Midrasz do Rodzaju 21:35

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

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

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

(Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM.¹Except for most of the last section (# 24), Toledot is not found in Buber’s Oxford MS. Buber has filled in the gap mostly from Codex Vaticanus Ebr. 34. This text is related (to Prov. 17:6): GRANDCHILDREN ARE A CROWN FOR ELDERS, AND THE GLORY OF CHILDREN IS THEIR PARENTS.²Cf. Gen. R. 63:2; Tanh., Gen. 6:4. Who caused Abraham to be magnified? Jacob, as stated (in Is. 29:22): THUS SAYS THE LORD UNTO THE HOUSE OF JACOB, WHICH REDEEMED ABRAHAM. Why? Because, if one is meritorious as a Torah scholar together with his son and his grandson, it will never again be cut off from him. Thus it is stated (in Deut. 4:9f.): AND MAKE THEM (the statutes and ordinances) KNOWN TO YOUR CHILDREN AND GRANDCHILDREN AS ON THE DAY THAT YOU STOOD < BEFORE THE LORD YOUR GOD AT HOREB >. Just as the gift of < the > Torah did not become cease on the day it was given; so for one who teaches his son and his grandson Torah, it shall never again depart from him. And so it was when the Holy One saw Abraham was busy with the Torah. Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY LAWS >. It is also written (above, in 18:19): FOR I HAVE KNOWN HIM. Then Jacob arose up and did not move from the Torah, as stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (i.e., in the academies).³For this interpretation, see Gen. R. 63:10; Targum Onqelos, Gen. 25:27; PRK 5:7. What stipulation did the Holy One make with them? (According to Josh. 1:8:) < THIS > BOOK OF THE LAW SHALL NOT DEPART < FROM YOUR MOUTH >…. It is also written (in Prov. 10:1): A WISE SON SHALL MAKE A FATHER GLAD. This is Isaac, since it is stated (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED. (Prov. 10:1, cont.:) BUT A FOOLISH SON. This is Ishmael. Thus it is written (in Gen. 25:12): NOW THESE ARE THE GENERATIONS OF ISHMAEL BEN ABRAHAM. There are children who suffer disgrace through their parents. Josiah suffered disgrace through his father, as stated (in II Chron. 33:23): FOR AMON INCURRED A LOT OF GUILT. Hezekiah suffered disgrace through < his father > Ahaz, as stated (in Is. 8:16): BIND UP THE TESTIMONY.⁴According to Gen. R. 42:3; Lev. R. 11:7; Ruth R., proem 7; and Esther R., proem 11, this verse alludes to Ahaz, who had seized (ahaz) the synagogues and the academies. There are also parents who suffer disgrace through their children. Eli suffered disgrace through his sons, [as stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. And Samuel also suffered disgrace through his sons], as stated (in I Sam. 8:3): BUT HIS SONS DID NOT WALK IN HIS WAYS. It did not, however, turn out in this way for Abraham. Instead he was magnified through Isaac, as stated (in Gen. 25:19, cont.): ABRAHAM SIRED ISAAC. Did he sire no one but Isaac? Now look, it is written {(in Gen. 25:19): THESE ARE THE GENERATIONS OF ISHMAEL.} [(in Gen. 16:15): SO HAGAR BORE A SON TO ABRAM.] And in addition < there are > the sons of Keturah: Zimran and Jokshan, < etc. > (cf. Gen. 25:2). But it does not say that Abraham sired anyone but Isaac, simply because Isaac was righteous. It is therefore stated (in Gen. 25:19): ABRAHAM SIRED ISAAC.

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

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

What had Ishmael done? When he was fifteen years old, he brought idols into his home, to play with and to worship as he had seen others do. As soon as Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). The word sport refers only to practicing idolatry, as it is said: And the people sat down to eat and to drink, and rose up to make sport (Exod. 32:6). She said to him: Abraham, cast out this bondwoman and her son (Gen. 21:10), lest my son learn from his behavior.

God led them not by the way of the Philistines (ibid. 13:17). He guided them in the manner indicated in the verse Thou didst lead Thy people like a flock (Ps. 77:21), and as in the verse By day also He led them by a cloud (ibid. 78:14). By the way of the land of the Philistines, although that was near. The word near indicates that the promise the Holy One, blessed be He, had made to Abraham was soon to be fulfilled. Near also implies that it was the nearest way to return to Egypt. Furthermore near relates to the oath Abraham had sworn with Abimelech. Now therefore, swear unto me here by God, that thou wilt not deal falsely with me, or with my son, nor with my son’s son (Gen. 21:23) was near fulfillment, even though his grandson had not yet been born. Furthermore, near implies that the previous war was too recent to risk another.¹The “previous war” being the one referred to in the continuation of the verse: lest … the people repent when they see war (Exod. 17:1). A tradition exists that the descendants of Ephraim left Egypt before the designated time and 300,000 were killed. See Ginzberg, Legends, vol. 3:8–9. Only ten escaped. Another explanation of Although that was near. It was too close to the time in which the Canaanites had obtained the land, for it is written: And in the fourth generation they shall come back hither (ibid. 15:16), and the fourth generation had not yet come. God led the people about by the way of the wilderness (Exod. 12:18). The Holy One, blessed be He, said: If I lead them into the land by the most direct route, they will each take possession of a field and a vineyard and neglect the law. Therefore I will lead them through the wilderness for forty years and cause them to eat the manna and drink the water of the well so that the law may penetrate into their very beings.

From Adam to the Flood was 1656 years, and this is their enumeration: Adam 130, Seth 105, Enosh 90, Kenan 70, Mahalalel 65, Jared 162, Enoch 65, Methuselah 187, Lamech 182, and Noah was six hundred years old, etc." (Genesis 7, 6). Enoch buried Adam, and lived after him 57 years. Methuselah exhausted his days just before the Flood. From the Flood to the division [of languages] was 340 years. Noah lived ten years after the division [of languages]. Our father Abraham was at the division [of languages] 48 years old. Rabbi Yosei said: Eber was so great a prophet that he [preemptively] named his son Peleg ["division"], [aided] by the Holy Spirit. [Eber having foreseen what was to come] as it says "in his days the earth was divided" (Genesis 10, 25).

From Adam to the Flood was 1656 years, and this is their enumeration: Adam 130, Seth 105, Enosh 90, Kenan 70, Mahalalel 65, Jared 162, Enoch 65, Methuselah 187, Lamech 182, and Noah was six hundred years old, etc." (Genesis 7, 6). Enoch buried Adam, and lived after him 57 years. Methuselah exhausted his days just before the Flood. From the Flood to the division [of languages] was 340 years. Noah lived ten years after the division [of languages]. Our father Abraham was at the division [of languages] 48 years old. Rabbi Yosei said: Eber was so great a prophet that he [preemptively] named his son Peleg ["division"], [aided] by the Holy Spirit. [Eber having foreseen what was to come] as it says "in his days the earth was divided" (Genesis 10, 25).

What had Ishmael done? When he was fifteen years old, he brought idols into his home, to play with and to worship as he had seen others do. As soon as Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). The word sport refers only to practicing idolatry, as it is said: And the people sat down to eat and to drink, and rose up to make sport (Exod. 32:6). She said to him: Abraham, cast out this bondwoman and her son (Gen. 21:10), lest my son learn from his behavior.

Do you believe that Abraham, concerning whom it is written: And Abraham was very rich in cattle, in silver, and in gold (Gen. 13:2), would have driven his own wife and son from his home, without clothes or food, silver or cattle (for any other reason)? This (episode) simply teaches us that after Ishmael went astray, he was no longer concerned about him. But if this is so, what is meant by And the thing was very grievous in Abraham’s sight on account of his son? It means that he was actually concerned (about the consequence of) Ishmael’s straying. You find that when Ishmael grew up, he would wait at the crossroads to murder and rob those who passed by, as it is said: And he shall be a wild ass of a man; and his hand shall be against every man (Gen. 16:12).

Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.

For reproof leads to peace. And thus do you find with Abraham, viz. (Bereshith 21:25) "And Abraham reproved Avimelech because of the well, etc." And what is written (of this)? (Ibid. 28) "And the two of them made a covenant." And thus with Israel, viz. (Ibid. 26:27) "And Isaac said to them: Why did you come to me when you hate me and you sent me away from you!" And (Ibid. 31) "And they departed from him in peace."

(4) R. Joshua, however, says: "Whence do we know that the Patriarchs were born in the month of Nissan? It is said (I Kings 6, 1) In the fourth year, in the month Ziv (glory), which is the second month, etc.; i.e., in that month in which the glorious ones of the earth (the patriarchs) were born. But, how is the passage of Ethanim to be explained? This means that they (the Israelites) were strongly protected by meritorious deeds. But how will the one who holds that the patriarchs were born in Tishri explain the reference to the month of Ziv? He will explain it literally: In the month when the trees are blooming, as R. Juda said: "Whoever takes a walk in the month of Nissan and observes the trees sprouting forth, he should say: 'Blessed art thou who hast made thy world lacking in naught, but hast produced therein goodly creatures and goodly trees wherewith to give delight unto the children of men.'" According to the one who holds that the patriarchs were born in Nissan, they also died in Nissan; and, according to the one who holds that they were born in Tishri, they also died in Tishri; for it is said (Deut. 31, 2) Moses said, I am one hundred and twenty years old to-day. He need not say to-day [if it has no special significance]. We, therefore, infer that to-day implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He! grants the righteous the fulfillment of the years of their life to the very month and day; as it is said (Ex. 23, 26) The number of thy days will I make full. (5) Isaac was born on Passover. Whence do we infer this? It is written (Gen. 18, 14) At the next festival I will return to thee, and Sarah will have a son. What festival was it when he said this? Shall I assume that it was Passover, that he referred to Pentecost? Is it possible to bear children after fifty days' gestation? If I assume that it was Pentecost, that he referred to Tishri, then again the question is, Who bears children after five months' gestation? Shall I assume that it was Tabernacles, and that he referred to Passover, the same objection may be made: Is it possible to bear children after: six months of gestation? We have been taught in a Baraitha [in answer to the last objection]; that particular year was a leap year [and, therefore, it makes seven months]. But at all events the objection remains, for we must deduct the days of menstruation; hence less than seven months will remain. Mar Zutra [in answer to this] said that although a child born after nine months' gestation is never born before the ninth month is completed, nevertheless a seven months' child can he born before the seventh month is complete; as it is said (I Sam. 1, 20) And it came to pass, Li't'kufoth Hayamim (when the time was come about); the minimum of T'kufoth are two and the minimum of yamim is also two (i.e., after six months and two days' gestation, child-birth is possible). (6) Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.

R. Isaac said: "A year which is poor (Israel appears humble) in the beginning, will be rich in the end (Israel's request will be granted). What is the reason for it? For it is written (Deut. 11, 12) From the beginning of the year even unto the end of the year; i.e., there are two parts in a year, the beginning and the end." (Ib. b) K. Isaac said again: "A man is judged only according to his deeds at the time of sentence; as it is said (Gen. 21, 17) God heard the voice of the lad, as he then was." Another thing R. Isaac said: "Three things cause a man's record of sins to be recalled. Three occasions cause the sins of man to be brought to mind: a threatening wall, calculating during prayer, and one who appeals to the Lord for judgment on his neighbor; for R. Chanin said: 'Whoever appeals to the Lord for judgment on his neighbor is first punished; as we find in the case of Sarah, who said (Gen. 16, 5) I suffer wrong through thee, may the Lord judge between me and thee. And shortly after this we read (Ib. 23, 2) And Abraham came to mourn Sarah and to weep for her.'" Another thing said R. Isaac: "Four things cause an evil decree which is passed on man to be torn (annulled). They are charity, prayer, change of name and change of conduct: Charity, as it is written (Prov. 10, 2) Charity delivereth from death; prayer, as it is WTitten (Ps. 97, 19) They cry unto the Lord when they are in distress, and He saveth them out of their afflictions; change of name, as it is written (Gen. 17, 15) As for Sarai, thy wife, thou shalt not call her name Sarai, but Sarah shall her name be: and the text continues saying: Then will I bless her, and give thee a son also, because of her change of conduct; as it is written (Jonah 3, 10) And God saw their works that they had turned from their evil ways; and immediately following: And God bethought Himself of the evil He had said He would do unto them, and He did it not." Some add also the change of location; as it is said (Gen. 12, 1-2) And God said to Abraham, get thee out from thy land [and afterwards] I will make of thee a great nation. But the former authority claims that the latter one was on account of the merits of the land of Israel.

(10) R. Isaac said: "A year which is poor (Israel appears humble) in the beginning, will be rich in the end (Israel's request will be granted). What is the reason for it? For it is written (Deut. 11, 12) From the beginning of the year even unto the end of the year; i.e., there are two parts in a year, the beginning and the end." (Ib. b) K. Isaac said again: "A man is judged only according to his deeds at the time of sentence; as it is said (Gen. 21, 17) God heard the voice of the lad, as he then was." Another thing R. Isaac said: "Three things cause a man's record of sins to be recalled. Three occasions cause the sins of man to be brought to mind: a threatening wall, calculating during prayer, and one who appeals to the Lord for judgment on his neighbor; for R. Chanin said: 'Whoever appeals to the Lord for judgment on his neighbor is first punished; as we find in the case of Sarah, who said (Gen. 16, 5) I suffer wrong through thee, may the Lord judge between me and thee. And shortly after this we read (Ib. 23, 2) And Abraham came to mourn Sarah and to weep for her.'" Another thing said R. Isaac: "Four things cause an evil decree which is passed on man to be torn (annulled). They are charity, prayer, change of name and change of conduct: Charity, as it is written (Prov. 10, 2) Charity delivereth from death; prayer, as it is WTitten (Ps. 97, 19) They cry unto the Lord when they are in distress, and He saveth them out of their afflictions; change of name, as it is written (Gen. 17, 15) As for Sarai, thy wife, thou shalt not call her name Sarai, but Sarah shall her name be: and the text continues saying: Then will I bless her, and give thee a son also, because of her change of conduct; as it is written (Jonah 3, 10) And God saw their works that they had turned from their evil ways; and immediately following: And God bethought Himself of the evil He had said He would do unto them, and He did it not." Some add also the change of location; as it is said (Gen. 12, 1-2) And God said to Abraham, get thee out from thy land [and afterwards] I will make of thee a great nation. But the former authority claims that the latter one was on account of the merits of the land of Israel.

(Ib. 13, 25) And the spirit of the Lord began to move him in the camp of Dan. R. Acha in the name of R. Chanina said: "On the third day was the prophesy of Jacob the Patriarch, fulfilled, as it is written (Gen. 49, 17) Dan shall be a serpent by the way." To move him. Said R. Isaac, disciple of R. Ami's academy: "From this we infer that the Holy Spirit was sounding in front of him like a bell; it is written here Lpha'amo (to move him) and it is written elsewhere (Ex. 28, 34) (Pa'amon) a golden bell, and a pomegranate [hence we see that Pa'amon means a bell."] (Jud. 13, 25) Between Zar'ah and Eshthael. Said R. Assi: "Zarah and Eshthael were two large mountains [mentioned Joshua 15, 23,] but Samson uprooted them and ground them one against the other." (Ib. 13, 5) And he shall begin to deliver Israel out of the hands of the Philistines. Said R. Acha b. R. Chaninah. (Fol. 10) "At that moment he violated the oath of Abilmelech who adjurd Isaac (Gen. 21, 23) That thou will not deal falsely with me nor with my son, nor with my son's son."

“She has no comforter.” Rabbi Levi said: Any place that it is stated: “Has no [ein],” [ultimately] she will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but [ultimately] she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and [ultimately] she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “She is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and [ultimately] she will have, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and [ultimately] she will have, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).

(Gen. 21, 33) And Abraham planted a tamarisk-tree in Beer'sheba. Said Resh Lakish: "Infer from this that he made an orchard and planted in it every kind of delicacies." R. Juda and R. Nechemia both differ as to the explanation of this passage. One says that the passage refers to an orchard and the other says that it refers to an inn. It is evidently right according to the one who explains it an orchard; for the passage says, Vayita, (and he planted) but as to the one who explains it an inn, what is the meaning of Vayita? (and he planted)? Such an expression we find in the following passage (Dan. 11, 45) Vayita, he will pitch the tents of his palace between seas and glorious holy mountains. (Gen. 12, 33) And called there on the name of the Lord. Said Resh Lakish: "Do not read Vayikra and he called it, but Vayakri (Ib. b) and he caused it to be called." Infer from this that Abraham caused every traveler to call the name of the Holy One, praised be He! How was this done? After they had eaten and drunk they would stand up to bless Abraham, whereupon Abraham would say to them: "Have you then eaten from mine? You have eaten from that which belongs to the God of the Universe; therefore praise and bless Him who spoke and the world came in existence."

“Zion spread her hands, there was no comforter for her; the Lord has commanded for Jacob that her adversaries surround her. Jerusalem has become like a pariah among them” (Lamentations 1:17).
“Zion spread her hands.” It is written: “Would that my head was water and my eyes a source of tears, [and I would weep day and night]” (Jeremiah 8:23). Who said this verse? If you say it was Jeremiah, would it be possible for him not to eat? Would it be possible for him not to sleep? Rather, who said it? One before whom there is neither eating nor sleeping, as it is written: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Rabbi Abba bar Kahana said in the name of Rabbi Levi: It is written: “God said: Let the water…pool [yikavu]” (Genesis 1:9). The Holy One blessed be He said: ‘Let the water hope [yekavu] to participate in what I am destined to do with them.’ Rabbi Ḥagai said in the name of Rabbi Yitzḥak: This is analogous to a king who built palaces, and he settled mute residents in them. Each day they would rise early and inquire after the wellbeing of the king, lauding him with gestures with their fingers. The king said: ‘If these people, who are mute, laud me in this manner, if they were able to speak, all the more so.’ What did he do? He settled residents who could speak in [the palaces]. They arose and took possession of the king’s palace and said: ‘This palace is only ours.’ At that moment, the king said: ‘Let the world be restored to the way that it was.’ So too, at the beginning of the creation of the world, [God’s] praises would ascend only from the water. That is what is written: “It is from the sound of many waters, the mighty breakers of the sea” (Psalms 93:4). What would they say? “The Lord is mighty on high” (Psalms 93:4). At that time, the Holy One blessed be He said: ‘If those who do not have a mouth, a tongue, speech, or articulation, laud me in this way, when I create people, all the more so.’ When He created people, the generation of Enosh and the generation of the Flood stood and rebelled against Him. At that time, the Holy One blessed be He said: ‘Let the world be restored to the way that it was, as it was stated: “The rain was upon the earth”’ (Genesis 7:12).¹⁹⁸God brought the Flood in order to return the world to a state in which water covered the face of the earth.
Rabbi Yehuda ben Rabbi Simon said: [This is analogous] to one who had a staff and a wicker basket.¹⁹⁹He was poor. He garnered wealth and purchased a flock. Wolves entered and mauled them. That shepherd said: ‘I will return to that staff and to that wicker basket.’ So too, the shepherd is the Holy One blessed be He, as it is stated: “Shepherd of Israel, listen! Appear to us, You who led Joseph like a flock, You who sit enthroned above the cherubs” (Psalms 80:2). The flock is Israel, as it is stated: “You are my flock, the flock of My pasture” (Ezekiel 34:31). The wolves who entered His flock and mauled them are the enemies who entered the Temple. At that moment the Holy One blessed be He said: “Would that my head was water and my eyes a source of tears [and I would weep day and night]” (Jeremiah 8:23).
It is written: “These I remember, and pour out my soul: [When I used to go with a throng of people in a procession [edadem] to the House of God, a celebrating multitude with voice of song and thanksgiving]” (Psalms 42:5). The congregation of Israel was saying before the Holy One blessed be He: In the past, I would ascend to Jerusalem and the roads were smoothed, and now they are overgrown, as it is stated: “Therefore, behold, I am hedging your way with thorns” (Hosea 2:8).
Another matter, “these I remember,” in the past I would ascend and the trees would provide shade over my head, and now it is exposed to the sun.
“These I remember,” in the past I would ascend in the shadow of the Holy One blessed be He, and now in the shadow of the kingdoms.
“These I remember.” The emperor Vespasian deployed sentries eighteen mil from Pumim. They would question the pilgrims and say to them: ‘With whom are your loyalties?’ They would say to them: ‘We are loyal to Vespasian, Trajan, Hadrian.’
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘In the past I would ascend with baskets of first fruits on my head early in the morning, as they would say: “Arise and let us ascend to Zion” (Jeremiah 31:6). On the roads, they would say: “Our feet were standing at your gates, Jerusalem” (Psalms 122:2). On the Temple Mount, what would they say? “Halleluya. Praise the Almighty in His holy place” (Psalms 150:1). In the Temple courtyard, what would they say? “Let all who breathe praise the Lord” (Psalms 150:6). But now, we are silent [edadem]; we ascend in silence and we descend in silence.’
“These I remember.” In the past, I would ascend with songs and psalms before the Holy One blessed be He, just as it says: “With voice of song and thanksgiving” (Psalms 42:5). But now, I ascend with weeping and I descend with weeping.
“These I remember.” In the past, I would ascend with many multitudes in celebration, just as it says: “A celebrating multitude” (Psalms 42:5). Rabbi Levi said: Like this flowing spring that does not cease during the day and at night. But now, I ascend clandestinely and descend clandestinely. “These I remember, and pour out my soul…”
Another matter, “Zion spread her hands.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [This is analogous] to a king who had a son. He was striking him and [the son] said: ‘I sinned.’ He [continued] striking him and [the son] said: ‘I sinned and I have been foolish.’ He continued striking him until [the son] extended his ten fingers before him.²⁰⁰He did this as a sign of contrition, as though to say I have sinned and cannot even express my guilt, or I have sinned and can no longer bear the suffering of my beating. So too, the Holy One blessed be He was afflicting Jerusalem, and she said: ‘I sinned,’ until, “Zion spread her hands.”
“There was no [ein] comforter for her,” Rabbi Levi said: Any place that it is stated: “Has no [ein],” ultimately it will have. “Sarai was barren, she had no [ein] child” (Genesis 11:30), but ultimately she had, as it is stated: “The Lord remembered Sarah” (Genesis 21:1). Similarly, “Hannah had no [ein] children” (I Samuel 1:2), and ultimately she had, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). Similarly, “she is Zion, she has no one [ein] seeking her” (Jeremiah 30:17), and ultimately she had, as it is stated: “A redeemer will come to Zion” (Isaiah 59:20). So, too, it says: “She has no [ein] comforter,” and ultimately she has, as it is stated: “I, it is I, who am your Comforter” (Isaiah 51:12).
“The Lord has commanded for Jacob that her adversaries surround her,” such as Ḥalmish for Naveh, Kistera for Haifa, Susita for Tiberias, Jericho for Neve’eden, Lod for Ono.²⁰¹In Roman times, the first of each of these pairs of cities was populated by gentiles, who would persecute the Jews living in the adjacent city. “Jerusalem has become like a pariah among them,” she became distanced.

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

… And thus (that rebuke leads to peace) do we find with Abraham, viz. (Ibid. 21:28) "And Abraham rebuked Avimelech, etc.", followed by (27) "and the two of them made a covenant." And thus do we find with Isaac, viz. (Ibid. 26:27) "And Isaac said to them: Why have you come to me when you hate me and you sent me away from you?" followed by "… (31) "and Isaac saw them off and they went from him in peace."

And after the death of Abimelech the people of Gerar took his son Benmelech, who was then ‎only twelve years of age, and they made him king in his father's place; and they called his ‎name Abimelech after his father, for such was their way of doing in Gerar. And Abimelech ‎ruled in the place of his father and he sat upon his throne. And Lot the son of Haran died also ‎in these days, in the thirty-ninth year of Isaac's life; and all the days that Lot lived were one ‎hundred and forty years when he died. And these are the sons of Lot, born unto him by his ‎daughters. The name of the first-born was Moab and the name of the second was Benamy. ‎And the two sons of Lot took unto themselves wives from the land of Canaan, and they bare ‎unto them children. And these were the children of Moab: Ed, and Majon, and Tarsus, and ‎Canvil, four sons, and they are the fathers of the children of Moab even unto this day. And all ‎the families of the children of Lot went forth to dwell wherever they should find a suitable ‎place, for they were very fruitful and they increased greatly. And they went out and built cities ‎unto themselves in the land of their habitation, calling the names of the cities which they built ‎after their own names. And Nahor son of Terah, Abraham's brother, died in those days, in the ‎fortieth year of the life of Isaac; and all the days of Nahor were one hundred and seventy-two ‎years, and when he died he was buried in Haran. And when Abraham heard of his brother's ‎death he was full of grief and sorrow and he mourned over him many days. And Abraham ‎called Eliezer, his head-servant, to give him orders concerning his house, and he came and ‎stood before him, and Abraham said unto him: Behold I am old, I do not know the day I may ‎die, for verily I am advanced in years. And now arise and go forth and do not take a wife for my ‎son from this place, nor from this land, from the midst of the daughters of the Canaanites ‎among whom we are dwelling. But go thou to my land and to my native place and take from ‎there a wife for my son. And the Lord God of heaven and earth who hath taken me from the ‎house of my father and brought me to this place; and who hath said unto me: To thy seed I will ‎give this land for an inheritance forever, he will send his angel before thee and give thee ‎success on thy way that thou mayest procure a wife for my son from my family and from the ‎house of my father. And the servant answered unto Abraham his master saying: Behold I will ‎go to thy birth-place and to thy father's house to take a wife for thy son from there. But per ‎adventure the woman will not be willing to follow me into this land; must I need bring thy son ‎again unto the land whence thou camest?

