Midrash sobre Génesis 15:18

(Lev. 12:3:) “And on the eighth day the flesh of his foreskin shall be circumcised.” It is not written here that one lays out expenses over circumcision. See how much Israel loves the commandments, how many expenses they lay out in order to observe them! The Holy One, blessed be He, said, “You make the commandments joyful; I am increasing your joy, as stated (in Is. 29:19), ‘Then the humble shall increase their joy in the Lord.’” Beloved is circumcision, such that the Holy One, blessed be He, swore to Avraham that anyone who is circumcised will not descend to Geihinnom, as stated (Genesis 15:18), “On that day, the Lord made a covenant with Avram, saying.” And who does descend there? See what is written below (Gen. 15:19), “The Kenite, the Kenizzite ….” And so did Ezekiel see, as stated (Ezekiel 32:18-30), “Son of man, wail upon the masses of Egypt and make it descend, and the daughters of mighty nations, to the lowest lands and those that fall in the pit. Who do you surpass in pleasantness, go down and lay with the uncircumcised…. Assyria is there with all of her congregation, its graves are around it…. Meshech and Tubal and all their masses are there, its graves are surrounding it, they are all uncircumcised…. The princes of the North are there….” And so does Isaiah says (Isaiah 5:14), “And so does the pit widen itself and opened wide its mouth without measure (chok),” to he that doesn't have a statute [the words — "without measure" — can also be rendered "to he that doesn't have a statute"]. And where [do we see that] it (the commandment to circumcise) is called a statue? As it says (Ps. 105:10) "And He established it unto Jacob for a statute, to Israel for an everlasting covenant," because the Holy One, blessed be He, placed His name with Israel. And what is the name and the seal that He placed in them? It is Shaddai, the shin is placed on the nose, the dalet on the hand, and the yud on the circumcision. Therefore when he goes to his eternal home, there is an angel appointed in the Garden of Eden who takes him and brings him into the Garden of Eden. And regarding the heretics and sinners, The Holy One, “blessed be He, commands the angel to pull his foreskin (i.e. reverse his circumcision), as it says (Ps. 55:21) "He hath put forth his hands against them that were at peace with him; he has profaned his covenant." It happened that Tyrannus Rufus the wicked asked R. Aqiva, “Which works are the more beautiful? Those of the Holy One, blessed be He, or those of flesh and blood?” He said to him, “Those of flesh and blood are the more beautiful.” Tyrannus Rufus the wicked said to him, “Look at the heavens and the earth. Are you able to make anything like them?” R. Aqiva said to him, “Do not talk to me about something which is high above mortals, things over which they have no control, but about things which are usual among people.” He said to him, “Why do you circumcise?” He said to him, “I also knew that you were going to say this to me. I therefore anticipated [your question] when I said to you, ‘A work of flesh and blood is more beautiful than one of the Holy One, blessed be He.’ Bring me wheat spikes and white bread.”¹⁶Qeluska’ot, from the Gk.: kollikes (“long rolls of coarse bread”) or kollikia (the diminutive of kollikes). He said to him, “The former is the work of the Holy One, blessed be He, and the latter is the work of flesh and blood. Is not the latter more beautiful?” Tyrannus Rufus said to him, “Inasmuch as He finds pleasure in circumcision, why does no one emerge from his mother's belly circumcised?” R. Aqiva said to him, “And why does his umbilical cord come out on him? Does not his mother cut his umbilical cord? So why does he not come out circumcised? Because the Holy One, blessed be He, only gave Israel the commandments in order to purify them. Therefore, David said (in II Sam. 22:31 = Ps. 18:31), ‘the word of the Lord is pure.’”

(Exodus 13:5) "which He swore to your forefathers": Where did He swear it to your forefathers? Abraham — (Genesis 15:18) "On that day the L rd made a covenant with Abraham." Isaac — (Ibid. 26:3) "Live in this land." Jacob — (Ibid. 28:13) "the land on which you are lying, etc."...

