Midrash su Genesi 22:3

Another interpretation (of Lev. 21:1), “Speak unto the priests”: What is written above the matter (in Lev. 20:27)? “When a man or a woman has a ghost or a familiar spirit […].” And afterwards, “Speak unto the priests.” This text is related (to Is. 8:19), “And when they say unto you, ‘Inquire of ghosts and familiar spirits.’”²Lev. R. 6:6. The Holy One, blessed be He, said to Israel, “If they say unto you, ‘Inquire of ghosts, and forsake the God who is in the heavens,’ say to them (ibid. cont.), ‘should not a people inquire of its God?’” Just as Elijah said to Ahaziah (in II Kings 1:3), “Is it for lack of a God in Israel that you are sending to inquire of Baal-Zebub […]?” Why should we forsake the everlasting God? (Jer. 10:10:) “But the Lord is a true God; He is a living God and an everlasting King.” We therefore seek a living God; however, the god[s] of the nations of the world are dead [and (according to Ps. 115:6),] “They have a mouth, but they do not speak; they have eyes but do not see.” [But] about us it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” We therefore seek a living God. However, [concerning] the god[s] of the nations of the world (according to Ps. 115:6), “Those who make them shall be like them.” What is written after [Is. 8:19], (in vs. 20)? “For instruction (Torah) and for testimony, if they do not speak according to this word, such a one shall have no dawn.”³Similarly in the 1985 JPS translation: FOR ONE WHO SPEAKS THUS THERE SHALL BE NO DAWN. So understood, the clause means that a necromancer will not live to see the dawn. Such a translation fits the immediate context of the midrash. The clause can also mean: SUCH A ONE HAS NO LIGHT, i.e., a necromancer cannot enlighten. This translation better fits the interpretations that follow. R. Johanan and R. Laqish [differed]. R. Johanan said, “The Holy One, blessed be He, said, ‘If they do not speak according to this word to the nations of the world they (sic) have no dawn; I will not shine the dawn upon them.’”⁴See the previous note. [But] R. Laqish says, “It (i.e., the word of a necromancer) shall have no dawn. The ghosts and the familiar spirits do not enlighten (literally, raise up the dawn upon) themselves, since they are [themselves] set in darkness; and all the more does this [principle] hold true for others.” So if you should say, “Of whom shall we inquire?” See, it says (in Deut. 17:9-11), “And you shall come unto the Levitical priests and unto the judge […. You shall act....] According to the Torah which they shall teach you.” (Lev. 20:27:) When a man or a woman has a ghost or a familiar spirit.” What is written after that (in Lev. 21:1)? “Speak unto the priests.” What relation does the one have to the other? It is simply that the Holy One, blessed be He, foresaw that Saul was going to be king over Israel and kill the priests [and] then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7), “Then Saul said to his servants, ‘Seek me out a woman who controls a ghost.’” Resh Laqish said, “To what is Saul comparable?⁵Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said, ‘All the cocks in this province are to be slaughtered tonight. [When] he wished to depart on his way in the morning, he said, ‘Is there no cock to crow here?’ They said to him, ‘Are you not the one who ordered them to be killed?’ Here also (in I Sam. 28:3) ‘Saul had put away the ghosts and the familiar spirits’; and [now] he went back and said (in vs. 7) ‘Seek me out a woman who controls a ghost.’” (Vs. 8:) “Then Saul disguised himself. What is the meaning of “disguised himself (rt.: hpsh)?” That he had become divested (rt.: hpsh) of the kingship. (Ibid., cont.:) “And he went with two men.” Who were they? Abner and Amasa. The Torah has taught proper protocol, that one does not leave on a journey by oneself; as anyone who leaves on a journey by himself become a slave to slaves. R. Ayyevu said, “Two men acted with proper protocol, Abraham and Saul. [Regarding Abraham it is written (in Gen. 22:3), ‘and he (i.e., Abraham) took with him two of his servants and his son Isaac [...].’ And here (in I Sam. 28:8), ‘and he (Saul) went with two men.’” (Ibid., cont.:) “And they came unto the woman at night.” Was it at night? It is simply that this time was for them as black as night. (Ibid., cont.:) “Then he said, ‘Please divine for me through a ghost […].” She said (in vs. 9) “You know what Saul has done, how he has rooted out the ghosts and the familiar spirits from the land.” He said immediately (in vs. 10), “As the Lord lives, no punishment shall befall you over this matter.” Resh Laqish said, “To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband.” (Vs. 11:) “Then the woman said, ‘Whom (Mi) shall I bring up for you?’” One of those who say (as in Exod. 15:11), “Who (Mi) is like You among the powers, O Lord,”⁶Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:),⁷Words spoken by Pharaoh, typifying the wicked. “Who is the Lord?” He said to her (in I Sam. 28:11, cont.), “Bring up Samuel for me,” the master of the prophets. She did what she did and brought him up. (Vs. 12:) “When the woman saw Samuel, she cried out [with] a loud voice, and the woman spoke [unto Saul, saying], ‘Why have you deceived me? For you are Saul.’” How did she know? Our masters have said, “[A ghost] does not come up for a king as it comes up for a commoner.⁸Gk.: idiotes. For the king its face is up and its feet down, just like everyone [on earth]; but for the commoner its feet are up and its face down.” (Vs. 13:) “Then the king said to her, ‘Do not be afraid; for what do you see?’ And the woman said unto Saul, ‘I saw powers (elohim) coming up from the earth.’” Powers (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen, as stated, “I saw powers coming up from the earth.” (Vs. 14:) “Then he said to her, ‘What does he look like?’ And she said, ‘An old man is coming up, and he is wrapped in a robe.’” They have said three things about bringing up a [ghost]. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) “An old man is coming up, and he is wrapped in a robe.” And elsewhere it says (in I Sam. 2:19), “His mother would make a little robe for him.”⁹Cf. above, Gen. 11:9. It was taught that this was the robe that grew upon him; in it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹⁰yKil. 9:4 (32b). Thus it is stated (in Job 38:14), “It is changed like clay under a seal, and they stand forth as in a garment.” (I Sam. 28:14-15) “Then Saul knew that it was Samuel; so he bowed with his face to the ground and did homage. Samuel said unto Saul, ‘Why have you disturbed me and brought me up? Have you no way to disturb your Creator except through me, in that you have made me an idol.¹¹See Gen. R. 96:5 (6).Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped.’” Some say, “’Why have you disturbed me?’ [is meaning] that he said to him, ‘I was disturbed lest it be the Day of Judgment, and I was afraid.’” Now here is an argument a fortiori (qal wahomer): For if Samuel, the master of all the prophets, was afraid of the Day of Judgment, how much the more does the rest of humanity [have to fear]? When Rabbi would reach this verse (Amos 4:13), he would cry: “Hate evil and love good, and establish justice in the gate; perhaps the Lord, the God of hosts, will be gracious to the remnant of Joseph.” He said, “So much, and [only] ‘perhaps?’” [Similar is (Zeph. 2:3),] “Seek the Lord, all you humble of the land who have fulfilled His law, seek righteousness, seek humility; perhaps you will find shelter on the day of the Lord’s anger.” R. Haggai said, “[Similarly (in Lamentations 3:29),] ‘Let him put his mouth to the dirt, perhaps there is hope.’” [Similar is the verse (in Lamentations 12:14),] “For God will call every creature to account for everything unknown.” (I Sam. 28:15, cont.:) “And Saul said, ‘I am very distressed […], He (i.e., the Holy One, blessed be He) no longer answers me either through prophets or in dreams….” Why did he not [also] say to him, "[Or] by Urim and Thummim"?¹²According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said (Prov. 14:10), “’The heart knows its own bitterness,’ in that he had destroyed Nob, the city of priests.”¹³Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Samuel said to him, (I Sam. 28:17), “The Lord has done for Himself according to what He spoke through me; for the Lord has torn the kingship out of your hand and given it to your companion, to David.” He said to him, “When you were with us [in the flesh], you said to me (in I Sam. 15:28), ‘and given it to a companion of yours who is better than you’; and now you say, ‘to your companion, to David?’” He said to him. “When I was with you, I was in the world of falsehood, and I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18-19), ‘Because you did not hearken to the voice of the Lord and did not carry out his wrath against Amalek…. Moreover, the Lord will deliver Israel along with you into the hand of the Philistines; and tomorrow you and your sons will be with me.’”” With me,” [means] in my section [of heaven]. When he heard this, (according to vs. 20), “Immediately Saul fell full length to the ground, for he was terrified because of Samuel's words.” Abner and Amasa said to him, “What did [Samuel] say to you?” He said to them, “He said to me, ‘Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed to be great leaders’”. Resh Laqish said, “At that time the Holy One, blessed be He, called the ministering angels. He said to them, ‘Come and see the creature that I have created in My world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him and is happy over the divine justice that is striking him.’”¹⁴M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi, “[This] teaches that the Holy One, blessed be He, showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.¹⁵Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him, ‘Master of the world, will the first king to stand over Your children be pierced by the sword?’ He said to him, ‘Moses, [why] are you telling me? Tell the priests whom he killed. [They are the ones] who are denouncing¹⁶Gk.: kategorein. him,’ as stated, ‘And the Lord spoke to Moses, “Speak to the priests.”’” Our masters have taught, “That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13), ‘So Saul died for his transgression which he committed against the Lord’: Because he had destroyed Nob, the city of priests; Because he had spared Agag; Because he had not hearkened to Samuel, as stated (in I Sam. 10:8), ‘wait seven days …,’ since he did not do so; but (according to I Sam. 13:12), ‘and I forced myself to offer the burnt offering’; (In I Chron. 10:13-14) ‘and also he inquired for counsel through a ghost; And he did not inquire through the Lord.’”