Now these are the ordinances (Gen. 21:1). R. Abahu said in the name of R. Yosé the son of Zimra: Whenever the word eleh (“these”) is written, the lack of importance of the earlier generations is indicated, but whenever ve’eleh (“now these”) is written, it adds to the importance of later generations and bestows praise upon earlier generations. It is possible to explain every instance in which this phrase occurs in accordance with this statement. Hence the verse Now these are the ordinances adds praise to earlier generations, as it is said: There he made for them a statute and an ordinance (Exod. 15:25). That is, Which thou shalt set before them (Exod. 21:1)—but not before idolaters.

(Gen. 32:4:) THEN JACOB SENT ANGELS.⁷In Hebrew the same word may be translated either as “angels” or as “messengers.” This text is related (to Ps. 91:11): FOR HE WILL CHARGE HIS ANGELS TO PROTECT YOU IN ALL YOUR WAYS.⁸Cf. Matthew 4:6. When? When one is in the land of Israel, angels who are in the land of Israel protect him.⁹So below, 9:2. And from whom do you learn this? From Jacob; for, when he desired to go abroad, what is written (in Gen. 28:12)? THEN HE DREAMED THAT HERE WAS A LADDER…. AND BEHOLD, THE ANGELS OF GOD WERE ASCENDING AND DESCENDING ON IT. < The verse > should not have said < this > but "descending and ascending." After one descends, he ascends. Yet < here > it says: ASCENDING AND DESCENDING! It said to him: Those angels who had been protecting him in the land of Israel had ascended while others descended to protect him while abroad. He did not stay. So, when he came from Paddan-aram, those angels who had protected him in the land of Israel descended. Thus it is stated (in Gen. 32:3 [2]): WHEN JACOB SAW THEM (i.e., the angels), HE SAID: < THIS IS THE CAMP (mahaneh) OF GOD >, AND CALLED THE NAME OF THAT PLACE MAHANAIM (i.e., two camps). "Mahaneh" (i.e., "camp" in the singular) is not written here but MAHANAIM, < a dual form which means > "two camps," the former < which had kept him when abroad > and the latter < to protect him in the land of Israel >. What did Jacob do? When he wanted to send < messengers > to Esau, he took < them > from the one < camp > and from the other, and sent < them >, as stated (in vs. 4 [3]): THEN JACOB SENT ANGELS. And do not be surprised; for behold, the youngest of his house spoke with the angel. Who was this? This was Joseph; for, when he said to him (in Gen. 37:14): PLEASE GO AND SEE < HOW YOUR BROTHERS ARE FARING >…. < Then > what is written (in vs. 15): THEN A MAN FOUND HIM…. ¹⁰Cf. Gen. R. 84:14. What did he say to him (in vs. 17)? THEN THE MAN SAID: THEY HAVE MOVED ON FROM HERE; < FOR I HEARD THEM SAYING: LET US GO TO DOTHAN >. What is the meaning of DOTHAN (DTYNH)? That he was the same angel who protects the religion (DT) of the Lord (YH). So neither be surprised about Jacob sending angels nor about Joseph. Yes, even Hagar had the angels speak with her. What is written (in Gen. 21:17)? AND AN ANGEL OF {THE LORD} [GOD] CALLED UNTO HAGAR. How many angels spoke with her? R. Levi said: < Five >,¹¹The figure comes from Codex Vaticanus Ebr. 34. but our masters have said three.¹²Cf. Gen. R. 45:7. Now surely, if the slave woman talks with the angels, do not be surprised at Jacob having sent out angels. It is therefore written (in Gen. 32:4 [3]): THEN JACOB SENT ANGELS.

(Deut. 33:2:) THEN HE SAID: THE LORD CAME FROM SINAI…. <This> teaches you that the Holy One brought the Torah around to the nations of the world,¹⁴Above, Lev. 3:10; Tanh, Lev. 3:6; Deut. 11:4; PRK 31(suppl. 1):15; cf. Sifre, Deut. 32:8(311); AZ 2b-3a; Lev. R. 13:2. but they would not accept it, until he came to Israel; and they did accept it. Thus it is stated (ibid., cont.): AND HE SHONE UPON THEM FROM SEIR. These are the children of Esau, in that they were children of Seir. (ibid., cont.:) HE APPEARED FROM MOUNT PARAN. These are the children of Ishmael, of whom it is stated (in Gen. 21:21): HE DWELT IN THE WILDERNESS OF PARAN. It is also written (in Hab. 3:6): HE AROSE AND MEASURED THE EARTH; HE LOOKED AND MADE NATIONS TREMBLE (rt.: NTR, literally: LEAP). When he saw that they did not want to accept the Torah, he made them jump into Gehinnom, even as it says (in Lev. 11:21): <KNEE JOINTS ABOVE THEIR FEET> TO LEAP (rt.: NTR) WITH UPON THE GROUND. It also says in another place (in Ps. 138:4): ALL THE KINGS OF THE EARTH SHALL GIVE THANKS TO YOU, O LORD, FOR THEY HAVE HEARD THE WORDS OF YOUR MOUTH. But we still need to say: Perhaps they wanted to heed. Micah the Morashtite came and put an end to the matter, where it is stated (in Micah 5:14 [15]): IN ANGER AND WRATH WILL I EXECUTE RETRIBUTION ON THE NATIONS BECAUSE THEY HAVE NOT OBEYED. {….}: Here you learn that they did not want to receive the Torah. David came and gave thanks to the Holy One over this, where it is stated (in Ps. 77:15 [14]): YOU ARE THE GOD WHO PERFORMS WONDERS; YOU HAVE MADE YOUR STRENGTH KNOWN AMONG THE PEOPLES. David said: Sovereign of the Universe, O the wonders that you performed when you made your Torah known to the nations of the world! YOUR STRENGTH can only be Torah, since it is stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. R. Abbahu said: It was revealed and made known to the one who spoke and world came into being that the nations of the world would not accept the Torah. Then for what reason did he make them the offer? It is simply that this represents the character of the Holy One. First he made an offer to his creatures, and after that he drove them from the world, because the Holy One does not deal with his creatures in tyranny.¹⁵Gk.: tyrannia. [A second reason for his making them an offer: <It was> because they were fortunate in their ancestors.¹⁶Cf. PRK 31 (suppl. 1):15, which reads: “Because of the merit of the ancestors.” Abraham had fathered Ishmael and Isaac had fathered Esau.

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

These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). Why does Scripture repeat itself by adding: Abraham begot Isaac? There were some men who whispered among themselves: “It is impossible that this centenarian and this woman of ninety gave birth to a son. This cannot be her offspring, she must have purchased him in the marketplace.” Hence, you find that when Isaac was weaned, Abraham arranged a banquet to which he invited the influential men of the government, while Sarah invited their wives. What did the women do? They said to each other: “Now we shall be able to prove whether or not he is actually her son.” Each of them brought her own son along but neglected to bring the child’s nurse. Soon, the children began to cry and the mothers exclaimed: “I have forgotten to bring the child’s nurse.” Whereupon, milk began to flow from Sarah’s breast, and she took the children and nursed them, as it is said: That Sarah should give children suck (Gen. 21:7). Then they all proclaimed: “In truth, Sarah gives children suck.” Hence it is said: Abraham begot Isaac.

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

“I am the man who has seen affliction by the rod of His fury” (Lamentations 3:1).
“I am the man” – Rabbi Ḥama bar Ḥanina began: “Jeremiah took another scroll and gave it to Barukh son of Neriyahu, the scribe, and he wrote on it from the mouth of Jeremiah all the words of the book that Yehoyakim, king of Judah, had burned in the fire, and many more similar matters were also added to them” (Jeremiah 36:32). The verse need not have stated “similar.” Why does the verse state “similar”? Rav Kahana said: “Many more similar matters were also added to them”: “Matters” – “how does [the greatly crowded city] sit” (Lamentations 1:1), “how [the Lord] has clouded” (Lamentations 2:1), “how has [gold] tarnished” (Lamentations 4:1).¹Rav Kahana interprets “matters” to allude to chapters 1, 2, and 4 of Lamentations. “Many” – “remember, Lord” (Lamentations 5:1).²The word “many” alludes to chapter 5 of Lamentations. “Similar” – “I am the man,” which is three verses each.³In the third chapter of Lamentations there are three verses for each letter of the alphabet. That is what is written: “Did I not write it for you three times [shalishim]” (Proverbs 22:20) – words [organized] in a threefold manner. Rabbi Shmuel bar Naḥmani said: What is shalishim? It is mighty men, just as it says: “And shalishim over them all” (Exodus 14:7), and we translate it: “And mighty men were appointed over them all.”⁴The midrash is referencing Onkelos, an ancient Aramaic translation of the Torah. Alternatively: Shalishim – “I am the man” – as it is three verses each.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “I am the man” – it is I who is well versed in suffering, what is pleasing to You is pleasing for me.⁵This statement is an acceptance of God’s judgment despite being unable to understand the need for such intense suffering (Matnot Kehuna). Others explain differently such that this statement introduces the upcoming analogy, and interpret this line to mean: I have received benefit by having benefited You by accepting Your Torah. Accordingly, this line is bitter and sarcastic, as the speaker complains that the great suffering is due only to Israel’s acceptance of the Torah, which brought them a higher level of accountability than other nations (Etz Yosef). This is analogous to a king who became angry at the queen and shoved her and expelled her from the palace. She went and concealed her face behind a pillar.⁶She hoped to catch a glimpse of the king as he passed. The king was passing and saw her. He said to her: ‘You have been impudent.’ She said to him: ‘My lord the king, is this [treatment] appropriate for me, is this becoming for me, is this befitting of me? No woman accepted you other than me.’ He said to her: ‘It was I who disqualified all the women in favor of you.’ She said to him: ‘If so, why did you enter such and such alleyway, such and such courtyard, and such and such place? Was it not for such and such a woman, and she did not accept you?’ So too, the Holy One blessed be He said to Israel: ‘You have been impudent.’ They said before Him: ‘Master of the universe, is this appropriate for me, is this becoming for me, is this befitting of me? No other nation accepted Your Torah other than me.’ He said to them: ‘It is I who disqualified all the nations in favor of you.’ They said to Him: ‘If so, why did You offer the Torah to all the nations but they did not accept it?’ As it is taught: Initially, He revealed himself to the children of Esau; that is what is written: “He said: The Lord came from Sinai, and shone from Seir for them” (Deuteronomy 33:2),⁷Seir is the land of Esau; see Genesis 36:8. but they did not accept it. He offered it to the children of Ishmael, but they did not accept it; that is what is written: “He appeared from Mount Paran” (Deuteronomy 33:2).⁸Ishmael dwelled in Paran; see Genesis 21:21. Ultimately, He offered it to Israel and they accepted it, as it is written: “And He came from the holy myriads, from His right, a fiery law to them” (Deuteronomy 33:2), and it is written: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).
Another matter: “I am the man [hagever]” – Rabbi Yehoshua ben Levi said: It is I who is the man. I am Job, as it is stated: “Who is a man [gever] like Job, who drinks scoffing like water” (Job 34:7).
“Who has seen affliction [ani]” – Rabbi Shmuel bar Naḥman said: The congregation of Israel said: Since He saw me impoverished of mitzvot, impoverished of good deeds, He brought “the rod of His fury” upon me. Rabbi Berekhya said: He fortified me to withstand them all. What do you find written after the ninety-eight rebukes in the book of Deuteronomy?⁹See Deuteronomy 28:15–69. “You are standing today, all of you” (Deuteronomy 29:9), and we translate it: “You exist this day, all of you,” mighty to withstand them all.
“He conducted and led me in darkness and not light. Indeed, against me He will again turn His hand all day” (Lamentations 3:2–3).
“He conducted [and led] me” in this world, which is called “darkness and not light.” “Indeed, against me He will again turn His hand all day” – Rabbi Shimon ben Lakish said: This teaches that the Holy One blessed be He despairs of the righteous in this world, but then has mercy on them. That is what is written: “Indeed, against me He will again [turn His hand].”

R. Abin said: Abraham may be likened to a flask of oil that had been hidden away in a cemetery, the fragrance of which was unknown to anyone. What did they do with it? They removed it from the cemetery and carried it about from place to place until its fragrance became familiar throughout the world. This happened to Abraham. He dwelt among idolaters, and so the Holy One, blessed be He, commanded him: Get thee out of thy country, and from thy kindred in order that I may make thy nature known throughout the world. Get thee out of thy country. What is the meaning of lekh lekha (“get thee out”)? Each lamed in these words equals thirty, and each kaf equals twenty, totaling one hundred in all; thereby hinting to Abraham: When you become one hundred years old, you will beget a righteous son, as it is written: And Abraham was one hundred years old when his son Isaac was born to him (Gen. 21:5).

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

(Deut. 33:2:) “Then he said, ‘the Lord came from Sinai […].’” [This] teaches you that the Holy One, blessed be He, brought the Torah around to all the nations of the world,¹²Above, Lev. 3:10; Tanh, Lev. 3:6; Deut. 11:4; PRK 31(suppl. 1):15; cf. Sifre, Deut. 32:8(311); AZ 2b-3a; Lev. R. 13:2. but they did not accept it, until he came to Israel; and they did accept it. Thus it is stated (ibid., cont.), “and He shone upon them from Seir.” These are the Children of Esau, in that they were children of Seir. (Ibid., cont.:) “He appeared from Mount Paran.” These are the Children of Ishmael, of whom it is stated (in Gen. 21:21), “He dwelt in the Wilderness of Paran.” It is also written (in Hab. 3:6), “He arose and measured the earth; [He looked and made nations tremble (rt.: ntr, literally, leap)].” When the Holy One, blessed be He, saw that they did not want to accept the Torah, He made them jump into Gehinnom, even as it says (in Lev. 11:21), “to leap (rt.: ntr) with upon the ground.” Yet it says in another place (in Ps. 138:4), “All the kings of the earth shall give thanks to You, O Lord, for they have heard the words of Your mouth.” And [so] we still need to learn that they did not want to heed. Micah the Morashitite came and put an end to the matter, where it is stated (in Micah 5:14), “In anger and wrath will I execute retribution on the nations [because they have not obeyed].” Here you learn that they did not want to receive the Torah. David came and gave thanks to the Holy One, blessed be He, over this, where it is stated (in Ps. 77:15), “You are the God who performs wonders; You have made Your strength known among the peoples.” David said, “Master of the World, O the wonders that You performed when You made Your Torah known to the nations of the world!” [As] “Your strength” can only be Torah, since it is stated (in Ps. 29:11), “The Lord will grant strength to His people.” R. Abbahu said, “It was revealed and made known to the One who spoke and world came into being that the nations of the world would not accept the Torah. Then for what reason did He make them the offer? It is simply that this represents the character of the Holy One, blessed be He. First He made an offer to His creatures, and after that He drove them from the world, because the Holy One, blessed be He, does not deal with His creatures in tyranny.”¹³Gk.: tyrannia. A second reason for his making them an offer: [It was] on account of appeasement of [their] ancestors.¹⁴Cf. PRK 31 (suppl. 1):15, which reads: “Because of the merit of the ancestors.” Abraham had fathered Ishmael and Isaac had fathered Esau.

He said to him: “Know of a surety that thy seed shall be a stranger to thee” (ibid.)—from (the time) you will have seed. The Holy One, blessed be He, began to count from the day of his birth.⁹The counting of the 400 years began with the birth of Isaac. And as to the eight days (before) circumcision, since he was the first to be circumcized, it is said: And Abraham circumcised his son Isaac when he was eight days old (ibid. 21:5)—hence the Holy One, blessed be He, gave him his name.

Her children rise up, and call her blessed (Prov. 31:28); And she said: Who would have said unto Abraham that Sarah should give children suck? For I have born him a son in his old age (Gen. 21:7). Many daughters have done valiantly (Prov. 31:29) refers to the nations, But thou excellest them all (ibid.) alludes to Sarah, as it is said: Look unto Abraham, your father, and to Sarah, that bore you (Isa. 51:2). Give her of the fruit of her hand (Prov. 31:31), for it is said: And the life of Sarah was a hundred and twenty and seven years (Gen. 23:1).

The Lord saw that Leah was hated (Gen. 29:17). Scripture states elsewhere in allusion to this verse: For He knoweth base men; and when He seeketh iniquity, will He not then consider it? (Job 11:11). This verse refers to what happened to Ishmael at the time that Sarah told Abraham: Cast out this bondwoman and her son (Gen. 21:10). This entire matter is described in the verse And Abraham rose up early in the morning and took bread and a bottle of water, and gave it to her, etc. (ibid., v. 14).

(Lev. 10:8-9:) “And the Lord spoke unto Aaron, [saying], ‘Drink no wine or intoxicating liquor.’” Why did He give a commandment concerning wine?¹³Lev. R. 12:1; cf. Numb. R. 10:2; M. Prov. 23. Because anyone who drinks wine will have boils, sores, shame, and reproach come upon him. So the holy spirit cries out (in Prov. 23:29-35), “Who has woe; who has sorrow; who has contentions; who has talk; who has unexplained sores; who has redness of eyes? Those who tarry over wine [….] Do not stare at wine when it is red, [when it gives its color to the cup….] In the end it will bite like a snake; [….] Your eyes will see strange things; [….] You will be like one who lies down in the midst of the sea, [….] They struck me, but I felt no hurt.” (Vs. 29) “Who has woe; who has sorrow” [means,] about whom do they say, “Woe?”; “who has contentions,” [means,] about whom do they say [that he is a master of] quarrels. [(ibid., cont.) “Who has talk, means,] and about whom do they talk? (ibid., cont.) “Who has unexplained sores,” [means,] whom [do they say] has boils on his face? [(ibid., cont.) “Who has redness of eyes ('ayin),” [means,] and about whom do they say that his eyes ('ayin) are bleary and red from wine? About whom do they say all these evils? (Vs. 30) “Those who tarry over wine.” (Vs. 31) “Do not stare at wine when it is red.” Its end is blood. It is fine on the outside and bad on the inside; so never say that it is beautiful on the inside, just as [it appears] on the outside. (According to ibid., cont.,) “When it gives its color ('ayin) to the cup (kos).” [This is the oral text (the qere).] The written text (ketiv) [says] “to the purse (kis).” The drunkard sets his eye on the cup, but the shopkeeper [sets his eye] on the purse. “When it gives its color to the cup.” When one sees his comrade drinking, he says, “Pour one for me to drink.” Then he drinks and defiles himself in dung and urine. (Ibid., cont.) “He/it¹⁴In the Biblical context it is the wine that goes down smoothly. goes down smoothly.” He ends in selling all the objects in his house and all his useful implements. Thus he [is left with] no clothes and no useful implements for the house, so that [he is left] with nothing and the house is empty from [having] everything. “He/it goes down smoothly.” In the end he declares transgressions permissible and makes them something accessible [to all] like a commons. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32) “In the end it will bite like a snake.” When the snake bites a person, he does not feel it for a time; but after he goes home, [the poison in] the wound permeates him. “In the end it will bite like a snake,” most certainly like a snake. Just as in the case of the snake, [the Holy One, blessed be He,] cursed the land on account of it, as stated (in Gen. 3:17), “cursed is the land because of you”; so in the case of wine, Canaan, who was a third of the world was cursed on account of it, as stated (in Gen. 9:24-25), “Then Noah awoke from his wine…, [And he said, ‘Cursed be Canaan].’”¹⁵As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2. Ergo (in Prov. 23:32), “In the end it will bite like a snake….” (Vs. 33) “Your eyes will see strange things.” See what wine causes one who drinks it! “Your eyes will see strange things” [is a reference to], (Ps. 81:10) “There shall not be a strange god with you.” It causes him to serve idols. So it says (in Is. 28:7), “These also reel with wine and stagger with strong drink.” What is the meaning of these? [These of] which it is spoken (in Exod. 32:4), “These are your gods, O Israel.” Thus it is stated (in Exod. 32:6), “and the people sat down to eat and drink, and rose up to engage in amorous sport.” [It was] because of wine that they said (in Exod. 32:4), “These are your gods, O Israel.” Therefore (in Prov. 23:33), “and your heart will speak deceitful things.” Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5), “And moreover, wine betrays an arrogant man.” It is also written (in Prov. 21:24), “An insolent and arrogant one, scorner is his name.” Now “insolent” must mean idolatry. Thus it is stated (in Ps. 119:21), “You rebuke the cursed insolent ones.” Moreover, “insolent ones” must [also] refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14), “O God, insolent ones have risen up over against me…”; and it says (in Ps. 19:14), “Also keep your servant from insolent ones.” Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34), “You will be like one who lies down in the midst of the sea.” When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35), “They struck me, but I felt no hurt; they beat me, but I did not know it.” So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated (ibid.),] “when I wake up, I seek it yet again.” See how evil is the end of those who drink wine. [Isaiah said (in Is. 5:11),] “Woe to those who rise early in the morning to pursue strong drink; who remain behind in the evening for wine to inflame them.” The Holy One, blessed be He, said, “Inasmuch as wine causes such [evils], it is right for Me to command the priests not to drink wine when they minister before Me. Ergo (in Lev. 10:9:), “Drink no wine or intoxicating liquor.” Solomon said (in Prov. 23:20), “Do not be among those who imbibe wine.” Do not cause yourself to drink [wine (yyn), which implies] seventy. Then you would face seventy [judges of the Sanhedrin] and fall into the hands of death. Y (= 10) plus y (= 10), for a subtotal of 20, plus n (= 50) results in seventy.¹⁶Cf. Sanh. 38a. So you would face seventy [members of] the Sanhedrin¹⁷Gk.: Synedrion. and cause your own death. See what is written (in Deut. 21:18-19), “If one has a defiant and rebellious son…, his father and mother shall take hold of him [and bring him out unto the elders of his town]….” Then the sentence shall be passed over him; and (in vs. 21) “[All the people of his own town] shall stone him [to death] with stones.” Why? Because he is (according to vs. 20) “a glutton and a drunkard.” So Solomon has said (in Prov. 23:20), “Do not be among those who imbibe wine, who gorge themselves on meat,”¹⁸See also Prov. 23:22, which adds an admonition to obey parents. lest you bring stoning upon yourself, the most weighty of the executions.
R. Judah bar Shallum the Levite said, “In the Hebrew language the name [for wine] is yyn, and in the Aramaic language its name is hmr. By gematria¹⁹Gk.: geometria or grammateis. Gematria is an exegetical method in which an interpretation is reached from the sum of the numerical value of the letters in a word. hmr becomes two hundred and forty-eight, corresponding to the [number of] parts in a human being. The wine enters into each and every limb, so that the body becomes weakened and knowledge becomes confounded. When wine enters, knowledge departs.” And so Eleazar Haqappar has taught, “Wine (yyn), with a numerical value of seventy enters; and secrets (swd), with a numerical value of seventy,²⁰S (= 60), W (= 6), and D (= 4) add up to 70. depart.”²¹Cf. Sanh. 38a, which attributes the teaching to R. Hiyya. Therefore, the high priest was commanded not to drink wine during the time of the service, lest it confound his knowledge; for he preserves the Torah (and preserves the service) and the knowledge. Thus it is stated (in Mal. 2:6), “The true Torah was in his mouth, and no injustice was found on his lips.” It also says (in vs. 7), “For the lips of a priest preserve knowledge.” Therefore the Holy One, blessed be He, commanded Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor, you and your children as well.” And do [not] think that I may have commanded you [only] for the past in the beginning, at a time when the Temple was standing and you were ministering in it, since it is stated (ibid., cont.), “when you come unto the tent of witness….” [Rather,] you shall also keep yourselves from wine forever, as stated (ibid., cont.), “it shall be a statute forever throughout your generations.” Therefore, keep yourselves from wine, because wine is a sign²²Gk.: semeion. of a curse. In the case of Noah, what is written about him? (In Gen. 9:21), “Then he drank of the wine and became drunk.” Cham entered and saw his nakedness. What did [Noah] say to him? He cursed his son (in vs. 25), “And he said, ‘Cursed be Canaan.’” Therefore (in Lev. 10:9), “Drink no wine or intoxicating liquor.” And so you find that the ten tribes went into exile only from wine.²³Cf. Lev. 5:3; Numb. 10:3. See what [scripture] says (in Amos 6:1), “Woe to those who are at ease in Zion,” because they were dwelling at ease in pleasure palaces. (Ibid., cont.) “and who have confidence in the mountain of Samaria,” because they were dwelling confidently in [Sebaste].²⁴The city built by Herod on the site of old Samaria. (Ibid., cont.:) “The notables of the leading nation, the ones to whom the House of Israel comes.” In what sense? The peoples of the world would sit and talk. They would say, “Who is the mightiest in Israel?” And they would answer, “Samson.” Then again they would say, “Who is the mightiest among the gentiles?” And they would answer, “Goliath,” about whom it is written (in I Sam. 17:4), “his height was six cubits and a span.” Ergo (in Amos 6:1), “The notables of the leading nation, the ones to whom the House of Israel comes.” Then again they would say, “Who is the wealthiest among the peoples of the world?” And they would answer, “Hadrian.” Then, “Who is the wealthiest in Israel?” And they would answer, “Solomon.” And these would agree with those that Solomon was the wealthiest, as stated (in I Kings 10:27), “And the king made silver [in Jerusalem as plentiful as stones].” Come and see, each and every tribe had its own May festival.²⁵Gk. Maioumas. When one wanted to go to his May festival, he would take his herd with him, so that he would eat fatlings from his flock. It is so stated (in Amos 6:4, 6), “and they would eat lambs from the flock…. Those who drink [straight] from the wine bowls….” What is their end? (Amos 6:7) “Therefore they shall now go at the head of the exiles.” Why? Because they had a passion for wine. For this reason he warns Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded them, “Do not drink wine, you and your children forever” (Jer. 35:6). But what was his reason for saying, “Do not drink wine, you and your children?” It is simply that he had heard Jeremiah prophesying that the Temple would be destroyed. He said to them, “From now on, (Jer. 35:6-7), ‘Do not drink wine… You shall not build a house, sow seed, plant a vineyard, [or own such things]; but you shall dwell in tents all your days.” Now they had mourned and observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel [and] telling them to repent, they were not doing so. The Holy One, blessed be He, said to Jeremiah, “You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe [My commandment].” It is so stated (in Jer. 35:14), “The words of Jonadab ben Rechab have been upheld. He commanded his children not to drink wine, and to this day they have not drunk it…. But I spoke to you from early morning to late evening, [and you did not hearken unto me].” What is written there? The Holy One, blessed be He, said to Jeremiah, “Say to them, ‘By your life, whereas you have heeded this commandment, your lineage shall never disappear from before Me, even as it is written (in vs. 19), “Therefore, thus says the Lord [of hosts, the God of Israel], ‘Someone belonging to Jonadab ben Rechab shall not (ever) be cut off [from standing] before Me for ever.’”’” He therefore enlightens them concerning wine (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Isaiah said (in is. 24:11), “There is a cry over wine in the streets; all gladness is obscured.” What is the meaning of “all gladness is obscured (rt.: 'rb)?”²⁶Above, Exod. 11:8. [That ] all gladness has become dark, just as you say (in Gen. 1:5),²⁷Also Gen. 1:8, 13, 19, 23, 31. “and there was evening ('rb).” (Is. 24:11, cont.:) “The joy of the earth has [departed], because Zion has come to an end.” Thus it is written (in Ps. 48:3), “Beauteous landscape, joy of the whole earth, [even Mount Zion].” The Holy One, blessed be He, said to Israel, “In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18), “And it shall come to pass on that day the mountains shall flow with fresh grape juice….”

