy in My world?” R. Levi said in the name of R. [Simeon] ben Menasya], “The round of the first Adam's heel outshone¹⁷Literally: Made dim [by comparison]. the sphere of the sun.”¹⁸PRK 4:4; 12:1; 26(27):3; PR 14:10; Lev. R. 20:2. And do not be surprised at this. According to universal custom, when a person makes two small plates,¹⁹Gk.: diskarion. one for himself and one for his household, whose does he make the more beautiful? Is it not his own? So the first Adam was created for the service of the Holy One, blessed be He, but the sphere of the sun was created for the service of mortals. Is it not all the more certain that the round of the first Adam's heel outshone the sphere of the sun? Now if the round of Adam's heel outshone [it], how much the more [must] the countenance²⁰Gk.: charakter; or possibly krystallos; Lat. crystallum. of his face [have outshone it]. R. Levi said in the name of R. Hama bar Hanina, “The Holy One, blessed be He, set up thirteen canopies for the first Adam in the Garden of Eden, as stated (in Ezek. 28:13), ‘You were in Eden, the garden of God, every precious stone was your covering; sapphire, turquoise….’” R. Shimon ben Laquish said, “Eleven.” Our masters said, “Ten.” And they do not disagree. The one that made thirteen of them, makes three out of “every precious stone was your covering”; the one who made them eleven, makes one out of it; and the one that makes ten of them, does not make any from them. Then after all this glory, [he was told] (in Gen. 3:19), “for dust you are and unto dust you shall return.” Abraham was not happy in My world, so would you seek to be happy in My world? Abraham had a son born to him at the end of a hundred years. Then the Holy One, blessed be He, said to him (in Gen. 22:2), “Please take your son….” So he journeyed, as written (in vs. 4), “And on the third day [Abraham] lifted [his eyes and saw]….” What did he see? He saw a cloud joined to the mountain. He said to his son, “My son, do you see what I see…?”²¹See Tanh. (Buber), Gen. 4:46, and the note there. This is that which is written (in Gen. 23:2), “and Abraham come to mourn for Sarah and weep for her.” From where had he [just] come? He had [just] come from Mount Moriah.²²Eccl. R. 9:7:2. The Holy One, blessed be He, as it were, was not happy in His world, so should people seek to be happy in His world? "The Lord [was] happy in His works" is not written here (in Ps. 104:31), but “let the Lord be happy [in His works].” And when will He rejoice in His works? When He will rejoice in the actions of the righteous in the world to come.²³See M. Pss. 75:2. Israel was not happy in My world, so would you seek to be happy in My world? "Israel [was] happy in its Maker" is not written here (in Ps. 149:2), but “Let Israel be happy in its Maker,” because it is in the future that they are going to be happy in the Holy One, blessed be He. It is therefore written (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”

“On a floor of alabaster, marble, mother-of-pearl, and onyx.” Rav Naḥman said: Come and see what the comfort of that wicked one was like. His house was paved with precious stones and pearls. “Alabaster [bahat], marble [shesh], mother-of-pearl [dar], and onyx [soḥaret]. Rabbi Nisa of Caesarea said: Bahat is like a pearl whose owner is particularly fond of it. Rabbi Yoḥanan said: [Dar] is like a pearl that sets its owner free; that is what you said: “Proclaim liberty [deror]” (Leviticus 25:10). “Mother-of-pearl [dar]” – Rav Huna said: There is a place where they call a pearl dura. “Onyx [soḥaret]” – Rav Beiva bar Avuna said: Ready merchandise; that is what you said: “Ready currency [over lasoḥer]” (Genesis 23:16).

[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] This text is related (to Prov. 31:10): WHO CAN FIND A GALLANT WIFE?¹¹Cf. Tanh., Gen. 4:4. About whom were the words spoken? < They were spoken about Sarah > since it is written above (in Gen. 23:2): AND ABRAHAM PROCEEDED TO MOURN FOR SARAH AND WEEP FOR HER, < i.e., > he began to weep and eulogize. So he said: When shall I be able to get < another wife > like you?¹²The midrash is interpreting Prov. 32:10ff. as Abraham’s eulogy over Sarah. (Prov. 31:10:) A GALLANT WIFE. This was Sarah, as stated (in Gen. 12:11): SEE HERE NOW, I KNOW THAT YOU ARE A BEAUTIFUL-LOOKING WOMAN. (Prov. 31:10, cont.:) HER VALUE WAS FAR BEYOND THAT OF RUBIES, in that you came from afar. Thus it is stated (in Is. 46:11): SUMMONING A BIRD OF PREY FROM THE EAST, MY CONFIDANT FROM A FAR COUNTRY. (Prov. 31:11:) HER HUSBAND'S HEART HAD CONFIDENCE IN HER: This was Sarah, as stated (in Gen. 12:13): [PLEASE SAY YOU ARE MY SISTER] SO THAT IT MAY BE WELL WITH ME BECAUSE OF YOU. (Prov. 31:11, cont.:) AND HE HAS NO LACK OF PROFIT. This refers to our father Abraham, of whom it is stated (in Gen. 13:2): NOW ABRAHAM WAS VERY RICH. (Prov. 31:12:) SHE DID GOOD FOR HIM AND NOT EVIL. This refers to Sarah, since it is stated (in Gen. 12:16): AND BECAUSE OF HER, IT WENT WELL WITH ABRAHAM. (Prov. 31:13:) SHE LOOKS FOR WOOL AND FLAX, < in choosing > between < flaxen > Ishmael and < the pure wool of > Isaac. Thus it is stated (in Gen. 21:9f.): THEN SARAH SAW THE SON OF HAGAR THE EGYPTIAN … AND SAID TO ABRAHAM: CAST OUT THIS SLAVE WOMAN < AND HER SON >…. (Prov. 31:14:) SHE WAS LIKE THE MERCHANT SHIPS, in that she was moving from place to place and from country to country. Like such a vessel which goes from place to place on the sea (according to Prov. 31:14, cont.): SHE BRINGS HER FOOD FROM AFAR. Thus it is stated (in Gen. 20:16): THEN HE SAID UNTO SARAH: SEE, I HAVE GIVEN YOUR BROTHER A THOUSAND SILVER PIECES. (Prov. 31:15:) SHE ALSO AROSE WHILE IT WAS STILL NIGHT AND GAVE FOOD TO HER HOUSEHOLD. When? (In Gen. 22:3:) SO ABRAHAM AROSE EARLY IN THE MORNING…. (Prov. 31:15, cont.:) AND GAVE FOOD TO HER HOUSEHOLD, EVEN A STATUTE¹³The usual translation here is PORTION, but STATUTE better fits the Tanhuma context. FOR HER YOUNG WOMEN. (Gen. 17:26:) ON THAT VERY DAY ABRAHAM WAS CIRCUMCISED…. Now STATUTE can only mean circumcision, as shown (in Ps. 105:10): AND HE ESTABLISHED IT (i.e., Abraham's covenant) FOR JACOB AS A STATUTE, FOR ISRAEL AS AN EVERLASTING COVENANT.¹⁴Of course, Abraham’s EVERLASTING COVENANT meant circumcision. (Prov. 31:16:) SHE SET HER MIND ON A FIELD AND BOUGHT IT. Thus, while she was alive, she had her mind on obtaining the cave of Machpelah AND BOUGHT IT, for here she is buried in it (cf. Gen. 23). (Prov. 31:16, cont.:) FROM THE FRUIT OF HER HANDS SHE PLANTED A VINEYARD, as stated (in Gen. 21:33): AND HE PLANTED A TAMARISK TREE. What is the meaning of AND HE PLANTED? < It is > as you say (in Gen. 9:20): AND HE PLANTED A VINEYARD. (Prov. 31:17:) SHE GIRDED HER LOINS WITH VIGOR, when Abraham said to her (in Gen. 18:6): HURRY UP WITH THREE SEAHS OF FINE MEAL…. (Prov. 31:18:) SHE PERCEIVED THAT HER MERCHANDISE WAS GOOD; AND (in Gen. 21:7) SHE SAID: WHO WOULD HAVE SAID TO ABRAHAM THAT SARAH WOULD SUCKLE CHILDREN? (Prov. 31:18, cont.:) HER LAMP WOULD NOT GO OUT AT NIGHT. When? (In Gen. 14:15:) THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT.¹⁵The verse assumes that Sarah was waiting up for Abraham to return from battle. (Prov. 31:21:) SHE WOULD NOT BE AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. When? When the Holy One showed him Gehinnom (with its snow), she foretold that none of her children would go down into its midst. Thus it is stated (in Gen. 15:17): THERE APPEARED A SMOKING OVEN AND A FLAMING TORCH. Why? Because they fulfilled two commandments, (as shown in Prov. 31:21, cont.): BECAUSE ALL HER HOUSEHOLD ARE CLOTHED TWOFOLD,¹⁶The traditional text vocalizes TWOFOLD to mean CRIMSON. i.e., with the Sabbath and with circumcision. (Prov. 31:22:) SHE MADE COVERINGS FOR HERSELF. When? When they said to him (in Gen. 18:9): WHERE IS YOUR WIFE SARAH? He said to her: You have received good news that you are to bear < children >, and from them will go forth high priests who will serve in the Tent of Meeting. (Prov. 31:22, cont.:) HER CLOTHING IS LINEN AND PURPLE, as stated (in Exod. 26:31): < AND YOU SHALL MAKE A VEIL OF > {LINEN} [BLUE] AND PURPLE…. (Prov. 31:23:) HER HUSBAND WAS KNOWN IN THE GATES. When Sarah died, old age sprang upon Abraham and he was called elderly. Now it is stated (in Gen. 23:6, after the report of Sarah's death): HEAR US, MY LORD, YOU ARE A PRINCE OF GOD IN OUR MIDST. Ergo, HER HUSBAND WAS KNOWN IN THE GATES; < and the verse continues > immediately: AS HE SAT AMONG THE ELDERS OF THE LAND. He had become old; therefore, it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.

(Lev. 16:1:) NOW THE LORD SPOKE UNTO MOSES AFTER THE DEATH < OF AARON'S TWO SONS >. This text is related (to Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS (la-holelim): DO NOT MAKE MERRY…. < La-holelim means > "to those who create confusion (la-ma'arbavya')."¹⁴Tanh., Lev. 6:2; PRK 26(27):3; Lev. R. 20:2. These are the ones whose heart is full of evil intrigues (holhaliyot).¹⁵Although the main text reads holhaliyot, Buber cites the word in his notes as the more traditional halholiyot. In either case, whatever the spelling, the midrash interprets holelim and holhaliyot as coming from the same root. R. Levi called them "Woe-makers."¹⁶Dehonayya’ [zehonayya’]. The word seems coined as a pun on “merrymakers” (holelim). See Jastrow, p. 373, s.v., WYNY’. These are the < MERRYMAKERS (holelim) > who bring woe (alelay) into the world. (Ps. 75:5 [4], cont.:) TO THE WICKED, DO NOT LIFT UP THE HORN. The righteous have not been happy in my world, so would you seek to be happy in my world? [The first Adam was not happy in my world, so would you seek to be happy in my world?] R. Levi said in the name of R. Simeon [ben Menasya]: The round of the first Adam's heel outshone¹⁷Literally: Made dim < by comparison >. the sphere of the sun.¹⁸PRK 4:4; 12:1; 26(27):3; PR 14:10; as well as Tanh., Lev. 6:2; Lev. R. 20:2. [And do not be surprised at this. According to universal custom, when a person makes two small plates,¹⁹Gk.: diskarion. one for himself and one for his household, whose does he make the more beautiful? Is it not his own? So the first Adam was created for the service of the Holy One, but the sphere of the sun was created for the service of mortals. Is it not all the more certain that the round of the first Adam's heel outshone the sphere of the sun?] Now if the round of Adam's heel outshone < it >, how much the more < must > the countenance²⁰Gk.: charakter; or possibly krystallos; Lat. crystallum. of his face < have outshone it >. R. Levi said in the name of R. Hama bar Hanina: The Holy One set up thirteen canopies for the first Adam in the Garden of Eden, as stated (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD, EVERY PRECIOUS STONE WAS YOUR COVERING. Then after all this glory, < he was told > (in Gen. 3:19): FOR DUST YOU ARE AND UNTO DUST YOU SHALL RETURN. Abraham was not happy in my world, so would you seek to be happy in my world? Abraham had a son born to him at the end of a hundred years. Then the Holy One said to him (in Gen. 22:2): PLEASE TAKE YOUR SON, YOUR ONLY SON. So he journeyed, as written (in vs. 4): AND ON THE THIRD DAY [ABRAHAM LIFTED HIS EYES] AND SAW. What did he see? He saw a cloud joined to the mountain. He said to his son: My son, what do you see?²¹See above, Tanh. (Buber), Gen. 4:46, and the note there. He said to him: I see a beautiful mountain with a cloud joined to it. He said to his lads: Do you see anything? They said to him: We see a mountain and a hill. He said to them (in vs. 5): STAY HERE WITH ('M) THE DONKEY, < i.e., STAY HERE, YOU > PEOPLE ('M) WHO ARE LIKE THE DONKEY.²²So Yev. 62a; Ket. 111a; Qid. 104a; BQ 49a; Nid. 17a; Eccl. R. 9:7:1; PRE 31. See also Gen. R. 56:2; PR 40:6. He took his son Isaac and went up to the top of the mountain. Then he built the altar, arranged the wood, bound him upon the altar, and took the knife. If the Angel had not said to him (in vs. 12): DO NOT RAISE [YOUR HAND AGAINST THE LAD], he would have already been slaughtered. When he came to his mother, she said to him: What did your father do to you. He told her: Daddy took me, brought me up mountains, brought me down valleys, brought me up to the top of a particular mountain, and built an altar. So he told the whole story. If the Angel had not said to him (in Gen. 22:12): DO NOT RAISE [YOUR HAND AGAINST THE LAD], I would have already been slaughtered. She said to him: Woe (vay) to you, < my > poor son! If < the angel > had not said to him (in vs. 12): DO NOT RAISE < YOUR HAND >, you would have already been slaughtered! She did not succeed in finishing the sentence before her breath departed from her. It is so stated (in Gen. 23:2): AND ABRAHAM PROCEEDED TO MOURN FOR SARAH AND WEEP FOR HER. From where had he < just > come? He had < just > come from Mount Moriah.²³Eccl. R. 9:7:2.

