출애굽기 15:9의 미드라쉬

“He drew His bow like an enemy; His right hand stood as an adversary, and he killed all delights of the eye. In the tent of the daughter of Zion, He poured out His fury like fire” (Lamentations 2:4).
“He drew His bow like an enemy.” Rabbi Aivu said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice, too, did not go to extremes in their regard.⁸⁶They did not sin in an extreme fashion and they were not punished in an extreme fashion (Etz Yosef). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a wayward cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “He drew His bow like an enemy.” “An enemy” is not written here, but rather, “like an enemy.”
Another matter, “He drew His bow like an enemy.” This is Pharaoh,⁸⁷When the verse states that God drew His bow like an enemy, the enemy referenced is Pharaoh. as it is stated: “The enemy said” (Exodus 15:9). “His right hand stood as an adversary,” this is Haman, as it is stated: “A man who is an adversary and an enemy” (Esther 7:6).
Another matter, “He drew His bow like an enemy.” This is Esau, as it is written: “Because the enemy said against you” (Ezekiel 36:2).⁸⁸This chapter in Ezekiel is a continuation of chapter 35, which is directed to Se’ir, which is identified with the offspring of Esau; see, e.g., Genesis 36:8. “And he killed all delights of the eye,” these are children who are as dear to their parents as their eyeball. The Rabbis say: These are the [members of the] Sanhedrin, who are as dear to Israel as the eyeball.
“In the tent of the daughter of Zion, He poured out His fury like fire.” There are four instances of pouring that are for good and four instances of pouring that are for bad. Four instances of pouring that are for good, as it is stated: “Upon the house of David and upon the inhabitants of Jerusalem, I will pour a spirit of grace and supplication” (Zechariah 12:10). “It will be, thereafter, that I will pour My spirit upon all flesh…. Also upon the slaves and upon the maidservants in those days I will pour My spirit” (Joel 3:1–2). “I will no longer conceal My face from them, as I have poured My spirit upon the house of Israel, the utterance of the Lord God” (Ezekiel 39:29). And four instances of pouring that are for bad, as it is stated: “He poured His fiery wrath upon him” (Isaiah 42:25). In Ezekiel it is written: “As You pour Your fury upon Jerusalem” (Ezekiel 9:8). It is written: “The Lord vented His fury, He poured out His enflamed wrath” (Lamentations 4:11). And this: “He poured out His fury like fire.”

