מדרש על בראשית 18:7

[(Gen. 18:1:) THEN THE LORD WAS AWESOME UNTO HIM.]⁹The verse is traditionally rendered, THEN THE LORD APPEARED UNTO HIM. In the unvocalized text, however, APPEARED can be translated WAS AWESOME; and so the midrash understands it. This text is related (to Is. 66:1-3): THUS SAYS THE LORD: THE HEAVENS ARE MY THRONE … FOR ALL THESE THINGS HAS MY HAND MADE … < BUT UNTO THIS PERSON WILL I LOOK: UNTO ONE WHO IS POOR AND OF A CONTRITE SPIRIT, WHO TREMBLES AT MY WORD, WHO > ¹⁰Translations generally interpret what follows as referring to someone evil who is being contrasted with the ONE WHO IS POOR AND OF A CONTRITE SPIRIT. SLAUGHTERS THE OX, WHO SLAYS A HUMAN, WHO SACRIFICES THE LAMB…. Who is trembling at the words of the Holy One? This is Abraham, < for > (according to Gen. 18:1) THEN THE LORD WAS AWESOME UNTO HIM…. What is written (in Is. 66:2)? BUT ON THIS PERSON WILL I LOOK: UNTO ONE WHO IS POOR AND OF A CONTRITE SPIRIT, WHO TREMBLES AT MY WORD. Now, if you want to know that the text is speaking about Abraham, see what is written (in vs. 3): WHO SLAUGHTERS THE OX. This is Abraham (according to Gen. 18:7): THEN ABRAHAM RAN UNTO THE HERD, < TOOK A CALF >…. (Is. 66:3, cont.:) WHO SLAYS A HUMAN < refers to > the one who killed Nimrod, < and > Nimrod is Amraphel (of Gen. 14).¹¹Targum Ps. Joh. to Gen. 14:1; ‘Eruv. 53a; Gen. R. 42:4; Tanh., Gen. 3:6; also PRK 8:2; PR 18:3. (Is. 66:3, cont.:) WHO SACRIFICES THE LAMB. When? When he offered up his son Isaac as stated (in Gen. 22:8): GOD WILL SEE TO THE LAMB [FOR A BURNT OFFERING], MY SON.

And thou shalt command (Exod. 27:20). It is written elsewhere in Scripture: Thy head (roshekh) upon thee is like Carmel, and the hair (dalat) of thy head like the purple; and the king is held captive in the tresses thereof (Song 7:6). The poor (harash) within Israel are equal to Elijah. It is said of him: And Elijah went up to the top (rosh) of Carmel and put his face between his knees (I Kings 18:42). And the hair (dalat) of thy head like the purple signifies that the feeble ones (hadal) in Israel are equal to Daniel, for it is written concerning him: They clothed Daniel with purple (Dan. 5:29). The king is held captive (asur) in the tresses. The Holy One, blessed be He, said to Israel: It is as if I am bound (asur) to you, as though it were possible, by an oath. Because of whose merit am I bound to you? Because of the two times in which Abraham ran before Me, as it is said: And Abraham ran unto the herd (Gen. 18:7), and He ran to meet them from the tent door (ibid., v. 1). Therefore, The king is held captive in the tresses thereof.⁵The King, God, was bound to fulfill His promise because Abraham ran to carry out mitzvot (divine commandments) as the law required.

