Midrash su Numeri 15:2
דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֣י תָבֹ֗אוּ אֶל־אֶ֙רֶץ֙ מוֹשְׁבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֥ן לָכֶֽם׃
Parla ai figli d'Israele e di 'loro: Quando venite nella terra delle vostre dimore, che io vi do,
Kohelet Rabbah
“Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions” (Ecclesiastes 9:7).
“Go, eat your bread joyfully.” Rabbi Huna son of Rabbi Aḥa said: When the children take their leave from school,17To go home and eat their lunch. a Divine Voice emerges and says to them: “Go, eat your bread joyfully,” – your breath18The words of Torah you have expressed. has been accepted before Me as a pleasing aroma. When Jews take their leave of synagogues and study halls, a Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has been accepted before Me as a pleasing aroma.
Another matter, “go, eat your bread joyfully” – this is the Torah portion of ḥalla; “and drink your wine goodheartedly” – this is the Torah portion of libations; “as God has already accepted your actions” – this is the entry of the Israelites into the Land, as it is stated: “When you come to the Land” (Numbers 15:2).
Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse as regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Take now your son, your only one […and offer him up there as a burnt offering on one of the mountains that I will tell you]” (Genesis 22:2), on the first day, he did not see anything, nor on the second. On the third day, this is what is written in its regard: “He saw the place from afar” (Genesis 22:4). What did he see? He saw a cloud affixed to the mountain. He said: It appears that this is the mountain upon which the Holy One blessed be He said to me to bring up my son Isaac. He said to him: ‘Isaac, my son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ He said to [Isaac]: ‘What do you see?’ [Isaac] said to him: ‘A cloud affixed to the mountain.’ He said to Eliezer and Ishmael, his lads: ‘Do you see anything?’ They said: ‘No.’ He said: ‘Since you do not see anything and the donkey does not see anything, “stay here with the donkey [im haḥamor]” (Genesis 22:5) – a people comparable to a donkey [am domin laḥamor].19The slaves and children of maidservants are lowly, and in that sense comparable to the donkey. Then he took Isaac and took him up mountains, took him down hills, and took him up to the peak of a particularly high and steep mountain. He built an altar, arranged the arrangement of wood, bound him upon it, and took the knife to slaughter him. Had the angel not come and said to him: “Do not extend your hand to the lad” (Genesis 22:12), he would have already slaughtered him.
When [Isaac] came to his mother, she said to him: ‘Where were you, my son?’ He said to her: ‘Father took me, and took me up mountains, took me down hills, and took me up to a certain mountain. He built an altar, arranged the arrangement of wood, bound me upon it, and took the knife to slaughter me. Had the angel not come and said to him: “Abraham, Abraham, do not extend your hand to the lad,” I would have already been slaughtered.’ When Sarah heard this, she screamed, and did not manage to complete her cry until her soul departed, as it is written: “Abraham came to eulogize Sarah and to weep for her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Rabbi Yehuda ben Rabbi Simon said: Abraham was ruminating in his heart: Perhaps there was a defect in my son and he was not accepted.20He was deemed unfit to be sacrificed as an offering. A Divine Voice emerged and said to him: ‘Abraham, Abraham, “go, eat your bread joyfully…as God has already accepted your actions,” God has accepted your offering.’
Rabbi Mona of Shaab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi interpreted the verse as regarding Rosh HaShana and Yom Kippur. This is analogous to a province that owed taxes to the king. The king dispatched a tax collector from the treasury to collect it. [When he was] at a distance of ten mil, the prominent leaders of the province emerged and lauded him, and he forgave one-third for them. At a distance of five mil, the middling ones emerged and lauded him, and he forgave one-third for them. When he neared [and was right outside the province], men, women, and children emerged to greet him, and he forgave it in its entirety. He said, ‘What is past is past, from here onward is a new account.’ So too, on the day before Rosh HaShana, the prominent leaders of the generation fast and the Holy One blessed be He absolves them of one-third of their transgressions, as it is stated: “Yet forgiveness is with You, so You will be feared” (Psalms 130:4). Rabbi Aḥa said: Forgiveness is primed for you from Rosh HaShana, “so You will be feared” – so Your fear will be on Your creations. Those days between Rosh HaShana and Yom Kippur, individuals fast, and the Holy One blessed be He absolves them of another third of their transgressions. On Yom Kippur, all of them fast, and the Holy One blessed be He absolves them of another third of their transgressions. When men, women, and children fast, the Holy One blessed be He forgives them for everything and says: ‘What is past is past, and the new account is from here onward.’ A Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has already been heard.