(Gen. 24:1, cont.:) COMING IN THE DAYS (YMYM) (i.e., GETTING ON IN YEARS). What is the meaning of COMING IN THE YMYM? R. Johanan said: < Coming > within the veil²⁰Wilon, Lat.: velum, is the talmudic name for the first heaven and therefore represents the veil between this world and the world to come. This interpretation is suggested by the fact that YMYM can mean “seas” in an unvocalized text. Thus Gen. 24:1 is saying that Abraham was coming into the waters that separate heaven and earth. of this world. R. Eleazar said: Of this world and the world to come. It is therefore stated (ibid.): COMING INTO THE YMYM. He said to him (in Gen. 15:18): TO YOUR OFFSPRING I HAVE GIVEN THIS LAND…. < I.e., > he showed him what would happen in this world and what would happen in the world to come.²¹The fact that Abraham came to the veil of heaven would imply that he learned of the future. What R. Johanan and R. Eleazar dispute is whether that future extended into the world to come. See Gen. R. 44:22. It is therefore written (in Gen. 24:1): COMING INTO THE YMYM.

"Command the Children of Israel" (Numbers 34:2:). This is what is stated in the verse (in Numbers 23:19), "God is not a man to be deceitful," [meaning] a man will not make God deceitful; "nor the son of" Amram (this is a play on words, as the verse reads, the son of man, "Adam") to make Him "change His mind." As [only after God] said, "Let Me go," did the son of Amram stand and make Him change His mind, as stated (Exodus 32:14), "And the Lord rescinded the evil that He was saying to do to His people." Another interpretation (of Numbers 23:19): "God is not a man to be deceitful," with the good. When He speaks to bring good - even if the generation is liable - He does not go back on it, [as] "God is not a man to be deceitful." But when He speaks to bring evil, He does go back on it, as it is stated (Numbers 23:19), "He said it but does not do [it]." You should know that He said to Avraham (Genesis 15:5), "Look toward heaven and count the stars...." And He did it, as stated (Deuteronomy 1:10), "The Lord, your God, multiplied you, and behold you are today...." [But when] He said to Avraham (Genesis 15:13), "Know well that your offspring shall be strangers [... four hundred years]," they were oppressed for only two hundred and ten years. That is [the meaning of], "God is not a man to be deceitful" - with the good. But with the evil, "He said it but does not do [it]." [In this vein,] He said to Israel, "as you are not My people" (Hosea 1:9). But He went back and said, "and I will say to Not My People, 'You are My people'" (Hosea 2: 25). That is [the meaning of], "He said it but does not do [it]." He said to Avraham, "As I will give [the land] to you and your offspring" (Genesis 26:3), and He did not go back [on it]. As it is stated (Numbers 34:2), "when you come to the Land of Canaan," and He brought them into the Land.

The tabernacle of the testimony (Exod. 38:21). This refers the Torah in which they labored. The Holy One, blessed be He, said: Because of the Torah and the sacrifices, I will rescue you from Gehinnom. You may know this from the fact that the Holy One, blessed be He, revealed to Abraham the Torah, the sacrifices, Gehinnom, and the servitude experienced by the exiles. The Torah: A flaming torch (Gen. 15:17), for it is written: At this hand was a fiery law unto them (Deut. 33:2), and the people perceived the thunder and lightning (Exod. 20:15); the sacrifices: Take me a heifer of three years (Gen. 15:9); Gehinnom: A smoking furnace and a flaming torch (ibid., v. 17); the servitude at the hands of the nations: For, behold, there was thick darkness (ibid.).

And it shall be when the Lord shall bring thee into the land of the Canaanite (Exod. 13:5). (Scripture mentions) five nations though there were (in fact) seven nations.¹⁷Cf. Mekhilta (Lauterbach), p. 161. Which he swore unto thy fathers to give thee (ibid.). Where did that occur? When he assured Abraham: In that day the Lord made a covenant with Abraham, saying: “Unto thy seed have I given this land” (Gen. 15:18). When he swore unto Isaac: Sojourn in this land, and I will be with thee, etc. (ibid. 26:3), and when he swore unto Jacob: The land whereupon thou liest, to thee will I give it (ibid. 28:13). Thou shalt keep this service (Exod. 13:5). That is, just as you performed this service in Egypt, so you must perform it in the generations to come. Where did He assure us that it would be? And I will bring you in unto the land, concerning which I lifted up My hand (ibid. 6:8). Into the land of the Canaanite (ibid. 13:11). Why did Canaan deserve to have the land called by his name? When Canaan heard that the Israelites were approaching, he departed from that place. The Holy One, blessed be He, said to him: Because you left that place, the land will be called by your name, and I will give you a land as beautiful as your own. What land was this? Africa. And it shall be given to thee (ibid.). This is written lest one should claim: “I inherited it from my ancestors.”