“Your head is upon you like the Carmel, and the locks of your head are like purple wool; the king is bound in the tresses” (Song of Songs 7:6).
“Your head is upon you like the Carmel,” the Holy One blessed be He said to Israel: “Your head [roshekh] is upon you like the Carmel”—the indigent [rashim] among you are as dear to Me as Elijah who climbed Mount Carmel, as it is stated: “Elijah climbed to the peak of the Carmel and he placed his face between his knees” (I Kings 18:42). Why did he place his face between his knees? He said before the Holy One blessed be He: We have no merit, look to the covenant.⁴⁰He put his head between his knees as an allusion to the covenant of circumcision.
“And the locks [dalat] of your head [roshekh] are like purple wool.” The Holy One blessed be He said: The poor [dalim] and the indigent [rashim] in Israel are as dear to me as David, as it is stated: “The feeble among them will on that day be like David” (Zechariah 12:8). Some say like Daniel, about whom it is written: “They clothed Daniel in purple wool” (Daniel 5:29).
“The king is bound in the tresses,” this is the King of kings, the Holy One blessed be He, in whose regard it is written: “The Lord reigns, He is clothed in grandeur” (Psalms 93:1). “Bound in the tresses [barehatim],” as He bound Himself with an oath that He would rest His Divine Presence in the midst of Israel, in the beams [barehatim] of Jacob our patriarch. By whose merit? Rabbi Abba bar Kahana and Rabbi Levi, one said: By the merit of Abraham our patriarch, as it is stated: “Abraham ran⁴¹The Aramaic translation of “ran” is rahat. to the cattle” (Genesis 18:7). And one said: By the merit of Jacob our patriarch, in whose regard it is written: “He displayed the rods [that he had peeled in the troughs [barehatim]]” (Genesis 30:38).
Rabbi Berekhya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). “In the tresses [barehatim],” as it was decreed upon him that he would not enter the Land of Israel.⁴²In that sense Moses was “bound” by the decree against him. For what reason? It was due to the water troughs [barehatim] of the waters of contention. That is what is written: “They are the waters of contention” (Numbers 20:13). Rabbi Neḥemya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel and it is the way of a king to issue decrees and have others fulfill them. Thus, you shall issue decrees upon Israel and they will fulfill them.’ That is what is written: “Command the children of Israel” (Leviticus 24:2).

And Shechem spoke unto his father Hamor, saying: “Get me this damsel to wife” (ibid., v. 4). He (Hamor) went to Jacob and said: Ask me ever so much dowry and gift (ibid., v. 7). And he said: I know that her grandfather Abraham was a prince, but I am also a prince. Jacob replied: He was not called a prince, but an ox, as is said: And Abraham ran to the oxen (ibid. 18:7) and Much grain (can be harvested) through the strength of ox (Prov. 14:4), but you are an ass (hamor), and it is impossible for an ox and an ass to plow together, as it is said: Thou must not plow with an ox and an ass together (Deut. 22:10). The prophet declared: You seek your own misfortune, as is said: The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying: “Give thy daughter to my son to wife”; and there passed by the wild beasts that were in Lebanon, and trod down the thistle (II Kings 14:9).

(Fol. 83b) Shall we assume that the meals of Abraham were better than those of Solomon? Behold, it is written (I Kings 5, 21-13) And Solomon's provision for one day was thirty measures of fine flour and three-score measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, besides harts, and gazelles, and roebucks, and fatted fowl. And Gurion b. Astyou, in the name of Rab, said that the fine flour and meal were only for skimming the foam, the dough which the cooks used to place over the pots; and R. Isaac said that each wife of the thousand, which Solomon had, used to prepare such a meal, thinking that he might come to partake of his meal with her. And concerning Abraham it is written (Gen. 18, 77) And Abraham ran unto the herd, and fetched a calf tender and good. Whereupon R. Juda said in the name of Rab: "A calf is one; tender, two; and good three." There Abraham took three oxen for only three men, [an ox for each man], but concerning Solomon all that is mentioned were for the many people of Israel and Juda, as it is said (I Kings 4, 20) Juda and Israel were numerous as the sand which is by the sea. What is meant by fatted fowl? Said Rab: "Stuffed fowl." And Samuel said: "They were fat without stuffing." R. Jochanan said: "An ox fed without doing any labor, and a hen that was not occupied with hatching." R. Jochanan said: "The best of cattle is an ox, and the best of fowls is a hen." Ameimar said: "This refers to a black hen which feeds herself in the vineyard with the seeds of grapes and which cannot step over a seed (because of its excess fat)."

(Gen. 18, 7) And Abraham ran unto the herd, etc. R. Juda said in the name of Rab: "A calf is one; tender, two; and good is three." Why not say one, as people say tender and good? Then it should be written a good, tender calf. Why and good? To signify that it was another one. But then there are only two? As the words "and good" signify another one, so does also the word "tender." Rabba b. Ulla (according to others R. Hoshia, and according to still others R. Nathan b. Hoshia) raised the following objection: "Is it not vrritten (Ib., ib., ib) And gave him to a young man, and he hastened to dress him {in the singular)?" This means that each of them he gave to a separate man for dressing. And he took cream and milk, and the calf which he had dressed (Ib.); i.e., each thing which was ready first, he placed before them. But why were three necessary, was not one sufficient? R. Chanan b. Raba said: "He wanted a whole tongue with mustard to give to every one of them."

