창세기 15:5의 미드라쉬

A certain Cuthite passed himself off as an interpreter of dreams. Rabbi Yishmael ben Rabbi Yosei heard and said: Shall I not go and see this foolish Cuthite who deceives people? He went and he sat alongside him. Someone came and said to him: ‘I saw in my dream an olive tree irrigated by oil.’ The Cuthite said to him: ‘The olive tree is light and the oil is light, you will see light in great light.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he has known his mother’ <meaning, he="" had="" relations="" with="" his="" mother="">.³⁵Rabbi Yishmael cursed the Cuthite dream interpreter and gave a more accurate interpretation of the dream.
Another man came and said to him: ‘I saw in my dream that one of my eyes swallowed its counterpart.’ That man said to him: ‘You will see light in great light.’ Rabbi Yishmael ben Rabbi Yosei said to him: ‘May the soul of that man expire; he has two children and one of them was intimate with his counterpart.’
Another man came and said to him: ‘I saw in my dream that I swallowed a certain star.’ That man said to him: ‘You will see great light. The star is light and you are light [nehor].³⁶Your name is Nehora. That is light on light.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he killed a Jew.’ From where did Rabbi Yishmael derive this? It is from this verse: “Look now to the heavens and count the stars…[so shall your seed be]” (Genesis 15:5).
Another man came and said to him: ‘I saw in my dream that I had three eyes.’ That man said to him: ‘You will see great light.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he is a baker, two are his and one is the oven’s.’³⁷There were circular openings for pots at the top of the oven, which resemble eyes.
Another man came and said to him: ‘I saw in my dream four ears and all the people heeding my words.’ He said to him: ‘You will be greatly heeded.’ Rabbi Yishmael said to him: ‘May the soul of that man expire; he is a gathererer of thorns, and when he is laden with them, all the people flee from before him.’
Another man came and said to him: ‘I saw in my dream that I was carrying a ledger with twenty-four pages, on which there was writing on this side and erasures on that side, writing on this side and erasures on that side.’ He said to him: ‘That man will rise to prominence and his business will thrive and he will write on this side and erase on that side, write on this side and erase on that side.’³⁸The Cuthite told the man that he would have success in business and need to continually write down his new transactions. Rabbi Yishmael said to him: ‘May the soul of that man expire; he has a garment with twenty-four patches. He sews one from here and it rips from here.’
Another man came and said to him: ‘I saw in my dream that I was carrying a stalk with a bundle of lettuce on it.’ He said to him: ‘That man will ascend to prominence.’ Rabbi Yishmael said: ‘May the soul of that man expire; he has a storehouse of wine and all of it became vinegar. Everyone will come and take some in a jug made of gourds, to pickle their lettuce in it.’
Another man came and said to him: ‘I saw in my dream the entire world pointing at me with their fingers.’ He said to him: ‘That man will ascend to prominence and all the people will point at you with their fingers.’ Rabbi Yishmael said: ‘Pay me my fee, and I will interpret it for you.’ He said to him: ‘It is already interpreted.’ Another time he said to him: ‘I saw that everyone was blowing at me with their cheeks and gesturing to me with their fingers.’ He said to him: ‘That man will ascend to prominence and all the peole will laud you with their cheeks.’ Rabbi Yishmael said: ‘May the soul of that man expire; he has a storehouse of wheat. When they were pointing at him with their fingers, it was because [water] was dripping onto them. When they were blowing at him with their cheeks, it is because they were swollen.³⁹From fermentation. When they were gesturing at you with their fingers, it is because they were growing vegetation, and that man will not receive any [benefit] from them.’