Rabbi Yoḥanan interpreted the verse regarding the incense of the house of Avtinas.²⁸⁴The house of Avtinas was a priestly family that would prepare the incense to be used in the Temple. See, e.g., Mishna Shekalim 5:1. “A bundle of myrrh,” this is one of the eleven spices that one places in it. Rabbi Huna said in its regard: “The Lord said to Moses: Take spices for you [stacte and onycha and galbanum; spices and pure frankincense; each part shall be equal]” (Exodus 30:34). [Take spices for you], these are two.²⁸⁵The word spices is plural. “Stacte and onycha and galbanum,” these make five. “Spices,” if you say that these are two, “spices” was already stated. “Each part shall be equal,” give five corresponding to five, these are ten. “And pure frankincense,” these are eleven. From here, the Sages examined and found that these eleven spices alone are optimal for incense.
“Lying between my breasts,” as it was confined between the two staves of the Ark.²⁸⁶The cloud created by the burning of incense in the Holy of Holies on Yom Kippur was confined to the area between the two staves of the Ark (Matnot Kehuna). “A cluster of henna [eshkol hakofer],” as it atones [mekhaper] for the iniquities of Israel. Rabbi Yitzḥak said: Cluster, as it would rise in a column until the rafters and then spread and descend like a cluster. Hakofer, as it atones [mekhaper] for the iniquities of Israel.
And Rabbi Yitzḥak said: It is written: “The incense cloud will cover” (Leviticus 16:13). We did not know what this covering was until David came and explained it: “You forgave the iniquity of Your people; You covered [all of their sins]” (Psalms 85:3). “In the vineyards of Ein Gedi,” due to the conditions that I stipulated to Abraham your patriarch between the pieces, as it is stated: “On that day, the Lord established a covenant with Abram, saying…” (Genesis 15:18).²⁸⁷The covenant was based on the animals that would be sacrificed by Abraham’s descendants, including the kid [gedi].
The verse is speaking of Abraham, as it is stated: “After these matters, the word of the Lord was to Abram in a vision” (Genesis 15:1). Rabbi Levi said in the name of Rabbi Ḥama: There were ruminations that took place there.²⁸⁸This was after Abraham’s victory over the four kings (see Genesis chapter 14). Who ruminated? Abraham ruminated, and said before the Holy One blessed be He: ‘Master of the universe, You made a covenant with Noah that You would not eliminate his descendants from the world, and I arose and amassed good deeds before You, and the covenant with me overrode the covenant with him.²⁸⁹Abraham had just eliminated a significant number of his descendants. Perhaps another man will arise and amass more mitzvot and good deeds than me, and the covenant with him will override the covenant with me.’ The Holy One blessed be He said to him: ‘“Fear not, [Abram,] I am your shield” (Genesis 15:1). From Noah I did not produce protectors and righteous people, but from you I will produce protectors and righteous people. Moreover, when your descendants perform transgressions and evil deeds, I will see who the great man among them is, who is able to say to the attribute of justice: Enough, and I will take him as collateral on their behalf, as it is stated: Eshkol, a man in whom there is everything [ish shehakol bo], Bible, Mishna, Talmud, Tosefta, and aggadot. Hakofer, who atones for the sins of Israel. “In the vineyards of Ein Gedi,”²⁹⁰The Hebrew can also be translated “for the sake of the vineyard…” and it is understood here as a reference to Israel, which is referred to as God’s vineyard (see Isaiah 5:7) (Matnot Kehuna). I take them as collateral on their behalf.’
Another matter, eshkol—ben Gezira said: This is the Holy One blessed be He, a Man in whom there is everything. Hakofer, who renounced the nations of the world and acknowledged Israel. When did He renounce the nations of the world? Say it was during the war of Yehoshafat; that is what is written: “It was thereafter that the children of Moav and the children of Amon, and with them some Amonites, came against Yehoshafat to war” (II Chronicles 20:1). You find Israel coming by virtue of Abraham, and Amon and Moav coming by virtue of Lot. These waged war with those and these fell into the hands of those. Yehoshafat, his God aided him and he prevailed. That is [what is stated] that He renounced the nations of the world. If a person will say to you that the verse is not speaking of Yehoshafat, say to him: “Ein Gedi” is stated here, and it is stated below: “In Hatzetzon Tamar, which is Ein Gedi” (II Chronicles 20:2). Just as Ein Gedi, that is stated below, the verse is speaking of the war of Yehoshafat, here, too, the verse is speaking of the war of Yehoshafat. Rabbi Levi bar Zekharya said: If, in this world, where it is written regarding the Holy One blessed be He: “For the Lord your God is a consuming fire, a zealous God” (Deuteronomy 4:24), He renounced the nations of the world and acknowledged Israel, in the future, where He is likened to dew, as it is stated: “I will be like dew for Israel” (Hosea 14:6), all the more so.