R. Tanchum b. R. Chanilai said: "A man should never conduct himself differently from the custom of that place where he abides, for Moses, when he ascended to heaven, did not eat; and the angels of heaven, when they descended to earth, ate and drank." Ate and drank! How can you think so? Say: They appeared as if they were eating and drinking. R. Juda said in the name of Rab: "All that Abraham did for the angels by himself, the Holy One, praised be He! did for his children by Himself, and what Abraham did through a messenger, the Holy One, praised be He! did the same for his children through a messenger; i.e., and Abraham ran unto the herd, hence (Num. 11, 31) and a wind went forth from the Lord. He took cream and milk, hence (Ex. 16, 4) I will let rain for you bread from heaven. And he stood by them, hence (Ex. 17, 6) I will stand before thee. And Abraham went with them, hence (Ex. 13, 21) And the Lord went before them. Let a little water be fetched, hence (Ex. 17, 6) and thou shalt smite the rock, and there shall come out water from it, and the people shall drink. And Rab differs from R. Chama b. Chanina; for R. Chama b. Chanina said (according to some it was taught in the school of R. Ishmael): "In reward for three things [which Abraham had done] his children merited three things: as reward for the cream and milk they merited the mannah; as reward for that he stood by them under the tree, his children merited the pillar of cloud; and as reward for let a little water, etc., they merited the well of Miriam. Let a little water, I pray you, be brought, and wash you feet. R. Janai b. Ishmael said: "The angels said to Abraham: 'Do you suspect us to be Arabs who bow themselves to the dust of their feet? Thou hast already a son, Ishmael, who is doing so.'"

It is written: And I will fetch a morsel of bread; and after that it reads: And Abraham ran unto the herd. "Infer from this," said R. Elazar, "that the righteous promise little and do much, but the wicked promise much and do nothing." And whence do you derive the latter statement? From Ephron (Ib. 23, 15) A land … four hundred shekels of silver current with the merchant. Hence they did not take any other money but such as was current with merchants.