[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] This text is related (to Prov. 31:10): WHO CAN FIND A GALLANT WIFE?¹¹Cf. Tanh., Gen. 4:4. About whom were the words spoken? < They were spoken about Sarah > since it is written above (in Gen. 23:2): AND ABRAHAM PROCEEDED TO MOURN FOR SARAH AND WEEP FOR HER, < i.e., > he began to weep and eulogize. So he said: When shall I be able to get < another wife > like you?¹²The midrash is interpreting Prov. 32:10ff. as Abraham’s eulogy over Sarah. (Prov. 31:10:) A GALLANT WIFE. This was Sarah, as stated (in Gen. 12:11): SEE HERE NOW, I KNOW THAT YOU ARE A BEAUTIFUL-LOOKING WOMAN. (Prov. 31:10, cont.:) HER VALUE WAS FAR BEYOND THAT OF RUBIES, in that you came from afar. Thus it is stated (in Is. 46:11): SUMMONING A BIRD OF PREY FROM THE EAST, MY CONFIDANT FROM A FAR COUNTRY. (Prov. 31:11:) HER HUSBAND'S HEART HAD CONFIDENCE IN HER: This was Sarah, as stated (in Gen. 12:13): [PLEASE SAY YOU ARE MY SISTER] SO THAT IT MAY BE WELL WITH ME BECAUSE OF YOU. (Prov. 31:11, cont.:) AND HE HAS NO LACK OF PROFIT. This refers to our father Abraham, of whom it is stated (in Gen. 13:2): NOW ABRAHAM WAS VERY RICH. (Prov. 31:12:) SHE DID GOOD FOR HIM AND NOT EVIL. This refers to Sarah, since it is stated (in Gen. 12:16): AND BECAUSE OF HER, IT WENT WELL WITH ABRAHAM. (Prov. 31:13:) SHE LOOKS FOR WOOL AND FLAX, < in choosing > between < flaxen > Ishmael and < the pure wool of > Isaac. Thus it is stated (in Gen. 21:9f.): THEN SARAH SAW THE SON OF HAGAR THE EGYPTIAN … AND SAID TO ABRAHAM: CAST OUT THIS SLAVE WOMAN < AND HER SON >…. (Prov. 31:14:) SHE WAS LIKE THE MERCHANT SHIPS, in that she was moving from place to place and from country to country. Like such a vessel which goes from place to place on the sea (according to Prov. 31:14, cont.): SHE BRINGS HER FOOD FROM AFAR. Thus it is stated (in Gen. 20:16): THEN HE SAID UNTO SARAH: SEE, I HAVE GIVEN YOUR BROTHER A THOUSAND SILVER PIECES. (Prov. 31:15:) SHE ALSO AROSE WHILE IT WAS STILL NIGHT AND GAVE FOOD TO HER HOUSEHOLD. When? (In Gen. 22:3:) SO ABRAHAM AROSE EARLY IN THE MORNING…. (Prov. 31:15, cont.:) AND GAVE FOOD TO HER HOUSEHOLD, EVEN A STATUTE¹³The usual translation here is PORTION, but STATUTE better fits the Tanhuma context. FOR HER YOUNG WOMEN. (Gen. 17:26:) ON THAT VERY DAY ABRAHAM WAS CIRCUMCISED…. Now STATUTE can only mean circumcision, as shown (in Ps. 105:10): AND HE ESTABLISHED IT (i.e., Abraham's covenant) FOR JACOB AS A STATUTE, FOR ISRAEL AS AN EVERLASTING COVENANT.¹⁴Of course, Abraham’s EVERLASTING COVENANT meant circumcision. (Prov. 31:16:) SHE SET HER MIND ON A FIELD AND BOUGHT IT. Thus, while she was alive, she had her mind on obtaining the cave of Machpelah AND BOUGHT IT, for here she is buried in it (cf. Gen. 23). (Prov. 31:16, cont.:) FROM THE FRUIT OF HER HANDS SHE PLANTED A VINEYARD, as stated (in Gen. 21:33): AND HE PLANTED A TAMARISK TREE. What is the meaning of AND HE PLANTED? < It is > as you say (in Gen. 9:20): AND HE PLANTED A VINEYARD. (Prov. 31:17:) SHE GIRDED HER LOINS WITH VIGOR, when Abraham said to her (in Gen. 18:6): HURRY UP WITH THREE SEAHS OF FINE MEAL…. (Prov. 31:18:) SHE PERCEIVED THAT HER MERCHANDISE WAS GOOD; AND (in Gen. 21:7) SHE SAID: WHO WOULD HAVE SAID TO ABRAHAM THAT SARAH WOULD SUCKLE CHILDREN? (Prov. 31:18, cont.:) HER LAMP WOULD NOT GO OUT AT NIGHT. When? (In Gen. 14:15:) THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT.¹⁵The verse assumes that Sarah was waiting up for Abraham to return from battle. (Prov. 31:21:) SHE WOULD NOT BE AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. When? When the Holy One showed him Gehinnom (with its snow), she foretold that none of her children would go down into its midst. Thus it is stated (in Gen. 15:17): THERE APPEARED A SMOKING OVEN AND A FLAMING TORCH. Why? Because they fulfilled two commandments, (as shown in Prov. 31:21, cont.): BECAUSE ALL HER HOUSEHOLD ARE CLOTHED TWOFOLD,¹⁶The traditional text vocalizes TWOFOLD to mean CRIMSON. i.e., with the Sabbath and with circumcision. (Prov. 31:22:) SHE MADE COVERINGS FOR HERSELF. When? When they said to him (in Gen. 18:9): WHERE IS YOUR WIFE SARAH? He said to her: You have received good news that you are to bear < children >, and from them will go forth high priests who will serve in the Tent of Meeting. (Prov. 31:22, cont.:) HER CLOTHING IS LINEN AND PURPLE, as stated (in Exod. 26:31): < AND YOU SHALL MAKE A VEIL OF > {LINEN} [BLUE] AND PURPLE…. (Prov. 31:23:) HER HUSBAND WAS KNOWN IN THE GATES. When Sarah died, old age sprang upon Abraham and he was called elderly. Now it is stated (in Gen. 23:6, after the report of Sarah's death): HEAR US, MY LORD, YOU ARE A PRINCE OF GOD IN OUR MIDST. Ergo, HER HUSBAND WAS KNOWN IN THE GATES; < and the verse continues > immediately: AS HE SAT AMONG THE ELDERS OF THE LAND. He had become old; therefore, it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.