(Numb. 25:16-17:) “Then the Lord spoke [unto Moses], saying, ‘Harass the Midianites […].’” Why?⁵Numb. R. 21:4. (Numb. 25:18:) “Because they are harassing you.” Hence the sages have said, “If someone comes to kill you, act first to kill him.”⁶Ber. 62b; Sanh. 72a. R. Simeon says, “Whoever causes a person to sin is worse than the one who kills him. Because whoever kills [a person] kills him in this world, but he [still] has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come. Two peoples encountered Israel with the sword, the Egyptians and the Edomites. Thus it is stated (of the Egyptians that they said (in Exod. 15:9), “I will pursue, I will overtake, [I will divide the spoil…].” And Edom [did the same], as stated (in Numb. 20:18), “But Edom said unto him, ‘You shall not pass through me, or else I will come out to meet you with the sword.’” Moreover, two [peoples encountered them] with sin, Moab and the Ammonites. Concerning the ones who encountered them with the sword, it is written (in Deut. 23:8), “You shall not abhor an Edomite …; you shall not abhor an Egyptian.” But concerning the ones who encountered them with sin to cause Israel to sin, it is stated (according to Deut. 23:4), “No Ammonite or Moabite shall come into the assembly of the Lord […].” And in this world you have not [yet] fulfilled your obligation, as stated (in Numb. 25:17), “Harass the Midianites.” (Numb. 25:17:) “Harass the Midianites.” What is the meaning of “Harass the Midianites?” Even though it is written in the Torah (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace (shalom) unto it”; however, in regard to these [peoples] you shall not do this; (according to Deut. 23:7), “You shall not seek their welfare (shalom) and benefit all your days forever.”⁷Numb. R. 21:5. You find that the one who came to them with the trait of mercy, in the end came to disgrace, war and distress. And who [was that]? David, as stated (in II Sam. 10:2), “David said, ‘I will do kindness with Hanun son of Nahash.’” The Holy One, blessed be He, said to him, “You are transgressing My word, as I wrote (in Deut. 23:7), ‘You shall not seek their welfare and benefit,’ and you are doing acts of kindness with them? (Eccl. 7:12:) ‘Do not be greatly righteous,’ such that a man should not forego [what is written in] the Torah. And this one is sending [word] to console the Children of Ammon and to do kindness and good to him?” And in the end, he came to disgrace [as stated] (in II Sam. 10:4), “So Hanun seized David’s courtiers, clipped off one side of their beards [and cut away half of their garments at the buttocks, and sent them off].” And he came to disgrace, and afterwards to war with four nations: Aram-Naharayim, with the kings of Zova, with the kings of Maakha and with Children of Ammon. And it is written (about this in II Sam. 10:9), “Joab saw that there was a battle line against him both front and rear.” What caused him [this]? That he sought to do good to those about whom the Holy One, blessed be He, told him, “You shall not seek their welfare and benefit.” Hence it is written (Numb. 25:17), “Harass the Midianites.” Another interpretation (of Numb. 25:17), “Harass (tsrwr) the Midianites.” Even though I have written (in Deut. 20:19), “When you besiege (rt. tswr) a city a [long time] […], you shall not destroy its trees,”⁸Numb. R. 21:6. in the case of these (i.e., Moab and the Ammonites) you shall not do so. On the contrary, their trees you shall destroy. And so you find that when Joram king of Israel, Jehoshaphat king of Judah, and the king of Edom went to fight with Moab, (according to II Kings 3:9) “they circled around on a seven-day march, so that there was no water for the army or for the animals that were with them.” They began to weep, and (according to vs. 10) “The king of Israel said, ‘Alas, for the Lord has summoned these three kings to give them into the hand of Moab.’” Jehoshaphat answered (in vs. 11), “Is there no prophet of the Lord here through, who we may inquire of the Lord…?” [This passage is] to make known the wickedness of Joram, in that he did not acknowledge Him. (Vs. 12:) “Then Jehoshaphat said, ‘the word of the Lord is with him’; so the king of Israel, Jehoshaphat, and the king of Edom went down unto him.” Why is Jehoshaphat not called a king here? In order to make known the humility of that righteous man, in that he did not want to go down before the prophet in royal garb, but as a commoner.⁹Gk.: idiotes. But some say, “[It was] because an edict had been decreed that he would be killed with Ahab that the scriptural text has reckoned [the reign of] his son from that hour. For that reason ‘king’ was not written.” But as a reward for their going down to the prophet, they attained the right to see all those miracles. When the king of Israel saw Elisha, Elisha said to the king of Israel (according to vs. 13,) “What have I to do with you; go unto the prophets of your father and unto the prophets of your mother.” He began to implore him. (Ibid., cont.:) “And the king of Israel said to him…,” as he had never asked him [anything] in his life. (Vss. 14-15:) “Elisha said, ‘As the Lord of hosts lives…Now then get me a musician….” And the rest of the whole parashah. Moreover, he said to them “The Moabites shall fall into your hands, (in vs. 19) ‘thus you shall smite every fortified city and every choice city, [you shall also fell every good tree].’” They said to him, “[But] the Holy One, blessed be He said (in Deut. 20:19), ‘You shall not destroy its trees’; yet you are saying [to do] so.” He said to them, “He gave the command with reference to the rest of the nations, but this one is insignificant and contemptable,” as stated (in II Kings 3:18), “This one is insignificant in the eyes of the Lord, so He will give Moab into your hands.” It is [also] stated (in Deut. 23:7), “You shall not seek their welfare and benefit (literally, their good).” [That is referring to] the good trees. It is therefore stated (in Numb. 25:17), “Harass the Midianites.”

Another interpretation (of Prov. 16:7): WHEN THE LORD IS PLEASED <WITH ONE'S (ish) WAYS>. This refers to Israel, about which it is written (in Deut. 27:14): {AND} EACH ONE (ish) OF ISRAEL. <The verse from Proverbs refers to Israel, > while they were in Egypt, when the time had come for the redemption. (Prov. 16:7, cont.): HE MAKES EVEN HIS ENEMIES TO BE AT PEACE WITH HIM. This refers to Pharaoh of whom it is written (in Exod. 15:9): I WILL PURSUE, I WILL OVERTAKE, I WILL DIVIDE THE SPOIL. It is therefore stated (in Exod. 13:17:) NOW IT CAME TO PASS, WHEN PHARAOH HAD LET <THE PEOPLE > GO.