[(Gen. 37:1:) NOW JACOB DWELT < IN THE LAND >.] This text is related (to I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU [AND TRANSIENTS LIKE ALL OUR ANCESTORS]. So are the righteous. The Holy One had made them the essential thing, but they make themselves subordinate. In the case of Abraham, the Holy One had magnified him, as stated (in Gen. 12:2): I WILL BLESS YOU AND MAGNIFY YOUR NAME. And so (in Gen. 13:17): ARISE, WALK ABOUT THE LAND < THROUGHOUT ITS LENGTH AND BREADTH, FOR I AM GIVING IT TO YOU >. < Yet > he says to the children of Heth (i.e., to the Hittites, in Gen. 23:4): I AM AN ALIEN AND A TRANSIENT AMONG YOU. So also with Isaac, the Holy One magnified him, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND < AND REAPED IN THAT YEAR A HUNDREDFOLD, FOR THE LORD HAD BLESSED HIM >. It also says (in Gen. 26:6): SO ISAAC {SOJOURNED} [DWELT] IN GERAR. And so with Jacob (according to Gen. 36:6): NOW JACOB DWELT IN THE LAND WHERE HIS FATHER HAD SOJOURNED. It is therefore stated (in I Chron. 29:16): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS.

[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] This text is related (to Prov. 31:10): WHO CAN FIND A GALLANT WIFE?¹¹Cf. Tanh., Gen. 4:4. About whom were the words spoken? < They were spoken about Sarah > since it is written above (in Gen. 23:2): AND ABRAHAM PROCEEDED TO MOURN FOR SARAH AND WEEP FOR HER, < i.e., > he began to weep and eulogize. So he said: When shall I be able to get < another wife > like you?¹²The midrash is interpreting Prov. 32:10ff. as Abraham’s eulogy over Sarah. (Prov. 31:10:) A GALLANT WIFE. This was Sarah, as stated (in Gen. 12:11): SEE HERE NOW, I KNOW THAT YOU ARE A BEAUTIFUL-LOOKING WOMAN. (Prov. 31:10, cont.:) HER VALUE WAS FAR BEYOND THAT OF RUBIES, in that you came from afar. Thus it is stated (in Is. 46:11): SUMMONING A BIRD OF PREY FROM THE EAST, MY CONFIDANT FROM A FAR COUNTRY. (Prov. 31:11:) HER HUSBAND'S HEART HAD CONFIDENCE IN HER: This was Sarah, as stated (in Gen. 12:13): [PLEASE SAY YOU ARE MY SISTER] SO THAT IT MAY BE WELL WITH ME BECAUSE OF YOU. (Prov. 31:11, cont.:) AND HE HAS NO LACK OF PROFIT. This refers to our father Abraham, of whom it is stated (in Gen. 13:2): NOW ABRAHAM WAS VERY RICH. (Prov. 31:12:) SHE DID GOOD FOR HIM AND NOT EVIL. This refers to Sarah, since it is stated (in Gen. 12:16): AND BECAUSE OF HER, IT WENT WELL WITH ABRAHAM. (Prov. 31:13:) SHE LOOKS FOR WOOL AND FLAX, < in choosing > between < flaxen > Ishmael and < the pure wool of > Isaac. Thus it is stated (in Gen. 21:9f.): THEN SARAH SAW THE SON OF HAGAR THE EGYPTIAN … AND SAID TO ABRAHAM: CAST OUT THIS SLAVE WOMAN < AND HER SON >…. (Prov. 31:14:) SHE WAS LIKE THE MERCHANT SHIPS, in that she was moving from place to place and from country to country. Like such a vessel which goes from place to place on the sea (according to Prov. 31:14, cont.): SHE BRINGS HER FOOD FROM AFAR. Thus it is stated (in Gen. 20:16): THEN HE SAID UNTO SARAH: SEE, I HAVE GIVEN YOUR BROTHER A THOUSAND SILVER PIECES. (Prov. 31:15:) SHE ALSO AROSE WHILE IT WAS STILL NIGHT AND GAVE FOOD TO HER HOUSEHOLD. When? (In Gen. 22:3:) SO ABRAHAM AROSE EARLY IN THE MORNING…. (Prov. 31:15, cont.:) AND GAVE FOOD TO HER HOUSEHOLD, EVEN A STATUTE¹³The usual translation here is PORTION, but STATUTE better fits the Tanhuma context. FOR HER YOUNG WOMEN. (Gen. 17:26:) ON THAT VERY DAY ABRAHAM WAS CIRCUMCISED…. Now STATUTE can only mean circumcision, as shown (in Ps. 105:10): AND HE ESTABLISHED IT (i.e., Abraham's covenant) FOR JACOB AS A STATUTE, FOR ISRAEL AS AN EVERLASTING COVENANT.¹⁴Of course, Abraham’s EVERLASTING COVENANT meant circumcision. (Prov. 31:16:) SHE SET HER MIND ON A FIELD AND BOUGHT IT. Thus, while she was alive, she had her mind on obtaining the cave of Machpelah AND BOUGHT IT, for here she is buried in it (cf. Gen. 23). (Prov. 31:16, cont.:) FROM THE FRUIT OF HER HANDS SHE PLANTED A VINEYARD, as stated (in Gen. 21:33): AND HE PLANTED A TAMARISK TREE. What is the meaning of AND HE PLANTED? < It is > as you say (in Gen. 9:20): AND HE PLANTED A VINEYARD. (Prov. 31:17:) SHE GIRDED HER LOINS WITH VIGOR, when Abraham said to her (in Gen. 18:6): HURRY UP WITH THREE SEAHS OF FINE MEAL…. (Prov. 31:18:) SHE PERCEIVED THAT HER MERCHANDISE WAS GOOD; AND (in Gen. 21:7) SHE SAID: WHO WOULD HAVE SAID TO ABRAHAM THAT SARAH WOULD SUCKLE CHILDREN? (Prov. 31:18, cont.:) HER LAMP WOULD NOT GO OUT AT NIGHT. When? (In Gen. 14:15:) THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT.¹⁵The verse assumes that Sarah was waiting up for Abraham to return from battle. (Prov. 31:21:) SHE WOULD NOT BE AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. When? When the Holy One showed him Gehinnom (with its snow), she foretold that none of her children would go down into its midst. Thus it is stated (in Gen. 15:17): THERE APPEARED A SMOKING OVEN AND A FLAMING TORCH. Why? Because they fulfilled two commandments, (as shown in Prov. 31:21, cont.): BECAUSE ALL HER HOUSEHOLD ARE CLOTHED TWOFOLD,¹⁶The traditional text vocalizes TWOFOLD to mean CRIMSON. i.e., with the Sabbath and with circumcision. (Prov. 31:22:) SHE MADE COVERINGS FOR HERSELF. When? When they said to him (in Gen. 18:9): WHERE IS YOUR WIFE SARAH? He said to her: You have received good news that you are to bear < children >, and from them will go forth high priests who will serve in the Tent of Meeting. (Prov. 31:22, cont.:) HER CLOTHING IS LINEN AND PURPLE, as stated (in Exod. 26:31): < AND YOU SHALL MAKE A VEIL OF > {LINEN} [BLUE] AND PURPLE…. (Prov. 31:23:) HER HUSBAND WAS KNOWN IN THE GATES. When Sarah died, old age sprang upon Abraham and he was called elderly. Now it is stated (in Gen. 23:6, after the report of Sarah's death): HEAR US, MY LORD, YOU ARE A PRINCE OF GOD IN OUR MIDST. Ergo, HER HUSBAND WAS KNOWN IN THE GATES; < and the verse continues > immediately: AS HE SAT AMONG THE ELDERS OF THE LAND. He had become old; therefore, it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.

(Numb. 25:16-17:) “Then the Lord spoke [unto Moses], saying, ‘Harass the Midianites […].’” Why?⁵Numb. R. 21:4. (Numb. 25:18:) “Because they are harassing you.” Hence the sages have said, “If someone comes to kill you, act first to kill him.”⁶Ber. 62b; Sanh. 72a. R. Simeon says, “Whoever causes a person to sin is worse than the one who kills him. Because whoever kills [a person] kills him in this world, but he [still] has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come. Two peoples encountered Israel with the sword, the Egyptians and the Edomites. Thus it is stated (of the Egyptians that they said (in Exod. 15:9), “I will pursue, I will overtake, [I will divide the spoil…].” And Edom [did the same], as stated (in Numb. 20:18), “But Edom said unto him, ‘You shall not pass through me, or else I will come out to meet you with the sword.’” Moreover, two [peoples encountered them] with sin, Moab and the Ammonites. Concerning the ones who encountered them with the sword, it is written (in Deut. 23:8), “You shall not abhor an Edomite …; you shall not abhor an Egyptian.” But concerning the ones who encountered them with sin to cause Israel to sin, it is stated (according to Deut. 23:4), “No Ammonite or Moabite shall come into the assembly of the Lord […].” And in this world you have not [yet] fulfilled your obligation, as stated (in Numb. 25:17), “Harass the Midianites.” (Numb. 25:17:) “Harass the Midianites.” What is the meaning of “Harass the Midianites?” Even though it is written in the Torah (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace (shalom) unto it”; however, in regard to these [peoples] you shall not do this; (according to Deut. 23:7), “You shall not seek their welfare (shalom) and benefit all your days forever.”⁷Numb. R. 21:5. You find that the one who came to them with the trait of mercy, in the end came to disgrace, war and distress. And who [was that]? David, as stated (in II Sam. 10:2), “David said, ‘I will do kindness with Hanun son of Nahash.’” The Holy One, blessed be He, said to him, “You are transgressing My word, as I wrote (in Deut. 23:7), ‘You shall not seek their welfare and benefit,’ and you are doing acts of kindness with them? (Eccl. 7:12:) ‘Do not be greatly righteous,’ such that a man should not forego [what is written in] the Torah. And this one is sending [word] to console the Children of Ammon and to do kindness and good to him?” And in the end, he came to disgrace [as stated] (in II Sam. 10:4), “So Hanun seized David’s courtiers, clipped off one side of their beards [and cut away half of their garments at the buttocks, and sent them off].” And he came to disgrace, and afterwards to war with four nations: Aram-Naharayim, with the kings of Zova, with the kings of Maakha and with Children of Ammon. And it is written (about this in II Sam. 10:9), “Joab saw that there was a battle line against him both front and rear.” What caused him [this]? That he sought to do good to those about whom the Holy One, blessed be He, told him, “You shall not seek their welfare and benefit.” Hence it is written (Numb. 25:17), “Harass the Midianites.” Another interpretation (of Numb. 25:17), “Harass (tsrwr) the Midianites.” Even though I have written (in Deut. 20:19), “When you besiege (rt. tswr) a city a [long time] […], you shall not destroy its trees,”⁸Numb. R. 21:6. in the case of these (i.e., Moab and the Ammonites) you shall not do so. On the contrary, their trees you shall destroy. And so you find that when Joram king of Israel, Jehoshaphat king of Judah, and the king of Edom went to fight with Moab, (according to II Kings 3:9) “they circled around on a seven-day march, so that there was no water for the army or for the animals that were with them.” They began to weep, and (according to vs. 10) “The king of Israel said, ‘Alas, for the Lord has summoned these three kings to give them into the hand of Moab.’” Jehoshaphat answered (in vs. 11), “Is there no prophet of the Lord here through, who we may inquire of the Lord…?” [This passage is] to make known the wickedness of Joram, in that he did not acknowledge Him. (Vs. 12:) “Then Jehoshaphat said, ‘the word of the Lord is with him’; so the king of Israel, Jehoshaphat, and the king of Edom went down unto him.” Why is Jehoshaphat not called a king here? In order to make known the humility of that righteous man, in that he did not want to go down before the prophet in royal garb, but as a commoner.⁹Gk.: idiotes. But some say, “[It was] because an edict had been decreed that he would be killed with Ahab that the scriptural text has reckoned [the reign of] his son from that hour. For that reason ‘king’ was not written.” But as a reward for their going down to the prophet, they attained the right to see all those miracles. When the king of Israel saw Elisha, Elisha said to the king of Israel (according to vs. 13,) “What have I to do with you; go unto the prophets of your father and unto the prophets of your mother.” He began to implore him. (Ibid., cont.:) “And the king of Israel said to him…,” as he had never asked him [anything] in his life. (Vss. 14-15:) “Elisha said, ‘As the Lord of hosts lives…Now then get me a musician….” And the rest of the whole parashah. Moreover, he said to them “The Moabites shall fall into your hands, (in vs. 19) ‘thus you shall smite every fortified city and every choice city, [you shall also fell every good tree].’” They said to him, “[But] the Holy One, blessed be He said (in Deut. 20:19), ‘You shall not destroy its trees’; yet you are saying [to do] so.” He said to them, “He gave the command with reference to the rest of the nations, but this one is insignificant and contemptable,” as stated (in II Kings 3:18), “This one is insignificant in the eyes of the Lord, so He will give Moab into your hands.” It is [also] stated (in Deut. 23:7), “You shall not seek their welfare and benefit (literally, their good).” [That is referring to] the good trees. It is therefore stated (in Numb. 25:17), “Harass the Midianites.”

Where did the angels come from? Observe what is written previously: And Jacob said when he saw them: “This is God’s camp.” And he called the name of the place Mahanaim (Gen. 23:3). What does the word Mahanaim (the dual form of mahaneh, “camp”) indicate? It indicates that there were two camps of angels there. At the time Jacob fled to Aram-naharaim, the angels in the land of Israel protected him and guided him—to the border of the Holy Land. When they departed, other angels descended to escort him. Upon his return from Laban’s home, the angels to whose care he had been entrusted accompanied him to the border of the Holy Land, where the angels in the land of Israel, upon perceiving that Jacob had arrived, went out to meet him to escort him, as it is said: And the angels of God met him (ibid., v. 2). The two groups continued to stand near Jacob, as is said: Mahanaim.