(Exod. 29:1:) AND THIS IS THE THING WHICH YOU SHALL DO TO THEM…: TAKE A YOUNG BULL OF THE HERD, <acquired> through purchase and not from plunder.⁴⁵Cf. PRK 27:6, which applies the same caution to procuring a lulav. (Ibid., cont.:) AND TWO RAMS <WITHOUT BLEMISH>, a ram on either side and the bull in the middle. Why three < animals >? To correspond to the three glories of the world (i.e., the patriarchs). The bull corresponds to Abraham (in Gen. 18:7): THEN ABRAHAM RAN UNTO THE HERD. (Exod. 29:1): AND TWO RAMS [WITHOUT BLEMISH]. <These> [correspond to] Isaac and Jacob. (Ibid., cont.:) ALSO UNLEAVENED BREAD. By their merit I will bless their bread. R. Hiyya bar Abba said: When the offerings used to be brought, an Arbelian se'ah <of wheat> produced a se'ah of fine flour, a se'ah of regular flour, a se'ah of coarser meal,⁴⁶Lat.: cibarium. a se'ah of coarse bran, <and> a se'ah of variegated flour; but now one brings a se'ah of wheat to grind and only takes away as much as he brought plus a little extra.⁴⁷yPe’ah 7:4 (20a); ySot. 1:8 (17b); 9:14 (24b). Why? Because the shewbread has ceased. See how the offerings which were offered upon the altar were beneficial for them! For whatever was offered from a species blessed that species. R. Hiyya bar Abba said: Even the establishment of an altar was done only for the atonement of Israel. Why was it named an altar (MZBH)? M, because it pardons (mohel) the sins of Israel; Z, because it is a good memorial (zikkaron) for Israel; B, because it is a blessing (berekhah) for Israel; <and> H, because it is life (hayyim) for Israel. The unleavened bread and the shewbread blessed the bread, and the first fruits blessed the fruit of the tree. <There is> a story about R. Johanan ben Eleazar, who dwelt under a fig tree; and the fig tree was full of beautiful figs. A dew came down and the figs absorbed honey. The wind kneaded them with the dust. A certain goat came and dripped milk in the honey. Then he called his students and said to them: Come and see an example⁴⁸Gk.: deigma. resembling the world to come. And why all this? Because the offerings were brought <to the altar>. <There is> a story about a certain scribe, who went up to Jerusalem each and every year. Now the people of Jerusalem knew him to be mighty in the Torah. They said to him: Take fifty gold coins each and every year and dwell with us. He said to them: I have one vine which is for me the most beautiful of them all, and it bears me three crops⁴⁹Gk: diphoros (“bearing fruit twice in the year”). in each year. So it bears six hundred barrels in each year. The first bears three hundred; the second, two hundred; and the third, one hundred. So I sell them at a very dear price, but all this gain is <attributable> to Jerusalem, on account of the libation of wine which they offer. When they abrogated it, all these good things were withheld. So you find that, when Israel was exiled to Babylon, Ezra said to them: Go up to the land of Israel. But they were unwilling. The Holy One said: When you offered the shewbread, you sowed little and brought in much. Now, however, (as in Hag. 1:6) YOU HAVE SOWN MUCH AND BROUGHT IN LITTLE; YOU EAT WITHOUT HAVING ENOUGH.⁵⁰Below, Tanh. (Buber), Lev. 7:7. (Ibid., cont.:) YOU DRINK WITHOUT HAVING ENOUGH, ever since the libation of wine has ceased,⁵¹So Tanh., Exod.8:13. The Buber text writes the verb with an added Y and would be translated: “Ever since he has abrogated libation of wine.” (Ibid., cont.:) YOU HAVE PUT ON CLOTHES, WITHOUT BEING WARM, ever since they abrogated the vestments of priesthood. The prophet has said (in Hab. 3:17): FOR THE FIG TREE SHALL NOT BLOSSOM, ever since they abrogated the first fruits. (Ibid., cont.:) THERE IS NO YIELD ON THE VINES, ever since they abrogated the drink offerings. (Ibid., cont.:) THE WORK OF THE OLIVE HAS FAILED, ever since they abrogated the oil of olives for the light. (Ibid., cont.:) AND FIELDS OF GRAIN PRODUCE NO FOOD. What is the meaning of AND FIELDS OF GRAIN (WShDMWT)? AND FIELDS OF CATTLE (WShDY BHMWT). <Therefore, THE FIELDS PRODUCE NO CATTLE >, ever since they abrogated the < commandments pertaining to> firstlings. (Ibid., cont.:) THE FLOCK HAS BEEN CUT OFF FROM THE FOLD, ever since they have abrogated the daily sacrifices. (Ibid., cont.:) THERE IS NO HERD IN THE STALLS, ever since they abrogated the bulls <which they offered>.⁵²The bracketed words are from Tanh., Exod. 8:13. R. Simeon ben Gamaliel said (in Sot. 9:12): SINCE THE DAY THAT THE TEMPLE WAS DESTROYED THERE HAS BEEN NO DAY IN WHICH THERE WAS NO CURSE. It is so stated (in Ps. 7:12 [11]): AND GOD IS ANGRY EVERY DAY. In the world to come, however, the Holy One will restore the blessings which <the land> had acquired, as stated (in Ezek. 36:8): BUT YOU, O MOUNTAINS OF ISRAEL, SHALL BRING FORTH YOUR BRANCHES AND RAISE UP YOUR FRUIT FOR MY PEOPLE ISRAEL, BECAUSE THEY ARE SOON TO COME.

The bull was due to the merit of Abraham of whom it is stated (in Gen. 18:7), “Then Abraham ran unto the herd [...] (for a calf to feed his heavenly visitors).”⁵⁹Lev. R. 17:9; PRK 9:9. The sheep was due to the merit of Isaac, of whom it is stated (in Gen. 22:13), “And Abraham lifted his eyes and he saw, and behold there was a ram [...] (to replace an obedient Isaac as a sacrifice).” The goat was due to the merit of Jacob, of whom it is stated (in Gen. 27:9), “Please go unto the flock, and bring me two good kids of the goats from there.” What is the meaning of “good” (in reference to the two kids)? R. Berekhyah said in the name of R. Helbo, “[They are] good for you and good for your children.⁶⁰Gen. R. 65:14; PR 47:4. [They are] good for you, because through them you are to receive the blessings;⁶¹When Jacob brought the meat from the goats to his father, he received a blessing. and they are good for your children, because through them atonement is granted to your children on the Day of Atonement.” (Lev. 22:27, cont.:) “It shall remain seven days with its mother.” R. Joshua of Sikhnin says in the name of R. Levi, “[The situation] is similar to a king who entered a province⁶²Lev. R. 27:10; PRK 9:10. where he issued a proclamation and said, ‘Let no strangers⁶³Gk.: xenoi. who are here see my face before they first see the face of [my] matron.’⁶⁴Lat.: matrona. Similarly, the Holy One, blessed be He, said to Israel, ‘My children shall not approach me with an offering until the Sabbath [queen] has passed over it. For there are no seven [days] without a Sabbath, and there is no circumcision without [the passing of] a Sabbath.’” R. Isaac said, “An ordinance for humanity and an ordinance for beasts [are on a par].⁶⁵Above, 8:9. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day [the flesh of his foreskin] shall be circumcised.’ And an ordinance for beasts is (Lev. 22:27), ‘and from the eighth day on, it shall be acceptable [for an offering by fire to the Lord].’”

