Midrasz do Rodzaju 24:1

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 Abraham was old, well stricken in age (Gen. 24:1). May it please our master to teach us: What should a man do if he is riding upon an ass when the time for prayer arrives? Thus do our masters teach us: If one is riding upon an ass when the time for prayer arrives, he should dismount. However, if he is unable to dismount because of his concern for the merchandise loaded upon the ass, or because he fears that there may be non-Jews or bandits roaming about in the vicinity, he should pray while mounted. R. Yohanan declared: This statement indicates that a man’s mind must be completely at ease while praying to God. Abba Saul maintained: If a man directs his thought in his prayers, he can be confident that they will be heard, as it is said: Thou wilt direct their heart, Thou wilt cause Thine ear to attend (Ps. 10:17).

(Gen. 23:1:) NOW < THE LENGTH OF > SARAH'S LIFE WAS < A HUNDRED AND TWENTY-SEVEN YEARS >. (Gen. 24:1:) NOW ABRAHAM WAS OLD, WELL ALONG IN YEARS. This text is related (to Ps. 5:13 [12]): FOR YOU BLESS THE RIGHTEOUS ONE, < O LORD, ENCOMPASSING HIM WITH FAVOR AS WITH A BUCKLER >. From when the world was created until Abraham arose, the Holy One would bless his world. So, when he had created Adam and Eve, he blessed them, as stated (in Gen. 1:28): AND GOD BLESSED THEM…. He blessed Noah and his children, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. When Abraham arose, he made him a father for all creatures,¹Buber suggests emending “creatures” to “blessings.” as stated (in Gen. 12:2f): AND YOU ARE TO BE A BLESSING…. < FOR IN YOU SHALL ALL THE FAMILIES OF THE EARTH BE BLESSED >. Ergo (in Ps. 5:13 [12]): FOR YOU BLESS THE RIGHTEOUS ONE (i.e., Abraham), O LORD, ENCOMPASSING HIM WITH FAVOR AS WITH A BUCKLER, in that the Holy One became like a shield for him, as stated (in Gen. 15:1): I AM YOUR SHIELD. Now a buckler is nothing but a shield, as shown in the verse (I Sam. 17:7): AND THE ONE BEARING THE BUCKLER WAS GOING BEFORE HIM (i.e., Goliath). What is the meaning of ENCOMPASSING HIM WITH FAVOR? That he blessed Abraham in his old age, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.

On this point, however, the Tanaim of the following Baraitha differ. (Gen. 24) The Lord has blessed Abraham bakol (in all things). What does the word bakol mean? R. Maier savs: "He was blessed in not having any daughters." R. Juda says: "On the contrary he was blessed in having a daughter." Acherim says: "He had a daughter by the name bakol" R. Elazar the Modai, said: "Abraham, our father, was an astrologer; and therefore all the kings from the West and the East came to his door to ask his advice." R. Simon b. Jochai said: "A diamond was hanging on Abraham's neck, and when a sick man looked upon it, he was cured. And when Abraham passed away, the Holy One, praised be He! sealed it in the planet of the sun." Abaye said: "This is the reason for the statement: 'When the sun rises the sick become better.' " There is another explanation [of the word bakol] that as long as Abraham was alive Esau did not become bad. According to still others: "Because Ishmael repented in his days." That Esau did not rebel in his days, as it is written (Gen. 25, 29-34) and Esau came from the field, etc., and it was taught in a Baraitha that on that day our ancestor Abraham died, and Jacob boiled lentils to offer consolation to Isaac. And whence do we learn that Ishmael had repented? As It happened when Rabina and R. Chama b. Bizna were sitting before Raba while Raba was slumbering, Rabina then said to R. Chama b. Bizna: "Is it a real fact what you said in the name of R. Jochanan, that any death which is termed Geviah, refers only to a death of a righteous?" "Yes," came the reply. "But the same expression is also written concerning the generation of the flood?" "Our reference is only when the word geviah (departed) goes together with Asipha (gathered)." But concerning Ishmael both expressions are used." Meanwhile Raba awoke from his slumber. He then said to them: "Children, thus said R. Jochanan, 'Ishmael repented during his father's life, for it is written (Ib., ib. 9) And his sons Isaac and Ishmael, etc. And from the fact that Isaac is named first, although Ishmael was older, it is to be understood that Ishmael had repented and, knowing that Isaac was better than he, he gave him the preference.' " But perhaps the verse counts them inaccordance with their wisdom. Then the Scripture (Ib. 35, 29) And Esau, and Jacob, his sons, buried him, should also have said, Jacob and Esau, and not according to the age, as it is now. Hence, we infer that Ishmael had repented.

And Abraham was old, well stricken in age (Gen. 24:1). R. Joshua the son of Nahmani said: Men become old prematurely because of four things: fear, grief caused by children, a wicked wife, and wars. We learn about fear from David, as it is written: But David would not go before it to inquire of God; for he was terrified because of the sword of the angel of the Lord (I Chron. 21:30), and that is followed by the verse: And David was old (ibid., v. 31). The consequences of grief brought on by children we learn from Eli. It is written: Now Eli was very old; and he heard all that his sons did to all Israel (I Sam. 2:21). The effect of wars is recorded in what happened to Joshua after he fought with the thirty-one kings: And Joshua was old, well stricken with years (Josh. 23:1). We read about what transpires because of a wicked wife, in the verse: It came to pass, when Solomon was old, that his wives turned away his heart after other gods (I Kings 11:4). However, Abraham’s wife honored him and called him my lord, as is said: And my lord is old (Gen. 18:12). Concerning her Scripture states: A Virtuous woman is a crown to her husband (Prov. 12:4). Hence, it is written of him: And the Lord had blessed Abraham in all things (Gen. 24:1).