R. Huna had wine in a room which was in an unsafe condition, and the walls of which were momentarily expected to fall. He wished to remove the wine, [but was afraid to enter the room]. So he got R. Ada b. Ahaba to enter the room with him and engaged him there in a discussion of an Halacha, until his men removed the wine. After they had left, the walls of the room caved in. When R. Ada realized how he had been used, he became angry, for he agreed with R. Janai, who said: "A man should never expose himself to danger expecting that a miracle will be wrought for him; for it may be that such a miracle will not be wrought, and even if a miracle be wrought for him, it will be deducted from the rewards due him for his merits." R. Chanin said: "What is the Biblical passage for this? (Gen. 23, 11) I am not worthy of all the kindness, etc." Wherein lay the greatness of Ada b. Ahaba? As we are taught: The disciples of R. Ada b. Ahaba asked him: "Why have you lived so long?" He replied: "I was never angry in my house; I never superseded a superior; I never thought of Divine subjects in unclean alleys; I never walked four cubits without studying the Torah or without Phylacteries; I never slept in the house of study, neither regularly nor took a nap; I never rejoiced when my neighbor was in misfortune, and I never called my fellow man by a nickname."

(Numb. 22:4, cont.:) “Now Balak ben Zippor was king of Moab….” But was he not formerly a prince, as stated (in Josh. 13:21), “Evi, Rekem, Zur, Hur, and Reba, princes of Sihon?”¹⁰According to Enoch Zundel in his commentary, ‘Ets Yosef, Balak is to be identified with Zur. So also Issachar Ber Ashkenazi in his commentary, Mattenot Kehunnah, on the parallel in Numb. R. 20:4; Louis Ginzberg, The Legends of the Jews (Philadelphia: Jewish Publication Society of America, 1954), vol. III, p. 353; vol. VI, p. 136, n. 791. It is simply that when Sihon was killed they made him king in his place. (Numb. 22:4, cont.:) “At that time.” As it was the time that caused it for him. (Numb. 22:5:) “And he sent messengers to Balaam ben Beor at Pethor.” [Pethor (Petor) was] the name of his city.¹¹Numb. R. 20:7; Sanh. 105ab. But others say that [the name implies] he was a money-changer,¹²Since pator in Aramaic denotes a table, these interpreters would read the clause: AND HE SENT MESSENGERS TO BALAAM BEN BEOR AT A MONEY-CHANGER’S TABLE. Cf. Targum Pseudo-Jonathan, Gen. 23:16. since the kings of the nations of the world took counsel with him, as the money-changer to whom they all would show [their coins]. Still others say that in the beginning he was an interpreter (poter) of dreams. He turned to being a diviner. Then he turned to the holy spirit.¹³See Numb. 24:2. (Numb. 22:5, cont.:) “To the land of his kinsfolk,” for Balak came from there, and [Balaam] had told him, “Your destiny is to become king.”(Numb. 22:5, cont.:) “To summon him.” Thus he wrote him, “Do not suppose that it is for myself alone that you are doing this and that I alone am honoring you. If you uproot them, you shall receive honor from all the nations, so that the Canaanites and the Egyptians shall all bow down to you.” (Numb. 22:5, cont.:) “Here is a people that has come out of Egypt.” He said to him, “As for you, how does it concern you?” He said to him (in Numb. 22:5, cont.), “’Look, they have covered the face (literally: eye) of the earth.’ [There are] two eyes upon which the land depends, Sihon and Og. They have destroyed them and covered their eyes. And [now] what do I do?” (Numb. 22:5, cont.:) “Now they are dwelling opposite me (mmwly).” [What is actually] written [in the Biblical text] is mmly (from the root, mwl, which means, "cut off"), just as it says (in Ps. 118:10), “in the name of the Lord I will cut them off (rt.: mwl).”¹⁴With the word rewritten in this sense, the end of Numb. 22:5 reads: NOW THEY ARE DWELLING [THERE] CUTTING ME OFF. This interpretation of Numb. 22:5 is also given by Rashi, ad loc. (Numb. 22:6:) “So come now please, curse (arah) [this people] for me.” What is the meaning of “curse ('rh) […] for me?” Perhaps I shall be able to control them little by little, like someone who picks (rt.: 'rh) figs. (Numb. 22:6, cont.:) “For they are mightier than I.” [It is] not that they are more valiant than I, nor [is it] that their forces are more numerous than mine. It is simply that they conquer through their mouth, [and this is] something that I cannot do. (Numb. 22:6, cont.:) “Perhaps I shall be able to smite them.” What reason was there for this one to engage them (i.e., Israel) in war? Did not the Holy One, blessed be He, tell them this, that [Israel] was not to take any of their land? [It was] simply that [Balak] was more of a master of sorceries and divinations than Balaam, for it is so written of him (in Numb. 22:2), “Now Balak [ben Zippor] saw (in a vision),” except that he did not really comprehend the things [he saw]. And so it says (in Is. 47:13-14), “You are wearied with your many deliberations; let those who study the heavens please stand up and save you; let those who gaze at the stars make known month by month whatever will come upon you. See they have become like straw; fire consumes them […].” When he saw that Israel would fall into his hand, he therefore gave his daughter over (to prostitution to lure Israel to sin);¹⁵See Numb. 25:1-15. Numb. 25:15 specifically identifies the sacred prostitute Cozbi as the daughter of Zur, whom the midrash (above, section 7:4) has already identified with Balak. and through her twenty-four thousand fell. To this end he would have engaged them in war, but he did not know how. (Numb. 22:6:) “Perhaps I shall be able to smite (nkh) them.” As one discounts (rt.: nkh) one twenty-fourth of a [se’ah];¹⁶On allowing a given species to have up to 1/24 of another species, see Kil. 2:1; yKil. 2:1 (27c); BB 6:2; BB 93b-94a, where as elsewhere a rova‘ is a quarter of a qav, which in turn is one sixth of a se’ah. Thus one rova’ equals one twenty-fourth of a se’ah. so also did twenty-four thousand fall from Israel there, [which is] one less.¹⁷24 x 20,000 = 480,000, and 24 x 5,000 = 120,000, it turns out that, if 25,000 is found to be 1/24 of 600,000 and only 24,000 fell, then 1,000 are missing In a long note Buber further explains that apart from the law of mixtures, in the removal of the hallah, what is taken is generally 1/24 of the dough (so Hal. 2:7). Buber also notes a variant reading which substitutes menabber (denoting one who removes the hallah) for menakkah (translated here as “discount”). So the Holy One cleansed Israel by removing 1/24 of the people. However, since there were 600,000 Israelites, 25,000 (=1/24 of 600,000), not 24,000, should have been removed. The thousand extra can be explained on analogy with the law of mixtures allowing 1/24 for impurities. The first part of the interpretation in the text comes from dividing 25,000 into two parts of 20,000 + 5,000 and then multiplying each separately and adding the results, instead of simply multiplying 25,000 by 24,000. Regarding the number of Israelites in the desert, Scripture gives the 600,000 figure only in Exod. 12:37. Cf. Exod. 38:26; Numb. 1:46; 2:32, which fix the figure at 603,550 adult males excluding Levites; also Numb. 26:57, which reports a census figure of 601,730 after the removal of the 24,000 in Numb. 25:9. (Numb. 22:6, cont.:) “And drive them away from the land,” for he only desired to drive them away, so that they would not enter the land. (Numb. 22:6, cont.:) “For I know that whomever you bless is blessed and that whomever you curse is cursed.” From where did he know? When Sihon desired to fight with Moab [and] was afraid because they were warriors, he hired Balaam and his father to curse Moab, for it says (in Numb. 21:27–29), “Therefore those who speak in parables say, ‘Come to Heshbon, let it be built; let the city of Sihon be established. For a fire has come forth from Heshbon, [a flame from the city of Sihon. It has devoured Ar of Moab…]. Woe be to you, O Moab!’” Ergo it says (in Numb. 22:6), “for I know [that whomever you bless is blessed and that whomever you curse is cursed].”

And Abraham was old, and well stricken in years (Gen. 24:1). Scripture states elsewhere in reference to this verse: A virtuous woman is a crown to her husband (Prov. 12:4). This verse alludes to Abraham, who mourned for Sarah, for it was written previously: And Sarah died (Gen. 23:2). Abraham began to weep for her, saying: A woman of valor who can find? For her price is far above rubies. The heart of her husband doth safely trust in her (Prov. 31:10). When did he demonstrate his trust in her? When he said to her: Say, I pray thee, thou art my sister (Gen. 12:13). She doeth him good and not evil all the days of her life (Prov. 31:12). She seeketh between wool and flax (ibid., v. 13) alludes to her decision to separate Isaac and Ishmael when she said to her husband: Cast out this bondwoman and her son (Gen. 21:10). She is like the merchant ships (Prov. 31:14); For the woman was taken to Pharaoh’s house (Gen. 12:15), and later Abimelech sent her away. She riseth also while it is yet night (Prov. 31:15). When did that happen? At the time Abraham arose early in the morning (Gen. 22:3). She considereth a field and buyeth it (Prov. 31:16). She thought about the field of Machpelah and acquired it. Ultimately she was buried there, as it is said: And after this, Abraham buried Sarah, his wife (Gen. 23:19). She girdeth her loins with strength (for the birth of Isaac) (Prov. 31:17). When was that? When the angels appeared, as it is said: And Abraham went into the tent unto Sarah (Gen. 18:6).

And Abraham was old, and well stricken in years (Gen. 24:1). Scripture states elsewhere in reference to this verse: A virtuous woman is a crown to her husband (Prov. 12:4). This verse alludes to Abraham, who mourned for Sarah, for it was written previously: And Sarah died (Gen. 23:2). Abraham began to weep for her, saying: A woman of valor who can find? For her price is far above rubies. The heart of her husband doth safely trust in her (Prov. 31:10). When did he demonstrate his trust in her? When he said to her: Say, I pray thee, thou art my sister (Gen. 12:13). She doeth him good and not evil all the days of her life (Prov. 31:12). She seeketh between wool and flax (ibid., v. 13) alludes to her decision to separate Isaac and Ishmael when she said to her husband: Cast out this bondwoman and her son (Gen. 21:10). She is like the merchant ships (Prov. 31:14); For the woman was taken to Pharaoh’s house (Gen. 12:15), and later Abimelech sent her away. She riseth also while it is yet night (Prov. 31:15). When did that happen? At the time Abraham arose early in the morning (Gen. 22:3). She considereth a field and buyeth it (Prov. 31:16). She thought about the field of Machpelah and acquired it. Ultimately she was buried there, as it is said: And after this, Abraham buried Sarah, his wife (Gen. 23:19). She girdeth her loins with strength (for the birth of Isaac) (Prov. 31:17). When was that? When the angels appeared, as it is said: And Abraham went into the tent unto Sarah (Gen. 18:6).

(Deut. 14:22:) YOU SHALL SURELY TITHE. This text is related (to Prov. 28:22): AN EVIL-EYED PERSON (i.e., a miser) MOVES QUICKLY AFTER WEALTH; AND HE DOES NOT KNOW <THAT POVERTY WILL COME TO HIM>. R. Hanina interpreted the Scripture verse with reference to Ephron (of Gen. 23),⁷Above, Tanh. (Buber), Exod. 6:5; Lev. 9:1; Tanh, Deut. 4:10; Gen. R. 58:7; Exod. R. 31:17; PRK 10:1; see also BM 87a. Cf. above, Tanh. (Buber), Exod. 6:13, which identifies the man with Cain. for Rabbi Hanina said: All the shekels mentioned in the Torah are sela's, those in the Prophets are litrai,⁸The Greek word means “pounds.” and those in the Writings are centenarii,⁹The Latin word denotes weights of a hundred pounds. except for the shekels of Ephron, which are not centenarii.¹⁰For this valuation of the shekel, see yQid. 1:3 (59d), 5 (60c); Bekh. 50a; PR 1:4. This is what is written (in Gen. 23:9): LET HIM GIVE IT TO ME AT THE FULL PRICE. Because he brought the evil eye (of greed) for Abraham's wealth, the written text lacks the letter waw.

(Gen. 23:15:) MY LORD, LISTEN TO ME. WHAT IS A PIECE OF LAND WORTH FOUR HUNDRED SHEKELS OF SILVER BETWEEN YOU AND ME? He said to him: If you want to give me four hundred centenarii of silver from the goods {another reading is hervata, which is construed as "dung" in the 'Arukh}¹¹This bracketed note appears in this form in the Buber text. of your house, you can give it to me. Because he brought in an evil eye (i.e., of greed) for Abraham's wealth, <his name> is lacking the letter waw, where it is stated (in Gen. 23:16): <SO ABRAHAM HEEDED EPHRON,> AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON. It is the second EPHRON that is deficient.¹²An English equivalent might be the spelling, EPHRN, although Hebrew would add the second vowel, whether represented by a letter or not. The defective spelling also occurs in Gen. 25:9; 49:30; 50:13.

(Gen. 23:15:) MY LORD, LISTEN TO ME. WHAT IS A PIECE OF LAND WORTH FOUR HUNDRED SHEKELS OF SILVER BETWEEN YOU AND ME? He said to him: If you want to give me four hundred centenarii of silver from the goods {another reading is hervata, which is construed as "dung" in the 'Arukh}¹¹This bracketed note appears in this form in the Buber text. of your house, you can give it to me. Because he brought in an evil eye (i.e., of greed) for Abraham's wealth, <his name> is lacking the letter waw, where it is stated (in Gen. 23:16): <SO ABRAHAM HEEDED EPHRON,> AND ABRAHAM WEIGHED OUT THE SILVER FOR EPHRON. It is the second EPHRON that is deficient.¹²An English equivalent might be the spelling, EPHRN, although Hebrew would add the second vowel, whether represented by a letter or not. The defective spelling also occurs in Gen. 25:9; 49:30; 50:13.

Who perceiveth that her merchandise is good (Prov. 31:18). That was when the kings attacked them, as it is written: And he divided himself against them by night (Gen. 14:15). She stretcheth out her hand to the poor (Prov. 31:19), by giving food to passers-by. Yea, she reacheth forth her hand to the needy (ibid., v. 20); for she gave charity and clothed the naked. She is not afraid of the snow for her household (ibid., v. 21); that is, she did not fear Gehenna. And why not? Because her entire household possessed garments (shanim, punning on shnayim, “two”) (ibid.): Sabbath and circumcision. She maketh for herself coverlets (ibid., v. 22): These were the priestly garments. From the fruit of her hand she planted a vineyard (ibid., v. 16). This refers to Israel, as it is said: For a vineyard of the Lord of hosts is the house of Israel (Isa. 5:7). Her husband is known in the gates (Prov. 31:23); that is, when he pleaded with the sons of Seth: Give me a possession of a burial place (Gen. 23:4). She maketh linen garments (Prov. 31:24) refers to the circumcision that took place, as it is said: The counsel of the Lord is with them that fear Him (Ps. 25:14). Strength and dignity are her clothing (Prov. 31:25) alludes to the clouds of glory that encircled her tent. She openeth her mouth with wisdom (ibid. 39:26). When was that? When she said to Abraham: Go, I pray thee, unto thy handmaid (Gen. 16:2). She looketh well to the ways of her household (Prov. 31:27) indicates that she watched every day for the return of the angel who had informed her: I will certainly return unto thee (Gen. 18:10).

