Midrash su Genesi 27:52

And these are the names of the Sons of Israel that came into Egypt with Yaakov, every man came with his household – There it is written (Mishlei 13, 24): “He who spares the rod hates his son; but he who loves him disciplines him in his youth.” Ordinarily in the world, if a person says to his friend: “So-and-so hit your son”, he would be ready to reduce his livelihood. And why is it taught “ He who spares the rod hates his son”?! In order to teach you, that anyone who refrains from disciplining his son in the end causes him to fall into evil ways and will hate him. This is what we have found with Yishmael, who behaved wickedly on Avraham his father but did not rebuke him, with the result that he fell into evil ways and he hated him and he left from his house with nothing. What did Yishmael do when he was fifteen years old? He started to bring idols from the market and he would play with them and worship them as he had seen others do, immediately (Bereishit 21, 9) “And Sarah saw the son of the Egyptian Hagar that she had given birth for Avraham was fooling around etc…” And there is no fooling except for idol worship, like that it says (Shemot 32,6): And they rose up to fool around. Immediately (Bereishit 21,10): And she said to Avraham , Send out this maid-servant and her son, perhaps my son will learn from him. Immediately, (Bereishit 21,11) And this thing was very bad in the eyes of Avraham etc...on account of his son because he had become evil. (Bereshit 21,12) And G-d said to Avraham, do not let it be evil in your eyes etc... From here you can learn, that Avraham was secondary to Sarah in prophecy, following on, (Bereishit 21,14): And Avraham got up in the morning and he took bread and a bottle of water, to teach you, that he hated Yishmael because of his evil ways, and sent him and his mother Hagar empty-handed and expelled them from his house because of this. Do you really think that Avraham, of whom it is written (Bereishit 13,2): And Avraham was very rich in cattle etc... that he would send his wife and his son from his house empty-handed, without clothes or means of a livelihood?! Rather, this is to teach you, since he turned evil, he stopped thinking about him. What was his end? After he had been expelled, he sat at the cross-roads and was a bandit, as it says (Bereishit 16,12): And he was a wild man. And similar to this (Bereishit 25,28): And Yitzchak loved Esav, therefore he turned to evil ways, because he was not rebuked, like we were taught: Five transgressions the evil Esav transgressed on that day: He seduced an engaged lady, and killed a man, denied resurrection, and rejected the fundamentals of religion and spurned his birthright, that he desired the death of his father, and sought to kill his brother, as it says (Bereishit 27,41):May the days of mourning for my father be brought close etc.. And he forced Ya'acov to flee from his father. And he even went with Yishmael, to learn from his evil ways and to add to his wives, as it says (Bereshit 28,9): And Esav went to Yishmael. Similarly with David, that he did not rebuke or chastise his son Avshalom, he turned to evil ways and sought to kill his father, and he lay with concubines, and becoming the cause if his wandering, bare-footed and crying, and many thousands and myriads of Israelites were slaughtered, and he caused much suffering upon them which did not end. As it is written (Psalms 3,1): A song of David, when he fled from Avshalom his son, just as it was written after (Psalms 3,2) How great in number have my enemies become etc. And cultural evil is harsher on one's home than the war of Gog and Magog, for regarding the war of Gog and Magog it says: (Tehilim 2:1) "Why do the nations stir?" and later it is written: (Tehilim 3:2) "God, how many my enemies are!" And similarly David behaved with Adoniyah, he did not beat him in punishment, and did not get angry at him, and therefore he left to cultural evil, as is written: (Kings 1 1:6) "And his father never scolded him...and she bore him after Avshalom." Wasn't Avshalom the son of Maacha, while Adoniyahu was the son of Chagit? What does it mean, "she bore him after Avshalom"? Instead- since he [Avshalom] left to cultural evil, and his father never beat him, and it is written about Adoniyahu "his father never scolded him," he too left to cultural evil, and therefore it is written: "and she bore him after Avshalom." (Proverbs 13:24) "But he who loves him disciplines him in his youth" refers to the Holy Blessed One, who loves Israel, as it is written (Malachi 1:2) "I have loved you, says God," who increases their suffering. One can find three good gifts that the Holy Blessed One gave to Israel, and they were each given only by means of suffering: the Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: (Psalms 94:12) "How lucky is the man who You discipline, God, and to whom You teach Your Torah." The Land of Israel, as it is written: (Deuteronomy 8:5) "Bear in mind that the LORD your God disciplines you just as a man disciplines his son." What is written next? (Deuteronomy 8:7) "For the LORD your God is bringing you into a good land..." The World to Come, as it is written: (Proverbs 6:23) "For the commandment is a lamp, the teaching is a light, and the way to life is the rebuke that disciplines." And when anyone rebukes his son, the son increases his love for his father, and he honors him, as it is said: (Proverbs 29:17) "Discipline your son and he will give you peace." And it says: (Proverbs 19:18) "Discipline your son while there is still hope." And he increases his love for him, as it says: "But he who loves him disciplines him early," meaning because he disciplines him early, therefore he loves him. You find that Abraham disciplined Isaac his son and taught him Torah and guided him in his ways, as is written about Avraham: (Genesis 26:5) "In return for Avraham's obedience to my voice" and it is written: (Genesis 25:19) "These are the descendants of Isaac, son of Abraham," which teaches you that he was similar to his father in all ways- in beauty, in wisdom, in wealth, and in good deeds. You should know that he [Isaac] was thirty-seven years old when his he was bound by his father, and it is written: (Genesis 24:1) "And Abraham was old, advanced in age" and yet he bound him and positioned him like a lamb, and he did not refuse. Therefore: (Genesis 25:5) "Abraham gave all that he had to Isaac," Which is to say, "he who loves him disciplines him early." In the same manner, Isaac would discipline Jacob early, for Isaac taught him Torah and disciplined him in his house of study, as it says: (Genesis 25:27) "but Jacob was a mild man who stayed home." And he learned what his father taught him, and then he separated from his father and hid in the house of Ever to study Torah. Therefore he merited blessing and inherited the land, as it says: (Genesis 27:1) "Jacob lived in the land of his father's residence, in the land of Canaan." And even our Patriarch Jacob disciplined his sons, and beat them and taught them his ways, so that none of them would be disposable, as it is written: (Exodus 1:1) "These are the names of the sons of Israel who arrived to Egypt..." The verse equates them all to Jacob, for they were all righteous as he had been. This resolves: "But he who loves him disciplines him early."

“Return, return, O Shulamite; return, return, and we will gaze upon you. Why will you gaze at the Shulamite like at a dance of two companies?” (Song of Songs 7:1)
“Return, return, O Shulamite,” Rabbi Shmuel bar Ḥiyya bar Yudan [said] in the name of Rabbi Ḥanina: Four times “return,” is written here, corresponding to the four kingdoms that rule over Israel. Israel comes under their control unscathed and emerges unscathed. “The Shulamite,” a nation in whose midst the eternal One who lives in peace [shalom] moves about; that is what is written: “I have moved about in a tent and a Tabernacle” (II Samuel 7:6).¹God rested His presence in the Tabernacle in the midst of Israel. The Tabernacle resided in four places in the Land of Israel: Gilgal, Shilo, Nov, and Givon, corresponding to the four times “return” is written here, as though the word Shulamite is written with each one (Maharzu, Bereshit Rabba 66:2).
Another matter, “the Shulamite,” a nation to whom [a blessing] concluding with peace is [recited] each day, just as it says: “And grant you peace [shalom]” (Numbers 6:26). Alternatively, “the Shulamite,” the nation that I am destined to settle in an abode of peace; that is what is written: “My people will live in a peaceful abode…” (Isaiah 32:18). Another matter, “the Shulamite,” the nation to whom I extend peace; that is what is written: “Behold, I will extend peace toward it” (Isaiah 66:12).
Rabbi Elazar bar Rabbi Maron said: A nation that completes [mashlemet] the stability of the world, both in this world and in the World to Come. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A nation that all the good of the word comes only due to its merit. That is what is written: “God will give you from the dew of the heavens, and from the fat of the earth” (Genesis 27:28); “you,” the matter is dependent upon you and your merit, as it is written: “The Lord will open for you His good storehouse” (Deuteronomy 28:12), the matter is dependent upon you and your merit.
Rabbi Shmuel bar Tanḥum and Rabbi Ḥanan, the son of Rabbi Berekhya from Botzra, [said] in the name of Rabbi Yirmeya: The nation that made peace between Me and My world, as had they not accepted My Torah, I would have returned My world to emptiness and disorder, as Huna said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away” (Psalms 75:4). Had Israel not stood before Mount Sinai and said: “Everything that the Lord has said, we will perform and we will heed” (Exodus 24:7), the world would have begun to disintegrate. Who buttressed the world? It is I [anokhi], as it is stated: “I [anokhi] set its pillars firm, Selah” (Psalms 75:4); by the merit of: “I [anokhi] am the Lord your God” (Exodus 20:2), I set its pillars firm.²God caused the pillars of the world to be firm in the merit of the people of Israel accepting the Ten Commandments, the first of which was “I am the Lord your God” (Etz Yosef).

(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses,¹PRK 31:11. in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard,²See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5. [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He.³Cf. Gen. R. 94:5. From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].”⁴The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe. When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel,⁵Cf. PRK 31(suppl. 1):4. since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built];⁶On these altars, see Numb. 23:1, 14, 29. but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them.⁷PRK 31(suppl. 1):12. For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”

(Deut. 33:1:) AND THIS IS THE BLESSING. This text is related (to Prov. 31:29): MANY DAUGHTERS HAVE DONE VALIANTLY, BUT YOU SURPASS THEM ALL. This is the blessing of Moses,¹Tanh., Deut. 11:1; PRK 31:11. in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but compared to all of them none was like the blessing of Moses. Noah blessed his children, but it contained a divergence. He blessed one and cursed another. (Gen. 9:27:) MAY GOD ENLARGE (YPT) JAPHETH (YPT); but he said (vs. 25:) CURSED BE CANAAN. Isaac blessed Jacob. There was strife in it, in that he said to Esau (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT; and it is stated (in vs. 41): THEN ESAU HATED JACOB <…, AND ESAU SAID IN HIS HEART: LET THE DAYS OF MORNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Jacob blessed the tribes, but there was strife among them, in that he said to Reuben (in Gen. 49:4): UNSTABLE AS WATER; and similarly (in vs. 5): SIMEON AND LEVI <ARE BROTHERS; WEAPONS OF VIOLENCE ARE THEIR SWORDS>. And from where did each and every one of the patriarchs learn to bless his generation? [They learned] from the Holy One. When he created Adam, he blessed him, as stated (in Gen. 1:28): THEN GOD BLESSED THEM; [and²The other part of this bracket is several lines below. the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT THE HUMANITY WHICH I CREATED. When Noah left the ark, the Holy One saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. The world was maintained by this blessing, until Abraham came into the world. Then the Holy One added one blessing for him, as stated (in Gen. 12:2): FOR I WILL MAKE YOU INTO A GREAT NATION…. When Abraham came, the Holy One said: It is not a practice worthy of me, that I should be obliged to bless my creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who issue a blessing through him, I am placing my seal upon <those blessings>, as stated (in vs. 2, cont.): <I WILL BLESS YOU AND MAGNIFY YOUR NAME> AND SO BECOME A BLESSING. (vs. 3:) I WILL BLESS THOSE WHO BLESS YOU…. What is the meaning of I WILL BLESS THOSE WHO BLESS YOU. The Holy One said: Take note. I am handing over the blessings to ALL WHOM YOU BLESS, and I am sealing <them> through you. But if from then on the blessings were {spoken} [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said: If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking. A parable: To what is the matter comparable? To the head of a household that had a vineyard.³See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5; also Matthew 13:24–30.: He gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said: If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.⁴Cf. Matthew 13:24–30. And so also did Abraham say: If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Look here. It is simply that he is leaving him alone until the Holy One comes, when he will deal with what belongs to him.] Jacob came and received five blessing: two from his father, one from Abraham, one from the angel, and one from the Holy One.⁵Cf. Gen. R. 94:5.: Two from his father, according to what is stated (in Gen. 27:33): THEN ISAAC TREMBLED (when he realized he had blessed Jacob instead of Esau). Why TREMBLED? R. Eleazar ben Padat said: <He did so> because he saw Gehinnom open for Esau. He wanted to say: Cursed. He repented and added a blessing when he said (ibid., end): HE ALSO SHALL BE BLESSED. Here is one blessing. A second (is in Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. [The blessing of Abraham (is in Gen. 28:4): AND MAY HE GRANT YOU THE BLESSING OF ABRAHAM…; the blessing of an angel is (in Gen. 32:30 [29]): AND HE (the angel) BLESSED HIM THERE; and the blessings of the Holy One (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN…, AND BLESSED HIM.] When Jacob came to bless the tribes, he blessed them with the five blessing that he had in hand and added one blessing to them, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, <TWELVE IN NUMBER, AND THIS IS WHAT THEIR FATHER SPOKE TO THEM> WHEN HE BLESSED THEM, EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM.⁶The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe. When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1): AND THIS IS THE BLESSING. < According to another interpretation, Moses made> an addition to the blessings with which Balaam had blessed Israel,⁷Cf. PRK 31(suppl. 1):4 since it was fitting for him to bless with seven blessings corresponding to the seven altars <he had built>;⁸On these altars, see Numb. 23:1, 14, 29. but <Balaam> only blessed them with three, as stated (in Numb. 24:10): BUT HERE YOU HAVE EVEN BLESSED THEM THESE THREE [TIMES]. The Holy One said to him: You are wicked. Your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair. Then he will bless Israel, and it is about him that Solomon has said (in Prov. 22:9): HE THAT HAS A BENEVOLENT EYE SHALL BE BLESSED (YBRK). Do not read YBRK <with vowels meaning> SHALL BE BLESSED, but <with vowels meaning> SHALL BLESS. This refers to Moses our Master whose eyes were fair when he blessed Israel. He also blessed them with <the other> four blessings:

(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses,¹PRK 31:11. in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard,²See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5. [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He.³Cf. Gen. R. 94:5. From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].”⁴The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe. When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel,⁵Cf. PRK 31(suppl. 1):4. since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built];⁶On these altars, see Numb. 23:1, 14, 29. but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them.⁷PRK 31(suppl. 1):12. For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”

(Deut. 33:1:) AND THIS IS THE BLESSING. This text is related (to Prov. 31:29): MANY DAUGHTERS HAVE DONE VALIANTLY, BUT YOU SURPASS THEM ALL. This is the blessing of Moses,¹Tanh., Deut. 11:1; PRK 31:11. in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but compared to all of them none was like the blessing of Moses. Noah blessed his children, but it contained a divergence. He blessed one and cursed another. (Gen. 9:27:) MAY GOD ENLARGE (YPT) JAPHETH (YPT); but he said (vs. 25:) CURSED BE CANAAN. Isaac blessed Jacob. There was strife in it, in that he said to Esau (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT; and it is stated (in vs. 41): THEN ESAU HATED JACOB <…, AND ESAU SAID IN HIS HEART: LET THE DAYS OF MORNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Jacob blessed the tribes, but there was strife among them, in that he said to Reuben (in Gen. 49:4): UNSTABLE AS WATER; and similarly (in vs. 5): SIMEON AND LEVI <ARE BROTHERS; WEAPONS OF VIOLENCE ARE THEIR SWORDS>. And from where did each and every one of the patriarchs learn to bless his generation? [They learned] from the Holy One. When he created Adam, he blessed him, as stated (in Gen. 1:28): THEN GOD BLESSED THEM; [and²The other part of this bracket is several lines below. the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7): AND THE LORD SAID: I WILL BLOT OUT THE HUMANITY WHICH I CREATED. When Noah left the ark, the Holy One saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. The world was maintained by this blessing, until Abraham came into the world. Then the Holy One added one blessing for him, as stated (in Gen. 12:2): FOR I WILL MAKE YOU INTO A GREAT NATION…. When Abraham came, the Holy One said: It is not a practice worthy of me, that I should be obliged to bless my creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who issue a blessing through him, I am placing my seal upon <those blessings>, as stated (in vs. 2, cont.): <I WILL BLESS YOU AND MAGNIFY YOUR NAME> AND SO BECOME A BLESSING. (vs. 3:) I WILL BLESS THOSE WHO BLESS YOU…. What is the meaning of I WILL BLESS THOSE WHO BLESS YOU. The Holy One said: Take note. I am handing over the blessings to ALL WHOM YOU BLESS, and I am sealing <them> through you. But if from then on the blessings were {spoken} [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said: If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking. A parable: To what is the matter comparable? To the head of a household that had a vineyard.³See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5; also Matthew 13:24–30.: He gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said: If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.⁴Cf. Matthew 13:24–30. And so also did Abraham say: If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Look here. It is simply that he is leaving him alone until the Holy One comes, when he will deal with what belongs to him.] Jacob came and received five blessing: two from his father, one from Abraham, one from the angel, and one from the Holy One.⁵Cf. Gen. R. 94:5.: Two from his father, according to what is stated (in Gen. 27:33): THEN ISAAC TREMBLED (when he realized he had blessed Jacob instead of Esau). Why TREMBLED? R. Eleazar ben Padat said: <He did so> because he saw Gehinnom open for Esau. He wanted to say: Cursed. He repented and added a blessing when he said (ibid., end): HE ALSO SHALL BE BLESSED. Here is one blessing. A second (is in Gen. 28:1): SO ISAAC CALLED JACOB AND BLESSED HIM. [The blessing of Abraham (is in Gen. 28:4): AND MAY HE GRANT YOU THE BLESSING OF ABRAHAM…; the blessing of an angel is (in Gen. 32:30 [29]): AND HE (the angel) BLESSED HIM THERE; and the blessings of the Holy One (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN…, AND BLESSED HIM.] When Jacob came to bless the tribes, he blessed them with the five blessing that he had in hand and added one blessing to them, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, <TWELVE IN NUMBER, AND THIS IS WHAT THEIR FATHER SPOKE TO THEM> WHEN HE BLESSED THEM, EACH ONE WITH HIS OWN BLESSING IS HOW HE BLESSED THEM.⁶The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe. When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1): AND THIS IS THE BLESSING. < According to another interpretation, Moses made> an addition to the blessings with which Balaam had blessed Israel,⁷Cf. PRK 31(suppl. 1):4 since it was fitting for him to bless with seven blessings corresponding to the seven altars <he had built>;⁸On these altars, see Numb. 23:1, 14, 29. but <Balaam> only blessed them with three, as stated (in Numb. 24:10): BUT HERE YOU HAVE EVEN BLESSED THEM THESE THREE [TIMES]. The Holy One said to him: You are wicked. Your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair. Then he will bless Israel, and it is about him that Solomon has said (in Prov. 22:9): HE THAT HAS A BENEVOLENT EYE SHALL BE BLESSED (YBRK). Do not read YBRK <with vowels meaning> SHALL BE BLESSED, but <with vowels meaning> SHALL BLESS. This refers to Moses our Master whose eyes were fair when he blessed Israel. He also blessed them with <the other> four blessings:

(Deut. 33:1:) “And this is the blessing.” This text is related (to Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.” This is the blessing of Moses,¹PRK 31:11. in respect to which you should note that in the case of the earlier generations each and every one blessed his generation, but there was none was like the blessing of Moses. Noah blessed his children, but it contained a divergence, as he blessed one and cursed another, as stated (Gen. 9:27,) “May God enlarge (ypt) Japheth (ypt) [...]; and let Canaan be a slave to them.” Isaac blessed Jacob, but there was strife in it. It is so stated (in Gen. 28:4), “May He give you the blessing of Abraham, but he said to Esau (in Gen. 27:35), “Your brother came with deceit”; and it is stated (in vs. 41), “Then Esau hated Jacob […, and Esau said in his heart, ‘Let the days of mourning for my father come, and I will kill my brother Jacob’].” Jacob blessed the tribes, but there was strife among them, in that he rebuked Reuben, as stated (in Gen. 49:4), “Unstable as water”; and similarly (in vs. 5), “Simeon and Levi [are brothers; weapons of violence are their swords].” And from where did each and every one of the patriarchs learn to bless his generation? [They learned it] from the Holy One, blessed be He. When he created Adam, He blessed him, as stated (in Gen. 1:27-28), “male and female. Then [God] blessed them.” And the world was maintained by that blessing, until the generation of the flood came, and they cancelled it out, as stated (in Gen. 6:7), “And the Lord said, “I will blot out the humanity which I created.” When Noah left the ark, the Holy One, blessed be He, saw that this blessing had passed from them. He blessed Noah and his children anew, as stated (in Gen. 9:1), “Then God blessed Noah and his children.” The world was maintained by this blessing, until Abraham came into the world, and He added blessing, as stated (in Gen. 12:2), “For I will make you into a great nation.” Once Abraham came, the Holy One, blessed be He, said, “It is not honorable for Me, that I should be obliged to bless My creatures. Rather take note! I am handing over the blessings to Abraham and to his seed, so that for all who they issue a blessing, I am placing my seal upon [those blessings], as stated (in vs. 2, cont.), ‘[I will bless you and magnify your name] and so become a blessing.’” (Vs. 3:) “I will bless those who bless you….” What is the meaning of “I will bless?” The Holy One, blessed be He, said, “Take note. I am handing over the blessings to all whom you bless, and I am sealing [them] through you.” But if from then on the blessings were [handed over] to Abraham, why did he not bless Isaac? It was because Abraham saw that Esau would issue from him. He said, “If I bless Isaac, then Esau will be blessed, and Isaac will be found lacking.” A parable: To what is the matter comparable? To the head of a household that had a vineyard,²See Gen. R. 61:6; Numb. R. 11:2; M. Pss. 1:5. [and] gave it to a tenant. And in that vineyard was a tree of life, but it had overgrown a tree having a deadly poison. Now he did not know what to do. He said, “If I cultivate that vineyard, then the tree having a deadly poison will flourish; but if I do not cultivate that vineyard, then the tree of life will die. So what shall I do? I will bear with that vineyard until the owner of the vineyard comes. Then he may do what he wants with his vineyard.” And so also did Abraham say, “If I bless Isaac, Esau will end up being blessed and Jacob will lose out. Rather look here. I will leave him alone until the Holy One, blessed be He, comes, when He will deal with what belongs to Him.” Jacob came and received five blessings: two from his father, one from Abraham, one from the angel, and one from the Holy One, blessed be He.³Cf. Gen. R. 94:5. From his father, as stated (in Gen. 27:33), “Then Isaac trembled (when he realized he had blessed Jacob instead of Esau). Why “trembled?” R. Eliezer ben Pedat said, “[He did so] because he saw Gehinnom open in front of him. He wanted to say, ‘Cursed will be [Jacob.’ Instead,] he went back [on it], and added blessing [to it], when he said (ibid., end), ‘he also shall be blessed.’” Here is one [blessing]. A second (is in Gen. 28:1), “So Isaac called Jacob and blessed him.” The blessing of the Holy One, blessed be He, (is in Gen. 35:9), “Now God appeared unto Jacob [… and blessed him].” The blessing of Abraham (is in Gen. 28:4), “And may He grant you the blessing of Abraham.” And the blessing of an angel is (in Gen. 32:30), “and he (the angel) blessed him there.” When Jacob came to bless the tribes, he blessed them with the five blessings that he had in hand and added one blessing to them, as stated (in Gen. 49:28), “All these are the tribes of Israel, [twelve in number, and this is what their father spoke to them when he blessed them, each one with his own blessing is how he blessed them].”⁴The midrash notes that the words, HE BLESSED THEM, occur twice and interprets the verse to mean that one blessing, the fivefold blessing he had received, was for the tribes as a group while the other blessing was a specific blessing for each tribe. When Moses came to bless Israel, he added a seventh blessing to them. Thus it is stated (in Deut. 33:1), “And this is the blessing.” [According to another interpretation, Moses made] an addition to the blessings with which Balaam had blessed Israel,⁵Cf. PRK 31(suppl. 1):4. since it was fitting for him to bless them with seven blessings corresponding to the seven altars [he had built];⁶On these altars, see Numb. 23:1, 14, 29. but [Balaam] only blessed them with three, as stated (in Numb. 24:10), “but here you have even blessed them these three times.” The Holy One, blessed be He, said to him, “O wicked one, your eye is too jaundiced for you to bless them. Moreover, I am not putting the power in your hand to finish your blessing over Israel. Moses will come, whose eye is fair; then he will bless Israel.” And it is about him that Solomon has said (in Prov. 22:9), “He that has a benevolent eye shall be blessed (ybrk).” Do not read “ybrk [with vowels meaning] shall be blessed,” but [with vowels meaning] “shall bless.” This refers to Moses our master whose eyes were fair when he blessed Israel, such that he blessed them with [the other] four blessings: The first is (in Exod. 39:43), “When Moses saw all the work […] he blessed them.” The second is (in Lev. 9:23), “Then Moses and Aaron came unto the tent of meeting; and when they came out, they blessed the people….” The third is (in Deut. 1:11), “May the Lord God of your ancestors add [to your numbers a thousand times more than you are and bless you].” The fourth is (here in Deut. 33:1), “And this is the blessing.” It is therefore stated (in Prov. 31:29), “Many daughters have done valiantly, but you surpass them all.”(Deut. 33:1:) And this is the blessing.” It was fitting for Moses to bless Israel because he had constantly risked his life for them.⁷PRK 31(suppl. 1):12. For this reason, it is stated (in Deut. 33:1), “And this is the blessing [that Moses blessed... the Children of Israel].” (Deut. 33:1:) “The man of God (the Power).” If it says, “man,” why does it say, “God,” and if it says, “God,” why does it say, “man?” It is simply that at the time he fled from in front of Pharaoh, he was a man, but at the time he trounced [the Egyptians], he was a power. Another interpretation: At the time that he went up to the firmament, he was a man; in front of the angels that were all fire, he was a man. But at the time he came down, he was a power. Before he went up to the firmament, he was a man, as he would eat and drink. But all the time that he was there, he was a power, as stated (in Exod. 34:20), “and they were afraid to approach him.”

And these are the names of the Sons of Israel that came into Egypt with Yaakov, every man came with his household – There it is written (Mishlei 13, 24): “He who spares the rod hates his son; but he who loves him disciplines him in his youth.” Ordinarily in the world, if a person says to his friend: “So-and-so hit your son”, he would be ready to reduce his livelihood. And why is it taught “ He who spares the rod hates his son”?! In order to teach you, that anyone who refrains from disciplining his son in the end causes him to fall into evil ways and will hate him. This is what we have found with Yishmael, who behaved wickedly on Avraham his father but did not rebuke him, with the result that he fell into evil ways and he hated him and he left from his house with nothing. What did Yishmael do when he was fifteen years old? He started to bring idols from the market and he would play with them and worship them as he had seen others do, immediately (Bereishit 21, 9) “And Sarah saw the son of the Egyptian Hagar that she had given birth for Avraham was fooling around etc…” And there is no fooling except for idol worship, like that it says (Shemot 32,6): And they rose up to fool around. Immediately (Bereishit 21,10): And she said to Avraham , Send out this maid-servant and her son, perhaps my son will learn from him. Immediately, (Bereishit 21,11) And this thing was very bad in the eyes of Avraham etc...on account of his son because he had become evil. (Bereshit 21,12) And G-d said to Avraham, do not let it be evil in your eyes etc... From here you can learn, that Avraham was secondary to Sarah in prophecy, following on, (Bereishit 21,14): And Avraham got up in the morning and he took bread and a bottle of water, to teach you, that he hated Yishmael because of his evil ways, and sent him and his mother Hagar empty-handed and expelled them from his house because of this. Do you really think that Avraham, of whom it is written (Bereishit 13,2): And Avraham was very rich in cattle etc... that he would send his wife and his son from his house empty-handed, without clothes or means of a livelihood?! Rather, this is to teach you, since he turned evil, he stopped thinking about him. What was his end? After he had been expelled, he sat at the cross-roads and was a bandit, as it says (Bereishit 16,12): And he was a wild man. And similar to this (Bereishit 25,28): And Yitzchak loved Esav, therefore he turned to evil ways, because he was not rebuked, like we were taught: Five transgressions the evil Esav transgressed on that day: He seduced an engaged lady, and killed a man, denied resurrection, and rejected the fundamentals of religion and spurned his birthright, that he desired the death of his father, and sought to kill his brother, as it says (Bereishit 27,41):May the days of mourning for my father be brought close etc.. And he forced Ya'acov to flee from his father. And he even went with Yishmael, to learn from his evil ways and to add to his wives, as it says (Bereshit 28,9): And Esav went to Yishmael. Similarly with David, that he did not rebuke or chastise his son Avshalom, he turned to evil ways and sought to kill his father, and he lay with concubines, and becoming the cause if his wandering, bare-footed and crying, and many thousands and myriads of Israelites were slaughtered, and he caused much suffering upon them which did not end. As it is written (Psalms 3,1): A song of David, when he fled from Avshalom his son, just as it was written after (Psalms 3,2) How great in number have my enemies become etc. And cultural evil is harsher on one's home than the war of Gog and Magog, for regarding the war of Gog and Magog it says: (Tehilim 2:1) "Why do the nations stir?" and later it is written: (Tehilim 3:2) "God, how many my enemies are!" And similarly David behaved with Adoniyah, he did not beat him in punishment, and did not get angry at him, and therefore he left to cultural evil, as is written: (Kings 1 1:6) "And his father never scolded him...and she bore him after Avshalom." Wasn't Avshalom the son of Maacha, while Adoniyahu was the son of Chagit? What does it mean, "she bore him after Avshalom"? Instead- since he [Avshalom] left to cultural evil, and his father never beat him, and it is written about Adoniyahu "his father never scolded him," he too left to cultural evil, and therefore it is written: "and she bore him after Avshalom." (Proverbs 13:24) "But he who loves him disciplines him in his youth" refers to the Holy Blessed One, who loves Israel, as it is written (Malachi 1:2) "I have loved you, says God," who increases their suffering. One can find three good gifts that the Holy Blessed One gave to Israel, and they were each given only by means of suffering: the Torah, the Land of Israel, and life in the World to Come. The Torah, as it is written: (Psalms 94:12) "How lucky is the man who You discipline, God, and to whom You teach Your Torah." The Land of Israel, as it is written: (Deuteronomy 8:5) "Bear in mind that the LORD your God disciplines you just as a man disciplines his son." What is written next? (Deuteronomy 8:7) "For the LORD your God is bringing you into a good land..." The World to Come, as it is written: (Proverbs 6:23) "For the commandment is a lamp, the teaching is a light, and the way to life is the rebuke that disciplines." And when anyone rebukes his son, the son increases his love for his father, and he honors him, as it is said: (Proverbs 29:17) "Discipline your son and he will give you peace." And it says: (Proverbs 19:18) "Discipline your son while there is still hope." And he increases his love for him, as it says: "But he who loves him disciplines him early," meaning because he disciplines him early, therefore he loves him. You find that Abraham disciplined Isaac his son and taught him Torah and guided him in his ways, as is written about Avraham: (Genesis 26:5) "In return for Avraham's obedience to my voice" and it is written: (Genesis 25:19) "These are the descendants of Isaac, son of Abraham," which teaches you that he was similar to his father in all ways- in beauty, in wisdom, in wealth, and in good deeds. You should know that he [Isaac] was thirty-seven years old when his he was bound by his father, and it is written: (Genesis 24:1) "And Abraham was old, advanced in age" and yet he bound him and positioned him like a lamb, and he did not refuse. Therefore: (Genesis 25:5) "Abraham gave all that he had to Isaac," Which is to say, "he who loves him disciplines him early." In the same manner, Isaac would discipline Jacob early, for Isaac taught him Torah and disciplined him in his house of study, as it says: (Genesis 25:27) "but Jacob was a mild man who stayed home." And he learned what his father taught him, and then he separated from his father and hid in the house of Ever to study Torah. Therefore he merited blessing and inherited the land, as it says: (Genesis 27:1) "Jacob lived in the land of his father's residence, in the land of Canaan." And even our Patriarch Jacob disciplined his sons, and beat them and taught them his ways, so that none of them would be disposable, as it is written: (Exodus 1:1) "These are the names of the sons of Israel who arrived to Egypt..." The verse equates them all to Jacob, for they were all righteous as he had been. This resolves: "But he who loves him disciplines him early."

“If only you were like a brother to me, who suckled the breasts of my mother. I would find you outside; I would kiss you, yet they would not despise me” (Song of Songs 8:1).
“If only you were like a brother to me” – like what brother? Like Cain to Abel? Cain killed Abel, as it is stated: “Cain arose against Abel his brother, and killed him” (Genesis 4:8). Rather, like Ishmael to Isaac? Ishmael hated Isaac. Rather, like Esau to Jacob? But it is stated: “Esau hated Jacob” (Genesis 27:41). Rather, like Joseph’s brothers to Joseph? They hated him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Like what brother? “One who suckled the breasts of my mother” – that is to say like Joseph to Benjamin, who loved him wholeheartedly, as it is stated: “Joseph saw Benjamin with them” (Genesis 43:16).¹As the story unfolds, the verse states that Joseph wept when he saw Benjamin (Genesis 43:30).
“I would find you outside; I would kiss you”; “outside” – this is the wilderness, which is outside the settled area. “I would kiss you” – regarding two brothers who kissed each other, and these are Moses and Aaron, as it is stated: “He went, and he met him at the mountain of God, and he kissed him” (Exodus 4:27).
“They would not despise me” – Rabbi Pinḥas said: There was an incident involving two siblings, one of whom was in Meron and one in Gush Ḥalav. The house of the one who lived in Meron caught fire. His sister from Gush Ḥalav came and began hugging, embracing, and kissing him, and saying: This does not demean me, as my brother was in dire straits and was delivered from them.

(Gen. 28:10:) AND JACOB SET OUT. This text is related (to Prov. 12:15): THE WAY OF A FOOL IS RIGHT IN HIS OWN EYES. This refers to Esau the Wicked, according to what is written above (in Gen. 28:8f): NOW ESAU SAW THAT THE DAUGHTERS OF CANAAN WERE EVIL…. SO ESAU SET OUT UNTO ISHMAEL < AND TOOK FOR A WIFE MAHALATH THE DAUGHTER OF ISHMAEL >…. He heaped trouble upon trouble. (Prov. 12:15, cont.:) BUT A WISE MAN LISTENS TO ADVICE. This refers to Jacob.¹Gen. R. 67:12. Thus it is stated (in Gen. 27:42): NOW IT WAS REPORTED TO REBEKAH ABOUT THE WORDS OF HER ELDER SON ESAU (i.e., about his scheming). < SO, HAVING SENT AND CALLED FOR YOUNGER SON JACOB, SHE SAID UNTO HIM: LOOK AT YOUR BROTHER ESAU. HE IS TAKING COMFORT >…. When was he taking comfort? When he would have killed you (Jacob), as stated (ibid., cont.): HE IS TAKING COMFORT < IN SCHEMING > AGAINST YOU TO KILL YOU. (Gen. 27:43:) SO NOW, MY SON, HEED MY VOICE. What is the meaning of SO NOW, MY SON? She said to him: Yesterday you heeded me and received the blessings; now heed me in order to remain alive. He said to her: But is that the proper way? For me to set out without Daddy's knowledge? If he also tells me, I will do so. Immediately (we read in Gen. 28:1f.): SO ISAAC CALLED JACOB AND BLESSED HIM…. ARISE AND GO TO PADDAN-ARAM…. As soon as he heard that, he said to him: Give me an exiterion {i.e., travel instructions}.²The Greek word means “departing blessing.” He said to him (in vs. 3): MAY GOD ALMIGHTY BLESS YOU. Immediately (we read in vs. 7): SO JACOB HEEDED HIS FATHER AND HIS MOTHER AND WENT TO PADDAN-ARAM…. (Gen. 28:10:) AND JACOB SET OUT. Ergo (in Prov. 12:15, cont.): BUT A WISE MAN LISTENS TO ADVICE.

(Gen. 28:10:) AND JACOB SET OUT. This text is related (to Prov. 12:15): THE WAY OF A FOOL IS RIGHT IN HIS OWN EYES. This refers to Esau the Wicked, according to what is written above (in Gen. 28:8f): NOW ESAU SAW THAT THE DAUGHTERS OF CANAAN WERE EVIL…. SO ESAU SET OUT UNTO ISHMAEL < AND TOOK FOR A WIFE MAHALATH THE DAUGHTER OF ISHMAEL >…. He heaped trouble upon trouble. (Prov. 12:15, cont.:) BUT A WISE MAN LISTENS TO ADVICE. This refers to Jacob.¹Gen. R. 67:12. Thus it is stated (in Gen. 27:42): NOW IT WAS REPORTED TO REBEKAH ABOUT THE WORDS OF HER ELDER SON ESAU (i.e., about his scheming). < SO, HAVING SENT AND CALLED FOR YOUNGER SON JACOB, SHE SAID UNTO HIM: LOOK AT YOUR BROTHER ESAU. HE IS TAKING COMFORT >…. When was he taking comfort? When he would have killed you (Jacob), as stated (ibid., cont.): HE IS TAKING COMFORT < IN SCHEMING > AGAINST YOU TO KILL YOU. (Gen. 27:43:) SO NOW, MY SON, HEED MY VOICE. What is the meaning of SO NOW, MY SON? She said to him: Yesterday you heeded me and received the blessings; now heed me in order to remain alive. He said to her: But is that the proper way? For me to set out without Daddy's knowledge? If he also tells me, I will do so. Immediately (we read in Gen. 28:1f.): SO ISAAC CALLED JACOB AND BLESSED HIM…. ARISE AND GO TO PADDAN-ARAM…. As soon as he heard that, he said to him: Give me an exiterion {i.e., travel instructions}.²The Greek word means “departing blessing.” He said to him (in vs. 3): MAY GOD ALMIGHTY BLESS YOU. Immediately (we read in vs. 7): SO JACOB HEEDED HIS FATHER AND HIS MOTHER AND WENT TO PADDAN-ARAM…. (Gen. 28:10:) AND JACOB SET OUT. Ergo (in Prov. 12:15, cont.): BUT A WISE MAN LISTENS TO ADVICE.

And there is no hoping implies that there is no one who can hope to escape death. All (our patriarchs) realized this and announced their deaths with their own mouths. Abraham said: I go hence childless (Gen. 15:2); Isaac declared: May my soul bless Thee before I die (ibid. 27:4); and Jacob said: When I sleep with my fathers (ibid. 47:30). When did he say this? When he was about to die. Thus it is written: And the time drew near that Israel must die.

Another example of this is stated in Scripture: Now Isaac loved Esau (ibid. 25:28). Apparently, Esau went astray because his father failed to chastise him. As we have learned, the wicked Esau committed five transgressions in one day: he slept with a betrothed maiden, killed a man, denied the concept of resurrection, rejected the essential principle of religion (i.e., became an atheist), and despised the birthright. All of these transgressions are indicated either specifically in verses in Scripture or by analogy with other verses in Scripture (gezerah shavah). Furthermore, he longed for his father’s death, so that he might slay his brother, as it is said: Let the days of mourning for my father be at hand, then will I slay my brother, Jacob (Gen. 27:41). He compelled Jacob to flee from his father’s house, while he went to Ishmael’s home to learn evil ways from him, and to add to the number of his wives, as it is said: So Esau went unto Ishmael, and took unto the wives that he had Mahalath the daughter of Ishmael, Abraham’s son (ibid. 28:9).

...What is meant by, “Turn to the Tzafon? Rabbi Chiya said, “(God) said to (the Jewish People) if you see (Esau) seeking to cause trouble for you don’t stand against him. Rather, hide yourselves from him until his time passes. Rabbi Yehuda Bar Shalom said, “Israel says to God, Master of the World, his father blessed him with “You shall live by the sword” and You are agreeing with him and telling us to hide. Where should we run? God says to them, “If you see that he is interacting with you, run to the Torah…”

...What is meant by, “Turn to the Tzafon? Rabbi Chiya said, “(God) said to (the Jewish People) if you see (Esau) seeking to cause trouble for you don’t stand against him. Rather, hide yourselves from him until his time passes. Rabbi Yehuda Bar Shalom said, “Israel says to God, Master of the World, his father blessed him with “You shall live by the sword” and You are agreeing with him and telling us to hide. Where should we run? God says to them, “If you see that he is interacting with you, run to the Torah…”

...What is meant by, “Turn to the Tzafon? Rabbi Chiya said, “(God) said to (the Jewish People) if you see (Esau) seeking to cause trouble for you don’t stand against him. Rather, hide yourselves from him until his time passes. Rabbi Yehuda Bar Shalom said, “Israel says to God, Master of the World, his father blessed him with “You shall live by the sword” and You are agreeing with him and telling us to hide. Where should we run? God says to them, “If you see that he is interacting with you, run to the Torah…”

R. Elazar said in the name of R. Chanina: "Never shall the blessing of even a common man be considered insignificant in your eyes; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They were David and Daniel. David, as it is written (II Sam. 24, 23) And Aravnah said unto the king, 'May the Lord thy God receive thee favorably.' Daniel was blessed by King Darius, as it is written (Dan. 6, 17) May thy God, whom thou worshippest continually, truly deliver thee." R. Elazar said again in the name of R. Chanina: 'Never shall the curse of even a common man be considered unimportant, for Abimelech cursed Sarah, saying (Gen. 20, 16) 'This is to thee a covering to the eyes, and it was fulfilled through her children as it is said (Gen. 27, 1) And Isaac's eyes became dim." Again said R. Elazar, in the name of R. Chanina: "Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man! A frail man sets the pot [on the fire] first and then pours water into it, but the Holy One, praised be He! poureth the water first into the pot and then sets it on the fire, to sustain the passage (Jer. 10, 13) At the sound when he giveth a multitude of water." Another thing did R. Elazar say in the name of R. Chanina: "When the righteous is lost (dies) it is a loss to the generation only [not to himself]. This might be compared with a diamond which was lost by a man, wherever it is its name is there, the loss is merely to its owner." Again said R. Elazar in the name of R. Chanina: "What is the meaning of the passage (Ib. 5, 13) Yet all this profiteth me nothing. Infer from this that all treasures of that wicked (Haman) were engraved upon his heart, and as soon as he saw Mordecai sitting in the king's tower he said. Yet all this profiteth me nothing." Is it really because he (Haman) saw Mordecai sitting in the king's tower that he said this? Yes, as R. Chisda explained it: "The latter [Mordecai ] had come as a member of the Prosbul and the former [Haman] had come to court as a member of the Prosbuli" (Ib. b."); i.e., Buli signifies the rich, as it is said (Lev. 26, 19) I will break the pride of your power, and R. Joseph explains that this refers to the rich of Juda; Buli signifies poverty, and so reads the passage (Deut. 15, 8) Thou shalt surely lend him. R. Papa said: "Haman was called 'the slave that sold himself for a loaf of bread.'" R. Elazar said further in the name of R. Chanina: "In the future, the Holy One, praised be He! will put a crown on the head of every righteous man, as it is written (Is. 28, 5) On that day will the Lord of hosts he for a crown of glory and a diadem of beauty. What is the meaning of a crown of glory and a diadem of beauty? It is for those who do His will, and hope for His glory. One may think that this will be for all of them? Therefore it is said. Unto the residue of his people; i.e., for those who are so modest that they consider themselves like the remnant of the people. (Ib. 6) And for a spirit of judgment; i.e., to him who sitteth in judgment — and does justice. And for strength. It is to him who overcomes his inclination. To those that drive back the battle, this refers to those who debate over the Torah. To the gate, refers to the scholars who arise early to go to the gates of the houses of prayer and learning, and remain late there. The divine attribute of justice pleaded before the Holy One, praised be He! saying, 'Sovereign of the Universe! Wherein is the difference between this (Israel) and all other nations [that Thou art honoring Israel so much]?' Whereupon the Holy One, praised be He! answered 'Israel studied the Torah, and the idolaters did not.' To this the attribute of Justice replied (Ib. 7) But these also are now stumbling through wine, and reeling through strong drink — they are (Paku) unsteady in giving judgment. Paku (unsteady) refers to Gehenna, as it is said (I Sam. 25, 31) That this shall not be a cause of offence; and Pliliya [judgment] refers to the judges as it is said (Ex. 23, 21) And they shall pay this by the decision of (Phlilim) the Judges."

And they mourned with a great and very sore lamentation. We are taught that even the very horses and asses joined in it. On arriving at the Cave of Machpelah, Esau once more protested, and said; Kiryatharbaa the same is Hebron." R. Isaac explained the meaning of the above name is that four pair were to be buried. Adam and Eve, Abraham and Sarah, Isaac and Rebekah. Jacob disposed of his share when he buried Leah in it, and the remaining one belongs to me." But thou didst sell thy share with thy birthright," remonstrated the sons of Jacob. "Nay," rejoined Esau, "that did not include my share in the burial-place." "Indeed it did," they argued, "for our father, just before he died, said (Gen. 1, 5) 'In my grave which I have bought for myself.'" In the land of Canaan, "Where are the title deeds?" demanded Esau. "In Egypt," they replied. "Then let some one go for them immediately. The swift-footed Naphthali concerning whom the passage says (Ib. 49, 21) Naphthali is a hind let loose; he giveth goodly words, started for the records. Hushim, the son of Dan, being deaf, asked what was the cause of the commotion. When he was told that Esau stopped the interment until the deed would be brought from Egypt. "And until Naphthali returns from Egypt my father shall be in disgrace?" remarked he. Thereupon he snatched up a club and smote Esau so hard that his eyes dropped out and fell upon the feet of Jacob, at which Jacob opened his eyes and grimly smiled. This is the meaning of the passage (Ps. 58, 10) The righteous shall rejoice when he sees vengeance; he shall wash his feet in the blood of the wicked. In that moment Rebekah's prophecy was fulfilled (Gen. 27, 45) Why shall I be deprived also of you both in one day? For although they did not both die on the same day, both were nevertheless buried on the same day. Is it then possible that if Joseph would not have attended to the burial of his father, that his brothers would not have done it? Behold the passage says (Gen. 50, 13) And his sons carried him into the land of Canaan, [hence all his children performed the duty?] Indeed they were ready to perform the duty. They said, however, let us leave this task to Joseph because his (Jacob's honor will be greater when he is attended by kings than by ordinary people.

(Lev. 9:1) “And it came to pass on the eighth day….” This text is related (to Ps. 75:5), “I say to the merrymakers, ‘Do not make merry….’” What is the meaning of [the words], “I say to the merrymakers (rt.: hll), ‘do not make merry (rt.: hll)?’”⁴This root can also mean “act with abandon” and is to be taken in that sense here. For another interpretation of the word, see Lev. R. 20:2. [The verse refers] to whoever sings in a mahanaim dance (mahol),⁵As in Cant. 7:1 [6:13]. In comparing these two words, the midrash assumes that both words come from the root HLL and ignores the fact that in the first case the H is a he while in the second case the H is a het. and so it says (in Jud. 21:21), “to dance (lehol) in the dances.” [Because no happiness endures for a mortal] (Ps. 75:5), “I say to the merrymakers, ‘Do not make merry (rt.: hll).’” Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2), “Of laughter I said, ‘It is mad (rt.: hll)….’”⁶Cf. PRK 26:2–3. Are you willing to understand? As behold, even the happiness of the Holy One, blessed be He, did not endure. When? When the Holy One, blessed be He, created His world. He was very happy, as stated (in Ps. 104:31), “the Lord shall be happy in His works.” It also says (in Gen. 1:31), “Then God saw everything which He had made; and behold, it was very good.” [These verses are] to teach you that the Holy One, blessed be He, found pleasure in and took pride in His works. Then He gave the first Adam an easy commandment, but he did not fulfill it. Immediately He rendered him a verdict⁷Gk.: apophasis. [of death], as stated (in Gen. 3:19), “for dust you are, and unto dust you shall return.” So He, as it were, did not remain in His happiness but said, “I created everything only for the human, and now he dies. What pleasure is there for Me? [Now surely if the Holy One, blessed be He,] did not remain [happy], how much the less shall people [remain happy! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘do not make merry.’”] How happy Abraham was! He was blessed in the world, magnified, slew some kings and handed over heaven and earth to the Holy One, blessed be He. Also when the Holy One, blessed be He, gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2), “Please take your son, your only son…, [and go unto the land of Moriah,] and offer him there as a burnt offering.” So he made a three-day journey, as stated (in Gen. 22:4), “On the third day….” When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the righteous, how much the more is it the case with the wicked! Isaac did not remain in his happiness: He escaped from the sword and from the men of Gerar. And [God] informed them about who he was, so that they came to him. Thus it is stated (in Gen. 26:26, 28), “Then Abimelech came unto him from Gerar […. And they said, ‘We have clearly seen that the Lord is with you.’]” But he did not remain in his happiness. Rather (according to Gen. 27:1), “Now it came to pass, that when Isaac was old and his eyes were too weak to see.” So just as [this loss of happiness] happened in the case of Isaac the burnt offering of the Holy One, blessed be He, (according to Gen. 22:2), how much the more does it happen in the case of the wicked! Jacob was the first-born of the Holy One, blessed be He, as stated (in Exod. 4:22), “Israel is My first-born son.” How happy he was! He saw a ladder, and (according to Gen. 28:12-13) “the angels of god were ascending and descending [….] And behold, the Lord stood upon it and said, I am the Lord….” Then he went to Laban, fled from Esau, became Laban's servant for twenty years and in the end became wealthy, sired children and returned in peace. He also met Esau and was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1), “Now Dinah [the daughter whom Leah had borne to Jacob] went out…,” and was raped]. There also came upon him the trouble over Joseph. Now surely if Jacob the righteous – one to whom the Holy One, blessed be He, had said, “In whom I will be glorified,” as stated (in Is. 49:3), “Israel, in whom I will be glorified” – did not remain in his happiness, how much the less will the wicked [so remain! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”] How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a [helping] hand and said (in Josh. 1:18), “Anyone who disobeys your command… [shall be put to death.” Such an honor was] something of which [even] Moses our master did not merit. Still he (i.e., Joshua) did not remain in his happiness, but rather died childless. It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9), “now Eli [the priest] was sitting on the throne by the doorpost of the Temple of the Lord.” “Now Eli the priest was sitting on the throne,” because he was king. [He was] “by the doorpost of the Temple of the Lord,” because he was chief justice. Still he did not remain in his happiness. Instead (according to I Sam. 4:18), “And it came to pass that when he (i.e., a messenger) mentioned the ark of God, he (i.e., Eli) fell backward from off the throne….” Moreover, his two sons, Hophni and Phinehas died. So just as this [shift in fortune] happened with Eli the righteous, how much the more [does it happen with] the wicked! You find neither man nor woman who saw joys like Elisheba bat Amminadab, [the wife of Aaron, as stated (in Exod. 6:23), “And Aaron took for a wife Elisheba bat Amminadab”].⁸PRK 26:2; Zev. 102a; Tanh. (Buber), Lev. 6:2. She saw her husband become high priest serving in the high priesthood and [as a] prophet. In addition, Moses, her husband's brother, was king and prophet. Moreover, her sons were deputies [to the high priest] in the priesthood, and her brother Nahshon was head of all of the princes of Israel.⁹According to Numb. 10:13, Nahshon was in command of the troops of Judah, and the troops of Judah headed those of the other tribes. See also Numb. 2:3; I Chron. 2:10. Still she did not remain in her happiness. Rather, when two of her sons went in to offer a sacrifice, (according to Lev. 10:2,) “Fire came forth from before the Lord and consumed them, so that they died before the Lord.” It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” And so Solomon said (in Eccl. 2:2), “Of laughter I said, ‘It is mad.’” There is a story about one of the great Babylonian [scholars], who married off his son,¹⁰PRK 26:2; Lev. R. 20:2. and made a great banquet for the sages. He said to his son, “Go up and bring us a jar of such and such a wine from the attic.” He went up to the attic. [There] a snake [from] among the jars bit him, and he died. His father remained with those who were reclining [at his table]. So he delayed and did not come. [Finally,] his father said, “Let me go up and see what my son is doing.” His father went up [and] found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said, “You came to say a bridegrooms' blessing over my son. [But instead] say a mourners' blessing over him. You came to bring my son to the wedding canopy. [Instead] bring him to [his] grave.” They said about R. Zakkay of Kabul and they opened about him (in the words of Eccl. 2:2), “Of laughter I said, ‘It is mad; and what does joy do?’”