This is the thing that thou shalt do unto them (to hallow them … take one young bullock and two rams without blemish, and unleavened bread) (Exod. 29:1). You shall do it for them, but not for any others. For this tribe You shall do it, but not for any other tribe. To minister unto Me (ibid.). He began to teach them how they should purify themselves so that they might eat in holiness; how they should immerse themselves so that they might eat in levitical purity; and how they should sanctify themselves so that they might eat in cleanliness. And He prepared for him the rules for holiness and purity. To hallow them, to minister unto Me (ibid.). R. Mana BeRabbi¹²See above note 6. stated in the name of R. Eliezer: Each time Scripture says unto Me it means “forever and ever.” Take one young bullock (ibid.). This implies that it may not be a stolen one. And two rams without blemish. He arranged them in the form of a mound, with one ram placed on either side and with the bullock in the middle. Why did he use three? Because they corresponded to the three illustrious men of the world, Abraham, Isaac, and Jacob. The bullock symbolized Abraham: And Abraham ran unto the herd (Gen. 18:7); and the two rams symbolized Isaac and Jacob. And unleavened bread. Because of the merit of unleavened bread, I shall bless the bread. R. Huna the son of Abba said:¹³In Buber Tanhuma, Tezaveh 10, and in other sources, this saying is attributed to R. Hiyya the son of Abba. At the time the offerings were (still) brought,¹⁴I.e., now that the Temple no longer exists. an Arbelite measure (of wheat) would produce a measure of fine flour, a measure of regular flour, a measured of crushed bran, a measure of coarse bran, a measure of coarser meal, and a measure of gennim, but now, when a man takes a measure of wheat to be ground, he brings back little more than he originally took. Why? Because the show-bread¹⁵Since the show-bread was not brought to the Temple, it could not be blessed by the priest. has been abolished.

[Another interpretation of (Lev. 22:27): A BULL OR A SHEEP < OR A GOAT >. The BULL was due to the merit of Abraham, of whom it is stated (in Gen. 18:7): THEN ABRAHAM RAN UNTO THE HERD (for a calf to feed his heavenly visitors).⁶⁸Tanh., Lev. 8:12; Lev. R. 17:9; PRK 9:9. The SHEEP was due to the merit of Isaac, of whom it is stated (in Gen. 22:13): AND THERE WAS A RAM (to replace an obedient Isaac as a sacrifice). The GOAT was due to the merit of Jacob, of whom it is stated (in Gen. 27:9): PLEASE GO UNTO THE FLOCK, AND BRING ME TWO GOOD KIDS OF THE GOATS FROM THERE. What is the meaning of GOOD (in reference to the two kids)? R. Berekhyah said in the name of R. Helbo: < They are > good for you and good for your children.⁶⁹Gen. R. 65:14; PR 47:4. < They are > good for you, because through them you are blessed;⁷⁰When Jacob brought the meat from the goats to his father, he received a blessing. and they are good for your children because through them atonement is granted you (on the Day of Atonement).