Her children rise up, and call her blessed (Prov. 31:28); And she said: Who would have said unto Abraham that Sarah should give children suck? For I have born him a son in his old age (Gen. 21:7). Many daughters have done valiantly (Prov. 31:29) refers to the nations, But thou excellest them all (ibid.) alludes to Sarah, as it is said: Look unto Abraham, your father, and to Sarah, that bore you (Isa. 51:2). Give her of the fruit of her hand (Prov. 31:31), for it is said: And the life of Sarah was a hundred and twenty and seven years (Gen. 23:1).

Whence do we know that the wicked say much but do not do even a little? We find this illustrated by Ephron, who at first said to Abraham: The field I give thee, and the cave that is therein I give thee (Gen. 23:11), only to declare later: The land is worth four hundred shekels of silver, what is that betwixt me and thee? (ibid., v. 15), which it was not worth.

R. Hanina stated: Whenever a shekel is mentioned in the Pentateuch, its value is a sela; when it is mentioned in the Prophets, its value is a litra; and when it is referred to in the Hagiographa, its worth is that of a centenaria.⁶1 sela = 1 sacred shekel or 2 common shekels; 1 litra = 1/4 shekel; 1 centenaria = 100,000 sesterces. But the shekel mentioned by Ephron had the value of a centenaria, for it is written: For the full price, let him give it to me in the midst of you for a possession of a burying-place (Gen. 23:9).

(Numb. 22:5:) AND HE SENT MESSENGERS TO BALAAM BEN BEOR AT PETHOR. <Pethor (petor) was> the name of his city.¹²Tanh., Numb. 7:4, cont.; Numb. R. 20:7; Sanh. 105ab. But others say that <the name implies> he was a money-changer,¹³Since pator in Aramaic denotes a table, these interpreters would read the clause: AND HE SENT MESSENGERS TO BALAAM BEN BEOR AT A MONEY-CHANGER’S TABLE. Cf. Targum Pseudo-Jonathan, Gen. 23:16. since the kings of the nations of the world took counsel with him, as the money-changer to whom they all would rush. Still others say that in the beginning he was an interpreter (poter) of dreams. He turned to being a diviner. Then he turned to the Holy Spirit.¹⁴See Numb. 24:2.

(Exod. 22:24 [25]:) IF YOU LEND MONEY TO MY PEOPLE, <TO THE POOR PERSON WITH YOU, YOU SHALL NOT ACT TOWARD HIM AS A CREDITOR >…. This text is related (to Prov. 28:22): AN EVIL-EYED PERSON, whoever is quick to plunder the money of his comrade, MOVES QUICKLY AFTER WEALTH, AND HE DOES NOT KNOW THAT POVERTY (heser) WILL COME TO HIM, that a lack (heseron) will come upon him. This man was Ephron the Hittite.²³Below, Tanh. (Buber), Lev. 9:1; Deut. 4:4; Gen. R. 58:7; Exod. R. 31:17; PRK 10:1; cf. Tanh., Exod. 6:13, which identifies the man with Cain. When Abraham said (in Gen. 23:4–6): GIVE ME A BURIAL SITE AMONG YOU…, AND THE HITTITES ANSWERED…: HEAR US, MY LORD, Ephron said to him: But which place do you want? He said to him: I want a place in your field. He said to him (in vs. 15): <WHAT IS> A PIECE OF LAND WORTH FOUR HUNDRED SHEKELS OF SILVER <BETWEEN YOU AND ME>? Immediately (in vs. 16): SO ABRAHAM HEEDED EPHRON, AND ABRAHAM WEIGHED OUT THE MONEY FOR EPHRON ({'PRWN} ['PRN]). The vav (= W) is lacking (haser) <from his name> because he lusted to take Abraham's money. He did not know (from Prov. 28:22b) THAT POVERTY (heser) WILL COME TO HIM. Ergo (in Prov. 28:22a): <AN EVIL-EYED PERSON > MOVES QUICKLY AFTER WEALTH.

Another comment on So shalt thou find grace and good favor in the sight of God and man: This refers to Abraham, who was beloved by all creatures, as it is said: Hear us, my lord: thou art a mighty prince among us (Gen. 23:6). How do we know that he was loved also by the Holy One, blessed be He, and the angels? Because it is said: And the Lord said: Shall I hide from Abraham? (ibid. 18:17).

The schoolmen propounded a question: Is the memorial prayer in honor of the living or for the deceased? And what is the difference? If one says: "I do not wish to be lamented." Or, on the other hand, if his heirs do not want to pay the mourner, [if it is an honor for the deceased, then only he can give orders; but if it is for the living, then can they only change it]. Come, listen! (Gen. 23, 2) And Abraham came to mourn for Sarah, and to weep for her. Now, if this were only an honor for the living, should the body of Sarah have been kept till Abraham came, for his honor? Nay! Sarah herself was pleased that Abraham should be honored because of her. Come, listen! All Israel shall mourn for him and they shall bury him. Now, if it is for the honor of the living, were, then, the people of Jeroboam worthy to be honored? The upright are pleased that any human being should be honored on their account. Come, listen! They shall not be mourned for and buried? It is quite right if we assume it is in honor for the deceased, but if it is in honor of the living why not mourn him to give honor to the living? Because the righteous do not wish that they shall be honored because of the wicked. Come, listen! (Jeremiah 34, 5) Thou shalt die in peace; and with the burnings of thy fathers, the former kings that were before thee, so shall they make a burning for thee; and they shall lament thee, 'Ah Lord.' Now if it is to the honor of the living, what good can this do to Zedekiah? The prophet said to him thus: "Israel shall be honored because of thee as they were honored because of thy parents." (Fol. 47) Come, listen! We are taught (Ps. 66, 4) The despicable is despised; this refers to King Hezekiah, who bore the remains of his father on a bed of ropes. Now, if it is for the honor of the living, why did Hezekiah do so? In order that his father should have an atonement. But has he a right to remove the honor of Israel because of the atonement of his father? The people themselves were pleased to relinquish their honor, because of the atonement of Achaz. Come, listen! Rabbi said [in his will]: "Ye shall not lament me in the small cities, but in the large ones." Now, if it is for the honor of the living, what is the difference in what town? He thought: "Let the people be more honored because of me."

6) R Yossi Haglili says: After Scripture equates the deed of the land of Egypt with that of the land of Canaan, and that of the land of Canaan with that of the land of Egypt, why did the Canaanites merit remaining in their land for forty-seven years, as it is written (Bamidbar 13:22) "And Chevron (in Canaan) was built seven years before Tzoan (in) Egypt" (and add forty years for their sojourn in the desert)? It was because they honored our father Abraham, saying (Bereshith 23:5) "Hear us, my lord, a prince of G d are you in our midst" — wherefore they merited remaining on their land forty-seven years.

“Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions” (Ecclesiastes 9:7).
“Go, eat your bread joyfully.” Rabbi Huna son of Rabbi Aḥa said: When the children take their leave from school,¹⁷To go home and eat their lunch. a Divine Voice emerges and says to them: “Go, eat your bread joyfully,” – your breath¹⁸The words of Torah you have expressed. has been accepted before Me as a pleasing aroma. When Jews take their leave of synagogues and study halls, a Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has been accepted before Me as a pleasing aroma.
Another matter, “go, eat your bread joyfully” – this is the Torah portion of ḥalla; “and drink your wine goodheartedly” – this is the Torah portion of libations; “as God has already accepted your actions” – this is the entry of the Israelites into the Land, as it is stated: “When you come to the Land” (Numbers 15:2).
Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse as regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Take now your son, your only one […and offer him up there as a burnt offering on one of the mountains that I will tell you]” (Genesis 22:2), on the first day, he did not see anything, nor on the second. On the third day, this is what is written in its regard: “He saw the place from afar” (Genesis 22:4). What did he see? He saw a cloud affixed to the mountain. He said: It appears that this is the mountain upon which the Holy One blessed be He said to me to bring up my son Isaac. He said to him: ‘Isaac, my son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ He said to [Isaac]: ‘What do you see?’ [Isaac] said to him: ‘A cloud affixed to the mountain.’ He said to Eliezer and Ishmael, his lads: ‘Do you see anything?’ They said: ‘No.’ He said: ‘Since you do not see anything and the donkey does not see anything, “stay here with the donkey [im haḥamor]” (Genesis 22:5) – a people comparable to a donkey [am domin laḥamor].¹⁹The slaves and children of maidservants are lowly, and in that sense comparable to the donkey. Then he took Isaac and took him up mountains, took him down hills, and took him up to the peak of a particularly high and steep mountain. He built an altar, arranged the arrangement of wood, bound him upon it, and took the knife to slaughter him. Had the angel not come and said to him: “Do not extend your hand to the lad” (Genesis 22:12), he would have already slaughtered him.
When [Isaac] came to his mother, she said to him: ‘Where were you, my son?’ He said to her: ‘Father took me, and took me up mountains, took me down hills, and took me up to a certain mountain. He built an altar, arranged the arrangement of wood, bound me upon it, and took the knife to slaughter me. Had the angel not come and said to him: “Abraham, Abraham, do not extend your hand to the lad,” I would have already been slaughtered.’ When Sarah heard this, she screamed, and did not manage to complete her cry until her soul departed, as it is written: “Abraham came to eulogize Sarah and to weep for her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Rabbi Yehuda ben Rabbi Simon said: Abraham was ruminating in his heart: Perhaps there was a defect in my son and he was not accepted.²⁰He was deemed unfit to be sacrificed as an offering. A Divine Voice emerged and said to him: ‘Abraham, Abraham, “go, eat your bread joyfully…as God has already accepted your actions,” God has accepted your offering.’
Rabbi Mona of Shaab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi interpreted the verse as regarding Rosh HaShana and Yom Kippur. This is analogous to a province that owed taxes to the king. The king dispatched a tax collector from the treasury to collect it. [When he was] at a distance of ten mil, the prominent leaders of the province emerged and lauded him, and he forgave one-third for them. At a distance of five mil, the middling ones emerged and lauded him, and he forgave one-third for them. When he neared [and was right outside the province], men, women, and children emerged to greet him, and he forgave it in its entirety. He said, ‘What is past is past, from here onward is a new account.’ So too, on the day before Rosh HaShana, the prominent leaders of the generation fast and the Holy One blessed be He absolves them of one-third of their transgressions, as it is stated: “Yet forgiveness is with You, so You will be feared” (Psalms 130:4). Rabbi Aḥa said: Forgiveness is primed for you from Rosh HaShana, “so You will be feared” – so Your fear will be on Your creations. Those days between Rosh HaShana and Yom Kippur, individuals fast, and the Holy One blessed be He absolves them of another third of their transgressions. On Yom Kippur, all of them fast, and the Holy One blessed be He absolves them of another third of their transgressions. When men, women, and children fast, the Holy One blessed be He forgives them for everything and says: ‘What is past is past, and the new account is from here onward.’ A Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has already been heard.
Abba Taḥana the Pious was entering his city on Shabbat eve at [just before] nightfall, and his bundle was on his shoulder. He found a particular [individual] afflicted with boils lying at a crossroads. [The man] said to him: ‘Rabbi, perform for me a charitable act and bring me into the city.’ [Abba Taḥana] said: If I put down my bundle, how will I and my family earn a living? But if I abandon the man afflicted with boils, I deserve to lose my life. What did he do? He had the good inclination overcome the evil inclination and he took the man afflicted with boils into the city, and [then] came and took his bundle and entered with the light of the [setting] sun. Everyone was astonished and saying: Is this Abba Taḥana the Pious? He, too, ruminated in his heart and said: Would you say that I desecrated Shabbat? At that moment, the Holy One blessed be He caused the sun to shine, as it is written: “The sun of righteousness will shine for you, who fear My name” (Malachi 3:20). At that moment, he ruminated in his heart and said: Would you say that I will not receive reward?²¹He was concerned that the miracle was reward for his good deed and he would not receive reward in the World to Come. A Divine Voice emerged and said: “Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions.” You will receive your reward.
Another matter, [the verse] “go, eat your bread joyfully,” is speaking of Daniel, the beloved man, as it is stated: “I was still speaking in prayer, and the man Gabriel, whom I had seen in the previous vision, was flying swiftly [mu’af bi’af]” (Daniel 9:21); he flew and flew again. “He explained and spoke with me” (Daniel 9:22). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Daniel, the beloved man, said: The Holy One blessed be He knows that I finished my prayer and He sent an angel²²Gabriel. and spoke with me, as it is stated: “He explained and spoke with me.” What did he say to me? He said to me: At the beginning of your supplications a word went forth” (Daniel 9:23). He said to me: I issued a decree that the Temple will be rebuilt. I said your request will be fulfilled at the beginning of your supplications, [but did not tell you until now] “because you are beloved,” (Daniel 9:23), for He desired his prayer.²³God desired Daniel’s prayers. Rabbi Shmuel bar Onya [said] in the name of Rabbi Aḥa: Beloved is written here three times, “beloved” (Daniel 9:23), “beloved” (Daniel 10:11), “beloved” (Daniel 10:19). [Gabriel] said to him: You are very beloved. You are beloved to your Creator, you are beloved to His entourage, and you are beloved to His Torah, as it is written: “For from the first day that you set your heart to understand, and to fast before your God, your words have been heard” (Daniel 10:12), your prayer has been heard. A Divine Voice emerged and said to him: “Go, eat your bread joyfully” – your prayer has already been heard.