[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] This text is related (to Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. The beginning of Torah is steadfast love, its middle is steadfast love, and its end is steadfast love.²See above, 4:1 & 4; Eccl. R. 7:2:2. Its beginning is steadfast love in that he has rendered steadfast love to bridegrooms and brides. He rendered steadfast love to Adam and Eve, as stated (in Gen. 2:22): THEN GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE MAN INTO A WOMAN >. R. Abbahu said: In Arabia they call the plaited coiffure a "building."³Cf. Ber. 61a; Shab. 95a; Erub. 18a; Nid. 45b; ARN, A, 4; Gen. R. 18:1; M. Pss. 25:11. The Holy One adorned Eve and brought her to Adam.⁴Cf. Gen. R. 8:13. Do you suppose that he brought her to him under an olive tree? Or under a fig tree? Our masters have said: The Holy One made thirteen bridal canopies for Adam and Eve, as stated (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD; < EVERY PRECIOUS STONE WAS YOUR COVERING: CARNELIAN, CHRYSOLITE, AMETHYST, BERYL, LAPIS LAZULI, JASPER, SAPPHIRE, TURQUOISE, EMERALD, AND GOLD >. And the least of them is gold; for so it is written: EMERALD, AND GOLD (i.e., with gold in last place). Thus < there were > thirteen bridal canopies which were made for Adam and Eve.⁵Since Ezek. lists only nine stones plus gold, according to BB 75a there were only ten canopies; or perhaps eleven, with EVERY PRECIOUS STONE representing the extra one. Lev. R. 20:2 explains the tradition of thirteen by having EVERY PRECIOUS STONE represent three canopies. Similarly Gen. R. 18:2; Eccl. R. 8:1:2; PRK 4:4; PR 14:10. R. Levi said in the name of R. Hama bar Hanina: The Holy One adorned Eve with twenty-four ornaments. And not only that, but he took her by the hand and brought her to Adam. R. Abbin Berabbi the Levite said: Blessed is a provincial who has seen this: the king taking < his bride > by the hand and bringing her to the house for him.⁶Gen. R. 18:3. Thus it is stated (in Gen. 2:22, cont.): AND BROUGHT HER TO ADAM. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. Thus the beginning of Torah is steadfast love. Its middle also is steadfast love. Where is it shown? Where it is stated (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED. When she had died, what is written (ibid.)? AND ITS NAME (i.e., the name of her burial place) WAS CALLED WEEPING OAK, for Jacob was sitting there and weeping over her. The Holy One said: Jacob is sitting and grieving. He appeared to him visibly, as stated (in vs. 9): NOW THE LORD APPEARED UNTO JACOB AGAIN… < AND BLESSED HIM >.⁷Eccl. R. 7:2:3; see Gen. R. 8:13; 82:1. And its end is steadfast love, < as seen in the case > of Moses; for, when he passed away, he buried him. Thus it is stated (in Deut. 34:6): AND < THE LORD > BURIED HIM IN THE VALLEY IN THE LAND OF MOAB. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH.⁸Cf. M. Pss. 25:11, which derives from the verse that the Holy One adorns brides (Gen. 2:22), visits the sick (Gen. 18:1), and buries the dead (Deut. 34:6). Abraham persisted in clinging to a measure of steadfast love. The Holy One said to him: This measure was mine and you have taken it. By your life, I am making you < old > like me. Where is it shown? Where it is stated (in Dan. 7:9): AS I LOOKED, THRONES WERE SET IN PLACE, AND THE ANCIENT OF DAYS TOOK HIS SEAT. HIS GARMENT WAS AS WHITE AS SNOW, < AND THE HAIR OF HIS HEAD WAS LIKE PURE WOOL >.⁹See Gen. R. 58:9. What is written elsewhere on the matter (in Gen. 23:19)? THEN AFTERWARDS ABRAHAM BURIED HIS WIFE SARAH.¹⁰In doing so, Abraham showed his steadfast love. He persisted in clinging to her. The Holy One said to him. You deserve a crown. Thus it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD (i.e., with a crown of white hair).

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?

And Abraham was old, well stricken in age (Gen. 24:1). Scripture states elsewhere in allusion to this verse: Bless the Lord, O my soul. O Lord my God, Thou art very great; Thou art clothed with glory and majesty (Ps. 104:1). What prompted David to bless the Holy One, blessed be He, with his soul? He did so because the soul sees but is not seen, and the Holy One, blessed be He, sees but is not seen. Hence, the soul that sees but is not seen praised the Holy One, blessed be he, who sees but is not seen. Similarly, the soul guards the body and the Holy One, blessed be He, guards the entire universe. It is fitting, therefore, that the soul which guards the body should praise the Holy One, blessed be He, who guards His world. What is the meaning of the verse O Lord my God, Thou art very great? R. Eleazar explained it thus: “You were great before You created Your world, but Your greatness was magnified after You created Your world,” as it is said: Thou art very great.

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

[(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.