“I remember my song in the night; I meditate with my heart, and my spirit searches” (Psalms 77:7). Rabbi Yehuda ben Rabbi Simon and Rabbi Aivu.⁵⁸The text of the midrash appears to be cut off. The statement of these Sages will be cited below.
The Rabbis say:⁵⁹This is a continuation of Chapter 21. Because they sinned from alef through tav, they are consoled from alef through tav. Likewise, you find that for all the harsh prophecies that Jeremiah prophesied regarding Israel, Isaiah preceded him and brought a remedy for them. Jeremiah said: “How [eikha] does…sit solitary”? (Lamentations 1:1). Isaiah said: “You will say in your heart: who bore me these.” (Isaiah 49:21).⁶⁰This is what Israel will say when its children return and it will no longer sit solitary. The verse stated by Jeremiah begins with the word “how” [eikha], which starts with an alef. The verse stated by Isaiah foresees the time when Jeremiah’s verse will be undone. Jeremiah said: “She weeps [bakho] bitterly at night” (Lamentations 1:2).⁶¹This verse starts with the word bakho, which begins with a bet. Isaiah said: “You will weep no longer, He will show you grace…” (Isaiah 30:19). Jeremiah said: “Judah was exiled [galta] due to affliction” (Lamentations 1:3).⁶²In Hebrew, the first word of this verse is galta, which begins with a gimmel. Isaiah said: “He will gather the dispersed of Israel…” (Isaiah 11:12). Jeremiah said: “The ways [darkhei] of Zion are in mourning” (Lamentations 1:4). Isaiah said: “A voice calls in the wilderness, clear the way of the Lord” (Isaiah 40:3). Jeremiah said: “Her adversaries have become [hayu] the head” (Lamentations 1:5). Isaiah said: “The sons of your tormentors will come to you, bowed” (Isaiah 60:14). Jeremiah said: “Gone [vayetze] from the daughter of Zion is all [her splendor] (Lamentations 1:6). Isaiah said: “A redeemer will come to Zion” (Isaiah 59:20). Jeremiah said: “Jerusalem remembered [zakhra] […all her delights]” (Lamentations 1:7). Isaiah said: “For, behold, I am creating new heavens and a new earth and the former will not be remembered and will not come to mind” (Isaiah 65:17). Jeremiah said: “Jerusalem has comitted a sin [ḥet]” (Lamentations 1:8). Isaiah said: “I have wiped away your transgressions like a cloud” (Isaiah 44:22). Jeremiah said: “Her impurity [tumatah] is on the edges of her skirts” (Lamentations 1:9). Isaiah said: “When the Lord will have washed the filth of the daughters of Zion” (Isaiah 4:4). Jeremiah said: “The adversary extended his hand [yado]” (Lamentations 1:10). Isaiah said: “The Lord will once again show His hand” (Isaiah 11:11). Jeremiah said: “All her [kol] people are sighing, [seeking bread]…” (Lamentations 1:11). Isaiah said: “They will not hunger and they will not thirst” (Isaiah 49:10). Jeremiah said: “May it not [lo] befall you, all wayfarers” (Lamentations 1:12) Isaiah said: “Until a spirit will be poured upon us from on high” (Isaiah 32:15).⁶³Maharzu amends the text such that the verse cited here is Isaiah 57:15, whereas Isaiah 32:15 is cited below after Lamentations 1:13. Accordingly, the midrash is understood as follows: Lamentations states “Is there any pain like my pain” (Lamentations 1:12) while Isaiah speaks of healing, as it is stated: “to revive the spirit of the humble and revive the heart of the downtrodden” (Isaiah 57:15). Jeremiah said: “From on high [mimarom] He sent fire into my bones” (Lamentations 1:13). Isaiah said: “Exalted and holy I will rest, and the despondent…” (Isaiah 57:15).⁶⁴According to the Maharzu,the verse cited here should be Isaiah 32:15, which more directly parallels Lamentations 1:13. Jeremiah said: “The yoke of my transgressions is preserved [niskad] in His hand” (Lamentations 1:14). Isaiah said: “Undo the restraints on your neck” (Isaiah 52:2). Jeremiah said: “[The Lord] trampled [sila] all my mighty” (Lamentations 1:15). Isaiah said: “Pave [solu] the highway, clear it of stones” (Isaiah 62:10). Jeremiah said: “For [al] these I weep; […my eye sheds water]” (Lamentations 1:16). Isaiah said: “With their eyes they will see [the Lord returning to Zion]” (Isaiah 52:8). Jeremiah said: “Zion spread [persa] her hands, [there was no comforter for her]” (Lamentations 1:17). Isaiah said: “I, it is I, who am your Comforter” (Isaiah 51:12). Jeremiah said: “The Lord is righteous [tzadik]” (Lamentations 1:18). Isaiah said: “Your people they are all righteous” (Isaiah 60:21). Jeremiah said: “I called [karati] to my lovers; they deceived me” (Lamentations 1:19). Isaiah said: “You will call Your walls salvation” (Isaiah 60:18). Jeremiah said: “See [re’e], Lord, for I am in distress” (Lamentations 1:20). Isaiah said: “You will see and your heart will be gladdened” (Isaiah 66:14). Jeremiah said: “They heard [shamu] that I sigh” (Lamentations 1:21). Isaiah said: “Comfort, comfort My people” (Isaiah 40:1). Jeremiah said: “Let all their wickedness come [tavo] before You” (Lamentations 1:22) Isaiah said: “I will bring them to the mountain of My holiness” (Isaiah 56:7).
Another matter, “I remember my song [neginati] in the night” (Psalms 77:7). Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu says: The congregation of Israel said before the Holy One blessed be He: ‘I remember how I was broken before You in the night of the kingdoms,⁶⁵The times during which Israel suffered persecution at the hands of foreign nations is are referred to here as night. just as it says: “Blessed is God, the Most High, who broke [migen] your enemies into your hand”’ (Genesis 14:20). Rabbi Yehuda says: I remember the songs that I sang before You in the nights, just as it says: “[The Lord is to save me] and we will play my songs all the days of our lives” (Isaiah 38:20), this is the night of Pharaoh, as it is written: “It was at midnight” (Exodus 12:29). And the night of Gideon who smote the Midianite and Amalekite camp, as it is written: “It was on that night” (Judges 7:9). And the night of Sennacherib, in whose regard it is written: “It was on that night, and the angel of God emerged” (II Kings 19:35).⁶⁶According to Rabbi Yehuda, the reference is to the songs Israel sang when they experienced salvation at night. Each of the three verses cited refers to an event in which an enemy of Israel was defeated at night.
“I meditate with my heart” (Psalms 77:7), I speak with my heart. “And my spirit searches” (Psalms 77:7), I examine my actions. And it says: “Will the Lord forsake forever? Will He never again appease?” (Psalms 77:8). God forbid, He has not abandoned and will not abandon, as it is written: “For the Lord will not forsake forever” (Lamentations 3:31).
“Will He never again appease [lirtzot]” or be appeased [leratzot]? In the past He would appease others. When Moses was angry, it says: “And he returned [veshav] to the camp” (Exodus 33:11). Read it as: And return [veshuv].⁶⁷Despite Moses’s anger in the wake of the sin of the Golden Calf, God implores him to return to the camp. When Elijah was angry, it says: “Go, return on your way to the wilderness of Damascus” (I Kings 19:15); but now, He does not appease, and is not appeased.
“Has His kindness come to an end [he’afes] forever, [is His decision final for all generations]?” (Psalms 77:9). What is he’afes? Rabbi Reuven said: It is a Greek term, just as it says: “He will say none [afes]” (Amos 6:10).⁶⁸The word afes is a Greek term meaning “let go,” similar to the usage of the term in Amos, where one is asked if there is anyone with him and he says “none,” meaning dismiss the thought from your mind. Thus, It is not God’s kindness that has ceased, but He has let go of it in the sense that He has ceased to implement His kindness in the world. Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina said: Has the matter that the Holy One blessed be He said to Moses, “I will favor whom I favor” (Exodus 33:19), concluded? Rabbi Simon says: It has already been concluded, and this was confirmed by means of Jeremiah: “For I have withdrawn My peace [and kindness and mercy from this people]” (Jeremiah 16:5).
“Has God forgotten to be gracious [ḥanot]” (Psalms 77:10), has God forgotten His encampment [ḥanoto] in the wilderness, “According to the word of God they would encamp” (Numbers 9: 20). Has He forgotten “God, merciful and gracious [veḥanun]”? (Exodus 34:6). “Has He closed in anger His mercy? Sela” (Psalms 77:10); even though He is angry, His mercy is near. Yet Zion said: ‘The Lord has forsaken me and my Lord has forgotten me,’ as it is written: “Zion said: The Lord has forsaken me [and the Lord has forgotten me]” (Isaiah 49:14).⁶⁹However, God responds: “Yet I will not forget you” (Isaiah 49:15).
“Then I said: This is my weakness [ḥaloti], [the right hand of the Most High has changed]” (Psalms 77:11). Rabbi Alexandrai said: Because we did not entreat [ḥilinu] You in repentance, the right hand has changed.⁷⁰The right hand signifies God’s support and giving. This has changed from supporting Israel to supporting its enemies (Etz Yosef). Rabbi Shmuel bar Naḥmani said: The oath that He made with us at Ḥorev⁷¹This is another name for Sinai. has been violated [nitḥalela], and so the right hand has changed.
Rabbi Simon said: Have you ever heard that the orb of the sun is ill and unable to rise and serve? For His servants there are no illnesses, but before Him there is illness?⁷²The term ḥaloti is expounded to mean illnesses [ḥolayin], such that the verse reads “this is my illness.” As the midrash explains, it cannot be that God’s providence has changed due to His illness, as that is impossible. Rabbi Yitzḥak said: [This is analogous] to a mighty person who was there in a province, and all the residents of the province relied on him and would say: ‘No troops will come here. If troops came to the city, once he would emerge and show his face, they would flee immediately.’ One time the troops came, and he said to them: ‘My right hand hurts.’⁷³Since he is not ready for battle, the enemies are no longer afraid of him. However, the Holy One blessed be He is not so, but rather, “Behold, the Lord’s hand is not too short to save…” (Isaiah 59:1).
“The right hand of the Most High has changed.” Rabbi Shimon ben Lakish said: If it is due to illnesses, there is hope, for one who is hurt will ultimately heal. But if it has changed, there is no hope.⁷⁴In the case of the change to God’s right hand, as it were, there is hope, because the change is based on something akin to illness. The verse from Isaiah cited above is followed by the following: “But your iniquities have separated between you and your God” (Isaiah 59:2) (Matnot Kehuna). That is the opinion of Rabbi Yehoshua ben Levi <who said:="" “for="" you="" have="" despised="" us,="" [you="" were="" exceedingly="" angry="" at="" us]”="" (lamentations="" 5:22).="" if="" it="" is="" despising,="" there="" is="" no="" hope.="" if="" it="" is="" anger,="" there="" is="" hope,="" as="" who="" is="" angry="" will="" ultimately="" be="" appeased.="">
Rabbi Shimon bar Yoḥai said: The Holy One blessed be He said to Israel: ‘You wept a gratuitous weeping; ultimately, you will weep a weeping of substance.’ Where did Israel weep a gratuitous weeping? “Moses heard the people weeping according to its families” (Numbers 11:10). “The entire congregation raised and sounded their voice [and the people wept that night]” (Numbers 14:1). Where did Israel weep a weeping of substance? Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu said: Once in Rama and once in Babylon. In Rama, as it is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, [Rachel weeping for her children]” (Jeremiah 31:15). In Babylon, as it is written: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1). Rabbi Yehuda ben Rabbi Simon said: One in the “province of Judah” (Ezra 5:8) and one in Babylon. In the province of Judah, “she weeps bitterly at night” (Lamentations 1:2). In Babylon, “by the rivers of Babylon.”
Rabbi Aivu said: So said the Holy One blessed be He to Israel: ‘As a reward for that weeping, I will gather in your exiles.’ That is what is written: “So said the Lord, restrain your voice from weeping…there is hope for your future, the utterance of the Lord” (Jeremiah 31:16–17).
“She weeps bitterly [bakho tivkeh],” she will weep [bakho] due to one calf; she will weep [tivkeh] due to two calves.⁷⁵The midrash expounds the doubled Hebrew expression bakho tivkeh (in which the root bet-kaf-heh is used twice consecutively) to refer to two sins: The sin of the Golden Calf in the wilderness and Jeroboam’s two golden calves in the Land of Israel (see I Kings 12:26–30). Another matter, over Judah, and over Zion and Jerusalem.⁷⁶Zion and Jerusalem count as one. Alternatively, they are separate and there is a third source of weeping expressed in the verse in Lamentations, which continues: “her tears are on her cheeks” (Lamentations 1:2). Another matter, she will weep [bakho] over the exile of the Ten Tribes; she will weep [tivkeh] over the exile of Judah and Benjamin. Another matter, she weeps and causes others to weep with her, she weeps and causes the Holy One blessed be He to weep with her, as it is written: “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12). She weeps and causes the ministering angels to weep with her, as it is written: “Behold, their angels cry out outside [ḥutza], [the messengers of peace weep bitterly]” (Isaiah 33:7). Rabbi Ze’eira said: Ḥitza is written,⁷⁷The word ḥutza is written without a vav, such that it can be read ḥitza. it is unnatural [ḥitza] for him to slaughter him.⁷⁸Rabbi Ze’eira interprets this verse as pertaining to God’s command to Abraham to sacrifice Isaac. The angels responded that this was a command that violated human nature. Rabbi Berekhya said: Just as it says: “He took him outside [haḥutza] [and said: Look now toward the heavens]” (Genesis 15:5).⁷⁹Rabbi Berekhya cites this verse to demonstrate that ḥutza refers to the heavens. Thus, he interprets the verse in Genesis to mean that God took Abraham outside and directed him to look toward the heavens, and he interprets the verse in Isaiah to mean that the angels cry in the heavens.
“She will weep [bakho],” she weeps and causes the heavens and the earth to weep with her. That is what is written: “The sun and the moon darkened” (Joel 2:10). “She will weep [bakho],” she weeps and causes the mountains and the hills to weep with her. That is what is written: “I saw the mountains [they are quaking, and all the hills have disintegrated]” (Jeremiah 4:24). “She will weep [bakho],” she weeps and causes the seventy nations to weep with her. Rabbi Pinḥas said: The seventy bulls that Israel would sacrifice on the festival of Sukkot correspond to the seventy nations, so that the world would not be vacant of them. “She will weep [bakho],” she weeps and casues the congregation of Israel to weep with her. That is what is written: “The entire congregation raised [vatisa]…[and the people wept that night]” (Numbers 14:1). Rabbi Ḥunya taught it in the name of Rabbi Neḥemya: Vatisa is written, they left a bad debt for the generations, just as it says: “When you lend [tasheh] to your neighbor” (Deuteronomy 24:10).

