Midrash sobre Génesis 18:27

(Fol. 17) R. Akiba lectured: "If man and wife have merits then the Shechina will dwell among them, but if they have no merits a fire [of dissention] will consume them." Said Raba: "And the [fire of the woman] is even greater than that of the man, because the woman's name (Esha) originally consists of the word fire, (Esh) while in that of the husband (Ish) there is a letter (Yud) which intervenes between the word fire (Esh)." Raba said: "Why did the Torah command to bring dust for a Sota? This is explained that if one has merits, he will have children like Abraham our patriarch, concerning whom it is written (Gen. 18, 27) Although I am but dust and ashes, but if one has no merits, they will bring him to ashes; (i.e., will be burned)."

“The elders of the daughter of Zion sit on the ground, are silent. They have placed dust on their heads, have girded themselves with sackcloth. The virgins of Jerusalem have lowered their heads to the ground” (Lamentations 2:10).
“The elders of the daughter of Zion sit on the ground, are silent.” Rabbi Elazar said: Let the portion of vows not be insignificant in your eyes, as it is on account of the portion of vows that the Great Sanhedrin of Zedekiah were killed. When Yekhonya was exiled, King Nebuchadnezzar appointed him¹⁰⁶Zedekiah. over five kings. That is what is written: “Send to the king of Edom, to the king of Moav, to the king of the children of Ammon, to the king of Tyre and to the king of Sidon, in the hand of the messengers who come to Jerusalem to Zedekiah, king of Judah” (Jeremiah 27:3). He would enter and exit before him without permission.¹⁰⁷Zedekiah had unfettered access to Nebuchadnezzar. One day, he entered before him and saw that he was ripping the flesh of a hare and eating it raw. [Nebuchadnezzar] said to him: ‘Take an oath to me that you will not publicize this about me,’ and he took an oath to him. On what did he administer the oath to [Zedekiah]? Rabbi Yosei ben Rabbi Ḥanina said: On the inner altar. The five kings were sitting and maligning Nebuchadnezzar before Zedekiah and saying to him: ‘The kingdom is not suitable for Nebuchadnezzar, but rather it is suitable for you, as you are from the offspring of David.’ He, too, maligned Nebuchadnezzar and said: ‘I saw that he was ripping the flesh of a hare and eating it.’ Immediately, they sent [a message] to the king, saying: ‘This Jew who enters and exits before you without permission said about you: I saw that Nebuchadnezzar was ripping the flesh of a hare and eating it.’ That is what is written: “Zedekiah rebelled against the king of Babylon” (II Kings 24:20).
Immediately, he¹⁰⁸Nebuchadnezzar. came and settled in Daphne of Antioch and the Great Sanhedrin went to greet him. When he saw that they were all men of noble form, he issued a command and had seats of honor brought for them, and he seated them. He said to them: ‘Teach me the Torah.’ Immediately they began reading each and every portion and translating it before him. When they reached the portion of vows: “A man who takes a vow” (Numbers 30:3), he said to them: ‘If he wishes to renege on it, can he or can he not do so?’ They said to him: ‘He can go to a Sage and [the Sage] can nullify his vow for him.’ He said to them: ‘It seems to me that you nullified for Zedekiah the oath that he took to me.’ Immediately, he decreed and had them placed down on the ground. That is what is written: “The elders of the daughter of Zion sit on the ground, are silent.” “They have placed dust [on their heads],” they began mentioning the merit of Abraham, as it is written: “I am dust and ashes” (Genesis 18:27). “Have girded themselves with sackcloth,” they began mentioning the merit of Jacob, as it is written: “He placed sackcloth on his loins” (Genesis 37:34).¹⁰⁹The Sages began to pray to God for mercy in the merit of Abraham and Jacob, both of whom took oaths and were careful to fulfill them (Etz Yosef; see Genesis 14:22, 28:20). What did they do to them? They tied their hair to horses’ tails and had them run from Jerusalem to Lod. That is what is written: “The virgins of Jerusalem have lowered their heads to the ground.”¹¹⁰They did so in mourning for the Sages. Alternatively, the Sages are alluded to with the term virgins because of their purity.