When the water in the flask was consumed, and Ishmael was about to die of thirst, she placed the child beneath one of the bushes (sikhim). R. Meir stated: This is the name of one of the large shrubs that grow in the desert. R. Yosé the son of Halafta maintained: It was the place at which an angel had spoken (suakh) to her previously. R. Berechiah declared: It indicates that she reproached the Omnipotent One there harshly, saying: “Is it possible, Master of the Universe, that you are like an ordinary human being, who gives a gift and then withdraws it? Did you not tell me: Your seed will multiply exceedingly? Yet now my son is about to perish from thirst.” The Holy One, blessed be He, thereupon commanded the angel to disclose the well to her. The angel responded: Master of the Universe, why do you bring forth a well for this wicked person who will ultimately waylay travelers and wayfarers? The Holy One, blessed be He, retorted: Is he not righteous now? I judge a man only on his state at the time he stands in judgment before Me. Therefore it is written: And God heard the voice of the lad there where he is (Gen. 21:17). And hence Scripture says: For he knoweth base men, etc.

Neither go into thy brother’s house in the day of thy calamity. R. Joshua the son of Levi said: When the wicked Nebuchadnezzar exiled the Israelites to Babylon, they bound their hands behind them; and coupled them together with iron chains and led them naked, like beasts. As they were passing the territory of the Ishmaelites, they said to the officers in charge: Be kind and merciful to us and take us to our brethren, the sons of Ishmael, our uncle. They did so. The Ishmaelites went out to meet them, bearing salty bread and briny meat. They brought along empty water bags which they had dipped into water and hung at the doors of their tents. When the Israelites beheld the bags, they felt reassured, for they believed the bags were filled with water. The Ishmaelites said: “Eat the bread first and we will bring you the water.” After they had eaten the bread, the Ishmaelites came and said to them: “We are unable to find any water.” The Israelites thereupon bit into the bags, causing warm air to rush into their stomachs, and they perished. Hence it is said: The burden upon Arabia. In the thickets in Arabia shall ye lodge, O ye caravans of Dedanites. Unto him that is thirsty bring ye water! The inhabitants of the land of Tema did meet the fugitive with his bread. For they fled away from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war (Isa. 21:13–15). What is meant by The burden upon Arabia? It means that a heavy burden would be imposed upon the sons of Arabia. He (God) asked them: Is this the way the Dedanites¹⁰A nomadic tribe on the borders of Idumaea. treat their kinsmen and welcome their uncle’s sons? Usually when a man comes from a highway, they bring bread and water to him, as it is said: Unto him that is thirsty bring ye water (Isa. 21:14), but ye, the inhabitants of the land of Tema, did meet the fugitives with bitter bread. Did you not know that they were fleeing from the drawn sword, and from the bent bow and from the grievousness of war? When your father suffered from thirst in the desert, I disclosed the well of water to him, as is said: And God opened her eyes, and she saw a well of water (Gen. 21:19), yet now you do such a thing. Hence, Better is a neighbor that is near than a brother far off.

[Another interpretation (of Ps. 33:18): BEHOLD, THE EYE OF THE LORD < IS ON THOSE WHO FEAR HIM >.] This is Isaac. (Ibid., cont.:) ON THOSE WHO WAIT, since he was waiting for the Holy One. (Ps. 33:19:) TO DELIVER THEIR SOUL FROM DEATH, when Ishmael sought to kill him, as stated (in Gen. 21:9): THEN SARAH SAW THE SON OF HAGAR THE EGYPTIAN PLAYING. Now PLAYING can only mean "killing." Thus it is stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.²²The result of their “playing” was that they all killed each other. See below, Exod. 1:24. (Ps. 33:19, cont.:) TO KEEP THEM ALIVE IN THE FAMINE, since the famine did come in his days, as stated (in Gen. 26:1): NOW THERE WAS A FAMINE IN THE LAND.

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

(Gen. 24:1, cont.:) AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING. What is the meaning of IN EVERYTHING (BKL)? While he was between the < sacrificial pieces (in Gen. 15), he brought him the good news that he would give him a son fifty-two years later.²²The letters in BKL total 52. How so?²³According to Gen. 21:5, Abraham was one hundred when Isaac was born. R. Johanan and R. Hanina say: At the age of forty-eight Abraham came to know his Creator.²⁴Gen. R. 30:8; 46:2; 64:4; but cf. 95:3; above, 3:4; Cant. R. 5:16:1; PR 21:12. At that time he gave him the good news that he would give him a son fifty-two years later. Ergo (in Gen. 21:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING.

(Gen. 24:1, cont.:) AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING. What is the meaning of IN EVERYTHING (BKL)? While he was between the < sacrificial pieces (in Gen. 15), he brought him the good news that he would give him a son fifty-two years later.²²The letters in BKL total 52. How so?²³According to Gen. 21:5, Abraham was one hundred when Isaac was born. R. Johanan and R. Hanina say: At the age of forty-eight Abraham came to know his Creator.²⁴Gen. R. 30:8; 46:2; 64:4; but cf. 95:3; above, 3:4; Cant. R. 5:16:1; PR 21:12. At that time he gave him the good news that he would give him a son fifty-two years later. Ergo (in Gen. 21:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING.

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

(Numb. 5:13, cont.:) “And it is hidden from her husband's eyes,” [is to] exclude one who is blind.³⁹Sifre, Numb. 5:13 (7); Sot. 27a. Cf. Numb. R. 9:10, which explains the exception as referring to a husband just pretending to be blind to his wife’s adultery, so that he can use the rite of the bitter water for killing his wife. Another interpretation (of Numb. 5:13, cont.), “and it is hidden from her husband's eyes.” [These words mean to exclude the case in which] her husband saw [her transgression] and overlooked [it]. (Ibid., cont.:) “So that she is secluded.” We have not yet heard of a specific length of time for her to be in seclusion (with her lover) [in order to cause defilement]. R. Eleazer says, “[The time needed] for a palm tree to sway back.”⁴⁰See TSot. 1:2; Sot. 4a; Sifre, Numb. 5:13 (7). R. Joshua says, “For mixing the cup.” Ben 'Azzay says, “For drinking it.” R. Aqiva says, “For roasting an egg.” R. Judah says, “For eating three eggs one after the other.” R. Eleazar ben Pinhas says, “For a weaver⁴¹Gk.: gerdios. to knot the thread.”⁴²Gk.: nema. R. Hanin says, “For her to put her finger in her mouth.” Pelimo says, “For his (sic) hand⁴³Cf. the parallel in Numb. R. 9:10, which reads, “her hand.” to reach over the basket and take a loaf of bread. And even though there is no evidence for [this understanding], there is a hint [that it is correct], where it is stated (in Prov. 6:26), ‘For on behalf of a woman playing the harlot [one will be reduced] to a loaf of bread.’” (Numb. 5:13, cont.:) “And there is no witness against her.” Although she has no [witness against her] now, she will have one at another time.⁴⁴In addition to Numb. R. 9:10, see Gen. R. 38:14; PRK 18:3; PR 32:2. In a similar usage⁴⁵Kayyotse badavar. This repetitive use of kayyotse b… indicates that the sixth of the seven exegetical rules (middot) attributed to Hillel is being used here. you say (in Gen. 11:30), “Now Sarai was barren; she had no child.” Although [Sarai] had no [child] then, she would have one at another time, as stated (in Gen. 21:1), “Then the Lord visited Sarah […].” In a similar usage you say (in Esth. 2:10), “Esther had not disclosed her people [and her native land].” Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1), “then Mordecai came before the king, for Esther had disclosed what relationship he had to her.” And here also (in Numb. 5:13), “and there is no witness against her.” Although she has no [witness against her] now, she will have one at another time, as stated (in Mal. 3:5), “and I will be a swift witness [against sorcerers, against adulterers].” Our masters have said, “When a woman is alone with her husband and he is having sexual intercourse with her, if she sets her eyes on another at the time of [their] sexual intercourse, there is no greater adultery for her than this.⁴⁶Numb. R. 9:34. Thus it is stated (in Ezek. 16:32), “The adulterous woman [receives strangers] instead of her husband (literally: under her husband).” Is there a woman who commits adultery [while] under her husband?⁴⁷Cf. Numb. 5:19. It is simply that this is [the kind of woman] who encounters a certain man and sets her eyes on him. Then she has sexual intercourse with her husband while her heart is on him. [There is] a story about the king of the Arabs, who asked R. Aqiva, “I am black and my wife is black, but she has borne me a white son. Shall I kill her because she has played the harlot while under me?” He said to him, “Are the images within your house white or black?” He said to him, “White.” He said to him, “When you were busy with her, she set her eyes on the images and bore [a child] like them. Now if you are surprised over this matter, learn from the Jacob's flock. They were conceived from the sticks, as stated (in Gen. 30:39), ‘Since the flock conceived by the sticks, [the flock bore streaked, speckled, and spotted young].’” Then the king of the Arabs thanked R. Aqiva. Thus, when any woman is alone with her husband in holiness, in the end he produces righteous children from her. Thus we find it so in the case of Hannah, who was alone with her husband in holiness, and [so] the Holy One, blessed be He, did not deprive her of her reward. Rather he gave her a righteous son like Moses, as stated (in Jer. 15:1), “Even if Moses and Samuel stood before Me.” It also says (in Ps. 99:6), “Moses and Aaron were among His priests, and Samuel was among those who call upon His name.” So also did Hannah say (in I Sam. 1:27), “For this child did I pray, [and the Lord has granted me my petition].” Why? Because he was sown in holiness. The Holy One, blessed be He, said, “In this world I abhor all those peoples, because they are from unclean seed; but I have chosen you, because you are from true seed, as stated (in Jer. 2:21), ‘And I planted you as a choice vine, all of it from true seed.’ It is also written (in Deut. 7:6), ‘and the Lord your God has chosen you […].’ And also in the future to come I am choosing only you, because you are a holy seed, as stated (in Is. 65:23), ‘They shall not labor in vain, nor bear children in terror, because they are a seed blessed of the Lord, [and their offspring along with them].’”

R. Hunya said: It is written: And in the eighth day the flesh of his foreskin shall be circumcised (Lev. 12:3). This indicates that a man should even go into debt in order to make the circumcision a day of rejoicing. Hence it says: And will praise Thee, yet more and more (Ps. 71:14). The rabbis maintained that this verse speaks of Abraham. He said to the Holy One, blessed be He: “You told me: For in Isaac shall seed be called unto thee (Gen. 21:12). You have multiplied Your blessings upon me, and I have borne many sons.” Hence it is said: And Abraham took another wife.

Another interpretation (of Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER PLACED ON EARTH. R. Eleazar ben Azariah said: He showed him Jonah, as stated (in Jonah 2:7 [6]): I WENT DOWN TO THE ROOTS OF THE MOUNTAINS…. (Gen. 28:12, cont.:) WITH ITS TOP REACHING TO THE HEAVENS. He showed him Elijah, as stated (in II Kings 2:11): AND ELIJAH WENT UP IN A WHIRLWIND INTO THE HEAVENS. Another interpretation (of Gen. 28:12): THEN HE DREAMED. R. Simeon ben Johay said: He showed him Sinai (SYNY). This is a symbol. S = sixty, Y = ten, N = fifty, Y = ten. The sum is one hundred and thirty. LADDER also is a hundred and thirty.²¹In the MT LADDER is SLM (S = 60, L = 30, M = 40, for a total of 130); but the Buber text spells LADDER SWLM for a total of 136. It is stated here (in Gen. 21:12, cont.): PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS. It is also said of Sinai (in Deut. 4:11): {AND BEHOLD, IT WAS} [AND THE MOUNTAIN WAS] BURNING WITH FIRE UP TO THE HEART OF THE HEAVENS.

(Devarim 1:8) "which the L-rd swore to your fathers": Why need it be mentioned (in addition to this) "to Abraham, to Isaac, and to Jacob"? (To stress that) each one was worthy of this in himself. An analogy: A king gives his servant one field as a gift, as it is. The servant goes and improves it, not leaving it as it is, but planting a vineyard and bequeaths it to his son — who does not leave it as it is, but improves it and bequeaths it to his son — who does not leave it as it is, but improves it. Thus, when the Holy One Blessed be He gave the land to our father Abraham, He gave it to him only as it was, viz. (Bereshith 13:17) "Arise, walk in the land in its length and its breadth, for to you shall I give it." Abraham arose and improved it, viz. (Ibid. 21:33) "And he planted a fruit grove in Beersheva." Isaac arose and improved it, viz. (Ibid. 26:12) "And Isaac sowed in that land and he found in that year a hundredfold." Jacob arose and improved it, viz. (Ibid. 33:19) "And he bought the part of the field where he had pitched his tent." If so, why need "to your fathers" be written? If in respect to the oath to the fathers, this is already written. This refers to the covenant with the tribes, viz. (Habakkuk 3:9) "the oaths to the tribes, an enduring word."

Our sages, however, maintained that she was actually a different wife. Rabbi insisted: Hagar and Keturah were one and the same person, since it is written about Isaac: And Isaac came from the way of Beer-lahai-roi (Gen. 24:62); that is, from the well of which it is written: And she called the name of the Lord that spoke to her, Thou art a God of seeing (ibid. 16:13). From this you learn that she must have been Hagar.⁹A well opened for Hagar after she and Ishmael were sent away (Gen. 21:19). God saw her plight.

(Lev. 22:27:) “When a bull or a sheep or a goat.” This text is related] (to Eccl. 3:15), “That which is has already happened.” R. Judah and R. Nehemiah [differ].⁴⁸PRK 9:4; Lev. R. 27:4; Eccl. R. 3:15 (1). R. Judah says, “If someone says to you that if the first Adam had not sinned, he would have remained alive forever, you say to him, ‘Look at Elijah. Since he did not sin, he has remained alive forever.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, will be raising the dead, say to him, ‘Look, He has already done so through Elijah, through Elisha, and through Ezekiel.’” [But] Rabbi Nehemiah says, “If someone says to you that the whole world was water within water, you say to him, ‘The ocean is all water within water.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, is going to make the sea into dry ground, say to him, ‘He has already done so in the days of Moses, as stated (in Exod. 14:29), “But the Children of Israel went through the sea on dry ground, and the waters were a wall for them to the right and to the left.”’” [Moreover,] R. Aha said in the name of R. Samuel bar Nahman, “Everything that the Holy One, blessed be He, is going to do in the world to come He has already anticipated and partly done at the hands of the righteous in this world. In the future, the Holy One, blessed be He, is going to raise the dead; He has already done so at the hands of Elijah, at the hands of Elisha, and at the hands of Ezekiel. In the future, He is going to make the sea into dry ground; He has already done so (ibid.), “But the Children of Israel went through the sea on dry ground.” In the future, He is going to open the eyes of the blind; He has already done so, as stated (in II Kings 6:17), ‘so the Lord opened the eyes of the servant [and he saw].’ In the future, the Holy One, blessed be He, is going to going visit barren women; He has already done so through Abraham and Sarah, as stated (in Gen. 21:1), ‘Then the Lord visited Sarah […].’ The Holy One, blessed be He, said, (in Is. 49:23), ‘Kings shall be your guardians [… they shall bow down before you, nose to the ground, and lick the dust of your feet].’ It has already happened at the hands of Daniel, when the wicked Nebuchadnezzar bowed down to Daniel, as stated (in Dan. 2:46), ‘Then king Nebuchadnezzar fell on his face, [paid homage to Daniel].’” This is what Scripture stated (in Eccl. 3:15, cont.), “then God seeks the pursued.” R. Huna said in the name of R. Joseph, “In the future, the Holy One, blessed be He, is going to claim the blood of the pursued from the hand of those who pursue them.⁴⁹Lev. R. 27:5. When a righteous person pursues a righteous person, God seeks the pursued. When a wicked person pursues a wicked person and when a wicked person pursues a righteous person, then God seeks the pursued. It comes out that you will say that even when a righteous person pursues a wicked person, in any case, then God seeks the pursued.”⁵⁰Cf. PR 48:2. You know that this is so. Note that Abel was pursued by Cain; and therefore (in Gen. 4:4), “and the Lord paid heed unto Abel and unto his offering.” Noah was pursued by his generation, but (according to Gen. 6:8), “Noah found favor in the eyes of the Lord.” Abraham was pursued by Nimrod; and it is written (Neh. 9:7) “You are the Lord, the God who chose Abraham […].” Isaac was pursued by the Philistines; and it is written (Gen. 26:28), “And [they] said, ‘We see plainly that the Lord has been with you […].’” Jacob was pursued by Esau; and it is written (Ps. 135:4) “For the Lord has chosen Jacob for Himself.” Joseph was pursued by his brothers; and it is written (Gen. 39:2) “And the Lord was with Joseph […].” Moses was pursued by Pharaoh; and it is written (Ps. 106:23), “therefore He said He would destroy them, had not Moses His chosen [stood in the breach before Him…].” Israel is being pursued by the nations of the world; and it is written (Deut. 7:6), “the Lord your God has chosen you […].” R. Judah bar Simon said in the name of R. Nehoray, “Here also (in the case of sacrificial animals), the bull is pursued by the lion; the sheep is pursued by the wolf; the goat is pursued by the leopard. The Holy One, blessed be He, said, ‘You shall not bring me a sacrifice from the pursuer but from the pursued.’ [Thus it is stated] (Lev. 22:27), ‘When a bull or a sheep or a goat […].’”

(Numb. 2:1-2:) THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: <THE CHILDREN OF ISRAEL SHALL CAMP,> EACH WITH HIS STANDARD, UNDER THE BANNERS FOR THEIR FATHERS' HOUSES…. Let our master instruct us: Within how many cubits is it permitted for one to walk on the Sabbath? Thus have our masters taught: One who observes the Sabbath on the road makes a circle with a radius of four cubits for himself.⁵³Tanh., Numb. 1:9; Numb. R. 2:9; cf.‘Eruv. 4:5-8. <These are> the words of R. Haninya ben Antigonus. Then he moves <objects> on the Sabbath <to> within within four cubits and says: My Sabbath rest is in this place where I am. So his place gives him the right <to go> two thousand cubits in any direction. But how much are four cubits? R. Judah says: Enough for him to take a cask from his feet and put it by his headrest. And one who keeps the Sabbath in a city, even though it is as large as Antioch, may walk all of it, its outskirts, and two thousand cubits beyond its outskirts.⁵⁴‘Eruv. 60a. What is the meaning of "outskirts"? The shops and the inns⁵⁵Gk.: pandokeia. which are on the road outside the city. And the one who keeps the Sabbath in a cave, even though it is as large as the cave where king Zedekiah of Judah fled,⁵⁶Zedekiah’s flight to a cave (me‘arah) may have been suggested by Jer. 52:7, according to which he fled for the Arabah. which was twelve miles⁵⁷Lat.: mille. long,⁵⁸Cf. Numb. R. 2:9, according to which the cave was eighteen miles long. may walk all of it and outside of it for two thousand cubits in any direction he wishes. And from where did the sages find support? From the words of Torah, [where it is stated] (in Numb. 35:5): AND YOU SHALL MEASURE OFF TWO THOUSAND CUBITS OUTSIDE THE TOWN ON THE EAST SIDE…. And likewise you find in the case of Joshua, when he went to destroy Jericho, Joshua said to them (i.e., to Israel): You are going to keep the Sabbath there. Do not go further than two thousand cubits from the ark in any direction. Why? So that you may be entitled to come to pray before the ark on the Sabbath. And so it says (in Joshua 3:4): YET THERE SHALL BE A DISTANCE BETWEEN YOU AND IT (the Ark of the Covenant) OF ABOUT TWO THOUSAND CUBITS BY MEASURE. And likewise you find, when God told Moses that he should have Israel encamp under standards, he said to him: Have them encamp under their standards in every direction. Where is it shown? From what is they read on the matter (in Numb. 2:2): <THE CHILDREN OF ISRAEL> SHALL CAMP, EACH WITH HIS STANDARD, UNDER THE BANNERS FOR THEIR FATHERS' HOUSE; <THEY SHALL CAMP AROUND THE TENT OF MEETING AT A DISTANCES>.⁵⁹Numb. R. 2:9 explains further that Gen. 21:16 defines AT A DISTANCE as a bowshot, which is equivalent to a Roman mile (i.e., a thousand paces), which equals two thousand cubits.