Abba Taḥana the Pious was entering his city on Shabbat eve at [just before] nightfall, and his bundle was on his shoulder. He found a particular [individual] afflicted with boils lying at a crossroads. [The man] said to him: ‘Rabbi, perform for me a charitable act and bring me into the city.’ [Abba Taḥana] said: If I put down my bundle, how will I and my family earn a living? But if I abandon the man afflicted with boils, I deserve to lose my life. What did he do? He had the good inclination overcome the evil inclination and he took the man afflicted with boils into the city, and [then] came and took his bundle and entered with the light of the [setting] sun. Everyone was astonished and saying: Is this Abba Taḥana the Pious? He, too, ruminated in his heart and said: Would you say that I desecrated Shabbat? At that moment, the Holy One blessed be He caused the sun to shine, as it is written: “The sun of righteousness will shine for you, who fear My name” (Malachi 3:20). At that moment, he ruminated in his heart and said: Would you say that I will not receive reward?21He was concerned that the miracle was reward for his good deed and he would not receive reward in the World to Come. A Divine Voice emerged and said: “Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions.” You will receive your reward.
Another matter, [the verse] “go, eat your bread joyfully,” is speaking of Daniel, the beloved man, as it is stated: “I was still speaking in prayer, and the man Gabriel, whom I had seen in the previous vision, was flying swiftly [mu’af bi’af]” (Daniel 9:21); he flew and flew again. “He explained and spoke with me” (Daniel 9:22). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Daniel, the beloved man, said: The Holy One blessed be He knows that I finished my prayer and He sent an angel22Gabriel. and spoke with me, as it is stated: “He explained and spoke with me.” What did he say to me? He said to me: At the beginning of your supplications a word went forth” (Daniel 9:23). He said to me: I issued a decree that the Temple will be rebuilt. I said your request will be fulfilled at the beginning of your supplications, [but did not tell you until now] “because you are beloved,” (Daniel 9:23), for He desired his prayer.23God desired Daniel’s prayers. Rabbi Shmuel bar Onya [said] in the name of Rabbi Aḥa: Beloved is written here three times, “beloved” (Daniel 9:23), “beloved” (Daniel 10:11), “beloved” (Daniel 10:19). [Gabriel] said to him: You are very beloved. You are beloved to your Creator, you are beloved to His entourage, and you are beloved to His Torah, as it is written: “For from the first day that you set your heart to understand, and to fast before your God, your words have been heard” (Daniel 10:12), your prayer has been heard. A Divine Voice emerged and said to him: “Go, eat your bread joyfully” – your prayer has already been heard.
“Go, eat your bread joyfully.” Rabbi Huna son of Rabbi Aḥa said: When the children take their leave from school,17To go home and eat their lunch. a Divine Voice emerges and says to them: “Go, eat your bread joyfully,” – your breath18The words of Torah you have expressed. has been accepted before Me as a pleasing aroma. When Jews take their leave of synagogues and study halls, a Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has been accepted before Me as a pleasing aroma.
Another matter, “go, eat your bread joyfully” – this is the Torah portion of ḥalla; “and drink your wine goodheartedly” – this is the Torah portion of libations; “as God has already accepted your actions” – this is the entry of the Israelites into the Land, as it is stated: “When you come to the Land” (Numbers 15:2).
Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse as regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Take now your son, your only one […and offer him up there as a burnt offering on one of the mountains that I will tell you]” (Genesis 22:2), on the first day, he did not see anything, nor on the second. On the third day, this is what is written in its regard: “He saw the place from afar” (Genesis 22:4). What did he see? He saw a cloud affixed to the mountain. He said: It appears that this is the mountain upon which the Holy One blessed be He said to me to bring up my son Isaac. He said to him: ‘Isaac, my son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ He said to [Isaac]: ‘What do you see?’ [Isaac] said to him: ‘A cloud affixed to the mountain.’ He said to Eliezer and Ishmael, his lads: ‘Do you see anything?’ They said: ‘No.’ He said: ‘Since you do not see anything and the donkey does not see anything, “stay here with the donkey [im haḥamor]” (Genesis 22:5) – a people comparable to a donkey [am domin laḥamor].19The slaves and children of maidservants are lowly, and in that sense comparable to the donkey. Then he took Isaac and took him up mountains, took him down hills, and took him up to the peak of a particularly high and steep mountain. He built an altar, arranged the arrangement of wood, bound him upon it, and took the knife to slaughter him. Had the angel not come and said to him: “Do not extend your hand to the lad” (Genesis 22:12), he would have already slaughtered him.
When [Isaac] came to his mother, she said to him: ‘Where were you, my son?’ He said to her: ‘Father took me, and took me up mountains, took me down hills, and took me up to a certain mountain. He built an altar, arranged the arrangement of wood, bound me upon it, and took the knife to slaughter me. Had the angel not come and said to him: “Abraham, Abraham, do not extend your hand to the lad,” I would have already been slaughtered.’ When Sarah heard this, she screamed, and did not manage to complete her cry until her soul departed, as it is written: “Abraham came to eulogize Sarah and to weep for her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Rabbi Yehuda ben Rabbi Simon said: Abraham was ruminating in his heart: Perhaps there was a defect in my son and he was not accepted.20He was deemed unfit to be sacrificed as an offering. A Divine Voice emerged and said to him: ‘Abraham, Abraham, “go, eat your bread joyfully…as God has already accepted your actions,” God has accepted your offering.’
Rabbi Mona of Shaab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi interpreted the verse as regarding Rosh HaShana and Yom Kippur. This is analogous to a province that owed taxes to the king. The king dispatched a tax collector from the treasury to collect it. [When he was] at a distance of ten mil, the prominent leaders of the province emerged and lauded him, and he forgave one-third for them. At a distance of five mil, the middling ones emerged and lauded him, and he forgave one-third for them. When he neared [and was right outside the province], men, women, and children emerged to greet him, and he forgave it in its entirety. He said, ‘What is past is past, from here onward is a new account.’ So too, on the day before Rosh HaShana, the prominent leaders of the generation fast and the Holy One blessed be He absolves them of one-third of their transgressions, as it is stated: “Yet forgiveness is with You, so You will be feared” (Psalms 130:4). Rabbi Aḥa said: Forgiveness is primed for you from Rosh HaShana, “so You will be feared” – so Your fear will be on Your creations. Those days between Rosh HaShana and Yom Kippur, individuals fast, and the Holy One blessed be He absolves them of another third of their transgressions. On Yom Kippur, all of them fast, and the Holy One blessed be He absolves them of another third of their transgressions. When men, women, and children fast, the Holy One blessed be He forgives them for everything and says: ‘What is past is past, and the new account is from here onward.’ A Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has already been heard.
Abba Taḥana the Pious was entering his city on Shabbat eve at [just before] nightfall, and his bundle was on his shoulder. He found a particular [individual] afflicted with boils lying at a crossroads. [The man] said to him: ‘Rabbi, perform for me a charitable act and bring me into the city.’ [Abba Taḥana] said: If I put down my bundle, how will I and my family earn a living? But if I abandon the man afflicted with boils, I deserve to lose my life. What did he do? He had the good inclination overcome the evil inclination and he took the man afflicted with boils into the city, and [then] came and took his bundle and entered with the light of the [setting] sun. Everyone was astonished and saying: Is this Abba Taḥana the Pious? He, too, ruminated in his heart and said: Would you say that I desecrated Shabbat? At that moment, the Holy One blessed be He caused the sun to shine, as it is written: “The sun of righteousness will shine for you, who fear My name” (Malachi 3:20). At that moment, he ruminated in his heart and said: Would you say that I will not receive reward?21He was concerned that the miracle was reward for his good deed and he would not receive reward in the World to Come. A Divine Voice emerged and said: “Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions.” You will receive your reward.