(Deut. 25:17:) “Remember what Amalek did to you.” R. Tanhum bar Hanila'i opened [his discourse] (with Job 13:12), “Your remembrances are proverbs of ashes; your responses are responses of clay”:²⁴3:2; cf. 12:4; PR 12:2. The Holy One, blessed be He, said to Israel, “These two remembrances are what I have mentioned to you in the Torah, you are to be mindful of them. (Deut. 25:19:) ‘You shall blot out the remembrance of Amalek.’ [And (Deut. 25:17), ‘Remember what Amalek did to you.’” (Job 13:12:) “Proverbs of ashes,” [meaning] those compared to ashes. If you are worthy, you shall be children of Abraham who compared himself to ashes, where it is written (in Gen. 18:27), “for I am dust and ashes.” But if [you are] not [worthy], (according to Job 13:12), “your responses are responses of clay.” [Then] prepare yourselves for enslavement in Egypt, as stated (in Exod. 1:14), “And they made their lives bitter with hard labor [at clay and bricks].” (A different version: [Then prepare yourselves] for the subjugation of the kingdoms, as stated (Ps. 129:3), “Plowmen plowed across my back.”) Another interpretation (of Job 13:12), “Your remembrances are proverbs of ashes”: Why are you misleading the creatures that see you and think about you that you are righteous like Avraham, as is stated about him (in Gen. 18:27), “for I am dust and ashes.” But you, “your responses are responses of clay,” like the generation of [the Tower of Babel], about whom it is written (in Gen. 11:3), “and the clay was mortar for them.”

(Deut. 25:17:) REMEMBER WHAT AMALEK DID TO YOU. R. Tanhum bar Hanila'i opened <his discourse> (with Job 13:12): YOUR REMEMBRANCES (i.e., of Amalek) ARE PROVERBS OF ASHES; YOUR RESPONSES ARE RESPONSES OF CLAY.³⁰Tanh., Deut. 6:5; PRK 3:2; cf. 12:4; PR 12:2. The Holy One said to Israel: These two remembrances are what I have mentioned to you in the Torah: {You are to be mindful of them.} (Deut. 25:19:) YOU SHALL BLOT OUT THE REMEMBRANCE OF AMALEK. [(Exod. 17:14:) I WILL UTTERLY BLOT OUT THE REMEMBRANCE OF AMALEK. You are to be mindful of them.] (Job 13:12:) PROVERBS OF ASHES. If you are worthy, you shall be children of Abraham who compared himself with ashes, where it is written (in Gen. 18:27): FOR I AM DUST AND ASHES. But if <you are> not <worthy>, (according to Job 13:12): YOUR RESPONSES ARE RESPONSES OF CLAY. Prepare yourselves for enslavement in Egypt, as written (in Exod. 1:14): AND THEY MADE THEIR LIVES BITTER … ³¹This lacuna indicated in the Buber text does not actually appear in the Bible. WITH HARD LABOR AT CLAY AND BRICKS.

(Fol. 88b) Raba said: "As a reward to Abraham for his [humble] talk (Gen. 18, 27) Who am but dust and ashes, his children were privileged with the two commandments — the ashes of the cow and the dust of the Sotah." Why does he not also count the ashes used to cover the blood [of a slaughtered fowl or beast]? The last is merely a preparation for a commandment.

R. Jochanan said in the name of R. Elazar b. R. Simon: "Wherever you find something said by R. Eliezer, the son of R. Jose, the Galilian, in the way of homeletics, make thy ear like the hopper [to receive his words]." (Deut. 7, 7) The Lord did not set His love upon you nor choose you, because ye were more in number than any people, etc. The Holy one, praised be He! said unto Israel: "I love you, because at the time when I even overwhelm you with dignity, ye are belittling yourself before Me. For I gave dignity unto Abraham and he [in return] said (Gen. 18, 27) Who am I but dust and ashes. I did the same unto Moses and Aaron and they [in return] said (Ex. 16, 7) And what are we. Unto David, and he said (Ps. 22, 7) But I am a worm, and not a man. The other nations, however, behave differently; for when I gave dignity unto Nimrod, he then said (Gen. 11, 3) Come, let us build us a city. Unto Pharaoh, and he said (Ex. 5, 2) Who is the Lord? Unto Sennacherib, and he said (II Kings 18, 35) Who are they among all the gods of the countries, etc. Unto Nebuchadnezzar, and he said (Is. 14, 14) I will ascend above the heights of the clouds. Unto Chiram, King of Tyre, and he said (Ez. 28, 2) I sit in the seat of God, in the heart of the seas." Raba, and according to some authorities, R. Jochanan, said "The stand which the passage states was taken by Moses and Aaron is more [exhausting] than the one taken by Abraham; for concerning Abraham it is written, Who am but dust and ashes, while concerning Moses and Aaron, it is written, And what are we?" Raba, and according to others, R. Jochanan, said further: "The world would not have been in existence were it not for the sake of Moses and Aaron; for it is written here and what are we, and it is written elsewhere (Job 26, 7) He hangeth the earth over nothing."