(Gen. 47:29:) THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR…. This text is related (to I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS; {FOR} OUR DAYS UPON EARTH ARE [LIKE] A SHADOW, AND THERE IS NO HOPE.⁴Gen. R. 96:2; Tanh., Gen. 12:1. And < they are > not like the shadow of a wall or like the shadow of a tree. Rather they are like the shadow of a bird, as stated (in Ps. 144:4): {OUR} [HIS] DAYS ARE LIKE A PASSING SHADOW.⁵Eccl. R. 1:2:1. (I Chron. 29:15, end:) AND THERE IS NO HOPE: There is no one who does not expect to die. All know that they are going to die. Abraham said (in Gen. 15:2): FOR I AM GOING (i.e., dying) CHILDLESS. Isaac said (in Gen. 27:4): BEFORE I DIE. Jacob said (in Gen. 47:30): WHEN I SLEEP WITH MY ANCESTORS. When? When he was on the point of death (according to Gen. 47:29): THEN, WHEN THE DAYS FOR ISRAEL TO DIE DREW NEAR.

“For the dream comes with much concern; and a fool's voice with many words” (Ecclesiastes 5:2).
“For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Flood were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – due to the many words that they expressed from their mouths, and said: “What is the Almighty that we should serve Him…” (Job 21:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the generation of the Dispersion were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “And we will make a name for ourselves…” (Genesis 11:4).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Sodomites were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: Let the convention of passersby be forgotten from among us;¹Let us not allow the welcoming of guests or the performance of kindness to passersby. that is what is written: “And it forgets that a foot may crush it or a beast of the field trample it” (Job 39:15).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the Egyptians were due to the many evil concerns in which they engaged. “And a fool’s voice with many words” – as they said: “Who is the Lord that I should heed His voice…” (Exodus 5:2).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Sisera were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – as it is stated: “He oppressed the children of Israel…” (Judges 4:3).
Another matter: “For the dream comes with much concern,” all the pain and suffering that the Holy One blessed be He brought upon Sennacherib were due to the many evil concerns in which he engaged. “And a fool's voice with many words” – because he cursed and blasphemed, as it is stated: “Who among the gods of all these lands rescued their land [from my hand, that the Lord will rescue Jerusalem from my hand?”] (Isaiah 36:20).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon the tribes of Judah and Benjamin were due to the many evil concerns in which they engaged, as it is stated: “They denied the Lord” (Jeremiah 5:12).
Another matter: “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Nebuchadnezzar were due to the many evil concerns in which he engaged, as it is stated: “Who is the god who will deliver you from my hands?” (Daniel 3:15).
Another matter “For the dream comes with much concern” – all the pain and suffering that the Holy One blessed be He brought upon Belshatzar were due to the many evil concerns in which he engaged, as it is written: “They drank wine and praised the gods of gold and silver…” (Daniel 5:4).
Likewise, you find regarding Pharaoh,²You find a dream that comes with much concern. as it is stated: “It was at the end of two full years [that Pharaoh dreamed]” (Genesis 41:1). Pharaoh said:³This is stated concerning the conclusion of the verse from Ecclesiastes, “and a fool’s voice with many words.” Who watches over whom; is it I over my god or my god over me? Is it not I who watches over my god? That is what is written: “It was at the end of two full years [that Pharaoh dreamed, and behold, he was standing over the Nile].”⁴Pharaoh was standing watch over the Nile, his god.
Likewise you find regarding Aḥashverosh; Rabbi Yehuda ben Rabbi Simon said: All night, Aḥashverosh was seeing Haman standing over him, with his sword drawn in his hand, removing his royal garment from upon him and his crown from upon his head, and seeking to kill him. He would awaken and say: What is this dream? This is a vision.⁵This is a prophetic vision from Heaven (Etz Yosef). Alternatively, this is but a vision, an inconsequential dream (Maharzu). Until when? Until the morning came. The king said: “Who is in the courtyard?” (Esther 6:4). They said to him: “Behold, it is Haman standing in the courtyard” (Esther 6:5). He said: ‘This is the dream’; “for the dream comes with much concern.” “Haman had come to the outer courtyard of the king’s palace, to say to the king to hang Mordekhai on the gallows that he had prepared for him” (Esther 6:4), [for himself] and for his comrades.⁶The verse could have sufficed with “that he had prepared.” “Him” is an allusion to Haman himself and his sons. [Similarly] it is written: “He prepared weapons of death for himself; his arrows will act against pursuers [ledolekim]” (Psalms 7:14).⁷These evildoers prepared weapons, but they themselves will ultimately be killed by them. What is ledolekim? Rabbi [Yehuda HaNasi] said: These are the wicked who cast fire [delek] upon them. Rabbi Yaakov of Kefar Ḥanan said: These are those who ignited the fire in the destruction of the Temple. The Rabbis say: These are the pursuers of Israel, as it is written: “On the mountains they pursued us” (Lamentations 4:19).
“Haman said in his heart” (Esther 6:6) – the wicked are under the control of their heart, as it is stated: “Esau said in his heart” (Genesis 27:41), “Yerovam said in his heart” (I Kings 12:26). However, the righteous, their hearts are under their control, as it is written: “Hannah, she was speaking to her heart” (I Samuel 1:13), “David said to his heart” (I Samuel 27:1), “Daniel resolved in his heart” (Daniel 1:8).⁸Literally: Daniel placed upon his heart. They are similar to their Creator, as it is stated: “The Lord said to His heart” (Genesis 8:21).
Rabbi Levi and the Rabbis: Rabbi Levi said: They think evil in their heart, and I think good in My heart.⁹This is stated from the perspective of God. The wicked plan to do evil to the righteous, but I ensure that the righteous will not be harmed. They think evil in their heart, and I judge them regarding their heart, as it is stated: “Their sword will come into their heart” (Psalms 37:15).
“Haman said in his heart” (Esther 6:6) – immediately, Haman responded and said: “Let them bring a royal garment” (Esther 6:8). He said to [Aḥashverosh]: ‘You have many garments, but [have them bring] the “royal garment,” the one that you wore on the day that you were crowned.’ “And a horse upon which the king has ridden” (Esther 6:8) – he said to [Aḥashverosh]: ‘You have many horses, but [have them bring] the horse upon which you rode on the day you were crowned.’ “And on whose head the royal crown was placed” (Esther 6:8) – when [Haman] mentioned the crown to him, his face contorted. [Aḥashverosh] said: ‘His time has come.’ That is what is written: “For the dream comes with much concern; and a fool's voice with many words.”

Variantly: "I am the L rd your G d": When the Holy One Blessed be He arose and proclaimed "I am the L rd your G d," the earth took ill, as it is written (Judges 5:4) "O L rd, when You came forth from Seir, when You strode from the field of Edom, the earth shook; the heavens, too, dripped," and (Ibid. 5) "Mountains dripped before the L rd," and (Psalms 29:4) "The voice of the L rd in strength; the voice of the L rd in glory!" … (Ibid. 9) "And in His sanctuary all proclaim "'Glory!'" Until their houses were suffused with the splendor of the Shechinah… And it was for this reason that the nations of the world were solicited (to accept the Torah.) So as not to give them a pretext vis-à-vis the Shechinah — to say: Had we been solicited, we would have accepted it. They were solicited and did not accept it! As it is written (Devarim 33:2) "And he said: L rd came from Sinai, etc." He came and revealed Himself to the sons of the wicked Esav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not kill." They: But this is what we have inherited from our father, as it is written (Genesis 27:40) "By your sword shall you live!" He revealed Himself to the sons of Ammon and Moav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not commit adultery." They: But we are all the sons of incest, as it is written (Genesis 19:36) "And the two daughters of Lot conceived by their father." How, then, shall we accept it? He came and revealed Himself to the sons of Ishmael and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not steal." They: But this is the blessing by which our father was blessed, as it is written (Genesis 16:12) "And he (Ishmael) shall be a brutish man, etc." And when He came to Israel (Devarim 32:2), "in His right hand, the fire of the Law for them," they all opened their mouths and cried (Exodus 24:7) "All that the L rd says, we shall do and we shall hear!" And thus is it written (Habakkuk 3:6) "He stood and measured the land; He looked and dispersed the nations." R. Shimon b. Elazar said: If the sons of Noach could not abide by the seven mitzvoth commanded them, how much more so (could they not abide) by all the mitzvoth of the Torah! An analogy: A king appoints two caretakers, one over stores of grain, and one over stores of silver and gold. The first bridles at not having been appointed over the stores of silver and gold, and the second says to him: Empty one, if you were faithless with grain, how much more so with silver and gold! If the sons of Noach could not abide by seven mitzvoth alone, how much more so (could they not abide by the six hundred and thirteen mitzvoth (of the Torah)! Why was the Torah not given in Eretz Yisrael? So as not to provide a pretext to the nations of the world, viz.: Because it was not given in our land, that is why we did not accept it. Variantly: So as not to rouse contention among the tribes, one saying, it was given in my land; the other: it was given in my land. That is why it was given in the open desert. In three settings was the Torah given — desert, fire, and water. Just as these are free for all, so, Torah.

“The Lord demolished and had no compassion for all the abodes of Jacob; He destroyed, in His ire, the strongholds of the daughter of Judah. He brought them to the ground; He profaned a kingdom and its princes” (Lamentations 2:2).
“The Lord demolished and had no compassion for all the abodes of Jacob.” Rabbi Pinḥas said in the name of Rabbi Hoshaya: There were four hundred and eighty synagogues in Jerusalem. From where [is that derived]? “Filled with [mele’ati] justice” (Isaiah 1:21), meleti³¹The word is written without the alef, such that its numerical value is 480: mem–40, lamed–30, tav–400, yod–ten = 480. However, it should be noted that the word does appear with an alef in extant versions of the book of Isaiah. It is possible that the Sages of the midrash had the word without an alef in their editions (Yefe Anaf). Alternatively, since the alef is not pronounced, it is as though it was written without the alef (Midrash HaMevoar). is written. Each one of them had a school and an academy, a school for Bible and an academy for Mishna.
Another matter, “the Lord demolished and had no compassion for all the abodes [neot] of Jacob,” all the pleasant ones [neotav] of Jacob, like Rabbi Yishmael, Rabban Gamliel, Rabbi Yeshevav, Rabbi Yehuda ben Bava, Rabbi Ḥutzpit the disseminator, Rabbi Yehuda the baker, Rabbi Ḥananya ben Teradyon, Rabbi Akiva, ben Azai, and Rabbi Tarfon. Some remove Rabbi Tarfon and insert Rabbi Elazar Ḥarsena.
Rabbi Yoḥanan would expound sixty aspects of “the Lord demolished and had no compassion.” Rabbi [Yehuda HaNasi] would expound twenty-four aspects. It is not that Rabbi Yoḥanan was superior to Rabbi [Yehuda HaNasi], but rather, since Rabbi [Yehuda HaNasi] was close to the destruction of the Temple, he would remember, expound, cry, and be consoled.³²He would mourn the destruction of the Temple in a more personal way, and the elder Sages with him had personal memories of the Temple and they would all cry. Rabbi Yehuda HaNasi would then cease expounding the ways in which God did not have compassion, and would share words of consolation (Etz Yosef).
Rabbi Yoḥanan said: Rabbi [Yehuda HaNasi] would expound: “A star will arise from Jacob” (Numbers 24:17), do not read it as star [kokhav], but rather as fraudulent [kozav]. Rabbi Akiva, when he would look at that bar Koziva,³³Shimon bar Kokhva. he would say: ‘This is the messianic king.’ Rabbi Yoḥanan ben Torata said to him: ‘Akiva, grass will grow in your cheeks and he still will not have come.’ Rabbi Yoḥanan said: “The voice is the voice of Jacob [and the hands are the hands of Esau]” (Genesis 27:22), “the voice”—the emperor Hadrian killed eight hundred million people in Beitar.³⁴Thus, “the voice of Jacob” cried out due to the massacre committed by “the hands of Esau” in Beitar (Etz Yosef). Eighty thousand sounders of horns were laying siege to Beitar. Bar Koziva was there, and he had two hundred thousand men with severed fingers.³⁵He would test the courage and commitment of prospective recruits by having them bite off a finger. The Sages sent to him: ‘Until when will you cause Israel to be blemished?’ He said to them: ‘How then can they be tested?’ They said to him: ‘Anyone who does not uproot a Lebanese cedar, let him not be written on your military roster.’³⁶Their strength could be tested by whether or not they could uproot a cedar with their bare hands. He had two hundred thousand of these and two hundred thousand of those. When they would go out to war they would say:³⁷To God. ‘Do not help and do not hinder.’ That is what is written: “Is it not You, God, who had abandoned us, You, God, who would not go out with our armies?” (Psalms 60:12). What would ben Koziva do? He would catch a catapult stone on one of his knees and propel it and kill several of their people.³⁸When the enemy would catapult stones, he would kick them with his knee back to them, and not only would he not be injured, but he would kill several enemy soldiers. This was a demonstration of his incredible strength. It was due to this that Rabbi Akiva said that.³⁹That is why Rabbi Akiva thought he would be the messianic king.
For three and a half years, the emperor Hadrian surrounded Beitar. Rabbi Elazar Hamoda'i was there, engaged in his sackcloth and his fasting. Each and every day, he would pray and say: ‘Master of the universe, do not sit in judgment today.’ Ultimately, [Hadrian] made up his mind to return.⁴⁰Hadrian decided to return to Rome. A certain Cuthite came and found him and said to him: ‘My lord, every day that this chicken wallows in the ashes,⁴¹As long as Rabbi Elazar Hamoda’i continues fasting and wearing sackcloth, which is generally also be accompanied by placing ashes on oneself. you will not conquer it. But wait for me, as I will arrange for you to conquer it today.’ Immediately, he entered through the sewer system of the city. He found Rabbi Elazar, who was standing and praying. He made himself look as though he was whispering into the ear of Rabbi Elazar Hamoda'i. They went and told bar Koziva: ‘Your uncle, Rabbi Elazar, seeks to yield the city to Hadrian.’⁴²The Cuthites were enemies of the Jews, and therefore it looked suspicious for the Cuthite to be whispering into Rabbi Elazar’s ear. He sent and had that Cuthite brought [to him]. He said to him: ‘What did you say to him?’ He said to him: ‘If I tell you, the emperor will kill me.⁴³Literally, “that man.” If I do not tell you, you will kill me. But it is preferable that I have myself killed than having the secrets of the empire revealed.’
Ben Koziva thought that he⁴⁴Rabbi Elazar Hamoda’i. wanted to yield the city. When Rabbi Elazar concluded his prayer, he sent and had him brought. He said to him: ‘What did that Cuthite say to you?’ He said to him: ‘I do not know what he whispered in my ear, and I did not hear anything from him, as I was standing in prayer and I do not know what he was saying.’ Ben Koziva was filled with rage. He gave him one kick with his foot and killed him. A Divine Voice emerged and said: “Woe to the worthless shepherd who abandons the flock; a sword upon his arm and upon his right eye” (Zechariah 11:17). It said to him: ‘You paralyzed the arm of Israel and blinded their right eye; therefore, the arm of this man “will wither and his right eye will go blind”’ (Zechariah 11:17). Immediately, the iniquities caused Beitar to be captured. Ben Koziva was killed and they brought his head to Hadrian. He said: ‘Who killed this one?’ A certain Gontite⁴⁵According to most commentaries, this is another name for the Cuthites. Some interpret the word to mean soldier. said: ‘I killed this one.’ He said: ‘Go and bring him to me.’⁴⁶Hadrian asked for the rest of ben Koziva’s body to be brought to him. He went to bring him, and he found a serpent wrapped around his neck. [Hadrian] said to him: ‘Had his God not killed him, who could have overcome him?’ He applied to him the verse: “If not that their Rock had sold them” (Deuteronomy 32:30).
They were killing them until the horse was submerged in blood until its nostrils. The blood would roll boulders [weighing] forty se’a and would flow four mil into the sea. And lest you say it is proximate to the sea, it is a distance of four mil from the sea. Hadrian had a large vineyard eighteen mil by eighteen mil, like the distance between Tiberias and Tzippori. He surrounded it with a fence of the slain of Beitar.⁴⁷This was to fertilize the vineyard with the flesh and blood. He did not issue a decree [allowing the dead] to be buried, until a certain [new] emperor arose and issued a decree in their regard, and they buried them. Rabbi Huna said: The day that the slain of Beitar were brought to burial, [the blessing]: Who is good and does good, was instituted.⁴⁸The Sages added this blessing to Grace after Meals. Who is good, because they did not decompose, Who does good, because they were brought to burial.
Beitar existed for fifty-two years after the destruction of the Temple. Why was it destroyed? Because they kindled lamps over the destruction of the Temple.⁴⁹Kindling lamps was a sign of celebration. Why did they kindle them? They said: The ruling aristocracy of Jerusalem would sit in the center of the city, and when one of them would ascend to pray,⁵⁰When a resident of Beitar would ascend to Jerusalem to pray at the Temple. one of them would say to him: ‘Do you wish to become a member of the ruling aristocracy?’ He would say: ‘No.’ ‘Do you wish to become a local governor?’ He would say to him: ‘No.’ [The aristocrat] would say to him: ‘I heard that you have an estate; do you wish to sell it to me?’ He would say to him: ‘I do not intend to do so.’ He would write and send his bill of sale to a member of his household: ‘If so and so comes, do not allow him to enter the estate because he sold it to me.’⁵¹After offering the resident of Beitar an elevated status or a position of authority so that he would agree to sell his estate, and being rebuffed nevertheless, the corrupt aristocrats would take matters into their own hands and write false documents of sale on behalf of the Beitar resident. That man would say: ‘If only that man’s leg would have been broken and he would not have ascended to that corner.’⁵²The resident of Beitar whose estate was taken would say: ‘If only I had not come to pray at the Temple.’ That is what is written: “They hunted [tzadu] our steps [from walking in our squares]” (Lamentations 4:18); may the roads be desolate [tzadya] of [people] walking to those plazas.⁵³The people of Beitar hoped that people would stop traveling to the Temple. “Our end approaches” (Lamentations 4:18); the end of that Temple,⁵⁴They hoped that the Temple would be destroyed. “our days are filled” (Lamentations 4:18); the days of that Temple. They, too, their good did not last, as it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).
Rabbi Yoḥanan said: Three hundred babies’ brains were found on a single rock, and three hundred baskets of phylacteries boxes were found in Beitar, each and every one of them holding three se’a. When you arrive at a tally, you find that there were three hundred se’a.⁵⁵Each basket held three hundred se’a, for a total of nine hundred se’a.
Rabban Gamliel said: There were five hundred elementary schools in Beitar, and the smallest among them had no fewer than three hundred children. They would say: ‘If our enemies come against us, we will emerge and stab them with these quills.’ When the iniquities were the cause and the enemies came, they wrapped each and every one of them in his scroll and they burned them, and I am the only one of them who survived. He applied to himself the verse: “My eye distressed my soul…” (Lamentations 3:51).
There were two brothers in Kefar Ḥaruva and they would not allow a Roman to pass there whom they did not kill. They said: ‘The entire objective of the matter is to take Hadrian’s crown and place it on Shimon’s head.’⁵⁶The reference is to Shimon bar Kokhva. The Romans came, and when they went out [to fight them], a certain elder encountered them and said to them: ‘May the Creator come to your aid against them.’ They said to him: ‘Let Him not help and let Him not hinder.’ Immediately, their iniquities were the cause and they were killed. [The Roman soldiers] brought their heads to Hadrian. He said: ‘Who killed these?’ A certain Gontite⁵⁷According to most commentaries, this is another name for the Cuthites. Some interpret the word to mean soldier. said to him: ‘I killed them.’ He said to him: ‘Go bring me their bodies.’ He went and found a serpent wrapped around their necks. [Hadrian] said: ‘Had their God not killed them, who could have overcome them?’ He applied to them the verse: “If not that their Rock had sold them” (Deuteronomy 32:30).
There were two cedars on the Mount of Olives, and beneath one of them there were four stores of sellers of ritually pure items. From one [store], they would take out forty se’a of fledglings each month, which would supply pairs of birds for Israel.⁵⁸In some instances, one who is ritually impure must sacrifice a pair of birds as part of his purification process; see, e.g., Leviticus 15:29. Mount Shimon would produce three hundred barrels.⁵⁹Many commentaries suggest that the text should read: Three hundred barrels of wine (see, e.g., Yefe Enayim). Why were they destroyed? If you say it was because of the prostitutes, but was there not only one young woman there and they expelled her? Rabbi Huna said: It is because they would play ball on Shabbat.
There were ten thousand towns on the King’s Mountain. Rabbi Elazar ben Ḥarsom owned one thousand of them. Corresponding to them, he had one thousand ships at sea. Three of those towns, Kavul, Shiḥin, and Magdela, their taxes would be taken up to Jerusalem.⁶⁰Many commentaries assert that the text should read: Taken up to Jerusalem in a wagon (see, e.g., Yefe Enayim). This is an indication that the load was heavy. Why were they destroyed? Kavul, due to strife; Shiḥin, due to sorcery; Magdela, due to prostitution.
There were three towns in the south that would produce twice the number of those who departed from Egypt, and they were: Kefar Bish, Kefar Shaḥalayim, and Kefar Dikhrin. Kefar Bish, why was its name called Kefar Bish?⁶¹This name literally means “bad village.” Because they did not receive guests. Kefar Shaḥalayim, why was its name called Kefar Shaḥalayim?⁶²Shaḥalayim means cress. Because they would produce numerous children, like cress.⁶³Cress is an edible herb that grows quickly. Kefar Dikhrin, why was its name called Kefar Dikhrin?⁶⁴Dikhrin means males in Aramaic. Because every woman there would give birth to male [dikhrin] children. Any woman who wished to bear a female would go outside the town and bear a female. Any other woman who wished to bear a male son, would go there and bear a male. But now, when you attempt to plant six hundred thousand reeds there, the space will not suffice.⁶⁵How could there have been twice that number of people in these towns? Rabbi Yoḥanan said: The Land of Israel has contracted.
Rav Huna said: There were three hundred stores of sellers of ritually pure items in Magdela of the Dyers, and three hundred stores of weavers of curtains in Kefar Nimra. Rabbi Yirmeya said in the name of Rabbi Ḥiya bar Abba: There were eighty brothers who were priests, who married eighty sisters who were daughters of priests on one night in Gufna, not including brothers not to sisters, not including sisters not to brothers, not including Levites, and not including Israelites.⁶⁶Eighty pairs of brothers who were priests married eighty pairs of sisters who were the daughters of priests on one night, and this tally did not include marriages between priestly families in which a single son married a single daughter, and did not include weddings of those who were not priests. The fact that so many weddings occurred on one night indicates how large the population must have been.
Eighty thousand young priests were killed over the blood of Zekharya.⁶⁷Zekharya was a priest and prophet who rebuked the Judean aristocracy for their idolatrous practices and was killed on the Temple Mount; see II Chronicles 24:20–22. Rabbi Yudan asked Rabbi Aḥa: ‘Where did they kill Zekharya, in the Israelite courtyard or the women’s courtyard?’ He said to him: ‘Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard.’ They did not treat his blood like the blood of a gazelle nor like the blood of a deer. There it is written: “Any man from the children of Israel, or from the strangers who resides among them, who shall hunt game of a beast…he shall [pour out its blood and] cover it with dirt” (Leviticus 17:13). However, here it is written: “For its blood was within it; on a bare rock it placed it. It did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed its blood upon the bare rock that it not be covered” (Ezekiel 24:8).
Israel performed seven transgressions on that day: They killed a priest, a prophet, and a judge, they spilled innocent blood, they desecrated the Name, they impurified the Temple courtyard, and it was Shabbat and Yom Kippur. When Nevuzaradan ascended, he saw that the blood of Zekharya was boiling. He said to them: ‘What is this?’ They said to him: ‘It is the blood of bulls and sheep.’ He brought bulls and sheep but [their blood] was not similar. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but they did not tell him. When he said this to them,⁶⁸When he continued to threaten them after realizing that the blood was clearly not the blood of bulls and sheep. they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven, [saying] ‘Accept [my words],’ but we did not accept it from him. Rather, we rose against him and killed him.’ He said to them: ‘I will assuage it.’ He brought the Great Sanhedrin and slaughtered them onto it, but it did not rest.⁶⁹He slaughtered the members of the Great Sanhedrin over the blood of Zekharya but the blood continued to boil. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to it: ‘Zekharya, I have eliminated the best of your people. Is it your will that all of them will be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6), this man who eliminated many souls, all the more so.’ Immediately, the Holy One blessed be He became filled with mercy for them, and He intimated to the blood, and it was absorbed in its place.
Eighty thousand young priests breached the armies of Nebuchadnezzar with gold shields in their hands.⁷⁰They escaped the siege imposed by the Babylonian army. They went to the Ishmaelites, who took out salty foods and inflated wineskins. They said to [the Ishmaelites]: ‘Let us drink first.’ They said to them: ‘Eat first and then you will drink.’ After they ate, each and every one of them took the wineskin, placed it in his mouth, and the wind entered his stomach and burst it. That is what is written: “A prophecy of Arabia: In the forest in Arabia you will stay the night, caravans of Dedanites. Bring water to the thirsty. The inhabitants of the land of Teima greeted the wanderer with his bread [for they wandered due to swords, due to the drawn sword and to the bent bow]” (Isaiah 21:13–15). The one who is located “in the forest” of Lebanon “will stay the night.”⁷¹The Israelites, particularly the priests, who ordinarily spend time in the “forest of Lebanon,” i.e. the Temple, would stay the night amongst the Arabs. But “caravans of the Dedanites,” is it the way of cousins to act this way?⁷²The Dedanites are identified as the Ishmaelites, who are cousins [benei Dedanaya] of the Israelites. Is this what their Father⁷³God. did to your ancestor? What is written regarding your ancestor? “God opened her eyes and she saw a well of water. She went and filled the skin with water, and gave the lad to drink” (Genesis 21:19). But you did not fulfill: “Bring water to the thirsty.” Was it because it was good for them that they came to you? “For they wandered due to swords” (Isaiah 21:15), it is due to the sword of Nebuchadnezzar that they wandered.
“Due to a drawn [netusha] sword” (Isaiah 21:15), it is because they did not observe their Sabbatical Years properly, just as it is said: “But the seventh, you shall leave it fallow and relinquish it [untashtah]” (Exodus 23:11). “And to the bent [derukha] bow” (Isaiah 21:15), it is because they did not observe Shabbat properly, just as it is said: “In those days I saw in Judah some treading [dorekhim] winepresses on the Shabbat” (Nehemiah 13:15). “And due to the rigor of the war” (Isaiah 21:15), because they did not engage in the give and take of the war of Torah, of which it is written: “Therefore, it is said in the book of the Wars of the Lord” (Numbers 21:14).
Rabbi Yoḥanan said: From Giveton to Antipatris there were six hundred thousand cities, the smallest of which was Beit Shemesh. That is what is written: “He smote among the men of Beit Shemesh…[and He smote of the people seventy men and fifty thousand men]” (I Samuel 6:19).⁷⁴This demonstrates that this area was very well populated. Now, there are not even one hundred reeds there. Rabbi Yoḥanan said: Its priestly watch was the smallest of the priestly watches and would produce eighty thousand young priests.
How many attacks did Hadrian launch? Two amora’im, one said fifty-two and one said fifty-four. Rabbi Yoḥanan said: Happy is he who saw the downfall of Tadmor. Why? Because it played a role in two destructions.⁷⁵The destructions of the two Temples. Rabbi Yudan said: In the first destruction it provided eighty thousand archers and in the second it provided forty thousand archers. Rav Huna said: In the latter destruction they were like the first.

 E nem Itzhak, permaneceu em sua felicidade: Ele escapou da espada, dos homens de Guerar. E [a Divindade] lhes informou sobre quem ele era, de modo que vieram a ele. Tal qual foi declarado (em Bereshit 26: 26, 28) Então, Avimele’h veio a ele de Guerar ...e lhe disseram “Vemos claramente que HaShem está com você” mas, ele não permaneceu nesta felicidade. Em vez disso [tal qual foi dito, em Bereshit 27: 1] Aconteceu que, quando Itzhak estava idoso, seus olhos eram fracos demais para enxergar...

Rabbi Abba bar Kahana began: “Who is the wise man who will understand this…” (Jeremiah 9:11). Rabbi Shimon ben Yoḥai taught: If you have seen towns uprooted from their place in the Land of Israel, know that they did not provide the salaries of the Bible teachers and the Mishna teachers, as it is stated: “For what reason did the land perish.… The Lord said: Because they have forsaken My Torah” (Jeremiah 9:11–12).
Rabbi [Yehuda HaNasi] would dispatch Rabbi Asi and Rabbi Ami to go out and establish [educational programs] in the cities of Israel. They would enter the city and say to [the residents]: ‘Bring us the guardians of the city.’ They would bring them the head of the city watch and the police. They would say to them: ‘Are these the guardians of the city? These are the destroyers of the city.’⁴This is because the people rely on them for their security and do not place their trust in God. [The residents] would say to them: ‘Who are the guardians of the city?’ They would say to [the residents]: ‘They are the Bible teachers and the Mishna teachers, who contemplate, review, and observe the Torah day and night, because it is stated: “You shall contemplate it day and night” (Joshua 1:8), and it says: “If the Lord does not build a house…[if the Lord does not guard a city, in vain does the watchman keep vigil]”’ (Psalms 127:1).
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: We have found that the Holy One blessed be He overlooked idol worship, forbidden sexual relations, and bloodshed, but did not overlook disdain of the Torah, as it is stated: “For what reason did the land perish?” (Jeremiah 9:11). It is not written here that it was due to idol worship, forbidden sexual relations, and bloodshed;⁵This is despite the fact that the generation in which the First Temple was destroyed was considered to have been derelict regarding these very grave sins; see Yoma 9b. rather, “Because they have forsaken My Torah” (Jeremiah 9:12).
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: It is written: “They have forsaken Me and did not observe My Torah” (Jeremiah 16:11). If only they had forsaken Me and observed My Torah. By engaging in it, the light that is in it would have returned them to the good [path].
Rav Huna said: Study Torah even if it is not for its own sake, as through doing so not for its own sake, one comes to do so for its own sake. Rabbi Yehoshua ben Levi said: Each and every day a Divine Voice emerges from Mount Ḥorev and says: Woe unto the people due to the affront to Torah.
Shmuel taught it in the name of Rabbi Shmuel bar Ami: When does the kingdom issue a decree⁶A decree against the Jews. and the decree is effective? When Israel casts the words of Torah to the ground; that is what is written: “A host was given for the continual offering for transgression; [it cast truth to the ground, and it acted and succeeded]” (Daniel 8:12). “Host” is nothing other than kingdoms, as it is stated: “The Lord will reckon with the host of heaven in heaven [and with the kings of the earth on the earth]” (Isaiah 24:21). “The continual offering” – this is Israel, as it is written: “You shall contemplate it day and night” (Joshua 1:8). “For transgression” – this is the transgression of Torah. Whenever Israel casts the words of Torah to the ground, the kingdom issues a decree and it is effective, as it is stated: “It cast truth to the ground…,” and “truth” is nothing other than Torah, as it is stated: “Acquire truth and do not sell” (Proverbs 23:23).⁷In context, this verse refers to Torah. If you cast the words of Torah to the ground, the kingdom succeeds immediately; that is what is written: “And it acted and succeeded.” Rabbi Yehuda ben Pazi said: “Israel has forsaken good…” (Hosea 8:3), and good is nothing other than Torah, as it is stated: “For I have given you a good lesson, [My Torah, do not forsake it]” (Proverbs 4:2).
Rabbi Abba bar Kahana said: No philosophers arose for the nations of the world like Bilam ben Beor and Avnimus the weaver. They said to them:⁸The nations of the world said to the philosophers. ‘Are we able to successfully challenge this nation?’ They said to them: ‘Go and visit their synagogues; if the children are reciting aloud, you will be unable to overcome them, but if not, you will be able to overcome them, for this is what their patriarch promised them when he said to them: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22): As long as the voice of Jacob is in the synagogues and the study halls, the hands are not the hands of Esau.⁹War with Israel will be futile. But, when his voice is not reciting in the synagogues and the study halls, the hands are the hands of Esau.’ So, it says: “Therefore, just as straw consumes a tongue of fire, [and a flame destroys stubble, their root will become rot and their blossom will rise like dust; for they have forsaken the Torah of the Lord of hosts, and they have scorned the word of the Holy One of Israel]” (Isaiah 5:24). Does straw consume fire? Is it not the way of fire to consume straw, and yet it states: “Therefore, just as straw consumes a tongue of fire.” Rather, “straw” – this is the house of Esau, as it is stated: “The house of Jacob will be fire, the house of Joseph a flame, and the house of Esau for straw” (Obadiah 1:18). “A tongue of fire” – this is the house of Jacob; “and a flame destroys stubble” – this is the house of Joseph; “their root will become rot” – these are the patriarchs, who are the roots of Israel; “and their blossom will rise like dust” – these are the tribes, who are the blossoms of Israel. Why? “For they have forsaken the Torah of the Lord of hosts…” Rabbi Yudan said: “For they have forsaken the Torah of the Lord of hosts” – this is the written Torah; “and they have scorned the word of the Holy One of Israel” – this is the Oral Torah. When they cast the words of Torah to the ground, Jeremiah began lamenting over them, eikha.
“So said the Lord of hosts: Attend, and call for the lamenting women” (Jeremiah 9:16). Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis: Rabbi Yoḥanan said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and exiled him. He said: Woe unto him, from what tranquility was he exiled. He grew angry at the second, took the rod, struck him, and exiled him. He said: It is I whose culture is faulty. So too, the ten tribes were exiled, and the Holy One blessed be He began saying this verse in their regard: “Woe unto them, as they have strayed from Me” (Hosea 7:13).¹⁰He placed the blame on them. When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: “Woe is Me, for My hurt” (Jeremiah 10:19).
Rabbi Shimon ben Lakish said: [This is analogous] to a king who had two sons. He grew angry at the first, took the rod, struck him, and he convulsed and died. He began lamenting him. He grew angry at the second, took the rod, struck him, and he convulsed and died. He said: I no longer have the strength to lament them; rather, call the lamenting women, and they will lament them. So too, the ten tribes were exiled, and the Holy One blessed be He began lamenting them: “Hear this matter that I recite as a lamentation for you, house of Israel” (Amos 5:1). When Judah and Benjamin were exiled, the Holy One blessed be He said, as it were: I no longer have the strength to lament them. That is what is written: “Call for the lamenting women…and let them hasten and take up wailing over us, [and our eyes will shed tears, and our eyelids will flow with water]” (Jeremiah 9:16–17). It is not written here, “over them,” but rather, “over us,” Me and them. It is not written here, “and their eyes will shed tears,” but rather, “our eyes,” Mine and theirs. It is not written here, “and their eyelids will flow with water,” but rather, “our eyelids,” Mine and theirs.
The Rabbis say: [This is analogous] to a king who had twelve sons. Two died, and he began taking solace with the [remaining] ten. Two more died, and he began taking solace with eight. Two died, and he began taking solace with six. Two died, and he began taking solace with four. Two died, and he began taking solace with two. When they all died, he began lamenting them: “How does…sit solitary?” (Lamentations 1:1).

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.”⁹This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace¹⁰Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹¹Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

{Isaac did not remain in his happiness.} [In the case of Isaac also, how happy he was!] The Holy One saved him from the sword and from {burning} [the fire] {and from the men of Gerar}. He also delivered him from the men of Gerar and informed them [about who he was, so that they came to him]. Thus it is stated (in Gen. 26:26, 28): THEN ABIMELECH CAME UNTO HIM FROM GERAR […. AND THEY SAID: WE HAVE CLEARLY SEEN THAT THE LORD IS WITH YOU.] But he did not remain in his happiness. Rather (according to Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD AND HIS EYES WERE TOO WEAK TO SEE. So just as < this loss of happiness > happened in the case of Isaac, (according to Gen. 22:2) the burnt offering of the Holy One, how much the more does it happen in the case of the wicked! [It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.]

It is written: “You have seen, for You behold mischief and spite; to requite is in Your hand: the helpless man commits himself to You; You are the helper of the orphans” (Psalms 10:14). The congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw that Esau the wicked came, and is destined to destroy the Temple, exile Israel from its land, and shackle them in collars – “You behold…to requite is in Your hand” – yet you rested Your Divine Presence upon Isaac, who said to him [Esau]: “Behold, the fat of the earth shall be your dwelling, and from the dew of the heavens from above” (Genesis 27:39). “The helpless man commits himself to You” – the next day he [Esau/Rome] comes and takes orphans and widows and incarcerates them in prison, and says to them: Will He about whom it is written: “The father of orphans and the judge of widows” (Psalms 68:6), come and rescue you from me? Rather, You helped his [Esau’s] orphan. Two orphans who remained from him, that is Remus and Romulus, you allowed the wolf to nurse them, and ultimately, they arose and constructed two great towers in Rome.’
Another matter: “You have seen, for You behold mischief and spite…” the congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw Nebuchadnezzar the wicked, who came and destroyed the Temple, and exiled Israel, and shackled them in collars. “To requite is in Your hand” – yet You rested Your Divine Presence on Jeremiah, who said to us: “All the nations will serve him [Nebuchadnezzar] and his son and his son's son...” (Jeremiah 27:7). “The helpless man commits himself to You” – the next day he comes and takes Ḥananya, Mishael, and Azarya and puts them in the fiery furnace, and says to them: “Who is the God who will save you from my hands?” (Daniel 3:15). Rather, it is not, “You are the helper of the orphans,” but one orphan girl remained from him [Nebuchadnezzar] and you made her an empress in a kingdom that was not hers, and who was that? Vashti.’

R. Simlai lectured: "Six hundred and thirteen commands were spoken to Moses; three hundred and sixty-five of them negatives, corresponding to the number of days in the year counting according to the solar system, and two hundred and forty-eight positives, corresponding to the members of a human body." Said R. Hamnuna: "Where is the passage to prove this? (Deut. 33, 4) The Torah which Moses commanded us. The numerical value of the word Torah amounts to six hundred and eleven. (Fol. 24) I am; and, Thou shalt have no [of the first two commandments], we heard from the Almighty Himself. David, however, came and reduced their number to eleven, as it is written (Ps. 15, 2-5) A Psalm of David, Lord, we shall sojourn in Thy tabernacle? Who shall dwell upon Thy holy mountain? He that walketh uprightly, and worketh righteousness, and speaketh truth in his heart, etc., i.e., He that walketh uprightly, refers to Abraham, concernnig whom such an expression is written (Gen. 17, 1) Walk before Me, and be upright. Worketh righteously, refers to a man like Aba Chelkia.' And speaketh the truth refers to man like Rabbi Saphra. Nor doeth evil to his fellows, i.e., who takes care not to compete with his neighbor's business. That hath no slander upon his tongue, refers to our father Jacob, concerning whom it is written (Gen. 27, 12) My father peradventure will feel me. Nor taketh up a reproach against his neighbor, refers to one who befriends his relatives. In whose eyes a vile person is despised, refers to Hezekiah, King of Judea, who caused his father's bones to be carried on a bed of ropes. But he honoreth them that fear the Lord, refers to Jehoshaphath, King of Judea, who upon seeing a scholar, would rise from his throne, kiss him, and call him, my father, my master, my teacher, my master, my master. But that sweareth to his own hurt, and changeth not; this refers to R. Jochanan, who said: 'If one says I will fast until I will come home.' He that putteth not out his money on interest, i.e., not even from an idolater. Nor taketh no bribe, refers to men like R. Ismael b. Jose. He that doeth these things shall never be moved. When R. Gamaliel would come to this passage, he used to weep, saying: "Only one who performed all these shall not be moved, but [if he performs merely] one of them, he might be moved;" whereupon R. Akiba said to him: "According to your opinion then how would you explain the passage (Lev. 18, 24) Defile not ye yourselves in all of those things. Do you mean to say that only if in all of these things, but not one?" You must therefore say that it means to any of these things. The same could also be explained. Isaiah then came and reduced them (the six hundred and thirteen commands) to six as it is said (33, 15) He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes; that stoppeth his ears from hearing of blood, and shutteth his eyes from looking on evil. He that walketh righteously, refers to Abraham, of whom it is written (Gen. 18, 19) For I have known him, to do righteousness and justice, etc. Speaketh uprightly, refers to him who does not anger his colleague in public. And he despiseth the gain of oppressions, refers to R. Ismael b. Elisha. That shaketh his hands from holding of bribes, refers to R. Ishmael b. Jose. That stoppeth his ears from hearing of blood, refers to R. Elazar b. Simon. And shutteth his eyes from looking on evil, as R. Chiya b. Aba explained this to refer to one "who does not look upon women washing near the bank of the river." When Michah [the prophet] came he reduced them to three (6, 8) It hath been told thee, o man, what is good; and what the Lord doth require of thee: (only) to do justly, and to love mercy, and to walk humbly with thy God. To do justly, refers to the law; love mercy, refers to loving kindness; and walk humbly, providing for the marriage of poor maidens and the burial of the dead. Is this not an a fortiori conclusion! If concerning matters which are not to be performed in secrecy, the Torah says to walk humbly, how much more so should this be applied to matters which are accustomed to be done in secrecy! Isaiah finally reduced them to two, as it is said (56, 1) Thus saith the Lord, Keep ye justice, and do righteousness. Amos then came and reduced them to one, as it is said (Amos 5, 4) For thus saith the Lord unto the house of Israel: Seek ye Me, and live. R. Nachman b. Isaac raised the following objection: Perhaps he means by Seek ye Me, to perform the entire Torah? We must therefore say that it was Habakkuk [the prophet] who came and reduced them to one (2, 4) But the righteous shall live by his faith.

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked?¹¹PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers.¹²The Hebrew of Ps. 109:14 can also be understood in this sense. And how?¹³Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’”¹⁴The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus,¹⁵Metrin: Gk.: metra; cf. Lat.: matrix. with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’”¹⁶I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY. Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus].¹⁷Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'¹⁸The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].”¹⁹See above, Tanh. (Buber), Gen. 12:16. Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria²⁰Gk.: geometria. z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic],²¹Much of this paragraph is in Aramaic. “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).”²²Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners.²³The blessing informed Jacob that his mother was dead. The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

(Deut. 25:17:) REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU. This verse is related (to Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED BEFORE THE LORD…. Were the fathers of Esau wicked?¹⁵Tanh., Deut. 6:4; PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED! <The verse is> simply <referring to> a sin that he sinned against his fathers.¹⁶The Hebrew of Ps. 109:14 can also be understood in this sense. And how did he sin against his fathers?¹⁷Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham <only>¹⁸The “only” is found in the parallel account of Tanh., Deut. 6:4. lived a hundred and seventy-five years.¹⁹The Tanh. parallel adds here: “Why so? Because he did not foresee Esau’s shame.” Rabbi Levi said: During the five years that were withheld from Abraham's life, Esau committed two serious transgressions. He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29): THEN ESAU CAME FROM THE FIELD, AND HE WAS EXHAUSTED. Now FIELD can only be a reference to a BETROTHED MAIDEN [of whom it is stated (in Deut. 22:25): IF IN THE FIELD THE MAN FINDS A MAIDEN WHO IS BETROTHED, <AND THE MAN SEIZES HER AND LIES WITH HER….>] Moreover, EXHAUSTED can only be a reference to a murderer, of whom it is stated (in Jer. 4:31): WOE TO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. Rabbi Zakkay [the Elder] said: He also stole, as stated (in Obad. 5): IF THIEVES HAVE COME TO YOU.²⁰The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One said: I had already promised my beloved Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED <AT A GOOD OLD AGE>. But now he would see his grandson, when he was robbing with violence, practicing seduction, and shedding blood. At that time he was a good grandfather; <so> it was better for him as a righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4 [3]): FOR STEADFAST LOVE IS BETTER THAN LIFE. And what sin did he commit against his father? He caused his eyes to become dim during his lifetime. Hence they have said: Whoever produces a wicked son or a wicked disciple causes his eyes to grow dim during his lifetime. A wicked son came from Isaac, as written (in (Gen. 27:1): <AND IT CAME TO PASS THAT WHEN ISAAC WAS OLD> AND HIS EYES WERE TOO DIM TO SEE. [Why? Because he produced Esau the Wicked.] In regard to a wicked disciple, <there was a disciple> from Ahijah the Shilonite, as stated (in I Kings 14:4): NOW AHIJAH {THE SHILONITE} COULD NOT SEE, BECAUSE HIS EYES WERE DIM FROM OLD AGE. Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) AND LET NOT THE SIN OF HIS MOTHER BE BLOTTED OUT.] But how had he sinned against his mother? R. Judah, R. Nehemiah, and <our> masters <differ>. R. Judah says: When he left his mother's belly, he severed her uterus²¹Metrin: Gk.: metra; cf. Lat.: matrix. {i.e., placenta}, with the result that she would not bear <any more children>. This is what is written (in Amos 1:11): BECAUSE HE (i.e., Edom, which is Esau) PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB.²²I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED ALL PITY. Moreover, R. Berekhyah says: You should not say <this> in reference to when he had left <his mother's uterus>.²³Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'²⁴The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. {i.e., fist} was stretched out against him (i.e., against his brother Jacob). What is the reasoning? (Ps. 58:4 [3]:) THE WICKED GO ASTRAY (zoru) FROM THE WOMB. R. Nehemiah says: He was the cause of her not producing twelve tribes, since Rav Huna has said: Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23): AND THE LORD SAID TO HER: TWO NATIONS ARE [IN YOUR WOMB.²⁵See above, Tanh. (Buber), Gen. 12:16. Here] are two. (Ibid., cont.:) AND TWO PEOPLES. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (vs. 24:) AND BEHOLD THERE WERE TWINS IN HER WOMB. Here are ten. (vs. 25:) THE FIRST CAME OUT RUDDY. [Here are eleven.] (vs. 26:) AND AFTERWARD HIS BROTHER CAME OUT. Here are twelve. There are also some who apply a passage to her (from vs. 22): AND SHE SAID: IF SO, WHY AM I HERE (ZH)? By gematria²⁶Gk.: geometria. Z (=7) + H (=5) <for a total of> twelve. But <our> masters have said: He was the cause of her bier not going forth publicly <to her funeral>. You find that when Rebekah died, they were saying: Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-aram. Should Esau the Wicked go before her? Then people would say <in Aramaic>:²⁷Much of this paragraph is in Aramaic. Cursed be her breasts for suckling this man {i.e., <in Hebrew>: cursed be the breasts that have suckled one like this man}. What did they do? They brought out her bier at night. R. Jose bar Hanina said: Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED <AND WAS BURIED UNDER THE OAK BELOW BETHEL> [AND ITS NAME WAS CALLED WEEPING OAK (Allon-bacuth)]. What is the meaning of Allon-bacuth? Two weepings.²⁸Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance of mourning for {his} [her] nurse, the news about his mother came to him. This is related (to Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN […,] AND BLESSED HIM. With what blessing did he bless him? He blessed him with the blessing <of consolation given to> mourners.²⁹The blessing informed Jacob that his mother was dead. The Holy One said: Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grand[father] pay him back with evil? Did you pay him back with evil? So should I pay him back with evil? When you mention his name below, I shall blot out his name above. (Ps. 109:15:) LET THEM (the iniquity against his fathers and the sin against his mother) ALWAYS BE BEFORE THE LORD. Whatever he has done, he has done against me. Thus it is stated (ibid., cont.): AND MAY HE HAVE THEIR MEMORY CUT OFF FROM THE EARTH. [Ergo] (in Deut. 25:17): REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU.