(Numb. 2:1-2:) “Then the Lord spoke unto Moses and unto Aaron, saying, ‘[The Children of Israel shall camp,] each with his standard, under the banners….’” Let our master instruct us: Within how many cubits is it permitted for one to walk on the Sabbath? Thus have our masters taught: One who observes the Sabbath on the road makes a circle with a radius of four cubits for himself.³⁸Numb. R. 2:9; cf.‘Eruv. 4:5-8. [These are] the words of R. Haninya ben Antigonus. Then he moves [objects] on the Sabbath within four cubits and says, “My Sabbath rest is in this place where I am.” So his place gives him the right [to go] two thousand cubits in any direction. But how much are four cubits? R. Judah says, “Enough for him to take a cask from his feet and put it by his headrest.” And one who keeps the Sabbath in a city, even though it is as large as Antioch, may walk all of it, its outskirts, and two thousand cubits beyond its outskirts.³⁹‘Eruv. 60a. What is the meaning of "outskirts"? The shops and the inns⁴⁰Gk.: pandokeia. which are on the road outside the city. And the one who keeps the Sabbath in a cave, even though it is as large as the cave where king Zedekiah of Judah fled,⁴¹Zedekiah’s flight to a cave (me‘arah) may have been suggested by Jer. 52:7, according to which he fled for the Arabah. which was twelve mil⁴²Lat.: mille. long,⁴³Cf. Numb. R. 2:9, according to which the cave was eighteen miles long. may walk all of it and outside of it for two thousand cubits in any direction he wishes. And from where did the sages find support? From the words of the Torah, [where it is stated] (in Numb. 35:5), “And you shall measure off two thousand cubits outside the town on the east side….” And likewise you find in the case of Joshua, when he went to destroy Jericho, Joshua said to them (i.e., to Israel), “You are going to keep the Sabbath there. Do not go further than two thousand cubits from the ark in any direction. Why? So that you may be entitled to come to pray before the ark on the Sabbath.” And so it says (in Joshua 3:4), “Yet there shall be a distance between you and it (the ark of the covenant) of about two thousand cubits by measure, never coming any closer to it; so that you may know by what route to march, since it is a road you have not traveled before.” And likewise you find, when God told Moses that he should have Israel encamp under standards, He said to him, “Have them encamp under their standards in every direction. Where is it shown? From what they read on the matter (in Numb. 2:2), “each with his standard” (meaning that they shall camp around the tent of meeting at a distance).⁴⁴Numb. R. 2:9 explains further that Gen. 21:16 defines at a distance as a bowshot, which is equivalent to a Roman mile (i.e., a thousand paces), which equals two thousand cubits.

(Hosea 12:13 [12]:) THEN JACOB FLED TO THE LAND OF ARAM. From where did he flee? From Beersheba, as stated (in Gen. 28:10): AND JACOB SET OUT FROM BEERSHEBA. Was he in Beersheba? Was he not rather in Hebron, as stated (in Gen. 35:27): I.E., HEBRON, WHERE ABRAHAM AND ISAAC SOJOURNED? < The situation was merely that he fled > from a place set aside for oaths (shevu'ot), since < it was > there < that > Abraham had sworn to Abimelech. Thus it is stated (in Gen. 21:23, 31): SO NOW SWEAR TO ME BY GOD, BEHOLD…. THEREFORE THAT PLACE WAS NAMED BEERSHEBA, (i.e., The Well of the Oath) BECAUSE < IT WAS > THERE < THAT > BOTH OF THEM HAD SWORN. Now where is it shown that Isaac had sworn? Where it is stated (in Gen. 26:32f.): THAT ISAAC'S SERVANTS CAME < AND TOLD HIM ABOUT THE WELL >…. SO HE CALLED IT SHIBAH (i.e., oath); < THEREFORE THE NAME OF THE CITY IS BEERSHEBA UNTO THIS DAY >.²⁸Similarly Rashi and Nachmanides on Gen. 26:33. Cf. Malbim on this verse, according to whom Beersheba means “seventh well,” in that this well was the seventh dug by Isaac. Cf. also Ibn Ezra, who, because of what might be an alternative derivation from the number seven in Gen. 21:23-33, suggests that either Beersheba had two derivations or that there were two cities with this name. And Esau also swore to Jacob, as stated (in Gen. 25:33): < THEN JACOB SAID > SWEAR TO ME FIRST. < Thus he swore an oath > when he took his birthright. He thought in his heart and said: If he should come and say: Come, swear to me that you have not taken my blessing by deceit, what shall I be able to do to him? I shall simply go away from this place set aside for oaths. It is therefore stated (in Gen. 28:10): AND JACOB SET OUT FROM BEERSHEBA (i.e., The Well of the Oath).²⁹Beersheba seems to be, not a particular city, but any well where one might swear an oath. Thus, there is no contradiction between Jacob living in Hebron and setting out from Beersheba, i.e., the Hebron oath well. Ergo (in Hosea 12:13 [12]): THEN JACOB FLED TO THE LAND OF ARAM.

It is written (in Job 41:4 [12]): I WILL NOT KEEP SILENT ABOUT HIS BOASTINGS, HAUGHTY TALK, AND HIS FAIR ARRAY OF WORDS. The Holy One said: Lest the children of Adam say: We also speak with the Holy One just as Abraham spoke, and he is keeping silent for us, the Holy One said: No, I WILL NOT KEEP SILENT ABOUT HIS BOASTINGS. Only for Abraham alone do I keep silent. Why? Because he kept silent for me, I also keep silent for him. When did Abraham keep silent? When I said to him (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED, and afterwards I said to him (in Gen. 22:2): PLEASE TAKE YOUR SON … < AND OFFER HIM THERE AS A BURNT OFFERING >. Then he kept silent for me, as stated (in Ps. 38:14 [13]): BUT I AM LIKE A DEAF PERSON, NOT HEARING, < LIKE A DUMB PERSON, NOT OPENING HIS MOUTH >.⁴³Throughout Gen. 21 & 22 Abraham never responds to God. I also will keep silent for him; and, even though he said harsh things, as stated (in Job 41:4 [12]): HAUGHTY TALK, HIS FAIR ARRAY OF WORDS was pleasing to me. And what is the meaning of HAUGHTY TALK? See what is written (in Gen. 18:23): THEN ABRAHAM DREW NEAR AND SAID: WILL YOU ALSO DESTROY < THE RIGHTEOUS WITH THE WICKED >? Abraham said to the Holy One (in Gen. 18:25): Sovereign of the World, FAR BE IT FROM YOU < TO DO SUCH A THING >, for will not those coming into the world say: This is his trade, that he destroy the generations by a rule of cruelty. He destroyed the generation of Enosh, the generation of the flood, and the generation of the dispersion < of humankind >. He did not abandon his trade. [Thus, Abraham said] (in Gen. 18:25): FAR BE IT FROM YOU!⁴⁴Cf. Gen. R. 49:9. The Holy One said to him: You have said this. Come and see, as I make all the generations that I have destroyed pass before you. Then I will show you that I did not collect their divine punishment from them < before it was finally sealed >.⁴⁵So Codex Vaticanus Ebr. 34, ad loc. Now, if it should cross your mind that I did not act fairly, teach me; and I will act < accordingly >. Thus it is stated (in Job 34:32): WHAT I DO NOT SEE, YOU TEACH ME. IF I HAVE DONE WRONG, I WILL NOT CONTINUE. So I will continue no more. They said to him: Sovereign of the World, far be it from you to issue judgment over all creation. Thus it is stated (in Job 34:10): LISTEN TO ME, THEREFORE, O PEOPLE OF UNDERSTANDING; MAY WICKEDNESS BE FAR FROM GOD AND INJUSTICE, FROM THE ALMIGHTY. Rather (in vs. 11): FOR HE REPAYS A PERSON ACCORDING TO HIS ACTIONS…. Therefore, he says (in Gen. 18:25): FAR BE IT FROM YOU < TO DO SUCH A THING, TO PUT TO DEATH A RIGHTEOUS PERSON ALONG WITH A WICKED ONE SO THAT THE RIGHTEOUS ONE FARES LIKE THE WICKED! FAR BE IT FROM YOU >!

(Ib. b) R. Avira expounded sometimes in the name of R. Ami, and at other times, in the name of R. Assi: "What is the meaning of the passage (Gen. 21, 8) And the child grew and was weaned; i.e., in the future, the Holy One, praised be He! will make a banquet for the righteous on the day He will show kindness unto the children of Isaac. After they will have eaten and partaken of drink, a cup of wine will be given to Abraham on which to recite the Grace, and they will say to him: 'Say the Grace.' Abraham's reply will be, 'I shall not recite the Grace, because Ishmael went forth from me.' They will give it [the honor of reciting grace] to Isaac, and he will say, 'I am not tit to recite the Grace, because Esau went forth from me.' They will then give it to Jacob, who will refuse, saying, 'I am not fit to recite the Grace, because I married two sisters at one time, and this the Torah was destined to prohibit.' They will then apply to Moses, saying, 'You take it and recite the Grace,' but Moses will say, 'I shall not recite the Grace because I did not merit to enter the land of Israel neither alive nor dead.' They will then say to Joshua, 'You take it and recite the Grace,' but he also will refuse, saying to them, 'I shall not recite the Grace, because I did not merit to have a son,' as it is written (I Chr. 7, 27) Nun, his son, and Joshua, his son. So they will turn unto David and say to him, 'You take it and recite the Grace.' Whereupon he will say, 'Yea, I shall recite the Grace and it befits me so to do,' as it is said (Ps. 11, 13) The cup of salvation will I lift up and on the name of the Lord will I call.'"

And after Abraham had dwelt in the land of the Philistines, in Gerar, one year and four months, the ‎Lord visited Sarah, and he remembered her and she conceived and bare a son unto Abraham. And ‎Abraham called the name of his son, which Sarah bare unto him, Isaac, and Abraham circumcised his ‎son Isaac when he was eight days old, as the Lord had commanded unto Abraham to do unto his seed. ‎And Abraham was one hundred years old, and Sarah was seventy years old when Isaac was born unto ‎them. And the child grew up, and when he was weaned Abraham made a great feast on the day that ‎Isaac was weaned. And Shem and Aber, and all dignitaries of the state, and Abimelech, king of the ‎Philistines, and Fichol, his commander-in-chief, and all his servants, came to eat and drink and rejoice ‎at the feast which Abraham had made on the day of the weaning of his son. And Terah, Abraham's ‎father, and Nahor, Abraham's brother, and all belonging unto them, came from the land of Haran, on ‎hearing that Sarah had borne a son unto Abraham. And they came to eat and to drink at the feast ‎which Abraham had made on the day his son was weaned. And Terah and Nahor were overjoyed with ‎Abraham, and they remained with him in the land of the Philistines many days. And at that time, in the ‎year that Isaac was born, Serug, son of Reu, died. And all the days of Serug were two hundred and ‎thirty-nine years when he died. And Ishmael, the son of Abraham, was quite grown up; he was ‎fourteen years old when Isaac was born unto Abraham by Sarah. And the Lord was with Ishmael the ‎son of Abraham, and he grew up, and he was skilled with the bow and he became an archer. And ‎when Isaac was five years of age he once sat in the door of the tent with Ishmael, his brother, and ‎Ishmael went and seated himself opposite Isaac, and he took the bow and bent it and put an arrow ‎upon it, and he thought to kill Isaac. And Sarah saw what Ishmael intended to do unto her son, and she ‎was in great anxiety concerning her son. And Sarah sent unto Abraham and had him called into her ‎presence, and she said unto Abraham: Cast out the bond-woman and her son, for her son shall not be ‎heir with my son Isaac, since he hath done such a thing as he wanted to do to-day. And Abraham ‎hearkened unto the voice of Sarah, and arising in the morning he took twelve loaves of bread and a ‎pitcher of water and gave it unto Hagar, and he sent away Hagar and her son towards the wilderness. ‎And they dwelt in the wilderness of Paran, among the inhabitants of the wilderness, and Ishmael was ‎an archer, and he dwelt in the wilderness many days. And afterwards he and his mother went forth ‎into the land of Egypt, and they dwelt there. And Hagar took for her son a wife from among the ‎Egyptians, and her name was Minbah. And Ishmael’s wife conceived, and she bare unto him four sons ‎and one daughter.‎

And after this Ishmael journeyed with his mother and his wife and his children, and they returned into the wilderness, and they made unto themselves tents in the wilderness, and they dwelt in them, and they would travel about and rest by turns, all the time for months and years. And the Lord gave unto Ishmael sheep and cattle and tents, for the sake of his father, and he became extensively wealthy in And Ishmael continued to dwell in the wilderness and in tents, moving about and resting betimes through all his days, without ever trying to see the face of his father, Abraham. - And after a long time Abraham said unto Sarah his wife: I will go and see my son Ishmael, for my heart yearneth after him and I have not seen him for such a long time. And Abraham mounted one of his camels and he rode into the wilderness in search of his son Ishmael, for he had heard that he dwelt in the wilderness in tents with all belonging unto him. And Abraham went into the wilderness and he reached Ishmael’s tents about mid-day, and he made inquiry for Ishmael. And he found Ishmael’s wife sitting in the tent with her children, but Ishmael and his mother were not with them. And Abraham asked Ishmael’s wife: Whither hath thy husband turned? And she replied: He is in the field, a hunting. And Abraham was all the while seated upon his camel, for he had sworn unto Sarah that he would not dismount. And Abraham said unto Ishmael’s wife: My daughter, wilt thou please give me a drink of water, for I am very tired and fatigued from my journey. And Ishmael’s wife replied, saying: We have in our tent neither water nor bread. And she still remained sitting in the tent, without even doing as much as looking up unto Abraham. And she was beating and cursing the children in the tent, and she cursed also her husband Ishmael and she reviled him. And Abraham heard all she said concerning her children, and Abraham was very wroth and it displeased him greatly. And Abraham called the woman to come out for a minute from the tent, and the woman came forth and she stood before Abraham who was still sitting upon his camel. And Abraham said unto Ishmael's wife: When thy husband Ishmael returneth, do tell him the following words: A very old man from the land of the Philistines came hither to see thee, and such was his appearance and his figure. I did not ask him who he was. And when he saw that thou wast not here he spoke unto me saying: When thy husband returneth say unto him, this is what the old man said unto thee: When thou returneth go and remove the nail of thy tent and put another nail in its stead. And when Abraham had finished his message he turned around with his camel and went home the way he came.

[Another interpretation of (Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT < IS BORN… >. This text is related] (to Eccl. 3:15): THAT WHICH IS HAS ALREADY HAPPENED. R. Judah and R. Nehemiah differ.⁵⁷Tanh., Lev. 8:9; PRK 9:4; Lev. R. 27:4; Eccl. R. 3:15 (1). R. Judah says: If someone says to you that, if the first Adam had not sinned, he would have remained alive forever, you say to him: Look at Elijah. {Did he sin?} [Since he did not sin,] he has remained alive forever. (Ibid., cont.:) AND THAT WHICH IS TO BE HAS ALREADY HAPPENED. If someone says to you that the Holy One will be raising the dead, say to him: Look, he has already done so through Elijah, through Elisha, and through Ezekiel. [But Rabbi Nehemiah says: If someone says to you that the Holy One is going to make the sea into dry ground, say to him: He has already done so in the days of Moses, as stated (in Exod. 14:29): BUT THE CHILDREN OF ISRAEL WENT THROUGH THE SEA ON DRY GROUND, AND THE WATERS WERE A WALL FOR THEM TO THE RIGHT AND TO THE LEFT.] Moreover, R. Aha said in the name of R. Samuel bar Nahman: Everything that the Holy One is going to do in the world to come he has already anticipated and partly done at the hands of the righteous in this world. The Holy One said: I am going to raise the dead. I have already done so at the hands of Elijah, at the hands of Elisha, and at the hands of Ezekiel. The Holy One said: I am going to make the sea into dry ground. I have already done so (ibid.): BUT THE CHILDREN OF ISRAEL WENT THROUGH THE SEA ON DRY GROUND. The Holy One said: I am going to open the eyes of the blind. It has already happened, as stated (in II Kings 6:17): < THEN ELISHA PRAYED AND SAID: LORD, PLEASE OPEN HIS EYES AND LET HIM SEE. > SO THE LORD OPENED THE EYES OF THE SERVANT < AND HE SAW >. The Holy One said: I am going visit barren women. It has already happened, as stated (in Gen. 21:1): THEN THE LORD VISITED SARAH…. The Holy One said: [I am going to make kings bow down to you, as stated] (in Is. 49:23): KINGS SHALL BE YOUR GUARDIANS…. < THEY SHALL BOW DOWN BEFORE YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. > It has already happened at the hands of Daniel, when Nebuchadnezzar bowed down to Daniel, as stated (in Dan. 2:46): < THEN KING NEBUCHADNEZZAR FELL ON HIS FACE, > PAID HOMAGE TO DANIEL, < AND SAID… >.

(Numb. 5:13, cont.:) AND THERE IS NO WITNESS AGAINST HER. Although she has no <witness against her> now, she will have one at another time.⁵¹In addition to Tanh., Numb. 2:7, and Numb. R. 9:10, see Gen. R. 38:14; PRK 18:3; PR 32:2. In a similar usage⁵²Kayyotse badavar. This repetitive use of kayyotse b… indicates that the sixth of the seven exegetical rules (middot) attributed to Hillel is being used here. you say (in Gen. 11:30): NOW SARAI WAS BARREN; SHE HAD NO CHILD. Although <Sarai> had no <child> then, she would have one at another time, as stated (in Gen. 21:1): THEN THE LORD VISITED SARAH…. In a similar usage you say (in Esth. 2:10): ESTHER HAD NOT DISCLOSED <HER PEOPLE AND HER NATIVE LAND>. Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1): THEN MORDECAI CAME BEFORE THE KING, FOR ESTHER HAD DISCLOSED WHAT RELATIONSHIP HE HAD TO HER. And here also (in Numb. 5:13): AND THERE IS NO WITNESS AGAINST HER. Although she has no <witness against her> now, she will have one at anther time, as stated (in Mal. 3:5): AND I WILL BE A SWIFT WITNESS [AGAINST SORCERERS, AGAINST ADULTERERS] <….>

After these things the word of the Lord came unto Abram (Gen. 15:1). Scripture states elsewhere in allusion to this verse: The wicked earneth false wages, but he that soweth righteousness hath a sure reward (Prov. 11:18). The wicked earneth false wages refers to the evil Nimrod, who erected idols and led mankind astray. Idolatry is coupled with falsehood, as it is said: His molten image is falsehood, and there is no breath in them (Jer. 10:14). But he that soweth righteousness hath a sure reward alludes to Abraham, who sowed righteousness by feeding passers-by and travelers, as it is said: And Abraham planted a tamarisk tree in Beer-sheba, and called thereupon the name of the Lord, the everlasting God (Gen. 21:33).

“While the king was at his feast, my nard released its fragrance” (Song of Songs 1:12).
“While the king was at his feast,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: While the King of kings was at His feast, in the firmament, Israel released a foul odor and said to the calf: “This is your god, Israel” (Exodus 32:4). Rabbi Yehuda said to him: ‘Enough, Meir, one does not expound Song of Songs disparagingly, but rather, favorably, as Song of Songs was given only in praise of Israel. What is: “While the king was at his feast”? While the King of kings was at His feast, in the firmament, Israel released a fine fragrance before Mount Sinai, and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7).
According to the opinion of Rabbi Meir, it should have said: My stench released its odor.²⁶⁸Since the verse was referring to the Golden Calf, it should have referred to stench rather than the fragrance of the sweet-smelling nard. Rather, a treatise ascended in their hand from the Diaspora,²⁶⁹The midrash is citing an ancient tradition recorded in a treatise that was transported from Babylon during the Return to Zion to build the second Temple. and they taught in its regard that He skipped the incident of the calf for them and the act of the Tabernacle preceded it.²⁷⁰The sin of the Golden Calf (Exodus chap. 32) should have been recorded in the Torah immediately following the events of the revelation at Sinai. Instead, it is preceded by the commandments concerning the building of the Tabernacle (Exodus chapters 25–31), to indicate that even when Israel sinned, they were still beloved in the eyes of the God. Therefore, the verse characterizes their odor as nard.
Rabbi Eliezer, Rabbi Akiva, and Rabbi Berekhya, Rabbi Eliezer says: “While the king was at his feast,” while the King of kings was at His feast, in the firmament, Mount Sinai was already enveloped in flames, as it is stated: “The mountain was burning with fire” (Deuteronomy 4:11). Rabbi Akiva says: While the King of kings was at His feast, in the firmament, already, “the glory of the Lord rested on Mount Sinai” (Exodus 24:16). Rabbi Berekhya says: While Moses was at his feast in the firmament,²⁷¹While he was still on Mount Sinai. as he is called king, as it is stated: “He became king in Yeshurun, when the heads of the people were assembled” (Deuteronomy 33:5), already, “God spoke all these matters saying” (Exodus 20:1).
Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: While the King of kings was at His feast, in the firmament, Mikhael, the great prince, had already descended from the heavens and rescued Abraham our patriarch from the fiery furnace. The Rabbis say: The Holy One blessed be He descended and rescued him, as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). When did Mikhael descend? It was in the days of Ḥanaya, Mishael, and Azarya.²⁷²Mikhael is identified as the angel who descended to rescue Ḥananya, Mishael, and Azarya from the fiery furnace (see Daniel 3:25).
Rabbi Tavyomei said: While Jacob our patriarch was lying [mesev] in his bed, ²⁷³The expression “at his feast [bimsibo]” in the verse is interpreted as a reference to Jacob lying on his deathbed. the Divine Spirit gleamed in him, and he said to his sons: “God will be with you” (Genesis 48:21). He said to them: ‘He is destined to rest His Divine Presence in your midst.’ Rav Naḥman said: It is written: “Israel and everything that he had traveled and came to Beersheba” (Genesis 46:1). Where did he go? He went to chop down the cedars that Abraham our patriarch had planted in Beersheba, as it is stated: “He planted a tamarisk in Beersheba” (Genesis 21:33).²⁷⁴Jacob chopped them down in order to take them to Egypt. Rabbi Levi said: It is written: “The central bar inside the planks extending from end to end” (Exodus 26:28). The bar was thirty-two cubits long. From where did they have it in their possession at that moment?²⁷⁵Where did they get such a long piece of wood in the wilderness, just when they needed it to build this part of the Tabernacle? It teaches that they were hidden with them from the days of Jacob our patriarch. That is what is written: “And everyone with whom acacia wood was found” (Exodus 35:24); “acacia wood was found,” is not written here, but rather, “with whom…it was found”—from the outset.
Rabbi Levi bar Ḥiyya said: They chopped them down in Magdala of the dyers²⁷⁶This was the name of a place in the Land of Israel. and took them with them down to Egypt. They had no knots and no cracks. There were acacia trees in Magdala and the custom was to prohibit [using] them due to the sanctity of the Ark.²⁷⁷Even in the times of the Sages of the midrash, acacia trees grew in Magdala, but due to the tradition that the wood eventually used for the Ark and the rest of the Tabernacle had been cut from there, the people of Magdala would not make use of the acacia trees. They came and asked Rav Ḥananya, colleague of the Rabbis, and he said to them: Do not deviate from the custom of your ancestors.

And soon after, Ishmael came back from the chase and entered his tent, when his wife repeated the following words, saying: A very old man from the land of the Philistines came hither to see thee, and such was his appearance and his figure. I did not ask him who he was. And when he saw that thou wast not here, he spoke unto me saying: When thy husband returneth say unto him, this is what the old man said unto thee: When thou returneth go and remove the nail of thy tent and put another nail in its stead. And Ishmael, hearing the words of his wife, knew that his father was there and that his wife showed him no honor. And Ishmael understood what his father said concerning his wife, and Ishmael obeyed the words of his father and sent away his wife, and she went her way. And Ishmael went into the land of Canaan and took unto himself a wife from there, and brought her home into his tent. And at the end of three years Abraham said once more: I will go again to look after my son Ishmael, for I have not seen his face for so many years. And he mounted his camel and rode into the wilderness and reached Ishmael’s tent at mid-day, and he inquired for Ishmael. And a woman came forth from the tent and said: He is not here my lord, for he went to hunt in the field and to drive the camel's into the pasture; and the woman continued saying: Step in my lord into the tent and eat a morsel of bread, for surely thou art fatigued from thy journey. And Abraham replied: It is impossible for me to do so, for I am in great haste to continue my journey, but give me a drink of water for I am thirsty. And the wife of Ishmael hurried into the tent and brought forth water and bread and set it before Abraham and forced him to eat. And Abraham ate and drank and it did his heart well, and he blessed his son Ishmael. And when he finished his meal he praised the Lord. And Abraham said unto Ishmael’s wife: When Ishmael cometh back tell him this: A very old man was here from the land of the Philistines and such was his appearance and figure. And he said unto me, when thy husband cometh back say unto him these are the words which the old man ordered me to tell thee: The nail which thou hast placed into thy tent is very good, never remove it from the tent. And when Abraham had given her that message he turned around and rode back the way he came, to the land of the Philistines. And when Ishmael came back his wife ran to meet him with joy and with a cheerful heart, and she said unto him: A very old man came hither from the land of the Philistines and inquired for thee. And I brought forth bread and water for him to eat, and he ate and drank and it did his heart well. And he spoke unto me according to these words: When Ishmael thy husband returneth home, tell unto him as follows: The nail which thou hast in thy tent is a very good one, do not ever remove it from its place. And Ishmael knew that it was his father and that his wife had given him due honor and respect, and Ishmael praised the Lord.