“Until the day is great and the shadows flee, turn, my beloved, and be like a gazelle or a fawn on the cleft mountains” (Song of Songs 2:17).
“Until the day is great [sheyafuaḥ],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: Until I introduce a breeze [piḥa] into the night of the kingdoms. Did I not introduce a breeze into the night of Egypt, as it was four hundred years and I made them two hundred and ten?¹⁵³God provided relief for Israel from the persecution of Egypt; although He told Abraham that his descendants would be persecuted in a foreign land for four hundred years (Genesis 15:13), they were actually in Egypt for only two hundred and ten years. “And the shadows flee,” did I not remove from them two difficult shadows of mortar and bricks? Rabbi Ḥelbo said: “The nation” “and also the nation” (Genesis 15:14), Egypt and the four kingdoms.¹⁵⁴The verse states: “and also the nation whom they serve, I will judge” (Genesis 15:14), whereas it could have simply said “and the nation whom they serve…” Rabbi Ḥelbo means that since it could have stated “the nation” but instead it says “and also the nation,” the inclusionary term “also” alludes to the other four kingdoms destined to persecute Israel: Babylonia, Persia, Greece, and Rome. Rabbi Yudan said: Being a stranger, subjugation, and affliction in a land that is not theirs, even in cities prepared for them.¹⁵⁵All of the years from the birth of Isaac until the exodus from Egypt are counted in the four hundred years, including the years in which they dwelled securely in cities prepared for them, such as during Joseph’s lifetime in Egypt. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy, and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” Rabbi Yosei ben Rabbi Ḥanina said: Like the offspring of a hind. “On the cleft [bater] mountains,” owing to the conditions that I stipulated with Abraham your patriarch between the pieces [betarim], as it is stated: “On that day, the Lord made a covenant with Abram, saying” (Genesis 15:18).
Rabbi Berekhya said: Until I heat the day, just as it says: “With the fire of My fury I will blow [afiaḥ] upon you” (Ezekiel 21:36), “to blow fire upon it” (Ezekiel 22:20). What is “and the shadows flee”? These are the shadows of sorrow and sighing. “Turn, my beloved, and be like a gazelle,” ultimately I will turn for you from the attribute of justice to the attribute of mercy and accelerate your redemption like the blood of the gazelle and the blood of a hart. “Or a fawn,” like the offspring of a hind.
“On the cleft [bater] mountains,” Rabbi Yudan said: So that the kingdoms will be in abeyance until after [batar] their treasures.¹⁵⁶They will receive their ultimate punishment only after being rewarded in this world for any good deeds they performed. Rabbi Levi bar Ḥaita said: After the kingdom¹⁵⁷Rome. will experience its greatness. Rabbi Berekhya said: The Holy One blessed be He said: Even if I have against them only what they did in Beitar, My judgement will be extended over them. What did they do in Beitar? Rabbi Yoḥanan said: Emperor Hadrian killed four million people in Beitar.

Another matter, “wisdom will bolster the wise” – this is Noah; “more than ten rulers who are in a city” – more than the ten generations from Adam until Noah, as from all of them, He spoke only with him [Noah]. Alternatively, “wisdom will bolster the wise” – this is Abraham; “more than ten rulers” – more than the ten generations from Noah until Abraham, as the Holy One blessed be He chose from all of them and made a covenant only with him [Abraham], as it is stated: “On that day the Lord made a covenant with Abram” (Genesis 15:18). Alternatively, “wisdom will bolster the wise” – this is Jacob; “more than ten rulers” – [Jacob had] more [wisdom] than the ten tribes that descended to Egypt and ascended [back to Canaan], and they did not know that Joseph was alive, but Jacob knew, as it is stated: “Jacob saw that there were provisions [shever] in Egypt” (Genesis 42:1), he knew that his hope [shivro] was in Egypt.