“He brought me to the wine house, and his banner over me is love” (Song of Songs 2:4).
“He brought me to the wine house,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: The congregation of Israel said: ‘The evil inclination gained control over me like wine, and I said of the calf: “This is your god, Israel”’ (Exodus 32:4). When wine enters a person, it confuses him. Rabbi Yehuda said to him: Enough, Meir, one does not expound Song of Songs disparagingly, but rather, favorably, as Song of Songs was given only in praise of Israel. What, then, is “he brought me to the wine house”? The congregation of Israel said: The Holy One blessed be He brought me to a large wine cellar, this is Sinai. He gave me there banners of Torah, mitzvot, and good deeds, and I accepted them with great love.
Rabbi Abba said in the name of Rabbi Yitzḥak: The congregation of Israel said: The Holy One blessed be He brought me to a large wine cellar, this is Sinai. He gave me there the Torah, which is expounded with forty-nine approaches for purity and with forty-nine approaches for impurity, the numerical value of “his banner [vediglo].⁴⁷Vav is equivalent to 6, dalet to 4, gimmel to 3, lamed–to 30, and vav to 6, which together equal 49. I accepted it with great love, as it is stated: “And his banner over me is love.”
Rabbi Yona said: Two colleagues who engage in a matter of halakha, this one says the source of the halakha, and that one does not say the source of the halakha, the Holy One blessed be He says: “His banner [vediglo] over me is love.”⁴⁸Although he cannot provide a source for his ruling, and therefore his conclusion is inaccurate, his efforts in Torah study are nonetheless beloved in the eyes of God. The word diglo is interpreted as referring to his incomplete [dilugo] studies (Maharzu). Rabbi Aḥa said: An ignoramus who calls love hate, e.g. [instead of] “you shall love” [ve’ahavta], [he says] “you shall hate” [ve’ayavta], the Holy One blessed be He says: His mistake [dilugo] is beloved to Me. Rabbi Yisakhar said: A child who calls Moshe Masheh, Aharon Aharan, Efron Efran, the Holy One blessed be He says: His ridicule [liglugo]⁴⁹The letters lamed and dalet are both lingual letters so liglugo replaces dilugo. is beloved to Me. Rabbi Ḥunya said: In the past, if a person would point to the image [of a king] with his finger, he would be punished.⁵⁰It was considered a lack of respect to point at a picture or statue of the king. Now, a person places his hand on a mention of God’s name and he is not harmed. Moreover, the Holy One blessed be He says: His thumb [gudalo] over Me is love.
The Rabbis say: Even if a child skips the mention of God’s name several times he is not harmed. Moreover, the Holy One blessed be He says: His omission [dilugo] is beloved to Me. Rabbi Berekhya said: Even all the subterfuge [digulin] that Jacob employed regarding his father, just as it says: “And the hides of the goat kids, she placed on his hands” (Genesis 27:16), the Holy One blessed be He says: ‘I rest My Divine Presence over them.’ That is what is written: “You shall make sheets of goats’ hair” (Exodus 26:7). Moreover, the Holy One blessed be He said to him: “His banner [vediglo] over me is love,” his subterfuge [vedigulo] over me is love.
Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The congregation of Israel said: ‘The Holy One blessed be He brought me to a large wine cellar, this is Sinai. There, I saw Mikhael and his banner, Gavriel and his banner, and my eyes saw heavenly rites and I loved them.’ At that time the Holy One blessed be He said to Moses: ‘Since the desire of My children is for banners, they will encamp with banners.’ That is what is written: “Each at his banner according to the insignia” (Numbers 2:2).

(Deut. 2:3:) YOU HAVE HAD ENOUGH OF GOING ABOUT (rt.: SBB) THIS HILL COUNTRY (hahar). <These words can and should mean:> He had his father (hahar understood as horeh) sit down to eat (rt.: SBB).¹⁶The midrash understands hahar in the sense of horeh, which denotes a male parent, and the verb, sob (rt.: SBB), in the sense of “have one sit down to eat.” Esau greatly honored his father Isaac.¹⁷Deut. R. 1:15. Rabban Simeon ben Gamaliel said: Esau honored <him> as I have been unable to honor my father. When I came to my¹⁸The Buber reading, “his father,” is surely incorrect. father to serve him, I did not wear fine clothes, but Esau did not perform in the clothes which he wore outside, when he served his father. What did he do? He took off the garments in which he served and put on fine clothes. Thus it is stated (in Gen. 27:15): THEN REBEKAH TOOK THE BEST GARMENTS OF HER OLDER SON ESAU, WHICH WERE WITH HER IN THE HOUSE. Ergo, he honored his father (horo) greatly. After I (i.e., the Holy One) repay (pore') him for honoring his parents, I will exact vengeance (pore') from him. Thus it is stated (in Zech. 3:12 [8]): [FOR] THUS SAYS THE LORD OF HOSTS AFTER HIS GLORY SENT ME UNTO THE NATIONS THAT PLUNDERED YOU. But now (as stated in Deut. 2:3): YOU HAVE HAD ENOUGH.

Abraham also pleaded for death with his own lips, as it is said: What wilt thou give me, seeing I go hence childless (Gen. 15:2). Thereupon the Holy One, blessed be He, said to him: Thou shalt go to thy fathers in peace (ibid., v. 15). Isaac likewise sought death, as is said: That I may eat, and bless thee before the Lord before my death (ibid. 35:29). Similarly, Jacob asked for death, as is said: Now let me die (ibid. 46:30). The Holy One, blessed be He, told him: You have said: Now let me die, but you will live seventeen additional years. After that time had passed he became ill and died.

(Fol. 37) (Songs 7, 3) Thy navel is protected like a round goblet which lacketh not the mixed wine. Navel refers to the Sanhedrin. And why were they called navel? Because they used to sit in the centre (navel) of the world. Is protected — i.e., it protects the whole world. Round goblet — i.e., the Sanhedrin sat in a circle. Which lacketh not the mixed wine — i.e., if one wished to leave, it must be seen that there would remain twenty-three, corresponding to the number of the small Sanhedrin; then he was able to leave. But if there were less, he could not leave. Thy body is like a heap of wheat fenced about with lilies; i.e., just as from a heap of wheat all derive benefit, so all were pleased to hear the reasons given by the Sanhedrin in their discussions. Fenced about with lilies — i.e., even a fence of lilies was not broken by them to go out of it. This is what was said by a certain heretic to R. Cahana: "Your law permits a man to stay alone with his wife during the days of her menstruation. Is it possible that flax and fire should be together and should not burn?" And he answered: "The Torah has testified for us, fenced about with lilies — i.e., even a fence of lilies is sufficient for us — and it will never be broken." Resh Lakish said: "This is inferred from (Ib. 6, 7) Like the half of the pomegranate is the upper part of thy cheek — i.e., even thy lowest are full of meritorious acts — like the pomegranate." R. Zera said: "From (Gen. 27, 27) And he smelled the smell of his garments, etc. Do not read b'gadav (garments), but read bogdav (his transgressors)." There were insolent fellows in the neighborhood of R. Zera, who nevertheless associated with them and showed them respect, so that they should repent. The Rabbis, however, were not satisfied with this. When R. Zera died the insolent fellows said: "Hitherto there was the little man who prayed for us, but now who will do so?" Whereupon they repeated and became righteous.

Another interpretation (of Ezek. 35:6): SURELY YOU HAVE HATED BLOOD. Now Esau hated blood. His father had blessed him through blood, and he had confidence in blood, as stated (in Gen. 27:40): YET BY YOUR SWORD YOU SHALL LIVE. Still it < actually > says to him (in Ezek. 35:6): SURELY YOU HAVE HATED BLOOD! It is simply that he hated a person's life while it was placed in his body. It is therefore stated (in Gen. 25:32, end): SO WHAT IS THE USE OF THIS BIRTHRIGHT TO ME?

Another interpretation (of Gen. 24:1): NOW ABRAHAM WAS OLD. Three people loudly demanded three things, and from them they had their beginning. ¹⁸Gen. R. 65:9; 97:1 (Vatican MS); BM 87a; Tanh., Gen. 5:1; PRE 52. See also above, 2:20. Abraham demanded old age. Abraham said: When a father and his son enter into a city, no one knows which is the older and which is the younger. The Holy One said: You have loudly demanded old age. By your life, I am beginning with you. Thus it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD. Isaac demanded afflictions. Isaac said to the Holy One: Sovereign of the World, when someone sins, you exact retribution from him all at once. Afflict him little by little, and you are exacting retribution from him. If you had brought afflictions upon the generation of the flood, they would not have rebelled against you. You, however, bestowed prosperity upon them. They therefore rebelled against you. Thus it is stated (in Job 12:6): THE TENTS OF ROBBERS PROSPER, AND THOSE WHO PROVOKE GOD HAVE SECURITY. The Holy One said to him: You have loudly demanded afflictions. By your life, I am beginning with you. Thus it is stated (in Gen. 27:1): AND IT CAME TO PASS THAT ISAAC WAS OLD, [AND HIS EYES WERE TOO DIM TO SEE]. Jacob demanded illness. Jacob said to the Holy One, Sovereign of the World, one dwells in contentment. Then his life departs, and strife comes into the world. For that reason it is required for one to be in the hands of others; or, in the case of others, it is required for them to be in his hand. Now he dies suddenly and strife comes about in the world. Rather let [one] become [ill] for five or six days until he has ordained for his children everything that is necessary. Then let him depart from the world. The Holy One said to him: Jacob, you have demanded illness. By your life, I am beginning with you. Thus it is stated (in Gen. 48:1): AND IT CAME TO PASS AFTER THESE THINGS {THAT IT WAS TOLD} [THAT ONE SAID] TO JOSEPH: BEHOLD, YOUR FATHER IS ILL. Ergo: The three patriarchs established these three things. It is therefore stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.

And this is the offering which ye shall take of them: gold, silver, and brass; and blue and purple and scarlet, and fine linen, and goats’ hair; and rams’ skins dyed red, etc. (Exod. 25:3). The Holy One, blessed be He, said to them: Actually You do not bring your own possessions, but the spoils I gave you at the Red Sea, as it is said: The wings of the dove are covered with silver (Ps. 68:14). And blue and purple and scarlet (Exod. 26:8).⁷To be used for the curtain before the ark. Blue, for they were dipped into the blood, to symbolize the blood that the patriarchs had already prepared (i.e., the blood of circumcision). It was called scarlet (tola’at), because it is said: Fear not, thou worm (tola’at)⁸A reference to Jacob’s sworn enemy Esau. Tola’ath means both worm and scarlet dyed yarn. Jacob (Isa. 41:14). The rams’ skins are mentioned to because of the merit of Jacob, as it is said: And she put the skins of the kids of the goats upon his hands (Gen. 27:16). The Holy One, blessed be He, declared: The heavens and the heavens of the heavens cannot contain Me, yet I caused My Shekhinah to dwell within the skins of the kids of the goats.

(Gen. 32:5 [4]:) AND HE INSTRUCTED THEM, SAYING: THUS YOU SHALL SAY TO MY LORD ESAU. He called him MY LORD. Jeremiah has said (in Jer. 13:21): WHAT WILL YOU SAY WHEN HE SHALL APPOINT AS YOUR HEADS THOSE WHOM YOU HAD TAUGHT TO BE YOUR FRIENDS? R. Pinhas said: Antoninus gave Our Rabbi (Judah the Prince) the highest honors; but, when Our Rabbi sent me to him, he wrote him a letter and wrote in it: Your servant Judah asks about your welfare. But it displeased Antoninus, namely, that he called himself a servant. He said to him: Do not write again like this. Our Rabbi said to him: I write in such a way to you because I am no better than the patriarch Jacob. When he sent away to Esau, what did he say to him (according to Gen. 32:5 [4])? THUS SAYS YOUR SERVANT JACOB: I have not become an independent authority.¹⁶Gk.: authentes. (Ibid., cont.:) I LIVED WITH LABAN. Not one of the blessings with which your father blessed me has reached me.¹⁷Cf. Gen. R. 75:11. Your father blessed me (in Gen. 27:28): SO MAY GOD GIVE TO YOU OF THE DEW OF HEAVEN AND THE FAT PLACES OF THE EARTH; yet, I do not have one of them in hand. Rather (according to Gen. 32:6 [5]), I HAVE OX AND ASS, SHEEP, which are neither of the heavens nor of the earth. Do you hate me merely because of the blessings, [even though one has yet to reach me]? Did he have < only > one ox and one ass, in that it says (ibid.): I HAVE OX AND ASS … (in the singular)?¹⁸Cf. Gen. R. 75:6. R. Judah and R. Nehemiah differ. R. Judah says: It is a figure of speech, as in the case of one who says in a collective sense: Ass went; cock crowed.¹⁹This is the interpretation of modem translations. But R. Nehemiah said: < He spoke > to him, saying: Here am I, your servant Jacob, humbling myself before you. If you desire it, see, it is fine. But, if not, (ibid.:) I HAVE < AN > OX AND < AN > ASS < … >. [AN OX:] This is Joseph, as stated (of him in Deut. 33:17): LIKE A FIRSTLING OX HE HAS MAJESTY, < AND HIS HORNS ARE THE HORNS OF A WILD OX…. SUCH ARE THE MYRIADS OF EPHRAIM, AND SUCH ARE THE THOUSANDS OF MANASSEH >. There is an aggadic tradition that Esau will only fall at the hands of Rachel's children. Why? Because it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF YOUR FLOCK SHALL DRAG THEM AWAY. These < youngest > are the children of Rachel. (Gen. 32:6 [5], cont.:) AND < AN > ASS. This is the Messianic King, as stated (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION, SHOUT ALOUD, O DAUGHTER OF JERUSALEM; < behold your king comes > … HUMBLE AND RIDING UPON AN ASS. (Gen. 32:6 [5], cont.:) A FLOCK. This is Israel, as stated (in Ezek. 34:31): FOR YOU, MY FLOCK, THE FLOCK OF MY PASTURE, YOU ARE HUMANS. (Gen. 32:6 [5], cont.:) MALE AND FEMALE SLAVES. This < also > refers to Israel, about which it is stated (in Ps. 123:2): BEHOLD, AS THE EYES OF MALE SLAVES < LOOK TO THEIR MASTER'S HAND, AS THE EYES OF A FEMALE SLAVE TO THE EYES OF HER MISTRESS, SO DO OUR EYES LOOK TO THE LORD OUR GOD >….

It is written (in Is. 2:2): AND IT SHALL COME TO PASS THAT IN THE LATTER DAYS THE MOUNTAIN OF THE HOUSE OF THE LORD SHALL BE ESTABLISHED <AS THE HIGHEST OF THE MOUNTAINS>…. This text is related (to Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), <YOUR END SHALL GREATLY FLOURISH>. <This verse is here> to teach you that everyone who is troubled (rt.: Ts'R) from his beginning has rest at his end. You have no one who was more troubled (rt.: Ts'R) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings oppressed him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest. (Gen. 24:1) NOW ABRAHAM WAS OLD, ADVANCED IN YEARS, AND THE LORD BLESSED ABRAHAM <IN ALL THINGS>. Isaac was troubled (rt.: Ts'R) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16): AND ABIMELECH SAID UNTO ISAAC: GO AWAY FROM US, FOR YOU HAVE BECOME HAVE BECOME TOO POWERFUL FOR US. In the end they begged him for mercy, [as stated] (in vs. 27): AND ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME…. Jacob also was troubled (rt.: Ts'R) in his youth, as stated (in Ps. 129:1): THEY HAVE HARASSED ME GREATLY FROM MY YOUTH, LET ISRAEL NOW SAY. While he was in his mothers belly, Esau wanted to kill him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED WITHIN HER…. [Moreover, when he received the blessings, (according to Gen. 27:41:) THEN ESAU HATED JACOB …, AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. So he fled to Laban and was troubled (rt.: Ts'R) over his daughter, and after that Laban wanted to kill him, as stated (in Deut. 26:5): AN ARAMEAN WOULD HAVE DESTROYED MY ANCESTOR.¹³This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1): NOW JACOB RAISED HIS EYES AND SAW ESAU COMING…. There came upon him the trouble over Dinah and the trouble over Joseph. Yet in the end he had rest, [as stated] (in Gen. 47:12): AND JOSEPH SUSTAINED HIS FATHER <AND HIS BROTHERS>…. Ergo (in Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), <YOUR END SHALL GREATLY FLOURISH>.

And it came to pass after these things (Gen. 48:1). Scripture states in response to this verse: For such as are blessed of Him shall inherit the land; and they that are cursed of Him shall be cut off (Ps. 37:22). R. Meir said: Every one who blesses Israel is considered to have blessed the Holy Spirit, since it is said: For such as blessed Him. The verse is not written “blessed them” but rather blessed Him. R. Simeon the son of Yohai declared: Every one who assists Israel is considered to be assisting the Holy Spirit, as is said: Curse ye bitterly the inhabitants thereof, because they came not to help of the Lord (Judg. 5:23). Does the Holy One, blessed be He, actually require assistance? This verse teaches us that one who aids Israel is considered to be aiding the Holy Spirit. R. Ishmael said: You find that righteous men bless their children when they are about to leave this life. That is why Isaac said to Esau: And bless thee before the Lord before my death (Gen. 27:7). Therefore, when Jacob became ill, Joseph took his two sons unto his father so that he might bless them.

Another interpretation (of Ps. 33:18): BEHOLD, THE EYE OF THE LORD < IS ON THOSE WHO FEAR HIM >. This < refers to > Jacob. (Ps. 33:18, cont.:) ON THOSE WHO WAIT FOR HIS STEADFAST LOVE, since Jacob waited for the Holy One.²⁰Yalqut Shim‘oni, Pss., 720, explains that Jacob’s patient waiting took place after he had been told that Joseph was dead. (Ps. 33:19:) TO DELIVER THEIR SOUL FROM DEATH, < i.e., > from his execution by Esau, who said (in Gen. 27:41): LET THE DAYS OF [MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB]. (Ps. 33:19, cont.:) TO KEEP THEM ALIVE IN THE FAMINE, the one which came in his days.

Make yourself an ark of acacia-wood (Gen. 6:14). R. Huna said in the name of R. Yosé: The Holy One, blessed be He, forewarned the generation of the flood to repent its misdeeds for one hundred and twenty years.¹¹This number is derived from And therefore shall his days be one hundred and twenty years (Gen. 6:3). When they refused to repent, He commanded Noah to build an ark of acacia-wood. Then Noah arose, repented his sins, and planted cedar trees. They asked him: “What are these cedars for?” “The Holy One, blessed be He, intends to bring a flood upon the earth, and He has ordered me to build an ark so that I and my family might escape,” he replied. They laughed at him and ridiculed his words. Nevertheless, he tended the trees till they grew large. Once again they asked him: “What are you doing?” He repeated what he had told them previously, but they continued to mock him. After some time, he cut down the trees and sawed them into lumber. Again they inquired: “What are you doing?” He warned them once again as to what would happen, but they still refused to repent. Thereupon the Holy One, blessed be He, brought the flood upon them, as it is said: And they were blotted out from the earth (Gen. 7:23).

(Gen. 27, 2) The voice is the voice of Jacob, but the hands are the hands of Esau. The [first] voice alludes to the voice of lamentation caused by Hadrian, who had at Alexandria in Egypt massacred twice the number of Jews that had come forth out of Egypt. The voice is the voice of Jacob, refers to a similar lamentation occasioned by Vespasian, who put to death four hundred myriads in the city of Byther, or, as some say, four thousand myriads. The hands are the hands of Esau, that there is no victorious battle which is not fought by the descendants of Esau; and this is what is meant by the passage (Job 5, 21) Against the scourge of the tongue shall thou be hidden; i.e., from a strifesome tongue shalt thou keep aloof."

“He said: Blessed are you of the Lord, my daughter; you have shown more kindness at the end than at the beginning, not to follow the youths, whether poor or wealthy” (Ruth 3:10).
“At midnight I will rise to thank You because of Your righteous ordinances” (Psalms 119:62). Rabbi Pinḥas in the name of Rabbi Eliezer ben Yaakov: A harp and a lyre were placed alongside David’s head and when midnight would arrive he would rise and play them. Rabbi Levi said: A harp was suspended…²⁰⁸A north wind would blow and play the harp at midnight, awakening David, who would then arise and study Torah until morning (Eikha Rabba 2; Berakhot 3b). “Because of Your righteous ordinances [mishpetei tzidkekha]” – the punishments [shefatim] that you brought upon Pharaoh, as it is stated: “The Lord afflicted Pharaoh with great afflictions” (Genesis 12:17), and the kindnesses [tzedakot] that You performed for Abraham and Sarah.
Alternatively, “because of Your righteous ordinances” – the punishments that You brought upon the Egyptians, and the kindnesses that You performed with our ancestors in Egypt. They had no mitzvot in whose performance they could engage so they could be redeemed, and You gave them two mitzvot in which they could engage and be redeemed, and they are: The blood of the paschal offering and the blood of circumcision. Rabbi Levi said: On that night the blood of the paschal offering was mixed with the blood of circumcision, [and this allowed the Israelites to be redeemed,] as it is stated: “I passed by you, and saw you wallowing in your blood, I said to you: In your blood, live; I said to you: In your blood, live” (Ezekiel 16:6).
Alternatively, “because of Your righteous ordinances” – the punishments that You brought upon the Ammonites and Moavites, and the kindnesses that You performed with my grandfather and grandmother,²⁰⁹The verse in Psalms was stated by David, a descendant of Boaz and Ruth. as had he [Boaz] quickly uttered one curse to her, from where would I have descended? But You inspired him to bless her, as it is stated: “Blessed are you of the Lord, my daughter.”
“The trembling of man brings a snare; but one who trusts in the Lord will be exalted” (Proverbs 29:25). Rabbi Akiva was departing to Rome, [and] he said to a member of his household: ‘Go purchase for me an item that is equally appreciated by all.’ He went and brought him birds. [Rabbi Akiva] said to him: ‘Why did you take so long? [Did it take a long time] to trap them?’ He said: ‘It is because they cause people to tremble.’ [Rabbi Akiva] read this verse in his regard: “The trembling of [ḥerdat] man brings a snare.” The trembling that Jacob induced in Isaac, as it is written: “Isaac trembled [vayeḥerad] a great trembling…” (Genesis 27:33), and by right, he should have cursed him. “But one who trusts in the Lord will be exalted” – You inspired him to bless him, as it is stated: “And he shall be blessed” (Genesis 27:33).
The trembling that Ruth induced in Boaz, as it is stated: “The man trembled and flinched” (Ruth 3:8), and by right, he should have cursed her. “But, one who trusts in the Lord will be exalted” – You inspired him to bless her, as it is stated: “Blessed are you of the Lord, my daughter.” “And flinched,” she embraced him like lichen.²¹⁰She did so to calm him. He began touching her hair; he said: ‘Spirits do not have hair.’ He said to her: ‘Who are you, a spirit or a woman?’ She said: ‘A woman.’ [He said:] ‘Are you single or married?’ She said to him: ‘Single.’ [He said:] ‘Are you ritually impure, or pure?’ She said to him: ‘Pure.’ Here was a ritually pure woman lying at his feet, as it is stated: “He said: Who are you? She said: I am Ruth your maidservant…” (Ruth 3:9). Rabbi Berekhya said: The wicked are accursed. There it is written: “She grabbed him by his garment, saying: Lie with me” (Genesis 39:12), but here: “Spread your garment over your maidservant” (Ruth 3:9).²¹¹The wife of Potiphar brazenly demanded that Joseph lie with her, although she was married. Ruth, in contrast, who was permitted to Boaz, spoke to him in a humble and modest fashion.

Another interpretation: What is the meaning of IN EVERYTHING? By virtue of the tithes. Thus it is stated (in Gen. 14:20): AND HE GAVE HIM A TITHE FROM EVERYTHING. Isaac also [was blessed] by virtue of the tithes. [Thus it is stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND AND REAPED IN THAT YEAR A HUNDREDFOLD, FOR THE LORD HAD BLESSED HIM. He also says (in Gen. 27:33): AND I HAVE EATEN OF EVERYTHING BEFORE YOU CAME AND HAVE BLESSED HIM. Jacob also was blessed by virtue of the tithes.] Thus it is stated (in Gen. 28:22): AND OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. Ergo (in Gen. 21:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING.

“For love is as intense as death” – the love that the Holy One blessed be He has for you is as intense as death. That is what is written: “I have loved you, said the Lord…” (Malachi 1:2). “Jealousy is as cruel as the grave” – when they infuriate the Holy One blessed be He with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16).
Another matter: “For love is as intense as death” – the love that Isaac had for Esau; that is what is written: “Isaac loved Esau” (Genesis 25:28). “Jealousy is as cruel as the grave” – the jealousy Esau had for Jacob, as it is stated: “Esau hated Jacob [because of the blessing with which his father blessed him]” (Genesis 27:41).
Another matter: “For love is as intense as death” – the love that Jacob had for Joseph, as it is stated: “Israel loved Joseph more than his sons” (Genesis 37:3). “Jealousy is as cruel as the grave” – the jealousy that his brothers had for him, as it is stated: “His brothers were jealous of him” (Genesis 37:11).
Another matter: “For love is as intense as death” – the love that Jonathan had for David, as it is stated: “Jonathan loved him as himself” (I Samuel 18:1). “Jealousy is as cruel as the grave” – the jealousy that Saul had for David, as it is stated: “Saul eyed David with suspicion” (I Samuel 18:9).
Another matter: “For love is as intense as death” – the love that a man has for his wife, as it is stated: “Enjoy life with a woman whom you love” (Ecclesiastes 9:9). “Jealousy is as cruel as the grave” – the jealousy that he has regarding her when he says to her: Do not speak with so-and-so, and she goes and speaks with him, and immediately, “a spirit of jealousy passes over him and he is jealous of his wife” (Numbers 5:14).
Another matter: “For love is as intense as death” – the love that the generation of persecution had for the Holy One blessed be He, as it is stated: “For we are killed all day long for You” (Psalms 44:23). “Jealousy is as cruel as the grave” – as the Holy One blessed be He is destined to have great zealotry on behalf of Zion. That is what is written: “So said the Lord [of hosts]: I became zealous for Zion with great zealotry” (Zechariah 8:2). “Its sparks are the sparks of fire, a great conflagration” – Rabbi Berekhya said: Like the supernal fire; the fire does not quench water and the water does not extinguish fire.

And it came to pass that when Isaac was old (Gen. 27:1). May it please our master to teach us whether a blind man is permitted to stand before the ark to lead the congregation in prayer. Thus did our master teach us: A blind man may recite the prayers preceding the Shema (“Hear, O Israel,” etc.), and he may also recite the Targum (Aramaic translation) of the Torah, but he may not lead the congregation in the prayers that follow the Shema, nor may he read from the Torah, nor lift his hands in the priestly benediction.³For certain prayers the leader must be able to see the minyan. In addition, the law requires that the reader look into the Torah scroll as he reads it.. R. Judah, however, contended that a man who was born blind was prohibited from reciting the prayers preceding the Shema as well, for he would be acting as a false witness if he did so. He would be compelled to say: “Blessed be He who created the luminaries,” when, in fact, he had never seen them.

Thus has R. Tanhuma interpreted (Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. You find that there are twenty generations from Adam to Abraham, and there is no < mention of > old age written about < any of > them except Abraham, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.²⁶For parallel accounts, see above, 5:4. Isaac arose, < and > it is also written (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD. Jacob arose, < and > it is also written (in Gen. 48:10): NOW ISRAEL'S EYES WERE DIM WITH AGE. This text is related (to Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. Now GLORY can only be old age and gray hair, as stated (in Prov. 20:29): THE BEAUTY OF THE YOUNG IS THEIR STRENGTH; BUT THE GLORY OF THE OLD IS GRAY HAIR. Ergo (in Ps. 90:16): AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. < These words mean > that Abraham endowed Isaac with five things. Thus have our masters taught (in 'Eduy. 2:9): A FATHER ENDOWS HIS SON WITH FIVE THINGS: WITH BEAUTY, WITH STRENGTH, WITH WEALTH, WITH WISDOM, AND WITH < LENGTH OF > YEARS. How is it shown about BEAUTY? In that Isaac was as handsome as Joseph. It is written of Joseph (in Gen. 39:6): NOW JOSEPH WAS WELL BUILT. Also, when he went to his brothers, they said (in Gen. 37:19): HERE COMES THIS (hallazeh) DREAMER. It is also said of Isaac (in Gen. 24:65): WHO IS THIS (hallazeh) MAN < WALKING IN THE FIELD TO MEET US >? Thus Isaac was as handsome as Joseph. How is it shown that Isaac was mighty in STRENGTH? Look at how many wells he dug! Thus it is stated (in Gen. 26:18-22): THEN ISAAC REDUG < THE WELLS OF WATER >…. AND ISAAC'S SERVANTS DUG…. AND THEY DUG ANOTHER WELL…. THEN HE MOVED FROM THERE AND DUG < ANOTHER WELL >…. Look at the power which he had! Where is it shown about WEALTH? Where it is stated (in Gen. 26:13): AND THE MAN GREW < RICHER AND RICHER >…. It also says (in vs. 14): AND HE POSSESSED FLOCKS < AND HERDS >…. Where is it shown about WISDOM? Where he said to his father (in Gen. 22:7 at the time of his being bound): HERE ARE THE FIRE AND THE WOOD…. [How is it shown] about < LENGTH OF > YEARS? In that he was one hundred and eighty years old < when he died >, while Abraham was < only > one hundred and seventy-five. On account of these five things {through which he had attained merit}, five years more than his father's were added to him. It is therefore stated (in Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS…. Anyone who has merit is meritorious in these five things, and anyone who does not have merit is not meritorious and receives five retributions that correspond to them.²⁷See yQid. 1:7 (61a). And who is this anyone? This is Joab, of whom it is stated (in II Sam. 3:29): MAY IT (Abner's blood) FALL UPON THE HEAD OF JOB AND HIS SON;²⁸Masoretic Text: ALL HIS FATHER’S HOUSE. [MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, A MALE WHO HANDLES THE SPINDLE, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD]. ONE WITH A DISCHARGE corresponds to STRENGTH. In the case of one who has a discharge, there is no one weaker than he. A LEPER corresponds to BEAUTY. In the case of one who is a leper, even a young < leper >, there is no one more ugly than he. A MALE WHO HANDLES THE SPINDLE corresponds to WEALTH; for he [is one] {like a poor woman is one} who, if not spinning flax, has nothing of which to eat. ONE LACKING BREAD corresponds to WISDOM, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. And ONE WHO FALLS BY THE SWORD corresponds to < LENGTH OF > YEARS. The one who sins is afflicted by them, but the one who is meritorious receives, as did Isaac. David also gave praise (in Ps. 45:17 [16]): INSTEAD OF YOUR PARENTS THERE WILL BE YOUR CHILDREN.

“If you see exploitation of the poor, and the perversion of justice and integrity in the state, do not marvel at the purpose; for one higher than high is watching, and there are high ones over them” (Ecclesiastes 5:7).
“If you see exploitation of the poor” – if you see one exploiting the poor and the indigent, and the Righteous One, who lives forever, bestows tranquility and good upon him, “see…in the state [bamedina],” see in him the sentence²⁹Bamedina is expounded as a portmanteau of bam dina, they will be sentenced. of Gehenna. “For one higher” – these are the angels; “and there are high ones over them” – this is the Holy One blessed be He.
Rabbi Yosei bar Ḥanina interpreted the verse regarding Esau. If you saw Esau in the great city of Rome³⁰The Sages considered the Romans to be descendants of Esau. exploiting the poor and robbing the indigent, and the Holy One blessed be He bestows tranquility upon him, you will [yet] see in him the attribute of justice.³¹Rome will eventually be punished. “Do not marvel” regarding what the old man³²Isaac said and his wish was fulfilled, as it is stated: “Behold, of the fat of the earth will be your dwelling” (Genesis 27:39). “For one higher” – these are the ministers, governors, and commanders. “And there are high ones over them” – this is the King who lives forever. Rabbi Aḥa said: From the “behold” of flesh and blood you learn of the “behold” of the Holy One blessed be He. Just as the “behold” of flesh and blood provided life for an entire people in this world, as it is stated: “Behold, I have given Haman’s house to Esther” (Esther 8:7), when the “behold” of the Holy One blessed be He comes, as it is stated: “Behold, a day of the Lord is coming, [and your spoil shall be divided in your midst]” (Zechariah 14:1), all the more so.³³If the “behold” of Aḥashverosh granted the Jews great wealth from Haman, who was a descendant of Esau, all the more so that the Jews will benefit when God upholds His prophecy beginning with “behold.”

You find that everyone who becomes blind is considered as though dead. How do we know this? R. Simeon the son of Yohai said: The Holy One, blessed be He, never associates His name with righteous men during their lifetimes. He waits until they have died, as it is said: As for the holy that are in the earth, they are the excellent in whom is all My delight (Ps. 16:3). When are men regarded as truly holy? Only after they have been buried in the earth. During their lifetimes, however, the Holy One, blessed be He, does not associate His name with theirs. And why not? Because the Holy One, blessed be He, is not certain whether or not the evil inclination within them will ultimately lead them astray. When they are dead, however, He does couple His name with theirs. Nevertheless, we find that the Holy One, blessed be he, did couple his name with that of the righteous Isaac during his lifetime, when he said to Jacob: I am the Lord, the God of Abraham, thy father, and the God of Isaac (Gen. 28:43). R. Berechiah and the rabbis discussed this matter. The rabbis maintained that He considered Isaac’s ashes as though they were heaped upon the altar,⁴Even though the sacrifice of Isaac was not completed, the Akedah was proof that Isaac would never succumb to the evil inclination. while R. Berechiah insisted that he was considered as dead because he had already lost his sight. Because of his blindness he remained secluded within his home, and the result was that the evil inclination departed from him. Hence it is written: And it came to pass that when Isaac was old, and his eyes were dim (Gen. 27:1).

“In the first month, that is, the month Nisan, in the twelfth year of King Aḥashverosh, he had cast a pur, that is, the lot, before Haman for each day and for each month, to the twelfth month, that is, the month Adar” (Esther 3:7).
“In the first month, that is, the month Nisan” – it is taught: When the wicked Haman sought to eliminate Israel, he said: ‘How can I gain control over them? I will cast lots.’ The Holy Spirit cried out: “Over My people they cast lots” (Joel 4:3). The Holy One blessed be He said to him: ‘Wicked one son of wicked one, your lot is drawn to be hanged.’ “He cast a pur, that is [hu],¹¹The midrash is claiming that pronoun hu refers to Haman: He cast a pur; upon him was the lot. the lot” – upon him the lot fell. Why? “Indeed, the rod of wickedness will not rest upon the lot of the righteous, lest the righteous extend their hands for wrongdoing” (Psalms 125:3).
First, he cast a lot for the days, as it is stated: “for each day.” He cast the lot on Sunday. Its [Sunday’s] angel stood before the Holy One blessed be He and said: ‘Master of the universe: The heavens and the earth were created on me [my day], and You said: “truly My covenant is day and night, have I not set the statutes of heaven and earth?” (Jeremiah 33:25). There is a covenant in their flesh, as it is written: “You shall observe My covenant [you and your descendants that are after you for their generations…circumcise for yourselves every male]” (Genesis 17:9–10), and it is written: “My covenant shall be in your flesh” (Genesis 17:13). And there is a covenant in their mouths, that is the Torah, as it is written: “The book of the Torah shall not depart from your mouth” (Joshua 1:8). And You said: “If the heavens above can be measured and the foundations of the earth below probed…”( Jeremiah 31:37) and it is written: “[when these laws should ever be annulled before Me, says the Lord,] so too will the descendants of Israel cease from being a nation before Me all the days” (Jeremiah 31:35), and this wicked one seeks to eliminate them? Uproot the heavens and the earth first, and then annihilate them.’
He cast the lot on Monday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: On the second day you separated the upper waters from the lower waters, and likewise, Israel is separated from the nations. That is what is written: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26), and this wicked one wants to eliminate them? Overturn the upper and the lower worlds and then annihilate them.’
He cast the lot and it fell on Tuesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The third day – on it, seeds were created, from which Israel separates teruma and tithes, and on it trees were created, with which Israel lauds you. That is what is written: “You shall take for you on the first day: The fruit of a pleasant tree…”¹²The verse refers to the four species; a palm branch, an etrog, myrtle branches and willow branches, that are taken on Sukkot. (Leviticus 23:40). On it the waters were gathered into the sea [during Creation], and the sea split into twelve segments for Israel’s sake. Now, if Israel is eradicated, how do we exist?’
He cast the lot on Wednesday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fourth day – on it the lights were created to provide light for Israel’s use; that is what is written: “Nations will walk by your light and kings by the aura of your shining” (Isaiah 60:3), and on it the stars were created, and your children were likened to stars; if You eliminate them, how do we exist?’
He cast the lot on Thursday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The fifth day – on it were created birds [and animals], from which you commanded to present offerings, and with which You grant atonement to and are reconciled with people; if they are eradicated, who will present an offering?’
He cast the lot on Friday. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The sixth day – on it Adam the first man was created, and you called Your children by his name; that is what is written: “You, My flock, flock of My pasture, you are men [Adam]” (Ezekiel 34:31). If you seek to uproot them, uproot all men and then let him [Haman] gain control over them.’
He cast the lot on Shabbat. Its angel stood before the Holy One blessed be He and said: ‘Master of the universe: The Shabbat day – on it all your creations were completed and perfected; that is what is written: “God completed on the seventh day” (Genesis 2:2), and it is written: “It is a sign between Me and the children of Israel forever” (Exodus 31:17). If you seek to uproot them, uproot the Shabbat and cancel it; then eliminate them.’
Once that wicked one saw that the lot would not fall on the days, he moved to months.
He began with the month of Nisan, and the merit of Passover arose.
Iyyar had the merit of Pesaḥ sheni,¹³This refers to the fourteenth of Iyyar, when those who had been impure or were too distant from the Temple on the fourteenth of Nisan, could present the Passover offering. and the merit of the manna that was provided to Israel on the fifteenth of the month.
Sivan had the merit of the Torah.
Tammuz had the merit of the land.¹⁴The allusion is obscure. It perhaps refers to the fact that Ezra came to the Land of Israel on the first of that month (Ezra 7:8-9). Alternatively, there are midrashic traditions that Joshua stopped the sun in his war with the five Emorite kings during that month (Seder Olam Rabba:11).
Furthermore, why didn’t the lot fall on Tammuz and Av? Because they said to the Holy One blessed be He: Master of the universe, the calamities that befell your children in us, five in Tammuz and five in Av, are enough.
The possibility of Elul arose – [but it had] the merit of the completion of the wall of Jerusalem that was completed during it. That is what is written: “The wall was completed on the twenty-fifth of Elul” (Nehemiah 6:15). There was also the merit of the animal tithe, as it is taught there: On the first of Elul is the New Year for the animal tithe (Mishna Rosh HaShana 1:1).
The possibility of Tishrei arose – [but it had] the merit of the shofar, Yom Kippur, and the festivals.
The possibility of Marḥeshvan arose – [but it had] the merit of Sarah our matriarch, who died during it.
Kislev – [but it had] the merit of Hanukkah.
The possibility of Tevet arose – [but it had] the merit of Ezra. That is what is written: “The exiles did so. Ezra the priest…sequestered themselves; [they convened on the first day of the tenth month to examine the matter]...they finished with all the men who had settled with foreign women” (Ezra 10:16–17).
The possibility of Shevat arose – [but it had] the merit of the members of the Great Assembly. On the twenty-third of it [the month of Shevat] all Israel gathered over the concubine in Giva (Judges 19–21) and the idol of Mikha (Judges 17–18).
The possibility of the first of Adar arose, and no merit was found for it. The wicked one began rejoicing.
He then checked the signs of the Zodiac. Lamb [Aries] had the merit of the paschal lamb; that is what is written: “Each man, a lamb for each extended family, a lamb for each household” (Exodus 12:3).
Bull [Taurus] – the merit of Joseph, who was called a bull, was found. That is what is written: “A firstborn bull is his majesty” (Deuteronomy 33:17). And the merit of an offering, as it is stated: “A bull, or a sheep, or a goat, when it is born…” (Leviticus 22:27).
Twins [Gemini] – the merit of Peretz and Zeraḥ [the sons of Judah], who were called twins, was found in it; that is what is written: “And behold there were twins in her womb” (Genesis 38:27).
Lion [Leo] – the merit of Daniel, who was from the tribe of Judah, who was called a lion, [was found in it], as it is stated: “A lion cub is Judah” (Genesis 49:9).
Virgin [Virgo] – the merit of Ḥananya, Mishael, and Azarya, who were comparable to a virgin with whom no man was familiar other than her husband, [was found in it]; thus they did not change their God and their laws, and clung to their Judaism.
Scales [Libra] – that is Job, as it is stated: “If only my anger were weighed” (Job 6:2).
Scorpion [Scorpio] – that is Ezekiel, as it is stated: “And you sit among the scorpions” (Ezekiel 2:6).
Bow [Sagittarius] – that is Joseph, as it is stated about him: “His bow remained taut” (Genesis 49:24).
Kid [Capricorn] – that is Jacob, as it is stated: “And the hides of the kids of the goats” (Genesis 27:16).
Bucket [d’li] [Aquarius ] – that is Moses, as it is stated: “And he drew water [dalo dala] for us” (Exodus 2:19).
He arrived at the sign of Fish [Pisces], that serves during the month of Adar, and no merit was found for it. He immediately rejoiced and said: ‘Adar has no merit and its Zodiac sign has no merit. Not only that, but Moses their teacher died in Adar.’ And he did not know that Moses died on the seventh of Adar and Moses was born on the seventh of Adar. He said: ‘Just as fish swallow, so, I will swallow them.’ The Holy One blessed be He said to him: ‘Wicked one, fish sometimes swallow and sometimes are swallowed. Now, this man will be swallowed by the swallowers.’ Rabbi Ḥanan said: That is what is written: “It was reversed, so that it was the Jews who ruled over their enemies” (Esther 9:1). Rabbi Tanḥuma said: “But the Lord had not determined to expunge [the name of Israel]” (II Kings 14:27); rather, so He spoke: “For I will expunge the memory of Amalek” (Exodus 17:14).

Rabbi Levi said: Accursed are the wicked who are engaged in evil counsel against Israel, and each one of them counsels in his way and says: ‘My counsel is better than your counsel.’
Esau said: ‘Cain was a fool because he killed his brother during his father’s lifetime, and he didn’t know that his father would procreate. I will not do so; rather: “Let the days of mourning my father approach, and I will kill my brother Jacob”’ (Genesis 27: 41).
Pharaoh said: ‘Esau was a fool. Did he not know that his brother would procreate during his father’s lifetime? I will not do so [delay before killing Israel]. Rather, while they are still small and just out of their mother’s womb, I will suffocate them’; that is what is written: “Every son who is born, you shall cast him into the Nile” (Exodus 1:22).
Haman said: ‘Pharaoh was a fool, as he said: “Every son who is born, you shall cast him into the Nile.” Didn’t he know that girls marry and procreate? I will not do so; rather, “to destroy, to kill and to eliminate…” (Esther 3:13).’
[Haman continued:] ‘Even Gog and Magog²²Gog is the prophesied king of Magog in the war that will take place at the end of days. See Ezekiel 38–39. in the future are destined to say: “Those who preceded me were fools, as they engaged in counsel with their kings against Israel, but they did not know that they have a patron in Heaven.” I will not do so. I will confront their patron first, and then I will confront them.’ That is what is written: “The kings of the earth have assembled, and rulers are gathered together against the Lord and against His anointed” (Psalms 2:2). The Holy One blessed be He said to him: Wicked one, do you come to confront Me? How many divisions are before Me? How many lightning bolts? How many thunder claps? It is like what is written: “The Lord thundered with a great sound” (I Samuel 7:10); and how many seraphs and how many angels? rather, My power will emerge and wage war with you; that is what is written: “The Lord will emerge and wage war against those nations, like the day that He waged war on the day of battle” (Zechariah 14:3); “The Lord will emerge like the valiant one, He will arouse zealotry like a man of war…” (Isaiah 42:13); “The Lord will be King over the entire earth” (Zechariah 14:9).

And it ‎came to pass at that time that Isaac called Esau, his eldest son, and said unto him: Take, I pray ‎thee, thy weapons, thy quiver and thy bow, and go out to the field and take me some venison; ‎and make me savory meat and bring it to me, so that I may eat, and that my soul may bless ‎thee before I die, for behold I am old and grayheaded. And Esau did accordingly, and he took ‎his weapons and went into the field to hunt for venison as heretofore, to bring it to his father ‎according to his order, that he might bless him. And Rebekah heard when Isaac spake to Esau, ‎his son, and she hastened and called her son Jacob, saying unto him: These words did thy ‎father speak unto thy brother, and I have heard it; and now therefore make thou haste and do ‎as I will tell thee; arise then and go to the flock, I pray thee, and fetch me thence two good kids ‎of the goat and I will make them savory meat for thy father such as he loveth, and thou shalt ‎bring the savory meat unto him that he may eat before thy brother's return from the chase, ‎and that thy father may bless thee. And Jacob hastened to do as his mother had ordered him, ‎and he made savory meat and brought it to his father before Esau had returned from the ‎chase. And Isaac said unto Jacob: Who art thou, my son? And he replied: I am Esau thy first ‎born; I have done according as thou badest me; arise, I pray thee, sit and eat of my venison ‎that thy soul may bless me as thou hast spoken unto me. And Isaac arose and he ate and drank ‎to his heart's content, and he blessed Jacob. And Jacob de parted from his father as soon as he ‎had blessed him. And scarcely had Jacob gone away from Isaac, when, behold, Esau came from ‎his chase in the field, and he also had made savory meat and brought it to his father that he ‎should eat thereof and bless him. And Isaac said unto Esau: Who, and where is he that hath ‎taken venison and brought it unto me before thou cometh, and whom I have blessed? And ‎Esau knew at once that it was his brother Jacob who had done this, and Esau’s wrath was ‎kindled against his brother Jacob for thus acting towards him. And Esau said: Is he not rightly ‎called Jacob? for he hath supplanted me these two times; he took away my birthright, and ‎behold, now he hath taken away my blessing. And Esau wept greatly. And when Isaac heard ‎the voice of his son Esau weeping, Isaac said unto Esau: What can I do my son? thy brother ‎came with subtlety and hath taken away thy blessing. And Esau hated his brother Jacob ‎because of the blessing wherewith his father blessed him, and his anger was very fierce. And ‎Jacob was greatly afraid of his brother and he arose and fled into the house of Eber, the son of ‎Shem. And Jacob concealed himself there from his brother.

And it came to pass that when Isaac was old, and his eyes were dim (Gen. 27:1). Scripture states elsewhere: A gift (bribe) is as a precious stone in the eyes of him that hath it; whithersoever he turneth, he prospereth (Prov. 17:8). What may the gift (mentioned in this verse) be compared to? To a precious stone which shatters whenever it falls.⁵The gift becomes a bribe and ultimately brings harm to the recipient. This verse aptly refers to Isaac, for it is said: Now Isaac loved Esau because he did eat of his venison (lit. the game was in his mouth) (Gen. 25:28). What is the meaning of the game was in his mouth? It means that Esau ensnared⁶A play on words: tzayid (venison) and tzud (trap) the righteous Isaac with the words he spoke. You find that Esau committed every sin which the Holy One, blessed be He, detests; There are six things which the Lord hateth, yea, seven which are an abomination unto Him: haughty eyes, a lying tongue, and hands that shed innocent blood; a heart that deviseth wicked thoughts, feet that are swift in running to evil; a false witness that breatheth out lies, and he that soweth discord among brethren (Prov. 6:16–19). Whenever Esau entered the house, he would ask his father: “My father, is one obliged to tithe for salt?” Isaac would exclaim in amazement: “Observe, how scrupulous this son of mine is concerning the commandments!” And when his father would ask him: “Where were you today, my son?” “At the house of study,” the youth would reply and he would add: “Is this not the law under certain circumstances; are not these things prohibited and these permitted?” By such remarks, he entraped his father with his mouth. That is why he loved him. Thereupon, the Holy Spirit exclaimed: When he speaketh fair believe him not; for there are seven abominations in his heart (ibid. 26:25). Why did Isaac’s eyes become weak? They became weak because he beheld the countenance of the wicked Esau; also because he ate the venison he brought him, as it is said: For the gift blinded them that hath sight (Exod. 23:8).

And Jacob called unto his sons (Gen. 49:1). Scripture states elsewhere in allusion to this verse: He removeth the speech of men of trust, and taketh away the sense of the elders (Job 12:20). This verse refers to Isaac and Jacob, for both of them desired to disclose the secrets of the Holy One, blessed be He. Concerning Isaac it is written: And he called Esau, his eldest son (Gen. 27:1), to reveal to him what was to transpire in the Messianic age. That was the reason the Holy One, blessed be He, withdrew the knowledge of it from him. Jacob likewise wanted to reveal to his sons what would occur in the Messianic age, as it is said: He called unto his sons and said: “Gather yourselves together that I may tell you” (ibid. 49:1).