Another interpretation (of Lev. 6:2), “Command Aaron.” What is the function of Aaron here? Israel was bringing offerings whereas Aaron is mentioned, and Scripture says here, “Command Aaron.” But note, it is written (in Numb. 28:2), “Command the Children of Israel, and say unto them, ‘My offering, My bread,’” but here it says (in Lev. 6:2), “Command Aaron […], ‘This is the Torah of the one who ascends (h'lh).’”⁴The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One, blessed be He, said (to warn Aaron and his sons), “Whenever someone raises (rt.: 'lh) himself up, his end is to go in the fire.”⁵M.Ps. 11:5. It is so stated (in Lev. 6:2, cont.), “that is the one which ascends upon the burning place.” The generation of the flood [suffered] because of what they said (in Job 21:15), “What is the Omnipresent that we should serve Him?” For that reason they were sentenced to the fire (of Gehinnom), as stated (Job 6:17), “at the time that they were heated, they were burnt in His heat,” and it is written (Job 22:20), “and the fire consumed their remnant.” And likewise the Sodomites, [as stated] (in Gen. 19:24), “Then the Lord rained down upon Sodom and upon Gomorrah brimstone and fire.” When Pharaoh said (in Exod. 5:2), “Who is the Lord, [that I should heed His voice],” he exalted (rt.: 'lh) himself and said (in Ezek. 29:3), “my Nile is my own and I made it myself.” [He is] therefore (in the words of Lev. 6:2) “upon the burning place.” For so it says (in Ps. 18:14), “The Lord thundered in the heavens,” (Ps. 18:13), "From the illumination in front of Him, His clouds were pierced by hail and coals of fire.” And also when Sennacherib exalted (rt.: 'lh) himself and said (in II Kings 19:23 = Is. 37:24), “it is I who have ascended (rt.: 'lh) the mountain heights to the remotest parts of Lebanon.” And what happened to him? (II Kings 19:35:) “The angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria.” He had blasphemed (according to II Kings 19:23: cf. 18:17–35) through a messenger (mal'akh);⁶The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21) “the angel (mal'akh) of the Lord went out and smote.” What did he do to him? (Is. 10:16), “And under his glory there shall burn a burning like the burning of fire.” What is the meaning of “under his glory?” That it burned them from within and left alone their clothes on the outside, since a person's glory is his garment.⁷Cf. Sanh. 94a. And why did the Holy One, blessed be He, leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22), “The sons of Shem are Elam, Asshur (Assyria)….” The Holy One, blessed be He, said, “I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23), “Then Shem and Japheth took the garment… [and they covered their father's nakedness].”⁸Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One, blessed be He, left their clothes alone and burned [only] their body. This is as it is written (Lev. 6:2), “that (i.e. the person who exalts himself) is the one which ascends (ha'oleh) upon the burning place.” And so too Nebuchadnezzar exalted (rt.: 'lh) himself and said (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud; I will become like the Most High (rt.: 'lh).” The Holy One, blessed be He, said to him, “Upon your life, was it not enough that you said in your heart (in vs. 13), “I will ascend (rt.: 'lh) to the heavens; above the stars of God I will set my throne,” but that you should say (in vs. 14), “I will ascend (rt.: 'lh) upon the heights of a cloud, I will become like the Most High (rt.: 'lh)?” And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15), “’Now who is the God who shall deliver you out of my hand?’ I have burned His house and exiled His people. He did not stand against me in His house; so will He overcome me in my house?” What did he do? He threw them into the fiery furnace. What did the Holy One, blessed be He, do? He gave a sign to the furnace and it became a highway.⁹PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets.” Whoever was designated to be burned was not burned and whoever was not designated to be burned was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3), “Then the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the provincial officials assembled.” That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27), “The satraps, the prefects, the governors, and the royal companions assembled.” So where were [the other] four peoples?] It is simply that (in vs. 22) “the flame of the fire slew them.” Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of [a body disfigured by] burning was put upon him.¹⁰For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One, blessed be He, said, “Leave this evil man half of himself so that he may know against Whom he blasphemed.” The Holy One, blessed be He, said to him, “O wicked one, did you not say, ‘I do not want to live with the children of Adam, but (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud?”’ By your life, (according to Dan. 4:22) ‘You shall be driven away from humans and your domicile will be with the wild animals outside.’” Just as He brought the plagues upon Pharaoh and upon Egypt, so did He bring [punishment] upon Nebuchadnezzar. It is so stated (in Dan. 3:32), “The signs and wonders which the most high God has worked for me [it seemed good to me to make known].” This fright of [a body disfigured by] burning fell upon him. Therefore it is stated (in Lev. 6:2), “that is the one which ascends (h'lh) upon the burning place.” (Lev. 6.2) “That is the one which ascends upon the burning place.” This is the kingdom of Edom (Rome), which exalted (rt.: 'lh) itself, as stated (in Obad. 1:4), “Though you make [your abode] as high as the eagle, and though [your nest is set] among the stars,” and will be judged by fire, as stated (in Dan. 7:11), “I looked on until the beast was slain and its body destroyed, given over for burning in the fire.” The Holy One, blessed be He, said (in Obad. 1:18), “The House of Jacob shall be fire, and the House of Joseph a flame, and the house of Esau shall be straw; [… for the Lord has spoken].” And what did he say? Through Moses (in Lev. 6:2), “that is the one which ascends (ha'olah, rt.: 'lh) upon the burning place.” Then after that [Scripture says] (in Obad. 1:21), “Then saviors shall come up on Mount Zion to judge the Mountain of Esau.” Sisera also [was punished by fire] because he blasphemed. Thus it is written about him (in Jud. 4:3), “and he oppressed the Children of Israel with might,” [i.e.] with blasphemies and invectives.¹¹See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7. He was therefore punished by fire, as stated (in Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹²See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. And in the world to come, when the Holy One, blessed be He, comes to exact retribution from Esau, what [will] Esau do? Wrapped in a prayer shawl like an elder, he comes and takes his seat beside Jacob. It is so stated, (in Obad. 1:4), “and though your nest is set among the stars.” Stars can only mean Israel, since it is stated (in Gen. 15:5), “look toward the heavens and count the stars …; so shall your seed be.” Jacob says to him, “My brother ('hy), you shall not be like me.” Thus it is stated (in Hos. 13:14), “my brother ('hy),¹³The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER. your words¹⁴Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES. are death; my brother ('hy), your descent (qtb) is to Sheol.”¹⁵A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL? Your words are decrees which you decreed over me. You decreed two-edged decrees against me, that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14), “my brother, your words are death.” (Ibid., cont.) “My brother ('hy), your descent (qtb) is to Sheol.” [Qtb] is a Hellenistic¹⁶From the Gk. adverb: Hellenisti. word, meaning to descend to Sheol.¹⁷Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.” When Esau descends to Sheol, Jacob will remain by himself. It is therefore stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off and die, but one-third shall remain in it.” Now the one-third can only be Israel, since it is stated (in Is. 19:24), “Israel shall be a third.” So Israel – because they made themselves despised and lowly, as stated (Malachi 2:9), “And I also made you despised and lowly” – are avenged and redeemed by fire; as stated (in Zech. 2:9), “And I Myself, says the Lord, will be a wall of fire around it (i.e., around Jerusalem).” When Esau departs from the world, the Holy One, blessed be He, and Israel remain, as stated (in Cant. 6:9), “[Only] one is my dove, my perfect one.” It also says (in Deut. 32:12), “The Lord alone did lead him, and there was no foreign God with Him.”