(Fol. 28b) R. Chama b. Chanina said: "Since the early days of our ancestors, they never ceased to attend the house of study. When in Egypt, they had houses of study, as it is said (Ex. 3, 16) Go and assemble the elders of Israel. When they were in the wilderness they had with them houses of study, as it is said (Num. 11, 16) Gather unto me seventy men of the elders of Israel. Abraham our father was a scholar and attended the house of study, as it is said (Gen. 24, 1) And Abraham was old. Our father, Isaac, was a scholar and attended the house of learning, as it is said (Ib. 27, 1) And it came to pass when Isaac became old. Our father, Jacob, was a scholar and attended the house of study, as it is said (Ib. 48, 10) Now, the eyes of Israel were dim through age. Eliezer, the servant of Abraham, was a scholar and attended the house of learning, as it is said (Ib. 24, 2) And Abraham, said unto his servant, the eldest of his house who was master over all that he had, upon which R. Elazar said: 'This means that he mastered his teacher's learning.' (Ib. 26, 5) Eliezer of Damascus was, i.e., He drew and gave others to drink of his master's teachings." Rab said: "Abraham, our father, observed the entire Torah, as it is said (Ib. 26, 5) Because that Abraham obeyed my voice." R. Shimi b. Chiya said to Rab: "Perhaps this refers only to the seven laws and no more?" And what about circumcision? Perhaps this then refers to circumcision and the seven laws?" Whereupon Rab answered: "If so, then, what is the meaning of my commandments and my laws?" Raba, and according to others," R. Assi, said: "Abraham, our father, observed even the regulations of Erub Tabshilin, for it is said, My learnings [in plural], i.e., the Rabbinical as well as the Biblical laws."

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).

[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] Come and see: From Adam even to Abraham there are twenty generation, but there is no < mention of > old age written about < any of > them except about him.¹⁷BM 87a; Sanh. 107b; Gen. R. 59:6; 65:9; below, 6:7; PRE 52. They sired children and grandchildren, but one did not recognize which was the son and which was the father. Also the children were striking the fathers without knowing it, as stated (in Ps. 78:33): SO HE ENDED THEIR DAYS IN FUTILITY AND THEIR YEARS IN TERROR, because they were all alike until Abraham came along. Then the Holy One gave him this < gray > crown which is an ornament for when one becomes old. And when did it come over him? When he practiced righteousness, since it is stated (in Prov. 16:31): GRAY HAIR IS A CROWN OF GLORY. And how do you find it? (Ibid., cont.:) IT IS FOUND BY WAY OF RIGHTEOUSNESS. To whom does this < verse > refer? To Abraham, concerning whom it is written (in Gen. 18:19): FOR I HAVE CHOSEN HIM SO THAT HE MAY CHARGE < HIS CHILDREN AND HIS HOUSEHOLD AFTER HIM TO KEEP THE WAY OF THE LORD, TO PRACTICE RIGHTEOUSNESS AND JUSTICE >…. The Holy One said to him: By your life, you are worthy of an old age. It is therefore stated (in Gen. 24:1): NOW ABRAHAM WAS OLD. Now David also received this crown, as stated (in I Kings 1:1): NOW KING DAVID WAS OLD. Why? Because he had acted according to Abraham's standard, as stated (in II Sam. 8:15): AND DAVID PRACTICED JUSTICE AND RIGHTEOUSNESS TOWARD ALL HIS PEOPLE. It is therefore stated (in Prov. 16:31): GRAY HAIR IS A CROWN OF GLORY.

After her death, Abraham aged rapidly, for it is written: And Abraham was old, and it is also written: The hoary head is a crown of glory (Prov. 16:31). Why was this crown of glory bestowed upon Abraham? Because he performed acts of charity. Therefore, it is written: And Abraham was old. The Holy One, blessed be He, said to him: It is sufficient for a servant to be like his master. This may be compared to a king who has a dear friend, to whom he says: “What present can I give You? You have silver, gold, male servants, handmaidens, fields, and vineyards. I will give you the crown that is on my head, and place it upon your head.” Similarly, the Holy One, blessed be He, said to Abraham: Silver and gold I have given thee, as it is said: And Abram was very rich in cattle, in silver, and in gold (Gen. 13:1); now what can I give you beside the crown that is on My head? When Daniel beheld him, he said: And the hair of his head like pure wool (Dan. 7:9). And therefore it is written: And Abraham was old, and well stricken in age (Gen. 24:1).

It is written that after Sarah’s death, the Holy One, blessed be He, blessed Abraham. Why did He do that? Lest future generations declare that Abraham was blessed only because of Sarah. (And so He said to Himself:) I will bless him after her death. Hence it is written: And the Lord had blessed Abraham. Whence do we know that Sarah was already dead when He blessed him? It is said: When he was but one, I called him, and I blessed him (Isa. 51:2). And the Lord blessed Abraham in all things (Gen. 24:1). What merit had he acquired? He set aside tithes from all his possessions, as it is said: And He gave him a tenth of all (Gen. 14:20).⁶The law of tithes requires that a tenth part of one’s earnings be set aside for charitable purposes. See Jewish Encyclopedia 12:150. Hence it is written: And the Lord blessed Abraham in all things.

R. Nehorai says: "I will put aside all the worldly occupation and will teach my son only the Torah; for a man enjoys its benefit in this world and the capital remains for the future world. But other occupations are not so, and furthermore, when a person gets sick when he advances in age, or any misfortune should overcome him, on account of which he could not work, then he is exposed to the pangs of hunger. But the Torah is not so, it protects him from all evil things. Concerning his youth what does the passage say? (Is. 40, 31) Yet they that wait upon the Lord shall acquire new strength; and concerning the aged, what does the passage say? (Ps. 92, 15) They shall still bring forth fruit in old age. So also do we find concerning Abraham, our patriarch (Gen. 24, 1) And Abraham was old — and the Lord blessed Abraham in all things.. We infer that Abraham, our patriarch, observed the entire Torah even before it was given [unto Israel], as it is said (Ib. 26, 5) Because that Abraham harkened to My voice, and kept My charge, My commandments, My statutes, and My laws."