(Numb. 25:16–17:) THEN THE LORD SPOKE UNTO MOSES, SAYING: HARASS THE MIDIANITES. Why?²⁰Tanh., Numb. 8:3; Numb. R. 21:4. (Numb. 25:18:) BECAUSE THEY ARE HARASSING YOU. Hence the sages have said: If someone comes to kill you, act first to kill him.²¹Ber. 62b; Sanh. 72a. [R. Simeon says:] Whoever causes a person to sin is worse than the one who kills him, because whoever kills <a person> kills him in this world, but he <still> has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come.²²Matthew 10:28 // Luke 12:4–5. Two peoples encountered Israel with the sword: Egyptians and Edomites. Thus it is stated (of the Egyptians, that they said in Exod. 15:9): I WILL PURSUE, I WILL OVERTAKE, I WILL DIVIDE THE SPOIL. (Also in Numb. 20:18:) BUT EDOM SAID UNTO HIM: YOU SHALL NOT PASS THROUGH ME, OR ELSE I WILL COME OUT TO MEET YOU WITH THE SWORD. Moreover, two <peoples encountered them> with transgression: Moab and the Ammonites. Concerning the ones who encountered them with the sword, it is written (in Deut. 23:8 [7]): YOU SHALL NOT ABHOR AN EDOMITE …; YOU SHALL NOT ABHOR AN EGYPTIAN. But concerning the ones who encountered them with transgression (according to Deut. 23:4 [3]): NO AMMONITE OR MOABITE SHALL COME INTO THE ASSEMBLY OF THE LORD.

Alternatively, "when [the Lord] enlarges [your territory]" (Deuteronomy 20:12). "Let me exult and rejoice in Your loving-kindness when You notice my affliction, are mindful of my deep distress, and do not hand me over to my enemy, but grant me relief" (Psalms 31:8-9). The Rabbis say, this verse refers to Joseph. Joseph said, "Master of the universe, let me exult and rejoice in your loving-kindness that you have done for me. Had you [only] called Potiphar's wife to account for me, but not given me the powers of a sovereign, I would have been joyful and happy, now that you've also given me the powers of a sovereign, I will exult and rejoice in your loving-kindness." "When you notice my affliction", this [too] refers to Joseph, about whom it is written, "His feet were afflicted in fetters; an iron collar was put on his neck" (psalms 105:18). "and did not hand me over to my enemy" - this is Potiphar [who sought to imprison Joseph for life]. "but grant me relief", since he caused me to rule over the entire land of Egypt. From where is this derived? From the verse: "Now Joseph was the vizier of the land; it was he who dispensed rations to all the people of the land..." (Genesis 42:6). Alternatively "Let me exult and rejoice" is speaking about [the Children of] Israel. The Children of Israel said, "Master of the universe, let me exult and rejoice in your loving-kindness that you have done unto us, for had you [only] freed us from the Egyptians and not given us their money, we would have be gladdened, [but] what joy and happiness we have [now] that you have given us [also] their wealth. "when you notice my affliction" this refers to the Israelites about him it was written: "The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. We cried to the LORD, the God of our fathers, and the LORD heard our plea and saw our affliction, our misery, and our oppression" (Deuteronomy 26:6-7). "are mindful of my deep distress" this refers to the Israelites, about whom it is written "they made life bitter for them" (Exodus 1:14). "and do not hand me over to my enemy" - this refers to the evil Pharaoh, as it is written "The foe said, “I will pursue"" (Exodus 15:9). "But grant me relief", that you widened our borders, as it says, "when [the Lord] enlarges [your territory]" (Deuteronomy 20:12).

