Midrash su Genesi 18:5

“Cast your bread on the surface of the water, for after many days you will find it (Ecclesiastes 11:1).
“Cast your bread on the surface of the water” – Rabbi Beivai said: If you sought to perform charity, perform it with those who toil in Torah study, as water stated here is nothing other than words of Torah, as it is stated: “Anyone thirsty, go to water” (Isaiah 55:1).¹This verse is interpreted as using the term water to refer to Torah, as implied by the continuation: “Incline your ear and come to Me, hear and your soul shall live” (Isaiah 55:3). Rabbi Akiva said: When I was coming by sea, I saw a ship that sank in the sea, and I was very sorry about a certain Torah scholar who was on it and [must have] drowned. When I arrived at the province of Kapotkeya, I saw him, that he was sitting before me and asking questions. I said to him: ‘My son, how did you ascend from the sea?’ He said: ‘Rabbi, due to your prayer, each wave cast me to another, and another to another until they caused me to reach dry land.’ I said to him: ‘My son, what deeds do you have to your credit?’ He said: ‘When I boarded the ship, a certain unfortunate man encountered me. He said to me: Perform charity for me, and I gave him a loaf. He said to me: Just as you gave me my life with your gift, so may your life be given to you.’ I read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain large ship that set sail in the Mediterranean Sea. The wind took hold of it and brought it to a place where there was no flowing water.²The water currents in that location swirled in such a way that the ship was unable to progress. When they realized that they were in serious trouble, they said: Let us share our supplies. If we die, all of us will die. If we live, all of us will live. The Omnipresent enlightened their eyes and they took a goat, roasted it, and suspended it on the west side of the ship. A great beast came after its aroma and began dragging [the ship] until it cast it into flowing water and they traveled on. When they arrived and entered Rome, they recounted the incident to Rabbi Eliezer and Rabbi Yehoshua. They read in their regard: “Cast your bread on the surface of the water.”
Bar Kappara was digging³Some commentaries contend that the text should read: Bar Kappara was strolling (Matnot Kehuna; Etz Yosef). on the coast at Caesarea. He saw a ship that had sunk in the sea and a governor ascending from it unclothed. When [bar Kappara] saw him, he approached him, inquired after his welfare, and gave him two sela. What [else] did he do? He took him into his house, fed him, gave him to drink, and gave him an additional three sela. He said to him: ‘A prominent man like you will [need to] spend an additional three sela.’ Sometime later, Jews were incarcerated in Safefasa. They said: ‘Who will go and appease [the authorities] on our behalf?’ They said to each other: ‘Bar Kappara, as he is esteemed by the government.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are five hundred dinars here; take them and appease them on our behalf.’ He took five hundred dinars and ascended to the governmental authorities. When the governor saw him, [the governor] stood on his feet and inquired after his welfare. [The governor] said to him: ‘Why did the Rabbi trouble himself to come here?’ [Bar Kappara] said to him: ‘I am requesting from you that you have mercy on these Jews.’ [The governor] said to him: ‘You know that this kingdom does nothing for free.’ [Bar Kappara] said to him: ‘I have with me five hundred dinars. Take them and be appeased in our regard.’ [The governor] said to him: ‘Let these dinars be payment to you for the five sela that you gave me, and [the members of] your nation will be freed in exchange for the food and the drink that you fed me and gave me to drink in your house, and go you in peace, with great honor.’ They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Shamua was strolling on the coast of the Mediterranean Sea. He saw a ship that was being tossed in the sea, and in an instant, it sank along with everything that was on it. He saw one man who was sitting on one of the planks of the ship. [His plank was tossed] from one wave to another; he ascended to dry land when he was naked, and he hid on the seacoast. It was the season when Jews ascend to Jerusalem for the pilgrimage festival. He said to them: ‘I am from the descendants of Esau your brother. Give me some minimal garments, and I will cover my nakedness, as the sea stripped me bare and I was left with nothing.’ They said to him: ‘May your entire nation be stripped bare in this manner.’ He lifted his eyes and saw Rabbi Elazar ben Shamua strolling among them. He said: ‘I see that you are an elderly and respected man in your nation, and you are wise in the ways of the dignity of people. Perform charity for me and give me a covering, for the sea stripped me bare.’ Rabbi Elazar ben Shamua had on him seven cloaks. He removed one and gave it to him. He led him to his house, fed him, gave him to drink, gave him two hundred dinars, transported him fourteen parasangs, and accorded him great honor until he brought him into his [own] house.