[(Deut. 14:22:) YOU SHALL SURELY TITHE.] What is written above on the matter (in Deut. 14:21)? YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED…. R. 'Azariah, R. Johanan ben Haggai, and R. Isaac bar Maryon said in the name or Rabbi Jose bar Hanina: One who eats his produce untithed is like one who eats carcasses that are not properly slaughtered and those torn by wild beasts (terefah).⁴²Tanh., Deut. 4:17; PRK 10:9. What is the reason? (Deut. 14:21:) YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED. [<Then after that it is written (in vs. 22):>⁴³These words in angle brackets come from the parallel in Tanh., Deut. 4:17. YOU SHALL SURELY TITHE.] R. Abba and Rav Huna said in the name of Rav: One who eats his produce without separating the tithe for the poor is liable for death.⁴⁴yQid. 2:9[8] (63a). R. Isaac said: It is written in three places: YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK: One for its own sake, one with reference to Torah, and one with reference to tithes.⁴⁵Cf. PR 25:3. <Where the prohibition is given> for its own sake, what does it say (in Exod. 23:19)? THE CHOICE FIRST FRUITS OF YOUR LAND <YOU SHALL BRING TO THE HOUSE OF THE LORD YOUR GOD.> [YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK.] What is written after that (in vs. 20): BEHOLD, I AM SENDING AN ANGEL BEFORE YOU <TO GUARD YOU ON THE WAY>.⁴⁶The significance of citing what comes before and after the prohibition is to show that it is unrelated to its context. With reference to Torah, [what is written] (in Exod. 34:26)? THE CHOICE [FIRST FRUITS OF YOUR LAND] <YOU SHALL BRING TO THE HOUSE OF THE LORD YOUR GOD.> YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK.] What is written after it (in vs. 27)? AND THE LORD SAID UNTO MOSES: WRITE DOWN <THESE WORDS>.⁴⁷On this difficult passage, see Buber’s note 80. He would follow the interpretation in PR 25:3 and in M. Pss. 8:2, according to which Moses was told to write Torah immediately after the prohibition against eating meat with milk for a specific reason. When the angels had objected that Israel was unworthy to receive the Torah, the Holy One reminded them that, although any schoolchild knew never to mix meat and milk, the angels had done so when visiting Abraham (Gen. 18:8). Thus the proper time for Moses to write the words of the Torah was when the angels had just been reminded of their eating meat with milk. [The Holy One said to Moses: While the sandal⁴⁸Gk.: sandalon is on your foot, tread down the thorn⁴⁹Reading kuba’ for kuppah. So Jastrow, s.v., KWPH and KWB’. See also Buber’s note 82 here, which lists the parallels that contain the reading. <of opposition>.⁵⁰Gen. R. 44:12. Braude and Kapstein, p. 196, n. 34, find an allusion to the angels who ate goat meat with milk in Gen. 18:7–8. Out of YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK <comes> WRITE DOWN THESE WORDS.] With reference to tithes (in Deut. 14:22) what is written above (ibid.)? YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED […. YOU SHALL NOT BOIL (BShL) A KID (gedi) IN ITS MOTHER'S MILK (HLB).] Then after that is written (in Deut. 14:22): YOU SHALL SURELY TITHE. The Holy One said: Do not cause me to have the tender grains (gedayim)⁵¹On this reading of gedi here, see Jastrow, s.v. ripen prematurely (BShL) in the fat (HLB)⁵²This meaning comes from voweling the text as helev instead of halev. of their mothers, while they are in the abdominal fat (HLB)⁵³Tanh., Deut. 4:17, and PRK 10:9 both read “belly” here. of their mothers (i.e., in their pods).⁵⁴The midrash is interpreting the prohibition in terms of agricultural products that are tithed. Thus the verse fits the context of what follows. Thus unless you take out a tithe properly, I will send out a certain wind from the East to blast them (i.e., the tender grains), just as you have said (in II Kings 19:26 = Is. 37:27): AND BLASTED BEFORE IT IS GROWN.

Of Abraham it is written (Genesis, Ibid. 7) "And to the herd Abraham ran," and the Holy One Blessed be He flew in quail for his children, as it is written (Numbers 11:31) "And a wind went forth from the land and flew in quail from the sea." Of Abraham it is written (Genesis, Ibid. 4) "And recline under the tree," and the Holy One Blessed be He spread out for his children seven clouds of glory," as it is written (Psalms 105:39) "He spread out a cloud for shelter and a fire to illumine the night." Of Abraham it is written (Genesis, Ibid. 8) "and he stood over them," and the Holy One Blessed be He defended his children in Egypt, that they not be smitten, viz. (Exodus 12:23) "and the L rd will skip over the door, etc."