Another interpretation (of Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. This text is related (to Prov. 17:8): A BRIBE IS A STONE OF GRACE (i.e., A PRECIOUS STONE) IN THE EYES OF THE ONE USING IT; WHEREVER HE TURNS, HE PROSPERS.²⁹Cf. Tanh., Gen. 6:8. Do not say it this way (i.e., with the word GRACE), but A BRIBE IS A STONE IN THE EYES OF THE ONE USING IT. Come and see what the Holy One's burnt offering (i.e., Isaac at his binding) has said: It is not seemly for him to be weak in the eyes. Should one who would give his life for the name of the Holy One and was bound upon the altar have had his eyes weakened? Nevertheless, the Holy One said: I have written in my Torah (in Exod. 23:8): AND DO NOT TAKE A BRIBE. Why? (Deut. 16:19:) BECAUSE A BRIBE BLINDS THE EYES OF THE WISE. So, when he received a bribe from Esau, I weakened his eyes. Now surely, if Isaac the Righteous had his eyes weakened because he took a bribe, how much the worse is it for < just > anyone who receives a bribe from others! It is therefore stated (in Prov. 7:8): A BRIBE IS A STONE OF GRACE. Therefore (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD AND < HIS EYES > WERE TOO WEAK < TO SEE >. The word "deception" was not mentioned here.

(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:) “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.

“Mordekhai knew everything that had been done, and Mordekhai rent his garments and donned sackcloth and ashes. He went out in the midst of the city and cried a loud and bitter cry” (Esther 4:1).
“Mordekhai knew everything that had been done, and Mordekhai rent his garments.” Benjamin caused the tribes [his brothers] to rend; that is what is written: “They rent their garments” (Genesis 44:13). Where was he caused to rend? It was in Shushan the citadel; that is what is written: “Mordekhai rent his garments,” and he was from the tribe of Benjamin.¹The midrash is stating that the fact that Mordekhai had to rend his garments is in some respects a punishment for Binyamin having caused his brothers to have to rend their garments. This is because he was not careful enough and did not notice that the silver goblet had been placed in his sack (Etz Yosef).
“He donned sackcloth and ashes.” Rabbi Aivu said: Once Jacob our patriarch adopted sackcloth, as it is written: “He placed sackcloth on his loins” (Genesis 37:34), it never again left his descendants. It is written about Ahab: “He placed sackcloth on his flesh” (I Kings 21:27); his son Yoram: “The people saw, and behold, the sackcloth was on his flesh” (II Kings 6:30); Mordekhai, “He donned sackcloth and ashes.”
“He [Esau] cried a loud and bitter cry” (Genesis 27:34). Where was he repaid? In Shushan, as it is stated: “[Mordekhai] cried a loud and bitter cry.” Rabbi Ḥanin said: Anyone who says that the All-Merciful is One who forgoes, his innards will be forgone. He is forbearing, but then collects His due. Know that Jacob caused Esau to cry one cry, as it is written: “He cried a loud and bitter cry” [and as a result, Jacob’s descendant, Mordekhai, cried a loud and bitter cry].

And his eyes were dim (Gen. 27:1). And when Esau was forty years old, he took to wife Judith the daughter of Be’eri the Hittite, and Basemath the daughter of Elon the Hittite. And they were a bitterness of spirit unto Isaac and to Rebecca (Gen. 26:34–35), and this is followed by the verse And his eyes were dim. Hence, they must have become dim because of his unhappiness.

(Gen. 27:1, cont.:) AND HE SAID UNTO HIM (Esau): MY SON; AND HE SAID UNTO HIM: HERE I AM. The Holy Spirit also proclaims (in Prov. 26:25): WHEN HIS (Esau's) VOICE IS GRACIOUS, DO NOT TRUST HIM; FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART.³⁰Cf. Gen. R. 65:11. < I.e., > seven sanctuaries are going to be destroyed: the Tent of Meeting, Gilgal, Shiloh, Nob, Gibeon, the first Temple, and the second Temple. Ergo: FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART.

He called Esau his greater son (Gen. 27:1). Why did he call him his greater son? To teach us that one must flatter wicked men when they are in power. Isaac foresaw that Esau’s descendants would dominate the world, and therefore he called him his greater son. The Holy One, blessed be He, said to Israel: Inasmuch as Esau is now in control you must flatter him, for My kingdom is not yet firmly established, but in the future, when My kingdom is firmly established, I will call him to account, as is said: And saviors shall come up on Mount Zion to judge the mount of Esau at that time, and the kingdom shall be the Lord’s (Obad. 21).

And it came to pass, that when Isaac was old (Gen. 27:1). Scripture states elsewhere in reference to this verse: Instead of thy fathers shall be thy sons, whom thou shalt make princes in all the land (Ps. 45:17). R. Eliezer the son of R. Yosé the Galilean maintained: The descendants born to every Israelite in the future will be as numerous as those who departed from Egypt, as it is said: Instead of thy fathers shall be thy sons. This verse refers to our patriarchs Isaac and Abraham. Abraham was blessed, as it is said: And the Lord blessed Abraham with everything (Gen. 24:1), and Isaac was likewise blessed, as is written: And the Lord blessed him (ibid. 26:12). Abraham begot both a righteous and a wicked son, Isaac and Ishmael; and Isaac begot both a righteous and a wicked son, Jacob and Esau. Abraham’s wife was barren (at first), and Isaac’s wife was also barren (at first).

Another interpretation (of Gen. 27:1): AND HE SAID UNTO HIM (Esau): MY SON; AND HE SAID UNTO HIM: HERE I AM. Solomon proclaimed (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART. To what was Esau comparable? To a caldron³¹Gk.: miliarion; Lat.: miliarium. with an outside of gold inlaid with pearls but an inside of earthenware. [Thus did Esau say to his father: HERE I AM, while in his heart he was saying: When will he die?] Thus it is stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB. Ergo (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE…. And so you find that the seed of [Esau], Haman, said in his heart (in Esth. 6:6): NOW HAMAN SAID IN HIS HEART. (Is. 14:13f.:) THE FOOL HAS SAID IN HIS HEART: < THERE IS NO GOD >. (Is. 14:13:) AND YOU SAID IN YOUR HEART: I WILL ASCEND TO THE HEAVENS…. < I WILL BE LIKE THE MOST HIGH >. (Ezek. 38:10:) IT SHALL COME TO PASS IN THAT DAY THAT THOUGHTS SHALL COME UPON YOUR HEART, < AND YOU WILL DEVISE AN EVIL DESIGN >. (Ps. 10:11:) HE HAS SAID IN HIS HEART: GOD HAS FORGOTTEN. (Is. 47:8:) AND NOW {PLEASE} HEAR [THIS], {YOU} ELEGANT WOMAN WHO DWELLS IN SECURITY, WHO SAYS IN HER HEART: [I AM, AND THERE IS NO ONE ELSE]. Ergo (in Prov. 26:25): FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART; and Solomon proclaimed (in Prov. 26:23): SILVER DROSS < LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART >.

[(Gen. 49:1:) THEN JACOB CALLED HIS SONS.] This text is related (to Job 12:20): HE DEPRIVES THE TRUSTWORTHY OF SPEECH AND TAKES AWAY THE REASON OF ELDERS.³²Tanh., Gen. 12:8; Gen. R. 96, New Version, on Gen. 49:1 (= pp. 1276—1277 in the Theodor-Albeck edition); also Gen. R. 99 (another version):5 (= pp. 1200—1202 in the Theodor-Albeck edition). This refers to Isaac and Jacob, in that both of them wanted to reveal a mysterion³³The Greek word means “secret thing” or “mystery.” of the Holy One (i.e., his secret). Isaac called for Esau. He wanted to reveal the end to him, but the Holy One concealed it from him, as stated (in Gen. 27:1): HE CALLED FOR HIS ELDER SON, ESAU; < AND HE SAID UNTO HIM: MY SON; AND HE SAID: HERE AM I >….³⁴Since both patriarchs used the same verb (CALLED) when death was near, the midrash assumes that the purpose for the calling is the same here as in Gen. 49:1. Isaac, however, got no further in his revelation than MY SON. Jacob also wanted to reveal the end to his sons,³⁵See above, 12:1; Targum Pseudo-Jonathan, Gen. 49:1. as stated (in Gen. 49:1): < THEN JACOB CALLED HIS SONS AND SAID >: GATHER TOGETHER AND LET ME TELL YOU < WHAT SHALL HAPPEN TO YOU IN THE LATTER DAYS >. To what is the matter comparable? To a slave whom the king trusted with everything that he had.³⁶PR 21:13. When that slave came to die, he called for his sons in order to make them free and tell them where their manumission document³⁷Gk.: diatheke (“testament”). was. The king stood over him. When he saw him standing < there >, he discarded the thing which he had wanted to reveal to them. He began saying to them: Will you slaves of the king please honor him in the same way that I have honored him all my life? Similarly (according Gen. 49:1), Jacob called for his sons to inform them when the end would be. Immediately the Holy One was revealed over him. He said to him: You called for your sons but did not call for me. < It is so stated > (in Is. 43:22): BUT YOU HAVE NOT CALLED ME, O JACOB. When he saw the Holy One revealed over him, he immediately began saying to them: Will you please honor the Holy One just as my ancestors have honored him. It is so stated (in Gen. 48:15): THE GOD BEFORE WHOM MY ANCESTORS < ABRAHAM AND ISAAC > WALKED…. They said to him (the Shema' of Deut. 6:4): HEAR, O ISRAEL, THE LORD IS OUR GOD, THE LORD IS ONE.³⁸Deut. R. 2:6; cf. Sifre to Deut. 6:4 (31). Immediately (according to Gen. 47:31): ISRAEL BOWED DOWN UPON THE HEAD OF THE BED. He began to say in a whisper: Blessed be the name of his glorious kingdom forever and ever.³⁹These words follow the first line of the Shema‘ in the liturgy before “And you shall love….” According to yBer. 5:8 (or 9) (14c) (bar.), the words were used after benedictions instead of Amen in the Temple. See also Pes. 56a, where R. Judah maintains that the words used to be omitted. The Holy One said to him (in Prov. 35:2): IT IS THE GLORY OF GOD TO CONCEAL A MATTER.

(Exod. 12:2:) THIS MONTH (i.e. THIS MOON) SHALL BE FOR YOU. You reckon by months (i.e. by moons), but the nations of the world reckon by days. R. Abbin the Levite said: It is a universal custom for the great (gadol) to reckon by the great and for the small, by the small. Esau, who is older (gadol), as stated (in Gen. 27:15): HER OLDER SON <ESAU>, reckons by the sun, which is the greater <light>, as stated (in Gen. 1:16): THE GREATER (gadol) LIGHT <TO RULE THE DAY>. Jacob, who is called younger (qatan), as stated (in Gen. 27:15): HER YOUNGER SON <JACOB> reckons by the lesser (qatan), <i.e.,> by the moon, as stated (in Gen. 1:16): AND THE LESSER LIGHT <TO RULE THE NIGHT >. Ergo (in Exod. 12:2): THIS MONTH [SHALL BE FOR YOU].

Another interpretation (of Gen. 27:1): AND HE SAID UNTO HIM (Esau): MY SON; AND HE SAID UNTO HIM: HERE I AM. Solomon proclaimed (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART. To what was Esau comparable? To a caldron³¹Gk.: miliarion; Lat.: miliarium. with an outside of gold inlaid with pearls but an inside of earthenware. [Thus did Esau say to his father: HERE I AM, while in his heart he was saying: When will he die?] Thus it is stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB. Ergo (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE…. And so you find that the seed of [Esau], Haman, said in his heart (in Esth. 6:6): NOW HAMAN SAID IN HIS HEART. (Is. 14:13f.:) THE FOOL HAS SAID IN HIS HEART: < THERE IS NO GOD >. (Is. 14:13:) AND YOU SAID IN YOUR HEART: I WILL ASCEND TO THE HEAVENS…. < I WILL BE LIKE THE MOST HIGH >. (Ezek. 38:10:) IT SHALL COME TO PASS IN THAT DAY THAT THOUGHTS SHALL COME UPON YOUR HEART, < AND YOU WILL DEVISE AN EVIL DESIGN >. (Ps. 10:11:) HE HAS SAID IN HIS HEART: GOD HAS FORGOTTEN. (Is. 47:8:) AND NOW {PLEASE} HEAR [THIS], {YOU} ELEGANT WOMAN WHO DWELLS IN SECURITY, WHO SAYS IN HER HEART: [I AM, AND THERE IS NO ONE ELSE]. Ergo (in Prov. 26:25): FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART; and Solomon proclaimed (in Prov. 26:23): SILVER DROSS < LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART >.

Furthermore it says: Fear not, thou worm Jacob (Isa. 41:14). Why is Israel compared to a worm? To teach us that just as a worm has only a soft and tender mouth with which to strike at a hard cedar tree, so Israel has only its prayers. Idolaters are likened to a cedar, as Scripture states: Behold, the Assyrian was a cedar in Lebanon (Exod. 31:3). And yea, the Lord breaketh in pieces the cedars in Lebanon (Ps. 29:5). Whenever their enemies overpowered them, the Israelites would become penitent and would plead and pray. Hence it says: I have given to thee one portion above thy brethren which I took out of the hand of the Amorites, with my sword and with my bow (Gen 48:29). Did he actually seize it with his sword and his bow? Has it not already been said: For I trust not in my bow, neither can my sword save me (Ps. 44:7)? This implies that my sword refers to prayer and my bow to beseeching. Scripture says: And this for Judah, and he said: “Hear Lord, the voice of Judah,” etc. (Deut. 33:7). Similarly, David said: Thou comest to me with a sword, and with a spear, and with a javelin; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast taunted (I Sam. 17:45). It says also: Some trust in chariots, and some in horses, but we will make mention of the name of the Lord his God (Ps. 20:8), and it is said: There is none beside Thee to help, between the mighty and him that hath no strength; help us, O Lord our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the Lord our God; let not man prevail against thee (II Chron. 14:10). Concerning Moses it states: And Moses sent messengers from Kadesh unto the king of Edom … how our fathers went down into Egypt, and when we cried unto the Lord, He heard our voice (Num. 20:14–15). He said to them: Ye exalt yourselves because of your fathers’ legacy to you, but the voice is the voice of Jacob, and the hands are the hands of Esau (Gen. 27:40). Thus the verse The children of Israel cried out unto the Lord indicates that they followed the practices of their fathers. After they cried out to Him, the Holy One, blessed be He, revealed Himself to them, as it is said: But from thence ye will seek the Lord thy God; and thou shall find him (Deut. 4:29).

Furthermore it says: Fear not, thou worm Jacob (Isa. 41:14). Why is Israel compared to a worm? To teach us that just as a worm has only a soft and tender mouth with which to strike at a hard cedar tree, so Israel has only its prayers. Idolaters are likened to a cedar, as Scripture states: Behold, the Assyrian was a cedar in Lebanon (Exod. 31:3). And yea, the Lord breaketh in pieces the cedars in Lebanon (Ps. 29:5). Whenever their enemies overpowered them, the Israelites would become penitent and would plead and pray. Hence it says: I have given to thee one portion above thy brethren which I took out of the hand of the Amorites, with my sword and with my bow (Gen 48:29). Did he actually seize it with his sword and his bow? Has it not already been said: For I trust not in my bow, neither can my sword save me (Ps. 44:7)? This implies that my sword refers to prayer and my bow to beseeching. Scripture says: And this for Judah, and he said: “Hear Lord, the voice of Judah,” etc. (Deut. 33:7). Similarly, David said: Thou comest to me with a sword, and with a spear, and with a javelin; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast taunted (I Sam. 17:45). It says also: Some trust in chariots, and some in horses, but we will make mention of the name of the Lord his God (Ps. 20:8), and it is said: There is none beside Thee to help, between the mighty and him that hath no strength; help us, O Lord our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the Lord our God; let not man prevail against thee (II Chron. 14:10). Concerning Moses it states: And Moses sent messengers from Kadesh unto the king of Edom … how our fathers went down into Egypt, and when we cried unto the Lord, He heard our voice (Num. 20:14–15). He said to them: Ye exalt yourselves because of your fathers’ legacy to you, but the voice is the voice of Jacob, and the hands are the hands of Esau (Gen. 27:40). Thus the verse The children of Israel cried out unto the Lord indicates that they followed the practices of their fathers. After they cried out to Him, the Holy One, blessed be He, revealed Himself to them, as it is said: But from thence ye will seek the Lord thy God; and thou shall find him (Deut. 4:29).

When the pillar of cloud left, Moshe went to Yehoshua and said: What did God say to you?

Weapons of violence. He said to them: The weapons in your possession are weapons of violence stolen from Esau, of whom it is said: By the sword shalt thou live (ibid. 27:40). These are weapons of violence, and violence is associated with Esau, as it is said: For the violence done to thy brother Jacob, shame shall cover thee, and thou shalt be cut off forever (Obad. 10).

And God almighty give you mercy before the man (Gen. 43:14). Scripture states elsewhere in allusion to this verse: For this let everyone that is godly pray unto Thee in a time when Thou mayest be found (Ps. 32:6). R. Abba maintained: In a time when Thou mayest be found refers to old age. It is essential that a man pray for an old age in which his eyes may see, his mouth may eat, and his feet may walk. Normally, when a man becomes old, his faculties leave him. For example, it is written about Isaac: And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see (Gen. 27:1). And concerning Jacob, Scripture states: Now the eyes of Israel were dim for age, so that he could not see (Gen. 48:10). As to a mouth that could not eat, we find that Barzillai said to David: Can thy servant taste what I eat or what I drink? Can I hear anymore the voice of singing men and singing women? Therefore, then, should thy servant be a burden unto my lord the king? (II Sam. 19:35).

(Gen. 27:3:) NOW THEN, PLEASE TAKE YOUR IMPLEMENTS, < YOUR QUIVER AND YOUR BOW, AND GO OUT TO THE FIELD >. R. Isaac the Smith said: [YOUR IMPLEMENTS] alludes to the Kingdom of Babylon.³²Gen. R. 63:13. Thus it is stated (in Dan. 1:2): THEN THE LORD GAVE KING JEHOIAKIM OF JUDAH INTO HIS HAND, WITH SOME OF THE IMPLEMENTS FROM THE HOUSE OF GOD. YOUR QUIVER (teli) alludes to [the kingdom of] Media. Thus it is stated (in Esth. 9:25): SO THEY (the Medes and the Persians) HANGED (talu) HIM (Haman) AND HIS SONS ON THE TREE. AND YOUR BOW alludes to Greece.³³Gk.: iones. Thus it is stated (in Zech. 9:13): FOR I WILL BEND JUDAH TO ME; A BOW < I WILL FILL WITH EPHRAIM; I WILL STIR UP YOUR CHILDREN, O ZION, AGAINST THE CHILDREN OF GREECE >. AND GO OUT TO THE FIELD alludes to Edom.³⁴Edom had become a common code word for Rome. Thus it is stated (in Gen. 32:4 [3]): TO THE LAND OF SEIR, THE FIELD OF EDOM.

And Isaac trembled very exceedingly (Gen. 27:33). May it please our master to teach us the blessing one pronounces upon tasting oil. Thus do our masters teach us: One who tastes oil should say: “Blessed be He who hath created the fruit of the tree.” R. Yosé the son of Zevid said (that) the Mishnah states: This blessing is pronounced over the fruit of every tree but one. Over wine one offers the blessing: “Blessed be He who hath created the fruit of the vine.”⁸Mishnah Berakhot 6:1. Why is wine blessed differently than other beverages? Because wine was used as a libation on the altar,⁹Wine was used as part of the ritual of the offering (Num. 28:14). and Jacob received his blessing on account of it.

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb).⁵¹The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1. And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel?⁵²Below, section 14. They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.” As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’”⁵³Gen. R. 67:4. He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.” R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’” R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ].⁵⁴PRK 3:12; PR 12:13, cont.; PRE 44; Targum Pseudo-Jonathan, Exod. 17:8 and Deut. 25:18. R. Judah says, “Whoever was overcome was discarded.” R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated⁵⁵The reference is to the idol which the Danites took from Micah. See Jud. 17–18. (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God.⁵⁶Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b. R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’ Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.” And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.” The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother. The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.”⁵⁷This is a homiletical translation of the verse, which would otherwise be translated as, AND HE REPRESSED HIS PITY. Therefore, the one (Esau) will fall by the hand of the other (Jospeh). And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’ To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”

“With the increase of good, those who consume it increase; what use is there for its owner, other than the sight of his eyes?” (Ecclesiastes 5:10).
“With the increase of good, those who consume it increase” – Rabbi Ḥananya and Rabbi Yonatan asked Menaḥem the confectioner, and Rabbi Berekhya said in the name of Rabbi Yosei ben Ḥananya: Menaḥem the confectioner asked them:⁵⁴The midrash is presenting two traditions as to whether they asked Menaḥem or he asked them. ‘What is that [which is stated]: “He afflicted you and starved you” (Deuteronomy 8:3)? Was the manna that the Holy One blessed be He gave to the Israelites food of starvation?’ What did he do? He brought before them two cucumbers, one whole and one broken.⁵⁵The whole cucumber and the broken one were the same size. He said: ‘This whole one, how much [is it worth]?’ They said to him: ‘Two maneh.’ ‘And this broken one, how much [is it worth]?’ They said to him: ‘One maneh.’ He said to them: ‘Is the destiny of this one not to become like that one?’⁵⁶Ultimately, in the process of eating the whole one, it will become like the broken one. Why, then, is its price double? He said: ‘They are not comparable, for just as one enjoys the taste, so too he enjoys the appearance.’
Rabbi Elazar [said] in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the fig tree: It is good for eating, attractive to the eyes, and adds wisdom, and the three of them appear in a single verse. “The woman saw that the tree was good for eating” (Genesis 3:6) – from here that it was good for eating; “and that it was an enticement to the eyes” (Genesis 3:6) – from here that it is attractive to the eyes; “and that it was desirable for wisdom [lehaskil]” (Genesis 3:6) – from here that it adds wisdom. That is what is written: “A contemplation [maskil] of Eitan HaEzraḥi” (Psalms 89:1).
Likewise, Isaac says: “Prepare tasty food for me” (Genesis 27:4). He said to him: ‘Initially, I enjoyed the appearance; now I enjoy only the taste.’⁵⁷This is because Isaac’s eyes had grown dim; see Genesis 27:1. Likewise, Solomon says: “With the increase of good, those who consume it increase” – there is no comparison between one who sees his food basket empty and is hungry, and one who sees his food basket full and is satiated.⁵⁸The meaning is that seeing one’s food basket empty makes one feel hungry and seeing one’s food basket full makes one feel satiated.
A certain Samaritan asked Rabbi Meir, he said to him: ‘Will the dead [yet] live?’ [Rabbi Meir] said to him: ‘Yes’. He said to him: ‘In private or publicly?’ He said to him: ‘Publicly.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘There is a trustworthy person in our city, and everyone deposits with him in private and he returns it to them publicly. If one deposited it with him publicly, how will he return it to him, in private or publicly? Is it not publicly?’ He said to him: ‘Yes.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth speaks? People [privately] deposit with their wives a white drop, and the Holy One blessed be He publicly returns that drop to them as a fine, whole person. The dead, who goes publicly, is it not all the more so that he will come publicly? Just as he went with loud cries,⁵⁹Of mourning so he will come with loud cries.’⁶⁰Of joy and thanksgiving Rabbi Yonatan said in the name of Rabbi Yonatan of Beit Guvrin: It is written: “The grave, the barren womb” (Proverbs 30:16). What does this have to do with that? It is to say to you: Just as [a child emerges from a barren womb with loud cries, so too [the dead emerge from] the grave with loud cries.
[The Samaritan] said [to Rabbi Meir]: ‘How do they come, unclothed or clothed?’ He said to him: ‘Clothed.’ He said to him: ‘From where can you show me [that it is so]?’ [Rabbi Meir] said to him: ‘It is not from the Bible, and not from the Mishna, but rather, from the way of the world that I respond to you.’ [Rabbi Meir] said to him: ‘Have you ever sown beans?’ He said to him: ‘Yes.’ He said to him: ‘How did you sow them, unclothed or clothed?’ He said to him: ‘Unclothed.’⁶¹Beans are planted individually rather than encased in a pod. He said to him: ‘How do they come [out of the ground when they grow], clothed or unclothed?’ He said to him: ‘Clothed.’ [Rabbi Meir] said to him: ‘Do your ears not hear what your mouth is saying? If beans, when you sow them unclothed, they arise clothed, the dead person who goes [to the grave] clothed [in shrouds], is it not all the more so that he will come [back to life] with a garment?’
Rabbi Aivu [said], and some teach it in the name of Rabbi Natan: It is written: “It will be transformed like clay under the seal; and they stand like a garment” (Job 38:14). A garment that descends with a person to the grave in this world comes with him [when he comes to life] in the future.
[The Samaritan] said to [Rabbi Meir]: ‘Since they come alive and clothed, who provides them with food?’ [Rabbi Meir] said to him: ‘Have you ever been to Ḥamat Gader?’ He said to him: ‘Yes.’ He said to him: ‘In season or not in season?’⁶²Ḥamat Gader is the site of natural hot springs. The time of year when many people would gather there to bathe for medical reasons is referred to here as “in season” (Rabbi David Luria). He said to him: ‘In season and not in season.’ He said to him: ‘How was the food there, available?’ He said to him: ‘Available.’ He said to him: ‘In season or not in season?’ He said to him: ‘In season and not in season; because of the crowds, [people] bring [food] to sell and to buy.’⁶³Because of the large crowds at certain times of year, the location developed an active market all year round. [Rabbi Meir] said to him: ‘So too, the One who brings the crowds brings their food, as it is written by Solomon: “With the increase of good, those who consume it increase” – when the consumers of good increase, the good will increase.’ [The Samaritan] said to him: ‘Since they come [back] alive, clothed, and sustained, why do you cry over them [when they die]?’ [Rabbi Meir] said to him: ‘May a curse come upon that person.⁶⁴This is a reference to his interlocutor, the Samaritan. Is there a person who loses something precious to him and does not cry? Rather, just as he came [into the world] with loud cries, so he leaves with loud cries.’

It is taught: When a fetus is formed in its mother’s womb, there are three partners in it, the Holy One blessed be He, its father, and its mother. Its father injects the white substance, from which come the white [substances of the body], and the brain, the nails, the white of the eye, the bones, and the tendons. Its mother injects the red substances, from which come the blood, the skin, the flesh, the hair, and black of the eye. The Holy One blessed be He, may His name be blessed and His memory exalted, places ten matters in it, and these are: Spirit, soul, countenance, eyesight, hearing of the ears, speech of the lips, lifting of the arms and walking of the legs, wisdom and understanding, counsel and knowledge, and strength. When the time of his passing arrives, the Holy One blessed be He takes His portion and leaves the portion of his father and his mother before them, and his father and his mother cry. The Holy One blessed be He says to them: ‘Why are you crying? Did I take anything of yours? I took only what was Mine.’ They say before Him: ‘Master of the universe, as long as Your portion was intermingled with our portions, our portions were protected from maggots and worms. Now that You have taken your portion from the midst of our portions, our portions are cast aside and subject to maggots and worms.’
Rabbi Yehuda HaNasi would analogize it; to what is the matter analogous? It is to a king who had a vineyard and entrusted it to a sharecropper. The king said to his servants: ‘Go and harvest my vineyard, take my portion, and leave the portion of the sharecropper in its place.’ Immediately, they went and acted in accordance with the king’s command. The sharecropper began screaming and weeping. The king said to him: ‘Did I take anything of yours? Did I not take only what was mine?’ He said to him: ‘My lord, the king, as long as your portion was with my portion, my portion was protected from plunder and theft. Now that you have taken your portion, my portion is cast aside for plunder and theft.’ The king [in the analogy] is the King, king of kings, the Holy One blessed be He. The sharecropper, this is a person’s father and mother. As long as the soul is in the person, he is protected. When he dies he is given to maggots and worms, as it is stated: “How much less so man, a maggot” (Job 25:6) – these are the lice [that afflict him] during his lifetime; “the son of man, a worm” (Job 25:6) – these are the worms that creep under him after his death.
Shimon ben Elazar says: Even a living one-day-old does not require protection from a weasel, nor from mice, nor from snakes. The dog sees [him] and flees. The snake sees [him] and flees. But when dead, even one [mighty] as Og king of Bashan requires protection from a weasel and from mice and snakes. As long as a person is alive, his fear is cast on all creatures, beasts, and creeping creatures, as it is stated: “And your fear and your dread shall be upon every beast of the earth…” (Genesis 9:2). When a person dies, the fear of him is removed, and he requires protection.
A living one-day-old baby, one may desecrate Shabbat on his behalf; [but even for] David king of Israel, [when he is] dead, one does not desecrate Shabbat on his behalf. This is as Solomon said: “For a living dog is better than a dead lion” (Ecclesiastes 9:4), and like what Rav Yehuda said that Rav said, as Rav Yehuda said that Rav said: What is it that is written: “Lord, inform me of my end, and the measure of my days, what it is” (Psalms 39:5)? David said before the Holy One blessed be He: ‘Master of the universe, inform me of my end.’ [God] said to him: ‘It is decreed before Me that one does not reveal the end of flesh and blood.’ [David said: ‘Let me know] “the measure of my days, what it is.”’ He said to him: ‘It is a decree of Mine not to reveal the measure of a person’s days.’ He said to Him: “Let me know how short-lived I am” (Psalms 39:5). He said to him: ‘You will die on a Shabbat.’ He said to Him: ‘Let me die on a Sunday.’ He said to him: ‘The [time for the] kingship of your son Solomon will have already arrived, and one kingdom does not overlap with another even one hairbreadth.’ He said to Him: ‘Let me die on the day before Shabbat.’ He said to him: ‘“For a day in your courts is better than a thousand” (Psalms 84:11) – a single day in which you sit and engage in Torah is preferable to Me than the thousand burnt offerings that your son Solomon will offer before Me on the altar.’
Each Shabbat he would sit and study all day. He had a garden behind his house, and when that day [arrived],⁶⁵The day David was meant to die. the Angel of Death came and shook the trees. [David] went out to see [what the source of the noise was]. As he was climbing the stairs, a stair broke beneath him, he was silent, and died. Solomon sent [word] to the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry. What should I do? They sent to him: Cut up a carcass and place it before the dogs. And your father, place a loaf or an infant on top of him, and move him [out of the sun].⁶⁶A corpse may not be moved on Shabbat due to the prohibition of muktze; however, if a loaf or an infant is placed on the corpse, it may be moved due to the presence of the non-muktze item. Did Solomon not say appropriately: “For a living dog is better than a dead lion” (Ecclesiastes 9:4)?

(Gen. 27:4f.:) AND MAKE ME DELICACIES…. NOW REBEKAH HAD BEEN LISTENING…. [THEN ESAU WENT TO THE FIELD]. When he had caught < some deer > and bound them, the angel went to set them free and drive them away.³⁵Gen. R. 67:2; see Tanh., Gen. 6:11. Again he caught them, but the angel set them free. And why so? Simply to drag out the hours until Jacob would go. So he would go, make < the meal >, enter in with his father, eat, and receive the blessings. Ergo (in Gen. 27:5): THEN ESAU WENT TO THE FIELD TO CATCH GAME TO BRING < HOME >.

(Gen. 27:6, 8, & 9:) AND REBEKAH SPOKE UNTO JACOB…. AND NOW MY SON, HEED ME IN WHAT < I CHARGE YOU >. PLEASE GO TO THE FLOCK…. As soon as Esau had gone to get < the venison >, he (Jacob) went to his father, as stated (in Gen. 27:18 & 19): THEN HE WENT UNTO HIS FATHER…. AND JACOB SAID UNTO HIS FATHER: < I AM ESAU, YOUR FIRST-BORN >…. So he blessed him (in Gen. 27:27). Even though you may say Jacob lied, he did not lie. Balaam said (in Numb. 23:21): NO ONE HAS BEHELD FALSEHOOD IN JACOB. [He said] merely (in Gen. 27:19 &. 20): I am Jacob; ESAU [IS] YOUR FIRST-BORN….³⁶It is possible to interpret Jacob’s words to his father as follows: IT IS I. ESAU IS YOUR FIRST-BORN. Cf. Gen. R. 65:18. PLEASE ARISE; SIT UP < AND EAT >…. THEN ISAAC SAID UNTO HIS SON: < HOW IS IT THAT YOU WERE SO QUICK > … ? He said to him (in Gen. 27:20, cont.): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. Then in addition he said to him:³⁷Cf. Gen. R. 65:19. When you were bound upon the altar, the angel said (in Gen. 22:12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Perhaps there was something there. The Holy One only caused < a sacrificial animal > to sprout forth for your sake, as stated (in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES < TO LOOK, AND THERE WAS A RAM BEHIND HIM >…. So also he said (here in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME.³⁸Gen. R. 65:19 argues a fortiori that, if God would bless Isaac by making a sacrifice appear at the time of the binding, he certainly would expedite matters in preparing this meal. Now, when Isaac heard him say: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME, he said: This is not Esau. He said: Esau never mentions THE LORD YOUR GOD. He said to him (in vss. 21f.): PLEASE COME NEARER AND LET ME TOUCH YOU, MY SON…. SO JACOB CAME NEARER TO HIS FATHER ISAAC…. He said to him: Behold, in voice you are Jacob;³⁹Buber notes that his text here is garbled and suggests the reading translated here from MS 1240 of the De Rossi library in Parma. BUT (in vs. 22, cont.) THE HANDS ARE THE HANDS OF ESAU. R. Judah bar Il'ay said:⁴⁰yTa‘an. 4:8 (68d); Git. 57b; Gen. R. 65:21. In former generations one would ask: What is the meaning (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB? The voice of the Emperor⁴¹Lat.: Caesar. Hadrian, < who > [killed] eight thousand myriads (80,000,000) in Bethther.⁴²This town in Southern Israel is also known as Bithter or Bettar. The present Greek spelling is that adopted by Y. Aharoni and M. Avi-Yonah in The Macmillan Bible Atlas (New York: Macmillan, 1968. R. Johanan said: The voice of Jacob was crying out < over > what the hands of Esau did to him in Bethther.

(Gen. 27:6, 8, & 9:) AND REBEKAH SPOKE UNTO JACOB…. AND NOW MY SON, HEED ME IN WHAT < I CHARGE YOU >. PLEASE GO TO THE FLOCK…. As soon as Esau had gone to get < the venison >, he (Jacob) went to his father, as stated (in Gen. 27:18 & 19): THEN HE WENT UNTO HIS FATHER…. AND JACOB SAID UNTO HIS FATHER: < I AM ESAU, YOUR FIRST-BORN >…. So he blessed him (in Gen. 27:27). Even though you may say Jacob lied, he did not lie. Balaam said (in Numb. 23:21): NO ONE HAS BEHELD FALSEHOOD IN JACOB. [He said] merely (in Gen. 27:19 &. 20): I am Jacob; ESAU [IS] YOUR FIRST-BORN….³⁶It is possible to interpret Jacob’s words to his father as follows: IT IS I. ESAU IS YOUR FIRST-BORN. Cf. Gen. R. 65:18. PLEASE ARISE; SIT UP < AND EAT >…. THEN ISAAC SAID UNTO HIS SON: < HOW IS IT THAT YOU WERE SO QUICK > … ? He said to him (in Gen. 27:20, cont.): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. Then in addition he said to him:³⁷Cf. Gen. R. 65:19. When you were bound upon the altar, the angel said (in Gen. 22:12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Perhaps there was something there. The Holy One only caused < a sacrificial animal > to sprout forth for your sake, as stated (in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES < TO LOOK, AND THERE WAS A RAM BEHIND HIM >…. So also he said (here in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME.³⁸Gen. R. 65:19 argues a fortiori that, if God would bless Isaac by making a sacrifice appear at the time of the binding, he certainly would expedite matters in preparing this meal. Now, when Isaac heard him say: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME, he said: This is not Esau. He said: Esau never mentions THE LORD YOUR GOD. He said to him (in vss. 21f.): PLEASE COME NEARER AND LET ME TOUCH YOU, MY SON…. SO JACOB CAME NEARER TO HIS FATHER ISAAC…. He said to him: Behold, in voice you are Jacob;³⁹Buber notes that his text here is garbled and suggests the reading translated here from MS 1240 of the De Rossi library in Parma. BUT (in vs. 22, cont.) THE HANDS ARE THE HANDS OF ESAU. R. Judah bar Il'ay said:⁴⁰yTa‘an. 4:8 (68d); Git. 57b; Gen. R. 65:21. In former generations one would ask: What is the meaning (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB? The voice of the Emperor⁴¹Lat.: Caesar. Hadrian, < who > [killed] eight thousand myriads (80,000,000) in Bethther.⁴²This town in Southern Israel is also known as Bithter or Bettar. The present Greek spelling is that adopted by Y. Aharoni and M. Avi-Yonah in The Macmillan Bible Atlas (New York: Macmillan, 1968. R. Johanan said: The voice of Jacob was crying out < over > what the hands of Esau did to him in Bethther.

(Gen. 27:6, 8, & 9:) AND REBEKAH SPOKE UNTO JACOB…. AND NOW MY SON, HEED ME IN WHAT < I CHARGE YOU >. PLEASE GO TO THE FLOCK…. As soon as Esau had gone to get < the venison >, he (Jacob) went to his father, as stated (in Gen. 27:18 & 19): THEN HE WENT UNTO HIS FATHER…. AND JACOB SAID UNTO HIS FATHER: < I AM ESAU, YOUR FIRST-BORN >…. So he blessed him (in Gen. 27:27). Even though you may say Jacob lied, he did not lie. Balaam said (in Numb. 23:21): NO ONE HAS BEHELD FALSEHOOD IN JACOB. [He said] merely (in Gen. 27:19 &. 20): I am Jacob; ESAU [IS] YOUR FIRST-BORN….³⁶It is possible to interpret Jacob’s words to his father as follows: IT IS I. ESAU IS YOUR FIRST-BORN. Cf. Gen. R. 65:18. PLEASE ARISE; SIT UP < AND EAT >…. THEN ISAAC SAID UNTO HIS SON: < HOW IS IT THAT YOU WERE SO QUICK > … ? He said to him (in Gen. 27:20, cont.): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. Then in addition he said to him:³⁷Cf. Gen. R. 65:19. When you were bound upon the altar, the angel said (in Gen. 22:12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Perhaps there was something there. The Holy One only caused < a sacrificial animal > to sprout forth for your sake, as stated (in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES < TO LOOK, AND THERE WAS A RAM BEHIND HIM >…. So also he said (here in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME.³⁸Gen. R. 65:19 argues a fortiori that, if God would bless Isaac by making a sacrifice appear at the time of the binding, he certainly would expedite matters in preparing this meal. Now, when Isaac heard him say: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME, he said: This is not Esau. He said: Esau never mentions THE LORD YOUR GOD. He said to him (in vss. 21f.): PLEASE COME NEARER AND LET ME TOUCH YOU, MY SON…. SO JACOB CAME NEARER TO HIS FATHER ISAAC…. He said to him: Behold, in voice you are Jacob;³⁹Buber notes that his text here is garbled and suggests the reading translated here from MS 1240 of the De Rossi library in Parma. BUT (in vs. 22, cont.) THE HANDS ARE THE HANDS OF ESAU. R. Judah bar Il'ay said:⁴⁰yTa‘an. 4:8 (68d); Git. 57b; Gen. R. 65:21. In former generations one would ask: What is the meaning (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB? The voice of the Emperor⁴¹Lat.: Caesar. Hadrian, < who > [killed] eight thousand myriads (80,000,000) in Bethther.⁴²This town in Southern Israel is also known as Bithter or Bettar. The present Greek spelling is that adopted by Y. Aharoni and M. Avi-Yonah in The Macmillan Bible Atlas (New York: Macmillan, 1968. R. Johanan said: The voice of Jacob was crying out < over > what the hands of Esau did to him in Bethther.

(Gen. 27:6, 8, & 9:) AND REBEKAH SPOKE UNTO JACOB…. AND NOW MY SON, HEED ME IN WHAT < I CHARGE YOU >. PLEASE GO TO THE FLOCK…. As soon as Esau had gone to get < the venison >, he (Jacob) went to his father, as stated (in Gen. 27:18 & 19): THEN HE WENT UNTO HIS FATHER…. AND JACOB SAID UNTO HIS FATHER: < I AM ESAU, YOUR FIRST-BORN >…. So he blessed him (in Gen. 27:27). Even though you may say Jacob lied, he did not lie. Balaam said (in Numb. 23:21): NO ONE HAS BEHELD FALSEHOOD IN JACOB. [He said] merely (in Gen. 27:19 &. 20): I am Jacob; ESAU [IS] YOUR FIRST-BORN….³⁶It is possible to interpret Jacob’s words to his father as follows: IT IS I. ESAU IS YOUR FIRST-BORN. Cf. Gen. R. 65:18. PLEASE ARISE; SIT UP < AND EAT >…. THEN ISAAC SAID UNTO HIS SON: < HOW IS IT THAT YOU WERE SO QUICK > … ? He said to him (in Gen. 27:20, cont.): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. Then in addition he said to him:³⁷Cf. Gen. R. 65:19. When you were bound upon the altar, the angel said (in Gen. 22:12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Perhaps there was something there. The Holy One only caused < a sacrificial animal > to sprout forth for your sake, as stated (in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES < TO LOOK, AND THERE WAS A RAM BEHIND HIM >…. So also he said (here in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME.³⁸Gen. R. 65:19 argues a fortiori that, if God would bless Isaac by making a sacrifice appear at the time of the binding, he certainly would expedite matters in preparing this meal. Now, when Isaac heard him say: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME, he said: This is not Esau. He said: Esau never mentions THE LORD YOUR GOD. He said to him (in vss. 21f.): PLEASE COME NEARER AND LET ME TOUCH YOU, MY SON…. SO JACOB CAME NEARER TO HIS FATHER ISAAC…. He said to him: Behold, in voice you are Jacob;³⁹Buber notes that his text here is garbled and suggests the reading translated here from MS 1240 of the De Rossi library in Parma. BUT (in vs. 22, cont.) THE HANDS ARE THE HANDS OF ESAU. R. Judah bar Il'ay said:⁴⁰yTa‘an. 4:8 (68d); Git. 57b; Gen. R. 65:21. In former generations one would ask: What is the meaning (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB? The voice of the Emperor⁴¹Lat.: Caesar. Hadrian, < who > [killed] eight thousand myriads (80,000,000) in Bethther.⁴²This town in Southern Israel is also known as Bithter or Bettar. The present Greek spelling is that adopted by Y. Aharoni and M. Avi-Yonah in The Macmillan Bible Atlas (New York: Macmillan, 1968. R. Johanan said: The voice of Jacob was crying out < over > what the hands of Esau did to him in Bethther.

(Gen. 27:6, 8, & 9:) AND REBEKAH SPOKE UNTO JACOB…. AND NOW MY SON, HEED ME IN WHAT < I CHARGE YOU >. PLEASE GO TO THE FLOCK…. As soon as Esau had gone to get < the venison >, he (Jacob) went to his father, as stated (in Gen. 27:18 & 19): THEN HE WENT UNTO HIS FATHER…. AND JACOB SAID UNTO HIS FATHER: < I AM ESAU, YOUR FIRST-BORN >…. So he blessed him (in Gen. 27:27). Even though you may say Jacob lied, he did not lie. Balaam said (in Numb. 23:21): NO ONE HAS BEHELD FALSEHOOD IN JACOB. [He said] merely (in Gen. 27:19 &. 20): I am Jacob; ESAU [IS] YOUR FIRST-BORN….³⁶It is possible to interpret Jacob’s words to his father as follows: IT IS I. ESAU IS YOUR FIRST-BORN. Cf. Gen. R. 65:18. PLEASE ARISE; SIT UP < AND EAT >…. THEN ISAAC SAID UNTO HIS SON: < HOW IS IT THAT YOU WERE SO QUICK > … ? He said to him (in Gen. 27:20, cont.): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. Then in addition he said to him:³⁷Cf. Gen. R. 65:19. When you were bound upon the altar, the angel said (in Gen. 22:12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Perhaps there was something there. The Holy One only caused < a sacrificial animal > to sprout forth for your sake, as stated (in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES < TO LOOK, AND THERE WAS A RAM BEHIND HIM >…. So also he said (here in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME.³⁸Gen. R. 65:19 argues a fortiori that, if God would bless Isaac by making a sacrifice appear at the time of the binding, he certainly would expedite matters in preparing this meal. Now, when Isaac heard him say: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME, he said: This is not Esau. He said: Esau never mentions THE LORD YOUR GOD. He said to him (in vss. 21f.): PLEASE COME NEARER AND LET ME TOUCH YOU, MY SON…. SO JACOB CAME NEARER TO HIS FATHER ISAAC…. He said to him: Behold, in voice you are Jacob;³⁹Buber notes that his text here is garbled and suggests the reading translated here from MS 1240 of the De Rossi library in Parma. BUT (in vs. 22, cont.) THE HANDS ARE THE HANDS OF ESAU. R. Judah bar Il'ay said:⁴⁰yTa‘an. 4:8 (68d); Git. 57b; Gen. R. 65:21. In former generations one would ask: What is the meaning (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB? The voice of the Emperor⁴¹Lat.: Caesar. Hadrian, < who > [killed] eight thousand myriads (80,000,000) in Bethther.⁴²This town in Southern Israel is also known as Bithter or Bettar. The present Greek spelling is that adopted by Y. Aharoni and M. Avi-Yonah in The Macmillan Bible Atlas (New York: Macmillan, 1968. R. Johanan said: The voice of Jacob was crying out < over > what the hands of Esau did to him in Bethther.

(Gen. 27:6, 8, & 9:) AND REBEKAH SPOKE UNTO JACOB…. AND NOW MY SON, HEED ME IN WHAT < I CHARGE YOU >. PLEASE GO TO THE FLOCK…. As soon as Esau had gone to get < the venison >, he (Jacob) went to his father, as stated (in Gen. 27:18 & 19): THEN HE WENT UNTO HIS FATHER…. AND JACOB SAID UNTO HIS FATHER: < I AM ESAU, YOUR FIRST-BORN >…. So he blessed him (in Gen. 27:27). Even though you may say Jacob lied, he did not lie. Balaam said (in Numb. 23:21): NO ONE HAS BEHELD FALSEHOOD IN JACOB. [He said] merely (in Gen. 27:19 &. 20): I am Jacob; ESAU [IS] YOUR FIRST-BORN….³⁶It is possible to interpret Jacob’s words to his father as follows: IT IS I. ESAU IS YOUR FIRST-BORN. Cf. Gen. R. 65:18. PLEASE ARISE; SIT UP < AND EAT >…. THEN ISAAC SAID UNTO HIS SON: < HOW IS IT THAT YOU WERE SO QUICK > … ? He said to him (in Gen. 27:20, cont.): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. Then in addition he said to him:³⁷Cf. Gen. R. 65:19. When you were bound upon the altar, the angel said (in Gen. 22:12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Perhaps there was something there. The Holy One only caused < a sacrificial animal > to sprout forth for your sake, as stated (in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES < TO LOOK, AND THERE WAS A RAM BEHIND HIM >…. So also he said (here in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME.³⁸Gen. R. 65:19 argues a fortiori that, if God would bless Isaac by making a sacrifice appear at the time of the binding, he certainly would expedite matters in preparing this meal. Now, when Isaac heard him say: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME, he said: This is not Esau. He said: Esau never mentions THE LORD YOUR GOD. He said to him (in vss. 21f.): PLEASE COME NEARER AND LET ME TOUCH YOU, MY SON…. SO JACOB CAME NEARER TO HIS FATHER ISAAC…. He said to him: Behold, in voice you are Jacob;³⁹Buber notes that his text here is garbled and suggests the reading translated here from MS 1240 of the De Rossi library in Parma. BUT (in vs. 22, cont.) THE HANDS ARE THE HANDS OF ESAU. R. Judah bar Il'ay said:⁴⁰yTa‘an. 4:8 (68d); Git. 57b; Gen. R. 65:21. In former generations one would ask: What is the meaning (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB? The voice of the Emperor⁴¹Lat.: Caesar. Hadrian, < who > [killed] eight thousand myriads (80,000,000) in Bethther.⁴²This town in Southern Israel is also known as Bithter or Bettar. The present Greek spelling is that adopted by Y. Aharoni and M. Avi-Yonah in The Macmillan Bible Atlas (New York: Macmillan, 1968. R. Johanan said: The voice of Jacob was crying out < over > what the hands of Esau did to him in Bethther.

“Haman entered, and the king asked him: ‘What is to be done to the man whom the king wishes to honor?’ Haman said in his heart: Whom would the king delight to honor besides myself?” (Esther 6:6).
“Haman entered, and the king asked him… Haman said in his heart.” The wicked are controlled by their hearts: “Esau said in his heart” (Genesis 27:41); “The scoundrel said in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart.” However, the righteous are in control of their hearts. That is what is written: “Hannah was speaking upon her heart” (I Samuel 1:13); “Daniel set over his heart” (Daniel 1:8); “David said to his heart” (I Samuel 27:1). And they are similar to their Creator: “The Lord said to his heart” (Genesis 8:21).

