וַתֹּ֨אמֶר שָׂרַ֣י אֶל־אַבְרָם֮ חֲמָסִ֣י עָלֶיךָ֒ אָנֹכִ֗י נָתַ֤תִּי שִׁפְחָתִי֙ בְּחֵיקֶ֔ךָ וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וָאֵקַ֖ל בְּעֵינֶ֑יהָ יִשְׁפֹּ֥ט יְהוָ֖ה בֵּינִ֥י וּבֵינֶֽיׄךָ׃
И Сарай сказал Авраму: 'Моя неправота на тебя: я отдал свою служанку в твою грудь; и когда она увидела, что зачала, я презрел в ее глазах: Господь судит меня и тебя.'
Ein Yaakov (Glick Edition)
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.
Bamidbar Rabbah
“All those counted of the Levites, whom Moses and Aaron counted by the directive of the Lord, by their families, all males from one month old and above, were twenty-two thousand” (Numbers 3:39).
“All those counted of the Levites, whom Moses and Aaron [ve’aharon] counted” – the vav in ve’aharon is dotted because Aaron was not part of the census.34He was not counted, nor did he participate with Moses in the census. Similarly, “may the Lord judge between me and you [uveinekha]” (Genesis 16:5) – as she said it only regarding Hagar alone.35There is a dot over the yod in uveinekha, indicating that Sarah did not demand that God punish Abraham. Some say, it was regarding those who introduce discord between him and her.36While this interpretation also maintains that Sarah was referring to Hagar, it is not based on the dot over the yod, but rather on understanding “between me and you” as referring to one who introduces discord between them.
Similarly, “They said to him [elav]: Where is Sarah?” (Genesis 18:9) – the alef in elav is dotted, as they knew where she was but made inquiries about her.
Similarly, “He did not know when she lay down and when she arose [uvkuma]” (Genesis 19:33) – the vav in the middle of uvkuma regarding the elder daughter is dotted; he did not know when she lay down, but he knew when she arose.
Similarly, “he kissed him [vayishakehu] (Genesis 33:4)37Esau kissed Jacob. – it is dotted, because he did not kiss him with all his heart.
Similarly, “his brothers went to herd et” (Genesis 37:12) – why is it dotted over et? It teaches that they did not go to herd, but rather to eat, drink, and be seduced.
Similarly, “or on a distant [reḥoka] journey” (Numbers 9:10) – the ḥet of reḥoka is dotted.38While the midrash here states that there is a dot on the ḥet, the Mishna (Pesaḥim 93b) and other sources state that the dot is on the heh. In our Torah scrolls the dot is on the heh. It teaches that even if it was not a distant journey, but just outside the threshold of the courtyard of the Temple. Some say, even if it was a near journey, but it39The path which he has to take to reach the Temple (Etz Yosef). is impure, he would not perform the rite of the paschal offering with them.
Similarly, “we laid waste until Nofaḥ that [asher]” (Numbers 21:30) – the reish in asher is dotted, as it was so even beyond there. Some say: It teaches that they did not destroy the entire country, but rather the large cities.
Similarly, “You shall offer one-tenth [isaron isaron] for each” (Numbers 29:15) – the first isaron of the first day of the festival is dotted. It teaches that there was only one one-tenth alone.40Namely, there was only a one-tenth measure, and for sacrifices which require two-tenths or three-tenths, each tenth would be measured separately.
Similarly, “The concealed are for the Lord our God, but the revealed are for us and for our children [lanu ulvaneinu] forever [ad olam]” (Deuteronomy 29:28) – why is it dotted over lanu ulvaneinu and the ayin of ad? He said to them: ‘If you perform the revealed, I will inform you of the concealed.’
Some say: Why is it dotted? Rather, this is what Ezra said: If Elijah will come and say: Why did you write them?41I.e., you should not have written them. I will say to him: I dotted above them. If he will say: You wrote them well, I will erase the dots from above them.
“All those counted of the Levites, whom Moses and Aaron [ve’aharon] counted” – the vav in ve’aharon is dotted because Aaron was not part of the census.34He was not counted, nor did he participate with Moses in the census. Similarly, “may the Lord judge between me and you [uveinekha]” (Genesis 16:5) – as she said it only regarding Hagar alone.35There is a dot over the yod in uveinekha, indicating that Sarah did not demand that God punish Abraham. Some say, it was regarding those who introduce discord between him and her.36While this interpretation also maintains that Sarah was referring to Hagar, it is not based on the dot over the yod, but rather on understanding “between me and you” as referring to one who introduces discord between them.
