כִּי־זֶ֛ה שְׁנָתַ֥יִם הָרָעָ֖ב בְּקֶ֣רֶב הָאָ֑רֶץ וְעוֹד֙ חָמֵ֣שׁ שָׁנִ֔ים אֲשֶׁ֥ר אֵין־חָרִ֖ישׁ וְקָצִּֽיר׃
Que ya ha habido dos años de hambre en medio de la tierra, y aun quedan cinco años en que ni habrá arada ni siega.
Ruth Rabbah
“There was a famine in the land.” Ten famines came to the world. One during the days of Adam; one during the days of Lemekh; one during the days of Abraham; one during the days of Isaac; one during the days of Jacob; one during the days of Elijah; one during the days of Elisha; one during the days of David; one during the days when the judges judged; and one that is yet progressing and coming to the world.
One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11).
Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them39The years of famine during the days of David. to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree,40The sycamore tree is frail. and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree41The olive tree is sturdy. and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana42Generic names of that period. pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them:43David’s generation. “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines]44That of Lemekh occurred while Adam was still alive. came during the days of Adam.45In the parallel text of this midrash found in Bereishit Rabba 25:3 it says ‘Abraham’ instead of ‘Adam.’ Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two se’a46A measure of dry volume roughly equivalent to 8 liters. and they became forty-one se’a.47The reference is to the amount of produce that could be purchased for one sela. Some commentators suggest that the text should be read: they were [sold] at a rate of two se’a [per sela] and became one se’a [per sela]. See Etz Yosef. But is it not taught: A person may not depart to outside the Land of Israel until two se’a48Of wheat. are bought for a shekel?49The reference is to the biblical shekel, which is the equivalent of the rabbinic sela. Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one se’a for a shekel, a Jew may not leave the Land of Israel.50Elimelekh was punished because his decision to leave the Land of Israel was not justified. But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel.
[It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”
One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11).
Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them39The years of famine during the days of David. to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree,40The sycamore tree is frail. and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree41The olive tree is sturdy. and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana42Generic names of that period. pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them:43David’s generation. “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines]44That of Lemekh occurred while Adam was still alive. came during the days of Adam.45In the parallel text of this midrash found in Bereishit Rabba 25:3 it says ‘Abraham’ instead of ‘Adam.’ Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two se’a46A measure of dry volume roughly equivalent to 8 liters. and they became forty-one se’a.47The reference is to the amount of produce that could be purchased for one sela. Some commentators suggest that the text should be read: they were [sold] at a rate of two se’a [per sela] and became one se’a [per sela]. See Etz Yosef. But is it not taught: A person may not depart to outside the Land of Israel until two se’a48Of wheat. are bought for a shekel?49The reference is to the biblical shekel, which is the equivalent of the rabbinic sela. Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one se’a for a shekel, a Jew may not leave the Land of Israel.50Elimelekh was punished because his decision to leave the Land of Israel was not justified. But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel.
[It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”
Bereshit Rabbah
“From the ground, which the Lord cursed” – there were ten periods of famine that came to the world: One in the days of Adam the first man, as it is stated: “Cursed is the ground on your account” (Genesis 3:17); one in the days of Lemekh, as it is stated: “From the ground, which the Lord cursed”; one in the days of Abraham – “there was a famine in the land” (Genesis 12:10); one in the days of Isaac, as it is stated: “There was a famine in the land, besides the first famine” (Genesis 26:1); one in the days of Jacob, as it is stated: “For these two years, the famine” (Genesis 45:6); one in the days when the judges judged, as it is stated: “It was in the days when the judges judged; there was a famine in the land” (Ruth 1:1); one in the days of David, as it is stated: “There was a famine in the days of David for three years” (II Samuel 21:1); one in the days of Elijah, as it is stated: “As the Lord, God of Israel, before whom I stand, lives, there will be dew and rain during these years only by my word” (I Kings 17:1); one in the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); and there is one that circulates and comes periodically to the world. And [there will be] one more in the future, as it is stated: “Not a famine for bread, and not a thirst for water, but rather, to hear the words of the Lord” (Amos 8:11).
Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul.8The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1). However, because Saul was the shoot of a sycamore,9Easily broken, unable to withstand it, due to his lack of merit. the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham.
The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one.10According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one. But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela?11Double the ordinary price of wheat, which was four se’a for a sela (Pe’a 8:7). Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.
Rabbi Huna and Rabbi Yirmeya in the name of Rabbi Shmuel bar Yitzḥak: In reality, it [David’s famine] should not have occurred in the days of David, but rather, in the days of Saul.8The reason underlying the famine was relevant to Saul, not David (II Samuel 21:1). However, because Saul was the shoot of a sycamore,9Easily broken, unable to withstand it, due to his lack of merit. the Holy One blessed be He postponed it and brought it about in the days of David. They say a parable: Shilo sinned, but Yoḥana pays?! That is astonishing! Rabbi Ḥiyya the Great said: This is analogous to a glazier who had in his hand a basket filled with goblets and cut glass. When he would wish to hang his basket, he would [first] bring a peg, affix it, and suspend himself from it, and only then would he hang his basket. That is why they did not come in the days of downtrodden people, but rather, in the days of powerful people, who are able to withstand them. Rabbi Berekhya would cite this verse in their regard: “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya said in the name of Rabbi Ḥelbo: There were two [famines] that occurred in the days of Abraham. Rav Huna said in the name of Rabbi Aḥa: One was in the days of Lemekh, and one in the days of Abraham.
The famine that came in the days of Elijah was a famine of drought; one year produced [crops], and one year did not produce. The famine that came in the days of Elisha was a famine of panic, as it is stated: “Until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was in the days that the judges judged, Rabbi Huna said in the name of Rabbi Dosa: For the price for which one used to purchase forty-two se’a, they could purchase [only] forty-one.10According to a different reading: the price for which one used to purchase two se’a, they could purchase [only] one. But is it not taught: A person should not depart and go outside the Land of Israel unless two se’a of wheat sells for one sela?11Double the ordinary price of wheat, which was four se’a for a sela (Pe’a 8:7). Rabbi Shimon said: That is only when he does not find any [wheat] to buy, but if he can find to buy, even if it is one se’a for a sela, one should not depart and go outside the Land of Israel. But Elimelekh did depart, therefore, he was punished.
Bereshit Rabbah
“He benefitted Abram for her sake; he acquired flocks, cattle, donkeys, slaves, maidservants, female donkeys, and camels” (Genesis 12:16).
“Pharaoh commanded men in his regard and they sent away him and his wife, and everything that was his” (Genesis 12:20).
“He benefitted Abram for her sake; he acquired flocks, cattle…Pharaoh commanded men in his regard and they sent away him [and his wife]” – Rabbi Pinḥas said in the name of Rabbi Hoshaya the Great: The Holy One blessed be He said to Abraham our forefather: ‘Go and pave the way before your descendants.’30The events of your life are portents for the events that will occur to your descendants. You find that everything that is written in Abraham’s regard is written regarding his descendants. In Abraham’s regard it is written: “There was famine in the land” (Genesis 12:10); in Israel’s regard it is written: “For these two years the famine is in the midst of the land” (Genesis 45:6). In Abraham’s regard it is written: “Abram descended to Egypt to sojourn there” (Genesis 12:10); in Israel’s regard it is written: “Our ancestors descended to Egypt” (Numbers 20:15). In Abraham’s regard it is written: “To sojourn there”; in Israel’s regard it is written: “We have come to sojourn in the land” (Genesis 47:4). In Abraham’s regard it is written: “As the famine was severe in the land” (Genesis 12:10); in Israel’s regard