"And they were exceedingly afraid, etc.": whereupon they "embraced the trade" (prayer) of their fathers, Abraham, Isaac, and Jacob. Abraham — (Genesis 12:8) "… Beth-el on the west and Ai on the east, and he built there an altar to the L rd, and he called in the name of the L rd." Isaac — (Ibid. 24:63) "And Isaac went out lasuach in the field," "sichah" being prayer, as in (Psalms 55:18) "Evening, morning, and noon asichah and moan, and He has heard my voice," and (Ibid. 14:2-3) "With my voice I cry out to the L rd. I pour out before Him sichi. I tell my trouble before Him, etc.", and (Ibid. 102:1) "A prayer of the afflicted one when he faints, and before the L rd pours forth sicho." Jacob — (Genesis 28:11) "Vayifga in the place and he spent the night there, for the sun had set, "pegiyah" being prayer, as in (Jeremiah 7:16) "And you (Jeremiah), do not pray for this people, and do not raise for them song and prayer, and (do) not tifga bi," and (Ibid. 27:17) "Yifgu na ('Let them now pray') to the L rd of hosts that the vessels which remain in the house of the L rd, etc." And thus is it written (Isaiah 41:14) "Fear not, O worm of Jacob, men of Israel." Just as a worm smites a cedar only with its mouth, so, Israel has recourse only to prayer. And it is written (Genesis 48:22) "And I (Jacob) have given to you an additional portion over your brothers, which I took from the hand of the Emori with my sword and with my bow." Now did he take it with his sword and his bow? __ "my sword" is prayer. My bow ("bekashti") is (my) supplication ("bakashati"). And thus is it written (Genesis 49:9) "A lion's whelp is Judah" (Just as a lion's power is in his mouth, so, the power of Judah [i.e., prayer].) And it is written (Devarim 33:7) "And this is for Judah … Hear, O L rd, the voice (i.e., the prayers) of Judah." And thus did Jeremiah say (Jeremiah 17:5) "Cursed is the man who trusts in man." And what is said of prayer? (Ibid. 7) "Blessed is the man who trusts in the L rd, and the L rd will be his trust" — when they pray to Him and he is close to them, viz. (Psalms 145:18) "Close is the L rd to all who call upon Him." And thus did David say to Goliath (I Samuel 17:45) "You come to me with a sword, a spear, and a javelin — but I come to you with the name of the L rd of hosts, the G d of Israel." And it is written (Psalms 20:8-10) "These with chariots and these with horses; but we, in the name of the L rd our G d will call. They knelt and they fell, but we rose and gained courage. O L rd, save! The King will answer us on the day that we call." And thus is it written (II Chronicles 14:10) "And Assa called to the L rd his G d and he said: 'O L rd, there is none but You to help both the many and the powerless. Heed, O L rd our G d, for upon You did we rely and in Your name have we come against this great throng. O L rd our G d, let no man be throned with You.'" What is written of Moses? (Numbers 20:14-16) "And Moses sent messengers from Kadesh to the king of Edom … And our fathers went down to Egypt … and He hearkened to our voice." He (the king of Edom) said to them (the messengers): You take pride in what your father Isaac bequeathed to you — (Genesis 27:22) "The voice is the voice of Jacob", (Numbers 21:3) "And the L rd hearkened to the voice of Israel" — and we take pride in what our father Isaac bequeathed to us — (Genesis, Ibid.) "and the hands are the hands of Esav", (Ibid. 40) "and by your sword will you live." As it is written (Numbers 20:18) "And Edom said to him: Do not pass through me, lest I go out against you with the sword," their trust being only in the sword. But Israel embraced the "trade" (prayer) of their fathers, the trade of Abraham, Isaac, and Jacob.

(Gen. 27:23:) SO HE DID NOT RECOGNIZE HIM BECAUSE HIS HANDS WERE < HAIRY LIKE THE HANDS OF HIS BROTHER ESAU >. He (Isaac) foresaw that the wicked ones were going to arise from him; and he did not want to bless him {since he foresaw Jakum.⁴³I.e., Jakum of Seroroth. See Gen. R. 65:22; cf. M. Ps. 11:7. When Jerusalem was conquered, the world said: They are afraid to enter into the Temple. What did he do? He entered and brought < out > the menorah. When < Isaac > saw him, he did not want to bless Jacob on his account. SO HE DID NOT RECOGNIZE HIM}. When he foresaw that he would repent, there immediately follows (in vs. 27): THEN HE SMELLED THE ODOR OF HIS CLOTHES AND BLESSED HIM…. When Jacob entered, the Garden of Eden (i.e., Paradise) entered with him, as stated (ibid., cont.): LIKE THE ODOR OF A FIELD WHICH THE LORD HAS BLESSED. When Esau entered, Gehinnom entered with him. Thus it is stated (in vs. 33): WHO IS EPHO?⁴⁴The natural translation is: WHO THEN? Now EPHO can only be Gehinnom, since it is stated (in Is. 22:16): THAT YOU HAVE HEWN A TOMB HERE (poh) FOR YOURSELF.

“The king said to Haman: Hurry, take the garments and the horse; as you have said, do so to Mordekhai the Jew who sits at the king’s gate. Do not omit anything that you spoke of. Haman took the garments and the horse, dressed Mordekhai and led him, riding, through the city square and proclaimed before him: ‘So shall be done for anyone the king wishes to honor!’” (Esther 6:10-11).
“Take the garments and the horse… Haman took the garments and the horse.” He went to Mordekhai. When he [Mordekhai] was told that he was coming, he was very afraid, and he was sitting with his students before him. He said to his students: ‘My children, run and remove yourselves from here that you are not burned with my coal, as the wicked Haman is coming to kill me.’ They said: ‘If you die, we will die with you.’ He said to them: ‘If so, let us stand in prayer and pass away while praying.’ They completed their prayers and sat and engaged in the halakhot of Sefirat ha-Omer,⁵ The commandment to count the days between Passover and Shavuot. When the Temple stood, they would bring a meal offering of barley measuring one omer (the omer offering) on the 16th of Nisan, the second day of Passover. as that day was the 16th of Nisan and on that day they would bring the omer offering at the time when the Temple stood. Haman came to them and said to them: ‘What are you engaged in?’ They said to him: ‘In the commandment of the omer. That is what it says: “And if you present an offering of the first fruits to the Lord…”’ (Leviticus 2:14). There⁶For the residents of the Land of Israel, “there” refers to Babylonia, and vice versa. In the Babylonian Talmud (Megilla 16a) it is stated that Mordekhai was demonstrating to his students how to take a handful of a meal offering (Etz Yosef). they say: They showed him the halakhot of taking a handful [of a meal offering]. And [these interpretations] are one and the same, as they would take a handful from the omer. He said to them: ‘This omer, what is it? Is it [made] of gold or of silver?’ They said to him: ‘Not of gold and not of silver and not of wheat, but of barley.’ He said to them: ‘What is its value? Is it ten kantrin?’⁷Kantrin, or singular Kantar, is a measurement of silver equivalent to one talent, ~33 kg. They said to him: ‘It goes for ten manin.’⁸Manin, or singular maneh, in this context is equivalent to the small silver coin known as a ma’a. He said to them: ‘Rise, for your ten manin have vanquished my ten thousand kantrin of silver.’
Once [Mordekhai] had finished praying, Haman said to Mordekhai: ‘Put on these royal garments.’ He said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on royal garments without bathing?’ He [Haman] went and sought a bath attendant and could not find one. What did he do? He girded his loins and went in and bathed him. When he came out, he said to him: ‘Take this crown.’ He [Mordekhai] said to him: ‘Why are you dishonoring the monarchy? Is there any man who would put on a royal crown without a haircut?’
He [Haman] went and sought a barber and did not find one. What did he do? He went to his house and brought scissors and sat and gave him a haircut. He began to sigh. He [Mordekhai] said to him: ‘Why are you sighing?’ He said to him: ‘Woe to this man’s⁹ Referring to oneself in the first person was considered bad luck. “This man” in this context is Haman, referring to himself. father – he [Haman] has been removed from being a high official and an overlord and has been made a bath attendant and a barber!’ He [Mordekhai] said to him: ‘That is why I asked you. Do I not know that the father of that man [Haman] was a bath attendant and a barber in Kefar Karyanus and you have found his barber tools?’ He [Haman] said to him: ‘Arise and ride this horse.’ He said to him: ‘I have not the strength [to mount it], for I am old.’ He said to him: ‘Am I not an old man?’ He said to him: ‘Was it not you who brought it on yourself?’ He said to him: ‘Get up, for I will bend my back for support and you step on me and get up and ride, to fulfill for you that which Scripture says: “And you shall tread on their high places” (Deut. 33:29).

Another interpretation (of Gen. 27:27): LIKE THE ODOR OF A FIELD.⁴⁵See Gen. R. 65:23. He foresaw that he was going to build Zion and offer sacrifices in its midst; so he blessed him. Now A FIELD can only be Zion, since it is stated (in Micah 3:12): ZION SHALL BE PLOWED AS A FIELD. (Gen. 27:27, cont.:) < A FIELD > WHICH THE LORD HAS BLESSED. That is what he wrote about (in Ps. 133:3): LIKE THE DEW OF HERMON < WHICH COMES DOWN UPON THE HILLS OF ZION >.

Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. < She was hated >, not because she was abhorrent to her husband, but because she had scolded him when Jacob had worked seven years for Rachel. Now his mother had said to him (in Gen. 27:44): AND YOU ARE TO STAY WITH HIM (Laban) FOR A WHILE, and he had stayed seven years. (Gen. 29:21, 23:) THEN JACOB SAID UNTO LABAN: GIVE ME MY WIFE…. AND, WHEN IT WAS EVENING, HE TOOK HIS DAUGHTER LEAH < AND BROUGHT HER TO HIM >. ALL NIGHT SHE PRETENDED TO BE RACHEL. When he arose in the morning (according to Gen. 29:25), THERE WAS LEAH. He said to her: Daughter of a swindler, why did you trick me? She said to him: < What about > you! Why did you trick your father? When he said to you: Is this my son Esau, you said to him (in Gen. 27:19): I AM ESAU YOUR FIRST-BORN. Now you are saying: Why have you tricked me? And did your father not say < to Esau > (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT? So because of these things with which she scolded him, he began to hate her. The Holy One said: There is no cure for this but sons. Then her husband will desire her. Thus (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED, HE OPENED HER WOMB. David also gives praise (in Ps. 146:7): THE ONE WHO EXECUTES JUSTICE FOR THE OPPRESSED.³³Gen. R. 71:2.

(Gen. 27:28:) SO MAY THE GOD GIVE TO YOU < FROM THE DEW OF HEAVEN >. {His fulfillment is simply < that of > God. In that my fulfillment belongs to God,}⁴⁶Buber feels that the text in braces (from Codex Vaticanus, Ebr. 34) makes no sense and has substituted the text in square brackets, which he derived from MS 1240 of the De Rossi library in Parma. ["A God" is not written here but THE GOD. When the God accomplishes his fulfillment], he will give you the blessings with which I have blessed you. Why? Because Jacob was collaborating with his Creator in every matter. R. Pinhas bar Hama the Priest said in the name of R. Reuben: Look at what is written (in Jer. 10:16): NOT LIKE THESE (idols) IS THE PORTION (i.e., the God) OF JACOB, FOR HE HAS FORMED EVERYTHING, < AND ISRAEL IS THE TRIBE OF HIS INHERITANCE >….

And Isaac trembled very exceedingly (Gen. 27:33). What is written before this? Jacob was yet scarce gone out from the presence of Isaac, his father (ibid., v. 30). This indicates that as one withdrew, the other entered. How could this happen? A person standing in a lighted area is unable to see a person standing in a dark place, while a person standing in a dark place can see one standing in a lighted area. Thus Esau, who came from the marketplace, was unable to see Jacob, who was inside the house, but Jacob could see him as he hid behind the door. As soon as Esau entered the room, Jacob slipped out, as it is said: And Jacob was yet scarce gone out … that Esau, his brother, came in from his hunting (ibid.).

Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. < She was hated >, not because she was abhorrent to her husband, but because she had scolded him when Jacob had worked seven years for Rachel. Now his mother had said to him (in Gen. 27:44): AND YOU ARE TO STAY WITH HIM (Laban) FOR A WHILE, and he had stayed seven years. (Gen. 29:21, 23:) THEN JACOB SAID UNTO LABAN: GIVE ME MY WIFE…. AND, WHEN IT WAS EVENING, HE TOOK HIS DAUGHTER LEAH < AND BROUGHT HER TO HIM >. ALL NIGHT SHE PRETENDED TO BE RACHEL. When he arose in the morning (according to Gen. 29:25), THERE WAS LEAH. He said to her: Daughter of a swindler, why did you trick me? She said to him: < What about > you! Why did you trick your father? When he said to you: Is this my son Esau, you said to him (in Gen. 27:19): I AM ESAU YOUR FIRST-BORN. Now you are saying: Why have you tricked me? And did your father not say < to Esau > (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT? So because of these things with which she scolded him, he began to hate her. The Holy One said: There is no cure for this but sons. Then her husband will desire her. Thus (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED, HE OPENED HER WOMB. David also gives praise (in Ps. 146:7): THE ONE WHO EXECUTES JUSTICE FOR THE OPPRESSED.³³Gen. R. 71:2.

Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. < She was hated >, not because she was abhorrent to her husband, but because she had scolded him when Jacob had worked seven years for Rachel. Now his mother had said to him (in Gen. 27:44): AND YOU ARE TO STAY WITH HIM (Laban) FOR A WHILE, and he had stayed seven years. (Gen. 29:21, 23:) THEN JACOB SAID UNTO LABAN: GIVE ME MY WIFE…. AND, WHEN IT WAS EVENING, HE TOOK HIS DAUGHTER LEAH < AND BROUGHT HER TO HIM >. ALL NIGHT SHE PRETENDED TO BE RACHEL. When he arose in the morning (according to Gen. 29:25), THERE WAS LEAH. He said to her: Daughter of a swindler, why did you trick me? She said to him: < What about > you! Why did you trick your father? When he said to you: Is this my son Esau, you said to him (in Gen. 27:19): I AM ESAU YOUR FIRST-BORN. Now you are saying: Why have you tricked me? And did your father not say < to Esau > (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT? So because of these things with which she scolded him, he began to hate her. The Holy One said: There is no cure for this but sons. Then her husband will desire her. Thus (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED, HE OPENED HER WOMB. David also gives praise (in Ps. 146:7): THE ONE WHO EXECUTES JUSTICE FOR THE OPPRESSED.³³Gen. R. 71:2.

Law: If a Jew passes before the ark [to lead prayers for the Amidah] and errs, what does he need to do? Such do our sages teach: "Someone who passes before the ark and errs, he has someone pass instead of him." Our rabbis taught us: "Rabbi Yossi bar Chanina says: If he errs during the first 3 blessings, he should go back to the beginning of the "magen" [blessing]. Rab Huna said: If he errs during the middle 3 blessings, he goes back to "the Holy God" [blessing]. Rav said: If he errs during the last 3, he should go back to the beginning of "modim" [blessing].

“Honey and milk are under your tongue” – Rabbi Berekhya said: There is no beverage that is more disgusting than a beverage that is under the tongue, and you say: “Honey and milk are under your tongue”? Rather, if the halakhot that are dull under your tongue¹²⁹The halakhot that are unclear to you. are honey and milk, the halakhot that are fortified, all the more so. Rabbi Levi said: Even one who reads a verse in its pleasantness and in its melody, the verse says in his regard: “Honey and milk are under your tongue.”
“And the scent of your garments is like the scent of Lebanon” – it is written: “He came near, and he kissed him. He smelled the scent of his garments” (Genesis 27:27). Rabbi Yoḥanan said: You have no item whose odor is fouler and harsher than washed goatskin, and it says: “He smelled the scent of his garments”? Rather, when Jacob our patriarch entered, the Garden of Eden entered with him. That is what he said to him: “See, the scent of my son is as the scent of a field that the Lord blessed” (Genesis 27:27). When the wicked Esau entered to his father, Gehenna entered with him. What is the reason? “With the arrival of malice, disgrace has arrived” (Proverbs 11:2). That is what he said to him: “Who then [efo]” (Genesis 27:33), who is baked [ne’efeh] in this oven? The Divine Spirit answered him: “The one who hunted game” (Genesis 27:33).
Rabbi Elazar ben Rabbi Shimon asked Rabbi Shimon ben Rabbi Yosei ben Lakonya, his father-in-law: ‘Did weaving utensils depart with Israel to the wilderness?’ He said to him: ‘No.’ He said to him: ‘From where did they have what to wear all those forty years that Israel spent in the wilderness?’ He said to him: ‘It was from what the ministering angels clad them.¹³⁰After they said: “We will perform and we will heed” (Exodus 24:7). That is what is written: “I clad them in embroidery”’ (Ezekiel 16:10). Rav Simi said: A purple woolen garment. Akilas translated: A multi-colored embroidered garment. He said to him: ‘But did they not grow worn?’ He said to him: ‘Have you never studied Bible? “Your garment did not grow worn from upon you”’ (Deuteronomy 8:4). He said to him: ‘But did they not grow?’ He said to him: ‘Go out and learn from the snail, for as long as it grows, its shell grows with it.’ He said to him: ‘Did they not require laundering?’ He said to him: ‘The cloud would rub them clean and iron them.’ He said to him: ‘But would they not burn?’¹³¹From contact with the cloud that was fire. He said to him: ‘Go out and learn from this garment made of stone fibers, which is ironed only in fire.’ He said to him: ‘But did they not grow lice?’ He said to them: ‘If in their deaths they did not,¹³²The bodies of everyone who heard the voice of God at Sinai were not infested with worms and maggots after their deaths (Pirkei deRabbi Eliezer 41). did they in their lifetimes?’ [Rabbi Elazar asked:] ‘Did they not give off a foul odor from the perspiration of their bodies?’ He said to him: ‘They would roll in the grass [produced due to the water of] the well. That is what is written: “He has me lie down in green pastures” (Psalms 23:2). Their fragrance would waft from the end of the world to its end. Solomon came and articulated: “And the scent of your garments is like the scent of Lebanon.”’

How did he do that? When Esau caught a deer, he would tether it and then set out to catch another deer. In the meantime Satan would release the deer that had been caught and permit it to escape. When Esau returned, he was unable to find the deer. He repeated this a second and a third time. And thus it says: A slothful man shall not catch his prey (Prov. 12:27). He was forced to roam about for hours while Jacob received the blessings. Hence, Scripture states: And Jacob was yet scarce gone out from the presence of Isaac, his father, that Esau, his brother, came in from his hunting. When the wicked Esau entered, he called out to his father impudently: Let my father arise, and eat of his son’s venison (Gen. 27:31). It is of him that Scripture states: When the wicked cometh, there cometh also contempt (Prov. 18:3). The words Let my father arise sound as though he were issuing a decree. Jacob did not speak like that. He spoke gently, saying: Arise, I pray thee, sit and eat of my venison (Gen. 27:19).

How did he do that? When Esau caught a deer, he would tether it and then set out to catch another deer. In the meantime Satan would release the deer that had been caught and permit it to escape. When Esau returned, he was unable to find the deer. He repeated this a second and a third time. And thus it says: A slothful man shall not catch his prey (Prov. 12:27). He was forced to roam about for hours while Jacob received the blessings. Hence, Scripture states: And Jacob was yet scarce gone out from the presence of Isaac, his father, that Esau, his brother, came in from his hunting. When the wicked Esau entered, he called out to his father impudently: Let my father arise, and eat of his son’s venison (Gen. 27:31). It is of him that Scripture states: When the wicked cometh, there cometh also contempt (Prov. 18:3). The words Let my father arise sound as though he were issuing a decree. Jacob did not speak like that. He spoke gently, saying: Arise, I pray thee, sit and eat of my venison (Gen. 27:19).

This is the bracha - that is what the verse says, Many girls have done valiantly, but you have exceeded them all (Mishlei 31:29). What is you have exceeded them all? It speaks of Moshe - since he exceeded them all. How so? Primordial Adam said to Moshe, I am greater than you, for I was created in the image of the Holy Blessed One. From whence? As it is said, And God created Adam in Their image (Bereishit 1:27). Moshe said to Adam, I am more exalted than you: the glory that was given to you was taken from you, as it says Man [adam] does not abide in honour (Tehillim 49:13). But I, the splendour of face that the Holy Blessed One gave me is still with me. From whence? As it says, his eyes had not dimmed nor his vigour fled (Devarim 34:7). Another take: Noach said to Moshe, I am greater than you, for I was saved from the generation of the Flood. Moshe said to him, I am more exalted than you - you saved yourself and were unable to save your generation. But I, I saved myself and I saved the generation who were liable for distruction because of the calf. From whence? As it is said, And God repented of the evil that They had said to do to Their people (Shemot 32:14). To what is the matter similar? To two ships which were in the sea, and had two captains. One of them saved himself but not his ship, and one saved himself and did not save his ship. Who did they praise? Not the one who saved himself and not his ship! So too with Noach, who only saved himself - but Moshe saved himself and his generation. Thus, But you have exceeded them all. ...

Three words in this one verse are expressions of pleading, humility, and meekness. The wicked one, however, said merely: Let my father arise, and eat. The Holy One, blessed be He, said to Jacob: Inasmuch as you said Arise, I pray thee, your descendant Moses will say to Me: Rise up, O Lord, and let thine enemies be scattered (Num. 10:35). Inasmuch as you said sit (shevah), your descendants will say: Return (shuvah), O Lord, unto the tens of thousands (ibid., v. 36). However, because Esau said Let my father arise, I will exact retribution from him through that very expression, as it is said: Let God arise, let His enemies be scattered (Ps. 68:2). Let my father arise. At that moment Isaac recognized his voice and began to tremble. Who art thou? (Gen. 27:32), he asked. When Jacob entered the room, a fragrance from the Garden of Eden accompanied him; a fragrance so pleasant that the righteous one’s mind was set at ease, as is said: See, the smell of my son is as the smell of a field which the Lord hath blessed (ibid., v. 27). However, when Esau entered, Gehenna was revealed to him. Hence, it says: Isaac trembled very exceedingly (ibid., v. 33). Isaac was astonished and cried out: I see Gehenna and Esau is causing the flames to rise.

Three words in this one verse are expressions of pleading, humility, and meekness. The wicked one, however, said merely: Let my father arise, and eat. The Holy One, blessed be He, said to Jacob: Inasmuch as you said Arise, I pray thee, your descendant Moses will say to Me: Rise up, O Lord, and let thine enemies be scattered (Num. 10:35). Inasmuch as you said sit (shevah), your descendants will say: Return (shuvah), O Lord, unto the tens of thousands (ibid., v. 36). However, because Esau said Let my father arise, I will exact retribution from him through that very expression, as it is said: Let God arise, let His enemies be scattered (Ps. 68:2). Let my father arise. At that moment Isaac recognized his voice and began to tremble. Who art thou? (Gen. 27:32), he asked. When Jacob entered the room, a fragrance from the Garden of Eden accompanied him; a fragrance so pleasant that the righteous one’s mind was set at ease, as is said: See, the smell of my son is as the smell of a field which the Lord hath blessed (ibid., v. 27). However, when Esau entered, Gehenna was revealed to him. Hence, it says: Isaac trembled very exceedingly (ibid., v. 33). Isaac was astonished and cried out: I see Gehenna and Esau is causing the flames to rise.

Three words in this one verse are expressions of pleading, humility, and meekness. The wicked one, however, said merely: Let my father arise, and eat. The Holy One, blessed be He, said to Jacob: Inasmuch as you said Arise, I pray thee, your descendant Moses will say to Me: Rise up, O Lord, and let thine enemies be scattered (Num. 10:35). Inasmuch as you said sit (shevah), your descendants will say: Return (shuvah), O Lord, unto the tens of thousands (ibid., v. 36). However, because Esau said Let my father arise, I will exact retribution from him through that very expression, as it is said: Let God arise, let His enemies be scattered (Ps. 68:2). Let my father arise. At that moment Isaac recognized his voice and began to tremble. Who art thou? (Gen. 27:32), he asked. When Jacob entered the room, a fragrance from the Garden of Eden accompanied him; a fragrance so pleasant that the righteous one’s mind was set at ease, as is said: See, the smell of my son is as the smell of a field which the Lord hath blessed (ibid., v. 27). However, when Esau entered, Gehenna was revealed to him. Hence, it says: Isaac trembled very exceedingly (ibid., v. 33). Isaac was astonished and cried out: I see Gehenna and Esau is causing the flames to rise.

(Numb. 22:23:) NOW THE SHE-ASS SAW THE ANGEL OF THE LORD. Was not the angel able to breathe on him and take away his spirit? Instead, he drew his sword. And look at what is written about Sennacherib (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21.): <SO IT CAME TO PASS IN THAT NIGHT> THAT THE ANGEL OF THE LORD WENT OUT AND SMOTE <ONE HUNDRED AND EIGHTY-FIVE THOUSAND> IN THE CAMP OF ASSYRIA…. 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, BUT THE HANDS ARE THE HANDS OF ESAU; but the nations all live by the sword. Now you are trading off your skill and coming against them with their <skill>. I also am coming against you with your own <skill>.

R. Elazar said again: "A house in which the words of the Torah are not heard during the night will finally be burned, as it is said (Job 20, 26) Entire darkness is laid by for his treasures: a fire not blown by man will consume him; it will destroy anyone (Sarid) left in his tent. Sarid refers to a scholar, as it is said (Joel 3, 4) Among the remnant (shridim) whom the Lord calleth." R. Elazar said again: "He who does not benefit scholars with his estate will never come into any manner of blessing, as it is said (Job 20, 21) Nothing was spared (Sarid) from his craving to eat; therefore shall his wealth not prosper. And the word Sarid refers to a school, as it is said (Joel 3) Among the remnant (Shridim) whom the Lord calleth." And from the same passage, R. Elazar said again: "He who does not leave any bread after his meal will not reap the fruits of any blessing, as it is said (Job 20) Nothing was spared (Sarid) from his craving, and Sarid refers to a scholar as above. But did not R. Elazar say elsewhere that he who left pieces of bread after his meal is considered as if he were worshipping idols, as it is said (Is. 65, 11) That set out a table for the god of fortune and that fill for destiny the drink-offering. This presents no difficulty. In the latter saying he means, that he puts a whole loaf on the table [which is prohibited], but in the former passage he speaks of leaving some crumbs of bread for the poor. R. Elazar said again: "He who changes his word is considered as if he were to worship idols; it is written here (Gen. 27, 12) I will seem to him as a deceiver; and it is written (Jer. 10, 15) They are vanity, the work of deception." R. Elazar said again: "A man shall always remain obscure (without an office) and he will live." R. Zera said: "We have also taught so in the following Mishna: If there seems to be leprsoy in a house which is dark, windows must not be opened for investigation." Hence it is inferred as above.

(Numb. 23:4:) “Then God encountered Balaam.” The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.:) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar].’” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift⁴⁶Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5:) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,⁴⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking.” But R. Joshua says, “[It was] the Holy One, blessed be He, as stated, (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6:) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come and speak. (Numb. 23:7:) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,⁴⁸Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption.⁴⁹Numb. R. 20:19; also above, Lev. 5:1 and the notes there. (Ibid.:) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down… unto the lowest part of the netherworld along with those who go down to the pit].”⁵⁰Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram.” I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,⁵¹Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he say, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, Balak the king of Moab has brought me, from the hills of the east.” [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for our father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.⁵²As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’⁵³Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’ So if it were not for their ancestors, you and I would not have been present in the world”. (Numb. 23:7, cont.:) “Come, curse Jacob for me.” Whoever curses the Children of Jacob is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you,⁵⁴See above, Gen. 6:16. and blessed be those who bless you.” (Numb. 23:7:) “Come, curse [Jacob] for me.” If you had told me to curse another people, for example, the Children of Abraham from the concubines, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.:) “And come, denounce Israel.” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8:) “How shall I curse whom God has not cursed?” When they deserved to be cursed, they were not cursed, when Jacob went in to receive the blessings. It is written (in Gen. 27:16), “Then [she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion⁵⁵Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said to the calf (in Exod. 32:4), “This is your God, O Israel,” did they not, therefore, deserve to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Neh. 9:18-20), “Even though they had made themselves a molten calf […], You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? This [question] is related (to Numb. 23:8), “How shall I curse whom God has not cursed?” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9:) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “How shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9), “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.:) “Here is a people dwelling alone.” When He makes them rejoice, no nation rejoices along with them. Rather they are all afflicted, [as stated (in Deut. 32:12),] “The Lord alone did lead him, and there was no foreign god with him.” (Numb. 23:9, cont.:), “And they shall not be reckoned (rt.: hshb) among the nations.” But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).⁵⁶In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10:) “Who has counted the dust of Jacob?” Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass together”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.:) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb').⁵⁷For this interpretation, cf. Nid. 31a. Who can number the masses⁵⁸Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.:) “Let me die the death of the upright.” The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!”

(Numb. 23:4:) “Then God encountered Balaam.” The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.:) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar].’” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift⁴⁶Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5:) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,⁴⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking.” But R. Joshua says, “[It was] the Holy One, blessed be He, as stated, (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6:) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come and speak. (Numb. 23:7:) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,⁴⁸Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption.⁴⁹Numb. R. 20:19; also above, Lev. 5:1 and the notes there. (Ibid.:) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down… unto the lowest part of the netherworld along with those who go down to the pit].”⁵⁰Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram.” I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,⁵¹Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he say, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, Balak the king of Moab has brought me, from the hills of the east.” [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for our father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.⁵²As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’⁵³Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’ So if it were not for their ancestors, you and I would not have been present in the world”. (Numb. 23:7, cont.:) “Come, curse Jacob for me.” Whoever curses the Children of Jacob is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you,⁵⁴See above, Gen. 6:16. and blessed be those who bless you.” (Numb. 23:7:) “Come, curse [Jacob] for me.” If you had told me to curse another people, for example, the Children of Abraham from the concubines, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.:) “And come, denounce Israel.” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8:) “How shall I curse whom God has not cursed?” When they deserved to be cursed, they were not cursed, when Jacob went in to receive the blessings. It is written (in Gen. 27:16), “Then [she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion⁵⁵Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said to the calf (in Exod. 32:4), “This is your God, O Israel,” did they not, therefore, deserve to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Neh. 9:18-20), “Even though they had made themselves a molten calf […], You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? This [question] is related (to Numb. 23:8), “How shall I curse whom God has not cursed?” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9:) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “How shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9), “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.:) “Here is a people dwelling alone.” When He makes them rejoice, no nation rejoices along with them. Rather they are all afflicted, [as stated (in Deut. 32:12),] “The Lord alone did lead him, and there was no foreign god with him.” (Numb. 23:9, cont.:), “And they shall not be reckoned (rt.: hshb) among the nations.” But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).⁵⁶In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10:) “Who has counted the dust of Jacob?” Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass together”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.:) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb').⁵⁷For this interpretation, cf. Nid. 31a. Who can number the masses⁵⁸Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.:) “Let me die the death of the upright.” The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!”

(Gen. 27:28:) SO MAY GOD GIVE TO YOU. Let our master instruct us: Is it correct that one may fold his garments on the Sabbath? Thus have our masters taught (in Shab. 15:3): ONE MAY FOLD GARMENTS EVEN FOUR OR FIVE TIMES. ONE MAY ALSO MAKE BEDS ON THE NIGHT OF THE SABBATH (i.e., on Friday night) FOR THE SABBATH, BUT NOT ON THE SABBATH FOR THE NIGHT FOLLOWING THE SABBATH. Now concerning these garments, they said that one may fold any garments that one is to wear on the Sabbath; but < as for those > to be worn after the Sabbath, it is forbidden to fold them on the Sabbath. Also with respect to garments which are folded by two people, it is forbidden.⁴⁸yShab. 15:3 (15a); Shab. 113a. In the case of an individual, it is permitted to fold one. And he should not be apprehensive, because one should honor the Sabbath with his clothes, as stated (in Is. 68:13): AND YOU SHALL CALL THE SABBATH A DELIGHT.⁴⁹Cf. yPe’ah 8:8 (21b); PR 23:1. And in what way does Israel honor the Sabbath? Through eating, through drinking, and through clean clothes, because the Holy One did so from the beginning, as stated (in Gen. 3:21): THEN [THE LORD] GOD MADE TUNICS OF SKIN FOR ADAM AND HIS WIFE AND CLOTHED THEM. What were TUNICS OF SKIN? [Garments] of high priesthood, which the Holy One put on them, since he (Adam) was the glory of the world.

The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Genesis 50:24,] "pakod yifkod (He will surely remember you)" [is a hint to] Yosef, [that] He will remember you in this world, and He will remember you in the world to come. The doubling of tzadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, ou'metachtav yitsmach (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDaveed tsemach tsadeek (and I will raise up a true branch of David)." ["The leader of fifty" (Isaiah 3:3)] ("Sixty were the queens" [Song of Songs 6:8]). Twenty-four books (of the Bible), and add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold ["The leader of fifty"] ("Sixty were the queens"). "[Sixty were the queens] and eighty were the concubines" (Song of Songs 6:8). Sixty tractates and eighty study halls that were in Jerusalem corresponding to its gates. "And maidens without number" (Song of Songs 6:8). The study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This] corresponds to the [number of] letters of [the priestly blessing,) "May the Lord bless you and keep you, etc." (Numbers 6:24-26). The Satan (HaSatan) has the numerical equivalent of the count of the days of the solar year, as he rules over all the year to slander, except for Yom Kippur. Rabbi Ami bar Abba said, "Avraham was missing five organs before he was circumcised and [before he] fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered, and he was called Avraham [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." [Regarding] Sarai, two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod [with a numerical count of ten that was taken from her] was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehshoua came and had a yod added, as it is stated (Numbers 13:16), "and Moshe called Hoshea [...], Yehoshua." And it saved him from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod [with a numerical count of ten] corresponds to the ten trials [of Avraham]. [The letter] tsadi [with a numerical count of ninety, as] Sarah was ninety when he was born. [The letter] chet [with a numerical count of eight, as] he was circumcised on the eighth day. And the letter kof [with a numerical count of one hundred, as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards, Levi. Count from (the last son), Binaymin to Levi - there are ten sons, and Levi was the tenth. And he gave him as a tithe to the Omnipresent to fulfill [what he said] (Genesis 28:22), "all that You give to me, I will surely tithe it to You." [The letter] ayin [with a numerical count of seventy corresponds to the number of offspring he took to Egypt], "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received], "And may He give you [etc.]" (Genesis 27:28). Take away the name [of God] from there, and one hundred [letters] remain. [The letter] bet [with a numerical count of two] corresponds to two angels [that he saw on the ladder in his dream] rising. Yehudah was called according to [the significance of the numerical count of the letters of] his [own] name: Thirty, corresponding to the thirty virtues of the monarchy. There were six hundred and thirteen letters on the tablets - from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, as it is stated (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you [besides to fear Him]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; along with Torah and circumcision, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) is six hundred. [Add] eight strings and five knots, behold that is six hundred and thirteen. "[The man (David)] raised on high" (II Samuel 23:1) - [high (al)] has a numerical value of one hundred, corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David and ordained [the daily saying of] one hundred blessings. "And now Israel, what (mah) does the Lord, your God, ask of you" - read it as one hundred (meah), these are the hundred blessings. Once he ordained it, the pestilence ceased. "This is the law of the burnt-offering (olah), it is the burnt-offering" (Leviticus 6:2), [meaning] the yoke (ulah) of Torah and the yoke of repentance. "Two anointed ones" (Zechariah 4:14). These are David and Aharon who were anointed with the anointing oil, such that their anointing was for [all] the generations. With Aharon, it is written (Numbers 25:13), "It shall be for him and his descendants after him, a pact of priesthood for all time." With David it is written (Ezekiel 37:25), "and My servant David as their prince for all time." "Forgive all guilt and take the good (tov)" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen [blessings]. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "'Forgive all guilt and take the good (tov).' The numerical value of tov in at-bash (matching letters based on how close they are to the center of the alphabet) is [the same as] soul (nefesh). Israel said, 'Behold the fat from us, from our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of the [number of the] days of the nine months of birthing (two hundred and seventy one). The name of the angel that is appointed for conception is night, as stated (Job 3:3), "and the night [that it was] said, 'A man was conceived." The measure of the water of a mikveh (ritual bath) is forty seah corresponding to the [forty mentions] of well, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. And a seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] hallah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value of le'at is forty. Behold the measure of a seah is a tefach by a tefach with the height of [sixteen] tefach [and a fifth]. And one who separates the measure of the hallah [tithe] must separate [one part in forty three] and a fifth [from Torah writ like the numerical value of hallah]. Forty lashes (which are actually thirty-nine) is from Torah writ, as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one (thirty-nine). "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses received by the snake, Chava, Adam and the ground, and the sages lessened one, because of "he shall not add." A Sanhedrin is twenty-three, so [that it is possible for] those advocating innocence to have one more (than twenty), and those advocating guilt to have two more. It is best for the two to come and push off one. The numerical value of anathmea (cherem) is two hundred and forty-eight. And Shmuel said, when it takes force it takes force on [all] two hundred and forty-eight organs, and when it leaves, it leaves from two hundred and forty-eight limbs, as it is written (Habakuk 3:2), "in anger, remember to have mercy (rachem, which is made up of the same letters as cherem)." It is written,"tirash," but we read it [as] tirosh. [If] he merits, he becomes a rosh (leader); [if] he does not merit, he becomes a rash (poor person). Our rabbis, may their memory be blessed said, "A man is recognized by three things: by his purse, by his glass and by his anger. Tavel is Ramaliah. Seshach is Bavel (Babylon) [according to] its numerical value of in at-bash. The numerical value of Gog and Magog is seventy, as they are the seventy nations [of the world].

(Numb. 23:4:) “Then God encountered Balaam.” The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.:) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar].’” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift⁴⁶Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5:) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,⁴⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking.” But R. Joshua says, “[It was] the Holy One, blessed be He, as stated, (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6:) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come and speak. (Numb. 23:7:) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,⁴⁸Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption.⁴⁹Numb. R. 20:19; also above, Lev. 5:1 and the notes there. (Ibid.:) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down… unto the lowest part of the netherworld along with those who go down to the pit].”⁵⁰Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram.” I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,⁵¹Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he say, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, Balak the king of Moab has brought me, from the hills of the east.” [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for our father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.⁵²As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’⁵³Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’ So if it were not for their ancestors, you and I would not have been present in the world”. (Numb. 23:7, cont.:) “Come, curse Jacob for me.” Whoever curses the Children of Jacob is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you,⁵⁴See above, Gen. 6:16. and blessed be those who bless you.” (Numb. 23:7:) “Come, curse [Jacob] for me.” If you had told me to curse another people, for example, the Children of Abraham from the concubines, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.:) “And come, denounce Israel.” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8:) “How shall I curse whom God has not cursed?” When they deserved to be cursed, they were not cursed, when Jacob went in to receive the blessings. It is written (in Gen. 27:16), “Then [she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion⁵⁵Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said to the calf (in Exod. 32:4), “This is your God, O Israel,” did they not, therefore, deserve to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Neh. 9:18-20), “Even though they had made themselves a molten calf […], You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? This [question] is related (to Numb. 23:8), “How shall I curse whom God has not cursed?” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9:) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “How shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9), “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.:) “Here is a people dwelling alone.” When He makes them rejoice, no nation rejoices along with them. Rather they are all afflicted, [as stated (in Deut. 32:12),] “The Lord alone did lead him, and there was no foreign god with him.” (Numb. 23:9, cont.:), “And they shall not be reckoned (rt.: hshb) among the nations.” But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).⁵⁶In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10:) “Who has counted the dust of Jacob?” Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass together”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.:) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb').⁵⁷For this interpretation, cf. Nid. 31a. Who can number the masses⁵⁸Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.:) “Let me die the death of the upright.” The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!”

And Isaac trembled exceedingly (Gen. 27:33). Scripture states elsewhere in allusion to this verse: The hearing ear, and the seeing eye, the Lord hath made even both of them (Prov. 20:12). Did the Holy One, blessed be He, fashion only the eye and the ear? Did He not form all of man’s organs? What is the meaning of the words The hearing ear and the seeing eye? You find that three of man’s organs fashioned by the Holy One, blessed be He, are under the control of man, and three are not under his control. Man controls the functioning of his hands, his mouth, and his feet. How is that? In the case of his hands, if he desires to, he may devote them to sacred purposes, such as building a sukkah, fashioning a lulav, a shofar, (or) fringes, or writing the (scriptural) portions which are deposited in phylacteries and mezuzahs. Conversely, if he so desires, he may steal, shed innocent blood, or attack travelers with his hands. Indeed, he can commit many transgressions with his hands. As to his mouth, if he desires, he can study the Torah, speak kindly, extol, praise, and pray unto the Holy One, blessed be He, and he can also sing psalms. Conversely, if he so desires, he can speak slanderously, blaspheme and revile the Lord, and swear falsely with his mouth. With regard to his feet, a man may choose to use them to go about in the performance of good deeds—to visit the sick, comfort the mourner, bury the dead, and to do other charitable deeds; but conversely, if he so desires, he can use them to transgress—to commit adultery, to murder, or to steal.

(Numb. 23:4:) “Then God encountered Balaam.” The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.:) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar].’” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift⁴⁶Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5:) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,⁴⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking.” But R. Joshua says, “[It was] the Holy One, blessed be He, as stated, (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6:) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come and speak. (Numb. 23:7:) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,⁴⁸Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption.⁴⁹Numb. R. 20:19; also above, Lev. 5:1 and the notes there. (Ibid.:) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down… unto the lowest part of the netherworld along with those who go down to the pit].”⁵⁰Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram.” I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,⁵¹Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he say, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, Balak the king of Moab has brought me, from the hills of the east.” [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for our father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.⁵²As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’⁵³Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’ So if it were not for their ancestors, you and I would not have been present in the world”. (Numb. 23:7, cont.:) “Come, curse Jacob for me.” Whoever curses the Children of Jacob is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you,⁵⁴See above, Gen. 6:16. and blessed be those who bless you.” (Numb. 23:7:) “Come, curse [Jacob] for me.” If you had told me to curse another people, for example, the Children of Abraham from the concubines, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.:) “And come, denounce Israel.” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8:) “How shall I curse whom God has not cursed?” When they deserved to be cursed, they were not cursed, when Jacob went in to receive the blessings. It is written (in Gen. 27:16), “Then [she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion⁵⁵Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said to the calf (in Exod. 32:4), “This is your God, O Israel,” did they not, therefore, deserve to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Neh. 9:18-20), “Even though they had made themselves a molten calf […], You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? This [question] is related (to Numb. 23:8), “How shall I curse whom God has not cursed?” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9:) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “How shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9), “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.:) “Here is a people dwelling alone.” When He makes them rejoice, no nation rejoices along with them. Rather they are all afflicted, [as stated (in Deut. 32:12),] “The Lord alone did lead him, and there was no foreign god with him.” (Numb. 23:9, cont.:), “And they shall not be reckoned (rt.: hshb) among the nations.” But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).⁵⁶In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10:) “Who has counted the dust of Jacob?” Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass together”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.:) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb').⁵⁷For this interpretation, cf. Nid. 31a. Who can number the masses⁵⁸Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.:) “Let me die the death of the upright.” The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!”

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].’”

Furthermore, our masters have also taught (in Zev. 14:4) BEFORE THE TABERNACLE WAS SET UP, THE HIGH PLACES WERE PERMITTED AND THE SACRIFICIAL SERVICE WAS PERFORMED BY THE FIRST-BORN.⁵⁰See above, 6:4, and the other references cited there. Therefore, the Holy One clothed Adam in garments of high priesthood, since he was the first-born of the world. Noah came [and passed them on to Shem; Shem] passed them on to Abraham; Abraham passed them on to Isaac; and Isaac passed them on to Esau, who was his first-born. Esau, however, saw his wives serving idols and deposited them (the clothes) with his mother. When Jacob arose and took the birthright of Esau, Rebekah said: Inasmuch as Jacob has taken the birthright from the hand of Esau, he has the right to put on these garments. Thus it is stated (in Gen. 27:15): THEN REBEKAH TOOK THE BEST GARMENTS OF HER OLDER SON ESAU, < WHICH WERE WITH HER IN THE HOUSE, AND HAD HER YOUNGER SON JACOB PUT THEM ON >. Jacob came in to his father Isaac and emitted an aroma on him. Thus it is stated (in Gen. 27:27): THEN HE SMELLED THE ODOR OF HIS GARMENTS AND BLESSED HIM…. How did he bless him? According to what they read on the matter (in Gen. 27:28): SO MAY GOD GIVE TO YOU….

Furthermore, our masters have also taught (in Zev. 14:4) BEFORE THE TABERNACLE WAS SET UP, THE HIGH PLACES WERE PERMITTED AND THE SACRIFICIAL SERVICE WAS PERFORMED BY THE FIRST-BORN.⁵⁰See above, 6:4, and the other references cited there. Therefore, the Holy One clothed Adam in garments of high priesthood, since he was the first-born of the world. Noah came [and passed them on to Shem; Shem] passed them on to Abraham; Abraham passed them on to Isaac; and Isaac passed them on to Esau, who was his first-born. Esau, however, saw his wives serving idols and deposited them (the clothes) with his mother. When Jacob arose and took the birthright of Esau, Rebekah said: Inasmuch as Jacob has taken the birthright from the hand of Esau, he has the right to put on these garments. Thus it is stated (in Gen. 27:15): THEN REBEKAH TOOK THE BEST GARMENTS OF HER OLDER SON ESAU, < WHICH WERE WITH HER IN THE HOUSE, AND HAD HER YOUNGER SON JACOB PUT THEM ON >. Jacob came in to his father Isaac and emitted an aroma on him. Thus it is stated (in Gen. 27:27): THEN HE SMELLED THE ODOR OF HIS GARMENTS AND BLESSED HIM…. How did he bless him? According to what they read on the matter (in Gen. 27:28): SO MAY GOD GIVE TO YOU….

Furthermore, our masters have also taught (in Zev. 14:4) BEFORE THE TABERNACLE WAS SET UP, THE HIGH PLACES WERE PERMITTED AND THE SACRIFICIAL SERVICE WAS PERFORMED BY THE FIRST-BORN.⁵⁰See above, 6:4, and the other references cited there. Therefore, the Holy One clothed Adam in garments of high priesthood, since he was the first-born of the world. Noah came [and passed them on to Shem; Shem] passed them on to Abraham; Abraham passed them on to Isaac; and Isaac passed them on to Esau, who was his first-born. Esau, however, saw his wives serving idols and deposited them (the clothes) with his mother. When Jacob arose and took the birthright of Esau, Rebekah said: Inasmuch as Jacob has taken the birthright from the hand of Esau, he has the right to put on these garments. Thus it is stated (in Gen. 27:15): THEN REBEKAH TOOK THE BEST GARMENTS OF HER OLDER SON ESAU, < WHICH WERE WITH HER IN THE HOUSE, AND HAD HER YOUNGER SON JACOB PUT THEM ON >. Jacob came in to his father Isaac and emitted an aroma on him. Thus it is stated (in Gen. 27:27): THEN HE SMELLED THE ODOR OF HIS GARMENTS AND BLESSED HIM…. How did he bless him? According to what they read on the matter (in Gen. 27:28): SO MAY GOD GIVE TO YOU….

(Gen. 49:6:) FOR IN THEIR ANGER THEY KILLED A MAN, when they killed Shechem ben Hamor. He said to them: You have afflicted me. Immediately (in vs. 7): CURSED BE THEIR ANGER SO FIERCE. These tribes were unable to dwell together. Rather (ibid., cont.): I WILL DIVIDE THEM IN JACOB AND SCATTER THEM IN ISRAEL. Judah came in and < Jacob > praised him (in vs. 8): YOU, O JUDAH, YOUR BROTHERS SHALL PRAISE (rt.: YDH). In your case, your mother gave praise (rt.: YDH) through your name (Judah, rt.: YDH). When she bore you, she said (in Gen. 29:35): THIS TIME I WILL PRAISE (rt.: YDH) THE LORD; < THEREFORE SHE CALLED HIS NAME JUDAH (rt.: YDH) >. And what did she see to praise in Judah? It is simply that she had given birth to Reuben and foreseen Dathan and Abiram (in Numb. 16:1); so she had not given praise over him (i.e., Reuben). She had given birth to Simeon and foreseen Zimri; so she had not given praise over him. She had given birth to Levi and foreseen Korah; so she had not given praise over him. When she gave birth to Judah, she immediately gave praise (rt.: YDH) over him because he made a confession (rt.: YDH) in the Tamar incident, as stated (in Gen. 38:26): THEN JUDAH GAVE ACKNOWLEDGMENT AND SAID: SHE IS MORE RIGHTEOUS THAN I.⁶¹See Gen. R. 99 (another version):8 (= p. 1279 in the Theodor-Albeck edition). His father said to him: Your mother has given praise (rt.: YDH) over you, and you have made a confession (rt.: YDH). Therefore your brothers shall praise (rt.: YDH) you.⁶²Although the Buber text has “him” here, the correct reading must be “you.” When Isaac blessed Jacob, he had said to him (in Gen. 27:29): AND MAY YOUR MOTHER'S CHILDREN BOW DOWN TO YOU, since he had only one wife. But, since Jacob had four wives, he said (in Gen. 49:8): YOUR FATHER'S CHILDREN < SHALL BOW DOWN TO YOU >.⁶³Gen. R. 66:4. Why shall your brothers praise you? Because all Israel shall be called by your name, < i.e., > Jews.⁶⁴Gen. R. 98(99):6. In Hebrew the word “Jews” is simply the plural of Judah, which in turn has the same root as the Hebrew verb meaning “praise.” And not only that, but out of you is coming the Messiah, who is saving Israel, as stated (in Is. 11:10): BUT A SHOOT SHALL COME FORTH FROM THE STEM OF JESSE….⁶⁵Cf. Romans 15:12; Rev. 5:5.