Sometime later, the evil emperor died, and they appointed a king in his place. He decreed on that province that all the men were to be executed and all the women to be plundered.⁴The new king was the man who had been saved from the ship. He issued the decree because the Jews of that province had treated him so poorly in his time of need. They said to Rabbi Elazar ben Shamua: ‘Go and appease them on our behalf.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are four thousand dinars here; take them and appease them on our behalf.’ He took them and ascended, and stood at the gate of the royal palace.
He said to them: ‘Go and say to the king: One Jewish man is standing at the gate and he wishes to ask after the welfare of the king.’ [The king] said: ‘Bring him in.’ When the king saw him, he threw himself off his throne and fell on his face. He said: ‘What business does my master have here, and why did my master trouble himself to come here?’ [Rabbi Elazar ben Shamua] said: ‘It is so you will have mercy on that province and abrogate that decree.’ He said to him: ‘Is there any untruth written in the Torah?’ He said to him: ‘No.’ He said to him: ‘Is it not written in your Torah: “An Amonite and a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4)? Why? “Because they did not greet you with bread and with water” (Deuteronomy 23:5). And it is written: “Do not despise an Edomite, as he is your brother” (Deuteronomy 23:8). Am I not a descendant of Esau your brother?⁵The Edomites were descendants of Esau. This man was Roman, and the Sages identified Rome as descendants of the Edomites. But they did not treat me with kindness. One who violates the Torah incurs liability to be executed.’
Rabbi Elazar ben Shamua said to him: ‘Even though they have incurred liability toward you, pardon them and have mercy on them.’ He said to him: ‘You know that this kingdom does nothing for free.’ He said to him: ‘I have with me four thousand dinars. Take them and have mercy on them.’ He said to him: ‘Let these four thousand be given to you in exchange for the two hundred that you gave me, and the entire province will be pardoned because of you, in exchange for the food and the drink that you fed me and gave me to drink. Go into my treasury and take for yourself seven cloaks of garments in exchange for the cloak that you gave to me. Go in peace to your people, and I will pardon them because of you.’ They read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain man who each day would take one loaf and cast it into the Mediterranean Sea. One day he went and purchased a fish. He cut it open and found a jewel in it. They said to him: This is the man who received a return for his loaves. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Yitzḥak said: There was an incident involving a merchant who was walking along the way along with a certain soldier. As they were walking together they developed a fondness for one another. When they entered the city, [the merchant] brought him in with him, fed him, and gave him to drink. Sometime later this merchant was arrested for selling garments stained with blood.⁶The suspicion was that he had attacked travelers and stolen their garments. That soldier heard, and he came to him. He said to [the merchant]: ‘What are you doing here?’ [The merchant] recounted the incident to him. [The soldier] said to him: ‘When you go out to be tried, say to them that so-and-so knows to speak in my favor.’ When he went out to be tried, he said: ‘So-and-so knows to speak in my favor.’ They said to [the soldier]: ‘What favorable [considerations] do you know about this [individual]?’ He said to them: ‘The brother of someone who was killed owed me [money], but he did not have anything to give. He gave me his⁷The garments of his dead brother. garments, and I gave them to this one to sell them for me.’ They said: ‘A trustworthy one received it from a trustworthy one,’ and he was freed. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Rabbi Simai interpreted it regarding Abraham our patriarch. The Holy One blessed be He said to him: You said: “I will take a loaf of bread [and you shall sustain your heart]” (Genesis 18:5); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Behold I will rain bread down to you from the heavens” (Exodus 16:4). In the settlement, as it is stated: “A land of wheat and barley” (Deuteronomy 8:8). And in the future as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16).
You said: “And wash your feet” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “I will wash you in water…” (Ezekiel 16:9).⁸The verse means that God cleansed them of the impurity of Egypt. In the settlement, as it is stated: “Wash and be purified” (Isaiah 1:16). And in the future as it is stated: “When the Lord will have washed away the excrement of the daughters of Zion” (Isaiah 4:4).
You said: “Please let a little water be taken” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Arise, well, [give voice for it]” (Numbers 21:17).⁹Israel recited this expression of praise and gratitude for the miraculous well that provided water for them in the wilderness. In the settlement, as it is stated: “A land of streams of water…” (Deuteronomy 8:7). And in the future as it is stated: “It will be on that day, the mountains will drip nectar and the hills will flow with milk; all the streams of Judah will flow with water…” (Joel 4:18).
You said: “Recline under the tree” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “He spread a cloud for a screen” (Psalms 105:39). In the settlement, as it is stated: “You shall dwell in booths seven days; every native in Israel shall dwell in booths” (Leviticus 23:42). And in the future as it is stated: “It will be a shelter for shade by day…” (Isaiah 4:6).