Another matter, [the verse] “go, eat your bread joyfully,” is speaking of Daniel, the beloved man, as it is stated: “I was still speaking in prayer, and the man Gabriel, whom I had seen in the previous vision, was flying swiftly [mu’af bi’af]” (Daniel 9:21); he flew and flew again. “He explained and spoke with me” (Daniel 9:22). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Daniel, the beloved man, said: The Holy One blessed be He knows that I finished my prayer and He sent an angel22Gabriel. and spoke with me, as it is stated: “He explained and spoke with me.” What did he say to me? He said to me: At the beginning of your supplications a word went forth” (Daniel 9:23). He said to me: I issued a decree that the Temple will be rebuilt. I said your request will be fulfilled at the beginning of your supplications, [but did not tell you until now] “because you are beloved,” (Daniel 9:23), for He desired his prayer.23God desired Daniel’s prayers. Rabbi Shmuel bar Onya [said] in the name of Rabbi Aḥa: Beloved is written here three times, “beloved” (Daniel 9:23), “beloved” (Daniel 10:11), “beloved” (Daniel 10:19). [Gabriel] said to him: You are very beloved. You are beloved to your Creator, you are beloved to His entourage, and you are beloved to His Torah, as it is written: “For from the first day that you set your heart to understand, and to fast before your God, your words have been heard” (Daniel 10:12), your prayer has been heard. A Divine Voice emerged and said to him: “Go, eat your bread joyfully” – your prayer has already been heard.
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Kohelet Rabbah
Rabbi Yehoshua ben Levi interpreted the verse regarding Israel upon their entry into the land. “I increased my actions [maasai]” (Ecclesiastes 2:4) – “When you will come to the land of your dwellings.… you will perform [vaasitem] a fire offering to the Lord” (Numbers 15:2–3). “I built myself houses” (Ecclesiastes 2:4) – “houses filled with everything good” (Deuteronomy 6:11). “I planted myself vineyards” (Ecclesiastes 2:4) – “vineyards and olive trees that you did not plant” (Deuteronomy 6:11). “I made myself gardens and orchards” (Ecclesiastes 2:5) – Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya: ‘It is written in the Torah: “A land in which without poverty [you will eat bread; you will not lack anything there]” (Deuteronomy 8:9). Can you bring me three things that I request?’ He said to him: ‘What are they?’ He said to him: ‘Peppers, pheasants, and silk fabrics.’ [Rabbi Yehoshua ben Ḥananya] brought him peppers from Nitzḥana, pheasants from Tzaidan, and some say from Akhberin, and silk fabric from Gush Ḥalav. “I made myself pools of water” (Ecclesiastes 2:6) – as it is written: “A land of streams of water” (Deuteronomy 8:7). “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – even wood for the shafts of arrows was not lacking in the Land of Israel.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – “a mixed multitude [left with them]” (Exodus 12:38). “And I had stewards” (Ecclesiastes 2:7) – these are the Givonites, whom Joshua tasked as hewers of wood and drawers of water, as it is stated: “Joshua made them that day hewers of wood and drawers of water” (Joshua 9:27). “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – “[the children of Gad and the children of Reuben had a very great] multitude of livestock…” (Numbers 32:1). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “He took them out with silver and gold” (Psalms 105:37). “And the treasure of kings and countries” – these are the spoils of Og and the spoils of Midyan.25See Numbers 21:35 and 31:9. “I acquired for myself songsters and songstresses” – male singers and women singers. “And the pleasures of people” – these are the pleasures of the children of Israel; “chests [shidda] and wagons [shiddot]” – indulgences and luxuries.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – “a mixed multitude [left with them]” (Exodus 12:38). “And I had stewards” (Ecclesiastes 2:7) – these are the Givonites, whom Joshua tasked as hewers of wood and drawers of water, as it is stated: “Joshua made them that day hewers of wood and drawers of water” (Joshua 9:27). “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – “[the children of Gad and the children of Reuben had a very great] multitude of livestock…” (Numbers 32:1). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “He took them out with silver and gold” (Psalms 105:37). “And the treasure of kings and countries” – these are the spoils of Og and the spoils of Midyan.25See Numbers 21:35 and 31:9. “I acquired for myself songsters and songstresses” – male singers and women singers. “And the pleasures of people” – these are the pleasures of the children of Israel; “chests [shidda] and wagons [shiddot]” – indulgences and luxuries.