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

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

Another interpretation (of Gen. 24:1): NOW ABRAHAM WAS OLD. In the beginning his name had been Abram; and now an H was added to it since he had inherited two worlds, for due to him this world and the world to come were created. R. Halafta bar Kahana said: It is written (in Gen. 2:4): THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH IN THEIR BEING CREATED (HBR'M). These are the letters which (when rearranged) spell "Abraham."¹⁹Thus Gen. 2:4 means that heaven and earth were created in Abraham. Ergo: Due to him this world and the world to come were created. < It was > he to whom the Holy One said (in Gen. 12:2): I WILL MAKE YOU A GREAT NATION. Why did he not say to him: "I will establish you" instead of I WILL MAKE YOU? R. Berekhyah the Priest said in the name of his father, R. Hiyya, who spoke in the name of Rav Judah bar Ezekiel and his masters on behalf of our masters in the Diaspora: The Holy One said to Abraham: I am creating you as a new creation and renovating you. (Gen. 12:2:) I WILL ENLARGE YOUR NAME. R. Judah b. R. Shallum the Levite said: The Holy One said to Abraham: I am making your name < correspond > to the number of the members within you. Just as < there are > two hundred and forth-eight members < in the human body >, so < the letters of > your name (when enlarged by an "H") < shall add up to > two hundred and forth-eight. (Ibid., cont.:) I WILL ENLARGE YOUR NAME, AND YOU SHALL BE A BLESSING. When did he show him the blessing? In his old age, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD … < AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING >.

God’s way is not man’s way. As long as a man’s friend lives, his friendship for him continues, but after his friend’s death, his concern for him ceases. The Holy One, blessed be He, however, does not act in that manner. When Abraham died, the Holy One, blessed be He, continued to love his son Isaac, as it is said: And it came to pass after the death of Abraham that God blessed Isaac, his son (ibid. 25:11). It may happen that a king bestows gifts of silver, gold, and raiment upon his friend, and the friend then sails away. These possessions may be lost when a storm arises, and the king is powerless to protect him from the sea or from pirates. However, when the Holy One, blessed be He, presents a gift to his beloved one He guards it, as it is said: The Lord bless thee and guard thee (Num. 6:24). He blessed Abraham and guarded him, as it is said: And the Lord blessed Abraham in all things (Gen. 24:1). He acted similarly toward Isaac and Jacob.

(Gen. 24:1, cont.:) COMING IN THE DAYS (YMYM) (i.e., GETTING ON IN YEARS). What is the meaning of COMING IN THE YMYM? R. Johanan said: < Coming > within the veil²⁰Wilon, Lat.: velum, is the talmudic name for the first heaven and therefore represents the veil between this world and the world to come. This interpretation is suggested by the fact that YMYM can mean “seas” in an unvocalized text. Thus Gen. 24:1 is saying that Abraham was coming into the waters that separate heaven and earth. of this world. R. Eleazar said: Of this world and the world to come. It is therefore stated (ibid.): COMING INTO THE YMYM. He said to him (in Gen. 15:18): TO YOUR OFFSPRING I HAVE GIVEN THIS LAND…. < I.e., > he showed him what would happen in this world and what would happen in the world to come.²¹The fact that Abraham came to the veil of heaven would imply that he learned of the future. What R. Johanan and R. Eleazar dispute is whether that future extended into the world to come. See Gen. R. 44:22. It is therefore written (in Gen. 24:1): COMING INTO THE YMYM.

(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.

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

The Holy One, blessed be He, declared: Previously I blessed My creatures, as it is said: And God blessed Noah (Gen. 9:1), and the Lord blessed Abraham in all things (ibid. 24:1); and God blessed Isaac, his son (ibid. 25:11), And God appeared unto Jacob again when he came from Padan-aram and blessed him (ibid. 35:9). Henceforth, however, the priests and the righteous ones shall bless you.

Another interpretation: When the king loves someone, he honors him with silver, gold, and garments so as to make [him wealthy]. Then, while he is traveling by ship, the wind comes and destroys the ship. Where < now > is the king's gift? Here he had honored him and enriched him. Could he possibly have saved him from the sea? Or from robbers?²⁷Gk.: lestai. But the Holy One is not like that. Rather, when he gives one a gift, he protects him, as stated (in Numb. 6:24): THE LORD BLESS YOU AND KEEP YOU. He blessed Abraham and preserved him, as stated (in Gen. 24:1): < NOW ABRAHAM WAS OLD, ADVANCED IN YEARS >, AND THE LORD HAD BLESSED ABRAHAM IN ALL THINGS. He blessed Isaac and preserved him, as stated (in Gen. 25:11): GOD BLESSED HIS SON ISAAC. He blessed Jacob and preserved him, as stated (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN [… AND BLESSED HIM].

(Ibid., cont.:) AND THE GRASSHOPPER DRAGS ITSELF ALONG. These < the old > are one's feet when they are swollen. (Ibid., cont.:) AND THE CAPER BUSH FAILS.³²The caperberry was considered to be an aphrodisiac. Even sexual desire ceases. All these things happen to the one who is old. But in the case of Abraham, although it is written of him (in Gen. 24:1): NOW ABRAHAM WAS OLD, his sexual desire had not ceased. Thus it is stated (in Gen. 25:1): THEN ABRAHAM TOOK ANOTHER WIFE.