We are taught Rabbi says: "Circumcision is so important that although there is no one greater in meritorious deeds than Abraham our patriarch, nevertheless he was not called perfect but through the act of circumcision, as it is said (Ex. 17, 1) Walk before Me, and be thou perfect, and again it is written. And I will make My covenant between Me and thee. Another reason may be given why circumicision is so important, because it equals in importance all commandments of the Torah. as it is said (Ex. 34, 27) For after the tenor of these words have I made with thee a covenant and with Israel. Another reason may be given why circumcision is so important, because if not for circumcision heaven and earth would not have been in existence, as it is said (Jer. 33, 25) Had My Covenant not been by day and night, I should not have appointed the heaven and earth." This differs with the opinion of R. Elazar, for R. Elazar said: "Torah is so important that if not for the Torah, heaven and earth would not have been in existence, as it is said, Had My covenant not been by day and night," etc. R. Juda said in the name of Rab: "At the time when the Holy One, praised be He! said: Walk before Me and be thou perfect, Abraham began to tremble and said, 'Perhaps there is something disgraceful within me.' But as soon as God said to him (Ib., ib., 2) And I will make My covenant between Me and thee, he immediately calmed himself (Ib., ib., 15, 5) And he brought me forth abroad. Abraham said before him: "Sovereign of the Universe, 'I have consulted my horoscope and have found that I am incapable of having a son except the one Ishmael." Whereupon the Holy One, praised be He! said unto him: "Cease thy esterylogical speculation, for Israel stands not under planatory influence."