(Ibid. 20) "You shall not make unto Me gods of silver and gods of gold": R. Yishmael says: The likeness of My servants who serve before Me on high ("you shall not make unto Me.") Neither the likeness of angels nor the likeness of ofanim (heavenly creatures), nor the likeness of cherubs. R. Nathan says: "You shall not make (alongside) with Me," i.e., Do not say I will make a kind of image and I will bow down to it. And thus is it written (Devarim 4:15) "And you shall take great heed to your souls. For you did not see any likeness (on the day that the L rd spoke to you in the midst of the fire.") R. Akiva says: "You shall not do (i.e., deport yourselves) with Me" as others do with their gods. When good befalls them, they honor their gods, viz. (Habakkuk 1:16) "Therefore, he sacrifices to his "nets" (i.e., to his idols, which "net" him riches). And when evil befalls them, they curse their gods, viz. (Isaiah 8:21) "… and he will curse his king and his gods." But, as for you, if I bring good upon you, you give thanks, and when I bring afflictions upon you, you give thanks. And thus did David say (Psalms 116:3) "the cup of salvation shall I raise, and in the name of the L-td will I call" — (Ibid. 4) "Trouble and sorrow will I find, and in the name of the L rd shall I call." And thus, Iyyov says (Iyyov 1:21) "the L rd has given and the L rd has taken — Let the name of the L rd be blessed!" Both for the good and for the evil. What does his wife say to him? (Ibid. 2:9) "Do you still hold on to your innocence? Blaspheme G d and die!" He answers (Ibid. 10) "You speak as one of the lowly ones! The men of the generation of the flood, who were "ugly" in good (i.e., when good befell them), accepted distress perforce. But we, who were amiable in good, should we not be amiable in distress!" — wherefore he said "You speak as one of the lowly ones!" And, what is more, one should rejoice in affliction more than in good. For even if one were to bask in good all of his days, his transgressions would not be forgiven. Whereby are they forgiven? By afflictions. R. Eliezer says: It is written (Mishlei 3:11) "The chastisement of the L rd, my son, do not despise … (12) "For whom the L-=rd loves He chastises, as a father, the son whom he favors. What caused this son to conciliate his father? Afflictions. R. Meir says (Devarim 8:5) "And you shall know in your heart that just as a man chastises his son, the L rd your G d chastises you." R. Yonathan says: Beloved are afflictions. Just as a covenant is forged with the land (viz. Genesis 15:18), a covenant is forged with afflictions, viz. "the L rd your G d chastises you … (7) for the L rd your G d brings you to a good land." R. Shimon b. Yochai says: Beloved are afflictions, for three goodly gifts were given to Israel and are desired by the nations of the world, and they were given to them only through afflictions — Torah, Eretz Yisrael, and the world to come. Torah, (Mishlei 1:2) "to know wisdom and chastisement, to comprehend words of understanding," and (Psalms 94:12) "Happy is the man whom you chastise, O L rd, and whom you teach from Your Torah." Eretz Yisrael, (Devarim 8:5) "… the L rd your G d chastises you … (7) for the L rd your G d brings you to a good land." The world to come, (Mishlei 6:23) "For a mitzvah is a lamp, and Torah, light, and the way of life, the chastisements of mussar." Which is the way which leads a man to life in the world to come? Afflictions. R. Nechemiah says: Beloved are afflictions. Just as offerings conciliate, so, afflictions conciliate. What is written of offerings? (Leviticus 1:5) "and it shall conciliate for him to atone for him." What is written of afflictions? (Ibid. 26:43) "… and they shall conciliate for their sin." And, what is more, afflictions conciliate more than offerings do. For offerings are (effected) with one's money, and afflictions, with one's body. Once, R. Eliezer was sick, and four elders came to visit him: R. Tarfon, R. Yehoshua, R. Elazar b. Azaryah, and R. Akiva … R. Tarfon responded: "You are more beloved by Israel than the solar orb" … whence we derive that afflictions are beloved (see Sanhedrin 107b)