Until the time of Abraham there was no mark of old age, and anyone who wanted to talk to Abraham spoke to Isaac, or vice versa, [since their appearance was the same]. Then Abraham prayed, and the mark of old age was visible, as it is said (Ib. 47) And Abraham was old. Until the time of Jacob there was no sickness [death occurred suddenly]. Then Jacob prayed that sickness should come before death; as it is said (Ib. 48, 1) Behold, thy father is sick. Until the time of the prophet Elisha there was no one who was cured of sickness. But Elisha prayed and was cured; as it is said (II Kings 13) Elisha was sick of the sickness where he had to die, which signifies that previously he was sick and was cured. Our Rabbis were taught: "Three times was Elisha sick; first at the time he discharged Gechazi from his service, secondly when he set the bears on the children, and the third time when he died."

(Numb. 8:6:) “Take the Levites.” This text is related (to Ps. 11:5), “The Lord tests the righteous.” The Holy One, blessed be He, does not elevate a person to an office until He first tests and examines him.¹Numb. R. 15:12. When he withstands his test, He elevates him to the office. And so you find in the case of our father Abraham; when the Holy One, blessed be He, tested him with ten temptations, he withstood his trials. Then after that He blessed him, as stated (in Gen. 24:1), “And the Lord blessed Abraham in all things.” So also in the case of Isaac, when He tested him with the days of Abimelech, he withstood the trial. Then after that He blessed him, as stated (in Gen. 26:12), “So Isaac sowed on that land […] for the Lord had blessed him.” So also in the case of Jacob, when He tested him by means of all those tribulations with Esau, with Rachel, with Dinah, with Joseph, with Simeon, with Benjamin and [with the tribulation of] how he departed from the house of his father and his mother (in Gen. 32:11), “for with [only] my staff did I cross [this Jordan].” Then after that He blessed him. It is so stated (in Gen. 35:9), “Now God appeared unto Jacob again, when he came from Paddan-Aram, and blessed him.” So also in the case of Joseph, He tested him with all of those tribulations, with the wife of Potiphar and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trial. Ergo (in Ps. 11:5), “The Lord tests the righteous.” So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One, blessed be He, (i.e. for martyrdom), so that the Torah would not be set aside. Now when Israel was in Egypt, they had rejected the Torah and circumcision and all of them had become worshipers of idols, as Ezekiel has demonstrated where it is stated (in Ezek. 20:5), “And you shall say unto them, ‘Thus says the Lord God, “In the day that I chose Israel […].”’” Then what is written at the end (in vs. 8)? “But they rebelled against Me and did not come to hearken unto Me; each man did not cast away [the abominations of their eyes nor did they forsake the idols of Egypt].” What did the Holy One, blessed be He, do? He brought darkness upon Egypt for three days, and during those [days] he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36-38), “[As I brought your ancestors to judgment in the desert of the land of Egypt….] So will I remove from you those who rebel and transgress against Me.” So also it says (in Cant. 2:13), “And the fig tree sheds²Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See above vol. 2, p. 62 Tanh. (Buber); Exod. 3:7). its green figs…,” these are the wicked who are in Israel; (ibid. cont.) “and the vines in blossom give off fragrance,” these are the rest who have repented and been accepted; (ibid. cont.) “arise, my beloved, my fair one, and come away,” for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9), “For they observed Your word,” i.e., the Torah; (ibid. cont.) “and kept Your covenant,” i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there, as stated (in Exod. 32:26), “So Moses stood up on the gate of the camp and said, ‘Whoever is for the Lord come to me,’ and all the Children of Levi gathered unto him.” When Moses said (in vs. 27), “Each [of you] put his sword on his thigh…,” they immediately did so. Moreover they did not show partiality. And so Moses blesses them, [namely (according Deut. 33:9)], “The one who says of his father and mother, ‘I do not consider them’ and his brother….” When the Holy One, blessed be He, saw that they all were righteous, that He had tested them and they had withstood their trial – as stated (of Levi in Deut. 33:8), “[Your faithful one,] whom You tested at Massah” – the Holy One, blessed be He, immediately said (in Numb. 8:14), “And the Levites shall belong to Me,” to fulfill what is stated (in Ps. 11:5), “The Lord tests the righteous.” In the case of the wicked, however, it is written of them (ibid. cont.), “but His soul (i.e. The soul of the Holy One, blessed be He,) hates the wicked and the lover of injustice.” David said (in Ps. 128:1), “Fortunate is everyone who fears the Lord and walks in His ways.”

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

(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed?⁵¹Cant. R. 3:7:2, 4. When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple.⁵²Numb. R. 11:3. But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.”⁵³This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11. It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord⁵⁴This translation follows the common practice of substituting THE LORD for the Divine Name. bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue,⁵⁵There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4. from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures.⁵⁶Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11. I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable:⁵⁷Gen. R. 61:6. To what is the matter comparable? To a king who had an orchard⁵⁸Pardes. Cf. the Gk.: paradeisos. [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.

Why were the matriarchs barren? R. Levi said in the name of R. Shila of K’far T’marta, and R. Helbo said in the name of R. Yohanan: Because the Holy One, blessed be He, desired to hear their prayers. The Holy One, blessed be He, had stated: They are wealthy and beautiful, and if I should also grant them sons they will not pray to Me. You find that everything that happened to Abraham likewise happened to Isaac. Scripture states concerning Abraham: And Abraham was old (Gen. 24:1); and about Isaac, it says: And Isaac was old (ibid. 27:1).