Similarly, “They said to him [elav]: Where is Sarah?” (Genesis 18:9) – the alef in elav is dotted, as they knew where she was but made inquiries about her.
Similarly, “He did not know when she lay down and when she arose [uvkuma]” (Genesis 19:33) – the vav in the middle of uvkuma regarding the elder daughter is dotted; he did not know when she lay down, but he knew when she arose.
Similarly, “he kissed him [vayishakehu] (Genesis 33:4)37Esau kissed Jacob. – it is dotted, because he did not kiss him with all his heart.
Similarly, “his brothers went to herd et” (Genesis 37:12) – why is it dotted over et? It teaches that they did not go to herd, but rather to eat, drink, and be seduced.
Similarly, “or on a distant [reḥoka] journey” (Numbers 9:10) – the ḥet of reḥoka is dotted.38While the midrash here states that there is a dot on the ḥet, the Mishna (Pesaḥim 93b) and other sources state that the dot is on the heh. In our Torah scrolls the dot is on the heh. It teaches that even if it was not a distant journey, but just outside the threshold of the courtyard of the Temple. Some say, even if it was a near journey, but it39The path which he has to take to reach the Temple (Etz Yosef). is impure, he would not perform the rite of the paschal offering with them.
Similarly, “we laid waste until Nofaḥ that [asher]” (Numbers 21:30) – the reish in asher is dotted, as it was so even beyond there. Some say: It teaches that they did not destroy the entire country, but rather the large cities.
Similarly, “You shall offer one-tenth [isaron isaron] for each” (Numbers 29:15) – the first isaron of the first day of the festival is dotted. It teaches that there was only one one-tenth alone.40Namely, there was only a one-tenth measure, and for sacrifices which require two-tenths or three-tenths, each tenth would be measured separately.
Similarly, “The concealed are for the Lord our God, but the revealed are for us and for our children [lanu ulvaneinu] forever [ad olam]” (Deuteronomy 29:28) – why is it dotted over lanu ulvaneinu and the ayin of ad? He said to them: ‘If you perform the revealed, I will inform you of the concealed.’
Some say: Why is it dotted? Rather, this is what Ezra said: If Elijah will come and say: Why did you write them?41I.e., you should not have written them. I will say to him: I dotted above them. If he will say: You wrote them well, I will erase the dots from above them.
Devarim Rabbah
Rabbi Yitzḥak said: To what is the matter comparable? To an akhina16A kind of poisonous snake. that was sitting at a crossroads and biting passersby. Along came a darvon17A kind of non-venomous snake. and sat next to it. A snake charmer came along and saw them. He said, ‘This akhina, it is its nature to bite. But this one, I am surprised that he has come and clung to it.’ So, too, Moses was saying: ‘Miriam, who spoke in that manner, that is the nature of women, they like to chatter. [But] the righteous Aaron, did he have to speak against me as well?’ Moses said: ‘“[Miriam spoke, and also Aaron]” (Numbers 12:1). That “Miriam spoke” [is understandable], but could it be “and also Aaron”?’ (Numbers 12:1). When Moses learned that Aaron also spoke [against him], he began crying out: “Even my ally, upon whom I relied, who partook of my bread, has lifted his heel against me”? (Psalms 41:10). What is “my ally [ish shlomi]”? This is Aaron, who bestows peace [shalom] upon me, as it is stated [in the priestly blessing]: “He will grant peace to you” (Numbers 6:26). “Upon whom I relied” – when he stopped the angel of death. From where is this known? It is as it is stated: “Aaron returned to Moses, to the entrance of the Tent of Meeting, and the plague was stopped” (Numbers 17:15). “Who partook of my bread” – these are the twenty-four priestly gifts that he receives as benefits from Israel.18Enumerated in Numbers chapter 18. After all this goodness, he “has lifted his heel against me.”