3) "and on the day": We are hereby taught that all of the day is valid for circumcision, but "the zealous are quick to do mitzvoth, as it is written (Bereshith 22:3): "And Abraham rose early in the morning" (for the binding of Isaac) "and he (himself) saddled his ass." "on the eighth day he shall circumcise," even on the Sabbath. And how am I to fulfill (Shemoth 31:14): "Those who desecrate it shall die"? With all of the other labors, other than that of circumcision. — But perhaps I am to fulfill "Those who desecrate it shall die" even with circumcision. And how am I to fulfill "on the eighth day he shall circumcise"? Except on the Sabbath. It is, therefore, written (to negate this) "and on the day," (to connote) even on the Sabbath.

And Abraham was old, and well stricken in years (Gen. 24:1). Scripture states elsewhere in reference to this verse: A virtuous woman is a crown to her husband (Prov. 12:4). This verse alludes to Abraham, who mourned for Sarah, for it was written previously: And Sarah died (Gen. 23:2). Abraham began to weep for her, saying: A woman of valor who can find? For her price is far above rubies. The heart of her husband doth safely trust in her (Prov. 31:10). When did he demonstrate his trust in her? When he said to her: Say, I pray thee, thou art my sister (Gen. 12:13). She doeth him good and not evil all the days of her life (Prov. 31:12). She seeketh between wool and flax (ibid., v. 13) alludes to her decision to separate Isaac and Ishmael when she said to her husband: Cast out this bondwoman and her son (Gen. 21:10). She is like the merchant ships (Prov. 31:14); For the woman was taken to Pharaoh’s house (Gen. 12:15), and later Abimelech sent her away. She riseth also while it is yet night (Prov. 31:15). When did that happen? At the time Abraham arose early in the morning (Gen. 22:3). She considereth a field and buyeth it (Prov. 31:16). She thought about the field of Machpelah and acquired it. Ultimately she was buried there, as it is said: And after this, Abraham buried Sarah, his wife (Gen. 23:19). She girdeth her loins with strength (for the birth of Isaac) (Prov. 31:17). When was that? When the angels appeared, as it is said: And Abraham went into the tent unto Sarah (Gen. 18:6).