Rabbi Dustai said in the name of Rabbi Shmuel bar Nachman, since it does not mention the Hivites here, it brings the Rephaim instead. Rabbi Chelbo in the name of Rabbi Abba in the name of Rabbi Yochanan said, Such arose in the mind of the omnipresent to bequeath to Israel the land of ten nations, the Kenites, the Kenizzites, and the Kadmonites, but he only gave them seven, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. [. . .] Which are the three that he did not give to them. Rabbi says Arabia, Shalmaite, and Nabataea. Rabbi Shimon ben Yochai says Damascus, Asia, and Hispania. Rabbi Eliezer ben Yaakov said Asia, Thracia, and Carthage. The Rabbis say Edom, Moab, and the first of the sons of Ammon. They are the three that were not given to [Israel] in this world. Edom as it says (Deuteronomy 2:5) "For I will not give you of their land so much as a foot can tread on; I have given the hill country of Seir as a possession to Esau." And regarding Moab it is written, (Deuteronomy 2:9) "Do not harass the Moabites or provoke them to war." The Kenizzites are from Esau, the Kenites and the Kadmonites are from Ammon and Moab. But in the days of the Messiah they will return and become Israel's to fulfil the statement of The Holy One Blessed is He. However, presently He gave seven to [Israel] as it says (Deuteronomy 7:1) "Seven nations much larger than you." Rabbi Yitzhak said, a sow feeds ten and a ewe has not even one. All these The Holy One Blessed is He said to Abraham that He would give him, " the Kenites, the Kenizzites etc." and still (Genesis 16:1) "Sarai, Abram’s wife, had borne him no children."

THE EGYPTIAN BONDAGE
RABBAN JOCHANAN, son of Ẓakkai, opened (his exposition with the text): "In that day the Lord made a covenant with Abram, saying, Unto thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates" (Gen. 15:18). Abram said before the Holy One, blessed be He, Sovereign of all the universe ! Thou hast not given me seed, yet dost Thou say, "Unto thy seed will I give || this land" (ibid.). He said: "Whereby shall I know that I shall inherit it?" (Gen. 15:8). The Holy One, blessed be He, said to him: Abram! The entire world stands by My word, and thou dost not believe in My word, but thou sayest, "Whereby shall I know that I shall inherit it?" (ibid.). By thy life! In two ways shalt thou surely know, as it is said, "And he said to Abram, Know of a surety that thy seed shall be a stranger in a land which is not theirs,… and they shall afflict them" (Gen. 15:18).

Rabbi Elazar, son of 'Azariah, said: Is it not so that the Israelites did not dwell in Egypt except for 210 years? But in order to teach thee, know that this is so, come and see; for when Joseph went down to Egypt he was seventeen years old, and when he stood before Pharaoh he was thirty years old, as it is said, "And Joseph was thirty years old when he stood before Pharaoh, king of Egypt" (Gen. 41:46). And the seven years of plenty, and the two years of famine, behold, they are nine-and-thirty years (in all). And Levi, the son of Jacob, was six years older than Joseph, and when he went down to Egypt he was forty-five years, and the years of his life in Egypt were ninety-two years; behold, all of them (amount to) 137 years, (as it is said,) "And the years of the life of Levi were an hundred thirty and seven years" (Ex. 6:16). On his going down to Egypt, his wife bare unto him Jochebed, his daughter, as it is said, "And the name of Amram's wife was Jochebed" (Num. 26:59), and she was 130 years when she bare Moses, (as it is said,) "And Moses was fourscore years old when he stood before Pharaoh" (Ex. 7:7). || Behold, (the total is) 210 years in all. And thus it says, "And they shall serve them; and they shall afflict them four hundred years" (Gen. 15:18).

...Rabbi Berechya, Rabbi Chiya, and the Rabbis "from there" [Babylonia] stated in the name of Rabbi Yehudah: Not a day passes that the Holy and Blessed One does not innovate some halacha in the heavenly court. What is the reason [prooftext]? As it is written: "Listen, listen to the roar of His voice, to the sound (hegeh) that issues from His mouth" (Job 37:2). And hegeh is none other than Torah, as it is written "meditate (v'hegita) on it day and night" (Joshua 1:8). And even these halachot was known by our father Abraham.

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.