[(Gen. 27:28:) SO MAY GOD GIVE TO YOU.] It is written (in Job 29:19): MY ROOT IS OPEN UNTO WATER.⁵¹Cf. Gen. R. 66:1. Who spoke this verse? Job spoke it about himself, about the Temple, and about Jacob. In what way did he say about himself: MY ROOT IS OPEN … ? The doors of his house were open to those passing by, especially to Torah scholars. What is the meaning of UNTO (ele) WATER? To the rams (ele) of Torah and its warriors. It is just as you say (in Dan. 8:4): I SAW THE RAM CHARGING SEAWARD AND NORTHWARD. ["To water"] is not written here (in Job 29:19), but UNTO (ele) WATER, because the house of Job was opened to < such > wayfarers. Therefore (in Job 29:19, cont.): AND DEW SHALL LODGE ON MY BRANCHES (qatsir). R. Hanina said: Everybody saw that when Job harvested his field, there were clouds gathered over his harvest (qatsir) because it would not have recovered its freshness from the burning heat.⁵²Cf. MS 1240 from the De Rossi library in Parma: “Because he would plant it away from the burning heat.” Ergo (in Job 29:19): AND DEW SHALL LODGE ON MY BRANCHES (qatsir).

And Isaac trembled very exceedingly (Gen. 27:33). Scripture states elsewhere in allusion to this verse: The fear of man bringeth a snare; but whoso putteth his trust in the Lord shall be set up on high (Prov. 29:25). Because of the fear that Jacob brought upon Isaac, it would have been fitting for him to have cursed him. Who compelled him to bless Jacob? Whoso putteth his trust in the Lord shall be set up on high. R. Levi said in the name of R. Hama the son of Hanina: Isaac was terrified twice, once when he was bound upon the altar, and again when Esau entered. There is no way of knowing which event frightened him more, but since the word exceedingly is mentioned in this verse, you may presume that this was the more terrifying experience. The Holy One, blessed be He, said to Israel: Because of the evil inclination, you do not pursue My ways in this world, but in the future I will place within you a new heart; And I will put a new spirit within you; and I will remove the stony heart out of your flesh, and will give you a heart of flesh (Ezek. 11:19).

(Lev. 22:28:) “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring on the same day.”⁶⁶Although the nouns here are masculine singular and would normally read: IN THE CASE OF A BULL OR A SHEEP, Rashi understands the verse as only prohibiting the slaughter of a female beast and its offspring on the same day. Others like Ibn Ezra understand the prohibition in the verse as referring to both sexes. For a discussion of the two interpretations, see Hul. 78b-80a. This text is related (to Prov. 12:10), “A righteous one regards the life of his beast, but the compassion of the wicked is cruel.”⁶⁷Lev. R. 27:11: PRK 9:11. “A righteous one regards the life of his beast.” This refers to the Holy One, blessed be He, as it is written in the Torah (in Deut. 22:6 with reference to birds), “you shall not take the mother with the young.”⁶⁸Cf. Tos. Meg. 25a. “But the compassion of the wicked is cruel.” This refers to Sennacherib, of whom it is written (in Hos. 10:14), “the mother was dashed to pieces with the children.” “A righteous one regards the life of his beast.” This refers to the Holy One, blessed be He, as it is written in the Torah (in Lev. 22:28), “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring….” “But the compassion of the wicked is cruel.” This refers to Haman, of whom it is written (in Esth. 3:13), “to destroy and to annihilate [all the Jews].” R. Levi said, “Woe to the wicked, because they devise secret plans against Israel.⁶⁹M. Ps. 2:4. Each and every one says, ‘My plan is better than your plan.’ Esau said, ‘Cain was stupid to kill [his brother] Abel during his father's lifetime.⁷⁰Cf. Gen. R. 75:9. Did he not know that his father would be fruitful and multiply [afterwards]? I am not acting like that. Instead (in Gen. 27:41), “Let the days of mourning for my father come; then I will kill my brother Jacob.”’ Pharaoh said, ‘Esau was stupid to say, “Let the days of mourning for my father come.” Did he not know that his brother would be fruitful and multiply during his father's lifetime? I will not act like that. Instead, while they are tiny under their mothers' birthstool, I will strangle them.’ Thus it is written (in Exod. 1:22), ‘Every son born you shall throw into the Nile.’ Haman said, ‘Pharaoh was stupid to say, “Every son born [you shall throw into the Nile, but every daughter you shall keep alive].” Did he not know that, when the daughters are married to men,⁷¹According to Yafat Toar, this means foreign men, but it appears to me to be speaking about older Jewish men who were born before this decree (Ed. FN). they are fruitful and multiply through them. I will not act like that. Instead, [I will act] (in Esth. 3:13), “to destroy and to annihilate [all the Jews, young and old, children and women, on a single day].”’” R. Levi said, “Gog and Magog as well are going to say the same, ‘The former ones were stupid because they devised secret plans against Israel. Did they not know that they have a Patron⁷²Lat.: patronus. in the heavens? I will not act like that. First I will join in battle with their Patron, and after that I will join in battle with them.’” Thus it is written (in Ps. 2:2), “The kings of the earth take their stand, and the rulers take counsel together against the Lord and against his anointed.” The Holy One, blessed be He, said to him, “O wicked one, have you come to Me to join in battle?⁷³Rt.: ZWG. The root more commonly refers to joining in wedlock as does the Greek verb, zeugnunai. By your life I will wage war with you,” as stated (in Is. 42:13), “The Lord shall go forth like a warrior […].” It also says (in Zech. 14:3) “Then the Lord will come forth and fight with those nations.”

Another interpretation (of Job 29:19): MY ROOT IS OPEN UNTO WATER. This was Jacob pursuing < the water of Torah > in the academies which were open to the Torah. Therefore (ibid., cont.): AND DEW SHALL LODGE ON MY BRANCHES? For, when he comes to his father to receive ten blessings, he begins for YOU with dew (in Gen. 27:28): SO MAY GOD GIVE YOU FROM THE DEW OF HEAVEN….

Another interpretation (of Gen. 27:28): SO MAY GOD GIVE TO YOU. May he give to you and give to you.⁵⁴Gen. R. 66:3. May he give to you from his own, may he give to you from what belongs to my ancestors, and may he give to you the blessing of Abraham.

(Deut. 25:18, cont.:) AND HE CUT OFF (rt.: ZNB) ALL WHO WERE LAGGING BEHIND YOU. He smote them with a blow to the tail (rt.: ZNB),⁵⁹The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1. for that is what R. Hanina bar Shilqa said.⁶⁰Tanh., Deut. 6:10; PRK 3:11; PR 7:3; 12:10, 13; 13:1; Numb. R. 13:3. What did the house of Amalek do?⁶¹Above, section 10. They cut off the penes [of Israel] and flung them heavenward, as they said: This is what you have chosen for yourself. Because Israel did not know what the <idolatrous> function of the phallus was, (with reference to Ezek. 8:17) HERE THEY WERE PUTTING THE PHALLUS⁶²Zemorah. Biblical translations generally render the word as “branch”; but the fact that Mekhilta deRabbi of Ishmael, Shirata, 6, lists Ezek. 8:17 as one of the verses the scribes had emended, the passage suggests that they found the passage an embarrassment. UP THEIR NOSES, until Amalek came and taught them. From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36): AND HE SAID: IS HE NOT (HKY) RIGHTLY NAMED JACOB?⁶³Gen. R. 67:4. He spat (rt.: HKK) from his throat and brought out the phallus.⁶⁴As an act of contempt for Jacob, since he had been born circumcised. See above, Tanh. (Buber), Gen. 2:6, and the note there.

(Gen. 27:28:) SO MAY GOD GIVE TO YOU. What is the meaning of GOD? < That he acted > in justice. If you were worthy, he will give to you; but if not, he will not give to you. To Esau, however, he did not say this; but (according to Gen. 27:39): OF THE FAT PLACES OF THE EARTH < SHALL BE YOUR DWELLING >…. Whether you are righteous or wicked, he will give to you. Why? Isaac simply said this: Esau is wicked, and Jacob is righteous. Even though he performs a commandment and is afflicted, he does not voice a complaint [against divine justice. However, if the wicked one performs one commandment or prays, and is not answered, he begins to say]: Just as I have prayed to idols and found nothing tangible, [so I have prayed to God and found nothing tangible]. Solomon also said so. When he built the Temple, he prayed to the Holy One, as stated (in I Kings 8, beginning with vs. 12): THEN SOLOMON SAID: THE LORD SAID THAT HE WOULD DWELL IN THICK DARKNESS. He began reciting his prayers and said: Sovereign of the World, when someone from Israel comes to pray in the future and asks for sons or for something else, if he is worthy, give to him; but if not, do not give to him. Thus it is stated (in vs. 39): AND GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. But if a foreigner should come to pray there, give to him whatever he asks. Thus it is stated (in vss. 41 & 43): AND ALSO UNTO THE FOREIGNER … YOU SHALL {ALSO} HEARKEN IN HEAVEN…. For perhaps, if you do not do for him all that he asks, he will talk and say to himself: So it is with this house of Solomon. I have gone from one end of the world to the other and have been worn out from so many journeyings. Then I came and prayed in here and have found nothing tangible in here, just as I did not find it in idolatry. Ergo (in Gen. 27:39): SEE, OF THE FAT PLACES OF THE EARTH < SHALL BE YOUR DWELLING >…. Why? Because he is lacking faith. But to Jacob, since he possessed faith and was righteous, he said (in Gen. 27:28): SO MAY GOD GIVE TO YOU, < i.e., > injustice.

(Gen. 27:28:) SO MAY GOD GIVE TO YOU. What is the meaning of GOD? < That he acted > in justice. If you were worthy, he will give to you; but if not, he will not give to you. To Esau, however, he did not say this; but (according to Gen. 27:39): OF THE FAT PLACES OF THE EARTH < SHALL BE YOUR DWELLING >…. Whether you are righteous or wicked, he will give to you. Why? Isaac simply said this: Esau is wicked, and Jacob is righteous. Even though he performs a commandment and is afflicted, he does not voice a complaint [against divine justice. However, if the wicked one performs one commandment or prays, and is not answered, he begins to say]: Just as I have prayed to idols and found nothing tangible, [so I have prayed to God and found nothing tangible]. Solomon also said so. When he built the Temple, he prayed to the Holy One, as stated (in I Kings 8, beginning with vs. 12): THEN SOLOMON SAID: THE LORD SAID THAT HE WOULD DWELL IN THICK DARKNESS. He began reciting his prayers and said: Sovereign of the World, when someone from Israel comes to pray in the future and asks for sons or for something else, if he is worthy, give to him; but if not, do not give to him. Thus it is stated (in vs. 39): AND GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. But if a foreigner should come to pray there, give to him whatever he asks. Thus it is stated (in vss. 41 & 43): AND ALSO UNTO THE FOREIGNER … YOU SHALL {ALSO} HEARKEN IN HEAVEN…. For perhaps, if you do not do for him all that he asks, he will talk and say to himself: So it is with this house of Solomon. I have gone from one end of the world to the other and have been worn out from so many journeyings. Then I came and prayed in here and have found nothing tangible in here, just as I did not find it in idolatry. Ergo (in Gen. 27:39): SEE, OF THE FAT PLACES OF THE EARTH < SHALL BE YOUR DWELLING >…. Why? Because he is lacking faith. But to Jacob, since he possessed faith and was righteous, he said (in Gen. 27:28): SO MAY GOD GIVE TO YOU, < i.e., > injustice.

[(Gen. 27:28:) SO MAY < GOD > GIVE TO YOU.] What is written above of the matter (in Gen. 27:1, 6, 17)? NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >…. THEN REBEKAH SAID UNTO HER SON JACOB…. THEN SHE GAVE HIM THE DELICACIES…. R. Judah b. R. Shallum the Levite said in the name of R. Helbo: She brought him in as far as her partition, as far as she had authority to enter.⁵⁵Gen. R. 65:17. She said to him: My son, I have accompanied you in this far. From here on your God will accompany you in. He entered as he said to him (to Isaac in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. R. Johanan said: When he said: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME,⁵⁶See above, 6:10; Gen. R. 65:19. Isaac said: This language is not the language of Esau, but the language of Jacob, as stated (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You know that it is so. When Jacob entered, what did he say (in vs. 19)? PLEASE ARISE; SIT UP < AND EAT >…. But when Esau entered, [what did he say to him (in vs. 31)? LET MY FATHER ARISE. Look at] what he is saying, how he speaks with difficulty: LET MY FATHER ARISE…. Isaac began saying to Jacob (in vs. 21): PLEASE COME NEARER AND LET ME TOUCH YOU, < MY SON >…. R.Joshua said: When he said (in vs. 21): PLEASE COME NEARER, his body trembled, and he hung back like wax.⁵⁷Cf. Gen. R. 44:3; 65:19. What did the Holy One do? He spoke to two of the angels, to Gabriel and Michael, and they assisted him, Michael to his right and Gabriel to his left, with that one in his glory, may his name be blessed, supporting him from his rear. Then he said to him: Jacob, why are you afraid, with your body buckling over upon itself? I am God. My army⁵⁸Gk.: stratia. < has come > to help you, and they are supporting you. Still, you are afraid! Thus it is stated (in Is. 41:10): FEAR NOT, FOR I AM WITH YOU; BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU, I ALSO HELP YOU, AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. FEAR NOT, FOR I AM WITH YOU. Let not your body sink down, FOR I AM WITH YOU. BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU with Michael. I ALSO HELP YOU with Gabriel. AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. Immediately [Isaac] said to him (in Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, BUT THE HANDS ARE THE HANDS OF ESAU. Your power is stronger than his. If Esau captures anyone, see, he is in his hand; but if [that one] flees, he cannot do a thing to him. With you, however, even though someone flees from one end of the world to [the other], (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You say something in the synagogue; and look, it comes to pass of its own accord.

[(Gen. 27:28:) SO MAY < GOD > GIVE TO YOU.] What is written above of the matter (in Gen. 27:1, 6, 17)? NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >…. THEN REBEKAH SAID UNTO HER SON JACOB…. THEN SHE GAVE HIM THE DELICACIES…. R. Judah b. R. Shallum the Levite said in the name of R. Helbo: She brought him in as far as her partition, as far as she had authority to enter.⁵⁵Gen. R. 65:17. She said to him: My son, I have accompanied you in this far. From here on your God will accompany you in. He entered as he said to him (to Isaac in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. R. Johanan said: When he said: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME,⁵⁶See above, 6:10; Gen. R. 65:19. Isaac said: This language is not the language of Esau, but the language of Jacob, as stated (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You know that it is so. When Jacob entered, what did he say (in vs. 19)? PLEASE ARISE; SIT UP < AND EAT >…. But when Esau entered, [what did he say to him (in vs. 31)? LET MY FATHER ARISE. Look at] what he is saying, how he speaks with difficulty: LET MY FATHER ARISE…. Isaac began saying to Jacob (in vs. 21): PLEASE COME NEARER AND LET ME TOUCH YOU, < MY SON >…. R.Joshua said: When he said (in vs. 21): PLEASE COME NEARER, his body trembled, and he hung back like wax.⁵⁷Cf. Gen. R. 44:3; 65:19. What did the Holy One do? He spoke to two of the angels, to Gabriel and Michael, and they assisted him, Michael to his right and Gabriel to his left, with that one in his glory, may his name be blessed, supporting him from his rear. Then he said to him: Jacob, why are you afraid, with your body buckling over upon itself? I am God. My army⁵⁸Gk.: stratia. < has come > to help you, and they are supporting you. Still, you are afraid! Thus it is stated (in Is. 41:10): FEAR NOT, FOR I AM WITH YOU; BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU, I ALSO HELP YOU, AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. FEAR NOT, FOR I AM WITH YOU. Let not your body sink down, FOR I AM WITH YOU. BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU with Michael. I ALSO HELP YOU with Gabriel. AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. Immediately [Isaac] said to him (in Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, BUT THE HANDS ARE THE HANDS OF ESAU. Your power is stronger than his. If Esau captures anyone, see, he is in his hand; but if [that one] flees, he cannot do a thing to him. With you, however, even though someone flees from one end of the world to [the other], (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You say something in the synagogue; and look, it comes to pass of its own accord.

[(Gen. 27:28:) SO MAY < GOD > GIVE TO YOU.] What is written above of the matter (in Gen. 27:1, 6, 17)? NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >…. THEN REBEKAH SAID UNTO HER SON JACOB…. THEN SHE GAVE HIM THE DELICACIES…. R. Judah b. R. Shallum the Levite said in the name of R. Helbo: She brought him in as far as her partition, as far as she had authority to enter.⁵⁵Gen. R. 65:17. She said to him: My son, I have accompanied you in this far. From here on your God will accompany you in. He entered as he said to him (to Isaac in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. R. Johanan said: When he said: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME,⁵⁶See above, 6:10; Gen. R. 65:19. Isaac said: This language is not the language of Esau, but the language of Jacob, as stated (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You know that it is so. When Jacob entered, what did he say (in vs. 19)? PLEASE ARISE; SIT UP < AND EAT >…. But when Esau entered, [what did he say to him (in vs. 31)? LET MY FATHER ARISE. Look at] what he is saying, how he speaks with difficulty: LET MY FATHER ARISE…. Isaac began saying to Jacob (in vs. 21): PLEASE COME NEARER AND LET ME TOUCH YOU, < MY SON >…. R.Joshua said: When he said (in vs. 21): PLEASE COME NEARER, his body trembled, and he hung back like wax.⁵⁷Cf. Gen. R. 44:3; 65:19. What did the Holy One do? He spoke to two of the angels, to Gabriel and Michael, and they assisted him, Michael to his right and Gabriel to his left, with that one in his glory, may his name be blessed, supporting him from his rear. Then he said to him: Jacob, why are you afraid, with your body buckling over upon itself? I am God. My army⁵⁸Gk.: stratia. < has come > to help you, and they are supporting you. Still, you are afraid! Thus it is stated (in Is. 41:10): FEAR NOT, FOR I AM WITH YOU; BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU, I ALSO HELP YOU, AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. FEAR NOT, FOR I AM WITH YOU. Let not your body sink down, FOR I AM WITH YOU. BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU with Michael. I ALSO HELP YOU with Gabriel. AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. Immediately [Isaac] said to him (in Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, BUT THE HANDS ARE THE HANDS OF ESAU. Your power is stronger than his. If Esau captures anyone, see, he is in his hand; but if [that one] flees, he cannot do a thing to him. With you, however, even though someone flees from one end of the world to [the other], (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You say something in the synagogue; and look, it comes to pass of its own accord.

[(Gen. 27:28:) SO MAY < GOD > GIVE TO YOU.] What is written above of the matter (in Gen. 27:1, 6, 17)? NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >…. THEN REBEKAH SAID UNTO HER SON JACOB…. THEN SHE GAVE HIM THE DELICACIES…. R. Judah b. R. Shallum the Levite said in the name of R. Helbo: She brought him in as far as her partition, as far as she had authority to enter.⁵⁵Gen. R. 65:17. She said to him: My son, I have accompanied you in this far. From here on your God will accompany you in. He entered as he said to him (to Isaac in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. R. Johanan said: When he said: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME,⁵⁶See above, 6:10; Gen. R. 65:19. Isaac said: This language is not the language of Esau, but the language of Jacob, as stated (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You know that it is so. When Jacob entered, what did he say (in vs. 19)? PLEASE ARISE; SIT UP < AND EAT >…. But when Esau entered, [what did he say to him (in vs. 31)? LET MY FATHER ARISE. Look at] what he is saying, how he speaks with difficulty: LET MY FATHER ARISE…. Isaac began saying to Jacob (in vs. 21): PLEASE COME NEARER AND LET ME TOUCH YOU, < MY SON >…. R.Joshua said: When he said (in vs. 21): PLEASE COME NEARER, his body trembled, and he hung back like wax.⁵⁷Cf. Gen. R. 44:3; 65:19. What did the Holy One do? He spoke to two of the angels, to Gabriel and Michael, and they assisted him, Michael to his right and Gabriel to his left, with that one in his glory, may his name be blessed, supporting him from his rear. Then he said to him: Jacob, why are you afraid, with your body buckling over upon itself? I am God. My army⁵⁸Gk.: stratia. < has come > to help you, and they are supporting you. Still, you are afraid! Thus it is stated (in Is. 41:10): FEAR NOT, FOR I AM WITH YOU; BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU, I ALSO HELP YOU, AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. FEAR NOT, FOR I AM WITH YOU. Let not your body sink down, FOR I AM WITH YOU. BE NOT DISMAYED, FOR I AM YOUR GOD. I STRENGTHEN YOU with Michael. I ALSO HELP YOU with Gabriel. AND I UPHOLD YOU WITH MY VICTORIOUS RIGHT HAND. Immediately [Isaac] said to him (in Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, BUT THE HANDS ARE THE HANDS OF ESAU. Your power is stronger than his. If Esau captures anyone, see, he is in his hand; but if [that one] flees, he cannot do a thing to him. With you, however, even though someone flees from one end of the world to [the other], (in vs. 22): THE VOICE IS THE VOICE OF JACOB. You say something in the synagogue; and look, it comes to pass of its own accord.

(Lev. 20:9:) “For anyone whatever who curses his father or his mother shall surely be put to death.” So too is it stated (Exod. 21:17), “He who curses his father or his mother shall surely be put to death.” Solomon said (in Prov. 20:20), “[If someone] curses his father or mother, his light will go out [at the approach of darkness].” Our masters said, “Because Ham saw his father's nakedness, even though he did not utter a curse at him, he and his descendants have been alienated until the end of the whole world. How much the more so for one who does curse his father!” Scripture says (in Prov. 24:20), “For there will be no future for the evil one, the lamp of the wicked goes out.” Come and see the honoring of father and mother, how dear it is before the Holy One, blessed be He; for the Holy One, blessed be He, does not withhold the reward, either from the righteous or from the wicked. Where is it shown? From Esau the wicked. Because he honored his father, the Holy One, blessed be He, gave him all this honor. R. Eleazar says, “Esau the wicked shed three tears, [one] from his right eye, one from his left eye, and the third was attached in his eye and did not run down. When? When Isaac blessed Jacob, as stated (in Gen. 27:38), ‘and Esau lifted up his voice and wept.’” Come and see how much prosperity the Holy One gave him. Thus it is stated (in Ps. 80:6), “You have fed them the bread of tears and have had them drink a shalish of tears.” Shalosh (three) is not written but shalish (a third), because there were not three (shalosh) whole ones. So if the Holy One, blessed be He, recompensed this wicked one, because he honored his father, how much the more [will He do so] in the case of one who honors his fathers and fulfills other commandments. The Holy One, blessed be He, said (in Job 41:3), “’Who has welcomed (hiqdim) Me that I should repay him; everything under the heavens is Mine’; who is this one who has advanced (hiqdim) honor to his father, and I have not given him children?” And so it says in Job (11:5-7), “O that God would speak […]; And that He would tell you the secrets of wisdom…! Would you discover the mystery of God…?” To what is Job comparable? To whoever is put in a collare,⁴²The Latin word denotes a band or chain, in particular one put around the neck of a prisoner. and said, “I know what is within the palace⁴³Lat.: palatium. of the king.” They said to him, “Free yourself from the collare, and we shall know that you are speaking the truth.” So also Job was clothed in seven kinds of boils and in need of alms, as stated (in Job 19:21), “Have pity on me, have pity on me, O you my friends, for the hand of God has afflicted me.” And [yet] he says, “I have gotten to the bottom of the works of the Holy One, blessed be He.” Thus it is stated (in Job 23:5), “I would know words He would answer me and understand what He would say to me.” His companions said to him (in Job 11:7), “Would you discover the mystery of God…?” (Job 12:14:) “Behold, whatever He destroys will not be rebuilt, whoever He shuts in cannot be set free.” Who, after he had destroyed Sodom and Gomorrah and had overthrown them, who has rebuilt them? Who, after he is shut the ground in front of Korah and his assembly, can reopen it? No creature can fathom His works, as stated (in Eccl. 7:13), “See the work of God; for who can make straight what He has made crooked?” The Holy One, blessed be He, said, “In this world the people are afflicted because of the evil drive; but in the world to come I will remove the evil drive from them.”⁴⁴Above, 7:14. It is so stated (in Ezek. 36:26–27), “then I will remove the heart of stone from your flesh [and give you a heart of flesh]. And I will put My spirit within you….”

(Lev. 20:9:) FOR ANYONE WHATEVER WHO CURSES HIS FATHER OR HIS MOTHER SHALL SURELY BE PUT TO DEATH. Solomon said (in Prov. 20:20): < IF SOMEONE > CURSES HIS FATHER OR MOTHER, HIS LIGHT WILL GO OUT AT THE APPROACH OF DARKNESS. Our Masters have said: Because Ham saw his father's nakedness, yet did not utter a curse at him, he and his descendants have < only > been alienated until the end of the whole world.⁵⁶Tanh., Lev. 7:15. How much worse it is for one who does curse his father! The Scripture says (in Prov. 24:20): FOR THERE WILL BE NO FUTURE FOR THE EVIL ONE, < THE LAMP OF THE WICKED GOES OUT >. Come and see the honoring of father and mother, how dear it is before the Holy One; for the Holy One does not withhold his reward, either from the righteous or from the wicked. Where is it shown? From Esau the Wicked. Because he honored his father, the Holy One gave him all this honor. R. Eleazar says: Esau the Wicked shed three tears, [one] from his right eye, one from his left eye, and the third was attached in his eye and did not run down. When? When Isaac blessed Jacob, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT.⁵⁷Cf. Tanh., Lev. 7:15, which adds here: “Come and see how much prosperity the Holy One gave him. Thus it is stated (in Ps. 80:6 [5]): YOU HAVE FED THEM THE BREAD OF TEARS AND HAVE HAD THEM DRINK A SHALISH OF TEARS. Shalosh is not written but shalish, because there were not three (shalosh) whole ones.” So if the Holy One recompensed this wicked one, because he honored his father, how much the more < will he do so > in the case of one who honors his fathers. < The Holy One > said (in Job 41:3 [11]): WHO HAS WELCOMED (hiqdim) ME THAT I SHOULD REPAY HIM? [EVERYTHING UNDER THE HEAVENS IS MINE.] The Holy One said: Who is this one who has advanced (hiqdim) honor to his father, and I have not given him children? And so it says in Job (11:5–7): O THAT GOD WOULD SPEAK…; AND THAT HE WOULD TELL YOU THE SECRETS OF WISDOM… ! WOULD YOU DISCOVER THE MYSTERY OF GOD…? To what is Job comparable? To whoever is put in a collare,⁵⁸The Latin word denotes a band or chain, in particular one put around the neck of a prisoner. and said: I know what is within the palace⁵⁹Lat.: palatium. of the king. They said to him: Free your self from the collare, and we shall know that you are speaking the truth.⁶⁰Cf. Mark 15:30 = Matthew 27:40. So also Job was clothed in seven kinds of boils, and in need of alms, as stated (in Job 19:21): HAVE PITY ON ME, HAVE PITY ON ME, O YOU MY FRIENDS, FOR THE HAND OF GOD HAS AFFLICTED ME. He also says: I have reached the end of the works of the Holy One. Thus it is stated (in Job 23:5): I WOULD KNOW {WHAT} WORDS HE WOULD ANSWER ME [AND UNDERSTAND WHAT HE WOULD SAY TO ME]. His companions said to him (in Job 11:7): WOULD YOU DISCOVER THE MYSTERY OF GOD…? (Job 12:14:) BEHOLD, WHATEVER HE {CONDEMNS TO DESTRUCTION} [DESTROYS] WILL NOT BE REBUILT…. Who, after he had destroyed Sodom and Gomorrah and had overthrown them, who has rebuilt them? No creature can stand on his own works, as stated (in Eccl. 7:13): SEE THE WORK OF GOD; FOR WHO CAN MAKE STRAIGHT WHAT HE HAS MADE CROOKED? The Holy One said: In this world the children of Adam are afflicted because of the evil drive, but in the world to come I will remove the evil drive from them.⁶¹Above, 7:14. It is so stated (in Ezek. 36:26–27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU….

(Exodus 15:15) "Then the chiefs of Edom were confounded": If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:5) "… for I will not give you of their (Edom's) land"? What, then, is the intent of "Then the chiefs of Edom were confounded"? Because of worry (over contention.) They said: Now they are coming to stir up strife because of our father's hatred of their father, viz. (Genesis 27:41) "And Esav hated Jacob." (Exodus, Ibid.) "the mighty ones of Moav" (were confounded. Why so?) If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:9) "Do not antagonize Moav, etc." and (Ibid. 19) "When you come opposite the children of Ammon, do not antagonize them, etc."? What, then, is the intent of "the mighty ones of Moav (were seized with trembling")? Because of worry (over contention.) They said: Now they are coming to rekindle the strife between our father and theirs, viz.(Genesis 13:7) "And there was strife between the herdsmen of Avram's cattle and those of Lot's, etc."

Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: “Little foxes,” these are Esau and his noblemen, just as it says: “Behold, I made you small among the nations” (Obadiah 1:2).¹⁴⁷This prophecy is said regarding Edom, the descendants of Esau. The Sages identified Edom with Rome. Rabbi Shimon ben Elazar said: This is analogous to a province that would produce great swordsmen for the king. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: ‘My son is tall and quick and you do not make him a great swordsman?’ They said to her: ‘If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.’ So too, the Holy One blessed be He said: ‘This wicked Esau, his father called him great [gadol],’ as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great, as it is stated: “The garments of Esau, her elder [hagadol] son (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is small,’ as it is stated: “Behold, I made you small among the nations” (Obadiah 1:2). And if he is great, the slaughterer corresponds to the bull. That is what is written: “There is a sacrifice for the Lord in Botzra and a great slaughter in the land of Edom” (Isaiah 34:6). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” just as it says: “There is no cluster to eat, or a first fruit that my soul desires” (Micah 7:1).¹⁴⁸The Romans are able to persecute Israel, compared to a vineyard, because the fruits of the vineyard are just beginning to bloom, but there are none that are fully formed yet. This represents the fact that the Jews were not sufficiently righteous.
Rabbi Berekhya said: “Little foxes,” these are the four kingdoms, as it is stated: “There are four upon earth that are little” (Proverbs 30:24). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” who caused our vineyards to be in bloom?¹⁴⁹The midrash should read: What caused our vineyard to be damaged? The fact that they are [merely] in bloom (Rabbi David Luria). “I sought from among them a man who builds a fence [and stands in the breach before Me for the land, that I should not destroy it,] but I did not find” (Ezekiel 22:30); were it not for Noah, Daniel, and Job.¹⁵⁰This phrase should be interpreted as though it continued: Were it not for Noah, Daniel, and Job, no one would have been left. There was no one righteous enough to save the generation from destruction, but these individuals and people like them were righteous enough to at least save themselves (Maharzu; see Ezekiel 14:13-14).

Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: “Little foxes,” these are Esau and his noblemen, just as it says: “Behold, I made you small among the nations” (Obadiah 1:2).¹⁴⁷This prophecy is said regarding Edom, the descendants of Esau. The Sages identified Edom with Rome. Rabbi Shimon ben Elazar said: This is analogous to a province that would produce great swordsmen for the king. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: ‘My son is tall and quick and you do not make him a great swordsman?’ They said to her: ‘If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.’ So too, the Holy One blessed be He said: ‘This wicked Esau, his father called him great [gadol],’ as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great, as it is stated: “The garments of Esau, her elder [hagadol] son (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is small,’ as it is stated: “Behold, I made you small among the nations” (Obadiah 1:2). And if he is great, the slaughterer corresponds to the bull. That is what is written: “There is a sacrifice for the Lord in Botzra and a great slaughter in the land of Edom” (Isaiah 34:6). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” just as it says: “There is no cluster to eat, or a first fruit that my soul desires” (Micah 7:1).¹⁴⁸The Romans are able to persecute Israel, compared to a vineyard, because the fruits of the vineyard are just beginning to bloom, but there are none that are fully formed yet. This represents the fact that the Jews were not sufficiently righteous.
Rabbi Berekhya said: “Little foxes,” these are the four kingdoms, as it is stated: “There are four upon earth that are little” (Proverbs 30:24). “That ruin the vineyards,” this is Israel, as it is written: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). “As our vineyards are in bloom,” who caused our vineyards to be in bloom?¹⁴⁹The midrash should read: What caused our vineyard to be damaged? The fact that they are [merely] in bloom (Rabbi David Luria). “I sought from among them a man who builds a fence [and stands in the breach before Me for the land, that I should not destroy it,] but I did not find” (Ezekiel 22:30); were it not for Noah, Daniel, and Job.¹⁵⁰This phrase should be interpreted as though it continued: Were it not for Noah, Daniel, and Job, no one would have been left. There was no one righteous enough to save the generation from destruction, but these individuals and people like them were righteous enough to at least save themselves (Maharzu; see Ezekiel 14:13-14).

(Gen. 27:22:) THE VOICE IS THE VOICE OF JACOB. All voices are yours, as stated (in Exod. 19:16): AND THERE WERE VOICES (of thunder) AND LIGHTNINGS. And the rains come down only due to you, as stated (in Jer. 10:13): WHEN HE SOUNDS HIS VOICE, THERE IS TUMULT IN THE WATERS OF HEAVEN.

[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).

Another interpretation (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, BUT THE HANDS ARE THE HANDS OF ESAU. The hands of Esau shall be shaken when the voice of Jacob comes. This (coming voice of Jacob) refers to the Messianic King, according to what is stated (in Is. 40:9): GO UP UPON A HIGH MOUNTAIN, O HERALD OF GOOD TIDINGS TO ZION, RAISE YOUR VOICE WITH STRENGTH.

Another interpretation (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB, < BUT THE HANDS ARE THE HANDS OF ESAU >. He said to him: In respect to your brother Esau, if misfortune touches him, he begins reviling and cursing; but in your case, if afflictions touch you, practice self-restraint and do not show anger toward your Creator through your voice. And if you prattle with your voice, THE HANDS OF ESAU will be touching you; [but, if not, THE VOICE IS THE VOICE OF JACOB. What is the meaning of BUT THE HANDS ARE THE HANDS OF ESAU?] That which you find at Rephidim. The Israelites prattled < there > with their voice and said (in Exod. 17:7): IS THE LORD PRESENT AMONG US < OR NOT >? Immediately Amalek came against them, as stated (in vs. 8): THEN AMALEK CAME < AND FOUGHT WITH ISRAEL AT REPHIDIM >.

Isaac said to him (in Gen. 27:24): IS THIS YOU, MY SON ESAU? He said to him: It is I. He said to him (in vs. 25): SERVE ME, AND LET ME EAT…. < SO HE SERVED HIM, AND HE ATE. HE ALSO BROUGHT HIM WINE, AND HE DRANK >. Where did he get wine from? Note, we find that his mother did not give him wine. Rather (in Gen. 27:17): SHE GAVE HIM THE DELICACIES…. Then who brought him the wine? Michael brought it to him, wine from the Garden of Eden.⁵⁹Targum Pseudo-Jonathan, Gen. 27:25. Our masters have said: You only find wine resulting in a blessing in case of this < wine > and Abraham's, of whom it is stated (in Gen. 14:18f.): AND MELCHIZEDEK KING OF SALEM BROUGHT OUT BREAD AND WINE…. < AND HE BLESSED HIM >.⁶⁰Cf. Gen. R. 43:6. And in case of this < wine > also, when he had drunk it, he blessed him. He said to him (in vs. 26f.): PLEASE COME NEARER AND KISS ME, MY SON; SO HE CAME NEARER AND KISSED HIM…. [It should have said: "Aha, the odor of his clothes; then he blessed him." Instead he said (in vs. 27): AHA, THE ODOR OF MY SON IS LIKE THE ODOR OF A FIELD.] And he should have said: "Aha, the odor of my son's clothes." Instead he said to him (ibid.): AHA, THE ODOR OF MY SON. < The verse > is teaching that the odor of the righteous is a hint of the world to come. What is the meaning of LIKE THE ODOR OF A FIELD … ? That < his clothes > were the garments of the first Adam and bore an odor from the garden of Eden.⁶¹See below, 6:22; Gen. R. 65:22. He immediately said to him (in vs. 28): SO MAY GOD GIVE TO YOU FROM THE DEW OF HEAVEN. This is Torah, as stated (in Deut. 32:2) LET MY SPEECH DRIP DOWN LIKE THE DEW. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. These are the Prophets. (Ibid., cont.:) AND ABUNDANCE OF GRAIN. This is Talmud. (Ibid., cont.:) AND NEW WINE. Here are the Midrashim.⁶²Gen. R. 66:3. Another interpretation (of Gen. 27:28): FROM THE DEW OF HEAVEN. This is the manna, according to what is stated (in Numb. 11:9): SO WHEN THE DEW CAME DOWN < UPON THE CAMP AT NIGHT, THE MANNA WOULD FALL UPON IT >. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. Here is the well.⁶³See Exod. 17:6; Numb. 21:16-18. According to tradition this well followed Israel in the wilderness. See, e.g., TSuk. 3:11-13. Similarly I Corinthians 10:4.

Isaac said to him (in Gen. 27:24): IS THIS YOU, MY SON ESAU? He said to him: It is I. He said to him (in vs. 25): SERVE ME, AND LET ME EAT…. < SO HE SERVED HIM, AND HE ATE. HE ALSO BROUGHT HIM WINE, AND HE DRANK >. Where did he get wine from? Note, we find that his mother did not give him wine. Rather (in Gen. 27:17): SHE GAVE HIM THE DELICACIES…. Then who brought him the wine? Michael brought it to him, wine from the Garden of Eden.⁵⁹Targum Pseudo-Jonathan, Gen. 27:25. Our masters have said: You only find wine resulting in a blessing in case of this < wine > and Abraham's, of whom it is stated (in Gen. 14:18f.): AND MELCHIZEDEK KING OF SALEM BROUGHT OUT BREAD AND WINE…. < AND HE BLESSED HIM >.⁶⁰Cf. Gen. R. 43:6. And in case of this < wine > also, when he had drunk it, he blessed him. He said to him (in vs. 26f.): PLEASE COME NEARER AND KISS ME, MY SON; SO HE CAME NEARER AND KISSED HIM…. [It should have said: "Aha, the odor of his clothes; then he blessed him." Instead he said (in vs. 27): AHA, THE ODOR OF MY SON IS LIKE THE ODOR OF A FIELD.] And he should have said: "Aha, the odor of my son's clothes." Instead he said to him (ibid.): AHA, THE ODOR OF MY SON. < The verse > is teaching that the odor of the righteous is a hint of the world to come. What is the meaning of LIKE THE ODOR OF A FIELD … ? That < his clothes > were the garments of the first Adam and bore an odor from the garden of Eden.⁶¹See below, 6:22; Gen. R. 65:22. He immediately said to him (in vs. 28): SO MAY GOD GIVE TO YOU FROM THE DEW OF HEAVEN. This is Torah, as stated (in Deut. 32:2) LET MY SPEECH DRIP DOWN LIKE THE DEW. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. These are the Prophets. (Ibid., cont.:) AND ABUNDANCE OF GRAIN. This is Talmud. (Ibid., cont.:) AND NEW WINE. Here are the Midrashim.⁶²Gen. R. 66:3. Another interpretation (of Gen. 27:28): FROM THE DEW OF HEAVEN. This is the manna, according to what is stated (in Numb. 11:9): SO WHEN THE DEW CAME DOWN < UPON THE CAMP AT NIGHT, THE MANNA WOULD FALL UPON IT >. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. Here is the well.⁶³See Exod. 17:6; Numb. 21:16-18. According to tradition this well followed Israel in the wilderness. See, e.g., TSuk. 3:11-13. Similarly I Corinthians 10:4.

Isaac said to him (in Gen. 27:24): IS THIS YOU, MY SON ESAU? He said to him: It is I. He said to him (in vs. 25): SERVE ME, AND LET ME EAT…. < SO HE SERVED HIM, AND HE ATE. HE ALSO BROUGHT HIM WINE, AND HE DRANK >. Where did he get wine from? Note, we find that his mother did not give him wine. Rather (in Gen. 27:17): SHE GAVE HIM THE DELICACIES…. Then who brought him the wine? Michael brought it to him, wine from the Garden of Eden.⁵⁹Targum Pseudo-Jonathan, Gen. 27:25. Our masters have said: You only find wine resulting in a blessing in case of this < wine > and Abraham's, of whom it is stated (in Gen. 14:18f.): AND MELCHIZEDEK KING OF SALEM BROUGHT OUT BREAD AND WINE…. < AND HE BLESSED HIM >.⁶⁰Cf. Gen. R. 43:6. And in case of this < wine > also, when he had drunk it, he blessed him. He said to him (in vs. 26f.): PLEASE COME NEARER AND KISS ME, MY SON; SO HE CAME NEARER AND KISSED HIM…. [It should have said: "Aha, the odor of his clothes; then he blessed him." Instead he said (in vs. 27): AHA, THE ODOR OF MY SON IS LIKE THE ODOR OF A FIELD.] And he should have said: "Aha, the odor of my son's clothes." Instead he said to him (ibid.): AHA, THE ODOR OF MY SON. < The verse > is teaching that the odor of the righteous is a hint of the world to come. What is the meaning of LIKE THE ODOR OF A FIELD … ? That < his clothes > were the garments of the first Adam and bore an odor from the garden of Eden.⁶¹See below, 6:22; Gen. R. 65:22. He immediately said to him (in vs. 28): SO MAY GOD GIVE TO YOU FROM THE DEW OF HEAVEN. This is Torah, as stated (in Deut. 32:2) LET MY SPEECH DRIP DOWN LIKE THE DEW. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. These are the Prophets. (Ibid., cont.:) AND ABUNDANCE OF GRAIN. This is Talmud. (Ibid., cont.:) AND NEW WINE. Here are the Midrashim.⁶²Gen. R. 66:3. Another interpretation (of Gen. 27:28): FROM THE DEW OF HEAVEN. This is the manna, according to what is stated (in Numb. 11:9): SO WHEN THE DEW CAME DOWN < UPON THE CAMP AT NIGHT, THE MANNA WOULD FALL UPON IT >. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. Here is the well.⁶³See Exod. 17:6; Numb. 21:16-18. According to tradition this well followed Israel in the wilderness. See, e.g., TSuk. 3:11-13. Similarly I Corinthians 10:4.

Isaac said to him (in Gen. 27:24): IS THIS YOU, MY SON ESAU? He said to him: It is I. He said to him (in vs. 25): SERVE ME, AND LET ME EAT…. < SO HE SERVED HIM, AND HE ATE. HE ALSO BROUGHT HIM WINE, AND HE DRANK >. Where did he get wine from? Note, we find that his mother did not give him wine. Rather (in Gen. 27:17): SHE GAVE HIM THE DELICACIES…. Then who brought him the wine? Michael brought it to him, wine from the Garden of Eden.⁵⁹Targum Pseudo-Jonathan, Gen. 27:25. Our masters have said: You only find wine resulting in a blessing in case of this < wine > and Abraham's, of whom it is stated (in Gen. 14:18f.): AND MELCHIZEDEK KING OF SALEM BROUGHT OUT BREAD AND WINE…. < AND HE BLESSED HIM >.⁶⁰Cf. Gen. R. 43:6. And in case of this < wine > also, when he had drunk it, he blessed him. He said to him (in vs. 26f.): PLEASE COME NEARER AND KISS ME, MY SON; SO HE CAME NEARER AND KISSED HIM…. [It should have said: "Aha, the odor of his clothes; then he blessed him." Instead he said (in vs. 27): AHA, THE ODOR OF MY SON IS LIKE THE ODOR OF A FIELD.] And he should have said: "Aha, the odor of my son's clothes." Instead he said to him (ibid.): AHA, THE ODOR OF MY SON. < The verse > is teaching that the odor of the righteous is a hint of the world to come. What is the meaning of LIKE THE ODOR OF A FIELD … ? That < his clothes > were the garments of the first Adam and bore an odor from the garden of Eden.⁶¹See below, 6:22; Gen. R. 65:22. He immediately said to him (in vs. 28): SO MAY GOD GIVE TO YOU FROM THE DEW OF HEAVEN. This is Torah, as stated (in Deut. 32:2) LET MY SPEECH DRIP DOWN LIKE THE DEW. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. These are the Prophets. (Ibid., cont.:) AND ABUNDANCE OF GRAIN. This is Talmud. (Ibid., cont.:) AND NEW WINE. Here are the Midrashim.⁶²Gen. R. 66:3. Another interpretation (of Gen. 27:28): FROM THE DEW OF HEAVEN. This is the manna, according to what is stated (in Numb. 11:9): SO WHEN THE DEW CAME DOWN < UPON THE CAMP AT NIGHT, THE MANNA WOULD FALL UPON IT >. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. Here is the well.⁶³See Exod. 17:6; Numb. 21:16-18. According to tradition this well followed Israel in the wilderness. See, e.g., TSuk. 3:11-13. Similarly I Corinthians 10:4.

Another interpretation (of Gen. 27:28): FROM THE DEW OF HEAVEN. This is Jerusalem, according to what is stated (in Ps. 133:3): LIKE THE DEW OF HERMON < WHICH COMES DOWN UPON THE HILLS OF ZION >. (Gen. 27:28, cont.:) AND THE FAT PLACES OF THE EARTH. Here is the fine flour of the oblations. (Ibid., cont.:) AND ABUNDANCE OF GRAIN AND NEW WINE. Here is olive oil.

Another interpretation (of Gen. 27:28): AND ABUNDANCE OF GRAIN AND NEW WINE. These are high priests. When he had given him these blessings (in vs. 29), he added six < more > blessings so that there would be ten. These are the following:⁶⁴Gen. R. 67:10; Targum Pseudo-Jonathan, Gen. 27:29; Frag. (Jerusalem) Targum, Gen. 27:29.

Another interpretation (of Gen. 27:28): AND ABUNDANCE OF GRAIN AND NEW WINE. These are high priests. When he had given him these blessings (in vs. 29), he added six < more > blessings so that there would be ten. These are the following:⁶⁴Gen. R. 67:10; Targum Pseudo-Jonathan, Gen. 27:29; Frag. (Jerusalem) Targum, Gen. 27:29.

When Jacob came to bless Judah, he said to him (in Gen. 49:8): AND MAY YOUR FATHER'S CHILDREN BOW DOWN TO YOU, because he had a lot of wives. But Isaac, because he only had Rebekah, said to Jacob (in Gen. 27:29): AND MAY YOUR MOTHER'S CHILDREN BOW DOWN TO YOU.⁶⁵Gen. R. 66:4.

(Gen. 27:30:) AND IT CAME TO PASS, WHEN ISAAC HAD FINISHED BLESSING JACOB, AND < JACOB > HAD JUST GONE OUT, GONE OUT.⁶⁶Such verbal repetition, with the first verb vocalized as an infinitive absolute, is common in biblical Hebrew and generally indicates emphasis. Two departures are recorded here: GONE OUT, GONE OUT. {Isaac said:} Isaac's gateway⁶⁷The Buber text reads “window” (hallon) here, but the word makes little sense. Buber himself suggests this emendation of “gateway” (pilon, from the Gk.: pylon). So Gen. R. 66:5. had two ends, a gate to the north and a gate to the south. Jacob left with the plate⁶⁸Gk.: diskos; Lat.: discus. in his hand. He saw Esau and hid behind the door. One who is in the light does not see {him. He forgets him.} [one who is in the darkness].⁶⁹See Tanh., Gen. 6:11. Ergo: JUST GONE OUT, GONE OUT. < He hid > because, if Esau had seen him, he would have killed him. R. Joshua ben Levi said: At the second hour (8:00 A.M.) he learned Esau had gone in to his father, and at the sixth hour (12:00 M.) he was going out. But, while Jacob was detained [for so long] over all this business, where was Esau during this time? R. Joshua ben Levi said: He was catching game and binding it, but an angel was setting it free and driving it away.⁷⁰See above, 6:10. That is what is stated (in Prov. 12:27): A DECEPTIVE ONE SHALL NOT ROAST HIS GAME, BUT A DILIGENT ONE IS A PERSON OF PRECIOUS WEALTH.⁷¹According to Targum Pseudo-Jonathan, Gen. 27:31, Esau deceived his father by serving him dog meat instead of the venison he had been unable to catch. It was not known to Jacob what miracles were performed for him, for, while he was going out, Esau was coming in. Thus it is stated (in Gen. 27:30): AND < JACOB > HAD JUST GONE OUT, GONE OUT…. Therefore, David has said (in Ps. 86:10): FOR YOU ARE GREAT, AND YOU PERFORM WONDERS (rt.: PL'), YOU GOD BY YOURSELF. You know what miracles and wonders (rt.: PL') you are doing with such a person, but he does not know. This person sleeps upon his bed < and > arises to put on his clothes. Unless they make a search (rt.: PL') for whether there is a snake or a scorpion there, he will cast them off without knowing about them and < so > be delivered from them. Therefore, David has said to him: < It is > for you alone to do wonders (rt.: PL'); < it is incumbent > upon us to be blessing you, as stated (in Ps. 72:18): BLESSED BE THE LORD GOD < OF ISRAEL, WHO ALONE DOES WONDERS (rt.: PL') >. In Egypt you did miracles for us, and we on our part uttered a song by the sea for you (in Exod. 15:1-18). The Holy One said to them: In this world I have performed wonders (rt.: PL') for you and redeemed you from the bondage of Egypt. Thus I am going to redeem you in the world to come from the bondage of Edom (i.e., of Esau) and perform wonders for you. It is so stated (in Micah 7:15): AS IN THE DAYS OF YOUR EXODUS FROM [THE LAND OF EGYPT], I WILL SHOW HIM WONDERS (rt.: PL').