(Lev. 20:27:) WHEN A MAN OR A WOMAN HAS A GHOST OR A FAMILIAR SPIRIT. What is written after that (in Lev. 21:1)? SPEAK UNTO THE PRIESTS. What relation does the one have to the other? It is simply that the Holy One foresaw that Saul was going to be king over Israel and kill the priests; then inquire of a ghost and a familiar spirit. It is so stated (in I Sam. 28:7): THEN SAUL SAID {UNTO} [TO] HIS SERVANTS: SEEK ME OUT A WOMAN WHO CONTROLS A GHOST. Resh Laqish said: To what is Saul comparable?⁷Tanh., Lev. 8:2; Lev. R. 26:7; M. Sam. 24. To a king who entered a province and said: All the cocks in this province are to be slaughtered tonight. < When > he wished to depart on his way, he said: Is there no cock to crow here? They said to him: Did you not order them to be killed? Here also (in I Sam. 28:3) Saul had put away the ghosts and the familiar spirits; so Saul said (in vs. 7) SEEK ME OUT A WOMAN WHO CONTROLS A GHOST < …. > (Vs. 8:) THEN SAUL DISGUISED HIMSELF. What is the meaning of DISGUISED HIMSELF (rt.: HPSh)? That he had become divested (rt.: HPSh) of the kingship. (Ibid., cont.:) AND HE WENT WITH TWO MEN. WHO WERE THEY? Abner and Amasai.⁸The parallels in the traditional Tanh., Lev. 8:2, in Lev. R. 26:7, and in M. Sam. 24 all read, “Abner and Amasa.” Torah has taught proper protocol, that one does not leave on a journey (at night) by oneself; and our father Abraham acted accordingly (in Gen. 22:3): AND HE (i.e., Abraham) TOOK WITH HIM TWO OF HIS SERVANTS {AND HIS SON ISAAC}. And so (in I Sam. 28:8): AND HE (Saul) WENT WITH TWO OF HIS SERVANTS (sic). (Ibid., cont.:) AND THEY CAME UNTO THE WOMAN AT NIGHT. Was it at Night? It is simply that this time was for them as black as night. (Ibid., cont.:) THEN HE SAID: PLEASE DIVINE FOR ME THROUGH A GHOST…. (Vs. 9:) BUT SHE SAID UNTO {SAUL} [HIM]: SEE HERE, YOU KNOW WHAT SAUL HAS DONE, HOW HE HAS ROOTED OUT THE GHOSTS AND THE FAMILIAR {SPIRIT} [SPIRITS] < FROM THE LAND >. Immediately (in vs. 10): SAUL SWORE TO HER BY THE LORD, SAYING: [AS THE LORD LIVES,] NO PUNISHMENT SHALL BEFALL YOU OVER THIS MATTER. Resh Laqish said: To what is Saul comparable? To a woman who was situated with her lover and swore by the life of her husband. (Vs. 11:) THEN THE WOMAN SAID: WHOM (mi) SHALL I BRING UP FOR YOU? One of those who say (as in Exod. 15:11): WHO (mi) IS LIKE YOU < AMONG THE GODS, O LORD >?⁹Words spoken by Moses, typifying the righteous. The verse is suggested by the mi in Saul’s question. or one of those who say (as in Exod. 5:2:)¹⁰Words spoken by Pharaoh, typifying the wicked. WHO IS THE LORD? He said to her (in I Sam. 28:11, cont.:) BRING UP SAMUEL FOR ME. She did what she did and brought him up. (Vs. 12:) WHEN THE WOMAN SAW SAMUEL, SHE CRIED OUT [WITH] A LOUD VOICE, AND < THE WOMAN > SPOKE < UNTO SAUL, SAYING >: WHY HAVE YOU DECEIVED ME? FOR YOU ARE SAUL. How did she know? Our masters have said: < A ghost > does not come up for a king as it comes up for a commoner.¹¹Gk.: idiotes. For the king its face is up and its feet down, just like everyone < on earth >; but for the commoner its feet are up and its face down. (Vs. 13:) THEN THE KING SAID TO HER: [DO NOT BE AFRAID; FOR] WHAT DO YOU SEE? AND THE WOMAN SAID UNTO SAUL: I SEE A GOD COMING UP FROM THE EARTH. COMING UP (here in the plural form) implies two. So who were they? Moses and Samuel. When Saul heard this, he was afraid, because he had called one, but two had arisen. (Vs. 14:) THEN HE SAID TO HER: WHAT DOES HE LOOK LIKE? AND SHE SAID: AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. They have said three things about bringing up a ghost. 1. The one bringing it up sees it but does not hear its voice. 2. The one asking for it hears its voice but does not see it. 3. Those standing there neither see it nor hear its voice. (Ibid.:) AN OLD MAN IS COMING UP, AND HE IS WRAPPED IN A ROBE. And elsewhere it says (in I Sam. 2:19): HIS MOTHER WOULD MAKE A LITTLE ROBE FOR HIM.¹²Cf. above, Gen. 11:9. < This verse > teaches that the robe grew on him. In it he was buried; in it he rose up. It has been taught in the name of R. Nathan: A garment which goes down to the grave with a person is going to rise on him in the resurrection of the dead.¹³yKil. 9:4 (32b). Thus it is stated (in Job 38:14): IT IS CHANGED LIKE CLAY UNDER A SEAL, AND THEY STAND FORTH AS IN A GARMENT. (I Sam. 28:14–15:) THEN SAUL KNEW THAT IT WAS SAMUEL; SO HE BOWED WITH HIS FACE TO THE GROUND AND DID HOMAGE. SAMUEL SAID UNTO SAUL: WHY HAVE YOU DISTURBED ME AND BROUGHT ME UP? Have you no way to disturb your creator except through me, in that you have made me an idol.¹⁴See Gen. R. 96:5 (6). Did we not teach the following? Just as one exacts punishment from the worshiper, so does one exact punishment from those worshiped. Some say: WHY HAVE YOU DISTURBED ME? What he said to him was: I was disturbed lest it be the day of judgment, and I was afraid. Now here is an argument a fortiori (qal wahomer); for if Samuel, [the greatest] of all the prophets, was afraid of the day of judgment, how much the more does the rest of humanity < have to fear >? (Vs. 15, cont.:) AND SAUL SAID {UNTO SAMUEL}: I AM VERY DISTRESSED….¹⁵Other midrashim add other vss., such as Amos 5:15, in this context. Apart from the parallels mentioned above, see Lam. R. 3:29f. (9); Eccl. R. 12:14:1. [HE (i.e., the Holy One) NO LONGER ANSWERS ME EITHER THROUGH PROPHETS OR IN DREAMS.] Why did he not < also > say to him: "< Or > by Urim and Thummim"?¹⁶According to vs. 6, the Holy One had also failed to answer Saul through this medium. R. Isaac said: (Prov. 14:10:) THE HEART KNOWS ITS OWN BITTERNESS, in that he had destroyed Nob, the city of priests.¹⁷Lev. R. explains further, that if Saul had brought up the matter of the high priest’s Urim and Thummim, Samuel would have replied that it was he, Saul, who had done away with them by killing the priests at Nob. Similarly, the parallel in Tanh., Lev. 8:2. (I Sam. 28:17:) MOREOVER, THE LORD HAS DONE TO YOU¹⁸The text here follows a reading that agrees with the Septuagint here rather than the Masoretic Text, which reads: FOR HIMSELF. ACCORDING TO WHAT HE SPOKE THROUGH ME; FOR THE LORD HAS TORN THE KINGSHIP OUT OF YOUR HAND AND GIVEN IT TO DAVID. He said to him: [When you were with us < in the flesh >, you said to me (in I Sam. 15:28): < THE LORD HAS TORN THE KINGSHIP OVER ISRAEL FROM YOU TODAY, > AND GIVEN IT TO A COMPANION OF YOURS WHO IS BETTER THAN YOU. He said to him:] When I was with you in the world of falsehood, I was telling you words of falsehood, because I was afraid of you, lest you kill me. Now, however, I am in the world of truth, you will only hear words of truth from me. He did not do this thing to you for no reason. Rather (according to I Sam. 28:18–19): BECAUSE YOU DID NOT HEARKEN TO THE VOICE OF THE LORD, AND DID NOT CARRY OUT HIS WRATH AGAINST AMALEK [….] MOREOVER, THE LORD WILL DELIVER ISRAEL ALONG WITH YOU INTO THE HAND OF THE PHILISTINES; AND TOMORROW YOU AND YOUR SONS WILL BE WITH ME. WITH ME < means >: In my section < of heaven >. When he heard this, (according to vs. 20): IMMEDIATELY SAUL FELL FULL LENGTH TO THE GROUND, FOR HE WAS TERRIFIED BECAUSE OF SAMUEL'S WORDS. Abner and Amasa said to him: What did Samuel say to you? He said to them: He said to me: Tomorrow you will go down to battle and be victorious. In addition, your sons will be appointed their superiors. Resh Laqish said: At that time the Holy One called the ministering angels. He said to them: Come and see the creature that I have created in my world. By universal custom when one goes to a banquet house, he does not take his children with him for fear of the evil eye; but this one, when he is going down to battle and knows that he will be killed, takes his sons with him, and is happy over the divine justice that is striking him.¹⁹M. Pss. 7:2. R. Joshua of Sikhnin said in the name of R. Levi: < Lev. 21:1: SPEAK UNTO THE PRIESTS. These words > teach that the Holy One showed Moses every generation and its expositors, every generation and its judges, every generation and its kings; and he showed him Saul and his sons falling by the sword.²⁰Tanna deve Eliyahu Zuta, 6; cf. Sanh. 38b; AZ 5a, according to both of which the expositors and other generational leaders were shown to Adam. He said to him: Sovereign of the World, will the first king to stand over your children be pierced by the sword? He said to him: Moses, < why > are you telling me? Tell the priests whom he killed. < They are the ones > who are denouncing²¹Gk.: kategorein. him. Our masters have taught: That righteous man (i.e., Saul) was killed for five sins. Thus it is stated (in I Chron. 10:13): SO SAUL DIED FOR HIS TRANSGRESSION WHICH HE COMMITTED AGAINST THE LORD:

And Abraham took another wife (Gen. 25:1). May our master teach us: How many times should one pray each day? R. Samuel the son of Nahman declared: Since there are three periods in each day, a man should pray three times every day—in the morning, when the sun is in the east; at noon, when the sun is at its zenith; and in the afternoon, when the sun is in the west. R. Joshua the son of Levi stated: Abraham established the morning prayer, as it is said: And Abraham arose early in the morning (Gen. 22:3); Isaac instituted the afternoon prayer, as it is said: And Isaac went out to meditate in the field at eventide (ibid. 24:63); and Jacob introduced the evening prayer, as it is said: And he lighted upon the place and tarried there all night because the sun was setting (ibid. 28:1).