And the Lord remembered Sarah, as he had said (Gen. 21:1). Scripture states elsewhere in allusion to this verse: God is not a man that He should lie; neither the son of man, that He should repent; when He hath said, will He will not do it? Or when He hath spoken, will He not make it good? (Num. 23:19). R. Samuel the son of Nahman contended: The conclusion of this verse contradicts the beginning. It begins: God is not a man that He should lie, but subsequently it reverses itself by stating: when He hath said, will He not do it? What is meant by God is not a man that He should lie? It indicates that when the Holy One, blessed be He, promises to perform a good deed, He does so. For example: A mortal king may promise his son a gift, but if his son angers him, he will withdraw his promise. However, if the Holy One, blessed be He, promises to do a good deed, He will not retract His promise even though they sin against Him. Scripture states: And He gave them the lands of the nations, and they took the labor of the peoples in possession; that they might keep His statutes and observe His Laws (Ps. 105:44–45), and even though they neglected to keep His commandments and to observe His laws, He gave them the land. Similarly, though the Israelites erected the golden calf, when Moses pleaded for mercy in their behalf, the Holy One, blessed be He, said to him: Depart, go up hence, thou and the people thou hast brought out of the land of Egypt (Exod. 33:1). The Holy One, blessed be He, said: Moses, I am not like a man who promises a gift and then retracts. Hence, it says: God is not a man that He should lie.

And at that time Ishmael took his wife and his children, and his cattle, and all belonging to him, and went forth into the land of the Philistines to his father Abraham, and Abraham related unto his son all concerning the treatment he received of Ishmael’s first wife. And Ishmael and his children tarried with Abraham for many days in the land of the Philistines. And Abraham dwelt in the land of the Philistines many years, and the time increased to twenty-six years. And after that time Abraham and all his servants departed from the land of the Philistines unto a great distance, and they came into the neighborhood of Hebron and they located there. And Abraham and his servants dug there wells of water, and Abraham and all belonging to him dwelt around the water. And the servants of Abimelech, the king of the Philistines, heard it that the servants of Abraham have dug wells within the limits of the Philistines’ land, and they came and quarreled with the servants of Abraham, and they ejected them and took possession of the great well which Abraham's servants had dug. And when Abimelech, king of the Philistines, heard these things, he and Fichol his commander-in-chief and twenty of his men came unto Abraham, and Abimelech spoke unto Abraham concerning his servants. And Abraham rebuked Abimelech on account of his men having ejected him from the well, and Abimelech replied, saying: As God liveth who created all the earth, I know nothing of the whole affair between our servants until this day. And Abraham took seven sheep and gave them to Abimelech, saying: Take this from me that it be a testimony that I have dug this well. And Abimelech accepted the seven sheep as also flocks and herds in great numbers which Abraham gave unto him, and Abimelech swore unto Abraham in regard to that well. Therefore this place is called Beer-Sheba, because there both of them have sworn. And after they had established a covenant between themselves, Abimelech and Fichol with his men arose and returned unto the land of the Philistines. And Abraham with all belonging to him remained in Beer-Sheba, where they dwelt for many days. And Abraham planted in Beer-Sheba a large grove and made to it four gates towards the four winds of heaven. And within that grove he planted a vineyard, so that the traveler could enter from whatever side he came, and he could eat and drink and resume his journey. For Abraham's house was ever open to all the sons of man that passed and repassed that way; and the travelers always stopped in to eat and to drink in Abraham's house day after day.

And the Lord remembered Sarah, as he had said (Gen. 21:1). May it please our master to teach us: What is considered ona’ah (wrong doing)? Our masters teach us: A man is forbidden to hurt his fellow man by asking “How much do you want for this article?” when he has no intention of purchasing it; nor should he grieve a person who has repented by reminding him of his previous behavior; nor should he taunt a man who is the son of a proselyte by saying: “Remember how your forebears behaved, the flesh of swine is still lodged between their teeth.” The Holy One, blessed be He, declared: Strive to act as I did, as though that were possible. When I fashioned the world I had no wish to bring grief to My creatures, and therefore did not disclose to the inhabitants of the world the tree from which Adam ate the forbidden fruit.

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

Trials. Abraham said to the Holy One, blessed be He: Master of the Universe, if You had made the generation of the flood feel secure, they would not have angered You or rebelled against You by saying: Depart from us (Job 21:14). Thereupon, the Holy One, blessed be He, said to him: I shall begin with you (to try men). And He tried him through his son (who was to be offered as a sacrifice), as it is written: And the child grew, and was weaned, etc. (Gen. 21:8).

Hospitality. For it is said: And he planted a tamarisk tree (ibid., v. 33). R. Nehemiah stated: “Tamarisk tree” (alef-shin-lamed) contains the same letters as the word “ask” (shin-alef-lamed).²³On this word-play, see Bereshit Rabbah 54:6. Whenever a man approached him, Abraham would say: “Ask what you desire, and I will give it to you.” And he built an inn at the crossroads.

And whenever a man entered Abraham's house hungry, Abraham gave him to eat and to drink until he was satisfied, and if a naked person would come Abraham failed not to cover him with raiments as he had need of, and he gave him likewise silver and gold, and acquainted him with the Lord who created him in the earth. Such was Abraham's manner all his lifetime. And Abraham and his sons with all belonging to him dwelt in Beer-Sheba, and their tents reached unto Hebron. And Nahor, Abraham's brother, and his father and all belonging to them continued dwelling in Haran as they did not go with Abraham unto the land of Canaan. And children were born unto Nahor by Milcah, daughter of Haran and sister of Sarah, Abraham’s wife; and these are the names of those born unto him: Huz, and Buz, and, Kemuel, and Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel, eight sons. These are the children of Milcah, which she bare unto Nahor, the brother of Abraham. And Nahor had a concubine, whose name was Reumah, she also bare unto Nahor, Tebah, and Gaham, and Thahash, and Maachah, four sons. And all the children born unto Nahor were twelve sons and several daughters, and they too had children born unto them in Haran. And the children of Huz, Nahor's first-born, were: Abi, and Heref, and Godin, and Melush, and Deborah their sister. And the children of Buz were: Berahel, and Namath, and Seva, and Madono. And the sons of Kemuel were: Aram, and Rehob. And the children of Chesed were: Anamleh, and Meshay, and Benon and Jife. And the sons of Hazo were: Pildash, and Mehi and Ophir. And the sons of Pildash were: Arud, and Hamum, and Mered and Molach. And the sons of Jidlaph were: Mushan, and Cushan, and Mutsi. And the children of Bethuel were: Sechar, and Laban, and Rebekah their sister. These are the generations of the sons of Nahor, born in Haran. And Aram, son of Kemuel, and his brother Rehob departed from Haran and they discovered a valley in the land near the river Perath, and they built a city for themselves. And they called the name of the city after Pethor the son of Aram, which is Mesopotamia even to this day. And the children of Chesed went also away, to locate wherever they would find a suitable place. And they found a valley opposite the land of Shinar, and they dwelt therein. And they built for them selves a city in that place, calling the name of their city Chesed after their father's name, which is the land of Casdim even unto this day. And the Casdim dwelt in that land and they were fruitful and they multiplied greatly. And Terah, the father of Nahor and of Abraham, took unto himself another wife in his old age, whose name was Pelilah. And she conceived and bare a son unto him, and he called his name Zoba; and Terah lived twenty and five years after begetting Zoba. And in that year Terah died, which was the thirty-fifth year of the birth of Isaac son of Abraham. And all the days of Terah were two hundred and five years, and they buried him in Haran.

And the Lord remembered Sarah, as he had said (Gen. 21:1). Scripture states elsewhere in allusion to this verse: And all the trees of the field shall know that I, the Lord, have brought down the high tree, have exalted the low tree, and have dried up the green tree, and have made the dry tree to flourish. I, the Lord, have spoken and I will do it (Ezek. 17:24). I have brought down the high tree alludes to Assyria, as it is said: Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing thicket. And of a high stature (ibid. 31:3). Have exalted the low tree refers to Israel, as it is said: Therefore, I have made you contemptible and base before all the people (Mal. 2:9). Have dried up the green tree refers to Abimelech’s wife (because she could not bear children), and I have made the dry tree to flourish alludes to Sarah, as is said: And Sarah conceived and bore a son to Abraham (Gen. 21:2). I, the Lord, have spoken and I will do it parallels And the Lord did unto Sarah as He had spoken (ibid., v. 1). R. Levi said: During the month of Tammuz, grass withers and trees blossom. Similarly, the grass withered when the Lord closed all the wombs of the house of Abimelech, and the trees blossomed when the Lord remembered Sarah.

“What has been, already is, and what will be has already been; and God seeks the pursued” (Ecclesiastes 3:15).
“What has been, already is” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: If a person says to you: Is it possible that the entire world was water [and the world’s water was gathered] into water?⁶⁵God gathered the water that covered the land into the oceans (see Genesis 1:9); but how is that possible given that there was already water in the oceans? Say to him: ‘It “already is.”’ The ocean is entirely water in water.⁶⁶Even though it is full of water, rivers stream into it and it does not overflow.
“And what will be has already been…” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to transform sea into dry land?’ Say to him: ‘It “has already been.”’ Did He did not do so by means of Moses, as it is stated: “The children of Israel went on dry land” (Exodus 14:29), and it is written: “Now raise your staff…” (Exodus 14:16), and it is written: “And the children of Israel will come into the sea on dry land” (Exodus 14:16).
If a person will say to you: ‘Is it possible that had Adam, the first man, not sinned, he would have lived and endured forever?’ Say to him: ‘It “already is,”’ – Elijah, may he be remembered for good, who never sinned, lives and endures. “And what will be has already been” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to revive the dead?’ Say to him: ‘It “has already been,”’ He already revived the dead by means of Elijah, by means of Elisha, and by means of Ezekiel.
Rabbi Aḥa [said] in the name of Rabbi Ḥalafta: Everything that the Holy One blessed be He is destined to perform and to innovate in His world in the future, He has already performed partially by means of a prophet in this world. It is I⁶⁷This phrase, and the coming phrases, are stated from the perspective of God. who am destined to turn the sea into dry land; I have already done so in this world, [as it is stated]: “Now raise your staff…” (Exodus 14:16), It is I who am destined to remember the barren; I have already remembered by means of Abraham, as it is stated: “God remembered Sarah…” (Genesis 21:1).⁶⁸God informed Sarah of this fact through a prophecy granted to Abraham (Maharzu). It is I who am destined to revive the dead; I have already revived by means of Elijah, Elisha, and Ezekiel. It is I who am destined to cause kings to prostrate themselves to you; I have already done it for you by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46). It is I who am destined to open the eyes of the blind in the future; I have already done so by means of Elisha, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17).
“And God seeks the pursued” – Rabbi Huna said in the name of Rabbi Yosei: God will always seek [to save] the pursued. You find a righteous man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a wicked man; “and God seeks the pursued.” God seeks the pursued in any circumstance.
Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always seeks the blood of the pursued from the pursuers.⁶⁹He holds the pursuers accountable for their actions, and He grants favor to the pursued. Know that it is so; Abel was pursued by Cain, and the Holy One blessed be He chose only Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was pursued by the members of his generation, and the Holy One blessed be He chose only Noah, as it is stated: “For you I have seen righteous before Me” (Genesis 7:1). Abraham was pursued by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was pursued by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “They said: We have seen that the Lord has been with you” (Genesis 26:28). Jacob was pursued by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For the Lord has chosen Jacob for Himself, Israel as His treasure” (Psalms 135:4). Joseph was pursued by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph when he went out over the land of Egypt” (Psalms 81:6).
Moses was pursued by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). David was pursued by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David His servant and took him from the sheepfolds” (Psalms 78:70). Saul was pursued by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel was pursued by the nations, and the Holy One blessed be He chose Israel, as it is stated: “[For you are a holy people to the Lord your God; the Lord your God] has chosen you as a treasured people” (Deuteronomy 7:6). Rabbi Elazar ben Rabbi Yosei ben Zimra said: The same is true regarding offerings. The Holy One blessed be He said: A bull is pursued by a lion, a goat by a leopard, a sheep by a wolf; do not sacrifice the pursuers before Me, but rather the pursued, as it is stated: “A bull, a sheep, or a goat…[it shall be accepted as a fire offering before the Lord]” (Leviticus 22:27).

And the Lord remembered Sarah, as he had said (Gen. 21:1). Scripture states elsewhere in allusion to this verse: And all the trees of the field shall know that I, the Lord, have brought down the high tree, have exalted the low tree, and have dried up the green tree, and have made the dry tree to flourish. I, the Lord, have spoken and I will do it (Ezek. 17:24). I have brought down the high tree alludes to Assyria, as it is said: Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing thicket. And of a high stature (ibid. 31:3). Have exalted the low tree refers to Israel, as it is said: Therefore, I have made you contemptible and base before all the people (Mal. 2:9). Have dried up the green tree refers to Abimelech’s wife (because she could not bear children), and I have made the dry tree to flourish alludes to Sarah, as is said: And Sarah conceived and bore a son to Abraham (Gen. 21:2). I, the Lord, have spoken and I will do it parallels And the Lord did unto Sarah as He had spoken (ibid., v. 1). R. Levi said: During the month of Tammuz, grass withers and trees blossom. Similarly, the grass withered when the Lord closed all the wombs of the house of Abimelech, and the trees blossomed when the Lord remembered Sarah.

(Gen. 15:1:) AFTER THESE THINGS. This text is related (to Prov. 11:18): A WICKED ONE DOES THE WORK OF FALSEHOOD.⁶⁹Tanh., Gen. 3:12; Gen. R. 44:2. This refers to Nimrod the Wicked, who used to make images and lead astray the children of Adam; for idolatry resembles falsehood, as stated (in Jer. 10:14): FOR HIS MOLTEN IMAGE IS FALSEHOOD AND THERE IS NO BREATH IN THEM. (Prov. 11:18, cont.:) THE ONE WHO SOWS RIGHTEOUSNESS HAS A TRUE REWARD. This refers to our father Abraham, who did sow righteousness when he would serve food to those who passed back and forth,⁷⁰Gen. R. 43:7; M.Ps. 110:1. as stated (in Gen. 21:33): THEN HE PLANTED AN INN⁷¹Although Eshel is usually translated “tamarisk,” the word is interpreted here by notrikon, i.e., a method of interpretation which understands each letter of a word as an initial letter for a whole word. In this case the three Hebrew letters in Eshel are understood as the initial letters for “eating,” “drinking,” and “spending the night,” i.e., what one does at an inn. IN BEERSHEBA. The Holy One said to him: By your life you have a true reward, as stated (in Gen. 15:1, end): FEAR NOT, ABRAM!… [YOUR REWARD SHALL BE VERY GREAT].

And the Lord remembered Sarah (Gen. 21:1). Scripture states elsewhere in reference to this verse: That confirmeth the word of His servant, and performeth the counsel of His messengers. That saith of Jerusalem: “She shall be inhabited”; and of the cities of Judah: “They shall be built” (Isa. 44:26). That confirmeth the word of His servant refers to Abraham, for the Holy One, blessed be He, said: I opened his womb (Abimelech) on account of Abraham, My servant, who prayed in his behalf, as it is said: And Abraham prayed unto God (Gen. 20:17). Performeth the counsel of His messengers alludes to the angels who informed Abraham that he would have an offspring, as it is said: I will certainly return unto you when the season cometh around (ibid. 18:10).

And Moses stretched forth his rod unto heaven, and the Lord sent thunder and hail (ibid., v. 23). Wherever Scripture says and the Lord it refers to Him and to His heavenly court. And the Lord did unto Sarah as he had spoken (Gen. 21:1), that is, He and His court. And the Lord caused it to rain on Sodom (ibid. 20:24), that is, He and His court. And the Lord sent thunder and hail (Exod. 9:23), that is, He and His court. So there was hail, and fire flashing up amidst the hail (ibid., v. 24). The words fire flashing indicate that after the hail, the fire flashed and consumed it, as is said: But the wheat and the spelt were not smitten, for they ripen late (ibid., v. 32). R. Phinehas and R. Judah the son of Shalum discussed this matter. R. Phinehas said: What is the meaning of ripen late? It indicates that the Holy One, blessed Be, performed a miracle with them. R. Judah, however, insisted that they were merely late in ripening. R. Phinehas maintained: It is written: And the hail smote every herb of the field (ibid., v. 25), and yet you insist that they were not smitten because they were still young. Obviously that is not so. The Holy One, blessed be He, performed a miracle with them.¹⁷Word-play interpreting afilot (“late”) in Exod. 9:32 as pelaim (“wonders”).

And the Lord remembered Sarah (Gen. 21:1). Scripture says elsewhere in allusion to this verse: Then the nations that are left round about shall know that I, the Lord, have builded the stricken places, and have planted that which was desolate: I, the Lord, have spoken it, and I will do it (Ezek. 36:36).

(Exodus 13:17) "And it was, when G d sent ("shalach") the people": "sending" in all places is accompaniment, viz. (Genesis 18:16) "And Abraham went with them to send them," (Ibid. 26:31) "And Israel sent them." The mouth (of Pharaoh) that said (Exodus 5:2) "Israel, too, I will not send," it is that (mouth) which said (Ibid. 10:10) "I will send you and your children." How was he rewarded for this? (Devarim 23:8) "You shall not abominate an Egyptian." The mouth which said (Exodus 5:2) "I do not know the L rd," it is that (mouth) which said (Ibid. 14:25) "I will flee from before Israel, for the L rd wars for them against the Egyptians." How was he rewarded for this? (Isaiah 19:19) "On that day there will be an altar to the L rd in the midst of the land of Egypt and a pillar at its border to the L rd." The mouth which said (Exodus 5:2) "Who is the L rd that I should hearken to His voice," it is that mouth which said (Ibid. 9:27) "the L rd is the Tzaddik, and I and my people are the wicked" — wherefore He gave them a place for burial, as it is written (Ibid. 15:12) "You inclined Your right hand — the earth swallowed them up." (Ibid.) "that G d did not lead them ('nacham')." This "nichum" connotes leading, as in (Psalms 77:21) "You have led (nachitha) Your people like sheep," and (Ibid. 78:4) "And He led them (vayanchem) with a cloud by day, and all the night with a light of fire." "by way of the land of the Philistines, for it was near": Near (i.e., "close") is the thing of which the Holy One Blessed be He spoke to Moses (Exodus 2:12): "When you take the people out of Egypt, you will serve G d on this mountain." Variantly: "for it was near": It afforded easy return to Egypt, viz. (Ibid. 5:3) "Let us go a three days' distance in the desert." Variantly: "for it was near": Close (in time) was the oath that Abraham had sworn to Avimelech, viz. (Genesis 21:23) "And now, swear to me here by G d that you will not deal with me falsely (by trespassing on my land), or to my son or my grandson," and his grandson was still alive. Variantly: "for it was near": The first war (that with Egypt) was too close to the second (that with Canaan). Variantly: "for it was near": The Canaanites had only recently acquired the land, and (Genesis 15:16) "And they (the Israelites) shall return here in the fourth generation, for the sin of the Amorites is not yet complete." Variantly: "for it was near": The Holy One Blessed be He did not bring them directly to Eretz Yisrael but by way of the desert, saying: If I bring them there now, immediately each man will seize his field, and each man his vineyard and they will neglect Torah study. Rather, I will keep them in the desert forty years, eating manna and drinking from the well, and the Torah will be absorbed in their bodies. From here R. Shimon would say: The Torah was given to be expounded only by the eaters of manna, and, like them, the eaters of terumah (i.e., the Cohanim). Variantly: "for it was near": The L rd did not bring them in directly. For when the Canaanites heard that the Israelites were coming, they arose and burned all the vegetation and cut down all the trees, and razed the buildings, and stopped up the springs — whereas the Holy One Blessed be He said: I did not promise their fathers to bring them to a ruined land, but one full of all good things, viz. (Devarim 6:11) "and houses full of all good." Rather, I will keep them in the desert until the Canaanites arise and restore what they have destroyed. (Ibid.) "for the L rd said: Lest the people bethink themselves when they see war": This is the war of Amalek, viz. (Numbers 14:45). "Variantly: "for the L rd said, etc.": This is the war of the sons of Ephraim, viz. (I Chronicles 7:20-21), and (Psalms 78:9-72). They transgressed the appointed time (for the redemption) and the oath, viz. (Genesis 50:25). "for the L rd said, etc.": So that they not see the bones of their brethren strewn in Philistia and return (to Egypt). Now does this not follow a fortiori, viz.: If, when He took them in a circuitous way, they said (Numbers 14:4) "Let us make a head and return to Egypt," how much more so if He would take them in a straight way!

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”

“He seats the barren woman of the house as a happy mother of children. Hallelujah!” (Psalms 113:9) There are seven barren women: Sarah, Rivka, Rachel and Leah, Manoach’s wife, Chana and Zion…Another explanation. ‘He seats the barren woman’ this refers to Zion. “Sing you barren woman who has not borne…” (Isaiah 54:1) ‘a happy mother of children,’ “And you shall say to yourself, Who begot these for me…” (Isaiah 49:21)

Abraham was first with aging,⁶⁶BM 87a; Gen. R. 65:9; 97 (Vatican MS) on Gen. 48:1 (= pp. 1241—1243 in the Theodor-Albeck edition); Tanh., Gen. 5:1; PRE 52. See also above, 5:5. with trials, with an inn,⁶⁷Gk.: pandokeion. and with a legatum.⁶⁸The Latin word means “bequest.”
• With aging: When the father and the son would enter a city, no one knew whom to honor. The Holy One said: By your life, I am beginning < the aging process > with you, as stated (in Gen. 24:1): NOW ABRAHAM WAS AGED.⁶⁹Heb.: zaqen. In Scripture (Gen. 18:11) Abraham and Sarah are the first persons to whom this word is applied.
• With trials: Where is it shown? Abraham said to the Holy One: Sovereign of the World, if you had not given contentment to the generation of the flood, they would not have provoked you to anger. But, if you had brought trials upon them, they would not have rebelled against you. The Holy One said to him: With you I am beginning to have one suffer trials through his child. Thus it is stated (in Gen. 21:8.): SO THE CHILD (Isaac) GREW AND WAS WEANED.⁷⁰The passage goes on to show how the weaning led in vs. 11 to Abraham being distressed. {R. Joshua} [R. Osha'ya] and R. Abbin differed.⁷¹Gen. R. 53:10. The one said that he was weaned from trials. The other said that he was weaned from the evil drive to the good drive.
• With an inn, according to what is written (in Gen. 21:33): AND AT BEER-SHEBA HE PLANTED AN ESHEL, i.e., an inn.⁷²Eshel, which is commonly translated here as “tamarisk tree,” can also mean “inn.” Gen. R. 54:6; Sot. 10a.
• With a legatum {i.e., a gift}: Where is it shown? Where it is stated (in Gen. 25:6): BUT TO ABRAHAM'S SONS BY CONCUBINES ABRAHAM GAVE GIFTS.