“Miriam spoke against Moses, and also Aaron” (Numbers 12:1) – Rabbi Levi said: There are four [negative] traits found in women: They are gluttons, eavesdroppers, jealous people, and lazy people. Gluttons – from where is it derived? It is from Eve, as it is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). Eavesdroppers – from where is it derived? It is as it is written: “Sarah was listening at the entrance of the tent” (Genesis 18:10), as she was eavesdropping on the angel. Jealous people – from where is it derived? It is as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Lazy people – from where is it derived? It is as it is written: “Hurry, three se’a of high quality flour” (Genesis 18:6).19Since Abraham had to hurry her on, the implication is that she was not acting with alacrity. The Rabbis said two more: They are sensitive and talkative. Sensitive – from where is it derived? “Sarai said to Abram: The injustice done to me is on you” (Genesis 16:5). Talkative – from where is it derived? It is as it is written: “Miriam spoke [against Moses].”
Another interpretation, “Miriam spoke” – Rabbi Yehoshua of Sikhnin said: When the Holy One blessed be He came to create Eve from Adam, He was contemplating [hitbonen] from where to create her, as it is stated: “The Lord God built [vayiven] the side…” (Genesis 2:22). The Holy One blessed be He said: ‘I will not create her from the eye, so she should not be curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the hand, so she should not steal; nor from the foot, so she should not be one who walks about. From where will I create her? From a concealed limb of his, from the thigh.’ Nevertheless, it was to no avail, and all [these traits] that the Holy One blessed be He intended not to be in her, they are all found [even] in the most upright [among them]. The Holy One blessed be He had said: ‘I will not create her from the eye, so she should not be curious’ – Eve, it is written in her regard: “The woman saw….” ‘I will not create her from the ear, so she should not be an eavesdropper’ – “Sarah was listening ….” ‘I will not create her from the hand, so she should not steal’ – “Rachel stole the household idols” (Genesis 31:19). ‘I will not create her from the foot, so she should not be one who walks about’ – but Leah, it is written in her regard: “Leah went out to greet him…” (Genesis 30:16). ‘I will not create her from the mouth, so she should not be a chatterer’ – but the righteous Miriam, it is written in her regard: “Miriam spoke.” See what befell her: “Remember what the Lord your God did to Miriam.”
“Miriam spoke against Moses, and also Aaron” (Numbers 12:1) – Rabbi Levi said: There are four [negative] traits found in women: They are gluttons, eavesdroppers, jealous people, and lazy people. Gluttons – from where is it derived? It is from Eve, as it is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). Eavesdroppers – from where is it derived? It is as it is written: “Sarah was listening at the entrance of the tent” (Genesis 18:10), as she was eavesdropping on the angel. Jealous people – from where is it derived? It is as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Lazy people – from where is it derived? It is as it is written: “Hurry, three se’a of high quality flour” (Genesis 18:6).19Since Abraham had to hurry her on, the implication is that she was not acting with alacrity. The Rabbis said two more: They are sensitive and talkative. Sensitive – from where is it derived? “Sarai said to Abram: The injustice done to me is on you” (Genesis 16:5). Talkative – from where is it derived? It is as it is written: “Miriam spoke [against Moses].”
Another interpretation, “Miriam spoke” – Rabbi Yehoshua of Sikhnin said: When the Holy One blessed be He came to create Eve from Adam, He was contemplating [hitbonen] from where to create her, as it is stated: “The Lord God built [vayiven] the side…” (Genesis 2:22). The Holy One blessed be He said: ‘I will not create her from the eye, so she should not be curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the hand, so she should not steal; nor from the foot, so she should not be one who walks about. From where will I create her? From a concealed limb of his, from the thigh.’ Nevertheless, it was to no avail, and all [these traits] that the Holy One blessed be He intended not to be in her, they are all found [even] in the most upright [among them]. The Holy One blessed be He had said: ‘I will not create her from the eye, so she should not be curious’ – Eve, it is written in her regard: “The woman saw….” ‘I will not create her from the ear, so she should not be an eavesdropper’ – “Sarah was listening ….” ‘I will not create her from the hand, so she should not steal’ – “Rachel stole the household idols” (Genesis 31:19). ‘I will not create her from the foot, so she should not be one who walks about’ – but Leah, it is written in her regard: “Leah went out to greet him…” (Genesis 30:16). ‘I will not create her from the mouth, so she should not be a chatterer’ – but the righteous Miriam, it is written in her regard: “Miriam spoke.” See what befell her: “Remember what the Lord your God did to Miriam.”