(Exodus 14:6) "And he harnessed his chariot": He himself. It is the way of kings to stand while other equip their chariot and harness it, but here the wicked Pharaoh himself harnessed and equipped it. And when the Egyptian nobles saw this, all of them arose and did the same. Four "harnessed" with joy: Abraham — (Genesis 22:3) "And Abraham rose early in the morning (for the binding of Isaac), and he saddled his ass." Now did he not have many servants? __ (He did so) for the honor of the L rd. Joseph — (Ibid. 46:29) "and Joseph (himself) harnessed his chariot." Did he not have many servants? — (He did so) in honor of his father. Bilam — (Numbers 22:21) "And Bilam arose in the morning and (himself) saddled his ass" (to go with the emissaries of Balak.) Pharaoh — here. Let the "saddling" of Abraham come, who went to do the will of the L rd and oppose the "saddling" of Bilam, who went to curse Israel. Let the "harnessing" of Joseph come and oppose the "harnessing" of the wicked Pharaoh, who went to pursue Israel. Variantly: R. Shimon b. Yochai says: Let the hand-sword of Abraham come — (Genesis 22:10) "And he took the knife to slaughter his son" — and oppose the hand-sword wielded by the wicked Pharaoh in pursuing Israel — (Exodus 15:9) "I shall draw forth my sword; my hand will impoverish them."

(Gen. 32, 25) And Jacob was left alone. R. Elazar said: "This means that he was left alone on account of little pitchers [which he desired to take along]. Infer from this that the righteous consider their wealth even dearer than their own bodies — and why so? Because they do not put their hands unto robbery [hence they earn with hard labor]. (Ib.) And there wrestled a man with him until the breaking of the day. "Infer from this," said R. Isaac, "that a scholar must not go out at night alone." R. Abba b. Cahana said: "From here (Ib. b) we infer the above (Ruth 3, 2) Behold, he winnoweth Barley tonight in the threshingfloor." R. Abahu said: "From here (Gen. 22, 3) And Abraham rose early in the morning, etc. "The Rabbis say: "From here (Ib. 37, 13) Go now, see whether it is well with thy brethren, and well with the flock." Rab said: "From here (Ib. 32, 32) And the sun rose upon him."

(Numb. 22:20:) “Then God came unto Balaam at night.” This text is related (to Exod. 12:42), “That was for the Lord a night of vigil.” All miracles which were done for Israel and which involved exacting retribution for them from the wicked took place at night:²⁵Numb. R. 20:12. (Gen. 31:24:) “And God came unto Laban the Aramean in a dream at night.” And it is written (in Gen. 20:3:) “But God came unto Abimelech in a dream at night.” And it is written (in (Gen. 14:15), “And he deployed at night.” And it is written (in Exod. 12:29), “And it came to pass in the middle of the night.” And so [it was with] all of them. Another interpretation: Why did he reveal himself to Balaam by night? He was not worthy of [receiving] the holy spirit [except at night]. Since He speaks at night with all the prophets of the nations, as stated (in Job 4:13), “In opinions from night visions.” And so Eliphaz says (in Job 4:13), “In a dream, a vision of the night,” about [Balaam’s] speaking with him at night. (Numb. 22:20, cont.:) “If these men have come to invite you, arise and go with them.” From here you learn that in the way that a man wants to go, in it is he driven. As at first it was said to him (in Numb. 22:12), “Do not go with them.” As soon as he had become defiant, he went. As so is it written about him (in Numb. 22:22), “But God's anger was kindled because he was going.” The Holy One, blessed be He, said to him, “I do not desire the death of the wicked. [But] in as much as you want to be obliterated from the world, ‘arise and go with them.’” And it is written (in Numb. 22:20, cont.), “but only the thing [that I tell you are you to do].” [These words are] to teach you that he went with a warning. Immediately he got up early in the morning, as stated (in vs. 21), “So Balaam arose early in the morning, saddled his she-ass, [and went with the princes of Moab].” Did he not have a male or female slave [to saddle his donkey]? It was simply that his hatred for Israel was so great that he beat [his servant] to it and arose quickly all by himself. The Holy One, blessed be He, said to him, “You wicked man! Their ancestor Abraham has already anticipated you at the binding of his son Isaac,” as stated (in Gen. 22:3), “So Abraham arose early in the morning, saddled his he-ass.” (Numb. 22:21, cont.:) “And went with the princes of Moab.” [These words are] to teach you that he was as glad at the tribulation of Israel as they were. (Numb. 22:22:) “But God's anger was kindled because he was going, and the angel of the Lord took a stand [in the road as his adversary (satan)].”²⁶A good example of this Hebrew word when it is not used as a proper noun. He was an angel of mercy, but to [Balaam] he had become an adversary (satan).²⁷Numb. R. 20:13. And so he said [unto] Balaam, “You have caused me to practice a craft that is not my own, as stated (Numb. 22:32), “here I have come out as an adversary (satan).” (Numb. 22:22, cont.:) “And two of his servant boys were with him.” This is customary for one going out on the road. It is necessary for two to attend him. Then in turn they attend each other. (Numb. 22:23:) “Now the she-ass saw the angel of the Lord and a sword was drawn in his hand.” Was not the angel able to breathe on him and take away his spirit unless he drew his sword? And look at what is written about Sennacherib (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21.), “the angel of the Lord went out and smote [one hundred and eighty-five thousand] in the camp of Assyria.” [It is also written (in Is. 40:24),] “he blows on them and they wither.” However, he said to him, “[Skill with] the mouth was given to Jacob, as stated (in Gen. 27:22), ‘The voice is the voice of Jacob.’ And [skill with] the hands to Esau, as stated (in Gen. 27:40), ‘Upon your sword shall you live.’ All the nations all live by the sword. Now you are trading off your craft and coming against them with their [craft]. I also am coming against you with your own [craft].” (Numb. 22:24:) “Then the angel of the Lord stood in a lane between the vineyards.” Could he not have gone after him into the field?²⁸Numb. R. 20:14. It is simply that this is the nature of the Holy One, blessed be He. When a king of flesh and blood sends an executioner²⁹Lat.: speculator (“examiner”). to kill a particular person, he goes after him for many days, so that this person who has incurred the penalty of death [continues] eating and drinking, while the executioner goes after him from place to place. With the Holy One, blessed be He, however, it is not like that. Rather the executioner is in his place and whoever has incurred the penalty of death comes to him of his own accord. So that the angel would not be bothered with going after Balaam, he simply went ahead of him on the road, for it is so written (ibid.), “Then the angel of the Lord stood in a lane between the vineyards.” He said to him, “Shall the vineyards (i.e., Israel) be given over to the foxes?”³⁰Cf. the parallel text in Numb. R. 20:14, which has “like foxes.” (Numb. 22:24, cont.:) “With a wall on one side and a wall on the other side.” You cannot prevail against them, because in their hand (according to Exod. 32:15) are tablets of stone, written [on both their sides], on the one side and on the other side they are written. (Numb. 22:25-26:) “When the she-ass saw the angel of the Lord, she was pressed [against the wall and pressed Balaam's foot against the wall; so he struck it again]. Then the angel of the Lord moved forward again [and stood in a place so narrow that there was no room to turn aside to the right or to the left].” What reason did he have to go ahead of him three times? He showed him here symbols of the [three] patriarchs. When he stood before him the first time, there was space on one side and on the other, [as stated] (in Numb. 22:23), “so the she-ass turned aside from the road.” On the second occasion she could only move to one side. On the third occasion (according to Numb. 22:26) “there was no room to turn aside to the right or to the left.” So what do the symbols mean? If he ever sought to curse the Children of Abraham, he would find the Children of Ishmael and the Children of Keturah on one side and on the other. [If] he sought to curse the Children of Isaac, he would find the Children of Esau on one side, and (according to Numb. 22:25) “she was pressed against the (one) wall.” In the case of the Children of Jacob, however, he found among them no residue through which to touch them. It is therefore written about the third occasion (in vs. 26), “in a narrow (‘zar) place.” This is Jacob, as stated (in Genesis 32:8), “Jacob was very frightened and [it] distressed (ye‘zer) him.”
(Numb. 22:26:) “There was no room to turn aside to the right or to the left.” As there was no residue in any of his sons. (Numb. 22:27:) “When the she-ass saw the angel of the Lord, she lay down under Balaam, [so Balaam's anger was kindled, and he struck the she-ass with a stick (mql)],” because of the shame with which she had shamed him.³¹Both the noun and verb, translated here as SHAME, come from the root, BZH; but the interpretation may have been suggested by a word with a similar meaning, namely MQLH, which means “putting to shame.” This word could have implied the relation between shame and MQL as used in Numb. 22:27.