A lady asked of R. Yosé the son of Halafta: “In how many days did the Holy One, blessed be He, create the world?” “In six days,” he replied, “as it is written: For in six days the Lord made heaven and earth (Exod. 20:1).” “What has He been doing since then?” she asked. “He has been erecting ladders,” he answered, “upon which one ascends and another descends; one becomes wealthy and the other poor.” You know this to be so from the fact that it is written with reference to Jacob’s going to Aram-naharaim: With my staff I passed over this Jordan (Gen. 32:11). And he took one of the stones of that place and put under his head (ibid. 28:11). Surely, if he had owned a mattress or a cushion he would have placed them under his head, yet after he joined Laban’s household he became wealthy, as is said: And the man increased exceedingly (ibid. 30:43). Why did he become wealthy? Because of the power of the blessings his father had bestowed upon him, as it is said: And give thee the blessing of Abraham (ibid. 28:4). What was Abraham’s blessing? And the Lord blessed Abraham in all things (ibid. 24:1). After his return from Laban’s house, the Holy One, blessed be He, said: Now I must bless him Myself. Immediately, the Holy One, blessed be He, appeared before him and blessed him, as it is said: And God appeared unto Jacob again, when he came from Padan-aram, and blessed him (ibid. 35:9).

Until the time of Abraham there was no mark of old age, and anyone who wanted to talk to Abraham spoke to Isaac, or vice versa, [since their appearance was the same]. Then Abraham prayed, and the mark of old age was visible, as it is said (Gen. 24) And Abraham was old. Until the time of Jacob there was no sickness [death occurred suddenly]. Then Jacob prayed that sickness should come before death; as it is said (Ib. 48, 1) Behold, thy father is sick. Until the time of the prophet Elisha there was no one who was cured of sickness. But Elisha prayed and he was cured; as it is said (II Kings 13) Elisha was sick of the sickness where he had to die, which signifies that previously he was sick and was cured.

Another interpretation (of Numb. 8:6): TAKE THE LEVITES. This text is related (to Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. The Holy One does not elevate a person to an office until <first> he tests and examines him.³⁷Tanh. Numb. 3:8; Numb. R. 15:12. When he withstands his test, he elevates him to the office. And so you find in the case of our father Abraham, when the Holy One tested him with ten temptations, he withstood his trial. Then after that he blessed him. It is so stated (in Gen. 24:1): AND THE LORD BLESSED ABRAHAM IN ALL THINGS. So also in the case of Isaac, when he tested him in the days of Abimelech, he withstood the trial. Then after that he blessed him, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND [ … FOR THE LORD HAD BLESSED HIM]. So also in the case of Jacob, when he tested him by means of all those tribulations with Esau with Dinah, with Joseph, and <with the tribulation of> how he departed from the house of his father and his mother (in Gen. 32:11 [10]): FOR WITH <ONLY MY STAFF DID I CROSS <THIS JORDAN> …, he blessed him. It is so stated (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN, [WHEN HE CAME FROM PADDAN-ARAM, AND BLESSED HIM]. So also in the case of Joseph, he tested him with the wife of Potiphar, and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trial. Ergo (in Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One (i.e. for martyrdom), so that the Torah would not be set aside. Now when Israel was in Egypt, they had rejected the Torah and circumcision and all of them had become worshipers of idols as Ezekiel has demonstrated where it is stated (in Ezek. 20:5): AND YOU SHALL SAY UNTO THEM: THUS SAYS THE LORD GOD, IN THE DAY THAT I CHOSE ISRAEL…. Then what is written at the end (in vs. 8)? BUT THEY REBELLED AGAINST ME AND DID NOT COME TO HEARKEN UNTO ME. [INDIVIDUALLY THEY DID NOT CAST AWAY THE ABOMINATIONS OF THEIR EYES NOR DID THEY FORSAKE THE IDOLS OF EGYPT]. What did the Holy One do? He brought darkness upon Egypt for three days, and during those <days> he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36, 38): AS I BROUGHT YOUR ANCESTORS TO JUDGMENT IN THE DESERT OF THE LAND OF EGYPT….] SO WILL I REMOVE FROM YOU <THOSE WHO REBEL AND TRANSGRESS AGAINST ME>. So also it says (in Cant. 2:13): AND THE FIG TREE SHEDS³⁸Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See above vol. 2, p. 62 Tanh. (Buber); Exod. 3:7). ITS GREEN FIGS…. These are the wicked who are in Israel. (Ibid. cont.:) AND THE VINES IN BLOSSOM GIVE OFF FRAGRANCE. These are the rest who have repented and been accepted. (Ibid. cont.:) ARISE, MY BELOVED, MY FAIR ONE, AND COME AWAY, for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9): FOR THEY OBSERVED YOUR WORD, i.e., the Torah; AND KEPT YOUR COVENANT, i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there as stated (in Exod. 32:26): SO MOSES STOOD UP ON THE GATE OF THE CAMP AND SAID: WHOEVER IS FOR THE LORD COME TO ME. THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM. When Moses said (in vs. 27): EACH <OF YOU> [PUT HIS SWORD ON HIS THIGH, they immediately did so. Moreover they did not show partiality. And so Moses blesses them, <namely> the one (according Deut. 33:9) WHO SAYS OF HIS FATHER AND MOTHER: I DO NOT CONSIDER THEM …, FOR THEY (the Levites) OBSERVED YOUR WORD AND KEPT YOUR COVENANT. When the Holy One saw that they all were righteous, that he had tested them and they had withstood their trial, as stated (of Levi in Deut. 33:8): <YOUR FAITHFUL ONE,> WHOM YOU TESTED AT MASSAH, the Holy One immediately said (in Numb. 8:14): AND THE LEVITES SHALL BELONG TO ME to fulfill what is stated (in Ps. 11:5): THE LORD TESTS THE RIGHTEOUS. In the case of the wicked, however, it is written of them (ibid. cont.:) BUT HIS SOUL (i.e. the soul of the Holy One) HATES THE WICKED AND THE LOVER OF INJUSTICE. David said (in Ps. 128:1): BLESSED IS EVERYONE WHO FEARS THE LORD AND WALKS IN HIS WAYS.