Abraham was first with aging,⁶⁶BM 87a; Gen. R. 65:9; 97 (Vatican MS) on Gen. 48:1 (= pp. 1241—1243 in the Theodor-Albeck edition); Tanh., Gen. 5:1; PRE 52. See also above, 5:5. with trials, with an inn,⁶⁷Gk.: pandokeion. and with a legatum.⁶⁸The Latin word means “bequest.”
• With aging: When the father and the son would enter a city, no one knew whom to honor. The Holy One said: By your life, I am beginning < the aging process > with you, as stated (in Gen. 24:1): NOW ABRAHAM WAS AGED.⁶⁹Heb.: zaqen. In Scripture (Gen. 18:11) Abraham and Sarah are the first persons to whom this word is applied.
• With trials: Where is it shown? Abraham said to the Holy One: Sovereign of the World, if you had not given contentment to the generation of the flood, they would not have provoked you to anger. But, if you had brought trials upon them, they would not have rebelled against you. The Holy One said to him: With you I am beginning to have one suffer trials through his child. Thus it is stated (in Gen. 21:8.): SO THE CHILD (Isaac) GREW AND WAS WEANED.⁷⁰The passage goes on to show how the weaning led in vs. 11 to Abraham being distressed. {R. Joshua} [R. Osha'ya] and R. Abbin differed.⁷¹Gen. R. 53:10. The one said that he was weaned from trials. The other said that he was weaned from the evil drive to the good drive.
• With an inn, according to what is written (in Gen. 21:33): AND AT BEER-SHEBA HE PLANTED AN ESHEL, i.e., an inn.⁷²Eshel, which is commonly translated here as “tamarisk tree,” can also mean “inn.” Gen. R. 54:6; Sot. 10a.
• With a legatum {i.e., a gift}: Where is it shown? Where it is stated (in Gen. 25:6): BUT TO ABRAHAM'S SONS BY CONCUBINES ABRAHAM GAVE GIFTS.

..."Visiting (poked)" - visiting is always to remember. And so it states (Genesis 21:1), "And the Lord visited Sarah"; and it states (Exodus 3:16), "I will surely visit you." R. Yehudah says, "I gather together the iniquities with me, and suspend them until the fourth generation; as with Jehu, the son of Nimshi. Accordingly, it states [about him] (II Kings 15:12), "Four generations of your descendants shall occupy the throne of Israel." And so it was for him...

(Gen. 35:9:) NOW GOD APPEARED UNTO JACOB AGAIN…. This text is related (to Eccl. 7:2): IT IS BETTER TO GO UNTO A HOUSE OF MOURNING < THAN UNTO A HOUSE OF FEASTING >…. R. Simeon bar Abba said: There are two ways to be charitable, to be charitable with a bride and with the dead. If both of these < opportunities > should present themselves to you, you would not know which of them to seize first. Solomon came and explained (in Eccl. 7:2): IT IS BETTER TO GO INTO THE HOUSE OF MOURNING < THAN UNTO A HOUSE OF FEASTING >…. We have found that, when people have gone to the house of feasting, their names were not specified; but, when people have gone to the house of mourning, they have been excluded from Gehinnom, their names have been specified, and they have prophesied through the Holy Spirit.⁷⁵Eccl.R. 7:2:4. So who were those who entered the house of feasting? It is written (in Gen. 21:8): SO THE CHILD (Isaac) GREW AND WAS WEANED, AND ABRAHAM MADE A GREAT FEAST. What is the meaning of GREAT? It teaches that Shem, Eber, and Abimelech were there; but their names were not specified.⁷⁶Cf. Gen. R. 53:10. However, the names of those who went to the house of mourning {Job and his friends} were excluded from Gehinnom and the Holy Spirit rested upon them, i.e., upon Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. And the Holy Spirit rested upon them, in that it is stated (in Job 4:1): THEN ANSWERED ELIPHAZ THE TEMANITE. Now he would only have answered in the language of prophecy. Thus it is stated (in Exod. 19:19): MOSES SPOKE, AND GOD ANSWERED HIM IN THUNDER.⁷⁷See also ySot. 7:2 (21c). Ergo: IT IS BETTER TO GO INTO THE HOUSE OF MOURNING < THAN INTO A HOUSE OF FEASTING >…. And who was the first to show his face [as a mourner]. See, the Holy One says < when >. When? When Deborah died, as stated (in Gen. 35:8): THEN < REBEKAH'S NURSE > DEBORAH DIED < AND WAS BURIED UNDER THE OAK BELOW BETHEL; AND ITS NAME WAS CALLED WEEPING OAK >. And it is written (in vs. 9): NOW GOD APPEARED UNTO JACOB AGAIN … < AND BLESSED HIM >.⁷⁸According to below, 8:26; Eccl. 7:2:3, the Holy One blessed him with a benediction for mourners.

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

(Exodus 12:25) "And it shall be, when you come to the land": The service is contingent upon their entering the land and thereafter. (In the desert they were obliged to observe only one Pesach, in the second year, by Divine command.) "as He has spoken": And where did He speak it? (Ibid. 6:8) "and I shall bring you to the land, etc." Similarly, (Ibid. 16:23) "This is what the L rd has spoken: 'A resting, a holy Sabbath, etc.'" And where did He speak it? (Ibid. 5) "And it shall be on the sixth day that they shall prepare, etc." Similarly, (Leviticus 10:3) "This is as the L rd spoke: With My near ones I will be sanctified." And where did He speak it? (Exodus 29:43) "And I will be appointed there for the children of Israel and it (the mishkan) will be sanctified by My glory" (i.e., by My glorifiers). Similarly, (Devarim 11:25) "The L rd your G d will put the dread and fear of you over the whole land … as He spoke to you." And where did He speak it? (Exodus 23:27) "My fright shall I send before you, and I shall confound all the people, etc." (Devarim 12:20) "When the L rd your G d broadens your boundary, as he spoke to you, etc." And where did He speak it? (Exodus 34:24) "for I shall drive out nations from before you and I shall broaden your boundary," (Ibid. 23:31) "And I shall set your boundary from the Red Sea, etc." Similarly, (Devarim 15:6) "for the L rd your G d will bless you as He spoke to you." And where did He speak it? (Ibid. 7:14) "Blessed shall you be over all other peoples." Similarly (Ibid. 26:18) "and the L rd has affirmed this day to make you His chosen people as He spoke to you." And where did He speak it? (Exodus 19:5) "then you shall be to Me chosen above all the peoples." Similarly (Devarim 26:19) "and to place you higher than all the nations … as He spoke." And whence did He speak it? (Ibid. 28:13) "And the L rd will make you the head, and not the tail. Similarly, (Isaiah 1:2) "Hear, O heavens, and give ear, O earth, as the L rd has spoken." And where did He speak it? (Devarim 32:1) "Hear, O heavens, and I shall speak." Similarly, (Isaiah 40:5) "The glory of the L rd shall appear, and all flesh will behold as one, for the mouth of the L rd has spoken." And where did He speak it? (Devarim 32:39) "See, now, that I — I am He, and there is no god beside Me." Similarly, (Isaiah 1:19-20) "If you acquiesce and pay heed, the good of the earth will you eat. But if you refuse and rebel, the sword will devour you; for the mouth of the L rd has spoken." And where did He speak it? (Leviticus 26:25) "… I will bring against you an avenging sword, etc." Similarly, (Isaiah 25:8) "He will destroy death forever … for the L rd has spoken." And where did He speak it? (Devarim 32:39) "I put to death and I bring to life, etc." Similarly, (Isaiah 58:14) "then you will rejoice in the L rd, and I will 'ride' you on the heights of the earth, etc." And where did He speak it? (Devarim 32:13) "He will 'ride' him on the heights of the earth, etc." Similarly, (Ezekiel 39:8) "Behold, it has come; it has arrived, says the L rd G d. This is the day of which I spoke." And where did He speak of it? (Devarim 32:42) "I will make My arrows drunk with blood, etc." Similarly, (Michah 4:4) "and each man will sit under his grapevine … for the mouth of the L rd of hosts has spoken." And where did He speak it? (Leviticus 26:6) "And I will place peace in the land, etc." Similarly, (Ovadiah 1:18) "And there will be no survivor of the house of Esav, for the mouth of the L rd has spoken." And where did He speak it? (Numbers 24:18-19) "And Edom (Esav) will become an inheritance … and a victor will issue from Jacob and will destroy all trace of Ir." Similarly, (Genesis 21:1) "And the L rd remembered Sarah (for motherhood) as He had said." "And where did He say it? (Ibid. 17:19) "And G d said: But Sarah your wife will bear, etc." Similarly, (Ibid. 21:1) "And the L rd did for Sarah as He had spoken." And where did He speak it? (Ibid. 15:4) "And the 'speaking' of the L rd was to him. This one (Ishmail) will not inherit you, etc." Similarly, (Yoel 4:8) "and I will sell your sons and your daughters, etc." And where did he speak it? (Genesis 9:25) "And he (Noach) said: Cursed is Canaan. A servant of servants will he be to his brothers." Similarly, (Devarim 17:16) "And the L rd said to you: You will not go back this way (to Egypt) again." And where did He say it? (Exodus 14:13) "For your seeing Egypt is (only) this day. You will see them no more forever." Similarly, (Isaiah 65:25) "The wolf and the lamb will graze together…said the L rd." And where did He say it? (Leviticus 26:6) "I will cut off wild beasts from the land." Similarly, (I Kings 11:2) "… of the nations of which the L rd said … You shall not come among them, etc." And where did He say it? (Devarim 7:3) "And you shall not intermarry with them, etc." Similarly, (I Kings 8:12) "The L rd has said that He will dwell in a thick cloud." And where did He say it? (Leviticus 16:2) "For in a thick cloud will I appear upon the (ark) cover." Similarly, (Malachi 3:17) "'and they will be Mine,' said the L rd." And where did He say it? (Exodus 19:5) "And you will be unto Me, chosen, etc." Similarly, (Yoel 3:5) "And all who call in the name of the L rd … as the L rd said." And where did He say it? (Devarim 28:10) "And all the peoples of the earth will see that the L rd's name is called upon you, etc." Similarly, (Isaiah 66:20-21) "And they will bring all your brothers from all the nations as an offering to the L rd … And also from them will I take Cohanim and Levites, the L rd said." And where did He say this? (Devarim 29:28) "What is concealed (from us [e.g., who is a Cohein and who, a Levite]) is known to the L rd our G d." Here, too, (Exodus 12:25) "And it shall be, when you come to the land that the L rd will give you, as He has spoken, etc." And where did He speak it? (Ibid. 6:8) "And I shall bring you to the land, etc." (Exodus 12:26) "And it shall be, when your sons say to you, etc.": At that time, Israel was receiving bad tidings, that the Torah was destined to be forgotten. Others say they were receiving good tidings, that they were destined to see sons and sons of sons. (Exodus 12:27) "And the people bowed down and prostrated themselves": Why did they bow down? For it is written (Ibid. 13:18) "And the children of Israel went out of Egypt chamushim" — one out of five ("chamishah"). Others say one out of fifty ("chamishim"). And others say one out of five hundred ("chamesh me'oth"). R. Nehorai says; Upon my oath, not one in five hundred went out. For it is written (Ezekiel 16:7) "Numerous as the spouts of the field did I make you" (in Egypt), and (Exodus 1:7) "And the children of Israel were fruitful, and teemed" — One woman would bear six in one womb. And you say one in five hundred went out? And when did they die? In the three days of darkness, of which it is written (Exodus 10:23) "One man could not see another." The Jews buried their dead, and they were thankful and praised (the L rd) that their foes could not see (the dead) and rejoice in their downfall. (Ibid. 12:27) "Then you shall say that it is a Paschal sacrifice to the L rd.": R. Yossi Haglili said: The Jews would have deserved to die in Egypt (if not for the merit of the Paschal sacrifice) whereby the last of them consummated his sacrifice (and lived.) "Then you shall say that it is a Paschal sacrifice." We are hereby apprised that all who hear of or see the miracles that the Holy One Blessed be He wrought in Egypt must give praise. And thus is it written (Exodus 18:8-9) "And Moses related to his father-in-law all that the L rd did to Pharaoh and to Egypt. And Yithro rejoiced, etc." (Ibid. 28) "And the children of Israel went and they did": Reward is given for both the going and the doing. "and they did": Now did they already do? __ Their taking it upon themselves to do is regarded as their doing. "as the L rd commanded": We are hereby apprised of their eminence. Exactly as Moses and Aaron commanded them thus did they do. What is the intent of (the seemingly superfluous) "Thus did they do"? Moses and Aaron, too, did thus.

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

The Holy One demands satisfaction for the blood of the pursued at the hands of the pursuers. Abel was pursued by Cain and the Holy One chose Abel... Noah was pursued by his generation, and the Holy one chose Noah. Abraham was pursued by Nimrod, and the Holy One chose Abraham. Isaac was pursued by the Philistines, and the Holy One chose Isaac. Jacob was pursued by Esau, and the Holy One chose Jacob. Joseph was pursued by his brothers, the Holy One chose Joseph.

Rabbi said: Abraham did not delay aught with reference to all (things) which He commanded him, as it is said, "And he that is eight days old shall be circumcised" (Gen. 17:12); and when Isaac was born, (and when) he was eight days old (Abraham) brought him to be circumcised, as it is said, "And Abraham circumcised his son Isaac when he was eight days old" (Gen. 21:4). Hence thou mayest learn that everyone who brings his son for circumcision is as though (he were) a high priest bringing his meal offering and his drink offering upon the top of the altar. Hence the sages said: A man is bound to make festivities and a banquet on that day when he has the merit of having his son circumcised, like Abraham our father, who circumcised his son, as it is said, "And Abraham circumcised || his son Isaac" (ibid.).

Rabbi said: Abraham did not delay aught with reference to all (things) which He commanded him, as it is said, "And he that is eight days old shall be circumcised" (Gen. 17:12); and when Isaac was born, (and when) he was eight days old (Abraham) brought him to be circumcised, as it is said, "And Abraham circumcised his son Isaac when he was eight days old" (Gen. 21:4). Hence thou mayest learn that everyone who brings his son for circumcision is as though (he were) a high priest bringing his meal offering and his drink offering upon the top of the altar. Hence the sages said: A man is bound to make festivities and a banquet on that day when he has the merit of having his son circumcised, like Abraham our father, who circumcised his son, as it is said, "And Abraham circumcised || his son Isaac" (ibid.).

9 .....Rabbi Bibei bar Aba in the name of Rabbi Yohanan said: Abraham rose in prayer and supplication before the Holy Blessed One and said, “Master of the Universe! It is revealed and known before You that at the time You said to me “Take your son, your only one,” it was in my heart to reply against You, and I had what to say in my heart: ‘Earlier You said to me ‘it is through Isaac that offspring shall be continued for you.’ But now You say to me, ‘offer him there as a burnt-offering!’ So, just as I could have replied against You, but I suppressed my desire and did not argue with You…so too, when the children of Isaac come into transgressions and bad deeds, keep in mind for them the binding of Isaac their father, and rise from the seat of judgment to the seat of mercy and be filled with mercy for them, and be merciful to them and turn the quality of judgment to the quality of mercy. When? In the seventh month.

(Gen. 21:1:) THEN THE LORD VISITED SARAH. Let our master instruct us: If there is a quarrel between someone and his friend, how is there atonement for him on the Day of Atonement?¹⁰⁹PR 38. Thus have our masters taught (in Yoma 8:9): FOR TRANSGRESSIONS THAT ARE BETWEEN SOMEONE AND THE OMNIPRESENT, THE DAY OF ATONEMENT ATONES. FOR < TRANSGRESSIONS > THAT ARE BETWEEN HIM AND HIS COMPANION, THE DAY OF ATONEMENT DOES NOT ATONE UNTIL HE MAKES PEACE WITH HIS COMPANION. ¹¹⁰Cf. Matthew 5:22f. If he went to make peace, and he did not accept, what should he do? R. Jose, the son of a Damascene woman, said:¹¹¹As Buber points in a note, R. Jose’s statement belongs further down in the paragraph, where it is found in PR 38. This would be a ready sign¹¹²Gk.: semeion. for you. Every time that you show mercy to your companion, there is one showing mercy (i.e., the Omnipresent) to you. But if you do not show mercy to your companion, there is no one showing mercy to you.¹¹³Mark 11:25; Matthew 6:14-15; 18:23-35; Matthew 6:12//Luke 11:4. What should he do? R. Samuel ben Nahman said: Let him bring ten people and set them in a single line. Then let him say before them: My brothers, there has been a quarrel between me and such and such a person. So I went to make peace with him, but he did not accept. Immediately the Holy One sees that he has humbled himself before him, and he has mercy on him.¹¹⁴yYoma 8:9 (45c); cf. Yoma 87a. Thus it is stated (in Job 33:27): LET HIM DRAW UP A LINE (YShWR)¹¹⁵The midrash understands YShWR as a verb related to the noun shurah (“line”) and vocalized yeshawwer. OF PEOPLE AND SAY: I HAVE SINNED AND PERVERTED THAT WHICH WAS RIGHT (yashar).¹¹⁶This word also is related to YShWR (“line”). What < else > is written there (in vs. 28)? SO HE REDEEMS HIS SOUL FROM GOING INTO THE PIT. It is also written (in Prov. 28:13): BUT WHOEVER CONFESSES AND FORSAKES < HIS TRANSGRESSIONS > SHALL OBTAIN MERCY. R. Judah said: The one who confesses in order to forsake < transgressions > shall obtain mercy. Now you find it to be so (in Scripture). All the days that Job was angry with his companions and his companions with him, strict justice was extended against him. Thus it is stated (in Job 30:4): BUT NOW THOSE WHO ARE YOUNGER THAN I LAUGH AT ME. He said to Eliphaz: And are you not a son of Esau?¹¹⁷The midrash identifies Job’s companion with the Eliphaz mentioned in Gen. 36:4, 10-12, 15-16;I Chron. 1:35-36. If your father had persisted in begging me to have him eat with my dogs, I should have refused him. (Thus Job 30:1 continues:) WHOSE FATHERS I REFUSED TO SET WITH THE DOGS OF MY FLOCK. Then his companions said: Are you the only venerable one? We also have venerable ones, as stated (in Job 15:10): (WE ALSO HAVE) [WITH US ALSO ARE] BOTH THE OLD AND THE VENERABLE, < OLDER THAN YOUR FATHER >. Then, when the Holy one appeared to them and said to them: Why are you persisting? Come and make peace with Job. Thus it is stated (in Job 42:8): NOW THEREFORE, TAKE SEVEN BULLS AND SEVEN RAMS, < GO UNTO MY SERVANT JOB, AND SACRIFICE A BURNT OFFERING FOR YOURSELVES. > THEN LET MY SERVANT JOB PRAY FOR YOU. < When the Holy One had so spoken >, they immediately went and did so. What is written there (in vs. 10)? AND THE LORD RESTORED THE FORTUNES OF JOB. When? (Ibid., cont.:) WHEN HE PRAYED FOR HIS FRIENDS. So < it was with > Abimelech (according to Gen. 20:17): THEN ABRAHAM PRAYED < UNTO GOD; AND GOD HEALED ABIMELECH >…. The Holy One said: Abraham has sought mercy for Abimelech; I will visit him. Immediately (there follows in Gen. 21:1): THEN THE LORD VISITED SARAH.

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).

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).

Ben Tema said: Sarah said to Abraham, Write a bill of divorce, and send away this handmaid and her son from me and from Isaac my son, in this world and from the world to come. More than all the misfortunes which overtook Abraham, this matter was exceedingly evil in his eyes, as it is said, "And the thing was very grievous in Abraham's sight on account of his son" (Gen. 21:11).

Ben Tema said: Sarah said to Abraham, Write a bill of divorce, and send away this handmaid and her son from me and from Isaac my son, in this world and from the world to come. More than all the misfortunes which overtook Abraham, this matter was exceedingly evil in his eyes, as it is said, "And the thing was very grievous in Abraham's sight on account of his son" (Gen. 21:11).

Rabbi Jehudah said: In that night the Holy One, blessed be He, was revealed unto him. He said to him: Abraham ! Dost thou not know that Sarah was appointed to thee for a wife from her mother's womb? She is thy companion, and the wife of thy covenant; Sarah is not called thy handmaid, but thy wife; neither is Hagar called thy wife, but thy handmaid; and all that Sarah has spoken she has uttered truthfully. Let it not be grievous in thine eyes, as it is said, "And God said unto Abraham, Let it not be grievous in thy sight" (Gen. 21:12).

Abraham rose up early, and wrote a bill of divorce, and gave it to Hagar, and he sent her and her son away from himself, and from Isaac his son, from this world and from the world to come, as it is said, "And Abraham rose up early in the morning, and took bread and a bottle of water" (Gen. 21:14). He sent her away || with a bill of divorcement, and he took the veil, and he bound it around her waist, so that it should drag behind her to disclose (the fact) that she was a bondwoman. Not only this, but also because Abraham desired to see Ishmael, his son, and to see the way whereon they went.

"And she departed and wandered" (ibid.). The meaning of "and she wandered" is merely idolatry, because it is written, concerning (this root), "They are vanity, a work of delusion" (Jer. 10:15). He went and cast himself beneath the thorns of the wilderness, so that the moisture might be upon him, and he said: O God of my father Abraham ! Thine are the issues of death; take away from me my soul, for I would not die of thirst. And He was entreated of him, as it is said, "For God hath heard the || voice of the lad where he is" (Gen. 21:17). The well which was created at twilight was opened for them there, and they went and drank and filled the bottle with water, as it is said, "And God opened her eyes, and she saw a well of water" (Gen. 21:19). And there they left the well, and thence they started on their way, and went through all the wilderness until they came to the wilderness of Paran, and they found there streams of water, and they dwelt there, as it is said, "And he dwelt in the wilderness of Paran" (Gen. 21:21). Ishmael sent for a wife from among the daughters of Moab, and 'Ayeshah was her name. After three years Abraham went to see Ishmael his son, having sworn to Sarah that he would not descend from the camel in the place where Ishmael dwelt. He arrived there at midday and found there the wife of Ishmael. He said to her: Where is Ishmael? She said to him: He has gone with his mother to fetch the fruit of the palms from the wilderness. He said to her: Give me a little bread and a little water, for my soul is faint after the journey in the desert. She said to him: I have neither bread nor water. He said to her: When Ishmael comes (home) tell him this || story, and say to him: A certain old man came from the land of Canaan to see thee, and he said, Exchange the threshold of thy house, for it is not good for thee. When Ishmael came (home) his wife told him the story. A son of a wise man is like half a wise man. Ishmael understood. His mother sent and took for him a wife from her father's house, and her name was Fatimah.

"And she departed and wandered" (ibid.). The meaning of "and she wandered" is merely idolatry, because it is written, concerning (this root), "They are vanity, a work of delusion" (Jer. 10:15). He went and cast himself beneath the thorns of the wilderness, so that the moisture might be upon him, and he said: O God of my father Abraham ! Thine are the issues of death; take away from me my soul, for I would not die of thirst. And He was entreated of him, as it is said, "For God hath heard the || voice of the lad where he is" (Gen. 21:17). The well which was created at twilight was opened for them there, and they went and drank and filled the bottle with water, as it is said, "And God opened her eyes, and she saw a well of water" (Gen. 21:19). And there they left the well, and thence they started on their way, and went through all the wilderness until they came to the wilderness of Paran, and they found there streams of water, and they dwelt there, as it is said, "And he dwelt in the wilderness of Paran" (Gen. 21:21). Ishmael sent for a wife from among the daughters of Moab, and 'Ayeshah was her name. After three years Abraham went to see Ishmael his son, having sworn to Sarah that he would not descend from the camel in the place where Ishmael dwelt. He arrived there at midday and found there the wife of Ishmael. He said to her: Where is Ishmael? She said to him: He has gone with his mother to fetch the fruit of the palms from the wilderness. He said to her: Give me a little bread and a little water, for my soul is faint after the journey in the desert. She said to him: I have neither bread nor water. He said to her: When Ishmael comes (home) tell him this || story, and say to him: A certain old man came from the land of Canaan to see thee, and he said, Exchange the threshold of thy house, for it is not good for thee. When Ishmael came (home) his wife told him the story. A son of a wise man is like half a wise man. Ishmael understood. His mother sent and took for him a wife from her father's house, and her name was Fatimah.

"And she departed and wandered" (ibid.). The meaning of "and she wandered" is merely idolatry, because it is written, concerning (this root), "They are vanity, a work of delusion" (Jer. 10:15). He went and cast himself beneath the thorns of the wilderness, so that the moisture might be upon him, and he said: O God of my father Abraham ! Thine are the issues of death; take away from me my soul, for I would not die of thirst. And He was entreated of him, as it is said, "For God hath heard the || voice of the lad where he is" (Gen. 21:17). The well which was created at twilight was opened for them there, and they went and drank and filled the bottle with water, as it is said, "And God opened her eyes, and she saw a well of water" (Gen. 21:19). And there they left the well, and thence they started on their way, and went through all the wilderness until they came to the wilderness of Paran, and they found there streams of water, and they dwelt there, as it is said, "And he dwelt in the wilderness of Paran" (Gen. 21:21). Ishmael sent for a wife from among the daughters of Moab, and 'Ayeshah was her name. After three years Abraham went to see Ishmael his son, having sworn to Sarah that he would not descend from the camel in the place where Ishmael dwelt. He arrived there at midday and found there the wife of Ishmael. He said to her: Where is Ishmael? She said to him: He has gone with his mother to fetch the fruit of the palms from the wilderness. He said to her: Give me a little bread and a little water, for my soul is faint after the journey in the desert. She said to him: I have neither bread nor water. He said to her: When Ishmael comes (home) tell him this || story, and say to him: A certain old man came from the land of Canaan to see thee, and he said, Exchange the threshold of thy house, for it is not good for thee. When Ishmael came (home) his wife told him the story. A son of a wise man is like half a wise man. Ishmael understood. His mother sent and took for him a wife from her father's house, and her name was Fatimah.