(Numb. 22:20), cont.:) BUT ONLY THE THING [THAT I TELL YOU ARE TO DO]. <These words are> to teach you that he went with a warning. Immediately he got up early in the morning (according to vs. 21): SO BALAAM AROSE EARLY IN THE MORNING, SADDLED HIS {HE-} [SHE-] ASS, <AND WENT WITH THE PRINCES OF MOAB>. Did he not have a male or female slave? It was simply that hatred for Israel came first for him. So he arose quickly all by himself. The Holy One said to him: You wicked man! Their ancestor Abraham has already anticipated you at the binding of his son Isaac. (Ergo Gen. 22:3:) SO ABRAHAM AROSE EARLY IN THE MORNING, <SADDLED HIS HE-ASS>….

(Ib. b) (Num. 22, 21) And Balaam rose up in the morning and saddled his ass." We are taught in a Baraitha in the name of R. Simon b. Elazar: "Love disregards the rule of dignified conduct and causes men to do things ordinarily left to servants, as we have seen by Abraham, concerning whom it is written (Gen. 22, 3) And Abraham rose early in the morning and saddled his ass [because of his love for the Creator]; so does hatred disregard the rule of dignified conduct. We learn it from Bil'am concerning whom the passage says And Bil'am rose up in the morning, and saddled his ass, [because of his animosity for Israel]."

... R’ Eliezer haModa’i says: “Why do you cry out to Me?” (Exodus 14:15) Do I need to be told what to do regarding my children?! “…concerning My children and the work of My hands do you command Me?” (Isaiah 45:11) Were they not already prepared before Me from the six days of creation? As it says “If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.” (Jeremiah 31:35) Others say: Israel did a great thing. For the sake of the faith with which they believed in Me it is worth it to split the sea. For they did not say to Moshe ‘how can we go out into this barren wilderness without supplies for the journey?!’ Rather, they had faith and followed after Moshe, as it says in the prophets “Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.” (Jeremiah 2:2) What reward did they receive for this? “Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.” (Jeremiah 2:3) R’ Yosi haGalili says: when Israel entered the sea Mount Moriah was already uprooted from its place, together with the altar of Yitzchak which was built on it with the wood all laid out. It was as if Yitzchak was bound and placed on the altar and Avraham had stretched out his hand to take the knife and slaughter his son, as it says “And Abraham stretched forth his hand and took the knife, to slaughter his son.” (Genesis 22:10) God (HaMakom) said to Moshe: Moshe, my children are in distress, the sea is closing, the enemy is pursuing and you stand there drawing out your prayer?! He said before Him: and what should I do? He replied: “And you raise your staff and stretch out your hand over the sea…” (Exodus 14:16) You should elevate, exalt, give song, exultation, thanksgiving, greatness, splendor, glory and praise to He to whom all battles belong.

(Ibid. 29) "and the children of Israel walked in the dry land (that had already been made) in the midst of the sea." R. Shimon b. Yochai says: The sun and the moon testify that I have already split the sea for them, viz. (Jeremiah 31:35) "Thus said the L rd who gives the sun for light by day, the laws of moon and stars for light by night, who splits the sea and stuns its waves — the L rd of hosts is His name." R. Bana'ah says: In the merit of the mitzvoth performed by Abraham I will split the sea for them, viz. (Genesis 22:3) "and he split the wood for the burnt-offering" — and here (Exodus 14:21) "and the waters were split." R. Shimon Hatemani says: In the merit of circumcision I will split the sea for them, viz. (Jeremiah 33:25) "If not for My covenant, day and night, I would not have made the statutes of heaven and earth." Which covenant obtains both day and night? Circumcision. R. Avshalom the elder says: An analogy: A man gets angry with his son and drives him from the house. His lover comes in to beseech him to restore him to his house. He responds: Are you beseeching me for my son? I have already come to terms with my son. Thus, the L rd: "Why do you cry out to Me?" I have already come to terms with them." Rebbi says: Last night you said (i.e., you complained to Me) (Exodus 5:23) "And from the time I came to Pharaoh, etc." And now you stand and wax long in prayer? "Why do you cry out to Me?" Rebbi says (Exodus 14:15) "Speak to the children of Israel and have them go forward ('veyisa'u')." Have them retract ('yasiu') the things that they said. Last night they said (Ibid. 11) "Is it for lack of graves, etc.?" and now you stand and wax long in prayer (for them)? "Why do you cry out to Me?" Let them retract what they have said. The sages say: He wrought with them for His name's sake, viz. (Isaiah 48:11) "For My sake, for My sake shall I do, etc." And (Ibid. 63:12) "He split the sea before them." Why? (Ibid.) "To make Himself an eternal name." Rebbi says: Their faith in Me suffices Me to split the sea for them. As it is written (Exodus 14:2) "Let them return and encamp, etc." R. Elazar b. Azaryah says: In the merit of their father Abraham I will split the sea for them, viz. (Psalms 105:42) "For He remembered His holy word to Abraham His servant. (43) And He led out His people with joy, etc." R. Eliezer b. Yehudah of Bortutha says: In the merit of the tribes I will split the sea for them, viz. (Habakkuk 3:14) "You have split (the sea) for his tribes, the heads of his scattered ones, etc." And it is written (Psalms 136:13) "who split the sea into sections." Shmayah says: The faith that Abraham their father had in Me suffices for Me to split the sea for them, viz. (Exodus 4:31) "And the people believed when they heard, etc." Shimon of Kitron says: In the merit of the bones of Joseph I will split the sea for them, viz. (Genesis 39:12) "And he left his garment in her hand and he fled." And it is written (Psalms 114:3) "The sea saw and it fled, etc." R. Nathan says in the name of Abba Yossi Hamechuzi: ("Why do you cry out to Me?") Have I not had it written (Numbers 12:7) "In all of My house he (Moses) is trusted"? You (Moses) are in My dominion and the sea is in My dominion, and I have appointed you a keeper over it. (Therefore, [Exodus 14:16] "Raise your staff, etc.") R. Chanina b. Chachinai says: Have I not had it written (Mishlei 17:17) "A brother is born for (times of) trouble"? I am a brother to Israel in their time of trouble. "Brother" (here) signifies Israel, viz. (Psalms 122:8) "For the sake of My brothers and My friends I will speak for peace in you (Jerusalem)." R. Shimon b. Yehudah says: "Why do you cry out to Me?" Their cries have already preceded yours, viz. (Exodus 14:10) "and the children of Israel cried out to the L rd, etc." R. Acha says: The Holy One Blessed be He said: If not for your outcry, I would have destroyed them for the idolatry in their midst, viz. (Zechariah 10:11) "And tzarah crossed the sea," tzarah (here) being idolatry, as in (Isaiah 28:20) "and the molten image, tzarah, etc." and as in (Leviticus 18:18) "And a woman to her sister do not take litzror" (to be a rival). And because of your outcry I have withdrawn My wrath, as it is written (Psalms 106:22-23) ("… awesome deeds at the Red Sea) and he thought to destroy them if Moses His chosen one had not stood in the breach before Him, to turn His wrath from destruction." R. Eliezer Hamodai says: "Why do you cry out to Me?" I do not have to be commanded for the children of Israel, (Isaiah 45:11) "For My children and the work of My hands would you command Me?" Are they not "readied" before Me from the six days of creation? (Jeremiah 31:36) "Just as these laws (of nature) will not depart from before Me, says the L rd, so the children of Israel will not cease from being a nation before me for all time." Others say: The faith that they had in Me suffices for Me to split the sea for them. They did not say to Moses: How can we go out to the desert without food? But they believed in Moses and followed him. Of this it is written in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, saying … I have remembered for you the lovingkindness of your youth, the love of your espousals, your following Me in the desert, in a land unsown." How were they rewarded for this? (Ibid. 3) "Holy is Israel unto the L rd, the first of His harvest. All of its eaters will be blamed. Evil will come upon them, says the L rd." R. Yossi Haglili says: When Israel entered the sea, Mount Moriah was uprooted from its place, with the altar of Israel built upon it, and its woodpile upon it, and Isaac bound upon it upon the altar, and Abraham stretching out his hand and taking the knife to slaughter his son — whereupon the L rd said to Moses: Moses, My children are in trouble, the sea raging and the foe pursuing them, and you stand and indulge in prayer? Moses: But what can I do? The L rd: "Raise your staff and stretch out your hand over the sea, etc." And you — exalt and praise and accord song and praise and thanks and grandeur and glory and splendor and hallel to the Master of wars!