Woe to the kingdom of Esau when the Holy One sees its works and arises to exact retribution from it. We have found in the case of Egypt that, when the Holy One exacted retribution from them, he exacted retribution from them in the early morning. Thus it is stated (in Exod. 14:24): THEN IT CAME TO PASS IN THE MORNING WATCH < THAT THE LORD LOOKED DOWN AT THE HOST OF THE EGYPTIANS FROM THE PILLAR OF FIRE AND THE CLOUD AND CONFOUNDED THE HOST OF THE EGYPTIANS >. What is written about Assyria (in II Kings 19:35)? < SO IT CAME TO PASS IN THAT NIGHT > THAT THE ANGEL OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-FIVE THOUSAND > IN THE CAMP OF ASSYRIA…. In the case of Media it was at the hands of Mordecai and Esther. In the case of Greece it was at the hands of Mattathias and his sons. But in the case of Edom the Holy One said: There is no creature who will exact retribution from it. I myself will exact retribution against it. Where is it shown? (In Obad. vs. 1-2:) THE VISION OF OBADIAH. THUS SAYS THE LORD GOD TO EDOM: WE HAVE HEARD TIDINGS FROM THE LORD…. < BEHOLD I WILL MAKE YOU SMALL AMONG THE NATIONS >…. R. Berekhyah said: What did Obadiah see exacting retribution from Edom? He saw that, < if > the Holy One gives back recompense to those who love him, how much the more < would he do > so for those who hate him. So the Holy Spirit says through Eliphaz the Temanite (in Job 4:1-2): THEN ANSWERED ELIPHAZ THE TEMANITE³²Eliphaz is identified as Esau’s eldest son in Gen. 36:4, 10-12, 15; 1 Chron. 1:35-36. Teman was a district of Edom. AND SAID: IF ONE TRIES YOU IN SOMETHING, DO YOU FIND IT TOO MUCH?³³This translation fits the context here better than a more traditional one, which would read, IF ONE VENTURES A WORD WITH YOU, WILL YOU FIND IT TOO MUCH? Eliphaz said to Job: Here you say: In what way am I not like Abraham? Thus have you said (in Job 30:19): < GOD > HAS CAST ME INTO THE MUD, AND I HAVE BECOME LIKE DUST AND ASHES.³⁴Cf. Gen. 18:27, according to which Abraham said: AND I AM DUST AND ASHES. Do you think that he is comparing you to him? R. Berekhyah said: Transpose the text and interpret it. (Job 30:19a:) AND I HAVE BECOME LIKE DUST AND ASHES < means >, "And he judges you like the generation of the dispersion (i.e., of the Tower of Babel), of which it is written in Gen. 11:3): NOW THEY HAD BRICKS FOR STONE < AND BITUMEN FOR MORTAR >. (Job 30:19a:) < GOD > HAS CAST ME INTO THE MUD. Eliphaz said to him: Are your works like < those of > Abraham? Abraham was tried in ten trials and endured all of them, but you < have only been > in one trial. (Job 4:2-3:) IF ONE TRIES YOU IN SOMETHING, DO YOU FIND IT TOO MUCH? < … > HERE YOU HAVE INSTRUCTED MANY. You would comfort all who were suffering. When a blind person came to you, you would say to him: The Holy One already knows what he is going to do. After all, he < was the one who > made that person blind. You also used to console him and say to him: If you had built a house and did not want to open windows, who would have protested your right? So the Holy One is going to be glorified in you, as stated (in Is. 35:5): THEN THE EYES OF THE BLIND SHALL BE OPENED. When a deaf person would come to you, [you would comfort him and say to him:] If you want to make a juglet,³⁵Gk.: kothon. < but > did not want to make ears for it, who would protest your right? So the Holy One is going to be glorified in you, as stated (in ibid., cont.): AND THE EARS OF THE DEAF SHALL BE OPENED. To a lame person you would say (in ibid., vs. 6): THEN THE LAME SHALL LEAP LIKE A DEER. So you would comfort him. (According to Job 4:4:) YOUR WORDS HAVE UPHELD THE STUMBLING. But now that it affects you, you are dismayed! (Job. 4:5:) BUT NOW THAT < TROUBLE > HAS COME UNTO YOU, YOU FIND IT TOO MUCH…. (Job 4:6:) IS NOT YOUR GODLY FEAR YOUR CONFIDENCE? After all, you have said: I am a righteous person; so why does he punish me? Have you ever seen a