Sisera also < was punished by fire > because he blasphemed. Thus it is written about him (in Jud. 4:3): AND HE OPPRESSED THE CHILDREN OF ISRAEL WITH MIGHT, < i.e. > with blasphemies and invectives.¹⁶See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7. He was therefore punished by fire, as stated (in Jud. 5:20): THE STARS FOUGHT FROM THE HEAVENS; FROM THEIR COURSES THEY FOUGHT WITH SISERA.¹⁷See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. < There is > also < retribution > in the world to come, when the Holy One comes to exact retribution from Esau. What did Esau do to him? Wrapped in a prayer shawl like a lion,¹⁸Cf. the parallel in Tanh., Lev. 2:3, which reads: “Wrapped in a prayer shawl like an elder.” he came and took his seat beside Jacob. It is so stated, (in Obad., vs. 4): AND THOUGH YOUR NEST IS SET AMONG THE STARS. STARS can only mean Israel, since it is stated (in Gen. 15:5): LOOK TOWARD THE HEAVENS AND COUNT THE STARS,…: [SO SHALL YOUR SEED BE.] Jacob says to him: My brother ('HY), you shall not be like me. Thus it is stated (in Hos. 13:14): MY BROTHER ('HY),¹⁹The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER. YOUR WORDS²⁰Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES. ARE DEATH; MY BROTHER ('HY), YOUR DESCENT (QTB) IS TO SHEOL.²¹A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL? {MY BROTHER ('HY), MY BROTHER ('HY).} [WHERE ('HY)? WHERE ('HY)?].²²By emending the het of MY BROTHER to the Masoretic he of WHERE, Buber has obscured some of the meaning of the midrash. < YOUR WORDS > are decrees which you decreed over me. You decreed over me that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14): MY BROTHER, YOUR WORDS ARE DEATH. (Ibid., cont.:) MY BROTHER ('HY), YOUR DESCENT (QTB) IS TO SHEOL. < QTB > is a Hellenistic²³From the Gk. adverb: Hellenisti. word.²⁴Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.” {While Jacob remained, Esau descended to Sheol.} [When Esau descended to Sheol, Jacob remained by himself.] It is therefore stated (in Zech. 13:8): AND IT SHALL COME TO PASS THROUGHOUT ALL THE LAND, SAYS THE LORD, THAT TWO-THIRDS IN IT [SHALL BE CUT OFF AND DIE, BUT ONE-THIRD SHALL REMAIN IN IT.] Now the one-third can only be Israel, since it is stated (in Is. 19:24): {AND} ISRAEL SHALL BE A THIRD < PARTNER WITH EGYPT AND ASSYRIA, A BLESSING IN THE MIDST OF THE EARTH. > So Israel, because they made themselves despised and lowly, was avenged by fire, as stated (in Zech. 2:9 [5]): AND I MYSELF, SAYS THE LORD, WILL BE A WALL OF FIRE AROUND IT (i.e., around Jerusalem), AND I WILL BE A GLORY WITHIN IT. When Esau departed from the world, the Holy One [and Israel remained, as stated (in Cant. 6:9): < ONLY > ONE IS MY DOVE, MY PERFECT ONE. It also says:] {It says:} (in Deut. 32:12): THE LORD ALONE DID LEAD HIM, AND THERE WAS NO FOREIGN GOD WITH HIM.

R. Judah the son of Simon and R. Hanan, in the name of R. Yohanan, declared: He lifted him above the arc of the sky, as it is said: And He brought him forth abroad, and said: “Look now toward heaven” (Gen. 15:5). One does not use the word “look” unless he means to look from above to below. The Holy One, blessed be He, said to him: Anyone who is beneath the constellation of his birth is fearful of it,⁷A reference to the belief that the stars influence human life. but you are raised above it.