(Numb. 3:4:) “And they had no children.” R. Jacob bar Abin said in the name of R. Aha, “If they had had children, they would have taken precedence over Eleazar and Ithamar, since whoever takes precedence with respect to inheritance takes precedence with respect to honor, provided that he follows the behavior of his forebears.”⁵⁰PRK 26(27):10; Lev. R. 20:11; Numb. R. 2:26. (Ibid.:) “So Eleazar and Ithamar served as priests in the presence of ('al-pene) their father Aaron.” R. Isaac said, “During his lifetime”; but R. Hiyya bar Abba said, “At his death.” According to the opinion of R. Isaac, who said, “During his lifetime,” 'al-pene is mentioned here, and pene is also mentioned elsewhere (in Gen. 11:28), “And Haran died in the lifetime of ('al-pene) his father Terah.” If pene as used elsewhere (i.e., in Gen. 11:28) [means] during his lifetime, pene as used here (in Numb. 3:4) also [means] during his lifetime. According to the opinion of R. Hiyya bar Abba, who said, “At his death,” pene is used here (in Numb. 3:4) and pene is used elsewhere (in Gen. 23:3), “Then Abraham arose from beside ('al-pene) his dead (i.e., his dead wife).” If pene as used elsewhere (in Gen. 23:3) [means] at his death, pene as used here (in Numb. 3:4) also [means] at his death. Now according to the opinion of R. Isaac, who said, “during his lifetime,” [when] uncleanness befell Aaron, Eleazar ministered; [when] uncleanness befell Eleazar, Ithamar ministered. There is a story about Simeon ben Gimhit,⁵¹He was high priest in 17-18 C.E. that he went out to speak with the king of the Arabians.⁵²TYoma 4(3):20; yYoma 1:1 (38d); yMeg. 1:12(10) (72a); yHor. 3:3/5(2) (47d): Yoma 47a; ARN, A 35:4. When a streak of saliva squirted from [the king's] mouth onto his clothes and rendered him unclean, his brother Judah entered and ministered in the high priesthood in his place. That day Gimhit saw two of her sons as high priests. They said, “Gimhit had seven sons, and all of them ministered in the high priesthood.” The sages entered her home and said to her, “Tell us what good deeds you have to your credit?” She said to them, “By the Temple service, the rafters of my house have never seen the hair of my head.” They say, “All flours (qimhayya) are flour (qimhin), but the flour of Gimhit is fine flour.” In reference to her they read this verse (Ps. 45:14), “All glorious is the king's daughter within; her clothing is of gold brocade.” Now according to the opinion of R. Hiyya bar Abba, who said, “At his death,” when Aaron died, Eleazar ministered; when Eleazar died, Ithamar served in his place. R. Abba bar Abbina said, “For what reason is the parashah [about the death of] of Miriam (Numb. 20:1) near the parashah of the ashes of the [red] heifer (Numb. 19:1ff.)?⁵³PRK 26(27):11; Lev. R. 20:12; yYoma 1:1 (38b); MQ 28a. Simply to teach that just as the ashes of the [red] heifer atones, so does the death of the righteous atone.” R. Judan said, “For what reason is the death of Aaron (Deut. 10:6) near the breaking of the tablets (Deut. 9:17)? To teach that the death of the righteous is as grievous to the Holy One, blessed be He, as the breaking of the tablets.” R. Hiyya bar Abba said, “The sons of Aaron died on the first of Nisan.⁵⁴According to Lev. 10:1, they died at the time of the dedication of the Tabernacle; and according to Exod. 40:17, the dedication began with its erection on the first day of the first month, i.e., on the first of Abib, which came to be called Nisan. For what reason does it mention their death on the Day of Atonement (in Lev. 16:1)? It is simply to teach that, just as the Day of Atonement atones, so does the death of the righteous atone.” And where is it shown that the Day of Atonement atones? Where it is stated (in Lev. 16:30), “For on this day atonement shall be made for you to cleanse you.” And where it is shown that the death of the righteous atones? Where it is stated (in II Sam. 21:14), “Then they buried the bones of Saul […] and God responded to the plea of the land thereafter.”

Another interpretation (of Prov. 3:4): SO YOU SHALL FIND GRACE. This is Abraham, who was pleasing to mortals and to angels. Thus it is stated (in Gen. 23:6): HEAR ME, MY LORD < ABRAHAM >, YOU ARE A PRINCE OF GOD IN OUR MIDST. Ergo, < he was pleasing > to mortals. Where is it shown < that he was pleasing > to the Holy One and to angels? Where it is stated (in Gen. 18:17): THEN THE LORD SAID: SHALL I HIDE FROM ABRAHAM < WHAT I AM DOING > ?

Another interpretation (of Prov. 3:4): SO YOU SHALL FIND GRACE. This is Abraham, who was pleasing to mortals and to angels. Thus it is stated (in Gen. 23:6): HEAR ME, MY LORD < ABRAHAM >, YOU ARE A PRINCE OF GOD IN OUR MIDST. Ergo, < he was pleasing > to mortals. Where is it shown < that he was pleasing > to the Holy One and to angels? Where it is stated (in Gen. 18:17): THEN THE LORD SAID: SHALL I HIDE FROM ABRAHAM < WHAT I AM DOING > ?

(Ibid.:) SO ELEAZAR AND ITHAMAR SERVED AS PRIESTS IN THE PRESENCE OF ('al-pene) THEIR FATHER AARON. R. Isaac said: During his lifetime; but R. Hiyya bar Abba said: At his death. According to the opinion of Rabbi Isaac, who said: During his lifetime, 'al-pene is mentioned here, and pene is also mentioned elsewhere (in Gen. 11:28): AND HARAN DIED IN THE LIFETIME OF ('al-pene) HIS FATHER TERAH. If pene as used elsewhere (i.e., in Gen. 11:28) < means > "during his lifetime," pene as used here (in Numb. 3:4) also < means > "during his lifetime." According to the opinion of R. Hiyya bar Abba, who said: At his death, pene is used here (in Numb. 3:4) and pene is used elsewhere (in Gen. 23:3): THEN ABRAHAM AROSE FROM BESIDE ('al-pene) HIS DEAD (i.e., his dead wife). If pene as used elsewhere (in Gen. 23:3) < means > "at his death," pene as used here (in Numb. 3:4) also < means > "at his death." Now according to the opinion of R. Isaac, who said: During his lifetime: If uncleanness befell Aaron, Eleazar ministered; if uncleanness befell Eleazar, Ithamar ministered. There is a story about Simeon ben Qimhit,⁵⁴He was high priest in 17–18 C.E. that he went out to speak with the king of the Arabians.⁵⁵TYoma 4(3):20; yYoma 1:1 (38d); yMeg. 1:12(10) (72a); yHor. 3:3/5(2) (47d): Yoma 47a; ARN, A 35:4. When a streak of saliva squirted from < the king's > mouth onto his clothes and rendered him unclean, his brother Judah entered and ministered in the high priesthood in his place. That day Qimhit saw two of her sons as high priests. They said: Qimhit had seven sons, and all of them ministered in the high priesthood. The sages entered her home and said to her: Tell us what good deeds you have to your credit? She said to them: By the temple service, the rafters of my house have never seen the hair of my head. They say: All flours (qimhayya) are flour (qimhin), but the flour of Qimhit is fine flour. In reference to her they read this verse. (Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN; [HER CLOTHING IS OF GOLD BROCADE].

Our rabbis teach us that the borrower, the guarantor, the witnesses, and the scribes are all considered culpable, (for without them the moneylender would not have loaned his money on interest). Therefore, all of them shall be punished. Whence do we learn that the borrower is punished? It is written: Thou shalt not cause thy brother to lend upon interest (Deut. 23:20). To what can interest be likened? To a person who does not feel or notice the bite of a snake until the swelling appears. Similarly, interest is not felt until it has increased for the debtor. If thou at all take thy neighbor’s garment to pledge (Exod. 22:25). The Holy One, blessed be He, said to him: If he is in debt to you, you are also in debt to Me, as it is said: If they sin against Thee—for there is no man that sinneth not (I Kings 8:46).

(Deut. 14:22:) “You shall surely tithe.” This text is related (to Prov. 28:22), “An evil-eyed person (i.e., a miser) moves quickly after wealth; [and he does not know that loss will come to him].” R. Hanina interpreted the verse with reference to Ephron (of Gen. 23).⁴Tanh. (Buber), Exod. 6:5; Lev. 9:1; Gen. R. 58:7; Exod. R. 31:17; PRK 10:1; see also BM 87a. Cf. above, Tanh. (Buber), Exod. 6:13, which identifies the man with Cain. For R. Hanina said, “All the shekels mentioned in the Torah are sela, those in the prophets are litrai,⁵The Greek word means “pounds.” and those in the writings are centenarii,⁶The Latin word denotes weights of a hundred pounds. except for the shekels of Ephron, which are not centenarii.⁷For this valuation of the shekel, see yQid. 1:3 (59d), 5 (60c); Bekh. 50a; PR 1:4. This is what is written (in Gen. 23:9), ‘let him give it to me at the full price.’” Because he brought the evil eye (of greed) into Abraham's wealth, the written text lacks the letter waw. This is what is written (in Gen. 23:15), “My lord, listen to me, what is a piece of land worth four hundred shekels of silver between you and me?” He said to him, “If you want to give me four hundred centenarii of silver from the goods of your house, you can give it to me.” Because he brought in an evil eye (i.e., of greed) into Abraham's wealth, [his name] is lacking the letter waw, where it is stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out the silver for Ephron. It is the second Ephron that is written deficient. R. [Ammi] interpreted the verse (Prov. 28:22) with reference to one who borrows a cow. Since he was too miserly to rent two cows, he borrowed one and rented one. And (according to Prov. 28:22) “he does not know that loss will come to him”; that it is written (in Exod. 22:13), “[When someone borrows an animal from his neighbor and it is injured or dies,] and its owner is not with it, he shall surely pay.” R. Isaac interpreted the verse (Prov. 28:22) with reference to the one who lends to an Israelite at interest and is too miserly to lend it without interest, and (Prov. 8:22) “he does not know that loss will come to him”; that it is written (in Prov. 28:8), “The one who augments his wealth by interest and usury amasses it for one who is generous to the poor.” Who is the one that is generous to the poor? This is Esau the wicked. Is Esau the wicked generous to the poor? Rather does he not oppress the poor? He is like those procurators who go out to the villages and plunder tenants. Then they go back to the capital and say, “Gather the poor, because we want to perform a good act for them.” The [Aramaic] adage says, “[She commits adultery] for apples, and distributes [them] to the sick.” R. Levi interpreted the verse (i.e., Prov. 28:22) with reference to the person who does not take out his tithes properly. To this end R. Levi told a story about someone who did take out his tithes properly: Now he had a certain field that produced a thousand measures every year. So he took a hundred measures from it for his tithes; and from the remainder he and the children of his household sustained themselves all of his days. At the time of his death, he summoned his son. He said to him, “My son, give your attention to this field. It yields such and such [a number of] measures, and I take out such and such a tithe. From it I have sustained myself and my household all my days.” When that son planted it the first year, it produced a thousand measures, and he took out a hundred measures from it for the tithe. For the second year, an evil eye (i.e., of greed) entered within him. So he subtracted ten [measures from the tithe], but [the field] subtracted one hundred [measures from its yield]. Similarly also [on the third, fourth, and fifth [years], until it was reduced to its tithes. When kinfolk and friends saw [what was happening], they put on white (i.e., festive) [tunics] and wrapped themselves in white [mantles]. [When] they came to him, he said to them, “Why have you come? To rejoice over the very one who has been excommunicated [by the Heavens]?” They said to him, “God forbid! We have only come to rejoice with you. In the past you were the owner of the house, and the Holy One, blessed be He, was the priest; but now the Holy One, blessed be He, has become the owner of the house, and you are the priest.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

(Deut. 14:22:) “You shall surely tithe.” This text is related (to Prov. 28:22), “An evil-eyed person (i.e., a miser) moves quickly after wealth; [and he does not know that loss will come to him].” R. Hanina interpreted the verse with reference to Ephron (of Gen. 23).⁴Tanh. (Buber), Exod. 6:5; Lev. 9:1; Gen. R. 58:7; Exod. R. 31:17; PRK 10:1; see also BM 87a. Cf. above, Tanh. (Buber), Exod. 6:13, which identifies the man with Cain. For R. Hanina said, “All the shekels mentioned in the Torah are sela, those in the prophets are litrai,⁵The Greek word means “pounds.” and those in the writings are centenarii,⁶The Latin word denotes weights of a hundred pounds. except for the shekels of Ephron, which are not centenarii.⁷For this valuation of the shekel, see yQid. 1:3 (59d), 5 (60c); Bekh. 50a; PR 1:4. This is what is written (in Gen. 23:9), ‘let him give it to me at the full price.’” Because he brought the evil eye (of greed) into Abraham's wealth, the written text lacks the letter waw. This is what is written (in Gen. 23:15), “My lord, listen to me, what is a piece of land worth four hundred shekels of silver between you and me?” He said to him, “If you want to give me four hundred centenarii of silver from the goods of your house, you can give it to me.” Because he brought in an evil eye (i.e., of greed) into Abraham's wealth, [his name] is lacking the letter waw, where it is stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out the silver for Ephron. It is the second Ephron that is written deficient. R. [Ammi] interpreted the verse (Prov. 28:22) with reference to one who borrows a cow. Since he was too miserly to rent two cows, he borrowed one and rented one. And (according to Prov. 28:22) “he does not know that loss will come to him”; that it is written (in Exod. 22:13), “[When someone borrows an animal from his neighbor and it is injured or dies,] and its owner is not with it, he shall surely pay.” R. Isaac interpreted the verse (Prov. 28:22) with reference to the one who lends to an Israelite at interest and is too miserly to lend it without interest, and (Prov. 8:22) “he does not know that loss will come to him”; that it is written (in Prov. 28:8), “The one who augments his wealth by interest and usury amasses it for one who is generous to the poor.” Who is the one that is generous to the poor? This is Esau the wicked. Is Esau the wicked generous to the poor? Rather does he not oppress the poor? He is like those procurators who go out to the villages and plunder tenants. Then they go back to the capital and say, “Gather the poor, because we want to perform a good act for them.” The [Aramaic] adage says, “[She commits adultery] for apples, and distributes [them] to the sick.” R. Levi interpreted the verse (i.e., Prov. 28:22) with reference to the person who does not take out his tithes properly. To this end R. Levi told a story about someone who did take out his tithes properly: Now he had a certain field that produced a thousand measures every year. So he took a hundred measures from it for his tithes; and from the remainder he and the children of his household sustained themselves all of his days. At the time of his death, he summoned his son. He said to him, “My son, give your attention to this field. It yields such and such [a number of] measures, and I take out such and such a tithe. From it I have sustained myself and my household all my days.” When that son planted it the first year, it produced a thousand measures, and he took out a hundred measures from it for the tithe. For the second year, an evil eye (i.e., of greed) entered within him. So he subtracted ten [measures from the tithe], but [the field] subtracted one hundred [measures from its yield]. Similarly also [on the third, fourth, and fifth [years], until it was reduced to its tithes. When kinfolk and friends saw [what was happening], they put on white (i.e., festive) [tunics] and wrapped themselves in white [mantles]. [When] they came to him, he said to them, “Why have you come? To rejoice over the very one who has been excommunicated [by the Heavens]?” They said to him, “God forbid! We have only come to rejoice with you. In the past you were the owner of the house, and the Holy One, blessed be He, was the priest; but now the Holy One, blessed be He, has become the owner of the house, and you are the priest.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