(Gen. 27:30:) AND IT CAME TO PASS, WHEN ISAAC HAD FINISHED BLESSING JACOB, AND < JACOB > HAD JUST GONE OUT, GONE OUT.⁶⁶Such verbal repetition, with the first verb vocalized as an infinitive absolute, is common in biblical Hebrew and generally indicates emphasis. Two departures are recorded here: GONE OUT, GONE OUT. {Isaac said:} Isaac's gateway⁶⁷The Buber text reads “window” (hallon) here, but the word makes little sense. Buber himself suggests this emendation of “gateway” (pilon, from the Gk.: pylon). So Gen. R. 66:5. had two ends, a gate to the north and a gate to the south. Jacob left with the plate⁶⁸Gk.: diskos; Lat.: discus. in his hand. He saw Esau and hid behind the door. One who is in the light does not see {him. He forgets him.} [one who is in the darkness].⁶⁹See Tanh., Gen. 6:11. Ergo: JUST GONE OUT, GONE OUT. < He hid > because, if Esau had seen him, he would have killed him. R. Joshua ben Levi said: At the second hour (8:00 A.M.) he learned Esau had gone in to his father, and at the sixth hour (12:00 M.) he was going out. But, while Jacob was detained [for so long] over all this business, where was Esau during this time? R. Joshua ben Levi said: He was catching game and binding it, but an angel was setting it free and driving it away.⁷⁰See above, 6:10. That is what is stated (in Prov. 12:27): A DECEPTIVE ONE SHALL NOT ROAST HIS GAME, BUT A DILIGENT ONE IS A PERSON OF PRECIOUS WEALTH.⁷¹According to Targum Pseudo-Jonathan, Gen. 27:31, Esau deceived his father by serving him dog meat instead of the venison he had been unable to catch. It was not known to Jacob what miracles were performed for him, for, while he was going out, Esau was coming in. Thus it is stated (in Gen. 27:30): AND < JACOB > HAD JUST GONE OUT, GONE OUT…. Therefore, David has said (in Ps. 86:10): FOR YOU ARE GREAT, AND YOU PERFORM WONDERS (rt.: PL'), YOU GOD BY YOURSELF. You know what miracles and wonders (rt.: PL') you are doing with such a person, but he does not know. This person sleeps upon his bed < and > arises to put on his clothes. Unless they make a search (rt.: PL') for whether there is a snake or a scorpion there, he will cast them off without knowing about them and < so > be delivered from them. Therefore, David has said to him: < It is > for you alone to do wonders (rt.: PL'); < it is incumbent > upon us to be blessing you, as stated (in Ps. 72:18): BLESSED BE THE LORD GOD < OF ISRAEL, WHO ALONE DOES WONDERS (rt.: PL') >. In Egypt you did miracles for us, and we on our part uttered a song by the sea for you (in Exod. 15:1-18). The Holy One said to them: In this world I have performed wonders (rt.: PL') for you and redeemed you from the bondage of Egypt. Thus I am going to redeem you in the world to come from the bondage of Edom (i.e., of Esau) and perform wonders for you. It is so stated (in Micah 7:15): AS IN THE DAYS OF YOUR EXODUS FROM [THE LAND OF EGYPT], I WILL SHOW HIM WONDERS (rt.: PL').

R. Johanan the son of Zakkai said: Scripture states: Thou shalt build the altar of the Lord thy God of unhewn stones (Deut. 27:6), for it will help to achieve peace between the Israelites and their Father in heaven. A logical conclusion may be derived from this. If the stones of the altar, which cannot see or hear or speak, achieve peace between Israel and their Father in heaven, so that the Torah commands that iron should not be wielded over them, how much more so, then, should one who promotes peace between husband and wife, or between a man and his companion, have his days and his years prolonged.

(Numb. 23:7, cont.:) COME, PLEASE,⁶⁵Na. The word is not found in the Masoretic Text. CURSE <JACOB> FOR ME. Whoever curses them (i.e., the children of Jacob) is cursing himself, since it is stated (in Gen. 12:3): AND THE ONE WHO CURSES YOU, I WILL CURSE. It also says (in Gen. 27:29): CURSED BE THOSE WHO CURSE YOU,⁶⁶See above, Gen. 6:16. AND BLESSED BE THOSE WHO BLESS YOU.

(Numb. 23:8:) HOW SHALL I CURSE WHOM GOD HAS NOT CURSED? When they deserved to be cursed, they were not cursed. When Jacob went in to receive the blessings, as written (in Gen. 27:16): THEN <SHE CLOTHED HIS ARMS AND THE HAIRLESS PART OF HIS NECK> WITH THE SKINS OF GOAT KIDS. His father said to him (in Gen. 27:18): WHO ARE YOU? He said to him (in vs. 19): I AM ESAU, YOUR FIRST-BORN. Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only <was he not cursed>, but he was blessed, as stated (in Gen. 27:33): HE SHALL ALSO BE BLESSED. So how do I curse (in the words of Numb. 23:8) WHOM GOD HAS NOT CURSED?

(Numb. 23:8:) HOW SHALL I CURSE WHOM GOD HAS NOT CURSED? When they deserved to be cursed, they were not cursed. When Jacob went in to receive the blessings, as written (in Gen. 27:16): THEN <SHE CLOTHED HIS ARMS AND THE HAIRLESS PART OF HIS NECK> WITH THE SKINS OF GOAT KIDS. His father said to him (in Gen. 27:18): WHO ARE YOU? He said to him (in vs. 19): I AM ESAU, YOUR FIRST-BORN. Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only <was he not cursed>, but he was blessed, as stated (in Gen. 27:33): HE SHALL ALSO BE BLESSED. So how do I curse (in the words of Numb. 23:8) WHOM GOD HAS NOT CURSED?

(Numb. 23:8:) HOW SHALL I CURSE WHOM GOD HAS NOT CURSED? When they deserved to be cursed, they were not cursed. When Jacob went in to receive the blessings, as written (in Gen. 27:16): THEN <SHE CLOTHED HIS ARMS AND THE HAIRLESS PART OF HIS NECK> WITH THE SKINS OF GOAT KIDS. His father said to him (in Gen. 27:18): WHO ARE YOU? He said to him (in vs. 19): I AM ESAU, YOUR FIRST-BORN. Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only <was he not cursed>, but he was blessed, as stated (in Gen. 27:33): HE SHALL ALSO BE BLESSED. So how do I curse (in the words of Numb. 23:8) WHOM GOD HAS NOT CURSED?

(Deut. 14:22:) “You shall surely tithe.” Tithe ('sr) so that you may become rich ('shr),³⁵In Hebrew letters the roots translated “tithe” and “become rich” are identical. before you are in want (hsr).³⁶PRK 10:10. [Here is] a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah.³⁷This interpretation understands the ALL in the commandment as expressing the universality of the YOU rather than modifying the predicate of the sentence. See the commentary of Enoch Zundel, ‘Ets Yosef on Tanh., Deut. 4:18, who cites the Tosafot to Ta’an 9a (top); cf. Sifre, Deut. 14:22 (105). (Ibid., cont.:) “The produce of your seed.” If you are merit it, it shall go out to sow the field. But if not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said (in Gen. 27:5), “and Esau had gone out into the field to hunt game.” Another interpretation (of Deut. 14:22), “the produce of your seed.” If you merit it, your end shall be that, when you go out to your field and see what is in need of rain, you shall pray and be answered.³⁸On granting of rain for tithes, see Mal. 3:10; PRK 1:4. But if not, it ends up that the enemies of Israel come out to bury their children in the field.³⁹A euphemism warning that neglected tithes will lead to Israel’s enemies burying Israel’s children. (Deut. 14:22:) “Year by year.” One does not set aside a tithe from one year for [the crops of] another.⁴⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). [These are] the words of R. Aqiva. (Deut. 14:23:) “Then in the presence of the Lord your God, in the place where he shall choose to have His name dwell, you shall consume the tithes of your grain, [your new wine].” If you tithe, [it is] your grain. But if not, [it is] My grain, according to what is stated (in Hos. 2:11), “Therefore I will take back My grain in its time.” If you merit it [it is] your new wine. But if not, [it is] My new wine, [according to what is stated (ibid., cont.),] “and My new wine in its season.” Resh Laqesh said, “The Holy One, blessed be He, said, ‘I have told you to take your tithes from the choicest part. How so? When a Levite comes to you, if you give him a tithe from the choicest part, I will [also] give to you from the choicest part.’” Thus it is stated (in Deut. 28:12), “The Lord will open for you His finest storehouse.” But if you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24), “The Lord will make the rainfall of your land powder and dust.” (Deut. 14:29:) “Then the Levite, because he has no share or inheritance with you shall come….” R. Judah b. R. Simon said, “The Holy One, blessed be He, said, ‘If you have four children in the house, you have (according to Deut. 16:14:) “And you shall rejoice during your festival, you, and your son, and your daughter, your bond servant, and your bondmaid.” And as for Me, I have four children in the house: (ibid., cont.:) “the Levite and the sojourner, the orphan and the widow.” [These are] mine. So they all are in a single verse. If you give joy to Mine during the festival days that I have given you, I will give joy to yours in the Temple (literally, in the house of choice). It is so stated (in Is. 56:7), “I will bring them unto My holy hill and give them joy in My house of prayer.”’ Amen, so may it be His will!”

[Another interpretation] (of Prov. 12:10): A RIGHTEOUS ONE REGARDS < THE LIFE OF HIS CATTLE >. This refers to the Holy One, who said (in Lev. 22:28): IN THE CASE OF AN ANIMAL FROM THE HERD OR THE FLOCK, < YOU SHALL NOT SLAUGHTER > IT AND ITS OFFSPRING…. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. This refers to Haman, of whom it is written (in Esth. 3:13): TO DESTROY AND TO ANNIHILATE < ALL THE JEWS >… < ON A SINGLE DAY >. R. Levi said: Woe to the wicked, because they devise secret plans against Israel.⁷⁸M. Ps. 2:4. Each and every one says: My plan is better than your plan. Esau said: Cain was stupid to kill [his brother] Abel during his father's lifetime.⁷⁹Cf. Gen. R. 75:9. Did he not know that his father would be fruitful and multiply? I am not acting like that. Instead < he said > (in Gen. 27:41): PLEASE⁸⁰Na. The word is added to the Masoretic Text. LET THE DAYS OF MOURNING FOR MY FATHER COME; [THEN I WILL KILL MY BROTHER JACOB]. Pharaoh said: Esau was stupid to say: LET THE DAYS OF MOURNING [FOR MY FATHER] COME. Did he not know that his brother would be fruitful and multiply during his father's lifetime? I will not act like that. Instead, while they are tiny under their mothers' birthstool, I will strangle them. Thus it is written (in Exod. 1:22): EVERY SON BORN YOU SHALL THROW INTO THE NILE … Haman said: Pharaoh was stupid to say: EVERY SON BORN < YOU SHALL THROW INTO THE NILE >, [BUT EVERY DAUGHTER YOU SHALL KEEP ALIVE]. Did he not know that, when the daughters are married to men, they are fruitful and multiply through them. I will not act like that. Instead, < I will act > (in Esth. 3:13): TO DESTROY AND TO ANNIHILATE [ALL THE JEWS, YOUNG AND OLD, CHILDREN AND WOMEN, ON A SINGLE DAY]. R. Levi said: Gog [and Magog] as well are going to say the same: The former ones were stupid because they devised secret plans against Israel. Did they not know that they have a patron⁸¹Lat.: patronus. in the heavens? I will not act like that. First I will join in battle with their patron, and after that I will join in battle with them. Thus it is written (in Ps. 2:2): THE KINGS OF THE EARTH TAKE THEIR STAND, AND THE RULERS TAKE COUNSEL TOGETHER AGAINST THE LORD AND AGAINST HIS ANOINTED. The Holy One said to him: O wicked one, have you come to me to join in battle?⁸²Rt.: ZWG. The root more commonly refers to joining in wedlock as does the Greek verb, zeugnunai. By your life I will wage war with you, as stated (in Is. 42:13): THE LORD SHALL GO FORTH LIKE A WARRIOR…. It also says (in Zech. 14:3): THEN THE LORD WILL COME FORTH AND FIGHT WITH THOSE NATIONS AS WHEN HE FIGHTS IN THE DAY OF BATTLE.

Another interpretation (of Cant. 5:2): I SLEEP…. Jacob had given up hope that he would receive blessings from Isaac. Yet (ibid., cont.): BUT MY HEART IS AWAKE. (Gen. 27:6, 8-10:) AND REBEKAH SPOKE < UNTO JACOB >…. AND NOW MY SON, HEED ME IN WHAT < I CHARGE YOU >. PLEASE GO TO THE FLOCK…. THEN BRING IT TO YOUR FATHER…. He said to her (in vss. 11f.): LOOK, MY BROTHER ESAU IS A HAIRY MAN…. PERHAPS MY FATHER WILL FEEL ME…. He said to her: Do you not know that anyone who makes fun of his father is < as guilty > as if he were serving idols? Thus it is stated (in vs. 12, cont.): AND IN HIS EYES I SHALL BE LIKE ONE WHO MOCKS. Now one who mocks is nothing but an idolater, since it is stated (in Jer. 10:15): THEY (i.e., idols) ARE VANITY, A WORK OF MOCKERY.

(Gen. 27:12, cont.:) THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. The Holy One put in her heart (according to Cant. 5:2) THE SOUND OF MY BELOVED KNOCKING. (Ps. 122:8:) FOR THE SAKE OF MY BROTHERS AND COMPANIONS LET ME PLEASE SAY: PEACE BE WITH YOU.⁷⁵Buber finds the language confused here. According to the next paragraph, what the Holy One put in Rebekah’s heart was an answer to quiet Jacob’s concern. THE SOUND OF MY BELOVED KNOCKING might then be how Jacob heard her answer from the psalm as to why he should go and greet Isaac.

(Cant. 5:2, cont.:) MY INNOCENT (tammati), < i.e., > MY TWIN (when vocalized as tomati), since she had borne {two} twins. MY INNOCENT (tammati) because < the plan > was not from Rebekah. Rather the Holy One had put it in her heart. She said to him: When the first Adam sinned, was he cursed? Was not his mother cursed?⁷⁶The point is explained in Gen. R. 65:15, which adds the following: “Thus it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU.” Since LAND here is the feminine form of “Adam,” the midrash interprets the cursed land as his mother. And now it is my < turn >. Fulfill your < destiny > ; and if you should be cursed, your curse will fall upon me. Thus it is stated (in Gen. 27:13): YOUR CURSE, MY SON, BE UPON ME! … [Why?] The Holy One said to him: See, I have crowned you with blessings, as stated (in Cant. 5:2, cont.): FOR MY HEAD IS DRENCHED WITH DEW. He went immediately. (According to Gen. 27:14:) THEN HE WENT TO GET THEM AND BROUGHT THEM TO HIS MOTHER…. He went in with his father and received the blessings, as stated (in vs. 28): SO MAY GOD GIVE TO YOU < FROM THE DEW OF HEAVEN >….

(Cant. 5:2, cont.:) MY INNOCENT (tammati), < i.e., > MY TWIN (when vocalized as tomati), since she had borne {two} twins. MY INNOCENT (tammati) because < the plan > was not from Rebekah. Rather the Holy One had put it in her heart. She said to him: When the first Adam sinned, was he cursed? Was not his mother cursed?⁷⁶The point is explained in Gen. R. 65:15, which adds the following: “Thus it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU.” Since LAND here is the feminine form of “Adam,” the midrash interprets the cursed land as his mother. And now it is my < turn >. Fulfill your < destiny > ; and if you should be cursed, your curse will fall upon me. Thus it is stated (in Gen. 27:13): YOUR CURSE, MY SON, BE UPON ME! … [Why?] The Holy One said to him: See, I have crowned you with blessings, as stated (in Cant. 5:2, cont.): FOR MY HEAD IS DRENCHED WITH DEW. He went immediately. (According to Gen. 27:14:) THEN HE WENT TO GET THEM AND BROUGHT THEM TO HIS MOTHER…. He went in with his father and received the blessings, as stated (in vs. 28): SO MAY GOD GIVE TO YOU < FROM THE DEW OF HEAVEN >….

21 The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Exodus 3:15, is a hint to] Israel, to Moshe,"pakod pakadeti etchem (I have surely remembered you)." The doubling of tsadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, [ou'metachtav yitsmach] (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the Messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDavid tsemach tsadeek [...] (and I will raise up a true branch of David [...])." "The leader of fifty" (Isaiah 3:3). Twenty-four books (of the Bible); add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold fifty. "Sixty were the queens," (Song of Songs 6:8), sixty tractates; "and eighty were the concubines," eighty study halls that were in Jerusalem corresponding to its gates.; and maidens without number," the study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This corresponds to] the sixty letters of the priestly blessing (Numbers 6:24-26). Three hundred and eighteen [souls mentioned in Genesis 14:14 is the numerical equivalent of] Eliezer. "Inasmuch (ekev) as Avraham obeyed Me and kept My charge: My commandments, My laws, and My teachings" (Genesis 26:5) - he recognized him when he was three (the numerical equivalent of ekev, being three less than that of Avraham). The Satan (HaSatan) has the numerical equivalent of three hundred and sixty-four, the count of the days of the solar year that he rules over all of them to slander, excepting Yom Kippur. Rabbi Ami beiRabbi Abba said, "Avraham was missing five organs before he was circumcised and [before] he fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." "A woman of valor is the crown of her husband" (Proverbs 12:4) - that is Sarah. Her name had been Sarai. Two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod (with a numerical count of ten that was taken from her) was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehoshua came and Moshe added to him a yod - the Lord save you from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod (with a numerical count of ten) corresponds to the ten trials [of Avraham]. [The letter] tsadi (with a numerical count of ninety), [as] Sarah was ninety when he was born. [The letter] chet (with a numerical count of eight), [as] he was circumcised on the eighth day. And the letter kof (with a numerical count of one hundred), [as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards. Count from (the last son), Binaymin to Levi - there are ten sons, [and Levi] was the tenth. [The letter] ayin (with a numerical count of seventy corresponds to the number of offspring he took to Egypt), "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received minus the name of God, "And may He give you etc." (Genesis 27:28)]. [The letter] bet (with a numerical count of two) remains, corresponding to two angels (that he saw on the ladder in his dream) rising. There were six hundred and thirteen commandments in the tablets - corresponding to the letters from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments - no less and no more. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, [as it is stated] (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you besides to fear Him [...]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; and Torah has a numerical value of six hundred and eleven - and Torah and fear [of God] along with them, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) [is six hundred] - the rabbis taught: [Add] eight [strings] and five [knots], behold that is six hundred and thirteen. The days of Avraham were one hundred and seventy-five years, [of] Yitzchak were one hundred and eighty years [and of] Yaakov were a hundred and forty-seven years. When you put them together, it is found to be five hundred and two years. And so is the distance of the the heavens to the earth, "like the the days of the heavens above the earth" (Deuteronomy 11:21). "[The man (David)] raised on high" (II Samuel 23:1) - [high (al) has a numerical value of one hundred] corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David came and ordained [the daily saying of] one hundred blessings. Once he ordained them, the pestilence ceased. High (al) [corresponds to] the yoke (ulah) of Torah and the yoke of suffering. "Forgive all guilt and take the good (tov) that we pay with the words of our lips" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen blessings. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained after it for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "Take tov [in at-bash (matching letters based on how close they are to the center of the alphabet), which is the same] as the numerical value of soul (nefesh). Israel said, 'At the time that the Temple existed, we would incinerate the fats and the innards and be cleansed. But now behold our fat, our blood and our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of two hundred and seventy one (the number of the days of the nine months of birthing). The measure of the water of a mikveh (ritual bath) is forty seah [corresponding to the forty mentions] of well water, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. Each seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] challah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value [of le'at] is forty. And one who separates the measure of the challah [tithe] must separate one part in forty three and a fifth from Torah writ like the [numerical] value of challah. The main categories of work [on Shabbat] are forty minus one (thirty-nine), as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one. "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses that the snake, Chava, Adam and the ground were cursed - and the sages lessened one, because of "he shall not add." Those [judges] advocating innocence are more those advocating guilt. [For] it is best for the two to come and push off one. Seshach is Bavel (Babylon) [according to] its numerical value in at-bash. Tavel is Ramlah [according to] its numerical value in al-bam (another numerical scheme). "Thus (bezot) shall Aaron enter the shrine; with a bull of the herd for a sin offering and a ram for a burnt offering" (Leviticus 16:3). Bezot (which has a numerical count of four hundred and ten) is a hint to the first Temple that stood for four hundred and ten years.

13 (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)]”:¹⁸A 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). (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, but the hands are the hands of Esau.’ And it is written (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].” Hence it is written (in Numb. 22:23) “and a sword was drawn in his hand.”

13 (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)]”:¹⁸A 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). (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, but the hands are the hands of Esau.’ And it is written (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].” Hence it is written (in Numb. 22:23) “and a sword was drawn in his hand.”

19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,³¹Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].”³²Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,³³Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.³⁴As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’³⁵Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion³⁶Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).³⁷In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb')³⁸For this interpretation, cf. Nid. 31a. Who can number the masses³⁹Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there.

19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,³¹Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].”³²Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,³³Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.³⁴As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’³⁵Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion³⁶Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).³⁷In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb')³⁸For this interpretation, cf. Nid. 31a. Who can number the masses³⁹Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there.

19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,³¹Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].”³²Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,³³Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.³⁴As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’³⁵Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion³⁶Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).³⁷In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb')³⁸For this interpretation, cf. Nid. 31a. Who can number the masses³⁹Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there.

19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,³¹Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].”³²Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,³³Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.³⁴As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’³⁵Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion³⁶Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).³⁷In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb')³⁸For this interpretation, cf. Nid. 31a. Who can number the masses³⁹Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there.

19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,³¹Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].”³²Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,³³Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.³⁴As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’³⁵Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion³⁶Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).³⁷In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb')³⁸For this interpretation, cf. Nid. 31a. Who can number the masses³⁹Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there.

Moses immediately hearkened to God and went to divide the sea, but the sea refused to comply, exclaiming, "Shall I split at your behest? Am I not greater than you, since I was created on the third day and you on the sixth?" When Moses heard this, he went and informed God, "The sea refuses to part."

(Gen. 27:33:) THEN ISAAC TREMBLED < EXCEEDINGLY GREATLY >…. This text is related (to Prov. 16:1): ONE MAY POSSESS THE CONSIDERATIONS OF THE HEART, BUT THE ANSWER OF THE TONGUE COMES FROM THE LORD. What are the considerations of the heart? [If] one [has] an account or any business with his associate, he may think in his heart and say: If we should stand [with him] (in court), he would say thus and so to me; and I would say thus and so to him. < When > he does stand against me, it turns out that after all the things that he was considering, he does not speak < them >, but forgets. Ergo: Solomon said it well (in Prov. 16:1): ONE MAY POSSESS THE CONSIDERATIONS OF THE HEART, BUT THE ANSWER OF THE TONGUE COMES FROM THE LORD.

Another interpretation (of Gen. 27:33): THEN ISAAC TREMBLED EXCEEDINGLY GREATLY. R. Levi said in the name of R. Hama bar Hanina:⁸⁸See Tanh., Gen. 6:13. One does not say: EXCEEDINGLY GREATLY unless there was another < event > before it (for it to exceed). So what were the two tremblings that Isaac had? One was on Mount Moriah when his father bound him and took up the knife to slaughter him. The Holy One appeared above the angels and opened up the firmament. When Isaac raised his eyes and saw the chambers of the chariot, he trembled and shook. But here he trembled, and his trembling was greater than the first time! There he trembled when he saw the Holy One, the chambers of the chariot, and the angels. But here, because Jacob had entered and taken the blessings, his trembling was greater than that < former > trembling. But why did he tremble? Nathan the Haver said in the name of R. Aha and R. Judah b. R. Shallum the Levite < who said > in the name of R. Johanan: When Jacob entered, the Garden of Eden entered with him, as stated (in Gen. 27:27): THEN HE SMELLED THE ODOR OF HIS GARMENTS….⁸⁹See above, 6:16; Gen. R. 65:22; Cant. R. 4:11:2. And note that he did not put on anything but clothes of goat's hair, as stated (in vs. 16): THEN SHE CLOTHED HIS ARMS < AND THE HAIRLESS PART OF HIS NECK > WITH THE SKINS OF GOAT KIDS. And you do not have a worse odor in the < whole > world than goatskins washed smooth. But what is the meaning (of vs. 27): THEN HE SMELLED THE ODOR OF HIS GARMENTS? Some interpret it to say: The Holy One blew on the clothes of Isaac the odor of the incense which was going to be used in the Temple. When Esau the Wicked entered, however, < the result was as > R. Aha and R. Johanan have said: Gehinnom entered with him. Thus it is stated (in Prov. 18:3): WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING; AND WITH DISGRACE, SHAME. When Esau arrived, Isaac perceived the house becoming hot and < so > perceived Gehinnom.⁹⁰See above, 6:1, 4. He began to scream and tremble, as stated (in Gen. 27:33): THEN ISAAC TREMBLED < EXCEEDINGLY GREATLY >.

Another interpretation (of Gen. 27:33): THEN ISAAC TREMBLED EXCEEDINGLY GREATLY. R. Levi said in the name of R. Hama bar Hanina:⁸⁸See Tanh., Gen. 6:13. One does not say: EXCEEDINGLY GREATLY unless there was another < event > before it (for it to exceed). So what were the two tremblings that Isaac had? One was on Mount Moriah when his father bound him and took up the knife to slaughter him. The Holy One appeared above the angels and opened up the firmament. When Isaac raised his eyes and saw the chambers of the chariot, he trembled and shook. But here he trembled, and his trembling was greater than the first time! There he trembled when he saw the Holy One, the chambers of the chariot, and the angels. But here, because Jacob had entered and taken the blessings, his trembling was greater than that < former > trembling. But why did he tremble? Nathan the Haver said in the name of R. Aha and R. Judah b. R. Shallum the Levite < who said > in the name of R. Johanan: When Jacob entered, the Garden of Eden entered with him, as stated (in Gen. 27:27): THEN HE SMELLED THE ODOR OF HIS GARMENTS….⁸⁹See above, 6:16; Gen. R. 65:22; Cant. R. 4:11:2. And note that he did not put on anything but clothes of goat's hair, as stated (in vs. 16): THEN SHE CLOTHED HIS ARMS < AND THE HAIRLESS PART OF HIS NECK > WITH THE SKINS OF GOAT KIDS. And you do not have a worse odor in the < whole > world than goatskins washed smooth. But what is the meaning (of vs. 27): THEN HE SMELLED THE ODOR OF HIS GARMENTS? Some interpret it to say: The Holy One blew on the clothes of Isaac the odor of the incense which was going to be used in the Temple. When Esau the Wicked entered, however, < the result was as > R. Aha and R. Johanan have said: Gehinnom entered with him. Thus it is stated (in Prov. 18:3): WHEN A WICKED ONE COMES, THERE IS ALSO DESPISING; AND WITH DISGRACE, SHAME. When Esau arrived, Isaac perceived the house becoming hot and < so > perceived Gehinnom.⁹⁰See above, 6:1, 4. He began to scream and tremble, as stated (in Gen. 27:33): THEN ISAAC TREMBLED < EXCEEDINGLY GREATLY >.

[(Gen. 27:33, cont.:) AND SAID: WHO THEN (mi 'efo')?] What is the meaning of MY 'EFO' (rt.: 'P')? Mi 'efoh (rt.: 'PH)?⁹¹Gen. R. 67:2; Cant. R. 4:11:2. Isaac said: Sovereign of the Universe: Who is being baked (mi ne'efah, rt.: 'PH) in this oven (i.e., of Gehinnom), I or my son Jacob? The Holy One said to him: Neither you nor your son Jacob. But who? (Ibid., cont.:) HE THAT HAS HUNTED GAME. This is Esau, as stated (in Gen. 25:27): ESAU BECAME A CUNNING HUNTER.

Another interpretation (of Gen. 27:33): Why did he tremble? Because he had blessed the younger before the elder; for he had intended to bless both of them. So he called Esau in order to bless him first, since he was the elder. Then afterwards, < he would call > Jacob. So he intended. Why? Because before the Holy One it is difficult to supplant a genealogical chain, to replace primogeniture. So note that he only called Esau. On what basis do you say that he wished to bless Jacob? On the basis of what Jacob said, {and he said} [to his mother] (in Gen. 27:12): THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. He said to her: Even the blessing which he was going to give me, in the end he will not give me. Isaac only trembled when he said: What sin is on my hands that the genealogical chain should be ruined at my hands, for me to bless the younger < first > and the elder afterwards? And so you find: In every place Moses comes before Aaron;⁹²Cf. Mekhilta de Rabbi Ishmael, Pisha, 1. but when it comes to genealogy, Aaron is before Moses. Thus it is stated (in Numb. 3:1): NOW THESE ARE THE DESCENDANTS OF AARON AND MOSES. R. Abba said in the name of R. Johanan of the Bet Guvrin: In the case of Reuben also, when that event (the selling of Joseph) happened at his hands, his father gave his birthright to Joseph. Thus it is stated (in I Chron. 5:1): AND THE SONS OF REUBEN, THE FIRST-BORN OF ISRAEL. NOW HE IS FIRST-BORN; BUT, WHEN HE HAD DEFILED HIS FATHER'S BED, HIS BIRTHRIGHT WAS GIVEN TO (JOSEPH) [THE SONS JOSEPH BEN ISRAEL]. Hence the birthright belonged to Joseph. In the genealogy, however, he was not able to keep his birthright away from him, as stated (in Exod. 6:14): THE SONS OF REUBEN THE FIRST-BORN OF ISRAEL. "Now he was the first-born" is not written here (in I Chron. 5:1), but: NOW HE IS THE FIRST-BORN. So also in the case of the sons of Noah, Japheth was the oldest: but because Shem was more righteous, < Scripture > counts him first in every place.⁹³See above, 2:19. Thus it is stated (in Gen. 9:18): AND THE CHILDREN OF NOAH WHO WENT FORTH FROM THE ARK WERE SHEM, HAM, AND JAPHETH. In regard to genealogy, however, < Scripture > mentions Japheth as being the eldest. Thus it is stated (in Gen. 10:21): AND UNTO SHEM THERE WERE CHILDREN BORN. HE WAS ALSO FATHER TO ALL THE CHILDREN OF EBER < AND > THE BROTHER OF JAPHETH, WHO WAS THE OLDEST.⁹⁴The last eight words can be, and commonly are, translated: THE ELDER BROTHER OF JAPHETH. See Gen. R. 37:7. R. Tanhuma said: But you also have to learn < through > greater insight, that Shem was second to Japheth. Therefore, you find that Noah sired a son at < an age of > five hundred years. It is written (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGOT SHEM, HAM, AND JAPHETH >. Now the flood took place (according to Gen. 7:11): IN THE SIX HUNDREDTH YEAR OF NOAH'S LIFE…. {Since} it is also written of Shem that he sired a son at < the age of > a hundred years, {he was lacking two} [two years after the flood). It is so stated (in Gen. 11:10): THESE ARE THE DESCENDANTS OF SHEM: SHEM WAS A HUNDRED YEARS OLD WHEN HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. If he had been the eldest, it would have been necessary to say only: HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. You also learn from here that Japheth was two years older than Shem according to the reckoning of my calculation. Here also (in Gen. 27:33), Isaac only trembled when he said: What sin is there on my hands that I have blessed the younger before the elder and have changed the order? Jacob went out and Esau came in, as stated (in Gen. 27:30): AND JACOB HAD JUST GONE OUT…. He (Esau) said to his father (in vs. 32): I AM [YOUR SON], YOUR FIRST-BORN, ESAU. His father began saying: Who is this one who entered and received the blessings? The Holy Spirit said to him: It was Jacob. He said to him (in vs. 33): AND I HAVE EATEN OF EVERYTHING. R. Isaac said: In that dish Isaac had a taste OF EVERYTHING that the Holy One had created during the six days of creation.⁹⁵Tanh., Gen. 6:11; Gen. R. 67:2. Also R. Judah b. R. Shallum said in the name of R. Ayyevu: In that dish Isaac had a taste of whatever is stored up for the righteous in the days to come. [Isaac said to him: In that dish I tasted everything that the Holy One has created]. Esau said to him: Daddy, [tell me:] What is that dish? Isaac said to him: < Whatever I ask for >. I asked for pheasant;⁹⁶Gk.: phasianos. I tasted it. Esau said to him: Daddy, tell me the basic < ingredient >. He said to him: It was meat. R. Hananyah b. R. Isaac said: When Esau heard this, he began striking his face. He said: Woe to that man, as stated (in Gen. 27:34): AND HE LET OUT A GREAT AND BITTER CRY…. Esau said: He fed me pottage of lentils, and I gave him my birthright. Now he has fed Daddy meat. You must know with what blessings he blessed him! HE BEGAN TO CRY AND SAY: IS HE NOT RIGHTLY NAMED JACOB (rt.: 'QB)? [FOR HE HAS CHEATED (rt.: 'QB) ME THESE TWO TIMES. HE TOOK MY BIRTHRIGHT; AND, SEE, NOW HE HAS TAKEN MY BLESSING.] His father said to him: So what should I do for you? He said to him: He has already taken my birthright. Isaac said to him: Over this matter I was sorry. He also said: Perhaps I transgressed a commandment of the Law in blessing the younger before the elder. Now that I have already blessed him, (according to Gen. 27:33:) HE SHALL ALSO BE BLESSED.

Another interpretation (of Gen. 27:33): Why did he tremble? Because he had blessed the younger before the elder; for he had intended to bless both of them. So he called Esau in order to bless him first, since he was the elder. Then afterwards, < he would call > Jacob. So he intended. Why? Because before the Holy One it is difficult to supplant a genealogical chain, to replace primogeniture. So note that he only called Esau. On what basis do you say that he wished to bless Jacob? On the basis of what Jacob said, {and he said} [to his mother] (in Gen. 27:12): THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. He said to her: Even the blessing which he was going to give me, in the end he will not give me. Isaac only trembled when he said: What sin is on my hands that the genealogical chain should be ruined at my hands, for me to bless the younger < first > and the elder afterwards? And so you find: In every place Moses comes before Aaron;⁹²Cf. Mekhilta de Rabbi Ishmael, Pisha, 1. but when it comes to genealogy, Aaron is before Moses. Thus it is stated (in Numb. 3:1): NOW THESE ARE THE DESCENDANTS OF AARON AND MOSES. R. Abba said in the name of R. Johanan of the Bet Guvrin: In the case of Reuben also, when that event (the selling of Joseph) happened at his hands, his father gave his birthright to Joseph. Thus it is stated (in I Chron. 5:1): AND THE SONS OF REUBEN, THE FIRST-BORN OF ISRAEL. NOW HE IS FIRST-BORN; BUT, WHEN HE HAD DEFILED HIS FATHER'S BED, HIS BIRTHRIGHT WAS GIVEN TO (JOSEPH) [THE SONS JOSEPH BEN ISRAEL]. Hence the birthright belonged to Joseph. In the genealogy, however, he was not able to keep his birthright away from him, as stated (in Exod. 6:14): THE SONS OF REUBEN THE FIRST-BORN OF ISRAEL. "Now he was the first-born" is not written here (in I Chron. 5:1), but: NOW HE IS THE FIRST-BORN. So also in the case of the sons of Noah, Japheth was the oldest: but because Shem was more righteous, < Scripture > counts him first in every place.⁹³See above, 2:19. Thus it is stated (in Gen. 9:18): AND THE CHILDREN OF NOAH WHO WENT FORTH FROM THE ARK WERE SHEM, HAM, AND JAPHETH. In regard to genealogy, however, < Scripture > mentions Japheth as being the eldest. Thus it is stated (in Gen. 10:21): AND UNTO SHEM THERE WERE CHILDREN BORN. HE WAS ALSO FATHER TO ALL THE CHILDREN OF EBER < AND > THE BROTHER OF JAPHETH, WHO WAS THE OLDEST.⁹⁴The last eight words can be, and commonly are, translated: THE ELDER BROTHER OF JAPHETH. See Gen. R. 37:7. R. Tanhuma said: But you also have to learn < through > greater insight, that Shem was second to Japheth. Therefore, you find that Noah sired a son at < an age of > five hundred years. It is written (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGOT SHEM, HAM, AND JAPHETH >. Now the flood took place (according to Gen. 7:11): IN THE SIX HUNDREDTH YEAR OF NOAH'S LIFE…. {Since} it is also written of Shem that he sired a son at < the age of > a hundred years, {he was lacking two} [two years after the flood). It is so stated (in Gen. 11:10): THESE ARE THE DESCENDANTS OF SHEM: SHEM WAS A HUNDRED YEARS OLD WHEN HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. If he had been the eldest, it would have been necessary to say only: HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. You also learn from here that Japheth was two years older than Shem according to the reckoning of my calculation. Here also (in Gen. 27:33), Isaac only trembled when he said: What sin is there on my hands that I have blessed the younger before the elder and have changed the order? Jacob went out and Esau came in, as stated (in Gen. 27:30): AND JACOB HAD JUST GONE OUT…. He (Esau) said to his father (in vs. 32): I AM [YOUR SON], YOUR FIRST-BORN, ESAU. His father began saying: Who is this one who entered and received the blessings? The Holy Spirit said to him: It was Jacob. He said to him (in vs. 33): AND I HAVE EATEN OF EVERYTHING. R. Isaac said: In that dish Isaac had a taste OF EVERYTHING that the Holy One had created during the six days of creation.⁹⁵Tanh., Gen. 6:11; Gen. R. 67:2. Also R. Judah b. R. Shallum said in the name of R. Ayyevu: In that dish Isaac had a taste of whatever is stored up for the righteous in the days to come. [Isaac said to him: In that dish I tasted everything that the Holy One has created]. Esau said to him: Daddy, [tell me:] What is that dish? Isaac said to him: < Whatever I ask for >. I asked for pheasant;⁹⁶Gk.: phasianos. I tasted it. Esau said to him: Daddy, tell me the basic < ingredient >. He said to him: It was meat. R. Hananyah b. R. Isaac said: When Esau heard this, he began striking his face. He said: Woe to that man, as stated (in Gen. 27:34): AND HE LET OUT A GREAT AND BITTER CRY…. Esau said: He fed me pottage of lentils, and I gave him my birthright. Now he has fed Daddy meat. You must know with what blessings he blessed him! HE BEGAN TO CRY AND SAY: IS HE NOT RIGHTLY NAMED JACOB (rt.: 'QB)? [FOR HE HAS CHEATED (rt.: 'QB) ME THESE TWO TIMES. HE TOOK MY BIRTHRIGHT; AND, SEE, NOW HE HAS TAKEN MY BLESSING.] His father said to him: So what should I do for you? He said to him: He has already taken my birthright. Isaac said to him: Over this matter I was sorry. He also said: Perhaps I transgressed a commandment of the Law in blessing the younger before the elder. Now that I have already blessed him, (according to Gen. 27:33:) HE SHALL ALSO BE BLESSED.

Another interpretation (of Gen. 27:33): Why did he tremble? Because he had blessed the younger before the elder; for he had intended to bless both of them. So he called Esau in order to bless him first, since he was the elder. Then afterwards, < he would call > Jacob. So he intended. Why? Because before the Holy One it is difficult to supplant a genealogical chain, to replace primogeniture. So note that he only called Esau. On what basis do you say that he wished to bless Jacob? On the basis of what Jacob said, {and he said} [to his mother] (in Gen. 27:12): THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. He said to her: Even the blessing which he was going to give me, in the end he will not give me. Isaac only trembled when he said: What sin is on my hands that the genealogical chain should be ruined at my hands, for me to bless the younger < first > and the elder afterwards? And so you find: In every place Moses comes before Aaron;⁹²Cf. Mekhilta de Rabbi Ishmael, Pisha, 1. but when it comes to genealogy, Aaron is before Moses. Thus it is stated (in Numb. 3:1): NOW THESE ARE THE DESCENDANTS OF AARON AND MOSES. R. Abba said in the name of R. Johanan of the Bet Guvrin: In the case of Reuben also, when that event (the selling of Joseph) happened at his hands, his father gave his birthright to Joseph. Thus it is stated (in I Chron. 5:1): AND THE SONS OF REUBEN, THE FIRST-BORN OF ISRAEL. NOW HE IS FIRST-BORN; BUT, WHEN HE HAD DEFILED HIS FATHER'S BED, HIS BIRTHRIGHT WAS GIVEN TO (JOSEPH) [THE SONS JOSEPH BEN ISRAEL]. Hence the birthright belonged to Joseph. In the genealogy, however, he was not able to keep his birthright away from him, as stated (in Exod. 6:14): THE SONS OF REUBEN THE FIRST-BORN OF ISRAEL. "Now he was the first-born" is not written here (in I Chron. 5:1), but: NOW HE IS THE FIRST-BORN. So also in the case of the sons of Noah, Japheth was the oldest: but because Shem was more righteous, < Scripture > counts him first in every place.⁹³See above, 2:19. Thus it is stated (in Gen. 9:18): AND THE CHILDREN OF NOAH WHO WENT FORTH FROM THE ARK WERE SHEM, HAM, AND JAPHETH. In regard to genealogy, however, < Scripture > mentions Japheth as being the eldest. Thus it is stated (in Gen. 10:21): AND UNTO SHEM THERE WERE CHILDREN BORN. HE WAS ALSO FATHER TO ALL THE CHILDREN OF EBER < AND > THE BROTHER OF JAPHETH, WHO WAS THE OLDEST.⁹⁴The last eight words can be, and commonly are, translated: THE ELDER BROTHER OF JAPHETH. See Gen. R. 37:7. R. Tanhuma said: But you also have to learn < through > greater insight, that Shem was second to Japheth. Therefore, you find that Noah sired a son at < an age of > five hundred years. It is written (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGOT SHEM, HAM, AND JAPHETH >. Now the flood took place (according to Gen. 7:11): IN THE SIX HUNDREDTH YEAR OF NOAH'S LIFE…. {Since} it is also written of Shem that he sired a son at < the age of > a hundred years, {he was lacking two} [two years after the flood). It is so stated (in Gen. 11:10): THESE ARE THE DESCENDANTS OF SHEM: SHEM WAS A HUNDRED YEARS OLD WHEN HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. If he had been the eldest, it would have been necessary to say only: HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. You also learn from here that Japheth was two years older than Shem according to the reckoning of my calculation. Here also (in Gen. 27:33), Isaac only trembled when he said: What sin is there on my hands that I have blessed the younger before the elder and have changed the order? Jacob went out and Esau came in, as stated (in Gen. 27:30): AND JACOB HAD JUST GONE OUT…. He (Esau) said to his father (in vs. 32): I AM [YOUR SON], YOUR FIRST-BORN, ESAU. His father began saying: Who is this one who entered and received the blessings? The Holy Spirit said to him: It was Jacob. He said to him (in vs. 33): AND I HAVE EATEN OF EVERYTHING. R. Isaac said: In that dish Isaac had a taste OF EVERYTHING that the Holy One had created during the six days of creation.⁹⁵Tanh., Gen. 6:11; Gen. R. 67:2. Also R. Judah b. R. Shallum said in the name of R. Ayyevu: In that dish Isaac had a taste of whatever is stored up for the righteous in the days to come. [Isaac said to him: In that dish I tasted everything that the Holy One has created]. Esau said to him: Daddy, [tell me:] What is that dish? Isaac said to him: < Whatever I ask for >. I asked for pheasant;⁹⁶Gk.: phasianos. I tasted it. Esau said to him: Daddy, tell me the basic < ingredient >. He said to him: It was meat. R. Hananyah b. R. Isaac said: When Esau heard this, he began striking his face. He said: Woe to that man, as stated (in Gen. 27:34): AND HE LET OUT A GREAT AND BITTER CRY…. Esau said: He fed me pottage of lentils, and I gave him my birthright. Now he has fed Daddy meat. You must know with what blessings he blessed him! HE BEGAN TO CRY AND SAY: IS HE NOT RIGHTLY NAMED JACOB (rt.: 'QB)? [FOR HE HAS CHEATED (rt.: 'QB) ME THESE TWO TIMES. HE TOOK MY BIRTHRIGHT; AND, SEE, NOW HE HAS TAKEN MY BLESSING.] His father said to him: So what should I do for you? He said to him: He has already taken my birthright. Isaac said to him: Over this matter I was sorry. He also said: Perhaps I transgressed a commandment of the Law in blessing the younger before the elder. Now that I have already blessed him, (according to Gen. 27:33:) HE SHALL ALSO BE BLESSED.

Another interpretation (of Gen. 27:33): Why did he tremble? Because he had blessed the younger before the elder; for he had intended to bless both of them. So he called Esau in order to bless him first, since he was the elder. Then afterwards, < he would call > Jacob. So he intended. Why? Because before the Holy One it is difficult to supplant a genealogical chain, to replace primogeniture. So note that he only called Esau. On what basis do you say that he wished to bless Jacob? On the basis of what Jacob said, {and he said} [to his mother] (in Gen. 27:12): THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. He said to her: Even the blessing which he was going to give me, in the end he will not give me. Isaac only trembled when he said: What sin is on my hands that the genealogical chain should be ruined at my hands, for me to bless the younger < first > and the elder afterwards? And so you find: In every place Moses comes before Aaron;⁹²Cf. Mekhilta de Rabbi Ishmael, Pisha, 1. but when it comes to genealogy, Aaron is before Moses. Thus it is stated (in Numb. 3:1): NOW THESE ARE THE DESCENDANTS OF AARON AND MOSES. R. Abba said in the name of R. Johanan of the Bet Guvrin: In the case of Reuben also, when that event (the selling of Joseph) happened at his hands, his father gave his birthright to Joseph. Thus it is stated (in I Chron. 5:1): AND THE SONS OF REUBEN, THE FIRST-BORN OF ISRAEL. NOW HE IS FIRST-BORN; BUT, WHEN HE HAD DEFILED HIS FATHER'S BED, HIS BIRTHRIGHT WAS GIVEN TO (JOSEPH) [THE SONS JOSEPH BEN ISRAEL]. Hence the birthright belonged to Joseph. In the genealogy, however, he was not able to keep his birthright away from him, as stated (in Exod. 6:14): THE SONS OF REUBEN THE FIRST-BORN OF ISRAEL. "Now he was the first-born" is not written here (in I Chron. 5:1), but: NOW HE IS THE FIRST-BORN. So also in the case of the sons of Noah, Japheth was the oldest: but because Shem was more righteous, < Scripture > counts him first in every place.⁹³See above, 2:19. Thus it is stated (in Gen. 9:18): AND THE CHILDREN OF NOAH WHO WENT FORTH FROM THE ARK WERE SHEM, HAM, AND JAPHETH. In regard to genealogy, however, < Scripture > mentions Japheth as being the eldest. Thus it is stated (in Gen. 10:21): AND UNTO SHEM THERE WERE CHILDREN BORN. HE WAS ALSO FATHER TO ALL THE CHILDREN OF EBER < AND > THE BROTHER OF JAPHETH, WHO WAS THE OLDEST.⁹⁴The last eight words can be, and commonly are, translated: THE ELDER BROTHER OF JAPHETH. See Gen. R. 37:7. R. Tanhuma said: But you also have to learn < through > greater insight, that Shem was second to Japheth. Therefore, you find that Noah sired a son at < an age of > five hundred years. It is written (in Gen. 5:32): AND NOAH WAS FIVE HUNDRED YEARS OLD; < AND NOAH BEGOT SHEM, HAM, AND JAPHETH >. Now the flood took place (according to Gen. 7:11): IN THE SIX HUNDREDTH YEAR OF NOAH'S LIFE…. {Since} it is also written of Shem that he sired a son at < the age of > a hundred years, {he was lacking two} [two years after the flood). It is so stated (in Gen. 11:10): THESE ARE THE DESCENDANTS OF SHEM: SHEM WAS A HUNDRED YEARS OLD WHEN HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. If he had been the eldest, it would have been necessary to say only: HE BEGOT ARPACHSHAD, TWO YEARS AFTER THE FLOOD. You also learn from here that Japheth was two years older than Shem according to the reckoning of my calculation. Here also (in Gen. 27:33), Isaac only trembled when he said: What sin is there on my hands that I have blessed the younger before the elder and have changed the order? Jacob went out and Esau came in, as stated (in Gen. 27:30): AND JACOB HAD JUST GONE OUT…. He (Esau) said to his father (in vs. 32): I AM [YOUR SON], YOUR FIRST-BORN, ESAU. His father began saying: Who is this one who entered and received the blessings? The Holy Spirit said to him: It was Jacob. He said to him (in vs. 33): AND I HAVE EATEN OF EVERYTHING. R. Isaac said: In that dish Isaac had a taste OF EVERYTHING that the Holy One had created during the six days of creation.⁹⁵Tanh., Gen. 6:11; Gen. R. 67:2. Also R. Judah b. R. Shallum said in the name of R. Ayyevu: In that dish Isaac had a taste of whatever is stored up for the righteous in the days to come. [Isaac said to him: In that dish I tasted everything that the Holy One has created]. Esau said to him: Daddy, [tell me:] What is that dish? Isaac said to him: < Whatever I ask for >. I asked for pheasant;⁹⁶Gk.: phasianos. I tasted it. Esau said to him: Daddy, tell me the basic < ingredient >. He said to him: It was meat. R. Hananyah b. R. Isaac said: When Esau heard this, he began striking his face. He said: Woe to that man, as stated (in Gen. 27:34): AND HE LET OUT A GREAT AND BITTER CRY…. Esau said: He fed me pottage of lentils, and I gave him my birthright. Now he has fed Daddy meat. You must know with what blessings he blessed him! HE BEGAN TO CRY AND SAY: IS HE NOT RIGHTLY NAMED JACOB (rt.: 'QB)? [FOR HE HAS CHEATED (rt.: 'QB) ME THESE TWO TIMES. HE TOOK MY BIRTHRIGHT; AND, SEE, NOW HE HAS TAKEN MY BLESSING.] His father said to him: So what should I do for you? He said to him: He has already taken my birthright. Isaac said to him: Over this matter I was sorry. He also said: Perhaps I transgressed a commandment of the Law in blessing the younger before the elder. Now that I have already blessed him, (according to Gen. 27:33:) HE SHALL ALSO BE BLESSED.