Abraham introduced old age, trials, hospitality, and legacies. He introduced old age, for whenever he and his son entered a city, the inhabitants were unable to determine which of them was the elder of the two (and therefore the one) to be honored. Abraham was disturbed by this, and so he said: Master of the Universe, how shall one distinguish between father and son? The Holy One, blessed be He, replied: Be assured, I will begin with you (to distinguish between father and son), as it is said: Abraham was old (Gen. 24:1).

12 (Numb. 8:6) “Take the Levites”: This text is related (to Ps. 11:5), “The Lord tests the righteous […].” The Holy One, blessed be He, does not elevate a person to an office until He first tests and examines him. When he withstands his test, He elevates him to the office. And so you find in the case of our father Abraham; when the Holy One, blessed be He, tested him with ten temptations, he withstood his trials. Then after that He blessed him, as stated (in Gen. 24:1), “And the Lord blessed Abraham in all things.” So also in the case of Isaac, when He tested him with the days of Abimelech, he withstood the trial. Then after that He blessed him, as stated (in Gen. 26:12), “So Isaac sowed on that land […] for the Lord had blessed him.” So also in the case of Jacob, when He tested him by means of all those tribulations with Esau, with Rachel, with Dinah, with Joseph, and [with the tribulation of] how he departed from the house of his father (in Gen. 32:11), “for with [only] my staff did I cross [this] Jordan.” Then after that He blessed him. It is so stated (in Gen. 35:9), “Now God appeared unto Jacob again, when he came from Paddan-Aram, and blessed him.” So also in the case of Joseph, with the wife of Potiphar and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trials. Ergo (in Ps. 11:5), “The Lord tests the righteous.” So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One, blessed be He, (i.e. for martyrdom). Now when Israel was in Egypt, they had rejected the Torah and, as Ezekiel had rebuked them where it is stated (in Ezek. 20:5), “And you shall say unto them, ‘Thus says the Lord God, “In the day that I chose Israel […].”’” Then what is written at the end (in vs. 8)? “But they rebelled against Me and did not come to hearken unto Me … and I resolved to pour out My fury upon them.” What did the Holy One, blessed be He, do? He brought darkness upon Egypt for three days, and during those [days] he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36-38), “[As I brought your ancestors to judgment in the desert of the land of Egypt….] So will I remove from you those who rebel and transgress against Me.” So also it says (in Cant. 2:13), “And the fig tree sheds¹⁸Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See Tanh. (Buber); Exod. 3:7). its green figs…,” these are the wicked who are in Israel; (ibid. cont.) “and the vines in blossom give off fragrance,” these are the rest who have repented and been accepted; (ibid. cont.) “arise, my beloved, my fair one, and come away,” for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9), “For they observed Your word,” i.e., the Torah; (ibid. cont.) “and kept Your covenant,” i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there, as stated (in Exod. 32:26), “So Moses stood up on the gate of the camp and said, ‘Whoever is for the Lord come to me,’ and all the Children of Levi gathered unto him.” When Moses said (in vs. 27), “Each [of you] put his sword on his thigh…,” they immediately did so. Moreover they did not show partiality. And so Moses blesses them, [namely (according Deut. 33:9)], “The one who says of his father and mother, ‘I do not consider them’ and his brother….” When the Holy One, blessed be He, saw that they all were righteous, that He had tested them and they had withstood their trial – as stated (of Levi in Deut. 33:8), “[Your faithful one,] whom You tested at Massah” – the Holy One, blessed be He, immediately said (in Numb. 8:14), “And the Levites shall belong to Me,” to fulfill what is stated (in Ps. 11:5), “The Lord tests the righteous.” In the case of the wicked, however, it is written of them (ibid. cont.), “but His soul (i.e. the soul of the Holy One, blessed be He,) hates the wicked and the lover of injustice.” David said (in Ps. 128:1), “Fortunate is everyone who fears the Lord and walks in His ways.”

[Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS.] The Holy One said: In the past I needed to bless my creatures.⁶⁵Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11. I blessed the first Adam and his wife, as stated (in Gen. 1:28): THEN GOD BLESSED THEM…. I blessed Noah and his children, as stated (in Gen. 9:1): THEN GOD BLESSED NOAH AND HIS CHILDREN. I blessed Abraham, as stated (in Gen. 24:1): AND THE LORD HAD BLESSED ABRAHAM IN EVERYTHING. <Then> the Holy One said: From now on behold, the blessings are being delivered to you. Thus it is stated (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He begot two <children>, Ishmael and Isaac, but he did not bless them. A parable:⁶⁶Gen. R. 61:6. To what is the matter comparable? To a king who had an orchard⁶⁷Pardes. Cf. the Gk.: paradeisos. <and> gave it to a tenant. Now in the midst of that orchard was a one tree with an elixir of life and another tree with the elixir of death grafted upon it. The tenant said: If I water the tree with the elixir of life, the tree with the elixir of death will drink. The tenant said: I shall work and finish my time. Then whatever the king wants to do in his garden he may do.⁶⁸Cf. Matthew 13:24–30. The king is the Holy One, and the garden is the world. The Holy One delivered it to Abraham. He said to him (in Gen. 12:2): AND YOU ARE TO BE A BLESSING. What did Abraham do? He had two children, one righteous and one wicked, Ishmael and Isaac. Abraham said: If I bless Isaac, Ishmael will want me to bless him, and he is wicked. I am only flesh and blood. When I depart from the world, the Holy One will do his will. When Abraham did depart, the Holy One revealed himself to Isaac and blessed him, as stated (in Gen. 25:11): AND IT CAME TO PASS AFTER THE DEATH OF ABRAHAM THAT GOD BLESSED HIS SON ISAAC. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28): ALL THESE ARE THE TRIBES OF ISRAEL, TWELVE IN NUMBER, <AND THIS IS WHAT THEIR FATHER SPOKE TO THEM WHEN HE BLESSED THEM … >. From now on, said the Holy One, behold, the blessings are being delivered to you; and the priests will bless my children.