(Exod. 23:20:) BEHOLD, I AM SENDING AN ANGEL <BEFORE YOU TO GUARD YOU ON THE WAY>…. This text is related (to Jer. 3:19): THEN I SAID: HOW WOULD I⁴¹This translation fits the context of the midrash. PUT (rt.: ShYT) YOU AMONG THE CHILDREN,… !⁴²Tanh., Exod. 6:17; see below, Tanh. (Buber), Numb. 4a:15. R. Eleazar ben Pedat says: What is this <expression>: WOULD I PUT (rt.: ShYT) YOU? It had occurred to me that we, I and you, would be < alone > in the world.⁴³Tanh., Exod. 6:17, adds, “I as father and you as children.” How did you manage for me to bring the peoples of the world in among you?⁴⁴Cf. Tanh., Exod. 6:17: “How did you manage to bring the peoples of the world in between me and you?” This expression is nothing but an expression of setting apart (as in Gen. 30:40): AND HE PUT (rt.: ShYT) HIS OWN FLOCKS <APART>…. R. Hama bar Hanina said: What is the meaning of WOULD I PUT (rt.: ShYT) YOU?⁴⁵Cf. Exod. R. 32:2. There was a great love between me and you.⁴⁶Below, Tanh. (Buber), Lev. 7:12; Numb. 4a: 15; Exod. R. 32:2. How did you manage that I should hate you? (Jer. 3:19:) HOW WOULD I PUT (rt.: ShYT) YOU AMONG THE CHILDREN! This expression is nothing but an expression of hatred, as used (in Gen. 3:15): I WILL PUT (rt.: ShYT) ENMITY <BETWEEN YOU AND THE WOMAN>. Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ShYT) YOU AMONG THE CHILDREN ! R. Joshua ben Levi said: I spoke in <your> defense.⁴⁷Gk.: synegoria. You behaved toward me so that I denounced you and pronounced you guilty (rt.: HYB). The expression (rt.: ShYT) is nothing but an expression of guilt (rt.: HYB), as used (concerning one guilty of negligence in Exod. 21:30): IF A RANSOM IS PUT (rt.: ShYT) UPON HIM, <HE SHALL GIVE WHATEVER IS PUT (rt.: ShYT) UPON HIM TO REDEEM HIS LIFE>. Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ashit; rt.: ShYT) YOU AMONG THE CHILDREN! R. Berekhyah the Priest said: You were as dear to me as someone who has a single field, which he fertilizes, cultivates, and weeds. So dear were you to me. Your behavior toward me was for you to commit lawlessness. Now this word (ashit) is nothing but an expression for lawlessness, as used (in Is. 5:6): AND I WILL MAKE (ashit) IT (i.e., the Holy One's vineyard) A DESOLATION. (Jer. 3:19, cont.:) AND GIVE YOU A DESIRABLE LAND, a land that the great ones of the world (i.e., the patriarchs) desired.⁴⁸Below, Tanh. (Buber), Numb. 4a: 16. Abraham said to the Hittites (in Gen. 23:4): GIVE ME A BURIAL SITE. The Holy One also endeared it to {the children of} Isaac, as stated (in Gen. 26:3): RESIDE IN THIS LAND, <AND I WILL BE WITH YOU AND BLESS YOU>…. Jacob said (according to Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF <IN THE LAND OF CANAAN, THERE YOU SHALL BURY ME>. Ergo (in Jer. 3:19): A DESIRABLE LAND. (Ibid., cont.:) <THE MOST> [BEAUTIFUL HERITAGE] <OF ALL THE NATIONS>. What is the meaning of <THE MOST> BEAUTIFUL (tsevi) HERITAGE? Just as in the case of a deer (tsevi), when one slaughters it, strips off its hide, and tries to return the flesh into the hide, it does not contain it, so the land of Israel does not contain its produce. What is written (in Is. 30:24)? AS FOR THE OXEN AND ASSES THAT WORK THE GROUND, THEY SHALL EAT FERMENTED FODDER, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. First they winnow with the SHOVEL and after that with the PITCH FORK. Why? Because there was more grain than straw. Even so there was produce in <further> winnowing the straw. Where is it shown? Where it is stated (ibid.): FERMENTED MASH, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. Mashes are from produce. Ergo (in Jer. 3:19): [A DESIRABLE LAND,] <THE MOST> BEAUTIFUL (tsevi) HERITAGE (understood in the sense of THE MOST DEERLIKE HERITAGE), a land which does not contain its produce, a land which was so good that all the kings of the world desired it. It is written (in Josh. 12:9): THE KING OF JERICHO, ONE; THE KING {FOR AI} [OF AI WHICH IS BESIDE BETHEL], ONE. Now there are only three miles⁴⁹Lat.: mille. between Jericho and Ai; yet it says: THE KING OF JERICHO. It is simply that whoever has a possession outside of the land without having a possession in the land of Israel was not called a king.⁵⁰Sifre, to Deut. 7:12 (37); Gen. R. 85:14. Why? Because they longed for the land of Israel. R. {Isaac} [Johanan] said: What is written (in Josh. 7:21): I SAW AMONG THE SPOILS A <FINE> SHINAR MANTLE, <i.e.> a Babylonian⁵¹Gk.: Babylonikon; Lat.: Babylonicum. robe of royal purple,⁵²Gk.: porphura; Lat.: purpura. which the king of Babylon wore to rule in Jericho. Ergo (in Jer. 3:19): THE MOST BEAUTIFUL HERITAGE OF THE NATIONS.⁵³According to this reasoning, the various kingships were so close to each other in Israel because every king needed a seat in Israel in order to be regarded as a king. (Ibid., cont.:) AND I SAID YOU SHALL CALL ME FATHER. Just as a father is obliged <to provide > for his daughter's enjoyments, so did I bring down rain for you. (Exod. 16:14:) WHEN THE LAYER OF DEW HAD GONE UP, <THERE ON THE FACE OF THE EARTH LAY SOMETHING FINE AND FLAKY>…. (Jer. 3:20:) SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER <SO YOU HAVE BROKEN FAITH WITH ME, O HOUSE OF ISRAEL>. R. Judah bar Simon said: Oh that <you were> like an unfaithful wife. This <kind of> a woman, who has a lover, gives him food, drink, and love. When his power is diminished, she leaves him and goes away. SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER. I have not done so to you. The manna came down for you, and the well rose up. I did not deprive you of anything when you were unfaithful with me. See, I gave you an angel who watched over you. (Exod. 23:20:) SEE, I AM SENDING YOU AN ANGEL <TO WATCH OVER YOU>. When you became worthy and received the Torah, I went before you in person. But now, when you have been found guilty, here I am <merely> (ibid.:) SENDING AN ANGEL BEFORE YOU. [Another interpretation:]⁵⁴Tanh., Exod. 6:18. The Holy One said to Moses: I am sending <an angel> before you but not before them. He said: If you send <him> out before me, I do not want <him>; but Joshua saw the angel and fell down before him. What did he say to him (in Josh. 5:13)? ARE YOU FOR US OR FOR OUR ADVERSARIES? When he said to him: ARE YOU FOR US? he began to cry in great anguish.⁵⁵Literally: “From under the nails of his feet.” (Ibid., vs. 14:) Then he said: NO, BUT [I] AM THE CAPTAIN OF THE LORD'S HOST. NOW I HAVE COME.⁵⁶Gen. R. 97:3 (traditional text only). Here are two times that I have come to give Israel an inheritance. I am the one who came in the days of your master, Moses; but he rejected me. (Ibid., cont.:) NOW I HAVE COME. THEN JOSHUA FELL ON HIS FACE. He saw him and fell on his face, but when Moses saw <him>, he rejected him. The Holy One said (in Exod. 23:20): SEE, I AM SENDING AN ANGEL BEFORE YOU, to you and to whomever observes the Torah [as you <do>. Resh Laqish said: It is written (in Ps. 91:4): HE WILL COVER YOU WITH HIS PINIONS AND YOU WILL FIND REFUGE UNDER HIS WINGS, <i.e.> all who observe the Torah.] (Ibid., cont.:) HIS FIDELITY IS A SHIELD AND BUCKLER. Therefore (in Exod. 23:20): < I AM SENDING MY ANGEL BEFORE YOU > TO GUARD YOU ON THE WAY….

(Deut. 14:22:) “You shall surely tithe.” This text is related (to Prov. 28:22), “An evil-eyed person (i.e., a miser) moves quickly after wealth; [and he does not know that loss will come to him].” R. Hanina interpreted the verse with reference to Ephron (of Gen. 23).⁴Tanh. (Buber), Exod. 6:5; Lev. 9:1; Gen. R. 58:7; Exod. R. 31:17; PRK 10:1; see also BM 87a. Cf. above, Tanh. (Buber), Exod. 6:13, which identifies the man with Cain. For R. Hanina said, “All the shekels mentioned in the Torah are sela, those in the prophets are litrai,⁵The Greek word means “pounds.” and those in the writings are centenarii,⁶The Latin word denotes weights of a hundred pounds. except for the shekels of Ephron, which are not centenarii.⁷For this valuation of the shekel, see yQid. 1:3 (59d), 5 (60c); Bekh. 50a; PR 1:4. This is what is written (in Gen. 23:9), ‘let him give it to me at the full price.’” Because he brought the evil eye (of greed) into Abraham's wealth, the written text lacks the letter waw. This is what is written (in Gen. 23:15), “My lord, listen to me, what is a piece of land worth four hundred shekels of silver between you and me?” He said to him, “If you want to give me four hundred centenarii of silver from the goods of your house, you can give it to me.” Because he brought in an evil eye (i.e., of greed) into Abraham's wealth, [his name] is lacking the letter waw, where it is stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out the silver for Ephron. It is the second Ephron that is written deficient. R. [Ammi] interpreted the verse (Prov. 28:22) with reference to one who borrows a cow. Since he was too miserly to rent two cows, he borrowed one and rented one. And (according to Prov. 28:22) “he does not know that loss will come to him”; that it is written (in Exod. 22:13), “[When someone borrows an animal from his neighbor and it is injured or dies,] and its owner is not with it, he shall surely pay.” R. Isaac interpreted the verse (Prov. 28:22) with reference to the one who lends to an Israelite at interest and is too miserly to lend it without interest, and (Prov. 8:22) “he does not know that loss will come to him”; that it is written (in Prov. 28:8), “The one who augments his wealth by interest and usury amasses it for one who is generous to the poor.” Who is the one that is generous to the poor? This is Esau the wicked. Is Esau the wicked generous to the poor? Rather does he not oppress the poor? He is like those procurators who go out to the villages and plunder tenants. Then they go back to the capital and say, “Gather the poor, because we want to perform a good act for them.” The [Aramaic] adage says, “[She commits adultery] for apples, and distributes [them] to the sick.” R. Levi interpreted the verse (i.e., Prov. 28:22) with reference to the person who does not take out his tithes properly. To this end R. Levi told a story about someone who did take out his tithes properly: Now he had a certain field that produced a thousand measures every year. So he took a hundred measures from it for his tithes; and from the remainder he and the children of his household sustained themselves all of his days. At the time of his death, he summoned his son. He said to him, “My son, give your attention to this field. It yields such and such [a number of] measures, and I take out such and such a tithe. From it I have sustained myself and my household all my days.” When that son planted it the first year, it produced a thousand measures, and he took out a hundred measures from it for the tithe. For the second year, an evil eye (i.e., of greed) entered within him. So he subtracted ten [measures from the tithe], but [the field] subtracted one hundred [measures from its yield]. Similarly also [on the third, fourth, and fifth [years], until it was reduced to its tithes. When kinfolk and friends saw [what was happening], they put on white (i.e., festive) [tunics] and wrapped themselves in white [mantles]. [When] they came to him, he said to them, “Why have you come? To rejoice over the very one who has been excommunicated [by the Heavens]?” They said to him, “God forbid! We have only come to rejoice with you. In the past you were the owner of the house, and the Holy One, blessed be He, was the priest; but now the Holy One, blessed be He, has become the owner of the house, and you are the priest.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

“For he emerged from prison to reign, as also to his kingdom he was born poor” (Ecclesiastes 4:14).
“For he emerged from prison [beit hasurim] to reign” – as it [the evil inclination] entangles people as though among thorns [seriata]. “As also to his kingdom he was born poor” – with the kingship of the good inclination comes the beginning of the impoverishment of the evil inclination.
Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Abraham; “than an old and foolish king” (Ecclesiastes 4:13) – this is Nimrod. What is: “To the Shaveh Valley” (Genesis 14:17)? As there they all agreed [hushvu] and chopped down the cedars, and constructed a large platform, and enthroned him³²Abraham above upon it; and they were lauding him and saying: “Hear us, my lord; you are a prince of God among us” (Genesis 23:6). “As also to his kingdom he was born poor” – with the kingship of Abraham comes the beginning of the impoverishment of Nimrod.
Another matter: “Better is a poor…child” (Ecclesiastes 4:13) – this is Joseph; “and wise” (Ecclesiastes 4:13) – as his wisdom sustained the entire world during the famine. “Than an old and foolish king” (Ecclesiastes 4:13) – this is Potifar. How many miracles did he see performed through [Joseph], but he was not admonished.³³He believed his wife’s false accusations against Joseph. “For he emerged from prison to reign” – from Pharaoh’s jail he emerged a king, as it is stated: “I am Pharaoh, and without you no one will lift [his hand or foot in the entire land of Egypt] ” (Genesis 41:44).