12 (Numb. 22:20) “Then God came unto Balaam at night”: This text is related (to Exod. 12:42), “That was for the Lord a night of vigil […].” All miracles which were done for Israel and which involved exacting retribution for them from the wicked took place at night: (Gen. 31:24) “And God came unto Laban the Aramean in a dream at night”: And it is written (in Gen. 20:3), “But God came unto Abimelech in a dream at night.” And it is written (in Exod. 12:29), “And it came to pass in the middle of the night.” And it is written (in Exod. 14:20), “there was the cloud with the darkness, and it cast a spell upon the night.” And it is written (in Gen. 14:15), “And he deployed at night.” And so [it was with] all of them. Another interpretation: Why did he reveal himself to Balaam by night? He was not worthy of [receiving] the holy spirit [except at night]. As He speaks at night with all the prophets of the nations, as stated (in Job 4:13), “In opinions from night visions.” And so Eliphaz says (in Job 4:13), “In a dream, a vision of the night,” about [Balaam’s] speaking with him at night. And similarly Elihou speaks about that which He had spoken with him at night. (Numb. 22:20, cont.) “If these men have come to invite you, arise and go with them”: From here you learn that in the way that a man wants to go, in it is he driven. As at first it was said to him (in Numb. 22:12), “Do not go with them.” As soon as he had become defiant, he went. As so is it written about him (in Numb. 22:22), “But God's anger was kindled because he was going.” The Holy One, blessed be He, said to him, “I do not desire the death of the wicked. [But] in as much as you want to be obliterated from the world, ‘arise and go with them.’” (Numb. 22:20, cont.), “But only the thing [that I tell you are you to do].” [These words are] to teach you that he went with a warning. Immediately he got up early in the morning [preparing his donkey] quickly all by himself. The Holy One, blessed be He, said to him, “You wicked man! Their ancestor Abraham has already anticipated you at the binding of his son Isaac,” as stated (in Gen. 22:3), “So Abraham arose early in the morning, saddled his he-ass.” (Numb. 22:21, cont.) “And went with the princes of Moab”: [These words are] to teach you that he was as glad at the tribulation of Israel as they were.

"and you shall not go out, a man from the door of his house: We are hereby taught that once permission has been given to "the destroyer" to destroy, he does not distinguish between the righteous and the wicked. As it is written (Isaiah 26:20) "Go, My people, enter your chambers and close your door behind you. Hide but a little moment, until the wrath passes," and (Ezekiel 21:8) "Behold, I am (coming) upon you, and I will draw My sword from its sheath, and I will cut of from you (both) righteous and wicked." And it is written (Exodus 33:22) "And it shall be, when My glory passes by … and I shall cover you with My palm until I have passed." Variantly: (Exodus 12:22) "And you, do not go out, a man from the door of his house until morning" — to teach you that when you take to the road, enter (the house) in "ki tov" (i.e., in the morning) and leave in "ki tov" (from Genesis 1:4 "And G d saw the light ki tov" ("that it was good"). And thus do you find with the forefathers, that they deported themselves with circumspection (in this regard), viz.: (Genesis 22:3) "And Abraham arose early in the morning," (Ibid. 28:18) "And Jacob arose early in the morning," (Exodus 34:4) "And Moses arose early in the morning," (I Samuel 15:12) "And Samuel arose early in the morning to meet Saul." Now does this not follow a fortiori, viz.: If the fathers and the prophets, who were on the way to do the will of Him who spoke and brought the world into being, conducted themselves with such circumspection, how much more so (should) others (do so)! And thus is it written (of this natural order) ((Psalms 104:20-21) "You bring on darkness and it becomes night. In it stir all the beasts of the forest. The lions roar for prey, etc." (28) "You give it (food) to them and they gather it in, etc." — (22) "When the sun rises, they return" (to their lairs) — after which (23) "Man goes out to his work, to his labor, until the evening." (Exodus 12:23) "And the L rd will pass through to smite Egypt": as a king, who passes from place to place. "and he will see the blood": (see above on 12:13). "and the L rd will skip over the blood": Now does this not follow a fortiori, viz.: If of the blood (on the door) of the Pesach of Egypt, the less "formidable," which obtains only for a circumscribed time, and which did not obtain (both) in the daytime and at night, (but only at night), and which does not obtain for future generations, it is written (Ibid.) "and He will not permit the destroyer, etc.", then (the mitzvah of) mezuzah, the more formidable, containing (in Scripture) ten citations (of the name of the L rd), and which obtains (both) in the daytime and at night, and which obtains for all generations, how much more so should He not permit the destroyer, etc."! But why is this not the case? Our sins have prevented it. As it is written (Isaiah 59:2) "But your transgressions have separated between you and your G d, and your sins have hidden His face from you against hearing."

And he took two of his young men with him (Gen. 22:3). He said to himself: While I am sacrificing him they will guard the supplies.