(Numb. 22:39:) “Then Balaam went unto³⁸The Masoretic text reads both this and the following UNTO as WITH. Balak, and they came unto Kiriath-Huzoth (literally: city of markets),” where he had made market places for buying and selling.³⁹Numb. R. 20:17. He had [also] made a bazaar.⁴⁰’TLS. Cf. Gk.: katalusis (“settlement,” “resting place”). [His purpose was] to show him crowds⁴¹Gk.: ochloi. and say, “See what those [people] are coming to kill, people and infants who have done them no wrong.” (Numb. 22:40:) “Then Balak sacrificed an ox and a sheep.”⁴²Bible translations usually render “OX” and “SHEEP” as plurals, but the midrash is interpreting them as singular. The righteous say little and do much.⁴³BM 87a; ARN, A, 13; ARN, B, 23; see Ned. 21b. It is written of Abraham (in Gen. 18:5), “Let me bring a piece of bread that you may refresh your souls.” But after that (in vs. 6-7), “’Hurry up with three se'ah [of fine meal]….’ Then Abraham ran unto the herd.” But the wicked say a lot and do not even do a little. Balak said (in Numb. 22:17), “For I will surely honor you greatly….” When [Balaam] came, he only sent him an ox and a sheep. Balaam began gnashing his teeth at him, for he was greedy. He said [to himself], “Is this what he sent me? Tomorrow I will deliver a curse through his [own] property,” as stated (in Numb. 23:1), “Then Balaam said [unto Balak], ‘Build [seven altars] for me here, [and make ready for me here seven bulls and seven rams]….’” (Numb. 22:41:) “So it came to pass in the morning that Balak took Balaam and brought him up to the high places of Baal, [and from there he saw the edge of the people].” Balak was a more of a master of divinations and auguries than Balaam, for Balaam was being dragged along after him like a blind man.⁴⁴Numb. R. 20:18. What did the two of them resemble? Someone who had a knife in his hand but did not know [where to find] the [animal] joints, while his companion knew the joints but did not have a knife in his hand. Balak saw the places in which Israel would fall and (ibid.) “brought him up into the high places of Baal.” This was Baal Peor, where he saw that Israel would fall. (Numb. 23:1:) “Then Balaam said unto Balak, ‘Build seven altars for me here.’” Why seven altars? [They] corresponded to seven righteous ones from Adam to Moses, who built seven altars and had been accepted: Adam, Abel, Noah, Abraham, Isaac, Jacob, and Moses. Then [Balaam] said, “Why did you accept these? Was it not because of the service (the sacrifices) which they performed before you that you accepted them? Is it not [more] suitable for you to be served by seventy nations and not by [merely] one nation?” As it were, the holy spirit [answered him] (in Prov. 17:1), “Better a dry morsel with tranquility than a house full of quarrelsome feasting.” Better (in the words of Lev. 7:10) “a grain offering mixed with oil or dry” than (in Prov. 17:1) “a house full of quarrelsome feasting”;⁴⁵The words HOUSE and FEASTING can also mean “temple” and “sacrifice” respectively. for you want to introduce strife between Me and Israel. (Numb. 23:2-3:) “Then Balak did as Balaam had [spoken…]. And he said to Balak, ‘Stand beside your burnt offerings [...]’; so he went alone (rt.: shph).” [Balaam] had been at ease (rt.: shph) to curse. Thus he had been at ease until that moment, but from that moment on he was troubled.

(Numb. 22:40:) THEN BALAK SACRIFICED AN OX AND A SHEEP.⁴⁹Bible translations usually render “OX” and “SHEEP” as plurals, but the midrash is interpreting them as singular. The righteous say little and do much.⁵⁰BM 87a; ARN, A, 13; ARN, B, 23; see Ned. 21b; cf. Matthew 21:28-30. It is written of Abraham (in Gen. 18:5): LET ME BRING A PIECE OF BREAD; but after that (in vs. 6–7): HURRY UP WITH THREE SE'AHS <OF FINE MEAL>…. THEN ABRAHAM RAN UNTO THE HERD…. But the wicked say a lot and do little. Barak said (in Numb. 22:17): FOR I WILL SURELY HONOR YOU GREATLY…. When <Balaam> came, he only sent him an ox and a sheep. Balaam began gnashing his teeth at him, for he was greedy.⁵¹So the parallel in Tanh., Numb. 20:17. The Buber text reads “contented,” which makes little sense. He spoke thus: Is this what he sent me? Tomorrow I will deliver a curse through his own property, as stated (in Numb. 23:1): THEN BALAAM SAID [UNTO BALAK]: BUILD <SEVEN ALTARS> FOR ME HERE, <AND MAKE READY FOR ME HERE SEVEN BULLS AND SEVEN RAMS>….