Jer. 3:19): <HOW I WOULD PUT YOU AMONG THE CHILDREN> AND GIVE YOU A DESIRABLE LAND, a land that the ancestors of the world³³Literally: “fathers of the world.” According to Ber. 16b and Rashi, ad loc., the title father should be limited to Abraham, Isaac, and Jacob. Similarly the title mother should apply only to Sarah, Rebekah, Leah, and Rachael. found desirable. <The first of these ancestors was> Abraham, of whom it is stated (in Gen. 12:9): THEN ABRAM JOURNEYED AS HE WENT ON AND TRAVELED TOWARDS THE NEGEB. And so it says (in Gen. 23:4): I AM AN ALIEN AND TRANSIENT AMONG YOU; GIVE ME A BURIAL PLACE AMONG YOU. <The second was> Isaac. {He also found it desirable when he was departing from <this> world. What did he say to his children (in Gen. 49:29)? BURY ME WITH MY ANCESTORS IN THE FIELD OF EPHRON BEN ZOHAR THE HITTITE.}³⁴Note that Gen. 49:1, 28 attributes these words to Jacob. [The Holy One also endeared it to Isaac (in Gen. 26:3): RESIDE IN THIS LAND, <AND I WILL BE WITH YOU AND BLESS YOU>…. ] <The third was> Jacob. This <is what> he commanded (in Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF IN THE LAND OF <CANAAN, THERE YOU SHALL BURY ME>…. Ergo (in Jer. 3:19): A DESIRABLE LAND, THE MOST BEAUTIFUL (rts: TsBH TsB') HERITAGE OF THE NATIONS, in that it is a land of delights (rt.: TsBH) for the peoples of the world.

And give thee a pleasant land (Jer. 3:19). It was a land greatly coveted by all the mighty men of the world. Abraham said of it: Give me a possession of a burying-place with you (Gen. 23:4). Similarly, the Holy One, blessed be He, made it precious to Isaac, as it is said: Sojourn in this land, and I will be with thee and will bless thee (ibid. 26:3). And Jacob said: In my grave which I have digged for me in the land of Canaan, there shalt thou bury me (ibid. 50:5). Hence it says: And give thee a pleasant land, the goodliest heritage of the deer (Jer. 3:19). What is indicated by the use of the word deer? Just as the flesh of a deer cannot be restored into its skin when they attempt to recover it after it has been slaughtered and its skin has been stripped away, so the land of Israel is not able to contain its fruit (when it is worthy). A proof of this is written in the verse: The oxen likewise and the young asses that till the ground shall eat savory provender, which hath been winnowed with the shovel and with the fan (Isa. 30:24). At first they winnowed the grain with a shovel, but later they winnowed it with a fan. Why? because the grain was more plentiful than the straw, though the grain grows within the straw. Whence do we know this was so? For it is written: Shall eat savory provender. The savory provender was the fruit (of the straw). Hence, And give thee a pleasant land, the goodliest heritage of the deer indicates that like the deer the land of Israel could not contain its fruits.

(Exodus 22:20) "And a stranger you shall not afflict and you shall not oppress him": You shall not afflict him with words and you shall not oppress him in money matters. Do not say to him: "Yesterday you worshipped the deity of Nevo, and (the flesh of) swine is still between your teeth, and you would dare contend with me!" And whence is it derived that if you taunt him he can taunt you in return? From "And a stranger you shall not afflict … for you were strangers in the land of Egypt" — whence R. Nathan derived "Do not attribute a blemish of your own to your neighbor." Beloved are the strangers, for in many places you are exhorted concerning them: "And a stranger you shall not afflict", (Devarim 10:19) "And you shall love the stranger", (Exodus 23:9) "And you have known the soul of the stranger." R. Eliezer says: Because a stranger's past is to his disadvantage, Scripture exhorts concerning him in many places. R. Shimon b. Yochai says: It is written (Judges 5:31) "And His lovers are like the rising of the sun in its might", and it is written (Devarim 10:18) "And He loves the stranger, etc." Now who is greater? One who loves the King or one whom the King loves? Certainly, one whom the King loves. Beloved are the strangers, for by every epithet that Israel is called, the strangers are called. Israelites are called "servants," as it is written (Leviticus 25:55) "For unto Me the children of Israel are servants." And the strangers are called "servants," as it is written (Isaiah 56:6) "… to love the name of the L rd and to be servants unto Him." Israelites are called "ministers," as it is written (Ibid. 6:6) "And you, 'priests of the L rd' shall you be called; 'ministers of our G d' will it be said of you." And the strangers are called "ministers," as it is written (Ibid. 56:6) "… and the strangers who join the L rd to minister unto Him." Israelites are called "lovers," as it is written (Ibid. 41:8) "the seed of Abraham, My lover." And the strangers are called "lovers" (i.e., beloved), as it is written (Devarim 10:18) "And He loves the stranger." "Covenant" is written of Israel, viz. (Genesis 17:13) "And My covenant (i.e., circumcision) shall be in your flesh." And it is also written of strangers, viz. (Isaiah 56:4) "and they hold fast to My covenant." "Acceptance" is written of Israel, viz. (Exodus 28:38) "for acceptance for them before the L rd." And "acceptance" is written of strangers, viz. (Isaiah 56:7) "their burnt-offerings and their sacrifices for acceptance upon My altar." "Watching" is written of Israel, viz. (Psalms 121:4) "He neither slumbers nor sleeps, the Watcher of Israel." And "watchers" is written of the strangers, viz. (Ibid. 146:9) "The L rd watches the strangers." Abraham called himself a stranger, viz. (Genesis 23:4) "A stranger and a sojourner am I with you." David called himself a stranger, viz. (Psalms 119:19) "I am a stranger in the land," and (I Chronicles 29:15) "For we are strangers before You and sojourners as all of our ancestors. As a shadow are our days upon the earth, without a prospect." And it is written (Psalms 39:13) "For a stranger am I with You, a sojourner as all of my ancestors." Beloved are the strangers (i.e., the proselytes), as witness Abraham's not being circumcised until the age of ninety-nine. For if he were circumcised at twenty or thirty, a stranger could become a proselyte only if he were younger than thirty — wherefore the L rd prolonged commanding him until he was ninety-nine, so as not to bar the door to future proselytes. And thus do you find (the L rd's esteem for the stranger-proselyte) in the four classes who respond before Him who spoke and brought the world into being, (Isaiah 44:5) "One shall say: 'I am the L rd's'; another shall call in the name of Yaakov; another shall mark his arm 'of the L rd'; and in the name of Israel he shall be called": "I am the L rd's" — these are the fearers of Heaven, untainted by sin. "another shall call in the name of Yaakov" — these are the minors (who died in childhood), the sons of the wicked in Israel. "another shall mark his arm 'of the L rd'" — these are the penitents. "and in the name of Israel he shall be called — these are the righteous strangers (i.e., the proselytes).

אֱלִישֶׁבַע בַּת עֲמִינָדָב....Elisheva bat Aminadav did not have joy in the world. she witnessed 'five crowns' in one day: her brother-in-law (Moshe) was a king, her brother (Nachshon) was a prince, her husband (Aron) was a Kohen Gadol, her two sons were both Deputy Kohanim, Pinchas her grandson was a war priest. But when her sons entered to draw near (to Gd) they were burnt, her joy was turned to mourning. as it is written, "after the death of the two sons of Aaron." Vayikra 16:1

7 (Numb. 22:5) “And he sent messengers to Balaam ben Beor at Pethor”: [Pethor (Petor) was] the name of his city.⁷Sanh. 105ab. But others say that [the name implies] he was a money-changer,⁸Since pator in Aramaic denotes a table, these interpreters would read the clause: AND HE SENT MESSENGERS TO BALAAM BEN BEOR AT A MONEY-CHANGER’S TABLE. Cf. Targum Pseudo-Jonathan, Gen. 23:16. since the kings of the nations of the world took counsel with him, as the money-changer to whom they all would show [their coins]. Still others say that in the beginning he was an interpreter (poter) of dreams. He turned to being a diviner. Then he turned to the holy spirit.⁹See Numb. 24:2. (Numb. 22:5, cont.) “To the land of his kinsfolk,” for Balak came from there, and [Balaam] had told him, “Your destiny is to become king.”(Numb. 22:5, cont.) “To summon him”: Thus he wrote him, “Do not suppose that it is for myself alone that you are doing this and that I alone am honoring you. If you uproot them, you shall receive honor from all the nations, so that the Canaanites and the Amalakites shall all bow down to you.” (Numb. 22:5, cont.) “Here is a people that has come out of Egypt:” He said to him, “As for you, how does it concern you?” He said to him (in Numb. 22:5, cont.), “’Look, they have covered the face (literally: eye) of the earth.’ [There are] two eyes upon which the land depends, Sihon and Og. They have destroyed them and covered their eyes. And [now] what do I do?” (Numb. 22:5, cont.) “Now they are dwelling opposite me (mmwly)”: [What is actually] written [in the Biblical text] is mmly (from the root, mwl, which means, "cut off"), just as it says (in Ps. 118:10), “in the name of the Lord I will cut them off (rt.: mwl).”¹⁰With the word rewritten in this sense, the end of Numb. 22:5 reads: NOW THEY ARE DWELLING [THERE] CUTTING ME OFF. This interpretation of Numb. 22:5 is also given by Rashi, ad loc. (Numb. 22:6) “So come now please, curse (arah) [this people] for me”: What is the meaning of “curse ('rh) […] for me?” Perhaps I shall be able to control them little by little, like someone who picks (rt.: 'rh) figs. (Numb. 22:6, cont.) “For they are mightier than I”: [It is] not that they are more valiant than I, nor [is it] that their forces are numerous. It is simply that they conquer through their mouth, [and this is] something that I cannot do. (Numb. 22:6, cont.) “Perhaps I shall be able to smite them”: What reason was there for this one to engage them (i.e., Israel) in war? Did not the Holy One, blessed be He, tell them this, that [Israel] was not to take any of their land? [It was] simply that [Balak] was more of a master of sorceries and divinations than Balaam, for it is so written of him (in Numb. 22:2), “Now Balak [ben Zippor] saw (in a vision),” except that he did not really comprehend the things [he saw]. And so it says (in Is. 47:13-14), “You are wearied with your many deliberations; let those who study the heavens please stand up and save you, those who gaze at the stars.” When he saw that Israel would fall into his hand, he therefore gave his daughter over (to prostitution to lure Israel to sin);¹¹See Numb. 25:1-15. Numb. 25:15 specifically identifies the sacred prostitute Cozbi as the daughter of Zur, whom the midrash (above, section 7:4) has already identified with Balak. and through her, twenty-four thousand fell. To this end he would have engaged them in war, but he did not know how. Hence (as in Numb. 22:6), “Perhaps I shall be able to smite (nkh) them”: As one discounts (rt.: nkh) one twenty-fourth of a [se’ah];¹²On allowing a given species to have up to 1/24 of another species, see Kil. 2:1; yKil. 2:1 (27c); BB 6:2; BB 93b-94a, where as elsewhere a rova‘ is a quarter of a qav, which in turn is one sixth of a se’ah. Thus one rova’ equals one twenty-fourth of a se’ah. so also did twenty-four thousand fall from Israel there, [which is] one less.¹³24 x 20,000 = 480,000, and 24 x 5,000 = 120,000, it turns out that, if 25,000 is found to be 1/24 of 600,000 and only 24,000 fell, then 1,000 are missing In a long note Buber further explains that apart from the law of mixtures, in the removal of the hallah, what is taken is generally 1/24 of the dough (so Hal. 2:7). Buber also notes a variant reading which substitutes menabber (denoting one who removes the hallah) for menakkah (translated here as “discount”). So the Holy One cleansed Israel by removing 1/24 of the people. However, since there were 600,000 Israelites, 25,000 (=1/24 of 600,000), not 24,000, should have been removed. The thousand extra can be explained on analogy with the law of mixtures allowing 1/24 for impurities. The first part of the interpretation in the text comes from dividing 25,000 into two parts of 20,000 + 5,000 and then multiplying each separately and adding the results, instead of simply multiplying 25,000 by 24,000. Regarding the number of Israelites in the desert, Scripture gives the 600,000 figure only in Exod. 12:37. Cf. Exod. 38:26; Numb. 1:46; 2:32, which fix the figure at 603,550 adult males excluding Levites; also Numb. 26:57, which reports a census figure of 601,730 after the removal of the 24,000 in Numb. 25:9. (Numb. 22:6, cont.) “And drive them away from the land,” for he only desired to drive them away, so that they would not enter the land. (Numb. 22:6, cont.) “For I know that whomever you bless is blessed and that whomever you curse is cursed.” From where did he know? When Sihon desired to fight with Moab [and] was afraid because they were warriors, he hired Balaam and his father to curse Moab, for it says (in Numb. 21:27–29), “Therefore those who speak in parables say, [‘Come to Heshbon, let it be built; let the city of Sihon be established.] For a fire has come forth from Heshbon, [a flame from the city of Sihon. It has devoured Ar of Moab…]. Woe be to you, O Moab!’” Ergo it says (in Numb. 22:6), “for I know [that whomever you bless is blessed and that whomever you curse is cursed].”

The KAPH in ולבכתה and to weep for her (Genesis 23:2) is small — anyone who doesn't weep over a righteous person, a palm (כף) and a palm and a palm will strike him.