“I, Kohelet, was king over Israel in Jerusalem” (Ecclesiastes 1:12).
“I, Kohelet, was king over Israel in Jerusalem.” Rabbi Shmuel bar Rav Yitzḥak said: It would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, Rabbi Yishmael taught: “The enemy said: I will pursue, I will overtake” (Exodus 15:9), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “it was on the eighth day” (Leviticus 9:1), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “you are standing today” (Deuteronomy 29:9), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “The Lord said to Joshua: This day I will begin to exalt you” (Joshua 3:7), it would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “hear, kings, listen, princes” (Judges 5:3), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “in the year of the death of King Uziyahu” (Isaiah 6:1), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “Go, and cry in the ears of Jerusalem” (Jeremiah 2:2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “the word of the Lord was to me saying: Son of man, propound a riddle” (Ezekiel 17:1–2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I am a boor and do not know, [I was like] a beast [before You]” (Psalms 73:22), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I, Kohelet, was king over Israel in Jerusalem,” it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah.
“I, Kohelet, was king over Israel in Jerusalem.” I was when I was, but now I am nothing.⁹⁵I am stripped of my position, my wealth, and my wisdom. Rabbi Ḥanina bar Yitzḥak said: When I was, I was, but now I am not worth anything.⁹⁶I am stripped of my position and my wealth, but my wisdom remains. However, it is of no value to me. He saw three worlds⁹⁷He had three different types of life experience. during the days of his life. Rabbi Yudan and Rabbi Onya, Rabbi Yudan said: King, commoner, king; wise man, fool, wise man; wealthy man, poor man, wealthy man. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15) – a person relates his distress only at a time when he has gained relief, when his wealth is restored. Rabbi Onya said: Commoner, king, commoner; fool, wise man, fool; poor man, wealthy man, poor man. What is the reason? “I, Kohelet, was king over Israel in Jerusalem.”⁹⁸This is stated in past tense, implying that Solomon is recalling the days when he was king. There is no updated version of this verse in which this formulation is changed, indicating that Solomon ended his life as a commoner.

Your flocks: "Your flocks come also from mine!" Your herds: "Your herds come also from my ministers!" Take [them], as you said, and begone!: Your prediction has been fulfilled! "Moses said, “You yourself must provide us with sacrifices and burnt offerings to offer up to the LORD our God" (Exodus 10:25) And may you bring a blessing upon me also!: Even women and children. Another interpretation: "And may you bring a blessing upon me also." (Exodus 12:32) From here you say that Pharaoh knew that he was lacking in prayer, and God does not forgive someone until he has persuaded his neighbor [to forgive him as well]. What reward did he take for this? -- "In that day, there shall be an altar to the LORD inside the land of Egypt" (Isaiah 19:19) The mouth that said, "Who is the LORD that I should heed Him [and let Israel go]?" (Exodus 5:2) is [also] the mouth that said, "The LORD is in the right [and I and my people are in the wrong.]" (Exodus 9:27) What reward did he take for this? -- "You shall not abhor an Egyptian, for you were a stranger in his land." (Deuteronomy 23:8) The mouth that said, "I will pursue, I will overtake, I will divide the spoil," (Exodus 15:9) is [also] the mouth that said, "Let us flee from the Israelites, [for the LORD is fighting for them against Egypt.]" (Exodus 14:25) What reward did he take for this? -- "You put out Your right hand, The earth swallowed them." (Exodus 15:12) They merited to be buried, that beast and birds would not eat them.

Hananiah the son of Hakinai and Rabbi Shimon the son of Yohai went to study Torah with Rabbi Akiva in Bnei Brak. They were there for 13 years. Rabbi Shimon the son of Yohai used to send letters to his wife, and used to know what was happening to his family. Hananiah the son of Hakinai did not send letters to his wife and did not know what was happening to his family. His wife sent to him, "Your daughter is grown; come and find her a match." [He wished to enter his house but found that it was turned in a different direction.] What did he do? He went and sat by the well. He heard the voices of the water-drawers saying, "Daughter of Hakinai, fill your pitcher and ascend." She went, and he went after her, until he came into his house. Just as his wife saw him, her soul left her. {There are those who say that it returned}