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Midrash Tanchuma
(Numb. 15:1-2:) “Now the Lord spoke unto Moses, saying, ‘Speak unto the Children of Israel ….’” Let our master instruct us: How many things is a father obligated to do for a son?58Numb. R. 17:1. Thus have our masters taught: A father is obligated to do five things for a son: to circumcise him, to teach him Torah, to redeem him (according to the redemption of the first-born), to teach him a trade, and to take a wife for him.59See TQid. 1:11; yQid. 1:7 (61a); Qid. 29a; Mekhilta deRabbi Ishmael, Pisha, 18 (on Exod. 13:13); Eccl. R. 9:9:1. The father is the Holy One, blessed be He, and the son is Israel. Just as a [human] father is obligated to his son, so does the Holy One, blessed be He, do for Israel. The [human] father is obligated to circumcise his son. Similarly the Holy One, blessed be He, circumcised Israel at the hands of Joshua (according to Josh. 5:2), “And he made for himself….” The father is obligated to redeem his son. Similarly the Holy One, blessed be He, did so for Israel. He redeemed them, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth, whom God went to redeem as a people for Himself.” [The father is obligated] to teach him Torah, as stated (in Deut. 11:19), “And you shall teach them to your children by talking about them.” And the Holy One, blessed be He, also taught Torah to Israel, as stated] (in Is. 48:17), “I am the Lord your God, teaching you for your own good.” [The father is obligated] to teach him commandments. The Holy One, blessed be He, taught the commandments to Israel (in Lev. 27:34), “These are the commandments which the Lord commanded.” [Regarding marriage,] the Holy One, blessed be He, said to the Children of Noah (in Gen. 1:28), “Be fruitful and multiply.” [Moreover,] just as a father has a responsibility to his son to feed him, to give him drink, to wash him, to anoint him and to dress him, so does the Holy One, blessed be He, do for Israel, as stated (in Ezek. 16:9-10), “I bathed you in water, and washed the blood off you […]. I clothed you with embroidered garments, and gave you sandals of dolphin leather (tahash) to wear.” To feed him, as stated (Ezek. 16:19), “And My bread that I had given to you.” To give him to drink, as stated (in Numb. 21:17), “Spring up O well, answer it.” Just as a father bequeaths his properties to his son, so did the Holy One, blessed be He, do for Israel, as stated (in Jer. 3:19), “and I gave you a desirable land, the fairest heritage of all the nations.” Just as the father wills his property to his son, and [as] his son also is obligated to offer him a gift60Gk.: doron.; so also did the Holy One, blessed be He, say to Israel (in Numb. 15:2-3), “When you come unto the land of your habitations [….] You shall make a burnt offering to the Lord […].” R. Tanhuma bar Abba opened [his discourse] in the name of R. Hanina the father of R. Aha bar Hanina [as follows]:61Numb. R. 17:2. This parashah concerns libations. Thus it is stated (in Numb. 15:6–7), “Or for a ram you shall make a meal offering […]. And for the oblation [you shall offer] a third of a hin of wine.” See it is about libations. From here on, it is in regard to the hallah, as stated (in vss. 19-20), “And it shall be that, when you eat from the bread of the land, [you shall set aside an offering for the Lord]. Of the first of your dough you shall set aside a loaf (hallah) as an offering….” Thus hallah [is mentioned] last, and libations first. For this reason R. Hanina opened (with Eccl. 9:7), “Go, eat your bread with gladness, [and drink your wine with a joyful heart].”62Cf. below, Numb. 4a:17. What is the meaning of (Eccl 9:7, cont.), “God has already approved your works?” It is with reference to Abraham. When the Holy One, blessed be He, said to him (in Gen. 22:2), “Please take your son,” Abraham rose early, took him promptly, led him on, and brought him up to Mount Moriah. The Holy One, blessed be He, said to him (in Gen. 22:12), “Do not raise your hand against the lad.” Abraham said to the Holy One, blessed be He, “Master of the