righteous person perishing? (Job 4:7:) PLEASE RECALL, WHAT INNOCENT ONE HAS PERISHED … ? Because Noah was righteous, he was saved from his generation. Abraham was saved from the furnace; Isaac was saved from the knife; Jacob was saved from the angel; Moses was saved from Pharaoh's sword. (Job 4:7:) PLEASE RECALL, WHAT INNOCENT ONE HAS PERISHED … ? He delivered Israel from Egypt, but he destroyed the Egyptians (according to Job 4:8): AS [I HAVE SEEN], THOSE WHO PLOW EVIL AND SOW TROUBLE, REAP IT. So what happened to them (according to vs. 9)? BY THE BREATH (NShMT) OF GOD THEY PERISH. It is so stated (in Exod. 15:10): YOU BLEW (NShMT) WITH YOUR WIND, AND THE SEA COVERED THEM. Also < with reference to > all the wicked who are going to arise, (according to Job 4:10) < there is > A LION'S ROAR AND A FIERCE LION'S VOICE. Job said to him (to Eliphaz): Please look at your father, Esau. He said to him: I am not concerned with him. (According to Ezek. 18:20): {THE} [A] SON SHALL NOT BEAR THE FATHER'S GUILT…. (Job 4:11:) THE STRONG LION PERISHES FOR LACK OF PREY. This < strong lion > is Esau in that he perishes for lack of < good > works. (Ibid., cont.:) AND THE OFFSPRING OF THE LIONESS ARE SCATTERED. These < offspring > are his chieftains. Job said to him: Now in your case, what do you have for yourself? (Job 4:12:) NOW A WORD WAS SECRETLY BROUGHT UNTO ME. I am a prophet. My only concern with him is to rebuke you (according to vs. 13) IN OPINIONS³⁶The Hebrew word here is a homonym of the reading in Masoretic Text, which denotes THOUGHTS. FROM NIGHT VISIONS. The Holy One said [to Eliphaz]: You have rebuked my servant Job through a vision. I am raising up a prophet from you who will exact punishment from your father's house (the Edomites) through a vision. [It is so stated (in Obad., vs. 1): THE VISION OF OBADIAH.] So R. Samuel bar Nahmani said: What did Obadiah see, since he only prophesied against Edom? The Holy One said: Esau grew up between two righteous people³⁷Jacob and Rebekah. So Sifre, Numb. 27:1 (133). without learning from their works; but Obadiah dwelt between two wicked people³⁸Ahab and Jezebel. So Sifre, Numb. 27:1 (133); Rashi on Sanh. 39b. See also Jerome’s introduction to his commentary on Obadiah. without learning from their works. Obadiah would come and exact punishment from Esau. Ergo (in Obad., vs. 1) THE VISION OF OBADIAH. And what is written in his prophecy (in vs. 18)? THE HOUSE OF JACOB SHALL BE FIRE, AND THE HOUSE OF JOSEPH A FLAME, AND THE HOUSE OF ESAU SHALL BE STRAW; THEY SHALL BURN IT AND CONSUME IT, AND THERE SHALL BE NO SURVIVOR TO THE HOUSE OF ESAU; FOR THE LORD HAS SPOKEN.

23) What was their death like? Two strands of fire came forth from the holy of holies and parted into four. Two entered the nostrils of one, and two, the nostrils of the other, burning their bodies and leaving their garments intact, viz. (Tehillim 33:25): "And a fire came forth from before the L–rd (i.e., from the holy of holies) etc." Aaron stood in astonishment, saying: Woe unto me! There must be transgression in me and in my sons that such has befallen me! Thereupon Moses entered and comforted him, saying: Aaron, my brother, from Sinai it was revealed to me: I (the L–rd) am destined to consecrate this house (the mishkan) — I will do so with a great man. I thought to myself that the house will be consecrated either through me or through you. We find now that your two sons are greater than both of us, the house having been consecrated through them. When Aaron heard this, he vindicated G d's judgment upon him and he was silent, as it is written (Vayikra 10:3): "And Aaron kept his peace." And the righteous are wont to vindicate G d's judgment upon them. Abraham did so, viz. (Bereshith 18:27): "… and I am dust and ashes." Jacob did so, viz. (Bereshith 32:11): "I am too small for all of the lovingkindness and for all of the truth that You have conferred upon Your servant."