[(Gen. 21:1:) THEN THE LORD VISITED SARAH.] This text is related (to Hab. 3:17): FOR THOUGH THE FIG TREE SHALL NOT BLOSSOM.¹¹⁸Gen. R. 53:3; PR 42:5. Who is this < fig tree >? This is Abraham, since it is stated (in Hos. 9:10): I SAW YOUR FATHERS AS THE FIRST FRUIT OF A FIG TREE IN ITS FIRST SEASON. (Hab. 3:17, cont.:) AND THERE IS NO YIELD ON THE VINES. ON THE VINE [sic] refers to Sarah, since it is stated (in Ps. 128:3): YOUR WIFE IS LIKE A FRUITFUL VINE. (Hab. 3:17, cont.:) THOUGH THE WORK OF THE OLIVE HAS FAILED. Were the words which the ministering angels brought as good tidings to Sarah deceptive? < They had said > (in Gen. 18:10): I WILL SURELY RETURN UNTO YOU. (Hab. 3:17:) THE WORK OF THE OLIVE. As the olive gives light to the world (through its oil), so the angels enlightened < Sarah > with their words.¹¹⁹Cf. Gen. R. 53:3, according to which THE WORK OF THE OLIVE alludes to the fact that the faces of the angels who gave Sarah the good tidings shone like an olive. (Hab. 3:17, cont.:) AND THE GRAINFIELDS (ShDMH) PRODUCE NO FOOD. Those breasts (ShDYM)¹²⁰ShDYM in an unvocalized text could easily be read as a plural of SDH, a common word meaning “field,” although not quite the word designating GRAINFIELDS in Hab. 3:17. suckle no one. (Hab. 3:17, cont.:) HE HAS DECREED¹²¹The midrash requires this translation. See the following note. A FLOCK FROM THE FOLD. Have you not raised up from her (i.e., from Sarah, the fold) the assembly of Israel, which is called a flock, where it is stated (in Ezek. 34:17): AND YOU, MY FLOCK?

(Devarim 6:4) "Hear, O Israel, the L-rd our G-d, the L-rd is One": Because it is written (Shemoth 25:2) "Speak to the children of Israel — It is not written "Speak to the children of Abraham and Isaac," but "speak to the children of Israel (i.e., Jacob [viz. Bereshith 32:29]) — Jacob merited that this pronouncement be stated to his children. For Jacob feared all of his days — Woe unto me, lest "base matter" issue from me as it did from my fathers! From Abraham there came forth Yishmael. From Isaac there came forth Esav my brother. Yishmael was an idolator, viz. (Bereshith 21:9) "And Sarah saw the son of Hagar the Egyptian … 'disporting himself'" (with idolatry). These are the words of R. Akiva. R. Shimon b. Yochai says: R. Akiva expounds four things where I differ from him, and it seems to me that my view is the correct one: He says "And Sarah the son of Hagar the Egyptian disports himself" with idolatry." And I say that the reference is to the inheritance, Yishmael saying "should I not, being the first-born, take a double portion?" And for this reason Sarah said (Ibid. 10) "Drive out this maidservant and her son." And my view seems more cogent than his.

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. 21:1:) THEN THE LORD VISITED SARAH. Let our master instruct us: What is meant by abuse?¹²⁴Tanh., Gen. 4:14; PR 42:1 ; cf. BM 58b (bar.) Thus have our masters taught: It is forbidden for someone to abuse his neighbor. (According to BM 4:10:) LET HIM NOT SAY: HOW MUCH DOES THIS COST? IF HE DOES NOT INTEND TO BUY. IF SOMEONE HAS REPENTED, ONE SHOULD NOT ABUSE HIM AND SAY TO HIM: REMEMBER YOUR FORMER DEEDS. IF SOMEONE IS A DESCENDANT OF PROSELYTES, ONE SHOULD NOT SAY TO HIM: REMEMBER THE CONDUCT OF YOUR ANCESTORS; just look at < the meat of the > pig stuck between their teeth. The Holy One said to them: It is enough for you to be like me. When I, as it were, created my world, I did not desire to abuse creation. So I did not publicize to those coming into the world from what tree the first Adam had eaten.¹²⁵Thus God even avoided abusing a tree. Come and see: Whoever abused his companion was punished from the start. But Sarah abused herself; so she received her reward. She said to Abraham (in Gen. 16:2): PLEASE LOOK AT HOW THE LORD HAS RESTRAINED ME FROM BEARING! The Holy One said to her: You have abused yourself. By your life, I am visiting you through the very language that you have spoken. You said: RESTRAINED. What is written elsewhere (in Gen. 20:18)? FOR THE LORD HAD COMPLETELY RESTRAINED EVERY WOMB < IN THE HOUSE OF ABIMELECH, DUE TO THE WORD OF ABRAHAM'S WIFE, SARAH >. The Holy One said: When Abraham prayed to me about the wicked Abimelech, I was filled with compassion for him. Behold, I am visiting Abraham along with him. Where it is stated (in Gen. 20:17): AND GOD HEALED ABIMELECH, HIS WIFE, AND HIS FEMALE SERVANTS SO THAT THEY BORE. What is written after that (in Gen. 21:1)? THEN THE LORD VISITED SARAH.

... Another explanation: “O poor tempestuous one, who was not consoled…” (Isaiah 54:11) R’ Levi said any where that it says she does not have, she has. It is written “…that is Zion whom no one seeks out.” (Jeremiah 30:17) She has, as it is written “And a redeemer shall come to Zion…” (Isaiah 59:20) “And Sarai was barren; she had no child,” (Genesis 11:30) and she had, “And Sarah conceived and bore a son to Avraham…” (Genesis 21:2) And so too “…and Peninnah had children, but Hannah had no children,” (Shmuel I 1:2) and she had, “…and she conceived and bore three sons…” (Shmuel I 2:21) And so too, “Sing you barren woman who has not borne; burst out into song and jubilate, you who have not experienced birth pangs…” (Isaiah 54:1) and she had, as it says “And you shall say to yourself, "Who begot these for me…” (Isaiah 49:21)

How do we know (this with reference to) Isaac? Because it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" (Gen. 17:19). Why was his name called Isaac? Because Yad (the first Hebrew letter of Isaac indicates) the ten trials wherewith our father Abraham was tried; and he withstood them all. Zaddi (the second letter indicates) the ninety (years), for his mother was ninety years (at the birth of Isaac), as it is said, "And shall Sarah, that is ninety years old, bear?" (Gen. 17:17). Cheth (the third letter points to) the eighth (day), for he was circumcised on the eighth day, as it is said, "And Abraham circumcised his son Isaac, being eight days old" (Gen. 21:4). Ḳuf (the fourth letter of the name marks) the hundred (years), for his father was an hundred years old (at Isaac's birth), as it is said, "And Abraham was an hundred years old" (Gen. 21:5).

How do we know (this with reference to) Isaac? Because it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" (Gen. 17:19). Why was his name called Isaac? Because Yad (the first Hebrew letter of Isaac indicates) the ten trials wherewith our father Abraham was tried; and he withstood them all. Zaddi (the second letter indicates) the ninety (years), for his mother was ninety years (at the birth of Isaac), as it is said, "And shall Sarah, that is ninety years old, bear?" (Gen. 17:17). Cheth (the third letter points to) the eighth (day), for he was circumcised on the eighth day, as it is said, "And Abraham circumcised his son Isaac, being eight days old" (Gen. 21:4). Ḳuf (the fourth letter of the name marks) the hundred (years), for his father was an hundred years old (at Isaac's birth), as it is said, "And Abraham was an hundred years old" (Gen. 21:5).

Whence do we know concerning King Messiah? Because it is said, "His name shall endure for ever. Before the sun his name shall be continued (Yinnon)" (Ps. 72:17). Why was his name called Yinnon? For he will awaken those who sleep at Hebron out of the dust of the earth, therefore is his name called Yinnon, as it is said, "Before the sun his name is Yinnon" (ibid.).

[(Gen. 21:1:) THEN THE LORD VISITED SARAH.] This text is related (to Ezek. 17:24): THEN ALL THE TREES OF THE FIELD SHALL KNOW THAT I THE LORD….¹²⁶Gen. R. 53:1. Who are these TREES OF THE FIELD? R. Jacob bar Aha said: These are the children of Adam, as stated (in Deut. 20:19): FOR THE TREE OF THE FIELD IS HUMANITY. (Ezek. 17:24, cont.:) HAVE BROUGHT DOWN THE LOFTY TREE. This is Nebuchadnezzar. (Ibid., cont.:) HAVE EXALTED THE LOWLY TREE. This refers to Hananiah, Mishael, and Azariah, who were thrown into the fiery furnace. (Ibid., cont.:) HAVE DRIED UP THE GREEN TREE. This is Belshazzar. (Ibid., cont.:) HAVE MADE THE WITHERED TREE BUD. This is Daniel.

Another interpretation (of Ezek. 17:14): THEN ALL THE TREES OF THE FIELD SHALL KNOW < THAT I THE LORD >. < The verse > speaks about Abraham. (Ibid., cont.:) < THAT I THE LORD > HAVE BROUGHT DOWN THE LOFTY TREE. This is Pharaoh. (Ibid., cont.:) HAVE EXALTED THE LOWLY TREE. This is Abraham. (Ibid., cont.:) HAVE DRIED UP THE GREEN TREE. This is Abimelech. (Ibid., cont.:) HAVE MADE THE WITHERED TREE BUD. This is Sarah. (Ibid., cont.:) I THE LORD HAVE SPOKEN, AND I WILL ACT. Thus it is stated (in Gen. 21:1): THEN THE LORD VISITED SARAH.

[(Gen. 21:1:) AND THE LORD VISITED SARAH.] R. Eleazar ben Pedat said: Every place that you find AND THE LORD, < the words mean > "he and his sygkletos"¹²⁷The Greek word means “assembly” or “senate.” {i.e., his host}.¹²⁸yBer. 9:7 (14b); Gen. R. 51:2; Exod. R. 12:4; Lev. R. 24:2; Tanh., Exod. 2:16; PR 42:3. {Another interpretation: AND THE LORD < VISITED SARAH >.} < These words > teach that the Holy One sat in judgment and said to his ministering angels: Does Sarah deserve to bear a son? When they all agreed and said: Yes, the Holy One set his seal after theirs. This is the meaning of (Gen. 21:1): AND THE LORD VISITED SARAH….

[(Gen. 21:1:) THEN THE LORD VISITED SARAH.] There are four keys (rt.: PTH): the key to sustenance, the key to rain, the key to graves, and the key to barren women.¹²⁹Cf. below, Gen. 7:16; Frag. (Jerusalem) Targum, Gen. 30:22; Frag. (Jerusalem) Targum, Deut. 28:11; Ta‘an. 2ab; Sanh. 113a; Gen. R. 72:4; Deut. R. 7:6; PR 42:7; M. Ps. 78:5. Moreover, the four of them are in the hand of the Holy One. Where is it shown about sustenance? Where it is stated (in Ps. 145:16): YOU OPEN (rt.: PTH) YOUR HAND < AND SATISFY THE DESIRE OF EVERY LIVING BEING >. Where is it shown about rain? Where it is stated (in Deut. 28:12): THE LORD WILL OPEN (rt.: PTH) FOR YOU < HIS BOUNTEOUS TREASURY, THE HEAVENS, TO GIVE RAIN FOR YOUR LAND IN ITS SEASON >. Where is it shown about graves? Where it is stated (in Ezek. 37:13): WHEN I HAVE OPENED (rt.: PTH) YOUR GRAVES < AND BROUGHT YOU UP OUT OF YOUR GRAVES >. Where is it shown about barren women? Where it is stated (in Gen. 30:22): THEN THE LORD VISITED RACHEL… AND HE OPENED (rt.: PTH) HER WOMB.

(Gen. 21:1:) THEN THE LORD VISITED SARAH. What is written above on the matter (in Gen. 20:17)? THEN ABRAHAM PRAYED < UNTO GOD; AND GOD HEALED ABIMELECH >…. A parable: To what is the matter comparable? To a king who had a friend and loved him exceedingly; so he did everything that his friend asked of him. Since everybody knew that the king loved him exceedingly, anyone who sought an office came to him. Then he would make a request of the king, and he would fulfill his desire for him. Yet, to that friend he did not give any office at all. The people of his palace¹³⁰Gk.: palation; Lat.: palatium. said to him: Our Lord King, this friend of yours makes requests for others, but for himself he requests nothing. Who is this friend? This is Abraham, of whom it is stated (in Is. 41:8): THE SEED OF MY FRIEND ABRAHAM. When Abimelech took Sarah, the Holy One closed up all their springs, as stated (in Gen. 20:18): FOR THE LORD HAD COMPLETELY RESTRAINED < EVERY WOMB IN THE HOUSE OF ABIMELECH >. When, however, Abimelech made a request of Abraham, he was healed because he had prayed for him. It is so stated (in Gen. 20:17): THEN ABRAHAM PRAYED UNTO GOD; < AND GOD HEALED ABIMELECH >…. The ministering angels said to the Holy One: Sovereign of the World, Abraham is healing others, but he < himself > needs healing. He healed Abimelech and his house, so that they bore < children >. Thus it is stated (ibid.): AND GOD HEALED < ABIMELECH >. So are you not healing him? The Holy One said: He is worth having me give him children. Look at the work of the Holy One! It is not like the work of flesh and blood. A human promises to give a gift to his companion. Sometimes he gives it; sometimes he does not give it. But the Holy One is not like that. When he promises to do something good, he immediately does something good. Balaam said (in Numb. 23:19): GOD IS NOT A HUMAN THAT HE SHOULD LIE. And again he said (ibid.): WHEN HE HAS PROMISED, HE WILL NOT ACT.¹³¹Unlike other interpretations of this verse, the midrash does not interpret these words as an interrogative. R. Samuel bar Nahman said: In this verse the end does not correspond to the beginning, nor the beginning to the end. Thus he says < at the beginning of the verse >: GOD IS NOT A HUMAN THAT HE SHOULD LIE…. Yet again he says < at the end of the verse >: WHEN HE HAS PROMISED, HE WILL NOT ACT; < AND WHEN HE HAS SPOKEN, HE WILL NOT FULFILL IT >. It is simply that, in the case of a descendant of Adam, WHEN HE HAS PROMISED, HE WILL NOT ACT. But, when the Holy One promises, he acts; when he decrees, he fulfills.¹³²Cf. yTa‘an. 2:1 (65b); Gen. R. 53:4; Tanh., Gen. 4:13; M. Pss. 13:1. Thus it is stated (in Gen. 21:1:) THEN THE LORD VISITED SARAH < AS HE HAD PROMISED >.

Another interpretation (of Gen. 21:1): THEN THE LORD VISITED SARAH < AS HE HAD PROMISED, AND THE LORD DID UNTO SARAH AS HE HAD SPOKEN > at the very time (mentioned in Gen. 18:14): AT THE SET TIME I WILL RETURN UNTO YOU, AT THE TIME THAT LIFE IS DUE, < AND SARAH SHALL HAVE A SON >. Zavday bar Levi said: The Holy One scratched for her a mark on the wall.¹³³Cf. Exod. R. 12:2. He said to her: When the sun comes to here, you shall bear, as stated (in Gen. 18:14): AND SARAH SHALL HAVE A SON. Ergo (in Gen. 21:1): AND THE LORD DID UNTO SARAH AS HE HAD SPOKEN.

(Gen. 21:2:) SO SARAH CONCEIVED AND BORE A SON TO ABRAHAM IN HIS OLD AGE. There is an analogy here between her conception and her giving birth. Just as her conception was painless, so was her giving birth painless.¹³⁴For the same tradition applied to Jochebed, cf. Sot. 12a; Exod. R. 1:20. Hezekiah bar Hiyya said: What is the meaning of IN HIS OLD AGE? < He > was grinding < away at sexual intercourse > and emitting nothing. IN HIS OLD AGE < means > that he was exceedingly aged.

(Gen. 21:6:) SARAH SAID: GOD MADE LAUGHTER FOR ME; < EVERYONE WHO HEARS WILL LAUGH FOR ME >. The verse teaches how in the hour that Isaac was born, the sick were healed, the deaf regained their hearing, and the blind began to see.¹³⁵Gen. R. 53:8; PRK 22:1; cf. PR 42:4. It therefore says: GOD MADE LAUGHTER FOR ME. R. Berekhyah the Priest said: What is the meaning of EVERYONE WHO HEARS WILL LAUGH FOR ME? Surely not that everyone heard! But what is the meaning of EVERYONE WHO HEARS? That the Holy One increased the light of the sun and the moon. Thus it is stated (in Gen. 1:16): AND GOD MADE THE TWO LIGHTS THE GREATER ONES. Therefore: EVERYONE WHO HEARS WILL LAUGH FOR ME.¹³⁶See Gen. R. 53:8 and PRK 22:1, according to which, just as in Gen. 1:16 the word MADE speaks of God giving light to the world, so in Gen. 21:6 MADE implies the addition of more light for the world.

(Gen. 21:7:) THEN SHE SAID: WHO WOULD HAVE PROCLAIMED (MLL) TO ABRAHAM! < These words imply > that he had within himself the virility of youth!¹³⁷Gen. R. 53:9; PR 43:4; cf. Gen. R. 48:16. Now the word PROCLAIMED (MLL) is nothing but a word < implying > virility, just as you say (in Deut. 23:26 [25]): THEN YOU SHALL NOT PLUCK RIPE EARS (rt.: MLL)¹³⁸This root may also be seen as related to milah, the “circumcised member.” < WITH YOUR HAND >.

Another interpretation (of Gen. 21:7): WHO WOULD HAVE PROCLAIMED! < WHO WOULD HAVE PROCLAIMED > that my children are going to say to the Holy One at the < Reed > Sea (in Exod. 15:11): WHO IS LIKE YOU….

(Gen. 21:7, cont.:) THAT SARAH WOULD SUCKLE CHILDREN! R. Pinhas bar Hama the Priest said in the name of R. Hilqiyah: Now she did not bear Isaac alone, since it says SARAH WILL SUCKLE CHILDREN. But what is the meaning (of ibid.): WHO WOULD HAVE PROCLAIMED (MLL)! M is forty; L < plus > L equal sixty for a total of one hundred.¹³⁹See Gen. R. 53:9. Who would have announced the good news to Abraham that at age one hundred you will beget a son!

Another interpretation (of Gen. 21:7, cont.): THAT SARAH WOULD SUCKLE CHILDREN! R. Pinhas bar Hama the Priest said: When Sarah bore, the women of the gentile nations were skeptical and said: Is it possible for her to give birth? They also said to each other: Now is not Sarah an old woman? But perhaps it was her bondwoman. So what did they do? Taking their children, they went to Sarah and said: Suckle this child. Then she suckled their children, as stated (in Gen. 21:7, cont.): THAT SARAH WOULD SUCKLE CHILDREN!

Teach us, oh teacher – if one has an argument with their friend, how shall they attain atonement on Yom Kippur? This is what our Rabbis taught: transgressions between a person and God, Yom Kippur atones; however, for transgressions between a person and another, Yom Kippur does not atone until he appeases the other person (Mishna Yoma 8:9) And if one goes to appease him and the offended party will not accept the apology, what should one do? R’ Shmuel bar Nachmani says: bring ten people and stand them in a line and say before them – there was an argument between my self and so-and-so, I tried to appease him and he did not want to accept my apology, rather he persists in his refusal. From where do we know one should do thus, it says “He declares to men, “I have sinned; I have perverted what was right; But I was not paid back for it.” (Job 33:27) The Holy One see that you are humbling yourself and gives atonement for your sins, because so long as one holds fast to their refusal to recognize their own behavior they are not forgiven. Do you want proof of this? So long as Job stood against his friends and they against him, the attribute of justice prevailed. So we find that Job said to them “But now those younger than I deride me, [Men] whose fathers I would have disdained to put among my sheep dogs.” (Job 30:1) And they said to him “Among us are gray-haired old men, Older by far than your father.” (Job 15:10) At the very moment when he forgave them and prayed for mercy upon them, the Holy One returned to him, as it says “The LORD restored Job’s fortunes…” (Job 42:10) When? “…when he prayed on behalf of his friends…” (ibid.) This is as it says elsewhere, “…show you compassion, and in His compassion increase you…” (Deuteronomy 13:18) R’ Yose ben Dormaskit said: take this sign in your hand – so long as you are merciful upon your fellows, HaMakom (God) will be merciful upon you. As soon as Avraham prayed for mercy on behalf of Avimelech, he received his own reward, as it says “Abraham then prayed to God, and God healed Abimelech and his wife…” (Genesis 20:17) Andwhat was the reward which he received? That his wife became pregnant and bore him a son, as it says “The LORD took note of Sarah as He had promised, and the LORD did for Sarah as He had spoken.” (Genesis 21:1)

(Gen. 22:1:) NOW IT CAME TO PASS AFTER THESE THINGS, < THAT GOD TESTED ABRAHAM >. This text is related (to Ps. 126:6): THOUGH HE GOES AWAY WEEPING, BEARING HIS SEED BAG, HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. THOUGH HE GOES AWAY: This refers to Abraham in the hour that the Holy One tested him and said to him (in Gen. 22:2): PLEASE TAKE < YOUR SON … AND OFFER HIM … AS A BURNT OFFERING >. Even though he was weeping in his heart, he told him with his mouth (in vs. 1): HERE I AM. When? When BEARING HIS SEED BAG. Thus it is stated (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU. (Ps. 126:6:) HE SHALL COME BACK WITH REJOICING, BEARING HIS SHEAVES. (Cf. Gen. 22:19:) SO ABRAHAM RETURNED UNTO HIS YOUNG MEN. What caused him to receive a reward? < It was > because he kept silent and made himself like a one who is dumb, as stated (in Ps. 38:14 [13]): LIKE ONE WHO IS DEAF I DO NOT HEAR, [AND LIKE ONE WHO IS DUMB ('LM) HE DOES NOT OPEN HIS MOUTH]. Then he had an excuse for saying to him: Yesterday you said to me (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU; but now you are telling me to slaughter him. Still, he did not say anything but kept silent. Ergo (in Ps. 126:6): HE SHALL COME BACK WITH REJOICING, BEARING HIS SHEAVES (rt.: 'LM).

Another interpretation (of Gen. 22:1): NOW IT CAME TO PASS AFTER THESE THINGS, < THAT GOD TESTED ABRAHAM >. This text is related (to Ps. 89:35 [34]): I WILL NOT DEFILE MY COVENANT, NOR WILL I ALTER THE UTTERANCE OF MY LIPS. R. Aha said: I WILL NOT DEFILE MY COVENANT, the one which I made with Abraham when I said to him (according to Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU. (Ps. 89:35 [34]:) NOR WILL I ALTER THE UTTERANCE OF MY LIPS, because I have said to him (in Gen. 22:2): PLEASE TAKE < YOUR SON >. A parable: To what is the matter comparable? To a king who said to his friend: I yearn to see a small child on my table. Immediately his friend went, brought his son, and set him on the table before the king. Then he went and brought his sword to slaughter him. Immediately, however, the king cried out and said to him: What are you doing? He said to him: But did you not say to me: I yearn to see a small child on my table. He said to him: I told you a living child. < Would > I have possibly < meant > a dead one? Similarly the Holy One said to Abraham: PLEASE TAKE YOUR SON. Immediately (in Gen. 22:9f.): AND ABRAHAM BUILT AN ALTAR THERE … THEN ABRAHAM STRETCHED FORTH HIS HAND < AND TOOK THE KNIFE TO SLAUGHTER HIS SON >. The angel cried to him (in vs. 12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Abraham said to him: Did you not say to me (in vs. 2): PLEASE TAKE YOUR SON? He said to him: Would I have told you¹⁴³Buber reads “him” here. to slaughter him? Ergo (in Ps. 89:35 [34]): I WILL NOT DEFILE MY COVENANT, NOR WILL I ALTER THE UTTERANCE OF MY LIPS.