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.

“For to the man who is good before Him, He gave wisdom, knowledge, and joy; but to the sinner He gave the task to gather and to amass, to give to one who is good before God. This, too, is vanity and herding wind” (Ecclesiastes 2:26).
“For to the man who is good before Him…”: “For to the man who is good before Him” – this is Abraham our patriarch, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Nimrod. And of whom is it stated: “To give to one who is good before God”? This is Abraham, as it is stated: “The Lord blessed Abraham with everything” (Genesis 24:1).
Another matter: “For to the man who is good before Him” – this is Isaac, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Avimelekh. And of whom is it stated: “To give to one who is good before God”? This is Isaac, as it is stated: “Isaac sowed in that land [and found in that year a hundredfold; and the Lord blessed him]” (Genesis 26:12).
Another matter: “For to the man who is good before Him” – this is Jacob, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Laban. And of whom is it stated: “To give to one who is good before God”? This is Jacob, as it is stated: “Because I saw everything that Laban has done to you” (Genesis 31:12).⁷³The preceding verses described how a large number of Laban’s livestock were diverted to Jacob via divine intervention. See especially Genesis 30:43 and 31:9.
Another matter: “For to the man who is good before Him” – these are the Israelites who were in Egypt, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – these are the Canaanites. Rabbi Levi said: None of them would add even a drop of oil to his beans, and even if his egg would break, he would not taste it, but rather, he would sell it and turn it into money, so that the Israelites would enter the land and find it filled with blessings.⁷⁴Instead of consuming their resources, the Canaanites would sell them to outsiders and amass treasure, which the Israelites then took possession of when they entered the land. And of whom is it stated: “To give to one who is good before God”? These are the Israelites, as it is stated: “To these you shall distribute the land” (Numbers 26:53).
Another matter: “For to the man who is good before Him” – this is Hezekiah, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Sennacherib. And of whom is it stated: “To give to one who is good before God”? This is Hezekiah, as it is stated: “He was exalted in the eyes of all of the nations” (II Chronicles 32:23).
Another matter: “For to the man who is good before Him” – this is Mordekhai, [to whom] “He gave wisdom, knowledge, and joy.” “But to the sinner He gave the task to gather and to amass” – this is Haman. And of whom is it stated: “To give to one who is good before God”? This is Mordekhai, as it is stated: “On that day, King Aḥashverosh gave to Queen Esther the house of Haman…[ And the king took off his ring, which he had taken from Haman, and gave it to Mordekhai. And Esther set Mordekhai over the house of Haman]” (Esther 8:1–2).

Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] our father, Avraham, who the Holy One, blessed be He, graced (hider) with a good old age, as it is stated (Genesis 24:1), "And Avraham was old, had come along in days;" and it is written (Leviticus 19:32), "and you shall grace (hadarta) the old." "The branches (kappot) of a date palm" - this is [referring to] Yitschak, who was bound (kafut which is spelled with the same letters as kappot) and tied up on top of the altar. "And a branch of a braided tree (a myrtle)" - this is [referring to] Yakov. Just like this myrtle bustles with leaves, so too was Yakov bustling with children. "And brook willows" - this is [referring to] Yosef. Just like this willow gets withered before these three [other] species, so too did Yosef die before his brothers. Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] Sarah, who the Holy One, blessed be He, graced (hider) with a good old age, as it is stated (Genesis 18:11), "And Avraham and Sarah were old." "The branches of a date palm" - this is [referring to] Rivka. Just like this date palm, it has food and it has thorns, so too Rivkah brought up a righteous one and an evildoer. "And a branch of a braided tree (a myrtle)" - this is [referring to] Leah. Just like this myrtle bustles with leaves, so too was Leah bustling with children. "And brook willows" - this is [referring to] Rachel. Just like this willow gets withered before these three [other] species, so too did Rachel die before her sister.

The third wonder (was): From the day when the heavens and the earth were created there never was a man upon whom grey hairs were sprinkled until Abraham came. The people were astonished because they had not seen any one like him from the day when the world was created. Whence do we know that grey hairs were sprinkled upon him? Because it is said, "And Abraham was old, well stricken in age" (Gen. 24:1).

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... David is the shepherd of Israel, as it says “You shall shepherd My people Israel…” (Divre HaYamim I 11:2) And who shepherded David? The Holy One, as it says “The Lord is my shepherd; I shall not want.” (Tehillim 23:1) Jerusalem is the light of the world, as it says “And nations shall go by your light…” (Yeshayahu 60:3) And who is the light of Jerusalem? The Holy One, as it is written “…but the Lord shall be to you for an everlasting light…” (Yeshayahu 60:19)

..."and I will make you swear by Adonai, the God of heaven [and the God of earth], etc. Rabbi Pinchas said: Before I made the One known to his creatures [humanity], he was "the God of heaven," but now that I have made God known to his creatures, the One is also "God of the earth."...