(Numb. 21:34:) “But the Lord God said unto Moses, ‘Do not fear him.’” This text is related (to Prov. 28:14), “Fortunate is the one who is always afraid […].” Such is the nature of the righteous. Although the Holy One, blessed be He, assures them, they do not cast off fear. And so it is written about Jacob (in Gen. 32:8]), “And Jacob was [greatly] afraid.” Why was he afraid? He said, “Perhaps I was tainted by something at Laban's,” since it is written (in Deut. 23:15), “so [the Lord] is not to see anything indecent among you and turn away from you.” Thus the Holy One, blessed be He, may have forsaken me. Moses also acquired fear in the manner of his ancestor. Why was he afraid? He said, “Perhaps Israel sinned in the war with Sihon or became tainted by a transgression.” The Holy One, blessed be He, said to him (in Numb. 34:21), “’Do not fear,’ as they all fulfilled [their actions] with justice. ‘Do not fear him,’ [even though] a warrior more formidable than himself has never arisen in the world [since his time].” Thus it is stated (in Deut. 3:11), “For only Og King of Bashan was left over from the remaining Rephaim.”¹⁵⁵According to Deut. 2:11, 20-21, together with Numb. 13:33, the Rephaim were a race of giants. Now he had been left from the warriors whom Amraphel and his colleagues (Gen. 14:1, 9) had slain, as stated (in Gen. 14:5), “and they smote the Rephaim […].” But this [man] was their refuse, like olive pits that come out as survivors from the bottom of the oil press. It is so stated (in Gen. 14:13), “Then the survivor came and told Abram (about Lot's capture).” This was Og. And here [Scripture] made him into leftovers, as stated (in Josh. 13:12), “he was left over from the remaining Rephaim.” It was his intention that Abraham would go out [to war] and be killed. The Holy One, blessed be He, gave him a reward for [what] his feet had earned [for the good that ended up resulting]; in that he lived all those years until he fell at the hand of [Abraham's] children. When Moses came to wage war with him, he was afraid of him. He said, “I am a hundred and twenty years old, while he is five hundred years old.” If he did not have merit, he would not have lived all these years. The Holy One, blessed be He, said (in Numb. 21:34 = Deut. 3:2:) “Do not fear him, for I have given him into your hand,’ you with your hand shall kill him, (Numb. 21:34 = Deut. 3:2, cont.) ‘and you shall do to him as you did to Sihon….’” (Deut. 3:6:) “And we shall utterly destroy it […].” But is it not written (in Deut. 3:7), “But all the cattle and the booty of the towns we took as booty for ourselves?” It is simply that they utterly destroyed their bodies, so as not to benefit from any of them at all. (Numb. 21:35:) “So they smote him, his sons [and all his people].” The written text (ketiv) [reads] “his son,”¹⁵⁶Cf. a similar verse about Sihon, Deut. 2:33, where HIS SON is the undoubted reading. because he had a son more formidable than himself. The Holy One, blessed be He, said to Israel, “In this world you destroy the nations little by little, but in the world to come, I will remove them from the world at a single stroke. It is so stated (in Is. 33:12), “And the people shall become burnings of lime, thorns cut down that are burned in the fire.” Amen, may it be His will!

Abraham came and found that she was dead. Whence did he come? From Mount Moriah, as it is said, "And Abraham came to mourn for Sarah" (Gen. 23:2).

JACOB AND LABAN
"WHEN thou goest, thy steps shall not be straitened; and if thou runnest, || thou shalt not stumble" (Prov. 4:12).

JACOB AND LABAN
"WHEN thou goest, thy steps shall not be straitened; and if thou runnest, || thou shalt not stumble" (Prov. 4:12).

Rabbi Jehudah said: Three forefathers made covenants with the people of the land. (With reference to) Abraham (the circumstances were as follows). When the angels were revealed unto him, he thought that they were travellers (from among) the people of the land, and he ran to meet them, and he wished to prepare for them a great banquet, and he told Sarah to prepare cakes for them. When Sarah was kneading, she perceived that the manner of women was upon her, therefore he did not hand them any of the cakes. He ran to fetch a calf. But the calf fled from before him, and went into the Cave of Machpelah, and he went in there after it, and he found Adam and his help-meet lying there upon their beds, and they slept, and lights were kindled above them, and a sweet scent was upon them like a sweet savour, therefore he desired to have the Cave of Machpelah as a burial possession. He spoke to the sons of Jebus, in order to purchase from them the Cave of || Machpelah by a purchase with gold, and by a perpetual deed for a possession of a burying-place. Were they Jebusites? Were they not Hittites? But they were called Jebusites according to the name of the city of Jebus. The men did not accept (this request). He began to bow down and prostrate himself unto them, as it is said, "And Abraham bowed himself down before the people of the land" (Gen. 23:12).

Rabbi Jehudah said: Three forefathers made covenants with the people of the land. (With reference to) Abraham (the circumstances were as follows). When the angels were revealed unto him, he thought that they were travellers (from among) the people of the land, and he ran to meet them, and he wished to prepare for them a great banquet, and he told Sarah to prepare cakes for them. When Sarah was kneading, she perceived that the manner of women was upon her, therefore he did not hand them any of the cakes. He ran to fetch a calf. But the calf fled from before him, and went into the Cave of Machpelah, and he went in there after it, and he found Adam and his help-meet lying there upon their beds, and they slept, and lights were kindled above them, and a sweet scent was upon them like a sweet savour, therefore he desired to have the Cave of Machpelah as a burial possession. He spoke to the sons of Jebus, in order to purchase from them the Cave of || Machpelah by a purchase with gold, and by a perpetual deed for a possession of a burying-place. Were they Jebusites? Were they not Hittites? But they were called Jebusites according to the name of the city of Jebus. The men did not accept (this request). He began to bow down and prostrate himself unto them, as it is said, "And Abraham bowed himself down before the people of the land" (Gen. 23:12).

They said to him: We know that the Holy One, blessed be He, will give to thee and to thy seed in the future all these lands; make a covenant with us by an oath that thy seed shall not take possession of the cities of Jebus, and we will sell unto thee the Cave of Machpelah by a purchase with gold and by a perpetual deed and for a perpetual possession. He made with them a covenant with an oath that the Israelites would not take possession of the city of Jebus save by the consent of the sons of Jebus, and afterwards he bought the Cave of Machpelah by a purchase with gold, and a perpetual deed, for a perpetual possession, (as it is said), "And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant" (Gen. 23:16).

and Chevron was (built of) the "refuse" of Eretz Yisrael.

אל עמק שוה "To the Valley of Shaveh": Rabbi Berachia and Rabbi Chanina said in the name of Rabbi Shmuel bar Nachman: [It was called that] because all of the idolaters became unanimous [השוו], cut down cedars and built a great stage, and brought [Avraham] there to rise him up, and they said praises before him, saying [Bereishit 23:6]: "Hear us, my lord, [you are a prince of God in our midst,]" etc. They said to him, "You are our king! You are our prince! You are our god!" He said to them: "The world does not lack its King, nor does it lack its God."

"And the lifespan of Sarah was 100 years" (Gen. 23:1) - "Ad-nai is concerned with the days of the blameless and their portion lasts forever." (Psalms 37:18) Just as they are blameless, so too their years are blameless:[Sarah] at 20 years of age was like [she was] at 7 years of age regarding beauty, at 100 years of age [she was] like at 20 years of age regarding sin. Another interpretation: "Ad-nai is concerned with the days of the blameless", this is Sarah who was blameless in her actions. Rabbi Yochana said: just as a heifer is blameless, and their inheritance is eternal, as it is written: "And the lifespan of Sarah was 100 years" - why is there a need to repeat "the lifespan of Sarah" at the end? To teach you that the lives of the righteous are beloved by the Place both in this world and in the world to come.

..."The sun rises and goes down" (Ecclesiastics 1:5). Rabbi Aba bar Kahana said: Don't we know that the sun rises and goes down? Rather (this is what it means): When the Holy One of Blessing causes the sun of a righteous person to set, he causes the sun of his fellow to shine forth. The day that Rabbi Akiba died, our rabbi (Judah the Prince) was born and it was written about him "The sun rises and the sun goes down." On the day that our rabbi died Rabbi Ada Bar Ahava was born and it was written about him "The sun rises and the sun goes down." On the day that Rabbi Ada Bar Ahava died, Rabbi Avin was born and it was written about him "The sun rises and the sun goes down." On the day that Rabbi Avin died, his son Rabbi Avin was born. The day that Rabbi Avin died, Aba Hoshaya from Traya was born. The day that Aba Hoshaya died Rabbi Hoshaya was born and it was written about him "The sun rises and the sun goes down." Before the sun of Moses set the sun of Joshua shone forth as it is written, "God said to Moses, take Joshua Son of Nun" (Numbers 27:18). Before the sun of Joshua set the sun of Itaniel son of Kenaz shone forth as it is said, "Itaniel son of Kenaz took it" (Judges 1:13). Before the sun of Eli the priest set, the sun of Samuel shone forth, "the lamp of God had not yet gone out and Samuel lay on the sanctuary of God" (1 Sam 3:3). Rabbi Yochanan said, "like a perfect calf." Before the God causes the sun of Sarah to set, he causes the sun of Rebecca to shine forth. For first it says "Behold Malkah also bore children" (Gen 22:20) and after "and the life Sarah was one hundred years..."

Rabbi Akiva was once sitting and lecturing, and the community [his students] was falling asleep. To arouse them, he said: How could Esther rule over one hundred and twenty seven provinces? It should be that Esther, a descendant of Sarah who lived to one hundred and twenty seven, to rule over one hundred and twenty seven provinces.

And Avraham came to eulogize Sarah-From where did he come? Rabbi levi said: He came to Sarah from the burial of Terach. Rabbi Yossi said to him: And did not the burial of Terach precede the burial of Sarah by two years?! Rather, from where did he come? From Mount Moriah.

And Avraham rose from his dead (Genesis 23:3) - it teaches us that he was able to see the angel of death defying him. Rabbi Yochana said: from here we teach: 'a person whose dead lies before them is exempt from saying the Shema, from Prayer and from putting tefilin and from all the mitzvot contained in the Torah - this comes from here, he rose and spoke. 'A stranger and a resident' - a stranger that lives there, a resident that is the master of this house. If you want, I am a stranger, if not, I am a master of this house, since the Holy One of Blessing said to me "this land I will give to your seed" (Genesis 15:18). "Give me a piece of burial to bury my dead" - I only request space for one dead, as it is written "give me one piece for burial place." "And the children of Chet answered to Avraham... listen to us, lord, etc" (Genesis 23:5-6): you are a king for us, you are a prince for us, you are a god for us. He said to them: do not detract His kingship from this world, do not detract His Divinity from the world. "in our choicest plots, bury your dead" - many dead. "And Avraham prostrated" - from here you learn that we give thanks for good news.

And Avraham rose from his dead (Genesis 23:3) - it teaches us that he was able to see the angel of death defying him. Rabbi Yochana said: from here we teach: 'a person whose dead lies before them is exempt from saying the Shema, from Prayer and from putting tefilin and from all the mitzvot contained in the Torah - this comes from here, he rose and spoke. 'A stranger and a resident' - a stranger that lives there, a resident that is the master of this house. If you want, I am a stranger, if not, I am a master of this house, since the Holy One of Blessing said to me "this land I will give to your seed" (Genesis 15:18). "Give me a piece of burial to bury my dead" - I only request space for one dead, as it is written "give me one piece for burial place." "And the children of Chet answered to Avraham... listen to us, lord, etc" (Genesis 23:5-6): you are a king for us, you are a prince for us, you are a god for us. He said to them: do not detract His kingship from this world, do not detract His Divinity from the world. "in our choicest plots, bury your dead" - many dead. "And Avraham prostrated" - from here you learn that we give thanks for good news.

And Avraham rose from his dead (Genesis 23:3) - it teaches us that he was able to see the angel of death defying him. Rabbi Yochana said: from here we teach: 'a person whose dead lies before them is exempt from saying the Shema, from Prayer and from putting tefilin and from all the mitzvot contained in the Torah - this comes from here, he rose and spoke. 'A stranger and a resident' - a stranger that lives there, a resident that is the master of this house. If you want, I am a stranger, if not, I am a master of this house, since the Holy One of Blessing said to me "this land I will give to your seed" (Genesis 15:18). "Give me a piece of burial to bury my dead" - I only request space for one dead, as it is written "give me one piece for burial place." "And the children of Chet answered to Avraham... listen to us, lord, etc" (Genesis 23:5-6): you are a king for us, you are a prince for us, you are a god for us. He said to them: do not detract His kingship from this world, do not detract His Divinity from the world. "in our choicest plots, bury your dead" - many dead. "And Avraham prostrated" - from here you learn that we give thanks for good news.

And Avraham rose from his dead (Genesis 23:3) - it teaches us that he was able to see the angel of death defying him. Rabbi Yochana said: from here we teach: 'a person whose dead lies before them is exempt from saying the Shema, from Prayer and from putting tefilin and from all the mitzvot contained in the Torah - this comes from here, he rose and spoke. 'A stranger and a resident' - a stranger that lives there, a resident that is the master of this house. If you want, I am a stranger, if not, I am a master of this house, since the Holy One of Blessing said to me "this land I will give to your seed" (Genesis 15:18). "Give me a piece of burial to bury my dead" - I only request space for one dead, as it is written "give me one piece for burial place." "And the children of Chet answered to Avraham... listen to us, lord, etc" (Genesis 23:5-6): you are a king for us, you are a prince for us, you are a god for us. He said to them: do not detract His kingship from this world, do not detract His Divinity from the world. "in our choicest plots, bury your dead" - many dead. "And Avraham prostrated" - from here you learn that we give thanks for good news.

And Avraham rose from his dead (Genesis 23:3) - it teaches us that he was able to see the angel of death defying him. Rabbi Yochana said: from here we teach: 'a person whose dead lies before them is exempt from saying the Shema, from Prayer and from putting tefilin and from all the mitzvot contained in the Torah - this comes from here, he rose and spoke. 'A stranger and a resident' - a stranger that lives there, a resident that is the master of this house. If you want, I am a stranger, if not, I am a master of this house, since the Holy One of Blessing said to me "this land I will give to your seed" (Genesis 15:18). "Give me a piece of burial to bury my dead" - I only request space for one dead, as it is written "give me one piece for burial place." "And the children of Chet answered to Avraham... listen to us, lord, etc" (Genesis 23:5-6): you are a king for us, you are a prince for us, you are a god for us. He said to them: do not detract His kingship from this world, do not detract His Divinity from the world. "in our choicest plots, bury your dead" - many dead. "And Avraham prostrated" - from here you learn that we give thanks for good news.

... David is the shepherd of Israel, as it says “You shall shepherd My people Israel…” (Divre HaYamim I 11:2) And who shepherded David? The Holy One, as it says “The Lord is my shepherd; I shall not want.” (Tehillim 23:1) Jerusalem is the light of the world, as it says “And nations shall go by your light…” (Yeshayahu 60:3) And who is the light of Jerusalem? The Holy One, as it is written “…but the Lord shall be to you for an everlasting light…” (Yeshayahu 60:19)

“And he bought the part of the field where he had pitched his tent from the sons of Hamor, the father of Shechem, for a hundred kesitas.” (Bereshit 33:19) R’ Yudan bar Simon said: this is one of the three places about which the nations of the world cannot defraud Israel and say ‘this is stolen property in your hands.’ They are – the cave of the Machpela, the Holy Temple and the grave of Yosef. The cave of the Machpela, as it is written “And Abraham listened to Ephron, and Abraham weighed out to Ephron the silver…” (Bereshit 23:16) The Holy Temple, as it is written “And David gave to Ornan for the place shekels of gold weighing six hundred.” (Divre HaYamim I 21:25) The grave of Yosef, as it is written ““And he bought the part of the field where he had pitched his tent…” (Bereshit 33:19)