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

... “He does the will of those who fear Him…” (Tehillim 145:19) Meaning that Gd does not annul his prayers and gives him what he requests. This refers to David, of whom it is written “I am a companion to all who fear You…” (Tehillim 119:63) at the time when he was troubled over the Holy Temple, as it is written “Remember, O Lord, onto David all his affliction. That he swore to the Lord, he vowed to the Mighty One of Jacob; That I shall not come into the tent of my house, and I shall not go up on the bed that was spread for me. I shall not give sleep to my eyes nor slumber to my pupils, Until I find a place for the Lord, dwellings for the Mighty One of Jacob.” (Tehillim 132:1-5) Since the Holy One saw that he stood there, troubled over the Holy Temple, He immediately sent Gad the prophet to him and showed him the place of the Holy Temple, as it is written “And Gad came to David on that day, and said to him, ‘Go up to erect an altar to the Lord in the threshing-floor of Aravnah the Jebusite.’” (Shmuel II 24:18) David went there immediately, as it says “And David went up according to the word of Gad, as the Lord had commanded. (Shmuel II 24:19) He found there the altar where Adam, the first man, made offerings, where Noach made offerings, where Avraham made offerings. Once he found it he began to measure, saying ‘from here to here will be the Courtyard, from here to here will be the Holy of Holies’ as it says “And David said, ‘This is the House of the Lord God…” (Divre HaYamim I 22:1) And how could he declare “…and this is the altar for burnt offerings for Israel” (ibid.)? This is what is meant that the Holy One does not nullify the desire of the righteous, but rather gives them what they seek in order to fulfill “He does the will of those who fear Him…” (Tehillim 145:19)

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.

"God said..., 'Sarai your wife...'" In Proverbs (12:4), it is written, "A woman of valor is a crown to her husband." Rabbi Aha said, "Her husband was crowned through her, but she was not crowned through her husband." Our rabbis taught that she ruled over her husband. In all places, the man gives orders, but here (Genesis 21:12), "In all that Sarah orders you, listen to her voice." Said Rabbi Yehoshua Ben Korcha: 'The Yud that the Holy One of Blessing took from Sarai was given half to Sarah, and half to Avraham. Said Rabbi Shime'on Bar Yochai: The Yud that the Holy One of Blessing took from Sarai flew and posted itself in front of the Throne of the Holy One, and said: 'Master of the Universe! Because I am the smallest letter You took me out of the name of Sarai the Righteous!! The Holy One said: In the past you were in the name of a woman, and in the end of the name! Now I will put you in the name of a man, and on the beginning of the name, as it is written 'And Moshe called Hosea Bin Nun Yehoshua' (Numbers 13:16). Said Rabbi Mana: Sarai was just [a princess] for herself, now she will be a princess for all the world.

Rabbi Elazar, son of 'Arakh, said to them: The Holy One, blessed be He, said this to Abraham only at the hour when he had seed, as it is said, "Thy seed shall be a stranger in a land that is not theirs" (ibid.). From the time when Isaac was born until Israel went forth from Egypt 400 years (elapsed). (Rabban Jochanan, son of Ẓakkai) said to him: Verily it is written, "Now the sojourning of the children of Israel, which they sojourned in Egypt, was four hundred and thirty years" (Ex. 12:40). He answered him, saying: 210 years Israel abode in Egypt, and five years before Jacob came to Egypt there were born unto Joseph(the fathers of) two tribes, Manasseh and Ephraim, and they belonged to the Israelites. Behold, (we have) 215 years of days and nights, (this equals) 430 years; for the Holy One, blessed be He, reduced the time for the sake of the merit of the Patriarchs, for they are the mountains of the world, and for the sake of the merit of the Mothers, for they are the hills of the world, and concerning them the Scripture says, "The voice of my beloved ! Behold, he cometh, leaping upon the mountains, skipping over the hills" (Cant. 2:8).

"All the trees of the field shall know" (ibid.); this (expression) refers to the nations of the world. "That I the Lord have brought down the high tree" (ibid.) (this refers to Nimrod). "I have exalted the low tree" (ibid.); this is Abraham our father. "I have dried up the green tree," refers to the breasts of the wives of the nations of the world. || "I have made the dry tree to flourish"; this refers to the breasts of Sarah, for they brought their children to be suckled by Sarah's breasts, for Sarah gave suck to all their children in peace, as it is said, "And she said, Who would have said unto Abraham, that Sarah should give children suck?" (Gen. 21:7).

AND SARAH SAID: GOD HAS MADE JOY FOR ME; EVERY ONE THAT HEARS WILL REJOICE WITH ME (Gen. 21:6). R. Berekiah, R. Judah b. R. Simon, and R. Hanan in the name of R. Samuel b. R. Isaac said: If Reuben has cause to rejoice, what does it matter to Simeon? Similarly, if Sarah was remembered, what did it matter to others? But when the matriarch Sarah was remembered [gave birth], many other barren women were remembered with her; many deaf gained their hearing; many blind had their eyes opened, many insane became sane. For ‘making’ [HAS MADE] is mentioned here, and also elsewhere, viz. And he made a release to the provinces (Est. II, 18). As the making mentioned there means that a gift was granted to the world,l so the making mentioned here means that a gift was granted to the world. R. Levi said: She increased the light of the luminaries: ‘making’ is mentioned here, viz. GOD HAS MADE FOR ME, while elsewhere it says, And God made the two lights (Gen. I, 16).

AND SARAH SAW THE SON OF HAGAR THE EGYPTIAN etc - Rabbi Shimeon bar Yohai said: Rabbi Akiva used to interpret this to his [Ishmael’s] shame, Rabbi Akiba lectured: AND SARAH SAW [THE SON OF HAGAR THE EGYPTIAN, WHOM SHE HAD BORNE TO AVRAHAM, MAKING SPORT.] Now 'making sport' refers to nothing else but sexual immorality, as in the verse, "The Hebrew servant, whom you have brought to us, came in to make sport of me. (Gen. 39:17). This teaches that Sarah saw Ishmael ravish maidens, seduced married women and dishonored them. R. Ishmael taught: This term 'making sport' refers to idolatry, as in the verse, "And the people sat to eat and drink and got up to make sport' (Exodus 32:6). This teaches that Sarah saw Ishmael build altars, catch locusts, and sacrifice them. R. Eleazar said: The term 'making sport' refers to bloodshed, as in the verse, "Let the young men, please, arise and make sport before us" (II Sam. 2:14) Rabbi Azariah said in Rabbi Levi’s name: Ishmael said to Isaac: 'Let us go and see our pieces in the field' and he would pick up the bow and shoot arrows, aiming in Itzchak's direction, while pretending to be playing (making sport), as it is written: "as a madman who casts fire-brands, arrows, and death; so is the man that deceives his neighbor, and said: 'I am just joking (making sport)'. And I [Rabbi Shimon bar Yochai] say that this is to be interpreted to the praise [of Ishmael]. This expression of making sport is only used as 'inheritance'. In the moment that Itzchak our father was born all were happy. Ishmael said to them: are you dumb? I am the first-born, I am going to receive double portion [of the inheritance], that from the answer of Sarah our mother to Avraham 'because the son of this maidservant will not inherit with my son, with Itzchak' you learn that he would not inherit 'with my son' - even if he wasn't Itzchak - and 'with Itzchak' - even if he wasn't my son. All the more so [this is true] 'with my son, with Itzchak'.

AND SARAH SAW THE SON OF HAGAR THE EGYPTIAN etc - Rabbi Shimeon bar Yohai said: Rabbi Akiva used to interpret this to his [Ishmael’s] shame, Rabbi Akiba lectured: AND SARAH SAW [THE SON OF HAGAR THE EGYPTIAN, WHOM SHE HAD BORNE TO AVRAHAM, MAKING SPORT.] Now 'making sport' refers to nothing else but sexual immorality, as in the verse, "The Hebrew servant, whom you have brought to us, came in to make sport of me. (Gen. 39:17). This teaches that Sarah saw Ishmael ravish maidens, seduced married women and dishonored them. R. Ishmael taught: This term 'making sport' refers to idolatry, as in the verse, "And the people sat to eat and drink and got up to make sport' (Exodus 32:6). This teaches that Sarah saw Ishmael build altars, catch locusts, and sacrifice them. R. Eleazar said: The term 'making sport' refers to bloodshed, as in the verse, "Let the young men, please, arise and make sport before us" (II Sam. 2:14) Rabbi Azariah said in Rabbi Levi’s name: Ishmael said to Isaac: 'Let us go and see our pieces in the field' and he would pick up the bow and shoot arrows, aiming in Itzchak's direction, while pretending to be playing (making sport), as it is written: "as a madman who casts fire-brands, arrows, and death; so is the man that deceives his neighbor, and said: 'I am just joking (making sport)'. And I [Rabbi Shimon bar Yochai] say that this is to be interpreted to the praise [of Ishmael]. This expression of making sport is only used as 'inheritance'. In the moment that Itzchak our father was born all were happy. Ishmael said to them: are you dumb? I am the first-born, I am going to receive double portion [of the inheritance], that from the answer of Sarah our mother to Avraham 'because the son of this maidservant will not inherit with my son, with Itzchak' you learn that he would not inherit 'with my son' - even if he wasn't Itzchak - and 'with Itzchak' - even if he wasn't my son. All the more so [this is true] 'with my son, with Itzchak'.

AND SARAH SAW THE SON OF HAGAR THE EGYPTIAN etc - Rabbi Shimeon bar Yohai said: Rabbi Akiva used to interpret this to his [Ishmael’s] shame, Rabbi Akiba lectured: AND SARAH SAW [THE SON OF HAGAR THE EGYPTIAN, WHOM SHE HAD BORNE TO AVRAHAM, MAKING SPORT.] Now 'making sport' refers to nothing else but sexual immorality, as in the verse, "The Hebrew servant, whom you have brought to us, came in to make sport of me. (Gen. 39:17). This teaches that Sarah saw Ishmael ravish maidens, seduced married women and dishonored them. R. Ishmael taught: This term 'making sport' refers to idolatry, as in the verse, "And the people sat to eat and drink and got up to make sport' (Exodus 32:6). This teaches that Sarah saw Ishmael build altars, catch locusts, and sacrifice them. R. Eleazar said: The term 'making sport' refers to bloodshed, as in the verse, "Let the young men, please, arise and make sport before us" (II Sam. 2:14) Rabbi Azariah said in Rabbi Levi’s name: Ishmael said to Isaac: 'Let us go and see our pieces in the field' and he would pick up the bow and shoot arrows, aiming in Itzchak's direction, while pretending to be playing (making sport), as it is written: "as a madman who casts fire-brands, arrows, and death; so is the man that deceives his neighbor, and said: 'I am just joking (making sport)'. And I [Rabbi Shimon bar Yochai] say that this is to be interpreted to the praise [of Ishmael]. This expression of making sport is only used as 'inheritance'. In the moment that Itzchak our father was born all were happy. Ishmael said to them: are you dumb? I am the first-born, I am going to receive double portion [of the inheritance], that from the answer of Sarah our mother to Avraham 'because the son of this maidservant will not inherit with my son, with Itzchak' you learn that he would not inherit 'with my son' - even if he wasn't Itzchak - and 'with Itzchak' - even if he wasn't my son. All the more so [this is true] 'with my son, with Itzchak'.

And Abraham rebuked Avimelech: R. Yosi ben R. Hanina said: Rebuke leads to love, as it says, rebuke a wise man and he will love you. Such indeed is R. Yosi ben Hanina’s view, for he said: Love unaccompanied by rebuke is not love. Resh Lakish said: Rebuke leads to peace; hence, ‘And Abrahman reproved Avimelech’. Such is his view, for he said: Peace unaccompanied by rebuke is not peace.

And Abraham rebuked Avimelech: R. Yosi ben R. Hanina said: Rebuke leads to love, as it says, rebuke a wise man and he will love you. Such indeed is R. Yosi ben Hanina’s view, for he said: Love unaccompanied by rebuke is not love. Resh Lakish said: Rebuke leads to peace; hence, ‘And Abrahman reproved Avimelech’. Such is his view, for he said: Peace unaccompanied by rebuke is not peace.

And it came to pass after these things, that God tested [nisah] Avraham (Gen. 21:1). It is written, “You have given a nes (flag, banner) to those who fear You, that it may be displayed [lehithnoses] because of truth [koshet], selah” (Ps. 60:6): this means, trial after trial, greatness after greatness, in order to test them in the world and exalt them in the world like a ship’s flag. And why all this? ‘Because of truth, selah’: so that the attribute of justice [din] may be verified [titkashet] in the world. Thus, if one says: ‘Whom God wishes to enrich, God enriches; to impoverish, God impoverishes; whom God desires God makes into a king; when God wished, God made Avraham wealthy, and when God wished God made him a king!’ Then you can answer that person and say, ‘Can you do what Avraham did?’ And the person would ask: 'What did he do?' and you say: "Avraham was a hundred years old, when his son Itzchak was born to him" (Gen. 21:5); yet after all this pain it was said to him: "Take, please, your son, your only son" (22:2), yet he did not refuse. This is ‘You have given a flag to those who fear You, that it may be displayed’.

And it came to pass after these things, that God tested [nisah] Avraham (Gen. 21:1). It is written, “You have given a nes (flag, banner) to those who fear You, that it may be displayed [lehithnoses] because of truth [koshet], selah” (Ps. 60:6): this means, trial after trial, greatness after greatness, in order to test them in the world and exalt them in the world like a ship’s flag. And why all this? ‘Because of truth, selah’: so that the attribute of justice [din] may be verified [titkashet] in the world. Thus, if one says: ‘Whom God wishes to enrich, God enriches; to impoverish, God impoverishes; whom God desires God makes into a king; when God wished, God made Avraham wealthy, and when God wished God made him a king!’ Then you can answer that person and say, ‘Can you do what Avraham did?’ And the person would ask: 'What did he do?' and you say: "Avraham was a hundred years old, when his son Itzchak was born to him" (Gen. 21:5); yet after all this pain it was said to him: "Take, please, your son, your only son" (22:2), yet he did not refuse. This is ‘You have given a flag to those who fear You, that it may be displayed’.

Another explanation: Rabbi Itzchak said, "At the time that Avraham sought to bind Itzchak, his son, [the latter] said to him, 'Father, I am a young man and I am concerned lest my body shake from fear of the knife and I will trouble you, and lest the slaughtering will be invalid and it will not be considered a sacrifice for you. Rather, tie me very well.' Immediately, ‘and he bound Itzchak.' Could he really tie up a man of thirty-seven (a different version: of twenty six years)? Rather, it was with his agreement. Immediately. 'And Avraham sent his hand.' He sends his hand to take the knife and his eyes brings down tears and the tears fall onto the eyes of Itzchak from the mercy of his father. And nonetheless, the heart was happy to do the will of his Maker. And the angels gathered in many groups above them. What did they yell out? 'The ways have become desolate, the wayfarer has ceased; He has rescinded His covenant; He has become disgusted with the cities' (Isaiah 33:8) – He does not desire Jerusalem and the Temple that he had in mind to bequeath to the children of Itzchak. 'He did not consider a man' – merit did not stand Avraham well: 'No creation has importance in front of Me.'" Rabbi Acha said, "Avraham started to wonder, 'These words are only words of wonder. Yesterday, you told me (Genesis 21:12), "Because in Itzchak will your seed be called." And [then] you went back and said, "Please take your son." And now You say to me, "Do not send your hand to the youth." It is a wonder!' The Holy One, blessed be He, said, 'Avraham, "I will not profane My covenant and the utterances of My lips, I will not change" (Psalms 89:35) – When I said, "Please take your son," I did not say, "slaughter him," but rather, "and bring him up." For the sake of love did I say [it] to you: I said to you, "Bring him up," and you have fulfilled My words. And now, bring him down.’ [A different version: They said a parable about a king that said to his friend, 'Bring up your son to my table.' His friend brought him up and his knife was in his hand. The king said, 'And did I say to you, "Bring him up to eat him?" I said to you, "Bring him up"' – [and this was] because of [the king's] love.) This is [the meaning of] what is written (Jeremiah 19:5), 'it did not come up on My heart' – that is Itzchak."]

"And Avraham called the name of the place "Ad-nai Yireh" [Ad-nai will see] (Gen. 22:14). Rabbi Yochanan said "he said to Him: 'Master of Worlds, at the hour that you said to me "Take please your son, your only son" (Gen. 22:2), I had what to respond. Yesterday You said "For through Itzchak [will I make your line great]" (Gen. 21:22) but now "Take please your son"!? And God forbid that I don't do as you've asked me; instead, I conquered my mercy to do Your will. May it be your will, Ad-nai our God, that in the hour when the sons of Itzchak come to do transgressions and bad deeds, that this very Binding [Akeidah] be remembered for them, and may You be filled with Mercy on them!' Avraham called it "Yireh", as it says "and Avraham called the name of the place Ad-nai Yireh." Shem called it Shalem, as it says "And Malchitzedek, the king of Shalem..."(Genesis 14:18) The Holy One of Blessing said "If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem. Rabbi Berechiah said in Rabbi Helbo’s name: While it was Shalem, the Holy One of Blessing made for Godself a sukkah [booth] and prayed in it, since it says "In Shalem is set His tabernacle, and His dwelling-place in Tzion" (Psalms 76:3). And what did He say? ‘May it happen that I see the building of My house." Another interpretation: It [this verse] teaches that the Holy One of Blessing showed him the Temple destroyed and built, destroyed and build [a second time], since it says: "the name of that place Ad-nai Yireh" (Ad-nai sees): this is it built, as you say [the verse] "Three times in a year shall all your males be seen [yira'eh] (Deut. 16:16). "As it is said to this day in the Mountain of Ad-nai [is seen, Heb. yira'eh]" (Gen.22:14) This is it destroyed, as in the verse "on the mountain of Tzion, which is desolate" (Lam. 5:18). "Ad-nai is seen" this is it built and perfected in the future to come as the topic [in the verse] that is said: "When Ad-nai built Tzion, He will be seen in His glory" (Psalms 102:17).

"And Avraham called the name of the place "Ad-nai Yireh" [Ad-nai will see] (Gen. 22:14). Rabbi Yochanan said "he said to Him: 'Master of Worlds, at the hour that you said to me "Take please your son, your only son" (Gen. 22:2), I had what to respond. Yesterday You said "For through Itzchak [will I make your line great]" (Gen. 21:22) but now "Take please your son"!? And God forbid that I don't do as you've asked me; instead, I conquered my mercy to do Your will. May it be your will, Ad-nai our God, that in the hour when the sons of Itzchak come to do transgressions and bad deeds, that this very Binding [Akeidah] be remembered for them, and may You be filled with Mercy on them!' Avraham called it "Yireh", as it says "and Avraham called the name of the place Ad-nai Yireh." Shem called it Shalem, as it says "And Malchitzedek, the king of Shalem..."(Genesis 14:18) The Holy One of Blessing said "If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem. Rabbi Berechiah said in Rabbi Helbo’s name: While it was Shalem, the Holy One of Blessing made for Godself a sukkah [booth] and prayed in it, since it says "In Shalem is set His tabernacle, and His dwelling-place in Tzion" (Psalms 76:3). And what did He say? ‘May it happen that I see the building of My house." Another interpretation: It [this verse] teaches that the Holy One of Blessing showed him the Temple destroyed and built, destroyed and build [a second time], since it says: "the name of that place Ad-nai Yireh" (Ad-nai sees): this is it built, as you say [the verse] "Three times in a year shall all your males be seen [yira'eh] (Deut. 16:16). "As it is said to this day in the Mountain of Ad-nai [is seen, Heb. yira'eh]" (Gen.22:14) This is it destroyed, as in the verse "on the mountain of Tzion, which is desolate" (Lam. 5:18). "Ad-nai is seen" this is it built and perfected in the future to come as the topic [in the verse] that is said: "When Ad-nai built Tzion, He will be seen in His glory" (Psalms 102:17).

And her name was Keturah: Rav said, "She is Hagar." Rabbi Nechemiah said to him, "And is it not written, 'he added.'" He said to him, "[That signifies that] he [now] married her according to the [Divine] word; like that which you say (Isaiah 8), 'And the Lord added to speak to me more.'" He said to him, "And is it not written, 'And her name was Keturah?'" He said to him, "[It is] since she was fragrant (mekuteret) with commandments and good deeds." He said to him, "And is it not written, 'And to the sons of the concubines that Avraham had?'" He said, "It is [actually] written, 'concubine' (in the singular, such that there only be one concubine - Hagar)." "While he was still alive (chai)" - [this is a reference to] the one that sat by the well and said to the Life (chai) of the worlds, "Look at my embarrassment!" Rabbi Berakhia said, "Even though you say (Genesis 21:14), 'and she went and strayed in the wilderness, etc., [such that] you would say that she was suspected with any [other man]; hence we learn to say, 'And her name was Keturah' - like a type of knot (ketur) like this, [with which] he seals a storehouse and opens it with a seal, [that is] tied and sealed." Bar Kapra said, "The addition of the Holy One, blessed be He, is greater than the main part: Kayin was was the main part and as a result of Hevel being the addition - as it is is written (Genesis 4:2), 'And she added to give birth' - he and his two twins were born; Yosef was the main part, and as a result of it being written, addition, with Binyamin, he established ten [children], as it is written (Genesis 46:21), ' And the children of Binyamin were Bela and Becher, etc.'; Er was the main part, and as a result of Shelah being [born] with the language of addition, he established ten [courts], behold, it is written in I Chronicles 4:21, 'And the sons of Shelah the son of Yehudah were Er, the father (a term that is also used for the head of a court) of Lecha, and Ladah, the father of Maresha, and the families of the house Avodat HaButs of the house of Ashbea'; the main part of the years of Iyov were only seventy years, [and] one hundred and forty years were added to him, as it is written (Job 42:16), 'And Iyov lived after this one hundred and forty years'; the main part of the reign of Chizkiyahu was only fourteen years, and fifteen years were added to him, as it states (Isaiah 38:), 'behold, I will add fifteen years to your days; Yishmael is the main part, and as a result of the children of Keturah being [born] with the language of addition, 'And she gave birth for him to Zimran, etc.'"

'Give thanks to G-d, call out His name'. Rabbi Yossi bar Halafta said to Rabbi Yishmael his son, "You want to see the presence of G-d in this world, then engage in Torah in the Land of Israel, as it is said 'Look for G-d and His strength, request His presence (His face) always' ".

o “Of David. A psalm. The LORD said to my lord, “Sit at My right hand…” This is what the verse says “Who awakened one from the east whom righteousness met wherever he set his foot?” (Isaiah 41:2) The nations of the world we as if asleep, failing to take shelter beneath the wings of the Divine presence. Who awakened them to come and take shelter? Avraham, as it says: Who awakened one from the east. And not only the nations, but even righteousness itself was sleeping until Avraham awakened it. How did Avraham do this? He made an inn and opened doors in every direction in order to receive all those passing by, as it says “He planted a tamarisk (eshel) at Beer-sheba…” (Genesis 21:33) R’ Azaria said: what is this eshel (אשל)? It is an acronym for eating (אכילה), drinking (שתייה) and escorting one’s guests (לוייה). This is “righteousness met wherever he set his foot…”

(Devarim 32:9) "For the portion of the L-rd is His people": An analogy: A king had a field and gave it to tenant-farmers, who began to steal from it — upon which he gave it to their sons — who began to be worse than the first. When a son was born to him, he said to them: Get out of what is mine. You cannot remain there. Give me my portion so that I can recognize it. Similarly, when our father Abraham came to the world, there issued from him base matter — Ishmael and the sons of Keturah. When our father Isaac came to the world, there issued from him base matter — Esav and the chiefs of Edom, who became worse than the first. When Jacob came, no base matter issued from him, but all of his sons were born kasher, as he was, as it is written (Bereshith 21:27) "And Jacob was a whole (i.e., "unalloyed") man, a dweller of tents" (the tents of Torah). From where does the L-rd recognize His portion? From Yaakov, as it is written (Psalms 135:4) "For Yaakov did G-d choose; Israel, as His select ones," and (Devarim, Ibid.) "For the portion of the L-rd is His people, Jacob the cord of His inheritance." And we still do not know whether the L-rd chose Israel as His inheritance, or Israel chose the L-rd, (both readings being possible). It is, therefore, written (Ibid. 7:6) "You (Israel) has the L-rd your G-d chosen to be unto Him a select people."