world, did you tell me (in vs. 2), ‘Please take your son,’ for no reason?” He said to him, “No! Rather [it was] to make your character known in the world.” Thus it is stated (in Gen. 18:19), “For I have made him known,63This sense is required by the midrash. A more traditional translation would begin the verse: FOR I HAVE KNOWN HIM, or FOR I HAVE CHOSEN HIM. so that he may charge [his children and his household after him to keep the way of the Lord].” R. Simeon ben Johay said, “The Holy One, blessed be He, said to him, ‘By your life, I ascribe [your obedience] to you [as proof] that, if I had told you to take your own life, you would not have refrained [from doing so] for the sake of My name, and would have obeyed [the command] to be killed for the sake of My name.’” Where is it shown? R. Simeon ben Johay said, “As so is it written (in Gen. 22:16), ‘and you have not withheld your son, your only one.’ See, [‘your son’] has already specified Isaac. [So] what is the meaning of ‘your only one?’ It is to imply Abraham's life. Thus the soul is called only one, where it is stated (in Ps. 22:21) ‘Deliver my life from the sword, [my only one from the power of the dog].’” Abraham said to the Holy One, blessed be He, “Is it possible for me to go from here with no sacrifice?” The Holy One, blessed be He, said to Abraham, “Here is your sacrifice. [It has been] prepared for you from the six days of creation.” (According to Gen. 22:13), “Then Abraham lifted his eyes to look, and there was a ram […].” As so did our masters teach, “The ram of Abraham was created from the six days of creation on the Sabbath eve at twilight.” So at that time, Abraham took it and (according to Gen 22:13, cont.) “he offered it up as a burnt offering in place of his son.” Once it said, “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” At that time Abraham said to the Holy One, blessed be He, “Master of the world, see that I am slaughtering the ram; You should so see it as if my son is slaughtered in front of You.” When he took its blood, he said, “You should so see it as if the blood of Isaac is sprinkled before You.” When he took the ram and flayed it, he said to Him, “You should so see it as if Isaac is flayed in front of You on the altar.” When he burnt it, he said to Him, “You should so see it as if his ashes were gathered in front of You on the altar.” [Once it said,] “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” The Holy One, blessed be He, said to him, “By your life, it is your son that is sacrificed first, but it is simply that this ram is after him.” At that time Abraham said to the Holy One, blessed be He, “Master of the world, I am not moving from here until You swear to me that You will never test me again; for if, heaven forbid, I had not obeyed you, I should have destroyed everything I had accomplished during my lifetime.” R. Hanin said, “The Holy One, blessed be He, said to him, ‘By your life, so it is; for if you had not obeyed Me, you would have possessed nothing.’” At that time the Holy One, blessed be He, swore to him that He would never test him again. Thus it is stated (in Gen. 22:16), “And he said, ‘I by Myself have sworn,’ says the Lord.” The Holy One, blessed be He, said to him, “By your life, severe afflictions and other trials had been designated to come upon you, but now they shall not come.” These were the same afflictions which came upon Job.64ySot. 5:8 (or 5) (20c); Gen. R. 57:4. They had been designated to come upon Abraham, for the following has been joined to the parashah (in Gen. 22:20–21), “And it came to pass after these things, that it was told to Abraham [saying, ‘Behold Milcah, she also has borne sons to your brother Nahor,] Uz his first-born….’” And this is Job, according to what is stated (in Job 1:1), “There was a man in the land (belonging to) Uz.”65So the midrash interprets LAND OF UZ. See BB 15a. At that time, The Holy One, blessed be He, said to Abraham (in Eccl. 9:7), “Go, eat your bread with gladness, [… for God has already approved your works].”
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