"Command the Children of Israel" (Numbers 34:2:). This is what is stated in the verse (in Numbers 23:19), "God is not a man to be deceitful," [meaning] a man will not make God deceitful; "nor the son of" Amram (this is a play on words, as the verse reads, the son of man, "Adam") to make Him "change His mind." As [only after God] said, "Let Me go," did the son of Amram stand and make Him change His mind, as stated (Exodus 32:14), "And the Lord rescinded the evil that He was saying to do to His people." Another interpretation (of Numbers 23:19): "God is not a man to be deceitful," with the good. When He speaks to bring good - even if the generation is liable - He does not go back on it, [as] "God is not a man to be deceitful." But when He speaks to bring evil, He does go back on it, as it is stated (Numbers 23:19), "He said it but does not do [it]." You should know that He said to Avraham (Genesis 15:5), "Look toward heaven and count the stars...." And He did it, as stated (Deuteronomy 1:10), "The Lord, your God, multiplied you, and behold you are today...." [But when] He said to Avraham (Genesis 15:13), "Know well that your offspring shall be strangers [... four hundred years]," they were oppressed for only two hundred and ten years. That is [the meaning of], "God is not a man to be deceitful" - with the good. But with the evil, "He said it but does not do [it]." [In this vein,] He said to Israel, "as you are not My people" (Hosea 1:9). But He went back and said, "and I will say to Not My People, 'You are My people'" (Hosea 2: 25). That is [the meaning of], "He said it but does not do [it]." He said to Avraham, "As I will give [the land] to you and your offspring" (Genesis 26:3), and He did not go back [on it]. As it is stated (Numbers 34:2), "when you come to the Land of Canaan," and He brought them into the Land.

Another interpretation: "As these nations that you are about to dispossess, etc. but you not like this to you" (Deuteronomy 18:14). It is speaking about Avraham, as he saw through astrology that the constellation said to him that Avram and Sarai would not have a child. What did the Holy One, blessed be He, do for them? Rabbi Yehudah beRabbi Simon said in the name of Rabbi Chanin, "It is written (Genesis 15:5), 'And He took him outside and said, "Observe towards the heavens."' He raised him above the dome of the firmament (above the skies)." As "out" can only [indicate] firmament, as it is stated (Proverbs 8:26), "Before He had made the land and the outside places." And it is also stated (Isaiah 33:7), "Behold the [angels of] Ariel yelled outward." The Holy One, blessed be He, said to him, "That which you said (Genesis 15:3), 'Behold, the one over my household shall inherit me'; the matter is not like this, 'but rather the one who will come out of your innards will inherit you' (Genesis 15:4)." He said [back] to Him, "Are You telling me that I will have a child?" The Holy One, blessed be He, said to him, "Leave your measure! Avram will not have a child, Avraham will have a child; Sarai will not have a child, Sarah will have a child." "And He took him outside." He said to him, "Behold, you are above the constellation. Who is greater than whom? Is it not you, as you are above it?" "Observe towards the heavens." It is not written, "Lift up your eyes towards the heavens," here, but rather "observe." [This] is like a man who observes [what is] below from above. So is it stated (Psalms 13:4), "Observe; answer me, Lord, my God." "And He said to him, 'So will be your seed'" (Genesis 15:5). Moshe said to them, "Just as Avraham left the constellation and did not occupy himself with it, also you." "The Lord, your God, did not give you like this" (Deuteronomy 18:14).

Thereupon, the Holy One, blessed be He, opened the sky and the cloud (surrounding Him) and said: “By myself have I sworn,” saith the Lord (ibid., v. 16). “You have sworn.” Abraham replied, “and now I swear that I shall not descend from this altar until I say what I wish to say.” “Speak,” He answered. “Did You not tell me,” said Abraham, “Count all the stars, if thou be able to count them; so shall thy seed be (Gen. 15:5)?” “Yes,” He replied. “But from whom shall my seed descend?” queried Abraham. “From Isaac,” the Holy One answered. “It was in my heart, yesterday, to remind You that You told me that Isaac was my seed, when You said to me: Take him for a burnt-offering. But I restrained myself and did not challenge You. Therefore, when Isaac’s descendants sin and are being oppressed, recall the binding of Isaac, reckon it as if his ashes were piled upon the altar, and pardon them and release them from their anguish.”

8 (Numbers 34:2) When you come to the Land of Israel: This is what is stated in the verse (in Numbers 23:19), "God is not a man to be deceitful," [meaning] a man will not make God deceitful; "nor the son of" Amram (this is a play on words, as the verse reads, the son of man, "Adam") to make Him "change His mind." As [only after God] said, "Let Me go and I will destroy them," did the son of Amram stand and make Him change His mind, as stated (Exodus 32:14), "And the Lord rescinded the evil that He was saying to do to His people." Another interpretation (of Numbers 23:19): "God is not a man to be deceitful," with the good. When He speaks to bring good – even if the generation is liable – He does not delay [it]. But when He speaks to bring evil, He does go back on it, as it is stated (Numbers 23:19), "He said it but does not do [it]." You should know that He said to Avraham (Genesis 15:5), "Look toward heaven and count the stars [...]." And He did it, as stated (Deuteronomy 1:10), "The Lord, your God, multiplied you, and behold you are today...." [But when] He said to Avraham (Genesis 15:13), "Know well that your offspring shall be strangers [... four hundred years]," they only did two hundred and ten years. That is [the meaning of], "God is not a man to be deceitful" – with the good. But with the evil, "He said it but does not do [it]." [In this vein,] He said to Israel, "As you are not My people" (Hosea 1:9). But He went back and said, "And I will say to Not My People, 'You are My people'" (Hosea 2: 25). That is [the meaning of], "He said it but does not do [it]." He said to Avraham, "As I will give [the land] to you and your offspring" (Genesis 26:3), and He did not go back [on it]. As it is stated (Numbers 34:2), "when you come to the Land of Canaan," and He brought them into the Land.