(Gen. 27:35:) BUT HE SAID: YOUR BROTHER CAME WITH DECEIT < AND TOOK YOUR BLESSING >. Was he talking about a righteous one being WITH DECEIT? Heaven forbid! Rather < the verse means >: "He came with cunning because of you."⁹⁷According to Gen. R. 67:4, WITH DECEIT means “with the wisdom of his Torah.” Similarly Rashi, s.v., notes that WITH DECEIT means “with wisdom.”

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother?¹¹⁰Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1. You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.¹¹¹The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9. Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS <FOR KINDRED TO DWELL TOGETHER>, since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness.¹¹²See below, Lev. 3:5. You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He <is the one> of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST.¹¹³The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle. He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting¹¹⁴Gk.: apante, apantesis. with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When <the Holy One> had said this to him, <Moses> took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.

(Gen. 27:36:) THEN HE SAID: HAVE YOU NOT RESERVED ME]⁹⁸See above, 5:6, n. 25; 6:1, n. 1. A BLESSING?⁹⁹With the word BLESSING, Buber is able to follow his Oxford MS again. Resh Laqish said: This is one of three children of Adam who came with a legal circumvention against the Holy One.¹⁰⁰Sanh. 101a (bar.) names Cain, Esau, and Manasseh as the three. Esau said to him: If both of us are righteous, does not your God have < enough > blessings to bless both of us? The Holy One said to him: May your mouth be stopped up! Look, Jacob is blessing twelve tribes, and it is not a case of him blessing one as he blesses another. Even so he was filled with compassion for him. He came to bless him, but the Divine Presence departed from him. He began to pray and say (in the words of Is. 26:10): LET THE WICKED BE SHOWN FAVOR.¹⁰¹Gen. R. 67:5. He said to him (ibid., cont.): HE WILL NOT LEARN RIGHTEOUSNESS. He said to him: Do you desire to bless this one? He is going to destroy my house and confuse lands¹⁰²‘Aratsot. Perhaps the text should read ‘otsarot (“treasures”) here. See MS 1240 of the De Rossi library in Parma. and riches. Thus it is stated (ibid., cont.): IN A LAND OF INTEGRITY HE WILL ACT UNJUSTLY. Isaac said to him: Give to him in this world, AND (ibid., cont.) HE SHALL NOT SEE THE MAJESTY OF THE LORD in the world to come because he would compel¹⁰³Gk.: anangke. me to repay him the glory with which he honored me. Esau immediately raised his eyes upward and wept, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT. The Holy One said: Although he is wicked, flatter him. R. Eleazar said: Esau shed three tears, one from his right < eye >, one from his left, and one disappeared in the midst of his eye.¹⁰⁴M.Pss. 80:4. The Holy One said: Look, the wicked one is weeping over his life! How am I to turn him away empty! He immediately told his father to bless him. This text is related (to Ps. 80:6 [5]): YOU HAVE FED THEM THE BREAD OF TEARS AND HAVE HAD THEM DRINK A SHALISH¹⁰⁵The word SHALISH has the same spelling as shelish, which means “one-third,” and has the same root as the word for “three.” In the context of the psalm shalish denotes a dry measure, which is a third of an ephah. OF TEARS. R. Abbin said in the name of R. Aha: Israel said to the Holy One: Sovereign of the World, now if in the case of Esau the Wicked, because he had shed two tears, < you were > filled with compassion for him immediately; how much the more so in our case, when our tears < flow > constantly day and night like bread, as stated (in Ps. 42:4 [3]): MY TEARS HAVE BEEN MY BREAD DAY AND NIGHT. Up to now the proper time has not arrived for him to be filled with compassion over you. David has said (in Ps. 39:13 [12]): HEAR MY PRAYER, O LORD, AND GIVE EAR TO MY CRY. DO NOT KEEP SILENCE AT MY TEARS. The Holy One said to them: I will repay Esau the Wicked for the glory of his ancestors, and I will exalt him. Afterwards, I am coming to exalt you and repay {them} [you] for what you have achieved and for what your ancestors achieved. It is so stated (in Ps. 46:11 [ 10]): I WILL BE EXALTED AMONG THE GENTILES; I WILL BE EXALTED IN THE EARTH. It is simply that the Holy One said to Jacob (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH. It is also written (in Mal. 3:12): FOR YOU WILL BE A DELIGHTFUL LAND. Esau said to him (in Gen. 27:37): BLESS ME ALSO, O MY FATHER. Isaac said to him: With what shall I bless you? R. Berekhyah said: He said to him: I made him a lord over you. In anything whatever that I should bless you, I should be blessing him. Why? Because whatever the slave acquires, he acquires for his master. (Gen. 27:29:) BE A MASTER TO YOUR BROTHER is what Isaac said to Jacob. That was the seventh blessing (in Gen. 27:29). Now Isaac had set down ten blessings with which he had blessed him, but he said to him only (in vs. 27:37): "BEHOLD, I HAVE MADE HIM A MASTER OVER YOU." He did, however, say to him: With everything that you are thinking I should bless you, I should only be blessing him. Why? Because whatever the servant has belongs to the master. Thus in Egypt, even though they had been enslaved to them, when they left them they took all their property. So also in the case of thirty-one kings (in Josh. 12:7-24), Israel drove them from their land and took their wealth. So also now in respect to what the peoples of the world are plundering from Israel, Israel belongs to the LORD. Thus it is stated (in Is. 23:18): HER (in reference to Tyre as a harlot) PROFITS AND HER HIRE SHALL BE DEDICATED TO THE LORD {OF HOSTS}. THEY SHALL NOT BE TREASURED OR STORED, FOR HER PROFITS SHALL BELONG TO THOSE WHO DWELL BEFORE THE LORD FOR EATING THEIR FILL AND FOR SPLENDID CLOTHING.

(Gen. 27:36:) THEN HE SAID: HAVE YOU NOT RESERVED ME]⁹⁸See above, 5:6, n. 25; 6:1, n. 1. A BLESSING?⁹⁹With the word BLESSING, Buber is able to follow his Oxford MS again. Resh Laqish said: This is one of three children of Adam who came with a legal circumvention against the Holy One.¹⁰⁰Sanh. 101a (bar.) names Cain, Esau, and Manasseh as the three. Esau said to him: If both of us are righteous, does not your God have < enough > blessings to bless both of us? The Holy One said to him: May your mouth be stopped up! Look, Jacob is blessing twelve tribes, and it is not a case of him blessing one as he blesses another. Even so he was filled with compassion for him. He came to bless him, but the Divine Presence departed from him. He began to pray and say (in the words of Is. 26:10): LET THE WICKED BE SHOWN FAVOR.¹⁰¹Gen. R. 67:5. He said to him (ibid., cont.): HE WILL NOT LEARN RIGHTEOUSNESS. He said to him: Do you desire to bless this one? He is going to destroy my house and confuse lands¹⁰²‘Aratsot. Perhaps the text should read ‘otsarot (“treasures”) here. See MS 1240 of the De Rossi library in Parma. and riches. Thus it is stated (ibid., cont.): IN A LAND OF INTEGRITY HE WILL ACT UNJUSTLY. Isaac said to him: Give to him in this world, AND (ibid., cont.) HE SHALL NOT SEE THE MAJESTY OF THE LORD in the world to come because he would compel¹⁰³Gk.: anangke. me to repay him the glory with which he honored me. Esau immediately raised his eyes upward and wept, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT. The Holy One said: Although he is wicked, flatter him. R. Eleazar said: Esau shed three tears, one from his right < eye >, one from his left, and one disappeared in the midst of his eye.¹⁰⁴M.Pss. 80:4. The Holy One said: Look, the wicked one is weeping over his life! How am I to turn him away empty! He immediately told his father to bless him. This text is related (to Ps. 80:6 [5]): YOU HAVE FED THEM THE BREAD OF TEARS AND HAVE HAD THEM DRINK A SHALISH¹⁰⁵The word SHALISH has the same spelling as shelish, which means “one-third,” and has the same root as the word for “three.” In the context of the psalm shalish denotes a dry measure, which is a third of an ephah. OF TEARS. R. Abbin said in the name of R. Aha: Israel said to the Holy One: Sovereign of the World, now if in the case of Esau the Wicked, because he had shed two tears, < you were > filled with compassion for him immediately; how much the more so in our case, when our tears < flow > constantly day and night like bread, as stated (in Ps. 42:4 [3]): MY TEARS HAVE BEEN MY BREAD DAY AND NIGHT. Up to now the proper time has not arrived for him to be filled with compassion over you. David has said (in Ps. 39:13 [12]): HEAR MY PRAYER, O LORD, AND GIVE EAR TO MY CRY. DO NOT KEEP SILENCE AT MY TEARS. The Holy One said to them: I will repay Esau the Wicked for the glory of his ancestors, and I will exalt him. Afterwards, I am coming to exalt you and repay {them} [you] for what you have achieved and for what your ancestors achieved. It is so stated (in Ps. 46:11 [ 10]): I WILL BE EXALTED AMONG THE GENTILES; I WILL BE EXALTED IN THE EARTH. It is simply that the Holy One said to Jacob (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH. It is also written (in Mal. 3:12): FOR YOU WILL BE A DELIGHTFUL LAND. Esau said to him (in Gen. 27:37): BLESS ME ALSO, O MY FATHER. Isaac said to him: With what shall I bless you? R. Berekhyah said: He said to him: I made him a lord over you. In anything whatever that I should bless you, I should be blessing him. Why? Because whatever the slave acquires, he acquires for his master. (Gen. 27:29:) BE A MASTER TO YOUR BROTHER is what Isaac said to Jacob. That was the seventh blessing (in Gen. 27:29). Now Isaac had set down ten blessings with which he had blessed him, but he said to him only (in vs. 27:37): "BEHOLD, I HAVE MADE HIM A MASTER OVER YOU." He did, however, say to him: With everything that you are thinking I should bless you, I should only be blessing him. Why? Because whatever the servant has belongs to the master. Thus in Egypt, even though they had been enslaved to them, when they left them they took all their property. So also in the case of thirty-one kings (in Josh. 12:7-24), Israel drove them from their land and took their wealth. So also now in respect to what the peoples of the world are plundering from Israel, Israel belongs to the LORD. Thus it is stated (in Is. 23:18): HER (in reference to Tyre as a harlot) PROFITS AND HER HIRE SHALL BE DEDICATED TO THE LORD {OF HOSTS}. THEY SHALL NOT BE TREASURED OR STORED, FOR HER PROFITS SHALL BELONG TO THOSE WHO DWELL BEFORE THE LORD FOR EATING THEIR FILL AND FOR SPLENDID CLOTHING.

(Gen. 27:36:) THEN HE SAID: HAVE YOU NOT RESERVED ME]⁹⁸See above, 5:6, n. 25; 6:1, n. 1. A BLESSING?⁹⁹With the word BLESSING, Buber is able to follow his Oxford MS again. Resh Laqish said: This is one of three children of Adam who came with a legal circumvention against the Holy One.¹⁰⁰Sanh. 101a (bar.) names Cain, Esau, and Manasseh as the three. Esau said to him: If both of us are righteous, does not your God have < enough > blessings to bless both of us? The Holy One said to him: May your mouth be stopped up! Look, Jacob is blessing twelve tribes, and it is not a case of him blessing one as he blesses another. Even so he was filled with compassion for him. He came to bless him, but the Divine Presence departed from him. He began to pray and say (in the words of Is. 26:10): LET THE WICKED BE SHOWN FAVOR.¹⁰¹Gen. R. 67:5. He said to him (ibid., cont.): HE WILL NOT LEARN RIGHTEOUSNESS. He said to him: Do you desire to bless this one? He is going to destroy my house and confuse lands¹⁰²‘Aratsot. Perhaps the text should read ‘otsarot (“treasures”) here. See MS 1240 of the De Rossi library in Parma. and riches. Thus it is stated (ibid., cont.): IN A LAND OF INTEGRITY HE WILL ACT UNJUSTLY. Isaac said to him: Give to him in this world, AND (ibid., cont.) HE SHALL NOT SEE THE MAJESTY OF THE LORD in the world to come because he would compel¹⁰³Gk.: anangke. me to repay him the glory with which he honored me. Esau immediately raised his eyes upward and wept, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT. The Holy One said: Although he is wicked, flatter him. R. Eleazar said: Esau shed three tears, one from his right < eye >, one from his left, and one disappeared in the midst of his eye.¹⁰⁴M.Pss. 80:4. The Holy One said: Look, the wicked one is weeping over his life! How am I to turn him away empty! He immediately told his father to bless him. This text is related (to Ps. 80:6 [5]): YOU HAVE FED THEM THE BREAD OF TEARS AND HAVE HAD THEM DRINK A SHALISH¹⁰⁵The word SHALISH has the same spelling as shelish, which means “one-third,” and has the same root as the word for “three.” In the context of the psalm shalish denotes a dry measure, which is a third of an ephah. OF TEARS. R. Abbin said in the name of R. Aha: Israel said to the Holy One: Sovereign of the World, now if in the case of Esau the Wicked, because he had shed two tears, < you were > filled with compassion for him immediately; how much the more so in our case, when our tears < flow > constantly day and night like bread, as stated (in Ps. 42:4 [3]): MY TEARS HAVE BEEN MY BREAD DAY AND NIGHT. Up to now the proper time has not arrived for him to be filled with compassion over you. David has said (in Ps. 39:13 [12]): HEAR MY PRAYER, O LORD, AND GIVE EAR TO MY CRY. DO NOT KEEP SILENCE AT MY TEARS. The Holy One said to them: I will repay Esau the Wicked for the glory of his ancestors, and I will exalt him. Afterwards, I am coming to exalt you and repay {them} [you] for what you have achieved and for what your ancestors achieved. It is so stated (in Ps. 46:11 [ 10]): I WILL BE EXALTED AMONG THE GENTILES; I WILL BE EXALTED IN THE EARTH. It is simply that the Holy One said to Jacob (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH. It is also written (in Mal. 3:12): FOR YOU WILL BE A DELIGHTFUL LAND. Esau said to him (in Gen. 27:37): BLESS ME ALSO, O MY FATHER. Isaac said to him: With what shall I bless you? R. Berekhyah said: He said to him: I made him a lord over you. In anything whatever that I should bless you, I should be blessing him. Why? Because whatever the slave acquires, he acquires for his master. (Gen. 27:29:) BE A MASTER TO YOUR BROTHER is what Isaac said to Jacob. That was the seventh blessing (in Gen. 27:29). Now Isaac had set down ten blessings with which he had blessed him, but he said to him only (in vs. 27:37): "BEHOLD, I HAVE MADE HIM A MASTER OVER YOU." He did, however, say to him: With everything that you are thinking I should bless you, I should only be blessing him. Why? Because whatever the servant has belongs to the master. Thus in Egypt, even though they had been enslaved to them, when they left them they took all their property. So also in the case of thirty-one kings (in Josh. 12:7-24), Israel drove them from their land and took their wealth. So also now in respect to what the peoples of the world are plundering from Israel, Israel belongs to the LORD. Thus it is stated (in Is. 23:18): HER (in reference to Tyre as a harlot) PROFITS AND HER HIRE SHALL BE DEDICATED TO THE LORD {OF HOSTS}. THEY SHALL NOT BE TREASURED OR STORED, FOR HER PROFITS SHALL BELONG TO THOSE WHO DWELL BEFORE THE LORD FOR EATING THEIR FILL AND FOR SPLENDID CLOTHING.

(Gen. 27:36:) THEN HE SAID: HAVE YOU NOT RESERVED ME]⁹⁸See above, 5:6, n. 25; 6:1, n. 1. A BLESSING?⁹⁹With the word BLESSING, Buber is able to follow his Oxford MS again. Resh Laqish said: This is one of three children of Adam who came with a legal circumvention against the Holy One.¹⁰⁰Sanh. 101a (bar.) names Cain, Esau, and Manasseh as the three. Esau said to him: If both of us are righteous, does not your God have < enough > blessings to bless both of us? The Holy One said to him: May your mouth be stopped up! Look, Jacob is blessing twelve tribes, and it is not a case of him blessing one as he blesses another. Even so he was filled with compassion for him. He came to bless him, but the Divine Presence departed from him. He began to pray and say (in the words of Is. 26:10): LET THE WICKED BE SHOWN FAVOR.¹⁰¹Gen. R. 67:5. He said to him (ibid., cont.): HE WILL NOT LEARN RIGHTEOUSNESS. He said to him: Do you desire to bless this one? He is going to destroy my house and confuse lands¹⁰²‘Aratsot. Perhaps the text should read ‘otsarot (“treasures”) here. See MS 1240 of the De Rossi library in Parma. and riches. Thus it is stated (ibid., cont.): IN A LAND OF INTEGRITY HE WILL ACT UNJUSTLY. Isaac said to him: Give to him in this world, AND (ibid., cont.) HE SHALL NOT SEE THE MAJESTY OF THE LORD in the world to come because he would compel¹⁰³Gk.: anangke. me to repay him the glory with which he honored me. Esau immediately raised his eyes upward and wept, as stated (in Gen. 27:38): AND ESAU LIFTED UP HIS VOICE AND WEPT. The Holy One said: Although he is wicked, flatter him. R. Eleazar said: Esau shed three tears, one from his right < eye >, one from his left, and one disappeared in the midst of his eye.¹⁰⁴M.Pss. 80:4. The Holy One said: Look, the wicked one is weeping over his life! How am I to turn him away empty! He immediately told his father to bless him. This text is related (to Ps. 80:6 [5]): YOU HAVE FED THEM THE BREAD OF TEARS AND HAVE HAD THEM DRINK A SHALISH¹⁰⁵The word SHALISH has the same spelling as shelish, which means “one-third,” and has the same root as the word for “three.” In the context of the psalm shalish denotes a dry measure, which is a third of an ephah. OF TEARS. R. Abbin said in the name of R. Aha: Israel said to the Holy One: Sovereign of the World, now if in the case of Esau the Wicked, because he had shed two tears, < you were > filled with compassion for him immediately; how much the more so in our case, when our tears < flow > constantly day and night like bread, as stated (in Ps. 42:4 [3]): MY TEARS HAVE BEEN MY BREAD DAY AND NIGHT. Up to now the proper time has not arrived for him to be filled with compassion over you. David has said (in Ps. 39:13 [12]): HEAR MY PRAYER, O LORD, AND GIVE EAR TO MY CRY. DO NOT KEEP SILENCE AT MY TEARS. The Holy One said to them: I will repay Esau the Wicked for the glory of his ancestors, and I will exalt him. Afterwards, I am coming to exalt you and repay {them} [you] for what you have achieved and for what your ancestors achieved. It is so stated (in Ps. 46:11 [ 10]): I WILL BE EXALTED AMONG THE GENTILES; I WILL BE EXALTED IN THE EARTH. It is simply that the Holy One said to Jacob (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH. It is also written (in Mal. 3:12): FOR YOU WILL BE A DELIGHTFUL LAND. Esau said to him (in Gen. 27:37): BLESS ME ALSO, O MY FATHER. Isaac said to him: With what shall I bless you? R. Berekhyah said: He said to him: I made him a lord over you. In anything whatever that I should bless you, I should be blessing him. Why? Because whatever the slave acquires, he acquires for his master. (Gen. 27:29:) BE A MASTER TO YOUR BROTHER is what Isaac said to Jacob. That was the seventh blessing (in Gen. 27:29). Now Isaac had set down ten blessings with which he had blessed him, but he said to him only (in vs. 27:37): "BEHOLD, I HAVE MADE HIM A MASTER OVER YOU." He did, however, say to him: With everything that you are thinking I should bless you, I should only be blessing him. Why? Because whatever the servant has belongs to the master. Thus in Egypt, even though they had been enslaved to them, when they left them they took all their property. So also in the case of thirty-one kings (in Josh. 12:7-24), Israel drove them from their land and took their wealth. So also now in respect to what the peoples of the world are plundering from Israel, Israel belongs to the LORD. Thus it is stated (in Is. 23:18): HER (in reference to Tyre as a harlot) PROFITS AND HER HIRE SHALL BE DEDICATED TO THE LORD {OF HOSTS}. THEY SHALL NOT BE TREASURED OR STORED, FOR HER PROFITS SHALL BELONG TO THOSE WHO DWELL BEFORE THE LORD FOR EATING THEIR FILL AND FOR SPLENDID CLOTHING.

Rabbi Meir said: Esau, the brother of Jacob, saw the coats of Nimrod, and in his heart he coveted them, and he slew him, and took them from him. Whence (do we know) that they were desirable in his sight? Because it is said, "And Rebecca took the precious raiment of Esau, her elder son" (Gen. 27:15). When he put them on he also became, by means of them, a mighty hero, as it is said, "And Esau was a cunning hunter" (Gen. 25:27). And when Jacob went forth from the presence of Isaac, his father, he said: Esau, the wicked one, is not worthy to wear these coats. What did he do? He dug in the earth and hid them there, as it is said, "A noose is hid for him in the earth" (Job 18:10).

Rabbi Meir said: Esau, the brother of Jacob, saw the coats of Nimrod, and in his heart he coveted them, and he slew him, and took them from him. Whence (do we know) that they were desirable in his sight? Because it is said, "And Rebecca took the precious raiment of Esau, her elder son" (Gen. 27:15). When he put them on he also became, by means of them, a mighty hero, as it is said, "And Esau was a cunning hunter" (Gen. 25:27). And when Jacob went forth from the presence of Isaac, his father, he said: Esau, the wicked one, is not worthy to wear these coats. What did he do? He dug in the earth and hid them there, as it is said, "A noose is hid for him in the earth" (Job 18:10).

Another comment upon the verse And the Lord said to Aaron: “Go into the wilderness to meet Moses” (Exod. 4:27). Scripture says elsewhere in reference to this verse: O that thou wert as my brother (Song 8:1). The Israelites said to the Holy One, blessed be He:, O that thou wert as my brother, yet you find that all brothers hated each other. Cain hated Abel, as it is said: And Cain rose up against Abel his brother (Gen. 4:8). Ishmael hated Isaac, as is said: And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). Making sport implies, in this instance, that he wanted to kill him, as it is said: Let the young men, I pray thee, arise and make sport before us (II Sam. 2:14). Esau hated Jacob, as is said: And Esau said in his heart, etc. (Gen. 27:41). And the tribes hated Joseph, as it is said: And they hated him (Gen. 37:4). But in this instance the Israelites asked of the Holy One, blessed be He: Do you mean like Moses and Aaron, of whom it is said: Behold how good and how pleasant it is for brethren to dwell together in unity (Ps. 133:1)? They loved and cherished each other. At the time that Moses took the kingship and Aaron the priesthood, they bore no resentment toward each other. In fact, they rejoiced in each other’s exalted role.

The Holy One, blessed be He, said to him: "Art thou better than thy fathers?" Esau sought to slay Jacob, but he fled before him, as it is said, "And Jacob fled into the field of Aram" (Hos. 12:12). Pharaoh sought to slay Moses, who fled before him and he was saved, as it is said, "Now when Pharaoh heard this thing, he sought to slay Moses. And Moses fled from the face of Pharaoh" (Ex. 2:15). Saul sought to slay David, who fled before him and was saved, as it is said, "If thou save not thy life to-night, to-morrow thou shalt be slain" (1 Sam. 19:11). Another text says, "And David fled and escaped" (1 Sam. 19:18). Learn that everyone, who flees, is saved. Elijah, may he be remembered for good, arose and fled from the land of Israel, || and he betook himself to Mount Horeb, as it is said, "And he arose, and did eat and drink" (1 Kings 19:8). There the Holy One, blessed be He, was revealed unto him, and He said to him: "What doest thou here, Elijah?" (1 Kings 19:9). He answered Him, saying: "I have been very zealous" (1 Kings 19:10). (The Holy One, blessed be) He, said to him: Thou art always zealous ! Thou wast zealous in Shittim on account of the immorality. Because it is said, "Phineas, the son of Eleazar, the son of Aaron the priest, turned my wrath away from the children of Israel, in that he was zealous with my zeal among them" (Num. 25:11). Here also art thou zealous. By thy life ! They shall not observe the covenant of circumcision until thou seest it (done) with thine eyes.

Rabbi Tanchuma said: The two lads grew up; the one went by the way of life, and the other went by the way of death, as it is said, "And the boys grew, and Esau was a cunning hunter" (Gen. 25:27). Jacob went on the way of life, for he was dwelling in tents, and he studied the Torah all his days. Esau went on the way of death, because he slew Nimrod and his son Chavir, and he almost sought to kill Jacob his brother, as it is said, "The days of mourning for my father are at hand, and I will slay my brother Jacob" (Gen. 27:41).

Rabbi Simeon said: In the hour when Isaac was bound, he lifted up his eyes heavenwards and saw the glory of the Shekhinah, as it is written, "For man shall not see me and live" (Ex. 33:20). Instead of death his eyes grew dim in his old age, as it is said, "And it came to pass, that when Isaac was old, that his eyes were dim, so that he could not see" (Gen. 27:1). Hence thou mayest learn that the blind man is as though he were dead.

The night-fall of the festival day of Passover came, and Isaac called unto Esau his elder son, and said: O my son ! To-night the heavenly ones utter songs, on this night the treasuries of dew are opened; on this day the blessing of the dews (is bestowed). Make me savoury meat whilst I am still alive, and I will bless thee. || The Holy Spirit rejoined, saying to him: "Eat thou not the bread of him that hath an evil eye, neither desire thou his dainties" (Prov. 23:6). He went to fetch it, and was delayed there. Rebecca said to Jacob his (other) son: On this night the treasuries of dew will be opened, and on this night the angels utter a song. Make savoury meat for thy father, that he may eat and whilst he still lives he may bless thee.

Now (Jacob) was skilled in the Torah, and his heart dreaded the curse of his father. His mother said to him: My son ! If it be a blessing, may it be upon thee and upon thy seed; if it be a curse, let it be upon me and upon my soul, as it is said, "And his mother said to him, Upon me be thy curse, my son" (Gen. 27:13). He went and brought two kids of the goats. Were two kids of the goats the food for Isaac? But he brought one as a Paschal offering, and with the other he prepared the savoury meat to eat; and he brought it to his father, and he said to him: "Arise, I pray thee, sit and eat of my venison" (Gen. 27:19). Isaac said: "The voice is the voice of Jacob" (Gen. 27:22). Jacob (declares) the unity of God. "The voice is the voice of Jacob" (ibid.) in the meditation of the Torah. "And the hands are the hands of Esau" (ibid.), in all shedding of blood and in every evil death. Not only this, but also when they proclaim in heaven, "The voice is the voice of Jacob," the heavens tremble. And when they proclaim on earth, "The voice is the voice of Jacob" (ibid.), every one who hears will make his portion with "The voice which is the voice of Jacob." And every one || who does not hear and does not act (obediently), his portion is with "The hands, which are the hands of Esau."

Now (Jacob) was skilled in the Torah, and his heart dreaded the curse of his father. His mother said to him: My son ! If it be a blessing, may it be upon thee and upon thy seed; if it be a curse, let it be upon me and upon my soul, as it is said, "And his mother said to him, Upon me be thy curse, my son" (Gen. 27:13). He went and brought two kids of the goats. Were two kids of the goats the food for Isaac? But he brought one as a Paschal offering, and with the other he prepared the savoury meat to eat; and he brought it to his father, and he said to him: "Arise, I pray thee, sit and eat of my venison" (Gen. 27:19). Isaac said: "The voice is the voice of Jacob" (Gen. 27:22). Jacob (declares) the unity of God. "The voice is the voice of Jacob" (ibid.) in the meditation of the Torah. "And the hands are the hands of Esau" (ibid.), in all shedding of blood and in every evil death. Not only this, but also when they proclaim in heaven, "The voice is the voice of Jacob," the heavens tremble. And when they proclaim on earth, "The voice is the voice of Jacob" (ibid.), every one who hears will make his portion with "The voice which is the voice of Jacob." And every one || who does not hear and does not act (obediently), his portion is with "The hands, which are the hands of Esau."

Now (Jacob) was skilled in the Torah, and his heart dreaded the curse of his father. His mother said to him: My son ! If it be a blessing, may it be upon thee and upon thy seed; if it be a curse, let it be upon me and upon my soul, as it is said, "And his mother said to him, Upon me be thy curse, my son" (Gen. 27:13). He went and brought two kids of the goats. Were two kids of the goats the food for Isaac? But he brought one as a Paschal offering, and with the other he prepared the savoury meat to eat; and he brought it to his father, and he said to him: "Arise, I pray thee, sit and eat of my venison" (Gen. 27:19). Isaac said: "The voice is the voice of Jacob" (Gen. 27:22). Jacob (declares) the unity of God. "The voice is the voice of Jacob" (ibid.) in the meditation of the Torah. "And the hands are the hands of Esau" (ibid.), in all shedding of blood and in every evil death. Not only this, but also when they proclaim in heaven, "The voice is the voice of Jacob," the heavens tremble. And when they proclaim on earth, "The voice is the voice of Jacob" (ibid.), every one who hears will make his portion with "The voice which is the voice of Jacob." And every one || who does not hear and does not act (obediently), his portion is with "The hands, which are the hands of Esau."

Now (Jacob) was skilled in the Torah, and his heart dreaded the curse of his father. His mother said to him: My son ! If it be a blessing, may it be upon thee and upon thy seed; if it be a curse, let it be upon me and upon my soul, as it is said, "And his mother said to him, Upon me be thy curse, my son" (Gen. 27:13). He went and brought two kids of the goats. Were two kids of the goats the food for Isaac? But he brought one as a Paschal offering, and with the other he prepared the savoury meat to eat; and he brought it to his father, and he said to him: "Arise, I pray thee, sit and eat of my venison" (Gen. 27:19). Isaac said: "The voice is the voice of Jacob" (Gen. 27:22). Jacob (declares) the unity of God. "The voice is the voice of Jacob" (ibid.) in the meditation of the Torah. "And the hands are the hands of Esau" (ibid.), in all shedding of blood and in every evil death. Not only this, but also when they proclaim in heaven, "The voice is the voice of Jacob," the heavens tremble. And when they proclaim on earth, "The voice is the voice of Jacob" (ibid.), every one who hears will make his portion with "The voice which is the voice of Jacob." And every one || who does not hear and does not act (obediently), his portion is with "The hands, which are the hands of Esau."

Rabbi Jehudah said: Isaac blessed Jacob with ten blessings concerning the dews of heaven and the corn of the earth, corresponding to the ten words whereby the world was created, as it is said, "And God give thee of the dew of the heaven" (Gen. 27:28); "Let peoples serve thee, …" (Gen. 27:29). When Jacob went forth from the presence of his father Isaac, he went forth crowned like a bridegroom, and like a bride in her adornment, and the quickening dew from heaven descended upon him, and refreshed his bones, and he also became a mighty hero; therefore it is said, "By the hands of the mighty Jacob, from thence is the shepherd, the stone of Israel" (Gen. 49:24).

Rabbi Jehudah said: Isaac blessed Jacob with ten blessings concerning the dews of heaven and the corn of the earth, corresponding to the ten words whereby the world was created, as it is said, "And God give thee of the dew of the heaven" (Gen. 27:28); "Let peoples serve thee, …" (Gen. 27:29). When Jacob went forth from the presence of his father Isaac, he went forth crowned like a bridegroom, and like a bride in her adornment, and the quickening dew from heaven descended upon him, and refreshed his bones, and he also became a mighty hero; therefore it is said, "By the hands of the mighty Jacob, from thence is the shepherd, the stone of Israel" (Gen. 49:24).

And Ad-nai said to his heart (Gen. 8:21) - The wicked are under control of their heart: 'The fool has said in his heart' (Ps. 14:1); 'And Esav said in his heart' (Gen.27:41); 'And Yerovoam said in his heart' (I Kings 12:25); 'Now Haman said in his heart' (Est. 6:6). But the righteous have their hearts under their control since it is written 'Now Hannah, she spoke at her heart' (I Sam. 1:13); 'And David said to his heart' (I Sam. 27:1); 'But Daniel put to his heart' (Dan. 1:8); [so too] 'And the Lord said to his heart: I will not again/add curse to the ground' (Gen. 8:21): He did not add to it, and let that indeed suffice. The Rabbis interpreted: I will not add [curse] to the children of Noah; I will not add [curse] to future generations. 'Because the devisings of man's heart [yetzer lev] is evil'. Rabbi Hiyya the Elder said: How terrible must be the dough when the baker himself testifies it to be bad! 'Because the inclination of man's heart [yetzer lev] is evil from his youth' Abba Jose the potter said: How terrible must be the leaven when he who created it testifies that it is bad, as it is written 'For He knows our inclinations, it is remembered that we are dust' (Ps. 103:14). The Rabbis said: How terrible must be the plant when the planter himself testifies that it is bad as it is written 'For the Lord of hosts, that planted you, has spoken evil of you (Jer. 1:17). Antoninus asked our teacher: ‘When is the evil inclination placed in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ ‘Before one comes out of the womb of one's mother’ he replied. [Antoninus] replied ‘It can't be, if [the yetzer] is put before one comes out from the womb, one would dig through the womb and emerge! Rabbi agreed with him, because his view corresponds with that of Scripture: 'Because the inclination of man's heart [yetzer lev] is evil from his youth [mine'urav]'. Rabbi Yudan said: This is written mine'urav (from his awakening), which means, from when he awakes [nin'ar] to the world. Antoninus asked our Teacher further: “When is the soul [neshama] put in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ He answered: ‘When one comes out of the womb of one's mother.’ [Antoninus] replied ‘It can't be! This is comparable to meat left without salt for three days - will it not putrefy?' Our Teacher agreed with him, for Scripture supports him: 'You bestowed on me life and care; Your providence watched over my spirit[ruach].' (Job 10:12) - hence, when did You place the spirit in me? When You gave me Your providence.

THE VISION OF JACOB AT BETHEL
"BETTER is the end of a thing than the beginning thereof" (Eccles. 7:8). The first blessings wherewith Isaac blessed Jacob were concerning the dews of heaven, and concerning the corn of the earth, as it is said, "And God give thee of the dew of heaven, and of the fatness of the earth" (Gen. 27:28). The final blessings were the blessings of the foundation of the world, and in them there is no (interruption), either in this world or in the world to come, as it is said, "And God Almighty bless thee" (Gen. 28:3). And he further added unto him the blessing of Abraham, || as it is said, "And may he give thee the blessing of Abraham, to thee and to thy seed with thee" (Gen. 28:4). Therefore (say): "Better is the end of a thing than the beginning thereof" (Eccles. 7:8). "Better is the patient in spirit than the proud in spirit" (ibid.). "Better is the patient in spirit"—this (saying) is applicable to our father Jacob, for every day he was patient in spirit, and he spake all kinds of words of entreaty. (The words) "than the proud in spirit" (ibid.) refer to the wicked Esau, because every day he was eating the flesh of that which he had hunted. Owing to his pride he did not give any of his food to Jacob. Once he went out to hunt but he did not meet with any success. He saw Jacob eating lentil food, and he desired this in his heart, and he said to him: "Let me gulp down, I pray thee, some of that red pottage" (Gen. 25:30). Jacob said to him: Thou camest forth red at thy birth from thy mother; (now) thou dost desire to eat (this) red food; therefore he called his name "Edom" (red), as it is said, "And Esau said to Jacob" (ibid.).

And just as dew descends for blessing, so, rain. And thus is it written (Bereshith 27:28) "And may G-d give you of the dew of the heavens," and (Devarim 32:2) "My teaching (Torah) shall drip as the rain," and (Hosea 14:6) "I shall be like the dew to Israel," and (Michah 5:6) "And the remnant of Jacob shall be in the midst of many peoples like dew from the L-rd, like the droplets upon the grass."

Rabbi Ṭarphon said: The Holy One, blessed be He, rose and came from Mount Sinai and was revealed unto the sons of Esau, as it is said, "And he said, The Lord came from Sinai, and rose from Seir unto them" (Deut. 33:2). And "Seir" means only the sons of Esau, as it is said, "And Esau dwelt in Mount Seir" (Gen. 36:8). The Holy One, blessed be He, said to them: Will ye accept for yourselves the Torah? They said to Him: What is written therein? He answered them: It is written therein, "Thou shalt do no murder" (Ex. 20:13). They replied to Him: We are unable to abandon the blessing with which Isaac blessed Esau, for he said to him, "By thy sword shalt thou live" (Gen. 27:40). Thence He turned and was revealed unto the children of Ishmael, as it is said, "He shined forth from Mount Paran" (Deut. 33:2). "Paran" means only the sons of Ishmael, as it is said, "And he dwelt in the wilderness of Paran" (Gen. 21:21). The Holy One, blessed be He, said to them: Will ye accept for yourselves the Torah? They said to Him: What is written therein? He answered them: "Thou shalt not steal" (Ex. 20:15) is written therein. They said to Him: We are not able to abandon the usage which our fathers observed, for they brought Joseph down into Egypt, as it is said, "For indeed I was stolen away out of the land of the Hebrews" (Gen. 40:15). Thence He sent || messengers to all the nations of the world. He said unto them: Will ye receive for yourselves the Torah? They said to Him: What is written therein? He said to them: "Thou shalt have no other gods before me" (Ex. 20:3). They said to Him: We have no delight in the Torah, therefore let Him give His Torah to His people, as it is said, "The Lord will give strength unto his people; the Lord will bless his people with peace" (Ps. 29:11). Thence He returned and was revealed unto the children of Israel, as it is said, "And he came from the ten thousands of holy ones" (Deut. 33:2). The expression "ten thousands" means the children of Israel, as it is said, "And when it rested, he said, Return, O Lord, unto the ten thousands of the thousands of Israel" (Num. 10:36). With Him were thousands twice-told of chariots, even twenty thousand of holy angels, and His right hand was holding the Torah, as it is said, "At his right hand was a fiery law unto them" (Deut. 33:2).

..[With regard to] this did [Jeremiah] say to have it written, 'Surely the shepherd boys will drag away [the evil ones, Edom or Babylonia in defeat].' (Jeremiah 49:20, 50:45) Rabbi Samuel son of Nachmani said, 'We have a tradition in our hands that Esau [i.e., evildoers, identified with Esau, Edom, and Babylonia] will not fall except into the hands of [the tribal descendants of] Rachel's children [i.e., Joseph or Benjamin]. Why? Because if the [other] tribes were to bring suit against Esau, saying, 'Why did you pursue your brother [our ancestor Israel to harm him (see e.g., Genesis 27:41)]? [We, Israel, have a claim against you for this!]' Then he [Esau can] say to them, 'Why did you pursue your brother Joseph [to harm him]? You are no better than I!' But if Joseph should come to him and say, 'Why did you pursue your brother?', he [Esau] will have no answer. For if Esau were to say '[I pursued him] because he did me evil!' [Joseph could reply,] 'My brothers also requited me with evil, and I requited them with good!' Immediately he [Esau would have to] be silent. And about this is it written, 'See, they are become like straw, Fire consumes them; They cannot save themselves From the power of the flame . . .' (Isaiah 47:14). 'Behold, they are become like straw' -- this refers to Esau . . . [Translation incomplete]

"Justifying the wicked and convicting the innocent—Both are an abomination to the Lrd" (Proverbs 17:15) Rabbi Yehoshua son of Levi said ‘it is not because Rivka loved Yaacov more than Esav that she did this thing; but she said that it will not help and confuse that elderly man - for the name of Gd is an abomination to both of them, and because he justified the wicked, his eyes were dim – "it was when Yitzchak was old that his eyes grew dim" Genesis 27:1

Thus it is written: "When the wicked rise, men hide themselves" (Prov. 28:28). Hence it was said: He who raises a wicked son or a wicked disciple eventually suffers dimness of sight. As for a wicked disciple, that follows from Ahijah the Shilonite, for he raised Jeroboam and his eyes grew dim, as it says: "Now Ahijah could not see, for his eyes were set by reason of age" (I Kings 14:4) – because he had raised up Jeroboam, a wicked disciple. As for a wicked son, that follows from Isaac.

Thus it is written: "When the wicked rise, men hide themselves" (Prov. 28:28). Hence it was said: He who raises a wicked son or a wicked disciple eventually suffers dimness of sight. As for a wicked disciple, that follows from Ahijah the Shilonite, for he raised Jeroboam and his eyes grew dim, as it says: "Now Ahijah could not see, for his eyes were set by reason of age" (I Kings 14:4) – because he had raised up Jeroboam, a wicked disciple. As for a wicked son, that follows from Isaac.

"Rivka took the clothes of Esav, the fine ones (chamudot)" (Genesis 27:15) Those which he (Esav) chamad - coveted from Nimrod, and killed him and took them. That is the meaning of what is written (Proverbs 12:12) "The wicked covet the catch of evil men." "That were with her in the house" (Genesis 27:15) - for with them he (Esav) would serve his father. Rabbi Shimon son of Gamliel said: All my days, I served my father, but I did not serve him even one hundredth of the way Esav served his father. I, when would serve my father, I would serve him in dirty clothing, and when I would go out to travel, I would go out in clean clothing. But Esav, when he would serve his father, he would only serve him in royal clothes. He said, "It is only befitting of my father's honor for him to be served in royal clothes."

"Rivka took the clothes of Esav, the fine ones (chamudot)" (Genesis 27:15) Those which he (Esav) chamad - coveted from Nimrod, and killed him and took them. That is the meaning of what is written (Proverbs 12:12) "The wicked covet the catch of evil men." "That were with her in the house" (Genesis 27:15) - for with them he (Esav) would serve his father. Rabbi Shimon son of Gamliel said: All my days, I served my father, but I did not serve him even one hundredth of the way Esav served his father. I, when would serve my father, I would serve him in dirty clothing, and when I would go out to travel, I would go out in clean clothing. But Esav, when he would serve his father, he would only serve him in royal clothes. He said, "It is only befitting of my father's honor for him to be served in royal clothes."

"Rivka took the clothes of Esav, the fine ones (chamudot)" (Genesis 27:15) Those which he (Esav) chamad - coveted from Nimrod, and killed him and took them. That is the meaning of what is written (Proverbs 12:12) "The wicked covet the catch of evil men." "That were with her in the house" (Genesis 27:15) - for with them he (Esav) would serve his father. Rabbi Shimon son of Gamliel said: All my days, I served my father, but I did not serve him even one hundredth of the way Esav served his father. I, when would serve my father, I would serve him in dirty clothing, and when I would go out to travel, I would go out in clean clothing. But Esav, when he would serve his father, he would only serve him in royal clothes. He said, "It is only befitting of my father's honor for him to be served in royal clothes."

... Another explanation. “…of the dew of the heavens…” (Genesis 27:28) this refers to Zion, as it says “As the dew of Hermon which runs down on the mountains of Zion…” (133:3) “…and of the fatness of the earth…” (Genesis 27:28) refers to the offerings, “grain” refers to the first-fruits, “wine” to the libations…

Rabbi Isaac said: He [Isaac] was going to curse him [Jacob], but the Holy One, blessed be He, cautioned: "Beware, for if you curse him, you curse your own soul, for you said: 'Cursed be they who curse you' (Genesis 27:29)." Rabbi Levi said: six things serve a human - three are under one's control, and three are not under one's control. The eye, the ear and the nose are not under one's control, as one sees what is not wished for, one hears what is not desired, and one smells what is not wanted. The mouth, the hand, and the foot are under one's control. If one wishes to, one studies Torah, while if one wants to one speaks badly, and if one wants to one blasphemes and reviles. Regarding the hand, if one wishes one can offer charity, while if one wants one can rob, and if one desires one can murder. Regarding the feet, if one wishes one can go to the houses of theatre and the houses of circus, while if one wants one can go to the houses of assembly [synagogues] and the houses of study. And in the moment that one merits, the Holy One, blessed be He, makes those which one usually controls, no longer in one's control. The hand: "but the hand that [Jeroboam] stretched out against him withered" (Kings 13:4); The mouth: "now he [Jacob] must remain blessed" (Genesis 27:33); The foot: "My son, do not set out with them...for their feet run to evil" (Proverbs 1:15-6).

Rabbi Isaac said: He [Isaac] was going to curse him [Jacob], but the Holy One, blessed be He, cautioned: "Beware, for if you curse him, you curse your own soul, for you said: 'Cursed be they who curse you' (Genesis 27:29)." Rabbi Levi said: six things serve a human - three are under one's control, and three are not under one's control. The eye, the ear and the nose are not under one's control, as one sees what is not wished for, one hears what is not desired, and one smells what is not wanted. The mouth, the hand, and the foot are under one's control. If one wishes to, one studies Torah, while if one wants to one speaks badly, and if one wants to one blasphemes and reviles. Regarding the hand, if one wishes one can offer charity, while if one wants one can rob, and if one desires one can murder. Regarding the feet, if one wishes one can go to the houses of theatre and the houses of circus, while if one wants one can go to the houses of assembly [synagogues] and the houses of study. And in the moment that one merits, the Holy One, blessed be He, makes those which one usually controls, no longer in one's control. The hand: "but the hand that [Jeroboam] stretched out against him withered" (Kings 13:4); The mouth: "now he [Jacob] must remain blessed" (Genesis 27:33); The foot: "My son, do not set out with them...for their feet run to evil" (Proverbs 1:15-6).

... Another explanation. Why does the verse (Psalms 81:2) mention Yaakov and not all of the forefathers? Our rabbis taught: a man is measured with the measure by which he measures, as it says “In that measure (b’saseah), when they sent them out, it strove with it…” (Isaiah 27:8) A seah with a seah. I only know seah, from where do I learn tirkav and a half tirkav, kab and a half kav, rovah and a half rovah, a tuman and an uchlah? Scripture says “For every victory shout (s’on soein) sounds with clamor…” (Isaiah 9:4) Here there are many measures. I only know about something which comes by measure, from where do I learn little bits that add up to a large amount? Scripture says “…adding one to another to find out the account.” (Ecclesiastes 7:27) This is like a king who had three people that loved him, and sought to build himself a palace. He brought the first one and said to him: I want to build a palace for myself. His love replied to him: I recall that it was a mountain in the beginning. He called to the second love and said to him: I want to build a palace for myself. He replied: I recall that it was a field in the beginning. He called to the third love and said: I want to build a palace for myself. He replied: I recall that it was a palace in the beginning. He said to him: by your life! I will build that palace and call it by your name. So too Avraham, Yitzchak and Yaakov were lovers of the Holy One. Avraham called the Holy Temple ‘mountain,’ as it says “On the mountain, the Lord will be seen.” (Genesis 22:14) Yitzchak called it field, as it says “…the fragrance of my son is like the fragrance of a field…” (Genesis 27:27) Yaakov called it ‘house’ even before it was built, as it says “This is none other than the house of God…” (Genesis 28:17) The Holy One said to him: by your life! You called it a house before it was built and I will call it by your name, as it says “Come, let us go up to the Lord's mount, to the house of the God of Jacob…” (Isaiah 2:3) So too Jeremiah said “So said the Lord: Behold I am returning the captivity of the tents of Jacob…” (Jeremiah 30:18) So too Asaf decorated his words and only recalled the God of Yaakov with a trumpet blast, as it says “…sound the shofar to the God of Jacob.” (Psalms 81:2)

It teaches that he gave him the strength of a lion and the audacity of its cubs.

Variantly: "And He said: The L-rd came from Sinai": When the L-rd appeared to give Torah to Israel, it is not to Israel alone that He appeared, but to all of the nations. First He went to the children of Esav, and He asked them: Will you accept the Torah? They asked: What is written in it? He answered: "You shall not kill" (Shemoth 20:13). They answered: The entire essence of our father is murder, as it is written (Bereshith 27:22) "And the hands are the hands of Esav." And it is with this that his father assured him (Ibid. 27:40) "And by your sword shall you live." He then went to the children of Ammon and Moav and asked them: Will you accept the Torah? They asked: What is written in it? He answered "You shall not commit adultery." They answered: L-rd of the Universe, ervah (illicit relations) is our entire essence, as it is written (Ibid. 19:36) "And the two daughters of Lot conceived by their father." He then went and found the children of Yishmael and asked them: Will you accept the Torah? They asked: What is written in it? He answered: "You shall not steal" (Shemoth, Ibid.) They answered: L-rd of the Universe, our father's entire essence is stealing, viz. (Bereshith 16:12) "And he (Yishmael) shall be a wild man, his hand against all." There was none among all of the nations to whom He did not go and speak and knock at their door, asking if they would accept the Torah, viz. (Psalms 138:4) "All the kings of the earth will acknowledge You, O L-rd, for they heard the words of Your mouth." I might think they heard and accepted; it is, therefore, written (Ezekiel 33:31) "And they did not do them (the mitzvoth)." And (Michah 5:14) "And with anger and wrath will I take revenge of the nations because they did not accept (the mitzvoth)." And even the seven mitzvoth that the sons of Noach took upon themselves they could not abide by, until they divested themselves of them and ceded them to Israel. An analogy: One sent his ass and his dog to the threshing floor, loading his ass with a lethech (a dry measure) and his dog with three sa’ah. The ass went and the dog buckled, whereupon he took a sa'ah from it and put it on the ass; and so with the second (sa’ah) and so with the third. Here, too, Israel accepted the Torah with all of its explanations and inferences; but the sons of Noach could not even abide by the seven mitzvoth that they did take upon themselves, until they divested themselves of them and ceded them to Israel, wherefore it is written "And he said: The L-rd came from Sinai, etc."

(Bereshith 27:28) "And may G-d give you of the dew of the heavens, etc." "His heavens, too, shall drip dew," as in (Isaiah 45:8) "Let the heavens pour from above and the heights drip righteousness."