... The angels said before the Holy One, ‘Master of the World! Isn’t this Jerusalem?!’ as it is said “This is Jerusalem; in the midst of the nations I have placed her…” (Yechezkel 5:5) He replied to them, “But she exchanged My judgments for wickedness more than the nations…” (Yechezkel 5:6) They said to Him, “But they are Your people and Your inheritance, which You brought out with Your great strength…” (Devarim 9:29) He replied to them, “For My people have forgotten Me; they burn incense to vanity…” (Yirmiyahu 18:15) They said to Him, ‘act for the sake of the forefathers!’ He replied to them, “…the fathers are kindling fire…” (Yirmiyahu 7:18) They said to Him, ‘act for the sake of the children!’ He replied to them, “But they rebelled against Me and would not consent to hearken to Me…” (Yechezkel 20:8) They said to Him, ‘act for the sake of the tribe of Yehudah!’ “And Judah did what displeased the Lord…” (Melachim I 14:22) They said to Him, ‘act for the sake of the leaders!’ He replied to them, “Its heads judge for bribes…” (Micha 3:11) They said to Him, ‘act for the sake of the tribes!’ He replied to them, ‘and Gad, and Reuven and the half tribe of Menashe…’ They said to Him, ‘act for the sake of the tribe of Dan!’ He replied to them, “And the children of Dan set up for themselves the graven image.” (Shoftim 18:30) They said to Him,’ act for the sake of the students!’ He replied to them, “…And those who hold onto the Torah did not know Me…” (Yirmiyahu 2:8) They said to Him, ‘act for the sake of the prophets!’ He replied to them, “[It was] for the sins of her prophets, the iniquities of her priests…” (Eicha 4:13) They said to Him, ‘act for the sake of the kings!’ He replied to them, “And the altars that were on the roof, [the roof of] Ahaz's upper chamber, which the kings of Judah had made…” (Melachim II 23:12) The ministering angels said to Him, ‘act for our sake!’ He replied to them, “But they mocked the messengers of God…” (Divre HaYamim II 36:16) They said to Him, ‘act for the sake of Your name which is called upon them!’ He replied to them, ‘they have profaned My holy name.’ They said to Him, ‘You do not want to be appeased, what is the image of their father doing by You?’ “He has cast down from heaven to earth the glory of Israel…” (Eicha 2:1) This statement with which they clothed You, what has it done to You?! If the thing were not written, it would be impossible to say “The Lord has done what He devised, He has carried out His word…” (Eicha 2:17) They said to Him, ‘Master of the World! Is this not Jerusalem about whom you wrote “Behold on [My] hands have I engraved you…”’ (Yeshayahu 49:16) He replied to them, “I, too, shall clap My hands, one upon the other, and I shall put My fury to rest…” (Yechezkel 21:22) Since Zion saw that He did not want to be appeased, she started up and said “The Lord has forsaken me, and the Lord has forgotten me." (Yeshayahu 49:14) May it be Your will Lord our God and God of our fathers that Your Temple be rebuilt speedily in our days, that your Presence return within it, that You gather my exiles from the four corners of the world, that they rebuild the cities of Yehudah and settle Shechem and inherit it speedily. Amen.