(Fol. 156a) It was written in the memorandum of R. Joshua b. Levi: "He who was born on the first day of the week, will be a man in whom not one thing will be found." What does "not one thing will be found"' mean? Shall I say [that it means] he will not possess one good thing? Has not R. Ashi said: "I was born on the first day of the week," [and he surely possessed many good things] . Shall I say, on the other hand that there will not be found one bad thing in him? Behold, R. Ashi said: "I and Dimi b. Kakuzita were both born on the first day of the week, yet I am a chief [of an Academy] while he is a chief of thieves!" We must therefore, say [that he means this]: He will be either entirely good or grossly bad, because light and darkness were created [on the first day of creation]. He who was born on the second day of the week, will be a quarrelsome man, for on the second day of the week, the division of water took place [which shows disagreement]. He who was born on the third day of the week will be rich and of a voluptuous disposition, because all grass came forth on the third day of creation [which are abundant in number but without distinction]. He who was born on the fourth day of the week, will be a scholar and a bright man, because on this day the luminaries were hung up in heaven. He who was born on the fifth day of the week, will be a charitable man, because on this day the fishes and the fowls were created [which do not work for their maintenance, but are supplied by God]. He who was born on the Sabbath eve will he a zealous man and R. Nachman b. Isaac said: "He will be zealous in the execution of religious duties" [because on the Sabbath eve everybody works in honor of the Sabbath]. He who was born on the Sabbath will die on the Sabbath, because the Sabbath was violated on his account when he was born. Raba b. Shila said: "He will be called the great and pious man." R. Chanina said [to his disciples who recited this before him]: "Go and tell the son of Levi that not the day's planet [has influence] but the constellation of the hour [of birth]. He who was born during the hour in which the Sun serves, will be a bright man; he will eat and drink of his own [like the sun which encroaches upon none]; he will not be able to conceal his secrets, neither will he be successful in stealing. He who was born during the hour in which the planet Venus serves, will be rich and of a voluptuous disposition, because to that planet the fire was attached [and this man wUl also be of hot temper]. He who was born during the hour in which the planet Mercury serves, will be an intelligent and wise man, because that planet is the secretary of the Sun. He who was born during the hour in which the Moon serves, will be burdened with sickness; he will build and destroy, destroy and rebuild; he will eat not of his own and drink not his own [like the Moon which has no light of her own] and he will be able to conceal his secrets. He will be successful also in stealing. He who was born during the hour in which the planet Saturn serves, will meet disappointment in all of his expectations, and according to some, whatever others will plan against him, will turn to naught. He who was born during the hour in which the planet Jupiter serves, will be a righteous person. And R. Nachman adds: 'He will be righteous in religious duties.' He who was born during the hour in which the planet Mars serves, will be a man whose occupation is to shed blood." R. Ashi said: [He will be] "Either a sergeant or a thief, or a butcher or a Mohel." Rabba said: "I was born during the hour in which the planet Mars serves." Abaye said to him: "The master indeed is like one of them, for thou punisheth those who violate thy orders." R. Chanina said: "According to the destinies is a man's wisdom and according to the destinies are his riches and Israel is not dependent on nativity."R. Jochanan said that Israel does not come under the fate or influence of stars, and R. Jochanan said: "Whence do we infer that Israel is not dependent on planetary influence? It is said (Jer. 10, 2.) Thus hath the Lord said, 'Do not habituate yourself to the way of the nations, and at the signs of the heavens be ye not dismayed'; although the nations should be dismayed at them. i.e., other nations should be dismayed by them but not Israel." Rab also contends that Israel does not come under the control of stars for R. Juda said in the name of Rab: "Whence do we learn that Israel is not dependent on planetary influence? It is said (Gen. 15, 5.) And he brought him forth abroad, i.e. Abraham said before the Holy One, praised be He! 'Sovereign of the universe. One born in my house will be my heir!' (Ib. ib. 3.) To which the Lord answered, 'This one shall not be thy heir but he that shall come forth from thy bowels.' (Ib.) He again pleaded: 'Sovereign of the universe, I have searched my constellation and have found that I am incapable of having a son.' 'Cease thy astrological speculations,' said the Lord to him, 'for Israel stands not under planetary influence. Why do you think so? Is it not because the planet Jupiter stands in the West (i.e., thy planet is on the point of declining)? I shall cause it to return to the East.' And thus is meant by the passage (Is. 41, 2.) Who woke up from the East the man whom righteousness met on his steps." (Ib. b) And from Samuel it is also understood that Israel is not subject to nativity; for Samuel was once sitting with Abalat (the astrologer) while some persons passed by on their way to the field. "This man," said Abalat to Samuel, "is going away but will not return, for a serpent will bite him and he will die." "If he is an Israelite," remarked Samuel, "he will return." While they were sitting, that man returned. Abalat rose immediately and examined the man and found in his pack a serpent cut in two. "What [meritorious] deed has thou performed to-day?" inquired Samuel of that man. The man answered: "We are accustomed to make every day a collection of everyone's bread, and eat that in company. To-day we had a man among us, who, [I knew] had no bread, and seeing that he would be put in an embarrassing position, I said to the company, 'I will make the collection to-day.' When I reached that [poor] man I made it appear as if I took a portion from him [but in reality I gave away my own share] and thus prevented the poor man from becoming embarrassed." "Thou hast fulfilled a meritorious deed of charity," was Samuel's remark. Thereupon Samuel went out and expounded, "But righteousness will deliver from death (Pr. 11, 4). Not only will it deliver from an unnatural death, but also from a natural one." And from Akiba, we also learn that Israelites are not subject to destiny, for R. Akiba had a daughter of whom the Chaldeans predicted that on the day on which she would enter the garden, a snake would bite her, and she would die of the effect. This prediction caused R. Akiba much worry. One day his daughter took off her head-dress in the garden and as she stuck the sharp side into the fence, she happened to pierce the eyes of a snake who was then at the fence, and it was killed. The next morning when she took her head-dress, the dead snake was dragging after her, so her father asked her: "What meritorious deed hast thou performed to-day that thou wast saved from the snake?" She told him: "One day late in the afternoon, a poor man appeared at the door. The whole family were busy at their meal and none heard him but I; upon hearing him, I took the portion which was given to me and gave it to the poor man." "Thou hast performed a meritorious act of charity," remarked R. Akiba. Thereupon R. Akiba went out and expounded: "Charity delivered from death (Pr. 11, 4), and not only does it deliver from an unnatural death but also from a natural one." And from R. Nachman we learn also that Israelites are not subject to destiny, for R. Nachman's mother had a prediction from the Chaldeans that her son (R. Nachman) would be a thief. So she always watched him that he should not be left bare-headed, saying to him: "Always keep thy head covered that thou mayest have the fear of the Lord, and pray to Him for mercy." He never understood what she referred to. One day he was sitting and studying underneath a date-tree, when it happened that his hat fell off his head. He lifted up his eyes and saw the fruit on the tree. His inclination overwhelmed him and he climbed up the tree and cut off a branch of fruit with his teeth. [Hence it shows that while craving God's mercy, a man can escape all destinies].