(Ibid. 24) "And it was in the morning watch": We find that the prayers of the righteous are heard in the morning. The "morning" of Abraham — (Genesis 22:3) "And Abraham rose early in the morning, etc." The "morning" of Isaac — (Ibid. 9) "and both of them went together, etc." — and both had risen early in the morning. The "morning" of Jacob — (Ibid. 28:18) "and Jacob rose early in the morning, etc." The "morning" of Moses — Exodus 34:4) "and Moses rose early in the morning, etc." The "morning" of Joshua — (Joshua 3:1) "And Joshua rose early in the morning and they journeyed from Shittim, etc." The "morning" of Samuel — (I Samuel 15:12) "and Samuel rose early in the morning to meet Saul, etc." The "mornings" of the prophets that were destined to arise (for Israel) — (Psalms 5:4) "O L rd, in the morning shall You hear my voice; in the morning will I order (my prayer) before You, and I will hope." The "morning" of the world to come — |(Eichah 3:23) "New every morning; great is Your faith." And thus do you find that the Holy One Blessed be He is destined to exact punishment of the wicked in the world to come only in the mornings" — (Psalms 101:8) "In the mornings I will cut off all the wicked of the land to cut off from the city of the L rd all the workers of iniquity." Also Jerusalem, in time to come, every morning her judgment will come to light, viz. (Tzefaniah 3:5) "The L rd is righteous in its midst. He will do no wrong. Every morning He will bring His judgment to light. It will not fail. But the churl will not know shame." (Exodus 14:24) "And it was in the morning watch": This occurred at dawn. "and the L rd looked to the camp of Egypt with a pillar of fire and cloud, etc.": The Holy One Blessed be He heals all who enter the world, viz. (Exodus 15:26) "for I am the L rd who heals you", (Jeremiah 17:14) "Heal me, O L rd, and I will be healed. Save me, and I will be saved.", (Ibid. 3:22) "Return, wayward sons; I will heal your waywardness." Come and see that the healing of the Holy One Blessed be He is not like the healing of flesh and blood. The healing of flesh and blood — With what he smites, he does not heal. He smites with a knife and heals with a plaster. Not so the Holy One Blessed be He. With what He smites, He heals. When He smote Iyyov, He smote him with a tempest, viz. (Iyyov 9:11) "He struck me with a tempest and multiplied my wounds in vain." When He healed him, He healed him with a tempest, viz. (Ibid. 38:1) "And the L rd answered Iyyov from the tempest." He answered him from the tempest and He healed him. And when the Holy One Blessed be He exiled Israel, He did so with clouds, viz. (Eichah 2:1) "How the L rd has beclouded in His wrath the daughter of Zion." And when He gathers them in, He does so with clouds, viz. (Isaiah 60:8) "Who are those who fly like a cloud, like doves to their dove-cotes?" When He scatters them, He scatters them like doves, viz. (Ezekiel 7:16) "And their fugitives will flee. They will be in the mountains, all of them moaning like the doves of the valleys, each man in his sin." And when He returns them, He returns them like doves, viz.: "like doves to their dove-cotes." When He blesses Israel, He blesses them with looking, viz. (Devarim 26:15) "Look down from Your holy abode, from the heavens, and bless Your people, Israel." And when He exacted punishment of Egypt, He did so with "looking," viz. "and the L rd looked to the camp of Egypt with a pillar of fire and cloud, and He confounded the camp of Egypt, etc." The pillar of cloud descended and made the sea-bed clay, and the pillar of fire made it so hot that the horses' hooves fell off. "and He confounded the camp of Egypt": He confounded them, He mixed them up, He removed their ensigns and they did not know what they were doing. Variantly: "Confounding" is plague, viz. (Devarim 7:23) "And He will confound them with a great confusion until they are destroyed."

On the third day they reached Zophim, and when they reached Zophim they saw the glory of the Shekhinah resting upon the top of the mountain, as it is said, "On the third day Abraham lifted up his eyes, and saw the place afar off" (Gen. 22:4). What did he see? (He saw) a pillar of fire standing from the earth to the heavens. Abraham understood that the lad had been accepted for the perfect burnt offering. He said to Ishmael and Eliezer: Do ye see anything upon one of those mountains? || They said to him: No. He considered them (as dull) as an ass. He told them: Since ye do not see anything, "Abide ye here with the ass" (Gen. 22:5), with such who are similar to the ass.

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)

Another interpretation (of Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, [THAT GOD TESTED ABRAHAM]. This text is related (to Prov. 17:3): A CRUCIBLE IS FOR SILVER AND A FURNACE FOR GOLD, BUT THE LORD TESTS HEARTS. (Gen. 22:2:) AND HE SAID: PLEASE TAKE < YOUR SON >. Immediately (in vs. 3): SO ABRAHAM AROSE EARLY IN THE MORNING. He went and built the altar. Then he put Isaac up on top of the altar, as stated (in vs. 9): < AND ABRAHAM BUILT AN ALTAR THERE > … THEN HE BOUND HIS SON ISAAC [AND SET HIM ON THE ALTAR ABOVE THE WOOD]. What is the meaning of ABOVE? < This > teaches that he made the altar exactly under the throne of glory, just as one says (in Is. 6:2): ABOVE HIM STOOD THE SERAPHIM. ¹⁴⁴According to tradition Isaac was bound on the site where the Temple would be built.

...And Avraham rose early in the morning, and saddled his donkey (Genesis 22:3). Rabbi Simeon b. Yohai said: Love upsets the natural order, and hate upsets the natural order. Love upsets the natural order: "And Avraham rose early in the morning, etc".: surely he had plenty of slaves? But the reason was that love upset the natural order. Hate upsets the natural order: "And Bilam rose up in the morning, and saddled his donkey" (Num. 22:21): surely he had plenty of slaves? Hate, however, upsets the natural order. Love upsets the natural order: "And Yosef made ready his chariot, etc." (Gen. 46:29): yet surely Yosef had plenty of slaves? But love upsets the natural order. Hate upsets the natural order: "And he made ready his chariot" (Ex. 14:6); yet surely he had plenty of slaves? Thus hate upsets the natural order. Rabbi Simeon b. Yohai said: Let saddling counteract saddling. Let the saddling done by our father Avraham in order to go and fulfill the will of the One at whose word the world came into existence counteract the saddling done by Bilam in order to go and curse Israel. Let preparing counteract preparing. Let Yosef’s preparing [of his chariot] to meet his father counteract Pharaoh’s preparing to go and pursue Israel. Rabbi Ishmael taught: Let the sword of the hand counteract the sword of the hand. Let the sword taken in the hand of our father Avraham, as it says, "And Avraham stretched forth his hand, and took the knife to slay his son" (Gen. 22:10), come and counteract the sword grasped by Pharaoh’s hand when he said, "I will draw my sword, my hand shall destroy them" (Ex. 15:9). "And took two of his young men with him, and Itzchak his son." (Gen. 22:3) Rabbi Abbahu said: Two people behaved with derech eretz (decency), Avraham and Saul: Avraham, as it says, "And took two of his young men with him"; Saul, as it says, "And Saul … went, he and two men with him" (I Sam. 28:8). "And he cleaved the wood for the burnt-offering," (Gen. 22:3) Rabbi Hiyya b. Rabbi Yosei said in the name of Rabbi Meyasha, and it was also repeated in the name of Rabbi Benaiah: As a reward for the two cleavings with which our father Avraham cleaved the wood of the burnt-offering, he earned that God should cleave [divide] the Sea before his descendants, as it says, And the waters were divided (Ex. 14:21). Said Rabbi Levi: Enough of this! In truth Avraham acted according to his powers an the Holy One of Blessing according to His powers. "And he rose up, and went to the place." (Gen. 22:3) Avraham was rewarded for rising up and for going.