Another interpretation of "Command the Children of Israel" (Leviticus 24:2): Bar Kapparah opened [his discourse]: "It is You who light my lamp" (Psalms 18:29) - the Holy One, blessed be He, said to Adam, "Your light is in My hands and My light is in your hands." Your light is in My hands, as it is stated (Proverbs 20:27), "The lamp of the Lord is the soul of man"; and My light is in your hands, as it is stated (Leviticus 24:2), "to light a continual lamp." Rather, the Holy One, blessed be He, said, "If you light My lamp, I will certainly light your lamp." This is [the understanding of] "Command the Children of Israel" (Leviticus 24:2). This is [the understanding of] that which is written (Song of Songs 7:6), "Your head (roshekha) upon you is like crimson wool (karmel), the locks of your head are like purple" - the Holy One, blessed be He, said to Israel, "The poor (rashim) among you are as beloved to Me as Eliyahu, when he went up to [Mount] Carmel." This is [the understanding of] "and Elijah climbed to the top of Mount Carmel, crouched on the ground, and put his face between his knees." And why did he put his face between his knees? He said, "Master of the world, if we do not have any merit, look to the covenant of circumcision." "The locks (dalat) of your head are like purple" (Song of Songs 7:6) - the Holy One, blessed be He, said, "The indigent (dalim) among you are beloved to me like David, as it is stated (Zechariah 12:8), 'and the feeblest of them shall be in that day like David.'" And some say, "Like Daniel, as it is stated (Daniel 5:29), 'they clothed Daniel in purple.'" "A king is held captive in the tresses (rehatim)" (Song of Songs 7:6) - the Holy One, blessed be He, bound Himself with an oath that he has His Divine Presence dwell within the boards (rehitin) of Yaakov our father. In whose merit? Rabbi Abba bar Kahana said, "In the merit of Avraham our father, as it is written (Genesis 30:38), 'And Avraham ran (which in Aramaic is rahat) to the cattle.'" Rabbi Levi said, "In the merit of Yaakov, as it is written (Geneis 30:38), 'The rods that he had peeled he set up in the troughs (rehatim).'" Rabbi Berakhiah said, "'A king is held captive in the tresses'" - that is [referring to] Moshe. For about him is it written (Deuteronomy 33:5), 'And he was a king in Yeshurun'; 'in the tresses (rehatim),' as the Holy One, blessed be He, decreed upon him that he would not enter the land. Because of [what]? Because of the troughs of the Waters of Merivah. This is [the understanding of] that which is written (Numbers 20:13) 'These are the waters of Meribah upon which the Children of Israel quarreled.'" Rabbi Yehudah [said], "They compared this to a parable: To what is this thing similar? To a king that made a decree and said, 'Anyone who plucks and eats fruits of the seventh-year [that are forbidden] will be placed upon the [town] platform.' A women of noble lineage came and plucked and ate from fruits of the seventh-year. [So] they began to place her on the platform. She was [then] yelling out, 'I plead with you, my master the king, hang these unripe figs from my neck so that the creatures do not say, "It appears to us that there is a matter of licentiousness or a matter of sorcery with her." Rather from that which they see the unripe figs on my neck, they will know that I am placed [here] on account of them.' So did Moshe say in front of the Holy One, blessed be He. 'Master of the world, write in Your Torah why I am not entering the Land, so that Israel will not say, "It appears to us that Moshe forged the Torah or said something that he was not commanded."' The Holy One, blessed be He, said, 'By your life, I shall write that it was only for the water.'" This is [the understanding of] that which is written (Numbers 27:14), "as you rebelled against My [word] in the Wilderness of Tsin." Rabbi Shimon [said], "They compared this to a parable: To what is this thing similar? To a king, when the king was on the road and his son was with him in a carriage. When they reached a narrow place, the carriage overturned on his son. His eye was blinded, his hand was cut off [and] his foot was broken. When the king would reach that place, he would remember and say, 'His eye was blinded here; his hand was cut off here, his foot was broken here.' So [too] the Holy One, blessed be He, mentions the Waters of Merivah three times in His Torah, meaning to say, 'I killed Moshe here; I killled Aharon here; I killed Miriam here.'" This is [the understanding of] that which is written (Psalms 141: 6), "May their judges slip on the rock, but let my words be heard, for they are sweet." Rav Nachman said, "'A king' - that is [referring to] Moshe, as it is written (Deuteronomy 33:5), 'And he was a king in Yeshurun.' The Holy One, blessed be He, said 'I have appointed you king over Israel. The way of a king is to decree and others observe [his decree]. So [too] shall you decree and Israel observe [it].'" This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2).

"And he said, "My lords, if only I have found favor in your eyes..." (Bereshit 18:3) R' Chiyah taught: he said this to the greatest of them, Michael. "Please let a little water be taken..." (Bereshit 18:4) R' Eliezer said in the name of R' Simai: the Holy One said to Avraham "you said 'let a little water be taken.' By your life! I will recompense your children in the wilderness, in the settled lands and in the time to come. This is what is written "Then Israel sang this song: "'Ascend, O well,' sing to it!" (Bamidbar 21:17) This is in the wilderness. Where do we learn in the land of Canaan? "... a land with brooks of water, fountains and depths, that emerge in valleys and mountains," (Devarim 8:7) From where do we learn in the time to come? "And it shall come to pass on that day that spring water shall come forth from Jerusalem..." (Zechariah 14:8)