Rabbi said: The Holy One, blessed be He, brought Abraham outside (his house) on the night of Passover, and He said to him: Abraham ! Hast thou the ability to count all the host of heaven? He said before Him: Sovereign of all worlds ! Is there then a limit to Thy troops (of angels)? He said to him: Likewise thy seed shall not be counted owing to their great number, as it is said, "And he said unto him, So shall thy seed be" (Gen. 15:5).

THE TRIALS OF ABRAHAM (continued)
THE ninth trial (was as follows): Ishmael was born with (the prophecy of the) bow, and he grew up with the bow, as it is said, "And God was with the lad, and he grew … and he became an archer" (Gen. 21:20). He took bow and arrows and began to shoot at the birds. He saw Isaac sitting by himself, and he shot an arrow at him to slay him. Sarah saw (this), and told Abraham. She said to him: Thus and thus has Ishmael done to Isaac, but (now) arise and write (a will in favour) of Isaac, (giving him) all that the Holy One has sworn to give || to thee and to thy seed. The son of this handmaid shall not inherit with my son, with Isaac, as it is said, "And she said unto Abraham, Cast out this bondwoman and her son" (Gen. 21:10).

Another interpretation (of Hab. 3:17, cont.): < HE HAS DECREED A FLOCK FROM THE FOLD >. This is the decree which you have decreed concerning me when you said (in Gen. 15:5): SO (i.e., like the stars) SHALL YOUR SEED BE. Would you destroy them so that (according to Hab. 3:17, cont.:) THERE SHALL BE NO HERD IN THE STALLS?¹²²The rhetorical question speaks against interpreting the phrase from Hab. 3:17: HE HAS CUT OFF A FLOCK FROM THE FOLD. Have you not raised up from her the tribe of Ephraim? About that < tribe > there is written (in Hos. 10:11): EPHRAIM IS A TRAINED HEIFER. NO HERD, says our mother Sarah; nevertheless (according to Hab. 3:17, cont.): YET I WILL REJOICE IN THE LORD. Some say: Sarah was not bearing, and others say: Abraham was not begetting; nevertheless, she trusts in the LORD. The Holy One said to her: Since you have put your trust in me, by your life, I am visiting you. Thus it is written (in Gen. 21:1): THEN THE LORD VISITED SARAH.]¹²³This single bracket stands alone in the Buber text.

(Gen. 22:5, cont.:) WHILE THE LAD AND I GO OVER THERE. What is the meaning of OVER THERE (koh)? Let us go and see what is to be the eventual outcome of this word koh. Which koh? The one which is used (in Gen. 15:5): SO (koh) SHALL YOUR SEED BE.¹⁶⁹I.e., Abraham wants to know how he can have the promised seed if Isaac is to be sacrificed over there.

Another interpretation (of 22:11): BUT < THE ANGEL OF THE LORD > CALLED UNTO HIM. Abraham said to him: Who are you? He said to him: I am an angel. Abraham said to him: When the Holy One told me to sacrifice him, he told me so himself. So now I ask that he himself tell me < to stop >. Immediately the Holy One, having opened the firmament and the lower sky, said to him (in Gen. 22:16): I BY MYSELF HAVE SWORN. Abraham said to him: So now you have sworn! But I also have sworn that I am not coming down from this altar until I say everything that I must. He said to him: Say everything that you must. Abraham said to him: Did you not tell me that what you would raise up from me would completely fill up the world, as stated (in Gen. 15:5): AND COUNT THE STARS … SO SHALL YOUR SEED BE? The Holy One said to him: Yes. He said to him: From whom? He said to him: From Isaac. He said to him: And did you not tell me that you would multiply my children like the dust, as stated (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH? The Holy One said to him: Yes. He said to him: From whom? He said to him: From Isaac. He said to him: Just as I had the right to talk back to you and did not say anything to you, O Sovereign of the World—Yesterday you said (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU; but now you are saying (in Gen. 22:2): AND OFFER HIM THERE AS A BURNT OFFERING. Yet I suppressed my urge and did not talk back to you. < Just as I have acted in this way >, you also, when Isaac's children sin against you and enter into sorrow, remember on their behalf the binding of their father Isaac. Forgive them, and redeem them from their sorrows. The Holy One said to them: You have had your say; I will also have mine. The Holy One said to him: Your children are going to be sinful in my presence, < and I am going > to judge them on New Year's day. However, if they ask me to forgive them and blow a shofar before me on that day—Abraham said to him: And what is a shofar? The Holy One said to him: Do you not know? He said to him: Turn around and look. Immediately (as we read in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES [TO LOOK AND THERE WAS A RAM BEHIND HIM CAUGHT IN A THICKET ON HIS HORNS]. It says here nothing but ON HIS HORNS. He said to him: They will blow on a horn before me, and I will forgive their sins. In that hour he gave praise and thanksgiving to the Holy One; and that is how David gave praise¹⁷⁷Gk.: kalos. (in II Sam. 22:3 // Ps. 18:3 [2]): < THE LORD … MY SHIELD > AND MY HORN OF SALVATION. And it says also (in Joel 2:15): BLOW A SHOFAR IN ZION. The beginning (of the verse) concerns New Year's day. Then afterwards (ibid., cont.): SANCTIFY A FAST. This refers to the Day of Atonement, < which comes > after ten days, on which the Holy One forgives their sins. Thus it is stated (in Lev. 16:30): FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU…. Blessed are you, O Israel! How the Holy One has loved you! < He has done for you > what he has not done for any people or tongue, as stated (in Ps. 111:6): HE HAS DECLARED THE POWER OF HIS WORKS TO HIS PEOPLE < IN GIVING THEM THE HERITAGE OF THE NATIONS >. It is also written (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB, HIS STATUTES AND HIS ORDINANCES TO ISRAEL. And it is written (in vs. 20): HE HAS NOT DONE SO FOR ANY NATION; AND, AS FOR HIS ORDINANCES, THEY HAVE NOT KNOWN THEM. HALLELUJAH.