4 (Numb. 25:17) “Harass the Midianites”: Why? (As in Numb. 25:18,) “Because they are harassing you.” Hence the sages have said, “If someone comes to kill you, act first to kill him.”⁷Ber. 62b; Sanh. 72a. R. Simeon says, “Whoever causes a person to sin is worse than the one who kills him. Because whoever kills [a person] kills him in this world, but he [still] has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come. Two peoples encountered Israel with the sword, and two with sin: The Egyptians and the Edomites with the sword. [Thus it is stated (of the Egyptians] (in Exod. 15:9), “The enemy said, ‘I will pursue, I will overtake, I will empty my sword.’” [And Edom did the same, as stated] (in Numb. 20:18), “But Edom said unto him, ‘You shall not pass through me, or else I will come out to meet you with the sword.’” Moreover, two [peoples encountered them] with sin, the Moabites and the Ammonites. Concerning the ones who encountered them with the sword, it is written (in Deut. 23:8), “You shall not abhor an Edomite …; you shall not abhor an Egyptian.” But concerning the ones who encountered them with sin to cause Israel to sin, it is stated (according to Deut. 23:4), “No Ammonite or Moabite shall come into [the assembly of the Lord] even to the tenth generation, forever.”

5 (Numb. 25:17) “Harass the Midianites”: Even though I have written (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace (shalom) unto it”; however, in regard to these [peoples] you shall not do this; (according to Deut. 23:7), “You shall not seek their welfare (shalom) and benefit.” You find that the one who came to them with the trait of mercy, in the end came to disgrace, war and distress. And who [was that]? David, as stated (in II Sam. 10:2), “David said, ‘I will do kindness with Hanun son of Nahash.’” The Holy One, blessed be He, said to him, “You are transgressing My word, as I wrote (in Deut. 23:7), ‘You shall not seek their welfare and benefit,’ and you are doing acts of kindness with them? (Eccl. 7:12) ‘Do not be greatly righteous,’ such that a man should not forego [what is written in] the Torah. And this one is sending [word] to console the Children of Ammon and to do kindness and good to him?” And in the end, he came to disgrace [as stated] (in II Sam. 10:4), “So Hanun seized David’s courtiers, clipped off one side of their beards and cut away half of their garments at the buttocks, and sent them off.” And he came to war with four nations: Aram-Naharayim, with the kings of Zova, with the kings of Maakha and with Children of Ammon. And it is written (about this in II Sam. 10:9), “Joab saw that there was a battle line against him [both front and rear].” What caused this to David? That he sought to do good to those about whom the Holy One, blessed be He, told him, “You shall not seek their welfare.” Hence it is written (Numb. 25:17), “Harass the Midianites.”

...Another explanation. 'The LORD is my light and my help...' My light by the sea, as it says "...and it lit up the night..." (Exodus 14:20) And my help by the sea, as it says "...Stand by, and witness the deliverance which the LORD will work for you..." (ibid. v. 13) Whom should I fear? "But Moses said to the people, “Have no fear!" (ibid.) The LORD is the stronghold of my life, "The LORD is my strength and might..." (Exodus 15:2) Whom should I dread? "Terror and dread descend upon them..." (ibid. v. 16) When evil men assail me, "As Pharaoh drew near..." (Exodus 14:10) To devour my flesh, "...My desire shall have its fill of them..." (Exodus 15:9) R' Shmuel bar Nachmani said: the wicked do not leave this world until they announce their own verdict upon themselves. This is what is written "I will pursue, I will overtake" (ibid.) It does not then say 'we will divide' but rather "I will divide the spoil" (ibid.) I will be divided. It is they, my foes and my enemies, who stumble and fall, "Who hurled Pharaoh and his army into the Sea of Reeds..." (Psalms 136:15) From here forward Israel said 'Should an army besiege me...' meaning the army of Egypt, '...my heart would have no fear.' 'should war beset me, because of this would I be confident.' 'This' always refers to Torah, as it says "This is the Teaching..." (Deuteronomy 4:44) The rabbis explained this verse as referring to Rosh HaShanah and Yom Kippur. 'my light,' on Rosh Hashanah. 'And my help ,' on Yom Kippur. 'When evil men assail me,' this refers to the idolaters. 'To devour my flesh,' when they come to accuse Israel and say before the Holy One: these (meaning themselves) are idolaters and those (meaning Israel) are idolaters as well! 'my foes and my enemies,' the numerical value of the letters of hasatan (the accuser) is 364. Every day of the year he has the authority to make accusations, except on Yom Kippur (and Rosh Hashanah). For this reason Israel said 'Should an army besiege me,' meaning the idolatrous nations, 'my heart would have no fear.' 'Should war beset me, because of this would I be confident,' R' Levi said: because of the bequest which you wrote in the Torah "Thus only shall Aaron enter the Shrine..." (Vayikra 16:3)

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