it is written: “The famine was severe in the land” (Genesis 43:1). In Abraham’s regard it is written: “It was when he drew near” (Genesis 12:11); in Israel’s regard it is written: “Pharaoh drew near” (Exodus 14:10). In Abraham’s regard it is written: “They will kill me, and keep you alive” (Genesis 12:12); in Israel’s regard it is written: “Every son who is born, you shall cast him into the Nile [and every girl you shall keep alive]” (Exodus 1:22). In Abraham’s regard it is written: “Please, say you are my sister; so that it may be well with me [yitav li] because of you…” (Genesis 12:13); in Israel’s regard it is written: “God favored [vayeitev] the midwives” (Exodus 1:20). In Abraham’s regard it is written: “It was upon Abram’s arrival in Egypt” (Genesis 12:14); in Israel’s regard it is written: “These are the names of the children of Israel who arrived in Egypt” (Exodus 1:1). In Abraham’s regard it is written: “And Abram was very wealthy in livestock, [in silver, and in gold]” (Genesis 13:2); in Israel’s regard it is written: “He took them out with silver and with gold” (Psalms 105:37). In Abraham’s regard it is written: “Pharaoh commanded [men] in his regard, [and they sent away him and his wife]” (Genesis 12:20); in Israel’s regard it is written: “The Egyptians urged the people, [to send them away in haste]” (Exodus 12:33). In Abraham’s regard it is written: “He went on his journeys” (Genesis 13:3); in Israel’s regard it is written: “These are the journeys of the children of Israel” (Numbers 33:1).
“Pharaoh commanded men in his regard and they sent away him and his wife, and everything that was his” (Genesis 12:20).
“He benefitted Abram for her sake; he acquired flocks, cattle…Pharaoh commanded men in his regard and they sent away him [and his wife]” – Rabbi Pinḥas said in the name of Rabbi Hoshaya the Great: The Holy One blessed be He said to Abraham our forefather: ‘Go and pave the way before your descendants.’30The events of your life are portents for the events that will occur to your descendants. You find that everything that is written in Abraham’s regard is written regarding his descendants. In Abraham’s regard it is written: “There was famine in the land” (Genesis 12:10); in Israel’s regard it is written: “For these two years the famine is in the midst of the land” (Genesis 45:6). In Abraham’s regard it is written: “Abram descended to Egypt to sojourn there” (Genesis 12:10); in Israel’s regard it is written: “Our ancestors descended to Egypt” (Numbers 20:15). In Abraham’s regard it is written: “To sojourn there”; in Israel’s regard it is written: “We have come to sojourn in the land” (Genesis 47:4). In Abraham’s regard it is written: “As the famine was severe in the land” (Genesis 12:10); in Israel’s regard it is written: “The famine was severe in the land” (Genesis 43:1). In Abraham’s regard it is written: “It was when he drew near” (Genesis 12:11); in Israel’s regard it is written: “Pharaoh drew near” (Exodus 14:10). In Abraham’s regard it is written: “They will kill me, and keep you alive” (Genesis 12:12); in Israel’s regard it is written: “Every son who is born, you shall cast him into the Nile [and every girl you shall keep alive]” (Exodus 1:22). In Abraham’s regard it is written: “Please, say you are my sister; so that it may be well with me [yitav li] because of you…” (Genesis 12:13); in Israel’s regard it is written: “God favored [vayeitev] the midwives” (Exodus 1:20). In Abraham’s regard it is written: “It was upon Abram’s arrival in Egypt” (Genesis 12:14); in Israel’s regard it is written: “These are the names of the children of Israel who arrived in Egypt” (Exodus 1:1). In Abraham’s regard it is written: “And Abram was very wealthy in livestock, [in silver, and in gold]” (Genesis 13:2); in Israel’s regard it is written: “He took them out with silver and with gold” (Psalms 105:37). In Abraham’s regard it is written: “Pharaoh commanded [men] in his regard, [and they sent away him and his wife]” (Genesis 12:20); in Israel’s regard it is written: “The Egyptians urged the people, [to send them away in haste]” (Exodus 12:33). In Abraham’s regard it is written: “He went on his journeys” (Genesis 13:3); in Israel’s regard it is written: “These are the journeys of the children of Israel” (Numbers 33:1).